还有一些穆斯林活动人士提出了当前伊斯兰工作所需的融合与平衡的理念，而另一些人则主张局部的做法，或是过度的做法。

There are also Muslim activists who put forward the idea of integration and balance required in the present Islamic work, whilst others suggest the partial approach or the excessive approach.

整体性的方法意味着不允许只局限于某一个方面或部分内容，而排除其他的部分和方面。

The integral approach means the impermissibility of restricting it to one aspect or partial thing to the exclusion of other parts and aspects.

伊斯兰方法论的特点之一，是它拥有一套完整的体系：有崇拜体系、经济体系、社会体系、政治体系和军事体系。先知时代的第一项伊斯兰事业也是完备的。因此，安拉的使者 ﷺ 在伊斯兰事业的各个方面都坚守并遵循着它。无论是在实践领域还是道德教导方面，他都是一位穆拉比（教育者）；在教育领域，他是一位老师；在圣战领域，他是一位领袖；在谋划方面，他是一位引导者。伊斯兰事业要求我们在任何时间、任何地点都遵循先知 ﷺ 的足迹，对于是否遵循他的道路，我们没有选择的余地。

Part of the characteristics of the Islamic methodology is that it has a system of worship, an economic system, a social system, a political system and a military system. The first Islamic work in the time of the Prophethood was also complete. Thus, the Rasool of Allah 􀁕 adhered to and followed the Islamic work in all its aspects. Whether in the field or in moral instruction, he was a Murabbi (educator), in the field of education he was a teacher, in the field of Jihaad he was a leader, and in planning he was a guide. The Islamic work obliges us to follow the footsteps of the Rasool 􀁕 in all times and places, and there is no choice in whether to follow his way or not.

与此相反的是伊斯兰工作中的"片面"做法，即把自己限定在伊斯兰工作的某一个方面。他们只坚持这一方面，不越出其外，只相信这种片面的工作，而排斥其他一切。片面的工作会造成工作的多元化与分裂，并使人们的努力分散。《古兰经》拒绝了以色列后裔的这种片面做法。真主说："难道你们信仰天经的一部分，而不信仰其余的部分吗？你们中做这种事的人，除了今世受辱之外，还有什么报应呢？复活日，他们将被送到最严厉的刑罚中。"[TMQ 2:85]。倡导者还认为，蒙昧时代的挑战及其团结要求伊斯兰工作必须实现整合。

In contrast to this is the partial approach in the Islamic work, which is to restrict oneself to one aspect of the Islamic work. They adhere to this only, and do not overstep it. They only believe in this partial work and reject everything else. Partial work causes plurality and fragmentation in the work, and scatters the efforts of the people. The Qur’an rejected the partial work for the Children of Israel. He 􀀬 says; “Do you believe in a part of the scripture and reject a part? Then what is the recompense of those who do so among you, except disgrace in this life, and on the Day of Resurrection they shall be consigned to the most grievous torment.” [TMQ 2:85]. The protagonists also add that the challenge of Jahilliyah and its solidarity obliges integration in the Islamic work.

这群穆斯林活动人士认为，应当在整体的伊斯兰事业中，使每一部分都获得其应有的分量与尺度；否则就会导致某些方面的欠缺，而另一些方面则过度。这种平衡要求人们遵循优先次序的逻辑。

This group of Muslim activists thinks that there should be a balance in giving every part of the integrated Islamic work its due weight and measure, otherwise it will lead to deficiency in some things and excessiveness in others. This balance requires the consideration of the logic of priorities.

简而言之,整全(integration)的理念着眼于伊斯兰教的整体。因此,该团体的工作必须以全面性为特征。均衡要求人们关注每一个方面,并依照各方面相应的价值与尺度来对待。不可过度,否则将导致极端;也不可欠缺,否则将导致缺陷。

In short, the idea of integration deals with Islam as a whole. Thus the group’s work must be characterised by comprehensiveness. Balance obliges that one be concerned with every aspect, according to values and measures suitable for each one. There should be no increase in it, otherwise this will lead to exaggeration, neither should there be deficiency, otherwise this will lead to defects.

