6.5.1 对外事务（外交政策） - 伊斯兰教制度导论 | Quran Course

6.5.1 对外事务（外交政策） - 伊斯兰教制度导论 | Quran Course

伊斯兰国与其他国家的关系应当建立在四种方针之上：

The relationship of the Islamic State with other states should be built upon four approaches:

1. 首先，穆斯林世界的各个国家应被视为一个国家的组成部分。因此，这些国家不属于外交政策的范畴。相反，做法是将它们全部统一为一个国家。例如，如果伊斯兰国在埃及建立，那么其他所有穆斯林国家都将被视为——不是外国——而是穆斯林乌玛的一部分。我们不会承认它们为独立的国家。因此，我们不会在那里设立大使馆，反之亦然。相反，我们应当号召那些国家的穆斯林履行其义务，即与伊斯兰国联合起来。

1. Firstly, the countries of the Muslim world are to be considered as being part of one country. Hence, these countries are not considered in the sphere of foreign policy. Instead the procedure will be to unify them all into one state. For example, if the State was established in Egypt, then all the other Muslim countries would be considered - not as foreign states - but as part of the Muslim Ummah. We would not recognise them as separate states. Therefore, we would not establish our embassies in them or vice versa. Instead we should call the Muslims in those countries to their duty which is to unite themselves to the Islamic State.

2. 与伊斯兰国签订了经济、商业、睦邻和/或文化条约的国家,依照条约的条款加以对待。然而,与它们的经济和商业往来必须限于那些有利于乌玛的特定物品,且不得因此而使这些国家借我们之力而壮大。

2. Those states with whom the Islamic State has economic, commercial, good neighbouring and/or cultural treaties; they are treated in accordance to the terms of the treaties. However, the economic and commercial relations with them must be confined to certain items that benefit the Ummah. It must not lead to the strengthening of those states on our account.

3. 那些与我们没有条约的国家；真正的帝国主义国家，如美国、法国和英国；以及对伊斯兰国怀有野心的国家，如俄罗斯。所有这些国家都被视为潜在的战争敌人和可能的入侵者，对它们应采取一切防备措施。

3. Those states with whom we do not have treaties; the actual Imperialist states like America, France and Britain; and those states that have ambitions in the Islamic State, such as Russia. All these states are considered as potential enemies of war and possible invaders. All precautions should be taken with them.

4. 最后，对于那些真正与穆斯林交战的国家，例如以色列，应当视其为处于战争状态，并且一切交易都应以此为基础。

4. Finally, those states that are actual enemies of war, such as Israel. These states must be treated as in a state of war and this must be the basis of all transactions.

伊斯兰国与其他国家之间交往的根本，在于传播伊斯兰呼召（da‘wah）的责任。实现这一目标的方式是宣布圣战（Jihad）。这正是穆罕默德ﷺ在伊斯兰国于麦地那建立之后所采用的方法。必须强调的是，穆斯林在未先给予敌人接受伊斯兰并成为伊斯兰国一员的机会之前，不得开始与敌人作战。这是通过圣战传达伊斯兰呼召的三阶段方法中的第一个步骤。

The root of interaction between the Islamic State and the other states is the duty to propagate the call of Islam (da‘wah). The method by which to achieve this is the declaration of Jihad. This was the method of Muhammad (saw) as soon as the Islamic State was established in Madinah. It must be stressed that the Muslims are not permitted to start fighting with the enemy without first presenting them with the opportunity to accept and embrace Islam, thereby becoming part of the Islamic State. This is the first process of the three stage method of delivering the call of Islam through Jihad.

如果这一提议遭到拒绝,则要求他们缴纳人头税(jizyah),并成为国家的一部分。他们将被视为dhimma(国家的非穆斯林公民),也就是说,国家将负责他们的安全与保护。他们将受伊斯兰教法(Shari‘ah)的统治,其土地将成为穆斯林的土地,并成为伊斯兰国家的一部分。

If this offer is turned down, they are asked to pay jizyah (head tax) and to be part of the State. They would be treated as dhimma (non- Muslim citizen of the State), i.e. the State would be responsible for their security and protection. They would be ruled by the Islamic Shari‘ah and their land would become Muslim land and part of the Islamic State.

如果敌人反过来拒绝这两个选择，即既拒绝伊斯兰信仰与制度，又拒绝接受制度并缴纳吉兹亚税，穆斯林便会进入第三阶段，向他们宣战。穆斯林在《圣训实录》中传述，苏莱曼·本·布赖达以其父的名义说，安拉的使者ﷺ说："如果他们拒绝接受伊斯兰，就向他们索取吉兹亚税。如果他们同意缴纳，就接受他们的吉兹亚，并停止对他们动手。如果他们拒绝缴纳吉兹亚税，就寻求安拉的帮助，与他们作战。"

If the enemy on the other hand refused both of these options, namely to reject the Islamic Belief and System or reject the System and the payment of jizyah, the Muslims would proceed to the third stage and declare war upon them. Muslim narrated on the authority of Sulaiman ibn Buraid that the Messenger of Allah (saw) said, “If they refuse to accept Islam, demand from them the jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the jizyah, seek Allah’s help and fight them.”.

