在穆斯林所处的这种痛苦局面中，出现了一些伊斯兰运动，它们致力于改变这一现状，并建立良好的替代方案，这一方案在世人眼中体现为建立伊斯兰国。这些伊斯兰运动有两种路径。第一种依靠改良主义的方法进行达瓦，以建立伊斯兰社会。于是他们开始致力于恢复已被摧毁的事物，并改革已经败坏的事物。第二种路径则依靠变革之道，认为在腐败已经触及根基的现实中，改良并无益处，因此修修补补或单纯的改良便毫无用处。

In this painful situation, in which the Muslims live, Islamic movements have emerged that work to change this situation and establish the good alternative, which is represented in the sight of all people by establishing the Islamic State. These Islamic movements had two approaches; the first relies on the reformist method in the da’wah to establish the Islamic society. So they began to work on restoring what had been destroyed and reforming what had become corrupted. The second approach relied on the path of change and takes the view that there is no benefit in reform in a reality where the corruption has reached the foundations, so the patchwork approach or mere reformation became of no use.

这两种研究路径在思维方式上的差异，导致了它们对现实的看法以及处理现实的方法各不相同。因此，二者的工作方法和传播伊斯兰（da’wah）的方式也有所不同。

The difference in the way of thinking of these two approaches has led to differences in the way that they view the reality and the work to treat it. As a consequence, the methods of work and ways of da’wah have differed.

那么，关于这个问题，伊斯兰教法（Shar'ee）的规定是什么？

So what is the Shar’ee rule regarding this subject?

要给出一条沙里亚的裁决,我们必须遵循伊斯兰的思维方法来进行。因为离开这一方法,就不可能获得关于沙里亚裁决的知识。

To give the Shar’ee rule, we must proceed according to the method of thinking in Islam. This is because it will not be possible to gain knowledge of the Shar’ee rule except on its basis.

遵循沙里'（Shar'ee）的方法对我们来说至关重要，它使我们能够理解我们希望在其中开展工作的现实，提出与这一现实相关的沙里'证据，并以立法的方式理解这些证据。

Proceeding on the Shar’ee method is imperative for us to understand the reality in which we wish to work, and to produce the Shar’ee evidences relating to this reality, and then to understand them in a legislative manner.

众所周知，伊斯兰是完整的宗教（deen），当现实需要改革时，它指明了改革的方式；当现实要求改变时，它指明了变革的方法。那么，今天的沙里亚（Shar'a）要求什么呢？

It is well known that Islam, the complete deen, indicates the manner of reform when the reality necessitates reform, and the manner of change when the reality demands change. So what does the Shar’a require today?

两种情况下的裁决都归于真主 (SWT)，并以沙里尔的经训证据为依据。然而，决定所行的da'wah属于改良还是改变的，是人们所欲改变或改良之事物的实际情况。

The judgement in both situations is for Allah 􀀬, and is based on the Shar’ee evidences. However what defines the type of da’wah (whether it is reform or change) is the reality of the thing one wishes to change or reform.

至于改变——无论是个人思想的改变、个人状况的改变，还是社会的改变，或民族与国家境况的改变——都应当从人、社会和境况所建立的根基入手。因为一切影响人在今世行为的局部思想与观念，都是从这一根基中生发出来的。人的幸福或不幸，民族的复兴或衰落，正是依据这一根基，以及与之相关的任何局部或次要的思想而产生的。

As for change, whether it is the change of the minds of individuals, or their condition, or of societies or the change of the situation of peoples and nations, it should start with the basis on which human beings, societies, and situations are established. That is because, it is from the basis that all the partial thoughts and concepts that define the behaviour of man in this life emanate. It is according to this basis, and whatever partial or peripheral thoughts are linked to it, that man’s happiness or misery results, and nations revive or decline.

伊斯兰社会，或穆斯林社会，其建立的基础是伊斯兰的“阿格itar”（信仰）。穆斯林或伊斯兰国家的任何一项行为，都不应偏离“阿格itar”及其要求。 Note: the correct transliteration of the term is "阿கீதة" — the accurate Chinese rendering is: 伊斯兰社会，或穆斯林社会，其建立的基础是伊斯兰的“阿格ي达”（信仰）。穆斯林或伊斯兰国家的任何一项行为，都不应偏离“阿格ي达”及其要求。

The basis on which the Muslim or the Islamic society is built is the Islamic ‘Aqeedah. Not one action of the Muslim or the Islamic State should deviate from the ‘Aqeedah and its requirements.

至于“إصلاح”（改革），它包含“تغيير”（改变），但只涉及枝节而不触及根本，因为根本是健全的；或者是为了纠正根本并使其纯净，前提是根本确实存在。

As for islah (reform), it includes taghyeer (change), but deals only with the branches and not the basis, owing to the fact that the basis is sound, or it may be to correct the basis and purify it, assuming that it exists.

