1. 乌玛相信伊斯兰是一种信仰、一套制度、一种独特的生活方式，以及一种关于人生的观点。她为此而在今世生活，并将其作为一种思想领导力和普世的使命传递给全世界。

1. The Ummah believes in Islam as a creed, a system, a distinct way of life and a viewpoint about life. She lives for it in this world and carries it to the world as an intellectual leadership and a universal Message.

2. 伊斯兰教是真主(SWT)启示给我们的主人穆罕默德ﷺ的天启宗教，用以规范人与其主的关系、人与自身的关系，以及人与其他人类之间的关系。

2. Islam is the heavenly religion that Allah (SWTH) has revealed to our master Muhammad (PBUH) to organise the relationship of man with his Lord, with himself and with other human beings.

3. 伊斯兰只在《古兰经》和圣训（逊奈）中得以彰显。

3. Islam is only manifested in the Kitaab and Sunnah.

4. 《古兰经》（Kitaab）与逊奈（Sunnah）都是安拉（SWT）通过启示降示给我们的主人穆罕默德ﷺ，安拉的使者的。因此，《古兰经》是通过启示而来的，其词语与含义都来自安拉；而逊奈也是通过启示而来的，其含义来自安拉（SWT），但它是以使者自己的话语表达出来的。

4. The Kitaab and Sunnah were sent down as revelation from Allah (SWTH) to our master Muhammad, the Messenger of Allah (PBUH). Thus, the Kitaab has been brought through revelation, as word and meaning from Allah; and the Sunnah has been brought through revelation, as meaning from Allah (SWTH), but it was expressed in the Messenger’s own words.

5. 每一位负有法律责任（mukallaf）的穆斯林都有义务在其一切行为中遵守伊斯兰教法（Sharee'ah）的规定。作为真主的仆人，他的行为不得与立法者的言语相违背，即不得违反伊斯兰教法的规定。真主（SWT）说：

5. It is obligatory on every legally responsible (mukallaf) Muslim to adhere to the Sharee’ah rules in all his actions. It is not allowed that, as a servant of Allah, his actions contradict what has been mentioned in the speech of the Legislator, i.e. contrary to the Sharee’ah rule. He (SWTH) said:

“但不然！以你的主发誓，除非他们让你（穆罕默德ﷺ）裁决他们之间的一切纷争，他们便不能算是有信仰的人。”[《妇女章》：65] 又因为使者（ﷺ）说：

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad (PBUH)) judge in all disputes between them.” [An-Nisaa: 65] And due to the saying of the Messenger (PBUH):

“凡做了不合乎我们教法之事的人，其所为必被拒绝。”以及因为真主（SWT）的言语：

“Whosoever does an action which is not according to our teaching then it is rejected.” And due to the saying of Allah (SWTH):

"你们无论接受使者（穆罕默德ﷺ）给你们的什么，你们就接受它；无论他禁止你们什么，你们就停止。"[Al-Hashr: 7] 因此，遵循伊斯兰教法（Sharee'ah）的规定，是信仰（Imaan）的必备条件之一。所以安拉（SWTH）说：

“And whatsoever the Messenger (Muhammad (PBUH)) gives you, take it, and whatsoever he forbids you, abstain (from it).” [Al-Hashr: 7] Thus, adherence to the Sharee’ah rule is one of the requisites of Imaan. That is why Allah (SWTH) says:

“但不然，以你的主发誓，他们在彼此的纷争中，不以你为裁决者，他们就不算有信仰，直到他们心中对你的裁决不感到窒碍，并完全顺从。” Note: The verse text is a Qur'an verse, so it is rendered as the translation of the verse itself; the honorific "(PBUH)" is written in words in the original and is not converted to ﷺ inside the verse. [An-Nisaa: 65]

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad (PBUH)) judge in all disputes between them.” [An-Nisaa: 65]

6. 伊斯兰的“阿qeedah”（信仰）是相信安拉、祂的天使、经典、使者、末日，以及前定（盖德尔），其中善与恶都出自安拉（即对安拉的认识）。

6. The Islamic ‘Aqeedah is the belief in Allah, His angels, Books, Messengers, Day of Judgement and Qadar, whose good and bad are from Allah (i.e. knowledge of Allah).

