先知的榜样（saw）表明，恢复哈里发制度、建立伊斯兰国家，也就是把"Dar ul-Kufr"（不信之地）转变为"Dar ul-Islam"（伊斯兰之地），唯一的方法论就在于此。 Note: the "(saw)" honorific was written in abbreviated form in the source, so per the rules it should be replaced with ﷺ after the Prophet's mention. Corrected: 先知ﷺ的榜样表明，恢复哈里发制度、建立伊斯兰国家，也就是把"Dar ul-Kufr"（不信之地）转变为"Dar ul-Islam"（伊斯兰之地），唯一的方法论就在于此。

The example of the Messenger (saw) demonstrates the only methodology of resuming the Khilafah and establishing an Islamic State, in other words changing Dar ul-Kufr to Dar ul-Islam.

因此，需要对如何推导先知（愿主福安之）的方法论中的必备要素（Arkan）有详细的理解。在此理解清楚之后，还必须将其应用于我们的处境，以确定恢复哈里发制度的途径。

Hence, a detailed understanding of how to derive the obligatory elements (Arkan) of the Methodology of the Prophet (saw) is needed. After this is clear it must be applied to our situation in determining the way to resume the Khilafah.

关于效法（التأسي）即效仿使者（愿主福安之）的行为，这一原则历来在讲解圣训（即先知（愿主福安之）的逊奈）的基本原理（أصول الفقه）著作中占有一席之地。所讨论的主题是：应当如何在行为上效仿使者（愿主福安之）ﷺ，以及这种效仿应当具有何种价值。

The principle of Ta’asi or emulating the actions of the Messenger (saw) has always occupied a section of the books on Usul when understanding the Sunnah of the Prophet (saw). The subject matter under discussion is how to emulate the Messenger (saw) in his behaviour and what value to give such emulation.

真主（SWT）在《古兰经》中说："你们确已在使者的身上获得了优美的榜样。"（《古兰经》艾哈匝布章第21节）

Allah (swt) states in the Qur’an, “Verily in the Messenger of Allah (saw) you have the finest example” (TMQ al-Ahzab, verse 21)

安拉(SWT)命令先知(ﷺ)对信士们说:

Also Allah (swt) orders the Prophet (saw) to say to the believers,

“如果你们爱真主，就当顺从我，真主就会爱你们，并赦宥你们的罪过。真主是至赦的，至慈的。”（《古兰经》阿拉伊姆兰章，第31节）

“If you do love Allah then follow me, and Allah will love you and forgive you for your sins and Allah is Ghafoor al-Raheem”. (TMQ al-e-Imran, verse 31)

因此,穆斯林若希望获得真主的宽恕并进入乐园,就有义务效法使者ﷺ的榜样,追随他的足迹。所以,效法他ﷺ并模仿他ﷺ是一种义务。然而,穆斯林必须正确地模仿他ﷺ,并以真主(SWT)所要求我们的方式去做。以下是对他ﷺ言行的分析。

Hence Muslims are obliged to emulate and follow in the footsteps of the Messenger (saw) if the forgiveness of Allah (swt) and entering into Jannah is hoped for. Therefore, it is an obligation to emulate him (saw) and imitate him. However, Muslims are required to imitate him correctly and in the manner which Allah (swt) obliges us to do so. The following is a breakdown of his (saw) actions.

这些行为属于先知的天性之列。例如，布哈里记载，先知ﷺ在愤怒时脸会变红。又据提尔米兹在其《沙玛伊勒》中所载，先知ﷺ行走极快，仿佛正在走下山坡。出于爱戴，我们可以效仿这些行为，因为它们是先知ﷺ的行为；但它们不具有立法上的效力，因此属于“穆巴赫”（允许）的范畴。

These would be actions which are part of the nature of the Prophet (saw). So, for example Bukhari narrates that he (saw) would go red when he got angry. Also according to Imam Tirmidhi in his Shama’il, he (saw) would walk very quickly as though he was walking down a hill. These are permitted for us to copy out of love, as they were actions of the Prophet (saw), but they carry no legislative consequences, and thus fall under the Mubah (permissible).

