宗教已经圆满，恩典已经完备。

The deen has been perfected and the favour has been completed.

他说:“你主的话已经完成,真实而公正。没有人能改变他的话语。他是全聪的,全知的。”[TMQ 6:115]

He 􀀬 said; “And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower.” [TMQ 6:115].

诚然，真主 􀀬 赐予仆人的恩典之一，便是完善了他们的宗教，并圆满了对他们的恩惠。真主 􀀬 守护了《古兰经》，使其免于篡改与变更。祂 􀀬 说："的确，是我降示了这《宣示》（即《古兰经》），我也必定守护它（使它不受损坏）。"[TMQ 15:9]。祂 􀀬 保全了它，使它成为人类直至审判日的证据。

Indeed, it is a favour of Allah 􀀬 on His servants that He has perfected their deen and completed His favour upon them. He 􀀬 has guarded the Qur’an and protected it from change and alteration. He 􀀬 said; “Verily without a doubt it is We Who sent down the Dhikr (ie the Qur’an) and surely, We will guard it (from corruption).” [TMQ 15:9]. He 􀀬 preserved it so that it is a proof for mankind until the Day of Judgement.

既然使者ﷺ是那只良好的耳朵,接收了从天上到地上的最后一次启示,那么穆斯林就有义务以最好的方式承担先知的使命;坚守《古兰经》,用牙齿紧紧咬住逊奈,正如他们所被命令的那样。

Since the Messenger 􀁕 was the good ear that received the last revelation from the heavens to the earth, then the Muslims are obliged to take charge of the prophethood in the best manner; holding onto the Qur’an and biting onto the Sunnah with their teeth, as they have been ordered.

然后他们将遵循使者ﷺ及其圣门弟子所遵循的道路。

Then they will be on what the Messenger 􀁕 and his Sahabah were on.

大量的证据都证明了这一点。

Numerous evidences have come proving this point.

由于穆斯林在传达召唤（da'wah）的过程中与其他民族接触，并向他们提供纯正的宗教——即符合理性与原初天性（fitrah）的宗教，这些民族便也会作出回应，哪怕只是出于自卫，而把他们自己的宗教呈献给穆斯林。

Since the Muslims, through the conveying of the da’wah, came into contact with the other nations to whom they offered the pure deen, the deen of ration and fitrah (nature), the other nations used to offer in response, even if only in defence, their religion to the Muslims.

有些穆斯林有时在不知不觉中受到某些思想的影响，这对他们的理解和伊斯兰宣教（da'wah）产生了负面作用。然而过了一段时间，乌莱玛（Ulama'）开始提醒穆斯林；这些乌莱玛，是真主 (SWT) 使之如同灯塔和路标的人，借助他们，真理得以被辨认。因此，他们从宗教中清除了那些混入其中、原本并非宗教一部分的东西。他们杜绝了捏造，揭穿了欺骗，于是宗教重新焕发光彩。穆斯林就这样在善与恶之间摇摆，直到今天这个时代的邪恶。那么，我们该如何使自己从中解救出来呢？

Sometimes some Muslims used to be affected by their ideas without realising. This used to have a negative effect on their understanding and on the da’wah. However, after a while the Ulama’ began to alert the Muslims; those Ulama’, whom Allah 􀀬 has made as minarets and milestones, by which the truth is recognised. Hence they removed from the deen that which had become mixed with it, and was not originally part of it. They prevented fabrication and invalidated deception, so the deen returned shining. So the Muslims were moving between good and bad, until the evil of our times today. So how do we rescue ourselves from this?

当今的局势要求我们回归事情开端的善果之源头，以便使伊斯兰重新回到它最初的轨道。

Our situation today demands that we return to the causes at the goodness of the beginning of the matter, so that we can return Islam to its first course.

为了净化伊斯兰教，使其远离一切可疑之事，拒斥每一种捏造，驳斥任何欺骗，我们首先必须摆脱我们从西方继承来的这种腐朽心态。这种心态使我们以利益、私欲和情欲的标准来衡量伊斯兰宣教的事务：凡是符合我们私欲的，我们就接受；凡是与之相悖的，我们就抛弃。

So that we can purify Islam from every doubtful thing, reject every fabrication and invalidate any deception, we must first free ourselves from this corrupt mentality that we have inherited from The West. That mentality, which makes us measure the affairs of the da’wah with the criteria of benefit, whims and desires; where whatever agrees with our whims and desires, we take, and whatever conflicts with them, we leave.