整合与平衡的法则支配着事物与行为的本质。这些法则既为穆斯林所遵循，也为非穆斯林所遵循。人会感受到它们在其生活中的重要性，并努力去实现它们，从而使结果如其所愿地出现。

The laws of integration and balance control the nature of things and actions. They are laws that are observed by the Muslim and the non- Muslim. He feels the importance of their presence in his life, and he works to realise them, so that the results come as intended.

然而必须注意，对事物的协调与平衡作出判断，依靠的是理智；而对行为作出判断，则依靠沙里阿（Shar'a）。

However one must notice that judgement on the integration of things and achieving their balance depends on the mind, as opposed to judgement on actions, which relies on the Shar’a.

这是因为理智能够理解事物的实质、构成事物实质的要素以及固定的比例。这属于专家的领域,而下面这段圣训正适用于此:先知ﷺ说:"你们更熟悉你们今世的事务。"[穆斯林辑录]

That is because the mind comprehends the reality of things and the elements that make up the reality and fixed ratios. This is the area of the people of expertise, and the following hadith of the Messenger 􀁕 applies to it; “You are are more knowledgeable about the affairs of your dunya.” [Reported by Muslim].

那么，农夫、医生、工程师和机械师，每一位都是本行领域及其规律的专家。他们每个人都在努力实现这一（整合与平衡的）法则。

So the farmer, doctor, engines and mechanic, each one of them is expert in his field and its rules. Each one tries to achieve this law (of integration and balance).

至于行为，它们由真主 􀀬 所决定，并且适用以下使者 􀁕 的圣训：“凡不符合我们宗教（deen）之事的行为，都是被拒绝的。”[布哈里和穆斯林辑录]。以下的沙里尔原则也适用于它们：

As for the actions, they are determined by Allah 􀀬, and the following hadith of the Messenger 􀁕 applies to them; “Every action which is not based on our matter (deen) is rejected.” [Reported by Bukhari and Muslim]. The following Shar’ee principle also applies to them:

“就本源而言，行为应依照沙里尔（Shar'ee）的律例来对待。”这是因为，对行为作出“哈桑”（善）或“古布哈”（应受谴责）的判断，取决于人对该行为的思量，而非取决于行为本身。穆斯林会依据自己所信奉的观念来评判自己的行为：如果某行为符合安拉的命令与禁令，它便是哈桑（善）；否则便是卡贝赫（应受谴责）。

‘In origin, actions are adhered to according the Shar’ee rule.’ That is because judging upon actions as hasan (good) or qubh (reprehensible) is subject to man’s consideration of this action and not from the action itself. The Muslim will judge upon his actions according to the thoughts he believes in. If the action is according to the orders and prohibitions of Allah 􀀬 then it is hasan (good), otherwise it is qabeeh (reprehensible).

沙里亚的原则指出："善（ḥasan）是沙里亚所规定为善的，恶（qubḥ）是沙里亚所规定为恶的。"因此，当穆斯林希望在事物上实现协调与平衡时，他和其他人一样依靠自己的理智；而当他希望在行为上实现这种协调与平衡时，则必须依照沙里亚的规则。

The Shar’ee principle states: ‘The hasan is what the Sharee’ah has defined as hasan and qubh is what the Shar’a has defined as qubh.’ Therefore, when the Muslim wishes to realise integration and balance in things, he depends upon his mind like any other human being. As for when he wishes to realise it in actions, it must be according to the Shar’ee rule.

另一个问题是，融合与平衡的原则要考虑到沙里尔（立法者）所要求的功课的份量，而不能超出其范围。这需要如下细节：伊斯兰是完整的。所有穆斯林，即伊斯兰乌玛，都承担伊斯兰的全部内容。

There is another issue that is, the law of integration and balance takes into consideration the size of the work required by the Shar’a without being exceeded. This requires the following details; Islam is complete. All Muslims, ie the Islamic Ummah, undertake the whole of Islam.

伊斯兰乌玛由个人、群体和哈里发组成。

The Islamic Ummah consists of individuals, groups and the Khaleefah.

每一位都被赋予了专属于他们的规则。

Each one of these has been entrusted with rules specific to them.

