我们希望审视、对待并揭示伊斯兰教接受过程中“渐进主义”这一理念的歪曲，以及由此产生的各种观点，例如允许穆斯林参与当前体制的主张。认为民主源自伊斯兰教的观点，是试图使伊斯兰教更易于被理性所接受的一种尝试。

We want to look at, treat and demonstrate the corruption of the idea of gradualism in the adoption of Islam, and the ideas that result from this idea, such as the permission for Muslims to participate in the current systems. The view that Democracy is from Islam is an attempt to make Islam more acceptable to the mind.

这是因为这些思想与一些团体在推动变革方面的工作有着紧密的联系。

This is because these thoughts have a strong relationship with the work of some groups in bringing change.

那么，什么是渐进主义（al-tadarruj）？根据持这一观点者的看法，它包括哪些内容？它的理据是什么？关于它的伊斯兰教法规定又是怎样的？

So what is gradualism? What does it include according to those who hold this view? What are its justifications? What is the Shar’ee rule regarding it?

当穆斯林陷入精神衰弱、物质与智识落后、政治衰败的深渊时，他们的思想也随之反映出其糟糕的处境。那些信奉伊斯兰的人，其思想已不能反映伊斯兰的真理及其对人生的观点，反而体现出对伊斯兰事实及其人生观的误解与理解上的缺失。掌控穆斯林事务的异教殖民者，能够按照自己的意愿改变他们，并在穆斯林中植入其自身的概念与标准。他种下了自己的思想，这些思想结出了滋味各异的果实：对其敌人而言入口甘美，于他们的舌尖上甜蜜。局势对他们有利。其原因并非伊斯兰，而是伊斯兰的信徒，他们已丧失了清晰的坚守与正确的理解。穆斯林曾试图以一种受现实影响、服从于自身利益的理解来加以抵抗，然而那些尝试扭曲而蹒跚，步伐笨拙，最终迅速失败，并以可悲的投降告终。异教（Kufr）就这样在我们的土地上肆意放纵，无人制止，也无人阻拦。

When the Muslims reached the abyss of spiritual weakness, material and intellectual backwardness and political decline, their thoughts came to reflect their bad situation. Those who adhered to Islam came to have thoughts that did not reflect the truth of Islam and its viewpoint towards life, rather they reflected a misunderstanding and a lack of comprehension of the facts of Islam and its view of life. The Kaafir colonialist, who came to control the affairs of the Muslims, was able to change them as he wished, and implant its own concepts and criteria amongst the Muslims. He planted his own thoughts, which bore fruits of different tastes; nice in the mouths of his enemies and sweet to their tongues. The round was to their benefit. The reason for this was not Islam, but rather its people, who had lost the clear adherence and the correct understanding. The Muslims tried to oppose this with an understanding that was affected by the reality and subject to their interests. However they were twisted attempts and lame steps that ended up in rapid failure and horrible surrender. Kufr continued to indulge itself freely in our lands without anyone to stop it or prevent it doing so.

这些殖民主义的异教徒如何攻击伊斯兰？穆斯林又做出了怎样的回应？

So how did the Kaafir colonialist attack Islam? And what was the response of the Muslims?

殖民主义的异教徒攻击伊斯兰教，指责它跟不上时代，无法为新出现的问题提供解决方案。

The Kaafir colonialist attacked Islam by accusing it of not being able to keep up with the time and provide solutions for the new problems.

穆斯林的回应是试图从伊斯兰中推导出符合资本主义体系观点的解决方案。由于资本主义体系的基础与伊斯兰的基础完全相悖,他们便试图调和这两种矛盾。于是他们尝试提出错误的解释,由此产生错误的概念和标准,并将其虚假地归于沙里亚。其目的是调和伊斯兰与资本主义,并给人以伊斯兰能够跟上时代的印象。其结果是,这些方案被采纳,并被视为伊斯兰的思想、原则和标准,人们借助它们来理解伊斯兰;然而,采纳这些思想实际上意味着离开伊斯兰而追随资本主义体系。任何主张调和的呼吁,或任何受此观念影响的呼吁,都是在邀请人们接受kufr并抛弃伊斯兰。它也意味着在承载并邀请穆斯林接受kufr的思想,并抛弃真正的伊斯兰da'wah。

The Muslims responded by attempting to produce solutions from Islam that complied with the views of the capitalist system. Since the basis of the capitalist system completely contradicts the basis of Islam, they tried to reconcile the two contradictions. So they attempted to bring erroneous interpretations that produced erroneous concepts and criteria. These were then falsely attributed to the Shar’a. The aim was to harmoniseIslam and Capitalism and give the impression that Islam is able to keep up with the age. The result of this was that these solutions were adopted on the basis that they were Islamic thoughts, principles and criteria, and that Islam is understood by using them; even though adopting such thoughts meant leaving Islam and following the Capitalist system. Every call to reconciliation or every call that is affected by this idea is an invitation to adopt Kufr and abandon Islam. It also means carrying and inviting the Muslims to adopt the thoughts of kufr and abandon the true Islamic da’wah.

因此，穆斯林在衰落时期试图用这些思想来复兴乌玛时，反而使情况更加恶化，他们无法把乌玛从其所处的深渊中拯救出来，因为他们自己也已陷入其中。

Therefore, when the Muslims during the declined periods tried to revive the Ummah with these thoughts, it made matters worse, and they were not able to take the Ummah out from the abyss that they were in, because they had descended into it themselves.

因此,我们开始听到一些人或有意或无意地以傲慢的口吻谈论伊斯兰教法(Sharee'ah)。他们声称,在使者ﷺ被派遣之后的一千四百年,仍以旧有的思维方式来裁决,是不合理的。在他们看来,我们必须进行现代化改造,使之顺应时势,让伊斯兰重新走向领导地位。他们说,必须赋予它现代的形象,必须将现代思想嫁接到它身上,以使人心重新习惯它。它应当走出晦暗,摆脱人们的指责。因此,它旧有的形象已不再被接受。

Hence, we began to hear mouths talking, whether intentionally or unintentionally, about the Islamic Sharee’ah, in an insolent way. They claimed that it is unreasonable, fourteen hundred years after the Messenger 􀁕 was sent, to arbitrate with the same previous mentality. In their view, we must modernise in a way that proceeds with the circumstances and takes Islam to leadership again. They said it must be given the image of modernity. It must have the modern thoughts grafted on to it so that the hearts are habituated to it again. It should come out of its obscurity, and away from the accusations of the people. Thus, its old image was no longer acceptable.

有一些穆斯林从这一视角出发提出了各种思想。对他们而言，这些思想构成了他们的理性原则，确定了他们的道路，并为他们的生活指明了新的方向。这些就是我们所说的“衰落时代的思潮”，它们在西方腐朽的复兴之风席卷我们的土地时应运而生。当时，那些穆斯林认为，跟上时代、借鉴西方复兴的思想，是伊斯兰教得以与时代同步的需要，是沙里亚所要求的。

Some Muslims came with thoughts from this perspective. For them they formed intellectual principles, defined their course and gave their new direction in life. These are what we called the thoughts of the declined age, which appeared during the prevalence of the corrupt western revival in our lands. At the time when those Muslims thought that keeping up with the times, and benefiting from the western revived thought, was necessitated by the Shar’a so that Islam can stay on the level of the age.

这些与此取向相符的想法陆续出现，例如："宗教是灵活且不断发展的"、"先接受，再要求"、"接受与沙里亚相符的，或不与沙里亚相矛盾的"、"两害相权取其轻"、"如果不能全部接受，就不要舍弃大部分"、"循序渐进地接受伊斯兰教"、"不否认律例会随时间和地点而变化"、"凡有利益之处，即是安拉的沙里亚。"这些想法及类似的观点，逐渐形成了他们所谓的"现代伊斯兰复兴"的思想立场或原则。其中最重要的代表人物是共济会员贾迈勒丁·阿富汗尼，以及他的共济会弟子穆罕默德·阿布笃，后者被人称为"伊斯兰长老"。

So many thoughts, that served this orientation appeared, for example; ‘religion is flexible and evolving’, ‘take and then demand’, ‘accept what agrees with the Shar’a or that which does not contradict the Shar’a’, ‘committing the lesser of two harms or evils’, ‘if you cannot take the whole of it, don’t throw away most of it’, ‘gradualism in taking Islam’, ‘it is not rejected that rules change with the time and place’, ‘wherever there is an interest, that is the Shar’a of Allah.’ These thoughts and their like became the intellectual standpoint or principle that they called the modern Islamic revival. Their most important protagonist was the freemason Jamal ud-deen al-Afghani and his freemason student Muhammad Abduh, who was known as the Shaykhul Islam.

这些话是别有用心、心怀恶意的人说出的，其目的是使穆斯林与他们力量的源泉相隔绝，并使他们陷入软弱，从而阻止他们再次确立真主的命令。

These things were said by people with bad intentions and evil designs in mind, so as to separate the Muslims from the source of their strength and cause weakness in them, that would prevent them from establishing the command of Allah 􀀬 once again.

其他人说出这些话，出于善意和正当的目的，认为这些将成为当今穆斯林各种疾病的良药，以应对乌玛的衰落与颓势。

Other people said these things out of good intentions and sound aims, thinking that these will be the healing balm for all the ailments of the Muslims today, in respect of the fall and decline of the Ummah.

