在此，人人都清楚知识以及学者（ulema）在阐明当时所存在的善行（ma'roof）与恶行（munkar）观念方面所具有的重大意义，也清楚他们如何鼓励民众遵循善行、远离恶行。

Here, it is clear to everyone the great importance attached to knowledge and the ‘ulema in clarifying the thoughts of ma’roof and thoughts of munkar present in their time, and their encouragement of the people to adhere to the ma’roof and leave the munkar.

伊斯兰学者（ulema）获得了他人所需要的知识，此外还掌握了与其自身行为相关的知识，而这些知识对他们而言是个人义务，正如对乌玛中的其他个人而言也是义务一样。因此，知识是乌玛的集体义务，学者们承担了这一义务，并将因此获得回报。尽管拥有这些知识，他们并不因此免除其身上的任何义务。所以，他们同样被命令去履行乌玛中任何个人所需履行的一切，其中包括为建立哈里发制度而努力。假设你是继承法专家，另一人是经注学专家，第三人是处理婚姻与离婚等教法问题的教法法官；这些学者以及与他们类似的人，都不能免除其应履行的个人义务，也不能免除与整个乌玛相关的集体义务。他们是这个乌玛的一部分，乌玛中任何个人所及之事，也同样及于他们。 如今我们看到，学者们以种种想象出来的借口而在履行这一义务上无所作为，按照教法来说是不可接受的。他们将因这种疏忽而在真主面前受到清算，也必须向乌玛交代。

The ‘ulema are the ones who have obtained the knowledge that others require, in addition to the knowledge linked to their own actions which is an individual obligation on them, as it is an obligation on the rest of the individuals in the Ummah. Thus, knowledge is a collective obligation on the Ummah which the ‘ulema have undertaken and they shall have the reward for that. Despite this knowledge, they are not exempt from any obligation that is on them. Thus, they are ordered to do whatever is required from any individual in the Ummah in exactly the same way. Part of which is the work to establish the Khilafah. If you are a scholar of the rules of inheritance and another is an expert in tafseer, and a third is a Shar’ee judge in the question of Shar’ee rules pertaining to marriage and divorce; all these ‘ulema and others like them are not exempt from undertaking the individual duties obliged on them, nor from the collective obligations linked with the whole Ummah. They are a part of this Ummah, reached by anything that reaches any of its individuals.What we see today of the ‘ulema’s inaction in undertaking this obligation - under whatever imagined pretext - is not acceptable from them according to the Shar’a. They will be accounted for this negligence before Allah 􀀬, and they must also be accounted before the Ummah.

知识是为了服从与崇拜。知识就是引向taqwa（敬畏）的东西。Taqwa即畏惧。他 􀀬 说：“在他的仆人中，只有有知识的人才会敬畏真主。”[TMQ 35:28]。正因如此，才有了那些你总能在前排看到的学者（ulema）：无论是在他们的礼拜中、圣战（Jihaad）中、传播宣教（da’wah）中、劝谏统治者中，还是在挑战kufr（不信）思想和无神论观念中，你都会看到他们走在最前列，引导民众获得正确的知识，并依此行动。

Knowledge is for the sake of obedience and worship. Knowledge is that which leads to the taqwa (God fearing). Taqwa is to fear. He 􀀬 said; “It is only those who have knowledge among His slaves that fear Allah.” [TMQ 35:28]. From this exist the ‘ulema who you always see in the first line, whether in their Salah, Jihaad, carrying the da’wah, advising the rulers, challenging the kufr thoughts and godless concepts. You see them at the forefront guiding the people to the correct knowledge and the action according to it.

不should imagine that the ‘ulema have an official position in Islam or that they have a religious rank or distinct form; or that they order (people) with their knowledge and the rest of people simply execute it. Rather, they are commanded like any individual Muslim. The khitaab (speech) of Allah 􀀬 includes them just as it included the Messenger 􀁕 and his Sahabah. Let me translate it properly: 不应当以为，乌力玛在伊斯兰教中拥有官方的地位，或拥有宗教上的品级或特殊的身份；也不应以为他们凭借其学识发号施令，而其余的人只是照做。实际上，他们与任何一位穆斯林个人一样，同样受到命令。安拉 (SWT) 的khitaab（训示/称呼）同样涵盖他们，正如它涵盖了使者 ﷺ 及其圣门弟子一样。

One should not imagine that the ‘ulema have an official position in Islam or that they have a religious rank or distinct form; or that they order (people) with their knowledge and the rest of people simply execute it. Rather, they are commanded like any individual Muslim. The khitaab (speech) of Allah 􀀬 includes them just as it included the Messenger 􀁕 and his Sahabah.

