我们在前面的章节中已经提到，伊斯兰国是实施伊斯兰教的执行机构，而没有能够实施的权力，就不可能在今世实施任何事情。要让人们遵守某种制度（Nizhaam）或法律（Qanoon），要在内部和外部保护国家，都需要一种有能力、有才干的权力来完成这些事情。

We have mentioned in the previous section that the Islamic State is an executive implementing body for Islaam and that it is not possible to implement anything in the Dunyaa in the absence of the power that is capable of doing that. Making the people abide by a Nizhaam (system) or Qanoon (Law), protecting the State internally and externally requires a competent and capable power to accomplish that.

如果旨在建立国家的思想已经开始有了存在感并逐渐传播，民众也开始看到，那些承担建立哈里发和实施伊斯兰之召唤工作的人代表着真理（Haqq）的一方，而他们的对手则属于虚妄（Baatil）的一方，那么，在这种情况下，就有必要建立一种能够支持并保护伊斯兰实施的力量。严肃而真诚的思考必须集中于如何建立这种支持。

If the thoughts upon which it is intended and desired to establish the State have began to have a presence and to spread and the people have began to see that those carrying the Da’wah for the establishment of the Khilafah and the application of Islaam are representative of the people of the Haqq (truth) whilst their adversaries are from amongst the people of Baatil (falsehood), then in this case it is necessary to bring into existence a power which will support and protect the application of Islaam. The serious and sincere thought must be focused upon the manner of bringing this support into existence.

事实与尝试已经指明了实现这一目标的途径，这些途径可以归为三类。

The reality and attempts have indicated the paths towards accomplishing this which can be categorized into three:

获取来自具备这两项特征的某一方向或实体的支持与权力，而这种获取是通过一项交易完成的，该交易包含对某些观点及沙里亚律例的让步；或者是一项确保该方向或实体获得利益的交易，使伊斯兰的实施带有条件或不完整。它也可以是一项使国家从属于提供其权力与保护者的协议。例如，支持依赖于另一个国家，而该国之所以提供支持，是为了推翻某个政权。如果这种情况发生，那么新建立的国家就会依赖于异教徒或其代理人，因而只会在异教徒或其代理人所允许的范围内实施伊斯兰。如此一来，他们就会推行库夫尔（不信），而当为他们所规划的角色——即当初提供权力与保护的目的——完成时，他们就会走向终结并消失。

Gaining the support and the power from a direction or entity that possesses these two attributes where this is completed by a deal which includes some compromises in respect to some thoughts and Shar’iyah rulings or a deal which secures the attainment of interests for that direction or entity making the application of Islaam based on conditions or incomplete. It could also be an agreement that makes the State subservient to the one that has provided it with the power and protection. An example of which could be when the support is reliant upon another country which was provided to bring down a certain regime. If this was to happen then this would then make the new State reliant upon the disbelievers or agents and as a result will only apply Islaam in accordance to the amount that the disbelievers or agents permit. As such they will implement Kufr (disbelief) and then they will come to an end and disappear when the role that has been drawn out for them, for which the power and protection was original given, is accomplished.

这是一种错误且无效的方法和途径。因为其目标是把伊斯兰带入统治与治理之中，而不是把外表伊斯兰的人推上统治地位。

This is an incorrect and invalid method and approach. This is because the objective and goal is to bring Islaam to the rule and ruling whilst it is not to bring men to the rule whose appearance is Islamic.

在伊斯兰的实施问题上妥协，或在其中某些方面妥协，不过是以一种"君子"（即一种曲解的说法）换取另一种"君子"，即以一种"kufr"（不信）换取另一种"kufr"（不信）；而对国家施加任何方向性的条件或由任何实体设定条件，则意味着该实体对该国家拥有权威，而这是哈拉姆（禁止的）。

Compromising in regards to the application of Islaam or some of it means no more than swopping Kufr for Kufr whilst placing conditions upon the State by any direction or entity would mean that this entity would hold authority over this State which is Haraam.

