然而,迁徙到麦地那标志着召唤工作从辩论与忍耐的阶段,转入了建立实体即伊斯兰国之后的实施阶段。这是从伊斯兰之外的国度(dar al-kufr)迁往伊斯兰之国(dar al-Islam)的转变,即先知ﷺ在麦地那所建立的国家。在那里,他ﷺ以一种截然不同的方式传达伊斯兰,即通过一个依照伊斯兰统治、施行伊斯兰、以证据与论据号召人们归信伊斯兰的国家来进行,并以能够保护召唤工作免受邪恶与暴政势力侵害的力量来承载它。

However the Hijrah to Madinah formed a transition of the da’wah from the stage of discussion and patience, to the stage of implementation after the establishment of the entity, ie the Islamic State. It is movement from dar al-kufr to dar al-Islam, which the Messenger 􀁕 estbalished in Madinah. There he 􀁕 would convey Islam in a completey different manner, which would be done through a State that rules by Islam, applies it and calls for it with evidence and proof, and carries it by the force that protects the da’wah from the forces of evil and tyranny.

当使者ﷺ抵达麦地那时，当地众多居民迎接了他ﷺ。他ﷺ首先做的事情是建造一座清真寺；这座清真寺既是礼拜（salah）的场所，也是协商议事的地方，并用来处理民众的事务、调解纠纷。他ﷺ开始为麦地那做好应对战争的准备；他ﷺ组织远征，任命领导者并派他们到麦地那之外作战；他ﷺ与犹太人签订了条约。总体而言，使者ﷺ在麦地那已开始担当统治者的角色，即国家元首。

When the Messenger 􀁕 arrived at Madinah he 􀁕 was received by a great number of its people. The first thing he 􀁕 did was to build a mosque; the mosque was a place of salah (prayer) and consultation, and it was used to manage the affairs of the people and settle the disputes. He 􀁕 began to prapare the atmosphere of Madinah for war; he 􀁕 set up expeditions for which he 􀁕 appointed leaders and sent them outside Madinah; he 􀁕 signed treaties with the Jews. In general, the Messenger 􀁕 in Madinah had started to assume the role of a ruler; a head of state.

这就是使者 ﷺ 在伊斯兰之家（dar al-Islam）建立之前所做的事；那么，从他的行为中，我们有义务遵循什么呢？

This is what the Messenger 􀁕 did until the dar al-Islam was established; so, from his actions, what are we obliged to follow?

我们有义务效法使者的生活;循着使者所循的路径前行。既然建立伊斯兰国的工作是一项义务,那么遵循使者所走的道路,也具有同样的hukm(律例)。这是因为他的阐释性行为,其hukm与所阐释之事的义务hukm相同。他说:“你说(哦,穆罕默德ﷺ):‘这是我的道路:我凭明确的知识邀人归主,我和跟随我的人也是如此。’”[TMQ 12:108] 因此,我们必须像使者ﷺ那样,将我们的工作分为两个角色或阶段。

We are obliged to emulate the life of the Messenger 􀁕; to proceed as he proceeded. Since the work to establish the Islamic State is an obligation, then following the path followed by the Messenger 􀁕 takes the same hukm. This is because the hukm of his explanatory action is of the same hukm of obligation as the explained matter. He 􀀬 said; “Say (O Muhammad 􀁕 ): ‘This is my way: I invite unto Allah with sure knowledge, I and whosoever follows me.’” [TMQ 12:108] Therefore, we must divide our work into two roles or stages, as the Messenger 􀁕 did:

- 培养与确立阶段。

- The stage of culturing and establishment.

互动与斗争阶段

- Stage of interaction and struggle.

