伊斯兰解放党（Hizb ut-Tahrir）是一个建立在伊斯兰教义（Aqeeda）之上的伊斯兰政党。它的目标是通过建立哈里发制度（Khilafah）来恢复伊斯兰的生活方式，然后通过宣教（Da'awah）和圣战（Jihad）将伊斯兰传播到世界其他地区。为了这一崇高目标，它采纳了穆罕默德ﷺ的方法作为自己的方法。

Hizb ut-Tahrir is an Islamic political party that has established itself upon the Aqeeda of Islam. Its aim is to resume the Islamic way of through establishing the Khilafah and then carry Islam to the rest of the world through Da’awah and Jihad. For this noble goal she has taken the method of Muhammad (saw) as her method.

该党于1372年伊历（公元1953年）在耶路撒冷开始其第一阶段的工作，领导者是其创始人、尊敬的学者、思想家、杰出的政治家、耶路撒冷上诉法院的法官塔基丁·纳布哈尼（愿安拉怜悯他）。

The Party started the first stage in al-Quds in 1372 AH (1953 CE) under the leadership of its founder, the honourable scholar, thinker, able politician, Qadi in the Court of Appeals in al-Quds, Taqiuddin al-Nabhani (may Allah’s mercy be upon him).

在这一阶段，政党与乌玛（穆斯林共同体）的成员进行接触，逐一向他们介绍其理念与方法。凡是接受基本理念的人，政党便会为他安排在党的小组中进行深入学习，使他受到政党所采纳的伊斯兰思想与律法的熏陶与净化，从而在这一过程中成长为一个具有伊斯兰品格的人。

In this stage, the Party used to make contact with the members of the Ummah, presenting to them, on an individual basis, its idea and method. Whoever accepted the basic idea, the Party would organise for him intensive study in the circles of the Party, so that he became purified by the thoughts and rules of Islam adopted by the Party and thus in the process became an Islamic personality.

因此,他与伊斯兰互动,并享有伊斯兰的思维方式和伊斯兰的情感,这使他开始向人们传播呼吁(Da'awah)。当一个人达到这一阶段时,他便在该党中树立了自己的形象,从而成为其中的一员。这正是先知穆罕默德ﷺ在呼吁的第一阶段所采取的方式,这一阶段持续了三年:他逐个邀请人们,并向他们陈述安拉(SWT)启示给他ﷺ的内容。他ﷺ在这一理念的基础上,秘密地聚集了信从他的人。他ﷺ热心地教导他们伊斯兰,并为他们诵读已经降示和正在降示给他ﷺ的经文,直到他们因伊斯兰而心灵契合。他ﷺ与他们秘密相会,在远离人们视线的隐秘处教导他们。他们也私下进行礼拜。最终,伊斯兰的呼吁在麦加传播开来,人们开始谈论此事,并开始成群结队地皈依伊斯兰。

Thus he interacts with Islam and enjoys an Islamic mentality and Islamic emotions leading him to start to carry the Da’awah to the people. When a person reaches this stage he impresses himself on the Party and thus becomes a member of it. This is the way in which the Messenger of Allah (saw) had acted in his first stage of the Da’awah, which continued for three years, by inviting people individually and presenting to them that which Allah (swt) had revealed to him (saw). He gathered together secretly those who believed in him on the basis of this ideology. He was concerned to teach them Islam and read to them from what was revealed and was being revealed to him until he had melted them with Islam. He used to meet them secretly and teach them in places hidden from the eyes of the people. They also used to perform their worship privately. Eventually, the Da’awah for Islam spread in Makkah, and people started to talk about it and began to enter Islam in groups.

在这一阶段的宣教工作中,该党把注意力集中在建设自身的组织、增加成员人数,以及通过集中的党内教育来培养其小组中的个人,直到它能够由一批被伊斯兰所熔铸的人员组成党的架构。这些人接受了该党的思想,与这些思想相互融合,并将其传达给民众。

At this stage of the Da’awah, the Party focused its attention on building its body, increasing its membership and culturing the individuals in its circles by the concentrated Party culture until it had managed to form a party structure from people who were melted by Islam, and who had adopted the thoughts of the Party and had interacted with these thoughts and conveyed them to the people.

