关于第二个问题：

As regards the second question:

有人把建立伊斯兰国家的工作描述为一项实验，而达到这一目标的途径，则是伊斯兰宣教（da'wah）所经历的实验性计划。这样以绝对的措辞来谈论这件事，是否正确？

There are those who describe the work to establish the Islamic State as an experiment, and the path to acheive it is the experimental plan that the da’wah undergoes. Is it correct to speak of this matter in these absolute terms?

将这种方法描述为“实验”是不恰当的，这种说法所赋予的含义与“伊斯兰教法方法”这一术语的含义并不相符。伊斯兰的工作方法由具有沙里亚依据的规则构成，这些规则以证据（达利勒）的力量为基础。团体有义务像遵守沙里亚一样遵守这些规则，只要它将这些规则视为沙里亚规则，就不得偏离。因此，它并非试错的对象（即如果实现了目标，则是成功的尝试；否则便是失败，必须加以改变），也不是为了寻找能够实现目标的实验性方法而进行的探索。

The description of the method as an experiment is misplaced. It gives a meaning that is not consistent with the meaning of the term, “the Shar’ee method.” The method of work in Islam consists of Shar’ee rules that rely on the strength of the daleel (evidence). The group is obliged to adhere to them as it adheres to the Shar’a, and is not allowed to deviate from it as long as it viewed them as Shar’ee rules. Thus, it is not a subject of trial and error (so if it realised the aim then it is a successful attempt, otherwise it is a failure and must be changed), in order to find the experimental method that will realise the objective.

不如说,伊斯兰法的方法是一整套伊斯兰法规则,正如前文所述,其目的是实现既定目标,即恢复伊斯兰的生活方式。这些规则取决于证据的强度。只要它们对履行者而言构成伊斯兰法规则,人就通过遵守它们并坚忍地承受其中的种种,来崇拜安拉(SWT)。除非他清楚地看到另有一项更有力的证据适用于这一任务,否则他不能更改这些规则。

Rather the Shar’ee method is a host of Shar’ee rules -as mentioned previously- whose purpose is to achieve the objective, which is the resumption of the Islamic way of life. These rules depend on the strength of the evidence. Allah 􀀬 is worshipped by adhering to them and being patient on them, as long as they constitute Shar’ee rules on the part of the one who undertakes them. He cannot change them unless it becomes clear to him that there is another evidence, which is stronger, in performing this task.

必须清楚地看到，在沙里尔（Shar'ee）的方法中，对使者的效仿是何等重要。正是依据这一标准，沙里尔的方法有别于那些遵循世俗体系行事的人所用的方法：后者以自己的理解去衡量和考察工作，并将行为的正确与错误同成功或失败、是否达到目的联系起来。

One must see clearly the emulation of the Messenger 􀁕 in the Shar’ee method. It is according to this criterion that the Shar’ee method differs fom that used by those who are working in accordance with secular systems; where people try their understanding and examine the work, and link the correctness and error of an action with success or failure, and with achieving the aim or not.

对于其信奉者而言，世俗体系的本质在于：它们并非对问题的最终解决方案。相反，它们不断需要变革与演进。它们所采取的任何行动，都可以恰当地被称为一次实验。

The nature of secular systems, for their adherents, is that they are not final (solutions) to them. They rather constantly require change and evolution. Any action they undertake can rightly be called an experiment.