因此,穆斯林个人履行伊斯兰教法对个人所要求的义务。团体履行对团体所要求的义务。哈里发履行他作为哈里发被责成履行的义务。

Thus, the individual Muslim undertakes what the Shar’a requires of him as an individual. The group undertakes what is required from it as a group. The Khaleefah undertakes what he has been ordered to undertake as a Khaleefah.

如果穆斯林个人都能承担他们所应承担的一切，就像群体（jama'ah）和哈里发所承担的那样，那么这项工作的完整性与全面性便得以实现。

If the Muslims, as individuals, undertook all that they are required to undertake, just like the jama’ah (group/s) and the Khaleefah, then the completeness and comprehensiveness of the work will have been realised.

任何在义务方面的缺失（无论是个人、群体还是哈里发）都会使有此缺失者在其所应尽的责任上有所欠缺，并且他会因此而犯罪。

Any shortcoming (in the individual, group or Khaleefah) regarding the obligations will make the one with the shortcoming deficient in regards to what was required from him and he will be sinful.

完整的伊斯兰不可能在没有哈里发存在的情况下完全实现。由于伊斯兰教法的许多规定都依赖于哈里发的存在,因此设立哈里发成为一项义务,为建立哈里发而努力也成为一项义务。因此,设立一个致力于建立哈里发的团体,是一项沙里亚义务。于是,该团体承担起通过建立哈里发国家来确立伊斯兰教法所要求的一切事务。这就是所谓恢复伊斯兰生活方式的工作。这是沙里亚对它所要求的全部内容,但它并不等同于整个伊斯兰教法,它无法涵盖全部伊斯兰教法,也不受托负责全部。相反,沙里亚禁止它执行许多规定,例如哈杜德刑罚。因此,该团体并不承担哈里发的职责,而是致力于建立哈里发,使其能够履行他所应尽的职责;“领袖是人民的牧人,他要对他的羊群负责。”[穆斯林辑录] “……真主必定会问他们所受托的事务。”[穆斯林辑录]在此我们想要指出,穆斯林全面地信仰伊斯兰,并总体上向其发出召唤。然而,他在细节上采纳为履行沙里亚所要求的义务以及他所合作的团体对他的要求所需要的内容。对于这些细节上的任何欠缺,他都将在真主面前接受清算。

Complete Islam cannot exist completely without the presence of a Khaleefah. The fact that many of the rules of the deen depend upon his presence makes his presence an obligation, and the work to establish a Khaleefah an obligation. Consequently having a group that works to establish the Khaleefah is a Shar’ee obligation. Thus, the group undertakes everything required to establish the deen through the establishment of the Khilafah State. This is what is known as the work to resume the Islamic way of life. This is the totality required from it by Shar’a, and it is not the whole of the deen, which it cannot deal with, neither is it entrusted to undertake it. Rather it is prohibited by the Shar’a from undertaking the implementation of many rules, like the Hudood for example. Thus the group does not take up the role of the Khaleefah; it rather works to establish the Khaleefah so that he can undertake what is required of him; “The Ameer for the people is a Shepherd and he is responsible for his flock.” [Reported by Muslim] “...Indeed Allah will ask about what He has entrusted them with.” [Reported by Muslim] Here we would like to draw attention to the fact that the Muslim believes in Islam completely and calls to it in general. However, he adopts in detail what he needs in order to perform what is required of him by the Shar’a, and what is required of him from the group that he works with. He will be accounted for any deficiency in these details by Allah 􀀬.

同样，哈里发也会像个人一样履行沙里尔（伊斯兰法）所要求的义务。他礼拜、封斋、朝觐、缴纳天课，孝敬父母，并戒除通奸、高利贷、说谎和欺骗。

Similarly, the Khaleefah will undertake what is required by the Shar’a as an individual. So he prays, fasts, makes Hajj, gives zakah and looks after his parents, and he abstains from adultery, usury, lying and deception.

他还承担伊斯兰教法（Shar’a）要求哈里发履行的职责：制定法律、宣布圣战（Jihaad）、保护穆斯林、依照安拉所降示的律法统治，并执行哈杜德刑（Hudood）。若他在其中任何一项上有所缺失，安拉（SWT）将就此向他追问。

He also undertakes what the Shar’a requires from him as Khaleefah. So, he passes laws, declares Jihaad, protects the Muslims, rules by what Allah 􀀬 has revealed and applies the Hudood. Allah 􀀬 will account him for any deficiency in any of these.