安拉(SWT)说:

Allah (swt) said:

真主的使者(saw)拒绝了此类安排和交易,这些交易会给他带来一种会受到损害和限制的权力,或者让他们(不信道者)崇拜他的主一年,然后再崇拜他们的神一年。

The Messenger of Allah (saw) rejected the likes of these types of arrangements and deals which would provide him with an authority which would be compromised and restricted or where they (the disbelievers) would worship his God for a year which would then be followed by worshipping their God for a year.

因此，我们看到，那些依赖并倚靠异教政权的人，在对抗另一个异教势力时，反而遭受了更大的失败。于是，阿富汗的圣战者倾向于接受经由巴基斯坦和沙特阿拉伯提供的美国支持与援助。其结果是美国实现了驱逐俄罗斯人的目标，而圣战者却未能实现他们所呼吁建立的伊斯兰国。

As such we have seen those who have depended and relied upon the Kufr regimes, whilst confronting another Kufr, being led to even greater defeats. So the Mujaahideen in Afghanistan inclined towards accepting the American support and assistance via Pakistan and Saudi Arabia. The result of which was the realisation of the American’s objective of expelling the Russians whilst the Mujaahideen failed in realising what they had been calling for in terms of an Islamic State.

他们最终与恶魔同流，落入了它的掌控之中。

They ended up participating with the Shaytaan and falling in to its clutches.

同样，那些依靠并仰仗那些充当异教徒代理人的政权所提供的权力与支持的巴勒斯坦组织，声称为了巴勒斯坦而奋起反抗，而其人民中的大多数最初也相信了他们。然而，突然之间，这些同样的组织放弃了土地，承认犹太国对该土地的主权，并承认其享有和平与安全生存的权利，同时却为这个实体效力，充当其警察力量。

Similarly the Palestinian organisations which relied and depended upon power and support from the regimes which were agents to the disbelievers claimed to be rising up for the sake of Palestine whilst the majority of its people initially believed them. And then all of the sudden these same organisations give up the land and then recognise the sovereignty of the Jewish State upon it, in addition to its right to a peaceful and secure existence, whilst at the same time working on behalf of this entity as a police force for them.

以沙里夫侯赛因·本·阿里所达成的协议为例。他与英国人订立协议，以此换取被宣布为哈里发，以取代奥斯曼哈里发。于是他对哈里发及参与推翻哈里发国的穆斯林军队发动了叛乱。英国人的目的由此达成，而穆斯林的叛徒却从他们那里一无所获。相反，英国和法国的旗帜被升起在伊斯兰的土地之上，哈里发国被分割成许多部分，同时他们留下了撒旦的爪牙、盟友和帮手，代表便是那些掌管这些弱小的小邦国的、最为背叛和卑劣的统治者。

Take for example the deal that the so called Shareef Hussein Bin ‘Ali made with the English which he made in return for being declared the Khaleefah in place of the Uthmaani Khalifah. So he declared a revolution against the Khalifah and against the Muslim armies participating in the downfall of the Khilafah. The English objective was then accomplished and the traitor of the Muslims did no attain anything from them. Rather the flags of Britain and France were hoisted above the Islamic lands, the Khilafah was cut up into many parts whilst they left behind Shaayteen, their allies and helpers, represented in the most traitorous and despicable rulers in charge of these small weak statelets.

这里所说的，是那些承担伊斯兰宣教（Da’wah）工作的人，或某个运动，将目标设定为：从自身之中培养一股力量，以对抗虚妄的权力与势力，击败并压倒它，然后在其位置上建立伊斯兰国。这是一种虚幻而不可能实现的方法，因为金钱、武器、军队、媒体、工具和设备，全都掌握在虚妄之国的手中。他们所能建立的，只是与虚妄之国所拥有的相比微不足道、薄弱的力量或实力。此外，任何向他们提供的帮助或支持，都只会以限制真理的宣讲为代价，而世界上的所有国家又都敌视伊斯兰。

This is where the carriers of the Da’wah or a movement aims at and targets the building of a power from themselves in order to confront the power and force of the falsehood, defeat and overcome it and then establish the State of Islaam in its place. This is a delusional and impossible methodology because the money, weaponry, military, media, tools and devices are all in the hands of the State of falsehood. It is only possible to build an insignificant and meagre power or strength in comparison to what the State of falsehood possesses. Additionally any help or support provided to them is only given in return for limiting the call to the Haqq in the case where all States in the world are hostile and against Islaam.

