伟大的学者伊本·盖伊姆在其著作《Zad al-Mitad》中，有一章题为“先知ﷺ从受命成为使者之初直至离世，对待不信者与伪信者的方式”。在这一章中，这位学者概括了伊斯兰圣战（Jihaad）的本质。

The great scholar Ibn Qayyim, in his book Zad al-Mitad, has a chapter entitled "The Prophet's Treatment of the Unbelievers and the Hypocrites from the Beginning of His Messengership Until His Death." In this chapter, this scholar has summed up the nature of Islamic Jihaad.

真主所降的第一段启示降给先知——愿主赐他平安——是："你应当诵读，奉你主的名……"（"你应当奉你的主——创造者的名而诵读……"）这便是先知身份的开始。真主命令先知——愿主赐他平安——将此在心中诵读。传教的命令尚未降临。随后真主降示："披衣的人啊！你起来警告吧！"（"你这披衣的人啊，起来警告！"）因此，"你应当诵读"的启示是他被委任为先知，而"披衣的人啊"的启示则是他被委任为使者。 之后，真主命令先知——愿主赐他平安——警告他的近亲，然后是他的族人，然后是他们周围的阿拉伯部族，然后是整个阿拉伯半岛，最后是全世界。因此，在他开始担任使者之后的十三年里，他通过宣教呼吁人们归向真主，没有战斗，也没有征收人头税。[人头税（Jizyah）：穆斯林统治的地区中，穆斯林政府向非穆斯林男子征收的税，以代替兵役。]他被命令约束自己，并忍耐宽容。随后他被命令迁徙，之后又获准作战。再后来，他被命令讨伐与他作战的人，并对未与他交战的人保持克制。最后，他被命令讨伐多神教徒，直至真主的宗教完全确立。 圣战的命令降下之后，不信者被分为三类：一是与穆斯林保持和约的人；二是与穆斯林处于交战状态的人；三是齐米人。[齐米（Dhimmi）原意为"责任"，指居住在穆斯林国家中的非穆斯林民众，穆斯林政府对其保护及权利负有责任。] 命令是：只要与他订有和约的非信士们履行了他们的义务，他就应当履行和约条款；但如果他们违背了这一和约，那么应当通知他们已经违约；在此之前，不应宣战。如果他们坚持违约，他就应当与他们作战。当题为《忏悔》的章节降示时，描述了对待这三类非信士的方式。该章还说明，对于那些公然敌视的“有经人”[16 基督徒与犹太教徒]，应当宣战，直到他们同意缴纳吉兹亚或皈依伊斯兰教。关于多神教徒和伪信士，该章命令对他们宣布圣战，并严厉对待他们。先知ﷺ以战斗的方式对多神教徒进行圣战，以宣教和辩论的方式对伪信士进行圣战。同一章还命令，与多神教徒的条约应在期限届满时终止。就此而言，与之订有条约的人被分为三类：第一类，违背条约、不履行其条款的人。他奉命与他们作战；他与他们交战并获得了胜利。第二类，与之订约有确定期限的人；他们没有违背这一条约，也没有协助任何人反对先知ﷺ。关于他们，真主命令这些条约应履行至期满。第三类，既没有条约，也没有与先知ﷺ作战的人，或者没有规定期限届满时间的人。关于他们，命令应给予四个月的期限通知，期满之后，应视他们为公开的敌人，并与之作战。 因此,那些破坏条约的人遭到了讨伐;那些没有任何条约或条约期限不确定的人,则被给予四个月的宽限期;对于条约即将到期的人,则信守约定。后来这些人在期限届满之前都皈依了伊斯兰教,而国内的非穆斯林则缴纳了吉兹亚税。因此,在《忏悔章》(Bratt)启示之后,不信道者分为三类:战争中的敌人、有条约的人,以及齐米人(Dhimmies)。有条约的人最终都成为了穆斯林,于是只剩下两类:处于战争状态的人和齐米人。处于战争状态的人始终对他ﷺ心怀畏惧。此时,全世界的人分为三类:第一类是信仰他ﷺ的穆斯林;第二类是与他ﷺ保持和平的人;第三类是持续与他ﷺ作战的敌对者。至于伪信者,真主命令先知ﷺ接受他们表面的言行,而将其内心的意图交由真主裁决,并以辩论和劝导的方式对他们进行圣战。他ﷺ被命令不得为他们的葬礼祷告,也不得在他们的坟前祷告,更不得为他们向真主求饶,因为他们的事情由真主决定。这就是先知ﷺ对待其不信道和伪信的敌人的做法。 在这段描述中,我们可以看到伊斯兰圣战各个阶段的精彩概括。在这一概要中,我们能发现真正宗教动态发展所具有的一切鲜明而深远的特征;我们应当深入思考,以便进行深入研究。在此,我们仅限于做一些解释性的说明。

"The first revelation from God which came to the Prophet - peace be on him - was 'Iqraa, bisme Rabbika alladhee ...'('Read, in the name of Your Sustainer, Who created ...'). This was the beginning of the Prophethood. God commanded the Prophet - peace be on him - to recite this in his heart. The commandment to preach had not yet come. Then God revealed 'Ya ayyuha al-Muddathir, qum fandhir' ('O you who are enwrapped in your mantle, arise and warn'). Thus, the revelation of 'Iqraa' was his appointment to Prophet-hood, while 'Ya ayyuha al-muddathir' was his appointment to Messengership. Later God commanded the Prophet-peace be on him-to warn his near relatives, then his people, then the Arabs who were around them, then all of Arabia, and finally the whole world. Thus for thirteen years after the beginning of his Messengership, he called people to God through preaching, without fighting or Jizyah, [A tax levied by Muslims on non-Muslim men in areas governed by Muslims, in lieu of military service.] and was commanded to restrain himself and to practice patience and forbearance. Then he was commanded to migrate, and later permission was given to fight. Then he was commanded to fight those who fought him, and to restrain himself from those who did not make war with him. Later he was commanded to fight the polytheists until God's religion was fully established. After the command for Jihaad came, the nonbelievers were divided into three categories: one, those with whom there was peace; two, the people with whom the Muslims were at war; and three, the Dhimmies. [Literally meaning 'responsibility', Dhimmies refers to the non-Muslim peoples residing in a Muslim state for whose protection and rights the Muslim government was responsible.] It was commanded that as long as the non-believers with whom he had a peace treaty met their obligations, he should fulfill the articles of the treaty, but if they broke this treaty, then they should be given notice of having broken it; until then, no war should be declared. If they persisted, then he should fight with them. When the chapter entitled 'Bratt' was revealed, the details of treatment of these three kinds of non-believers were described. It was also explained that war should be declared against those from among the 'People of the Book' [16 Christians and Jews] who declare open enmity, until they agree to pay Jizyah or accept Islam. Concerning the polytheists and the hypocrites, it was commanded in this chapter that Jihaad be declared against them and that they be treated harshly. The Prophet-peace be on him-carried on Jihaad against the polytheists by fighting and against the hypocrites by preaching and argument. In the same chapter, it was commanded that the treaties with the polytheists be brought to an end at the period of their expiration. In this respect, the people with whom there were treaties were divided into three categories: The first, those who broke the treaty and did not fulfill its terms. He was ordered to fight against them; he fought with them and was victorious. The second were those with whom the treaty was made for a stated term; they had not broken this treaty nor helped anyone against the Prophet - peace be on him - Concerning them, God ordered that these treaties be completed to their full term. The third kind were those with whom there was neither a treaty nor were they fighting against the Prophetpeace be on him-, or those with whom no term of expiration was stated. Concerning these, it was commanded that they be given four months' notice of expiration, at the end of which they should be considered open enemies and fought with. Thus, those who broke the treaty were fought against, and those who did not have any treaty or had an indeterminate period of expiration were given four months period of grace, and terms were kept with those with whom the treaty was due to expire. All the latter people embraced Islam even before the term expired, and the non-Muslims of the state paid Jizyah. Thus, after the revelation of the chapter 'Bratt', the unbelievers were of three kinds: adversaries in war, people with treaties, and Dhimmies. The people with treaties eventually became Muslims, so there were only two kinds left: people at war and Dhimmies. The people at war were always afraid of him. Now the people of the whole world were of three kinds: One, the Muslims who believed in him; two, those with whom he had peace and three, the opponents who kept fighting him. As far as the hypocrites were concerned, God commanded the Prophet -peace be on him -to accept their appearances and leave their intentions to God, and carry on Jihaad against them by argument and persuasion. He was commanded not to pray at their funerals nor to pray at their graves, nor should he ask forgiveness from God for them, as their affair was with God. So this was the practice of the Prophet-peace be on him- concerning his enemies among the nonbelievers and the hypocrites. ' In this description we find a summary of the stages of Islamic Jihaad presented in an excellent manner. In this L summary we find all the distinctive and far-reaching characteristics of the dynamic movement of the true religion; we should ponder over them for deep study. Here, however, we will confine ourselves to a few explanatory remarks.

首先,这一宗教的方法非常务实。这一运动着眼于人的真实状况,采用符合现实条件的手段。由于这一运动与支配思想和信仰的蒙昧(Jahiliyyah)发生冲突,而这种蒙昧拥有一套现实的生活体系,并以政治和物质权力为后盾,伊斯兰运动就必须准备相应的力量来与这种蒙昧抗衡。对于改造思想和信仰,这一运动采用传教和劝导的方法;对于废除蒙昧制度中那些阻碍人们改变思想和信仰、迫使人们服从错误方式、使人侍奉人间主宰而非至高的主的组织和权威,它则运用武力和圣战(Jihaad)。这一运动不会仅仅停留于传教,以抗衡武力;它也不会用强迫的手段去改变人们的思想。这两项原则在这一宗教的方法中同等重要。其目的在于,让那些愿意摆脱对人的奴役的人获得解放,从而只侍奉真主。

First, the method of this religion is very practical. This movement treats people as they actually are and uses resources Which are in accordance with practical conditions. Since this movement comes into conflict with the Jahiliyyah which prevails over ideas and beliefs, and which has a practical system of life and a political and material authority behind it, the Islamic movement had to produce parallel resources to confront this Jahiliyyah. This movement uses the methods of preaching and persuasion for reforming ideas and beliefs and it uses physical power and Jihaad for abolishing the organizations and authorities of the Jahili system which prevents people from reforming their ideas and beliefs but forces them to obey their erroneous ways and make them serve human lords instead of the Almighty Lord. This movement does not confine itself to mere preaching to confront physical power, as it also does not use compulsion for changing the ideas of people. These two principles are equally important in the method of this religion. Its purpose is to free those people who wish to be freed from enslavement to men so that they may serve God alone.

