西方对伊斯兰的战争披着不同的外衣，涵盖各个领域，其总体目标都是使伊斯兰远离现实生活。这场运动不仅限于歪曲伊斯兰的形象、摧毁其哈里发制度、贬低其律法，以及把伊斯兰描绘成过去的事物。相反，这场运动针对任何可能使伊斯兰重新回到世界领导地位的因素。他们时刻畏惧伊斯兰，因此他们的阴谋从未停止，唯恐脚下的地毯被抽走，唯恐穆斯林重新恢复昔日的荣光。

The war of The West against Islam assumes different guises and includes various spheres, which are all summed up in the undertaking of whatever distances Islam from the reality of life. The campaign was not limited to distorting its image, destroying its Khilafah, disparaging its rules and depicting Islam as something from the past. Rather, the campaign targets anything that can bring it back to the leadership of the world. They constantly fear Islam. That is why their plotting never ceases, lest the carpet be pulled from under their feet, and if the Muslims came back to their glory.

西方把穆斯林视为一个依靠其伊斯兰信仰而生活的民族。他们的宗教是普世的宗教，适合全人类，他们的灵魂也始终追求团结。他们各个战略要地将成为一个统一的战略性国家的所在，它将掌控各大洲的腰部，并且高耸于它们之上。他们拥有的资源丰厚，远超超级大国的需求，从而使其成为一个领先的国家。他们的人口接近世界人口的三分之一。他们的忧虑和关切，倘若安拉赐予他们胜利，不在于杀戮和掠夺他们所征服之地的资源，而在于敞开人心，把人们——所有的人——从淤积的迷误之中引向伊斯兰的正道。他们每个人都坚信，使任何人归信伊斯兰，对他而言比世界及其中的一切更为珍贵。

The West looks upon the Muslims as a nation that lives by her Islam, their deen is a universal deen, which is fit and suitable for mankind, and their souls constantly look for unity. The different strategic areas of their States will become the place of one strategic State, which will hold the waists of all the continents and tower above them. They are sitting on huge resources more abundant than the needs of a super power, thereby making it a leading State. Their numbers are close to a third of the world population. Their worry and concern, if Allah 􀀬 gives them victory, is not the killing and plundering of the resources of the lands they open; rather it is the opening of hearts and bringing the people - all people - from the darkness of kufr to the guidance of Islam. It is in the conviction of every one of them that bringing any person into Islam is more valuable to him than the world and what it contains.

因此，伊斯兰教的律法和真诚的信奉者屡次遭受阴谋的针对，这些人一心想要消除西方对穆斯林及其他人群的影响。这种阴谋的规模，与他们感受到的威胁程度成正比。

That is why Islam has witnessed many plots against its rules and the sincere ones, working to remove The West’s effect on its people and others. This plotting takes place in proportion with the danger they feel of it.

如果伊斯兰不是安拉的真正宗教,它早就会被消灭、消失并彻底毁灭。然而,安拉的意志(Iraadah)依然持续,祂的意愿(mashee'ah)占据主导。即便在穆斯林衰落的最艰难时期,他们依然忠于自己的宗教,尽管西方成功地使他们的标准出现偏差,观念变得错误,心态趋于腐化。这是因为西方从其第一次十字军东征起就已认识到,伊斯兰深深扎根于穆斯林的心中,远比任何试图将其连根拔起的企图都要坚固得多。

If Islam had not been the true deen of Allah 􀀬 then it would have been wiped out, vanished and completely ruined. However, the Iraadah (Will) of Allah continues and His mashee’ah dominates. The Muslims have remained loyal to their deen in the worst period of their decline, though the West has succeeded in making their criteria erroneous, and their concepts wrong and their mentality corrupt. That is because it realised from its first crusade that Islam is entrenched in the hearts of the Muslims and it is far stronger than any attempt that may try to uproot it.

因此，他们在第二次十字军东征中改变了计划，我们至今仍在承受其苦难。它的计划是使穆斯林远离他们的宗教，并传播其观念、信念和知识标准，从而确保对他们的物质控制。于是他们先制造思想上的臣服，随后又实现物质上的统治。接着，他们扶植统治者，并将其置于腐败的思想和政治环境之中。然后，他们开始把各国与之联系起来，使各国在世界上的政策朝着同一方向推进，以实现他们的利益，并将世界变成一个共同的公司：西方是出资者和生产者，而其他国家则构成其中的工人和消费者阶层。随后，他们用庞大的媒体网络覆盖全世界，其他国家的媒体网络都从属于他们的媒体。他们的意图是让我们只阅读他们所写的，只听他们所传播的，只看他们所散布的，并且只依照他们所希望的来谈论和理解事物。这是一种新的、不断发展的殖民主义。它比旧殖民主义更加严酷、更加恶劣。旧殖民主义从外部占领人，而新殖民主义则同时占领人的内在与外在两个方面，以使对它的臣服变得绝对，而不受任何威胁。

That is why they changed their plans in their second crusade, from whose woes we still suffer: It built its plans to distance the Muslims from their deen, and spread their concepts, convictions, and intellectual criteria, so as to ensure their material control. Thus they first created the intellectual subservience to it and then they followed that up with its material domination. Then they installed rulers and surrounded them with a corrupt intellectual and political medium. Then they began to link the States with it, by making the policy of the States in the world proceed in one direction, to realise its interests, and by turning the world into one shared company in which the west is the financier and producer, while the other States form in it the working and consumer class. Then it covered the world with huge media networks, in which the media networks of other States were subordinate to theirs. With this they intended that we only read what they write, hear what they transmit, see what they disseminate and only talk about and understand matters in light of what they wish. It is a new, developing colonialism. It is more severe and worse than the old colonialism. The old colonialism used to occupy man from outside, whilst the new occupies his inside half and his outside half, in order to make the subservience to it absolute, without being threatened by anything.

即使在我们的宗教问题上,西方也想让我们按照它自己的方式来理解我们的宗教。凡是偏离这一观点的人,它就动员其媒体来对付他。于是,它把伊斯兰描绘成一种反常的样子,意图冒犯传统、违背常规、打破共识。它给伊斯兰贴上极端主义、恐怖主义、原教旨主义和偏执主义的标签。它把这一宗教描述为人类的敌人,一种偏爱黑暗、甘于生活在黑暗中的宗教;并且它的态度充满侵略性,煽动敌意与仇恨。在歪曲图景、篡改事实之后,各国政权便开始攻击伊斯兰,认为它理应如此。在做这一切时,他们依赖民众对事实的无知,以及一些学者的帮助,这些学者对西方所做的一切都予以赞许。然而,今天我们看到的觉醒已经开始在乌玛的肌体中涌动,这使他们针对伊斯兰的任务变得困难,也使乌玛将西方、统治者和这些乌莱玛视为同一类:西方如同撒旦,统治者则是撒旦的追随者;那些学者之所以能够走上现在的位置,只是因为他们在统治者面前越多地损害了宗教的尊严;他们是衰落时代的学者,当衰落结束之时,他们也将随之消亡。真正的伊斯兰复兴时期有其自己的学者,他们外表或许不修边幅,却敬畏真主、诚实可信。

Even when it comes to our deen, The West wants to make us understand our deen in its own way. The one who deviates from this viewpoint, then it mobilises its media against him. Thus, it depicts Islam in an abnormal way, intending to violate the traditions, disagree with the norms and break the consensus. It labels Islam with extremism, terrorism, fundamentalism and bigotism. It describes the deen as an enemy to humanity, which prefers darkness and living in the darkness. And it is aggressive, inciting in its approach animosity and hatred. After distorting the picture and changing the facts, the regimes begin to attack it, considering that it deserves it. In doing all this, they rely on the ignorance of the people about the facts, and the help of some scholars, who bless everything that The West does. However, the awakening we see today has began to flow in the body of the Ummah, which has made their task against the deen difficult, and has made the Ummah look at The West, the rulers and these Ulama’ as the same; as a Shaytan and the rulers as the followers of Shaytan, and that those scholars would not have reached their positions, except in proportion to how much they have foiled the dignity of the deen before the rulers, and they are the scholars of decline, and they will come to an end when the decline comes to an end. The period of the correct Islamic revival has its own scholars who might be untidy in their appearance, but God fearing and honest.