这些想法，无论出于善意与否，其产生的影响都是一样的。然而，我们提醒穆斯林警惕异教徒针对这一宗教的阴谋，并劝告他们摒弃这些想法，因为它们的徒劳无益已在现实中得到证明。它们既带不来任何好处，也无法防止任何祸害。诚然，安拉􀀬使我们成为最富足的人。伊斯兰教中已具备我们所需要的一切，无需其他任何东西。伊斯兰教的本质本身就决定了它应当被采纳的方式。伊斯兰教由安拉􀀬启示下来，用以处理生活中的各种事务。穆斯林只需在启示的沙里尔经文中进行伊jtihaad（独立思考推理），而不能在经文之外进行，从而认识安拉􀀬的判决。他生活所必需的理性原则，必须以其沙里尔证据为准绳，因为它们本身就是沙里尔的规定，并且有详尽的证据。这种伊jtihaad的方法是固定不变的，不允许以任何方式改变它。我们的复兴正是从这一点开始的，与先前的开端完全一致。

The effect of such thoughts, whether uttered with good intentions or not, is the same. However, we warn the Muslims of the Kuffar’s plots against this deen and advise them to discard these thoughts, whose futility has been proven in the reality. They do not yield any good, and nor do they ward off any evil. Indeed, Allah 􀀬 has made made us the richest of people. In Islam there is everything we need, without the need for anything else. The nature of Islam itself obliges the method by which it should be taken. The Islamic deen has been revealed by Allah 􀀬 to treat life’s affairs. The Muslim has only to make Ijtihaad in the revealed Shar’ee texts, and not outside them, to know the Hukm of Allah 􀀬. The intellectual principles necessary for his life must be regulated by their Shar’ee evidences, because they are Shar’ee rules, which have detailed evidences. This method of Ijtihaad is fixed and the same; it is not allowed to alter it in any way. From this point, the basis of our revival starts, exactly as it started before.

重要的是要提及一些已有定论的伊斯兰教法思想与原则，这些原则必须支配穆斯林的思维，引导他们的方向并确定其取向，使他们的行为与之相符。例如：“哪里有沙里尔法（Shar'a），哪里就有利益，而非相反”，“行为的基本原则是受限于沙里尔法的规定”，“事物的基本原则是允许的，除非有禁止的证据”，“善（hasan）”

It is important to mention some of the regulated Shar’ee thoughts and principles that must control the minds of the Muslims, in order to guide their direction and determine their orientation, so that they work in accordance with them. For example; ‘wherever the Shar’a lies, that is the interest and not the opposite’, ‘the basis of actions is that they are restricted to the Shar’ee rule’, ‘the basis of things is that they are permitted as long as there is no evidence of prohibition’, ‘the hasan (good)

是Shar'ee所认定为好（hasan）的，以及Shar'ee所认定为丑恶（qabeeh）的；"善是取悦安拉的，恶是惹怒祂的"；"在启示降临之前没有任何裁决"；"谁背离安拉的祈念（Zikr），谁的生活将狭窄而艰难"；"伊斯兰乌玛是一个乌玛，排除其他一切民族"；"伊斯兰不接受爱国主义、民族主义、社会主义或民主"；"伊斯兰是一种独特的生活方式，与其他生活方式截然不同。" 仅仅熟悉一部分Shar'ee经文，就足以清楚地表明：必须遵循善良的前人（Salaf us-Salih）所遵行的道路，不可偏离而走向ibtidaa'（创新）。因为，宗教中的每一种创新都是丑恶的。

is what the Sharee’ah has said is hasan (good) and the qabeeh (reprehensible) is what the Shar’a has said is qabeeh (reprehensible)’, ‘the good is whatever pleases Allah 􀀬 and bad is whatever angers Him’, ‘there is no rule before the revelation of the Shar’a’, ‘whosoever turns away from the Zikr of Allah 􀀬 he will have a narrow difficult life’, ‘the Islamic Ummah is one Ummah to the exclusion of all other people’, ‘Islam does not accept patriotism, nationalism, socialism or Democracy’, ‘Islam is a unique way of life that differs completely from other ways of life.’ Familiarising ourselves with just some of the Shar’ee texts indicates clearly the importance of adhering to what the Salaf us-Salih (pious predecessors) used to follow and not to deviate from it to ibtidaa’ (innovation). This is because every innovation in the deen is reprehensible.

使者 ﷺ 说:

The Messenger 􀁕 said:

“我留给你们一样东西，如果你们坚守它，就永远不会迷失：一件明确的事情，那就是安拉的经典和祂的先知的圣行。”[《伊本·希沙姆传》]“永远”一词包括我们。

“I have left you with something, which if you hold onto, you will never go astray. A clear matter; (which is the) Book of Allah and the Sunnah of His Prophet.” [Sirah of Ibn Hisham]. The word ‘never’ includes us.

“他 􀁕 说：‘我的乌玛将分裂为73个派别。除了一个派别，其余的都将进入火狱。’（圣门弟子）问：‘真主的使者啊，那一个派别是谁？’他 􀁕 说：‘就是我和我的圣门弟子今日所遵循的道路。’”［由艾布·达五德、提尔米兹、伊本·马哲和伊本·罕百勒记录］ 他 􀁕 说：“我把两样东西留给你们，那是一条明白的道路，我之后，除了迷失的人，没有人会偏离它。”［由伊本·马哲和伊本·罕百勒记录］ 他 􀁕 说：“最优秀的人是我的世代，然后是紧随他们的人，然后是再紧随他们的人……”［由穆斯林记录］ 他 􀁕 说：“……你们中活得久的人将会看到巨大的纷争。你们要当心新出现的事务，因为每一件新出现的事务都是异端，每一件异端都在火狱之中……你们要坚守我的逊奈和正统哈里发的逊奈，紧紧抓住它们。”［由艾布·达五德和提尔米兹记录］ 他 􀁕 说：“任何不符合我们的宗教（deen）的行为都会被拒绝。”［由布哈里和穆斯林记录］ 这些圣训号召我们遵循善道，并警告我们提防异端。善的层级表明：离使者 􀁕 的时代越远，对遵循的坚持就越会减弱。这给人一种感觉：时代越久远，我们的遵循就越需要坚定和严格，我们就越需要探究真理，越需要真诚。这是因为我们被命令坚守使者 􀁕 的逊奈和正直、正道的正统哈里发的逊奈，并且保持使者 􀁕 和他的圣门弟子所坚持的道路。因此，我们不可在宗教中标新立异，也不可陷入新出现的事务，因为这样做的人会被拒绝。那么，在我们这个时代，确保这一切的途径是什么呢？

And he 􀁕 said; “My Ummah will be divided into 73 sects. All of them will go to the Hellfire except one. They (the Sahabah) asked; ‘And who are they O Rasool of Allah?’ He 􀁕 said: ‘I, and what my Sahabah are upon today.’” [Reported by Abu Dawud, at-Tirmizi, Ibn Majah and Ibn Hanbal] He 􀁕 said; “I have you left you on the resplendent proof, no one deviates from it after me except the one who has gone astray.” [Reported by Ibn Majah and Ibn Hanbal] He 􀁕 said; “The best people are my generation, then those who came after, then those who came after them...” [Reported by Muslim] He 􀁕 said; “...Verily he among you who lives [long] will see great controversy. Beware of newly invented matters, for every invented matter is an innovation and every innovation is in the Fire... Keep yourselves to my Sunnah and to the sunnah of the rightly guided Khulafaa’ – cling to them stubbornly.” [Reported by Abu Dawud and At-Tirmizi] And he 􀁕 said; “Any action that is not according to our matter (deen) is rejected.” [Reported by Bukhari and Muslim] These ahadith invite us to follow the good and warn us againt innovation. The order of goodness indicates that the adherence weakens the further away one is from the time of the Messenger 􀁕. This gives the sense that the more distant the time is, the stronger and more stringent our adherence needs to be, and the more we need to investigate the truth, and the more we need to be sincere. This is because we have been ordered to cling to the Sunnah of the Messenger 􀁕 and the sunnah of the righteous and guided Khulafaa’, and remain on what the Messenger 􀁕 and his Sahabah remained upon. So we must not innovate in the deen, or go into the newly invented matters, because the one who does this is rejected. So what is the way to ensure all of this in our days?

我们必须在心中清晰而纯正地保存伊斯兰的信仰（'Aqeedah），不让任何晦涩的因素对其产生影响。

- We must preserve the Islamic ‘Aqeedah clearly and purely in our hearts; it should not be affected by any obscure elements.

我们应当从伊斯兰教纯净清澈的源泉中汲取知识与滋养。

- We should drink from the pure and clear sources of Islam.

我们需要保护受规范的推导教法的方法，它能防止人们的私欲与个人观点渗入伊斯兰教法的律例。

- We need to protect the regulated method of deducing rules, which prevents people’s whims and personal opinions from infiltrating the Shar’ee rule.

我们应当使伊斯兰成为生活中最重要的事情；比我们自己、我们的子女、家人、利益和欲望都更重要，使安拉的话语在我们心中至高无上，我们不把任何事物置于安拉和祂的使者ﷺ之前，并且让我们的状况与虔诚的先贤（Salaf as-Saalih）时代的穆斯林相同。

- We should make Islam the most important thing in our life; more important than ourselves, our children, family, interests and desires, such that the Word of Allah 􀀬 is the highest in ourselves, and that we do not put anything ahead of Allah 􀀬 and His Messenger 􀁕 and that we are in the same condition as the Muslims were in the time of the Salaf as-Saalih (pious predecessors).

我们应当从心中抛弃一切关于孰夫（Kufr）的念头与污秽，也远离它的兴奋与浮华。正如圣门弟子（愿真主喜悦他们）在伊斯兰的门前抛弃了蒙昧时代（Jahiliyyah）的污秽，清清白白、敬畏真主地走进了伊斯兰。

- We should discard all the thoughts and filth of Kufr from our minds and keep its excitement and glitter away from us. Just as the Sahabah (May Allah be pleased with them) discarded the filth of Jahiliyyah at the door of Islam and entered it pure and God-fearing.

所有这些都要求我们回到起点。这个乌玛后期的状况，不会比它起初的美好更好。这是每个穆斯林在人生的每个阶段都不可或缺的必需。一个人的状况是强是弱，取决于他与此的接近或疏远程度。

All this requires that we go back to the beginning. Nothing will be better for the latter period of this Ummah than what was good for it in the beginning. This is a necessity no Muslim can do without, in every stage of his life. According to their closeness to or distance from this, their condition be determined as strong or weak.

在这段引言之后，我们可以提出以下问题：什么是渐进主义？根据持这一观点者的看法，它包括哪些内容？他们为此提出了哪些理由？以及伊斯兰教法（Shar'a）对此持何立场？

After this introduction we can ask; What is gradualism? What does it include according to those who hold this view? What are the justifications given for it? And what is the Shar’a’s position regarding it?

