许多穆斯林都染上了宿命论的毛病。众所周知,先知(saw)在许多圣训中预言伊斯兰将主宰全世界,包括东方和西方。也有许多记载提到哈里发制度的回归。然而,对某些人来说,这些记载却成了消极懈怠的根源:他们劝告穆斯林不应为建立哈里发而采取政治行动,而应等待其许诺的回归。 Note: the "(saw)" honorific is written in the original as an abbreviation, so per the rules it is replaced with ﷺ. Corrected translation: 许多穆斯林都染上了宿命论的毛病。众所周知,先知ﷺ在许多圣训中预言伊斯兰将主宰全世界,包括东方和西方。也有许多记载提到哈里发制度的回归。然而,对某些人来说,这些记载却成了消极懈怠的根源:他们劝告穆斯林不应为建立哈里发而采取政治行动,而应等待其许诺的回归。

Many of the Muslims have been struck by the affliction of fatalism. It is well known that the Prophet (saw) in many hadeeth foretold the domination of Islam over the world, including both the East and the West. There are also many narrations speaking of the return of the Khilafah. However these narrations for some have become a source of apathy where they advise the Muslims that they should not undertake political actions in order to establish the Khilafah rather they should wait for its promised return.

我们需要认识到这种观点的错误。为此，必须清楚地区分两者：一是阿קידה（信仰）以及真主（SWT）的应许，二是为信士的行为提供动力与方向的沙里亚（Shari'ah）律例。 Correction on my own output: the Arabic word for Aqeedah should be written correctly. Corrected translation: 我们需要认识到这种观点的错误。为此，必须清楚地区分两者：一是阿盖德（Aqeedah，信仰）以及真主的应许（SWT），二是为信士的行为提供动力与方向的沙里亚（Shari'ah）律例。

We need to realise the error of this view. In order to do that a clear distinction needs to be made between Aqeedah and the Promises of Allah (swt) and the Shari’ah rules which provide the stimulus and direction for the actions of the believer.

《阿给damn》的主题是信仰与教义的主题。它涉及人类必须回答的最基本问题应当如何理解。例如："人生的目的是什么？"、"人是如何出现在宇宙中的？"以及"死后会发生什么？今生与来世之间是否有关联，即今生与今生之后的事物是否存在联系？"这些问题的答案构成了穆斯林的信仰、信条或阿给damn。这些问题的首要关注点在于理解今世的实相。因此，穆斯林相信，安拉（SWT）创造人类是为了崇拜祂；祂将在后世就人在今世所做的每一件事进行清算，无论那些行为是顺从安拉、遵循祂的引导，还是并非如此。祂（SWT）派遣使者到人类中间，带去祂的引导，这引导通过天使传达给他们。

The subject matter of the Aqeedah is the subject matter of belief and creed. This refers to how the most basic questions that human beings must answer are understood. Such as ‘what is the purpose life?’, ‘how did man appear in the universe?’ and ‘what happens after death and does life have any bearing upon it, meaning is there a relationship with this life and what is after this life?’. The answer to these questions form the belief, creed or Aqeedah of the Muslim. The primary concern of these questions is with understanding the reality of this Dunya. Hence, Muslims believe that Allah (swt) created man in order to worship Him and that He (swt) will account man in the Hereafter for every action undertaken in this life whether it was in obedience to Allah (swt), and following His guidance, or not. He (swt) sent Messengers for mankind with His guidance, which was conveyed to them through the Angels.

这种信仰本身并不指导具体行为,尽管一切行为都必须完全以该信仰为基础。对于行为,真主(swt)以沙里尔的教律(Ahkam Shari’ah)的形式降下了指引。因此,伊斯兰经济制度、伊斯兰统治制度以及敬拜真主的方式(即 Ibadah),仅凭承认这一信仰是无法理解的,而是需要沙里尔的教律。为进一步说明这一点,穆斯林知道并相信真主(swt)是 Ar-Raaziq(给予生计的主)。所以祂(swt)供养人类、动物以及这宇宙中的万物。然而,这并不意味着穆斯林应当坐在家中,等待生计(Rizq)自动送到。相反,一个人必须遵从真主(swt)的命令,

This Aqeedah alone does not direct any actions, albeit all actions must be based solely upon the Aqeedah. For actions Allah (swt) revealed guidance in the form of Ahkam Shari’ah. So the Islamic economic system, the Islamic ruling system as well as the way to worship Allah (swt) in the Ibadah cannot be comprehended merely through acknowledging the Aqeedah alone. Rather, Ahkam Shari’ah are needed. As a further illustration of this point, Muslims know and believe that Allah (swt) is Ar-Raaziq (the provider of sustenance). So He (swt) sustains the human beings and the animals and everything else in this universe. However this does not mean a Muslim should sit at home and wait for the sustenance (Rizq) to arrive automatically. Rather, one must follow the command of Allah (swt),

“{你们在大地上散开，去寻求真主的恩惠}”（《古兰经》朱姆尔章，第10节）

“Disperse in the Earth and seek from the Bounty of Allah” (TMQ al-Jumu’ah, verse 10)

例如，穆斯林相信安拉（SWT）是 An-Naaser（援助者）。也就是说，胜利掌握在安拉（SWT）手中，然而穆斯林在行动上仍有义务遵循沙里亚的判断（Hukm Shari’i），并依照安拉（SWT）在《古兰经》中的命令，准备自己的力量。

As another example Muslims believe that Allah (swt) is An-Naaser (the helper). That is that victory lies in the hands of Allah (swt), yet Muslims are obliged in their actions to follow the Hukm Shari’i and prepare their forces due to the order of Allah (swt) in the Qur’an.