今天，我们所处的阶段是西方与统治者真切地畏惧伊斯兰复兴。因此，我们看到他们对任何被视为威胁自身的伊斯兰号召都极为敏感，设法遏制它，对它提出种种指控，利用媒体手段和宣传来攻击它，并雇用乌莱玛的服务来抨击它。于是，他们把每一个仅仅呼吁伊斯兰的伊斯兰运动都贴上极端主义和恐怖主义的标签。穆斯林学者，以及民族主义和爱国主义的作家，都撰写书籍、发表演讲，呼吁摒弃极端主义，倡导温和。他们所有人都从同一个立场出发看待这个问题，而这个立场只是西方的立场。如果没有一些穆斯林学者参与这场战斗，试图为西方的立场赋予合法性并使其显得可以接受，我们本不会自己承担起回应他们的任务。这是因为其他人在乌玛眼中没有分量，他们的立场只是统治者的立场。事实上，他们的攻击甚至可能适得其反。即便是那些学者自己，也开始被乌玛孤立，乌玛也开始背弃他们，原因在于他们频繁为自己辩护却毫无真理的迹象，以及他们的教令偏离了规范的伊斯兰教法原则。到了最后阶段，他们不仅开始违背伊斯兰的理解，还开始搁置沙里亚经文，而乌玛一致认同这些经文的真实性并遵循其践行。其中一些教令甚至到了命令作恶（munkar）的地步。

Today we are at a stage where the West and the rulers live in the actual fear of Islam’s return. That is why we see them sensitive to every Islamic call posing as a danger to them, working to contain it and leveling all sorts of charges against it, using media tricks and propaganda against it and employing the services of the Ulama’ to attack it. Hence, they have labelled every Islamic movement that only calls for Islam, as extremist and terrorist. Muslim scholars, and nationalist and patriotic writers have written books and given lectures calling for casting aside extremism and inviting moderation. All of them start off from one standpoint regarding this issue and that standpoint is that of The West only. If there were not Muslim scholars who participate in this battle and try to give The West’s stance legitimacy and an acceptable face, we would have not taken upon ourselves the task of response to them. This is because the other people have no weight in the sight of the Ummah, their position is that of the rulers. Indeed, their attack may even backfire. Even those scholars themselves began to be isolated from the Ummah, and the Ummah began to turn her back to them, due to their frequent justifications that carry no sign of truth, and their Fatawa that deviate from the regulated Shar’ee principles, and in their final stages they did not only start to contradict an Islamic understanding, but to suspend Shar’ee texts, upon whose authenticity and adherence (in action) the Ummah are agreed. Some of these Fatawa have reached the point that they enjoin the munkar (evil)

并禁止善行(愿安拉保佑我们远离那种情况!)。这些学者所表现出的热忱,在他们提出与伊斯兰相悖、为伊斯兰所无的新奇思想时,并非为了取悦安拉,而是为了讨好统治者及其主子。当他们在讨论中表示关心穆斯林和伊斯兰宣教的利益时,乌玛已经认识到这些思想的错误,以及倡导者的偏离。

and forbid the ma’roof (good), may Allah save us from that! The zeal displayed by such scholars, when they present their thoughts, which are alien to Islam, and novel to Islam, is not to please Allah 􀀬 but to please the rulers and their masters. When they show concern for the Muslims and the interests of the Islamic da’wah in their discussions, the Ummah have come to realise the error of such thoughts and the deviation of those who advocate them.

现在，在这段必要的引言之后，我们理解了“极端主义与中道”这一议题提出的真相，接下来就应当从伊斯兰的视角来讨论这个问题，使穆斯林能够毫无含糊地认识真相，因为仅凭情绪不足以确定正确的立场。一如既往，我们将依据沙里亚的原则来讨论此议题，以便与伊斯兰的根基——伊斯兰的信仰（Al-'Aqeedah）——相契合。

Now, after this introduction that was necessary to understand the truth behind the proposal of the issue of ‘extremism and moderation’, we must discuss the subject from an Islamic viewpoint, so that the Muslims can understand the truth without any ambiguity, since emotion alone is not enough to define the correct stance. As usual, we shall deal with this subject according to the Shar’ee principles, so as to be in harmony with the basis of Islam, which is the Islamic ‘Aqeedah.

伊斯兰教将人视为一个整体来对待。因此，它涉及人与自身的关系，通过道德（akhlaaq）、食物（mat’umaat）和服饰（malbousaat）来体现；它涉及人与他人的关系，通过社会交易（mu’amalaat）和刑罚（‘uqubaat）来体现；它也涉及人与造物主的关系，通过信仰（‘Aqaa’id）和崇拜（‘ibadaat）来体现。正因如此，伊斯兰教对人的每一项行为都有全面的解决方案。它是一种全面的思想，能够为生活事务的一切方面给出答案。

Islam has come to treat the human being a whole. Thus, it deals with his relationship with himself, via the akhlaaq (morals), mat’umaat (foodstuffs) and malbousaat (clothing). It deals with his relationship with other people, via the mu’amalaat (societal transactions) and ‘uqubaat (punishments). It also deals with his relation with his Creator, via the ‘Aqaa’id (beliefs) and ‘ibadaat (worships). That is why Islam is comprehensive in its solutions for every action of the human being. It is a comprehensive thought that can give an answer for everything that relates to the affairs of life.

此外,伊斯兰的结构是完整而统一的,建立在一个基础之上,一切解决方案都由此而出,一切思想也都建立于其上。因此,伊斯兰的概念、信念和标准都与其基本思想同出一源。为此作一说明:伊斯兰建立在穆斯林对安拉的信仰之上,安拉是al-Khaaliq(创造者)和al-Mudabbir(管理事务者);而人是软弱的、依赖的、贫乏的、有缺陷的、有限的,无力给出解决方案。因此,安拉 􀀬 派遣了祂的使者 􀁕,以教导人们安拉是谁、al-Ma’bood(值得崇拜者),以及应当如何崇拜祂 􀀬,以及有无'ibaadah(崇拜)在后世将带来怎样的thawaab(赏赐)和'iqaab(惩罚)。由此,穆斯林获得了一切行为的准则,即halaal(合法)与haraam(非法)的准则。因此,他的理智不是对立法经文的裁决者,也不是与经文一同立法;而只是用来理解经文所指示的内容。给出解决方案的经文来自安拉 􀀬。人的任务是理解经文,并且必须遵从。他对安拉 􀀬 的旨意理解可能正确,也可能有误,但只要他遵循了Shar'ee(教法)规定的Ijtihaad(独立推理)方法,两种情况下他都会得到回报。这说明了穆斯林为何极为关注确立经文的真实性,由此产生了'ilm al-Hadeeth(圣训学);也说明他们对理解经文的深切关注,由此产生了Usul al-Fiqh(教法原理学)。其中确立了一些原则,例如"安拉是Haakim(审判者)"、"行为与事物的基础是遵从教法证据",以及"Shar'a(教法)认为美的便是美的,认为丑的便是丑的""喜悦安拉的便是善,惹怒祂的便是恶"。 我们还看到，穆斯林认为自己的幸福在于获得安拉的喜悦，而他的安宁与稳定则取决于依据其对安拉的信仰和遵循祂的沙里尔（Shar'a）所满足的本能与机体需求。由此，我们看到伊斯兰的结构完整而完善，其所有思想彼此和谐，并建立在同一个基础之上。凡是此基础所认可的，便被接受；凡是它所不认可的，便被摒弃。

