为了确立重建哈里发（Khilafah）的方法论，必须进行伊扎德（Ijtihad）。这一问题是一个独特的现实，与穆斯林乌玛过去所经历的任何情况都不可相比。因为在长达十三个世纪的时间里，乌玛生活在哈里发的荫庇之下，处于伊斯兰的权威之下。这是一种独特的处境，需要我们通过细致的伊扎德过程，从《古兰经》和圣训中推导出针对这一问题的沙里尔判断（Hukm Shari'i）。这应当详细阐明重建哈里发的各个步骤，从而切实解决伊斯兰所界定的那一重大问题。

In order to arrive at the methodology to re-establish the Khilafah Ijtihad is required since this issue is a unique reality that is not comparable to any situation that the Muslim Ummah has come across in the past. This is because for thirteen centuries she lived in the shade of the Khilafah and under the authority of Islam. It is a unique situation that requires us to derive the Hukm Shari’i for this problem, from the Qur’an and Sunnah through a detailed process of Ijtihad. This should detail the steps to the re-establishment of the Khilafah, and thereby practically address the Vital Issue that Islam defined.

因此，要求对这种伊杰提哈德有详细的理解，正如对任何其他事务一样。例如，礼拜肯定是法尔德（义务），但礼拜的细节是通过伊杰提哈德推导出来的。然而，仍然需要对其规则有详细的理解，否则就无法知道如何完成作为礼拜前提和组成部分的行为，例如维修（Wudu）、意图（Niyyah）、鞠躬（Ruku）等等。同样，需要对重建哈里发制度的方法有详细的理解，否则人们就不知道真主（SWT）关于此事的律例，因而也就无法恢复伊斯兰的生活方式，即通过向哈里发宣誓效忠（Bay'ah），由其依照伊斯兰统治穆斯林。

Hence what is required is to have detailed understanding of this Ijtihad like any other. For example, Salah is definitely Fard but the details of Salah are derived via Ijtihad. However it is still required to have a detailed understanding of its rules otherwise it would be impossible to know how to undertake the actions that are prerequisites for and components of Salah such as Wudu, Niyyah, Ruku and so on. Similarly it is required to have a detailed understanding of the method to re-establish the Khilafah otherwise one would not know Allah’s (swt) Hukm on the matter, and as a consequence one would be unable to resume the Islamic way of life, by giving the Bay’ah to a Khaleefah to rule the Muslims according to Islam.

同样地,如果一个穆斯林不了解斋戒的规定,他就无法正确地封斋。如果他不知道天课的详细规定,他就不可能履行这一义务。同理,除非他已推导出与之相关的沙里尔法令(Hukm Shari'i),否则他也就无法履行安拉(SWT)关于重建哈里发制度的命令。空泛的言论、华丽的辞藻和仅仅"遵循古兰经和圣训"的口号,在没有理解的情况下,永远都是不够的。

Likewise, if a Muslim was unaware of the rules of fasting he would be unable to fast properly. If he did not know the detailed rules of Zakah it would be impossible for him to implement this obligation. In the same manner, he would not be fulfilling Allah’s (swt) command to re-establish the Khilafah unless he had derived the Hukm Shari’i connected to it. Vague statements, rhetoric, and slogans of just following Qur’an and Sunnah without understanding would never be enough.

这种含糊不清的说法十分普遍。然而，近来伊斯兰民族（Ummah）正变得越来越能够看穿这一点。例如，有人认为复兴之路在于网络上的圣战（Jihad），因为力量就在那里！这种观点不仅是对世界及其运作方式的混乱认识，也是对伊斯兰核心概念“圣战”的极其危险的理解。事实上，圣战是在呼吁人们归信伊斯兰的过程中，清除诸如国家和军队等物质障碍的方法。圣战不是与重建哈里发（Khilafah）相关的沙里尔律例（Hukm Shari’i），也绝不只是在网络上进行，而是在现实生活中进行的。

Such vagueness is widespread. However, a recent occurrence is that the Islamic Ummah is becoming more able at seeing through it. For example, take the idea that the way for revival is via Jihad on the internet as that is where the power lies! This is not only a confused view of the world and how it works but also an extremely dangerous conception of the key Islamic concept of Jihad. In actual fact, Jihad is the method to remove the physical barriers, such as the states and militaries, in the process of calling people to Islam. Jihad is not the Hukm Shari’i connected to the re-establishment of the Khilafah, and is definitely not fought exclusively over the internet, but in real life.

另一个例子可以说明这一点，即只是粗略地浏览一两节古兰经经文，然后将所有论证都建立在这种极其选择性的基础之上。这种做法常见于对安拉（SWT）那节常被误引的经文的使用上。

A further example to illustrate this point would be regarding cursory glances at one or two ayaat of the Qur’an and then building all arguments on this extremely selective foundation. This is done with the often mis-quoted verse of Allah (swt),

“{ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ }”（古兰经《雷尔德》章第11节）

“Verily Allah will not change the circumstances of a people until they change that which is within themselves” (TMQ al-Ra’d, verse 11)

随后有人主张，只有当穆斯林开始individually自我端正、而与政治现实脱节时，乌玛（Ummah）的处境才会改变。 Note: I should not leave English words; correct version below. 随后有人主张，只有当穆斯林从个人层面开始自我端正，而不考虑政治现实时，乌玛（Ummah）的处境才会改变。

Subsequently it is argued that the situation of the Ummah will only change when Muslims start to rectify themselves individually, disconnected to the political reality.

