迁徙（hijrah）是指从异教之地（Dar al-Kufr）迁往伊斯兰之地（Dar al-Islam）。安拉（SWT）说：

Emigration (hijrah) is leaving from Dar al-Kufr to Dar al-Islam. Allah (swt) said:

阿布·达乌德通过贾利尔·本·阿卜杜拉的传述线传述，先知ﷺ说：

And Abu Dawud narrated via the way of Jareer bin Abdullah from the Prophet (saw) who said:

迁离“Dar al-Kufr”（不信之地）前往“Dar al-Islam”（伊斯兰之地）的义务并未终止。至于布哈里所传述的先知ﷺ的圣训……

The emigration from Dar al-Kufr to Dar al-Islam remains without termination. As for what Al Bukhari narrated of his (saw) statement

以及他(saw)的圣训:

And his (saw) statement:

以及他(saw)的圣训:

And his (saw) statement:

据传关于萨夫万·本·欧麦耶，当他皈依伊斯兰后，有人对他说：“不迁徙者无宗教可言。”于是他来到麦地那，先知ﷺ对他说：

And what was narrated about Safwan bin Umayya that when he became Muslim, it was said to him there is no deen for the one who does not emigrate so he came to Madinah and the Prophet (saw) said to him:

所有这些都是在否定征服麦加之后的迁徙。然而，这一点是基于从圣训本身推导出的一个伊斯兰教法依据来论证的，因为他所说的“征服麦加之后”一句，其表达方式包含了与他的话语相类似的推理，即

All this is negating emigration after the conquest of Makkah. However this is reasoned with a Shari’ah reason deduced from the hadith itself since his statement: “after the conquest of Makkah” came in a way including reasoning similar to his (saw) statement:

他所说的“一起”，是以包含理由的方式出现的，其理由是禁止将其酿成酒。这意味着征服麦加是否定迁徙的理由，也就是说，这一理由随着被阐明之事的有无而存在或消失，它并不专属于麦加，而是适用于征服任何土地，这由另一则圣训“征服之后没有迁徙”作为证据。布哈里从阿伊莎（愿真主喜悦她）处传述的圣训也印证了这一点：有人问她关于迁徙的事，她说：“已经没有迁徙了。信士从前是为了躲避迫害，才带着他的宗教逃向真主和祂的使者。至于今天，伊斯兰已经占据优势，信士可以在任何他想崇拜主的地方敬拜他的主。”这表明，在征服之前，穆斯林因担心遭受迫害而带着宗教迁徙；征服之后，因为他能够公开展示自己的宗教并履行伊斯兰的律法，迁徙便被否定了。因此，导致这一结果的征服就是否定迁徙的理由，而这个理由并不仅限于征服麦加。由此可见，从被征服的土地上不存在征服之后的迁徙。先知（愿主赐福他并使他平安）对萨夫万所说的“已经结束了”，指的是麦加被征服之后就不再有迁徙。因为迁徙是离开异教徒之地，即“战争之地”（Dar al-Kufr）。如果土地被征服并成为“伊斯兰之地”（Dar al-Islam），它就不再是异教徒之地或“战争之地”，迁徙也就不复存在。同样，从所有被征服的土地上也都不存在迁徙。穆斯纳德中由穆阿维叶传述的圣训也印证了这一点，他说：我听到真主的使者（愿主赐福他并使他平安）说：

His statement “together” came in a way including reasoning so the reason was the prohibition of making into wine. This means that the conquest of Makkah is the reason for negating the emigration which means that the reason revolves around the reasoned (matter) in existence and absence, nor is it specified to Makkah but rather conquering any land by the evidence of another narration “no emigration after conquest.” This is strengthened by what Al-Bukhari narrated from Aisha (ra) who was questioned about the emigration and said: “There is no emigration. The believer would flee with his deen to Allah (swt) and His Messenger (saw) for fear of being persecuted. As for today, Islam has become dominant and the believer worships his Lord wherever he wishes.” This indicates that the emigration was upon the Muslim before the conquest fleeing with his deen fearing he would be persecuted. It was negated after the conquest as he become able to show his deen and perform the rules of Islam. So the conquest which resulted in that became the reason for negating the emigration; nor is it the conquest of Makkah alone. Therefore that means there is no emigration after conquest from the land which was conquered. His (saw) statement to Safwan “it has ended” means from Makkah after it was conquered since emigration is leaving from the land of disbelievers and the Dar al-Kufr, so if the land is conquered and becomes Dar al-Islam it no longer remains a land of disbelievers or a Dar al-Kufr so emigration no longer remains. Similarly there remains no emigration from all conquered lands. This is strengthened by what Ahmad narrated via the way of Muawiya who said: I heard the Messenger of Allah (saw) saying:

