关于先知优素福（愿主喜悦他/安拉赐其平安），人们说，他所生活的社会是贾希利社会，其中多神信仰占主导地位。在那样的社会里，道德败坏十分普遍，优素福在其中遭受诱惑与不公，以致当人们看到他清白的迹象时，竟决定将他监禁。国王在发现优素福解梦的才能如此出众，并了解到他的诚实之后，便把他从监狱中释放出来。

Regarding Sayyiduna Yusuf (as), they say that the society in which he lived was a Jaahili society, in which the creed of Shirk was dominant. In that society, the moral corruption was widespread and Sayyiduna Yusuf was open to temptation and injustice in it to the extent that the people decided to imprison him when they saw the signs of his innocence. The King took him out of the prison when he realised how well Yusuf (as) could interpret dreams, and realised Yusuf ’s honesty.

于是国王选中了他，并把他留在身边。所以圣人优素福（عليه السلام）…… Note: the rules say to keep the honorific as written in the original, so I should keep "(as)" as-is rather than substituting Arabic text. Corrected: 于是国王选中了他，并把他留在身边。所以圣人优素福（as）

So the King chose him and kept him close. So Sayyiduna Yusuf (as)

他请求国王任命他掌管仓库，国王便答应了他的请求。于是，尤素福承担了一个部门的职责，这一部门处于一种贾希利耶的统治和制度之下，而众所周知，这种制度与Bani Israel的沙里阿相矛盾。就实际执行而言，圣人尤素福所遵行的是国王的“丁”（制度），即国王的权威与统治；以至于他不得不运用一个计策，援引雅古布的律法，以便把他的兄弟留在身边。当时他为兄弟设计了一个计谋，诬告他犯了偷窃之罪，因为依照雅古布的沙里阿，窃贼应当被罚为奴。

asked the King to put him in charge of the storehouses, and so the King accepted his request. So Yusuf assumed the responsibility of a ministry in a Jaahili rule and system, which was known to contradict the Sharee’ah of Bani Israel. In terms of implementation, Sayyiduna Yusuf was on the ‘deen (system) of the King’, ie his authority and rule, to the extent that he needed to use the trick of referring to the law of Ya’qub in order to keep his brother with him. This was when he planned a trick for his brother, by accusing him of (committing) theft, because the thief is enslaved according to the Sharee’ah Ya’qub.

他们进一步指出，不应说这一点只针对圣人尤素福，因为限定特指需要证据。这是因为，原则上，凡是提及众先知及其引导之事，都意在让人效法和遵循。

They add to this by saying that it should not be said that this is specific to Sayyiduna Yusuf, because specification requires evidence. This is because in origin anything mentioned regarding the Prophets and their guidance is intended to be emulated and followed.

此外,他们说,任何人都不应声称这是来自前人的律法(Shar'a),因为裁决的问题不属于伊斯兰律法的枝节(furu'),枝节之中的法律可能存在分歧;它属于根本(Usul),而根本是得到公认的。另外,先知优素福(Sayyiduna Yusuf)承认了这一点:"命令只属于真主。"[TMQ 12:40],而尽管他作了这样的承认,他仍然参与了裁决。

In addition they say that nobody should claim that this is from the Shar’a of those before us, because the subject of ruling is not from the furu’ (branches) of the Sharee’ah over which there may be differences in the laws, rather it is from the Usul, which are agreed upon. This is also because Sayyiduna Yusuf acknowledged that, “The Command is for none but Allah.” [TMQ 12:40], and despite his acknowledgement, he still participated in ruling.

凡是研读《尤素福章》中与此主题相关经文的人，都会注意到，那种允许参与kufr（不信）体制的观点，是建立在以下两段经文之上的：“他依照国王的法度，本不能扣留他的兄弟，除非安拉意欲如此。”[TMQ 12:76]，以及：“（尤素福）说：‘请你委派我管理国库。’”[TMQ 12:55]。他们以一种与自己观点相符的方式来解释这两段经文。他们忘记了伊斯兰所建立的、与其观点相悖的所有原则，也忽略了与此理解相矛盾的经文。他们甚至搁置了先知无过（ʿiṣma）的问题。如果他们对这两段经文的理解站不住脚，那么他们在圣人尤素福（阿拉伊赫·赛俩姆）这一主题上所建立的一切也就随之崩塌。

The one who studies the ayaat from Surah Yusuf, which relate to this subject, will notice that this opinion, that permits participation in the systems of kufr, is based on the two following ayaat; “He could not take his brother by the deen (law) of the King (as a slave), except that Allah willed it.” [TMQ 12:76], and; “(Yusuf) said: ‘Set me over the store-houses of the land.’” [TMQ 12:55]. They explained them in a manner that agrees with their opinion. They forgot all the principles upon which Islam is built that are contrary to their opinion, and ignored the ayaat that contradicted this understanding. They even dismissed the subject of the infallibility of the Prophets. If their understanding of these two ayaat collapsed, then everything they built on the subject of Sayyiduna Yusuf (as) collapses.

先知是安拉的纯洁之人，是祂的受造物中被拣选的人。祂挑选他们来传播祂的宗教。他们是其民众的榜样与典范，是顺从与遵循的真正范例，因为他们以最完善的方式履行了祂的命令。安拉保护他们免受罪恶与诱惑的侵扰，使他们坚守真理，并赐予他们祂的援助。Sayyiduna Yusuf (as) 就属于这一被拣选的群体。安拉赞美了他，并在不止一节经文中给予他卓越的赞扬。祂说：“你的主就这样拣选你，教你解释梦境，并完成对你的恩惠……”[TMQ 12:6]。祂又说：“当他（优素福）达到成年之时，我赐予他智慧与知识，我如此报答行善者（Muhsineen）。”[TMQ 12:22]。

The Prophets are the pure ones of Allah 􀀬 from His creation and His chosen ones. He selects them to spread His deen. They are the example and model for their people. They are the true examples of subservience and adherence, since they undertook His command in the best way. Allah 􀀬 has protected them from sins and temptations, and made them firm on the truth and granted them His Help. Sayyiduna Yusuf (as) is from this chosen group. Allah 􀀬 has praised him and given him a brilliant commendation in more than one ayah. He 􀀬 said; “Thus will your Lord choose you and teach you the interpretation of dreams and perfect His favour on you…” [TMQ 12:6]. He 􀀬 said; “And when he (Yusuf) attained his full manhood, We gave him wisdom and knowledge, thus we reward the Muhsineen (those who do good).” [TMQ 12:22].

他说："这样，是为了使我们将他从恶事和淫乱中转开。

He 􀀬 said; “Thus it was, that We might turn away from him evil and illegal sexual intercourse.

“他确实是我们选定的、受引导的仆人。”[TMQ 12:24]他说：“这样，我们使约瑟在这片土地上有了地位，他可以在其中随意居住。我们依自己的意愿，将我们的慈恩赐予我们所意欲的人，我们不会使行善者的报酬被浪费。”[TMQ 12:56] 他是最杰出类型的伊斯兰宣教者（da'ee，致力于向安拉传达宣教者）。《古兰经》提到，当他在狱中的同伴向他询问梦境的解释时，他说：“是许多各异的主宰更好，还是独一无二、至尊至能的安拉更好？你们除了祂之外所崇拜的，只不过是你们和你们的祖先所杜撰的名称，安拉并未为此降示任何凭据。判决只属于安拉，祂命令你们只崇拜祂，这才是正直的宗教，但大多数人并不知晓。”[TMQ 12:39-40] 他贞洁自持，恪守与安拉的约定，并寻求安拉的庇护。于是安拉使他避开了女人的诡计，也避开了阿济兹之妻的诡计。《古兰经》提到了她的话：“我确实曾想引诱他，但他拒绝了。现在如果他不服从我的命令，他必定会被投入监狱，并且会成为受辱者中的一员。”

Surely he was one of Our chosen, guided slaves.” [TMQ 12:24]. He 􀀬 said; “Thus did We establish Yusuf in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of the Muhsinoon (those who do good).” [TMQ 12:56] He was a da’ee (carrier of da’wah) to Allah 􀀬 of the highest type. The Qur’an mentions that when his companions in prison asked him about the interpretation of their dreams he said; “Are many different lords (gods) better or Allah, the One, the Irresistible? You do not worship besides Him, but only names that you have named (forged), you and your fathers, for which Allah has sent down no authority. The command (or judgement) is for none but Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:39-40] He was chaste, bound by Allah 􀀬 and seeking protection with Him. So Allah 􀀬 turned him away from the tricks of women and from the tricks of al-Aziz’s wife, whose statement has been mentioned by the Qur’an; “And I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.

