伊斯兰政党必须清楚地明确伊斯兰制度的本质，以及国家承担dawah（伊斯兰宣传）的方式。的确，伊斯兰政党必须对诸多事务有非常明确的采纳立场，其中包括以下内容：

It is necessary that the Islamic political party is clear upon the nature of the Islamic system and also the way in which the state carries the Da’awah. Indeed the Islamic political party would have to have a very clear adoption upon a host of matters including the following:

治理体制的性质、结构与职能，其对伊斯兰教法规则的适用，对司法机构的性质及其履行关键职能方式的详细理解。经济原则与制度的详尽阐述，国家财政收入，管理经济、管理资源的方式，税收制度的性质，国家与私营公司及个人的关系，以及国家财产和资金的性质，从而能够依照伊斯兰教法有效地制定经济政策，并满足其所要求的义务性与必要性开支。国家统治下公民的现实状况，包括穆斯林与非穆斯林。规则在穆斯林与非穆斯林身上的适用方式，以及其他诸多事项。

The nature of the ruling framework, its structure and function, its application of the Shari’ah rules, a detailed understanding of the nature of the judiciary and how it performs its key functions. The economic principles and system in an elaborate manner and the State revenues, the way in which to manage the economy, its resources, the nature of the taxation systems and state relationship with the private companies and individuals as well as the nature of state properties and funds, such that it is capable of developing an economic policy effectively in accordance with the Shari’ah and what they demanded in terms of obligatory and necessary expenditure. The reality of citizens under the State, for both Muslims and non-muslims. The nature of the application of rules upon both Muslims and non-muslims amongst many other matters.

一部草拟的宪法是必要的，既能让人们清晰地构想哈里发国家的面貌，也能在哈里发建立之时立即付诸实施。

A draft constitution would be required in order to both visualise the Khilafah state and also for immediate implementation for when the Khilafah is established.

Hizb ut-Tahrir 已经制定了一部详细的宪法，并在题为《宪法导论或其强制性理由》（“Muqadimat ud Dustoor aw asbab al Muwajjabba”）的书中，阐述了其依据和应用。该书还详细论述了宪法中提到的统治、经济、社会制度以及教育和对外政策等各个关键方面。以下是一份宪法草案的第一条，它阐明了哈里发国家的基础，以及在生活的每一个方面实施伊斯兰、承担达瓦（宣教）的必要性。

Hizb ut-Tahrir has adopted a detailed constitution and also elaborated upon their evidences and application in a book entitled “Muqadimat ud Dustoor aw asbab al Muwajjabba”, The Introduction to the Constitution or the reasons which make it Obligatory. The book also elaborates upon each key aspect of the ruling, economic, social systems and educational and foreign policies that have been mentioned in the constitution. The following is the first article of a draft constitution outlining the foundation of the Khilafah state and the necessity for the application of Islam in every single aspect and the carrying of the Da’awah.

第一条:伊斯兰教义(阿给代)构成国家的基础。因此,国家的结构、制度、问责机制以及与国家相关的其他各个方面,凡不是以伊斯兰教义为源头所取得的,均不允许存在。伊斯兰教义同时也是国家宪法和法规的源头。因此,与宪法或法规有关的任何内容,除非源自伊斯兰教义,否则均不允许存在。

Article 1: The Islamic Aqeedah (creed) constitutes the foundation of the State. Therefore, nothing is permitted to exist in the State’s structure, regime, accountability, or any other aspect connected with the State, that is not taken from the Islamic Aqeedah as its source. The Islamic Aqeedah is also the source for the State’s constitution and canons. Consequently, nothing related to the constitution or canons is permitted to exist unless it emanates from the Islamic Aqeedah.