这些政权并没有任何东西能阻止它们轰炸城镇、屠杀其人民并将其彻底消灭，一旦它们感到伊斯兰对其构成威胁。而这一切将在全世界各国的鼓动、伴随的媒体封锁或误导之下发生。

These regimes do not have anything preventing them from bombing towns, their populations and wiping them out if they sense the danger of Islaam to them and this would occur with the encouragement and accompanying media blackouts or misdirection from all of the world’s States.

这种物质层面的军事斗争，会使伊斯兰宣教者（Da‘wah）的承担者持续需要财政、军事和技术方面的援助，以防止软弱和生活的重负。得到这些援助，就会使他们受制于提供援助的一方，依附于对方；这也会为沙伊塔尼打开大门，为那些沙里亚并未提供任何证据的借口敞开通道。随后，代理人被激活，宣教事业最终因怀有不同（非伊斯兰）目的之人的参与而遭到破坏。这正是我们近代历史中，阿富汗、埃及、阿尔及利亚、黎巴嫩和叙利亚已经发生的情况。

This kind of material military struggle would make the carriers of the Da’wah in continual need of financial, military and technical assistance to prevent weakness and the burdens of the life. Obtaining this would ransom them and make them dependent upon the one who has provided the assistance and would open the door to Shaytaan and justifications that the Shar’iyah has not brought any proof for. The agents are then activated and the Da’wah ends up being compromised by the participation of those with different (UnIslamic) agendas. This is exactly what has already happened in Afghanistan, Egypt, Algeria, Lebanon and Syria (in our recent history).

这种为了建立实力、以便推行伊斯兰并加以保护的方式，是建立在热情和激情之上的，而这种热情缺乏正确的远见。它也可能建立在脱离实际的臆想结论或存在错误的计算之上，或者建立在那些以欺骗误导他人者的建议之上。这些人担心斗争会转变为物质力量的较量，使虚假的国家占据主导，并且担心削弱思想与信仰层面的斗争——而正是这种斗争能够揭露并戳穿附着于这个卡夫尔国家及其领导人身上的欺骗与谎言，以及他们的背叛和谎言。

This method to build the power in order to apply Islaam and protect it is built upon an enthusiasm and zeal which is lacking in sound sightedness. It could also be built upon imaginary conclusions or calculations steeped in error or it could be based on advice taken from those who lead astray others by way of deception. They are those who are concerned about the struggle being transformed into a struggle of material forces in which the State of falsehood will dominate and who are concerned about neutralising the intellectual and belief based struggle which would uncover and expose the deceptions and falsehoods attached to the Kufr State along with its leaders and their treacheries and lies.

不应在此说，有信仰的人会尽其所能地做准备，同时依靠他们的信心。

It should not be said here that the people of Imaan prepare all that they are able to whilst relying upon their Imaan based on:

或者认为，不应顾及各方力量与实力之间的差异，即便这种差异十分巨大。

Or that no regard should be given to the differences in material strength and power between the forces and even if they are huge.

这不应当被争论或提出，因为它不属于本次讨论的语境和主题范围。原因在于，先知穆罕默德ﷺ在类似的情况下拒绝使用物质力量或权力，因此先知ﷺ的做法……

This should not be argued or stated because it is not the context of this discussion and subject area. This is because the Messenger of Allah (saw) rejected the use of material strength or power whilst in a similar reality and as such the action of the Messenger (saw)

这一表述体现的是与此具体现实相关的伊斯兰教法裁决（Hukm Ash-Shar'iy）。

represents the Hukm Ash-Shar’iy that relates to this particular reality.

许多现实与事件已经证明，这种做法与路线要么导致绝望与无所作为，要么使权柄落入渗透者之手，他们随后以伊斯兰和宣教（Da'wah）的名义为异教徒服务。现行政权将以最卑劣的手段利用这样的局面：歪曲真相（Haqaa'iq），诋毁宣教的承载者，并以欺骗误导穆斯林。

Many realities and occurrences have confirmed that the like of this action and approach either lead to despair and inaction or that the reigns are handed over to those who are infiltrators who then go on to provide services to the disbelievers in the name of Islaam and Da’wah. The current regimes will exploit such a matter in the dirtiest of manners as they distort the Haqaa’iq (truths), malign the Da’wah carriers and mislead the Muslims by deception.