7. 信仰的根基只能建立在确信（yaqeen）之上，因此信仰的依据必须是确定无疑的（Qat’i），因为真主（SWT）谴责那些仅凭猜测（Zann）而信仰的人。真主（SWT）说：

7. The beliefs are not taken except through certainty (yaqeen), thus the evidence for belief must be Qat’i, because Allah (SWTH) censured those who believed on the basis of Zann (speculation) Allah SWTH said:

“他们只是遵循臆测，而臆测绝不能代替真理。”[《星辰》：28] 真主（SWTH）谴责那些在谈论信仰根本（‘aqeedah）时遵循臆测（zann）的人，并视臆测为迷误；因此祂说：

“They follow but speculation, and verily, speculation is no substitute for the truth.” [An-Najm: 28] He (SWTH) censured those who follow zann, when speaking about ‘aqeedah, and considered zann as misguidance; so He (SWTH) said:

“如果你服从地上大多数人，他们会把你引离安拉的正道。他们所遵循的只是臆测，他们所做的只是撒谎。”[《牲畜》：116] 而他（SWTH）并没有把这种东西视为知识（‘ilm），所以他说：

“And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but speculations, and they do nothing but lie.” [Al-An’aam: 116] And He (SWTH) did not consider it to be knowledge (‘ilm), so He said:

“他们对此毫无所知，他们只是在追随臆测，而臆测绝不能代替真理。” [An-Najm: 28]

“While they have no knowledge thereof. They follow but speculation, and verily, speculation is no substitute for the truth.” [An-Najm: 28]

8. 伊斯兰教法的律例可以依据零散推测（zann，或然性）或确定知识（yaqeen，确定性）而确立。单传圣训（khabar ahad）在一切教法律例中都被视为证据，无论它属于功修（‘Ibadaat）、社会交易（Mu’aamalaat）、刑罚（‘Uqubaat）等范畴，都必须遵行，因为先知ﷺ说：

8. The Sharee’ah rules can be taken on the basis of Zann (probability)or Yaqeen (certainty). The singular report (khabar ahad) is considered a proof in all Sharee’ah rules. They must be acted upon, whether they are from the rules of worships (‘Ibadaat), societal transactions (Mu’aamalaat), punishments (‘Uqubaat) etc, because the Messenger (PBUH) said:

愿真主照亮那位听到我的言论、将其记住、理解并传达的仆人。因为可能有人携带了知识（fiqh），自己却并非学者（faqeeh），也可能他把知识传给了比自己更精通知识的人。先知（PBUH）说的是“仆人”（servant）而非“仆人们”（servants）。这样的词是泛指，既可指一人，也可指多人。因此其含义是，他赞美的是传述他圣训的那一个人或那些人。这是因为，先知ﷺ曾在某一时期派遣十二位使者，分别前往十二位君主，邀请他们皈依伊斯兰。每位君主只派遣一位使者。倘若单人传达使命并非必须遵循之事，先知ﷺ就不会满足于只派一位使者。关于依据单传圣训行动于沙里亚律例的问题，圣门弟子已达成公议（Ijmaa'）。

“May Allah illuminate the servant who heard my statement, so he memorized, understood it and conveyed it. For it may occur that somebody carries knowledge (fiqh) without being knowledgeable (faqeeh), and perhaps he will carry the fiqh to somebody who is of greater fiqh than him.” The Messenger (PBUH) said ‘servant’ and not ‘servants’. Such a word is generic and can apply to one or more people. So the meaning is that he is praising the single person or persons for transmitting his hadeeth. This is because the Prophet (PBUH), at one time, sent twelve messengers to twelve kings inviting them to Islam. A single messenger was sent to each king. Had the conveyance of the Da’wah by a single person not been obligatory to follow, the Messenger (PBUH) would not be content to send one messenger. The consensus (Ijmaa’) of the Sahaabah has taken place on the issue of acting upon the single report in regards of the Sharee’ah rules.

9. "عقيدة"和"اعتقاد"这两个词意义相同,都指信仰(إيمان)。信仰是指与实际相符、基于证据的确定性信念(الاعتقاد الجازم المطابق للواقع عن دليل)。三者必须同时具备:确定性、与实际相符、以及源于证据。只有三者同时存在于信念之中,它才是信仰,即"عقيدة"。因此,对于خبر الآحاد持非确定性的信念并不被禁止,因为那不是信仰(اعتقاد)。

9. The words ‘Aqeedah and I’tiqaad have one meaning, which is belief (Imaan), Imaan is the decisive belief that agrees with the reality and is based on evidence (al-I’itiqaad al-jaazim al-muTaabiq lil waaqi’ ‘an daleel); all three must be present together: decisiveness, agreement with the reality and being derived from evidence and they must come together in the belief if it is to be Imaan, i.e. ‘Aqeedah. Hence, it is not prohibited to have non-decisive belief in the khabar ahad, because it is not belief (I’tiqaad).

