他为让人们认识谁是他们真正的主宰，并使他们只崇拜他而付出的努力。

his efforts to making known to people Who their true Sustainer is and that they should worship Him alone.

从人的有限理解来看,要打动阿拉伯人的心,这似乎不是最简单的途径。他们精通自己的语言,知道"Allah"(安拉)一词的含义,也知道"La ilaha illa Allah"(除安拉外别无应受崇拜的主)的含义。他们明白"Uluhiyah"意为"主权",也意识到将主权仅归于安拉,就意味着权威将从祭司、部落首领、富人和统治者手中被夺走,而归于安拉。这意味着只有安拉的权威才能在人心和良知中、在宗教功修的事务中,以及在商业、财富分配和司法裁决等生活事务中占据主导——简言之,是支配人的灵魂与肉身。他们非常清楚,"除安拉外别无应受崇拜的主"这一宣告,是对那篡夺了安拉最伟大属性即主权的世俗权威的挑战。它是对在这种篡夺之下所制定的一切行为模式的反叛,也是对那些制定安拉未许之律法的权威的宣战。阿拉伯人并非不知情——他们精通自己的语言,也明白"La ilaha illa Allah"这一讯息的真正含义——这一讯息与他们的传统、统治和权力有何关联,对他们而言并非秘密。因此,他们以愤怒迎接这一号召——这一具有革命性的讯息——并以人所共知的那种激烈态度与之抗争。

From the viewpoint of the limited understanding of man, it does not seem as though this would be the easiest way to reach the hearts of the Arabs. They knew their language well and knew the meaning of 'llah' (god), and they also knew the meaning of 'La ilaha illa Allah' (There is no deity except God). They knew that 'Uluhiyah' means 'sovereignty,' and they also realized that ascribing sovereignty only to God meant that the authority would be taken away from the priests, the leaders of tribes, the wealthy and the rulers, and would revert to God. It meant that only God's authority would prevail in the heart and conscience, in matters pertaining to religious observances and in the affairs of life such as business, the distribution of wealth and the dispensation of justice - in short, in the souls and bodies of men. They knew very well that the proclamation, "there is no deity except 'Allah,' was a challenge to that worldly authority which had usurped the greatest attribute of God, namely, sovereignty. It was a rebellion against all modes of behavior which have been devised under this usurpation and was a declaration of war against that authority which legislates laws not permitted by God. It was no secret to the Arabs-who knew their language very well and knew the real meaning of the message, "La ilaha illa Allah"-what its significance was in relation to their traditions, their rule and their power. Hence they greeted this call -this revolutionary message - with anger, and fought against it with that vigour which is known to everyone.

为什么这一宣教以这种方式开始？真主的智慧为何决定这一宣教在其初期要遭遇考验？

Why did this call begin in this manner? And why did the Divine wisdom decide that this call be confronted in its initial stages with trials?

在先知蒙受使命、开始传达使命之时,阿拉伯人的土地和财富并不在阿拉伯人自己手中,而是掌握在其他民族手中。ﷺ

At the time of the Prophet's call to Messengership, the land and the wealth of the Arabs was not in the hands of the Arabs but was in the hands of other people.

在北方，叙利亚处于罗马人的统治之下，罗马人任命当地的阿拉伯统治者。同样，在南方，也门处于波斯帝国的庇护之下，由受其支配的阿拉伯人统治。阿拉伯人只是汉志、提哈马和奈季德的主人，这些地方是缺水的沙漠，其间零星分布着几片绿洲。

In the north, Syria was under the Romans, who appointed local Arab rulers. Similarly, in the south, Yemen was under the tutelage of the Persian Empire and was ruled by Arabs under its domination. Arabs were masters only of Hijaz, Tihama and Najd, which were waterless deserts with a few oases here and there.

众所周知,穆罕默德ﷺ被他的族人称为"艾敏·萨迪克"(诚实可信、真实不欺者)。在他受命为使者之前十五年,古莱氏的首领们就请他来裁决黑石安放的纷争,而他的裁决令他们十分满意。他出身于哈希姆家族,而该家族是古莱氏中最尊贵的一支。因此可以说,穆罕默德ﷺ有能力在他的同胞中点燃阿拉伯民族主义的火焰,从而将他们团结起来。他们本会欣然响应这一号召,因为他们厌倦了持续不断的部落战争和血仇。这样,他便能够使阿拉伯地区摆脱罗马和波斯帝国主义的统治,并建立一个统一的阿拉伯国家。可以说,如果先知ﷺ以这种方式召唤民众,而不是因半岛上当权者的反对而忍受十三年的迫害,那么整个阿拉伯半岛都会接受他。

It is also well-known that Muhammed-peace be on him- was called 'al-Amin as-Sadiq' (The Trustworthy and Truthful') by his people. Fifteen years before his Messengership began the leaders of the Quraish had made him their arbiter in the incident of the placing of the Black Stone and had been pleased with his decision. His lineage was from the Banu Hashim, which was the noblest branch of the Quraish. It can therefore be said that Muhammad-peace be on him-was capable of kindling among his compatriots the fire of Arab nationalism and would thus have united them. They would have responded gladly to this call, for they were weary of continual tribal warfare and blood feuds. He would then have been able to free the Arab lands from the domination of Roman and Persian imperialism and would have been able to establish a united Arab state. It can be said that if the Prophet- peace be on him - had called people in this way, instead of bearing tortures for thirteen years due to the opposition of the people in authority in the peninsula, the whole of Arabia would have accepted it.

可以说，如果阿拉伯半岛在他的领导下得以统一，权力一旦落入他手中，他便能利用这一切，使他们接受他所奉命传播的真主独一的信仰，并使人们在顺服他这一凡人权威之后，进一步顺服他们的主宰。

It can be said that if Arabia had thus been united under his leadership and the authority had once devolved into his hands, he could have used all this to make them accept the belief in the Oneness of God, for which purpose he was sent, and to bring people to submit to their Sustainer after they had submitted to his own human authority.

然而，至知至慧的真主并没有引导祂的先知——愿主赐福于他——走这条道路。祂引导他公开宣告除真主外别无应受崇拜者，并引导他与少数同伴一起，忍耐他们所遭遇的一切考验。

But the All-Knowing and All-Wise God did not lead His Prophet- peace be on him -on this course. He led him to declare openly that there is no deity but God, and to bear patiently, with his few Companions, whatever trials came to them.

为什么是这样？显然，这并非为了让祂的先知——愿主赐他平安——和信士们遭受压迫。的确，祂知道除此之外别无他法。出路不在于把大地从罗马和波斯的暴政下解放出来，然后代之以阿拉伯的暴政。一切暴政都是邪恶的！大地属于真主，理应为真主而被净化；除非“除真主外，别无应拜之主”的旗帜在大地上高高升起，否则它无法为祂而被净化。人只是真主唯一的仆人，唯有高举“除真主外，别无应拜之主”——“拉伊拉哈伊兰拉”——这面旗帜，他才能始终保持这一身份。这旗帜应当按照通晓阿拉伯语的阿拉伯人所理解的含义来高举：除真主的主权外，别无主权；除真主的律法外，别无律法；任何人对他人都不拥有权威，因为一切权威在各方面都属于真主。伊斯兰所宣扬的人群的“聚合”，正是建立在这一信仰之上的；唯有这一信仰，使任何种族、任何肤色的各族人民——阿拉伯人、罗马人或波斯人——在真主的旗帜下一律平等。

Why this? Obviously it was not for the sake of subjecting His Prophet - peace be on him - and the Believers to oppression. Indeed, He knows that there is no other way. The way is not to free the earth from Roman and Persian tyranny in order to replace it with Arab tyranny. All tyranny is wicked! The earth belongs to God and should be purified for God, and it cannot be purified for Him unless the banner, "No deity except God", is unfurled across the earth. Man is servant to God alone, and he can remain so only if he unfurls the banner, "No deity except God,-"La ilaha illa Allah" -as an Arab with the knowledge of his language understood it: no sovereignty except God's, no law except from God, and no authority of one man over another, as the authority in all respects belong to God. The 'grouping' of men which Islam proclaims is based on this faith alone, the faith in which all peoples of any race or color-Arabs, Romans or Persians -are equal under the banner of God.

这就是正道。

And this is the way.

