导言
Introduction
赞美归于众世界的主。愿平安与祝福降临于众先知和使者的封印、被派来作为世界的慈悯者的那位——穆罕默德·阿明ﷺ，也降临于他的家人、同伴，以及以善行追随他直至审判日的人们。至于下文：
Praise be to the Lord of the worlds, and peace and blessing be upon the seal of the Prophets and Messengers, the one sent as a mercy to the worlds; Muhammad al-Ameen, and on his family, companions and those who followed him with Ihsaan until the Day of Judgement. As for what follows:
这本书《伊斯兰的召唤》探讨的是伊斯兰领域中最重要的主题之一。这一主题范围广阔、分支众多，且十分精微，其领域崎岖而不平坦。我们先辈中的学者与穆贾塔希德们——愿真主喜悦他们——并未像讨论其他议题那样对其作详尽论述，例如功修（‘ibadaat）、社会交易（mu’amalaat）、婚姻和继承等。他们在“召唤伊斯兰”这一主题上所讨论的大部分内容，都围绕着“劝善戒恶”以及个人的召唤工作展开。这是因为他们从未想到，伊斯兰哈里发制度会被连根拔除，伊斯兰国家会被摧毁，伊斯兰教法会被搁置，伊斯兰的土地会从伊斯兰之域（dar al-Islam）转变为库夫尔之域（dar al-kufr）。如果他们曾想到这样的事情，他们也无法为此提出解答和方案，因为穆贾塔希德解决的是真实存在的问题，而不是预期或假设中的问题。
* This book, “The Da’wah to Islam”, deals with one of the most important subjects presented in the Islamic arena. This subject is wide, with many branches, and delicate. It is a subject whose terrain is rugged and not smooth. The Alimmah (scholors) and mujtahidoon from our past - may Allah be pleased with them - did not discuss it at great length as they did with other topics, such as the ‘ibadaat (ritual worships), mu’amalaat (societal transactions), marriage and inheritance etc. The major part they discussed in the subject of, “the call to Islam” revolved around “enjoining the ma’roof (good) and forbidding the munkar (evil)” and around the individual da’wah. This is because it did not occur to them that the Islamic Khilafah would be uprooted, the Islamic state would be destroyed, the Islamic Sharee’ah would be suspended and that the Islamic lands would be transformed from dar al-Islam (the domain of Islam) to dar al-kufr (domains of kufr). If any such thing did occur to them, then they would not be able to present answers and solutions to it, because the mujtahid solves real issues and not issues that are expected or assumed.
因此，本书只是对这一主题作出的一份贡献。我们并不声称它已经完备、全面无遗。然而，这是一次认真的尝试，旨在将这一主题从随心所欲、漫无边际、过度铺张以及对异教徒的盲目模仿之中，引回到正确的伊斯兰沙里尔（Shar'ee）根基之上。*在论述伊斯兰的宣教（da'wah）时，本书更侧重于宣教的方法，而非其义务与mandubaat（推荐之事）。这是因为如今人们对这一方法的认识变得极为迫切和重要，已超越了其他一切方面。
Therefore, this book merely contributes to the subject.We do not claim that it is complete and comprehensive. However, it is a serious attempt to relocate this subject from the whims, wilderness, extravagance and blind imitation of the Kuffar to the correct Islamic Shar’ee foundations. * In discussing da’wah to Islam the book concentrates more on the methodology of da’wah than its obligations and mandubaat (recommended actions). This is because the need today to have knowledge of this methodology has become most pressing and important, superseding all other aspects.
本书更侧重于“建立伊斯兰哈里发的da'wah方法”，因为这一方面是当今伊斯兰da'wah的支柱。在伊斯兰国不存在的今天，任何不以建立伊斯兰国为核心和重心的呼吁，都是片面的或偏离正道的呼吁。
The book concentrates more on the “method of da’wah to establish the Islamic Khilafah” because this aspect represents the backbone of the da’wah to Islam today. Today, under these circumstances where the Islamic state does not exist, every call that does not make the establishment of the Islamic state its pivot and the centre of its attention, is a partial or deviant call.