Moreover, the structure of Islam is complete and integrated, established on a basis from which every solution emanates and upon which every thought is built. That is why the concepts, convictions and criteria of Islam are all from the same nature as its basic thought. As an explanation of this, Islam is established on the basis of the Imaan of the Muslim in Allah, Who is al-Khaaliq (the Creator), and al-Mudabbir (the One who manages the affairs); and that man is weak, dependent, needy, deficient and limited and unable to give solutions. That is why He 􀀬 sent His Messenger 􀁕 so as to teach the people who Allah is, al- Ma’bood (the One worthy of worship) and how He 􀀬 should be worshipped and what the presence and absence of the ‘ibaadah entails, in terms of thawaab (reward) and ‘iqaab (punishment) in the Hereafter. This results in the Muslim acquiring a criterion for all his actions, which is the criterion of Halaal and Haraam. Thus his mind functions not as an arbitrator on the legislative texts, nor to legislate together with the texts; rather it functions only to understand what the texts indicate. The texts that give solutions are from Allah 􀀬. The task of the human being is to understand the texts, which he must adhere to. He may get it right or make a mistake in understanding what Allah 􀀬 wants, but in both cases he is rewarded on condition that he complied with the Shar’ee method of Ijtihaad. This explains the great concern of the Muslims in establishing the authenticity of the texts, which resulted in the ‘ilm al-Hadeeth (science of Hadith); and their deep concern for understanding the texts that resulted in the science of Usul al-Fiqh. Some of its principles were laid down, such as ‘Allah is the Haakim (judge)’, ‘the basis of actions and things is the adherence to the Shar’ee evidence’, and ‘pretty is what the Shar’a says is pretty, and ugly is what the Shar’a says is ugly’,’Good is what pleases Allah and bad is what angers Him’.We see as well that the Muslim believes his happiness is the attainment of Allah’s Good Pleasure, and his tranquillity and stability rest on the satisfaction of his instincts and organic needs according to his belief in Allah 􀀬 and adherence to His Shar’a. Thus, we see the structure of Islam complete and perfect, where all of its thoughts are in harmony and established on one basis.Whatever this basis approves of is taken otherwise, it is rejected.

凡是适用于伊斯兰作为一种意识形态的，同样适用于资本主义思想，因为它也是一种意识形态的思想，其思想结构是同质的，所以要么整体接受，要么整体拒绝。将宗教（deen）与生活相分离的观念，代表着其各种解决方案由此产生的基础，也是其一切思想所建立的根基。

Whatever applies to Islam as an ideology applies also to the capitalist thought, because it is an ideological thought, and its intellectual structure is homogeneous, so either it is taken as a whole or it is rejected as a whole. The idea of separating the deen from life represents the basis from which its solutions emanate and on which all its thoughts are built.

将宗教与生活分离的观念，源于那种妥协式的解决方案，并由此导致人以为自己是自身的主宰。

The idea of separating the deen from life, which was established on the compromise solution, led to the belief that man is master over himself.

为了使他能够成为自己的主人,必须解除对他的一切监护,而这只有让他自己践行四大自由才能实现。由此产生了自由的理念,而这一理念对他有特定的含义:成为自己的主人,意味着他应当依照自己的观点去争取满足其基本需求,不受任何外部观点的控制,无论这种观点来自宗教还是其他方面。这便导致了民主理念的产生。

In order that he can be master over himself, any guardianship over him must be removed, a matter that cannot be achieved except by letting him practice the four freedoms by himself. Thus the idea of freedoms arose, which has a specific meaning to him; to be the master over himself means that he should strive to secure his fundamental needs according to his own views, without the control of any external viewpoint, whether it is from a religion or otherwise. This resulted in the idea of Democracy.

一个主张将宗教与生活分离的人，认为只要获得感官享受的最高程度，他就得到了幸福。因此，他的理智所理解为利益的东西（因为在他看来，理智就是立法者），便成为了他行为的目的。

The one who embraces the idea of separating the deen from life considers his happiness to be attained when he attains the optimum level of sensual gratification. So whatever his mind comprehends as an interest (because his mind is the legislator), became the purpose of his actions.

当思想是纯一的时,它不接受掺杂任何其他东西。从伊斯兰教法的意义上说,这种掺杂就是舍尔克(Shirk,以物配主),无论它是构成库弗尔(kufr,不信)还是属于罪过。

When the thought is homogeneous, it does not accept anything to be mixed in it. The mixing, in the Shar’ee meaning is Shirk, whether it is kufr or a sin.

正如伊斯兰不接受民主，因为民主是民众的统治，而伊斯兰中的裁决只属于沙里亚；同样，资本主义思想也不接受伊斯兰掌握权力，因为那意味着废除民主以及由民主衍生出的一切思想。因此，我们看到西方在与激进的伊斯兰呼吁和致力于夺取权力的伊斯兰运动作斗争。西方视这些为对其的威胁，认为它们会从根本上摧毁它。基于这一立场，西方与它们作斗争，对它们实施侵略，并将它们视为不共戴天的敌人，给它们贴上各种标签。它称它们为原教旨主义，因为它们所建立的原则不承认其存在；称它们为极端主义，因为它们拒绝与其打交道，双方之间没有共同的事务；称它们为偏执狂，因为它们不尊重其主张，也不考虑其存在。如果我们仔细审视此事，就会发现，西方给别人贴的标签，恰恰是它自己全心投入的东西，而它用来描述别人的话，也完全可以用来描述它自己。从西方的立场来看，它被认为是原教旨主义者，因为它建立在它所信奉的基础之上，不接受任何与之对立的其他基础，尽管它所倡导的民主允许其他人在民众选择的情况下掌握权力。它也被认为是极端主义者、恐怖分子和偏执狂，因为它不尊重政治伊斯兰的存在，也不与之打交道，更不可能在共同事务上与之会面。西方有多少次违背了自己的意识形态，并使自己陷入它曾描述他人时所指责的境地？这是什么样的民主，它取消选举，转而将统治者的独裁强加于民众，而在它看来，这却是反映民众意志的方式？

Just as Islam does not accept Democracy, because Democracy is the ruling of the people, whilst the judgement in Islam is for the Shara’; likewise the Capitalist thought does not accept Islam to assume the power, because that would mean the abolition of Democracy and all the thoughts that result from it. Hence, we see The West fighting the radical Islamic calls and the Islamic movements that are working to assume the power. The West views these as a danger to it, and it would destroy it from the basis. From this standpoint The West fights them and commits aggression against them, and views them as its mortal enemy, and charges them with various labels. It labels them as fundamentalist, because they build on principles that do not recognise its existence; and extremist because they refuse to deal with it, for there are no common matters between them; and bigoted because they do not show regard to its call and do not consider its existence. If we were to examine the matter, we would see that what it labels others with, is what it is wholly engaged in itself, and it can be described with what it describes others. It terms of The West’s standpoint, it is considered fundamentalist because it builds on a basis, which it believes in and does not accept any other basis to be rival to it, although the Democracy they advocate permits others to assume the power, as long as the people select it. It is also considered extremist, terrorist and bigoted, because it does not respect the existence of political Islam, nor deal with it, and nor is it possible to meet with it over common matters. How many times has The West contradicted its ideology, and plunged itself in what it portrayed the others as? What kind of Democracy is this, which cancels the elections in order to impose instead of it the dictatorship of rulers, while in its view, this is the way that reflects the view of the people?