沙里亚（Shar'a）要求必须存在知识渊博的学者（ʿUlamāʾ），使真理得以被认识并付诸实践。他们是沙里亚的媒介。穆斯林通过他们知晓真主（SWT）对他的权利。学者的存在或产生是集体义务。如果他们不存在，整个乌玛都将有罪。因为乌玛在其所处的时代将陷入对真主（SWT）律例的无知。因此，伊吉提哈德（Ijtihaad）是集体义务。任何时代都不可缺少穆吉台希德（mujtahideen）的存在，否则整个乌玛都将陷入罪过。

The Shar’a has obliged the presence of knowledge and ‘ulema so as through them the truth is known and it is undertaken. They are the medium of the Shar’a. Through them the Muslim knows the right of his Lord 􀀬 on him. Their presence or origination is a collective obligation. If they do not exist then the whole Ummah will be sinful. This is because the Ummah will descend into ignorance of the rules of Allah 􀀬 in her time. Consequently, Ijtihaad is a collective duty. There must not be an age that is devoid of the presence of mujtahideen, otherwise the whole Ummah will fall into sin.

就动机而言，人天性倾向于学者，喜欢向他请教、采纳他的意见。因此，学者不应因自己的学识而陷入诱惑，以至追求地位或利益，并在没有（依据）的情况下向人们发表教法裁决（fatawa）。

In terms of the motivation, people by their very nature incline towards the scholar and like to take (opinions) from him. Thus, the scholar should not fall into a situation of temptation due to his knowledge; thus seeking position or profit, and giving fatawa to the people without (supporting)

…知识,依照他们的欲望行事,或歪曲沙里亚的事实以取悦统治者。由于沙里亚知识是一种“马鲁夫”(善事),那么它的“蒙克尔”(恶事)就是:沽名钓誉(riyaa’)、贪恋权位,以及追求卑微的利益。因此,统治者利用学者,尤其是在当今时代,将他们用于政治目的,并使他们成为自己的代理人。于是你会看到他们用金钱收买学者,将他们作为受尊敬的学者呈现给民众,并为他们大肆宣传,使他们成为民众的参考对象和穆夫提,成为民众在重大事务上求助的人。这样,他们便发布取悦统治者、却激怒真主 􀀬 的教令。他们使经文屈从于统治者的欲望,使沙里亚任由统治者摆布。因此你会看到:统治者若允许高利贷,他们也跟着允许,并去扭曲经文、加以陈述;正如他们寻找证人来证明自己所想之事的正确。统治者若允许寻求异教国家的帮助,他们便表示赞同;统治者若允许与犹太人和平,他们便将其定为义务。这些都是充当代理人的学者,是需要加以劝诫的恶人。乌玛必须严厉对待他们的行为,与之断绝往来,不应以牺牲沙里亚为代价而屈从于他们。这类人以及与他们相似、以牺牲沙里亚为代价向统治者伸出援手的人,属于先知 􁕞 所说的那句话之列:“我最担心降临于我乌玛的,是每一个能言善辩的伪君子。”(艾哈迈德圣训集所载)。这些人及其同类,需要被公开谴责,以免他人落入其教令的陷阱。他们正是那些用后世换取今世的人。

knowledge, in accordance with their desires or falsifying the facts of Shar’a to please the ruler. Since knowledge of the Shar’a is a ma’roof, then its munkar is; riyaa’ (showing off), love for leadership, and seeking the cheap matters. Thus, the exploitation by the rulers, especially these days, of the scholars and their use for political objectives and making them agents for them. Thus you see them showering them with money, and presenting them to the people in the form of respected scholars, and strong propaganda is made for them, so they become reference points and muftis for the people, and the ones to whom the people refer in great matters. Thus, they give fatawa that please the rulers and anger Allah 􀀬. They make the texts subservient to the desires of the rulers and make the Shar’a at their disposal. Hence you see them, if the rulers made usury allowed, so they made it allowed as well, and went to the texts to twist them and present them, the way they gather the witnesses to prove the correctness of what they want. If the rulers allowed seeking the help of the Kaafir states, they agreed with them. If the rulers allowed peace with the Jews, they made it obligatory. These are the agent scholars and they are evil people who need to be advised. The Ummah must treat their action harshly, and break off from them, and she should not be subservient to them at the expense of the Shar’a. Such people and their likes who extend their hands (of help) to the rulers at the expense of the Shar’a, fall under the saying of the Messenger 􀁕; “The thing I most fear of upon my Ummah is every hypocrite who is a learned speaker.” [Reported by Ahmad]. These people and their likes need to be publicly denounced, so that others do not fall prey to the snare of their fatawa. Those are the ones who have bought the life of this world with the Hereafter.

