同样危险、甚至更为危险的一种观念是：认为我们只需完善自身，这样就会自然而然地带来国家所推行制度的根本改变。这与呼吁建立哈里发制度直接相悖，也直接违反了伊斯兰教法的规定。它们同样与伊斯兰的根本使命直接矛盾，也与安拉降下此教、派遣穆罕默德ﷺ所要达成的目的相违背——这一宗教本当凌驾于所有其他生活方式之上。

An equally dangerous conception if not more so is the idea that we should seek to only perfect ourselves and this will somehow lead to a radical change in the systems that are being implemented by the state. This is in direct contradiction with the call for the Khilafah and is in direct violation of the Shari’ah rules. They are also in direct contradiction with the very message of Islam and the aim for which Allah sent down the Deen to Muhammad (saw), which came to dominate over all other ways of life.

伊斯兰教是启示给穆罕默德使者ﷺ的，他将它传达给了人们。他身上没有哪怕一丁点的私心，为了向人们传播达瓦，他舍弃了一切。我们中的任何人，若不是因为在我们之前的达瓦，也永远无法尝到伊斯兰的甘甜。圣门弟子拥有最好的老师，他以对伊斯兰的正确理解培育了他们。他们同样通过在达瓦中的牺牲将伊斯兰传给了世人，而今天我们所见证的，正是这些成果。

Islam was revealed to the Messenger Muhammad (saw) and he conveyed it to the people. He did not have in him even a tiny amount of selfishness as he sacrificed all to carry the Da’awah to the people. For none of us would even have smelt the sweetness of Islam had it not been for the Da’awah that came before us. The Sahabah had the best teacher who cultured them with the correct understanding of Islam. They likewise carried Islam to people through their sacrifice in the Da’awah, the fruits of which we witness today.

在那些伤害穆斯林、使他们远离伊斯兰宣教（Da'awah）的最危险的观念中，就是轻视那些努力使社会远离恶行（Munkar）的人，而推崇那些只关心自身信仰完善的人。

Among the most dangerous ideas which has affected the Muslims and made them shun the Da’awah for Islam, is to look down upon those who work to keep the Munkar out of society, and hold in high esteem those who do not concern themselves with other than the perfection of their own Iman.

事实上,一个人如果只信仰安拉所启示的部分,他的信仰怎能得以完善呢?一个相信拜功、并因此而勤行,却否认天课、因而不交纳天课的人,他的信仰是完善的吗?安拉谴责那种在其宗教中"挑选取舍"的行为。祂说:

In fact how could a person’s Iman be perfected if he only had Iman in part of what Allah revealed. Whose Iman is perfected who believes in the prayer and is motivated by it but disbelieves in the Zakah and so does not pay it? Allah condemns the ‘picking and choosing’ from his Deen. He says:

“难道你们信仰天经的一部分，而不信仰其余的吗？你们中做这种事的人，今世所得的报应，只有屈辱；复活日，他们将被送到最严厉的刑罚中。真主绝非不知你们所做的事。”（《古兰经》第2章“黄牛”，第85节）

“Then is it only a part of the Book that ye believe in and do ye reject the rest? But what is the reward for those among you who behave like this but disgrace in this life? and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.” (TMQ al-Baqarah, verse 85)

既然伊斯兰教法（Shari’ah）是完整的，那么今天有些穆斯林为何只强调伊斯兰教法的某些方面，并以种种借口忽视安拉之教义（Deen）的其余部分，尤其是那些超出个人功修（Ibadah）范畴的内容呢？

So how can it be that some Muslims today can emphasise only some aspects of the Islamic Shari’ah and bring excuses to neglect the rest of Allah’s Deen, particularly anything that is more than just individual Ibadah.

断言穆斯林可以通过与社会事务隔绝来改善自身境况，这种说法是错误的。同样错误的是另一种观点，即穆斯林只应互相勉励，把个人的言行修养到完美的地步，然后才开始讨论社会事务。这些说法实际上帮助了库法尔（kuffar）控制穆斯林：我们因此始终软弱，无法掌控自己的事务，因为我们不懂得如何管理这些事务，也无法挫败库法尔针对我们的阴谋。

To claim that Muslims can improve their situation by isolating themselves from the affairs of society is false. Equally false is the notion that Muslims should just encourage each other to improve the individual personal actions to perfection before starting to discuss the affairs of society. These claims help the Kuffar to control the Muslims as we remain weak, never able to control our own affairs as we remain ignorant of how to manage them and defeat the Kuffar’s conspiracies against us.