渐进主义是指分阶段实现所要求的伊斯兰教法规定，而不是一次性全部实现。他们称之为“marhaliyyah”（分阶段）。穆斯林首先实施或呼吁实行一种非伊斯兰教法的规定，依他的看法，这种规定比先前的规定更接近伊斯兰教法的规定。然后，他逐步实施或呼吁从这一非伊斯兰教法规定，转变为另一种更接近他所认为的伊斯兰教法规定的非伊斯兰教法规定。接着，他逐步实施或呼吁从一种非伊斯兰教法规定转变为另一种更接近伊斯兰教法规定的非伊斯兰教法规定，直到依他的看法达到伊斯兰教法的规定为止。

Gradualism means achieving the required Shar’ee rule in stages, and not all at one time. This is what they call marhaliyyah. The Muslim first implements or calls for a non-Shar’ee rule, which is closer to the Shar’ee rule than the previous one in his view. Then he gradually implements or calls for, a change from a non-Shar’ee rule that is closer than the previous one, to what the hukm Shar’ee is in his view. Then he gradually implements or calls for a change from a non-Shar’ee hukm to another non-Shar’ee hukm that is closer to the Shar’ee hukm, until he reaches, according to his opinion, to the hukm Shar’ee.

这也意味着，先实施部分伊斯兰教法（Shari'ah）的规定，而对其他非伊斯兰教法的规定暂且保持沉默，如此逐步推进，直至最终完全实施伊斯兰教法。

This also means the implementation of some Sharee’ah rules and keeping silent over the implementation of other, non-Shar’ee rules, until with time he reaches to the complete application of the Shar’a.

这种循序渐进的方式并不局限于固定的阶段数目。

This kind of gradualism is not restricted by a fixed number of stages.

它也不受那些倡导者所持的规范性原则的约束。一条规则可能经过一个、两个、三个或更多阶段才得以确立。在这种渐进的做法中，具体情况和环境对阶段的数量有明显的决定作用。阶段可能很少，也可能很多；每个阶段持续的时间可能长，也可能短。

Nor is it subject to regulatory principles for those who advocate it. A single rule may take one, two, three or more stages. In this kind of gradualism, the situations and circumstances have a clear effect in defining the number of stages. They may be few or many, and the time period of each stage may be long or short.

渐进主义的概念可能包括与信仰（’Aqeedah）相关的观念，例如接受“社会主义源于伊斯兰”或“民主源于伊斯兰”这样的说法。它也可能包括沙里亚（Shar’ee）规定，例如先接受女性穿着长至膝盖下方一点的裙子，等到之后的阶段，再让她按照沙里亚规定穿着。

The idea of gradualism may include thoughts related to the ‘Aqeedah, for example the acceptance of the statement that Socialism is from Islam, or that Democracy is from Islam. It may include Shar’ee rules, such accepting a woman wears a dress that reaches little below the knees, waiting in a following stage, that she wears according to the Shar’ee rule.

它可能与体制有关，例如呼吁参与执政，尽管按照伊斯兰教法这是禁止的；即便是倡导渐进主义者也承认这一点。然而，在他们看来，这一要求本身并非目的，而是为了在后续阶段实现以伊斯兰教来统治，而这才是根本和责任所在。这可能通过致力于确立某些伊斯兰律例，而对其他律例暂且保持沉默，希望它们日后增多、占据主导并引领方向，如此等等。也可能与传教（da'wah）有关，即他向人们呼吁这一切。因此，信奉渐进主义的人坚持这种方式，并试图依照这一理念去号召他人。提出这种主张的人可能极其敬畏真主，在自身的遵守上不容许任何松懈，但出于对他人的关切，他却能容忍他人有所欠缺，以免他们拒绝接受伊斯兰律例的号召，并使他们即便做不到全部，也能处于比毫无作为更好的状态。

It may be related to the system, such as calling for participation in ruling, even though it is Haram according to the Shar’a; even according to the acknowledgement of those who advocate gradualism. However, for them the demand is not intended to be for itself, but rather to achieve the ruling by Islam, which is the origin and the obligation, in a following stage. It may be by the work to establish certain Islamic rules, and remain silent over others in the hope that they will increase, and become dominant and then take the lead, and so on and so forth. Or it may be related to the da’wah when he calls people to all of this. So the one convinced of gradualism adheres to this style and attempts to call others according to this idea. The one who calls to such an idea may be so Godfearing that in terms of adherence, he does not accept any negligence on his part, but he accepts it for others, because of his concern for others, so that they do not reject the da’wah to the rules of Islam, and so that they may be on something better than being on nothing at all.

主张渐进主义或“阶段论”（marhaliyyah）者的论据及其驳斥 主张这一方法的人，依据一些他们认为能够支持其关于思想和伊斯兰宣教（da’wah）之理解的论据。出于这一目的，他们引用各种论据作为证明，以支持他们所想要的结论。他们并不以经文及其所指示的含义为准绳，反而将经文迁就于他们的意愿，这一点我们稍后便会看到。以下是其中的一些论据。

The justifications of those who advocate gradualism or marhaliyyah, and its refutation The people who espouse this approach rely on justifications that they say support their understanding regarding thought and the Islamic da’wah. With this aim in mind, they cited justifications as proof for whatever they wanted. They were not subservient to the text and its indications. Rather they subjected the text to whatever they desired, as we shall see shortly. The following are some of the justifications.

1- 他们的观点认为,安拉􀀬并非一次性禁止高利贷,而是分阶段、分步骤地禁止。祂􀀬说:“你们为了使他人财产增多而施与的财物,在安拉看来是不会增加的;你们为求安拉的喜悦而施舍的天课,那些人便是加倍得报的人。”[TMQ 30:39] 祂􀀬说:“你们不要吃加倍又加倍的利息。”[TMQ 3:130] 祂􀀬说:“信道的人们啊!你们应当敬畏安拉,如果你们是信士,那么,应当放弃所剩的利息(从今以后不再收取)。”[TMQ 2:278] 祂􀀬说:“他们取利息,而他们已被禁止取利息。”[TMQ 4:161] “安拉允许买卖,禁止高利贷。”[TMQ 2:275] 主张渐进说的人综合这些经文后认为:高利贷原本是被允许的,依据是第一节经文;第二节经文禁止了成倍累积的高利贷而非少量的高利贷;接着第三节经文禁止了少量的高利贷,即安拉􀀬说:“放弃所剩的利息。”[TMQ 2:278] 然后他们又说,禁止高利贷是以暗示的方式开始的,而非明确的宣告,依据是涉及犹太人的第四节经文。最后,安拉􀀬经过这一系列启示与阶段,以祂的话禁止了高利贷:“安拉允许买卖,禁止高利贷。”[2:275] 而研究这些经文正确教法理解(Fiqh)的人会发现,渐进说的观点与真理相去甚远。

1- Their view that Allah 􀀬 did not forbid usury all at once. Rather its prohibition was in phases and stages. He 􀀬 said; “And that which you gave in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allah, but that which you give in zakah, seeking Allah’s Countenence, then those - they shall have manifold increase.” [TMQ 30:39] He 􀀬 said; “Eat not Riba (usury) doubled and multiplied.” [TMQ 3:130] He 􀀬 said; “O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers.” [TMQ 2:278] He 􀀬 said; “And their taking of Riba (usury) though they were forbidden from taking it.” [TMQ 4:161] “Allah has permitted trading and forbidden Riba (usury).” [TMQ 2:275] From the summation of these verses those who call for gradualism say that riba (usury) was mubah (permitted) because of the first ayah. The prohibition of taking multiple riba as opposed to the small usury was revealed in the second ayah. Then in the third ayah, the little usury was forbidden when Allah 􀀬 said; “Give up what remains (due to you) from Riba (usury).” [TMQ 2:278]. Then they said that the prohibition of usury began by indirect suggestion and not by a clear statement as evidenced by the fourth ayah, which talks about the Jews. Finally, Allah 􀀬 forbade usury after this series of revelations and stages, by His 􀀬 saying; “Allah has permitted trading and forbidden Riba (usury).” [2:275] The one who studies the correct Fiqh (legislative understanding) of these verses finds that the view concerning gradualism cannot be further from the truth.

第一节经文与被禁止的高利贷毫无任何关系。它所论及的是馈赠与礼物。经文的意思是：谁赠送礼物或礼品，并希望人们回报更多或索回，那么这在安拉那里没有增益，即他不会从安拉那里得到报酬。先知穆罕默德ﷺ说："谁以一颗椰枣之价的善款施舍，且这善款来自清真（合法）的收入——安拉只接受清真之物——安拉会用祂的右手接纳它，然后为施舍者使它增长，就像你们中有人养育他的小马驹一样，直到它长得像山一样大。"[布哈里辑录]。伊本·阿拔斯说："你们为了增加别人的财产而施予的（利息），"[《古兰经》30:39]，意思是：若有人赠送某物，希望得到更好的回报，那么此人在安拉那里将没有增益，也得不到报酬。然而，他也不构成罪过。这节经文正是以此意义被降示的（据古尔图卑引述）。伊本·凯西尔（愿安拉怜悯他）

- The first ayah has nothing to do with the prohibited usury in any way whatsoever. Its subject matter is gifts and presents. The meaning of the verse is whoever gives a gift or present and wants people to increase it or to reclaim it, then this has no increase with Allah 􀀬, meaning he will have no reward from Allah 􀀬. The Messenger of Allah 􀁕 said; “Whoever gave in charity the equal of a date from a tayyeb (halaal) earning – and Allah does not accept except tayyeb – Allah receives it in His right hand, then grows it for its giver the way one of you grows his little horse until it becomes like the mountain.” [Narrated by al-Bukhari]. And Ibn ‘Abbas said; “And that which you gave in gift (to others)” [TMQ 30:39], means if a man gives something as a gift wishing to get something better, that person will have no increase with Allah 􀀬 and nor will he be rewarded. However, he will not be sinful. It was with this meaning that the ayah was revealed (as reported by al-Qurtubi). Ibn Kathir (may Allah have mercy on him)

关于这节经文，（安拉）说：给予礼物并希望从人们那里得到比他所给予的更多回报的人，他将得不到安拉的回赐。这是伊本·阿拔斯、穆扎欣、达哈克、古塔达、伊克利买、穆罕默德·本·凯尔卜和沙阿比所作的解释。这类行为是允许的（mubah）。

said about this ayah; that the one who gives a present and wishes a return from people more than what he gave; then this person will not have the reward from Allah 􀀬. This is how it was explained by Ibn ‘Abbas, Mujaahid, ad-Dahhak, Qatadah, ‘Ikramah, Muhammad b. Ka’b and ash- Sha’bi. This type of action is mubah (permitted).