诚然,当穆斯林承担并遵守这一义务,使自己践行善行(ma'roof)、劝人行善,远离恶行(munkar)、禁止他人作恶,那么他个人的生活就变得良善了。因此,当穆斯林在家中遵守教法并使他人也遵守,在生意中以及与周围的人交往中同样遵守时,他宗教(deen)中一个重要的部分就得到了正确的确立。然而,正如我们此前所述,宗教的目的在于顺服,即整个社会都应以善行为代表、摒弃恶行,社会的任何部分或任何方面都不应偏离安拉 􀀬 的律法,无论是个人层面还是集体层面。因此,社会并非仅由个人构成,而是由因一种信仰而联合起来的个人所组成,并由这信仰衍生出一套管理生活一切事务的制度。如果个人层面得到了保障,那也只是一个方面得到了保障,仍有许多方面必须回归安拉 􀀬 的律法。人们已被命令由一位哈里发(Khaleefah)来领导,由他在现实中确立伊斯兰。那些因敬畏安拉 􀀬 的动机而未能在穆斯林现实中实现的事情,哈里发将借助刀剑的力量来加以确立。"诚然,安拉 􀀬 将借助苏丹(权威)来约束……"

Indeed, when the Muslims take up and adhere to this obligation by enjoining upon themselves the ma’roof and enjoin others, and abstaining from the munkar and forbidding others from it, then his individual life has become good. Thus, when the Muslim is adherent in his home and makes others adherent, and when he is adherent in his business and in his relations with people around him, then an important part of his deen will have been established correctly. However as we stated before, the aim of the deen is obedience, that society as a whole should be represented by the ma’roof and abandonment of the munkar, and that no part or aspect should deviate from the rule of Allah 􀀬, whether in the individual aspect or the collective side. Thus, society is not just made of individuals; rather it consists of individuals who have been united by a creed from which a system emanates for all affairs of life. If the individual aspect is secure, then only one aspect is secure but many aspects remain which must refer to the rule of Allah 􀀬. Those individuals have been ordered to be led by a Khaleefah who will establish Islam in their reality. That which is not brought about in the reality of the Muslims due to the motivation of fearing Allah 􀀬, will be established by the Khaleefah through the power of the sword. “Indeed, Allah 􀀬 will restrain with the Sultan (authority)

“的那些事物。”伊斯兰法（Sharee'ah）命令确立、守护此信条，并将其传达给民众（所有人）。真主 (SWT) 以伊斯兰国家作为实现这一目标的途径，而这一制度及其实施方式已由沙里尔（Shar'a）加以阐明。确立、守护并将此信条传达给民众的任务，已交由伊斯兰国家去执行。因此，对于作为伊斯兰最高层面的圣战（Jihaad）而言，沙里尔责成国家承担这一任务，并将通过圣战传播宣教（Da'wah）。伊玛目安萨里（Imaam Ghazali）的这句话何等精辟："《古兰经》与苏丹（权威）是一对孪生。《古兰经》是根基，苏丹是守卫。凡没有根基的，必将轻易崩塌；凡没有守卫的，必将轻易丧失。"

that which was not restrained by the Qur’an.” The Sharee’ah has ordered that this creed be established and protected and carried to the people (all people) and He 􀀬 has made the Islamic State the method for this, and this system has been clarified by the Shar’a as well as the manner of its implementation. That task of the creed being established, protected and carried to the people has been given to the Islamic State to carry out its implementation. Thus for the Jihaad, which is the topmost part of Islam - the Shar’a has made the state responsible for undertaking it, and it will spread the Da’wah via Jihaad. How eloquent is the saying of Imaam Ghazali when he said; “Indeed the Qur’an and Sultan (authority) are a twin. The Qur’an is a basis, and the Sultan is a guard. Anyting that does not have a basis will be easily destroyed; and anyting that has no guard will be easily lost.”