这种宗教的第二个特点是，它是一场实践性的运动，循序渐进地向前发展。在每一个阶段，它都根据局势的实际需要提供相应的资源，并为下一个阶段铺平道路。它不以抽象的理论去应对现实问题，也不以一成不变的手段去面对各个不同的阶段。那些谈论伊斯兰教中的圣战（Jihaad），并引用古兰经文的人，没有顾及这一特点，也不理解这场运动所经历的各个阶段的性质，以及在不同场合降示的经文与各个阶段之间的关系。因此，他们谈论圣战时往往笨拙不堪，混淆了各个阶段，扭曲了圣战的整体概念，并从古兰经文中推导出毫无根据的最终原则和普遍性结论。这是因为他们把古兰经的每一节经文都视为这一宗教的最终原则。 这一群思想者是当今穆斯林世代可悲处境的产物，他们除了伊斯兰的名号之外一无所有，在精神和理性上都已败下阵来，放下了武器。他们说："伊斯兰只规定了防御性的战争！"并自以为通过剥夺伊斯兰的方法为它做了好事——而伊斯兰的方法，是要从大地上消除一切不公，使人们只崇拜独一的真主，并把人们从对他人的奴役中解放出来，成为主的仆人。伊斯兰并不强迫人们接受它的信仰，而是要提供一个自由的环境，使人们有选择信仰的权利。它所追求的，是废除那些压迫性的政治制度，这些制度阻止人们表达自己自由选择任何信仰的意愿；在此之后，它给予人们完全的自由，去决定是否接受伊斯兰。

The second aspect of this religion is that it is a practical movement which progresses stage by stage, and at every stage it provides resources according to the practical needs of the situation and prepares the ground for the next one. It does not face practical problems with abstract theories, nor does it confront various stages with unchangeable means. Those who talk about Jihaad in Islam and quote Qur'anic verses do not take into account this aspect, nor do they understand the nature of the various stages through which this movement develops, or the relationship of the verses revealed at various occasions with each stage. Thus, when they speak about Jihaad, they speak clumsily and mix up the various stages, distorting the whole concept of Jihaad and deriving from the Qur'anic verses final principles and generalities for which there is no justification. This is because they regard every verse of the Qur'an as if it were the final principle of this religion. This group of thinkers, who are a product of the sorry state of the present Muslim generation, have nothing but the label of Islam and have laid down their spiritual and rational arms in defeat. They say, "Islam has prescribed only defensive war"! and think that they have done some good for their religion by depriving it of its method, which is to abolish all injustice from the earth, to bring people to the worship of God alone, and to bring them out of servitude to others into the servants of the Lord . Islam does not force people to accept its belief, but it wants to provide a free environment in which they will have the choice of beliefs. What it wants is to abolish those oppressive political systems under which people are prevented from expressing their freedom to choose whatever beliefs they want, and after that it gives them complete freedom to decide whether they will accept Islam or not.

这种宗教的第三个方面是：它在逐步推进的过程中所采用的新资源或新方法，并不会使它偏离其根本原则和宗旨。从第一天起，无论先知ﷺ是向他的近亲、古莱什人、阿拉伯人，还是向整个世界发出呼吁，他的召唤始终如一。他号召人们顺服独一的真主，并拒绝承认其他人的主宰地位。在这一原则上没有任何妥协，也没有任何灵活余地。为了达成这一目标，它依照一个计划推进，该计划分为几个阶段，每个阶段都有其新的资源，正如我们前面所描述的。 第四个方面是：伊斯兰为穆斯林社群与其他群体的关系提供了法律基础，这一点从《Zad al-Mitad》的引文中可以清楚看出。这一法律表述建立在如下原则之上：伊斯兰，即顺服真主，是一项普世的使命，全人类都应当接受它，或与它和平共处。任何政治制度或物质力量都不应阻碍伊斯兰的传播。它应当让每个人自由地选择接受或拒绝；如果有人想要接受它，就不应阻止他，也不应与他作战。如果有人这样做，那么伊斯兰就有责任与他作战，直到他被杀，或直到他宣布顺服。

A third aspect of this religion is that the new resources or methods which it uses during its progressive movement do not take it away from its fundamental principles and aims. From the very first day, whether the Prophet-peace be on him- addressed his near relatives, or the Quraish, or the Arabs, or the entire world, his call was one and the same. He called them to the submission to One God and rejection of the lordship of other men. On this principle there is no com- promise nor any flexibility. To attain this purpose, it proceeds according to a plan, which has a few stages, and every stage has its new resources, as we have described earlier A fourth aspect is that Islam provides a legal basis for the relationship of the Muslim community with other groups, as is clear from the quotation from Zad al-Mitad. This legal formulation is based on the principle that Islam - that is, submission to God-is a universal Message which the whole of mankind should accept or make peace with. No political system or material power should put hindrances in the way of preaching Islam. It should leave every individual free to accept or reject it, and if someone wants to accept it, it should not prevent him or fight against him. If someone does this, then it is the duty of Islam to fight him until either he is killed or until he declares his submission.

当那些持失败主义和辩解心态的作者撰写"伊斯兰中的圣战"，试图为伊斯兰除去这一"污点"时，他们混淆了两件事：第一，这一宗教禁止以武力强加其信仰，正如经文"在宗教上没有强迫"（2:256）所明示的；另一方面，它又试图消灭那些介于人与伊斯兰之间的政治和物质力量，这些力量迫使一个民族向另一个民族屈服，并阻止人们接受神的主权。这两条原则彼此毫无关联，也不容混为一谈。尽管如此，这些失败主义式的人仍试图把两方面混在一起，并想把圣战局限于今天所谓的"防御性战争"。伊斯兰的圣战与现代战争无论在其起因还是进行方式上都毫无关系。伊斯兰圣战的起因，应当从伊斯兰的本质及其在世界上的使命中去寻找，从它的崇高原则中去寻找，这些原则是神所赐予的，而为了实现这些原则，神委派先知穆罕默德ﷺ作为祂的使者，并宣布他为所有先知和使者中的最后一位。

When writers with defeatist and apologetic mentalities write about "Jihaad in Islam," trying to remove this 'blot' from Islam, then they are mixing up two things: first, that this f religion forbids the imposition of its belief by force, as is clear from the verse, "There is no compulsion in religion"(2:256), while on the other hand it tries to annihilate all those political and material powers which stand between people and Islam, which force one people to bow before another people and prevent them from accepting the sovereignty of God. These two principles have no relation to one another nor is there room to mix them. In spite of this, these defeatist-type people try to mix the two aspects and want to confine Jihaad to what today is called 'defensive war'. The Islamic Jihaad has no relationship to modern warfare, either in its causes or in the way in which it is conducted. The causes of Islamic Jihaad should be sought in the very nature of Islam and its role in the world, in its high principles, which have been given to it by God and for the implementation of which God appointed the Prophet-peace be on him-as His Messenger and declared him to be the last of all prophets and messengers.

这一宗教实际上是一份普世宣言,宣告人从奴役他人和奴役自己欲望中获得解放——而后者同样是一种人的奴役。它宣告主权唯独属于真主,祂是全体世界的主宰。这意味着向一切建立在人的主权观念之上的制度和形式发出挑战;换言之,向那些人篡夺了神圣属性的制度发出挑战。任何最终决定权交由人来行使、一切权威之源都是人的体系,都是将人神化,因为它指定真主之外的他者为人的主宰。这一宣言意味着,被篡夺的真主权威应归还给祂,而那些篡夺者——那些自行为他人制定法律让人遵从,从而把自己抬升为主宰、把他人贬为奴隶的人——应被驱逐。简言之,宣告真主的权威与主权,就意味着消除一切人间的王权,并宣布宇宙主宰对整个大地的统治。《古兰经》中有言:

This religion is really a universal declaration of the freedom of man from servitude to other men and from servitude to his own desires, which is also a form of human servitude; it is a declaration that sovereignty belongs to God alone and that He is the Lord of all the worlds. It means a challenge to all kinds and forms of systems which are based on the concept of the sovereignty of man; in other words, where man has usurped the Divine attribute. Any system in which the final decisions are referred to human beings, and in which the sources of all authority are human, deifies human beings by designating others than God as lords over men. This declaration means that the usurped authority of God be returned to Him and the usurpers be thrown out-those who by themselves devise laws for others to follow, thus elevating themselves to the status of lords and reducing others to the status of slaves. In short, to proclaim the authority and sovereignty of God means to eliminate all human kingship and to announce the rule of the Sustainer of the universe over the entire earth. In the words of the Qur'an:

"祂在天上是独一的主，在地上也是独一的主。"（43:84）

"He alone is God in the heavens and in the earth." (43:84)

“命令只属于真主。祂命令你们不要崇拜祂以外的任何人。这是正确的生活之道。”（12：40）

"The command belongs to God alone. He commands you not to worship anyone except Him. This is the right way of life." (12: 40)

"你说：'有经典的人们啊！你们当来遵守我们与你们共同的约言：我们只崇拜真主，不以任何物与他同列，我们中间也不以人为主宰，舍真主而外。'如果他们违背，你们就说：'你们当作证，我们是归顺的人。'"{2: 64}

"Say: O People of the Book, come to what is common between us: that we will not worship anyone except God, and will not associate anything with Him, and will not take lords from among ourselves besides God; and if they turn away then tell them to bear witness that we are those who have submitted to God." (2: 64)

要建立真主的统治，并不是要让某些奉献的人——即教士——获得统治的权力，如教会统治时期那样；也不是要让真主的某些代言人成为统治者，如“神权政治”中那样。建立真主的统治，意味着执行祂的律法，并且一切事务的最终裁决都依照这些律法。

The way to establish God's rule on earth is not that some consecrated people - the priests - be given the authority to rule, as was the case with the rule of the Church, nor that some spokesmen of God become rulers, as is the case in a 'theocracy'. To establish God's rule means that His laws be enforced and that the final decision in all affairs be according to these laws.

在地上确立真主的统治、废除人的统治、将主权从篡夺者手中夺回归于真主、实施神圣律法（沙里亚）并废除人定法，这些不能仅靠宣教来实现。那些篡夺了真主权柄、压迫真主造物的人，不会仅仅因为宣教就放弃他们的权力；如果事情是这样，先知们在世上确立真主宗教的任务就会非常容易了！然而这与先知的历史以及历代真正宗教斗争的历程所提供的证据相悖。

The establishing of the dominion of God on earth, the abolishing of the dominion of man, the taking away of sovereignty from the usurper to revert it to God, and the bringing about of the enforcement of the Divine Law (Shari'ah) and the abolition of man-made laws cannot be achieved only through preaching. Those who have usurped the authority of God and are oppressing God's creatures are not going to give up their power merely through preaching; if it had been so, the task of establishing God's religion in the world would have been very easy for the Prophets of God! This is contrary to the evidence from the history of the Prophets and the story of the struggle of the true religion, spread over generations.

