伊斯兰作为一种完整的生活方式降临，旨在摧毁人定法律的暴政与腐败，并以真主法律的公正取而代之。先知ﷺ和他的圣门弟子们与阿拉伯半岛的不信道者展开了持续不断的思想与政治斗争。

Islam came as a complete way of life, arriving to crush the tyranny and corruption of man-made laws, and to replace it with the justice of Allah’s (swt) law. The Prophet (saw) and his companions engaged in a continuous intellectual and political struggle against the disbelievers of Arabia.

他的工作有多个层面。他召唤身边的人归信伊斯兰的讯息,不论其财富、地位或部落身份。有一些人响应了这一召唤,既有强者,如穆罕默德ﷺ的叔叔哈姆扎(愿真主喜悦他),也有弱者,如来自阿比西尼亚的奴隶比拉勒(愿真主喜悦他)。

His work was on several levels. He called individuals around him to the Message of Islam, regardless of their wealth, status or tribal position. A few people responded to this call, both the strong like Muhammad’s (saw) uncle Hamzah (ra), and the weak like Bilal (ra) who was an Abyssinian slave.

其次，他会面向整个社会发言——召集众人，并公开宣扬他的呼吁。他在萨法山上向各部落讲话时如此做，他命令穆斯林围绕天房（安拉的殿）公开游行时也是如此，呼吁废除他们习以为常的错误信仰和习俗，并展示伊斯兰高于这些之上。

Secondly, he would address the society as a whole - gathering them together and airing his call publicly. He did this when he spoke to the tribes on Mount Safa, and when he ordered the Muslims to make a public procession around the Ka’aba (House of Allah), calling for an end to the evil beliefs and practices that they were used to, and showing the superiority of Islam over these.

此外,他还会去拜访有权势和影响力的人,争取他们的物质支持,并要求人们完全顺服真主(SWT)和祂的使者(ﷺ)。他会去接触麦加周边的部落,或是那些远道来访麦加城的其他部落首领,都是如此。最终,在真主(SWT)的恩典之下,他在麦地那的奥斯和海兹拉吉部落中获得了成功,这两个部落最初为第一个伊斯兰国家提供了安全保障。

As well, he would call people of power and influence, seeking to have their material support, and demanding complete obedience to Allah (swt) and His Messenger (saw). This he did when he approached the tribes around Makkah or the leaders of other tribes who used to come from far away to visit the city. Finally and by the grace of Allah (swt), he was successful with the tribes of Aws and Khazraj of Madinah, who initially provided the security for the first Islamic State.

同样,他也会去拜访有权势和影响力的人,寻求他们的物质支持,并要求他们完全服从真主(SWT)和祂的使者ﷺ。他在接触麦加周围的部落,或那些常从远方来到该城的其他部落首领时,都是这样做的。最终,蒙真主(SWT)的恩典,他在麦地那的奥斯和海兹拉杰两大部落中获得了成功,这两个部落最初为第一个伊斯兰国家提供了安全保障。通过这一切努力,穆罕默德ﷺ为建立一个国家铺平了道路,这个国家的治理完全以真主(SWT)的命令和禁令为基础。

As well, he would call people of power and influence, seeking to have their material support, and demanding complete obedience to Allah (swt) and His Messenger (saw). This he did when he approached the tribes around Makkah or the leaders of other tribes who used to come from far away to visit the city. Finally and by the grace of Allah (swt), he was successful with the tribes of Aws and Khazraj of Madinah, who initially provided the security for the first Islamic State. With all this work, Muhammad (saw) prepared the way for the establishment of a state, whose governing was based solely on the commands and prohibitions of Allah (swt).