因此，这种通过组建力量或权力来宣告伊斯兰国的方法或道路是错误的，也是危险的。它消耗传播伊斯兰（Da'wah）的人，扭曲了伊斯兰的宣教，其中还夹杂着各种恶行（Munkaraat），并且导致绝望，进而造成绝望的后果。

Therefore this method or path towards generating or establishing a force or power in order to announce the Islamic State is incorrect and dangerous. It consumes the carriers of the Da’wah whilst distorting the Da’wah and it also includes Munkaraat (evil acts) within it and it leads to and causes despair.

这是要将社会中或其一部分现有的权力加以转化,使其成为支持并扶持哈格(真理)之宣教(Da'wah)的力量,而不是成为支持并扶持巴图勒(虚妄)及其体系的力量。正是在此处,Ahl ul-Quwwah Wal Man'ah(掌握权力与防御力量的人),在一个已经准备就绪、为建立哈里发国(Khilafah)而预备好的地方,将他们的权力与能力用来支持哈格并扶持伊斯兰的实施。Haqaa'iq(真相)

This is to transform an existing power present within the society or part of it so that it can become a support and prop for the Da’wah of Haqq instead of being a support and prop for Baatil and its system. This is where the Ahl ul-Quwwah Wal Man’ah (People of power and preventative force), in a place which has been made ready and prepared for the establishment of the Khilafah, place their power and capabilities as a support and prop for the Haqq and for the application of Islaam. The Haqaa’iq (truths)

……影响人们的思想、观念与忠诚；而伊斯兰的达瓦则把人们从黑暗引向光明。它使他们成为真理达瓦的支持者、达瓦承载者的拥护者，以及那些敌视他们的统治制度与政权的敌人。正如乌玛得到转变一样，这一群体的转变也得以发生并完成，使他们成为伊斯兰的实施与落实的守护者。

have an effect upon the thoughts of the people, their concepts and loyalties, whilst the Da’wah to Islaam takes people out of darkness and into the light. It transforms them into supporters of the Da’wah of the Haqq and of the carriers of the Da’wah and enemies of the ruling systems and regimes who carry hatred towards them. In the same way as the Ummah is transformed, the transformation of this faction of the people takes place and is completed so that they become protectors of the application and implementation of Islaam.

除了通过参与思想交锋和政治斗争、同时以伊斯兰的概念与思想滋养乌玛来继续推进伊斯兰的达瓦之外，达瓦还需要一种侧重于特定群体的专门方案，使这一群体做好准备，无任何条件或附加前提地向伊斯兰的全面实施献上全部忠诚。这便是“Talab An-Nusrah”（寻求支持以建立权威）。要使其忠诚归附于这一思想所需要的力量，代表着宣告国家成立、扩大其权威、防止其内部发生叛乱并在内外两方面加以保护所必需的足够力量。

In addition to the continuation of the Da’wah to Islaam by engaging in the intellectual clash and political struggle whilst feeding the Ummah with the concepts and thoughts of Islaam, the Da’wah also requires an approach that focuses upon this group with a special programme. This is so that they can be ready to offer their complete loyalty to the complete implementation of Islaam without any condition or stipulation. This then is the Talab An-Nusrah (seeking of the support to establish the authority). The force that is required for its loyalty to be taken upon this idea represents the necessary power that is sufficient to announce the State, expand its authority, prevent rebellion within it and protect it internally and externally.

这股意图被改造的力量，本源上是乌玛力量的一部分，然而它遭受了一种思想上的欺骗，以致将真理视为虚妄，将虚妄视为真理，或者什么也看不见。然而，通过宣教（Da'wah）、坚韧、勤勉、智慧、耐心，以及阐明和厘清诸般真相，思想是可以被改变的，忠诚也是可以被替换的。

This power that is targeted to be transformed is in origin a part of the Ummah’s power however an intellectual deception has taken place upon it so that it views the Haqq as Baatil and the Baatil as Haqq or it does not see (anything). However, through the Da’wah, perseverance, diligence, wisdom, patience and by explaining and making clear the Haqaa’iq, the thoughts can be changed and the loyalties replaced.