伊本·阿巴斯说:“利息（高利贷）有两种：一种是无效的，即出现在买卖（贸易）中的利息；另一种是无害的，那就是人送礼时希望以此换回更多或成倍的回报。”至于第二节经文：“不要吃成倍增长的利息（高利贷）。”[TMQ 3:130]，它的降示是为了禁止收取成倍增长的高利贷，这是蒙昧时代的现实情况。禁止利息的经文中并没有任何表明有所限制的迹象。

Ibn ‘Abbas said; “Riba (usury) is two types; one (Riba) that is invalid, which is in selling (trade), and the other, in which there is no harm; that is the gift of a person who wants in return for it more or multiple.” - As for the second ayah; “Eat not Riba (usury) doubled and multiplied.” [TMQ 3:130]. It was revealed to prohibit the taking of multiple usury, which was the reality in the time of Jahiliyyah. There is nothing to indicate any restriction in the prohibition of usury.

mufassirun（注释学者）指出，禁止高利贷的经文出现在《古兰经》第二章《黄牛》（Baqarah）中，而《黄牛》章是在麦地那最先降示的一章。禁止多重高利贷的《阿勒·伊姆兰》章（Aali ‘Imraan）则是在《黄牛》章之后降示的。因此，这足以否定“真主允许少量利息”的说法。所以，《阿勒·伊姆兰》经文中的提及并非渐进式的铺垫，而是对异教徒在处理高利贷时的普遍做法的描述。由此可见，关于禁止利息（Riba）的判决，在一开始就已经降示了。

The Mufassirun (scholars of Tafseer) have stated that it was in Surah Baqarah that the prohibition of usury came, and it was the first Surah to be revealed in Madinah. Sura Aali ‘Imraan, in which the prohibition of multiple usury came, was revealed after Baqarah. Therefore, it negates any notion that Allah 􀀬 permitted ‘little’ interest. Therefore, what was mentioned in the verse in Aali ‘Imran was not by way of gradualism, but it came as a mention of the normal practice of the Kuffar when dealing with usury. Thus, the hukm regarding the prohibition of Riba was revealed in the beginning.

- 至于第三节经文:“信道的人啊!你们应当敬畏真主,并放弃尚未收取的利息(从今以后)。”{2:278}这并不是说穆斯林被允许拿取少量的高利贷,之后才被禁止。恰恰相反,这节经文是为某些已经皈依伊斯兰教的人而降示的,他们曾借钱给别人并收取利息,其中一部分利息已经收取,还有一部分尚未收取。于是真主·安札瓦吉拉(Allah ‘Azza wajalla)宽恕了他们已经收取的部分,并禁止他们再收取剩下的部分。

- As for the third ayah; “O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward).” [TMQ 2:278]. This does not mean that the Muslims were allowed to take small amounts of usury and then they were forbidden from this. On the contrary, this verse was revealed regarding some people who had embraced Islam and had usury due from people to whom they had lent money with interest. They had already taken some of it and some remained. So Allah ‘Azza wajalla forgave them for what they had taken, and forbade them from taking the rest.

这一理解得到安拉的话语所支持:“但你们若悔罪,便可收回你们的本金。你们不要欺压人,也不要受人欺压。”[古兰经 2:279]。同样,使者的话语也是如此:“真的,蒙昧时代的利息已经全部废止;我首先废止的利息是阿拔斯·本·阿卜杜勒·穆台利卜的利息。”[伊本·希沙姆《先知传》]。至于第四节经文:“他们取利,而他们已被禁止取利。”[古兰经 4:161]。这里所指的利息,是犹太人所获取的贿赂等非法钱财,正如安拉所说:“(他们喜欢)吞食非法之物。”[古兰经 5:42]。它并不是指伊斯兰教法定义中的利息。

This understanding is supported by the saying of Allah 􀀬; “But if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums.” [TMQ 2:279]. Likewise the saying of the Messenger 􀁕; “Verily the Riba of Jahiliyyah is terminated – all of it; and the first Riba I terminate is the Riba of al-Abbas b. Abdul Muttalib.” [Sirah of Ibn Hisham] - As for the fourth ayah; “And their taking of Riba (usury) though they were forbidden from taking it.” [TMQ 4:161]. The Riba intended here is the haraam money from bribery and other such money, which the Jews used to take, as Allah 􀀬 said; “(They like to) devour that which is forbidden.” [TMQ 5:42]. It does not mean Riba in the Shar’ee definition.

因此,高利贷自立法之初就是禁止的。没有任何迹象表明它是分阶段被禁止的。关于这一主题所提到的大量证据,都是针对某些特定事件而言的。

Thus, usury was haraam from the beginning of the legislation. There is nothing to indicate that it was forbidden in stages. The multitude of evidences mentioned regarding this subject, were for certain incidents.

这些经文中没有任何迹象表明存在渐进性（循序渐进）的意味。

There is nothing in these to indicate gradualism.

2. 他们认为，真主（至尊至大）是分阶段禁止饮酒的。

2- Their opinion that Allah ‘Azza wa jall forbade alcohol in stages:

他 􀀬 说:“他们问你(穆罕默德 􀁕)关于饮酒和赌博的事。你说:‘两者中都有大罪,也有对人有益之处,但它们的罪过大于其益处。’”[TMQ 2:219]他 􀀬 说:“信道的人们啊!你们醉酒的时候,不要礼拜,直到你们知道自己所说的话。”[TMQ 4:43]他 􀀬 说:“信道的人们啊!饮酒、赌博、崇拜偶像的石柱、求签的箭,都是恶魔所做的污秽之事。你们应当远离它们,以便你们成功。恶魔只想借饮酒和赌博在你们之间挑起仇恨和怨恨,并阻止你们记念真主、阻止你们礼拜。你们还不戒除吗?”[TMQ 5:90]综合这些经文来看,主张渐进禁止的学者认为,饮酒在最初是被允许的,第一节经文可以作为证据。随后,真主 􀀬 的话“信道的人们啊!你们醉酒的时候,不要礼拜”[TMQ 4:43]对这一允许加以限制。在这一限制之后,饮酒便被完全禁止。

He 􀀬 said; “They ask you (O Muhammad 􀁕) concerning alcohol and gambling. Say: ‘In them is a great sin, and some benefit for men, but the sin of them is greater than their benefit.’” [TMQ 2:219]. He 􀀬 said; “O you who believe! Approach not as-Salah (the prayer) when you are in a drunken state, until you know (the meaning) of what you utter.” [TMQ 4:43]. He 􀀬 said; “O you who believe! Intoxicants, gambling, al-ansab (animals slaughtered for idols), al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan’s handiwork. So avoid (strictly all) that (abomination), in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah and from as-Salah (the prayer). So, will you not then abstain?” [TMQ 5:90] From the total of these verses, those who believe in gradualism say that alcohol was permitted in the beginning, as evidenced by the first ayah. Then the permission was restricted by Allah’s 􀀬 saying; “O you who believe! Approach not as-Salah when you are in a drunken state.” [TMQ 4:43]. Then it was forbidden, after this restriction.

研习这些经文并从立法角度考察的人，不会在禁令中发现循序渐进的做法。在禁止之前，饮酒并没有相应的律例，也就是说它处于被允许的状态，即沙里尔对此保持沉默，尽管穆斯林在第三节经文降示之前仍在饮酒。圣门弟子欧麦尔·本·哈塔卜（愿安拉喜悦他）的事例进一步印证了这一点：他说："安拉啊！求你为我们明确阐明饮酒的问题，因为它夺去财富，也损害理智。"于是降示了这节经文："他们就酒和赌博问你（穆罕默德ﷺ），……"[《古兰经》2:219]。因此，欧麦尔（愿安拉喜悦他）作了祈祷，这节经文便被诵读给他听。

The one who studied these verses from a legislative viewpoint, will not find any gradualism in the prohibition. Before its prohibition, alcohol did not have a rule. In other words, it was left permitted, ie the Shar’a was silent about it, even though the Muslims were drinking it until the revelation of the third ayah. This is further supported by what happened with Sayyiduna ‘Umar b. al-Khattab (may Allah be pleased with him), who said; “O Allah! Give us a clear explanation about alcohol, for it takes the wealth and the mind.”, and so the following ayah was revealed; “They ask you (O Muhammad 􀁕) concerning alcohol and gambling.” [TMQ 2:219]. Thus, ‘Umar 􀁗 made Du’a and so this ayah was recited to him.