因此,当我们想要判断一个观念是正确还是错误时,必须将其追溯到它的根基,考察它,并通过该根基来作出判断。任何局部的思想都不可能以另一个观念的根基来加以考察。例如,我们不能说伊斯兰中的幸福必须建立在获得最高程度的感官享受之上。我们也不能说穆斯林可以信仰西方所信奉的那些自由,因为伊斯兰并不认可或赞同这些自由。

Therefore, when we wish to pass a judgemant on an idea as being correct or erroneous, we must refer it to its basis, examine it and judge it through that basis. It is not possible to examine any partial thought via the basis of another idea. We cannot say, for example, that happiness in Islam must be based on obtaining the optimum level of sensual gratification. Nor can we say that the Muslim can believe in the freedoms The West believes in, because Islam does not approve or agree of that.

凡以伊斯兰为根本的人，都必须接受由它所衍生的一切，并整体地接受伊斯兰，因为舍弃其中一部分，就如同舍弃全部。安拉说：“难道你们信仰天经的一部分，而不信仰另一部分吗？那些在你们中间这样做的人，其报应不过是今世的屈辱；在复活日，他们将被送入最严厉的刑罚。”[TMQ 2:85] 基于此立场，我们驳斥西方国家所持的观点，即伊斯兰是一种温和的宗教，并且拒斥极端主义。这句话虽然有其真实之处，但其目的是邪恶的，因为西方是从其腐朽的根基出发而说这番话的。

The one who accepts Islam as a basis, he must accept whatever emanates from it, and take Islam as a whole, because leaving some of it is like leaving the whole. He 􀀬 says; “Do you believe in a part of the scripture and reject a part? 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] From this standpoint we reject the view of the western states that Islam is a deen of moderation and that it rejects extremism. It is a word of truth but with an evil aim, because the West proceeds from its corrupt basis.

因此,tatarruf(极端主义)、ghulou(过度)、israf(挥霍)和ifrat(过分)这些词都有其伊斯兰法(Shar'ee)上的含义;穆斯林若对其持不同看法,便会陷入罪过。同样,i'tidal(适中)、iqtisad(采取中道)、istiqamah(端正)和wasatiyyah(中正)也各有其伊斯兰法上的含义,穆斯林必须遵从。tafreet(疏忽)和tasahul(怠慢)亦然。 当我们想要了解伊斯兰法对这些概念的裁定时,不能从资本主义者所信奉的概念和标准出发来对它们作出判断。这是哈拉姆(禁止的)。这样做也是服务于西方及其思想,并且在判断伊斯兰及其概念时援引了伊斯兰之外的参照。

Thus tatarruf (extremism), ghulou (excess), israf (extravagance) or ifrat (immoderation) are words that have Shar’ee meanings; if a Muslim disagreed with them, he will fall into sin. Likewise, i’tidal (moderation), iqtisad (adoption of a middle path), istiqamah (straightness) and wasatiyyah (moderation) have their own Shar’ee meanings, which the Muslim must adhere to. The same applies to tafreet (negligence) and tasahul (carelessness).When we wish to know the rule of the Shar’a about them, we cannot proceed from concepts and criteria the capitalist believes in, in order to judge on them. This is Haraam. This also serves the West and its thought, and makes a reference to other than Islam when judging on Islam and its concepts.

有许多伊斯兰教法（Shar’ee）规定是穆斯林必须履行的，若弃之不顾便会犯罪。然而西方却将这些规定视为极端主义、狂热主义和恐怖主义。例如为了安拉之道而进行的圣战（Jihad），努力建立哈里发制度（Khilaafah），命人行善（ma’roof）、禁人作恶（munkar），这包括对统治者的规劝；反对曲解（kufr），传播伊斯兰教义（da’wah），拒绝民主制度，禁止从事高利贷（riba，即重利），妇女佩戴希贾布（Hijaab），以及穆斯林必须遵守的许多其他义务。我们是否可以用那套腐朽不堪的西方思想来评判这些事务？那种思想并未给其信奉者带来任何益处，又怎能给他人带来善果？再者，穆斯林是否可以倡导西方所倡导的东西？

There are many Shar’ee rules that the Muslim must undertake, otherwise he will be sinful if he leaves them, but the West considers them as extremism, fanatacism and and terrorism. Things such as Jihad in the path of Allah 􀀬, working to establish the Khilaafah, enjoining the ma’roof (good) and forbidding the munkar (evil), which include the rulers; opposition to kufr, carrying of the da’wah, rejecting Democracy, prohibiting the dealing with riba (usury), women wearing Hijaab, and many other such obligations that the Muslim must adhere to. Are we allowed to judge on these matters through the stinking corrupt western thought, which did not bring any good to its followers, so how can it bring any goodness to others? Moreover, are the Muslims allowed to advocate what the West advocates?

因此，我们必须摒弃西方关于极端主义与中庸的观念。

Thus, we must reject the West’s idea of extremism and moderation.

我们必须拒绝西方对我们伊斯兰教事务的干涉。正因为如此，这场讨论从一开始就没有从沙里尔（Shar'ee）的立场出发。相反，它是一种政治立场，被用来在乌玛中确立一个适合西方的方向。这场讨论关系到对各民族思想殖民的延续。

We must reject the West’s interference in the affairs of our deen. That is why this discussion did not proceed from a Shar’ee standpoint from the very beginning. Rather it is a political stance, used to entrench a direction in the Ummah suitable for the West. It is discussion that relates to the continuation of the colonisation of peoples minds.

今天，我们必须从伊斯兰教法（沙里亚）的角度来理解伊斯兰教对这一问题的看法，这有助于伊斯兰宣教（达瓦），并使我们更加亲近真主。

Today, we must move to understanding the opinion of Islam regarding this subject from a Shar’ee standpoint, which serves the da’wah and draws us closer to Allah 􀀬.

"极端"（al-mughaalaah）或"过度"（ghulou）指的是增加和夸大。在宗教虔诚方面，mughaalaah是指在超越沙里亚所命令和规定的界限上表现出严格与僵化。它也被称为"Ifraat"（过分）。 与mughaalaah相对的是tafreet（疏忽），该词源自"farrata"；在这件事上"Fartan"的意思是落后、浪费，并在其中表现出软弱。在宗教中，tafreet是指疏忽其规定、浪费其权利，并在履行其义务时表现出软弱。由此产生了这句话："laa ifraat wa laa tafreet fil Islam"，意思是伊斯兰教中既没有过分，也没有疏忽。

Al-mughaalaah (the extremism) or ghulou (excess) is increase and exaggeration. Mughaalaah in religiosity is strictness and rigidity in exceeding the limit ordered and decreed by the Shar’a. It is also called Ifraat. In contrast to mughaalaah is the tafreet (negligence), derived from the word ‘farrata’; in the matter ‘Fartan’, meaning to fall behind, waste, and show weakness in it. Tafreet in the deen means the negligence in its rules, wasting its rights, and showing weakness in performing its duties. From this arises the statement ‘laa ifraat wa laa tafreet fil Islam’, meaning there is neither exaggeration nor negligence in Islam.