国家的诞生，源于新思想的提出，这些思想奠定了国家的根基与结构。此外，国家中的权力与权威，会随着这些思想的变化而变化。如果这些思想上升为概念，并被充分理解和信奉，它们就会影响人，使人依照这些概念行事、生活。利益的观念随人生观的变化而变化，而权威与权力则构成监督和管理这些利益的机制。确立某种特定人生观的独特思想，构成了国家的基础，也是其权力、权威、制度与宪法的源泉。由于这一特定的人生观体现为一组概念、准则和信念，这组内容被视为根基，而权威则是人民事务的管理者，同时也是监督者，确保对人民事务的管理依照这组概念、准则和信念进行。这组思想整体上确立了人生观，据此确立了管理观，权力则执行这些职能。基于这一理解，国家被定义为："由一群人所信奉的一组概念、准则和信念所建立的实体，它运用其权威来维护并捍卫这些思想。"国家所依据的这组思想，要么源于一个根本性的思想，要么并无独特的思想作为源头。如果这组思想建立在一个根本性的思想之上，那么它就拥有坚实的根基和牢不可破的支柱。在这种情况下，国家将建立在一个独特的思想之上，这一思想是其全部概念、情感、宪法和制度的唯一来源。如果国家并非建立在一个根本性的思想之上，那么它的根基就十分脆弱，容易被推翻，或被外部势力殖民。 这样一个薄弱的根基，很容易受到外来思想和观念的侵蚀，最终会为外部势力摧毁其整体打开通道。

The State is born by the initiation of new ideas that establish its foundation and structure. In addition, the power and authority in the State change as these ideas change. If the ideas become concepts and are well understood and believed in, then they affect the human being, who then behaves and proceeds through life according to these concepts. The viewpoint of benefits change as the perspective on life changes, and authority and power constitute the mechanism that supervises and administers these benefits. A unique idea that establishes a particular perspective on life forms the basis of the State as well as the fountain of its power, authority, systems and constitution. Because this particular idea about life is manifested in a group of concepts, standards and convictions, this group is considered the foundation while the authority is a caretaker of the affairs of the people, as well as the supervisor who sees that the caretaking of the people are carried according to this group of concepts, standards and convictions. This group of ideas establishes in totality the view of life and, according to this, the view of caretaking is established, and the power carries out those functions. From this understanding the State is defined as “A body (or entity) established upon a group of concepts, standards and convictions that a group of people embrace, which exercises its authority to preserve and safeguard those ideas.” The group of ideas that the state is built upon either stems from a fundamental thought or no unique thought. If the group of ideas is built on a fundamental thought, then it would have a strong foundation with unshakable corners. In such a scenario, the state would be established upon a unique thought which provides the sole source of all its concepts, sentiments, constitutions and systems. If the state is not established upon a fundamental thought, then it would have a weak foundation that could be toppled easily or colonised by outside entities. Such a weak foundation would be easily subjected to foreign ideas and concepts, which would eventually invite the way for outside forces to destroy its body.

伊斯兰国建立在伊斯兰信仰（Aqeedah）之上，因为伊斯兰乌玛所接受的一整套概念、标准和信念，源自一种理智的信仰。伊斯兰乌玛通过其确定性的、决定性的证据而接受这一信仰，并将其作为一种理性的信念予以信奉。基于这种理性的信念，穆斯林有义务完全顺服伊斯兰信仰的全部内容，并以伊斯兰信仰作为其生活、标准、思想与观念以及情感的唯一基础。

The Islamic State is built upon the Islamic Aqeedah because the group of concepts, standards, and convictions that the Islamic Ummah has accepted emanates from an intellectual creed. The Islamic Ummah accepted this creed and believed in it as an intellectual one by taking its definitive and conclusive proof. Upon this intellectual belief, the Muslims are obliged to submit completely to the Islamic Aqeedah in its entirety and to make the Islamic creed the sole basis of their lives, their standards, their thoughts and concepts, and their sentiments.