他说:"真主啊!请为我们明确阐明关于酒的规定。"于是降示了这节经文:"信道的人们啊!你们醉酒的时候,不要礼拜,直到你们知道自己所说的话。"[TMQ 4:43]。欧麦尔曾做杜阿,于是有人向他诵读了这节经文。他说:"真主啊!请为我们明确阐明关于酒的规定。"于是降示了这节经文:"信道的人们啊!饮酒、赌博、供奉偶像的石柱、求签的箭,都是恶魔的行为,是污秽之物,你们应当远离它们(彻底远离这些污秽)。"[TMQ 5:90]。因此,欧麦尔曾做杜阿,于是有人向他诵读了这节经文,直到……

He said; “O Allah! Give us a clear explanation about alcohol”, so the following ayah was revealed; “O you who believe! Approach not as-Salah when you are in a drunken state, until you know (the meaning) of what you utter.” [TMQ 4:43]. ‘Umar 􀁗 made Du’a and so this ayah was recited to him. He said; “O Allah! Give us a clear explanation about alcohol”, so the following ayah was revealed; “O you who believe! Intoxicants, gambling, al-ansab (animals slaughtered for idols), al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan’s handiwork. So avoid (strictly all) that (abomination).” [TMQ 5:90]. Hence, ‘Umar 􀁗 made Du’a and so this ayah was recited to him, until:

“那么，你们难道不戒止吗？”[《古兰经》5:91] 欧麦尔说：“我们已经戒止了！我们已经戒止了！”[由艾哈迈德、提尔米兹、奈萨仪和艾布·达乌德辑录] 圣门弟子欧麦尔持续向安拉祈求，希望降下关于饮酒的明确解释。在上述第一节经文降示之前，饮酒原本是被允许的。即便在第一节和第二节经文降示之后，他仍不断向安拉祈求，这表明饮酒在第三节经文降示禁令之前，依然是允许的（mubah）。

“So, will you not then abstain?” [TMQ 5:91]. ‘Umar said: “We have abstained! We have abstained!” [Reported by Ahmad, at-Tirmizi, an- Nasa’i and Abu Dawud] Sayyiduna ‘Umar continued to ask Allah 􀀬 to send down a clear explanation regarding alcohol, which was left permitted before the revelation of the first ayah mentioned above. He continued to ask Him 􀀬 despite the revelation of the first and second ayah, which indicates that it remained mubah (permitted) until the prohibition was revealed in the third ayah.

第二节经文的禁令针对的是礼拜，而非饮酒。这节经文与礼拜有关。若仔细考察这节经文的教法含义，就会发现它并未禁止穆斯林在礼拜时饮酒，而是禁止在醉酒状态下礼拜，以使穆斯林知道自己在说什么。此节经文降示之后，若穆斯林口中散发酒味而礼拜，或随身携带一皮囊酒，或饮用了一定量却不影响思维的酒，那么这些都没有问题。

The prohibition in the second ayah is focused on the Salah and not alcohol. The ayah is to do with Salah.The one who scrutinises the Fiqh of this ayah will see that it does not forbid the Muslims from drinking at prayer, rather it prohibited praying in a state of intoxication, so that the Muslims know what they are saying. After the revelation of this ayah, if the smell of alcohol emitted from the mouth of the Muslim and he prayed, or he carried with him a waterskin of alcohol, or drank a certain amount of alcohol that did not affect his thinking, then there was nothing wrong with that.

安拉􀀬谴责了酒，因为它会带来伤害。在第二节经文中，禁止在醉酒的状态下礼拜。在第三节经文中，酒被禁止。不能说这是渐进式的，因为在《筵席章》的经文降示之后，无论是在先知穆罕默德ﷺ时代、圣门弟子和再传弟子时代，还是在其后的人们中，都没有人允许饮酒。

Allah 􀀬 derided alcohol in the first ayah, because it brings harm. In the second ayah, prayer in the state of intoxication was prohibited. In the third ayah, alcohol was prohibited. This cannot be said to be gradualism, since no one permitted the drinking of alcohol after its prohibition ie after the revelation of the ayah of Surah al-Ma’idah, whether in the time of the Messenger 􀁕, Sahabah, and Tabi’in or those who came after them.

伊斯兰教这个民族的伟大学者和穆哲台希德们所撰写的教法书籍，并未讨论禁酒问题上的渐进原则。当时伊斯兰征服运动正如火如荼地进行，大片土地相继被开拓，人们成群结队地进入伊斯兰教。那些征服这些土地的穆斯林，并未去顾及刚刚皈依伊斯兰的新教徒们的初入门情况，也不曾对饮酒之事保持沉默。前往这些地区的穆斯林，并没有等待新皈依者也经历禁酒所经过的同样阶段，尽管他们或许确实需要渐进的过程；不过这一点并不影响结论。我们伟大的早期学者并不熟悉渐进原则的讨论。这种讨论乃是新近才出现的，是由严峻的现实和艰难的处境所引发的，源于某些所谓学者的观点，他们想把它变成一种思维方式；不仅适用于某些特定的律例，而是适用于整个宗教。先知ﷺ的圣训说得很对：“你们中若有人长寿，他将看到巨大的纷争，所以你们必须遵循我的逊奈和正统哈里发的逊奈，紧紧地坚守它们。你们要当心新生的事物，因为每一件新生的事物都是异端，每一种异端都在火狱之中。”（由艾布·达吾德和提尔米兹辑录）渐进原则的倡导者用来作为出路的问题是：以渐次颁布律例为借口，是否允许采用先前的裁决？

The books of Fiqh of the great scholars and mujtahideen of this Ummah did not discuss gradualism in the prohibition of alcohol. The Islamic conquests took place in full swing, and the lands were opened up. The people used to enter the deen in hordes. The Muslims who conquered these lands did not give attention to the newness of the converts who had just embraced Islam, and nor were they silent about the drinking of alcohol. The Muslims who went to the lands did not wait until the converts had also passed the same stages as passed by the prohibition of alcohol, even though they may have needed gradualism; though that is of no significance. Our great early scholars were not familiar with the discussion of gradualism. Rather it is a new discussion, brought about by the severe reality and the difficult circumstances, from the views of some so-called scholars who wished to make it a way of thinking; not only regarding some particular rules but for the whole deen. The Messenger’s 􀁕 hadith was right when it stated; “Verily he among you who lives [long] will see great controversy, so you must keep to my Sunnah and to the sunnah of the rightlyguided Khulafaa’ - cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is in Hell-fire.” [Reported by Abu Dawud and At- Tirmizi] The question that the advocates of gradualism use as a way out is; is it allowed to take the previous Hukm under the pretext that rules came gradually?

明确的答案是：不可以。这是因为禁止饮酒的规定是确定的。伊斯兰教法不允许我们回到先前的律例，因为那样我们就会去做了法律所命令我们不要做的事。这是萨拉夫（早期世代）和哈拉夫（后来者）的立场。今天的酒与此前的裁决相同，丝毫没有改变，饮酒者的罪也不会因此消除。

The definite answer is; no. This is because the rule that prohibits alcohol is definite. The Shar’a does not permit us to go back to the previous rule, since we would have done what the Shar’a has ordered us not to do. This was the position of the Salaf (the early generations) and the Khalaf (those who came after). Alcohol today has the same Hukm. It does not change at all and the sin is not removed from the one who drinks it.

3. 他们认为伊斯兰教法是逐步处理奴隶制度问题的，这种观点是不成立的。因为安拉·阿兹札·瓦·哲拉并没有禁止奴隶的存在，而是为奴隶制度开辟了一条出路（{安拉}）。如果奴隶制度重新出现，那么相关的律法就会重新适用，奴隶现象也将第二次出现。

3- Their view that the Shar’a dealt with the problem of slavery gradually. This opinion is not valid, because Allah ‘azza wa jalla did not forbid the presence of slaves, rather He 􀀬 created a way out from it. If they came back into existence, then the rules will return and slaves will exist for the second time.

4-他们认为《古兰经》是分段、逐步降示的；它并非一次性降下，这表明其中存在渐进性。

4- Their opinion that the Qur’an was revealed in parts and piecemeal; it was not revealed all at once, which indicates the presence of gradualism.

答案是，真主（Allah）'Azza wa jalla 会根据所发生的事件和情况降示律例，以此坚定人们的心。

The answer to this is that Allah ‘Azza wa jalla used to reveal the rules according to the incidents and events to strengthen the hearts on them.

最先降示的是信仰（Imaan）。先论述天堂与火狱，然后才降示合法与非法的律例。这并不构成只取所降示的一部分而舍弃另一部分。

The first thing that was revealed was the Imaan. The Paradise and Hellfire were discussed first, and then the halaal and haraam came. This does not constitute taking part of what was revealed and leaving another part.

穆斯林的责任以启示所及的范围为限。

The Muslims were responsible within the limits of what was revealed.

他们的责任并不止于此。当信仰（Imaan）已经降下、而具体律例尚未降下时，穆斯林对伊斯兰的整体负有责任，但这种责任是依照当时沙里亚经文所作的具体说明而定。因此，无论伊斯兰国是否存在，穆斯林在一切情况下都要对各项具体的沙里亚律例负责。

Their responsibility did not go beyond this. When the Imaan was revealed, but the rules were not, the Muslims were responsible for the whole of Islam, but according to the details explained by the Sharee’ah texts at the time. Thus, the Muslims are responsible for the individual Shar’ee rules in all circumstances, whether the Islamic State existed or not.

至于交由伊斯兰国执行的沙里亚律例,它们与国家相关。这是约束穆斯林的细节,仅此而已。因此,我们可以说,没有回头路。

As for the Shar’ee rules entrusted with the Islamic State, they relate to the State. This is the detail that binds the Muslims, and nothing else. And so, we can say there is no turning back.

现在，在考察了"渐进主义"的含义、它所包含的内容以及它的依据之后，我们转而阐释正确的伊斯兰教法观点，以及依循教法的思维方式。

Now, after having examined what the meaning of gradualism is, and what it includes and what its justifications are, we move to explaining the correct Shar’ee opinion, with the Shar’ee way of thinking.

我说的是正确的观点，而不是最接近正确的观点，因为渐进主义的理念并非出自伊斯兰教法（Shar'a），也不允许将其归于伊斯兰教法。这个问题的关键不在于渐进主义是否属于教法的规定，而更在于这是一种完全不被伊斯兰教法认可的思维方式。

I say the correct opinion, and not the opinion that is closest to being correct, because the idea of gradualism is not from the Shar’a, and it is not allowed to be attributed to the Shar’a. The issue does not relate to gradualism and whether it is a Shar’ee rule or not, as much as it relates to a way of thinking not at all approved of by the Shar’a.

这是因为伊斯兰具有一种与其他任何事物都截然不同的本质。伊斯兰制度的本质在于其完全建立在遵循启示（wahy）之上；而人造的制度则基于人类的创新与经验，无论这些经验多么强大，在为人类问题确立正确的解决方案方面，始终是有所欠缺的。

That is because Islam has a nature that is radically different from anything else. The nature of the Islamic system is that it is established on exclusively following the wahy (revelation); while the man-made system is based on human innovation and experiance which, however strong, will remain deficient in setting down the correct solutions for mans’ problems.

