一种在伊斯兰乌玛中广泛流传的观念是“Tadarruj”，即“渐进主义”。这种“方法论”的逻辑认为，伊斯兰是一种极其宏大的宗教（Deen），要彻底地全面落实伊斯兰是不可能的。因此，人们应当设法逐步落实沙里亚的律法，这一过程将历经漫长的时间，逐渐让伊斯兰重新回到穆斯林的生活之中。这一进程通常是通过与现存政府分享权力、并在既有体制内开展工作来实现的。

A widespread concept that is passed to the Islamic Ummah is the concept of the Tadarruj or ‘Gradualism’. This ‘methodology’ follows the logic that Islam is a Deen that is massive and it is impossible to radically implement Islam. Therefore one must seek to gradually implement the Shari’ah rules and this will take place over a long period of time gradually bringing Islam back to the life of the Muslims. This process would normally occur through sharing power with the existing government and through working within the system.

在此观点之后，有人提出某些论据来为其辩护，例如："《古兰经》的降示是分阶段进行的，每当出现问题，《古兰经》便以那种方式予以解决。"并且，真主禁酒分三个阶段进行，也被引作这种渐进性的例证。

After which certain arguments are brought as a justification for this view such as ‘the revelation of the Qur’an was in stages and as problems arose the Qur’an addressed them in that manner’. The fact that Allah (swt) prohibited alcohol in three stages is quoted as an example of this gradualism.

另一个论据来自诸如“不能完全做到的，也不应完全放弃”之类的原则。因此，有人会主张：部分的伊斯兰总比完全没有伊斯兰要好，所以循序渐进的做法是可以接受的。

A further argument is brought in by principles such as, ‘That which cannot be completely attained should not be completely left’. Hence, it would be argued, some Islam is not as bad as no Islam, thus a gradual approach is acceptable.

伊斯兰民族必须认识到，这些说法都不是伊斯兰教中的法理依据（Shari'i），这种观念不仅不成立，而且与伊斯兰教中确凿的证据相矛盾。首先须牢记的一点是：如果认为伊斯兰教无法实施，那就等于说真主（SWT）降下了一种不切实际的宗教！这与以下信仰相抵触：伊斯兰教是人类唯一切实可行的宗教，而天地的创造者真主（SWT）已经使其完善。真主（SWT）在《古兰经》中说：

It is important that the Islamic Ummah realises that none of these are legal (Shari’i) arguments in Islam and that this concept is not only invalid but contradicts definitive evidences in Islam. The first point to bear in mind is that the concept that Islam is impossible to implement would mean that Allah (swt) had sent an impractical Deen! This is in contradiction to the belief that Islam is the only practical Deen for mankind which Allah (swt), the Creator of the Heavens and the Earth, had perfected. Allah (swt) states in the Qur’an,

“安拉不会让任何人承担超出其能力的负担。”（《古兰经》2:286）

“Allah does not place a burden upon a person except that which he is capable of.” (TMQ al-Baqarah, verse 282)

所以安拉(SWT)陈述,祂不会给乌玛加上她无法承担、力所不及的义务,因此伊斯兰的重新建立既是可能的,也是一项责任。

So Allah (swt) states that He would not place upon the Ummah an obligation that she couldn’t achieve and was impossible for her, so the resumption of Islam is a possibility and a responsibility.

这种认为从根本上建立伊斯兰是不可能的观点，处于这一务实而自称实际的论证的核心。这不仅与伊斯兰相矛盾，也是对政治变革现实的错误认识。先知（saw）ﷺ在1300年前所带来的，正是一场彻底的变革。共产主义这一错误学说的兴起，同样是一场彻底的变革；1990年代初俄罗斯以资本主义取代共产主义，也是一场彻底的变革。既然错误的信仰和制度都能引发这样的变革，那么正确的信仰（Aqeedah）又怎么会不切实际呢？因此，认为伊斯兰复兴不可行的观念是一种错误的看法，它反映的是对乌玛以及对伊斯兰本身的失败主义态度。

The idea that it is impossible to establish Islam radically is at the heart of this pragmatic and supposedly practical argument. This is not only in contradiction with Islam but is a flawed view of the reality of political change. It was a radical change, which the Prophet (saw) brought about 1300 years ago. It was also a radical change that brought the corrupt doctrine of Communism and also a radical change which a brought about Capitalism in Russia in the early 90’s to replace Communism, and if this is the case with the false Aqeedah and system then how can it be impractical for the correct Aqeedah. So the concept of the Islamic Revival being impractical is a false notion and reflects a defeatist outlook to the Ummah and towards Islam itself.