在先知ﷺ受命成为使者的时候,阿拉伯社会缺乏合理的财富分配,也缺乏公正。一小部分人垄断了所有的财富和商业,而这种垄断又因高利贷而不断扩大。绝大多数民众贫穷而饥饿。富人被视为高贵和尊荣的人,而普通民众不仅被剥夺了财富,也被剥夺了尊严和荣誉。

At the time of the Prophet's call to Messengership, Arab society was devoid of proper distribution of wealth and devoid of justice. A small group monopolized all wealth and commerce, which increased through usury. The great majority of the people were poor and hungry. The wealthy were also regarded as noble and distinguished, and the common people were not only deprived of wealth but also of dignity and honor.

可以说,穆罕默德ﷺ有能力发起一场社会运动,向贵族和富人阶层宣战,夺走他们的财富并将其分给穷人。

It can be said that Muhammad - peace be on him - was capable of starting a social movement, declaring war against the class of nobles and the wealthy, taking away their wealth and distributing it among the poor.

可以说，如果先知——愿主福安之——发动了这样一场运动，阿拉伯社会就会分裂为两个阶层：绝大多数人支持这一新运动，因为他们厌倦了财富、贵族身份和权力的暴政，而这些东西却只为少数人所拥有；而先知就不必去面对整个社会传递独一之神的讯息，这讯息除少数高尚的灵魂之外，其余的人都难以企及。

It can be said that had the Prophet-peace be on him- started such a movement, Arab society would have been divided into two classes, the great majority supporting the new movement because they were sick of the tyranny of wealth, nobility and power and a small minority's possessing these things, instead of the Prophet's having to confront the society with the Message of the Oneness of God, which remained beyond the reach of all except a few noble souls.

可以说，在大多数人加入他的运动并将领导权交给他之后，在他又控制了少数富人之后，穆罕默德ﷺ本可以利用他的地位和权力，强制推行独一真主的信仰——这正是真主委任他作为先知所要完成的使命。这样，他先让世人在他的权威之下低头，便可以让他们在真主这位真神面前低头。

It can be said that after the majority had joined his movement and had given him the leadership, and after he had gained control of the minority of the rich, Muhammad - peace be on him -could then have used his position and power to impose the belief in the Oneness of God, for which task God had appointed him as His Prophet. Thus, first making human beings bow before his authority, he could have made them bow before the True God.

但全知、至睿的真主并没有引导他走上这条道路。

But the All-Knowing, the All-Wise God did not lead him to this course.

真主深知这条道路行不通。祂知道,只有当一切事务都服从真主的法度,社会整体乐于接受祂所规定的公正财富分配,并且社会中的每一个人,无论是施予者还是受予者,都坚信这套制度是全能的真主所制定的,遵从它不仅能使他在今世兴旺,还将在来世获得回报,真正的社会公正才能降临于社会。社会不应处于这样的境况:有人被贪婪驱使,有人被嫉妒煎熬;社会的一切事务都由刀剑与枪炮决定,由恐惧和威胁支配;民众的心灵荒芜,精神破碎,而这正是那些以真主之外的任何权威为基础的制度之下的情形。

God knew that this was not the way. He knew that true social justice can come to a society only after all affairs have been submitted to the laws of God and the society as a whole is willing to accept the just division of wealth prescribed by Him, and every individual of the society, whether he be a giver or a taker, firmly believes that this system has been legislated by God Almighty, by obeying which he will not only prosper in this world but will be rewarded in the next. The society should not be in such a condition that some are driven by greed while others are burning with envy, that all the affairs of the society are decided by the sword and the gun, fear and threats, that the hearts of the population are desolate and their spirits are broken, as is the case under systems which are based on any authority other than God's.

在先知受命成为使者的时代，阿拉伯半岛的道德水准从各个方面看都极其低下，只有少数原始的部落习俗在盛行。

At the time of the Prophet's call to Messengership, the moral level of Arabia was extremely low from every point of view. Only a few primitive tribal customs prevailed.

当时压迫是常态，正如著名诗人祖海尔·赛勒玛所描述的那样：

Oppression was the rule of the day, as the famous poet Zuhair Selma has described:

"不以武器自卫的人将会灭亡，不去压迫别人的人，也不会受到压迫。"

"One who does not defend himself with weapons will perish, And one who does not oppress will be oppressed'.

另一句著名的蒙昧时代的谚语也指向这一点：

Another famous saying of the Days of Ignorance points to this:

“帮助你的兄弟，无论他是压迫者还是受压迫者。”

"Help your brother, whether he is the oppressor or being oppressed" .

饮酒和赌博是当时社会的习俗，人们以这些习惯为荣。蒙昧时代的全部诗歌都围绕着美酒与赌博的主题。图尔法·阿贝德说：

Drinking and gambling were traditions of the society and people were proud of these habits. All the poetry of the Days of Ignorance revolves around the theme of wine and gaming. Turfah Abed says:

“如果没有三样东西供年轻人享受，那么我对任何事物都不会在意，除了一些食物。”

"If there had not been three things for a young man's enjoyment, Then I would not have cared for anything except some food.

其中之一是我在饮酒方面超越他人，那酒烈性极大，以至于加入水后会冒泡。

One of them is my excelling others in the drinking of wine which is so potent that if you add water to it, it bubbles.

饮酒、娱乐和挥霍，一直是我的生活，至今依然如此。

Drinking and entertainment and spending Have been my life, and still are.

终于，整个部族都抛弃了我，这一刻终于到来，仿佛我是一头患了严重疥癣的骆驼。

At last the time has come when the whole tribe has abandoned me, As if I were a camel with a terrible itch".

通奸在各种形式中猖獗盛行，并且被视为一种值得夸耀的事情，古今所有蒙昧社会皆是如此。'Aisha（愿真主喜悦她）如此描述蒙昧时代社会的状况：

Fornication was rampant in various forms and was considered something to be proud of, as is the case among all jahili societies, old or new. 'Aisha-may God be pleased with her -describes the condition of society of the Days of Ignorance in the following words:

"贾希利叶时期的婚姻有四种。第一种就是我们今天所实行的：男子向他人求娶其女儿或受监护的女子为妻，支付聘礼，然后与她结婚。第二种是丈夫在妻子两次月经之间对她说：'你去找某某人，与他同房而怀孕。'丈夫则远离她，不与她接触，直到怀孕的迹象出现。之后，如果他愿意，才与她同房。他采用这种方法，是为了得到出身高贵的儿子。第三种婚姻是多人共妻。十个人以下的一群男子来到一名女子那里，与她发生性关系。如果她怀孕并生下孩子，且产后过了几夜，她就召集这些男子。没有人能够拒绝这一召唤。当他们全都聚集到一起时，她会对他们说：'你们知道事情的结果，我已经生下了孩子。'然后她指着其中一人说：'这是他的孩子。'这孩子便以那个人的名字命名，被视为他的孩子，他也不能否认。第四种婚姻是许多男子去找一名女子，而她愿意接纳任何一个人。实际上，这些女子是娼妓，她们会在门前竖起一面旗子作为标志。任何想去的人都可以去找她们。如果这样的女子怀孕了，分娩之后，许多人会聚集到她那里，并召来一位善于辨认相似之处的专家。专家把孩子的父亲归于谁，孩子就被视为谁的，那人也不能拒绝。"【布哈里圣训集，婚姻篇，第7条。】可以说，穆罕默德ﷺ能够发起一场道德改革运动，以确立道德准则，净化社会，并进行自我反省。和每一位改革者一样，他会发现一些正直的人，他们同样对自己社会的道德败坏感到不满。 这些人无疑会前来投奔他，加入他的改革运动。

"There were four kinds of marriages during Jahiliyyah. One was as we have it today; that is, a man would ask a person for the hand of his daughter or his ward in marriage, would pay the marriage-gift, and would marry her. The second type was that a man would tell his wife, in between her menstrual periods, to call such and such man and become pregnant by him. He would stay away from her and would not touch her until the signs of pregnancy appeared. If he then wished, he would have intercourse with her. He adopted this method to obtain a son of high lineage. A third form of marriage was polyandry. A group of men, less than ten, would come to a woman and have sexual intercourse with her. If she became pregnant and then gave birth to a child, and a few nights passed after childbirth, she would call them. No one could refuse this call. When they would all gather, she would tell them, 'You know the result. I have given birth to a child.' Then she would point to one of them and would say, 'This is his child.' The child would then be named after that person and would be considered his, and he could not deny this. A fourth form of marriage was that many men would go to a woman, and she was willing to accept any. Actually, these were prostitutes and would place a flag in front of their doors as a sign. Anyone who wished would go to them. If such a woman became pregnant, after the delivery many people would gather by her and would call an expert in recognizing resemblances. To whomever he would ascribe the child's paternity, the child would be considered his and he could not refuse it." [7 Bukhari, in the Book of Marriage.] It can be said that Muhammad-peace be on him-was capable of starting a movement of moral reform for the establishment of moral standards, for the purification of the society, and for self-evaluation. As is the case with every reformer, he would have found some upright and straight people who were also unhappy about the moral degeneration of their society. These people would certainly have come to him to join his reformist movement.

