现在产生的问题是：先知在麦加期间所说的话和所做的事，是否被视为来自真主的启示，因而有义务遵循？还是说，有些言行并非出自启示，也不属于人们应当效法的范围？

The question that arises now is whether what the Messenger 􀁕 said or did during his life in Makkah is considered a revelation from Allah 􀀬, and consequently it is an obligation to adhere to it. Or are there actions and sayings which are not from the revelation and do not come under the area that one is obliged to emulate?

正是从这一角度，才产生了关于方法、手段与风格的讨论。

It is from this angle that the discussion on method, means and style arises.

另一个问题随之而来：是否可以把“方法”（即一套伊斯兰教法规则，而非某种风格）视为可以通过实验来检验的对象？即：如果尝试之后得到了成效，就判定它是正确的；否则就判定它是错误的，这样做是否正确？

Another question also arises, which is: is it correct to judge on the method (which is a set of Shar’ee rules and not styles) as being subject to experiment? If after trying it, it gives fruit then we judge it to be correct, otherwise it is incorrect?

关于第一个问题，我们这样说：安拉命令穆斯林遵循使者ﷺ，效法他所说或所做的一切。祂说：“他不凭私欲而言，那只是所启示的启示。”[TMQ 53:3-4]

Regarding the first issue We say the following: Allah 􀀬 ordered the Muslims to follow the Messenger 􀁕 and emulate everything he said or did. He 􀀬 says; “Nor does he speak of (his own) desire. It is only an Inspiration that is revealed.” [TMQ 53:3-4].

安拉说:“使者给你们什么,你们就接受什么;他禁止你们什么,你们就停止什么。”[TMQ 59:7]。这里的“maa”是一个表示普遍性的词语。因此,安拉的使者ﷺ所带来的(即传达给我们的)任何内容,都不排除在对使者ﷺ的遵循和效仿之外,除非有一条沙里尔(伊斯兰法)的规定对这种普遍性加以限定。

And He 􀀬 says; “And whatsoever (maa) the Messenger (Muhammad 􀁕) gave you, take it, and whatsoever (maa) he forbade you, abstain from it.” [TMQ 59:7]. The word “maa” here is from the expressions of generality. Hence there is nothing that Allah’s Messenger 􀁕 has brought (ie conveyed to us) that is excluded from following and emulation of the Messenger 􀁕, unless there is a Shar’ee rule that specifies this generality.

有一些证据表明，在他的某些言行上，不应当效仿他，例如：

Some evidences have come which exclude from following him in certain sayings and actions of his 􀁕, like:

“你们比我更熟悉你们的世俗事务。”这段圣训中所说的，正是先知ﷺ的教导。因此，诸如农业、制造业、发明创造，以及医学和工程学的研究等世俗事务，都不属于启示（wahy）的范畴。先知ﷺ已向我们表明，在这些事务上，他与常人无异，并无特别之处；正如他ﷺ在授粉椰枣树的事件中所阐明的那样。

- The hadith of the Messenger 􀁕; “You are more knowledgeable about the matters of your dunya.” Thus, matters of the dunya such as agriculture, manufacturing, inventions and studies in medicine and engineering; none of these come under the wahy (revelation). The Messenger 􀁕 has shown us that, in these matters, he is a man like anyone else, and he is not distinguished in this regard; just as he 􀁕 clarified this in the incident of pollinating the date palm trees.

- 只属于他个人的行为，没有任何人与他分享。例如：只有他被要求礼拜duha，被允许在夜间继续禁食，以及被允许娶超过四位妻子。

- Actions that are proven to be specific to him, and no one shares with him in these. Such as the fact that only he is obliged to pray duha, permitted to continue fasting at night or marry more than four women.

这与其他已被证明是使者 􀁕 所特有的事情并列。因此，在这些事务上不允许效仿先知 􀁕。

This is beside other such issues that have been proven to be specific to the Messenger 􀁕. Therefore it is not allowed to follow the Prophet 􀁕 in these matters.