他说:"我的主啊!监禁对我来说比他们邀请我做的事更合我的心意。"

He said: ‘O my Lord! Prison is more to my liking than that to which they invite me.

“除非您把他们的诡计从我身上移开,否则我会倾向于他们,成为无知者中的一员。”于是他的主应允了他的祈求,把他们的诡计从他身上移开。确实,祂是全听的,全知的。”[TMQ 12:32-34]人们都为他的贞洁、善良和诚实作证。与他一同在监狱中的两位同伴对他说:“请为我们解释这些梦。我们看出你是行善者之一。”[TMQ 12:36]两人中有一位在国王见到梦后获释,他对优素福说:

Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant.’ So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.” [TMQ 12:32-34]. The people testified to his chastity, goodness and honesty. His two companions in prison said to him; “Inform us of the interpretation of this, verily, we think you are one of the Mushsineen (those who do good).” [TMQ 12:36]. One of the two companions, who was freed after the King saw his dream, said to Yusuf:

“哦，诚实的优素福！”[TMQ 12:46]。在他拒绝走出监狱，除非他的清白得到证明之后，女人们说：“众女说：‘真主绝对清白！我们不知道他有什么罪过。’阿齐兹的妻子说：‘现在真相大白了，是我引诱过他，他确是诚实的人。’”[TMQ 12:51]。君王对他印象深刻，便说：“你们把他带来见我，我要把他留在我身边。”[TMQ 12:54]。当他决定带走他的弟弟之后，他的兄弟们说：

“O Yusuf, the man of truth!” [TMQ 12:46]. After he refused to come out of prison unless his innocence was manifest, the women said; “The women said: ‘Allah forbid! No evil know we against him!’ The wife of Al- Aziz said: ‘Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful.’” [TMQ 12:51]. The King, impressed by him, said; “Bring him to me that I may attach him to my person.” [TMQ 12:54]. His brothers said, after he decided to take his brother:

“于是请你留下我们中的一人代替他，我们确实看到你是行善的人。”[TMQ 12:78]圣人尤素福（愿主赐其平安）承认，安拉赐予他的恩惠，是因他的敬畏和坚守，因他顺从主命、远离罪行。他说：“他说：‘我就是尤素福，这是我的兄弟。安拉确已恩待我们。敬畏安拉并且忍耐的人，安拉必不使行善者的报酬丧失。’”[TMQ 12:90] 有些穆斯林怎能指责这样一位身份之人？安拉为他作证，而与他相遇的人也从未指责过他。尽管《古兰经》中没有任何一处，哪怕是一丝迹象，表明他曾依国王的律法进行统治。

“So take one of us in his place. Indeed we think that you are one of the Muhsinuun (those who do good).” [TMQ 12:78]. Sayyiduna Yusuf (as) acknowledged that what Allah 􀀬 had favoured him with, was because of his Taqwa and steadfastness, in obedience and his staying away from sins. He said; “He said: ‘I am Yusuf, and this is my brother. Allah has indeed been gracious to us. Verily, he who fears Allah with obedience to Him, and is patient, then surely, Allah makes not the reward of the Musinoon (good-doers) to be lost.’” [TMQ 12:90] How is it possible for some Muslims to accuse someone of such status to whom Allah 􀀬 bears witness, and who was not accused by anyone that met him? This is despite there is nothing, not even a single indication in the Qur’an - that shows that he used to rule by the laws of the King.

除了这一条经文，没有提及他依据任何其他规定进行裁决：“他们说：‘偷窃者的刑罚，就是把赃物所在者留下来作抵偿。’”[TMQ 12:75]。这一规定是依据雅各布（阿莱海姆赛俩目）的沙里亚。没有任何迹象表明他曾依照安拉所降示的以外之法进行裁决。他们那种可疑的论据，是来自以下这段经文：

There is no mention of any rule with which he ruled, except the one that is; “They (Yusuf ’s brothers) said: ‘The penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime).’” [TMQ 12:75]. This rule was according to the Sharee’ah of Ya’qub (as). There is no indication to any knowledge that he ruled by something other than what Allah 􀀬 had revealed. Their suspicious argument has come from the following ayah:

“他不能依照国王的法律留下他的兄弟（作为奴隶），除非真主意欲如此。”[TMQ 12:76] 这节经文，若依正确的注释（tafseer）加以解释，此疑惑便随之消除，他们的主张也就站不住脚了。

“He could not take his brother by the law of the King (as a slave), except that Allah willed it.” [TMQ 12:76]. This ayah, when it is explained with the correct tafseer (interpretation), then this shubhah (suspicion) is removed and their claims fall apart.

这段经文对于主张这一观点的人来说含义并不明确，因此他们按照符合自身立场的方式来解释。他们的解释如下。

The ayah was ambiguous to the advocates of this approach, so they explained it in a way that suits their position. So their explanation was as follows.

饥荒之年降临之后，人们开始前来拜见优素福（阿莱赫his·赛俩姆）。

After the famine years occurred, people started to come to Yusuf (as)

他们从各地前来，向他购买他凭借其管理才能所储存的粮食，而国王曾委托他负责分配这些粮食。他的兄弟们来了，他认出了他们，而他们却没有认出他。他告诉弟弟，自己就是他的兄弟，以免他忧伤。他为兄弟们设计了一个计谋，在没有任何人察觉的情况下，把那只饮水器皿放进了他弟弟的驮畜的鞍袋里。随后他说它丢失了，有人宣布：这支驼队的主人偷了东西。他们规定：谁找到它，就奖赏一驮骆驼的粮食。约瑟夫（阿莱赫·斯兰）的兄弟们极力否认这一指控。负责分配的、约瑟夫（阿莱赫·斯兰）的随从中的人说：“如果你们是说谎者，那么对他的惩罚该是什么呢？”[TMQ 12:74]约瑟夫的兄弟们说：“对他的惩罚应当是：在谁的口袋里找到，谁就应被留下来作为赎罪的奴仆。”[TMQ 12:75]这意味着，窃贼将被收为奴隶。这符合雅各布（阿莱赫·斯兰）的律法。于是约瑟夫（阿莱赫·斯兰）开始在弟弟的行李之前搜查他们的行李。最后从他弟弟的行李中取出了那件东西，因此他弟弟的惩罚就是被收为奴隶。随后经文说到关于圣裔约瑟夫（阿莱赫·斯兰）：“依照国王的律法，他不能把他的弟弟留下。”[TMQ 12:76]有些注释者解释说，这指的是国王的律法和制度。这意味着埃及国王有其律法和制度，而圣裔约瑟夫（阿莱赫·斯兰）是依照这位国王的律法和制度来治理的。在这件事上，他设计了一个计谋，借此可以把弟弟留在身边。于是他采用了一种委婉的谋略，使他们自己宣布应得的惩罚，从而据以被定罪。他并没有告诉他们，依照国王的律法，窃贼的惩罚是如此这般。 而是他让他们依照雅古卜的律法作出判决,以便把他的兄弟留在身边。