* 当本书仅聚焦于"伊斯兰的宣教"（da'wah），并着重阐述"宣教的方法"，尤其是"建立伊斯兰哈里发（Khilafah）的宣教方法"时，这些内容源自伊斯兰的根本前提。这些前提虽然并非本书讨论的主题，但书中对其作了简要的介绍。例如：
* When the book focuses only on the ‘da’wah to Islam’ and concentrates on the ‘method of the da’wah’, especially the ‘method of da’wah to establish the Islamic Khilafah’, it emanates from the fundamental Islamic premises which, although not the subject of discussion of this book, are, however, briefly presented. For example:
伊斯兰的“阿嘎伊德”（信条）以其清晰与纯正，是伊斯兰教中最重要的问题。
1 - The Islamic ‘Aqeedah (creed) in its clarity and purity, is the most important issue in Islam.
2 ——在伊斯兰信仰（‘Aqeedah）的基本支柱上，仅有zann（推测、或然的认知）是不够的，哪怕只是最低程度的zann，而必须是qat‘i（确定无疑、不容置疑的）。在此不允许taqleed（盲目模仿），否则穆斯林将会沾染迷信，跟随那些从事欺骗的人。
2 - In the pillars of the Islamic ‘Aqeedah, it is not enough to have zann (speculation) or least amount of zann, rather they must be qata’i (definite and decisive). It is not allowed to have taqleed (imitation) in it, otherwise the Muslims will end up taking superstition and follow those who practise deception.
3 - 在与“阿qīdah”（信条）相关的次要分支问题上，只需具备最低限度的“zann”（臆测、推测性的认定）即可；在这一问题上也允许“taqleed”（盲从、遵从他人的见解），与教法（Shar'ee）规定中的情况相同。
3 - In the thoughts relating to the ‘Aqeedah (peripheral branches to the pillars) it is sufficient to have the least amount of zann, and taqleed is allowed in this matter, the same as it is in the Shar’ee rules.
4 - 伊斯兰教法（Shar'ee）的律例只能取自其法理依据，即：《古兰经》、圣训（Sunnah）、圣门弟子的公议（ijmaa'）以及基于法理依据中所载的沙里尔“伊拉”（'illah，神圣的理由）所作的类比推理（qiyas）。从其依据中推导出伊斯兰教法律例的，只有有学识的穆贾台希德（mujtahid，独立法学家）。而穆格莱德（muqallid，追随者）有义务确保自己已正确理解所追随的穆贾台希德的论断。
4 - The Shar’ee rules are taken from their Shar’ee evidences only and they are: the Qur’an, Sunnah, ijmaa’ (consensus) of the Sahabah and qiyas (analogical deduction) based on a Shar’ee ‘illah (divine reason) which has come in a Shar’ee text. The one who deduces the Shar’ee rule from its evidence is the learned mujtahid only. The muqallid (follower) is obliged to make sure he has understood the statement of the mujtahid he follows properly.
5 - 当义务变得繁多且艰巨，以至于穆斯林无法全部承担时，他必须优先处理其中最重大的义务（依据沙里亚的经据来判定，而非凭个人的好恶与主观判断）。
5 - When the obligations become numerous and difficult for the Muslim such that he is unable to undertake them all, he is required to give preference to the greatest obligation (according to the Shar’ee evidences and not according to whims and personal descretion).
* 当穆斯林处于其正常状态，即伊斯兰哈里发国存在时，内部承载伊斯兰da'wah（宣教）体现为：命人行善、禁止作恶，并邀请生活在伊斯兰国家境内的非穆斯林皈依伊斯兰。对外承载da'wah则体现为：以确凿的证据和明确的论据邀请非穆斯林皈依伊斯兰；当哈里发认为适宜时，这一工作将通过圣战（Jihaad）来进行。
* When the Muslims are in their natural situation, ie where the Islamic Khilafah exists, carrying of the Islamic da’wah internally would be represented in enjoining the ma’roof and forbidding the munkar and inviting the non-muslims who live inside the Islamic state to embrace Islam. Carrying the da’wah externally would be represented in inviting the non-muslims, with proof and decisive evidence, to embrace Islam; and this will be done through Jihaad when the Khaleefah deems it appropriate.