如果根基本身存在，但有某些模糊侵入其中，或某些思想影响了它，并使它被这些东西所支配，那么这里的工作就是改革而非改变。工作在于使根基回归其原初的纯净，从而加以巩固，使其影响在应用时在枝节中显现出来。例如，必须对那些受西方文化影响的穆斯林进行工作，以净化他的信仰，去除他身上的一切缺陷，从而纠正他的方向，端正他的行为。还必须对那些犯罪的穆斯林（‘aassi）进行工作，以加强他信仰的层面，从而产生推动他走向敬畏（Taqwa）的动力，以及阻止和保护他远离罪恶的约束力。 适用于穆斯林个人的，同样适用于伊斯兰国家。例如，当我们希望邀请一位卡菲尔（Kaafir）皈依伊斯兰时，我们的宣教（da’wah）将是改变性的。这是因为根基、建立于其上的一切以及由其衍生的一切都是虚假的。因此，我们必须以正确的根基取代它。所以，我们不会让卡菲尔去礼拜，而让他仍停留在其建立于其上的kufr根基之中。

If the basis existed but some obscurity came over it, or some thoughts affected it, and it became dominated by this, then the work here will be of reform and not change. The work will be to return the basis to its original purity, and thus strengthen it, so that its effect appears in the branches when they are applied. For example, one must work with the Muslim affected by the western culture, in order to purify his Imaan and remove all the defects from him, so as to correct his direction and rectify his behaviour. One must also work with the Muslim who commits sins (‘aassi) in order to strengthen the area of his Imaan, so as to generate the impetus that pushes him towards Taqwa, and the deterrent that prevents and protects him from sins.What applies to the Muslim individual applies to the Islamic State. For example, when we wish to invite a Kaafir to Islam, our da’wah will be one of change. This is because the basis, everything established on it and whatever emanates from it, are false. So we must replace it with the correct basis. Therefore we do not call a Kaafir to pray, and leave the kufr basis upon which he is established.

这正是使者所行之事，也是事实所表明的道理。安拉告知我们，祂不会接受不信道者的任何善行，无论其善行多么好；任何不信道者都不会因其善行而进入乐园，除非这善行是建立在伊斯兰所带来的信仰之上。祂说：“我将转向他们所行的任何善功，而使它们像飞扬的尘埃。”[TMQ 25:23]

This is what the Messenger 􀁕 did, and this is what is indicated by the reality of things. Allah 􀀬 informed us that He will not accept any action of the kuffar, however good it may have been, and that no disbeliever will be admitted to Jannah because of his action, unless it is based on the Imaan (belief) that Islam has brought. He 􀀬 said; “And We shall turn to whatever deeds they (disbelievers, polytheists) did, and We shall make such deeds as scattered floating particles of dust” [TMQ 25:23].

同样地,穆斯林若背教并离弃其信仰,他的一切善功都将无济于事。因此,信仰必须是一切善行的根基。

Similarly, the Muslim who commits apostasy and leaves his Imaan, all his actions will be of no avail. Thus Imaan must be the basis of all actions.

至于我们想要邀请一位穆斯林时,我们的伊斯兰宣教(da'wah)就应当是一种改革。因为他所拥有的根基是正确的,但他必须摆脱一切缺陷,以及一切使他的方向和遵循变得薄弱的因素。只要根基在其本源中存在,它就需要那些能够发展它、加强它、使它富有成效并使它纯净的东西。当这一切发生时,他就会拥有正确的方向和健全的遵循。如果穆斯林饮酒、犯通奸罪、偷窃、从事利息交易,或者疏忽于传播伊斯兰宣教以恢复伊斯兰的生活方式,那么触动他的信仰领域(Imaan)就会对他产生作用。他要被提醒真主是创造者、事务的主宰,他必须崇拜并顺服祂。他不应只看自己罪过的微小,而应看创造者的伟大。当创造者命令他或禁止他做某事时,祂只是为了他今世和后世的最大利益而这样做。他还要被提醒罪恶的恶果会使他进入火狱,而顺从的善果会在审判日找到,并使他成为配得主之慈悯的人。因此,应当着重提及审判日的恐怖、火狱的刑罚,以及与之相对的乐园的喜乐。通过这种方式,他信仰的领域被唤醒,他便奋力走向顺从,并约束自己远离罪恶。穆斯林的事情只有以这种方式才能得到纠正。因此,在今天我们对穆斯林个人的宣教中,我们必须考虑到他们是穆斯林,必须纠正他们的思想,改革他们的行为。

