让我们暂且再来考察方法论中的一条重要规则，即寻求"纳斯拉"（Nusrah，支持与庇护）。让我们慢慢重新审视它，以便推导出我们应当遵循的内容。尤其是，有些人在努力建立伊斯兰国，却对纳斯拉丝毫不予重视。他们把它当作一个无关紧要、毫无分量的枝节问题，或者认为其传述链条薄弱，因而不应采纳。他们并不止于此，还进一步攻击这一规则以及从事这一工作的人，然而先知ﷺ的所有传记都论及了这一问题，只在细节上有一些微小的差异，不值得一提。那些撰写先知传记的作者并不隶属于我们今天所知的任何团体，尽管如此，他们仍然讨论了这一主题。《古兰经》本身也提到了那些"给予帮助"的人（TMQ 8:72），并称他们为"安萨尔（辅士）"（TMQ 9:100）。这是一种赞誉的描述，也是他们最为突出的特征。

Let us consider for a while an important rule from the rules of the method, that is, the seeking of the Nusrah. Let us slowly re-examine it so as to deduce what we need to follow, especially since there are people who are working to establish the Islamic State, but do not give the Nusrah the slightest attention. They do this as if it is a periphiral matter, which carries no weight, or as if its isnad (chain of narration) is weak, and so should not be taken. They did not stop here, but went on to attack this rule and those who engaged in it, even though all the biographies of the Prophet 􀁕 addressed this subject, with only a few minor differences in the details, which are not worth mentioning. The authors of the Sirah were not affiliated to any of the groups we know today, but despite this they discussed this subject. The Qur’an itself has mentioned those who; “gave help” [TMQ 8:72], and called them the, “Ansaar (Helpers)” [TMQ 9:100]. It is a description of praise and a description of the most prominent aspect by which they were characterised.

任何研读圣训传记的人都会看到，先知穆罕默德ﷺ曾向掌握权势的部族首领寻求援助（Nusrah）。尽管有些部族给予了丑陋的回应，他仍坚持寻求援助，并多次重复此举，从未停止。伊本·赛阿德在其《部落志》（Tabaqaat）中提到，先知ﷺ所造访的部族不下十五个。这种坚持若说明了什么，那就清楚地表明：寻求援助是安拉下达给先知ﷺ的命令。

The one who examines the Sirah will see the Messenger 􀁕 sought the Nusrah from the chiefs who possessed power. He did this despite the ugly response from one tribe to another. He insisted on seeking the Nusrah and repeated this many times, and did not cease in seeking it. In his Tabaqaat, Ibn Sa’d mentioned no less than fifteen tribes (that the Messenger visited). This persistence, if it indicates anything, it indicates in a clear manner that seeking the Nusrah was an order from Allah 􀀬 to the Prophet 􀁕 to do.

《古兰经》称那些回应者为“安萨尔”（辅士），这是又一个证据。《古兰经》在多处赞扬了他们，安拉也赦免并接纳了他们。他们的地位紧随“穆哈吉如”（迁士）之后。

The fact that the Qur’an called those people who responded as, “Ansaar” is another evidence. The Qur’an praised them in more than one place, and Allah 􀀬 turned to them with forgiveness. Their status follows directly that of the, “Muhajiroon” (emigrants).

文中关于寻求“نصرة”（Nusrah，援助）的论述表明，寻求援助是一条沙里亚（Shar'ee）律例。因此，使者ﷺ过去常说：“某某部族啊，我是安拉派遣到你们中间的使者。祂命令你们崇拜安拉，不要以任何事物与祂并列……并且信仰我，信赖我，支持我，直到我向你们阐明安拉所派我携带的使命。”（《伊本·希沙姆传》）这是安拉和祂的使者所下达的命令，而我们知道这一命令是沙里亚律例，因此应当采取相应的方式来执行它。它本身并非可以随意替换的单纯方式或风格。

The wording contained in the text regarding the seeking of Nusrah indicates seeking Nusrah is a Shar’ee rule. That is why the Messenger 􀁕 used to say; “O so and so tribe. I am the Rasool of Allah sent to you. He orders that you worship Allah and not associte partners with Him . . . and that you believe in me, and put your trust in me, and support me until I clarify to you what Allah 􀀬 has sent me with.” [Sirah of Ibn Hisham]. Here is a command from Allah 􀀬 and His Messenger 􀁕 and we know the command is a Shar’ee rule, for which the appropriate styles should be adopted in order to implement it. It is not, by itself, a mere style (that can be substituted).