- 与其天性相关的行为，即人类天生的本性与习惯所作之事，如站立、坐下、行走、进食、饮水等。关于这类行为对于使者ﷺ及其乌玛而言是被允许的，此点并无争议。

- Actions relating to his natural disposition, which is part of the nature and disposition of human beings to do; such as standing, sitting, walking, eating, drinking etc. There is no dispute that such actions are permitted in respect to the Messenger 􀁕 and his Ummah.

- 当使者ﷺ执行沙里尔（伊斯兰教法）的律法时，他ﷺ常常采用多种方式，并运用恰当的手段。因此，沙里尔律法是安拉的律令，必须得到执行。至于执行沙里尔律法的方式，即实施它的风格与恰当的手段，则交由使者ﷺ作为一个人自行决定，只要这种方式是良好的，手段不会导致哈拉姆（非法之事）。

- When the Messenger 􀁕 used to implement the Shar’ee rule, he 􀁕 used to utilise various styles and use appropriate means. Thus the Shar’ee rule is the rule of Allah 􀀬 and must be implemented. As for the manner in which the Shar’ee rule is implemented, ie the style and the appropriate means to implement it, this was left to the Messenger 􀁕 as a human, as long as it is a good style and a means that does not lead to Haram.

例如，祂（SWT）的话语：“你所奉命宣布的，你就宣布吧。”[TMQ 15:94]。这是一条必须执行的沙里尔（Shar'ee）规定。沙里尔并未规定执行此规定的具体方式。使者ﷺ依照安拉（SWT）的命令宣布此事，他无法违背这一命令。至于使者ﷺ宣讲伊斯兰宣教（Da'wah）的具体方式，则并不对他构成约束。因此，对于效法他ﷺ在建立国家方面的行为的群体而言，同样不构成约束。使者ﷺ曾登上萨法山、邀请人们赴宴，或与穆斯林成两排绕克尔白行走，这些事情都与沙里尔规定的执行相关，也就是说，它们是与原本规定——即“宣布”——相关的附属行为。这些方式原则上是被允许的。至于选择最适当的方式，则交由群体自行决定，而不受沙里尔的限定。

For example, His 􀀬 saying; “Therefore proclaim openly that which you are commanded.” [TMQ 15:94]. It is a Shar’ee rule that must be implemented. The Shar’ee did not define a specific manner in which it should be implemented. The Messenger 􀁕 proclaimed the matter in compliance with the order of Allah 􀀬, which he could not go against. As for the manner in which the Messenger 􀁕 proclaimed the Da’wah, it was not binding on him. As a consequence, it is not binding on the group that emulates his 􀁕 action in establishing the State. The fact that the Messenger 􀁕 had stood on mount of Safa, invited people for dinner, or gone out with the Muslims in two rows circumbulating the Ka’bah; all of these styles are relating to the implementation of the Sharee’ah rule. ie they are subsidiary actions relating to the original rule, which is to ‘proclaim’. These styles are permitted in principle. The matter is left to the group to define the most appropriate styles, without being defined by the Shar’a.

例如，祂的 􀀬 所说：

For example, His 􀀬 saying:

“你们当为他们准备你们所能准备的一切力量和骏马，以威慑安拉的敌人和你们的敌人。”[TMQ 8:60]他 􀀬 所说的“准备”是一条必须遵守的沙里尔规定。这是一项法定义务（فرض），违背它是被禁止的。这一命令的目的是实现沙里尔的“伊莱”（理由），即震慑敌人。至于具体手段（骏马），则并无约束力。任何能够达到震慑效果的手段都应当被采用。圣战得以实现的方式总在变化，因此，所需要的是在执行沙里尔规定时有效的手段。在我们这个时代，震慑安拉的敌人和伪信士、使其心生恐惧的圣战手段，就是飞机、坦克和火箭等武器。因此，沙里尔规定即是安拉 􀀬 的律例，安拉 􀀬 的经文直接适用于这一律例，因为它是原本的律例（أصل）。