这一关于人在大地上摆脱除真主以外一切权威的普遍宣言，以及主权唯独属于真主、祂是全宇宙的主宰的宣告，并非仅仅是理论性、哲学性和消极的宣示。它是一种积极的、切实可行的、具有动力的信息，旨在促成真主的律法（沙里亚）得以实施，并真正将人们从对他人的奴役中解放出来，使他们归于对独一无二的真主的侍奉。若非同时运用"宣教"与"运动"，这一目标便无法达成。这是因为，任何及每一种现实情况都需要相应的方法来应对。

This universal declaration of the freedom of man on the earth from every authority except that of God, and the declaration that sovereignty is God's alone and that He is the Lord of the universe, is not merely a theoretical, philosophical and passive proclamation. It is a positive, practical and dynamic message with a view to bringing about the implementation of the Shari'ah of God and actually freeing people from their servitude to other men to bring them into the service of God, the One without associates. This cannot be attained unless both 'preaching' and 'the movement' are used. This is so because appropriate means are needed to meet any and every practical situation.

因为这一宗教宣告人类在大地上除了真主之外，不受任何权威的支配，所以它在人类历史的每一个时期——无论是昨天、今天还是明天——都会遇到来自信仰与观念、物质力量，以及政治、社会、经济、种族和阶级结构方面的重重阻碍。此外，被歪曲的信仰和迷信也会混入这一宗教之中，与它并行而立，并在人们的心中扎下根来。

Because this religion proclaims the freedom of man on the earth from all authority except that of God, it is confronted in every period of human history-yesterday, today, or tomorrow - with obstacles of beliefs and concepts, physical power, and the obstacles of political, social, economic, racial and class structures. In addition, corrupted beliefs and superstitions become mixed with this religion, working side by side with it and taking root in peoples' hearts.

如果通过"宣教"来应对信仰与观念的挑战,那么通过"运动"则要处理物质层面的障碍。其中首要的,便是那种政治权力,它所依托的是一种复杂而又相互关联的意识形态、种族、阶级、社会和经济支持。因此,这两者——宣教与运动——相互结合,以一切必要的方法去应对"人类的处境"。要实现地球上人类的自由——整个世界所有人类的自由——这两种方法就必须并肩而行。这是一个非常重要的观点,怎样强调都不为过。

If through 'preaching' beliefs and ideas are confronted, through 'the movement' material obstacles are tackled. Foremost among these is that political power which rests on a complex yet interrelated ideological, racial, class, social and economic support. Thus these two-preaching and the movement - united, confront 'the human situation' with all the necessary methods. For the achievement of the freedom of man on earth - of all mankind throughout the earth - it is necessary that these two methods should work side by side. This is a very important point and cannot be over- emphasized .

这一宗教不仅仅是对阿拉伯人自由的宣告，它的使命也不局限于阿拉伯人。它面向全人类，其工作的范围是整个大地。真主是阿拉伯人的主宰，但不仅仅是阿拉伯人的主宰，祂的眷顾也不限于信奉伊斯兰教信仰的人。

This religion is not merely a declaration of the freedom of the Arabs, nor is its message confined to the Arabs. It addresses itself to the whole of mankind, and its sphere of work is the whole earth. God is the Sustainer not merely of the Arabs, nor is His providence limited to those who believe in the faith of Islam.

真主是整个世界的主宰者。这一宗教要使整个世界回归其主宰者，使其摆脱对真主以外任何人的奴役。在伊斯兰看来，真正的奴役就是遵从某人所制定的法律，而这正是伊斯兰专门留给真主的那种崇拜。凡在这一意义上奴役真主以外之人的人，即使他自称信奉此教，也已在真主的宗教之外。先知ﷺ明确指出，依照沙里亚，“服从”就是“崇拜”。按照这一崇拜的含义，犹太教徒和基督教徒“违抗”真主时，便如同那些“以物配主”的人了。

God is the Sustainer of the whole world. This religion wants to bring back the whole world to its Sustainer and free it from servitude to anyone other than God. In the sight of Islam, the real servitude is following laws devised by someone, and this is that servitude which in Islam is reserved for God alone. Anyone who serves someone other than God in this sense is outside God's religion, although he may claim to profess this religion. The Prophet- peace be on him - clearly stated that, according to the Shari'ah, 'to obey' is 'to worship'. Taking this meaning of worship, when the Jews and Christians 'disobeyed' God, they became like those who 'associate others with God'.

据提尔米兹在圣门弟子阿迪·本·哈提姆的传述中记载：当先知的使命传到他那里时，他逃往叙利亚（他在先知时代之前已信奉基督教）。然而他的妹妹和部族中的一些人沦为战俘。先知ﷺ善待他的妹妹，并赠予她一些礼物。她回到哥哥身边，劝他皈依伊斯兰，并建议他去拜见先知ﷺ。阿迪同意了这一建议。人们非常期盼他来到麦地那。

Tirmidhi has reported on the authority of 'Adi bin Hatim that when the Prophet's message reached him, he ran away to Syria (he had accepted Christianity before the Prophet's time), but his sister and some of the people of his tribe became prisoners of war. The Prophet-peace be on him- treated his sister kindly and gave her some gifts. She went back to her brother and invited him to Islam, and advised him to visit the Prophet - peace be on him. 'Adi agreed to this. The people were very anxious to see him come to Medina.

当他来到先知面前时，身上戴着一个银十字架。先知——愿主赐他平安——正在诵读这节经文："他们（有经人）以他们的学者和修士为主宰，舍真主而外。"阿迪传述说："我说：'他们并不崇拜他们的修士。'"真主的使者回答说："他们的修士和学者认为合法的，他们就视为合法；他们的修士和学者认为非法的，他们就视为非法，这样他们就是在崇拜他们。" 先知——愿主赐他平安——对上述经文的这一解释表明，服从法律和裁决也是一种崇拜，凡如此行事者，即被视为脱离了这一宗教。这就是以某些人为另一些人的主宰，而这一宗教正是为了消除此类行为而降临的，它宣布：世界上的所有人都应当摆脱对真主以外任何人的奴役。

When he came into the presence of the Prophet, he was wearing a silver cross. The Prophet - peace be on him-was reciting the verse. "They (the People of the Book) have taken their rabbis and priests as lords other than God". 'Adi reports: "I said, 'They do not worship their priests." God's Messenger replied, "Whatever their priests and rabbis call permissible, they accept as permissible; whatever they declare as forbidden, they consider as forbidden, and thus they worship them." This explanation of the above verse by the Prophet-peace be on him - makes it clear that obedience to laws and judgments is a sort of worship, and anyone who does this is considered out of this religion. It is taking some men as lords over others, while this religion has come to annihilate such practices, and it declares that all the people of the earth should become free of servitude to anyone other than God.

如果人类的实际生活与这一自由宣言并不相符,那么伊斯兰就有责任既以传教、也以行动介入其中,并猛烈打击那些迫使人民向其俯首、统治人民、不顾真主诫命、阻止人们在愿意时聆听教导和接受信仰的政治势力。在消灭这种暴虐势力之后,无论它是政治形式、种族形式,还是同一种族内部的阶级划分形式,伊斯兰都会建立一种新的社会、经济和政治制度,在其中将人的自由理念付诸实践。

If the actual life of human beings is found to be different from this declaration of freedom, then it becomes incumbent upon Islam to enter the field with preaching as well as the movement, and to strike hard at all those political powers which force people to bow before them and which rule over them, unmindful of the commandments of God, and which prevent people from listening to the preaching and accepting the belief if they wish to do so. After annihilating the tyrannical force, whether it be in a political or a racial form, or in the form of class distinctions within the same race, Islam establishes a new social, economic and political system, in which the concept of the freedom of man is applied in practice.

伊斯兰教的本意并非强迫人们接受其信仰，但伊斯兰教不仅仅是一种"信仰"。正如我们已经指出的，伊斯兰教是对人从奴役他人中获得解放的宣言。因此，它从一开始就致力于废除一切建立在人对人统治之上、一个人奴役另一个人的制度与政府。当伊斯兰教将人们从这种政治压迫中解放出来，并诉诸其理性，向他们传达其精神信息时，便赋予了他们完全的自由去接受或不接受其信仰。然而，这种自由并不意味着人们可以把自己的私欲当作神明，也不意味着他们可以选择继续屈从于他人的奴役，让某些人凌驾于另一些人之上。世界上所建立的任何制度，都应当以神的权威为基础，其法律唯独源自于祂。这样，每个人在这一普世制度的保护之下，便可自由地采纳他所愿意采纳的任何信仰。这是使"宗教"唯独归于真主而得以纯净的唯一途径。"宗教"一词所包含的不仅仅是信仰；"宗教"实际上是一种生活方式，而在伊斯兰教中，这种生活方式以信仰为根基。但在伊斯兰制度之下，各式各样的人都有空间遵循自己的信仰，同时遵守国家的法律，而这些法律本身即以神圣的权威为基础。

It is not the intention of Islam to force its beliefs on people, but Islam is not merely 'belief'. As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another. When Islam releases people from this political pressure and presents to them its spiritual message, appealing to their reason, it gives them complete freedom to accept or not to accept its beliefs. However, this freedom does not mean that they can make their desires their gods, or that they can choose to remain in the servitude of other human beings, making some men lords over others. Whatever system is to be established in the world ought to be on the authority of God, deriving its laws from Him alone. Then every individual is free, under the protection of this universal system, to adopt any belief he wishes to adopt. This is the only way in which 'the religion' can be purified for God alone. The word 'religion' includes more than belief; 'religion' actually means a way of life, and in Islam this is based on belief. But in an Islamic system there is room for all kinds of people to follow their own beliefs, while obeying the laws of the country which are themselves based on the Divine authority.

凡是理解这一宗教特殊性格的人,也都会明白"Jihaad bis saif"(以刀剑奋斗)的地位,即在伊斯兰运动的推行中,它是为"以宣教奋斗"扫清道路。他会明白,伊斯兰并非今天在技术意义上被称为"防御性战争"的那种狭义的"防御性运动"。这种狭义的含义,是那些承受着环境压力、又败于东方学家狡猾攻击的人强加给它的,而东方学家则歪曲了伊斯兰圣战的概念。它是一场消除暴政、并向人类引入真正自由的运动,依据人类的实际处境运用各种资源,并且有明确的阶段,每一阶段都采用了新的方法。

Anyone who understands this particular character of this religion will also understand the place of Jihaad bis saif (striving through fighting), which is to clear the way for striving through preaching in the application of the Islamic movement. He will understand that Islam is not a 'defensive movement' in the narrow sense which today is technically called a 'defensive war.' This narrow meaning is ascribed to it by those who are under the pressure of circumstances and are defeated by the wily attacks of the orientalists, who distort the concept of Islamic Jihaad. It was a movement to wipe out tyranny and to introduce true freedom to mankind, using resources according to the actual human situation, and it had definite stages, for each of which it utilized new methods.