因此,社会变得僵化并对伊斯兰的召唤(Da'wah)封闭起来,穆斯林所承受的伤害已难以忍受。然而,先知ﷺ仍继续他的召唤,没有改变任何东西,既不奉承,也不设法讨好任何人(指不信道者),更不讨价还价、做交易。他ﷺ这样做是在安拉(SWT)的扶助和照料之下进行的。

The society therefore became frozen and closed off to the Da’wah, the harm inflicted upon the Muslims became unbearable and yet the Nabi (saw) continued in his Da’wah without changing anything, making flattery, seeking to please anyone (from the disbelievers) or bargaining and making deals. He (saw) undertook this with the support of Allah (swt) and under His care:

古来什叶派的领袖们对于对伊斯兰宣教的冷淡回应洋洋自得，阿布·哲赫勒对他们宣布：“坚守你们祖先的宗教，直到安拉在我们与他之间作出裁决。”（《伊本·希沙姆传》）

The leaders of Quraish gloated about the coldness of reception to the Da’wah and Abu Jahl announced to them: ‘Continue upon the Deen of your forefathers until Allah brings judgment between us and him’ (Seerah Ibn Hishaam).

在这种情况和这样的境遇之下,安拉(斯百罕安拉·瓦台阿拉,SWT)命令祂的先知(ﷺ)寻求援助(Nusrah)。《Fat’h ul-Baari》(第7卷,第220页)中记载:Al-Haakim、Abu Na’eem和Bayhaqi记录了‘Ali Bin Abi Taalib(ra)的话:

In this condition and these circumstances Allah (swt) commanded His Nabi (saw) to seek the Nusrah. The following was mentioned in Fat’h ul-Baari (p220 Vol. 7): Al-Haakim, Abu Na’eem and Bayhaqi recorded that ‘Ali Bin Abi Taalib (ra) said:

“向经中提到的各部落呈现自己”，意思是先知ﷺ将自己和他的宣教（Da'wah）呈现给各部落的首领，以便他们为他提供保护，并为他的宣教提供支持基础。因此，这种寻求援助（Nusrah）的做法，不仅仅是一种意见或风格，而是安拉（SWT）命令其使者遵行的一项沙里尔（Shar'iy）律例。它是一种沙里尔的处理方式、解决办法，或者说一种沙里尔的方法（Tareeqah），以达成一个沙里尔的目标。

Presenting himself to the tribes mentioned here means the Nabi (saw) present himself and his Da’wah to the chiefs of the tribes so that they would provide him with protection and a support base for his Da’wah. This seeking of the Nusrah is therefore not merely an opinion or s style but rather it is a Hukm Shar’iy that Allah (swt) had commanded His Messenger with. It is a Shar’iy treatment or solution or a Shar’iyah Tareeqah (method) in order to achieve a Shar’iy objective.

寻求支持（طلب النصرة）是唯一的沙里尔（Shar'iy）之道，别无他途。这一点由先知（saw）的所作所为所表明：他坚持这一行动，从未改弦易辙、另寻他法。尽管他遭遇了种种拒绝与反对，尽管在他面前所有可以预见的世俗道路都已被堵死，他依然如此。ﷺ

Seeking the Nusrah (Talab un-Nusrah) is the Shar’iy way and there is no other way. This is indicated by the Messenger’s (saw) undertaking this action and his continuation upon it without diverting from it and adopting another method. This was in spite of all the rejection and opposition that he encountered and in spite of all foreseeable worldly paths having been blocked in front of him.

先知（ﷺ）告诉了我们这件事，以及当安拉（SWT）命令他寻求支持（Nusrah）时，传道（Da'wah）的情况，还有他被民众以及他曾向之寻求支持的人们接纳的情形。有一天，阿伊莎（ra）问先知（ﷺ）：他一生中所遇到的最艰难的一天是哪一天。她原以为那是乌候德战役的那一天。她（ra）

The Nabi (saw) informed us of this and about the situation of the Da’wah when Allah (swt) commanded him to seek the Nusrah, in addition to how he was received by the people and by those whom he had sought the Nusrah from. ‘Aa’ishah (ra) asked him (saw) one day about the most difficult day that he had faced in his life whilst she had thought that it was the day of the battle of Uhud. She (ra)