“……你们当为他们（敌人）预备力所能及的一切力量”（《古兰经》阿勒·安法勒章，第60节）

“..and prepare for them (the enemy) all you can of force” (TMQ al-Anfal, verse 60)

因此必须明确：一切行为都应以伊斯兰教法（Ahkam Shari’ah）为依据，不能因为相信并依靠真主（Tawakkul）掌管万物而弃之不顾。这种信念本身是不变的，无论人的行为如何都是如此。事实上，有一件众所周知的事件：先知ﷺ身边有一人没有把骆驼拴住，便对先知ﷺ说：“我信靠真主。”先知ﷺ回答说：“先把它拴好，然后再信靠真主。”

Hence it must be clear that all actions must be derived from Ahkam Shari’ah and are not neglected due to the belief and trust (Tawakkul) that Allah (swt) controls all things, which is in any case an unchangeable belief regardless of ones actions. In fact, a well known incident occurred with the Prophet (saw) and one man who left his camel untied said to the Prophet (saw) “I trust in Allah”. The Prophet (saw) replied, “Tie it up and (then) have trust in Allah”.

因此，即便穆斯林对胜利出自真主、真主必使信士掌权深信不疑，他们仍须履行真主所规定的相关义务。坐等胜利、无所作为，哪怕伴随着大量的祈祷，也是哈拉姆（禁止的）。为践行此Deen（宗教）而奋斗是必须的，正如圣门弟子（愿真主喜悦他们）在战场上奋斗、并向古莱氏的领袖们发起挑战那样。这样，人在末日面见真主时，才可以说自己已尽了全力。这正是沙里亚律例所要求的。

Hence despite having strong Iman in the victory being from Allah (swt) and knowing that Allah (swt) will establish the Mu’mineen (believers) in authority, Muslims must still perform the relevant actions that Allah (swt) obliged. Sitting back, not doing anything but hoping for the Victory, even if this is accompanied with many Du’aa is Haram. Struggle to implement this Deen, like the struggle of the Sahabah (ra) who struggled in the battlefield and challenged the leaders of the Quraysh is obligatory. Then it can be said to Allah (swt) on the Day of Judgement that one did ones utmost. This is what is demanded by the Shari’ah rules.

虽然有许多圣训提到先知（愿主福安之）预言哈里发制度将会回归，以及真主（SWT）应许信士们必获胜利，但《古兰经》同样责成穆斯林遵循并服从真主（SWT）有关改变之方法的命令。正如先知（愿主福安之）准备战事、遵守有关准备的伊斯兰法规一样，他（愿主福安之）这样做时，心中清楚真主（SWT）已应许伊斯兰必将占据主导。圣门弟子们也从未因知道宗教必将占据主导而坐等结果。相反，他们遵循沙里亚的律例，坚定信仰，相信真主（SWT）必将赐予他们所应许的胜利与支持。

Whilst there are many Hadith that the Prophet (saw) spoke of the return of the Khilafah and Allah (swt) promising the believers of His victory, the Qur’an also obliges Muslims to follow and obey the commands of Allah (swt) related to the methodology of creating change. This is just like the Prophet (saw) who prepared for the battles and obeyed the Shari’ah rules relating to preparation. He (saw) did this whilst knowing that Allah (swt) had promised that Islam would dominate. The Sahabah too never waited around knowing that the Deen would dominate. Rather, they followed the Hukm Shari’i and remained firm in their Iman that Allah (swt) would give the victory and support He had promised them.

同样地,今天我们必须采取相应的一系列行动来重建哈里发制度,而不能仅仅坐等安拉的胜利降临。若不履行这一义务,即未尽到瓦吉卜(Wajib,必须履行的义务),将在审判日招致安拉的震怒;这不仅是一项瓦吉卜,而且是先知ﷺ甘愿为之献出生命的义务。因此,除非穆斯林认识到这一点,并赋予它同等的价值,依照沙里亚的律法行事,否则伊斯兰教既不会在穆斯林的生活中确立,也不会在他们的社会中确立,因为这只能通过依照沙里亚律法重建哈里发制度的奋斗才能实现。

Similarly, today we are required to undertake the relevant set of actions in order to re-establish the Khilafah and we can not merely wait for the victory of Allah to descend. This would lead to the wrath of Allah on the Day of Judgement for neglecting to undertake an obligation i.e. a Wajib, not only a Wajib but one for which the Prophet (saw) was prepared to give his life for. So unless the Muslims realise this and give it the same value and proceed according to the Shari’ah rules the Deen will not be established in the lives of the Muslims nor in their societies as this can only occur through the struggle to re-establish the Khilafah in accordance with the Shari’ah rules.