当伊斯兰阐明其讯息是面向全人类的讯息，并禁止前往其他律法而非沙里亚进行裁决和诉讼时，它并没有把这件事以及其解释交由遵从者自行斟酌。同样，它也没有把这一目的视为让想要实现它的人可以凭己意、选择任何他喜欢的方式去行事的借口或许可。相反，它规定先知ﷺ所遵循的道路和方法，作为必须遵守的、必要的阐释，以使这一思想被置于其正确的应用之处，而我们也奉命遵循它。

When Islaam explained that its message is a message for the whole of mankind and forbade going to judgement and rulings to other than the Sharee’ah, it did not leave the matter and explanation to the discretion of the one who wanted to obey. Similarly, it did not make it an excuse or permission for the one who wished to accomplish this purpose to go about it choosing whatever style that he wished relying on his own discretion. Rather it made the path and methodology that the Nabi (saw) proceeded along as the obligatory explanation that must be followed in order to place this thought in its correct place of application and we have been commanded to follow it.

安拉(SWT)说:

Allah (swt) said:

伊斯兰的律法并不仅限于阐明人的现实状况、人与他人的关系以及他所面临的问题的解决之道。它还包括与这些律令的实际执行相关的规定。例如，伊斯兰禁止偷窃、谋杀和通奸，同时命令信仰、崇拜以及其他事务。它并不满足于仅仅发布命令与禁令：愿意遵守的人可以遵守，而愿意违背的人也可以违背。相反，伊斯兰还包括那些使人们服从这些律令的规定。因此，它规定对窃贼截手，对通奸和奸淫者施以鞭刑或石刑，对杀人犯和叛教者处以死刑……

The Ahkaam of Islaam are not limited to explaining the treatments (solutions) for the human’s reality, his relationships (with others) and his problems. It also includes the Ahkaam (rulings) related to the practical implementation of these rulings. So for example Islaam has forbidden theft, murder and Zinaa whilst it has commanded Imaan, ‘Ibaadah and other matters. It did not suffice itself to the commands and prohibitions alone, where the one who wishes to abide by them can do so whilst the one who wishes to go against them can do so if he so wished. Rather Islaam includes the Ahkaam that make the people submit to these rulings. So it commanded the cutting of the hand in respect to the thief, lashing or stoning for the fornicator and adulterer, the killing of the murderer and apostate...

安拉(SWT)说:

Allah (swt) said:

他(SWT)说:

And He (swt) said:

安拉的使者ﷺ说：

And the Messenger of Allah (saw) said:

这些律例的目的，是使伊斯兰的治理方案和解决办法在社会中得以落实和施行。因此，对于信仰薄弱、不足以约束自己的人，就由苏丹（权威）加以阻止、震慑，或强制其遵守。

And the purpose of these Ahkaam is to make the Islaamic treatments and solutions implemented and applied within the society. So the one whose Imaan is weakened so that it does not constrain him is then prevented, deterred or compelled by the Sultaan (the authority).

这些是使民众服从沙里尔（伊斯兰法）主权和安拉（SWT）统治权的律例（Ahkaam）。

These represent the Ahkaam (rulings) that make the people submit to the sovereignty of the Shar’a and the Haakimiyyah of Allah (swt).

这些律法正是使伊斯兰得以实施的根本所在，它们并非仅仅是人依其动机与偏好而遵从或违背的命令与禁令。这就是所谓的“Tareeqah”，即沙里亚的方法或方式，必须遵循，不得改换为其他方式以达成所命之事。例如，为了防止盗窃，不允许以监禁或死刑来替代断手的刑罚；同样，也不允许废除对叛教者或通奸者的刑罚，或以其他刑罚取而代之，诸如此类。

And these are the Ahkaam that make Islaam implemented so that they are not only commands and prohibitions which the person abides by or does not abide by in accordance to his motivations and inclinations. This is what is called the Tareeqah i.e. the Shar’iah method or manner that must be abided by which is not allowed to be diverted from to something else in order to fulfil the command. So for example, to prevent thievery it is not permitted to exchange the punishment of cutting the hand with the punishment of imprisonment or death just as it is not permitted to abandon the punishment for the apostate or the fornicator or exchange these punishments for others and so on.