当穆斯林遵守沙里亚时,他必须以对真主的信仰(Imaan)作为其遵守的基础,否则他的遵守将不被接受。当他召唤他人归信伊斯兰时,他必须以对真主的信仰(Imaan)作为其宣教的基础,否则他的宣教将不被接受。

When the Muslim adheres to the Shar’a, he must make the basis of his adherence the Imaan in Allah 􀀬, otherwise his adherence will not be accepted.When he calls others to Islam, he must make the basis of his da’wah the Imaan in Allah 􀀬, otherwise his da’wah will not be accepted.

这件事首先关乎信仰（Imaan），其次关乎对正道的正确遵循。

The matter is primarily concerned with Imaan, and then to the correct adherence.

为了让穆斯林能够正确、健全地改变自己并改变各种制度，他必须关注精神基础，先将其确立，再加以培育。这样，无论伊斯兰教的要求是否符合现实、人的本性和欲望，他都会更容易遵守伊斯兰教。若不依靠精神基础，穆斯林即使没有因此陷入孰剧，也会犯罪。伊斯兰教拥有精神基础，即对真主的信仰（Imaan），这一事实本身并不表明某项教法律例是接近还是远离真理。

So that the Muslim can change himself, and change the systems in a correct and sound manner, he must concern himself with the spiritual basis, by first establishing it, and then nurturing it. It will then be easier for him to adhere to Islam, regardless of whether it agrees or does not agree with the reality, nature and the desires of the people. Not relying on the spiritual basis will cause the Muslim to fall into sin, even though it did not lead him to kufr. The fact that Islam has a spiritual basis, ie Imaan in Allah 􀀬, does not indicate if this hukm is near to or far from the truth.

更确切地说，如果我们把这一hukm放在其基础之下来考察，就能看出它与这一基础有多接近，或离得有多远。

Rather, if we look at this hukm in light of the basis, then we will see how close to or far away from this basis it is.

现在让我们问问那些主张渐进论的人：这一主张的精神根据在哪里？安拉的命令在哪里能够找到？

Now let us ask those who advocate the idea of gradualism; Where is the spiritual basis in this call? Where is Allah’s 􀀬 order to be found in it?

在麦加或麦地那，使者ﷺ何时曾经采用过它——即便他是需要它的？

When did the Messenger 􀁕 ever resort to it - even though he was in need of it - either in Makkah or Madinah?

难道先知ﷺ没有对Bani 'Aamir b. Sa'sa'ah说过吗?当时他ﷺ寻求他们的支持(Nusrah),他ﷺ说:"事情(权柄)属于安拉;他把它放在他所意欲的地方。"[《伊本·希沙姆传》]。即使他ﷺ迫切需要有人支持da'wah。当他们问能否在他之后掌权时,他ﷺ就是这样说的。他难道不能接受他们的请求,然后等他们表示信仰之后再改变请求吗?正是真正的da'wah和神圣的秩序使他ﷺ在言语上诚实,没有任何谄媚或妥协,从而使那些注定要生存的人在明证之后得以生存,那些注定要灭亡的人在明证之后得以灭亡,难道不是吗?

Didn’t the Messenger 􀁕 say to Bani ‘Aamir b. Sa’sa’ah, when he 􀁕 sought the Nusrah from them; “The matter (authority) is for Allah; He 􀀬 places it wherever he wishes.”? [Sirah of Ibn Hisham]. This was even though he desperately needed someone to support the da’wah. This is what he 􀁕 said when they asked if they could take the power after him. Couldn’t he have accepted their request, and then after they had professed belief changed their request? Isn’t it the true da’wah and divine order that has made him 􀁕 honest in what he says without any flattery or compromise, so that those who were to live might live after a clear evidence, and those who were to be destroyed might be destroyed after a clear evidence?

难道先知ﷺ没有对他的叔叔阿布·塔利卜说过吗？当时阿布·塔利卜请他放缓传教，不要给他施加难以承受的重担。先知ﷺ说："以真主起誓，叔叔啊！即使他们把太阳放在我的右手，把月亮放在我的左手，要我放弃这件事，我也不会放弃，直到真主使它获胜，或者我为此而死。"[《伊本·希沙姆传》]这段先知ﷺ的话表明，他对任何妥协都丝毫不肯接受，并为他的伊斯兰宣教树立了最好的榜样。他不妥协，不谄媚，不迎合，也不向当权者逢迎讨好。相反，他的宣教是明确而坚定的，因为这样才能产生真理的思想，借此击败并摧毁虚妄。

Didn’t the Messenger 􀁕 say to his uncle Abu Taalib, when the latter asked him to lighten the call, and not place an unbearable burden on him; “By Allah O uncle! If they had put the sun in my right hand and the moon on my left, so that I may leave this matter; I will not leave it until Allah made it prevail or I die in the attempt.”? [Sirah Ibn Hisham]. This text from the Messenger 􀁕 shows that he did not accept to compromise in the slightest, and he gave the best example for his da’wah. He did not compromise or flatter. He did not go along, acquiesce with, or court those in authority. Rather his da’wah was explicit and bold, because that generates the true thoughts with which the falsehood is defeated and destroyed.

难道真主没有命令穆斯林，从无法履行祂所规定的义务的地方迁徙出去吗？

Didn’t Allah 􀀬 order the Muslims to make Hijrah from the place where they are not able to undertake what He 􀀬 made obligatory on them?

难道祂没有禁止他们居住在那里吗？祂说："那些在自害其身时被天使取去灵魂的人，天使会问他们：'你们原来是什么情况？'他们回答：'我们在大地上是弱者，是被压迫者。'天使说：'安拉的大地不是很宽广吗？你们难道不能迁移到其中吗？'"[TMQ 4:97] 伊本·凯西尔转述了一项关于禁止居住在穆斯林无法建立其宗教的地方的共识（Ijmaa'）。

Didn’t He 􀀬 forbid them to reside there when He 􀀬 said; “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them) they (angels) say (to them): ‘In what condition were you?’ They reply: ‘We were weak and oppressed on earth.’ They (angels) say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’” [TMQ 4:97] Ibn Katheer has transmitted an Ijmaa’ (consensus) on the prohibition of residing in a place where the Muslim is not able to establish his deen.

难道使者 ﷺ 不是以“Laa ilaaha illallah Muhammadur rasoolullah”开始他的宣教，并以此向人们发出挑战吗？这句话也是他最后的话，没有任何改变。他在开始时难道是呼吁某种比这更少的东西，然后才逐步推进？还是这是他 ﷺ 最初和最后的呼吁？

Didn’t the Messenger 􀁕 start his da’wah with ‘Laa ilaaha illallah Muhammadur rasoolullah’, and challenge the people with it? It was also his last statement, without any change. Did he call to something less than that at the beginning, and then go on with it gradually? Or was it his 􀁕 first and last Call?

难道阿布·伯克尔不是对那些扣留天课的人进行了战斗，并且没有拖延应对，也没有迎合他们吗？他说了那句著名的话：“以真主发誓，即便他们扣留了一根过去献给真主的使者ﷺ的驼绳，我也要与他们作战。”尽管当时穆斯林目睹了大规模的叛教和叛乱运动，他依然做出了这样的回应。

Didn’t Abu Bakr fight against those who withheld the payment of Zakah, and not delay his response to them or please them? He made his well-known statement; “By Allah, if they withhold from me the rope of a camel, which they used to give to the Rasool of Allah, I would fight them.” This was his response even though the Muslims witnessed widespread movements of apostasy and rebellion at the time.

最早承担传播伊斯兰（da’wah）之责的穆斯林，是否也持有这种循序渐进的理念？当他们把伊斯兰施行于被征服的国家、这些地方从“kufr之地”（dar al-kufr）变为“伊斯兰之地”（dar al-Islam）时，是否也遵循了这一路径？早期的穆斯林并没有顾及那些刚刚归信伊斯兰之人的具体情况。他们没有任由他们继续饮酒，等待他们慢慢习惯戒酒，也没有任由他们继续从事高利贷或沉溺于女色。相反，他们让这些人彻底归信伊斯兰，远离高利贷、通奸、饮酒，以及真主（SWT）所禁止的一切事物。他们当时便施行了关于非穆斯林的沙里亚律例，无论是个人的、集体的、私人的，还是关乎基本生计保障的律例。

Did the first Muslims who carried the da’wah to Islam ever carry this idea of gradualism? Did they follow this path when they implemented Islam upon the conquered countries, whose land changed from dar al-kufr to dar al-Islam? The early Muslims did not give any attention to the circumstances of those people who were new to Islam. They did not leave them to drink alcohol, waiting for them to become used to not drinking alcohol, dealing with usury or being addicted to women. Rather they entered into Islam completely and abstained from usury, fornication, alcohol and everything Allah 􀀬 prohibited them from doing. They used to implement the Shar’ee rules regarding the non-Muslims, whether they were individual ones, collective ones, personal one or ones of sufficiency.

原始的伊斯兰教法典籍是否论及这一问题？我们早期值得信赖的法学家与穆智台希德们是否提到过渐进性（tadarruj）？虽然众所周知，我们的法学家曾详细讨论过伊斯兰教法的总体原则（kulliyat）与具体分支（juz’iyat）。

Did the original books of Islamic Fiqh deal with this subject? Did our early trustworthy jurists and Mujtahideen make any mention of gradualism, though it is known that our jurists discussed in detail the kulliyat (total) and juz’iyat (branches) of the Sharee’ah?