这是Shar'ee规则所适用的现实。这一点必须对团体清楚明确，以便其能够区分哪些是对其的要求，哪些不是。因此，哈里发所被要求的，并不被要求于团体。若团体界定了自身的现实，它便能界定对其所要求的范围，从而也将因此而受到问责。这是从整体性角度而言的。

This is the reality on which the Shar’ee rules apply. It must be clear for the group so that it can distinguish between what is required from it and what is not required. Hence what is required from the Khaleefah is not required from the group. If the group defined its reality, it will be able to define the magnitude of what is required from it, and hence will be accounted for it. This is from the angle of integration.

在团体明确了自身所应承担的职责之后,如果它只局限于所要求的某一方面,而忽略另一方面;或者只专注于某一方面,给予它超过其应有的重视,而牺牲了另一方面;又或者在工作中没有考虑优先次序,那么它就会失去所要求的平衡。然而我们必须记住,决定优先次序的是沙里尔的法度,而不是人的理智。因此,该团体的工作是政治性的,它建立在一种意识形态之上,并希望将这一意识形态在伊斯兰乌玛中付诸实施。"阿给代"(信仰)在宣教中居于首要地位,因为它是一切枝节得以建立的基础,所有沙里尔律例都与之相关。专注于建立哈里发制度应当有广阔的范围,因为许多律例都依赖于它,因此它被称为"众义务之冠"。所以,如果团体在这一视角之外努力实现其整合与平衡,那么它就是给自己承担了安拉(SWT)并未委托给它的责任。它将会不断抱怨缺失与失衡,正如它抱怨分歧一样。它将成为一个只会抱怨和哭泣的团体,并因失去方向的指南针而迷失道路。

After the group has defined what is required from it, it will lose the required balance if it restricted itself to one aspect of what is required, to the exclusion of another aspect, or it only concentrated on one aspect, and gave it more attention than it deserves at the expense of another aspect, or if it did not consider the priorities in its work. However we must remember that it is the Shar’a and not the mind that decides what the priorities are. Thus the work of the group is political, and it is established on an ideology which it wishes to be implemented upon the Islamic Ummah. The ‘Aqeedah takes the prime position in the da’wah, because it is the basis upon which every branch is established, and to which all the Shar’ee rules are related. Concentrating on the establishment of the Khilafah must have a wide scope, because many rules are dependent on it, and that is why it is known as the ‘Crown of the Furood (obligations).’ Therefore, if the group strives to realise its integration and balance outside this viewpoint, then it has charged itself with what Allah 􀀬 has not charged it with. It will continue to complain of deficiency and inbalance as it complains of plurality. It will become a group that complains and weeps, and loses its way because it has lost its compass of direction.

如果伊斯兰方法论的特征在于它拥有一套崇拜制度、经济制度、社会制度、政治制度和军事制度，那么该团体与所有这些制度之间的联系是什么？

If the characteristics of the Islamic methodology are that it has a system of worship, economic system, social system, political system and military system, then what is the group’s linkage with all these systems?

该团体的建立，是为了确立安拉的统治。当安拉的统治得以确立时，各种伊斯兰制度也随之得以确立。

The group has been established to establish the Rule of Allah 􀀬.When the Rule of Allah 􀀬 has been established, then the various Islamic systems have been established.

在经济制度中，有关土地与所有权的沙里尔（Shar’ee）规定，以及有关生产制造、国内贸易和对外贸易的其他规定。立法者（Ash-Shaari'）已将所有这些规定以及其他类似的规定委托给哈里发。负责管理这些事务的是哈里发，而不是团体。

In the economic system, there are Shar’ee rules relating to land and ownership, and other rules relating to manufacture, and domestic and foreign trade. The Legislator has entrusted all of these rules and other such rules to the Khaleefah. It is the Khaleefah and not the group that assumes the responsibility of looking after them.