“And make ready against them all you can of power, including the steeds of war to frighten the enemy of Allah and your enemy.” [TMQ 8:60]. His 􀀬 statement “prepare” is a Shar’ee rule which has to be adhered to. It is a fard (obligation) and it is forbidden to go against it. The order is the preparation which will realise the aim of the ‘illah (Shar’ee reason), which is to strike fear. As for the means (horses), it is not binding. Any means that leads to the striking of the fear must be utilised. The means by which Jihaad is realised are always changing. Therefore, what is required is the effective means in implementing the Shar’ee rule. The means of Jihaad and for striking the fear in the hearts of the enemies of Allah and the hypocrites in our time is the use of such things as aeroplanes, tanks and rockets. Thus, the Shar’ee rule is the rule of Allah 􀀬 on which the speech of Allah 􀀬 is directly applied, since it is the rule of the asl (original rule).

"样式"（usloob）是一种局部的hukm，与asl（原则性规定）之执行方式相关。它是允许的（mubah），由我们自行决定适当的样式。"手段"（al-waseela）是执行shar'ee规定所借助的工具。原则上它是允许的，由我们自行决定最有效的手段。

The style (usloob) is a partial hukm, related to the manner of the implementation of the hukm of the asl (original rule). It is mubah (permitted) and left to us to decide the appropriate style The means (al-waseela) is the tool through which the Shar’ee rule is implemented. It is in principle permitted and it is left to us to decide the most effective means.

因此,凡是从使者 􀁕 所传来的事物——无论是在麦加还是麦地那降示的,无论涉及的是信仰(‘Aqeedah)还是制度,无论关乎沙里尔(Shar'ee)规定的方法论还是具体运用——所有这些都被视为启示,并属于效仿(ta'assi)的范畴,上述例外及与之类似的其他情形除外。

Accordingly, anything that ensued from the Messenger 􀁕; whether it was revealed in Makkah or Madinah; whether it relates to the ‘Aqeedah or systems; regarding the methodology or application of the Shar’ee rules; all of this is considered revelation, which comes under the issue of ta’assi (emulation), excluding the aforementioned exceptions and other examples like them.

研究先知在麦加的传教道路的人会看到，他ﷺ采取了一些被视为沙里尔（Shar'ee）律例的行为，这些律例不可违背，而应当遵守。同样，他ﷺ也采取了一些实际上属于方式方法范畴的行为。他ﷺ运用了各种手段，借以落实所要求他履行的沙里尔律例。人们应当区分哪些事务的律例是从方法的律例来考量的，哪些事务属于方式和手段，以便群体知道自身具体被要求做什么，以及哪些是留给其自行斟酌的。

The one who studies the path of the da’wah of the Messenger 􀁕 in Makkah will see that he 􀁕 undertook actions that are regarded as Shar’ee rules, which cannot be contravened but rather adhered to. Likewise he 􀁕 undertook actions that actually come under the category of styles. He 􀁕 utilised means by which he implemented the Shar’ee rule demanded of him. One should differentiate between matters whose rule is considered from the rules of the method, and matters that are of styles and means, so that the group knows what is specifically required of it, and what is left to its discretion.

不能把整个方法都视为属于各种方式的范畴,这些方式可由团体根据具体情况自行决定。因为这种看法会导致忽视与方法相关的沙里尔(Shar'ee)规定,并以自己的主观规则取而代之。为了进一步说明这一点,我们举几个例子。

It is not allowed to consider the whole of the method as being from the styles, which are left to the discretion of the group in accordance with the circumstances. This is because such a view will lead to the neglect of the Shar’ee rules relating to the method, and to their replacement by rules from oneself. For further clarification of this we present some examples.