"你们当防备那不单降临于不义者中的你们的试煉。你们当知道，真主的刑罚是严厉的。"

“And fear the Fitna (affliction, trial) which affects not in particular (only) those of you who do wrong, and know that Allah is Severe in punishment” (TMQ al-Anfal, verse 25)

这段圣训所警示的观点是：穆斯林不应为了专注于个人的功修而放弃呼吁社会落实伊斯兰律例。那些自私、只顾个人的人，对于阻止邪恶毫无作为，却徒然把精力放在自己的虔敬上。

The idea that Muslims should neglect calling the society to implement the Islamic rules in favour of performing individual Ibadah is warned of in this Hadith, as the selfish individualistic people do nothing to prevent the evil, but vainly concentrate on their own piety instead.

有人问安拉的使者（ﷺ）：“我们中间还有善良的人，我们会被毁灭吗？”他回答说：“会的，当邪恶变得严重的时候。”

The Messenger of Allah (saw) was asked: “Will we be destroyed while there are righteous people amongst us?” He replied: “Yes, when the evil becomes great”.

先知(saw)说:“若一个民族中出现了违抗行为,而他们却不加改变,那么他们不会比作恶者更尊贵、更安全,以免真主的惩罚降临,将他们一并席卷。”ﷺ

The Prophet (saw) said, “Any people amongst whom disobedience occurs, and they do not change it, are not more honoured and more secure than the sinners from the punishment of Allah sweeping them”.

艾哈迈德和塔巴拉尼引述乌代·本·欧迈拉的传述说：安拉的使者ﷺ说：“安拉不会因为个别人的不义行为而惩罚普通民众，直到他们看见其中的恶行，并且有能力制止，却不去制止。如果他们这样做，安拉就会惩罚那些个别人，也会惩罚普通民众。”

Ahmad and Tabarani narrated on the authority of Udai ibn Umairah that the Messenger of Allah (saw) said: “Allah does not punish the general public because of the wrong doing of specific people until they see the evil (committed) among them while able to stop it and they do not. If they do that, Allah will punish the specific people and the general public”.

艾卜·达乌德根据盖斯·本·艾卜·哈兹姆的传述说："艾卜·伯克尔赞美并颂扬安拉之后，说：'众人啊！你们诵读这节经文，却不理解它：'"

Abu Dawud has narrated on the authority of Qays ibn Abi Hazm: “After Abu Bakr had glorified and praised Allah, he said: O people! You read this Ayah but you do not understand it:

“信道的人们啊!你们应当自责(守护自身)。如果你们遵循正道,那么迷误的人不能损害你们。”(《古兰经》5:105)

“O you who believe! Guard your own souls: If you follow the right guidance none can hurt you from those who have gone astray” (TMQ al-Maida:105)

“我听到安拉的使者（愿安拉赐福于他并使他平安）说：‘当民众看到暴君而不制止他的手，安拉将几乎要惩罚他们所有人。’”ﷺ “我听到安拉的使者（愿安拉赐福于他并使他平安）说：‘任何地方的人们中间有人犯罪，而他们本可以改变，却没有改变，安拉将几乎要降下遍及一切的惩罚。’”ﷺ [Abu Dawud: Book of Battles/3775]

‘I heard the Messenger of Allah (saw) say: “The people when they see the tyrant and do not restrain his hands, Allah will be about to punish them all”. And I heard the Messenger of Allah (saw) say: “Any people amongst whom sins are committed, and they could change them but they did not (change), Allah will be about to bring a punishment which engulfs all.” [Abu Dawud: Book of Battles/3775]

这就是艾布·伯克尔·al-绥迪格（愿真主喜悦他）对于服从真主在谈论败坏社会的统治者这一问题上的重要性的理解。穆罕默德（愿真主赐福他并使他平安）不是教导我们要以圣门弟子为榜样吗？因为他们是最优秀的一代？

And this is how Abu Bakr al-Siddeeq (ra) had understood the importance of obeying Allah in this matter of speaking about the rulers who corrupt the society. Did Muhammad (saw) not tell us to take the example of the Sahabah as they were the best generation?