10. 伊斯兰教法的规定（hukm shar‘ī）是立法者关于人的行为所作的言说，这种言说或以命令（iqtidāʾ）、或以选择（takhyīr）、或以关联（waḍʿ）的方式表达。因此，立法者的言说就是伊斯兰教法的规定；凡不是立法者言说的，便不是伊斯兰教法的规定。“规定”（ḥukm）指的是关于人的行为的判断。如果这一判断出自立法者的言说，它便是伊斯兰教法的规定；如果它不出自立法者，它便不是伊斯兰教法的规定。伊斯兰教法中的定义和综合性原则，只要是通过正确的伊吉提哈德（ijtihād）推导出来的，同样被视为伊斯兰教法的规定。

10. The Sharee’ah rule is the speech of the Legislator regarding the actions of people by order (Iqtidaa`), option (takhyeer) and attachment (wadh’) Thus, the speech of the Legislator is the Sharee’ah rule. So that which is not a speech of the Legislator is not a Sharee’ah rule. The ‘rule’ (hukm) is the view pertaining to the action of a man. If this view is from the speech of the Legislator, then it is a Sharee’ah rule. If it is not from the Legislator, then it is not a Sharee’ah rule. Sharee’ah definitions and comprehensive principles are considered Sharee’ah rules, if they have been derived by sound Ijtihaad.

11. "阿qeedah"（信仰）与"Sharee'ah"（教法）规定，二者都被视为一种思想。但两者的区别在于，该思想所涉及的对象不同。如果它与人的行为相关，那么它就是教法规定，无论其中是否包含必须相信的内容。如果它与人的行为无关，那么它指的是心的活动，即涉及相信或不相信某事，这属于信仰的范畴。至于在立法者的言语中所提到的内容，就思想而言，需要加以考察：如果它要求相信但不要求行动，例如关于幽玄世界的故事与记载，那么它属于信仰的组成部分；如果它要求某种行动，那么它属于教法规定。他（SWTH）说：

11. The ‘Aqeedah and the Sharee’ah rule are both considered to be a thought. But they differ in terms of what the thought relates to. If it is related to the action of man, then it is a Sharee’ah rule, whether it does or does not include something one must believe in. If it is not related to the action of man, then it refers to the actions of the heart, i.e. it relates to believing or not believing in something. This is from the ‘Aqeedah. With respect to that which has been mentioned in the speech of the Legislator, in terms of thoughts, one needs to look into it: if it requests belief but does not request action, such as the stories and reports of the unseen, then it is part of ‘Aqeedah. If it requests an action, then it is from the Sharee’ah rules. He (SWTH) said:

"信仰真主和祂的使者（穆罕默德ﷺ）。"[尼萨厄：136] 祂（SWT）说："真主是万物的创造者。"[赖尔德：16] 祂（SWT）说：

“Believe in Allah, and His Messenger (Muhammad (PBUH)).” [Al-Nisaa’: 136] He (SWTH) said: ‘Allah is the Creator of all things.’ [Ar-Ra’d: 16] He (SWTH) said:

“并且（你们应当记住）当时易卜拉欣（亚伯拉罕）和他的儿子易司玛仪（以实玛利）正在建立天房的根基。”{al-Baqarah: 127} 他（SWT）说：

“And (remember) when Ibrahim (Abraham) and (his son) Isma’il (Ishmael) were raising the foundations of the House.” [Baqarah: 127] He (SWTH) said:

“而在他们中间，将传递银制的器皿。”{Ad-Dahr: 15} 这类经文，以及其他并未要求任何具体行为的经文，都属于阿盖代（信仰）的范畴。他（SWT）说：

“And amongst them will be passed round vessels of silver.” [Ad-Dahr: 15] Such Sharee’ah texts and any others which have not requested any actions are from the ‘Aqeedah. He (SWTH) said:

“然后，如果她们为你们哺乳，你们就应当给她们报酬。”{at-Talaaq: 6}他（SWTH）说：

“Then if they give suck to the children for you, give them their due payment.” [At-Talaaq: 6] He (SWTH) said:

“安拉允许买卖。”[黄牛：275] 他（SWT）说：

“Allah has permitted trading.” [Al-Baqarah: 275] He (SWTH) said:

“除非她们（妇女）同意放弃，或者掌握婚姻纽带的人（丈夫）同意放弃。”{Al-Baqarah: 237} 他（SWT）说：

“Unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie.” [Al-Baqarah: 237] He (SWTH) said:

“没有诵读《古兰经》的开端章（法提哈章）的礼拜是无效的。”他ﷺ说道：

“There is no Salaah without (reciting) the Opening chapter (Al-Faatiha) of the Book.” He (PBUH) said:

“两位商人（卖方和买方）在彼此分开之前，都有选择权（决定成交或取消交易）。”

“The two traders (the seller and the purchaser) have the choice (to conclude or cancel the deal) before they departed (from each other).”.

他(愿真主赐福他并使他平安)说:ﷺ

He (PBUH) said:

“当你们中任何一人做完最后的タشهد时，应当向真主寻求庇护，免受四件事的侵害：免受火狱的刑罚，免受坟墓的刑罚，免受生者与死者所遭受的考验，以及免受赝品敌基督（Dajjal）的考验。”这与其他要求履行某些行为的沙里亚经文并存，这些行为是沙里亚律例的组成部分。

“When any of you finishes the final tashahhud, he should seek refuge with Allah from four things: from the punishment of Jahannam, the punishment of the Grave, the trials of the living and the dead, and the trials of the Dajjal.” This is beside other Sharee’ah texts that request the performance of some actions that are part of the Sharee’ah rules.

关于那些未在立法者（Ash-Shaari'）的言辞中提及的新思想，首先必须由具备专业知识的人去理解其现实情况。与该现实相关的伊斯兰教法文本，或包含与该类现实相关之“illah（使然之因）”的文本，将被加以研究，然后应用于该现实。如果它适用于该现实，那么该现实便归属于该文本之下。据此，该现实将被赋予文本中所规定的内容，即它是否属于一种被要求的行为。如此，该现实便得以明确，是属于“aqaa'id（信仰）”还是属于“ahkaam（律例）”。这样一来，它就被视同已在立法者的言辞中提及，因为其裁决已被阐明。所有思想都以这种方式加以研究。因此，凡与人的行为相关的思想，都属于伊斯兰教法的规则；凡与人的行为无关的思想，都属于信仰（'Aqaa`id）。

As regards the new thoughts that are not mentioned in the speech of the Legislator, their reality has to be understood, firstly, by those who have the expertise. The Sharee’ah text that relates to that reality or a text which contains an ‘illah related to that type of reality, will be studied and then applied on that reality. If it applies on that reality, then the reality would come under that text. Accordingly, the reality will be given what is in the text, in terms of whether it was a requested action or not. Thus, the reality will be understood, as to whether it is from the ‘aqaa’id (beliefs) or from the ahkaam. It is thus considered as if it was mentioned in the speech of the Legislator, since it had mentioned its ruling. All thoughts are studied in this manner. So, every thought related to the actions of man is from the Sharee’ah rules and every thought not linked to the action of man is from the beliefs (‘Aqaa`id).

12. 乌玛（Ummah）是由单一的“aqeedah”（信仰）联合起来的人群，其制度由此而生。伊斯兰乌玛由伊斯兰的“aqeedah”联合起来，沙里尔（Sharee'ah）的律例由此而生。因此，穆斯林是一个单一的乌玛。

12. The Ummah is a collection of people united by a single ‘Aqeedah, from which its system emanates. The Islamic Ummah is united by the Islamic ‘Aqeedah, from which the Sharee’ah rules emanate. Therefore, the Muslims are a single Ummah.

13. 使穆斯林团结在一起的纽带是伊斯兰的信仰（ʿAqīdah）。通过这一信仰，伊斯兰的兄弟情谊得以形成。他（SWT）说：

13. The bond which unites the Muslims together is the Islamic ‘Aqeedah. Through this ‘Aqeedah, the Islamic brotherhood comes into existence. He (SWTH) said:

“信士们只不过是兄弟。”[胡judur拉特：10] 使者（PBUH）说： Wait, I must translate faithfully with correct Chinese rendering. Corrected: “信士们只不过是兄弟。”[《房间》章：10] 使者ﷺ说：

“The believers are nothing else than brothers.” [Al-Hujuraat: 10] The Messenger (PBUH) said:

“穆斯林是另一位穆斯林的兄弟。”因此，通过信仰伊斯兰教，他们便成为了兄弟。

“The Muslim is a brother of another Muslim.” So by believing in Islam, they become brothers.

