民族主义是伊斯兰教所不认可的观念，因为它主张以血缘和部族关系为基础的团结，而伊斯兰教则是以信仰（'aqeedah）把人们联系在一起，即信仰安拉（SWT）及其使者（ﷺ）。换言之，伊斯兰教倡导的是思想信仰上的纽带。

Nationalism is a concept alien to Islam because it calls for unity based on family and tribalistic ties, whereas Islam binds people together on the ‘aqeedah, that is, belief in Allah (swt) and His Messenger (saw). In other words, Islam calls for the ideological bond.

基于部落或族群立场的结党聚集显然是被禁止的。艾布·达五德记载，先知（愿主福安之）说："不是我们中的人，就是那呼吁'阿萨比叶'（民族主义）的人，或为'阿萨比叶'而战的人，或为'阿萨比叶'而死的人。"另有一段圣训中，先知（愿主福安之）将呼吁民族主义的人比作在粪便底部爬行的蛆虫；在《Mishkat al-Masabih》所载的圣训中，先知（愿主福安之）说："呼吁'阿萨比叶'的人，就如同咬了自己父亲的生殖器一样。" 在圣训传记中，有许多先知（愿主福安之）斥责坚持民族主义者的例子。有一次，一群犹太人看到奥斯与赫兹拉季两族在伊斯兰中团结，便密谋制造穆斯林之间的分裂。他们派了一名青年去挑起对布阿斯战役的回忆——在那场战役中奥斯族战胜了赫兹拉季族——这名青年吟诵诗句，以挑拨两族之间的分裂。结果，双方呼吁拿起武器。消息传到先知（愿主福安之）那里时，他说："穆斯林们啊，记念真主，记念真主！在我与你们同在、真主已引导你们归信伊斯兰、以它使你们尊贵、使你们脱离蒙昧、使你们从不信中获救、使你们彼此成为友人之后，你们还要像蒙昧时代的人那样行事吗？"他们听后痛哭流涕，彼此拥抱。这一事件清楚地说明，先知（愿主福安之）斥责了一切形式的部落主义。 随后，真主（至高无上）降示："信士们啊！你们应当敬畏真主，应有的敬畏，你们除非是顺服的人，否则不要死亡。你们all都当紧握真主的绳索，不要分散；你们当记念真主赐予你们的恩典：当你们仇视的时候，他使你们的心相互亲爱，因他的恩惠，你们便成为兄弟；你们曾站在火坑的边缘，他便拯救了你们脱离火坑。" "这样，真主为你们阐明迹象，以便你们遵循正道。"[《古兰经》3:102-103] 据塔巴拉尼和哈基姆的记载，有一次，一些人轻视萨勒曼·法尔斯，贬低波斯人，认为他们不如阿拉伯人。听到这些话后，真主的使者ﷺ宣布："萨勒曼属于艾海勒·拜特（先知的家族）。"真主的使者ﷺ的这一宣告，摒弃了所有基于血统和部落观念的联系。