在该党成功建立其组织结构，社会也已察觉并认识到它及其思想和所呼吁的主张之后，该党效仿先知ﷺ的方法，进入第二阶段。

After the Party had managed to form its structure and society had become aware of it, recognised it and its thoughts and what it was calling for, the Party moved to the second stage in emulation to the method of the Prophet (saw).

这一阶段是与乌玛（Ummah）互动，使其承载伊斯兰，并在乌玛中树立关于政党所采纳的伊斯兰思想与律法的共同认知和公众舆论，从而使其将这些思想视为自己的思想，并努力在生活中加以确立，与政党一道致力于建立哈里发国家、任命哈里发，以恢复伊斯兰的生活方式，并将伊斯兰的宣教（Da'awah）传播到全世界。

This stage is the interaction with the Ummah to make her carry Islam and to establish in the Ummah the common awareness and the public opinion over the thoughts and the rules of Islam adopted by the Party, so that she adopts them as her own thoughts and strives to establish them in life, and proceeds with the Party in the work to establish the Khilafah State and to appoint the Khaleefah in order to resume the Islamic way of life and carry the Islamic Da’awah to the world.

在这一阶段，该党的活动从仅仅接触个人，发展到也面向群众进行集体宣讲。在这一阶段，它开展了以下工作：

In this stage the Party developed its activities from only approaching individuals to also talking to the masses collectively. In this stage it used to carry out the following functions:

通过在小组中对个人进行集中培养，以建设政党的组织机体、壮大其成员队伍，并造就能够传播да'wah（伊斯兰宣教）、投身思想与政治斗争的伊斯兰人才。

The concentrated culturing of individuals in circles to build the body of the Party and increase its members, and produce Islamic personalities that are capable of conveying the Da’awah and rushing forward into the intellectual and political struggle.

对伊斯兰的思想与律法进行集体的群众文化培育，这是该党所采纳的方针，其手段包括在清真寺、中心及公共聚集场所开办课程、讲座与谈话，并通过报刊、书籍与传单进行传播。此举旨在在乌玛内部形成共同的意识，并与乌玛相互互动。

The collective culturing of the masses of the Ummah with the thoughts and the rules of Islam which the Party had adopted, through lessons, lectures, and talks in the mosques, centres and common gathering places, and through the press, books and leaflets. This was done in order to create a common awareness within the Ummah and to interact with her.

针对异端信条、制度与思想的思想斗争——对抗kufr（كفر，不信）的各种信条、制度和思想，对错误观念与虚假概念，揭露其虚妄、缺陷，以及其与伊斯兰相矛盾之处，以便将乌玛（Ummah）从这些东西及其影响中解救出来。

The intellectual struggle against the Kufr creeds, systems and thoughts, the erroneous ideas and the fraudulent concepts by exposing their falsehood, defects and contradiction with Islam, in order to deliver the Ummah from them and from their effects.

政治斗争，其表现形式如下：

The political struggle, which is represented by the following:

为反对那些对伊斯兰国家拥有统治和影响力的异教殖民主义国家而斗争。应对各种形式的殖民主义——包括思想、政治、经济和军事方面的殖民主义——的挑战，需要揭露其阴谋和计划，以便使乌玛摆脱其控制，并将其从殖民主义影响的一切后果中解放出来。

A struggle against the Kufr colonialist states which have domination and influence on the Islamic countries. The challenge against colonialism in all its intellectual, political, economic and military forms, involves exposing its plans, and revealing its conspiracies in order to deliver the Ummah from its control and to liberate it from any effect of its influence.