这些是专属于先知的行为。例如，《古兰经》禁止他的妻子们在丧偶后再嫁，而信士妇女在丈夫去世或离婚后则可以再嫁。先知ﷺ还被允许娶超过四位妻子，而所有穆斯林都被禁止这样做。先知ﷺ曾日夜不停地封斋，但他禁止穆斯林这样做。夜间的塔哈朱德礼拜对他而言是瓦吉布（必须履行的），而对所有穆斯林而言则是奈法勒（属于拥有的）（《伊斯兰个人身份》第3卷）。穆斯林在这些事情上被禁止效仿使者ﷺ。因此，人不能把塔哈朱德当作法尔德（主命）来礼拜，也不能阻止穆斯林妇女在离婚或丧偶后再嫁，穆斯林也不能娶超过四位妻子。在这些方面效仿先知ﷺ都是哈拉姆（禁止的）。

These are actions that were specific to the Prophet (saw). So, for example his wives in the Qur’an were prohibited from remarrying after being widowed, whereas the believing women can remarry after their first husband dies or they divorce. He (saw) was also permitted to marry more than four wives whilst all Muslims are forbidden from this. He (saw) would fast day and night without stopping, but he prohibited the Muslims from doing so. Tahajjud was wajib upon him but Nafilah for all Muslims (al-Shakhsiyyat ul-Islamiyyah Vol. 3). Muslims are prohibited from following the Messenger (saw) in these matters. So one cannot pray Tahajjud as a Fard, nor can one prevent the Muslim women re-marrying after they divorce or become widows. Nor can Muslims marry more than four wives. Following the Prophet (saw) in any of these would be Haram.

这些是先知（愿主赐福并平安）的其余行为、言语或默许，它们具有法律后果。例如，它们可以说明义务、推荐或许可。如果先知（愿主赐福并平安）所做的行为是为了解释先前的义务（Fard），那么该事项本身就成为义务。例如，安拉（至高无上）在《古兰经》的许多经文中命令人们在规定的时间谨守拜功。先知（愿主赐福并平安）在一段广为流传、由伊玛目布哈里所传述的圣训中说：“你们怎样看见我礼拜，就怎样礼拜。”因此，先知（愿主赐福并平安）反复以相同的次序（Tarteeb）和重复（Ta'addud）礼拜，这一事实解释了先前的义务，因而其本身也是义务。另外，安拉（至高无上）说，

These are the rest of the actions, speech or consent of the Messenger (saw) and carry legal consequences. So for example they may explain obligations, recommendations or permission. If the action that the Prophet (saw) was undertaking came as an explanation to a previous obligation (Fard) then that matter would become Fard. Allah(swt), for example, states in many Ayaat of Qur’an to establish the Salah at regular times. The Prophet (saw) stated in a well known Hadith that is narrated by Imam Bukhari, “Pray as you see me pray”. So the fact that the Prophet (saw) repeatedly prayed in the same order (Tarteeb) and in repetition (Ta’addud) explains the previous obligation and hence is obligatory itself. Also, Allah (swt) states,

“你们中谁见到这个月，就让他封斋。”（《古兰经》第2章“黄牛”，第184节）

“Whosoever amongst you witnesses the month let him fast”. (TMQ al-Baqarah, verse 184)

先知ﷺ在一段广为人知的圣训中说："你们见到新月就开始斋戒，见到新月就停止斋戒；如果天气阴云密布，就把（沙阿班月）完成三十天。"（伊本·哈哲尔·阿斯喀兰尼在《布鲁格·穆拉姆》中认定其为真实可靠）。因此，这段圣训决定了何时开始斋戒、何时停止斋戒，从而阐明了《古兰经》中先前的命令，并遵循同一原则，即见新月或完成三十天，作为开始或结束斋戒的义务（法尔德）。

The Prophet (saw) stated in a well known Hadith, “Fast when you see it (the moon) and stop fasting when you see it (the moon) and if it is cloudy then complete the thirty days” (Authenticated by Ibn Hajr al Asqalani in Bulugh ul-Maram). So this narration determines when to fast and when to stop fasting, thus explaining a previous order in the Qur’an and hence following the same rule i.e. the Fard of sighting the Hilal or the completion of the thirty days in order to begin fasting or end it.