至于穆斯林处于非自然状态时，即哈里发不存在的情况下，伊斯兰宣教的工作将主要侧重于内部，致力于建立这一哈里发。至于劝善戒恶（al-ma'roof 与 al-munkar），这一改革性的工作，以及向非穆斯林宣教使其皈依伊斯兰，这些仍将继续，只是程度有所减弱。这是因为，当穆斯林土地上不存在实施伊斯兰教法（Sharee'ah）的伊斯兰国家时，这些土地就成为了 dar alkufr（kufr 之地）。
As for when the Muslims are in an unnatural situation, ie where the Khilafah does not exist, carrying the Islamic da’wah would be focused internally on the work to establish this Khilafah. As for enjoining the ma’roof and forbidding the munkar, which is a work of reform, and the da’wah to non-muslims to embrace Islam, this will continue but to a lesser degree. This is because when there is no Islamic state in the Muslim lands implementing the Islamic Sharee’ah, then the lands become dar alkufr.
在这种情况下，munkaraat（罪恶之事）便成为常态，于是渐进式的改良行动变得不足或无效。此时的义务便是根本性的变革行动，即摧毁kufr（不信）的体系，建立伊斯兰的体系。至于在伊斯兰哈里发不存在、穆斯林土地之外传播伊斯兰的da'wah（伊斯兰宣教），则体现为向非穆斯林发出的、邀请他们皈依伊斯兰的宣教。
In such a case munkaraat become the norm, so the reformatory partial action becomes insufficient or ineffective. The obligation then becomes the radical transformative action, which destroys the system of kufr and establishes the system of Islam. As for carrying the Islamic da’wah outside the Muslim lands when the Islamic Khilafah does not exist, it is represented by the da’wah to non-muslims to enter into Islam.
这一点体现在：抨击非伊斯兰的思想，以揭示其谬误；并动员生活在伊斯兰土地之外的穆斯林，协助在伊斯兰土地上建立伊斯兰哈里发国。
This manifests in attacking the non-islamic thoughts to demonstrate their fallacy, and mobilising the efforts of the Muslims living outside the Islamic lands to assist in the establishment of the Islamic Khilafah in the Islamic lands.
* 诚然，任何论及“伊斯兰宣教”（da’wah）主题的书籍，都应当阐述与这种宣教相关的基本准则，例如以下几点：
* Indeed, any book that addresses the subject of ‘da’wah to Islam’ is supposed to deal with the basic rules relating to this da’wah, such as the following:
1 - 当今建立哈里发（Khilafah）的工作是法尔德·艾尼（fard ‘ayn，个人义务），须竭尽全力、以最快速度去完成，这一事实。
1 - The fact that the work to establish the Khilafah today is fard ‘ayn (an individual obligation), undertaken by expending the utmost energy and with the greatest speed.
2 - 这项工作必须由一个群体来完成，仅靠个人单独承担是不够的。
2 - The fact that this work must be in a group, and it is not enough to undertake it individually.
3 - 该群体必须有一位得到遵从的埃米尔（领袖），以及对其合法权力范围的说明。
3 - The fact that this group must have an ameer (leader) who is obeyed along with a clarification of the limits of his Shar’ee powers.
4- 这个群体包括男性和女性，因为传播伊斯兰的召唤（da’wah）是男女双方都有的义务。
4- The fact that this group includes men and women, because carrying the da’wah is obligatory on both of them.
5 - 这个群体之间的纽带是伊斯兰的“阿格proto”与伊斯兰思想。 Correction for accuracy: the term should be ‘Aqeedah, rendered as 信仰（阿盖a）... to be precise, the faithful Chinese rendering is: 5 - 这个群体之间的纽带是伊斯兰的信仰（ʿAqīdah）与伊斯兰思想。
5 - The fact that the bond in this group is the Islamic ‘Aqeedah and the Islamic thoughts.
