14. 以“马斯拉哈”（公共利益）为借口允许哈拉姆（禁止之事）

14. 以“马斯拉哈”（公共利益）为借口允许哈拉姆（禁止之事） - 伊斯兰的宣教（Da'wah） | Quran Course

这个团体无法给出这样的形象。相反，它树立了一个坏榜样，一个无法效仿的典范。现实本身就是最有力的证明。如果没有真诚而有觉悟的伊斯兰运动去反对这类主张，也没有真心关切的穆斯林学者，伊斯兰就会因那些为政权辩护、宣扬这些观点的人而从民众心中消逝。在安拉 􀀬 和祂的仆人看来，那些生活在政权的安逸之中、被其虚假领导的光环环绕、与之一同呼吸着自负傲慢空气的运动或学者，与那些宣扬真理并承担真理、不畏惧任何人的指责、一切只为安拉 􀀬 而行的运动或学者，二者之间的差别是何等巨大！即便他被关进统治者的监狱，他也铭记安拉 􀀬 的话语："故你应当忍耐，如同意志坚强的使者们一样忍耐。"［古兰经 46:35］"你当耐心等待你主的判决，你确是在我的眼前。"［古兰经 52:48］"故你当忍耐，安拉的应许必定是真实的。"［古兰经 40:55］这二者的榜样，难道是相同的吗？

The group will not be able to give such an image. Rather it has given a bad example and a model that cannot be followed. The reality is the greatest evidence of this. Had there not been sincere and aware Islamic movements that opposed such calls, and sincerely-concerned Muslim scholars, Islam would have fallen from the souls of the people, owing to the ones who advocate these views in support of the regimes. In the sight of Allah 􀀬 and the sight of His servants, how great is the difference between the movement or scholar who lives in the comfort of the regimes, surrounded by the glory of their false leadership; breathing the air of boastful arrogance with them, and a movement or scholar who proclaims the truth and undertakes it, fearing the blame of nobody; all for the sake of Allah 􀀬. Even if he was placed in the ruler’s prisons, remembering the sayings of Allah 􀀬; “Therefore, be patient (O Muhammad) as did the Messengers of strong will.” [TMQ 46:35] “So wait patiently (O Muhammad 􀁕) for the Decision of your Lord, for verily, you are under Our Eyes.” [TMQ 52:48] “So be patient (O Muhammad 􀁕). Verily, the Promise of Allah is true” [TMQ 40:55]. Are the example of these two the same?

我们不会听信他们所说的他们懂得这些。无需提醒他们这一点。尽管他们了解这些沙里尔证据,但由于他们所提的理由,他们并未采纳。这是不允许的;此外,这也是对宗教的悖逆,是对其确定而正确的律例的忽视。至于他们引用一些学者的言论来支持自己的观点:除了这些例子并不符合他们所倡导之事的实际情况之外,人的言论并不是沙里尔的证据。重要的是证据以及推论(istidlaal)的正确性。如果他们说“某某学者这样说过”,我们要对他们说:安拉 􀀬 和祂的使者 􀁕 所说的是正确、确定且Muhkam(明确且未被废止)的。难道我们可以用任何一个人的言论来废止安拉 􀀬 和祂的使者 􀁕 的话吗?利益的观念主导了这种主张者,以至于称他们为“布道中的商人”也不为过。然而,商人经营是为了获利,而不是为了亏损。

We will not listen to them saying that they know it. There is no need to remind them of it. Despite having knowledge of these Shar’ee evidences, they did not take them owing to the reasons they mentioned. This is not allowed; besides, it is insolence against the deen and neglect of its definite and correct rules. As for their quotations from some scholars that they use to support their idea; beside the fact that they are examples that do not apply to the reality of what they call for, the statements of men are not a Shar’ee proof. What counts is the evidence and correctness of the istidlaal (deduction). If they say ‘so and so scholar said’, we say to them that Allah 􀀬 and His Messenger 􀁕 have said something that is correct, definite and Muhkam (clear and unabrogated). Is it allowed for us to abrogate the saying of Allah 􀀬 and His Messenger 􀁕 with the statements of just any individual? The idea of benefit dominated the advocates of this approach to the extent that it would be correct to call them, ‘traders in the da’wah’. However, the trader does business in order to make a profit, not to make a loss.