关于"《古兰经》是逐步降示的，因此可以逐步施行"这一说法，它与《古兰经》本身以及《古兰经》的降示方式相矛盾。首先，《古兰经》是依照所发生的问题、提问、争论和政治局势而降示的。这在伊斯兰教中构成"古兰学"（Ulum ul-Qur'an）的一个分支，即"降示背景学"（Asbab un-Nuzul，意为"降示的原因"）。

As for the claim that the Qur’an was revealed gradually and therefore can be implemented gradually, this is a statement that is in contradiction with the Qur’an and how it was revealed. Firstly the Qur’an was revealed according to the problems, questions, debates and political scenarios that occurred. This in Islam forms a branch of Ulum ul-Qur’an (Sciences of the Qur’an) known as the Asbab un-Nuzul (The causes of revelation).

例如，布哈里记载了以下事件（第6卷第109条）：‘Urwa传述：Az-Zubayr与一位Ansar的男子因Al-Harra的一条天然山涧水流发生争执。先知ﷺ说：“Zubayr啊，你先灌溉（你的田地），然后让水流到你邻居那里。”那位Ansari说：“Allah的使者ﷺ啊，他是您的表亲。”听到这话，先知ﷺ的脸色涨红（因愤怒），并说：“Zubayr啊，你先灌溉（你的田地），然后把水留住，直到水漫到你的墙根，再让它流给你的邻居。”于是，在那位Ansari激怒了先知ﷺ之后，先知ﷺ允许Az-Zubayr取得他应得的全部权利。先知ﷺ此前曾下令，对他们两人都有利。关于此事，Az-Zubayr说：“我认为这节经文是为此事而降示的，”

As an example for this, the following is an incident that Bukhari has narrated (Vol. 6 No 109): ‘Urwa narrated that Az-Zubayr quarrelled with a man from the Ansar because of a natural mountainous stream at Al-Harra. The Prophet (saw) said, “O Zubayr, irrigate (your land) and then let the water flow to your neighbour. The Ansari said, “O Allah’s Messenger (saw) he is your cousin.” At that the Prophet’s face became red (with anger) and he said, “O Zubayr irrigate (your land) and then withhold the water till it flows up to your wall and then let it flow to your neighbour”. So the Prophet (saw) enabled Az-Zubayr to take his full right after the Ansari provoked his anger. The Prophet (saw) had previously given an order that was in favour of both of them. Regarding this Az-Zubayr said, “I think that this verse was revealed in this connection,

“不然！你的主发誓，他们在彼此的争执中，不让你（先知）来判决，然后他们对你的判决心中毫无怨恨，并完全顺服，他们就不是信士。”（《古兰经》，纳萨尔章第65节） Note on the ﷺ rule: the verse is quoted text in braces (the Prophet is addressed inside the Qur'anic verse), so ﷺ is not added here.

“But no, (I swear) by your Lord! They have no Iman until they make you (O Prophet) the judge in all their disputes and then they find no resentment in their souls regarding your judgement and they utterly submit to it” (TMQ al-Nisa’a, verse 65)

因此,每当出现需要确定判决(Hukm)的法律问题时,《古兰经》都会对其作出回应。有些传述记载,圣门弟子(ra)向先知(saw)请教,先知便保持沉默,直到真主(SWT)就该问题降示判决。布哈里所传的一段便是例证。哲比尔(ra)传述说:“先知(saw)和艾布·伯克尔(ra)步行来探望我(当时我生病),到了白努·赛莱麦的住处。先知(saw)发现我失去了知觉,便要了水,用水做了小净,并将水洒在我身上。我恢复了知觉,便对先知(saw)说:‘真主的使者啊!关于我的财产,您命令我怎么做?’”传述接着说,他保持沉默,直到降示关于继承的经文。(布哈里辑录,第6卷第101条)

Hence, any time a legal problem arose that required a Hukm the Qur’an addressed it. There are narrations wherein the Sahabah (ra) approached the Prophet (saw) and he kept silent until Allah(swt) revealed the Hukm on the issue. An example of this is what has been narrated by al-Bukhari. Jabir (ra) narrates that “the Prophet (saw) and Abu Bakr (ra) came on foot to pay me a visit (during my illness) at Banu Salama’s (dwellings). The Prophet (saw) found me unconscious, so he asked for water and performed the ablution from it and sprinkled some water over me. I came to my senses and said to the Prophet (saw): ‘O Messenger of Allah! What do you order me to do regarding my wealth?’ Then the narration states that he was silent until the verses concerning inheritance were revealed. (al-Bukhari Vol. 6 No. 101).