然后我们按照自己的观点去解释经文圣训，之后再引用经文来证明我们所采取的观点是正确的。正确的伊斯兰心态建立在这样一个事实之上：立法权唯独属于安拉（SWT）。在理解安拉（SWT）的律例时，不允许掺入我们的口味或个人偏好。

Then we interpret the Shar’ee texts in a manner that agrees with our views. After that we quote texts to show the correctness of the view we have taken. The correct Islamic mentality is based on the fact that the command is only for Allah 􀀬. It is not allowed when trying to understand the rule of Allah 􀀬, to involve our tastes or inclinations in that process.

不应该让我们的私欲来主导它。正如我们不应该畏惧敌人、民众的疏离、统治者对伊斯兰教义的排斥，以及周围的环境与处境一样。这也好比以没有益处作为借口，让传播伊斯兰的人降低要求，使穆斯林的事情变得容易。安拉是全知、全察的，祂知道人类的本性和他们的需要，知道他们的能力，知道他们所处的现实，知道谁是敌人以及应当如何应对，还知道远超于此的一切。(SWT)

Nor should we allow our desires to dominate it. Just as we should not be fearful of our enemies, the people’s alienation, the rulers’ rejection of the deen, and the circumstances and surrounding conditions. It is also like using the absence of benefit as a justification for the da’wah carriers to lighten the conveyance and ease matters for the Muslims. Allah 􀀬 is the All-Knowing, All-Informed. He knows the nature of mankind and what they need, and what they are able to do, the reality in which they live, who the enemies are and how they should be dealt with, and more than all that.

正确的伊斯兰教法推理方法（ijtihaad），如我们此前所解释的，是先理解所要处理的现实情况，然后依据沙里尔（Shar'ee）经文的指示来解决问题。

The only correct method of Ijtihaad, as we have explained previously, is based on first understanding the reality that one wants to treat, and then solving the problem with the Shar’ee texts according to their indications.

这由此便能认识真主的律法，且完全基于这一事实。

This leads to gaining knowledge of Allah’s 􀀬 rule, purely on this reality.

换句话说,当我们依照这种方法行事时,就等于说这是针对我们所生活的现实的哈昆(教法裁决),包括其周围的环境与情况、艰难与困苦,以及我们希望在其中实现的利益。关于此事,安拉 􀀬 说:“信道的人们啊!你们不要在安拉和使者之前抢先(发表意见),你们应当敬畏安拉。安拉确是全听的,全知的。”[TMQ 49:1] 他 􀀬 说:“当安拉和使者决定了一件事时,信道的男人和女人,对于自己的事就不该再有自主的选择。谁违抗安拉和使者,谁确已陷入明显的迷误。”[TMQ 33:36] 这两种心态之间的差异,导致了人们在理解教法规定上的巨大分歧,而穆斯林原本希望借这些规定来解决他们的处境问题。

In other words, when we proceed according to this method it is like saying this is the hukm for the reality in which we live, includings its surrounding conditions and circumstances, difficulty and hardship, and the interest that we aimed to achieve in it. Regarding this matter, Allah 􀀬 says; “O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All -Knowing.” [TMQ 49:1] He 􀀬 says; “It is not (fitting) for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error.” [TMQ 33:36] The difference between those two mentalities is what led to this wide difference in understanding the rules, by which the Muslims wished their situations to be solved.