艾哈迈德还记录了先知ﷺ的话："……"

Ahmad also narrated that the Prophet (saw) said:

另一则传述中说：

And in another narration:

这表明，从“Dar al-Kufr”（不信之地）迁往“Dar al-Islam”（伊斯兰之地）的迁徙仍然存在，并未终止。至于迁徙的律例，它与有能力者相关：在某些情况下是必须的，在另一些情况下是recommended（值得推荐的）。至于无能力者，安拉(SWT)确已宽恕他，他也不被要求迁徙。这是因为他无法迁徙，或因疾病，或因被迫留下，或因软弱，例如妇女、儿童及其同类，正如这一点在迁徙经文的结尾已有提及。

This indicates that emigration from Dar al-Kufr to Dar al-Islam remains and has not ended. As for the rule of emigration, it is in relation to the one capable of it, obligatory in some situations and recommended in other situations. As for the one not capable, verily Allah (swt) forgave him and it is not required from him. That is due to his inability to emigration either due to illness, compulsion to stay or weakness like women, children and their like as it came at the end of the ayah of emigration.

凡是有能力迁徙，却无法彰显其宗教信仰，也无法履行其应尽的伊斯兰教法规定者，则依据迁徙经文的启示，迁徙对他来说是必须的。安拉(SWT)说：

Whoever is capable of emigration and unable to show his deen and neither is he able to perform the Islamic rules required from him, then emigration is obligatory upon him due to what came in the ayah of emigration. Allah (swt) said:

信息在此表示命令，它来自祈使语式，仿佛真主（SWT）说：“你们当迁徙于其中。”这节经文中的祈使带有强调，并附有对不迁徙者的严厉警告，因此是一种确定的要求，表明在此种情况下迁徙对穆斯林是必须的，若不迁徙则构成罪过。至于能够迁徙、但同时能够公开展示其宗教并履行其所被要求的伊斯兰律例的人，迁徙则是被推荐的，而非必须的。之所以说它是被推荐的，是因为先知ﷺ在攻克麦加之前，当麦加是异教之地（Dar al-Kufr）时，曾鼓励从麦加迁徙，并且有明确的经文就此作出了启示。真主（SWT）说：

The information here means the command and it is from the language of request as if He (swt) said: Emigrate therein. The request in this ayah is linked with emphasis and linked with a severe threat upon leaving emigration. So it is a decisive request which indicates that emigration in this situation is obligatory upon the Muslim and he sins if he does not emigrate. As for the one able to emigrate but is capable to manifest his deen and perform the Shar’a rules requested from him, emigration is recommended not obligatory. As for it being recommended, this is because the Messenger (saw) would encourage emigration from Makkah before the conquest when it was Dar al-Kufr and there came explicit ayah about that. Allah (swt) said:

他(swt)说:

And He (swt) said:

他(SWT)说

And He (swt) said

他(swt)说:

And He (swt) said:

这一切都明确表明了迁徙的要求。至于它并非义务，先知（saw）确实允许了那些留在麦加的穆斯林留下。据传，当努阿伊姆·安-纳哈姆打算迁徙时，他的族人白尼·阿迪伊前来对他说：

All this is explicit in requesting emigration. As for it not being obligatory, the Messenger (saw) did consent to those who remained in Makkah of the Muslims. It is narrated that when Nu’aim An-Nahham intended to emigrate his people, Banu Adiyy, came and said to him