此外,先知 ﷺ 与那些他寻求援助(Nusrah)的人之间的讨论,以及他与在第二次“阿granted”——即阿qabah 第二次会面中给他宣誓效忠(bai'ah)的人之间的讨论,所有这些都清楚地表明,先知 ﷺ 通过他坚持推行的这一行动,所追求的目标是建立这一宗教(deen),并建立一个保护、施行并传播这一宗教的政权实体。那么,当这一规则改变了da'wah(传教)的面貌,并将其带到一个施行并传播它的家园(dar)时,我们怎能忽视它?这种忽视是为了谁的利益而做出的?

Furthermore, the discussions that took place between the Messenger 􀁕 and those from whom he sought the Nusrah, as well as the discussions between himself and those who gave him the bai’ah (pledge) in the second meeting in ‘Aqabah; all these indicate clearly that the Messenger 􀁕 targeted from this action - which he insisted on pursuing - to establish this deen, and establish the entity which protects, applies and spreads the deen. So how can we neglect it, when through this rule the face of the da’wah changed, and carried it to a dar (homeland) that applies and spreads it. For whose interest is this neglect made?

库法尔理解，这项工作背后蕴含着对这一宗教的效忠与胜利。因此，我们看到Banu ‘Aamir b. Sa’sa’ah部落认为此事与权力相关。看看麦加的库法尔在听到第二次‘Aqabah效忠誓约的消息时如何愤怒。他们说：“Khazraj的人啊！我们得到消息，你们去见了我们的同伴，把他从我们中间带走，并与他立约，要与我们作战。”我们看到，在第二次‘Aqabah效忠誓约完成之后，Shaytan扯着嗓子尖叫道：“Akhashib的人啊！你们愿意看到Muhammad和Sabians聚集起来与你们作战吗？”在第二次al-’Aqabah效忠誓约期间，al-Barra说：“真主的Rasool啊，我们以真主起誓，我们是战士，是持械之人，我们向您效忠。”Abu al-Haytham b. Tayhan说：“真主的Rasool啊，我们与其他人（指犹太人）有联系，如果我们断绝这些联系，也许在我们这样做、真主赐予您胜利之后，您会回到您的族人那里，离开我们吗？”As’ad b. Zurarah说：“今天从（麦加）带走他，是对所有阿拉伯人的挑战，是对你们显要人物的屠杀，是利剑对你们的撕咬。”al-’Abbas b. ‘Ubadah的话是：“如果你们愿意，我们随时准备用剑对付Mina的人。”真主的Messenger ﷺ回应Abul-Haytham时说：

- The Kuffar understood that behind this work was a pledge and triumph of this deen. Hence we see the tribe of Banu ‘Aamir b. Sa’sa’ah understood the matter to be related to power. Look at the Kuffar of Makkah becoming enraged when they heard about the second pledge of ‘Aqabah. They said; “O people of Khazraj! The news has reached us that you have come to our companion, and you are taking him from amongst us, and giving him the pledge to fight against us.” We see the Shaytan screaming at the top of his voice after the second bai’ah of ‘Aqabah had taken place, by saying; “O people of Akhashib. Would you like that Muhammad and the sabians gather on your fight.” During the second pledge of al-’Aqabah al-Barra said; “We give our allegiance, O Rasool of Allah, by Allah we are men of war and people of arms.” And Abu al-Haytham b. Tayhan said: “O Rasool of Allah, we have ties with other men (meaning the Jews) and if we sever them, perhaps when we have done that and Allah will have given you victory, you will return to your people and leave us?” As’ad b. Zurarah said: “Taking him today (from Makkah) is a challenge to all the arabs, slaughter of your notables, and the swords biting you.” And the words of al-’Abbas b. ‘Ubadah: “If you liked, we are ready to turn against the people of Mina with our swords.” The Messenger of Allah 􀁕 in response to Abul-Haytham said:

“不，血就是血，血只能用血来偿还。我与你们同属一体，你们与我同属一体。你们与谁作战，我便与谁作战；你们与谁讲和，我便与谁讲和。”参见阿伊莎，以及她关于先知ﷺ所说的话：先知ﷺ因安拉赐予他支持，以及一群持有战争、武器和援助的人而感到满足。

“No, blood is blood, and blood is paid for only by blood. I am of you and you are of me. I will fight against those whom you fight, and make peace with whom you make peace.” See ‘Aisha, and what she said about the Messenger 􀁕, that he 􀁕 found himself content that Allah 􀀬 granted him support and a people of war, weapons and support.