14. 将国家中的人们联结在一起的纽带是公民身份，而非伊斯兰乌玛。持有公民身份者将享有其应得的一切权利，并承担其应尽的一切义务，即使他是非穆斯林。未持有公民身份者则不享有穆斯林所拥有的权利，也不承担加诸穆斯林身上的义务。这是因为伊斯兰教法已为扎木耳（非穆斯林臣民）保障了这些，依据所传述的先知ﷺ的话：

14. The bond that unites the people in the state is citizenship and not the Islamic Ummah. The one who carries citizenship will possess all the rights that he deserves and duties he must undertake, even if he is a non Muslim. The one who does not carry citizenship does not have the rights, which the Muslims have, nor are the duties that are imposed on the Muslims imposed on him. This is because the Sharee'ah has guaranteed this to the Zimmis (non-Muslim subjects), due to what has been narrated, that the Messenger (PBUH) said:

“喂养饥饿者，探望病人，赎回俘虏。”阿布·欧拜德说：“圣战是为了他们而进行的，他们的俘虏得到赎回。当他们获救（脱离俘虏身份）之后，他们以自由之身回到其保护与盟约之下；关于这一问题，也有相关的圣训。”这是因为，不迁往穆斯林统治之下生活的穆斯林，不会享有穆斯林所拥有的权利，那些加诸穆斯林身上的义务，也不会加诸于他。依据的是素莱曼·本·布赖达的圣训：

“Feed the hungry, visit the sick and ransom the captive.” Abu ‘Ubayd said: “Jihaad is done for their sake and their captives are ransomed. When they are rescued (from captivity), they return, as free, to their protection and covenant; and there are ahaadeeth regarding this issue.” This is because the Muslim who does not travel to live under the authority of the Muslims will not have the rights the Muslims have, nor will the duties imposed on Muslims be imposed on him. This is due to the Hadeeth of Sulayman bin Buraydah:

“请邀请他们从其所在之地迁往“Dar al-Muhajireen”（迁士之地）；并告知他们，若他们迁徙，便将享有与迁士相同的权利，并负有与迁士相同的义务。”此段文字规定，他们必须迁往伊斯兰之地（Dar al-Islam），才能享有与穆斯林相同的权利，并须履行穆斯林所负有的同样义务，即使律法的规定能够涵盖他们。

“Invite them to move from their land to Dar al-Muhajireen (the land of the emigrants); and inform them that if they emigrate they will enjoy the same rights as the Muhajireen, and they will have the same duties as the Muhajireen.” This text stipulates that they must move to dar ul-Islam in order to have the same rights as the Muslims and are bound to the same duties that the Muslims are bound to, i.e. in order that the rules cover them.

15. 公民身份意味着忠诚于国家和制度，并以伊斯兰教权威管辖之下的伊斯兰之地（Dar al-Islam）作为永久居所。

15. Citizenship is to be loyal to the state and system and to take Dar al- Islam, which is under the authority of Islam, as a place of permanent residence.

16. 民族主义是恶劣的傲慢和破坏性的种族主义。伊斯兰教禁止这种行为。先知ﷺ说：

16. Nationalism is evil pride and destructive racism. Islam has forbidden it. He (PBUH) said:

“谁呼喊‘啊萨比，啊ya哈！’（阿萨比亚），就好像他咬了自己父亲的生殖器，而且说出这话也不以为耻。”先知（PBUH）也谈到了贾希利亚时期的部族狂热（偏狭的部族主义），说道：

“He who calls for ‘‘aassaabb yyii yyaahh is as if he bit his father’s genitals and do not be embarrassed to say it.” And he (PBUH) said regarding the chauvinism of Jahiliyyah:

“把它丢掉，因为它已经腐烂了。”据《沙希赫·穆斯林》记载，安拉的使者ﷺ说过……

“Leave it for it is rotten.” It has been reported in Saheeh Muslim that the Messenger of Allah (may the peace and blessings of Allah be upon him) said:

“而若有人在一面盲目的旗帜（rayah）之下作战（不知这面旗帜代表的是真理还是虚妄），因其群体而愤怒，或召唤某一群体，或支持某一群体，并因此而被杀，那么他就如同死于蒙昧时代（jahiliyyah）一样。”当异教徒的势力在穆斯林中散布民族主义时，他们把穆斯林的团结撕裂成互不相连的民族与种族。当突厥、阿拉伯、库尔德和波斯的民族主义在穆斯林中被煽动起来时，伊斯兰乌玛的队伍便分裂了。这导致穆斯林的分裂、其国家的瓦解，以及一个地区与另一个地区的隔绝。其危害对伊斯兰乌玛和伊斯兰国家都是极具破坏性的。在控制了穆斯林之后，他们把穆斯林变成了各个民族，并在每个国家周围挖掘了一道无法填平、也无法架桥跨越的壕沟。他们在彼此之间修筑了如铅墙般的边界，使各国彼此成为“战争之地”（Dar al-Harb）。因此，倡导民族主义是一大罪过，也是严重的恶行。将其作为联结的纽带，便是对伊斯兰和穆斯林所犯下的罪行。必须与民族主义作斗争，反对其号召，正如人们承担圣战的义务一样。与民族主义的罪恶相类的，还有地方主义和宗派主义。这一切都导致乌玛的分裂，进而导致其软弱。我们应当将任何倡导民族主义、地方主义和宗派主义的人，视为罪犯，并施以最严厉的惩罚。

“And whosoever fights under a blind (rayah) banner (it is not known whether this flag represents the truth or falsehood), gets angry along with his group of people, or calls to a group of people, or supports a group of people, and is subsequently killed because of that, then he is killed as if in the time of jahiliyyah.” When the Kaafir states spread nationalism among the Muslims, they tore up the unity of the Muslims into disparate peoples and races. When Turkish, Arab, Kurdish and Persian nationalism was stirred up amongst the Muslims, the ranks of the Islamic Ummah became divided. This led to Muslim division, break-up of their states and one region being separated from another. Its danger was very destructive to the Islamic Ummah and to the Islamic state. After gaining control of the Muslims, they turned them into nations and dug a trench around each country, which cannot be filled nor a bridge built over it. Between them they built borders like a wall of lead, which made them a Dar al-Harb for each other. Thus, calling to nationalism is a great sin and a terrible munkar (evil). Taking this as a bond was a crime committed against Islam and the Muslims. Nationalism needs to be fought and its call needs to be opposed, just as one would undertake the obligation of Jihad. Similar to the sin and evil of nationalism is the idea of regionalism and sectarianism. All of this leads to the division of the Ummah and subsequently to her weakness. We should treat anyone who calls to nationalism, regionalism and sectarianism as a criminal who deserves the most severe punishment.

17. 整个世界,无论是伊斯兰国家还是非伊斯兰国家,要么是伊斯兰之地(Dar al-Islam),要么是战争之地/不信之地(Dar al-Harb/Kufr),没有第三种。伊斯兰之地是由伊斯兰的权威统治、并在其上施行伊斯兰律法的土地,其安全即是穆斯林的安全,也就是说安全掌握在穆斯林的权威之中。至于不信之地或战争之地,则是不由伊斯兰的权威统治、也不在其上施行伊斯兰律法的土地;或者说,其安全掌握在穆斯林以外之人的手中,即安全不在穆斯林的权威之下。这是因为,在“harb”“kufr”或伊斯兰之前加上“dar”一词,是指统治与权威,而非指居民或土地。原因在于,先知(愿主赐福他并使他平安)在描述“迁士之地”(Dar al-Muhaajireen)时,考虑的正是权威与安全,并赋予迁居至该地之人与穆斯林同等的权利,对他们施行与穆斯林相同的律法。因此,在苏莱曼·本·布赖达的圣训中:

17. The whole world, whether it is the Islamic countries or the non- Islamic countries, are either Dar al-Islam or Dar al-Harb/Kufr and there is no third. Dar al-Islam is the land, which is ruled by the authority of Islam and on which the Islamic rules are applied. Its security is the security of the Muslims, i.e. in their authority. As for Dar al-Kufr or Dar al-Harb, they are lands which are not ruled by the authority of Islam and nor are the rules of Islam applied on them. Or, the security is in the hand of people other than the Muslims, i.e. it is not in their authority. This is because adding the word dar to the word ‘harb’, ‘kufr’ or Islam is an addition to ruling and authority and not to the inhabitants or the land. This is because the Messenger (PBUH) was considering the authority and security when he described ‘Dar al-Muhaajireen’, and gave those who moved to it the same rights of the Muslims and he applied on them the same rules applied on the Muslims. Thus, in the Hadeeth of Sulayman bin Buraydah:

“邀请他们从自己的土地迁往移民之地（Dar al-Muhaajireen）。”由此，他命令他们从一片没有伊斯兰权威统治的土地，迁往一片有伊斯兰权威统治的土地。紧接着，他（愿主赐福他并使他平安）说道：

“Invite them to move from their land to Dar al-Muhaajireen (the land of the emigrants).” Thus, he ordered that they move from a land, which does not have the authority of Islam over it, to a land that has the authority of Islam. Straight after that He (PBUH) said:

“并告诉他们，如果他们迁徙，就将与Muhaajireen（迁士）享有同样的权利，并负有同样的义务。”因此，他使迁徙带来某些规定的结果。他把迁徙作为获得穆斯林所享有的权利、以及穆斯林所适用的规定得以施加于其身的前提条件。这表明，在界定一个“Daar”（居所、领土）时所要考虑的，是权威、规定和安全。若它们是伊斯兰的，那便是伊斯兰之地（Dar al-Islam）；若它们是Kufr（不信），那便是不信之地（Dar al-Kufr）。

“And inform them that if they do emigrate they will enjoy the same rights as the Muhaajireen and they will have the same duties as the Muhaajireen.” So he made certain rules result from moving. He made moving a condition for having the rights the Muslims have and for having the rules applied on them that are applied on the Muslims. This indicates that the things that are considered when defining a Daar are the authority, rules and security. If they are Islamic, then it will be a Dar al-Islam; if they are Kufr then it will be Dar al-Kufr.

18. 永久居住在战争之地（Dar al-Harb）或异教徒之地（Dar al-Kufr）的人，若没有安全保证（Amaan，即保护承诺），不得进入伊斯兰之地（Dar al-Islam）；也就是说，若无特别的入境许可，则不得入境。因为交战区的人（Harbi）若无安全保证，就被禁止进入伊斯兰之地。至于那些本土属于伊斯兰之地、却不受伊斯兰权威管辖的人，例如他们背离哈里发国，或其所在国家尚未并入哈里发国的权威之下，那么他们无需安全保证即可进入，也就是无需许可。此类人的裁决，与生活在哈里发统治之下的人的裁决相同，两者之间没有区别。

18. It is not for someone who permanently resides in Dar al-Harb or Dar al-Kufr to enter Dar al-Islam without Amaan (pledge of protection), i.e. without special permission to enter, because the Harbi is prevented from entering Dar al-Islam without Amaan (security). As for the one whose land is Dar al-Islam but does not come under the authority of Islam, for instance if he was dissenting from the Khilafah or his country had not been annexed to the authority of the Khilafah, then he will enter without (need of) security, i.e. without permission. The ruling regarding such a person is like the ruling for the one who lives under the authority of the Khaleefah, with no difference between the two.

19. 伊斯兰土地是指曾在伊斯兰权威之下由穆斯林统治、并施行伊斯兰律法的土地。无论它仍有穆斯林居住，如高加索地区，还是穆斯林已被驱逐、异教徒将其作为自己的家园，如安达卢斯（即西班牙），这些都被视为伊斯兰土地，只要它们曾在伊斯兰权威之下受伊斯兰统治，并施行伊斯兰的律例。这意味着这些国家的土地所适用的规定，仍然与其处于伊斯兰权威之下时相同。如果该地是通过征服而得来的，则它是哈拉吉土地，如安达卢斯；但如果其居民在该地上皈依伊斯兰（未经战斗），则它是乌舒尔土地，如印度尼西亚。此外，任何穆斯林占多数的土地，即使从未由穆斯林统治，也被视为伊斯兰土地，因为其居民已在该地上皈依了伊斯兰。

19. The Islamic lands are the lands that were ruled by Muslims under the authority of Islam and the rules of Islam were applied on them. Whether it was still inhabited by the Muslims such as in the Caucasus, or if the Muslims had been driven out and the Kuffar had made that their homeland, such as in al-Andalus (otherwise known as Spain). These are all considered Islamic lands, as long as they have been ruled by Islam under the authority of Islam and had been ruled by the Islamic ahkaam. This means the rules regarding the lands of such countries remain as they were when they were under the authority of Islam. If the country had been conquered then it is kharaji land like al-Andalus, but if their people embrace Islam over it (without fighting), then it is Ushri land like Indonesia. Also, any land, in which there is a Muslim majority, even if it had not been ruled by Muslims, it will be considered as Islamic land because its people have embraced Islam over it.

