《统治制度》一书的第一版写于公元1950年代初。西方文化对穆斯林受过教育的子弟的思想产生了巨大影响。其影响之一，也是主导他们思维的观点，是伊斯兰是一种精神性的宗教，它没有能够解决我们今天所面临问题的制度；伊斯兰没有国家的统治制度，伊斯兰所拥有的国家仅仅是宗教性和精神性的。

The first edition of the book The Ruling System was written in the early 1950’s CE.Western culture had a great effect on the minds of the educated sons of the Muslims. One of its effects, which dominated their thinking, was that Islam is a spiritual religion that does not have a system that can solve the problems we face today, that there was no ruling system for the state, and the state that Islam had was merely religious and spiritual.

那些为伊斯兰事业而努力的人过去常以笼统而未成型的想法来呼吁。他们在将伊斯兰展现为一个涵盖生活、国家与社会的完整体系方面缺乏清晰的认识。他们以开放而笼统的方式呼吁回归伊斯兰，但心中并没有清楚的愿景，不知道伊斯兰的各项制度究竟是什么，也不知道将以何种方式恢复伊斯兰的统治。他们的伊斯兰宣教中缺少这样一点认识：没有哈里发制度，就无法恢复按照安拉（SWT）所启示的法律进行统治。因此，建立哈里发制度和恢复按照安拉（SWT）所启示之法统治的目标，也未能被纳入他们的工作计划之中。

Those undertaking the work for Islam used to call for it with general thoughts that were not crystallised. They lacked the clarity in showing Islam as a complete system for life, state and society. They used to call for a return to Islam in an open and general manner without them having a clear vision in their minds as to what the systems of Islam were or the manner in which they were going to restore the ruling by Islam. The fact that ruling by what Allah (swt) has revealed could not be restored without the Khilafah was absent from their da’wah. That is why establishing the Khilafah and reinstating the ruling by what Allah (swt) has revealed did not find a place in their program of work.

在那个时候，一个组织着手研究乌玛当前的状况以及她所达到的境地。它研究了乌玛的历史、力量，以及她在当时世界领先国家中所拥有的权威。那是一个建立在伊斯兰信仰（‘aqeedah）以及由此衍生的伊斯兰教法律条规（Ahkam Shar’iah）之上的国家，国家应用、实施这些律法，并将其作为讯息传递给世界。随后，该组织以自觉的态度从《古兰经》和圣训这些原始来源研究伊斯兰教，并得出如下结论：伊斯兰是一套完整、全面的体系，能够解决人生的一切问题。于是它撰写书籍，以概括的方式阐释这一切，而不涉及细节。由此，它撰写了关于伊斯兰各项制度的书籍，例如统治制度、经济制度和社会制度。在撰写这些书籍时，它也注重实践层面，使穆斯林认识到伊斯兰是一种实践性的思想体系，是一套适合实施的完整制度，从而让他们采纳这些制度，并努力通过建立哈里发国家，使伊斯兰重新回到生活的领域。哈里发国家是将这些制度应用于现实生活的唯一途径。

At such a time a structure undertook the study of the situation of the Ummah at her present time and the condition she had reached. And it studied her history, power and the authority she had in the State that was the leading state in the world. It was a state that was established on the Islamic ‘aqeedah and Ahkam Shar’iah that emanate from it and which the State apply, implement and convey it as a Message to the world. Then this structure undertook an aware study of Islam from its original sources in the Qur’an and Sunnah and came to the following conclusion that Islam is a complete and comprehensive system that solves all of life’s problems. So it wrote books explaining all of this in a general manner without touching upon the details. Thus it wrote books on the systems of Islam, such as the ruling, economic and social system. And in writing these books it observed the practical aspect so that the Muslims realise that Islam is a practical ideology and a complete system fit for implementation, so that they adopt its systems and work to bring it back in the realm of life via the establishment of the Khilafah State. The Khilafah State is the only method for applying these systems in the reality of life.

这些思想与制度的理解得以拓展。这得益于组织将它们持续传达给穆斯林，不断地讨论和谈论它们，并通过回归其来源使之明晰确定。这一切的目的，是使它们在生活的现实中确立起来。这些思想和概念不再仅仅局限于宏观的指导原则，或只是提供一个大致的轮廓；尤其是在伊斯兰已成为穆斯林的期望，成为他们摆脱所处困境的希望之后。那时他们已认识到，伊斯兰是能够解决生活中一切问题的完整而全面的制度。同样，这也促使他们去学习更多关于哈里发国家的细节，即他们致力于建立的国家，以及哈里发国家将施行于他们身上的伊斯兰制度的更多细节。正是这一动力，促使我们扩充这些书籍，并增添许多在第一版中尚未出现的细节。

The understanding of these thoughts and systems expanded. This was owing to the structure conveying them to the Muslims, continuously discussing and talking about them, and by referring to their sources to crystallise them. All of this was in order to establish them in the realm of life. These thoughts and concepts were no longer confined to being only broad guidelines or just giving a general picture; especially after Islam had become the expectation of Muslims and their object of hope in rescuing themselves from the situation they were in. This was after realising that Islam was the complete and comprehensive system that solves all of life’s problems. Likewise it became an incentive for them to learn more details of the Khilafah State that they work to establish and to know more details about the systems of Islam which the Khilafah State would implement upon them. This was the incentive for us to expand these books and enrich them with many details that hitherto were not present in the first edition.