如果我们坚持称伊斯兰的圣战(Jihaad)为一种防御性运动,那么就必须改变"防御"一词的含义,将其理解为"捍卫人的自由",即抵御一切限制人类自由的因素。这些因素既表现为信仰和观念,也表现为基于经济、种族或阶级差别的政治制度。伊斯兰初兴之时,世界上充斥着此类制度;当今的蒙昧时代(Jahiliyyah)同样存在着各式各样的此类制度。

If we insist on calling Islamic Jihaad a defensive movement, then we must change the meaning of the word 'defense' and mean by it 'the defense of man' against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial or class distinctions. When Islam first came into existence, the world was full of such systems, and the present-day Jahiliyyah also has various kinds of such systems.

当我们以"捍卫"一词的这一广义来理解时，便能认识伊斯兰的真正本质：它是一项普世的宣告，宣告人类摆脱对他人的奴役，确立真主的主权与主宰遍及全世界，终结人类的傲慢与自私，并在人类事务中实施神圣的沙里亚法。

When we take this broad meaning of the word 'defense', we understand the true character of Islam, and that it is a universal proclamation of the freedom of man from servitude to other men, the establishment of the sovereignty of God and His Lordship throughout the world, the end of man's arrogance and selfishness, and the implementation of the rule of the Divine Shari'ah in human affairs.

至于那些试图以当代防御性战争的狭义概念来诠释伊斯兰圣战（Jihaad），并通过研究来证明伊斯兰圣战中的各次战役都是为了保卫伊斯兰的家园——其中有些人甚至认为伊斯兰的家园仅指阿拉伯半岛——以抵御邻近强国侵略的人，他们并不理解伊斯兰的本质及其根本宗旨。这种做法不过是一种被当前艰难处境以及居心叵测的东方学家对伊斯兰圣战的攻击所击溃的思想的产物。

As to persons who attempt to defend the concept of Islamic Jihaad by interpreting it in the narrow sense of the current concept of defensive war, and who do research to prove that the baules fought in Islamic Jihaad were all for the defense of the homeland of Islam - some of them considering the homeland of Islam to be just the Arabian peninsula-against the aggression of neighboring powers, they lack understanding of the nature of Islam and its primary aim. Such an attempt is nothing but a product of a mind defeated by the present difficult conditions and by the attacks of the treacherous orientalists on the Islamic Jihaad.

谁能说，如果艾布·伯克尔、欧麦尔或奥斯曼确信罗马和波斯势力不会进攻阿拉伯半岛，他们就不会努力向全世界传播伊斯兰的信息呢？当伊斯兰的信息面对国家的政治制度、建立在种族和阶层之上的社会经济制度，以及在这一切背后的政府军事力量这些物质障碍时，它又怎能传播开来呢？

Can anyone say that if Abu Bakr, 'Umar or 'Othman had been satisfied that the Roman and Persian powers were not going to attack the Arabian peninsula, they would not have striven to spread the message of Islam throughout the world? How could the message of Islam have spread when it faced such material obstacles as the political system of the state, the socio-economic system based on races and classes, and behind all these, the military power of the government?

认为伊斯兰的呼吁只是要将全世界的人类解放出来，而仅限于传教与阐释，这是天真的想法。事实上，当传播与交流享有自由，人们不受上述各种影响时，它确实通过传教与阐释来开展工作，正如经文所说：{在宗教上，不许强迫}；但是，当上述障碍和现实困难横亘在它面前时，它便别无选择，只能以武力将其清除，使它面向人们的心灵与理智时，人们能够敞开心扉，自由地接受或拒绝它。

It would be naive to assume that a call is raised to free the whole of humankind throughout the earth, and it is confined to preaching and exposition. Indeed, it strives through preaching and exposition when there is freedom of communication and when people are free from all these influences, as "There is no compulsion in religion; but when the above- mentioned obstacles and practical difficulties are put in its way, it has no recourse but to remove them by force so that when it is addressed to peoples' hearts and minds they are free to accept or reject it with an open mind.

由于伊斯兰教信息的目标，是在哲学层面，也在人的实际生活状况中，明确宣告人的自由，因此它必须采取圣战（Jihaad）。无论伊斯兰的家园——按照真正的伊斯兰意义，即伊斯兰之家（Dar ul-Islam）——是处于和平状态，还是受到邻国的威胁，都没有区别。伊斯兰追求和平时，其目标并非那种肤浅的和平，即只要求生活着穆斯林的那部分土地保持安全。伊斯兰所期望的和平，是使宗教（即社会的法律）为真主而纯净，使所有人的服从只归于真主，使一些人不再成为其他人的主宰。 在先知穆罕默德ﷺ之后，只需遵循圣战运动的最后阶段；最初或中间的阶段已不再适用。它们已经结束。正如伊本·盖伊姆所言："因此，在《忏悔章》（Bara'a）启示之后，不信者分为三类：战争中的敌人、有条约的人，以及齐米人（Dhimmies）。有条约的人最终都成为了穆斯林，因此只剩下两类：处于战争中的人和齐米人。处于战争中的人始终畏惧他。那时全世界的人分为三类：一是信仰他的穆斯林；二是与他保持和平的人（从前一句可知，他们是齐米人）；三是持续与他作战的敌对者。"这些才是符合这一宗教的性质与宗旨的合理立场，而不是那些被当前情势击败的人，以及被奸诈的东方学家的攻击所左右的人所理解的那样。

Since the objective of the message of Islam is a decisive declaration of man's freedom, not merely on the philosophical plane but also in the actual conditions of life, it must employ Jihaad. It is immaterial whether the homeland of Islam - in the true Islamic sense, Dar ul-Islam - is in a condition of peace or whether it is threatened by its neighbors. When Islam strives for peace, its objective is not that superficial peace which requires that only that part of the earth where the followers of Islam are residing remain secure. The peace which Islam desires is that the religion (i.e. the Law of the society) be purified for God, that the obedience of all people be for God alone, and that some people should not be lords over others. After the period of the Prophet - peace be on him - only the final stages of the movement of Jihaad are to be followed; the initial or middle stages are not applicable. They have ended, and as Ibn Qayyim states, "Thus, after the revelation of the chapter 'Bratt', the unbelievers were of three kinds: adversaries in war, people with treaties, and Dhimmies. The people with treaties eventually became Muslims, so there were only two kinds left: people at war and Dhimmies. The people at war were always afraid of him. Now the people of the whole world were of three kinds: one, the Muslims who believed in him: two, those with whom he had peace (and from the previous sentence we understand that they were Dhimmies); and three, the opponents who kept fighting him." These are the logical positions consonant with the character and purposes of this religion, and not what is understood by the people who are defeated by present conditions and by the attacks of the treacherous orientalists.

真主在麦加以及他们迁往麦地那的初期，阻止穆斯林参战，并对他们说："你们要克制自己的手，谨守拜功，完纳天课。"随后，他们获准参战："准许那些被攻击的人作战，因为他们是受了欺压的；真主确能护助他们。他们是无端被逐出家园的人。"接下来的阶段是，穆斯林被命令与攻击他们的人作战："你们当为主道而与向你们作战的人作战。"最后，向所有以物配主者宣战："你们当与众以物配主者全体作战，正如他们全体与你们作战一样；"又说："你们当与那些信奉天经的人中，不信真主和末日、不禁戒真主及其使者所禁戒之事、也不奉行真理之教的人作战，直到他们屈服并缴纳人头税（吉兹耶）。"因此，根据伊玛目伊本·盖伊姆的解释，穆斯林最初被禁止作战；继而获准作战；随后被命令与侵略者作战；最后被命令与所有以物配主者作战。

God held back Muslims from fighting in Mecca and in the early period of their migration to Medina, and told them, "Restrain your hands, and establish regular prayers, and pay Zakat". Next, they were permitted to fight: "Permission to fight is given to those against whom war is made, because they are oppressed, and God is able to help them. These are the people who were expelled from their homes without cause. The next stage came when the Muslims were commanded to fight those who fight them: "Fight in the cause of God against those who fight you." And finally, war was declared against all the polytheists: "And fight against all the polytheists, as they all fight against you;" "Fight against those among the People of the Book who do not believe in God and the Last Day, who do not forbid what God and His Messenger have forbidden, and who do not consider the true religion as their religion, until they are subdued and pay Jizyah." Thus, according to the explanation by Imam Ibn Qayyim, the Muslims were first restrained from fighting; then they were permitted to fight; then they were commanded to fight against the aggressors; and finally they were commanded to fight against all the polytheists.

鉴于古兰经中赞美圣战（Jihaad）的这些经文，以及先知ﷺ的许多圣训，还有充满圣战的整部伊斯兰历史，每一位穆斯林的内心都会拒绝那种对圣战的解释。那种解释是由一些人编造出来的，他们的心智在不利的处境下已经屈服，并且在精明的东方学家对伊斯兰圣战的攻击之下，接受了失败。

With these verses from the Qur'an and with many Traditions of the Prophet - peace be on him - in praise of Jihaad, and with the entire history of Islam, which is full of Jihaad, the heart of every Muslim rejects that explanation of lihaad invented by those people whose minds have accepted defeat under unfavorable conditions and under the attacks on Islamic Jihaad by the shrewd orientalists.

什么样的人，在聆听了真主的命令和先知的圣训，并读过伊斯兰圣战期间所发生的事件之后，仍然认为它只是与暂时条件相关的临时律令，而且只关乎边境的防卫呢？

What kind of a man is it who, after listening to the commandment of God and the Traditions of the Prophet - peace be on him-and after reading about the events which occurred during the Islamic Jihaad, still thinks that it is a temporary injunction related to transient conditions and that it is concerned only with the defense of the borders?

在允许战斗的经文中，真主告诉信士们，今世的情况是：一部分人以另一部分人作为检验，这是真主的定制，为的是使大地免于腐败。"允许战斗，是给予那些遭受攻击的人，因为他们受到了压迫，而真主确能助他们。他们是无端被逐出家园的人，只因他们说：'我们的主是真主。'假如真主不以一部分人制止另一部分人，那么修道院、教堂、犹太教堂和清真寺，其中常常提到真主之名的地方，必定都要被拆毁。" 因此，这场斗争不是暂时的阶段，而是永恒的状态——一种永恒的状态，因为真理与谬误不能在这大地上并存。每当伊斯兰以普遍宣言站起来，主张真主的主权应在整个大地上确立，人应当从奴役他人的束缚中解放出来，那些篡夺真主在地上权威的人便对它猛烈反击，从未容忍过它。于是伊斯兰有责任还击，将人类从这些篡权者的掌控中解放出来于整个大地。为人类自由而进行的永恒斗争将持续下去，直到宗教为真主而纯净。

In the verse giving permission to fight, God has informed the Believers that the life of this world is such that checking one group of people by another is the law of God, so that the earth may be cleansed of corruption. "Permission to fight is given to those against whom war is made, because they are oppressed, and God is able to help them. These are the people who were expelled from their homes without cause, except that they said that our Lord is God. Had God not checked one people by another, then surely synagogues and churches and mosques would have been pulled down, where the name of God is remembered often." Thus, this struggle is not a temporary phase but an eternal state - an eternal state, as truth and falsehood cannot co-exist on this earth. Whenever Islam stood up with the universal declaration that God's Lordship should be established over the entire earth and that men should become free from servitude to other men, the usurpers of God's authority on earth have struck out against it fiercely and have never tolerated it. It became incumbent upon Islam to strike back and release man throughout the earth from the grip of these usurpers. The eternal struggle for the freedom of man will continue until the religion is purified for God.