在政治制度中，国家建立在沙里亚（Shar'a）所确立的原则和支柱之上，例如哈里发（Khaleefah）、穆阿维尼（mu'awineen，即辅佐者）。

In the political system, the State is established on principles and pillars laid down by the Shar’a, such as the Khaleefah, the mu’awineen (assisstants)

致各地的wulaah（省长/总督）、qudaah（法官）、行政体系以及majlis al-Ummah（乌玛议会）。哈里发有其规定的权力，mu'awineen（助理）和wulaah（省长）也各有其权力。军队有其职责，行政体系有其范围。这个团体与这些事务有什么关系呢？

to the wulaah (governors), qudaah (judges), administrative system and the majlis al-Ummah (Council of the Ummah). The Khaleefah has his mandatory powers and so do the mu’awineen (assisstants) and the wulaah (governors). The army has its tasks, and the administrative system has its area. What has the group got to do with any of these things?

伊斯兰军队及其备战，是为了实现其存在的目标，即向全世界传播伊斯兰的宣教（da'wah）。

The Islamic armies and their preparation are to realise the aim for which they exist, which is to convey the Islamic da’wah to the world.

必须在全球层面进行准备，而不仅仅停留在战术层面——即让穆斯林学会如何拆解自己的机枪、使用它并投掷手榴弹。众所周知，有些武器是个人可以拥有的，而有些武器只有国家才能拥有。因此，训练必须达到复杂的水平，涉及坦克、火炮、飞机、核能和太空。还应建立实验室、军工厂、机场和训练中心；此外还有我们未提及的许多其他事项。那么，这个团体与这些事情有什么关系呢？先知ﷺ在准备和训练圣门弟子时，并不是以某个团体负责人的身份这样做的，而是以国家统治者的身份这样做的。对先知ﷺ的效法，不应超出这一观点的范围。

The preparation has to be on the global level and not just on the tactical level, where the Muslim learns how to disassemble his machine gun, use it and throw a grenade. It is well known that there are weapons that an individual possesses, and weapons that only states can possess. This necessitates that the training be of a sophisticated level using tanks, artillery, aeroplanes, nuclear power, and outer space. Laboratories, arms factories, airports, and training centres should also be established; and many other things beside what we have mentioned. So what has the group got to do with any of these things? The Messenger 􀁕, when he used to prepare and train his Sahabah, did not do that as someone responsible for a group; rather he did that as a ruler of a State. The emulation of the Messenger 􀁕 should not go beyond this view.

这些制度的责任并不在于团体。相反，团体须要建立哈里发，由他在其职务中落实这些制度，因为这正是他的责任。如果乌玛忽视哈里发的建立，却试图承担他的职责，那么它就已经歪曲了伊斯兰教法（Shar'a）。

It is not the duty of the group to assume the responsibility for these systems. Rather the group has to establish the Khaleefah who, in his role, realises these systems because that is his responsibility. If the Ummah neglected the establishment of the Khaleefah, and tried to undertake his tasks, then it has distorted the Shar’a.

该团体有义务在理智上采纳其希望民众所遵循的制度，待安拉赐予它做到这一点的能力时便可付诸实施。因此，该团体规划伊斯兰制度的架构与国家宪法，向民众大致展示伊斯兰教法的各项规定，使他们看到伊斯兰有能力解决他们的问题。

The group is obliged to adopt intellectually the systems which it wishes the people to be ruled by when Allah 􀀬 grants them the ability to to this. Thus the group sets out the structure of the Islamic system and the constitution of the State. It gives a general picture of the rules of Islam to the people, so that they can see its ability to solve their problems.

然后他们着手履行对安拉的崇拜,遵循纯正的伊斯兰教法规定,并享受其中的恩惠。

They then proceed towards achieving the worship of Allah 􀀬, by implementing the pure Sharee’ah rules and enjoying their blessing.

至于那些主张只承担伊斯兰一小部分的人所提到的"小部分"工作：如果这些团体是慈善或道德性质的社团，或是建立在某一条伊斯兰律法（Shar'ee）基础上的社团，例如照料《古兰经》，那么这类社团是可以接受的，前提是其成员是基于某一条伊斯兰律法而聚合在一起。然而，如果他们声称通过这项工作要建立伊斯兰教（deen），那么我们要对他们说：他们已经偏离了既定的伊斯兰律法路径，他们这部分工作也因此被否定。

As for the small part (of Islam) mentioned by those who hold an opinion about carrying only a small part; if they are charitable or ethical societies, or societies that are established on a single Shar’ee rule, such as taking care of the Qur’an, then such associations are acceptable, as long as their members come together on a Shar’ee rule. However, if they claim that through this work they want to establish the deen, then we say to them they have deviated from the planned Shar’ee method, and their partial work becomes rejected.