由此可以说,如果先知ﷺ选择了这条道路,他本可以轻易聚集起一大批追随者。由于他们品德纯洁、精神坚毅,这群人比其他人更容易接受对真主独一的信仰,并承担与之相关的责任。这样一来,先知"除真主外别无应受崇拜者"的号召,就不会遭遇那样猛烈的反对了。

Thus, one can say that if the Prophet-peace be on him- had chosen this course, he would have easily gathered a sizeable group. Because of their moral purity and spiritual fortitude, this group of people, more than others, would have accepted the belief in the Oneness of God would have carried the responsibilities pertaining to it. Thus the Prophet's call, "There is no deity except God," would have been spared the vigourous opposition which it encountered.

但真主至高知道,这条道路并非正道。祂知道,道德只能建立在信仰之上。这种信仰提供准则,创造价值,界定这些准则与价值所源自的权威,并规定接受此权威者的回报,以及背离或反对者的惩罚。没有这种信仰,或者没有更高权威的观念,一切价值都将不稳定,建立在其上的道德也同样不稳定——没有问责,没有权威,没有回报!当历经艰辛之后,信仰变得坚定,这信仰所指向的权威得到承认,当人们认识到他们的主宰,并且唯独崇拜祂,当他们不仅摆脱了对其他人的依赖,也摆脱了自身欲望的支配,当“拉伊拉哈，伊儿拉安拉”铭刻在他们心中时——那么,真主便通过这信仰和信士们,赐予了所需的一切。真主的大地从“罗马人与波斯人”的统治中解放出来,并非为了让“阿拉伯人”的权威得以确立,而只是为了让真主的权威得以建立,并使大地摆脱一切反叛祂的人,无论他们是罗马人、波斯人还是阿拉伯人。

But God Most High knew that this way is not the way. He knew that morality can only be built on faith, a faith which provides criteria, creates values, defines the authority from which these criteria and values are to be derived, and prescribes the reward of the one who accepts this authority and the punishment of those who deviate or oppose. Without this kind of belief or the concept of a higher authority, all valued remain unstable, and similarly morals based on them remain unstable - without accounting, without authority, without reward! When, after hard work, belief became firm and the authority to which this belief refers was acknowledged, when people recognized their Sustainer and worshipped Him alone, when they became independent not only of other human beings but also of their own desires, and when "La ilaha illa Allah" became imprinted on their hearts-then God, through this faith and through the Believers, provided everything which was needed. God's earth became free of 'Romans and Persians,' not so that the authority of 'Arabs' might prevail, but only so that God's authority might be established and that the earth might be cleared of all the rebels against Him, whether they were Roman, Persian or Arab.

社会摆脱了一切压迫，伊斯兰制度得以确立：在这一制度中，公正即是真主的公正，衡量即是依真主的天平而行。社会正义的旗帜以独一的真主之名高高举起，旗帜的名称是伊斯兰。除此之外，不再添加任何其他名称，旗帜上书写着"除真主外别无应受崇拜的神"。

The society was freed from all oppression, and the Islamic system was established in which justice was God's justice and in which weighing was by God's balance. The banner of social justice was raised in the name of One God, and the name of the banner was Islam. No other name was added to it, and "La ilaha illa Allah" was written on it.

道德得以提升,人心与灵魂得以净化。除了极少数的情况外,甚至没有必要去执行真主所规定的各种限制与刑罚;因为此时良心已成为执法者,对真主的喜悦、对真主赏赐的盼望,以及对真主震怒的畏惧,取代了警察与刑罚。

Morals were elevated, hear.s and souls were purified, and with the exception of a very few cases, there was no occasion even to enforce the limits and punishments which God has prescribed; for now conscience was the law-enforcer, and the pleasure of God, the hope of Divine reward, and the fear of God's anger took the place of police and punishments.

人类在其社会秩序、道德以及整个生活方面，被提升到了前所未有的完美高度，而此后除非通过伊斯兰，否则也无法达到这一高度。

Mankind was uplifted in its social order, in its morals, in all of its life, to a zenith of perfection which had never been attained before and which cannot be attained afterwards except through Islam.

所有这一切之所以能够实现,是因为那些将这一宗教确立为国家、制度和法律法规的人,首先已在自己的心中和生活中,以信仰、品格、崇拜和人际关系的形式确立了它。他们为确立这一宗教所得到的承诺只有一个——不是胜利或权力,甚至不是这一宗教将由他们之手确立,也与今世的任何事物无关:只有一个承诺,那就是乐园。对于他们所有的奋斗、所有他们所经受的考验,以及他们在蒙昧时代的势力反对"除真主外别无应受崇拜者"这一呼吁时所表现的坚定,这是给予他们的唯一承诺。这一呼吁,是任何时代、任何地方的当权者所厌恶的。

All this was possible because those who established this religion in the form of a state, a system and laws and regulations had first established it in their hearts and lives in the form of faith, character, worship and human relationships. They had been promised only one thing for the establishment of this religion - not victory or power, not even that this religion would be established by their hands, not related to anything of this world:-one promise, that of the Garden. That was the only promise given to them for all their striving, for all the trials which they had endured, for their steadfastness in the face of the opposition of the forces of Jahiliyyah to that call, "There is no deity except God," which is abhorrent to those who are in power in any age and place.

当真主考验他们，而他们坚忍不拔、放下了自己的私欲时；当真主至高无上地知道，他们并不期望今世的任何回报，反而渴望亲手见到这一使命的胜利，以及这一宗教在大地上的确立时；当他们的心中不再有血统、民族、国家、部落、家族的傲慢时——简言之，当至高的真主看到他们在道德上是纯洁的，便将伟大的托付赐予他们，即自觉地承担起作为真主在大地上的代理人的责任。由于他们在信仰上是纯洁的，而信仰的要求是：在人际关系与道德、生活与财产、行为方式与举止中，真主的主权唯独支配人心与良知，至高的真主知道，他们将成为政治权力的真正守护者，这权力将交托给他们，使他们借此建立神的律法与神的公正。他知道，他们不会将其用来谋求自身、家人、部落或民族的利益，而会将这一权力纯粹奉献于为真主的宗教与律法服务，因为他们明白，权威的真正来源唯有真主，而他们只是受托者。

When God tried them and they proved steadfast, relinquishing their own personal desires, and when God Most High knew that they were not waiting for any reward in this world, now were they desirous to see the victory of this message and the establishment of this Religion on earth by their hands, when their hearts became free of pride of lineage, of nationality, of country, of tribe, of household-in short, when God Most High saw them to be morally pure-then He granted them the great trust, the conscious assumption of being God's representative on earth. Since they were pure in faith, the requirement for which is that God's sovereignty alone extend over hearts and consciences in human relationships and morals, in lives and possessions, in modes and manners, God Most High knew that they would be true guardians of the political authority, which would be entrusted to them so that they would establish the Divine law and the Divine justice. He knew they would not use it to benefit their own selves or their families or tribe or nation, but would dedicate this authority purely to the service of God's religion and laws, as they knew that the true source of authority is God alone and that they were only trustees.

如果伊斯兰的召唤不是以这种方式开始的——摒弃了除“除真主外别无应受崇拜者”之外的一切旗帜，并且没有走上那条表面上艰难而充满考验、实际上却容易而蒙受福佑的道路——那么，要建立起这样一套具有如此崇高标准的蒙福制度，是不可能的。

If the call of Islam had not started in this manner, discarding all banners other than "There is no deity except God," and if it had not taken that path which apparently was difficult and trying but which in reality was easy and blessed, then it would not have been possible to establish this blessed system with this high standard.