他说:“所以你要公开宣布你所奉的命令。”[TMQ 15:94]。这道命令来自安拉 􀀬,要求祂的使者 􀁕 公开进行宣教(da'wah)。这道命令揭示了两条沙里尔(Shar'ee)规定:第一,在这节经文降示之前,没有公开的宣教;第二,依照这节经文,公开宣教由此开始。使者 ﷺ 并没有被赋予选择公开宣教或不公开宣教的权利,而是有义务遵守安拉 􀀬 关于公开宣教的规定。这是沙里亚所阐明的沙里尔规定。使者 ﷺ 并非自行决定这样做,因此它属于效法(emulation)的范畴。他 􀀬 所说的“你所奉的命令”表明此事由安拉 􀀬 决定。

- He 􀀬 says; “Therefore proclaim openly that which you are commanded.” [TMQ 15:94]. This order is from Allah 􀀬 to His Messenger 􀁕 to give the da’wah openly. This order reveals the presence of two Shar’ee rules. The first is the absence of the open da’wah before the revelation of this ayah; and the second is the initiation of the open Da’wah in compliance with the ayah. The Messenger 􀁕 was not given a choice between proclaiming publicly and not proclaiming. Rather, he was obliged to obey the rule of Allah 􀀬 regarding the public da’wah. This is the Shar’ee rule, which the Shar’a has clarified. The Messenger 􀁕 did not decide to do this of his own accord, so it comes under the area of emulation. His 􀀬 saying; “with what you have been commanded” indicates that the matter is for Allah 􀀬.

- 他 􀀬 说："你没有看见那些被告知要克制双手（不要战斗）、应当拜完善的礼拜的人吗？"[TMQ 4:77]。当阿卜杜勒·赖哈曼·本·奥夫请求使用武器来抵抗古法尔的严酷对待时，安拉的使者 ﷺ 也对他说："我确已奉命宽恕，所以不要与人作战。"[由伊本·阿比·哈提姆、奈萨伊和哈基姆转述]。之后，在从麦加迁往麦地那的希吉拉期间，又降下了他 􀀬 的启示："准许（信士们）战斗，因为他们（信士们）受到了不义的对待，而那些与他们作战的人，安拉确能使他们（信士们）得胜。"

- He 􀀬 says; “Have you not seen those who were told to hold back their hands (from fighting) and perform salah.” [TMQ 4:77]. The Messenger 􀁕 also said to ‘Abdar-Rahman b. al-’Awf when he requested the use of weapons to confront the harsh treatment of the Kuffar; “Indeed, I have been order to forgive so do not fight the people.” [Reported by Ibn Abi Haatim, an-Nasai and al-Haakim]. Then afterwards came the revelation of His 􀀬 saying during the Hijrah from Makkah to Madinah; “Permission to fight is given to those (ie believers), who are fighting them, because they (believers) have been wronged, and surely Allah is Able to give them (believers)

……“胜利。”[TMQ 22:39]。所有这些都表明，战斗最初是不被允许的，之后才被准许。准许者是真主 􀀬。这是一条沙里亚的规定，必须遵守。

victory.” [TMQ 22:39]. All of this indicates that the fighting was not permitted, and then the permission was given. The one who gave the permission is Allah 􀀬. It is a Shar’ee rule, which must be adhered to.

使者ﷺ并非出于自己的意愿去做某事或舍弃某事，因为这件事并不交由他自行决定；它本是启示，属于效仿的范畴。正如使者ﷺ必须遵循它，我们也有义务遵循它。

The Messenger 􀁕 did not do it or abstain from it of his own accord because the matter has been left to his discretion; rather it is revelation and it comes under the sphere of emulation. Just as the Messenger 􀁕 had to restrict himself to it, it is incumbent on us to restrict our self to it.