诚然,所有西方法律都是实验性的。对他们而言,判断一项行为正确与否的标准,仅在于它是否实现了目标。若产生了预期结果,便是正确的;否则便不正确。穆斯林的情况则不同,因为伊斯兰的本质有所不同:它是来自全知者(al-'Aleem)和全察者(al-Khabeer)的神圣方法论。只要它依据的是沙里尔证据(Shar'ee daleel),它就是正确而完备的。其正确性源于沙里尔证据的正确性,以及推理(istidlaal)的正确性,而不在于它与结果是否相连。因此,遵循(证据)是根本,评价也是以此为基础作出的。至于该方法的行动,其结果,即掌握权力与确立统治,是必须达成的目标,这基于真主的话:"真主已经应许你们中间信道并行善的人,他必使他们在大地上继承统治权,正如他使以前的人继承统治权一样;他必使他们的宗教稳固,那是他为他们所喜悦的宗教;他必将他们的恐惧变为平安。他们将崇拜我,不以任何物配我。"[TMQ 24:55];也基于真主的话:"信道的人们啊!如果你们帮助真主(的事业),他必定帮助你们,并使你们的脚步稳定。"[TMQ 47:7]。如果未获得结果,人们不应因此否定该方法,也不应以其他东西取代它,更不应宣布它失败。相反,应当审查并重新检验该方法的规则。除非该团体确信自己在理解上犯了错误,否则不应放弃任何沙里尔规则。如果该团体察觉不到任何错误,那么它别无选择,只能坚持所持的见解,并保持忍耐(sabr),直到真主赐予它胜利。 或许这也与延迟胜利的定律有关,连此前的众先知也未能免于此。安拉 (SWT) 说:“(他们被延缓,)直到使者们感到绝望,并以为自己被(他们的民众)欺骗了,那时,我的援助降临到他们那里。”[TMQ 12:110] 诚然,这项工作繁琐而艰难,需要巨大的努力。该团体所拥有的资源,总是远少于他们所面对的政权所掌握的资源。工作能否成功,并不与某个固定的时间期限挂钩,以至于时间已过而未结出果实,便被称为失败。相反,它取决于思想是否健全、从事者的信念是否坚定,以及这一思想是否为民众普遍接受。当这些条件得到满足时,人们便会探讨该团体通过寻求努援(物质支持)所能取得的胜利,正如先知ﷺ所做的那样。这些事情是否已经确定实现,由安拉 (SWT) 来评判。该团体在此方面的评估,是基于概率的。

Indeed, all the western laws are experiments. For them the criterion of whether an action is correct or not, is only if it realises the objective or not. If it produces the result then it is correct, otherwise it is not. This matter is different for the Muslim due to the different nature of Islam, which is a devine methodology from al-’Aleem (the All-Knowing) and al- Khabeer (All-Aware). It is correct and complete as long as it depended on the Shar’ee daleel. Its correctness stems from the correctness of the Shar’ee evidence, and the correctness of istidlaal (deduction) and not from its linkage to the result. Therefore, adherence (to the evidence) is the basis, and it is from this basis the evaluation is made. As regards the actions of the method, the result ie assuming the power and establishment, is an aim which must be achived due to His 􀀬 saying; “Allah has promised to those among you who believe and work righteous deeds, that of a certainty, He will cause them to assume power on earth, as He granted it to those before them, that He will establish in authority their deen which he has chosen for them, and that He will change (their state) after the fear in which they lived, to one of security and peace: They will worship Me (alone) and not ascribe powers to any beside Me.” [TMQ 24:55]; and due to His 􀀬 saying; “O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm.” [TMQ 47:7]. If the result is not obtained, one does not nullify the method or substitue it by something else, and nor does one declare it a failure. Rather the rules of the method should be reviewed and re-examined. No Shar’ee rule is to be abandoned except if the group is sure that it has made a mistake in its understanding. If the group can discern no error, then the group has no option other than to adhere to the opinion it holds and have sabr (patience) until Allah 􀀬 brings it the victory. Or it may be to do with the law of delaying the victory, something from which even the prophets before were not saved. 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.” [TMQ 12:110] Indeed, the work is tedious and hard, requiring huge effort. The means of the group are always going to be far less than the means at the disposal of the regimes they face. The success of the work is not linked to a fixed period of time such that when the time expires without yeilding its fruits, it is described as failure. Rather it is linked to the soundness of the idea, the strength of the adherence of those undertaking it, and the general acceptance of the idea by the people. When these requirements are met, then one asks about the victory which the group will achieve by seeking the Nusrah (material support), just as the Messenger 􀁕 did. The evaluation that these matters have been definitely achieved is left to Allah 􀀬. The evaluation of the group in this regard is based on probability.