在麦加时期禁止战斗的命令，是漫长历程中的一个暂时阶段。

The command to refrain from fighting during the Meccan period was a temporary stage in a long journey.

在希吉拉初期，促成圣战的理由同样存在；但在这些初始阶段之后，圣战的目的已不仅仅是保卫麦地那。保卫麦地那固然必要，但这并非终极目标。终极目标在于保护这场运动的资源与中心——这场运动旨在解放人类，并扫除阻碍人类获得这种自由的各种障碍。

The same reason was operative during the early days of Hijra, but after these early stages, the reason for Jihaad was not merely to defend Medina. Indeed, its defense was necessary, but this was not the ultimate aim. The aim was to protect the resources and the center of the movement - the movement for freeing mankind and demolishing the obstacles which prevented mankind from attaining this freedom.

在麦加时期为何不许交战，其理由是容易理解的。在麦加，传教是被允许的。使者——愿主赐他平安——受到哈希姆家族的庇护，因此他有机会公开宣布自己的使命；他可以自由地与个人和群体交谈，并打动他们的心灵与理智。当时没有任何有组织的政治力量能够阻止他传教，也无法阻止人们聆听。在这个阶段，没有使用武力的必要。除此之外，还有其他理由，我已在《古兰经的光影》中详细阐述，那是我对经文“你岂没有看见那些人吗？人家曾对他们说：‘你们应当停手，应当谨守拜功，应当完纳天课。’”（4:77）的注释。若在此转录该注释的一部分，或许会有所助益。

The reasons for refraining from fighting during the Meccan period are easily understood. In Mecca preaching was permitted. The Messenger - peace be on him - was under the protection of the Banu Hashim and hence he had the opportunity to declare his message openly; he had the freedom to speak to individuals as to groups and to appeal to their hearts and minds. There was no organized political power which could prevent him from preaching and prevent people from listening. At this stage there was no need for the use of force. Besides this, there were other reasons and I have detailed these reasons in my commentary, In the Shades of the Qur'an, in explanation of the verse, "Have you seen the people to whom it was said, 'Restrain your hands, and establish regular prayers, and pay Zakat?" (3:77) It may be useful to reproduce 65 parts of this explanation here.

一种观点认为，麦加时期禁止使用武力，可能是因为那是一个训练与准备的阶段，针对特定的环境、特定的民族，并处于特定的条件之下。

"A reason for prohibiting the use of force during the Meccan period may have been that this was a stage of training and preparation in a particular environment, for a particular nation and under particular conditions.

在这样的情况下,培训和准备中的一个重要因素,是训练每一位阿拉伯人在自身或所爱之人遭受压迫时保持忍耐,克服骄傲,不以个人复仇或为亲人复仇作为人生的目标。还需要进行训练,使他学会控制情绪,不因一时的挑衅而像其天性那样轻易发怒,也不因第一时间的冲动而激动,而是培养他在性情和行为上的庄重与镇定。他要被训练遵守一个在领袖带领下的集体纪律,凡事都要请示这位领袖,并遵从其命令,即便这些命令与他的习惯或喜好相违背。其目的在于培养品格高尚的个人,由他们组成穆斯林社群,遵循领袖的指引,并成为文明而进步的人,摆脱野蛮的习俗与部落主义。

Under these circumstances, an important factor in training and preparation was to train the individual Arab to be patient under oppression to himself or to those he loved, to conquer his pride, and not to make personal revenge or revenge for one's dear ones the purpose of one's life. Training was also needed so that he could learn control of his nerves, not lose his temper at the first provocation as was his temperament - nor get excited at the first impulse, but so that he could develop dignity and composure in his temperament and in his action. He was to be trained to follow the discipline of a community which is under the direction of a leader, and to refer to this leader in every matter and to obey his injunctions even though they might be against his habit or taste The aim was to develop individuals of high character who would constitute the Muslim community, who would follow the directions of the leader, and who would be civilized and progressive, free of wild habits and tribalism.

另一个原因可能是，古莱施人以其血统和荣誉为傲，在这样的环境中，只有劝导才最能打动人心、最为有效。在这一阶段，若诉诸武力，只会点燃复仇的火焰。当时部落之间已有大量基于血仇的战争，例如达希斯战争、加卜拉战争和巴苏斯战争，这些战争持续多年，使一个又一个部落走向灭亡。如果在他们心中，血仇与伊斯兰联系在一起，那么这种印象将永远无法消除。因此，伊斯兰将不再是一种引向真正宗教的呼唤，而会变成一连串无休止的部落纷争，其根本教义在一开始就会被遗忘。

"Another reason for it may have been that the Quraish were proud of their lineage and honor, and in such an environment only persuasion could be most appealing and effective. At this stage, fighting would have resulted in kindling the fires of revenge- There was already much tribal warfare based on blood feuds, such as the wars of Dahis, Gabra and Basus, which continued for years and annihilated tribe after tribe. If blood feuds were to become associated in their minds with Islam, then this impression would never have been removed. consequently, Islam, instead of being a call toward the true religion, would have become an unending sequence of tribal feuds and its basic teachings would have been forgotten at the very beginning.

另一个原因可能是为了避免在每个家庭中播下纷争与流血的种子。当时并没有一个有组织的政府在迫害、折磨信士；信士是被他自己的庇护者所迫害、折磨，并受到"教训"。在这种情况下，若准许战斗，那么每个家庭都会变成战场。人们会说："这就是伊斯兰吗！"事实上，即使当时尚未准许战斗，人们也已经这样议论伊斯兰了。

"Another reason may have been to avoid sowing the seed of discord and bloodshed in every household. At that time, there was no organized government which was torturing and persecuting the Believers; the Believer was persecuted, tortured and 'taught a lesson by his own patrons. Under these circumstances, permission to fight would have meant that every house would have become a battlefield. The people would have said 'So, this is Islam'! In fact, this was said about Islam, even though fighting was not permitted.

在阿拉伯各地的人前来麦加朝觐和经商的季节，古莱什人会去找他们，并说："穆罕默德不仅在分裂他的民族和部族，他甚至在分裂父子！这是什么样的事情，竟唆使儿子在每一户人家、每一个地方杀害自己的父亲，唆使奴隶杀害自己的主人？" "另一个原因可能是，真主预知到，那些迫害和折磨早期穆斯林的人中，绝大多数将来会成为伊斯兰忠诚的战士，甚至成为它伟大的领袖。欧麦尔·本·赫塔卜不就是其中之一吗？"

During the season when the people of Arabia came to Mecca for pilgrimage and commerce, the Quraish would have gone to them and would have said, 'Muhammad is not only dividing his nation and his tribe; he is even dividing sons from fathers! What kind of a thing is this which incites the son to kill his father, the slave to kill his master, in every house and in every locality?" "Another reason may have been that God knew that a great majority of those who persecuted and tortured the early Muslims would one day become the loyal soldiers of Islam, even its great leaders. Was not 'Umar Ibn al-Khattab one of them?

另一个原因可能是，阿拉伯人的荣誉感，尤其是在部落框架之下，会帮助那些受到迫害却不认输的人，特别是当这些受迫害者受到众人尊敬的时候。可以列举数个这样的事例来支持这一论点。当时，阿布·伯克尔是一位受人敬重的人，他打算离开麦加，前往别处迁徙，伊ibn·al-达格纳无法忍受这一点，阻止他离开，因为他认为这对阿拉伯人是一种耻辱；他主动向阿布·伯克尔提供自己的庇护。这类事件最好的例子，是撕毁那份限制巴努·哈希姆人居住于阿布·塔利卜山谷的契约，当时他们遭受饥饿与匮乏的时间似乎长得不合情理。这种侠义精神是阿拉伯人所独有的，而在古代那些习惯于看到人受辱的“文明”中，遭受苦难与迫害的人会被嘲笑、讥讽并遭受轻视，压迫者和暴君反而受到尊重。

"Another reason may have been that the sense of honor of the Arabs, especially in a tribal framework, comes to the help of the person who is persecuted yet does not concede defeat, especially if the persecuted are honored by the people. Several such incidents can be quoted to support this thesis. When Abu Bakr, who was an honorable man, left Mecca in order to migrate to some other place, Ibn al-Daghna could not bear it and restrained him from leaving because he considered it a disgrace to the Arabs; he offered Abu Bakr his own protection. The best example of such an incident is the tearing up of the contract under which the Banu Hashim were confined to the Valley of Abu Talib when the period of their hunger and privation seemed unreasonably long. This chivalry was a peculiarity of the Arabs, while in ancient 'civilizations' which were accustomed to seeing people humiliated, those who suffered and were persecuted were laughed at, ridiculed and treated with contempt, and the oppressor and the tyrant were respected.

"另一个原因可能是，穆斯林人数稀少，且只居住在麦加，伊斯兰的信息尚未传到阿拉伯其他地区，或者只是以传闻的形式传播。其他部落把这件事视为古莱什人的内部纷争，他们都在观望这场斗争的结果。"

"Another reason may have been that the Muslims were few in number and they lived only in Mecca, as the message of Islam had not reached other parts of Arabia or had reached only as hearsay. Other tribes considered it as a domestic quarrel of the Quraish; they were watching for the outcome of this struggle.

在这种情况下,如果允许战斗,这种有限的战争将导致穆斯林被彻底消灭;即使他们杀死了大量敌人,穆斯林仍然会被彻底消灭。偶像崇拜将会延续,伊斯兰制度的黎明将永远不会到来,也永远无法达到其顶点,而伊斯兰却被揭示为全人类可以实践的生活方式。

Under these circumstances, if fighting had been allowed, this limited warfare would have resulted in the complete annihilation of the Muslims; even if they had killed a great number of their opponents, they would still have been completely annihilated. Idolatry would have continued and the dawn of the Islamic system would never have arrived and would never have reached its zenith, while Islam is revealed to be a practical way of life for all mankind".