如果这一召唤在最初阶段就以民族性的号召、社会运动或改良尝试的面目出现，或者在"除安拉外别无应受崇拜者"这一宣礼之外附加了其他名目，那么这套被赐福的体系就绝不会是纯为安拉而设的了。

Had this call come in its initial stages as a national call or a social movement or a reformist attempt, or had it attached other labels to the call of "La ilaha illa Allah," then this blessed system would never have been for the sake of God alone.

古兰经的麦加时期有一个光辉的特点:它将"除真主外别无应受崇拜者"这句话铭刻在人们的心灵和思想之中,并教导穆斯林采用这一方法而不取其他,尽管这一方法看似困难,并坚持不懈地践行这一方法。

The Meccan period of the Qur'an has this glorious attribute that it imprints 2'There is no deity except God" on hearts and minds, and teaches Muslims to adopt this method and no other-in spite of the fact that it appears difficult-and to persist in this method.

《古兰经》将其全部教导集中于信仰本身，并未提及以信仰为基础的制度细节，也未提及用以规范其事务的法律。那些邀请他人信奉这一宗教的人，应当对此加以思考。

The Qur'an concentrated all its teaching on the question of faith alone, not mentioning the details of the system which is to be based on it or the laws which are to regulate its affairs. The people who invite others to this Religion ought to ponder over this.

确实，这一宗教的本性决定了它必须采取这种特定的方法，因为这一宗教完全建立在对真主独一性的信仰之上，它的一切制度和律法都源自这一伟大原则。这一宗教可以比作一棵高大强壮的树，其树荫广阔延展，枝干伸向天空。这样的树自然会将根深深扎入大地，并按其体量向广阔的范围伸展。这一宗教的情形与此相似。它的体系延伸到生活的各个方面；它论及人类事务的大小细节；它规范人的生活，不仅在今世，也在后世；它既提供关于幽玄世界的信息，也提供关于可见世界的信息；它不仅处理物质事务，也净化人的意图与观念。因此，它就像一棵高大、坚实、枝叶广布的大树，其根必然深深扎下，并与其体量相称。

Indeed, it is the nature of this Religion which requires this particular method, as this Religion stands entirely on belief in the Oneness of God, and all its institutions and laws are derived from this great principle. A simile for this Religion is a strong, tall tree whose shade spreads far and wide and whose branches reach toward the sky. Such a tree would naturally put its roots deep down into the earth and spread them over a wide area, in proportion to its size. The case of this Religion is similar. Its system extends into all aspects of life; it discusses all minor or major affairs of mankind; it orders man's life- not only in this world but also in the world to come; it gives information about the Unseen as well as about the visible world; it not only deals with material things but also purifies intentions and ideas. It is thus like a tall, strong, wide-spreading tree; clearly its roots must go down deep and be in proportion to its size.

这一伊斯兰本质的特征决定了它的建立与组织方式：通过植入信仰并加以巩固，使其渗入人类灵魂的深处。这对其正确发展至关重要，因为只有借此方式，宗教之树向上伸展的部分与深埋于大地之中的根系之间，才能建立起牢固的联系。

This aspect of the nature of Islam defines the way it is to be founded and organized: by implanting belief and strengthening it so that it seeps into the depths of the human soul. This is essential for its correct development, for only through this method can a relationship be secured between that part of the tree of religion which reaches upward and the roots which are in the depths of the earth.

当"除真主外别无应受崇拜者"这一信仰深入心灵的深处时,它也会渗透到整个生活体系之中,而这正是此信仰的实际体现。由此,信士们在法令与条例尚未被宣布之前,就已经对这一信仰所独特确立的体系感到满意,并原则上顺服其中的一切律例、命令与细节。的确,顺服的精神是信仰的首要要求。信士们正是凭借这种顺服的精神,怀着热忱与喜悦去学习伊斯兰的制度与律法。一旦命令下达,

When belief in "La ilaha illa Allah" penetrates into the deep recesses of the heart, it also penetrates through the whole system of life, which is a practical interpretation of this faith. By this means, those who believe are already pleased with the system which this faith uniquely determines and submit in principle to all the laws and injunctions and details even before they are declared. Indeed, the spirit of submission is the first requirement of the faith. Through this spirit of submission the believers learn the Islamic regulations and laws with eagerness and pleasure. As soon as a command is given, the heads 32

它们便会低头顺服,除了听闻之外,其实施不需要任何其他条件。如此,饮酒被禁止,高利贷被取缔,赌博被禁绝,蒙昧时代的一切陋习都被废除——而这一切,只凭《古兰经》的几节经文,或先知穆罕默德ﷺ口中的几句话便得以实现。试将此与世俗政府的努力相比较。它们在每一个阶段都必须依赖立法、行政机构、警察与军事力量、宣传与新闻媒体,然而它们至多只能管控公开场合的所为,社会中仍充斥着非法和被禁止之事。[参阅赛义德·库特卜的《古兰经阴影下》(Fi Thilal al-Qur'an)第5卷第78至85页,了解真主如何禁止饮酒;再参阅赛义德·阿布勒·哈桑·阿里·纳德维的著作《穆斯林衰落对世界造成的损失》,其中引用了毛杜迪的《Tanqihat》,以了解美国在禁酒方面的努力如何失败。]另一方面也值得考虑。这一宗教是一种务实的宗教;它降临是为了规范生活中的实际事务。因此它面对的是现实的状况,并决定是保留、修正还是彻底改变这些状况。所以,它的立法只关注那些在已经接受真主主权的特定社会中实际存在的状况。

are bowed, and nothing more is required for its implementation except to hear it. In this manner, drinking was forbidden, usury was prohibited, and gambling was proscribed, and all the habits of the Days of Ignorance were abolished-abolished by a few verses of the Qur'an or by a few words from the lips of the Prophet- peace be on him. Compare this with the efforts of secular governments. At every stage they have to rely on legislation, administrative institutions, police and military power, propaganda and the press, and yet they can at most control what is done publicly, and society remains full of illegal and forbidden things. [ Refer to Fi Thilal al-Qur'an (In the Shade of the Qur'an), Vol. 5, pp. 78-85, to see how God forbade the drinking of alcohol. Then refer to Sayed Abul Hasan Ali Nadvi's book, The Loss to the World Due to the Decline of Muslims, quoting Abul 'Ala Maududi's Tanqihat to see how the United States failed in its efforts to prohibit alcohol.] Another aspect of this religion ought to be considered. This is a practical religion; it has come to order the practical affairs of life. Thus it faces the question of practical conditions and determines whether to keep them, modify them or change them completely. Its legislation is therefore concerned only with those conditions which actually exist in that particular society which has already accepted the sovereignty of God.

伊斯兰不是建立在"假设"之上的"理论"，而是一种与"现实"相结合的生活方式。因此，首先必须存在这样一个穆斯林共同体：它相信"除真主外，别无应受崇拜者"，它承诺只服从真主，否认一切其他权威，并对任何不以此信仰为基础的法律的合法性提出质疑。

Islam is not a 'theory' based on 'assumptions;' rather it is a way of life' working with 'actuality,' Thus it is first necessary that a Muslim community come into existence which believes that "There is no deity except God," which commits itself to obey none but God, denying all other authority, and which challenges the legality of any law which is not based on this belief.

只有当这样的社会真正形成，面临各种现实问题，并需要一套法律体系时，伊斯兰才会开始制定法律、训令、规则与条例。它所面向的，只是那些原则上已经服从其权威、并且已经拒绝其他一切规则与条例的人。

Only when such a society comes into being, faces various practical problems, and needs a system of law, then Islam initiates the constitution of law and injunctions, rules and regulations. It addresses only those people who in principle have already submitted themselves to its authority and have repudiated all other rules and regulations.

信仰此教义的信徒必须在自己的社会中享有自主权并掌握权力,这样他们才能够实施这一制度,并使其一切律法得以施行。此外,还需要权力来依据群体的需要立法,这些需要会在其日常事务中不断显现。

It is necessary that the believers in this faith be autonomous and have power in their own society, so that they may be able to implement this system and give currency to all its laws. Moreover, power is also needed to legislate laws according to the needs of the group as these present themselves in its day-to-day affairs.