如果胜利的各项因素得以具备，胜利就会到来；否则胜利就会被推迟。胜利的推迟并不一定意味着犯了错误。它可能意味着准备和戒备的程度还不够，必须加强。这种推迟也可能是对团体或群体中青年（shabab）的一场考验：他们是否动摇，还是坚守其誓言，或者是否有人选择放弃？无论如何，都必须进行检讨。如果团体没有找到足以证明应当改变其方法的理由，那么不得以胜利被推迟为借口而擅自改变。团体有义务审视其手段和方式（这些在本源上是许可的），并从中选择最为适宜的。因此，胜利的推迟不必等同于失败。

If the factors of victory are realised, then it will come; otherwise it will be delayed. Delay of the victory does not necessarily mean a mistake has been made. It could mean that the level of preparation and readiness is not enough and must increase. The delay may be a test for the shabab of the block or group; does it falter or does it keep to its pledge, or do some individuals give up? In any case the review must be undertaken. In case the group did not find a reason that justifies changing its method, it is not allowed to make changes under the pretext that the victory has been delayed. The group is obliged to examine its means and styles, which are in origin permitted, and choose the most appropriate ones from them. Therefore, delay in the victory does not have to mean failure.

此外，并没有任何沙里尔（Shar'ee）规定，要求目标必须在某个特定的时间段内实现。

Besides, there are no Shar’ee rules that state that the aim should be realised in a specific period of time.

当然，人们需要专注于与方法相关的思想和规则是否正确。依靠这些思想和规则，青年（shabab）和乌玛（Ummah）才能得到准备。如果在该团体看来，这些思想和规则是正确的，并且已经选定了成功的手段和方式，那么该团体就必须保持耐心，不得改变这些思想和规则，无论结果会推迟多久。

Certainly, one needs to focus on the correctness of the thoughts and rules relating to the method. With these thoughts and rules the shabab and the Ummah will be prepared. If these thoughts and rules are correct, in the view of the group, and the succesful means and styles have been selected, then the group must have patience, and it is not allowed to change the thoughts and rules, however much the results may be delayed.

关于变革的问题，所涉及的是乌玛（穆斯林共同体），而非个人。改变社会的机制比改变个人复杂得多，因此其推进速度也慢得多，几乎难以察觉，只有那些被赐予敏锐洞察力和正确指引的人才能看到。这并不意味着个人努力时就认为目标不会在自己手中实现，或者会在后代手中实现；相反，成员或成员们应当从这样的立场出发：国家将在他们手中建立，并且他们将亲眼见证，如安拉意愿，正如它在使者ﷺ及其教友手中建立一样。这是说，个人的生命或长或短，胜利的应许并非给予某个个人或某些个人，而是给予群体。正是这个信仰的群体，安拉(SWT)应许他们在大地上接替（istikhlaf）。在工作过程中，个人可能死去，埃米尔（领袖）也可能去世，许多人可能在途中倒下，但只要群体仍然遵循安拉(SWT)的命令，应许就依然有效。无论耗时长短，胜利都将在他们手中实现。其时间何时到来，只有安拉(SWT)知道，无人对此负责，群体所负的责任仅仅在于坚守（该方法）。

The issue of change relates to the Ummah and not individuals. The mechanics of changing the society is of greater complexity than changing individuals, thus its movement is much slower, and is hardly seen, except by the one who has been granted a penetrating vision and correct patronage. This does not mean that the individual works while thinking the aim will not be achieved at his hands, or that it will be achieved at the hands of future generations; rather the member or members should set out from the standpoint that the state will be established at their hands, and that they will witness it, insha Allah, just as it was established at the hands of the Messenger 􀁕 and his companions. It is intended to say the life of an individual may be short or long, and the promise of victory did not come for an individual or individuals, but for the group. It is this believing group to which Allah 􀀬 has promised succession (istikhlaf) on the earth. During the work, the individual may die, or the Ameer may die and many may fall along the way, but the promise will remain as long as the group remains on attending to the order of Allah 􀀬. The victory will be realised at their hands whether it took a long time or not. The knowldge of this is with Allah 􀀬, and no one is responsible for this, but the group is responsible only for the adherence (to the method).

因此，任何人都不应说，伊斯兰教法的规定是一种试验，以至于如果其目的的实现被延迟，我们就宣布它失败，并转而放弃它，改用另一种试验性的做法。只要我们确信它是依据经据而确立的伊斯兰教法规定，就没有人可以这样说。至于手段与方式，则理应接受试验。

Therefore no one should say that the Shar’ee rule is an experiment, such that if the realisation of its aim is delayed, then we will pronounce it a failure and we will abandon it for another experimental action. No one can say this as long as we are sure that it is a Shar’ee rule in accordance with the evidence. As for the means and styles, it is right that they are subjected to trial.