伊斯兰以统治（Hukm）或国家（Dawlah）作为实现伊斯兰思想的途径（Tareeqah）。社会之中仍会有背弃伊斯兰的人，有违反并对抗其律法（Ahkaam）的人，也有人力图摧毁或削弱它，而伊斯兰周围也仍会存在各种危险。因此，民众必须有一套制度（Nizhaam）来担负起其事务的监护并管理这些事务。必须有一套统治的规则和体制，而这套体制需要一个权威或力量来支撑，以推行伊斯兰，并依照伊斯兰教法（Shar’iyah）照料臣民及其政事。正因如此，伊斯兰国，即哈里发国（Khilafah），便是伊斯兰生活的途径。

Islaam has made the Hukm (rule) or the Dawlah (State) the Tareeqah (method) for the realisation of the Islamic thought. The society will still have within it those who will apostatize from Islaam, contravene and go against its Ahkaam, strive to destroy or undermine it whilst dangers will remain surrounding it. It would then be necessary for the people to have a Nizhaam (system) that takes guardianship of its affairs and governs them. It will be necessary for there to be a Rule and System of Ruling which necessitates the existence of an authority or power to support that System to undertake the application of Islaam, take care of the subjects and their politics in accordance to the Shar’iyah. For this reason the Islamic State, the Khilafah State is the Tareeqah for the Islamic life.

为了将伊斯兰的呼吁（da'wah）传达给其他群体与社会，并使他们服从伊斯兰的权威，这件事必须有政策（政治）、组织和圣战（Al-Jihaad）。因此，必须存在一个国家。这一切在先知ﷺ于麦加宣讲伊斯兰、努力增加穆斯林人数，以及致力于在社会中确立唯独归主安拉的统治（Haakimiyyah）的行为中已表达得十分清楚。

And for the purpose of carrying the Islamic Da’wah to other groups and societies and making them submit to the authority of Islaam this matter must have a policy (politics), organisation and Al-Jihaad. As such it is essential for there to exist a State and all of this was made clear by the actions of the Nabi (saw) when he was inviting to Islaam in Makkah and working to increase the number of Muslims and when he was working to make the Haakimiyyah to Allah alone within the society.

他说ﷺ：

And he (saw) said:

伊斯兰国家必须是一个统一的国家，伊斯兰乌玛必须是一个统一的乌玛。

It is obligatory for the Islamic State to be one single State and the Islamic Ummah one single Ummah.

他(صلى الله عليه وسلم)说: Wait, the rules say keep (saw) as it is, and write ﷺ after mentions of the Prophet. The source has "(saw)" which should stay as "(saw)" per "Keep ﷺ exactly as it is, and (SWT) too" — but "(saw)" is an abbreviated honorific that should be replaced by ﷺ. So the correct output is: 他ﷺ说: 他ﷺ说:

He (saw) said:

他说ﷺ：

And he (saw) said:

And:

And:

在实现伊斯兰思想、达成其目标——即实施伊斯兰并将其宣教传遍世界——的方法（Tareeqah）是哈里发国家的情况下，这一义务尚未履行且未得到落实。在此情形下，这一方法便成为伊斯兰乌玛的目标，必须将其置于实践的范畴之中，并且必须遵循沙里亚所规定的方法（Tareeqah），使这一目标成为已经实现、已经完成的现实。这正是先知（ﷺ）在呼吁民众信仰并顺服安拉的宗教时所遵循的同一方法，当时民众并未积极回应他，当权者和占主导地位的势力则与他作战。那么，先知（ﷺ）为了达到自己的目标、建立伊斯兰国家并使安拉至尊的宗教获得权势与尊荣，究竟做了什么呢？

In the case where the method (Tareeqah) for the realisation of the Islamic thought or arriving at its objective, which is implementing Islaam and carrying its Da’wah to the world, is the Khilafah State, is an absent and unfulfilled obligation. In this case this Tareeqah becomes the objective of the Islamic Ummah and it is obligatory to place it within the context of application and it is obligatory to follow the Shar’iyah Tareeqah (methodology) for making this objective a realised and accomplished reality. It is the same Tareeqah that the Nabi (saw) proceeded along when he called the people to Imaan and submission to the Deen of Allah whilst the people did not respond positively to him and the authorities and dominant forces fought him. So what did the Nabi (saw) do in order to arrive at and reach his objective, establish the Islamic State and bring power and honour to the Deen of Allah Ta’Aalaa?