6 - 该团体有义务从伊斯兰思想、律例和观点中采纳其履行使命所需的一切，并且效忠于这些思想，而不是效忠于某些人物。
6 - The group is obliged to adopt from the Islamic thoughts, rules and opinions everything it needs to undertake its task, and to make allegiance to the thoughts and not to personalities.
7 - 该团体必须是政治性的，因为它的工作是政治性的，即夺取权力以建立伊斯兰哈里发国（Khilafah）。
7 - The group must political, because its work is political, which is taking the power to establish the Islamic Khilafah.
8 - 这个团体的工作是思想性的，而非使用暴力。原因在于，这是一项通过乌玛夺取权力的工作，其途径是在普遍觉悟的基础上形成公众舆论。
8 - The fact that the work of this group is intellectual; and is not the use of violence. This is because it is a work to take the power via the Ummah, after generating the public opinion based on general awareness.
9 - 在当前的库夫尔政权中，该群体不得分享权力的禁令。
9 - The prohibition for this group to share power in the current kufr regimes.
10 - 禁止该团体依赖当前任何一种kufr体系。接受此类体系的经济援助或其他资助，也属于一种依附。
10 - The prohibition for this group to be dependent on any of the current kufr systems. Receiving financial assistance or other aid from such systems is a type of dependence.
* 同样地,任何探讨向伊斯兰传教(da'wah)这一主题的书籍,都应当论述那些展示这种传教方式的律例(ahkaam),例如以下几个方面:
* Similarly, it is incumbent on any book that embarks on discussing the subject of da’wah to Islam, to deal with the ahkaam (rules) which demonstrate the way this da’wah is undertaken, such as the following matters:
1 - 实践原则：即行动不应凭即兴发挥，而必须先经过思考。这种思考不能是空想的，而应源于对现实的感知。思考与行动相结合，必须是为了达成某个目标。这一目标、行动和思考都必须源自伊斯兰。终极目标是基于对伊斯兰信仰（'Aqeedah）的信守，获得真主的喜悦（ridwan）。这使da'wah的承担者始终处于信仰（Imaan）的氛围之中，同时也为他提供动力，并使他保持自我约束。
1 - The practical principle; that is, the action should not be improvised, rather it has to be preceded by thought. This thought must not be hypothetical; rather it should result from sensation of the reality. This thought combined with this action must be for the purpose of achieving an objective. This objective, action and thought must all be derived from Islam. The ultimate goal is to attain the ridwan (pleasure) of Allah based on the belief in the Islamic ‘Aqeedah. This keeps the da’wah carrier in the atmosphere of Imaan. At the same time this gives him incentives and keeps him under control.
2 - 风格与方法之间的区别。塔里qah（方法）即是沙里尔法的律例（aḥkām），它们直到末日都是恒常不变的。至于乌斯鲁布（风格），则是允许的（mubāḥ）。
2 - The distinction between the style and method. The tareeqah (method) is the Sharee’ah ahkaam (rules), which are constant until The Day of Judgement. As for the usloob (styles), they are mubah (permitted)
布道者所选择的行为，应当符合具体情况与处境。
actions selected by the da’wah carrier, which suit the circumstances and situation.
3 - 了解政治现实与了解伊斯兰教法的各项律例一样必要。这是因为应用沙里亚的律例，既需要了解该律例本身，也需要了解它的манаат（即该律例所针对的现实）。如果我们知道沙里亚的律例，却不了解它的manaat，那么我们就无法应用这一律例。如果我们勉强去应用，就会犯错，因为我们会将其用在并非它所针对的现实之上。那些致力于推翻现行体制、夺取政权的人，必须对政治现实有充分的理解，不仅是地方层面的，还包括区域和国际层面的。
3 - Knowledge of the political reality is necessary just like knowledge of the ahkaam shari’ah. That is because the application of the hukm Shar’ee requires knowledge of the hukm Shar’ee and of its manaat (the reality for which the rule has come). If we know the Shari’a rule but are ignorant of its manaat, then we will be unable to apply this rule. If we try to apply it, we would make a mistake because we would apply it to other than its reality. The one who works to demolish the system and take power must have sufficient comprehension of the political reality, not only locally but also regionally and internationally.