他说："你遇到过比乌候德之日更艰难的一天吗？"先知ﷺ回答道：

said: ‘Have you come across a day that was of greater severity than the day of Uhud?’ He (saw) replied:

他(saw)曾请求塔伊夫人中的权贵——即努福德(影响力)和曼阿(武力/庇护)的人——给予保护与支持。然而他们以最恶劣的方式拒绝了他,随后又煽动他们的青年和无赖来攻击他,向他投掷石块,以至于他那两只高贵的脚被鲜血染红。他(saw)找不到任何人来支持或庇护他,于是漫无目的地徘徊,也无法进入麦加。正是在此时,他(saw)

He (saw) had requested the protection and support from the people of Nufoodh (influence) and Man’ah (force/protection) i.e. The Chiefs of the people of At-Taa’if. However they rejected him with the worst forms of rejection and then incited their youth and thugs against him and they threw rocks at him to the point where his two noble feet were covered in blood. He (saw) was not able to find someone to support or protect him and so he wandered aimlessly and he was not able to enter Makkah. It was at this point when he (saw)

他以他著名的祈祷词祈求真主。

supplicated with his famous Du’aa:

以此，先知（saw）宣告：对真主（swt）的服从以及遵从祂的命令，不容有任何偏离或转移，即便对仆人而言所有的道路都已被关闭。经文已明确说明，先知（saw）曾为两件事寻求援助（Nusrah）。

In this way the Nabi (saw) declared that there was no swerving or diverting away from the obedience to Allah (swt) and from following His commands, and even if all the paths have been closed down in front of the servant. The texts have clearly explained that the Nabi (saw) use to seek the Nusrah for two matters:

为了保护他，使他免遭伤害，从而能够在安逸、安全的环境中传达使命、邀人归向真主。

To protect him and prevent him from harm so that he would be able to convey the message and invite to Allah in a comfortable and secure environment.

为了给他提供他们所拥有的一切力量与能力，以便他能够建立他的国家。

To provide him with all that they possessed of power and capability in order to be able to establish his State.

关于第一点，它已由若干事实得以明显。

As for the first issue, then it has been made apparent from a number of realities:

伊本·易司哈格说：

Ibn Ishaq said:

在这些文献中，还有哈基姆在《穆斯塔德拉克》中所传的一段圣训，由贾比尔·本·阿卜杜拉（愿真主喜悦他）传述，其传述符合两部《沙希赫》的条件。

From amongst these texts there is also the narration related by AlHaakim from Jaabir Bin ‘Abdullah (ra) in ‘Al-Mustadrak’ (upon the conditions of the Saheehaini):

因此，上述内容说明了寻求"Nusrah"（援助）的含义：即为自己寻求庇护，并使自己能够承担并传达"Da'wah"（伊斯兰宣教）。

The above therefore illustrates the seeking of the Nusrah with the meaning of seeking protection for himself and to enable him to be able to undertake the Da’wah and convey it.

关于第二个问题：这指的是为了获得统治权而寻求支持（Nusrah），而不仅仅是为了传达使命。这一点已在经文（Nusoos）中有所指示和引导，其中包括：

As for the second issue: This is the seeking of the Nusrah for the purpose and sake of attaining the rule and not only for the sake of conveying the message. This has been indicated and guided to in the Nusoos (texts) which include:

这一段表明并指引人们：当援助（Nusrah）附带条件、并且这种援助是为了夺取统治权时，应当拒绝接受。

The indicates and guides to the rejection of accepting the Nusrah in which conditions are placed and stipulated in the case where the Nusrah is for the sake of taking the rule.

我们还有一个证据，即先知（愿主赐福他并使他平安）与艾布·伯克尔（愿真主喜悦他）同沙巴尼部落的首领之间的对话。以下是伊本·希沙姆所著《艾奈夫的花园：对〈先知传记〉的解释》（Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah）一书中的记载：

We also have as evidence the dialogue that took place between the Nabi (saw), Abu Bakr (ra) on one side and the chiefs of Bani Shaibaan on the other. The following is what was mentioned in the book: ‘Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah’ by Ibn Hishaam:

“Abu Bakr 问道：‘你们的人数有多少？’”

‘Abu Bakr asked: ‘How large is your number?’.