在第一阶段，我们有义务去做使者ﷺ所做过的那类工作。这通过培育浓厚的伊斯兰文化来完成，即在那些愿意承担da'wah（宣教）重任的人身上，培育他们，并塑造其独特的伊斯兰人格。这通过形成开明的伊斯兰'aqliyyah（心智）和良好的伊斯兰nafsiyyah（心性）来实现。这一切通过精心组织的halaqaat（学习小组）得以达成。

In the first stage, we are obliged to do the sort of actions the Messenger 􀁕 undertook. This is done by generating the concentrated Islamic culture, in those accepting to carry the burden of the da’wah, and building in them a distinct Islamic personality. This takes place by forming the enlightened Islamic ‘aqliyyah (mentality) and the good Islamic nafsiyyah (disposition). This is achieved through the concentrated halaqaat (circles).

正如使者ﷺ过去所做的那样：凡他感觉到某人有接受da'wah（伊斯兰劝导）的准备，他便会召唤那人，不论其年龄、地位、性别或出身，并以此为基础将他们纳入这一体系之中。

Just as the Messenger 􀁕 used to do, where he used to call those in whom he felt a readiness to accept the da’wah, regardless of their age, status, gender and origin, and they were brought into the structure on this basis.

所以我们要持续这样做，直到以下几点在这个不断成长的群体中得以实现：

So we continue to do that until the following become realised in this growing block:

- 文化中的成熟，使他们的心态和性情按照伊斯兰来塑造。如此，他们便有能力抵抗社会的腐败。

- The maturity in the culture, such that their mentality and disposition are moulded according to Islam. Thus, they become capable of confronting the corruption of society.

他们无法接受这种呼唤，因而不愿被困在其中。于是他们开始传播自己所知的一切。他们先从那些他们看到善良之处的人开始，然后再扩大这种呼唤（da'wah）的范围。

- They cannot accept the da’wah to remain trapped within them. Hence they begin to propogate whatever they know. They start this with those in whom they find goodness, and then expand the da’wah.

- 人们感知到他们的宣教、存在与聚集。

- That the people perceive their da’wah, presence and gathering.

当这三件事存在时，正如它们曾存在于使者ﷺ的最初同伴身上那样，我们便可以进入第二个阶段。

When these three things exist, as they existed in the first companions of the Messenger 􀁕, then we can move to the second phase or stage.

在这一阶段，我们有义务公开进行伊斯兰宣教（да'wah），正如使者ﷺ所做的那样。我们必须直面现存的社会，挑战其思想、传统和制度，揭示其腐败之处，并阐明真正的伊斯兰思想、概念和制度作为替代。我们有义务召唤民众，正如使者ﷺ召唤民众那样，坦率、勇敢而有力。我们不屈服，也不投降。我们不谄媚，不妥协，不顾及习俗、传统、宗教、意识形态、统治者或群众。我们必须传播宣教，使绝对的主权归于伊斯兰意识形态，无论民众是否认同，无论它是否符合他们的传统或与之相悖，无论民众是接受、拒绝还是反对它。我们只坚守这一意识形态，并保持耐心，直至民众依其而改变。

In this stage we are obliged to make the da’wah public, as the Messenger 􀁕 did, and we must confront the existing societies and challenge their thoughts, traditions and systems and demonstrate their corruption and clarify the alternative true Islamic thoughts, concepts and sytems. We are obliged to call the people, as the Messenger 􀁕 called the people, with frankness, courage and force.We do not yield and neither do we surrender.We do not flatter or compromise, and we give no regard for the customs, traditions, religions, ideologies, rulers or the mobs.We must carry the da’wah so that the absolute sovereignty is for the Islamic ideology, regardless of whether the people agree with it or not, and whether it went along with their traditions or contradicted them, and whether the people accepted, rejected or opposed it. We just stick to the ideology and have patience, until the people are changed according to it.