至于"iqtisaad"（适中的立场），它就是"tawassut"（居中）、"i'tidal"（温和中正）、"rushd"（正直明智）以及"istiqaamah"（端正不偏）。

As for iqtisaad (mediatory position) it is tawassut (middle positioning), i’tidal (moderation) rushd (forthrightness), and istiqaamah (straightness).

在宗教中,“穆塔迪勒”(mu’tadil)是遵循安拉的命令、不偏向过度(ifraat)或疏忽(tafreet)的人。安拉(SWT)说:“他们中间有持中道的一派(即实行iqtisaad),但他们中许多人所做的却是恶事。”[《古兰经》5:66] 对这节经文的解释是:这是一个坚持中道的“穆塔迪拉”(mu’tadilah)民众,遵循其主的命令,即坚守安拉所命令的中道。阿尔-法尤米在其《光明的灯塔》(al-Misbaah al-Muneer)中说:“qasada fil Amr qasdan”的意思是他采取了中道,寻求最恰当的做法,没有超越界限。

The mu’tadil in the deen is the one who adheres to the order of Allah 􀀬 and does not deviate from it towards ifraat or tafreet. He 􀀬 said; “There are from among them people who follow a middle course (ie practise iqtisaad), but many of them do evil deeds.” [TMQ 5:66] The tafseer is that it is an Ummah mu’tadilah, following the order of her Lord ie adhering to the middle course, which Allah 􀀬 ordered. Al-Fayoomi said in his ‘al-Misbaah al-Muneer’; “Qasada fil Amr qasdan means he took the middle course, sought for the most relevant and did not go beyond the limit”.

任何审视这些定义的人都会明白，穆斯林必须遵守真主的界限（hudood），不得逾越。他在执行真主的命令时也应当保持中正（mu’tadilan），即正直（mustaqeeman）。安拉的使者ﷺ说：“你说：‘我信仰真主，然后在正道上坚守（istaqeem）。’”［穆斯林等人辑录］，即遵守真主所命令的，远离真主所禁止的。这里的“fastaqim”意为“ittaqi”（敬畏〔真主〕），因此真主的话来阐明其含义：“你要像你所奉命的那样坚守正道（istaqim）。”［古兰经 42:15］

The one who examines these definitions will understand that the Muslim is required to adhere to the hudood (limits) of Allah and not overstep them. He should also be mu’tadilan ie mustaqeeman (upright) on His order. The Messenger of Allah 􀁕 said; “Say: ‘I believed in Allah and then istaqeem (remain straight) on the path.’” [Reported by Muslim and others], ie adhere to what Allah 􀀬 has ordered and refrain from that which He has forbidden you. ‘Fastaqim’ here means ittaqi (fear (Allah)) and hence the saying of Allah 􀀬 came to clarify the meaning; “And istaqim (stand firm and straight) as you are commanded.” [TMQ 42:15].

因此,安拉是发布命令的主,穆斯林则是顺服并遵从命令的人。穆斯林不能凭自己认识敬畏之道和正直之路。如果他听从自己,那就是顺从了自己的私欲,而顺从私欲的人已经偏离了正道。因此,除非遵循安拉所命令的,并且仅限于此,不逾越界限——无论是做超出应做之事,还是做得不足——否则就没有正直可言。为了理解这一点,我们照例必须回到根本依据。(SWT)

Thus, Allah is the One Who commands and the Muslim is the one who is obedient and adheres to the command. The Muslim is not able to know the path of Taqwa and the way to straightness by himself. If he follows himself, then he has followed his whims, and the one who followed his whims has deviated. Therefore there is no istiqaamah except with the following what Allah 􀀬 has ordered and restricting oneself to it alone, and not overstepping it, whether by doing more than one is required to do or falling short of it. In order to understand this, we must refer as usual, to the basis.

穆斯林相信安拉􀀬，并相信伊斯兰教所带来的解决方案，这些方案与安拉􀀬在他身上所创造的天性（fitrah）相符合。这是因为这种天性来自创造它的造物主，是祂所设定其特质、并为它创造了有益之物。与此同时，他相信其他宗教和意识形态所提供的解决方案是有缺陷的、错误的、偏离正道的，它们带来痛苦，不能给人带来幸福。原因在于：它们要么是人的产物，而人是无能的、有所需求的、软弱的、急躁的、有限的，其理智不能涵盖他作为人的真实处境，因而无法提供解决方案；要么它们源自神圣启示，但只是为特定的民族而降，并非为所有人而降；此外，它们还遭受了人为的篡改与变更。

The Muslim believes in Allah 􀀬 and believes in what Islam has brought, in terms of solutions, that agree with his fitrah (natural disposition) that Allah 􀀬 has created in him. This is because this fitrah is from the Creator who created it, ordained its attributes, and created what is good for it. At the same time, he believes that what other religions and ideologies have, in terms of solutions, are deficient, erroneous and deviant, they cause misery and do not bring man happiness. That is either because they are the handiwork of man who is unable, needy, weak, hasty and limited, whose mind is not able to encompass his reality as a human being and consequently is unable to provide solutions; or they are divine in origin, but they have come for specific peoples and not for all; in addition to the fact that man’s action has reached them in fabrication and change.

这就是伊斯兰之所以有别于其他思想体系和宗教的原因：它是一种神圣的宗教（deen），涵盖人的一切行为，并给出解决方案，以确保今世与后世的幸福。

That is why Islam is distinguished from other ideologies and religions as being a divine deen, which deals with all actions of man and gives solutions in such a manner that ensures happiness in both worlds.

“凡遵循我的指引者，必不迷误，也不会陷入困苦与不幸。但凡背离我的教诲者，他将过着艰难的生活，并且我将在复活日使他以盲者的形象被召集。他将说：”

“Whoever follows My Guidance shall neither go astray, nor fall into distress and misery. But whosoever turns away from My Reminder; verily for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. He will say:

“我的主啊！你为何使我失明，而我先前是能看见的？”（真主）

‘O my Lord! Why have you raised me up blind, while I had sight before.’ (Allah)

will say: ‘Like this, Our Ayat (proofs and evidences) came unto you, but you disregard them, and so this Day, you will be neglected (in the Hell-Fire, away from Allah's Mercy).’” [TMQ 20:124-126]. Thus, the one who does not follow the guidance of Allah 􀀬 in this world, is blind and has deviated from the right path and has abandoned the truth.

will say: ‘Like this, Our Ayat (proofs and evidences) came unto you, but you disregard them, and so this Day, you will be neglected (in the Hell-Fire, away from Allah’s Mercy).’” [TMQ 20:124-126]. Thus, the one who does not follow the guidance of Allah 􀀬 in this world, is blind and has deviated from the right path and has abandoned the truth.

而且，真主 􀀬 保护了这一宗教，使其不致失传，并阻止了人们伸手去篡改和伪造其经文。

Also, Allah 􀀬 has preserved this deen for us from being lost and has prevented the hand leaning towards change and fabrication of its texts.