4 - 建立哈里发、夺取权力的工作，不能仅仅依靠掌握权势和权威的人，正如有些人所以为的那样。相反，da'wah必须首先在民众之中传播。当da'wah从文化阶段进入互动阶段，并在与乌玛的互动中取得成功，乌玛中因普遍觉醒而产生的舆论形成之后，该党（kutlah）才开始向掌握权力和权威的人寻求Nusrah（支持）。
4 - The work to take the authority and establish the Khilafah cannot be through the people of power and those who hold the authority alone, as some would think. Rather, the da’wah must be conveyed first amongst the people. Once the da’wah passed the cultural stage to the interaction stage and succeeded in the interaction with the Ummah, and a public opinion emanating from the general awarenes was generated in the Ummah, the kutlah (party) starts to seek the Nusrah from the people of power and those who hold authority.
5 - 伊斯兰教法（Shar’a）允许多个团体、组织或政党共同从事宣教工作。条件是它们必须以伊斯兰为基础，在信仰（‘Aqeedah）和教法（Sharee’ah）方面都符合伊斯兰的要求。
5 - The Shar’a allows more than one kutlah, group or party to work in carrying the da’wah. The condition is that they are established on the basis of Islam in terms of the ‘Aqeedah and Sharee’ah.
6 - 若存在不止一个伊斯兰团体,他们有义务遵循沙里亚规则所阐明的"伊赫提拉夫礼仪"(adaab al-ikhtilaaf,即分歧的礼仪)。穆斯林不得仅因与另一位穆斯林在某一观点上存在分歧,就指控其为卡夫尔(不信)或越轨,只要这一分歧仍在合法伊吉提哈德(ijtihaad,独立推理)的范围之内。任何有沙里亚依据的观点,无论依据强弱,或具有"似是而非的依据"(shubhat ad-daleel)的观点,都是合法的观点。不得贬低该观点,也不得贬低持有该观点的人。相反,若依据较弱,甚至只有似是而非的依据,应当说明你的观点有误或较弱,并以最好的方式、凭借证据与之辩论。至于一个观点既无沙里亚依据,也无似是而非的依据,那么它就是非伊斯兰的观点(即卡夫尔观点)。此时除了攻击该观点并警告持有者其持有的是卡夫尔观点之外,别无选择(尽管持有卡夫尔观点的人并不总是卡夫尔者本人)。
6 - In the event that more than one Islamic group exists, they are obliged to adhere to the Shar’ee rules that explain adaab al-ikhtilaaf (the etiquette of disagreement). It is not allowed for a Muslim to accuse another Muslim of kufr or transgression simply because he disagreed with him regarding an opinion, as long as this disagreement was within the confines of legitimate Ijtihaad. Any opinion that has a Shar’ee evidence, strong or weak, or if it has shubhat ad-daleel (a semblance of an evidence) is a legitimate opinion. It is not allowed to discredit the opinion or the one who espouses it. Rather what should be said in the event of an evidence being weak or even having a semblance of an evidence, is that your opinion is mistaken or weak and the discussion with him should be in the best possible manner with proof and evidence. As for when the opinion has no Shar’ee evidence, or a semblance of an evidence, then it will be an unislamic opinion (ie an opinion of kufr). There is no option then other than to attack this opinion and warn the one whom espouses it of carrying a kufr opinion (though the one who carries a kufr opinion is not always a Kaafir).