同样,使者ﷺ在向各部落寻求援助(Nusrah)时曾说:“某某部落的人们啊,我确实是安拉派遣到你们这里的使者。他命令你们崇拜安拉,不以任何事物与安拉并列,并抛弃你们在安拉之外所崇拜的偶像;你们要信仰我,保护我(另一则传述中作‘支持我’),直到我能够传达安拉所派遣我传达的使命。”[《伊本·希沙姆传》]。他ﷺ在这段圣训中阐明,这件事是安拉的命令。使者ﷺ一直遵循这方面的启示。再没有什么比使者ﷺ坚持寻求援助更能说明这一点的了,尽管屡遭拒绝,各部落的回答也粗暴而难堪。

- Similarly, the saying of the Messenger 􀁕 when he used to seek the Nusrah from the tribes; “O such and such tribe, indeed I am the Messenger of Allah sent to you. He orders that you should worship Allah, and not associate partners with Allah, and that you should discard the idols that you worship besides Him; and you should believe in me and protect me (also in one narration ‘support me’) until I can convey from Allah what He has sent me with.” [Sira of Ibn Hisham]. He 􀁕 clarified in this hadith that the matter is an order from Allah 􀀬. The Messenger 􀁕 used to follow the revelation in this regard. There is nothing more indicative of this than the Messenger’s insistence on seeking the Nusrah, despite the numerous rejections and the harshness and ugliness of the answer of the tribes.

这些是与方法相关的伊斯兰教法（Ahkam Shar'iyyah）的例子。至于执行沙里尔规定（Shar'ee rule）所采用的手段与方式，就原则而言，我们并未被命令必须以某种特定方式遵循它们。相反，我们采取的是在执行沙里尔规定时最恰当的方式和最有效的手段。

These are examples of ahkam Sharee’ah relating to the method. As for the means and styles with which the Shar’ee rule is implemented, we are not ordered to adhere to them in a specified manner in matter of principle. We rather undertake the most appropriate style and the successful means in implementing the Shar’ee rule.

因此,先知在达瓦工作中与信士们在“阿尔格姆之家”、部分信徒的家中以及山谷中所进行的集中培养。就我们而言,这是一条必须遵守的沙里尔法规,并为此采用了适当的方式。因此,人们选择以圈子或家庭作为一种方式,以集中的方式灌输思想。为此固定了每周的某个时间,并连同一定的时间段确定了哈拉嘎或家庭中的人数。所有这些都是依照适合在相信达瓦的青年头脑中集中思想的方式来决定的。这一切都留给了我们来决定。我们依据有利于实现沙里尔法规的做法来设定这些事项,即实现集中的培养。

Thus, the concentrated culturing the Messenger 􀁕 used to undertake with the believers in his da’wah in dar al-’Arqam, in some of their houses and in the valleys. In respect to us, it is a Shar’ee rule that must be adhered to, and the appropriate style is adopted for it. Thus circles or families are chosen as a style in which the thoughts are given in a concentrated manner. A certain weekly time is fixed for them, and the number of people in the halaqah or family is set down together with a certain period of time. All of this is decided in the manner that is suitable for the concentration of thoughts in the minds of the youth of the da’wah who believe in it. All of this has been left to us to decide. We set these things according to what suits the realisation of the Shar’ee rule, which is to bring about the concentrated culture.

先知 ﷺ 过去常在麦加的市场上公开地向众人介绍自己和他的伊斯兰宣教（da'wah）。当我们自己这样做时，我们采用合适的方式，例如发表演讲，或在社交聚会中传播这一理念，或在民众节日以及哀伤和困苦的时刻进行宣教。我们利用现有的各种手段，如书籍、杂志、传单和录音带，或当面讲述。所有这些都是被允许的途径。

The Messenger 􀁕 used to offer himself and his da’wah to the people in the markets of Makkah publicly.When we ourselves do that, we adopt the fitting style, such as giving speeches, or spreading the idea in social gatherings, or on occasions such as people’s festivals and moments of grief or distress. The available means are utilised such as books, magazines, leaflets and cassettes or by live speaking. All of these are permitted means.