这一切发生在迁徙后的第一年(公元622年),当时先知穆罕默德ﷺ与他的同伴们(圣门弟子)在麦地那建立了第一个伊斯兰国家。他们成功地转变了麦地那的舆论,使人们接受伊斯兰作为一种制度和生活方式。因此,那里的人们接受伊斯兰作为界定其社会结构的唯一来源。让我们来看看伊斯兰国家统治下生活的一些方面,这些方面与此前的情况形成了鲜明对比:

Indeed this followed in the first year of Hijrah (622 CE), when Prophet Muhammad (saw) and his group of companions (the Sahabah) established the first Islamic State in Madinah. They managed to transform the public opinion in Madinah towards accepting Islam as a system and a way of life. Therefore the people there accepted Islam as the sole source for defining the structure of their society. Let us look at some of the aspects of life under the Islamic State, which were in contrast to what existed previous to it :

* 真主的使者（愿主福安之）统治着穆斯林和非穆斯林，从他踏上麦地那的第一天起，他就处理他们的事务。他以领袖、政治家、行政长官和武装部队统帅的身份管理民众。ﷺ

* The Messenger of Allah (saw) ruled over both Muslims and non- Muslims and he managed their affairs from the first day he set foot in Madinah. He governed over the people in his role as a leader, a politician, chief administrator and commander of the armed forces.

* 先知（愿主赐他平安）在每个地区任命一位总督（wali），在每个区域任命一位副官（‘aamel），以帮助解决民众的问题，并依照他所接受的启示确保社会的顺利运转。他还会留心检查总督和管理者，并监督他们的工作。

* The Prophet (saw) appointed a wali (provincial governor) in every sector and an ‘aamel (sub-governor) in every region so as to help solve the problems of the people and to ensure the smooth running of society in accordance with the revelation which he received. He would take care to check on the governors and administrators and monitor their work.

伊斯兰的制度是安拉的使者（愿主福安之）所实施的，它以前所未有的方式规范了人们的生活。这一制度有别于其他任何制度，无论在其来源还是内容上都独树一帜。所有律法都源自《古兰经》的指引和先知（愿主福安之）的圣训，并且不受任何人为思想的弱点与局限所影响。因此，人们不再为了生存而相互劫掠部落，因为他们都成为了持有同一信仰的兄弟姐妹。同时，一套独特的经济制度得以实施，它规范了所有权的方式，并确保财富得到合理分配。该制度还设有相应条款，以保证资金在市场中持续流动，从而使财富能够在所有人之间流通，而不只是集中在富人和权贵手中。

* The system of Islam that the Messenger of Allah (saw) implemented regulated the lives of the people like never before. It was distinct from any other system and was unique in both its source and contents. All the laws emanated from the guidance of the Qur‘an and Sunnah of the Prophet (saw), and they were free from the weaknesses and limitations of any man-made ideas. As a result, people no longer had to raid each others tribes for survival since they all became brothers and sisters holding the same intellectual belief. A unique economic system was implemented which regulated the means of ownership and ensured proper distribution of wealth. It had provisions to make sure that money kept flowing in the markets, thereby enabling the wealth to be circulated amongst all the people, and not just the rich and powerful.

* 伊斯兰的社会制度保障了女性应得的待遇。伊斯兰赋予女性在政治生活诸多领域参与的权利、继承的权利、工作的权利、经营商业的权利,总之,在生活的各个方面都应受到尊重和敬重。女性不再被视为单纯的财产之物,不再没有权利,也不再在社会中没有应有的地位。她们被承认为真主(SWT)所创造的人类,在生活中有其自身的角色要扮演。在真主(SWT)看来,男女之间除了虔诚与否之外绝无任何差别;在末日审判之日,两者都将依据同样的标准接受审判。

* The Social System of Islam guaranteed the proper treatment of women. Islam gave women the right to participate in many areas of political life, inherit, work, to conduct business, indeed to be honoured and respected in every aspect of their lives. Women were no longer to be seen as mere objects of property, with no rights nor any valued position in society. They were recognised as human beings created by Allah (swt) with their own roles to play in life. In the eyes of Allah (swt) there is absolutely no difference between a man and a woman except with regard to piety; they will both be judged by the same criteria on the Day of Judgement.