所有这些论述都涉及战争之地(Dar al-Kufr),即按其现状而言的战争之地,无论其居民是穆斯林还是异教徒。因为一片土地的裁决并不取决于居民的身份,而是取决于其统治所依据的制度,以及其人民所获得的安全保障。因此,印度尼西亚与高加索之间没有区别,索马里与希腊之间也没有区别。 唯一的例外是:能够彰显其宗教、履行所要求的沙里亚律例的人,若他有能力将其所居住的战争之地变为伊斯兰之地(Dar al-Islam),那么在这种情况下他不得从战争之地迁往伊斯兰之地。无论这种能力是他自身具备的,还是通过他在本土与穆斯林所组成的团体,或通过寻求境外穆斯林的援助,或通过与伊斯兰国合作,或借助其他任何途径,情况都是一样的。他有义务努力把战争之地变为伊斯兰之地,而到那时,他便不得再从中迁出。 其证据是:如果他所居住的土地上有异教徒,且该地受kufr统治,那么穆斯林有义务与其民众作战,直至他们皈依伊斯兰,或缴纳人头税(jizyah)并接受伊斯兰的统治。这一义务也落在他身上,因为他作为穆斯林,并且因为他与异教徒相邻,是最接近敌人的人之一。如果居住其中的是穆斯林,而他们却受伊斯兰以外的制度,即kufr制度统治,那么穆斯林有义务与其统治者作战,直至其统治者依伊斯兰而治。这一义务也落在他身上,因为他是受kufr统治的穆斯林之一。因此,无论何种情况,作战都是他的义务;如果他有能力,也有义务为作战做好准备。 生活在Dar al-Kufr（ictionary: 异教之地）的穆斯林，其处境不出以下两种情况之一：他要么是对附近的异教徒负有圣战义务的人，要么是对统治者（以kufr统治）负有讨伐义务的人。在这两种情况下，他离开这个以非伊斯兰即kufr进行统治的Dar al-Kufr，就被视为逃避其负有义务的圣战，或逃避讨伐以kufr统治的人，而这两者在安拉（SWT）面前都是大罪。因此，只要有能力将Dar al-Kufr变为Dar al-Islam，就不允许迁离它；只要它仍受kufr制度统治，土耳其、西班牙、埃及和阿尔巴尼亚在这一点上并无区别。

All this is in relation to Dar al-Kufr i.e. a land of war as it is irrespective of its residents being Muslims or disbelievers since the rule of the land does not differ according to the residents but rather differs by the system which it rules with and the security by which its people are secured. Accordingly there is no difference between Indonesia and the Caucasus or between Somalia and Greece. Except for the one able to manifest his deen and perform the requested Shar’a rules where he is able to change the Dar al-Kufr wherein he resides to Dar al-Islam; it is forbidden for him in this situation to emigrate from Dar al-Kufr to Dar al-Islam. This is the same whether he possesses the ability himself or his group structure with the Muslims in his land or by seeking assistance of Muslims outside his land or by cooperation with the Islamic State or any (other) means. It is obligatory upon him to work to make Dar al-Kufr into Dar al-Islam and at that point it is forbidden for him to emigrate from it. The evidence for this is that if there reside disbelievers in the land within which he lives and is ruled by kufr, it is obliged upon Muslims to fight its people until they become Muslims or pay the jizyah and be ruled by Islam. This is also obliged upon him in his attribute as a Muslim and in his consideration as one whom the disbelievers are next to and of those who are closer to the enemy. If those residing therein are Muslims and they are ruled by other than Islam i.e. by the system of kufr, it is obliged upon Muslims to fight their rulers until they rule by Islam. This is also obliged upon him in his consideration as one of the Muslims who is ruled by kufr. So in any case, fighting is obliged upon him and preparing for fighting if he is capable of it. The situation of the Muslim who lives in Dar al-Kufr does not go out of one of these two situations, so he is either of those upon whom jihad is obliged against the disbelievers near him or of those upon whom fighting the ruler ruling by kufr is obliged. In these two situations, it is considered that his leaving the Dar al-Kufr which rules by other than Islam i.e. by kufr as fleeing from the jihad from a place wherein it is obliged upon him or fleeing from fighting the one who rules by kufr, both of which are great sins before Allah (swt). Accordingly it is not allowed for the one capable of changing Dar al-Kufr into Dar al-Islam to emigrate from it as long as he possesses the capability to change it into Dar al-Islam; this is the same in Turkey, Spain, Egypt and Albania without difference between them as long as they are ruled by the system of kufr.