因此,这一aqeedah(信仰/信条)确立了乌玛(Ummah,穆斯林共同体)对生活的整体理念,也是其生活观的基础。乌玛对利益的看法也由此而来;乌玛从这一aqeedah中获得一整套概念、标准和信念。因此,伊斯兰aqeedah是伊斯兰国家的基础。

As a result, this Aqeedah establishes the Ummah’s overall idea about life and the basis of its viewpoint on life. Also, the Ummah’s view of benefits results from it, and from this Aqeedah, the Ummah takes the group of concepts, standards and convictions. Therefore the Islamic Aqeedah is the basis of the Islamic State.

此外,伊斯兰国是由使者(愿主福安之)在特定的根基之上建立的。因此,无论何时何地,这一根基都必须是国家的基础。先知(愿主福安之)建立权威并在麦地那掌权时,从第一天起就将其建立在伊斯兰信仰之上,尽管涉及立法的经文尚未降示。先知(愿主福安之)将穆斯林生活的根基、人民的裁决、关系与事务,以及权威、权力与统治,都建立在这句话之上:“除安拉外,别无应当崇拜的主;穆罕默德是安拉的使者。”先知(愿主福安之)还下令圣战,并使穆斯林有义务向所有人传播伊斯兰信仰。依靠这一机制,伊斯兰国得以将伊斯兰传播到世界,扩展其疆域,同时保卫其边界,并防范任何动摇其根基的企图。先知(愿主福安之)在一段圣训中说:“我奉命与所有人作战,直到他们说:‘除安拉外,别无应当崇拜的主;穆罕默德是安拉的使者。’如果他们说了这句话,那么他们的血和财产便受到我的保护,安全无虞,除非依据其应有的权利。”伊斯兰赋予穆斯林实施伊斯兰教法的权力。统治者由乌玛指定来承担这一责任。安拉(subhanahu wa ta'ala)使穆斯林有义务通过质询统治者、在伊斯兰面前追究国家及其官员的责任,并在民众中维护思想与伊斯兰概念,以确保伊斯兰得到全面实施。安拉(subhanahu wa ta'ala)提到了穆斯林应当设立一个团体或组织来履行这一职能的义务:

Moreover, the Islamic State was established by the Messenger (saw) on a specific basis. As a result, this basis must be the foundation of the State at any time and place. When the Prophet (saw) established the authority and took over the rule in Madinah, he established it on the Islamic Aqeedah from the first day even though the verses that deal with legislation were not yet revealed. The Prophet (saw) established the foundation of the Muslims’ life, the judgments, relations and affairs of the people, as well as authority, power and ruling, upon the saying: “There is no deity worthy of worship except Allah, and Muhammad is the Messenger of Allah.” The Prophet (saw) also ordered Jihad and made it an obligation on Muslims to carry the Islamic Aqeedah to all people. Upon this mechanism, the Islamic State was able to propagate Islam to the world and expand its spheres while protecting its frontiers and safeguarding against any attempt to undermine its foundation. The Prophet (saw) said in one Hadith, “I was ordered to fight all the people until they say, ‘There is no deity worthy of worship except Allah, and Muhammad is the Messenger of Allah.’ If they say it, then their blood and money are immune and secure from me except by their (money and blood) rights.” Islam mandated upon the Muslims the authority to implement the Ahkam Shari’ah. The rulers are designated by the Ummah to carry out this responsibility, Allah (swt) made it an obligation upon the Muslims to ensure that Islam would be implemented in its entirety by questioning the rulers, bringing the State and its officials to account before Islam, and maintaining the intellectual thoughts and the Islamic concepts among the people. Allah (swt) mentions the obligation of the Muslims to have a party or group to perform this function:

为了保持服从与忠诚始终归于伊斯兰，真主（SWT）命令穆斯林，只在统治者履行其所担负的职责、即执行伊斯兰律法的情况下服从他们，并且在任何问题或情形中都应回归伊斯兰教法（Ahkam Shari’ah）。许多圣训确立了伊斯兰是服从统治者的唯一标准，同时也指示穆斯林，如果统治者不再执行伊斯兰律法，就应与其保持距离。

To maintain that the obedience and loyalty remains to Islam, Allah (swt) ordered the Muslims to obey the rulers only as long as they perform their appointed task of implementing the Islamic rules and to refer to the Ahkam Shari’ah regarding any issue or situation. Many Ahadith establish Islam as the only criterion for obeying the ruler as well as instructing the Muslims to detach themselves from the rulers if they cease to implement Islam.