7 - 那些暂停伊斯兰教法、并且在无人强迫的情况下制定其他法律的统治者，大多是卡菲尔，即便他们斋戒、礼拜、朝觐，并自称是穆斯林。
7 - The rulers who suspend the Islamic Sharee’ah and legislate other laws without being forced by anybody to do this, are mostly Kuffar, even if they fasted, prayed and performed Hajj and claimed to be Muslims.
这是因为他们宁愿选择kufr（不信）的律法，而不选择伊斯兰的律法。
That is because they preferred the laws of kufr to the law of Islam.
然而,如果他们认为伊斯兰教法是最好的法律,却因一己之私而暂时搁置它,那么在这一点上他们是违犯者,而不是不信者。因此,对于传播伊斯兰教的人,或对于任何穆斯林而言,不允许表示认可他们、支持他们,甚至对他们保持沉默,应遵循那段尊贵的圣训:“谁见到恶行,就应当用手去改变它;如果不能,就用舌头去改变它;如果还不能,就在心里憎恶它。这是信仰最弱的程度。”* 一本讨论伊斯兰宣教主题的书,应当提醒读者注意:效法安拉的使者ﷺ进行伊斯兰宣教,要求遵守以下几个方面的问题。
However, if they believe the Sharee’ah of Islam is the best law and they suspended it temporarily due to their own whim, they are transgressors and not disbelievers in this respect. That is why it is not allowed for the da’wah carriers or for any Muslim to declare his approval of them or support them or even to remain silent about them, acting upon the noble hadeeth; “Whosoever sees a munkar let him change it with his hand. If he is not able to do that then let him change it with his tongue, and if he is not able to do that then let him hate it with his heart. And that is the weakest of Imaan.” * A book discussing the subject of da’wah to Islam is supposed to draw attention to the fact that emulating the Rasool of Allah in da’wah to Islam obliges that the following issues are observed:
1 - 使者过去邀请异教徒皈依伊斯兰。至于2 - 使者过去进行da'wah(宣教)时,沙里尔的律例尚未完全启示。而现在,我们面前已有全部律例。这意味着有些律例使者在麦加时并未施行,因为它们尚未启示,但我们有义务施行它们。也有些律例使者过去施行,后来被废止,因此这些律例对我们已不再要求。例如,战斗在麦加时不合法,现在则合法了(防御性战斗今天是法尔德,即使没有伊斯兰国家也是如此,因为它不仅仅是哈里发的职责)。在麦加进行宣教,只对使者ﷺ有义务;至于圣门弟子(愿真主喜悦他们),则只是曼杜卜(推荐的)行为,因为他们只向使者ﷺ宣誓过"妇女之誓"(bay'atun nisaa)。这种情况一直持续到奥斯部落和科兹拉季部落进行第二次"阿格baa"宣誓。从那时起,进行宣教对穆斯林而言成为义务,而不再只是使者ﷺ的义务。至于已被废止的律例,例如从麦加迁徙到麦地那的希吉拉(迁徙),它曾是义务的。征服麦加之后,它便不再是义务了。
1 - The Messenger used to invite Kuffaar to enter Islam. As for 2 - The Messenger used to make da’wah when the Shar’ee rules had not yet been completely revealed. As for now, we have all the rules before us. That means there were rules that the Messenger did not act upon in Makkah, because they had not been revealed, but we are obliged to act upon them. There are rules that he used to act upon, but later on were abrogated, so these rules are not required from us. For example, fighting was not lawful in Makkah and now it is lawful (the defensive fighting is fard today, even if there is no Islamic State, because it is not entrusted with the Khalifah only). Carrying the da’wah in Makkah was obligatory on the Messenger only, as for the Sahabah (.a.) it was mandoob (recommended) only, for they had only pledged to him the bay’atun nisaa (the pledge of women). That situation continued until the Aws and the Kazraj tribes gave the second pledge of al-’Aqabah. Since that time carrying the da’wah became obligatory on the Muslims and not just on the Messenger . As for what has been abrogated, it is like the Hijrah (migration) from Makkah to Madinah, which was obligatory. After the conquest of Makkah it ceased to be obligatory.