在麦地那初期，战斗同样是被禁止的。其原因在于，先知ﷺ曾与麦地那的犹太人以及麦地那内外的未信教阿拉伯人签订了盟约，这一举措在当时的形势下是必要的。

In the early Medinite period fighting was also prohibited. The reason for this was that the Prophet - peace be on him- had signed a pact with the Jews of Medina and with the unbelieving Arabs in and around Medina, an action which was necessary at this stage.

首先，当时存在公开传教和劝导的机会。没有任何政治力量限制这种自由；全体民众都接受了新的穆斯林国家，并一致同意先知ﷺ在一切政治事务上的领导。盟约中各方一致约定，未经先知ﷺ明确许可，任何人不得缔结和约、宣战，或与外部任何势力建立关系。因此，麦地那的实际权力掌握在穆斯林领导层手中。传播伊斯兰教的大门也是敞开的，信仰是自由的。

First, there was an open opportunity for preaching and persuasion. There was no political power to circumscribe this freedom; the whole population accepted the new Muslim state and agreed upon the leadership of the Prophet-peace be on him-in all political maners. In the pact it was agreed by all parties that no one would make a treaty of peace or declare war or establish relations with any outsider without the express permission of the Prophet - peace be on him. Thus, the real power in Medina was in the hands of Muslim leadership. The doors were also open for preaching Islam and there was freedom of belief.

其次,在这一阶段,先知——愿主赐他平安——希望集中全部力量对付古莱什人。古莱什人的持续反对,是伊斯兰向其他部落传播的一大障碍,那些部落正在观望两个古莱什集团之间斗争的最终结果。因此,先知ﷺ迅速派出侦察队伍前往各个方向。第一支这样的队伍由哈姆扎·本·阿卜杜勒·穆塔利卜指挥,它在斋月出发,距离迁徙仅六个月。

Secondly, at this stage the Prophet-peace be on him - wanted to conserve all his efforts to combat the Quraish, whose relentless opposition was a great obstacle in spreading Islam to other tribes which were waiting to see the final outcome of the struggle between the two groups of the Quraish. That is why the Prophet - peace be on him - hastened to send scouting parties in various directions. The first such party was commanded by Hamza bin Abdul Muttalib, and it went out during the month of Ramadan, only six months after the Immigration.

此后又有其他的侦察小队出征：一支在希吉拉后第九个月，下一支在第十三个月，第三支在希吉拉后第十六个月；在第十七个月，他派遣了一支由阿卜杜拉·本·贾哈什领导的小队。这支小队遭遇了一些抵抗，并有血流出。这件事发生在拉扎卜月，该月被视为圣月。下面这节《黄牛章》的经文就提到了此事：

After this, there were other scouting parties, one during the ninth month after Hijra, the next in the thirteenth month the third sixteen months after Hijra, and in the seventeenth month he sent a party under the leadership of Abdullah bin Jahash. This party encountered some resistance and some blood was shed. This occurred during the month of Rajab, which was considered a sacred month. The following verse of Chapter Baqara refers to it:

他们会问你关于在圣月里作战的事。你说：在圣月里作战是大罪，但阻止人们走上神的道路、不信神、阻止人们前往禁寺朝觐，以及驱逐人们离开家园，这些罪过更大；迫害比杀戮更严重。

"They ask you about fighting in the sacred months. Say: Fighting in them is a great sin, but to prevent people from the way of God, and to reject God, and to stop people from visiting the Sacred Mosque, and to expel people from their homes are a much greater sin, and oppression is worse than killing." (2:217)

在同一年的斋月,爆发了白德尔之战,《安法勒》章对这场战役作了评述。

During Ramadan of the same year, the Battle of Badr took place, and in Chapter Anfal this battle was reviewed.

如果从正确的视角来看待伊斯兰运动的这一阶段，就没有理由说伊斯兰运动的根本目标是"防御性的"——即今天某些人所理解的狭义上的防御，而这种说法又被那些居心叵测的东方学家的攻击所动摇。那些在伊斯兰扩张的历史中寻找防御性原因的人，恰恰落入了东方学家的侵略性攻击之中，而那时的穆斯林既没有荣耀，也没有真正的伊斯兰。然而，蒙真主恩典，仍有人坚定地主张：伊斯兰是一项普世宣言，宣告人在大地上摆脱除真主权威之外的一切权威而获得自由，宗教应当为真主而纯化；他们也持续著文论述伊斯兰圣战（Jihaad）。

If this stage of the Islamic movement is viewed in proper perspective, then there is no room to say that the basic aim of the Islamic movement was 'defensive' in the narrow sense which some people ascribe to it today, defeated by the attacks of the treacherous orientalists! Those who look for causes of a defensive nature in the history of the expansion of Islam are caught by the aggressive attacks of the orientalists at a time when Muslims possess neither glory nor do they possess Islam. However, by God's grace, there are those who are standing firm on the issue that Islam is a universal declaration of the freedom of man on the earth from every authority except God's authority, and that the religion ought to be purified for God; and they keep writing concerning, the Islamic Jihaad.

但伊斯兰运动并不需要借助任何文献中的论据，因为它立足于《古兰经》中明确的经文。

But the Islamic movement does not need any arguments taken from the literature, as it stands on the clear verses of the Qur'an:

"应当为真主之道而战的，是那些以今世生命换取后世的人；无论谁为真主之道而战，或者被杀，或者获胜，我都将给他重大的报酬。"

"They ought to fight in the way of God who have sold the life of this world for the life of the Hereafter; and whoever fights in the way of God and is killed or becomes victorious, to him shall We give a great reward.

你们为何不为真主的道而战，为那些因软弱而受压迫的男人、女人和孩子而战？他们祈祷说："我们的主啊！求你把我们从这个居民不义的城市里救出去，求你为我们派遣一位保护者，求你为我们派遣一位援助者。"信道的人为真主的道而战，不信道的人为邪恶的势力而战。故你们应当与撒旦的朋友们作战，因为撒旦的计谋实在软弱。"（3：74-76）

Why should not you fight in the way of God for those men, women and children who have been oppressed because they are weak and who call 'Our Lord! Take us out of this place whose people are oppressors, and raise for us an ally, and send for us a helper'. Those who believe fight in the cause of God, while those who do not believe fight in the cause of tyranny. Then fight against the friends of Satan. Indeed, the strategy of Satan is weak." (3: 74-76)

告诉那些不信道的人，如果他们停止（作恶），那么他们以往所做的都将被宽恕；但如果他们重新作恶，那么他们应当知道前代民族所遭受的遭遇。你们要与他们战斗，直到不再有迫害，宗教完全归于真主。但如果他们停止，那么真主是洞察他们所作所为的。

"Say to the unbelievers that if they refrain, then whatever they have done before will be forgiven them; but if they turn back, then they know what happened to earlier nations. And fight against them until there is no oppression and the religion is wholly for God. But if they refrain, then God is watching over their actions.

但如果他们不这样做，那你们就要知道，真主是你们的保护者，他是你们的援助者。"（8：38-40）

But if they do not, then know that God is your Ally and He is your Helper." (8: 38-40)

“你们要与那些信奉经典的人中，不信真主和末日、不禁戒真主和使者所禁戒的事物、也不奉行真理之教的人作战，直到他们亲手缴纳人头税，并且屈服。”{9:29} “犹太人说：‘欧宰尔是真主之子。’基督教徒说：‘麦西哈是真主之子。’这些都是他们口中的言论，他们效法先前不信道者的言论。真主诅咒他们，他们竟这样背离正道！”{9:30} “他们以自己的学士和僧侣，以及麦尔彦之子麦西哈为主宰，舍真主而崇拜他们；而他们奉命只崇拜独一的真主。除他之外，绝无应受崇拜的主。赞颂他超绝于他们所以为的物！”{9:31} “他们想用口吹灭真主的光明，但真主必定要完成他的光明，纵然不信道者厌恶。”{9:32}

"Fight against those among the People of the Book who do not believe in God and the Last Day, who do not forbid what God and His messenger have forbidden, and who do not consider the true religion as their way of life, until they are subdued and pay Jizyah. The Jews say: 'Ezra is the Son of God', and the Christians say: 'The Messiah is the Son of God'. These are mere sayings from their mouths, following those who preceded them and disbelieved. God will assail them; how they are perverted! They have taken their rabbis and priests as lords other that God, and the Messiah, son of Mary; and they were commanded to worship none but One God. There is no deity but He, glory be to Hlm above what they associate with Him! They desire to extinguish God's light with their mouths, and God intends to perfect His light, although the unbelievers may be in opposition" (9: 29-32)

以上经文中所述圣战（Jihaad）的理由如下：在地上确立真主的权威；依照真主所赐予的真正指引来安排人类事务；消除一切恶魔的势力和恶魔的生活体系；终结一人对他人的统治，因为所有人都是真主的受造物，没有人有权将他人变为自己的奴仆，或为他们擅自制定法律。

The reasons for Jihaad which have been described in the above verses are these: to establish God's authority in the earth; to arrange human affairs according to the true guidance provided by God; to abolish all the Satanic forces and Satanic systems of life; to end the lordship of one man over others since all men are creatures of God and no one has the authority to make them his servants or to make arbitrary laws for them.

这些理由足以宣告圣战（Jihaad）。然而，人们应当始终牢记：宗教中没有强迫；也就是说，一旦人们摆脱了人的统治，管理世俗事务的法律将纯粹依照真主的律法，而任何人都不会被迫改变其信仰、接受伊斯兰教。

These reasons are sufficient for proclaiming Jihaad. However, one should always keep in mind that there is no compulsion in religion; that is, once the people are free from the lordship of men, the law governing civil affairs will be purely that of God, while no one will be forced to change his beliefs and accept Islam.

伊斯兰的圣战（Jihaad）是要让全世界的每个人获得完全的自由，使他摆脱对其他人的奴役，从而能够侍奉他的主。这主是独一的，没有任何同伴。仅此一点，便足以成为发动圣战的充分理由。这些正是穆斯林战士心中唯一的动机。如果有人问他们："你们为何而战？"没有人会回答："我的国家面临危险，我为保卫它而战"，或者"波斯人和罗马人来攻打我们了"，或者"我们想扩张统治，想要更多的战利品"。他们的回答会与拉巴提·本·阿密尔、胡宰法·本·穆赫新和穆吉拉·本·舒ʿba在卡迪西亚战役前三天，被波斯将领鲁斯图姆逐一询问"你们来此是为了什么目的？"时所给出的答案相同。他们的回答是："真主派遣我们，是要把任何愿意的人从奴役世人中解救出来，归于唯独侍奉真主的境地；从今世的狭隘进入今世与后世的广阔；从宗教的暴政进入伊斯兰的公正。真主为此目的派遣了一位使者，教导祂的造物遵循祂的道路。如果有人接受这种生活方式，我们便撤回，并将他的国家归还给他；而对于那些叛乱者，我们将与之作战，直到我们殉教或取得胜利。"

The Jihaad of Islam is to secure complete freedom for every man throughout the world by releasing him from servitude to other human beings so that he may serve his God, Who IS One and Who has no associates. This is in itself a sufficient reason for Jihaad. These were the only reasons in the hearts of Muslim warriors. If they had been asked the question "Why are you fighting?" none would have answered, "My country is in danger; I am fighting for its defense" or "The Persians and the Romans have come upon us", or, "We want to extend our dominion and want more spoils'.' They would have answered the same as Rabati bin 'Amer, Huzaifa bin Muhsin and Mughira bin Shtuba answered the Persian general Rustum when he asked them one by one during three successive days preceding the battle of Qadisiyyah, "For what purpose have you come?" Their answer was the same: "God has sent us to bring anyone who wishes from servitude to men into the service of God alone, from the narrowness of this world into the vastness of this world and the Here- after, and from the tyranny of religions into the justice of Islam. God raised a Messenger for this purpose to teach His creatures His way. If anyone accepts this way of life, we turn back and give his country back to him, and we fight with those who rebel until we are martyred or become victorious" .

