穆斯林解放了许多国家，并以伊斯兰教统治这些国家。伊斯兰教命令他们掌握权力与领导权。他们被禁止由非穆斯林统治。安拉（SWT）在《妇女章》中说道：

The Muslims liberated many countries and ruled them by Islam. Islam has commanded them to hold the reins of power and leadership. They are forbidden from being ruled by non-Muslims. Allah (swt) says in Surah al-Nisa,

“并且真主绝不会让不信道的人得以战胜信道的人。”[《妇女章》，4:141]

“And never will Allah grant to the disbelievers a way (triumph) over the believers.” [An-Nisa, 4:141]..

安拉（SWT）已将尊贵赐予信士。祂在《伪信者》章中说：

Allah (swt) has bestowed the ‘Izzah upon the Believers. He I says in Surah al-Munafiqeen:

“然而荣耀属于真主、属于祂的使者，以及信士们，但伪信者却不知道。”（《古兰经》63:8）

“But honor belongs to Allah,His Messenger (Muhammad (pbuh)) and to the Believers, but the hypocrites know not.” [Al-Munafiqun, 63:8].

然而,安拉(SWT)并未赋予他们力量,也未授予他们统治与领导的权力,直到他们具备了伊斯兰的心态。这种心态将执政视为实施伊斯兰、传播其使命的手段,而非出于对权力的贪欲。在他们具备伊斯兰心态之前(即能够理解执政的含义及其在安拉面前所承担的责任),统治权与管理民众事务的权力都被留在他们之外。伊斯兰的光辉体现在那些统治者的行为与言语之中,并通过对沙里亚的实施传达给他们所统治的民众。这必然使这些民众深受感化,以至成群结队地皈依伊斯兰。力量、领导权与统治权随之也归属于他们。他们的国家成为伊斯兰的家园,并成为伊斯兰国的一部分。

However, Allah (swt) did not give them the might, nor had He given them the rule and the leadership until they had acquired an Islamic mindset. This mentality carried the idea of viewing the task of ruling as a means to implement Islam and propagate its Message, and not to possess a lust for power. Until they had acquired an Islamic mentality (having the ability to understand what the rule entailed and its responsibility before Allah) the authority to rule and look after the people’s affairs was kept away from them. The splendor of Islam was reflected in the actions of those rulers and in their words and it reached the people that they ruled over through the implementation of the Shari’ah. This inevitably resulted in convincing these people to the extent that they embraced Islam in crowds. The might, leadership and the rule then belonged to them too. Their countries became an Islamic household and part of the Islamic State.

伊斯兰征服的巩固,是通过依照伊斯兰来统治被征服的国家,随后该地民众接受伊斯兰信仰而实现的,直到伊斯兰国对各国的征服成为一项必然,并将持续到审判日。它使其民众脱离了原有的状况与统治权威,使他们从不信道者转变为穆斯林,也使其国土从"恶行之地"(Dar ul-Kufr)转变为"伊斯兰之地"(Dar ul-Islam)。这种状况一直保持到伊斯兰统治被摧毁为止。然而,即便伊斯兰统治已经消亡、国家的权威已经消散,其民众依然是穆斯林,其土地依然是伊斯兰之地。尽管伊斯兰国目前并不存在,但穆斯林最初征服的各国仍然是穆斯林的土地,其民众仍然是穆斯林,而且这片土地依然具备伊斯兰统治重新回归、其权威重新扩展到其领土之上的潜力。

The Islamic conquests were consolidated by ruling the conquered countries according to Islam, followed by the people’s adoption of the Islamic belief until the conquests of countries by the Islamic State was a given until the Day of Judgment. It detached its people from their former condition and ruling authority and transformed them from disbelievers to Muslims and their country from Dar ul-Kufr to Dar ul-Islam. This state of affairs remained intact until Islamic rule was destroyed. However, its people remained Muslims and their land remained Islamic even after the Islamic rule had perished and the authority of the State dissipated. Although the Islamic State is currently absent, the countries originally conquered by the Muslims continue to be Muslim lands and the people still remain Muslims, and this land still has potential for the return of Islamic rule and the spreading of its authority over its territory.

有几个因素实际上使伊斯兰的征服得以永久巩固，并将伊斯兰的种子植入直至审判日。

Several factors have actually consolidated the Islamic conquests permanently and implanted the seeds of Islam to the Day of Judgment.