使者穆罕默德ﷺ说:"遵守安拉的命令和限制之人,与违反它们之人的比喻,就像那些在船上抽签决定座位的人。他们中有些人得到上层甲板的座位,另一些人则在下层。当下层的人需要水时,他们必须上去取水(这会打扰到其他人),于是他们说:'让我们在自己那一份船上凿个洞(取水),免得打扰到在我们上面的人。'所以,如果上层的人任由他们去做他们所建议的事,船上所有的人都会毁灭;但如果上层的人阻止他们,双方都会得救。" [Bukhari]

The Messenger Muhammad (saw) said: “The example of the person abiding by Allah’s order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them get seats in the upper deck, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others), so they said, ‘Let us make a hole in our share of the ship (and get water) saving those who are above us from troubling them’. So, if the people in the upper deck left the others to do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe” [Bukhari]

这表明了确保伊斯兰在社会中得到实行的本质，而这正是保护自身、确保宗教得以延续的途径。因此，每位穆斯林都应当具备政治意识，并认识到自己有责任关注信士们的事务。这种认识与那种腐朽的观念直接相悖：即仅仅依靠个人的改变来实现伊斯兰乌玛的复兴。

This shows the nature of ensuring that Islam is applied in the society and that is the means of protecting oneself and ensuring that the Deen survives. Hence the political mentality is something that every Muslim is required to possess and realise that he is responsible for looking after the affairs of the believers. This understanding is in direct contradiction with the corrupt concept of individual change only as the means of creating the revival in the Islamic Ummah.

先知ﷺ说：“你们将会有一些统治者，他们会做一些你们认得的事（属于宗教的部分），也会做一些你们不认得的事。认识（错误）的人便可免于罪责，否认（错误）的人便可得安全。”

The Messenger (saw) said, “There will be leaders over you, (who will do things) you recognise (as part of the Deen), and things you don’t recognise. Whoever recognised he would be relieved (of sin), and whoever denied (the wrong), he would be safe”.

艾哈迈德以艾布·伯克拉的传述告诉我们：真主的使者（SWT）说：“如果人们看见了munkar（恶事、错误的行为），却不去改变它，真主就会以惩罚降临他们。” Wait — I must follow the rules: "(saw)" should be replaced by ﷺ after the Prophet's mention, and "(SWT)" kept as is. Corrected translation: 艾哈迈德以艾布·伯克拉的传述告诉我们：真主的使者ﷺ说：“如果人们看见了munkar（恶事、错误的行为），却不去改变它，真主就会以惩罚降临他们。”

Ahmad narrated on the authority of Abu Bakrah that the Messenger of Allah (saw) said, “If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment”.

我们怎么会以为自己能变得更好呢？拜宰尔和塔巴拉尼以艾布·胡莱赖familiar的传述告诉我们，安拉的使者ﷺ说："你们必须命人行善、禁人作恶，否则安拉会使恶人统治你们，然后你们中的善良者祈求安拉，祂也不会回应。"

How could we think that we would become better when Al-Bazzar and Tabarani narrated on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, “You shall enjoin good and you shall forbid munkar, or Allah will empower on you the evil ones, then your best ones will call upon Allah and He shall not respond”.

即使是这段圣训，也说明了那些虔诚之人的错误：他们忽视了劝善戒恶，也不去改变社会。

Even this Hadith shows the error of the most pious people who neglect to command good and forbid evil and change the society.

据艾布·赛义德传述，伊本·马哲；据艾布·乌玛麦传述，艾哈迈德、伊本·马哲、泰伯拉尼和拜海吉；据再传弟子塔里格·本·希哈布传述，艾哈迈德和奈萨仪，他们都记载：使者（愿主赐其平安）说：“最好的圣战，是在暴虐的统治者面前说一句公正的话。”

Ibn Majah on the authority of Abu Saeed, Ahmad, Ibn Majah and Tabarani and Baihaqi on the authority of Abu Umamah, Ahmad and Nisa’i on the authority of the Tabi’, Tariq ibn Shihab all narrated that the Messenger (saw) said : “The best of Jihad is a word of truth in the face of a tyrant ruler”.

伊玛目阿尔-赫推布在其著作《历史》中记载，伊玛目阿尔-赫塔比也有叙述：欧麦尔·本·赫塔卜（愿安拉喜悦他）说：“以安拉发誓，安拉通过统治者所保护和阻止的，比通过《古兰经》所保护和阻止的更为重大。”愿安拉喜悦他。（阿尔-赫推布的这段圣训是穆塔奇·阿尔-欣迪在《Kanz ul Ummal》中的第14284条叙述。）

Imam al-Khateeb narrated in his book, History, and Imam Al-Khattabee narrated that Umar ibn Al-Khattab (ra) said: “By Allah,what Allah protects and prevents by the ruler is greater than what he will protect and prevents by the Qur’an”. May Allah be pleased with him. (The Hadith of Al-Khateeb is Narration number 14284 in Kanz ul Ummal by Al-Muttaqi Al-Hindi)