对阿拉伯和穆斯林国家统治者的斗争,包括揭露他们、追究他们的责任;每当他们否认乌玛的权利、怠于履行对乌玛的义务、忽视乌玛的任何事务,或违背伊斯兰教法规定时,便采取行动促使其改变;同时采取行动推翻其政权,以便取而代之建立伊斯兰统治。

A struggle against the rulers in the Arab and Muslim countries, by exposing them, taking them to task, acting to change them whenever they denied the rights of the Ummah or neglected to perform their duty towards her, or ignored any of her affairs, and whenever they disagreed with the rules of Islam, and acting also to remove their regimes so as to establish the Islamic rule in its place.

承担乌玛的利益，并依照伊斯兰教法的规定处理乌玛的事务。

To assume the interests of the Ummah and to adopt its affairs in accordance with the Shari’ah rules.

该党在传播其思想时清晰、公开且敢于挑战，在面对错误的思想和政党时亦然，无论是与不信道的殖民者斗争，还是与统治者斗争。无论其宣教会产生什么结果、处于何种环境，它都不谄媚，不讨好，不以客套周旋，也不贪图安全。

The Party was clear, open and challenging in the carrying of its thoughts and in confronting the false thoughts and political parties, both in its struggle against the disbelieving colonialists and in its struggle against the rulers. It does not flatter, coax, act courteously or prefer safety, irrespective of the results or the circumstances of its Da’awah.

它挑战所有不认同伊斯兰及其律法的人，这一立场使其遭受统治者的严重迫害，例如监禁、酷刑、驱逐、追捕、伤害成员的生计、损害其利益、禁止出行以及谋杀。乌兹别克斯坦、伊拉克、叙利亚、利比亚等国的专制统治者已杀害了该组织数十名成员。乌兹别克斯坦（超过4000人）、叙利亚（超过800人）的监狱，以及约旦、伊拉克、埃及、利比亚和突尼斯的众多监狱，都关押着其大量成员。该党坚持下来，是效法了真主的使者ﷺ的榜样。

It challenges everybody who disagrees with Islam and its laws, a matter which has exposed it to severe harm committed by the rulers against it; such as imprisonment, torture, deportation, pursuit, attacking members livelihoods, impairment of interests, banning from travelling and murder. The oppressive rulers in Uzbekistan, Iraq, Syria, Libya and others have killed dozens of its members. The prisons of Uzbekistan (over 4000), Syria (over 800), numerous numbers in Jordan, Iraq, Egypt, Libya and Tunisia are full of its members. The Party sustained all this through following the example of the Messenger of Allah (saw).

尽管该党承诺在其达瓦中做到公开、明确并勇于直言,但它将自身限定于政治行动,并未超越此界限,既不对统治者,也不对反对其达瓦的人采取物质行动,这是效法安拉的使者(愿主赐福他并使他平安)的做法。使者在麦加只专注于达瓦,直到迁往麦地那之前,他都没有采取任何物质行动。当“阿qaba”第二次宣誓的人向他请求,允许他们以刀剑对付米纳的人时,他回答说:“我们尚未奉命这样做。”安拉(愿其超绝赞颂)也命令他(愿主赐福他并使他平安)对迫害保持忍耐,正如在他之前的安拉的使者们所经历的那样,当时安拉(愿其超绝赞颂)对他们说:

Though the Party committed itself to be open, clear and challengingly in its Da’awah, it restricted itself to political actions alone and did not exceed them by resorting to material actions against the rulers or against those who opposed its Da’awah, following the example of the Messenger of Allah (saw) who restricted himself in Makkah solely to the Da’awah and he (saw) did not carry out any material actions until he had migrated to Madinah. And when the people of the second pledge of ‘Aqabah proposed that he give them permission to fight the people of Mina with the sword, he answered them saying, “We have not been ordered to do that yet”. And Allah (swt) asked him (saw) to be patient about the persecution as the Messengers of Allah before him had been, when Allah (swt) said to them,