As for when we want to invite a Muslim, then our da’wah will be one of reform. This is because the basis he has is correct, but he must be made free from all defects and everything that has made his direction and adherence weak. As long as the basis is present in origin, then it requires whatever will develop it, strengthen it, make it productive and purify it. When that happens he will have the correct direction and the sound adherence. If the Muslim drinks alcohol, commits Zina, steals, deals with Riba or neglects to carry the Islamic da’wah to resume the Islamic way of life, treating his area of Imaan will treat him. He is reminded of Allah the Creator, the Governor of affairs, Whom he must worship and obey. He must not look at how small his sin is, but how great the Creator is. When the Creator orders him or prohibits him from something, He 􀀬 does not do this except for what is best for him in this life and the Hereafter. He is also reminded of the bad recompense of sins, which will admit him to the Fire, and the good recompense of obedience, which he will find on the Day of Judgement and which will make him of those deserving the Mercy of his Lord. So, one should concentrate on mentioning the terror of the Day of Judgement and the torment of Jahannum, and the bliss of the Jannah with him. In this manner, his area of Imaan is aroused, so he rushes forward in obedience and deters himself from sins. The matters will not be rectified for the Muslim, except in this manner. That is why in our da’wah today, to the Muslims as individuals, we must take into account that they are Muslims, and their thoughts must be corrected and their behaviour reformed.

至于那些以宪法为制度基础的国家，其宪法建立在若干渊源之上，而这些渊源又建立在一个根本之上。此事必须加以审视：国家是否建立在伊斯兰的‘aqeedah（信仰）之上，因而将《古兰经》与圣训，以及它们所指引的一切，作为唯一的启示来源？宪法的各项条文是否由此推导而出，以至于没有任何条文偏离启示？如果做到了这一点，那么该国家在此情况下便是伊斯兰国家。

As for the states whose systems are established on constitutions, their constitutions are established on sources, and these sources are established on a basis. This matter must be looked into. Is the State established on the basis of the Islamic ‘Aqeedah, and consequently taken the Kitaab and Sunnah, and whatever they have guided to, as the only sources of revelation? Have the rules of the constitution been derived from it such that no rule deviates from the revelation? If it does this, then the State, in this case, is Islamic.

如果在这样一个国家中出现了大量的腐败和滥用，那么这样的国家需要的是改革而非变革，正如奥斯曼帝国后期伊斯兰国家的情况一样。它需要改革，而不允许起来反抗它，并与西方异教徒合作去摧毁它，就像所谓的谢里夫侯赛因所做的那样。

If it happened that in such a State much corruption and misapplication took place, then such a State requires reform and not change, as was the case in the time of the Islamic State during the latter period of the Ottomans. It required reform, it was not allowed to rebel against it and cooperate with Western Kuffar to destroy it, as was done by the so-called Shareef Hussein.

至于那些并非以伊斯兰教信仰（'Aqeedah）为基础建立的国家——而宪法、制度和法律正是以此为根基的——那么就必须改变它，而不是加以改良，正如今天穆斯林所居住的那些国家的情况一样。它们是非伊斯兰国家，因为它们的制度并非源自伊斯兰教法（Sharee'ah）——即便它们声称国教为伊斯兰教——因为重要的是实际的施行，而不是言辞；是实质，而不是名称。

As for when the States are not actually established on the basis of the Islamic ‘Aqeedah, which is the basis of the constitutions, systems and laws, then one is required to change it and not reform it, as is the condition of the States in which the Muslims live today. They are non- Islamic states, because their systems do not originate from the Islamic Sharee’ah - even if they say the religion of the State is Islam - because what matters is the application and not statements; the meaning and not the name.

因此,既然当今统治穆斯林的各国体制及其宪法并非仅以《古兰经》和逊奈为基础建立,现实便迫使人们着手进行变革的工作,而这种变革必须建立在对政权支柱与根基的彻底改变之上。这一现实不能靠零敲碎打的局部改良来应对;而应当以全面、彻底和革命性的变革为基础。任何以其他基础来应对的方式绝对不被允许,因为那等于是对现状的隐性承认,也等于是对现实提出了非法的要求,而且现实本身就是以非真主所启示的法律来统治的。正因如此,我们看到那些转向现存政权、希望对其进行改良的团体,实际上是与之共存,并致力于渗透进其队伍之中;他们的做法也因所要改良的现实而呈局部性,因为他们的纲领本身就是局部的。他们努力建立共同的思想接触渠道,将其视为与政权对话的起点。因此,他们的做法会随着所在国家的不同而改变颜色。他们试图给国家涂上伊斯兰的色彩,同时保留维系其非伊斯兰本质的糟粕,以便使其以伊斯兰的面貌出现,而那色彩却触及不到它的本质。

Therefore, since the systems of the States that govern the Muslims today and their constitutions are not established solely on the basis of the Kitaab and Sunnah, the reality obliges to undertake the work of change, which is established on the radical change of the pillars and foundations of the regime. This reality cannot be dealt with based on patchwork partial reform; rather it should be based on the comprehensive, radical and revolutionary change. Any way of dealing with it on any other basis is definitely not allowed, because it is an implicit recognition of it, and because it is a non-Shar’ee demand concerning the reality, and because the reality is ruling by other than what Allah 􀀬 has revealed. That is why we find the groups that turn to the existing regimes to reform them actually coexist with them and work to infiltrate their ranks, and their approaches are partial according to the reality that they wish to reform, because their programmes are partial. They work to create common intellectual channels of contact, considered to be starting points for dialogue between them and the system. Hence their approaches change colour according to the country in which they are working. They try to paint the country with the Islamic colour – whilst retaining the trash that keeps its non-Islamic essence - in order to make it appear in the guise of Islam, but without that colour reaching its essence.