在麦加时期,穆斯林既不自主,也在社会中没有任何影响力。他们的实际生活尚未形成固定的形态,因而无法依照神圣律法(Sharitah)组织起来;所以神并未为他们降示任何法规与律例。他们所受的教导只有信仰,以及信仰深入心灵之后随之而来的那些道德原则。后来,当麦地那建立起一个自主的国家时,普遍性的律例得以降示,一套能够满足穆斯林社群需要的制度也随之形成,而国家的权力则保障了它的执行。

In Mecca the Muslims were not autonomous, nor did they have any influence in the society. Their practical life had not taken a permanent form so that they could have organized themselves according to the Divine Law (al-Sharitah); hence no regulations and laws were revealed to them by God. They were taught only belief and those moral principles which follow from this belief after it penetrates the mind. Later, when an autonomous state came into existence in Medina, general laws were revealed and that system came into existence which satisfies the needs of a Muslim community, and the power of the state was behind its enforcement.

真主至高并不希望在麦加时期就把所有律法和条规全部降示,以便穆斯林到达麦地那后立即有一套现成的制度可以施行;这不符合这一宗教的特点。伊斯兰比这更加务实,也更有远见;它不去寻找假设性问题的答案。它首先考察现存的情况,如果发现一个可行的社会,这个社会就其形态、情况或气质而言是穆斯林社会,已经顺服了真主的律法,并且厌倦了来自其他来源的法律,那么这一宗教确实会提供一种方法,根据这样一个社会的需要来制定法律。

God Most High did not desire that all laws and regulations be revealed during the Meccan period so that Muslims would have a ready-made system to be applied as soon as they reached Medina; this is out of character for this religion. Islam is more practical than this and has more foresight; it does not find solution to hypothetical problems. It first looks at the prevailing conditions, and if it finds a viable society which, according to its form, conditions or temperament, is a Muslim society, which has submitted itself to the law of God and is weary of laws emanating from other sources, then indeed this religion provides a method for the legislation of laws according to the needs of such a society.

那些要求伊斯兰教提供理论、要求它为其体系提供一部完整的宪法、要求它提供法律的人，同时又注意到地球上没有一个社会拒绝人为制定的制度并同意施行沙里亚、且拥有实施它的政治权力，这些人显示出他们对这一宗教的本质以及它在生活中运作的方式一无所知。他们也不了解真主启示其宗教的目的。

People who demand from Islam that it provide theories, and that it provide a completed constitution for its system, and that it provide laws, while they observe that there is not a single society on earth which has rejected man-made systems and agreed to enforce the Shari'ah, in addition to having political power for such enforcement, show that they are ignorant of the character of this religion and the way it operates in life. They are also ignorant of the purpose for which God revealed His religion.

这些人所要的，是让伊斯兰改变其本质、其方法和其历史，把它降低到普通人类理论与法律的水平。他们想要一种捷径式的解决办法，以满足其眼前的欲望；而这些欲望，不过是他们在面对毫无价值、由人制定的法律时，精神上那种消极失败心态的产物。他们希望伊斯兰变成一堆抽象概念和理论的集合，而其适用的对象却是并不存在的条件。然而，真主为这一宗教所规定的道路，与此前一样。首先，信仰应当铭刻在人心之中，并主宰良知——这种信仰要求人们除真主之外不向任何人屈服，也不从任何其他来源推导法律。然后，当这样一群人准备就绪，并且实际掌握了社会的控制权时，各种法律将依据该社会的现实需要而制定。

What these people want is that Islam change its character, its method and its history and be reduced to the level of ordinary human theories and laws. They want a short-cut solution to satisfy their immediate desires, which are simply a product of the defeatist mentality in their spirits in the face of valueless, man- made laws. They want Islam to become a mere collection of abstractions and theories, the subject of whose application is non-existent conditions. But the course prescribed by God for this religion is the same as it was earlier. First, belief ought to be imprinted on hearts and rule over consciences - that belief which demands that people should not bow before anyone except God or derive laws from any other source. Then, when such a group of people is ready and also gains practical control of society, various laws will be legislated according to the practical needs of that society.

这是真主为这一宗教所命定的。无论人们怎样希望，它都不可能不是真主所意欲的样子。

This is what God has intended for this religion. It cannot be other than what God intends, no matter what people desire.

致力于伊斯兰宣教的人应当明白：当他们号召人们复兴宗教时，应当邀请这些人接受伊斯兰教的根本信仰——即便这些人自称穆斯林，或者他们的出生证上登记的是穆斯林。人们应当知道，伊斯兰教意味着从最深层的含义上接受“除安拉外别无应崇拜的主”这一信条，其含义是：生活的每一个方面都应处于安拉的主权之下；那些违抗安拉主权、并篡夺这一主权为己有的人，应当受到反对；这一信仰应当被他们的心灵和理智所接受，并应体现在他们的生活方式和行为实践之中。

The callers to Islam should understand that when they invite people toward the revival of religion, they should invite them to accept Islam's fundamental belief- even though these people call themselves Muslims or their birth certificates register them as Muslims. The people ought to know that Islam means to accept the creed "La ilaha illa Allah" in its deepest sense, which is this: that every aspect of life should be under the sovereignty of God, and those who rebel against God's sovereignty and usurp it for themselves should be opposed; that this belief should be accepted by their hearts and minds and should be applied in their ways of living and in their practices.

当这一宗教在某个民族中开始复兴时,这一方面必须首先得到重视。最初的伊斯兰呼吁就是以此为基础的;《古兰经》麦加时期的整整十三年,都致力于这一使命。只有当一群人真正意义上地进入这一宗教时,才可以被视为一个"穆斯林群体"。只有这样的群体,才有能力在其社会生活中使伊斯兰制度具体化,因为这样的群体已经同意以伊斯兰作为其全部生活的基础,并在生活的各个方面顺服真主。

When the revival of this religion starts among a people, this aspect of it must have first priority. The first Islamic call was based on it; thirteen complete years of the Meccan period of the Qur'an were devoted to this Message. When a group of people enters this religion in the true sense, only then can it be considered a 'Muslim group.' Only such a group has the capability of giving a concrete form to the Islamic system in its social life, because such a group has agreed to base its entire life on Islam and to obey God in all aspects of life.

因此,当这样的社会真正形成,并以伊斯兰的基本教义为指引时,它将依照伊斯兰的一般教义,为现实存在的实际需要制定法律和规章。这正是建立一个切实可行、合乎现实且富有智慧的伊斯兰制度的正确次序。

Thus, when such a society actually comes into being and the basic teachings of Islam are its guide, it will proceed to formulate laws and regulations for the existing practical needs according to the general teachings of Islam. This is the correct order for bringing about a practical, realistic and wise Islamic system.

一些真诚的人并不理解我们宗教的真正本质，因而显得急躁。他们没有认识到，这正是全知、全能的真主所规定的道路。他们说，如果人们被教导伊斯兰的根本原则和伊斯兰的律法，那么邀请人们皈依伊斯兰的道路就会变得容易，人们自然会对伊斯兰产生好感。

Some sincere people who do not understand the real character of our religion are in a hurry. They have not understood that this is the way prescribed by the All-Knowing and All-Wise God. They say that if people are taught Islam's fundamentals and the Islamic laws, then the way for inviting them to Islam will become easy and people will automatically become sympathetic to Islam.

这是他们一厢情愿的想法，源于他们的急躁。这与可以向先知本人提出的那种观点相似——我们在前面的章节中已经讨论过——即如果先知ﷺ以民族主义、经济革命或改革运动开始他的宣教，他的道路本会变得更加容易。

This is their wishful thinking, due to their impatience. This is akin to the idea which could have been presented to the Prophet himself- peace be on him -and which we have described in earlier pages; that is, that if the Prophet-peace be on him - had started his call with nationalism, or economic revolution, or a reformist movement, his way would have become easier.

必须使心专一地归于真主，全然顺服地接受祂的律法，并拒绝其他一切律法——从一开始就如此，甚至在细节尚未展示出来以吸引人心之前。

It is essential that hearts be exclusively devoted to God alone, accepting His law with full submission and rejecting all other laws - from the very beginning, even before the details are shown to attract them.