在伊斯兰历第10年(公元632年),先知穆罕默德ﷺ去世,此后伊斯兰国的领导权交由圣门弟子们接任——先是艾布·伯克尔,然后是欧麦尔、奥斯曼和阿里(愿安拉喜悦他们)。这些国家元首被称为哈里发(意为"继承者"),而国家本身则被称为"哈里发国"。每位哈里发去世后,都会任命新的穆斯林领袖接替其职位,他们共同承担着在民众中施行伊斯兰律法的责任,并将宣教(da‘wah,即邀请人们归信伊斯兰)推广到全人类。

* In the 10th year of Hijrah (632 CE), the Prophet Muhammad (saw) died and thereafter the leadership of the Islamic State was passed on to the Sahaba - first Abu Bakr, then ‘Umar, ‘Uthman and Ali (rai). These new heads of the State were known as Khulafa‘a (literally ‘successors’) and the State itself became known as the ‘Khilafah.’ After each Khaleefah passed away, new Muslim leaders were appointed to succeed them, all carrying on the duty of implementing the rules of Islam upon the people, and taking the da‘wah (invitation to Islam) to the rest of mankind.

* 不到一个世纪，伊斯兰国的版图扩展到当时已知世界的三分之二以上。昔日的波斯、罗马、埃及等许多伟大帝国，都被纳入伊斯兰国之中。它们各不相同的文化与文明融为一体，成为一个遵行沙里亚的国家，其人民也纷纷皈依伊斯兰教。

* In less than a century the Islamic State spread had until it encompassed more than two thirds of the known world at that time. Once great empires like the Persians, Romans, Egyptians and many others became absorbed by the Islamic State. Their different cultures and civilisations melted into one nation, running in accordance with the Shari‘ah, and their peoples embraced Islam in droves.

国家以公正统治民众，保障他们的财产、财富、生命、荣誉和信仰的安全。

* The State ruled with justice over people, giving them security of their wealth, property, lives, honour and beliefs.

尽管哈里发国经历过一些艰难时期，例如安达卢斯（今西班牙和葡萄牙）的一个行省脱离中央；法蒂玛“政权”在埃及独立；哈里发的权威衰落，地方总督的权力增强；以及遭到十字军入侵，但在其大部分时期，它都是世界上的领先国家，是照亮全人类的明灯。

* Even though the Khilafah went through some bad times like when a province broke away in al-Andalus (modern day Spain and Portugal); or when the Fatimid ‘State’ broke away in Egypt; or when the authority of the Khilafah declined and the authority of the provincial governors increased; and also when it was invaded by the Crusaders, throughout most of its time it was the leading state in the world and the beacon of light for the whole of mankind.

*由于伊斯兰思想的力量——它是一种独特的人生观，由此衍生出一套完整的制度来管理人们的事务——伊斯兰国成功地打破了民族的藩篱，统一了思想、观念与习俗，并建立起人类历史上最优秀的民族。*

* Due to the strength of the Islamic ideology, which is a unique viewpoint about life from which a complete system emanates to run peoples affairs, the Islamic State managed to break down national barriers, unite thoughts, perceptions, habits and establish the best nation produced among people.

* 该国家在生活的各个领域都营造了进步的氛围。它在科学成就和技术进步方面超越了世界，并在民众之间公平地分配世界的资源。富人不再被允许压迫穷人，弱者也不再受制于强者的奴役。

* The State produced an atmosphere of progress in all areas of life. It excelled the world in its scientific achievements and technological advancements, and distributed the world’s resources fairly amongst the people. The rich were no longer permitted to oppress the poor, and the weak were not to be subject to subservience from the strong.