按照合法的方式承载da‘wah（伊斯兰呼吁），需要坦率、勇气、力量和思考。它要求人去挑战一切与伊斯兰相矛盾的事物，并与之对抗，以阐明其虚假，不顾后果，也不顾环境。它要求伊斯兰思想享有绝对的主权，无论它是否与大多数人及其习俗相符，无论人们接受、拒绝还是反对它。承载da‘wah的人不奉承民众，也不奉承当权者。先知ﷺ在其呼吁中正是如此：他相信自己所呼吁的真理，向整个世界发出挑战，不顾习俗与传统、信仰、宗教、统治者或民众。他除了伊斯兰的讯息之外，不关注任何其他事物。伊本·希沙姆记载，当安拉的使者ﷺ挑战古莱氏人时，他提到了他们的神灵并加以谴责，贬低他们的思想，并认为他们的先人是迷误的。于是他们（作为结果）拒绝了他，并在反对和敌意上团结起来。

- Carrying the da’wah according to the legal manner requires frankness, courage, strength and thought. It requires one to challenge all that contradicts Islam and to confront it, so as to clarify its falseness without any regard for the consequences or the circumstances. It requires that the absolute sovereignty be for the Islamic ideology, irrespective of whether or not it agrees with the majority of the people and their customs, and whether they accept, reject or oppose it. The da’wah carrier does not flatter the people and nor does he flatter those in authority. This is how the Messenger 􀁕 was in his da’wah, believing in the truth to which he was calling, and challenging the whole world without giving any regard for the customs and traditions, beliefs, religions, rulers or masses. He did not give attention to anything except the Message of Islam. Ibn Hisham reported that when the Rasool of Allah 􀁕 challenged the Quraysh, he mentioned their gods and denounced them, and disgraced their minds and considered their forefathers to be misguided. They (as a consequence) rejected him and united in their opposition and hostility.

今天，有些人采用一种新奇的、伊斯兰律法（Shar'a）并不认可的方法，他们说：权衡利弊之后，显示出我们应当以智慧（hikmah）处理事务，以最好的方式进行劝导。这是按照他们的方法，而非按照沙里尔（Shar'ee）的方法。他们说：如果我们对一切与之相悖的事物都加以挑战，那么da'wah（伊斯兰宣教）有什么益处？这样做，究竟是会打开他人的心扉，还是会关闭他们的心门？为什么要表明我们与他人在根本上存在矛盾？我们不是更应该表明，我们与他人有相同之处，而这些共同点可能成为进入他们心灵和思想的钥匙吗？尤其是当这些事情看上去彼此之间并没有太大差异的时候。反对统治者、向乌玛（Ummah）揭露他们的阴谋、公开他们的计划，这些做法真的符合da'wah的利益吗？这样做只会激怒他们，招来他们的恶意；难道不是更好的做法，是设法与他们亲近、与他们交好吗？也许他们会因此靠近我们，给我们安排能够有益于da'wah的职位，而这种益处甚至可能惠及所有人。也许我们可以借此掌握权力。因此，我们必须向他们表明，他们没有理由害怕我们，允许我们接近他们也不会令他们恐惧。由此开始的，是一条谄媚之路，是一些偏离真理之道的言论。此外，这也是讨好统治者的开始，是为他的行为作伪证，是对谬误保持沉默，是热衷于谈论那些不会激怒统治者的小事，是忽视乌玛应当被警示的紧要问题，还有许多其他损害真理的言行。这一切改变的背后，是思维方式的改变。

Today, according to this new and innovated method, which the Shar’a does not approve of, we find those who say; the preponderant interest indicates that it is more fitting and better that we approach issues with hikmah (wisdom), and we invite with that which is best. This is according to their method, and not the Shar’ee method. They say; what is the benefit of the da’wah if we challenge everything that goes against it? By doing this, will we open the hearts of others or will we close them? Why show that what we have fundamentally contradicts what others have? Is it not more fitting that we show that we are sharing with others in matters, which may act as keys to entering their hearts and minds, especially when the matters appear as if there is not a great difference between them and us? Is it in the interest of the da’wah that you oppose the rulers, expose their conspiracies to the Ummah, and disclose their plans? Thereby inciting them and attracting their evil; or is it better that we try to draw closer to them and befriend them? Perhaps they will draw nearer to us and put us in positions that will benefit the da’wah, and the benefit may even reach everyone. Perhaps we can reach power in this way. That is why we have to confirm to them, that there is no cause for them to fear us, and there is no fear in allowing us to get closer to them. From here begins the journey of flattery, and statements that are far from the method of truth. In addition, this is the start of pleasing the ruler, and giving false testimony for his actions, staying silent over falsehood, preoccupation with and talking about small matters that do not incite the anger of the ruler, and neglecting the vital issues about which the Ummah should be warned, and many other statements and actions that compromise the truth. Behind all of this change is the change in the way of thinking.