‘Awf ibn Mālik 叙述说：“真主的使者（saw）ﷺ说：‘你们最好的统治者是你们爱戴他们、他们也爱戴你们的人；你们为他们祝福，他们也为你们祝福。你们最差的统治者是你们憎恨他们、他们也憎恨你们的人；你们诅咒他们，他们也诅咒你们。’有人问：‘我们是否应当用剑去推翻他们？’他说：‘不，只要他们在你们中间建立礼拜。’”（穆斯林辑录）在这段圣训中，“Salah”一词指的是伊斯兰的统治。 Note on the output: the instructions say to write ﷺ once after every mention of the Prophet and to keep "(saw)" as-is in the source; I followed that by placing ﷺ right after "真主的使者（saw）". Let me know if you'd prefer the placement adjusted.

‘Auf ibn Malik narrates, “The Messenger of Allah (saw) said, ‘The best of your rulers are those whom you love and who love you, who invoke Allah’s blessings upon you and you invoke His blessing upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you.’ It was asked, ‘Shouldn’t we overthrow them with the help of the sword?’ He said, ‘No, as long as they establish the Salah among you’” (Muslim). In this Hadith, the word Salah indicates the rule by Islam.

所有这些都证明，国家的根基是伊斯兰信仰（Aqeedah），先知ﷺ正是以此建立了他的国家，并命令穆斯林通过圣战（Jihad）加以守护，且责成穆斯林为维护这一作为统治与权威根基的信仰而战斗。基于这些证据，第一条被提了出来。

All of this furnishes the proof that the foundation of the state is the Islamic Aqeedah which the Prophet (saw) established his State upon, ordered the Muslims to protect by Jihad, and obliged the Muslims to fight to maintain it as the foundation of ruling and authority. Based upon these evidences, the first article was put forth.

一切事务，无论大小、重要与否、有价值与否，都必须以伊斯兰的信仰（’Aqeedah）为基础来对待、审视和裁决。任何取自人类理智、人类判断或伊斯兰信仰之外其他来源、且并非完全源自沙里尔法规（Ahkam Shari’ah）的观念、思想、概念或法律，都是不可接受的。诸如实用主义、现实主义，或任何以人为规则与思想之源的类似观念，都是没有根据的。

All matters, whether big or small, important or unimportant, valuable or invaluable, must be approached, examined and resolved based upon the Islamic Aqeedah. Any idea, thought, concept or law that is taken from human intellect, human judgment or any other source than the Islamic Aqeedah and not derived exclusively from the Ahkam Shari’ah is not acceptable. Concepts such as pragmatism, realism or any such idea that make the human being the source of rules and thoughts has no basis.

此外,伊斯兰是一个完整的体系,必须全面地加以实施。安拉(SWT)禁止在伊斯兰问题上有任何偏袒。由于伊斯兰国完全建立在伊斯兰信仰(Aqeedah)的基础之上,诸如循序渐进地、部分地实施伊斯兰之类的观念是不可接受的。实施20%的伊斯兰,就等于实施80%的库夫尔(Kufr),而伊斯兰拒绝任何此类主张。

Also, Islam is a complete system that must be implemented in its entirety. Allah (swt) prohibits any partiality when it comes to Islam. Because the Islamic State is based entirely on the Islamic Aqeedah, such concepts as gradual and partial implementation of Islam are not acceptable. Implementing 20% of Islam would mean implementing 80% Kufr, and Islam rejects any such notion.