关于《伊斯兰统治制度》第三版，我们致力于扩充该书，以详尽的方式阐明哈里发国家的实质、其机构与职责，以及与之相关的一切内容。我们阐明了伊斯兰的统治形式是独特而与众不同的，有别于世界上现存的所有其他统治制度。此外，我们详细阐述了统治的原则、哈里发国家的机构，以及任命哈里发的方法和形式。我们还说明，哈里发国家是一个人类国家，而非神圣国家。我们也提到了穆阿文（辅佐者）及其应有的职权，以及关于舒拉（协商）的裁定及其应有的效力。我们还阐明了全面、完整地实施伊斯兰是义务，而逐步实施其律法则是禁止的。同样，我们也说明了国家成为警察国家是被禁止的，并阐明了服从统治者何时是义务、何时是被禁止的，以及我们何时有义务拔剑面对他，以及我们在任何情况下都有义务督促他履行职责。 在第三版中，我们错过了为圣训注明出处、并局限于圣训经典中所载文本的机会。在引用许多圣训时，我们依赖的是值得信赖且广为认可的教法典籍中所载的文本，但教法书籍有时会只转述圣训的大意，或仅引用圣训的一部分作为例证或证据。因此，当第三版绝版之后，我们着手查找书中所提及的全部圣训出处，注明每段圣训的来源，并将文本局限于圣训经典中所载的内容。凡是其真实性或作为证据的适用性未获得确证的圣训，我们都予以删去。 同样，我们对书中从其出处引用的所有传述都深信不疑。凡是我们不确定或认为是弱的传述，我们都从书中删去了。同样，我们也经过讨论和审阅，对某些概念和规定作了修正。因此，这本书最终以现在的形式问世，我们将其呈献给穆斯林。

Regarding the third edition of the book The Ruling System, we worked to expand it and demonstrate in a detailed manner the reality of the Khilafah State, its apparatus and tasks and whatever relates to it. We elucidated how the form of ruling in Islam is unique and distinct, differing with all other ruling systems existent in the world. In addition, we have set forth the principles of ruling in detail and the apparatus of the Khilafah State, the method and styles of appointing a Khaleefah. Also, we explained that the Khilafah State is a human state and not a divine state. We also mentioned the Mu’awinoon (Assistants) and their mandatory powers, and the ruling regarding Shura (consultation) and its mandatory powers. And we presented the clarification that it is obligatory to implement Islam completely and comprehensively and that it is forbidden to implement its rules gradually. Similarly we have shown how it is forbidden for the State to be a police state and when obedience to the ruler is obligatory and when it is forbidden, and when we are obliged to unsheathe the sword in his face and that we are obliged to account him in every instance. In the third edition we missed the chance of giving the reference for the Ahadith and confining to the text mentioned in the books of hadith. In taking many of the Ahadith we used to rely on the texts mentioned in the trustworthy and recognised books of fiqh (jurisprudence) but the books of fiqh would sometimes transmit a hadith by meaning only or just confine itself to a portion of the hadith that it used as an illustration or evidence. So when the third edition went out of print we undertook the task of finding the references of all the Ahadith mentioned in the book and we mentioned from where each hadith had been taken and we confined to the text stated in the books of hadith. We excluded every hadith whose authenticity or suitability as a proof was not assured for us. Likewise we are convinced of all the reports cited in the books from their sources. Any report we were not sure of or if we found it to be weak, we omitted it from the book. Similarly we corrected certain concepts and rules as a result of the discussions and reviews. As a result, the book came out in this form, which we present to the Muslims.

我们祈求真主（SWT）在这本书中赐予大量的益处，并祈求祂迅速地通过建立哈里发国家来荣耀穆斯林，使书中所提及的内容得以付诸实践和落实。诚然，对真主（SWT）而言，这并非难事。

We pray to Allah (swt) that He (swt) grants in this book much goodness and that He (swt) quickly honours the Muslims by establishing the Khilafah State so that what has been mentioned in the book is put in application and implementation. Verily, for Allah (swt) that is not a hard matter.

穆哈兰月（禁月）1417年第15日　1996年6月1日　‘Abdul Qadeem Zalloom

15th of the sacred month of Muharram 1417 AH 1/6/1996 ‘ Abdul Qadeem Zalloom