Grouping together on tribalistic lines is clearly forbidden. It is narrated by Abu Dawud that the Messenger of Allah (saw) said, “He is not one of us who calls for ‘asabiyyah, (nationalism) or who fights for ‘asabiyyah or who dies for ‘asabiyyah.” And in another hadith, the Messenger of Allah (saw) describes the one who calls for nationalism as being like the worm that crawls in the bottom of the dung, and in the hadith recorded in Mishkat al-Masabih, the Messenger of Allah (saw) said “He who calls for ‘asabiyyah is as if he bit his father’s genitals” There are many examples in the seerah where the Messenger of Allah (saw) had rebuked those who upheld nationalism. On one occasion a party of Jews conspired to bring about disunity in the ranks of the Muslims after seeing the Aus and Khazraj within Islam. A youth from amongst them was sent to incite remembrance of the battle of Bu’ath where the Aus had been victorious over the Khazraj, and he recited poetry to bring about division between them. As a result there was a call to arms. When the news reached the Messenger of Allah (saw), he (saw) said, “O Muslims, remember Allah, remember Allah. Will you act as pagans while I am present with you after Allah has guided you to Islam, and honoured you thereby and made a clean break with paganism; delivered you thereby from disbelief; made you friends thereby?” When they heard this they wept, and embraced each other. This incident clearly highlights how the messenger of Allah (saw) rebuked any forms of tribalism. Allah (swt) then revealed, “O you who believe! Fear Allah as He should be feared and die not except in a state of Islam. And hold fast together all of you to the rope of Allah, and be not divided among yourselves; and remember with gratitude Allah’s favours on you; for you were enemies and He joined your hearts in love, so that by His Grace you became brothers; and you were on the brink of the pit of fire, and He saved you from it. Thus Allah make His signs clear to you that you may be guided.” [TMQ 3:102-103] It is transmitted by at-Tabarani and al-Hakim that in one incident some people spoke very lowly about Salman al-Farsi. They spoke of the inferiority of the Persian in relation to the Arabs, and upon hearing this the Messenger of Allah (saw) declared, “Salman belongs to ahl al-bayt (the Prophet’s family).” This statement of the Messenger of Allah (saw) disassociates all links based on lineage and tribal considerations.

据伊本·穆巴拉克在他的两部著作《孝行篇》（Al-Birr）和《礼拜篇》（As-Salah）中以两种不同的版本记载，阿布·扎尔与比拉勒之间曾发生争执，阿布·扎尔对比拉勒说："你这黑女人的儿子。"先知ﷺ

It is also transmitted, in two different versions, by Ibn al-Mubarak in his two books, Al- Birr and As-Salah, that some disagreement occurred between Abu Dharr and Bilal and Abu Dharr said to Bilal, “You son of a black woman.” The Messenger of Allah (saw)

他对阿布·扎尔的话极为愤怒,于是先知ﷺ责备他说:"阿布·扎尔,你太过分了。一个母亲是白人的人,并不因此比母亲是黑人的人的儿子更优越。"这番责备对阿布·扎尔影响深远,他随即将头伏在地上,发誓不把头抬起来,直到比拉勒把脚踩在他的头上。

was extremely upset by Abu Dharr’s comment, so he (saw) rebuked him by saying, “That is too much, Abu Dharr. He who has a white mother has no advantage which makes him better than the son of a black mother.” This rebuke had a profound effect on Abu Dharr, who then put his head on the ground swearing that he would not raise it until Bilal had put his foot over it.

上述事件表明,部落关系在伊斯兰教中没有立足之地。穆斯林被命令团结一致,不得因为出身于不同的部落而彼此疏远。安拉的使者ﷺ也说:“穆斯林就像一个身体,身体的一个部位疼痛,其余部位也会跟着受苦。”这意味着,无论穆斯林是中国人、非洲人、欧洲人还是亚洲人,他们都是一个乌玛,彼此不可分割。任何部落式的纽带都不应破坏他们的团结。

The incidents above demonstrate that tribal ties have no place in Islam. Muslims are commanded to stick together and not to disassociate themselves from each other just because they comes from different tribes. The Messenger of Allah (saw) also said, “The Muslims are like a body, if one part of the body hurts, the rest of the body will also suffer” meaning that the Muslims, whether they are of Chinese, African, European or Asian origin, are one Ummah and they cannot be separated from each other. No tribalistic ties should ever break their unity.