3 - 据此,将行为划分为麦加阶段的行为与麦地那阶段的行为,分别表明了交由个人承担的行为与交由哈里发(Khaleefah)承担的行为。有些行为是哈里发所特有的:无论个人还是团体,都不得执行刑罚(hudood,即刑法)、发动征服性的战争或缔结停火条约。也有些行为是个人可以承担的,无论是在伊斯兰之地(dar ul-Islam)还是在异教之地(dar al-kufr),例如'ibaadaat(功修)、akhlaaq(品德)、mat'umaat(饮食)、malboosaat(衣着)。
3 - Accordingly, the classification of actions into actions of the Makkan stage and actions of the Madinan stage, indicate the actions entrusted with the individuals and the actions entrusted with the ruler (the Khaleefah) respectively. There are certain actions that are specific to the ruler; neither the individuals nor the groups undertake actions such as executing the hudood (penal code), initiating the war for conquest or concluding ceasefire treaties. There are certain actions that the individuals undertake, whether in dar ul-Islam or in dar al-kufr such as ‘ibadaat (worships), akhlaaq (morals), mat’umaat (foodstuffs), malboosaat (clothing)
和交易（mu’amalaat）。个人与统治者（哈里发）还会采取其他类型的行为，例如修建清真寺、命令行善、禁止作恶，以及通过确凿的证据进行宣教（da’wah）。
and mu’amalaat (transactions). There are other types of action undertaken both by the individuals and the ruler (the Khaleefah), such as building mosques, enjoining the ma’roof, forbidding the munkar or carrying the da’wah through the decisive proofs.
* 伊斯兰宣教者在实现某个具体目标时会面临一个问题，例如建立伊斯兰哈里发国。这个问题是：实现这一目标是否有明确的时间期限（例如十年、二十年或三十年），还是没有时间期限？由此产生两个问题。第一，这项工作的性质是什么（即建立一个以信仰和伊斯兰教法为基础的国家）？
* There is an issue that faces the carriers of the da’wah to Islam, when the matter relates to realising a specific aim such as the establishment of the Islamic Khilafah. That is: does the achievement of this aim have a defined time limit (ten, twenty or thirty years for example) or does it not have a time limit? Two issues arise from this. Firstly; is the nature of this work (ie establishment of a state based on the ‘Aqeedah and Sharee’ah)
…是否需要超过一二十年的时间？这是因为“集团”（kutlah）的运作并非漫无期限，而是依据该计划的性质所要求的时间框架来推行其计划。否则，该集团要么不够认真，要么是在缺乏指引的情况下运作。其次，如果该集团未能在合理的时间内执行其计划并实现其目标，这是否意味着它在某些方案上犯了错误，因此必须检讨这些方案以加以纠正？还是说，这意味着该集团对真主不够诚挚，因此真主没有让胜利在它们手中实现？这样一本书应当回答这些问题。
that it requires more than one, two or three decades? This is because the kutlah (block) does not work in an open-ended manner, rather it works on the basis of executing its plan within the timeframe demanded by the nature of this plan. Otherwise, the block is not serious or is working without guidance. Second, if the block fails to execute its plan and realise its aim within a reasonable amount of time, does this mean that it has made mistakes in some of its programmes and therefore, it must review these programmes to rectify them? Or does this mean that the block is not sincere to Allah and that is why Allah did not fulfill the victory at their hands? Such a book is supposed to answer these issues.
* 《伊斯兰宣教》这本书旨在回答一些问题、消除一些疑虑，并纠正与之相关的一些观念。例如：
* The book of “The Da’wah to Islam” is supposed to answer some questions and dispel some doubts and correct the concepts relevant to them. For example:
1 - 有些人误解了真主的这句话：“信道的人们啊！你们应当顾惜自己，你们遵循正道，那迷误者不能损害你们。”[古兰经 5:105]。因此，他们由此理解到，穆斯林只需对自己和家人负责，而无需负责向人们传播伊斯兰的宣教（da'wah）。
1 - There are those people who misunderstand the saying of Allah ; “O you who believe, guard your own souls; if you follow guidance, no hurt can come to you from those who went astray.” [TMQ 5:105]. Thus they understand from this that the Muslim is only responsible for himself and his family and not responsible for carrying the da’wah to people.