所以，所有已经发生的裁决和规定，都是伊斯兰所处理的，并且一旦天启的律法降下，便立即执行。在执行任何真主的律例时，都不存在循序渐进的情况。很明显，先知ﷺ从未无视真主(SWT)的律例而拖延其执行，因为这无异于指控先知ﷺ以非真主所降示的律法来裁决，而这便是Kufr（不信）。

So all judgments and rules that took place were always addressed by Islam and as soon as the Hukm was revealed it was implemented immediately. There were no instances of gradualism in implementing any of the divine rules. It is clear that there was no case where the Messenger (saw) ignored the Hukm of Allah(swt) and delayed its implementation, this would be tantamount to accusing the Messenger (saw) of ruling by other than that which Allah(swt) had revealed, which is Kufr.

伊斯兰的统治以及禁止任何形式的以相反于伊斯兰的律法（Kufr）进行统治，是从伊斯兰中明确知晓的事项，不存在解释的余地。因此，无论以何种形式，在权力上或在分享权力上采取渐进式的实施方式，都是不允许的。

The ruling by Islam and the prohibition of ruling by Kufr whatsoever are matters that are known definitively from Islam and are not open to interpretation. Hence, gradual implementation in authority, or in sharing authority, would not be allowed under any shape or form.

安拉(SWT)在《古兰经》中说:

Allah (swt) has stated in the Qur’an,

“凡不依真主所降示的（律法）而判决的，他们便是不信道者。”（古兰经 5:44）

“Whosoever does not rule by what Allah has revealed then such are the disbelievers” (TMQ 5:44).

伊本·凯西尔在其对该节经文的解释中转述了伊本·阿拔斯（愿真主喜悦他）以及众多注释学家的观点：任何不信奉伊斯兰教法、或不信奉伊斯兰所知的任何一条律例的人，都是卡菲尔（不信者）；以非伊斯兰之法统治、并认为这样做是可以接受的统治者，也是卡菲尔；而以不法统治、却承认自己在这样做的人，所犯的是较小的不信（小于不信的不信），即一项大罪。（伊本·凯西尔《伟大古兰经注》第2卷第60-66页）因此，渐进式改革与权力分享的做法是不被允许的，显然也不是伊斯兰用以推动政治变革的方法。

Ibn Kathir in his Tafseer of this verse states the views of Ibn ‘Abbas (ra) and many of the other Mufasireen that anybody who does not believe in the validity of the Shari’ah or even one rule of the Shari’ah that is known by Islam is a Kafir, and the ruler who rules by other than Islam and believes it acceptable is a Kafir, however the one who rules by Kufr acknowledging that he is doing so commits Kufr that is less than Kufr i.e. a major sin. (Ibn Kathir ‘Tafseeru Qur’an Al Atheem’ Vol. 2 pages 60-66). Hence the way of gradualism and power sharing is not permitted and is clearly not the method of Islam to create political change.

因此应当明确：任何利用现有民主体制的做法，包括在统治依据kufr（不信）的政府中担任部长职务，都是被禁止的。同样，支持kufr政党在伊斯兰土地上实施kufr制度，以期在政治决策过程中获得某种影响力，也是被禁止的。此外，提出某些体现伊斯兰教法（Shari'ah）条规的法案并对其进行表决，也绝对是被禁止的，因为这会使人定的决定凌驾于安拉的裁决（Hukm）之上，这与伊斯兰信条（Aqeedah）完全相悖。

So it should be clear that any attempt at utilising the democratic structures that currently exist either through holding ministerial posts in governments that rule by Kufr would be prohibited. As would supporting Kufr political parties in their application of Kufr systems in the Islamic lands, in order to achieve some influence in the political decision making process. Similarly putting forth bills that attempt to apply some aspects of the Shari’ah rules and then voting on them would definitely be prohibited as this would be making the decision of man sovereign over the Hukm of Allah and this is something that is in complete contradiction with the Islamic Aqeedah.

因此，必须摒弃这类观念，并且要认识到，它们只会成为伊斯兰乌玛改变现状、重建哈里发制度的障碍。

So such ideas must be shunned and it should be realised that they are only barriers to the Islamic Ummah changing her situation and re-establlishing the Khilafah.