对伊斯兰教法（al-Shari'ah）的热爱，应当源于对真主的纯粹顺服，以及从对他人的奴役中解脱出来，而不应是因为它在这样那样的细节上优于其他制度。

The love of the Divine Law al-Shari'ah should be a consequence of pure submission to God and of freedom from servitude to anyone else, and not because it is superior to other systems in such and such details.

毫无疑问,伊斯兰教法是最好的,因为它出自真主。造物者的法律与造物主所颁布的法律几乎无法相提并论。然而,这一点并不是伊斯兰宣教的基础。这一信息的基础在于:人应当毫无疑问地接受伊斯兰教法,并拒绝任何形式的其他律法。这就是伊斯兰。伊斯兰没有其他含义。被这种根本的伊斯兰所吸引的人,已经解决了这个问题;他不需要通过展示其美好与优越来加以说服。这是信仰的实质之一。

No doubt the Shari'ah is best since it comes from God; the laws of His creatures can hardly be compared to the laws given by the Creator. But this point is not the basis of the Islamic call. The basis of the message is that one should accept the Shari'ah without any question and reject all other laws in any shape or form. This is Islam. There is no other meaning of Islam. One who is attracted to this basic Islam has already resolved this problem; he will not require any persuasion through showing its beauty and superiority. This is one of the realities of the faith.

接下来,我们应当讨论《古兰经》如何在麦加时期的十三年中解决信仰的问题。《古兰经》并非以理论或神学的形式来呈现这一问题,也不是以我们学术著作中讨论真主独一性时所惯用的经院式风格来呈现的。

Next, we ought to discuss how the Qur'an solved the problem of belief and faith during the thirteen years of Meccan life. The Qur'an did not present this in the form of a theory or a theology, nor did it present it in the style which is common to our scholastic writings on the subject of the Oneness of God.

《古兰经》始终诉诸人的本性，提请我们注意存在于人的灵魂之中、也遍布于人周围的真主的迹象。它使人的本性摆脱迷信，将人固有的理智磨砺到极致，为人打开通向世界的窗口，使人懂得欣赏真主造化中精妙的运行过程。

None of this; The Qur'an always appeals to human nature and draws our attention to the signs of God which are within man's soul itself and are all around him. It liberates human nature from superstitions, polishes man's native intelligence to the utmost degree, and opens up windows to the world and makes man appreciate the intricate processes of God's nature.

这是一个一般性的方面。一个特殊的方面是，《古兰经》基于这一信仰，在现实生活中展开了一场反对虚假观念与传统的斗争，人性在这些观念与传统之下已变得无能为力。要应对这种特殊处境，若以理论的形式呈现伊斯兰，并不可取。它采取的是直接对抗的形式，决心撕开笼罩在人们心灵与思想之上的帷幕，打碎那些横亘在人与真理之间的所有壁垒。同样，建立在言辞逻辑之上的理智论辩，即后世经院神学的标志，也不适合它的风格。《古兰经》是在与整个既存的人类环境作斗争。它向被淹没在腐败汪洋之中的全人类发出呼唤。神学的风格对它毫无用处，因为伊斯兰信仰虽然是一种信仰，但它的主要纲领存在于生活的实践领域；它并不局限于理论探讨和神学的思辨。

This is a general aspect. A particular aspect is that the Qur'an, on the basis of this belief, started a struggle in actual life against false ideas and traditions under which human nature had become helpless. To confront these special circumstances, it would not have been desirable to present Islam in the form of a theory. It took the form of a direct confrontation, with a determination to rend the curtains which had fallen on the hearts and minds of people and to break into pieces all those walls which were standing between man and the truth. Similarly, intellectual argumentation, based on verbal logic which was the hallmark of the scholastic theology of later times, was not a proper style for it. The Qur'an was struggling against the entire human environment as it existed. It was addressing itself to the whole of humanity which was drowned under the vast ocean of corruption. The style of theology would have been useless for it because, although Islamic belief is a belief, its main program is in the practical sphere of life; it does not remain circumscribed in theoretical discussions and the speculations of theology.

《古兰经》一方面在穆斯林群体的心中建立信仰，另一方面借助这个群体攻击周围的蒙昧时代（Jahiliyyah），同时努力清除在穆斯林群体的观念、行为和道德中所残存的一切蒙昧影响。伊斯兰信仰的建立，正是在这样风雨交加的环境中完成的，而不是以神学、理论或经院式辩论的形式进行的。它是一场积极的、有机的、充满生命力的运动，其具体体现便是穆斯林群体。穆斯林群体的成长，包括其观念、道德、教育与培养，都源于其信仰。这一运动的演进，完全是其信仰演进的实际体现，这正是伊斯兰的真实方法，它反映了伊斯兰的本质与精神。

The Qur'an on the one hand constructs faith in the hearts of the Muslim community and on the other attacks the surrounding Jahiliyyah through this community, while struggling to remove all the jahili influences which are found in the ideas, practices and morals of the Muslim community. The construction of Islamic belief occurred under these stormy conditions, and not in the form of a theology or theory or scholastic argument. It was rather as an active, organic and vital movement, the concrete representation of which was the Muslim community. The growth of the Muslim community, including its ideas, morals, education and training, was due to its belief. The evolution of this movement was wholly the practical manifestation of the evolution of its beliefs, and this is the true method of Islam which reflects its nature and its spirit.

伊斯兰讯息的承载者应当牢记我们上文所述伊斯兰这一动态的方法。他们应当明白，在麦加时期漫长的岁月中以这种方式逐步建立信仰的阶段，并不与伊斯兰社会得以形成的实践组织阶段相分离。那不是一个仅仅学习和传授"理论"的阶段！它是一个单一的阶段，在这一阶段中，信仰的种子同时被播下，一个社会也得以组织起来，使伊斯兰的教义获得了实际的结构。因此，今后每当有人尝试复兴伊斯兰时，都应当采用这种全面的方法。

The bearers of the Islamic message should keep in mind this dynamic method of Islam which we have described above. They ought to know that the stage of the construction of belief, which spread over the long period of Meccan life in this fashion, was not separate from the stage of practical organization, under which an Islamic community came into existence. It was not a stage of teaching and learning 'the theory'! It was a single stage in which, at the same time, the seed of faith was implanted and a community was organized, giving a practical structure to the Islamic teachings. Hence in the future, whenever there are attempts at the revival of Islam, this comprehensive method should be adopted.

因此,建立信仰的阶段应当漫长,应当循序渐进,每一步都应当坚定地迈出。这个阶段的重点不应放在讲授信仰的理论上,而应放在把信仰转化为活生生的现实上。首先,它应当被植根于人们的心中;随后,它应当在一个充满活力的社会体系中具体显现,这一社会体系的内在与外在成长,应当反映出信仰的演进。它应当是一场充满活力的运动,无论在理论上还是在实践中都向蒙昧时代(Jahiliyyah)发起挑战,从而成为一种活的信仰,在与周围各种力量的斗争中不断成长。

Thus the stage of constructing the faith should be long, and it should be gradual. Every step should be taken with firmness. This stage should not be spent in teaching the theory of beliefs but in translating the belief into a living reality. First it should be implanted in the hearts of men; it should materialize in a dynamic social system whose internal and external growth reflects the evolution of the belief. It ought to be a dynamic movement which challenges Jahiliyyah both in theory and in practice, so that it becomes a living faith which grows while struggling against the surrounding forces.

这种想法是一个错误，而且是多么大的错误！——以为伊斯兰可以以一种抽象理论的形式发展，局限于知识性的学习和文化知识。要警惕这种危险，警惕！《古兰经》并非一次降下，而是用了十三年时间来构建和巩固信仰的结构。若真主愿意，祂本可以一次降下整部《古兰经》，然后让圣门弟子用大约十三年的时间去学习，使信士们掌握这套“伊斯兰理论”。然而至高的真主没有选择这种方式；祂另有所图。祂要同时奠定一个群体、一场运动和一种信仰的根基。祂希望这个群体和这场运动建立在信仰之上，同时随着群体的动态发展，信仰也随之增长。

It is an error and what an error! - to think that Islam can evolve in the form of an abstract theory limited to intellectual learning and cultural knowledge. Beware of this danger, beware! The Qur'an did not come down at once but took thirteen years to construct and strengthen the structure of faith. Had God wanted, He would have revealed the entire Qur'an at once and then left the Companions to learn it for a period of approximately thirteen years so that the Believers would master the 'Islamic theory' But God Most High did not choose this method; He wanted something else. He wanted to lay the foundations of a community, a movement and a belief simultaneously. He wanted the community and the movement to be founded on belief, while with the dynamic progress of the community the faith also grew.