这些理由根植于这一宗教的本质。同样，它宣扬普世自由，以适当的方法切实应对人类的现实处境，并在不同阶段开发新的资源，这些也从一开始就内含于它的信息之中，而并非因为要应对对伊斯兰领土或居住其中的穆斯林的任何侵略威胁。圣战的理由存在于其信息的本质之中，也存在于它在人类社会中所面对的现实状况之中，而不仅仅是出于自卫的必要，而自卫可能是暂时的、范围有限的。穆斯林以其财产和自身"为了真主之道"而奋斗，为的是这些价值，在其中，个人私利和贪欲都不是他的动机。

These are the reasons inherent in the very nature of this religion. Similarly, its proclamation of universal freedom, its practical way of combatting actual human conditions with appropriate methods, its developing new resources at various stages, is also inherent in its message from the very beginning- and not because of any threat of aggression against Islamic lands or against the Muslims residing in them. The reason for Jihaad exists in the nature of its message and in the actual conditions it finds in human societies, and not merely in the necessity for defense, which may be temporary and of limited extent. A Muslim fights with his wealth and his person "in the way of God" for the sake of these values in which neither personal gain nor greed is a motive for him.

在踏上战场之前,穆斯林早已在自己内心打响了一场大战:与撒旦作斗争,与自身的私欲和野心作斗争,与个人的利益和好恶作斗争,与家庭和民族的利益作斗争;与一切不属于伊斯兰的事物作斗争;与一切阻碍崇拜真主、阻碍在地上推行神圣权威的障碍作斗争,使这一权威归还真主,并从叛逆的篡夺者手中夺回。

Before a Muslim steps into the battlefield, he has already fought a great battle within himself against Satanagainst his own desires and ambitions, his personal interests and inclinations, the interests of his family and of his nation; against which is not from Islam; against every obstacle which comes into the way of worshipping God and the implementation of the Divine authority on earth, returning this authority to God and taking it away from the rebellious usurpers.

那些认为伊斯兰圣战仅仅是为了保卫"伊斯兰家园"的人,贬低了伊斯兰生活方式的伟大,并把它看得不如他们的"家园"重要。这不是伊斯兰的观点,他们的看法是现代的产物,与伊斯兰意识完全格格不入。伊斯兰意识所认可的,是它的信仰、这一信仰所规定的生活方式,以及依照这种生活方式生活的社会。土地本身并没有内在的价值或分量。从伊斯兰的观点看,土地唯一能获得的价值,在于上面确立了神的权威、遵循了神的引导;因此它成为信仰的堡垒,成为其生活方式可以被称为"伊斯兰之地"的所在,成为人类全面自由运动的中心。

Those who say that Islamic Jihaad was merely for the defense of the 'homeland of Islam' diminish the greatness of the Islamic way of life and consider it less important than their 'homeland'. This is not the Islamic point of view, and their view is a creation of the modern age and is completely alien to Islamic consciousness. What is acceptable to Islamic consciousness is its belief, the way of life which this belief prescribes, and the society which lives according to this way of life. The soil of the homeland has in itself no value or weight. From the Islamic point of view, the only value which the soil can achieve is because on that soil God's authority is established and God's guidance is followed; and thus it becomes a fortress for the belief, a place for its way of life to be entitled the 'homeland of Islam', a center for the movement for the total freedom of man.

当然，如此说来，保卫"伊斯兰之地"就是保卫伊斯兰的信仰、伊斯兰的生活方式和伊斯兰的社群。然而，保卫它并非伊斯兰圣战运动的最终目标，而是在其中确立神圣权威的一种手段，使其成为伊斯兰运动的总部；随后，这一运动要传播至全世界，传向全人类，因为这一宗教的对象是全人类，其活动范围是整个地球。

Of course, in that case the defense of the 'homeland of Islam' is the defense of the Islamic beliefs, the Islamic way of life, and the Islamic community. However, its defense is not the ultimate objective of the Islamic movement of Jihaad but is a means of establishing the Divine authority within it so that it becomes the headquarters for the movement of Islam, which is then to be carried throughout the earth to the whole of mankind, as the object of this religion is all humanity and its sphere of action is the whole earth.

正如我们前面所述，在地上建立真主的统治（注：此处按原文译作“上帝”之义，即神），存在许多现实障碍，例如国家的权力、社会制度与传统，以及整个人类的环境。 Note: the original says "God", so the translation uses "神" (God) rather than "真主"; correcting that here: 正如我们前面所述，在地上建立神的统治，存在许多现实的障碍，例如国家的权力、社会制度与传统，以及整个人类的环境。

As we have described earlier, there are many practical obstacles in establishing God's rule on earth, such as the power of the state, the social system and traditions and, in general, the whole human environment.

伊斯兰只在于扫除这些障碍时才使用武力，以使伊斯兰与个人之间不再有任何壁垒，从而在将人们从这些物质障碍中解放出来之后，能够触动他们的内心与理智，然后让他们自由地选择接受或拒绝它。

Islam uses force only to remove these obstacles so that there may not remain any wall between Islam and individual human beings, and so that it may address their hearts and minds after releasing them from these material obstacles, and then leave them free to choose to accept or reject it.

我们不应因东方学家对圣战（Jihaad）起源的攻击而受到迷惑或感到窘迫，也不应在当下处境和世界列强的重压之下失去自信，以至于去别处寻找伊斯兰圣战的理由，并试图证明它只是在暂时条件下的一种防御措施。圣战的必要性依然存在，并将持续存在，无论这些条件是否存在！在思考历史事件时，我们不应忽视这一宗教本质中固有的方面，包括它宣告的普遍自由，以及它的实践方法。我们也不应将这些与暂时的防御需要混为一谈。

We ought not to be deceived or embarrassed by the attacks of the orientalists on the origin of Jihaad, nor lose self- confidence under the pressure of present conditions and the weight of the great powers of the world to such an extent that we try to find reasons for Islamic Jihaad outside the nature of this religion, and try to show that it was a defensive measure under temporary conditions. The need for Jihaad remains, and will continue to remain, whether these conditions exist or not! In pondering over historical events, we should not neglect the aspects inherent in the nature of this religion, its declaration of universal freedom, and its practical method. We ought not to confuse these with temporary needs of defense.

毫无疑问，这一宗教必须抵御侵略者。它本身的存在，便是对神的普遍主宰进行总体宣告，宣告人类摆脱对神以外任何存在物的奴役；它组织起一场由新的领导层引领、有别于现存蒙昧（jahili）领导的运动；它建立起一个基于神圣权威、顺服独一之神的独特而持久的社会。这些足以使周围那些以某种形式的人类权威为基础的蒙昧社会起来反对它，以维护自身，并镇压伊斯兰。显然，在这样的条件下，新组建的伊斯兰共同体必须为防御做好准备。这些条件不可避免地出现，并与伊斯兰在任何社会中的兴起同时到来。

No doubt this religion must defend itself against aggressors. Its very existence in the form of a general declaration of the universal Lordship of God and of the freedom of man from servitude to any being other than God, and its organizing a movement under a new leadership other than the existing jahili leadership, and its creating a distinct and permanent society based on the Divine authority and submission to One God, is sufficient cause for the surrounding jahili society, which is based on human authority in some form or another, to rise against it for its own preservation and for the suppression of Islam. Clearly, under these conditions, the newly- organized Islamic community will have to prepare itself for defense. These conditions inevitably occur and come into existence simultaneously with the advent of Islam in any society.

不存在伊斯兰是否喜欢或不喜欢这种局面的问题，因为这场斗争是强加给伊斯兰的；这是两种无法长期共存的制度之间的一场自然斗争。这是一个无法否认的事实，因此伊斯兰别无选择，只能保卫自己，抵御侵略。

There is no question of Islam's liking or disliking such a situation, as the struggle is imposed upon Islam; this is a natural struggle between two systems which cannot co-exist for long. This is a fact which cannot be denied, and hence Islam has no choice but to defend itself against aggression.

但还有另一个事实，比这一事实重要得多。伊斯兰教的本质就在于主动将全世界的人从对真主以外任何人的奴役中解放出来；因此它不能局限于任何地域或种族的界限之内，否则就会让地球上的全人类仍处于邪恶、混乱之中，并受制于真主以外的主宰。

But there is another fact which is much more important than this fact. It is in the very nature of Islam to take initiative for freeing the human beings throughout the earth from servitude to anyone other than God; and so it cannot be restricted within any geographic or racial limits, leaving all mankind on the whole earth in evil, in chaos and in servitude to lords other than God.

这有可能发生：伊斯兰的敌人可能认为不对伊斯兰采取行动才是明智之举，只要伊斯兰任由他们在其地域范围内继续维持人对人的统治，并且不将其信息和普遍自由的宣告延伸到他们的领域之内。然而，伊斯兰不能接受这一点，除非他们通过缴纳吉兹亚而服从其权威。缴纳吉兹亚将保证他们已为伊斯兰的传播敞开大门，并且不会凭借国家的权力对其设置任何阻碍。

It may happen that the enemies of Islam may consider it expedient not to take any action against Islam, if Islam leaves them alone in their geographical boundaries to continue the lordship of some men over others and does not extend its message and its declaration of universal freedom within their domain. But Islam cannot agree to this unless they submit to its authority by paying Jizyah, which will be a guarantee that they have opened their doors for the preaching of Islam and will not put any obstacle in its way through the power of the state.

这就是这一宗教的本质，也是它的使命：它宣告了神的主宰地位，并宣告人类从对神之外任何人的奴役中获得解放，这一宣告面向所有人。

This is the character of this religion and this is its function, as it is a declaration of the Lordship of God and the freedom of man from servitude to anyone other than God, for all people.