安拉(SWT)说:

Allah (swt) says,.

“你们要与他们战斗，直到不再有迫害，宗教全归真主。”（古兰经 8:39）

“And fight them (on) until there is no more tumult or oppression, and there prevails justice and faith in Allah, altogether and everywhere.”” [TMQ 8:39].

这第三个也是最后一个阶段的圣战（Jihad）包含多种含义，足以澄清人们对圣战的许多误解：

This third and final stage of Jihad has various implications that should expose many of the misconceptions held about Jihad :

圣战(Jihad)并不像西方所散布的诽谤那样野蛮。事实上,当穆斯林宣布发动进攻性的圣战时,其目的是扫除阻碍实施安拉(SWT)之教法的一切障碍,而且作战要遵循伊斯兰教法的规定。因此,在圣战的第三个阶段,即前两种选择均已失败之后,伊斯兰军队在进入并参战时,不得杀害妇女、儿童或老人。对于不支持或不参与战斗的平民,他们也不得加以攻击。确实,伊斯兰为穆斯林军队规定了一套具体的行为准则,即使在战场上也能保证公正。这些规定包括:不得无故毁坏树木或建筑,不得以平民为攻击目标,不得肢解遇难者的尸体,不得奸淫妇女,不得虐待战俘等等。这与异教徒在战争中的做法形成鲜明对比,后者对民众实施了一切可以想象的野蛮与暴行。

Jihad, contrary to the slander propagated by the West, is not barbaric. In fact, when the Muslims declare war, as offensive Jihad, the purpose is to remove any obstacle in the way of implementing Allah’s (swt) deen, and the fighting is regulated by the rules of the Shari‘ah. Therefore, in the third stage of Jihad after the first two options have failed, the Islamic army, when they enter and fight, are not allowed to kill women, children or the elderly. Nor will they fight civilians who are not supporting or participating in the fighting. Indeed, Islam defines a specific code of conduct for the Muslim army, that ensures justice even in the battle field. These rules include : no destruction of trees or buildings unnecessarily, no ‘civilian targets’, no mutilation of dead bodies, no raping of women, no torturing prisoners of war, etc. This lies in stark contrast with the practices of the kuffar in war, where every conceivable act of barbarity and transgression is perpetrated against the people.

按照原则，圣战是进攻性的，即穆斯林主动发起，以拓展伊斯兰的疆界与领域；进攻性的圣战是国家的职责。苏丹、伊朗或沙特阿拉伯等现存各穆斯林政权的对外政策，显然与伊斯兰这一根本原则相矛盾，因为它们承认并接受“国际法”所规定的国界及其完整性。

By principle, Jihad is offensive, i.e. the Muslims initiate it to spread the boundary and domain of Islam, and offensive Jihad is the responsibility of the State. The foreign policies of all the existing Muslim regimes, such as Sudan, Iran or Saudi Arabia are clearly in contradiction to this fundamental principle of Islam, for they recognise and accept the national borders and their integrity, as laid down by the ‘International Law.’.

“jihad”（圣战）在语言上的意思是竭尽全力。因此，“jihad”一词也可用来描述人们在学习、工作或照顾孩子等方面所付出的努力，但伊斯兰教法（Shari‘ah）对Jihad的定义非常specific，古典学者将其界定为：“竭尽全力与不信道者（kuffar）作战，使安拉（SWT）的话语在所有土地上至高无上（即获得主权）。”因此，伊斯兰教法将Jihad与实际的战斗联系在一起。

Jihad linguistically means to exert oneself to the utmost. Therefore, the word ‘jihad’ can be used to describe the effort put into studying, working or looking after children etc., but the Shari‘ah definition of Jihad is very specific and is defined by the classical scholars as, “To fight the disbelievers (kuffar) to the utmost, to make the word of Allah (swt) the highest in all the lands (i.e. sovereign).” Therefore, Jihad is linked by the Islamic Shari‘ah to the physical fighting.

由于圣战（Jihad）就其原则而言是进攻性的，并且需要国家来主持，因此与之相关的防御性圣战也是伊斯兰教不可分割的一部分。然而，防御性圣战，即驱退攻击乌玛或侵占其土地的异教徒（kuffar），并不属于对外政策的范畴。因此，无论乌玛是否拥有国家，这都是乌玛必须履行的义务。

Since Jihad by principle is offensive and requires the State, that which is associated with it, i.e. defensive Jihad, is also integral to Islam. However, defensive Jihad, i.e. the repelling of kuffar who fight the Ummah or take her land, is not part of the foreign policy. Thus it is a duty that must be performed by the Ummah, whether they have a state or not.