from everywhere to give them something from the crops that he had saved by his management, and whose distribution the King had charged him with. His brothers came, and he recognised them while they did not recognise him. He told his younger brother that he was his brother, so that he would not be grieved. He planned a trick for his brothers, and put the siqayah (drinking vessel) in the saddle of his brother’s camel, without anybody noticing. So he said that he had lost it, and somebody announced that the owners of the camel caravan had stolen. They assigned one camel load for the one who finds it. The brothers of Yusuf (as) rejected the accusation with great vehemence. Those who supervised the distribution from amongst the aides of Yusuf (as), said; “What then shall be the penalty of him, if you are (proved to be) liars.” [TMQ 12:74]. Yusuf ’s brothers said; “The penalty should be that he, in whose bag it is found, should be held (as a bondman) for the atonement.” [TMQ 12:75], which means the thief would be taken as a bondsman (enslaved). This was in accordance with the Sharee’ah (law) of Ya’qub (as). So Yusuf (as) started to search their baggage before his younger brother’s baggage. He then brought it out of his younger brother’s baggage, so his penalty was to be taken as a bondsman and enslaved. Then came the ayah that said about Sayyiduna Yusuf (as); “He could not take his brother by the law of the King.” [TMQ 12:76]. Some of them explained it to mean the Sharee’ah (law) and Nizam (system) of the King. This meant that the King in Egypt had a Sharee’ah and a system, and Sayyiduna Yusuf (as) governed with the Sharee’ah and system of this King. In this problem, he planned a trick by which he could keep his brother at his side. So he resorted to a polite plot, to make them pronounce themselves the penalty by which they will be accounted. He did not tell them that the penalty of the thief according to the law of the King is such and such. Rather he made them pronounce the verdict according to the law of Ya’qub, so as to keep his brother with him.

这段对这节经文的解释，使他们得出了这样的理解。

The explanation of this ayah in this manner has made them come out with this understanding.

"deen"这个词在阿拉伯语中属于常用词，含有不止一种含义。在词典《Lisan al-Arab》（《阿拉伯语言大辞典》，直译为"阿拉伯语的舌头"）中记载，"deen"的意思是强迫和顺从。因此，"dintuhum fa danoo"的意思是"我强迫了他们，所以他们顺从了"。 "deen"也指回报和奖赏。你说"dintuhu for his action deenun"，意思是"我因他的行为而奖赏了他"。另外，"Youm al-deen"意为"报应之日"。 "deen"还指清算、结算，如真主的话："报应日的主宰。"[TMQ 1:3] "deen"也指伊斯兰教法（Sharee'ah）和权威（Sultan），如真主的话："你们应当与他们作战，直到不再有迫害，而宗教完全归真主所有。"[TMQ 8:39] "deen"还表示屈辱和奴役。"madeen"是奴隶，"al-madeenah"是被占有的民族，如真主的话："难道我们是被支配的吗？"[TMQ 37:53]，意为"被拥有的"。同样，真主说："如果你们是不受支配的，那你们为什么不把灵魂召回来，如果你们是诚实的呢？"[TMQ 56:86-87]，这里的"madeeneen"意为"被拥有的"。

If we refer to the word ‘deen’ in the Arabic, we find it of the common words, which carry more than one meaning. In the dictionary Lisan al- Arab (the arab tongue), it states that, ‘deen’ means the coercion and obedience. So ‘dintuhum fa danoo’ means ‘I coerced them, so they obeyed.’ Deen also means the reward and the prize. You say ‘dintuhu for his action deenun’ to mean ‘I rewarded him.’ Also ‘Youm al-deen’ means the ‘day of recompense.’ Deen also means the accounting, as in His 􀀬 saying; “The Owner of Youm al-deen.” [TMQ 1:3] Deen also means Sharee’ah and Sultan, as in His 􀀬 saying; “And fight them until there is no more Fitnah (persecution) and the deen will in its entirety be for Allah.” [TMQ 8:39]. Deen means humiliation and enslavement, and the ‘madeen’ is the slave, al-madeenah is the possessed nation, as in His 􀀬 saying, “Are we Madeenoon?” [TMQ 37:53], meaning ‘owned’. The same as in His 􀀬 saying, “Then why do you not – if you are not madeeneen – bring it (the soul) back, if you are truthful?” [TMQ 56:86-87]. ‘Madeeneen’ here means owned.

“deen”这个词还有其他含义。

There are other meanings for this word ‘deen’.

那么，真主在这节经文中所指的是这些含义中的哪一个？选定其中任何一种含义，都需要有一个qareena（指示迹象）使我们取那一特定含义。这暴露了那些取其符合自己、符合自己观点之含义的人：他把自己的私欲当作裁判来凌驾于沙里亚之上。而取那种受规范、并受沙里亚指示迹象所限定之含义的人，则是以沙里亚为裁判，遵从其主的命令。那么，这些含义中哪一个才是所指的？

So, which of these meanings does Allah 􀀬 intend in this ayah? Selecting any one of these meanings needs a qareena (indication) that makes us take that specific meaning. This exposes the one who takes the meaning that suits him and suits his view; he appoints his whims as a judge over the Shar’a. While the one who takes the meaning that is regulated, and restricted with Shar’ee qara’in (indications) that indicate it, is appointing the Shar’a as a judge, and abides by the command of his Lord. So which of these meanings is intended?

如果我们把“deen”一词的含义理解为Sharee’ah（沙里亚），那么Shar’ee（沙里亚）的依据便会阻止这种理解，因为这种理解会导致先知优素福（愿主赐福他）参与以kufr（不信）来治理。这对先知和信士而言是haraam（禁止的），也与使命的本质相抵触。使命的根本，是使崇拜和敬奉唯独归于安拉，而立法的权利也唯独属于祂。祂 􀀬 说：“在你（穆罕默德啊）之前，我没有派遣任何使者，我只启示他说：除我之外，绝无应受崇拜的主，故你们当崇拜我。”[TMQ 21:25]。因此，正是优素福（愿主赐福他）常对民众说：“审判只属于安拉。祂命令你们除祂之外不要崇拜任何人，这才是正直的宗教，但多数人并不知道。”[TMQ 12:39-40]。他不可能在这件事上违背他们，去接受各种假神的统治。与此相似的情形，我们也看到先知舒阿拜卜（愿主赐福他）对他的民众说：

If we say the meaning intended from the word deen is Sharee’ah, we find that the Shar’ee indications prevent this understanding, if it leads to Sayyiduna Yusuf (as) participating (in ruling) with kufr. This is haraam for the Prophets and believers, and in conflict with the nature of the Message, which is established on making worship and servitude for Allah 􀀬 alone, and the right of legislation is only for Him. He 􀀬 says; “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying): Laa ilaaha illa ana [none has right to be worshipped but I (Allah)], so worship Me (Alone and none else).” [TMQ 21:25]. Hence, it was Yusuf (as), who used to say to the people; “The command (or judgement) is for none but Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:39-40]. It is impossible that he would go against them in this matter and accept the rule of different gods. Similar to this situation, we find Sayyiduna Shu’ayb (as) saying to his people:

“我不愿与你们相悖，去做我所禁止你们的事。我只愿意尽我所能，行善去做。我的引导只能来自安拉，我只依靠祂，并且只向祂悔罪。”【古兰经 11:88】对这节经文，据古尔图卑（al-Qurtubi）的注释是：我不禁止你们做某事，而自己却去做；正如我不会放弃我命令你们去做的事。

“I wish not, in contradiction to you, to do that which I forbid you. I only desire to do good so far as I am able, to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent.” [TMQ 11:88]. The tafseer of this ayah, according to al-Qurtubi, is; I do not forbid you from something I commit myself, just as I do not leave a matter that I have commanded you to do.