伊斯兰教法整体上表明，传播伊斯兰（da'wah）的义务应当以诚实和坚守正道来体现。“一切赞颂都归于真主，祂降下了经典给祂的仆人（穆罕默德ﷺ），其中没有任何偏差。”［古兰经18:1］真主告诉我们，不信道者希望我们妥协，与他们相顺从。他们希望我们放弃真理，只接受一半或四分之一的方案。他们会先试图让我们行不信之事，正如祂所说：“有很多经典的信徒（犹太教徒和基督教徒）出于自己内心的嫉妒，在你们信道之后，希望使你们重新变为不信道者……”［古兰经2:109］，最后则会试图让我们接受他们的规则，正如祂所说：“他们希望你们妥协，他们也就妥协。”［古兰经68:9］“所以（穆罕默德ﷺ啊），你不要顺从否认（启示）的人。”［古兰经68:8］我们的主警告我们不要倾向于不义的人：“你们不要倾向于那些不义的人，否则火狱将触及你们，你们除真主外没有任何保护者，你们也将得不到援助。”［古兰经11:113］真正的伊斯兰传播引向真正的信仰，使穆斯林的遵行完整，即便他是刚接触伊斯兰、刚开始遵守伊斯兰的人。作为传播者，我们的义务只是把信仰植入心中，并为此倾尽全力，直到它结出果实，使人以最好的遵行和敬畏之心对待伊斯兰。伊斯兰国建立时，不会由那些缺乏伊斯兰观念或充满西方观念的人来建立。它也不会由那些没有受到伊斯兰传播影响的人来建立；那些人应当已被影响，并接受了它。毋宁说，正如我们此前所述，国家必须建立在源于普遍觉悟的公众舆论之上，这种舆论接受伊斯兰的理念，并接受由伊斯兰来统治。

The Sharee’ah in its totality indicates that the obligation of the da’wah be exemplified by honesty and keeping on the straight path; “All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad 􀁕) the Book, and has not placed therein any crookedness.” [TMQ 18:1]. Allah 􀀬 informed us that the Kuffar wish that we compromise and be compliant with them. They want us to relinquish the truth, and accept a quarter or a half of the solution. They want to start by trying to make us do kufr, as in His 􀀬 saying; “Many of the people of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves…” [TMQ 2:109], and will end with trying to make us take the rules, as in His 􀀬 saying; “They wish for you to compromise with them, so they (too) would compromise.” [TMQ 68:9] “So (O Muhammad 􀁕) obey not the deniers (of the verses).” [TMQ 68:8]. Our Lord has warned us against inclining toward the unjust people; “And incline not toward those who do wrong, lest the Fire should touch you, and have no protectors other than Allah, nor you would then be helped.” [TMQ 11:113] The true da’wah to the true Imaan makes the Muslim’s adherence complete, even if he was new to Islam and to its adherence. Our obligation, as da’wah carriers, is nothing but to implant the Imaan in our hearts and devote ourselves to this, until it bears fruit, with the best adherence and Taqwa. The Islamic State, when it is established, will not be established at the hands of people who are devoid (of any Islamic concepts) or full of western concepts. It will not be established by people in whom the da’wah did not work, it will have influenced them and made them accept it. Rather, as we have stated previously, the State must be established upon a public opinion that emanates from a general awareness, which accepts the idea of Islam and of being ruled by it.

没有必要以"逐步渐进"的观念为借口，来拉近人心与伊斯兰之间的距离；也没有必要迁就人的软弱，或顺应现实，因为真主 􀀬 已命令我们，要以伊斯兰来改变人心、改变思想，也改变现实。

There is no need to resort to the idea of gradualism, under the pretext of drawing the hearts and minds closer to Islam; nor is there a need to yield to the weakness of human beings or to go along with the reality, because Allah 􀀬 has ordered us to change the hearts and minds and the reality by Islam.

如果我们回归《古兰经》并考察其中的经文，就会发现其中的命令是决定性的，而渐进主义源自外来的西方思想，是所谓的学者们以谎言和虚妄掺入其中的。

If we return to the Qur’an and examine its ayaat, we will find that the command in it is decisive, and that gradualism is from the foreign western thoughts, having been interpolated by so-called scholars through lies and falsehood.

每当一节经文降下，先知 ﷺ 和与他同在的穆斯林都急于立即施行，毫不拖延。凡降下的任何律例，施行即成为义务，仅仅因为它已经降下。在安拉 (SWT) 的话：“今天，我已为你们完善了你们的宗教，完成了我对你们的恩惠，并选定伊斯兰作为你们的宗教。”[TMQ 5:3] 降下之后，穆斯林便有义务施行伊斯兰的全部内容，无论是信仰、功修、道德、交易，还是关于统治、经济、社会制度或对外政策的规定，无论处于和平时期还是战争时期。

Whenever an ayah was revealed, the Messenger 􀁕 and the Muslims with him, rushed to implement it without the slightest delay. The implementation of any hukm that was revealed became obligatory, simply because it had been revealed. After the revelation of His 􀀬 saying; “This day, I have perfected your deen for you, completed My favour upon you, and have chosen for you Islam as your deen.” [TMQ 5:3], the Muslims became obliged to apply the whole of Islam, whether it is in beliefs, ‘ibadaat, akhlaq, mu’amalaat, and whether the rules relate to ruling, economy, social system or foreign policy, in times of peace and war.

- 他（SWT）的话：“使者（穆罕默德ﷺ）赐给你们的，你们就当接受；他禁止你们的，你们就当戒除。”[TMQ 59:7]，即接受并遵行使者ﷺ所带来的一切，远离并戒除他所禁止的一切。这是因为该节经文中的“maa”（所赐的/所禁止的）是泛指形式，因此包括遵行一切义务、远离一切禁令的责任。经文中所提及的“接受”与“戒除”的命令是一种义务，这由经文末尾的“盖然”（证据）所证明：经文末尾命令敬畏（Taqwa），并警告不遵行此节者将受严厉的惩罚。

- His 􀀬 saying; “And whatsoever the Messenger (Muhammad 􀁕) gives you, take it, and whatsoever he forbids you, abstain from it.” [TMQ 59:7], ie take and act upon whatever is brought by the Messenger 􀁕, and refrain and keep away from everything he has forbidden you. This is because the ‘maa’ in the ayah has come in the ‘aamm (general) form. Thus it includes the obligation to act upon all the obligations, and refrain and keep away from all the prohibitions. The order to take or leave that is mentioned in the ayah is an obligation and this is due to the Qareena (indication) at the end of the ayah, which ordered Taqwa and warned of a severe punishment for the one who does not act upon this ayah.

他的话:"你要在他们之间依真主所降示的(经典)来判决,不要顺从他们的私欲,且要提防他们,恐怕他们诱惑你偏离真主为你所降示的一部分(经典)。"[TMQ 5:49]。这节经文还向使者ﷺ以及此后的穆斯林发出了明确的命令,要求他们依照真主所启示的全部法则进行统治,无论其内容是命令还是禁止。它也禁止使者ﷺ以及此后的穆斯林顺从世人的私欲,迎合他们的意愿。

-His 􀀬 saying; “And judge (O Muhammad 􀁕) between them by that which Allah has revealed and follow not their vain desires, and beware of them lest they turn you far away from some of that which Allah has sent down to you.” [TMQ 5:49]. This ayah also gives a decisive order to the Messenger 􀁕 and the Muslims after him to rule by all the rules revealed by Allah 􀀬, whether it is a command or a prohibition. It also forbids the Messenger and the Muslims after him from following the whims of the people, and submitting to their wishes.

同样,它警告使者ﷺ和穆斯林要保持警惕,以防有人试图使他们偏离遵行真主所降示的部分经文。

Likewise it warns the Messenger 􀁕 and the Muslims to be aware in case people try to turn them away from applying some of what Allah 􀀬 has revealed.

- 安拉 􀀬 说:“凡不依照安拉所降示之(maa)进行裁决的人,他们就是卡菲尔(不信者)。”[TMQ 5:44] - 又说:“凡不依照安拉所降示之事进行裁决的人,他们就是Zaalimun(不义者、压迫者)。”[TMQ 5:45] - 又说:“凡不依照安拉所降示之事进行裁决的人,他们就是Faasiqun(悖逆者)。”[TMQ 5:47] 在这些经文中,安拉 􀀬 将不依照安拉所降示之法裁决的人,描述为不信者、不义者和悖逆者。这是因为此处的“maa”采用了“‘aamm”(普遍)的形式,因此它涵盖了安拉 􀀬 所降示的一切沙里亚律例,无论是命令还是禁令。

- Allah 􀀬 said; “And whosoever does not judge by whatever (maa) Allah has revealed, such are the Kaafirun (disbelievers).” [TMQ 5:44] - And He 􀀬 said; “And whosoever does not judge by what Allah has revealed, such are the zaalimun (unjust, oppressors).” [TMQ 5:45] - And He 􀀬 said; “And whosoever does not judge by what Allah has revealed, such are the Faasiqun (transgressors).” [TMQ 5:47] In these ayaat, Allah 􀀬 described those who do not rule by what Allah 􀀬 revealed as being disbelievers, oppressors and transgressors. This is because the ‘maa’ mentioned here came in the ‘aamm (general) form, so it includes all the Shar’ee rules revealed by Allah 􀀬, whether they are commands or prohibitions.

综上所述，已经提及的内容清楚无疑地表明：穆斯林无论是作为个人、团体还是国家，都有义务毫不拖延、不推诿、不循序渐进地全面执行伊斯兰的律法。个人、团体或国家都没有任何理由不去执行这些律法。

From everything has been mentioned, it certainly becomes clear with no ambiguity, that it is obligatory on the Muslims, whether as individuals, groups or the State, to apply the rules of Islam completely without any delay, procrastination or gradualism. There is no excuse for the individual, group or State for not implementing the rules.

逐步实施完全违背伊斯兰教的教律。

Gradual implementation completely contradicts the rules of Islam.

谁只遵循部分规则而放弃其余部分，无论他是个人、群体还是国家，在安拉看来都是有罪的。

The one who applies some of the rules and leaves some, is considered sinful in the sight of Allah 􀀬, whether it is a individual, group or State.

waajib(必行之事)依然是waajib,必须遵行;haraam(禁戒之事)依然是haraam,必须远离。当塞给夫部族的使团请求先知穆罕默德ﷺ让他们保留对拉特神像的崇拜三年而不予毁坏,或者请求免除他们的礼拜作为他们皈依伊斯兰的条件时,先知ﷺ没有接受,并且断然拒绝。他ﷺ坚持立即摧毁偶像,也坚持他们立即礼拜。

The waajib (obligated) remains a waajib and it is obligatory to act upon it, and the haraam remains haraam and it is obligatory to stay away from it. When the delegation of Thaqeef asked the Messenger 􀁕 to leave al- Lat for three years without breaking it, or to exempt them from praying on condition that they embrace Islam, he 􀁕 did not accept it from them and he rejected it completely. He 􀁕 insisted on destroying the idols without any delay, and insisted that they pray without any delay.