国家不得采纳民主的概念，因为它与源自伊斯兰信仰（Aqeedah）的观念相矛盾，并且它并非源自伊斯兰信仰。“民主”一词来自希腊语 Demos Cratos，意为“主权归于人民”。

The concept of democracy must not be adopted by the State because it contradicts the concepts that emanate from the Islamic Aqeedah and it does not emanate from the Islamic Aqeedah. Democracy comes from the term Demos Cratos, which means ‘Sovereignty to the people’.

概念如民族主义、爱国主义以及任何形式的“阿莎比亚”（对家族、部落或出身的骄傲），在伊斯兰中并无立足之地，因为它们不源于伊斯兰的信仰根基（Aqeedah），而伊斯兰的观念与它们完全相悖，并揭示了它们的危害。在许多圣训中，先知穆罕默德ﷺ着重强调伊斯兰禁止任何形式的“阿莎比亚”。至于文章的第二部分，其依据在于：宪法是国家的根本大法。真主（SWT）命令统治者执行伊斯兰教法（Ahkam Shari’ah），这一点在《古兰经》和圣训中有明确的证据。真主（SWT）说：

Concepts such as nationalism, patriotism and any other form of Asabiyyah (pride in family, tribe, or origins) have no place in Islam because they do not emanate from the Islamic Aqeedah and the Islamic concepts contradict them totally as well as show their dangers. In many Ahadith, the Prophet (saw) strongly emphasises Islam’s prohibition of any form of Asabiyyah. Regarding the second part of the article, its proof is that the constitution is the fundamental law of the State. The proof that Allah (swt) has ordered the ruler to implement the Ahkam Shari’ah is well established in the Qur’an and the Sunnah. Allah (swt) says:

“不，以你的主发誓，他们在对彼此之间的争端上，不让你来裁决，并且心中对你的裁决毫无芥蒂、完全顺服，他们就不是信士。”（《古兰经》，妇女章，第65节）

“Nay, by your Lord. They will not be believers until they make you rule in all that concerns them, and find no resistance in their hearts, and submit with full submission.” (TMQ al-Nisa’a, verse 65)

“于是你要依真主所降示的（经典）在他们之间作出裁决，不要顺从他们的私欲……”（《古兰经》迈俄代，第49节）

“And so rule between them by what Allah has revealed and follow not their vain desires...” (TMQ al-Ma’idah, verse 49)

此外,真主(SWT)规定国家的立法须以真主的启示为限,并警告人们不得以伊斯兰之外的律法进行统治。

Also, Allah (swt) made the State’s legislation confined by the revelation of Allah and warned against ruling by other than Islam:

“……凡不依照安拉所降示的（经典）作出判决的人，他们就是卡菲尔（不信者）。”（《古兰经》第5章《筵席》第44节）

“...And whosoever does not rule by what Allah has revealed, they are the Kafirun (Disbelievers)” (TMQ al-Ma’idah, verse 44)

此外,先知(saw)提到,任何并非完全源自伊斯兰教的事物,即使与伊斯兰教相似,也不会被接受。据'A'isha(ra)传述:“先知ﷺ说:‘谁做了不是我们所命令的善功(或不符合伊斯兰教),那么这件事将被拒绝,不被接受。’”(布哈里)

Furthermore, the Prophet (saw) mentioned that anything not derived exclusively from Islam, even if it is similar to Islam, is not accepted. Narrated by ‘A’isha (ra), “The Prophet (saw) said, ‘Whoever performs a (good) deed which we have not ordered (anyone) to do (or is not in accord with Islam), then that deed will be rejected and will not be accepted.’” (Bukhari)

所有这些都证明，国家的立法仅限于源自伊斯兰信仰（Aqeedah）的内容，以及仅从伊斯兰教法律（Ahkam Shari'ah）中推导出的内容。

All of this proves that the legislation of the State is confined to what emanates from the Islamic Aqeedah and what is derived solely from the Ahkam Shari’ah.