如果我们说“deen”一词的本义是奴役，而他的兄弟将成为“madeenan”，即一个未被拥有的奴隶；那么这一含义与前面经文中关于约瑟夫（愿主赐其平安）的兄弟所说的话完全吻合，即小偷应当被奴役。因此，这段经文的意思是：他不能通过国王的奴役来带走他的兄弟，即使其成为国王的奴隶（即使他成为“madeen”，一个被拥有的奴隶），除非安拉意欲如此。这一含义最接近真理。没有任何沙里亚的依据禁止这样的理解。

If we say that the intended meaning of the word ‘deen’ is enslavement, and his brother would become ‘madeenan’ ie an unowned slave; this meaning would completely conform with what was previously mentioned in the ayah about the statement of Yusuf ’s (as) brothers regarding the fact that a thief is enslaved. Thus, the ayah would mean; He could not take his brother, by being enslaved by the King, ie by making him madeen (an owned slave) to him, except if Allah 􀀬 willed. This meaning is closest to the truth. There is no Shar’ee indication that prevents such a meaning.

这恰与该节经文前文相符，也证明了萨耶杜纳·优素福（as）确是Allah所提及的行善者（muhsineen）和诚心归主者（mukhliseen）之一。它也印证了人们所作的见证。

Rather it fits with what came before it in the ayah, and it confirms that Sayyiduna Yusuf (as) was one of the muhsineen (those who do good), and mukhliseen (sincere to Allah), as Allah mentioned. It also confirms what the people bore witness to.

因此，凡与先知的无过性、其免于罪过相抵触，或暗示他们言行不一的注释，都应予以拒绝。

Therefore, a tafseer that conflicts with the infallibility of the Prophets, their immunity from sin, or implies that they say what they do not do, is rejected.

关于尤素福（愿主福安之）对君王所说的话的注释：“（尤素福）说：‘你把我安置在这片土地的仓库之上吧，我确实是善于保管、通晓情况的。’”[TMQ 12:55]，以及将其理解为他请求担任财政部或财务部大臣之职；还有，在他担任这一职位期间，他没有施行雅库布（愿主福安之）的沙里阿，而是施行了君王的制度，而该制度并非建立在公正之上。

As for the tafseer of Sayyiduna Yusuf ’s statement to the King; “(Yusuf) said: ‘Set me over the store-houses of the land; I will indeed guard them with full knowledge.’” [TMQ 12:55], and taking it to mean that he requested the treasury ministry, or ministry of finance; and that during his appointment to this position, he did not apply the Sharee’ah of Ya’qub (as), but rather the system of the King, which was not based on justice.

这是一个巨大的偏差，也明显偏离了真理。我们有必要先了解若干问题，以便澄清此事。

This is a huge aberration and a clear deviation from the truth. It is important that we acquaint ourselves a number of issues in order to shed light on the matter.

* 该时期统治的现实是君主制的。历史上，君主制统治采取了两种形式：

* The reality of ruling in that period was that it was monarchical. In history, the monarchical rule has taken two form:

1 - 君主专制制度，国王依据自己的命令和意见统治。他认为适当的，人民都必须遵从，任何人都不能改变他的判断。立法、行政和司法权力都受他控制。他任免自己的助手，想何时罢免便何时罢免。他可能因其忠诚或与自己的亲近关系而选用他们，也可能因其判断力或良好的谋划而选用他们。这些助手只要忠诚顺从，便足以获得放任的权力；于是他们依照自己的命令行事，在意见上独断专行。如此，每个人都成了缩小版的国王。

1 - The authoritarian system of monarchy, where the King rules by his own order, and opinion. Whatever he deems fit the people must follow, and no one can change his judgement. The legislative, executive and judicial authorities all come under his control. He appoints his assistants and removes them whenever he wants. He may select them due to their loyalty or closeness to him, or because of their sound judgement or good planning. It is enough for these assistants to be loyal and obedient in order to be given a free reign; so they will rule according to their own orders and be despotic in their opinion. Thus each becomes a King on a reduced scale.

2 - 有限制权力的君主制。在这种制度中，国王成为一种象征，而非实际掌权的君主；他的绝对权力已被剥夺。这一制度中的主权属于宪法和法典，而非国王。立法机构取代国王承担制定法律的职责。还有行政机构，取代国王执行宪法和法典。还有司法机构，取代国王裁决纠纷、解决人与人之间的冲突。这种君主制形式是在民主理念传播之后盛行起来的，即有限（立宪）君主制。那么，在尤素福（阿莱赫西俩목）时代的埃及，采用的是这两种形式中的哪一种君主制度？

2 - Monarchy with restricted authority. The King in this system became an image rather than a real King; this is where his absolute powers have been stripped from him. The sovereignty in this system lies with the constitution and canons, and not the King. Legislative bodies undertake the enactment of laws, instead of the King. There are also executive bodies, which implement the constitution and canons instead of the King. There are also judicial bodies, which settle disputes and resolve conflicts between people, instead of the King. This form of monarchy became prevalent after the idea of Democracy spread. This is the restricted (constitutional) monarchy. Which of these two forms was the monarchy system adopted in Egypt, in the time of Yusuf (as)?

没有人能想象，在约瑟夫（愿主赐其平安）的时代，埃及的国王……

No one can imagine that the King of Egypt at the time of Yusuf (as)

受制于宪法与制度。"deen al-malik"这一表述并不像他们所宣称的那样，意为"国王的法律"。那种将尤素福（愿主喜悦他）时代的君主制度，类比为当今约束统治者行为之制度的观点，是偏离了正确见解的，是一种错误的类比。

was bound to a constitution and system. The expression ‘deen al-malik’ does not mean what they claim, that is the law of the King. The opinion that sees an analogy between the system of monarchy at the time of Yusuf (as) with the systems of today that control the actions of the rulers, is an opinion that deviated from the correct opinion, and it is an erroneous analogy.

尊贵的先知优素福（Sayyiduna Yusuf）请求国王让他掌管仓库，国王接受了他的请求，但这并不意味着这一请求与统治有任何关系。《古兰经》所提及的内容仅限于梦的解释，而不涉及其他任何事情。

Sayyiduna Yusuf ’s request to the King to put him in charge of the storehouses, and the King’s acceptance of his request does not mean this request had anything to do with ruling. What was mentioned by the Qur’an was restricted to the subject of dreams and not to anything else.

它涉及粮食的生产、丰年与荒年，以及对此应当如何处理。因此，他命令萨耶杜纳·优素福（愿主赐他平安）负责储存谷物，并在丰年组织分配，以备荒年之需，既不在职责中过度，也不背弃托付给他的信任。这是一项艰巨的任务，只有像优素福（愿主赐他平安）那样能干、可信、谨慎而有知识的人才能胜任。优素福（愿主赐他平安）与其兄弟之间发生的事，正是与这一主题直接相关的。我们不可偏离这一语境，也不可扩大萨耶迪纳·优素福的职责范围。我们不能说他的任务是没收财富并将其用于国王的随从、家人、军队或民众，也不能说这必定是按照国王的制度而非雅各布（愿主赐他平安）的沙里亚进行的。要将经文扩展到涵盖这类细节，需要有确凿的根据（daleel）。

It relates to the production of crops, the years of harvest and the years of drought and what should be done regarding them. Thus, he ordered Sayyiduna Yusuf (as) to take up the responsibility of storing the flour, and organise the distribution in the years of harvest so as to accommodate for the years of drought, without committing excess in his task or betraying the trust that had been given to him. This is a difficult task, which cannot be done except by someone competent, trustworthy, careful and knowledgeable, like Yusuf (as). What took place between Yusuf (as) and his brothers was specifically related to this subject. We are not allowed to deviate from this context or expand the scope Sayyidina Yusuf ’s responsibility. We are not entitled to say that his task related to seizing wealth and spending it on the King’s entourage, family, army or citizens, and that this must have taken place according to the system of the King and not the Shar’eeah of Ya’qub (as). The expansion of the text to encompass such details requires a daleel.