先知（saw）为建立伊斯兰国家所采取的行动，并非全然不受沙里尔（Shar'iyah）经文指引的约束，而那些亲近当权者的一些学者却坚持这种看法。 Wait—I must follow the rules: ﷺ after every mention of the Prophet, instead of "(saw)". Corrected: 先知ﷺ为建立伊斯兰国家所采取的行动，并非全然不受沙里尔（Shar'iyah）经文指引的约束，而那些亲近当权者的一些学者却坚持这种看法。

The actions of the Nabi (saw) to establish the Islamic State were not actions which were completely free from Shar’iyah indications as some of the ‘Ulamaa who are close to authorities have insisted upon.

它代表了一种方法论（Manhaj），这种方法论是依据《古兰经》的经文，以及先知穆罕默德ﷺ在言语和行为上的立场而指引的，先知ﷺ也阐明了达成这一目标的伊斯兰教法（Shar'iy）方式。

It represents a Manhaj (methodology) guided to by the texts of the Qur’aan Al-Kareem and the stances of the Nabi (saw) in respect to his statements and actions as he made clear the Shar’iy manner of working to reach this objective.

简而言之，情况是这样的：

In brief this was as follows:

他会把那些暗中信从他的人聚集起来,纳入秘密的小组(Halaqaat,即学习圈),向他们传授新的宗教。他以一种全新的培育方式栽培他们,直至他们在心智与性情(Aqliyyaat 与 Nafsiyyaat)上都成为伊斯兰式的人物,其观念也变得伊斯兰化,从而信奉他们被造的目的。他们在社会中构成了一个新的群体(Kutlah),在信仰(Aqeedah)、思想、情感、行为、宗旨与目标上都与众不同。

1) He would join and include those who believed in him in secret Halaqaat (circles) and teach them the new Deen. He would nurture them with a new nurturing until they became Islamic personalities in their ‘Aqliyyaat and Nafsiyyaat (mentalities and dispositions) and their concepts became Islamic so that they believed in the purpose that they had been created for. They represented a new Kutlah (block/grouping) within the society. They were distinguished by their Aqeedah, thoughts, sentiments, conduct, purpose and objective.

除了许多其他文献之外,这些文本也体现了一套坚定的方法论与道路(Tareeqah),涉及真理(Haqq)与其宣教(Da'wah)之间,以及虚妄(Baatil)与其政权(State,即统治体制)之间关系的本质。

This is in addition to many other texts which are representative of a firm methodology and Tareeqah in respect to the nature of the relationship between the Haqq and its Da’wah and between the Baatil and its State (regime).

3) 最严重的酷刑、捏造、歪曲和诬蔑都施加在安拉的使者ﷺ身上。

3) The most severe forms of torture, fabrication, distortion and misrepresentation were practised upon the Messenger of Allah (saw)

和他的圣门弟子(愿主喜悦他们)。这并没有使他们偏离伊斯兰,也没有让他们灰心,他们忍受、坚持并继续前行,不在伊斯兰的任何事情上妥协或退让。他们断然拒绝讨价还价和妥协,拒绝一切诱惑与利诱,也拒绝分得部分权力而接受一个折中的方案。他们拒绝接受那让他们成为众人中最富有者的钱财,也不接受用一年崇拜人们的神,再用一年崇拜他们的神。

and his Sahaabah (rah). This did not divert or discourage them from Islaam and they endured, persevered and continued whilst not compromising or stepping down from anything from Islaam. They rejected to bargain and compromise in an absolute manner, they rejected all enticements and inducements or to take a part of the authority and accept a partial solution. They refused to take money that would make them the richest of the people and they did not accept to worship the people’s God for a year and then worship theirs for a year.