当伊斯兰成为主导力量时，世界迎来了真正的“辉煌时代”。有许多见证可以说明，伊斯兰如何对待那些处于伊斯兰影响和统治之下的不同国家与地区的人民。即使是非穆斯林学者，也曾证明伊斯兰国家治下生活的光荣历史。

* When Islam had become the dominant force, the world had arrived at a truly ‘Glorious Era.’ Many testimonies exist to demonstrate how Islam dealt with people of different countries and regions that have come under the influence and administration of Islam. Even non-Muslim scholars have attested to the glorious history of life under the Islamic State.

伊斯兰教在土耳其确立之后,托马斯·阿诺德爵士在其著作《伊斯兰的传播》中这样描述当时的情况:

After Islam was established in Turkey, Sir Thomas Arnold, in his book The Preaching of Islam narrates the situation as :

“穆拉德二世以重视司法行政著称，他革除了希腊皇帝统治时期盛行的各种弊端，并对那些欺压臣民的官员毫不留情地加以惩处。” “在波斯，民众的生活主要由祆教祭司掌管。他们利用自己在国王议会中的地位，迫害所有与之持不同见解的其他宗教团体（为数众多）。其中包括古波斯宗教的旧式信徒、基督徒、犹太人、萨比教徒，以及诺斯替派、摩尼教徒和佛教徒的思想在其中得以表达的众多教派。” “这个曾在四个世纪里抵挡住罗马和拜占庭强大兵力的波斯大帝国，于七世纪中叶归入伊斯兰统治之下。此后，这些信仰各异的信徒终于得以喘息。伊斯兰的统治赋予他们宗教自由，并免除兵役，只需缴纳一笔轻微的税款。因为伊斯兰法不仅对基督徒和犹太人，也对祆教徒、萨比教徒、拜物者、拜火者和拜石者给予宽容，并允许他们缴纳吉兹亚。” 关于穆斯林的科学与思想，蒙哥马利·瓦特在《伊斯兰对欧洲的影响》一书中写道：

“Murad II distinguished himself by his attention to the administration of justice and his reforms of the abuses prevalent under the Greek emperors and punished without mercy those of his officials who oppressed any of his subjects.” “In Persia peoples lives were mainly governed by Zoroastrian priests. They took advantage of their positions in the councils of the king and prosecuted all other religious bodies (and there were many) that dissented from them. This included adherents of older forms of the Persian religion, Christians, Jews, Sabeans, and the numerous sects in which the speculations of Gnostics, Manicheans and Buddhists found expression.” “The vast empire of Persia that for four centuries had withstood the might of Rome and Byzantium came under Islamic rule in the middle of the seventh century. Thereafter, the followers of all these varied forms of faith could breathe again under the rule that granted them religious freedom and exemption from military service, on payment of a light tribute. For the Islamic law granted toleration and the right of paying jizyah not only to the Christians and Jews but to Zoroastrians and Sabeans, to worshippers of idols, of fire and stone.” On the question of Muslim science and thinking, Montgomery Watt said in The Influence of Islam on Europe :

“当人们充分了解阿拉伯人（即穆斯林）在实验、思想和著述方面的全部成就时，便会看到，没有阿拉伯人，欧洲的科学与哲学就不可能在那个时候发展起来。阿拉伯人并非希腊思想的单纯传递者，而是真正的承载者：他们既保存了所学的学科，又拓展了它们的范围。约在1100年，当欧洲人开始认真关注其撒拉逊敌人的科学与哲学时，这些学科正处于巅峰；欧洲人必须尽可能向阿拉伯人学习，才能自己继续前进。” 正如今天许多穆斯林在面对西方时心怀自卑感，历史表明，当欧洲人审视穆斯林时，情形则完全颠倒过来。瓦特也说道：“西欧人面对伊斯兰文明时所怀有的自卑感有多个方面。伊斯兰的技术在许多方面优于欧洲，富有的穆斯林也享有更多的奢侈品；但这可能只是次要因素。在军事上，撒拉逊人过去曾令人畏惧，而如今诺曼骑士却已能与之匹敌。然而，伊斯兰统治的疆域仍然令人敬畏。十二世纪初，人们把世界分为三部分：亚洲、非洲和欧洲。其中最大的亚洲被认为几乎全是穆斯林，非洲的大部分也是如此，而欧洲也并非全部信奉基督教。如此一来，人们便以为世界近三分之二是穆斯林。对于任何接触过穆斯林的基督徒来说，穆斯林那种坚定不移的优越感也必定令他们感到不安。总的来说，西欧人对伊斯兰的情绪，与大国中一个处于不利地位的阶层对其他阶层的情绪并无二致。” H.G.威尔斯在其著作《世界史纲》中说：