看来国王对约瑟夫（愿主赐他平安）的良好判断力、他权衡事物的能力以及他的正直深感敬佩。正是这些使国王将约瑟夫（愿主赐他平安）拉近身边，并授予他管理那项重大任务的权力——自从国王看到那个梦以来，这项任务就一直萦绕在他心头。因此，必须让约瑟夫（愿主赐他平安）有机会在不受任何其他人干涉的情况下完成此事。

It seems that the King was impressed by the sound judgment of Yusuf (as) and his ability to outweigh things and his integrity. This is what made the King draw Yusuf (as) close to him and give him the authority to manage the great task, that had preoccupied his mind ever since he saw his dream. So it was important that Yusuf (as) be given the opportunity to do this without interference from anyone else.

可以看出,先知优素福(Sayyiduna Yusuf)不仅仅是解释了国王的梦。相反,他提出了解决方案和必要的安排。这使国王对优素福管理粮仓的能力产生了信心,并让他在这方面拥有充分的自由。国王并没有对优素福(as)说,他有一套必须遵循的律法或制度。相反,国王接受了优素福(as)对梦的解释和他的解决方案。因此,国王把储存和分配收成的工作交给了他,由他按照自己认为合适的方式去处理。

One can see that Sayyiduna Yusuf did not just interpret the dream of the King. Rather he offered him the solution and the necessary organisation. This allowed the King to gain confidence in Yusuf ’s ability to look after the stores, and to give him a free reign in doing this. The King did not say to Yusuf (as) that he had a Sharee’ah or a system according to which Yusuf (as) must proceed. Rather the King accepted Yusuf ’s (as) interpretation of his dream and his solution. Consequently the King gave him the job of storing and distributing the harvest as he saw fit.

在多年干旱之后，人们必然会向优素福（阿拉伊赫·赛俩姆）求助以免于饥饿，这是注定的。他的公正和分配的公平也必然使他的名声远播四方。这加强了他在国王面前的地位，使他与国王更加亲近。或许正是这一点，使他得以从其兄弟称呼的“艾then（大臣）”——“啊，执政者，我们和我们的家人遭遇了灾难”（《古兰经》12:88）——转变为国王，那是在他的父母从沙漠来到之后。他向他的主祈祷说：“我的主啊！你确已赐我以国权……”（《古兰经》12:101）；随后，安拉（SWT）说：“他把父母升到宝座上……”（《古兰经》12:100），这意味着最终权柄已授予他。

It was inevitable that after the years of drought, Yusuf (as) would be the person to whom the people would turn to save them from hunger. It was also inevitable that his fame would spread far and wide, due to his justice and fair distribution. This strengthened his position with the King and made him even closer to him. Perhaps this is what enabled him to move from being the Aziz, as his brothers addressed him; “O ruler of the land (O Aziz).” [TMQ 12:88], to being the King after his parents came from the desert. He made du’a to his Lord and said; “My Lord! You have indeed bestowed on me of the sovereignty…” [TMQ 12:101]; and then Allah 􀀬 said; “And he raised his parents to the throne…” [TMQ 12:100], which means that the authority was given to him eventually.

仅有《古兰经》提到的、尤素福（as）所实施的律法，是按照雅尔古卜（as）的沙里阿，将他的兄弟留作奴仆。那么，既然国王有一套固定而明确的制度，他为何不依照国王的制度来处理这一违法行为呢？

The only law the Qur’an mentions that Yusuf (as) implemented, was to take his brother as a slave according to the Sharee’ah of Ya’qub (as). So why did he not take from the system of the King for the violation, if the King had a fixed and specific system?

不可能想象萨耶德纳·优素福（阿莱赫·萨拉姆）会违犯沙里尔（伊斯兰教法）的任何规定。因为他是受真主保护、免于罪过的（maʿṣūm），他的主也称他为行善的（muḥsin）、真诚的、虔敬的。他宁愿入狱，也不肯接受诱惑。他曾在监狱中传播达瓦（伊斯兰教的宣教）。他拒绝不先证明自己的清白就离开监狱。由于他的诚实与正直，他赢得了其社会中不信道者的敬佩，从阿齐兹的妻子，到城中的妇女，再到与他同狱的两位同伴、国王，甚至是他的兄弟们（在他们认出他的身份之前）。

It is not possible to imagine that Sayyidina Yusuf (as) would commit any violation of the Sharee’ah. That is because he is ma’sum (infallible) and his Lord has described him as muhsin (good), sincere and pious. He is the one who preferred prison to seduction. He was the one who used to give da’wah in prison. He was the one who refused to leave prison without proving his innocence. He was the one who, due to his honesty and integrity, won the admiration of the kuffar of his society, from the wife of the Aziz, to the women of the town, his two companions in prison, the King, and even his brothers, before they discovered his identity.

值得注意的是，关于萨义德纳·优素福（阿莱赫赛俩姆）的事迹的注释

It is worth noting that the tafseer of the situation of Sayyidina Yusuf (as)

“以及国王的状况”之类的内容，都属于**塔夫西尔·藏尼**（推测性的经注解释）。

and the State of the King are all tafseer zanni (speculative interpretation).

无论他们是从哪个角度来看待的。也就是说,无论国王是皈依伊斯兰教还是仍然不信道,无论统治权是因国王去世或退位而交给了优素福,还是优素福在前任阿齐兹被罢免或去世之后成为了阿齐兹;对于真主的话语“按照国王的法律,他本不能留下他的兄弟”[TMQ 12:76]的解释,或对于真主的话语“请你任用我管理国库……”[TMQ 12:55]的解读,所有这些问题的答案都只是推测性的解释。这是因为《古兰经》并没有为我们提供足以确定性地回答这些问题所需的必要细节。

This is regardless of whatever angle they may have come from. So whether the King embraced Islam or remained a disbeliever, or whether the authority had been passed onto Yusuf owing to the death of the King or his resignation, or if Yusuf (as) became Aziz after the removal or death of the previous Aziz; the explanation of His 􀀬 saying, “He could not have taken his brother according to the King’s law.” [TMQ 12:76], or the interpretation of His 􀀬 saying, “Set me over the store houses of the land…” [TMQ 12:55]; the answers to all of these are speculative interpretations only. This is because the Qur’an did not provide us with the necessary details to answer them definitively.

此外,他们的具体细节并非我们作为律法来遵循的必要内容。

Furthermore, their details are not necessary for us to follow as legislation.

我们所提到的观点也不例外，因为它和其他解释一样，属于推测。然而，它与其他观点的不同之处在于：它与先知所应具备的敬畏和信仰相协调，也不与确立于宗教根本之中的先知无过性相矛盾。试想，一种解释如果与尤素福（阿莱赫·赛俩姆）亲口说出的明确言论相矛盾——他曾拒绝他人，不肯遵从以物配主的信条，并拒绝把判决权专一归于安拉（SWT），正如我们前面所见——那它还能离真理有多远呢？我们以这种方式阐明尤素福（阿莱赫·赛俩姆）的处境，并非想提出另一种观点来支持禁止参与kufr体制。我们的立场是沙里尔（Shar'a）的裁决，而不是一条推测性的沙里尔规则。它在含义和真实性上都是确定的。

What we have mentioned is also no exception to this, since it is speculative like the other explanations. However, it is different from other opinions in the sense that it is in harmony with what befits the Prophets in terms of Taqwa and Imaan, and does not contradict the infallibility of the Prophets that is established in the fundamentals of the deen. How much further can an explanation be from the truth when it contradicts a definite statement uttered by the tongue of Yusuf (as) himself, when he rejected others to follow the ‘Aqeedah of shirk, and to leave the exclusive reference to Allah 􀀬 for judgment, as we have seen previously? By proceeding in this manner, where we clarify the situation of Yusuf (as), we do not wish to bring another opinion to support the prohibition of participating in kufr systems. Our view is the Hukm of the Shar’a and not a speculative Shar’a rule. It is definite in meaning and authenticity.