我们观察到伊本·希沙姆讲述了先知ﷺ关于寻求援助（Nusrah）这一主题的内容："当安拉（SWT）想要坚固他的先知并支持他的宗教时，他引导他前往安萨尔中的这一群人。"这些表述清楚地说明了这一原则的重要性，并防止将其含义曲解为：只要有人受邀归信伊斯兰并予以响应，他就已经支持了宗教。诸如"宣誓效忠"（bai'ah）、"彰显宗教"（izhaar ud deen，即赋予宗教胜利）、"支援"（Nasr）、"战争"、"显贵将被杀死"、"刀剑将咬噬他们"、"这将与所有阿拉伯人为敌"、"他们应当保护他，如同保护他们的妇女和儿童"等措辞，都使我们理解先知ﷺ寻求援助的方式：他寻求援助是为了保护，即便这需要以武力来传达宗教；他寻求援助也是为了建立一个能够保护宗教及其信徒的国家，并施行其律法，将其信息传达给全世界。

Observe Ibn Hisham speak about the Messenger 􀁕, regarding the subject of seeking Nusrah: “When Allah 􀀬 wanted to strengthen His Prophet and support His deen, He led him (ie the prophet) to this folk from the Ansaar.” These expressions provide clear indication on the importance of this rule, and prevent turning their meaning to indicate that if one is invited to Islam and he responds, then he has supported the deen. Expressions such as bai’ah, izhaar ud deen (granting victory to the deen); Nasr (support), war; that the notables will be killed; swords will bite them; that this will go against all the arabs; that they should protect him as they protect their women and children; all of these expressions make us understand the manner in which the Messenger 􀁕 sought the Nusrah; that he sought it for the purpose of protection, even if this entailed the use of force to convey the deen; and he sought it to establish the State which will protect the deen and its followers, as well as apply its rules and convey its message to the world.

在这一语境中，人们注意到使者ﷺ做了以下几件事：

In this context one notices the Messenger 􀁕 did the following things:

他寻求保护和帮助，以保护个人并保护伊斯兰宣教（da’wah）。这种寻求甚至是向以物配主者（Mushriks，多神教徒）寻求的，正如他的叔叔所做的那样：叔叔保护他、支持他，使他免受任何伤害。又如当他从Taa’if返回时，Mut’im b. ‘Addi帮助先知ﷺ，也是如此。这种保护不能被用来向受到帮助的穆斯林施压，迫使他妥协其宗教（deen）。当他的叔叔请求他放慢宣教速度时，使者ﷺ对叔叔说：“以真主起誓，叔叔啊！即便他们把太阳放在我的右手、月亮放在我的左手，要我放弃这件事，我也不会放弃，直到真主使它获胜，或我为它而死。”[《Ibn Hisham传记》] 使者ﷺ经常与各族领袖接触，希望他们信仰伊玛尼，并希望追随他们的人也随之信仰伊玛尼。他这样做，是为了使宣教更易传播、更易被接受。这也极大地有助于建立民众基础（qaa’idah sha’biyyah）。

- He sought the protection and help to protect individuals and protect the da’wah. This is sought even from the Mushriks (polytheists) as happened with his uncle who protected him and supported him, ie protected him from any harm coming to him. Just as it happened also when Mut’im b. ‘Addi helped the Prophet 􀁕 when he returned from Taa’if. This protection cannot be used to put pressure on the Muslim who is being helped to compromise his deen. The Messenger 􀁕 told his uncle when he asked him to slow down his da’wah; “By Allah, O uncle! If they had placed the sun in my right hand and the moon on my left, that I should leave this matter, I would not leave it until Allah makes it victorious or I die in its defence.” [Sirah of Ibn Hisham] - The Messenger 􀁕 used to contact the leaders wishing that they would profess Imaan, in the hope that those behind them would also profess Imaan. He did this in order to make the da’wah easier to spread and make it more acceptable. This also contributes greatly in the creation of the popular base (qaa’idah sha’biyyah).

- 使者ﷺ寻求援助与庇护，向有权势的人们求助，并且约定他们须先皈依伊斯兰，正如第二次阿喀巴誓约时所发生的那样。

- The Messenger 􀁕 sought Nusrah and protection from the people of power and he stipulated that they embrace Islam first, as happened at the second pledge of al-’Aqabah.

nusrah(援助)是向有权势的人寻求的。在先知ﷺ的时代，实际情况是，它要向那些既拥有领导地位又拥有民众势力的领袖寻求。当时的领袖同时也是统治者；他也是军事领袖，并且是人们最终都会回归其意见的那个人。

The Nusrah was sought from the people of power. The reality at the time of the Messenger 􀁕 was that it would be sought from the leaders who, in addition to having leadership, had popular power. The leader at that time was also the ruler; he was also the military leader, and he was the same person to whose opinion the people would return.