其中一些因素从一开始就使被解放地区的治理变得简单，例如伊斯兰教法的性质。另一些因素使民众为皈依伊斯兰教做好了准备，例如统治者的行为。还有一些因素促使伊斯兰的种子永久地植根于皈依者的心灵与思想之中，例如伊斯兰信仰（'Aqeedah）的性质。

Some of these factors made the governace of the liberated lands simple from the very beginning such as the nature of the Islamic legislation. Other factors prepared the people to enter Islam such as the behaviors of the rulers while other factors contributed to the implantation of the seeds of Islam into the hearts and minds of those who embraced it forever such as the nature of the Islamic ‘Aqeedah.

总而言之，这些因素可以概括如下：

In summary, these factors can be summarized by the following:

1. 伊斯兰是一种理性的信仰（‘Aqeedah）。它要求信奉者通过理智来理性地相信它。因此，人一旦皈依伊斯兰，便成为一个会思考的人。这是因为他的注意力会转向真主（SWT）所创造的受造物与宇宙，从而使他认识到造物主的存在，并由此激励他去获取真主律例的知识、推导出这些律例，并据此解决自己的问题。因此，伊斯兰最终会成为人的一部分，并促使他理解其律例并加以实践。

1. Islam is a rational ‘Aqeedah. It compels whoever embraces it to believe in it rationally through the agency of the intellect. Thus, the moment a human being embraces Islam, he turns into a thinking person. This is so because his attention would be turned towards the creatures and universe created by Allah (swt), thus enabling him to realize the existence of his Creator and thereby encouraging him towards gaining the knowledge of His rules, to extract them and solve his problems accordingly. Therefore, Islam will conclusively become a part of the person and this will motivate him to understand its rules and implement them.

2. 伊斯兰教要求穆斯林追求知识，并熟悉伊斯兰文化。穆斯林仅仅念诵两句作证词（作证信仰的两句话）并不足以让他既了解伊斯兰教，又真正理解它。他应当全面学习伊斯兰教，并开始形成关于人的目的、生命和宇宙的清晰认识，以及伊斯兰教如何规范这些方面。这种知识能够拓宽穆斯林的视野，提升他的认知，丰富他的心智，使他能够成为教导他人的人。

2. Islam obliges a Muslim to acquire knowledge and to become acquainted with the Islamic culture. It is not enough for the Muslim to simply profess the two Shahadatain (witnesses of faith) in order to become both knowledgeable about Islam and understand it. He should comprehensively study Islam and begin to develop a clear vision about the purpose of man, life, and the universe and the manner in which Islamic regulates these. This knowledge broadens the Muslim’s horizons and develops his perception, thereby enriching his mentality, making him a teacher of others.

3. 伊斯兰思想的本质及其沙里亚（Shari'yah）的要求，决定了伊斯兰的知识应当循序渐进地获得，也就是说，它应当影响个人学习和处理其所生活社会中信息的方式。穆斯林学习伊斯兰，是为了去实践它。正因如此，穆斯林对伊斯兰始终满怀热忱与执着。由于伊斯兰的“阿吉黛”（‘Aqeedah）深植于他们的心灵与思想之中，他们拥有全面的思维、丰富的知识和开阔的视野。他们对伊斯兰的律例与见解的接受，也是经过大量的研习与探究而来的，同时，伊斯兰的实际落实在他们中间占据主导地位。 穆斯林学习伊斯兰，并不是为了单纯地积累知识，因为那样会使他们沦为行走的书本，只装载着关于伊斯兰的信息。那样他们就会成为知识的海绵，每到一处便吸收知识，却不将所得付诸行动，以改变并进而规范社会。这些信息就会像水一样最终干涸，个人也无法对社会产生影响。穆斯林也不是仅仅把伊斯兰当作一种劝诫来聆听，因为那样会使他们变得目光短浅，无法将信仰与日常生活的事务联系起来。穆斯林小心地避开了这两条危险的道路，即为了信息而学习伊斯兰，或把它仅仅视为劝诫。穆斯林将其对伊斯兰及其律例的学习，限定在伊斯兰所规定的方法之内，即以清晰而明智的理解来认识伊斯兰，并将其落实于生活的各个层面。