他们的一位首领名叫马弗鲁格，他说："我们的人数超过一千，一千人是不会轻易被（少数人）击败的（即这是一支规模可观的力量）。"

One of their leaders called Mafrooq said: ‘We number more than one thousand and a thousand will never be defeated easily (or by a small group) (i.e. it is substantial)’.

阿布·伯克尔问道:"你的“马纳”(防范之力)的程度是什么?"

Abu Bakr asked: ‘What is the level of your Man’ah (preventative force’?

Mafrooq 说："圣战是我们的责任，每个民族都有其认真的时刻"（即我们是善于作战的民族）。

Mafrooq said: ‘The struggle is obliged upon us and every people has a point of seriousness’( i.e. we are people well used to war)

艾卜·伯克尔:“你们与敌人的战争结果如何?” 马弗鲁格:“我们交战时,处于一种狂怒之中,战斗也变得激烈……我们宁可要战马,也不要子女;宁可要武器,也不要挤奶的牲畜。胜利来自真主,有时归于我们,有时归于敌人。看来你是古莱什人的兄弟?” 艾卜·伯克尔:“你是否已得知他是真主的使者ﷺ?他就在那边。”

Abu Bakr: ‘What is the result of war between you and your enemies?’ Mafrooq: ‘When we fight we are in one of our furies and the battle is enraged.... We prefer our horses to our children and we prefer weapons to milking animals. The victory comes from Allah, sometimes it ends in our favour and sometimes against us. It appears that you are a brother of Quraish?’ Abu Bakr: ‘You have been informed that he is the Messenger of Allah? Here he is (over there)’.

"Mafrooq"："我们得知他本人曾这样说过。"

Mafrooq: ‘We have been informed that he himself has said that’.

然后他们前往真主的使者那里，并说道：“兄弟啊，你们来自古莱什的人在邀请什么？”真主的使者ﷺ迎见他们，说道：“我邀你们作证：除真主外再无应受崇拜的主，祂是独一的，没有同伴；我是真主的使者ﷺ。我邀请你们给予我庇护，并支持我，因为古莱什人违抗了真主的命令，并否认了祂的使者ﷺ……”。

They then headed to where the Messenger of Allah (saw) was whilst saying: ‘What are you inviting to O brother from Quraish?’ The Messenger of Allah (saw) met them and said: ‘I call to bear witness that there is no Ilaah other than Allah alone and He has no partner, and that I am the Messenger of Allah. I invite you to provide me with refuge and support me because the Quraish have gone into opposition to the command of Allah and belied His Messenger...’.

（由艾哈迈德和拜哈基收录，哈基姆将其评定为沙希（sahih，圣洁可信的圣训），并得到达希哈比的认同。伊本·凯西尔在其《先知传》中说：此isnad（传述链）按照穆斯林（圣训学家）的标准是jayyid（良好的）。伊本·罕班也将其评定为沙希。）

(Recorded by Ahmad and Al-Baihaqi, and was classified as Saheeh by Al-Haakim and agreed upon by Adh-Dhahabi. Ibn Katheer said in his Seerah: This Isnaad (chain) is Jayyid (good) according to the condition of Muslim. Ibn Hibbaan classified it as Saheeh).

这次宣誓被称为"战争之誓"（Bai'at ul-Harb），因为它认可使用武力和刀剑来维护伊斯兰的推行，并保护先知ﷺ及其圣门弟子（愿真主喜悦他们）。

This Bai’ah was called the Bai’at ul-Harb (the pledge of war) because it approved of the use of force and the sword to protect the application of Islaam and protect the Nabi (saw) and his Sahaabah (rah).