有人可能会说：优素福（阿莱extensive）曾依照国王的法律进行统治，而这是得到安拉允许的，所以他并没有违背他的主。回答是：这种允许要么是专为先知优素福而设的，要么是对所有人的普遍允许，即在当时依照异教法律进行统治是合法的。

Someone might say that Yusuf (as) used to rule by the law of the King by permission of Allah 􀀬 and so did not go against his Lord. The answer is that either this permission was for Sayyiduna Yusuf specifically, or it was a general permission for all, i.e. ruling by kufr laws was lawful at the time.

如果这是针对赛义杜纳·优素福（愿安拉赐其平安）的特定许可，那么其他人不得据此行事。因此，我们不应当效仿，也不应当引用此事作为证据。

If it is a specific permission for Sayyiduna Yusuf (as), then it is not allowed for anyone else to act upon this permission. Therefore, it is not for us to follow or cite this as proof.

在第二种情况下，如果那在他们的时代是合法的，那么它就会成为我们这些先行者的律法（Shar'a）。于是问题就变成：先行者的律法能否成为我们的律法？一群研究教法学（Fiqh）和法源学（Usul）的学者提出了这样一条原则：“先行者的律法不是我们的律法”，并引用大量经文作为证据，表明穆罕默德ﷺ所带来的律法已经完全废止了此前的律法，并在细节上废止了其中的一部分，以强调这一点。如果我们采纳这群学者的观点，那么我们就不被允许遵循或引用约瑟夫（Yusuf）的情况或其他任何先知的情况作为证据。另一群教法学和法源学学者则提出了另一条原则：“先行者的律法，只要未被废止，就是我们的律法。”这些学者也有他们的法理推论。他们认为，如果先前的律法对我们毫无用处，那么《古兰经》就不会提及它们。这些学者还认为，穆罕默德ﷺ所带来的律法并不是一次性地废止了在我们之前的一切。

In the second case, if it had been lawful for their time, then it would come to us being the law (Shar’a) of those who came before us. So the question becomes, can the Shar’a of those who came before us be a Shar’a for us? A group of scholars of Fiqh and Usul have laid down the following principle; “the Shar’a before us is not a Shar’a for us”, citing as proof many texts that show that what Muhammad 􀁕 brought has completely abrogated the previous laws and abrogated some parts of it in the details to emphasize this point. If we adopt the opinion of this group of scholars, then it would not be allowed for us to follow or cite as proof the situation of Yusuf (as) or any other Prophet. Another group of scholars of Fiqh and Usul have laid down another principle; “the Shar’a of before us is a Shar’a for us as long as it has not been abrogated.” Those scholars also have their juristic reasoning. They say that if the previous laws are not to have any use for us, then the Qur’an would not have mentioned them. Those scholars say that what Muhammad 􀁕 brought did not abrogate everything that came before us all at once.

他们说,《古兰经》和《圣训》中所提及的先前众先知的律法,对我们而言也是法律;但《古兰经》所废止的、并以新律法取代的除外。

They say that what is mentioned of the laws of the previous Prophets in the Qur’an and the Sunnah are recognized as a law for us; except what the Qur’an abrogated from these laws, and replaced with new ones.

当我们将这一原则应用于此主题时，我们会发现什么？

When we apply this principle on this subject matter, what do we find?

在我们的伊斯兰教法中,是否有经文禁止以非安拉所降示的律例来裁决?在穆罕默德的教法,或《古兰经》所带来的教法中,是否有经文警告我们:哪怕偏离这教法分毫也不可以?

In our Sharee’ah, are there texts that prohibit ruling by other than what Allah 􀀬 has revealed? Has anything been mentioned in what the Sharee’ah of Muhammad 􀁕 or the Sharee’ah that the Qur’an brought, which warns us of deviating a hairbreadth from this Sharee’ah of Muhammad 􀁕?

诚然，穆罕默德ﷺ的沙里亚已经禁止我们在解决争端时求助于其他任何东西。它明确地禁止我们采纳任何来自kufr（不信）和jahiliyyah（蒙昧无知）的律例。

Indeed, the Sharee’ah of Muhammad 􀁕 has forbidden us from referring to anything other than it for solving our disputes. It forbade us, in a definite manner, to take any rule from the rules of kufr and jahiliyyah.

如果有人声称这在圣人尤素福（as）的时代是合法的，我们要对这些人说：即便你们假设那时它是合法的，在如今《古兰经》的沙里亚中它肯定是被禁止的（已被废止）。

If it is claimed that this was lawful in the time of Sayyiduna Yusuf (as), we say to those who claim it that even if you assume that it was lawful then, it is certainly forbidden (abrogated) in the Sharee’ah of the Qur’an now.

认为依照安拉所降示的（律法）裁决属于根本（Usul）而非枝节（Furu’）的观点，是不正确的。这是因为信仰的所在是心，而伊斯兰律例的所在是肢体。“阿给代”（信仰）是伊斯兰律例的根基，而律例则是“阿给代”的果实。

The view that ruling by what Allah 􀀬 has revealed is from the Usul (principles) and not from the branches, is an incorrect view. That is because the place of the beliefs is the heart, and the place of the Sharee’ah rules is the limbs. The ‘Aqeedah represents the basis of the Sharee’ah rules whilst the rules are the fruits of the ‘Aqeedah.

关于仆人行为的沙里亚规则有两个方面。

The Shar’ee rule related to the actions of the servant has two aspects.

1 - 必须接受的理智与信条层面。

1 - The intellectual and creedal aspect which must be accepted.

就此而言，这一问题属于“aqeedah”（信仰）的范畴。若不接受它，则依其为确定性（qat'i）还是推测性（zanni）的不同，可能导致背离信仰（kufr）或犯罪（fisq）。

In this aspect it is related to the ‘Aqeedah. Non-acceptance of it may lead to disbelief or sin according to whether it is qat’i (decisive) or zanni (speculative).

2 — 实践性的一面，即与执行相关的方面。

2 - The aspect that is practical, relating to execution.

因此,礼拜是义务的(فرض),必须承认它为义务。不承认它是义务,就会导致背道(كفر)。

Thus, the Salah is fard and must be accepted as fard. Not accepting it as a fard leads to kufr (disbelief).

礼拜是功课（fard），必须作为功课来履行；若不作为功课来履行，则会导致罪过。

The Salah is fard and must be undertaken as a fard; not undertaking it as a fard leads to sin.

饮酒是haram（非法的/禁止的），其禁令必须被接受；若说它是允许的，将导致陷入kufr（不信）。

Alcohol is haraam and its prohibition must be accepted; saying it is permissible will lead to kufr.

酒是haram（禁止的），饮酒是被禁止的。饮酒会导致犯罪。

Alcohol is haraam and drinking it is forbidden. Drinking alcohol will lead to sin.