3. The nature of the Islamic ideology and its Shari’yah necessitate that they should be progressively acquired, i.e., it should affect the manner in which the individual learns and processes information from the society he lives in. The Muslims learned about Islam in order to implement it. This is why the Muslims were always eager and zealous towards Islam. They had an all encompassing thought, rich knowledge, and broad horizons because the Islamic ‘Aqeedah was deeply rooted in their hearts and minds. They also received the Islamic rules and opinions after a great deal of study and research and because the practical implementation of Islam was dominant. The Muslims did not learn Islam for the sake of soaking up knowledge because this would have rendered them as mobile books containing information about Islam. This would have made them intellectual sponges, soaking up knowledge at each turn but not acting upon the information in order to change and subsequently order society. The information (like water) would eventually dry up and the individual would not make an impact up on society. They also did not merely listen to Islam as a form of advice. This would have turned them into shallow minded individuals, unable to relate the belief to the daily affairs of life. The Muslims made sure that they avoided these two dangerous paths, i.e. learning about Islam for information or taking it as mere advice. The Muslims restricted their learning of Islam and its rules to the method decreed by Islam, which is the clear and enlightened understanding of Islam in order to implement it in all walks of life.

4. 伊斯兰是不断进步的。它引领穆斯林攀登新的高峰，使其走上臻于完美的道路。它要求穆斯林履行某些功课，通过履行这些功课，穆斯林能够达到一种完美的境界，在其中他能够享有精神上的超越、内心的平静和真正的幸福。人一旦被提升至这样的境界，便会留在其中，而不会堕落。然而，如果达到这种完美境界已属不易，那么保持这种境界就更加困难。因此，穆斯林所做的善功必须持续而恒常，而非暂时性的。这样，人才能够保持已经获得的超越与进步。

4. Islam is progressive. It leads the Muslims to new heights and sets them on the path of perfection. It obliges the Muslim to perform certain actions, the performance of which would lead the Muslim to a level of perfection where he can enjoy spiritual superiority, peace of mind and true happiness. The human being, once raised to such a level, will remain there and will not degrade. However, if the reaching of such a level of perfection were hard to achieve, the maintaining of such a level is even harder, therefore, the actions performed by the Muslims have to be consistent and permanent, and not temporary. This enables the human being to maintain the attained level of superiority and progress.

这些行为都属于功修，其中有些是义务的，有些是补充性的。所有人履行义务，便能实现共同的进步水平。履行义务之外的行为，则激励人们努力追求完美。履行这些功修并不是艰难的任务，也不会令人疲惫或崩溃，更不意味着剥夺生活中的乐趣、戒绝其中的欢愉。它不会导致对本能的压抑，进而与人的天性相违背。不，履行这些功修，尤其是义务性的功修，是一件轻松的事情，每个人都力所能及，无论其体力与意志力如何。功修并不妨碍他享受生活。履行补充性的功修属于劝励之事（Mandub），穆斯林以极大的热忱和渴望去履行，因为他们知道，这样做便能获得安拉（SWT）的喜悦。

These actions constitute acts of worship, some of which are obligatory and others complimentary. Fulfilling the obligations by all people would lead to realizing a common level of progress. Performing what is beyond the obligatory actions encourages people to strive towards perfection. Performing these acts of worship is not a tough task, nor is it a tiring or shattering experience, nor does it entail deprivation of life’s pleasures and an abstention from its joyful aspects. It does not lead to the suppression of instincts and consequently to the contradiction of human nature. No, the performance of such acts of worship, especially the obligatory ones, is an easy task and well within the capability of every human being, no matter what his strength and will-power. Acts of worship do not prevent him from enjoying life. To perform the complimentary acts of worship is a Mandub (desirable matter), the Muslims perform them with great zeal and eagerness, knowing that by doing so they will gain the pleasure of Allah (swt).

5. 穆斯林征服其他国家，是为了传播伊斯兰的讯息。因此，他们自认为是仁慈与引导的使者。他们进入一个国家后，依照伊斯兰来治理；一旦当地人皈依伊斯兰，便与穆斯林享有同等的权利。随之，他们也须承担穆斯林所负的同样义务。新征服的土地享有国家为其他穆斯林地区所提供的相同权利，并成为伊斯兰国家不可分割的一部分，因为伊斯兰的统治体制是一种统一的体制。正因如此，被征服国家的人民从未觉得自己遭受了殖民，也从未感受到丝毫殖民的迹象。因此，人们大量皈依伊斯兰也就不足为奇了，尤其是在他们亲眼见证了真正的伊斯兰得以实施之后。

5. The Muslims conquered other countries in order to convey the Message of Islam. As a result, they felt that they were envoys of compassion and guidance. They would enter a country, rule it according to Islam and as soon as the people embraced Islam, they would enjoy the same rights as the Muslims. They would then become obligated to carry out the same duties that the Muslims were charged with. The newly conquered land would enjoy the same rights that the State provided for other Muslim regions and would become an integral part of the Islamic State because the Islamic ruling system is a system of unity. That is why the people of conquered countries never felt they were being colonized, nor did they ever sense the slightest signs of colonization. Therefore, it comes as no surprise that people embraced Islam in large numbers, more so after they had witnessed true Islam being implemented.