这种伊斯兰概念与另一种概念之间存在很大的区别。后者把伊斯兰局限于地域和种族的界限之内，除非出于对侵略的恐惧，否则不采取任何行动。在后一种情况下，它固有的全部活力也就丧失了。

There is a great difference between this concept of Islam and the other, which considers it confined to geographical and racial limits, and does not take any action except out of fear of aggression. In the latter case, all its inherent dynamism is lost.

要清晰而深入地理解伊斯兰的动态性，就必须记住：伊斯兰是真主为人类规定的生活方式。它不是人为制定的制度，不是某一群人的意识形态，也不是某个特定种族所独有的生活方式。如果我们忽视这一重大真理，忘记这里的根本问题是真主的主权和受造者的顺服，那么谈论伊斯兰圣战的外部原因便无从谈起；一个人若记得这一重大真理，就不可能再去寻找伊斯兰圣战的其他原因。

To understand the dynamism of Islam with clarity and depth, it IS necessary to remember that Islam is a way of life for man prescribed by God. It is not a man-made system, nor an ideology of a group of people, nor a way of life peculiar to a given race. We cannot talk about external reasons for Jihaad unless we overlook this great truth and unless we forget that the fundamental question here is the sovereignty of God and the obedience of His creatures; it is impossible for a person to remember this great truth and still search for other reasons for Islamic Jihaad.

关于"战争是因为蒙昧社会的本质要求它们攻击伊斯兰，从而被迫加诸于伊斯兰身上"这一观念，与"伊斯兰主动采取行动并投身于这场斗争"这一观念之间的真正差别，不能在伊斯兰运动的早期阶段就加以判定。

The true estimate of the difference between the concept that war was forced upon Islam by Jahiliyyah because its very nature demanded that jahili societies would attack it, and the concept that Islam takes the initiative and enters into this struggle, cannot be made in the early stages of its movement.

在伊斯兰运动的初期，这两个概念很难区分，因为无论哪种情况，伊斯兰都必须投入战斗。然而，在最后阶段，当最初的战斗取得胜利之后，这两个概念便产生了巨大的差异——在理解伊斯兰讯息的目的与意义方面，差异十分巨大。危险正在于此。

In the early stages of the Islamic movement it is difficult to discriminate between these two concepts, because in either case Islam will have to do battle. However, in the final stages, when the initial battles are won, the two concepts make a great difference-a great difference in understanding the purposes and the significance of the Islamic message. And here lies the danger.

伊斯兰是一种由真主所命定的生活方式，与伊斯兰被视为一种地域性制度之间，存在着巨大的差异。依照第一种观点，伊斯兰降临于世，是为了在真主的大地上确立真主的统治，邀请所有人崇拜真主，并在一个穆斯林群体中将其讯息化为现实：在这个群体里，个人不再受制于世人，而是共同臣服于真主，只遵循真主的沙里亚。因此，伊斯兰有权清除挡在其道路上的一切障碍，使其能够不受政治制度的干扰与反对，直接诉诸人类的理性与直觉。依照第二种观点，伊斯兰仅仅是一种民族性的制度，只有在其家园遭受攻击时，才有权拿起武器。

There is also a great difference in the idea that Islam is a Divinely-ordained way of life and in the idea that it is a geographically-bounded system. According to the first idea, Islam came into this world to establish God's rule on God's earth, to invite all people toward the worship of God, and to make a concrete reality of its message in the form of a Muslim community in which individuals are free from servitude to men and have gathered together under servitude to God and follow only the Shari'ah of God. This Islam has a right to remove all those obstacles which are in its path so that it may address human reason and intuition with no interference and opposition from political systems. According to the second idea, Islam is merely a national system which has a right to take up arms only when its homeland is attacked.

在这两个概念上，伊斯兰教都需要努力与奋斗；但二者的目的和结果，无论在理论上还是在实践上，都截然不同。

In the case of either concept, Islam has to strive and to struggle; but its purposes and its results are entirely different, both conceptually and practically.

诚然，伊斯兰教有权主动出击。伊斯兰教不是某一特定种族或国家的遗产；它是真主的宗教，是为全世界而设的。它有权摧毁一切以制度和传统形式出现的障碍，这些障碍限制了人的选择自由。伊斯兰教不攻击个人，也不强迫他们接受其信仰；它攻击的是制度和传统，以使人类摆脱其有毒的影响，这些影响扭曲了人性，并压缩了人类的自由。

Indeed, Islam has the right to take the initiative. Islam is not a heritage of any particular race or country; this is God's religion and it is for the whole world. It has the right to destroy all obstacles in the form of institutions and traditions which limit man's freedom of choice. It does not attack individuals nor does it force them to accept its beliefs; it attacks institutions and traditions to release human beings from their poisonous influences, which distort human nature and which curtail human freedom.

伊斯兰的权利在于将人类从奴役他人的境况中解放出来，使人们只侍奉真主。它要让“真主是万物的真正主宰，所有人在祂面前都是自由的”这一宣告在现实中落实。依照伊斯兰的理念，并且在实际中，真主在大地上的统治只能通过伊斯兰制度来建立，因为这是真主为全人类所确立的唯一制度，无论统治者还是被统治者，无论黑人还是白人，无论贫穷还是富裕，无论无知还是博学。它的律法对所有人都一致适用，所有人在其中负有同等的责任。而在其他一切制度中，人们服从的是其他人，遵循的是人制定的法律。立法是真主的属性；任何人把这一权利让与某个主张者，无论他是否认为此人具有神性，实际上都已将其视为神圣者。

It is the right of Islam to release mankind from servitude to human beings so that they may serve God alone, to give practical meaning to its declaration that God is the true Lord of all and that all men are free under Him. According to the Islamic concept and in actuality, God's rule on earth can be established only through the Islamic system, as it is the only system ordained by God for all human beings, whether they be rulers or ruled, black or white, poor or rich, ignorant or learned. Its law is uniform for all, and all human beings are equally responsible within it. In all other systems, human beings obey other human beings and follow man-made laws. Legislation is a Divine attribute; any person who concedes this right to such a claimant, whether he considers him Divine or not, has accepted him as Divine.

伊斯兰不仅仅是一种信仰，因此仅仅宣讲它是不够的。伊斯兰作为一种生活方式，采取切实的步骤来组织一场解放人类的运动。其他社会不给它任何按照其自身方法组织信众的机会，因此伊斯兰有责任消灭所有此类制度，因为它们是通向普遍自由道路上的障碍。只有这样，生活方式才能完全奉献给真主，从而既不存在任何人为的权威，也不存在奴役的问题，而其他一切以人对人的奴役为基础的制度都是如此。我们当代穆斯林学者中，那些在当前形势的压力和居心叵测的东方学家的攻击面前屈服的人，并不认同伊斯兰的这一特性。东方学家把伊斯兰描绘成一场以刀剑强迫人们接受其信仰的暴力运动。这些恶毒的东方学家非常清楚这并不属实，但他们借此方式歪曲伊斯兰圣战的真实动机。而我们这些被击败的穆斯林学者，则到处寻找防御性的理由来否认这一指控。他们不了解伊斯兰的本质和功能，也不了解它有权主动争取人类的自由。

Islam is not merely a belief, so that it is enough merely to preach it. Islam, which is a way of life, takes practical steps to organize a movement for freeing man. Other societies do not give it any opportunity to organize its followers according to its own method, and hence it is the duty of Islam to annihilate all such systems, as they are obstacles in the way of universal freedom. Only in this manner can the way of life be wholly dedicated to God, so that neither any human authority nor the question of servitude remains, as is the case in all other systems which are based on man's servitude to man. Those of our contemporary Muslim scholars who are defeated by the pressure of current conditions and the attacks of treacherous orientalists do not subscribe to this characteristic of Islam. The orientalists have painted a picture of Islam as a violent movement which imposed its belief upon people by the sword. These vicious orientalists know very well that this is not true, but by this method they try to distort the true motives of Islamic Jihaad. But our Muslim scholars, these defeated people, search for reasons of defensive with which to negate this accusation. They are ignorant of the nature of Islam and of its function, and that it has a right to take the initiative for human freedom.

这些研究学者怀着被征服者的心态，接受了西方的“宗教”概念。在他们看来，“宗教”不过是内心的“信仰”，与生活中的实际事务毫无关系；因此，他们把宗教战争理解为一场强迫人们在内心接受信仰的战争。

These research scholars, with their defeated mentality, have adopted the Western concept of 'religion', which is merely a name for 'belief' in the heart, having no relation to the practical affairs of life, and therefore they conceive of religious war as a war to impose belief on peoples' hearts.

但是伊斯兰教的情况并非如此。伊斯兰是真主为全人类制定的生活方式，这一方式确立了唯独真主的主宰地位，即真主的主权，并规范人们日常生活的每一个实际细节。伊斯兰中的“吉哈德”，不过是为使这一生活体系在世界上占据主导地位而进行的奋斗的名称。至于信仰，则明显取决于个人的见解，并处于一个普遍制度的保护之下，在这一制度中，一切妨碍个人信仰自由的障碍都已被清除。显然，这是完全不同的问题，它为伊斯兰的“吉哈德”带来了全新的视角。

But this is not the case with Islam, as Islam is the way of life ordained by God for all mankind, and this way establishes the Lordship of God alone-that is, the sovereignty of God - and orders practical life in all its daily details. Jihaad in Islam is simply a name for striving to make this system of life dominant in the world. As far as belief is concerned, it clearly depends upon personal opinion, under the protection of a general system in which all obstacles to freedom of personal belief have been removed. Clearly this is an entirely different matter and throws a completely new light on the Islamic Jihaad.

因此,凡是存在一个伊斯兰社群,并且它是神所命定的生活制度的具体范例之处,它便有神所赋予的权利,挺身而出掌握政治权威,以便在地上建立神的制度;至于信仰的事,则留给个人的良心。神在某一段时期禁止穆斯林进行圣战(Jihaad),那是策略上的问题,而非原则上的问题;这属于运动的需要,而不是信仰的问题。唯有在这一解释之下,我们才能理解《古兰经》中那些关乎此运动各个阶段的经文。阅读这些经文时,我们应当始终牢记:其中一层含义与伊斯兰发展的特定阶段相关,而另一层普遍的含义则与伊斯兰不变且永恒的讯息相关。我们不应混淆这两个方面。

Thus, wherever an Islamic community exists which is a concrete example of the Divinely-ordained system of life, it has a God-given right to step forward and take control of the political authority so that it may establish the Divine system on earth, while it leaves the matter of belief to individual conscience. When God restrained Muslims from Jihaad for a certain period, it was a question of strategy rather than of principle; this was a matter pertaining to the requirements of the movement and not to belief. Only in the light of this explanation can we understand those verses of the Holy Qur'an which are concerned with the various stages of this movement. In reading these verses, we should always keep in mind that one of their meanings is related to the particular stages of the development of Islam, while there is another general meaning which is related to the unchangeable and eternal message of Islam. We should not confuse these two aspects.