他们引用了这段圣训作为证据，即“邪恶的统治者”，先知（愿主赐福并使他安宁）命令人们，若他们不实行真主的法度，就应以武力去反抗他们。

They cite as evidence the hadith of “evil rulers” whom the Messenger 􀁕 has ordered to challenge with arms if they did not establish the rule of Allah 􀀬.

在我们尊重其主张者、尽管在此观点上与他们有分歧的这种理解面前，我们说：对该条律例所针对的现实即“مناط الحكم”（律例的诱因/现实依据）进行考察，便能揭示正确的理解。这段圣训所讨论的是统治者——即dar al-Islam（伊斯兰之地）中的Imaam（伊玛目）——他已经通过合法的Shar'ee（沙拉尔，即符合伊斯兰律法的）宣誓效忠（bai'ah）而获得授权。因此，他是通过穆斯林的效忠而成为伊玛目的。这位伊玛目所统治的土地是dar al-Islam，即由伊斯兰统治，其安全掌握在穆斯林手中。在这种情况下，穆斯林被命令服从他。如果统治者越过了安拉所启示的界限，开始公然以kufr（كفر，不信）的法律进行统治，即便只是一条连一点证据迹象（shubhat daleel）都没有的律例，穆斯林也被命令以武力推翻他。请思考下面这段圣训的含义，它正是我们讨论的主题，如此便会明白。该圣训由‘Awf b. Maalik al-Ashja'i传述，他说：“我听安拉的使者ﷺ说：‘你们中最好的统治者，是你们爱他们、他们也爱你们的；你们为他们祈祷，他们也为你们祈祷；你们中最坏的统治者，是你们诅咒他们、他们也诅咒你们的。’他们说：‘难道我们不应当与他们作战吗？’他ﷺ说：‘不，只要他们在你们中间建立拜功（Salah）。’”（穆斯林辑录）。所谓建立拜功，指的是通过“以整体指代部分”（baab tasmiyatul kul bi ismil juz'a）的修辞方式，即实施Shar'ee的律例。

In response to this understanding, whose advocates we respect even though we disagree with them in this opinion, we say; the examination of the manaat of the hukm, (the reality for which the rule was revealed to treat) uncovers the correct understanding. The hadith deals with the ruler - the Imaam in dar al-Islam - who has been given a legitimate Shar’ee, bai’ah. Thus, he became an Imam through the bai’ah of the Muslims. The land that this Imaam ruled was dar al-Islam, ie it was ruled by Islam, and its security was in the hands of the Muslims. The Muslims in this instance are ordered to obey him. If the ruler happened to exceed the bounds with regards to what Allah 􀀬 has revealed, and began to openly rule by kufr laws, even if it is one hukm that has not even a semblance of an evidence (shubhat daleel), then the Muslims are commanded to overthrow him by arms. Contemplate the meaning of the following hadith, which is the subject of our discussion, and this will become clear. It has been narrated by ‘Awf b. Maalik al-Ashja’i who said “I heard the Rasool of Allah 􀁕 say; ‘The best of your leaders are those that you love, and they love you; you pray for them and they pray for you; and the worst of your leaders are those that you curse and they curse you.’ They said; ‘Should not then we fight against them.’ He 􀁕 said; ‘No; as long they establish the Salah amongst you.’” [Reported by Muslim]. What is meant by the establishment of the Salah is the application of the Shar’ee rules by way of “baab tasmiyatul kul bi ismil juz’a” (meaning the whole by mentioning a part).

至于dar al-kufr的统治者，他的实际情况则完全不同。他虽然是那里穆斯林的统治者，却不是穆斯林的伊玛目，他也不是按照沙里亚所规定的合法方式被任命的，而且他从未承诺在穆斯林的生活中建立伊斯兰律法，尽管这本是他应尽的义务。

As for the ruler of dar al-kufr, his reality is completely different. He is not the Imaam of the Muslims, though he is their ruler, and he has not been appointed in the lawful manner as the Shar’a stipulates, and he never committed himself to establishing the Islamic rules in their life, even though it was an obligation upon him.

当我们再审视自身的现实时,会发现仅仅拿起武器参与变革是不够的。问题已经超越了更换统治者的层面,而上升到以伊斯兰治理的问题。那么,谁来承担这一责任呢?这需要政治家,也需要一个伊斯兰的政治平台。

When we look also at our reality, we find that it is not enough to bear arms in the process of change. The issue has gone beyond the changing of the ruler to the issue of ruling by Islam. So who will undertake its responsibilities? It requires statesmen and an Islamic political medium.