然而，受西方思想影响的心态，导致一些明确的经文被搁置，为了另一些毫无证据的观点而将其弃置，其借口是情境、周边条件、利益以及避免伤害。例如，关于高利贷的规定是明确的禁令，其表述清楚，不容解释，也没有任何ta'leel（理由阐述）。现实、情境、周边条件，以及获取利益和避免伤害的观念，已经影响了他们的思维，使他们得出了关于进行利息交易是否允许的不同裁决。

However, the mentality that has been influenced by the western thought, has been responsible for the suspension of some definite texts, and their abandonment for the sake of others for which there is no evidence, under the pretext of the circumstances, surrounding conditions, benefit and preventing the harm. The rule regarding usury for example, is a definite prohibition with an explicit expression that is not open to interpretation and devoid of any ta’leel (reasoning). The reality, circumstances, surrounding conditions, and the ideas of acquiring benefits, and repelling harms, have come to affect their thinking and made them come out with different rules regarding the permissibility of dealing with interest.

一些团体正是基于这种思想而建立的,他们提出了一些在沙里尔中没有依据的规定,甚至是严重地与沙里尔相违背。因此他们宣称民主制度出自伊斯兰,而事实恰恰相反,正如我们此前所阐明的那样。他们还宣称,参与贾希利政权在沙里尔中是被允许的,并且这是致力于建立安拉律法的伊斯兰运动唯一可行的道路。然而,这完全违背了《古兰经》的经文以及真主使者ﷺ的圣训。

Some groups have been established on this mentality, and they have come out with rules that have no support in the Shar’a. Rather they contradict the Shar’a in a severe way. That is why they claimed that Democracy was from Islam, while it is the opposite of that as we have explained previously. They also claimed that participating in Jaahili regimes is permitted according to the Shar’a, and it is the only path available to the Islamic movement working to establish the Rule of Allah 􀀬. Even though this completely contradicts the verses of the Qur’an and the Sunnah of His Messenger 􀁕.

当我们阐明在实施伊斯兰或倡导伊斯兰时采取渐进主义这一错误观点时，实际上也同时阐明了与之相关的各种错误思想的谬误，例如参与实行kufr（kufr，即"不信"）的统治体系。

When we explained the corrupt idea of gradualism in applying Islam, or calling for it, we actually explained at the same time the corruption of the thoughts that relate to it, such as participation in a kufr ruling system.

然而,我们不得不在此稍作停顿,驳斥与此问题相关的疑虑,以使主张此类观点者再无借口。

However, we are forced to pause here a little to refute the doubts related to this issue, so that no excuse remains for the one who advocates such ideas.

我们也知道,只要这些团体理解伊斯兰教法(Shar'a)的思维方式未得到纠正,那么劝告就毫无用处。

We also know, that as long as the mentality of these groups in understanding the Shar’a is not rectified, then advice will be of no use.

这是因为，即使我们能够让他们相信权力分享的败坏，如果他们仍然保持这种心态，我们将会看到他们以同样的心态去寻找另一种替代方案。因此，我们必须对这种伊斯兰教法所不认可的心态保持高度警惕。

This is because if we were able to convince them of the corruption of power sharing, and they still had this mentality, we will see them searching for an alternative to it using this mentality. Therefore, we must be very careful with this type of mentality that the Shar’a does not approve of.

这种心态正是这些错误思想滋生的土壤。

This kind of mentality is the soil in which these misguided thoughts grow.

The user's message is a question, but my role is only to translate the user's text into Simplified Chinese, so I should not answer it. Instead, I translate it: 今天，权力分享意味着什么？其倡导者提出了哪些理由？

Today, what does power sharing mean, and what are the justifications presented by its advocates?

"分享"指的是穆斯林参与那些并非以伊斯兰为基础的统治，依照伊斯兰教法以外的规则进行治理。这种做法表现为参与民主游戏，进入议会，以便将自己及其主张带入权力之中，并随着时间推移独占权力。按照他们的观点，这将通过渐进或分阶段的方式实现，而他们认为伊斯兰教是认可这种方式的。

Sharing means that the Muslims participate in ruling that is not on the basis of Islam, and rule with other than the rules of Islam. That is done by playing the game of Democracy and entering parliament for the sake of carrying them and their opinion into power, and with time assume the power exclusively. This will be through gradualism or stages, which according to their view, Islam approves of.