这一论证在多个方面存在缺陷。首先，对这段经文的理解是不正确的。安拉（subhanahu wa ta'ala）所描述的是一个民族（Qawm）的状况：如果这个民族坚持正确的道路，它就会持续蒙受安拉的恩惠；如果它放弃这一道路，就会陷入混乱，那时要让这个民族重新走上正轨，唯一的办法就是从根本上回归它原本所遵循的正确根基与米勒（Millah，即道路），而这将是一场涵盖每一个方面的彻底变革。经文的主题显然是民族，而非个人，因为整段经文始终使用复数形式。注释家们强调统治者，是因为统治者代表着社会所信奉的东西，因此统治者的端正与政治变革将是其中的一个重要方面。确实有传述说：“人们遵循的是其统治者的宗教。”伊玛目古尔土比（Imam Qurtubi）在其经注《古兰经教律总汇》（Jam'iu Ahkam ul-Qur'an）中也给出了这一解释。

This argument is flawed on many accounts. Firstly, the actual understanding of the Ayah is incorrect. Allah (swt) is describing the situation of a nation (Qawm) and if the nation sticks to the correct path then it will remain in His favour, if it abandons this then it will fall into disarray at which point the only way to rectify the nation again would be by returning fundamentally to the correct foundation and Millah (way) that it was upon, and that would be a radical transformation including every single aspect. The subject matter is clearly the nation and not the individual as the Ayah remains in the plural form throughout. The Mufassireen emphasised the rulers as they represent what the society is upon and hence the rectification of the rulers and the political change would be a major aspect. Indeed, it has been narrated, “The people are upon the Deen of their rulers”. This interpretation is given by Imam Qurtubi in his Tafseer of the Qur’an Jam’iu Ahkam ul-Qur’an.

其次，这节经文并未确立与如何重建哈里发制度相关的沙里亚律例。因此，仅仅以此节经文为基础来开展行动，将是哈拉姆（禁止的）。所需要的，是既理解这节经文，也理解从《古兰经》和圣训中推导出的、关于如何发起政治变革的其他沙里亚律例。届时，行动便成为必须的（瓦只卜）。

Secondly, this Ayah does not establish Hukm Shari’i connected to how to re-establish the Khilafah. Therefore to build actions upon it alone would be Haram. What would be required is an understanding of this Ayah, but also other Hukm Shari’i derived from the Qur’an and Sunnah regarding how to initiate political change. Then action would be mandatory.

另一些常见的情况是，在讨论如何改变乌玛时，引用与伊斯兰其他方面相关的证据。诚然，念诵迪克尔和祈祷对穆斯林十分重要，能提醒他们记念安拉（SWT），是信士精神上的力量和武器，但它们并不是与创造政治变革相关的哈鲁姆·沙尔仪（Hukm Shari'i）。如果要研究任何人类问题，比如经济问题，就需要查考与经济事务相关的证据，例如财产的性质、土地的性质、公司的种类等。如果所面对的是与男女关系相关的社会问题，则应查考有关该问题的经文，例如独处（Khalwah）的圣训、允许和禁止的混杂情形、马哈兰（Mahram）的概念等。

Other instances which are also common are where evidences connected to other aspects of Islam are used in the discussion of how to change the Ummah. Whilst it is known that the Dhikr and Du’aa are important for the Muslims in order to remind them of Allah (swt) and are a form of spiritual strength and ammunition to the believers, they are not the Hukm Shari’i connected to creating political change. If any human problem were studied, such as the matter of economics one would need to look at the relevant evidences connected to economic matters e.g. nature of properties, nature of lands, types of companies etc. If the problem at hand was a social problem connected to the relationship between men and women one would look at the relevant texts concerning the issue e.g. the Hadith of Khalwah, the permitted and prohibited instances of mixing, the concept of Mahram etc.

同样地,在讨论伊斯兰关于推动政治变革的立场时,有必要考察与该主题相关的证据,即政治变革本身。因此,人们会发现先知ﷺ亲自谈到了他ﷺ和他的圣门弟子们(愿真主喜悦他们)如何投身于奋斗,正如他在一段广为人知的圣训中所说,该圣训由艾布·达乌德传述:

Similarly, when discussing the Islamic perspective upon creating political change it would be necessary to look at the relevant evidences connected to the subject i.e. political change. Hence one would find the Prophet (saw) himself spoke of how he (saw) and his Sahabah (ra) engaged in the struggle when he stated in a well known Hadith narrated by Abu Dawud,

“烈士的领袖是哈姆扎，以及任何人站在暴君统治者面前，命令他行善（即履行宗教），禁止他作恶（即背离宗教的恶事），并因此被他杀害。”（伊本·哈哲尔·海赛米在《Majmoo’ al-Zaaid》中认证）

“The master of martyrs is Hamza and any man who stands in front of a tyrant ruler and orders him (with good i.e. the implementation of the Deen) and prohibits him (from the evil of other than the Deen) and is slain by him”. (Authenticated by Ibn Hajr al-Hathami in Majmoo’ al-Zaaid)

要在当下的情况中切实恢复伊斯兰的生活方式，就需要对相关的证据进行详细研究，并推导出适合当前形势的方法论。

So a detailed study of the relevant evidences and a derivation of the methodology suited to the current situation is required in order to practically resume the Islamic Way of life.