6. 伊斯兰的信仰与律法并非专属于某一群体。将其教授给所有人是被允许的，事实上也是一项义务，以便人们能够品尝伊斯兰的甘甜，并认识它的真正本质。真主的使者ﷺ会派遣总督、法官和教师，以伊斯兰来治理民众，并教导他们其中的律法。在他ﷺ之后到来的穆斯林征服了许多国家，并设立了统治者和教师，教导民众学习教法（Fiqh）和《古兰经》。民众张开双臂欢迎伊斯兰教育，直至他们的文化变得伊斯兰化，其中也包括那些选择不皈依伊斯兰的人。

6. The Islamic ideology and rules are not exclusive. It is permitted to teach them to all people and it is in fact an obligation to teach them to everyone so that they can taste the sweetness of Islam and realize its true nature. The Messenger of Allah (pbuh) would send governors, judges and teachers to rule people by Islam and to teach them its rules. The Muslims who came after him (pbuh) conquered many countries and set up rulers and teachers who would teach the people Fiqh and the Qur’an. The people welcomed Islamic education with open arms until their culture became Islamic. This included those who chose not to embrace Islam.

7. 伊斯兰教法是普遍而全面的。因此，穆斯林从未需要研究他们将要征服的国家的法律。他们也从未需要试图在他们带来的、用以解决生活问题的法律与该国现行法律之间寻求调和或妥协。他们征服一个国家，便将伊斯兰教法作为一套完整的体系引入，从进入该国的第一天起就全面施行伊斯兰教。他们的方法在某种意义上是激进的：并不存在分阶段实施该体系的做法，例如施行法律A、B和C而暂不施行D，理由是施行D会引发争议、使人们远离伊斯兰教，或是难以遵守。这种渐进主义并不存在。没有东修西补的修补之举。

7. The Islamic Shari’ah is a universal and comprehensive. Therefore, the Muslims never needed to study the laws of the country that they were about to conquer. They never needed to try and accommodate or compromise between the laws they had brought to solve life’s problems and the laws in existence within that country. They would conquer a country and introduce the Shari’ah as a complete system, implementing Islam from the very first day they entered a country. Their method was radical in the sense that there was no phased approach to implement the system, such as implementing laws A, B, and C but not D, because implementing law D would result in controversy, turn people away from Islam, or was too difficult to adhere to. This type of gradualism did not exist. There were no patches here and there.

穆斯林不会允许现状阻止他们施行伊斯兰的制度。他们征服一个国家，唯一的目的就是把伊斯兰传达给那里的人民，以改变他们腐败的状况和动荡的生活方式。这就需要连根拔除旧有的结构，并以最全面的方式代之以新的结构。正因如此，穆斯林从第一天起就能轻松统治这些新获解放的人民。他们的统治会得到彻底而稳固的确立。他们从未遭遇立法危机，也没有经历过过渡时期。他们拥有自己的讯息，这一讯息建立在一种“伊斯兰信条”（’Aqeedah）之上，制度、立法与规则皆由此而生。这是一部可以适用于任何人类、任何地方、任何时代的沙里亚（Shari'ah）。

The Muslims would not allow the status quo to prevent them from applying the system of Islam. They conquered the country with the sole aim of conveying Islam to its people in order to change their corrupt state of affairs and turbulent way of life. This necessitated the uprooting of the old structure and replacing it with a new structure in a most comprehensive manner. That is why it was easy for the Muslims to rule the newly liberated people from the very first day. Their rule would be completely and firmly established. They never suffered any legislative crisis nor did they undergo a transitional period. They had their Message and it was based on an ‘Aqeedah from which the system, legislation and rules emanated. It was and is a Shari’ah that is valid for implementation upon any human race, anywhere and at anytime.