安拉(SWT)说:

Allah (swt) said:

安拉的使者ﷺ说：

And the Messenger of Allah (saw) said:

他继续阐明并彰显他的宣教，驳斥了kufr及其思想，警告不信者真主的惩罚，并为他们的信仰而哀叹和斥责。 Note: "Da'wah" and "Kufr" are kept as transliterated terms as in the original.

He (saw) continued to explain and make evident his Da’wah, discredited Kufr and its thoughts, warned the disbelievers of Allah’s punishment and lamented and rebuked their beliefs.

4) 当Kufr（不信）及其领袖的恶意攻击日益加剧，他们看到穆罕默德ﷺ并未绝望、妥协或讨价还价，各个部落中有穆斯林的人，便急切地投入对他们的酷刑与杀害之中。穆斯林所采取的立场和姿态坚定不移，依靠坚实的信仰支柱，紧紧抓住真主（SWT）那根坚固而牢靠的绳索。

4) When the malicious attacks of Kufr and its leaders increased and they saw that Muhammad (saw) did not despair, compromise or bargain, each of the tribes who had Muslims within them eagerly went ahead in a campaign of torture and murder against them. The stance and position taken was resolute relying upon a firm pillar of Imaan, holding firmly upon the strong and solid rope of Allah (swt).

他ﷺ继续进行他的伊斯兰宣传，既有思想上的交锋，也有政治上的斗争。他建议一些圣门弟子（愿真主喜悦他们）迁徙（希吉拉），以保全他们的宗教，而其中一些人则隐匿在麦加境内。尽管处于这种局面，他ﷺ从未作出让步、妥协，也从未停止他的宣传。后来，社会变得冷漠，对宣传无动于衷，并在压迫势力的统治下，先知ﷺ转而向其他部落宣传伊斯兰，并寻求他们的支持，以便他能够传达他的讯息，也使他们能够为实施伊斯兰提供援助（努斯拉）。

He (saw) continued in his Da’wah with the intellectual clash and political struggle. He recommended for some of his Sahaabah (rah) to make Hijrah to preserve their Deen whilst some of them were hidden within Makkah. Despite this situation he (saw) never made concessions, compromised or halted his Da’wah. Then when the society became cold and unresponsive to the Da’wah, under an oppressive force, the Nabi (saw) turned towards other tribes inviting them to Islaam and seeking support from them so that he could convey his message and so that they could provide the Nusrah for the application of Islaam.

5) 先知ﷺ不断地寻求纳絮剌(Nusrah,即援助与支持)。尽管他遭受了严厉和恶劣的回应,许多部落首领拒绝了他的邀请和主张,他也并未因此停止。然而,安拉(SWT)为他预定了麦地那社会,在那里许多人皈依了伊斯兰,而且那里的社会并未像麦加那样对宣教发动斗争。在皈依伊斯兰的人中,有来自各部落和氏族的领袖与首领,于是先知ﷺ向他们寻求纳絮剌(物质上的支持),以便在麦地那建立伊斯兰国家。当他们同意之后,先知ﷺ与他们缔结了第二次阿盖白誓约,即被称为“战争誓约”(Bai'at ul-Harb)的誓约,这是为建立伊斯兰国家而订立的效忠誓约。随后,先知ﷺ迁徙(Hijrah)到麦地那,他抵达之后,伊斯兰国家便得以建立。

5) The Nabi (saw) repeatedly continued in his actions of seeking the Nusrah and he did not refrain from this in spite of the harsh and bad responses that he received, as many of the tribe chiefs rejected his invitation and proposal. However Allah (swt) had destined for him the society of Al-Madinah where many embraced Islaam and where the society did not wage a battle against the Da’wah like what happened in Makkah. Amongst those who embraced Islaam were leaders and chiefs from amongst the tribes and clans and so the Nabi (saw) sought the Nusrah (material support) from them in order to establish the Islamic State in Al-Madinah. Then when they agreed to that he (saw) contracted with them the second pledge of Al-‘Aqabah known as the Bai’at ul-Harb (Pledge of war) and it was the Bai’ah for the establishment of the Islamic State. He then made Hijrah (emigration) to Al-Madinah and upon his arrival the Islamic State was established.