有些人声称，先知（愿主赐福他并使他平安）认可民族主义，因为在迁往麦地那期间，他谈及麦加时含泪说道：

Some people claim that the Messenger of Allah (saw) approved of nationalism because during the migration to Madinah, he (saw) said about Makkah with tears in his (saw)

“你是真主所钟爱的土地中，我最爱的一片。”然而，这句话与民族主义毫无关系，这从人们常常不引用的完整语句中便可看出：“你是真主所钟爱的土地中，我最爱的一片，因为你是真主所钟爱的土地中，真主最爱的一片。”先知穆罕默德ﷺ对麦加的爱，是基于真主赋予麦加的尊贵地位，而非因为他ﷺ出生在那里。所有穆斯林都应当对麦加怀有这份爱与眷恋，因为在真主看来，它是最受钟爱的土地。毕竟，穆斯林礼拜时面向麦加，前往那里朝觐，因为那里有天房（克尔白）。因此，先知穆罕默德ﷺ的上述圣训与民族主义毫无关系。

eyes, “You are the most beloved land of Allah to me.” However, this saying has nothing to do with nationalism, and this can be seen from the full saying which people often do not quote, “You are the most beloved land of Allah to me because you are the most beloved land of Allah to Allah.” The Messenger of Allah’s (saw) love for Makkah was based on the noble status that Allah (swt) has given to Makkah, and not because he (saw) was born there. All Muslims should have this love and affection for Makkah because it is the most beloved land in the sight of Allah (swt). After all, the Muslims pray towards Makkah and go there to perform hajj there as it houses the Ka’ba. The above saying of the Messenger of Allah (saw) therefore has nothing to do with nationalism.

不仅伊斯兰禁止人们以民族主义的纽带聚合，它还禁止建立一个以上的国家，无论这些国家是以民族主义为基础还是以其他为基础。穆斯林唯一被允许的国家是伊斯兰国，即完全由伊斯兰治理的国家。安拉（SWT）对使者ﷺ说："你应当在他们之间，依照安拉所降示你的（经典）而判决，不要顺从他们的私欲，而背弃降临你的真理。"[TMQ 5:48] 又说："你应当依照安拉所降示你的（经典）而在他们之间判决，不要顺从他们的私欲，你应当谨防他们诱惑你背弃安拉降示你的一部分（经典）。"[TMQ 5:49] 安拉（SWT）对使者ﷺ的训谕，也是对他ﷺ的乌玛的训谕，除非有特定的证据来限制它。而在此处并没有这样的限制，因此穆斯林依照伊斯兰进行统治就成为了义务。依照伊斯兰进行统治，绝不容许有任何民族主义的宪法存在余地，因为所实施的，以及构成判断标准的，是安拉（SWT）的经典。

Not only does Islam forbid people from grouping on nationalistic ties, but it also prohibits the establishment of more than one state, whether these states are based on nationalism or otherwise. The only state that is allowed for the Muslims is the Islamic State, which is a state that is governed exclusively by Islam. Allah (swt) addressed the Messenger (saw), “And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you” [TMQ 5:48] and, “And rule between them by that which Allah revealed to you and do not follow their whims, and beware (be on the alert) that they may deviate you away from even some part of what Allah revealed to you.” [TMQ 5:49] The speech of Allah (swt) to the Messenger (saw) is a speech to his (saw) Ummah unless specific evidence comes to restrict this. In this case, there is no such restriction, and so it becomes obligatory for the Muslims to rule according to Islam. And ruling according to Islam leaves no room for nationalistic constitutions whatsoever because what is applied, and what forms the criteria for judgement, is the Book of Allah (swt)

以及使者（ﷺ）的逊奈（Sunnah）。

and the Sunnah of the Messenger (saw).

根据伊斯兰教，统治只能在一个国家、由一位哈里发来实现。《圣训实录》（穆斯林圣训集）记载，阿卜杜拉·伊本·阿慕尔·伊本·阿斯（愿安拉喜悦他们）传述，他听到安拉的使者ﷺ说："凡向一位伊玛目宣誓效忠、握手并以内心诚意相许的人，应当尽力服从他。若有另一人来与他争夺权位，就斩断那人的颈项。"艾布·赛义德·胡德里传述，安拉的使者ﷺ说："若为两位哈里发宣誓效忠，就杀掉后来的那一位。"阿拉法贾也说，他听到安拉的使者ﷺ说："若有人在你们团结于一人之下时前来，想要破坏你们的力量、分裂你们的团结，就杀掉他。" 穆斯林的团结在安拉的使者ﷺ在麦地那建立伊斯兰国时所写的文书中得到了清楚的体现。这份用以规范伊斯兰国中穆斯林与非穆斯林关系的文书中，安拉的使者ﷺ关于穆斯林说道："安拉对他们的盟约是一个"，"信士们彼此是兄弟，排除外人"，以及"信士们的和约是不可分割的。当信士们为安拉之道而战时，不得单独议和。"这些话表明，穆斯林是一个整体，不应被区别对待。