同样,依照安拉 􀀬 所降示的来裁决是法尔德(必须履行的义务)。因其所涉经文的确定性,接受这一点与信仰(伊玛尼)相连。至于付诸执行,那是服从(塔阿)，而不执行则是罪过(马西亚)。因此,不依安拉 􀀬 所降示的来裁决者,如果不信仰依安拉所降示的来裁决,或拒绝它,便被认定为犯了库夫尔(不信)。如果他接受它却不执行,则是犯罪(此罪不构成库夫尔)。所以,说依安拉 􀀬 所降示的来裁决属于公认的根本(乌苏勒)，指的是第一个方面,这是正确的。至于第二个方面(实践层面),它关系到沙里亚及其施行,换言之,它涉及的是枝节(富鲁)而非根本(乌苏勒)。因此从这个角度看,它就成为了其是否属于在我们之前的律法(沙尔阿)的问题的一部分。

In the same way, ruling by what Allah 􀀬 has revealed is fard. Its acceptance is linked to Imaan owing to the definite text that deals with this subject. As for its execution, it is Taa’ah (obedience) and not to execute it is a ma’siyah (sin). So the one who does not rule by what Allah 􀀬 has revealed is charged with kufr if he does not believe in ruling by Allah’s revelations or if he rejects it. He will be committing a sin (which excludes kufr) if he accepts it but does not apply it. Therefore, the statement that ruling by what Allah 􀀬 has revealed is from the agreed Usul refers to the first aspect. This is correct. As for the second aspect (the practical aspect) it is related to the Sharee’ah and its application. In other words, it relates to the furoo’ (branches) and not the Usul (the foundations). So from this perspective it becomes part of the issue of whether it is from the Shar’a before us or not.

从这一角度来看，我们已经确定：萨伊迪纳·优素福并未参与统治，而且不允许以这种方式解释此事。那些持相反说法的人的主张是被驳斥的，即便是依据他们自己的论据也是如此。这是因为学者们在“前人之法是否为我们之法”（Shar'a man qablana）这一原则上有两种观点。一种观点认为，前人之法不是我们的法。按照这种理解，参与贾希利亚制度的许可就被否定了。第二种观点认为，前人的律法在未被废止之前，对我们而言仍是律法。

From this angle we have established that Sayyiduna Yusuf did not participate in ruling, and it is not allowed to explain this situation in this way. The statements of the people who claim otherwise are rejected, even from their own arguments. This is because the ‘ulema had two opinions regarding the principle of Shar’a man qablana (Shar’a that came before us). One opinion says that the Shar’a before us is not a Shar’a for us. So according to this understanding, the permission to participate in the jaahili system is rejected. The second opinion says that the Shar’a of those before us is a Shar’a for us as long as it has not been abrogated.

许多经文、akidah(信仰)、先知的言行——正是他借以展示如何依照真主所降示之物来确立裁决的方法——以及裁决的一切原则，都表明参与kufr(不信)体系是不被允许的。实际上，伊斯兰整体上都拒绝这种理解。换言之，即便在我们之前的律法中参与jaahili(蒙昧)体系是被允许的，那么我们的律法也已经将其废止，因为有大量证据禁止这样做。

Many ayaat, the ‘Aqeedah, the actions of the Messenger 􀁕—who showed us the method of how to establish the ruling by what Allah 􀀬 has revealed—and all of the principles of ruling, indicated that it is not allowed to participate in kufr systems. Rather, Islam in its totality rejects such an understanding. In other words, if participating in jaahili systems was lawful in the Shar’a before us, then it is something our Shar’a has abrogated, due to the numerous evidences that prohibit it.

认为先知们生平与引导中提到的一切都应当效法和遵循，这一观点需要加以说明。

The view that everything mentioned from the lives of the Prophets and their guidance, is meant to be emulated and followed, needs explanation.

所有先知在“阿格иде”（信仰根本）方面都是一致的。他们都号召人们信仰独一的真主安拉（Al-Waahid）、创造者（Al-Khaaliq）和管理万物者（Al-Mudabbir）。他们也号召人们信仰天使、经典、使者和末日。

All the Prophets share in the matter of the ‘Aqeedah. All of them invited people to the belief in Allah, al-Waahid (the One), al-Khaaliq (the Creator) and al-Mudabbir (the organizer of affairs). They invited people to the belief in the angels, books, messengers and the Last Day.

他 {说}:"我在你之前所派遣的每一位使者,我都启示他说:'除我之外绝无应当崇拜的主,故你们当崇拜我。'"[TMQ 21:25] 他们在传达使命、为宣传伊斯兰(da'wah)而承受苦难、遭受伤害与艰辛、为真主而忍耐(sabr),以及在真主之道上牺牲等方面,也同样分担。他 {说}:

He 􀀬 said; “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying): ‘Laa ilaaha illa ana [none has right to be worshipped but I (Allah)]’, so worship Me (alone and none else).” [TMQ 21:25] They also share in the matter of conveyance, suffering for the sake of the da’wah, its harms and hardships, having sabr (patience) for Allah’s sake and sacrifice in His Path. He 􀀬 said:

“Verily, (many) Messengers were denied before you (O Muhammad ﷺ), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words (Decisions) of Allah. Surely there has reached you the information (news) about the Messengers (before) you.” [6:34]. He (SWT) said; “Nothing is said to you (O Muhammad ﷺ) except what was said to the Messengers before you.” [TMQ 41:43] They shared in inviting their people to adherence and obedience. He (SWT) said: Translated into Simplified Chinese: “这些经文说：‘在你之前，确有许多使者被否认，他们忍耐着被否认，并且受到伤害，直到我的援助降临到他们那里。没有人能改变真主的话语（决定）。关于在你之前那些使者的消息，确已传到你这里。’”[6:34]他（SWT）说：“除了在你之前的使者所曾被说过的话，对你（穆罕默德ﷺ）也没有别的话被说。”[TMQ 41:43]他们共同的使命，是召唤自己的民众归依并顺从。他（SWT）说：

“Verily, (many) Messengers were denied before you (O Muhammad 􀁕), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words (Decisions) of Allah. Surely there has reached you the information (news) about the Messengers (before) you.” [6:34]. He 􀀬 said; “Nothing is said to you (O Muhammad 􀁕) except what was said to the Messengers before you.” [TMQ 41:43] They shared in inviting their people to adherence and obedience. He 􀀬 said:

“我们派遣的每一位使者，都是为了奉安拉的许可而被遵从。”[TMQ 4:64] 他们共同经历了被本族人拒绝、其宣教遭到嘲笑的遭遇。安拉 􀀬 说：“可悲啊，世人！每当有使者到他们那里，他们都在嘲笑他。”[TMQ 36:30] 安拉 􀀬 又说：“那些不信道的人对他们的使者说：‘我们一定要把你们逐出我们的土地，或者你们必须回到我们的宗教。’于是他们的主启示他们：‘我必毁灭那些不义的人。我必在他们之后让你们居住于那片土地。这是为那敬畏站在我面前（即复活日）并敬畏我的警告的人而设的。’”[TMQ 14:13-14] 他们也共同拥有最终获得安拉胜利的经历。安拉 􀀬 说：“（他们曾被延缓，）直到使者们感到绝望，并以为自己被（本族人）欺骗时，我的援助降临了他们，我所意欲的人便得到了拯救。我的惩罚不会降临于那些罪人（即违抗安拉的人）。”[TMQ 12:110] 如此看来，所有所用的宣教信息之间有许多共同之处，我们已提及其中一些。前人所采取的立场也已提及。安拉 􀀬 将他们告诉我们，是为了让我们从他们身上学习、反思，并从那些能够增强我们信仰、坚定我们决心、增进我们忍耐的事情中获得教诲。

“We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64] They shared in being rejected by their people and the ridiculing of their da’wah. He 􀀬 said; “Alas for mankind! There never came a Messenger to them but they used to mock at him.” [TMQ 36:30]. And He 􀀬 said; “And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to our religion.’ so their Lord inspired them: ‘Truly, We shall destroy the Zalimoon (disbelievers, wrongdoers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection) and also fears My Threat.’” [TMQ 14:13-14] They share in the fact that Allah 􀀬 has given them the victory in the end. He 􀀬 said; “(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimoon (criminals, disobedient to Allah).” [TMQ 12:110] In this manner all of the da’waat (messages) used have many things in common, some of which we have mentioned. The position assumed by those before has been mentioned. Allah 􀀬 mentioned them to us so that we may learn from them, reflect and take admonition from those things that strengthen our Imaan, strengthen our resolve, increase us in patience.