“When one becomes aware of the full extent of Arab (i.e. Muslim) experimenting, Arab thinking and Arab writing, one sees that without the Arabs, European science and philosophy would not have developed when they did. The Arabs were no mere transmitters of Greek thought, but genuine bearers, who both kept alive the disciplines they had been taught and extended their range. When about 1100, Europeans became seriously interested in the science and philosophy of their Saracen enemies, those disciplines were at their zenith; and the Europeans had to learn all they could from the Arabs before they themselves could make further advances.” Just as many Muslims today have a feeling of inferiority when they are confronted by the West, the history shows that the role was entirely reversed when the Europeans looked at the Muslims. Watt also narrated, “The feeling of inferiority with which Western Europe confronted Islamic civilisation had various facets. Islamic technology was superior to European at many points and more luxuries were available to wealthy Muslims; but this was probably a minor factor. Militarily the Saracens had been feared in the past, but now the Norman knights were proving a match for them. The extent of Islamic rule, however, was formidable. In the early twelfth century, men regarded the world as consisting of three parts, Asia, Africa and Europe. The largest of these, Asia, was thought to be almost entirely Muslim, and so was much of Africa, while not the whole of Europe was Christian. In this way it was supposed that nearly two-thirds of the world was Muslim. For any Christian who had come in contact with Muslims, too, their unshakeable sense of superiority must have been disturbing. In general the feelings of western Europeans against Islam were not unlike those of an underprivileged class in a great state.” H.G. Wells in his book The Outline of History, said :

“伊斯兰创造了一个比世界上以往任何社会都更少普遍残暴和社会压迫的社会。”诺曼·坎托在其著作《神圣的锁链》中谈到伊斯兰国统治下的犹太人历史：“十一世纪，统领萨法拉德犹太社群的商人与学者通常与穆斯林统治者保持良好关系。然而，犹太人的安逸与繁荣，以及他们对阿拉伯语、文学、哲学和科学日益精通，并未削弱他们对古老犹太律法和塔木德传说的虔诚。他们热衷于保存哈拉哈文化，同时在十一世纪享受着阿拉伯政府与经济所带来的种种益处。” 遗憾的是，穆斯林乌玛与伊斯兰国这一卓越的成就，虽然延续了一千多年，却注定不会永远持续下去。异教徒（kuffar）嫉妒地注视着展现在穆斯林面前的硕果，以及国家扩张的惊人速度，于是他们密谋要终结这一切。

“Islam has created a society more free from widespread cruelty and social oppression than any other society had ever been in the world before.” Norman Cantor in his book, The Sacred Chain wrote about the history of the Jews in under the Islamic State, “In the eleventh century, the merchants and scholars who headed the Jewish communities in Sephard were normally on good terms with the Muslim rulers. Yet the Jews’ ease and prosperity, their developing mastery of Arabic language, literature, philosophy, and science, did not detract from their devotion to ancient Jewish law and Talmudic lore. They were keen to preserve Halakic culture at the same time that they enjoyed, in the eleventh century, the benefits of Arab government and economy.” Sadly, this remarkable success of the Muslim Ummah and the Islamic State, although it lasted for well over a millenium, was not destined to continue forever. The eyes of the kuffar looked jealously upon the fruits that were opened up to the Muslims, and the alarming pace at which the State was expanding, and they conspired to to put an end to it.