同样,当使者ﷺ前往塔伊夫寻求援助时,无论他是步行、骑马,还是使用了其他交通工具,这些都不属于效仿的范畴。这些方式的选择交由我们自行决定,法律(Shar'a)并未对此作出任何规定。

Likewise when the Messenger 􀁕 went up to Taif to seek the Nusrah, whether he went on foot or horseback or he used any other means, they are not within the sphere of emulation. The means have been left to our discretion without any specification from the Shar’a.

因此,我们有责任知晓,使者ﷺ的方法由启示所确定的沙里尔规定构成,他ﷺ连一丝一毫都未曾偏离。我们也有责任不对其有丝毫偏离。变化的只是实施沙里尔规定所需要的手段、形式和方式。这些由我们自行决定,正如当年由使者ﷺ自行决定一样。

Therefore, we are obliged to know that the method of the Messenger 􀁕 consists of Shar’ee rules determined by the revelation, which he did not deviate from, even by a hairbreadth. We are also obliged not to deviate from them by a hairbreadth. All that changes is the means, forms and styles that the implementation of the Shar’ee rule necessitates. They are left to us to decide, just as they were left to the Messenger 􀁕 to decide.

诚然,建立伊斯兰之家(Dar al-Islam)是一项沙里尔(Shar'ee)规定。有人认为,建立国家的方法只是一个方式问题,可以由我们自行决定。因此,我们可以采取任何能够通向建立伊斯兰之家的行动。例如,帮助穷人、劝人向善、兴办学校和医院、号召行善,或者与统治者作战,或者要求参与治理。所有这些,都是对先知ﷺ效法的偏离,因为他遵从其主的命令,遵循了建立伊斯兰之家的方法。正如使者ﷺ遵照安拉(SWT)的命令公开宣讲da'wah,我们也有义务公开宣讲;否则我们就是偏离者中的一员。正如使者ﷺ克制自己的手不去作战,也不允许穆斯林持械,我们同样也必须遵从。正如使者ﷺ寻求Nusrah(援助),我们也必须以同样的方式寻求,尽管现实情况不同。总而言之,正如安拉(SWT)为其使者ﷺ规定了方法的各个步骤,这些步骤也同样为我们所规定。违背它们或不遵循它们,被视为违反沙里尔。

Indeed, establishing the dar al-Islam is a Shar’ee rule. There are those who think that the method of establishing the State is a matter of style and that it is left to us define. Hence we can undertake any kind of action that leads to the establishment of dar al-Islam. We can, for example, help the poor, call people to morals, build schools and hospitals, call to the virtuous acts, or fight the rulers or demand to participate in ruling. All of these are deviation from his 􀁕 emulation when he followed the order of his Lord in following the method to establish the dar al-Islam. Just as the Messenger 􀁕 publicly proclaimed the da’wah in compliance with the order of Allah 􀀬, we are obliged also to proclaim it; otherwise we will be from those who deviated. Just as the Messenger 􀁕 restrained his hand from fighting and did not permit the Muslims to bear arms, likewise we must also comply with that. Just as the Messenger 􀁕 sought the Nusrah, we must also seek it in the same manner, despite the different reality. In general, just as the steps of the method were defined by Allah 􀀬 to His Messenger, they are also defined to us. Contradicting them or not following them is considered to be a violation of the Shar’a.

关于方法，我们并没有选择的余地。沙里尔已经为我们规定了目标，也规定了达到目标的方法。在这件事上，我们除了服从之外别无选择。

With regards to the method we have not been given a choice. The Shar’a has defined for us the aim, as well as the method to achieve it. We have no choice in this matter other than to obey.

因此,只有宗教法典(Shar'ee)的经文,即《古兰经》和圣训(Sunnah),才有权威来界定方法的各个步骤。我们不把任何一个步骤的界定交给理智、具体情况或利益(maslahah)来决定。

Thus, only the Shar’ee texts (Qur’an and Sunnah) have the authority in defining the steps of the method. We do not leave to the mind, circumstances or interest (maslahah) any account in defining any of the steps.