他们也向我们保证,da'wah的链条在其'Aqeedah、召唤人们遵循全知全晓者的minhaj(道路)的呼吁,以及其结局上都是一致的。这些ayaat的降示,是为了照亮Muslims的da'wah之路,并告知他们人们反对的本质、kufr与Imaan之间敌对的加剧,以及那永不停歇的斗争。它也提醒我们要对Allah 􀀬忠诚(walaa'),并与shirk撇清关系(baraa'),提醒我们在Imaan受考验之后会有神圣的佑助,此外还有我们未曾提及的许多其他事项。

They also assure us that the chain of the da’wah is the same in its ‘Aqeedah, its call to adhere to the minhaj (way) of the All-Knowing and All-Informed, and its outcome. The ayaat have come to illuminate the path of the da’wah for the Muslims and to inform them about the nature of people’s opposition, the intensification of hostilities between kufr and Imaan, and the struggle that will never stop. It also reminded us of the walaa’ (loyalty) to Allah 􀀬 and being baraa’ (free) from shirk, the divine intervention after the test of Imaan and many other matters apart from those we have mentioned.

然而,先知们的生平值得效法的是他们所采取的立场,而不是在立法方面效法。这是因为安拉 􀀬 为每位先知设立了不同的制度。祂 􀀬 说:“我为你们每个民族制定了一种律法和一条道路。”[TMQ 5:48]

However, the lives of the Prophets are followed in the stances they assumed. They are not followed in legislation. This is because Allah 􀀬 has given a different system for every Prophet. He 􀀬 said; “For each (prophet), We made a Shar’a and a minhaj (way).” [TMQ 5:48].

这是因为每位先知都只被派遣到他自己的民族，而使者（愿主赐他平安与祝福）则被派遣给所有的人。他的讯息是最后的讯息。安拉 􀀬 命令其他宗教的信徒遵从它，并放弃他们此前所遵循的一切。祂 􀀬 说：“真正的宗教在安拉看来就是伊斯兰。”[TMQ 3:19]，祂 􀀬 又说：“谁寻求伊斯兰以外的宗教，那绝不会被接受，他在后世必是亏折者之一。”[TMQ 3:85]，祂 􀀬 还说：“我已将这部经典（《古兰经》）以真理降示你（穆罕默德 􀁕），它印证在它之前的经典（旧约经典），并对它有监护作用。”[TMQ 5:48] 此外，降示给赛义德·穆罕默德的讯息的性质与其他讯息不同，因为它是最终的、全面的。

This is because every prophet was sent to his people whilst the Messenger (peace and blessings be upon him) was sent to all of the people. His Message was the final message. Allah 􀀬 ordered the followers of other religions to follow it and to leave what they had been following. He 􀀬 said; “Truly, the deen with Allah is Islam.” [TMQ 3:19], and He 􀀬 said; “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [TMQ 3:85], and He 􀀬 said; “And We have sent down to you (O Muhammad 􀁕) the Book (this Qur’an) in truth, confirming the Scripture that came before it (old Scriptures) and dominating over it.” [TMQ 5:48] Furthermore, the nature of the Message revealed to Sayyiduna Muhammad differs from others, in that it is final and comprehensive.

伊斯兰国是其中最重要的组成部分之一，因为它被视为保护、施行和传播伊斯兰教的沙里亚途径。

The Islamic State represents one of its most important parts, since it is considered the Shar’eeah method to protect, apply and propagate Islam.

以其他先知而言，我们发现他们的宣教是针对特定民族的，是为他们本族人而来，并排除其他人群。这意味着他们的宣教局限于特定的时间和地点。这与伊斯兰相反，伊斯兰的沙里尔法规适用于一切时代和地方。这种差异使得伊斯兰与其他任何事物之间不能进行类比。因此，穆斯林只能局限于从伊斯兰中采纳其自身的内容，因为它的规定相互关联，与其本质相契合。以萨耶杜纳·尔撒（伊萨）的使命为例。它明显不同于萨耶杜纳·穆罕默德ﷺ的使命，因为它是一种道德和精神层面的使命，并不包含建立国家的号召，而且它只针对以色列的后裔。那么又怎能将沙里尔法规与之相比较呢？

With the other Prophets we find that their da’wah was specific to a people and came specifically for their people, to the exclusion of others. This means their da’wah was restricted to a specific time and place. This is contrary to Islam whose Shar’eeah rules are suitable for all times and places. This difference does not permit analogy between Islam and anything else. This leaves the Muslims to restrict themselves to adopting from Islam only, because its rules are interlinked in a manner that fits to its nature. Let us take for example the Message of Sayyiduna ‘Isa. It is clearly different from the Message of Sayyiduna Muhammad, since it is a moral and spiritual message, which does not contain any call for the establishment of a State. It is also specific to Bani Israel. So how can the Shar’eeah rules be compared?

我们很遗憾，不得不讨论在伊斯兰教义中本已显而易见的问题。

We regret that we have to discuss matters that are obvious in the deen.

这表明如今的祈祷（du'aa）已经衰落到了何种地步。我们所能说的，只有《古兰经》对穆罕默德ﷺ所说的话：“你说：‘这是我的道路，我与顺从我的人，凭着明确的知识，向真主召唤。’”[TMQ 12:108] “若非真主意欲，他不能依王法扣留他的兄弟。”[TMQ 12:76] “（优素福）说：‘你们把我安置在国库之上吧，我确是一个精通保管的人。’”[TMQ 12:55] “在你以前，我没有派遣一个使者，而不启示他：‘除我外，绝无应受崇拜的主，故你们当崇拜我。’”[TMQ 21:25] “的确，在你以前，使者们曾被否认，他们忍受了被否认和受伤害，直到我的援助降临他们；真主的言辞，无人能改变。你确已获得使者们的消息。”

It indicates the level to which the du’aa today have descended. All we can say is what the Noble Qur’an said to Sayyiduna Muhammad 􀁕; “Say: ‘This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me…’” [TMQ 12:108] “He could not take his brother by the law of the King (as a slave), except that Allah willed it.” [TMQ 12:76] “(Yusuf) said: ‘Set me over the store-houses of the land; I will indeed guard them with full knowledge.’” [TMQ 12:55] “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying):’Laa ilaaha illa ana [none has right to be worshipped but I (Allah)] worship Me (Alone an none else).’” [TMQ 21:25] “Verily, (many) Messengers were denied before you (O Muhammad 􀁕), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words of Allah. Surely there has reached you the information (news)

关于在你之前的众使者的（经文）：“在你之前，……”[TMQ 6:34]“我所派遣的每一位使者，都是奉安拉的旨意而被服从的。”[TMQ 4:64]“可叹的是人类！每当有使者到他们那里，他们没有不嘲笑他的。”[TMQ 36:30]“不信道者对他们的使者说：‘我们必将把你们驱逐出我们的国土，除非你们回归我们的宗教。’于是他们的主启示他们：‘我必定毁灭不义者（不信道者、作恶者）。在他们之后，我必定使你们居住于那片土地。这是为那些畏惧站在我面前（在复活日受审）并畏惧我的刑罚的人而设的。’”[TMQ 14:13-14]“（他们被延缓了）直到使者们感到绝望，并以为他们（的民众）已经否认了他们，那时，我的援助降临他们，我所意欲的人便得以获救。我的刑罚不会降临于罪人（即违抗安拉的人）的民众。” [TMQ 12:110]

about the Messengers (before) you.” [TMQ 6:34] “We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64] “Alas for mankind! There never came a Messenger to them but they used to mock at them.” [TMQ 36:30] “And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to your religion.’ so their Lord inspired them: ‘Truly, We shall destroy the Zalimoon (disbelievers, wrongdoers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection) and also fears My Threat.’” [TMQ 14:13-14] “(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimoon (criminals, disobedient to Allah.)” [TMQ 12:110]