由于这些领袖将成为da'wah(宣教)的障碍,正如他们在使者时代所做的那样,这就必然要求该团体对他们展开政治斗争。这将通过揭露他们及其举动、效忠对象与阴谋,并像使者ﷺ在其所处时代所做的那样攻击他们来进行。试看《古兰经》在真主(SWT)说"阿布·莱海卜的双手毁灭了,他也毁灭了!他的财产和他的儿子都不能使他获益!他将进入烈焰燃烧的火狱!"[TMQ 111:1-3]时,点名攻击阿布·莱海卜。尽管他在哈希姆部族中享有荣誉和地位。

Since the leaders will stand as an obstacle to the da’wah, just as they did in the time of the Messenger 􀁕, that will necessitate the group engages in political struggle aginst them. This will take place by exposing them and their moves, loyalties and conspiracies, and by attacking them just as the Messenger 􀁕 did in his own time. See the Qur’an attacking Abu Lahab by name when He 􀀬 said; “Perish the two hands of Abu Lahab, and perish he! His wealth and his children will not benefit him! He will be burnt in a Fire of blazing flames!” [TMQ 111:1- 3]. This was despite his honour and status in the tribe of Bani Hashim.

同样,《古兰经》也威胁过banu Makhzum部落的首领al-Waleed b. Note: I kept the names and abbreviation as written in the original, since the source text ends mid-name.

Similarly, the Qur’an threatened the chief of Bani Makhzum al-Waleed b.

以下为译文： 穆吉拉，当他（安拉）说："任我处置我所创造的那个人吧！我使他孤独无依，又赐给他丰厚的财富。"[TMQ 74:11-12]直到他（安拉）说："我将使他进入火狱。"[TMQ 74:26]；当他在《努恩章》中谈到他时说："粗暴残忍，而且出身卑贱。"[TMQ 68:13]；当他谈到艾布·哲赫勒时说："他若不停止，我必以前额的毛发把他拖下去，那撒谎犯罪的前额。"[TMQ 96:15-16]在我们传播宣教（da'wah）时，引导人们的愿望必须如同先知ﷺ宣教时那样显现；他在这一阶段努力向people解释伊斯兰的思想体系，使其成为他们的思想体系，使他的目标成为他们的目标。换言之，我们希望人们通过信服，接受我们传达给他们的内容。

al-Mughira when He 􀀬 said; “Leave Me Alone (to deal) with (the creature) whom I created (bare and) alone! And then granted him resources in abundance.” [TMQ 74:11-12]. Until His 􀀬 saying; “Soon will I cast him into Hell-fire” [TMQ 74:26]; and when He 􀀬 spoke about him in Sura Nun; “Violent (and cruel) with all that of doubtful birth” [TMQ 68:13]; and when He 􀀬 spoke of Abu Jahl; “Let him beware! If he does not desist, We will drag him by the forelock; A lying, sinful forelock!” [TMQ 96:15-16] In our conveying of the da’wah, the desire to guide people must appear as it used to appear in the da’wah of the Messenger 􀁕; where he, in this stage strived to explain to the people the ideology of Islam so that it may become their ideology, and so that his aim may become their aim. In other words, we want the people to adopt - through conviction - what we convey to them.

正如先知遭遇过拒绝、阻挠、谎言、驱逐、宣传攻击和抵制一样，今天我们也遭遇着同样的事情。

Just as the rejection, obstruction, lies, expulsion, propaganda and boycott happened to the Messenger 􀁕; they happen to us today, as well.

正如圣门弟子们感到需要携带武器，并请求使者ﷺ允许他们参战，而他ﷺ禁止了他们，说：“我奉命要宽恕，所以不要与民众作战。”同样，在寻求“努斯拉”（支持）之前，我们必须克制携带武器，也不可为了夺取权力而使用武器。

Just as the Sahabah felt the need to carry arms and requested the Messenger 􀁕 to give them permission to fight, and he 􀁕 forbade them by saying; “I have been ordered to be forgiving, so do not fight the people.” In the same way, we must abstain from carrying arms, and using them for the sake of attaining power, before seeking the Nusrah.

正如先知ﷺ为迁入第三阶段——即掌权与统治的阶段——而寻求"Nusrah"（援助）一样，我们同样有义务寻求"Nusrah"（物质支持），以通过它实现统治的确立，这是我们从先知ﷺ的行动中所领会的。

Just as the Messenger 􀁕 sought the Nusrah to move to the third stage, which is the stage of power and ruling; similarly, we are obliged to seek the Nusrah (material support) to acheive the establishment of the ruling through it, as we understand from the action of the Messenger 􀁕.