经文的含义应当依照其语言上的指示来理解，而不能依照人们的私欲与好恶。相反，我们的好恶应当顺从沙里尔（伊斯兰教法），我们有义务遵从一切能使真主喜悦的事物。

The Shar’ee text is understood according to its linguistic indications and not according to people’s whims and inclinations. Rather our inclinations follow the Shar’a, and we are obliged to adhere to whatever pleases Allah 􀀬.

因此，我们有责任理解使者ﷺ的方法，并严格遵循他所行的方式，同时界定他工作的各个阶段以及每个阶段所采取的行动。

Therefore, it is incumbent on us to understand the method of the Messenger 􀁕 and stick to it exactly as he proceeded on it, and also to define the stages of his work and the actions carried out in every stage.

因此,在培育阶段,使者ﷺ采取了一些行动,例如与个人接触、把信仰他的人聚集在一个秘密的地方,并坚持不懈地培育他们。我们遵循这些行动的根本(asl)作为来自真主(SWT)的沙里尔(Shar'ee)规定,而对于这些行动所需的手段和方式,我们则自行选择。

Thus, in the cultural stage, the Messenger 􀁕 undertook actions - such as contacting individuals, gathering those who believed in him in a secret place and persevering in their culturing. We adhere to the asl (basis) of these actions as Shar’ee rules that have come from Allah 􀀬, and for these actions we choose the necessary means and styles ourselves.

在互动阶段,使者ﷺ采取了一些行动:公开宣讲da'wah(伊斯兰教义的传播),数百节经文随之降下,抨击错误的信仰和腐朽的传统,并点名或描述地抨击古莱什的统治者;他ﷺ还将自己提供给各个部落。

In the stage of interaction, the Messenger 􀁕 undertook actions - such as proclaiming the da’wah publicly, hundreds of ayahs were revealed attacking the creeds and corrupt traditions, attacking the rulers of Quraysh by name or description, and he 􀁕 offered himself to the tribes.

我们同样遵循这些行动的"أصل"（根基）作为伊斯兰法（Shar'ee）的规定。在第一阶段——即文化阶段——的行动之上，我们增加第二阶段的行动：即思想与政治的斗争，以伊斯兰为基础维护乌玛的利益，揭露卡菲尔殖民者及其走狗、代理人统治者的阴谋，正如先知ﷺ过去所做的那样。然后，我们为这些行动选择必要的手段和方式。

We also adhere to the asl (basis) of these actions as Shar’ee rules. To the actions of the first stage -which is the cultural stage- we add the actions of the second stage; where the intellectual and political struggle, adoption of the Ummah’s interests on the basis of Islam, and exposing the plans of the Kaafir colonialists and their henchmen, the agent rulers; exactly as the Messenger 􀁕 used to do. Then we choose the necessary means and styles for these actions.

诚然,要建立哈里发制度,所应效仿的(伊斯兰教法之道)应当是先知ﷺ在麦加时期的那一阶段。

Indeed, the emulation (of the Shar’ee method) to establish the Khilafah should be from that period in which the Messenger 􀁕 was in Makkah.

当使者ﷺ开始走这条道路并在其中采取行动时，他遭受了屈辱、软弱、暴力和伤害。

When the Messenger 􀁕 started on this method and undertook actions in the process, he went through humiliation, weakness, violence and harm.

然而他仍坚定决心、不懈努力地工作。真主的命令降临到他身上时,他便竭力去执行。的确,那人离正道相去甚远;尤其是在他听到真主(SWT)的话之后:

Yet he worked relentlessly with firm resolve. The order of Allah 􀀬 would come to him and he would strive to implement it. Indeed, the one who he is far from following the correct path; especially after he has heard His 􀀬 saying:

“因此，你要公开宣布你所奉命宣布的。”[TMQ 15:94]

“Therefore proclaim openly that which you are commanded.” [TMQ 15:94].