他说:“的确,是我降示了这部教诲(即《古兰经》),我也必定保护它。”[TMQ 15:9]然而,他并没有阻止人们的理解发生偏差。对经文的保存与守护,是真主对世人的一项证据。至于人们,则可能迷失和偏离。他们可能用经文不能接受的含义来解释经文,可能增添内容,也可能删减内容;但这些发生在理解上,而不在《古兰经》的经文本身。因此,穆斯林必须有良好的信仰,坚守(伊斯兰教法的)规定,在真主——全知、全晓者——的命令上坚定而正直,信士绝不偏离分毫。

He 􀀬 said; “Verily We: It is We Who have sent down the Dhikr (ie the Qur’an) and surely, We will guard it.” [TMQ 15:9]. However He 􀀬 did not prevent the understanding of people from deviating. Preservation and protection of the texts is a proof from Allah 􀀬 against the people. As for the people, they can go astray and deviate. They can interpret the texts with meanings the texts do not accept, they can add things and take things away; but this is in understanding and not in the texts of the Qur’an. Thus, the Muslim must be of good Imaan, strong adherence (to the Shar’ee rules) and firm and straight on the command of Allah, the All-Knowing All-Informed, from which the believer will not deviate an inch.

是伊斯兰决定了是非,穆斯林信仰伊斯兰所决定的一切。无论人多么聪明,经验多么丰富,信仰多么坚定,作为整体的人都不能够制定律法。在立法的过程中,人必须服从经文,即便他是艾卜·伯克尔·隋迪格(Abu Bakr as-Siddeeq)也不例外。或许这正是他在就任哈里发后的第一次演说中所说的意思:“只要我在你们的事务上服从安拉,你们就应当服从我;如果我违背安拉,你们就没有服从我的义务。因为我只是一个追随者,而不是一个创新者。”这也符合先知ﷺ的圣训:“你们要遵循,不要创新,因为你们已经得到了足够你们所需的东西。”这是我们在穆斯林中可以找到、而在其他人的思想中找不到的东西,那些人试图自己解决人类的问题;因为伊斯兰与他们在根本上是不同的。

It is Islam that decides, and the Muslim believes in what Islam has decided. Man as a whole is not able to legislate, no matter how intelligent he is, or the depth of experience he has, or the strength of his Imaan. In the process of legislation, man must submit to the texts, even if he is Abu Bakr as-Siddeeq. Perhaps this is what he meant, when he stated in his first speech after assuming the reigns of the Khilafah; “Obey me as long as I obey Allah regarding you, and if I disobey (Allah) then I have no right of obedience over you. For indeed I am a follower and not an innovator”, in adherence to the saying of the Messenger 􀁕; “Follow and do not innovate, for you were given what is enough for you.” This is something we find in the Muslim and do not find in the thoughts of others, who try to solve problems of man themselves; because Islam is fundamentally different from them.

因此,穆斯林有义务坚守此道,不可动摇,应当遵循而非标新立异。

Accordingly, the Muslims are obliged to adhere and not be defeated and they should follow rather than innovate.

如果我们审视穆斯林对于这一宗教的态度,从它在尊贵的使者🌙启示之初直到今天,我们会发现,在一些穆斯林身上,对这一宗教的热爱已经超过了一切。他们中有人自行认定,自己能够以更加强烈的方式崇拜安拉􀀬。他们可能会轻视他人正确且有规范的崇拜,因为他们觉得自己能够承担的,比沙里尔所要求于他们的更多。他们在崇拜的数量上使自己走向极端。他们也可能发明一种新的崇拜方式,而对此并没有任何经据(daleel)。

If we look at the state of Muslims towards this deen, from the beginning of its revelation on the noble Messenger 􀁕 until today, we will find that the love of the deen in some Muslims had exceeded everything else. Some took their own view that they are able to worship Allah 􀀬 in a stronger manner. They might look down upon the correct and regulated worship of others, because they see themselves as able to undertake more than what the Shar’a requires from them. They took themselves to extremes in terms of the amount of worship. They might also invent a new method (of worship) for which no daleel (evidence)

他被自己的私欲（念头与欲望）所驱使而来。这件事可能超出界限，以至于他想把它强加于他人，并把不回应他的人视为（在崇拜上）有所欠缺。 我们看到这样的人，在他所说所做的一切事情上都依赖沙里尔（Shar'ee）的证据，在理解上有些严苛，在见解上僵化。这是哈拉姆（Haraam，禁止的），即使它出于对安拉 􀀬 和祂的宗教的热爱，因为这构成了对宗教的改变，并超越了至明的立法者所设定的界限。 安拉是创造我们的主，我们不能以知识涵盖祂，也不知道祂本体的实相，更不知道我们有义务履行哪种崇拜；相反，祂 􀀬 涵盖一切。既然我们渴望安拉的喜悦，那么除非我们在祂的命令上坚定而正直，否则没有任何事能让祂喜悦。祂 􀀬 提醒我们注意祂的知识，就此问题说道："创造者难道不知道吗？祂是最和善、最微妙的，是洞察一切的。"（《古兰经》67:14） 布哈里（Al-Bukhari）从阿伊莎 􀁗 处记载：拉苏勒·安拉 􀁕 曾为了宽容而做某件事，但有些人不愿意效仿他。先知 􀁕 得知此事后，赞颂安拉 􀀬 并说："一些人是怎么回事，他们不愿（自以为高于）我所做的事情？以安拉起誓，我对安拉的认识比他们更深，对祂的敬畏也比他们更多。"这里便是对过度的警告，以及要求人们温和地进入伊斯兰并从中汲取的命令。 布哈里还从拉苏勒 􀁕 处记载，他说："宗教是容易的。没有人在宗教上过于严苛而不被它击败。所以你们要遵循正道，尽可能接近它。传递喜讯。利用清晨（晨礼之后的时光）。早行、傍晚归来，并利用夜间的一段时光（旅途中的夜间）。" 另一则传述中说:"你们要靠近正道,早晨出发,傍晚到达,并利用夜晚的一部分时间。要走中庸之道,要走中庸之道,这样你们就能到达(目标)。"关于善意的动机,它成为苛严与过度的推动力。布哈里和穆斯林从阿奈斯(愿真主喜悦他)处传述,有一群人得知先知的功修情况后,认为自己的功修微不足道。于是他们说:"我们与真主的使者ﷺ相比差得多啊,真主已经赦免了他所有的罪过。"于是他们相约夜夜礼拜(卡ı雅姆),日日斋戒,并远离女人(不与妻室同房)。使者ﷺ对他们说:

has come, being led by what his nafs (whims and desires) wants. The matter may exceed the bounds, such that he wants to impose it on others, and he portrays the one who does not respond to him as deficient (in his worship).We see this person rely on the Shar’ee evidences for everything he says or does, with some strictness in understanding, and rigidity in opinion. This is Haraam, even if it ensues from the love of Allah 􀀬 and His deen, because it constitutes changing of the deen and exceeding the limit set by the All-Wise Legislator. Thus, Allah is the One Who has created us, and we do not encompass Him in knowledge, and nor do we know the reality of His Essence, or know which worship is obliged on us; rather, He 􀀬 encompasses everything. Since we desire the Good Pleasure of Allah, then nothing pleases Him except that we stand firm and straight on His command. He 􀀬, drawing our attention to His Knowledge, regarding this issue says; “Should not He Who has created know? And He is the most Kind and Courteous, the All-Aware.” [TMQ 67:14]. Al-Bukhari, reported from ‘Aisha 􀁗; Rasool Allah 􀁕 did something as a form of concession, but some people declined to follow him in that. The Prophet 􀁕 got knowledge of that, so he praised Allah 􀀬 and said, “What is the matter with some people, who decline from (feel above of) something that I do? By Allah, I am more knowledgeable than them of Allah, and more than them in fear of Him.” Here comes the warning against the excess, and the command to enter into Islam, and drink (take) from it gently. Al-Bukhari reported from the Rasool 􀁕 that he said, “The deen is easy. Nobody dealt harshly with the deen, save it defeated him. So follow the right course and close as possible. Pass the glad tidings. Make use of the ghudwah (the early morning after fajr). Travel early and come back by evening, and use some of the duljah (early hours of the night, in travel).” In another narration, “Come closer (to the straight path), travel early and come by evening, and use some of the early hours of night. Follow the middle course, follow the middle course, you can then reach (the aim).” Regarding the good intention, which forms the impetus for strictness and excess, al-Bukhari and Muslim report from Anas 􀁗 concerning a group of people who, upon being informed about the worship of the Messenger 􀁕, viewed theirs as little. So they said, “How far we are from Rasool Allah 􀁕, for Allah 􀀬 has forgiven all his sins.” So they pledged together to spend nights in qiyaam (prayer), fast all the days, and isolate (from relationship with) women. The Rasool 􀁕 said to them:

“你们是那些这样那样说话的人吗？我发誓，我比你们更敬畏安拉，比你们更谨守对安拉的敬畏（Taqwa）。但我既斋戒，也开斋；我既礼拜，也睡眠；我还娶妻。”他在圣训结尾说：“凡背弃我的逊奈（道路）的人，他就不是我的人。”这表明，安拉（SWT）不接受除祂所立法之外的任何善功。人所增添或发明的东西，不被视为亲近安拉（SWT）。 艾布·达乌德在其《逊南》中记载，有一个人问安拉的使者ﷺ：“安拉的使者啊，如果一个人整年天天斋戒，那怎么样？”使者ﷺ说：“他（仿佛）没有斋戒，也没有开斋。” 伊玛目艾哈迈德记载，安拉的使者ﷺ对一个告诉他其母亲许愿要徒步朝觐的人说……

“Are you the people who said so and so? Indeed I fear Allah more than you, and observe Taqwa to Allah more than you. But I fast and break fasting. I pray and sleep (at night), and I marry women”, and he ended his hadith by saying, “So whoever turned away from my Sunnah (way), he does not belong to me.” This indicates Allah 􀀬 does not accept any actions except those legislated by Him. What man adds or invents is not considered drawing close to Allah 􀀬. Abu Dawud reported in his Sunan about a man who asked the Messenger of Allah 􀁕; “O Messenger of Allah 􀁕, how is it if a man fasts all the (days of the) time?” The Rasool 􀁕 said; “He (is as if he) did not fast, and did not break fast.” Imam Ahmad reported from Rasool Allah that he 􀁕 said, to the one who told him that his mother nadharat (vowed) to Allah to make Hajj on foot.

“让她骑上去吧，因为真主并不需要她步行。”布哈里还引述伊本·阿拔斯的话说：先知ﷺ正在发表呼图白（演讲）时，人们看见一个人站着。先知ﷺ问起此人。他们说：“这是阿布·伊斯拉伊勒，他发愿（许了誓）……”

“Order her to ride, for Allah has no need for her walking.” Al- Bukhari also reported from Ibn Abbas, who said, “While the Prophet 􀁕 was making Khutbah (speech), they saw a man standing. The Prophet 􀁕 asked about him. They said ‘Abu Israel nadhara (vowed)

他站立而不坐下，不寻求遮荫，不说话，并且禁食，这便是对真主的（误解）。先知ﷺ说：“让他说话，让他去寻求遮荫，让他坐下，并完成他的斋戒。”表明极端之道通向毁灭的，是先知ﷺ在穆斯林圣训实录中所传的话：“固执的人（Al-Mutanattinoon）必将灭亡。”他重复了三次。艾哈迈德、奈萨仪和伊本·马哲所传，其措辞依伊本·马哲所传为：“众人啊，你们要当心宗教中的过度（ghulou）。使在你们之前的人灭亡的，正是宗教中的过度。” 关于严苛所说的，同样适用于疏忽自己职责的人。他在根本上信仰宗教，却疏忽自己的职责，凭自己的私欲行事，犯下重大罪过，并以在临死前悔罪来许诺自己，仿佛他知道自己寿限的幽玄之事。这是哈拉姆（被禁止的）。穆斯林理应完全地、迅速地遵行伊斯兰，除最优的功修外不接受其他；否则，他的行为便被视为偏离了真主ﷻ的正道。

to Allah that he stands and does not sit down, he does not seek a shadow (for shade), does not speak, and he fasts. The Prophet 􀁕 said; ‘Order him to speak, let him seek shade, to sit, and complete his fasting.” What indicates that the way of excess leads to destruction is the saying of the Rasool 􀁕 in what was reported by Muslim; “Al-Mutanattinoon (stubborn ones) will perish.” He said that three times. Ahmad, al-Nasa’i and Ibn Majah narrated, with the words reported by Ibn Majah, “O people. Beware of ghulou (excess) in the deen. Indeed what destroyed those before you is the ghulou (excess) in the deen.” What has been said about strictness also applies to the one who neglects his duties. Thus he believes in the deen in origin, but neglects his duties, depends on his wishes, commits the grave sins and promises himself with repentence before his death, as if he knows the ghayb (unseen) of his ajal (life-term). This is Haraam. The Muslim is rather required to adopt Islam completely and with haste, and not accept anything but the best obedience; otherwise his behaviour is considered deviation from the straight path of Allah 􀀬.

正如真主 􀀬 与祂的使者 􀁕 警告穆斯林个人不要过度与夸大，祂 􀀬 也同样警告他们，不论是作为群体、国家，还是作为学者。如今，我们看到许多穆斯林，包括伊斯兰宣教工作者及其学者，出于对伊斯兰的热爱，希望展现伊斯兰教义崇高、简易且毫无困难的形象，在这方面走得太远。他们逾越界限，偏离使者 􀁕 所划定的正道，忽视了伊斯兰的许多律例，并提出与伊斯兰经典文本毫无关联的见解。

Just as Allah 􀀬 and His Messenger 􀁕 warn the Muslims of excess and exaggeration as individuals, He 􀀬 also warns them of this, as groups, States and ‘ulema. Today, we see many Muslims from the da’wah carriers and their scholars, proceeding from the love of Islam, wishing to give the image of the deen as being sublime, easy and free of difficulty, going too far in this regard. They cross the bounds and deviate from the straight line drawn by the Messenger 􀁕, neglecting many of its ahkaam, and coming out with opinions that have no connection to the texts of Islam.

他们做这一切，只是为了给人一种印象：伊斯兰与时代相符、与现实同步；以至于他们把这件事推到了搁置沙里尔（Shar'ee）经文的地步，而乌玛（Ummah）对遵循这些经文早已达成共识。

They did all of this just to give an image of Islam as agreeing with the time and moving with the reality, until they took this matter to the point of suspending Shar’ee texts, upon which the Ummah agreed to adhere.