关于以伊斯兰治理的问题并不简单，不是任何一位军事领袖都能承担的，无论他在军事上多么有能力，对伊斯兰多么真诚。它需要经验、理解、坚持，以及杰出的沙里亚认知。使者ﷺ的方法确保了这一切。

The issue of ruling by Islam is not easy, such that any military leader can undertake it, however competent he may be militarily, and however sincere he may be to Islam. It requires experiance, understanding, pursuance, and a distinguished Shar’ee understanding. The method of the Messenger 􀁕 ensures all of this:

它确保培养出杰出的穆斯林政治家和领袖，他在伊斯兰国建立之前已有多年投身宣讲伊斯兰（da'wah）的经历。他了解异教国家的诡计、欺骗和狡猾手段，因此不会被其蒙骗。

- It ensures that the extraordinary Muslim politician and leader is produced, who has years of experience spent in carrying the da’wah before the establishment of the Islamic State. He knows the tricks and deception, and cunning of the Kaafir states such that he is not deceived.

这样，他便能够保卫国家，并使国家发展到与其在世界各国之中的地位相称的角色，成为一个引领者与被引领者的国家，成为遵循先知之道的正义哈里发国。

He will then be able to protect the state and develop the state to the role befitting its position amidst the other states of the world as a guiding and guided state, and a righteous Khilafah on the way of the Prophethood.

这将确保培养出真诚的青年（Shabaab），他们将在国家建立之前承担da’wah（宣教）的重担。他们与其他关心宣教事务的穆斯林一道，构成伊斯兰的政治载体。从他们之中将产生walis（省长）、Ameer of Jihaad（圣战领袖）、大使，以及在其他国家向民众传播da’wah的人。

- It will ensure the production of sincere Shabaab who will carry the burden of the da’wah before the establishment of the State, such that they, with others of the Muslims who are concerned about the matters of the da’wah, form the Islamic political medium, and from them will come the walis (governers), Ameer of Jihaad, ambassadors and those who carry the da’wah to the people in other states.

这将培育出一个广泛的群众基础，他们将拥护伊斯兰教并维护国家，同时保护伊斯兰教。

- It will generate the popular base, which will embrace Islam and the state and protect it.

这将确保拥有训练有素的权力者,当民众站在他们一边而非与他们对立时,他们的力量将得到增强;尤其是当民众意识到统治者、与他同在的统治机构以及他所依赖的权力,是为他们服务的力量,是在践行安拉所规定于他们的责任,即实行伊斯兰、巩固宗教。

- It will ensure the well trained people of power, whose strength will increase when the people stand by their side and not against them, especially when they realise that the ruler, the ruling apparatus with him and the power which he depends on is a force for them, that undertakes what Allah 􀀬 has imposed on them in terms of applying Islam and strengthening the deen.

此外,武装行动需要资金、武器和训练。

Furthermore, the armed work requires money, weapons and training.

这样会使这个运动负担过重，从而它将不得不求助于他人来提供帮助。这是走向失败的第一步。穆斯林曾经尝试过这条道路，并因此遭受了许多伤害。更不用说，“尝试”一词本身就是不恰当的。

This will overburden the movement, hence it will be tempted to resort to others for assistance. This is the first step to failure. The Muslims have tried out this path, and it caused them much harm. Not to mention that the expression “try out” is itself erroneous.

当我们说携带武器并非改变现状的沙里尔方法时,这并不是为了宽恕那些根本不关心穆斯林的不公正统治者。相反,这是为了保护我们一些真诚的宗教兄弟,我们希望将他们的努力统一到所要求的沙里尔工作之中。我们提醒他们注意这一事实:先知ﷺ在麦加时禁止他的同伴使用武器,他说:“我奉命宽恕,所以不要战斗。”[《伊本·希沙姆传》]此外,还有安拉(SWT)的启示:“你难道没有看见那些曾被告知要克制双手(不要战斗),并要谨守拜功、完纳天课的人吗?但当战斗被责成他们的时候……”[TMQ 4:77]如此,我们发现许多相互印证的沙里尔证据,确认在传教中应遵循先知ﷺ的方法。任何增加、删减、改变、更动或修改,都会对传教、团体和伊斯兰民族产生不良影响。因此,我们一直坚持正确研习沙里尔和先知ﷺ方法的重要性,以便尽可能好地效法先知ﷺ。引导我们走上正道,唯有安拉(SWT)。

When we say that carrying weapons is not the Shar’ee method of change, this is not to spare those unjust rulers who do not care about the Muslims at all. Rather, it is to spare some of our sincere brothers in the deen, we wish to unite their efforts in the required Shar’ee work. We remind them of the fact that the Messenger 􀁕 forbade his companions in Makkah from using weapons when he said; “I have been ordered to forgive, so do not fight.” [Sirah Ibn Hisham]. Furthermore there is the revelation of His 􀀬 saying; “Have you not seen those who were told to hold back their hands (from fighting) and perform the Salah, and give zakah, but when the fighting was ordained for them...” [TMQ 4:77] In this manner, we find many corroborative Shar’ee evidences, which confirms following the method of the Messenger 􀁕 in the da’wah. Any addition, omission, change, alteration, or modification will have a bad effect on the da’wah, group and the Islamic Ummah. Thus, we have insisted on the importance of the proper study of the Shar’a and the method of the Messenger 􀁕, in order to achieve the best emulation of the Messenger 􀁕. It is for Allah 􀀬 to show us the right way.