安拉􀀬已将不全面施行伊斯兰法律、或仅施行其中一部分的统治者描述为卡菲尔（不信者）。这是指他不相信伊斯兰的适用性，或不相信他所抛弃的那些法律的适用性。若他并未施行伊斯兰的全部法律，或虽施行其中一部分但仍相信伊斯兰是可以适用的，则他被描述为不义者和越界者。

Allah 􀀬 has described the ruler who does not apply all the rules of Islam, or the one who applies some of them only, as a kaafir. This is if he does not believe in the suitability of Islam or does not believe in the suitability of the rules he has abandoned. He is described as an oppressor and transgressor, if he does not implement all the rules of Islam or he implements some of them whilst believing that Islam is suitable for implementation.

“The Messenger ﷺ has made it obligatory to fight the ruler and unsheathe the sword to his face if he displayed any kufr buwah (explicit disbelief) for which we have a burhaan (clear proof) from Allah (SWT). In other words, if he ruled by the rules of kufr, and there is no doubt that they are kufr rules; and this is regardless of whether they are few or many. This is owing to the hadith of ‘Ubadah b. Saamit:” Translation: 先知ﷺ规定：若统治者显露出任何明显的kufr buwah（明显的不信），而我们对此有来自真主的burhaan（明证），则有义务与统治者作战，并当面拔剑。换言之，若他依照kufr的律例进行统治，而这些律例确为kufr律例，无可置疑，则无论这些律例是少是多，均适用此规定。这是依据‘Ubadah b. Saamit的圣训：

The Messenger 􀁕 has made it obligatory to fight the ruler and unsheathe the sword to his face if he displayed any kufr buwah (explicit disbelief) for which we have a burhaan (clear proof) from Allah 􀀬. In other words, if he ruled by the rules of kufr, and there is no doubt that they are kufr rules; and this is regardless of whether they are few or many. This is owing to the hadith of ‘Ubadah b. Saamit:

“我们不与掌权者争执，除非你们看到明显的kufr（不信），并且你们从真主那里拥有确凿的burhaan（明证）。”[穆斯林辑录] 因此，在实施伊斯兰律例方面，不存在姑息或渐进的做法，因为一项wajib（必行之事）与另一项wajib之间没有区别，一项haraam（禁戒之事）与另一项haraam之间也没有区别，一条hukm（律例）与另一条hukm之间同样没有区别。真主的律例都是一样的。

“that we would not dispute with the people in authority, unless you witness fragrant kufr for which you have a burhaan (conclusive proof) from Allah.” [Reported by Muslim] Therefore there is no complacence or gradualism in the implementation of the rules of Islam, since there is no difference between one waajib and another waajib, or between one haraam and another haraam, or between one hukm and another hukm. The rules of Allah 􀀬 are all the same.

它们应当立即实施和执行，不得有任何拖延、推迟或渐进。否则，安拉的话将应验在我们身上："难道你们信仰经典的一部分，而否认其余的吗？凡你们中这样做的人，除了在今世受辱之外，在复活日，他们必将被送进最严厉的刑罚。"[TMQ 2:85] 穆斯林无论是统治者还是普通个人，都没有理由不实施一条沙里尔（伊斯兰教法）规定，除非沙里尔经文中提到了沙里尔的许可（rukhsah，变通）。无力履行被视为一种沙里尔许可，但前提是确有真实而明显的无能为力（或极可能如此），即真正的被迫情形，例如被胁迫去做哈拉姆之事的人，又如使者ﷺ将麦地那一年果实产出的三分之一提供给盖塔方部落的例子，或哈里发同意与叛乱者进行仲裁的例子，或者在受迫、惧怕死亡的人面前，腐肉变为可食的情形。

They should be applied and executed without any delay, postponement or gradualism. Otherwise the saying of Allah 􀀬 will apply to us; “Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment.” [TMQ 2:85] There is no excuse for the Muslim not to apply a Shar’ee rule, whether he is a ruler or a normal individual, unless there is a Shar’ee rukhsah (dispensation) mentioned in the Shar’ee texts. Inability is considered a Shar’ee dispensation, in the case of true and tangible weakness (or what is most probably that) ie in the case of true compulsion, such as the case of the one coerced into doing a haraam or the example when the Messenger 􀁕 offered a third of the fruit produce of Madinah to the tribe of Ghatfaan, or the example of the Khaleefah who accepts to resort to arbitration with rebels, or when carrion becomes permissible for the one who is under duress and fears death.

从这种渐进式的做法中可以看出，其倡导者提出这种想法，是受到现实压力的驱使。

From what we see in this gradual approach, we find that such an idea has arisen amongst its advocates because of the pressure of the reality.

为了摆脱这种压力，他们去寻找这一做法的证据，以便为依此进行的da'wah提供理由和许可。原因在于，这一想法先已存在，然后他们才找出一条圣法依据，并以符合该想法的方式加以解释。这就是偏离的开端。我们对那些坚持渐进主义观点的穆斯林的建议是：他们必须抛弃内心的软弱。他们与沙里尔（Shar'a）的联系，应当像一个信赖主的人那样：坚信真主（SWT）是管理事务、改变境况、并将胜利赐予应得之人的那一位。他们必须如此，才能以这份信仰面对现实的严酷与境况的艰难。这样，他们便会因信仰而超越（现实）之上，并以之作为da'wah的出发点与最终目标。所有这些，在正确的约束与恰当的遵循（沙里尔律法）方面，都会体现在我们所邀请的人身上。这一切的实现，无需借助渐进主义。

To free themselves from such pressure, they went to hunt for evidences for this approach, so as to provide a justification and permission to do da’wah according to it. This is because the idea existed first, and then they produced a Shar’ee evidence, which they interpreted in such a way as to serve the idea. This is the beginning of deviation. Our advice to those Muslims who are established on the idea of gradualism is that they must discard the weakness they have within them. Their linkage to the Shar’a should be that of the one who trusts his Lord, has a strong Imaan that He 􀀬 is the one who manages the affairs, and changes the circumstances, and that He 􀀬 grants the victory to those who deserve it. They must be like this, so that with this Imaan they can face the severity of the reality and the harshness of the circumstances. So he feels elevated with his Imaan above (the reality) and makes it the departure point of the da’wah and the final point. All this will be reflected, in terms of the correct restriction and right adherence (to the Shar’ee rules), on those whom we invite. This will happen without the need for gradualism.

主张循序渐进的呼吁是一种背离伊斯兰教的呼吁，这是哈拉姆（非法）的。

The call to gradualism is a call to other than Islam, and this is haraam.

这使得非穆斯林，或是基于这一理由而被邀请的有缺失的穆斯林，在接受所呈现的内容时犹豫不决。这种犹豫的责任，在于主张循序渐进的人。

This makes the non-Muslim, or the deficient Muslim who is invited on this basis, hesitant in accepting what is presented to him. The responsibility of this hesitancy lays on the one who calls for gradualism.

这是因为伊斯兰从未被完整地呈现给他，而且他所接触到的呈现方式，与以对真主——万事的创造者与管理者——的信仰为根基的精神基础相去甚远。而沙里尔的裁决正是以这一信仰为依据而被采纳或拒绝的。因此，真主的证据（hujjah）针对的是那些主张渐进的穆斯林，而不是他们所邀请的人。

This is because Islam has not been presented to him, and because his presentation is far away from the spiritual basis that is based on the Imaan in Allah 􀀬, the Creator and Manager of all affairs, and on whose basis the Shar’ee rule is adopted or rejected. This makes the hujjah (proof) of Allah 􀀬 against those Muslims who call for gradualism; not against the ones whom they invited.

主张循序渐进的主张，其实包含了对立法的干预和支配：它允许人们以自己"力量不足，无法立即全面施行"为借口，只进行部分的实施。我们受命不得在真主和祂的使者之前有所先行，也不得背离他们。解决人类问题的，是他们的主，全知、全晓、洞察一切，祂知道自己所创造的一切。穆斯林在主张循序渐进时，怎能允许自己干预这一立法过程呢？正确的立场是：伊斯兰呼吁者（达伍阿）的职责仅限于执行并传达这一解决方案，而不是去制定它。

The call for gradualism includes interference and domination over the legislation, when it allows people to make partial implementation, under the pretext that they are not strong enough to make complete and immediate application. We are ordered not to put anything in front of Allah and His Messenger, or deviate away from them. The one who solves the problems of man is His Lord, the All-Knowing, the All- Informed, Who knows what He has created. How can the Muslim allow himself, when he calls for gradualism, to interfere in this process of legislation? The correct position is that the task of the da’ee (carrier of the da’wah) is restricted to executing and conveying the solution; not legislating it.

渐进主义的主张给了传教者一种有缺陷的思维方式，他正是基于这种思维方式去邀请民众。当被他引导走向渐进主义的人受其影响时，这种思维方式也会败坏他的思想，而这就必须加以改变，正如错误的观念必须加以改变一样。这一点的前提是我们知道，思维方式处于转变过程的开端，因为它比观念的改变更为重要。除非我们改变乌玛的思维方式，即便只是总体上的改变，否则我们无法保证乌玛能够获得可靠的转变。

The call to gradualisnm provides the da’ee with a corrupt way of thinking, on whose basis he invites the people. When the person that he calls to gradualism is affected by it, it will corrupt his way of thinking, which must be changed just as the erroneous thoughts have to be changed. This is if we know that the way of thinking comes at the beginning of the transformation process, since it is more important than the changing of thoughts. We cannot ensure a credible change of the Ummah until we change her way of thinking, even in a general manner.

这种错误的思考与号召他人的方法，将会取代正确的方法。

This corrupt method by which he thinks and calls people will take the place of the correct method.