他希望信仰随着社群的进步而成长，同时社群的实际生活也是信仰的一面镜子。真主至高无上，祂知道人与社会并非一夕之间建立起来的；构建和发展一种信仰，与组织一个社群一样需要时间，因此，随着信仰的完善，一个坚强的社群也同时形成，它是信仰的真实体现和实际诠释。

He wanted faith to grow with the progress of the community, while the practical life of the community was at the same time a mirror of the faith. God Most High knew that men and societies are not founded overnight, but that it takes as much time to construct and develop a faith as it takes to organize a community, so that as the faith is completed, simultaneously a strong community also comes into existence which is the true representation and practical interpretation of the faith.

这就是我们宗教的特质，麦加时期的《古兰经》也印证了这一点。我们应当认识这一特质，不应因急躁，或在毫无价值的人造理论面前屈从于失败主义的心态，而试图改变它。正是伊斯兰教这一独特的特质，造就了最初的穆斯林群体；将来，每当世界上要建立一个穆斯林群体时，也只能依循这一方法，并与这一特质相结合才能实现。

This is the character of our religion, and the Meccan period of the Qur'an testifies to it. We should be aware of this character and should not try to change it by being impatient or falling under the influence of a defeatist mentality in the presence of valueless, man-made theories. Through this particular quality of Islam, the first Muslim community came into existence, and in the future, whenever a Muslim community is to be created in the world, it can be created only by this method and in relation to this character.

我们应当认识到，任何试图将伊斯兰这一活生生的信仰——它旨在渗透进一个充满活力的社会的血脉与动脉之中，并成为一种具体而有组织的运动——转变为纯粹的理论教义与学术讨论的做法，都是错误的，而且是危险的；这种做法意在显示“伊斯兰理论”优越于人所制定的、毫无价值且无用的各种理论，因此不仅有所偏差，而且十分危险。

We should be aware that any attempt to change the living faith of Islam, which is intended to penetrate into the veins And arteries of a vital society and to be a concrete organized movement, into purely theoretical teachings and academic discussions, is an attempt to show the superiority of the 'Islamic theory' over the valueless and useless theories formulated by man, and is not only erroneous but also dangerous.

伊斯兰信仰的要求是：它要在有生命的灵魂中成形，在一个积极的组织中落实，并在一个有生命力的群体中存续。它应当以一场运动的形式出现，既要与jahili（蒙昧）环境作斗争，也要努力清除其追随者身上蒙昧社会的影响，因为他们在信仰进入灵魂之前原本就处于蒙昧之中，蒙昧的影响可能仍残留在他们的内心、思想和生活之中。伊斯兰信仰的作用范围远比单纯的学术讨论广阔，因为它不仅针对心灵与思想，也涵盖实践与道德。

The requirement of Islamic belief is that it take shape in living souls, in an active organization, and in a viable community. It should take the form of a movement struggling against the jahili environment while also trying to remove the influences of jahili society in its followers, because they were people of Jahiliyyah before the faith entered their souls, and he influence of Jahiliyyah might have remained in their hearts and minds as well as in their lives. Islamic belief has a much wider range of action than simply academic discussions, as it not only addresses itself to hearts and minds but also includes practices and morals.

伊斯兰的概念包含了真主的属性、宇宙、生命与人类，它不仅极为全面、完善，而且切合实际、富于建设性。伊斯兰的本质决定了它厌恶被归结为纯粹的思想，因为这既违背其本性，也违背其终极目标；它乐于在人身上得到体现，在有生命的组织中得到体现，在切实的运动中得到体现。它的方法是通过活生生的人、通过充满活力的运动和积极的组织而成长，使其理论与实际应用同步实现。它从不停留于抽象的理论，而是与实践并肩发展。

The Divine attributes, the universe, life, man, are all included in the Islamic concept, which is not only very comprehensive and perfect but also realistic and constructive. Islam, because of its very nature, abhors being reduced to pure thought-this being against its nature and also against its ultimate aim-and loves to appear personified in human beings, in a living organization and in a practical movement. Its method is to grow through the agency of living persons and through a dynamic movement and an active organization in such a way that its theory comes to fruition at the same time as its practical applications. It never remains an abstract theory but develops side-by-side with practice.

至于认为我们应当先将伊斯兰完善为一种理论，然后再将其付诸现实世界的行动，这种看法是一种错误，而且很危险，它与伊斯兰的本质、宗旨以及其结构要素相违背。

As for the idea that we should first perfect Islam as a theory, bringing it about later in the world of action, this is an error and is dangerous, being against the nature of Islam, its purpose and its structural elements.

真主至高无上说：

God Most High Says:

"我们逐段降示这部《古兰经》，以便你在人们面前分段诵读，我们也是循序渐进地降示它。"（17:106）

"We have revealed this Qur'an little by little so that you may recite it to people at intervals, and We have revealed it gradually" (17:106)

渐进性以及分阶段地施教是可取的,这样才能建立一个以其信仰为基础的"活生生的社会",而不仅仅是一种"理论"。伊斯兰的传播者应当充分理解:这是一种神圣的宗教,其方法与其本质相契合,同样基于神的指引。不遵循其特定的方法,就不可能建立起这一宗教。

Gradualness and teaching at intervals is desired, so that a 'living community' based on its beliefs may come into existence, and not merely a 'theory.' The message-bearers of Islam should fully understand that this is a Divine religion and that its method, which is harmonious with its nature, is also based on Divine guidance. It is not possible to establish this religion without following its particular method.

应当理解，这一宗教的到来，不仅改变了人们的信仰与实践，也改变了促成这些信仰与实践变化的方法。这一宗教在构建信仰的同时也在组建共同体；它在致力于落实其实践层面的同时，也在发展其思想体系。因此，建立其特有的思想体系、特有的信仰以及特有的生活方式，并不需要不同的方法，而是同时得以实现的。

One should also understand that this religion has come to change not only the beliefs and practices of people but also the method of bringing about these changes in beliefs and practices. This religion constructs beliefs together with forming a community; it also develops its system of thought while it spends its energy in enforcing its practical aspects. Thus the establishment of its particular system of thought, its particular beliefs and its particular way of living does not require different methods but is fulfilled simultaneously.

由此可知,这一宗教有其特定的行动方式。现在我们应当明白,这一方式是永恒的,它不与任何特定的阶段相关,也不与第一个穆斯林群体所特有的任何特殊条件和环境相关。事实上,这一宗教在任何时候都只能通过这一方式来建立。

From the above explanation we know that this religion has a particular method of action. Now we ought to know that this method is eternal. It is not related to any particular stage or to any special conditions and environment peculiar to the first Muslim community. Indeed, this religion cannot be established-at any time-except through this method.

伊斯兰的职能在于改变人们的信仰与行为，也改变他们的见解与思维方式。它的方法是由真主所命定的，与短视的世人那些毫无价值的方法截然不同。

Islam's function is to change people's beliefs and actions as well as their outlook and way of thinking. Its method is Divinely-ordained and is entirely different from all the valueless methods of short-sighted human beings.

我们若不采纳神圣所定的方法，即真主为改善人的思想与行为所预定的那一方法，就无法领受神的引导，也无法依此而生活。

We cannot receive the Divine guidance or live according to it unless we adopt the Divinely-ordained method, the method which God intended for reforming human thought and practice.

当我们试图把伊斯兰教变成一种可供研究的“理论”时，我们就抽去了它的神圣方法与神圣视角，把它降低到人造思想体系的水平，仿佛神的方法不及人的方法，仿佛我们想把真主所命定的思想与行为体系，提升到与造物者所建立的各种体系同等的地位！这种观点极其危险，这种失败主义更是毁灭性的。

When we try to make Islam into a 'theory' to be studied, We remove the Divine method and Divine outlook from its character, and we reduce it to the level of a man-made system bf thought, as if the Divine method were inferior to man's methods, and as if we wanted to elevate the system of thought and action ordained by God to the level of the systems of His creatures! This point of view is extremely dangerous, and this defeatism is ruinous.