阿里（愿安拉喜悦他）传述：“人们不会被导正，除非有一位伊玛目（哈里发），无论他是善是恶。”（引自《Kanz Ul Ummal》第14286段）

Al-Baihaqi narrated on the authority of Ali (ra) that he said “the people will not be straightened except by an Imam (Khaleefah) whether he is good or bad”. (Narration number 14286 in Kanz Ul Ummal)

布哈里根据盖斯·伊本·艾卜·哈兹姆的传述称：艾卜·伯克尔（愿真主喜悦他）进去见了一位来自艾哈迈斯部族、名叫宰奈卜的妇女。她说："在真主于蒙昧时代之后所赐予的这件善事（伊斯兰）上，我们还要坚持到何时？"艾卜·伯克尔说："只要你们的统治者坚持于此。"愿真主喜悦他。（见伊本·艾西尔《Jami’al Usul》第2068条圣训。）

Bukhari narrated on the authority of Qays ibn Abi Hazim that Abu Bakr (ra) entered on a woman from the people of Ahmas named Zainab. She said “Until when will we stay on this good matter (Islam) which Allah brought after the times of ignorance ?”. Abu Bakr said “as long as your rulers straighten on it”. May Allah be pleased with him. (Hadith number 2068 in Jami’al Usul by Ibn Al-Atheer.)

阿德-达里米以哈雅·伊本·阿比·哈雅为传述者记述道：她说……“安拉的仆人（阿布·伯克尔）啊：伊斯兰的律法要像这样持续到什么时候呢？”他说：“只要你们的统治者使你们正直。”（伊本·凯西尔说：此段传述链是哈桑（良好）的。）

Al-Darmi narrated on the authority of Hayya ibnu Abi Hayya. She said...O slave of Allah (Abu Bakr): Until when will the ruling of Islam be like this? He said: “As long as your rulers straighten you”. (Ibn Katheer said this isnad (chain) is hasan and good)

阿布·努阿伊姆在其著作《圣徒的装饰》（Hulyat Al-Awaliya'）中，以阿卜杜拉·伊本·欧麦尔为传述人，记载他说："如果统治者是正道的、并且引导民众，那么即使民众是压迫者且有罪的，也不会遭受损害；但如果统治者是压迫者且有罪的，那么即使民众是正道的、并且引导他人，也会遭受损害并走向毁灭。"愿真主喜悦他。

Abu Nu’aim narrated in his book “Hulyat Al-Awaliya’” on the authority of Abdullah ibn Umar, who said “The people in the Ummah will not suffer even if they were oppressors and sinful, if the rulers were guided and were guiding. But the people in the Ummah will suffer and perish even if they were guided and were guiding if the rulers were oppressors and sinful”. May Allah be pleased with him.

因此，穆斯林应当知道，他们是乌玛的守护者，而守护乌玛正是守护自身的途径。伊斯兰教中没有个人主义的概念，相反，这种观念对伊斯兰乌玛而言是外来的、格格不入的。

Hence the Muslims should know that they are the guardians of the Ummah and that is the means of guarding themselves. There is no conception of individualism in Islam rather this is alien to the Islamic Ummah.

事实上，这会使乌玛无法认识到这一重大问题，也无法重建哈里发制度，并使其只关注自身。这是一种极其危险的观念，实际上会成为恢复哈里发制度的障碍，并延误乌玛为此而努力。

In fact it would keep the Ummah from realising the vital issue and re-establishing Khilafah and focus them purely around themselves. This is an extremely dangerous concept that in actuality would serve as an obstacle in the resumption of the Khilafah and would delay the Ummah from working for it.

这句话是一段需要翻译的文字，我按规则直接译出： 简单来说，一个人怎样才能不为之努力，却能实现政治变革呢？我们怎样才能放弃与改变所见之恶、并向统治者问责相关的律例（Ahkam）呢？我们又怎样才能放弃为哈里发国（Khilafah）而努力，并忽视伊斯兰教法（Shari'ah）中的一部分律例呢？

Simply put how can someone create political change without working for it? How can we abandon the Ahkam connected to changing the evil that we see and accounting the rulers? How can we abandon working for the Khilafah and neglecting a portion of the Shari’ah rules?

因此，有必要理解伊斯兰建立哈里发（Khilafah）的方法论，即沙里亚（Shari'ah）的律例为穆斯林乌玛（Ummah）在重建哈里发、使伊斯兰教重新回归生活事务的追求中，规定了哪些应当遵循的准则。

Hence it becomes necessary to understand the Islamic methodology for establishing the Khilafah i.e. what has the Shari’ah rules laid down for the Muslim Ummah to follow in her quest to re-establish the Khilafah and bring the Deen of Islam back into life’s affairs.