Ruling according to Islam can only be achieved in one state, with one Khaleefah. It is reported in Sahih Muslim that ‘Abdullah ibn ‘Amr ibn al-‘As narrated that he heard the Messenger of Allah (saw) say, “He who gave the bay‘ah to an Imam, giving him the clasp of his hand and the fruit of his heart has to obey him as long as he can. If another comes to dispute with him (his authority) strike the neck of that person.” Abu Said al-Khudri narrated that the Messenger of Allah (saw) said, “If a bay‘ah is taken for two Khaleefahs, kill the latter one.” And ‘Arafaja said that he heard the Messenger of Allah (saw) say, “If someone comes to you when you are united over one man and wants to break your strength and divide your unity, kill him.” This unity of the Muslims was clearly highlighted in the document that the Messenger of Allah (saw) wrote when he established the Islamic State in Madinah. In this document, which was to regulate the relationships of Muslims and non-Muslims in the Islamic State, the Messenger of Allah (saw) said regarding the Muslims, “Allah’s covenant amongst them is one” and “Believers are brothers to the exclusion of others” and “The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of Allah.” These statements serve to indicate that Muslims are one body and they are not to be treated separately.

此外,应当只有一个国家而非多个民族主义国家的义务,同样源自圣门弟子的伊吉玛尔(共识)。当使者(愿主福安之)去世时,圣门弟子在巴尼·萨伊达的庭院中聚会,商议哈里发的任命。有人提议,安索尔应选出自己的埃米尔,穆哈吉尔则选出他们自己的埃米尔,但艾布·伯克尔叙述了禁止穆斯林乌玛拥有一个以上领袖的圣训。因此,圣门弟子从未允许一个以上的统治者,他们的共识是我们可以信从的合法证据。

Furthermore, the obligation for having one state, and not many nationalistic states, also comes from the Ijma’ of the Sahabah. When the Messenger of Allah (saw) died, the Sahabah convened to discuss the appointment of the Khaleefah in the courtyard of Bani Sa‘ida. One person had proposed that the Ansar should elect their own amir and the Muhajireen their own, but Abu Bakr narrated the hadith that forbids the Ummah from having more then one leader. So the Sahabah never allowed more than one ruler and their consensus is a legitimate evidence for us.

因此，伊斯兰不为沙特国、埃及国或巴基斯坦国留有余地。伊斯兰要求建立一个国家、由一位统治者治理，所有穆斯林都因伊斯兰的 ‘aqeedah 而紧紧联结在一起。这是伊斯兰已经作出的决定，我们必须服从，因为安拉（SWT）说：“信道的男女，当安拉和他的使者判决一件事的时候，他们对于那件事，不应该有任何自主的权利。”[TMQ 33:36] 至于那些仍然坚持民族主义的人，请记住安拉（SWT）所说的：“违抗他命令的人，当心今世遭受灾难，或者来世遭受痛苦的刑罚。” [TMQ 24:63]

Islam therefore leaves no room for the Saudi state, an Egyptian state, or a Pakistani state. Islam calls for one state with one ruler where all Muslims are tied together by the ‘aqeedah of Islam. And this is a matter decided by Islam to which we must submit to, for Allah (swt) says, “It is not for a believer (male or female) that when Allah and His Messenger have decided a matter that they should have any choice in the matter.” [TMQ 33:36] And those who still uphold nationalism, remember what Allah (swt) says, “Those who oppose Allah’s order have to be warned that a calamity may strike them or a painful doom may fall upon them.” [TMQ 24:63]