我们作为伊斯兰的宣教者，所得到的这一神圣体系，其功能在于提供一种独特的思维方式，使之摆脱世上流行的那些蒙昧（Jahili）式的样式与思维方法。这些蒙昧的思维方式已经毒害了我们的文化，剥夺了我们自身的理智。如果我们试图以一种有悖于此宗教本质的方式去改变它，去借用当今占主导地位的蒙昧（Jahiliyyah）的方法，我们就会剥夺它为人类所承担的使命。我们也会剥夺自己的机会，无法摆脱支配我们思想的、当代蒙昧方式所施加的枷锁。

The function of this Divine system which is given to us-we, who are the callers to Islam - is to provide a certain style of thinking, purified from all those jahili styles and ways of thinking which are current in the world and which have poisoned our culture by depriving us of our own mind. If we try to change this religion in a way which is alien to its nature and which is borrowed from the ways of the predominant Jahiliyyah, we will deprive it of the function it has come to perform for humanity. We will deprive ourselves of the opportunity of getting rid of the yoke of the jahili ways current in our time, which dominate our minds.

这一情况的这一方面充满危险，由此造成的损失将是灾难性的。

This aspect of the situation is full of danger, and the resulting loss will be disastrous.

伊斯兰制度建立的思想与行动之道，与这一伊斯兰信仰和生活方式同样重要、同样必要，二者也并非彼此分离。我们或许很乐于不断阐述伊斯兰信仰与制度的种种美好，但不应忘记这样一个事实：仅凭这些方式，伊斯兰绝不可能成为一种切实可行的生活方式，也不可能成为一场充满活力的运动。我们还应认识到，这种呈现伊斯兰的方式，除了那些为伊斯兰运动而工作的人之外，对任何人都没有益处；即便是这一群体，也只能在与其发展阶段相称的范围内从中受益。

The ways of thought and action for the founding of the Islamic system are not less important or less necessary than this Islamic belief and way of life, nor are they separate from each other. Although it may seem very attractive to us to keep expounding on the beauties of the Islamic beliefs and system, we should not forget this fact: that Islam can never become a practical way of life or a dynamic movement through these means. We should also realize that this way of presenting Islam does not benefit anyone except those who are working for the Islamic movement, and even this group can benefit from it only to such an extent as corresponds with its stage of development.

因此我要再次强调，伊斯兰信仰应当立即转化为一场切实的实践运动；而这场运动一旦出现，就应当成为其信仰的真实体现和准确镜像。

I therefore repeat that Islamic belief should at once materialize into a practical movement, and from the very instant this comes into being, the movement should become a real representation and an accurate mirror of its belief.

我还要重申，这种方法是伊斯兰这一天启宗教所固有的自然方法，而且它最为优越、持久，效果极其显著。那些在人们尚未投入实际行动、伊斯兰尚未在他们心中成为鲜活的现实、尚未一步步将这一理论转化为实践之前，就以一套完整而固定的理论来向人们呈现伊斯兰的方法，更加违背人的本性。这种方法则更贴近人的本性。

I will also repeat that this is the method which is natural to the Divinely revealed religion of Islam, and that this method is the most superior and lasting and is extremely effective. It is closer to human nature that all those methods which present Islam to people in the form of a complete and fixed theory, before these people have engaged in a practical movement and before this has become a living reality in their hearts, growing step by step in translating this theory into actuality.

如果这是阐述伊斯兰信仰根本原则的正确方法，那么就其组织结构的细节和法律条文而言，它就更加正确。

If this is the correct method for the fundamentals of Islamic belief, it is even more correct with respect to the particulars of the organizational structure and its legal details.

被Jahiliyyah包围的我们，这种蒙昧的氛围沉重地压在一些真诚为伊斯兰事业奋斗的人心上。他们急不可耐，希望伊斯兰制度的各个阶段都能迅速建立起来，于是提出了一个非常棘手的问题。这个问题是：你们所倡导的制度，其细节是什么？你们做了多少研究？准备了多少文章，写了多少专题？你们是否已依据新的原则建构了它的教法（Fiqh）体系？仿佛伊斯兰法的施行只缺少教法研究及其细节；仿佛人们都已一致承认真主的主权，并愿意服从祂的律令；仿佛剩下的唯一障碍，只是缺少能提供现代化伊斯兰教法的穆扎希德（Mujtahidin）。[穆扎希德：指对伊斯兰法律渊源的知识达到极为精深的程度、能够有效地就法律细节运用独立判断的穆斯林。] 这是对伊斯兰教的一种庸俗的戏谑，凡是尊重这一宗教的人，都应当超越这种说法。

The Jahiliyyah which has surrounded us, and which weighs heavily on the minds of some sincere workers for Islam who become impatient and want to see all the stages of the Islamic system come into existence very rapidly, has raised a very delicate question indeed. It asks them: What are the details of the system to which you are calling? How much research have you done? How many articles have you prepared and how many subjects have you written about? Have you constituted its jurisprudence on new principles?-as if nothing were lacking for the enforcement of the Islamic Law except research in jurisprudence (Fiqh) and its details, as if everyone had agreed upon the sovereignty of God and were willing to submit to His laws, as if the only factor remaining were the non-existence of Mujtahidin [ Those Muslims whose knowledge of Islamic sources of law is so deep that they can with validity exercise independent judgment in matters pertaining to legal details.] who would supply a modernised version of Islamic jurisprudence. This is a vulgar joke on Islam, and every person who has any respect for this religion should raise himself above it.

通过这些手段,蒙昧(Jahiliyyah)企图为自己寻找借口,以拒斥神圣的制度,并延续一个人对另一个人的奴役。它想要使穆斯林的力量偏离建立神所定的生活方式这一事业,使他们无法从信仰的阶段迈向充满活力的运动阶段。它还想要扭曲这一方法的本质——即伊斯兰信仰通过运动中的奋斗而走向成熟,伊斯兰制度的细节通过实际的努力而逐步展开,而律法之所以颁布,是为了解决现实中的问题和实际的困难。

By these tactics, Jahiliyyah wants to find an excuse to reject the Divine system and to perpetuate the slavery of one man over another. It desires to turn away the power of Muslims from the work of establishing the Divinely-ordained way of life in order that they may not go beyond the stage of belief to the stage of a dynamic movement. It wants to distort the very nature of this method - the method in which Islamic belief matures through the struggle of its movement, in which the details of the Islamic system develop through practical striving, and in which laws are disseminated to solve practical problems and actual difficulties.

穆斯林有责任揭露这些手段，将其粉碎，并拒绝"重建伊斯兰法"这一荒谬的主张。这个社会既不愿顺服神的律法，也没有对源自神以外之源的法律表现出任何厌倦。此类言论会转移人们对真正而认真工作的注意力，是一种让伊斯兰的工作者浪费时间、建造空中楼阁的方法。因此，揭露这些诡诈的手段是他们的责任。

It is the duty of Muslims to expose these tactics and reduce them to dust, to reject this ridiculous proposal of the "reconstruction of Islamic law' for a society which is neither willing to submit to the law of God nor expresses any weariness with laws emanating from sources other than God. Such talk is a way of diverting attention from real and earnest work, and is a method through which the workers for Islam can be made to waste their time in building castles in the air. Thus it is their duty to expose these treacherous tactics.

它们有责任采纳与此宗教相协调的伊斯兰运动的方法。这一方法是此宗教的力量源泉，也是它们自身的力量源泉。

It is their duty to adopt the method of the Islamic movement which is harmonious with this religion. This method is the source of power for this religion, as well as a source of power for them.

伊斯兰本身与复兴伊斯兰的方法同样重要；二者之间并无区别。

Islam and the method of revival of Islam are both equally important; there is no difference between them.

任何其他方法，无论看起来多么诱人，都无法带来伊斯兰的建立。其他方法可以用于建立人为制定的制度，但无法建立我们的制度。因此，要建立伊斯兰，遵循这一特定方法与遵行其所规定的生活方式、信奉其信条同样必要。

Any other method, however attractive it may be, cannot bring about the establishment of Islam. Other methods can work for the establishment of man-made systems, but are incapable of establishing our system. Thus it is as necessary to follow this particular method for the establishment of Islam as it is to obey the way of life it outlines and to believe in its articles of faith.

“这部古兰经确实引向最正直的道路。”（17:9）

"Indeed, this Qur'an leads to a way which is straight." (17:9)