2 - 有些人误解了圣训的含义：
2 - There are some who misunderstand the meaning of the sacred hadith:
“不应当让信士自我羞辱，也不应当让他陷入自己无法承受的磨难。”由此，他理解到：凡是会使他陷入磨难的行为，例如监禁、被解除职务、遭受不公统治者的愤怒等，他都必须避免，即便因此放弃了宣教（da'wah），并顺从了不公的统治者。
“It is not right that a believer should humiliate himself, and expose himself to an affliction, which he cannot bear.” Thus, he understands from this that every action which exposes him to hardship such as imprisonment, expulsion from work and the anger of the unjust rulers etc, he must avoid it even if he abandoned the da’wah and complied with the unjust rulers.
3 - 有人误解了胡宰法·本·叶曼所传的圣训，圣训中，使者说：“我说：‘如果穆斯林没有jama'ah，也没有伊玛目呢？’他说：” Note: the hadith's wording here is a translation of the original's quoted speech; the Messenger reference is rendered with ﷺ per the rules. Correction, applying the rules precisely: 3 - 有人误解了胡宰法·本·叶曼从使者ﷺ所传的圣训，圣训中说：“我说：‘如果穆斯林没有jama'ah，也没有伊玛目呢？’他说：”
3 - There are those who misunderstand the hadith of Huzayfah b. al- Yaman narrated from the Messenger , “I said: ‘What if the Muslims have no jama’ah nor an Imam?’ He said:
“那么你就要远离所有这些团体，即使你不得不咬住一棵树的树干，直到死亡降临到你身上，你仍是如此。”因此他们从中理解为：如果穆斯林的哈里发不存在，那么穆斯林并无义务为建立哈里发而努力；相反，对于某人而言，所要求的只是隔绝自己，直到死去。
‘Then you abandon all those groups, even if you have to bite onto the trunk of a tree until death comes to you as such.’” So they understand from this that in the event that the Khaleefah of the Muslims does not exist, then it is not obligatory on the Muslims to work for the establishemnt of the Khilafah, rather what is required from someone is to isolate himself until he dies.
4 - 有些人误解了这段尊贵的圣训：
4 - There are those who misunderstand the noble hadith:
“你们将遇到的每一年或每一天，都会比它之前的更糟，直到你们见到你们的主”，这样的说法会使人陷入绝望、失去希望，并因此放弃行动。
“There will not be a year or a day that will come upon you save that which follows it is worse than it, until you meet your Lord”, so the matter leads him to despair, hopelessness and abstention from action.
5 - 有人说，改变现状是马赫迪的任务，而不是我们的任务。其结果将是放弃行动。
5 - There are those who say that the change of affairs is the task of the Mahdi and it is not our job. The result would be to refrain from action.
* 本书已涵盖了本引言中提及的大部分问题，也涉及了许多其他问题。如果本书在某些方面有所欠缺，那么完美唯独属于真主。或许，在真主的襄助与帮助下，第二版会更加详尽、完备。我们祈求真主使本书对穆斯林有所裨益，并以最优厚的回报酬谢其作者。
* This book has dealt with most of the issues mentioned in this introduction, just as it has addressed many other issues. If it is deficient in any way then perfection lies with Allah alone. Perhaps, the second edition will be more exhaustive and complete with the help and aid of Allah . We pray to Allah that He makes this book of benefit to the Muslims and that He rewards its author with the best reward.
愿安拉的平安与祝福降临我们的主人穆罕默德ﷺ，以及他的家人，愿他们得到公正的裁决。一切赞颂归于安拉，万世的主宰。
Peace and blessings of Allah upon our Master Muhammad, his family judgement, and all Praise is to Allah, the Lord of the worlds.
《Wa'i》杂志
“Wa’i Magazine”