另一个例子可以说明这一点，即真主（SWT）在《古兰经》中说：

Another example to illustrate this point is when Allah (swt) states in the Qur’an,

“男女窃贼，都要砍掉他们的手”。（《古兰经》马益代时，第38节）

“The female and the male thief cut of their hands”. (TMQ al-Ma’idah, verse 38)

据伊玛目穆斯林《圣训实录》（Jami'u us-Sahih）中一段马尔福尔（Marfoo'）圣训所载，‘A’isha（愿真主喜悦她）传述，先知ﷺ说："只有在一个第纳尔的四分之一时才需断手。"因此，这一段圣训是对最初律例的说明。

It has also been narrated from ‘A’isha (ra) in a Marfoo’ narration in Imam Muslims Jami’u us-Sahih that the Prophet (saw) said, “There is no cutting except in one quarter of the Dinar”. Hence this comes as an explanation of the initial rule.

追求真主的喜悦、亲近真主，是信徒的目标，也是他一切行为的根本前提。因此，那些能赢得真主喜悦、若舍弃则会招致惩罚的行为，被认定为“法尔德”（Fard，即必定之功修）。而那些能使穆斯林更接近真主、但若舍弃并不带来惩罚威胁的行为，则被认定为“推荐”或“可嘉”的行为，即“曼杜卜”（Mandoub）。如果先知ﷺ的行为表明其旨在亲近真主（Taqarrub il Allah），那么这些行为同样是被推荐的。例如，赞念（Dhikr）和祈祷（Du'aa）能赢得真主的恩惠，因此属于曼杜卜。又如，据《沙玛伊勒·提尔米兹》所载，先知ﷺ进餐时总是以“Tasmiyah”开始（即诵念“奉至仁至慈的真主之名”）。这能提醒人们记念真主，也意味着感恩，因此是被推荐的。

Gaining the pleasure of Allah (swt) and getting closer to Allah (swt) is the purpose of the believer and the fundamental premise of all of his actions. Hence those actions which earn Allah (swt)’s pleasure and if omitted can lead to punishment are deemed as Fard. However, those which bring a Muslim closer to Allah (swt) but if omitted do not carry a threat of punishment are deemed as recommended or preferable acts, Mandoub. If the actions of the Messenger (saw) indicate getting closer to Allah (Taqarrub il Allah) then they are also recommended. So for example the Dhikr and Du’aa gain Allah’s (swt) favour and are thus Mandoub. So, for example, it has been narrated from the Shama’il al-Tirmidhi that the Prophet (saw) used to commence eating with Tasmiyah (saying Bismillahir Rahmanir Raheem) this would serve as a reminder of Allah (swt) and would mean showing thankfulness and hence would be recommended.

至于那些既没有表明是趋近真主（Qurbah）的行为，也没有惩罚或奖赏之说的行为，它们仅仅属于允许（Mubah）的范畴，穆斯林若愿意，便可以去做。例如，先知ﷺ曾让抄写员把《古兰经》记录在椰枣树叶上以作保存。这种保存方式并不带有奖赏或惩罚，因此属于允许的范畴。其他方式，例如光盘和印刷，同样属于允许的范畴。

As for actions which carry no indication of Qurbah or threat of punishment and reward, they would merely be Mubah (permitted) and Muslims would engage in them if they so wished. For example, he (saw) used scribes to preserve the Qur’an on date palm leaves. This style of preservation carries no reward or punishment hence it is Mubah. Other means such as CD’s and Printing are similarly Mubah.

与当前主题相关之处在于：人们能够区分先知（愿主赐福他并使他平安）所做的那些行为，哪些只是并非必须的风格，哪些是他作为义务（Fard或Wajib）而履行、并作为其方法的一部分所做的行为。

The relevance of this for the topic at hand is that one is able to distinguish those actions which he (saw) did as styles that weren’t obligatory, from the obligatory (Fard or Wajib) actions, which he (saw) undertook as Fard and part of his methodology.