如果安拉 􀀬 命令祂的使者 􀁕 只依照祂的命令去宣讲，并且他看到使者 􀁕 的号召是出于其主的命令，而非出于他自己的决定。那么，那个说“此方法不具约束力”的人又该如何解释？如果这种方法没有约束力，那么使者 􀁕 为何要采取他所采取的立场？他挑战异教徒，反对他们的神明、领袖、习俗和思想。此外，这一切都是在《古兰经》的指引下进行的。他本可以奉承统治者、安抚他们，或者顺从本族中腐败的传统，以便在他们之中获得声望。事实上，如果他那样做，就违背了其主的命令。《古兰经》被降示，使者 􀁕 遵从了主的命令。安拉 􀀬 说：“起来警告吧！”[TMQ 74:2] 如前所述，他 􀀬 抨击了领袖们：“愿艾卜·拉合卜的双手毁灭，他自己也毁灭吧！”[TMQ 111:1] 《古兰经》以祂 􀀬 的话语为使者 􀁕 辩护：“你（穆罕默德啊 􀁕），凭你主的恩典，你不是疯子。”[TMQ 68:2] 它也描述了异教徒的状况：“他们希望你向他们妥协，那么他们也会向你妥协。”[TMQ 68:9] 祂 􀀬 命令使者 􀁕 向乌姆·古拉（即麦加及其周边地区）宣讲并警告，并禁止他 􀁕 和与他同在的人以武力进行宣教。《古兰经》不断被降示，使者 􀁕 便依照它而行。 对于那个说此方法不具约束力的人而言，在这些证据之后，还需要什么更多的证明呢？

Where Allah 􀀬 orders His Messenger to proclaim only in accordance with His command, and he has seen the Messenger’s 􀁕 calling because of the command of his Lord and not because of his own decision. The one who he says: ‘This method is not binding’. If the method is not binding then why did the Messenger 􀁕 have to take the stance that he took, where he challenged the kuffar and opposed their gods, leaders, customs and thoughts? In addition, all of this took place under the guidance of the Qur’an. He could have flattered the rulers and appeased them, or gone along with the corrupt traditions of his people, so as to gain prestige with them. Indeed if he had done that, he would have disobeyed the command of his Lord. The Qur’an was revealed and the Messenger 􀁕 complied with His command. Allah 􀀬 said; “Arise and warn!” [TMQ 74:2]. He 􀀬 attacked the leaders, as explained previously; “Perish the two hands of Abu Lahab, and perish he!” [TMQ 111:1]. The Qur’an defended the Messenger 􀁕 with His 􀀬 saying; “You (O Muhammad 􀁕) are not, by the Grace of your Lord, a madman.” [TMQ 68:2]. It described the condition of the Kuffar; “They wish that you should compromise with them, so they (too) would compromise with you” [TMQ 68:9] He 􀀬 ordered the Messenger 􀁕 to proclaim and warn the Umm al-Qura, ie Makkah and its surroundings, and He 􀀬 forbade him 􀁕 and those with him from undertaking the da’wah by using arms. The Qur’an used to be revealed and the Messenger 􀁕 would proceed according to it.What more proof is needed after this for the one who says that the method is not binding?

所谓“不具约束力”，是指它是可选的。这意味着先知穆罕默德ﷺ本可以违背真主的命令，无论是所有的启示，还是其中的一部分。因为从本源上讲，他并不受所启示之物的约束。这也就意味着，我们同样有选择的余地：是遵循先知ﷺ的方法，还是遵循其他任何方法。

To say that it is not binding means that it is optional. That means that the Messenger 􀁕 could have gone against the order of Allah 􀀬 in everything that was revealed, or in a part. That is because in origin, he was not bound by what was being revealed. That means we also have a choice, whether to follow the method of the Messenger 􀁕 or any other method.

这种看法与对先知ﷺ行为的正确理解和正确效法，以及他的改革之道，相去甚远。

This view is far from the correct understanding and (correct) emulation of the action of the Messenger 􀁕 and his way of change.