在他们看来，允许权力分享的理由既有理性层面的，也有依据伊斯兰教法（Shar'a）的。至于理性层面的理由，内容如下：

The justifications that permit power-sharing in their view, are rational and by Shar’a. As for the rational justifications they are as follows:

* 历史上伊斯兰掌握权力的图景,如今看来似乎不可能重现。原因在于,伊斯兰世界的各个地区都处于强大中央政权的控制之下,而这些政权又得到各种国际势力的支持,这些势力拥有巨大的物质和非物质力量(威望、影响力等)。它们监视着那些为伊斯兰事业努力的人的活动,并试图遏制他们、阻止其取得成功。因此,在他们看来,以过去作类比是不成立的。

* The historical picture of Islam assuming power does not seem to be possible today. This is because all the regions of the Islamic world are under the control of powerful central authorities, supported by various international powers that possess awesome material and non-material forces (respect, influence etc). They are monitoring the movements of those who are working for Islam, and attempting to contain them and prevent their success. That is why, in their view, making analogy to the past is non-existent.

伊斯兰的宣教工作过去是由全体穆斯林共同组织的,它曾是穆斯林的共同体;而当今的伊斯兰团体(jama'ah)只包括穆斯林中的一部分人。这使当今的伊斯兰团体处于一种困难的境地,因为仍有大量穆斯林并不服从其领导。贾希利政权(Jahili regimes)因此获得了许多各种各样的好处。正因如此,现代伊斯兰运动若想夺取政权,便把自己置于现代政党所走的政党道路之上。

*The Islamic da’wah used to be organised to include all the Muslims, it used to be the community of the Muslims, while the current jama’ah only includes a group from the Muslims. This is what places the current jama’ah in a difficult position, since there is a broad base of Muslims who are not subject to its leadership. The Jahili regimes derive many diverse benefits from this. That is why the modern Islamic movement places itself on the party path, followed by modern parties, if it wants to reach power.

现代政党的方法论，是建立在它们夺取权力所依循的方式之上的。这些方式或是通过民主竞争，或是通过军事政变，或是通过民众的武装起义。

The methodology of the modern political parties is based on styles through which they reach power. These styles are either through the democratic game or via the military coup or a popular armed revolt.

现代伊斯兰运动的大门已被关闭：它无法在各国军队内部获得一支能够发动军事政变的力量。在当前专制政权的阴影下，民众起义的大门也已关上。现代伊斯兰运动所剩下的，只有第三条道路，即政党工作的道路，而这条道路通向参与非伊斯兰的统治。

The doors have been closed in the face of the modern Islamic movement such that it cannot obtain a military force from within the armies of their countries that enables it to stage a military coup. The door of popular revolt has also been shut under the shadow of the current despotic regimes. It is only the third option that remains for the modern Islamic movement, which is the path of the political party work, which leads to participation in non-Islamic ruling.

他们补充道：在实现这一伟大目标的过程中——伊斯兰运动正是为此而建立的——不能以与该目标相抵触的局部事务来反对这一目标。这是因为，若局部（juz’i）与整体（kulli）发生冲突，则整体更为重要。伊斯兰教法的灵活性及其可行性，若因局部冲突而阻碍伟大目标的实现，便无从谈起。同样，使穆斯林陷入困境，并将其限制在只通过一条途径获取权力，即使这条途径在某些情况和局势下无法实行，也是不对的。若第一种途径无法施行，则可转向第二、第三或第四种途径。甚至在某个阶段，同时沿这四条途径并行推进，直至最终确定其中某一条更为可取，也可能符合公益（maslahah）。

They add: In the process of achieving this great objective, which the Islamic movement was established to achieve, it is not possible to argue against the objective using partial matters that conflict with it (the objective). This is because in case there is a conflict between the juz’i (partial) with the kulli (whole), then the kulli is weightier. The flexibility of the Islamic Sharee’ah together with its practicability, would not be possible if the realisation of the great objectives was prevented because of partial conflicts. Likewise, it is not right to get the Muslims into difficulty, and restrict them to assuming the power only through one route, even though this route is impossible in some circumstances and situations. In case it was unfeasible to apply the first way, it is possible to move to the second, third, or fourth one. It may even be good (in the maslahah), at some stage, to proceed along these four ways in parallel, until at the end one of them is decided to be better.