在这份誓约完成之后，先知ﷺ命令他的门徒迁往麦地那。他们便前往，随后先知ﷺ与艾布·伯克尔（愿真主喜悦他）同行，于同一天开始了希吉拉之旅，而那一天正是麦加的首领们商定要杀害他的日子。他抵达麦地那，标志着伊斯兰国的宣告，以及沙里亚的主权得以确立。光明之城麦地那成为伊斯兰国的建立与支持之地，也是真主的统治（Haakimiyah）在大地上得以实现的根基。

After the completion of this Bai’ah the Nabi (saw) commanded his companions to make Hijrah to Al-Madinah. So they went and then the Nabi (saw) accompanied by Abu Bakr (ra) began their journey of Hijrah on the very same day that the chiefs of Makkah had agreed to kill him. His arrival in Al-Madinah signified the announcement of the Islamic State and the sovereignty to the Shar’a. Al-Madinah AlMunawwarah represented the establishment and support point for the Islamic State and the realisation of the Haakimiyah of Allah upon the earth.

这就明确了寻求“نصرة”（援助）的实质及其对建立伊斯兰国家的重要性。它表明，这是切实可行的途径，是真主（塔阿拉）的命令，也是先知（ﷺ）建立伊斯兰国家所采用的方式。因此，它并非为达成统治而可随意选择的方式，而是属于“道路”（طريقة）律例中的一项沙里尔法令（حكم شرعي）。同时也明确表明，除此方法之外，实际上并无其他正确的方法。

This therefore makes clear the reality of seeking the Nusrah and its importance in respect to the establishment of the Islamic State. It shows that it is practical, that it represents a command from Allah Ta’Aalaa and that it is the way in which the Nabi (saw) established the Islamic State. As such it is not a style of choice for the rule to be attained. Rather it is a Hukm Shar’iy from amongst the Ahkaam (rulings) of the Tareeqah. It also makes clear that there is no correct method in reality other than this method.

如果伊斯兰的思想或穆斯林的目标是把人们从崇拜仆人中带出来,转而崇拜仆人的主宰(Rabb),从其他宗教的压迫中带入伊斯兰的公正,从今世的狭隘带入今世与后世的广阔天地,而这一切若没有伊斯兰国便无法实现,那么在此情况下,为使这一事业得以确立而提供支持(Nusrah),并向拥有权力者寻求这种支持,便是仅次于信仰(Aqeedah)的宗教中最重大的事务。正如所有圣训中所述,提供支持者的报酬是乐园,无论这种支持是用于传达使命的支持,还是用于掌握并执掌统治权的支持。所有这些都表明提供支持者的重要性,以及他们在安拉塔阿拉面前的尊贵地位。这在我们上面提到的圣训中已经说明,另外还有一段由At-Tabaraani评定为Hasan(良好)的圣训,传自'Uqbah Bin 'Aamir,他说:

And if the Islamic thought or the objective of the Muslim was to bring the people out from the worship of servants to the worship of the Rabb (Lord) of the servants, from the oppression of other Deens and into the justice of Islaam, from the narrowness of the Dunyaa do the wide expanses of the Dunyaa and the Aakhirah, whilst all of this cannot be accomplished without the Islamic State, then in this case the Nusrah and seeking it from those who possess it, in order to establish this matter, represents the greatest matter in the Deen after the Aqeedah. And the recompense as has been mentioned in all of the narrations for the one who provides the Nusrah is Jannah, whether this is the Nusrah which enables the conveyance of the message or the Nusrah for assuming and taking hold of the rule. All of this guides to the significance of those who provide the Nusrah, and their honour and standing before Allah Ta’Aalaa. This has been made clear in the narrations that we have mentioned above and there is also a narration which At-Tabaraani has classified as Hasan related from ‘Uqbah Bin ‘Aamir who said:

我们恳求安拉至高无上，为我们尽快预备并促成有能力的援助（Nusrah），借此建立伊斯兰国，实施伊斯兰教法，使伊斯兰与穆斯林重获尊严与力量（‘Izzah），消除加诸穆斯林身上的压迫（Zhulm）与不公，铲除篡占土地的犹太国家，驱逐异教（Kufr）与殖民主义，并为主道而进行圣战（Al-Jihaad Fee Sabeel Allah）。这些对安拉而言都不是难事。

We ask Allah Ta’Aalaa to ready and prepare for us the capable Nusrah soon by which we will establish the State of Islaam that will apply Islaam, bring honour and might (‘Izzah) to Islaam and the Muslims, remove the Zhulm (oppression) and injustice from them, remove the usurping Jewish State, expel the Kufr and colonialism and undertake Al-Jihaad Fee Sabeel Allah. And none of this is a difficult matter for Allah.