那些致力于恢复以安拉所降示之律例进行统治的团体，应履行其所必需的事项，即：它不应为自己采取哈里发的律例，也不应采取个人的律例，不应视自己为整个穆斯林乌玛，而应视自己为穆斯林乌玛中的一个团体；并应将其目标确定为建立安拉的统治并恢复伊斯兰的生活方式。随后，它应当采纳为实现其目标的工作所需的一切：采纳对伊斯兰信仰（‘Aqeedah）及与之相关思想的正确理解，并以其所采纳的信仰妥善培养其Shabab。它还应采纳有助于实现目标的方法、人民将据以接受统治的宪法，以及有助于清楚揭示穆斯林中流行的错误思想之谬误、纠正错误观念的思想。它还应要求与该团体共事的个人履行其个人的义务，以成为虔诚的穆斯林个体，即在信仰、功修、社会交往和道德等方面履行相应要求。它应将工作重心放在建立伊斯兰社会上，使其各种关系以伊斯兰为基础，并由哈里发国家加以守护。然后，它应监察统治者及其主子的行为，以了解他们为穆斯林所策划的事情，并将此向民众揭露，同时采纳对乌玛有益的东西，即沙里亚的律例。它应致力于从那些残酷对待穆斯林的塔古特手中，切实夺取权力。如果这一切都已完成，那么该团体便已履行了其所必需的一切。

The group that works to restore the ruling by what Allah 􀀬 has revealed should fulfill what is necessary for it, namely: it should not take the rules of the Khaleefah, or the rules of the individual for itself, and not consider itself to be the whole Muslim community but rather a group from the Muslim community, and define its objective as the establishment of Allah’s 􀀬 rule and the resumption of the Islamic way of life. It should adopt then everything it needs in the work to achieve its objective, so it should adopt the correct understanding of the Islamic ‘Aqeedah and the thoughts that relate to it, and prepare its shabab properly with the ‘Aqeedah it adopts. It should also adopt the method that will help it to achieve the objective, the constitution with which the people would be ruled, and also the thoughts that help to show clearly the fallacy of the false thoughts prevalent amongst Muslims, corrected the erroneous concepts. It should also demand that the individual who works with the group should fulfil his individual requirements so as to become a pious Muslim individual. So he should fulfil the requirements in things such as the beliefs, worships, societal transactions and morals. It should focus its work on establishing the Islamic society, whose relationships are based on Islam, and guarded by the Khilafah State. Then it should monitor the actions of the rulers and their masters so as to know what is planned for the Muslims. The group should expose this to the people, and in its place it should adopt what is good for the Ummah; the Shar’ee rules. It should work to practically seize the power from those Taghut who treat the Muslims ruthlessly. If all this has been done then this group would have fulfilled all that is necessary for it.

该团体的文化应当广博，其工作领域也应当宽广。因此，团体必须承担一切所需之事，而这涵盖许多方面。它应当以恰当的平衡开展各项活动，从而不致沦为一个体育或伦理性的社团，也不致变成一个经济机构……而应保持其政治立场与政治工作。如此，它的思考便是关注国家事务、采纳乌玛（穆斯林共同体）利益。

The culture of the group should be extensive, and the field of its work should be wide. Consequently, the group must undertake everything that is required, and this encompasses many things. It should perform the actions with the required balance, so it does not turn into an athletic, ethical association or an economic institution... rather it preserves its political approach and political work. Thus, its thoughts are those of looking after the affairs and the adoption of the Ummah’s interests.

因此，以上述方式进行的局部工作是被否定的。那种将其中所应做与不应做之事混为一谈的宽泛理解，同样是错误的理解，也是被否定的。

Therefore, partial work in the aforementioned manner is rejected. The wide approach of the group that encompasses what is required and what is not required from it, is also an erroneous understanding that is rejected.