不仅如此,还有其他一些经文也被曲解了。他们形成了这样的观点:叛教者(murtadd)不应被处死,尽管使者ﷺ说过:“凡更换其宗教者,杀之。”〔布哈里与艾哈迈德所传〕,他们的借口是:使者ﷺ说这话时的情境与现实,不同于我们今天的情境与现实。

Not to mention the interpreting away of some other texts. They came to the view that the murtadd (apostate) is not killed, despite the saying of the Messenger 􀁕; “Whosoever changes his deen, kill him.” [Reported by Bukhari and Ahmad], under the pretext that the circumstance and the reality in which the Messenger 􀁕 said this differs from our circumstance and our reality.

这样做的目的，是使这一立场与西方所倡导的宗教自由相协调。他们认为，女性担任伊玛目是被允许的，尽管有先知ﷺ的圣训："一个民族如果把权力交给女人，他们就永远不会成功。"[由布哈里、艾哈迈德、提尔米兹、纳萨仪所传述]。他们的借口是，这段圣训是针对某一特定事件而说的，不能泛化适用。

This was done so as to harmonise this position with the position of the West, which advocates freedom of religion. They came to take the view that it is allowed for the woman to assume the position of Imaamah, despite the hadith of the Messenger 􀁕; “No people will ever succeed, if they appoint a women as ruler.” [Reported by Bukhari, Ahmad, Tirmizi, Nasa’i], under the pretext that this hadith was said regarding a specific incident and cannot be generalised.

他们这样做是为了给人一种印象:伊斯兰尊重妇女,这是按照西方的观点来看的。此外,他们还以国际关系的紧迫环境中无法避免为借口,允许从事高利贷交易。

They did this in order to give the image that Islam respects women; according to the view of The West. In addition they gave permission to deal with usury, under the pretext that it is unavoidable in the pressing environment of international relations.

所有这些都导致伊斯兰的权利丧失，并表明伊斯兰无法承担生活中的事务。他们所表现出的这种软弱，实际上是他们自身的软弱，而不是伊斯兰的软弱。

All of this leads to the loss of the rights of Islam, and shows that Islam is unable to take on the affairs of life. This weakness that they display is in fact their own weakness and not the weakness of Islam.

隐藏在"疏忽"(tafreet)背后的问题,与"过度"(ifraat)背后的问题是同一个:对宗教(deen)的无知,以及对人的无知。正因如此,在宗教中,这两类人会毁灭自己——一类走向过度,一类走向疏忽——二者都受制于自己的私欲。前者想要满足自己的任性,后者则顺从自己的私欲去讨好世人,远远没有想到要取悦真主。

What stands behind tafreet (neglect) is the same issue that stands behind ifraat (excess); ignorance of the deen and ignorance of man. That is why, in the deen, those two types of people destroy themselves (a type that goes into excess, and a type that neglects), both of whom are controlled by their desires. The first wishes to please his wilfulness, and the second goes along with his soul to please the people, far away from seeking to please Allah 􀀬.

基于这两个立场,我们有义务遵从安拉 􀀬 的命令,既不过分,也不疏忽。正是从这一立场出发,我们理解安拉 􀀬 的这句话:“我这样使你们成为居中的民族,以便你们为世人作证,使者 􀁕 也为你们作证。”[《古兰经》2:143]。换言之,安拉 I 使这个乌玛成为世人的公正见证,正如使者 r 是乌玛的见证一样。因此,这个乌玛成为最优秀、最尊贵的乌玛。在世人之中,她的地位如同山巅,占据着最高处和最居中的位置。 我们对这节经文的解释,不像西方那样,从基于妥协方案的概念出发。这是哈拉姆的,正如我们之前所阐明的。“阿给代”不能建立在妥协方案之上。这就如同kufr本身一样。问题只在于或是kufr,或是Imaan;或是光明,或是黑暗;或是正道,或是迷误。至于沙里亚律例的问题,我们先前已经确立:除了安拉 I 之外,没有立法者,没有哈基姆(裁决者),也没有人能够推翻他的判决,因为他是最好的裁判者。

Towards these two positions, we are obliged to adhere to the order of Allah 􀀬, without excess or neglect. It is from this standpoint that we understand the saying of Allah 􀀬; “Thus We have made you a balanced nation, that you be witnesses over mankind and the Messenger 􀁕 be a witness over you.” [TMQ 2:143]. In other words, Allah I has made this Ummah a just witness over mankind, just as the Messenger r is a witness over the Ummah. Owing to this, the Ummah becomes the best and most honourable Ummah. Her position amongst mankind is like that of the summit of a mountain, where she occupies its highest and most central position. We do not explain this ayah as The West explains it, from the standpoint of its concepts based on the compromise solution. This is Haraam as we have explained before. The ‘Aqeedah cannot be based on the compromise solution. This is like kufr itself. The issue is one of either kufr or Imaan, light or darkness, guidance or misguidance. As regards the subject of the Shar’eeah rule, we have previously established that there is no legislator, no haakim (judge) except Allah I, and that there is none to reverse His judgement, for He is the best of Judges.

这是西方对于中道与极端主义的理解，这是伊斯兰的理解。那么你认为它们相符吗？西方立场背后的意图，是摧毁它所视为对其存在与殖民构成威胁的事物。那么，我们是否应当帮助西方，让他们掌控穆斯林的脖颈？

This is the understanding of The West on the subject of moderation and extremism. This is the Islamic understanding. So do you think they meet? The West’s intention behind its position is to destroy what it sees as representing a danger to its presence and colonisation. So shall we help The West and give them power over the necks of the Muslims?

"帮助西方"意味着在穆斯林为伊斯兰而努力时，帮助他们对抗穆斯林。他 ﷺ 说：

Helping The West means to help them against the Muslims who are working for Islam. He 􀀬 said:

“故此你当为此而邀人（穆罕默德啊，你应当如此），并如你所奉命的那样坚守正道，不要顺从他们的私欲。”[古兰经 42:15] 他（至高无上）说：“你（穆罕默德啊）应当如你所奉命的那样坚定正直（祈求真主使你坚定正直），与你一同归依悔罪的人也应如此，并且不要逾越（真主的法度界限）。真主确是洞察你们所作所为的。你们不要倾向于那些行不义的人，以免火狱触及你们，而你们除真主之外没有任何保护者，也不会得到援助。”[古兰经 11:112-113] 我们的心怀有对这一宗教的善意，并渴望它获得胜利。

“So unto this then invite (people) (O Muhammad 􀁕) and Istaqim (stand firm and straight) as you are commanded and follow not their desires” [TMQ 42:15]. And He 􀀬 said; “So stand (ask Allah to make) you (Muhammad 􀁕) firm and straight as you are commanded, and those who turn in repentence (unto Allah) with you, and transgress not (Allah’s legal limits). Verily, He is All-Seer of what you do. And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor would you then be helped.” [TMQ 11:112-113] Our hearts carry the goodness for this deen and yearn for its victory.

在真主 􀀬 的帮助与成就下，人们的心灵和理智将为这一宗教的支持而敞开。我们为自己所珍视的善事，也同样为他人珍视。我们祈求真主 􀀬 使我们的劝告如雨水一般，借此真主 􀀬 使心灵和理智重获生机，因为唯有真主 􀀬 能够指引正道。

With the Help and Tawfeeq of Allah 􀀬, hearts and minds will be opened to the support of this deen. The goodness that we cherish for ourselves, we also cherish for others. We pray to Allah 􀀬 that He makes our advice like the rain with which He 􀀬 revives the hearts and minds, for Allah 􀀬 alone can show the Straight Path.