我们还看到，那些主张（激进）变革的“达子”（da'ee，宣教者）在其方法上与他们所要改变的现实完全不同。这是因为他们将自己的思想与他们所信奉的根基联系在一起。他们在根基层面拒绝现有的现实。只要根基不同，那么由该根基所衍生的一切便都会被拒绝，即使在某些局部问题上存在一些相似之处，也是如此。

We also see the da’ees of (radical) change are completely distinguished in everything, regarding their approaches, from the reality which they are working to change. This is because they link their thoughts with the basis that they believe in. They reject the existing reality in terms of the basis. As long as the basis is different, then whatever emanates from it is rejected due to the rejection of its basis, even if there is some similarity in some of its partial issues.

这就是为什么这一思路的倡导者们在生活的同时，心中始终装着他们想要引导民众走向的那个模式的整体图景。这一模式把人们带回到使者ﷺ及其门徒（Sahabah）的时代。他们批判自己所处的现实，包括这一现实的根基。

That is why the advocates of this approach live, whilst having in their minds the overall picture of the model they wish to transfer the people to. This model takes them back to the time of the Messenger 􀁕 and his Sahabah. They criticise the reality in which they live, including its basis.

因此，这个团体的做法在每个国家都是相同的，因为殖民主义的异教徒所使穆斯林陷入的处境是相同或相似的，而解决这些处境的办法也是相同的。

Therefore, the approach of this group is the same in every country, because the situations in which the kaafir colonialist has placed the Muslims in are the same and similar, and because the solution for these situations is the same.

自殖民统治伊始，西方便一直致力于将《古兰经》和圣训从我们生活的唯一立法依据中剔除。它的做法是把伊斯兰教义与我们的现实生活及其组织形态割裂开来，并且得逞了。这一成功给我们带来了恶果。如今令人诧异的是，一些伊斯兰运动仍在处理西方按照自身设计所造出的人为实体，它们所采取的是改良而非根除的态度。事实上，无论打多少补丁，都无法纠正这一现实。不理解事物实质的人，也无法理解其裁决，因而将失去正确的工作方向，也无法正确效法圣行（Sunnah）。

The West has worked from the very beginning of its colonisation of the Muslims to remove the Kitaab and Sunnah as the only source of legislation for our life. It did this when it worked to separate the Islamic deen from the reality of our lives and its organisation, and succeeded. Its success was an evil consequence upon us. Today it is strange to see Islamic movements dealing with the artificial entities, which The West created to its design, when they are dealing with them in terms of reform and not uprooting. Indeed, patchwork repair, however much it is, will not rectify this reality. The one who does not comprehend the reality of things will not comprehend their rule, so he will lose the correct work and the good emulation of the Suannah.

谁想要呼吁人们归向真主,在当今之世,都不能忘记先知ﷺ的圣训:“……然后将会有一个遵循先知之道的哈里发制度。”[由伊玛目艾哈迈德记载]。谁希望建立一个遵循先知之道的正统哈里发制度,就别无选择,只能效法人类中最优秀者的生平事迹——他的努力在真主的襄助下结出了果实,并造就了为人类而兴起的最优秀的乌玛。这是一条相连的链条,即众先知以及追随其道路者的生命历程。我们祈求真主,愿我们成为这链条上的一环。如此,我们效法穆斯塔法(被拣选者)ﷺ的生平,人们便跟随我们,我们也聚集在最高尚的善行与最真诚的崇拜之上。

The one who wishes to call people to Allah 􀀬 these days cannot forget the hadith of the Messenger 􀁕; “...then there will be a Khilafah on the way of the Prophethood.” [Reported by Imaam Ahmad]. The one who wants it to be a Righteous Khilafah on the way of the Prophethood, does not have any option other than to emulate the Sirah of the best amongst men, whose efforts gave fruit by the help of Allah 􀀬 and brought out the best Ummah raised up for mankind. It is but one chain, which is the life of the Prophets and those who followed their path. We pray to Allah 􀀬 that we are one of its links. Thus, we emulate the Sirah of al-Mustafa (the chosen one), and the people follow us and we gather together upon the most noble of actions and the truest of worhips.