如今，统治者靠武力掌握权力，但他已经失去了民心。人们所看到的所谓民意，大多并不真实。我们有义务效法先知ﷺ的做法，因此必须与社会中有影响力的人士取得联系，为他们身后的人打开大门，并巩固民众基础。我们必须向掌权者寻求援助（Nusrah），比如军官，以便借此夺取权力。

As for today the ruler posseses the power by force and he has lost the popularity. The popularity one may see is mostly not true. Here we are obliged to do what the Messenger 􀁕 did, so we must contact those people who are influential in society to open the door for those who are behind them, and to secure the popular base. We must seek the Nusrah from the people of power, like the army officers, in order to reach the power.

当伤害落在群体成员身上并且日益加剧时，请求他们的朋友和亲属帮助并无不妥，但前提是这不会对所帮助的个人施加压力，也不会损害其信仰（Imaan）。如此一来，我们便是在依照先知ﷺ所采取的做法行事，同时也考虑到我们所处的现实环境。

When the harm to the group members intensifies, there is nothing wrong in seeking the help from their friends and relatives, on condition that this does not put pressure or compromise the Imaan of the individual who is helped. In this manner we would have done what the Messenger 􀁕 undertook, taking into account the reality in which we live.

这是使者 ﷺ 所遵循的方法，也是我们有义务遵循的方法，即效法使者 ﷺ 的行为。通过这样做，我们将达成以下目标：

This is the method that the Messenger 􀁕 followed, and this is the method we are obliged to follow, emulating the actions of the Messenger 􀁕. By doing this we will bring about the following:

1- 那些准备充分的青年,伊斯兰由他们的手而得以确立。

1- Shabab who are well prepared, so Islam is established at their hands.

正如使者ﷺ培养了那些承担起在麦加传播伊斯兰教召唤（da’wah）、与使者ﷺ共同建立国家、并在他之后领导乌玛（Ummah）责任的穆哈吉尔（Muhajireen）。

Just as the Messenger 􀁕 prepared the Muhajireen who took up the responsibility of carrying the da’wah in Makkah and establishing the State with the Messenger 􀁕, and leading the Ummah after him.

2. 舆论的形成源于普遍的觉醒，也就是培育一个民众基础：这一基础不接受伊斯兰以外的任何统治制度，并在伊斯兰得以确立时接纳它，正如麦地那人的情形一样——他们渴望伊斯兰，并准备好保护它，于是伊斯兰在他们中间得以确立。

2- The public opinion for the idea, which emanates from the general awareness, ie generating the popular base which does not accept anything other than Islam as a system of ruling and embraces it when it is established, just as the way it happened with the people of Madinah when they came to want Islam and were ready to protect it.

3. 掌握权力与庇护的人，我们借由他们获得权力。

3- The people of power and protection, via whom we seize the power.

当这些事务准备就绪时,我们便会在使者ﷺ所走过的同一道路上确立这一事业。安拉(SWT)已经应许信士们,即那些遵循祂的沙里亚的人,将获得胜利,祂(SWT)说:"{至于信士,援助他们是我的责任。}"[TMQ 30:47]

When these matters are prepared, then we would have established the matter on the same path which the Messenger 􀁕 followed. Allah 􀀬 has promised the believers, those who adhere to His Shar’a, with victory, where He 􀀬 said; “(As for) the believers it was incumbant on Us to help (them).” [TMQ 30:47].

他 􀀬 说:"真主必定会援助那些援助祂(事业)的人。真主确是至刚强的,至尊贵的。"[TMQ 22:40]。他 􀀬 说:"真主已应许你们中信道并行善的人,祂必使他们在大地上继承统治权,正如祂使他们之前的人继承统治权一样;祂必使他们所选择的宗教在他们中间确立,并必将他们在畏惧之后的状况转变为安全与平安:他们只崇拜我(独一),不以任何事物与我并列。" [TMQ 24:55]

He 􀀬 said; “Verily, Allah will help those who help His (cause). Truly, Allah is All-Strong, All-Mighty.” [TMQ 22:40]. He 􀀬 said; “Allah has promised those among you who believe, and work righteous deeds, that of a certainty He will cause them to accede to 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]