“在你之前，使者确已被否认，但他们对于被否认和迫害都保持了忍耐，直到我的胜利降临到他们那里。”（《古兰经》六章34节）

“Messengers indeed have been denied before you, and yet they remained patient after the rejection (of their message) and they were patient against the persecution till our victory reached them” (TMQ al-An’am, verse 34)

党不使用物质力量来保卫自己或作为对抗统治者的武器，这与圣战的议题并无关联，因为圣战必须持续到审判日。因此，每当不信道的敌人攻击一个伊斯兰国家时，该国的穆斯林公民就有义务抵御敌人。伊扎布特构成员身处该国，他们与其他穆斯林一样，作为穆斯林，有义务与敌人作战并将其击退。每当有穆斯林的埃米尔宣布为抬高安拉（SWT）的话语而发动圣战，并动员民众投入其中时，伊扎布特的成员将作为穆斯林，在发布全面征召令的国家中做出响应。

The fact that the Party does not use material power to defend itself or as a weapon against the rulers is of no relevance to the subject of Jihad, because Jihad has to continue till the Day of Judgement. So whenever the disbelieving enemies attack an Islamic country it becomes compulsory on its Muslim citizens to repel the enemy. The members of Hizb ut-Tahrir in that country are a part of the Muslims and it is obligatory upon them as it is upon other Muslims, in their capacity as Muslims, to fight the enemy and repel them. Whenever there is a Muslim Amir who declares Jihad to enhance the Word of Allah (swt) and mobilises the people to do that, the members of Hizb ut-Tahrir will respond in their capacity as Muslims in the country where the general call to arms was proclaimed.

当社会对该党不再回应时——原因在于乌玛失去了对其寄予厚望的领袖与首领的信心，该地区所处的艰难境况便于阴谋的实施，统治者对其人民所施的压迫与绝望，以及统治者加诸该党及其成员的严重伤害——社会因这些缘故而不再回应，该党于是开始寻求有影响力之人士的支持，其目标有二：

When the society became unresponsive to the Party as a result of the loss of the Ummah’s confidence in its leaders and chiefs on whom it had placed its hopes, the difficult circumstances under which the region was placed in order to ease the implementation of the conspiracies, the oppression and despondency which the rulers practised against their peoples and the severe harm which the rulers inflicted on the Party and its members, when the society became unresponsive for these reasons the Party started to seek the support of the influential people with two objectives in mind:

i) 为了保护的目的，使其能够在免受伤害的情况下继续开展其宣教（Da’awah）工作。

i) For the objective of protection, so that it could manage to continue its Da’awah while secure from affliction.

ii) 掌握统治权，以建立哈里发制度并施行伊斯兰教法。

ii) To take over the rule in order to establish the Khilafah and apply Islam.

除了开展寻求物质支持的工作外,该政党仍在继续开展它过去所进行的各项工作,例如小组式的聚集学习、集体的培养、着力于使乌玛承载伊斯兰,以及在乌玛之中树立支持伊斯兰的舆论。它也继续与殖民主义的异教国家作斗争,揭露它们的计划,暴露它们的阴谋;同时,它继续与统治者斗争,维护乌玛的利益并关注乌玛的事务。

In addition to performing the actions of seeking material support, the Party continues to perform all the actions which it used to carry out, like concentrated circles, the collective culturing, focusing on the Ummah to make her carry Islam and establishing the public opinion for Islam within it. It continued to struggle against the colonial disbelieving states by revealing their plans and exposing their conspiracies, as it continued to struggle against the rulers by adopting the interests of the Ummah and taking care of its affairs.

该党仍在继续其工作，并希望真主（SWT）赐予它以及伊斯兰乌玛以襄助、成功与胜利。届时，信士们必将欢欣鼓舞，在真主意欲的情况下，这一天不会太远！

The Party still continues in its work and hopes that Allah (swt) will grant to it and to the Islamic Ummah the help, success and victory, and at that moment the believers will rejoice soon Insh’Allah!