20. 伊斯兰土地的统一是穆斯林的义务（法尔德），因为伊斯兰禁止存在一个以上的伊斯兰国家。因此，设立一个以上的哈里发国是被禁止的。先知ﷺ说：

20. The unity of the Islamic lands is Fard on the Muslims, because Islam has forbidden more than one Islamic state. So it is forbidden to have more than one Khilafah. He (PBUH) said:

“凡向一位伊玛目宣誓效忠者，应当献上自己的手与手中的果实，并尽其所能地服从他；若有另一人前来与他争位，你们就应当斩杀那人的头颈。”先知ﷺ禁止将国家分裂为两个国家，因为另一位哈里发的争夺，意味着国家的一部分被割裂，并建立起第二个哈里发政权。先知ﷺ说：

“Whosoever pledged allegiance to a Imam, should give him the clasp of his hand, and the fruit of his hand and shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man.” He (PBUH) forbade the division of the state into two states, since the dispute of another Khaleefah means the dismemberment of a part of the state and the establishment of a second Khilafah. He (PBUH) said:

“当为两位哈里发宣誓效忠（bay’ah）时，就杀掉其中后者。”他禁止在伊斯兰领土上建立两个国家，因为对两位哈里发宣誓效忠，就等于建立了两个国家。这些经文明确禁止存在一个以上的国家。如果发生这种情况，就被视为munkar（恶行），必须加以消除；而消除它的方式就是统一领土。

“When an oath of allegiance (bay’ah) has been taken for two Khaleefahs, kill the latter of them.” He forbade the establishment of two states in the Islamic lands since the bay’ah to two Khaleefah constitutes establishment of two states. These texts are clear in their prohibition of having more than one state. If this happens then it is considered a munkar (evil), which has to be removed; and removing it means unification of the lands.

21. 非穆斯林在根本（Usool）与枝节（furoo’）层面同样受伊斯兰教法的约束，因为伊斯兰教是为全人类而降临的。先知ﷺ说：

21. Non-Muslims are addressed by the Islamic rules in terms of the foundations (Usool) and branches (furoo’), since Islam has come for the whole of mankind. He (PBUH) said:

“{我并没有派遣你（穆罕默德）ﷺ，只是向全人类报喜和警告。}”[赛伯邑：28]这也是因为安拉（SWTH）明确地命令他们遵行某些支派。因此，那些命令崇拜的经文也包括不信道者，例如安拉（SWTH）所说：

“And We have not sent you (O Muhammad (PBUH)) except as a giver of glad tidings and a warner to all mankind.” [Saba`: 28] This is also because Allah (SWTH) has explicitly commanded them with some of the branches. So the aayaat that command worship include Kuffar, such as when He (SWTH) said:

“人类啊！你们当崇拜你们的主（安拉）。”[《黄牛》：21] 他（SWT）说：

“O mankind! Worship your Lord (Allâh).” [Al-Baqarah: 21] He (SWTH) said:

“{并且，朝觐天房是人类对真主应尽的义务。}”［阿里·伊姆兰：97］这是因为，如果他们不负有履行这些支系功修的责任，那么他们就不会因为未履行而受到威胁。真主（SWT）说：

“And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allâh.” [Aali Imraan: 97] This is because if they were not responsible for fulfilling the branches, then they would not have been threatened for not undertaking them. He (SWTH) said:

“与不完纳天课的以物配主者同受祸害。”

“And woe to Al-Mushrikûn (polytheists) those who give not the Zakât.”.

[Fussilat: 6-7] 并且他（SWTH）说：

Fussilat: 6-7] And He (SWTH) said:

“因此他既不信（不信这部《古兰经》，也不信穆罕默德ﷺ的使命），也不礼拜！”[《复活》：31]　安拉（SWT）说：

“So he (the disbeliever) neither believed (in this Qur’ân, in the Message of Muhammad (PBUH)) nor prayed!” [Al-Qiyaamah: 31] And He (SWTH) said:

“（众罪人将被问道）：‘是什么使你们进入火狱？’他们将说：‘我们过去不是礼拜的人，也不供养贫民；我们曾同妄言者一起胡言乱语，我们曾否认报应日。’”{《衣衫褴褛的人》：42-46} 这证明他们同样被命令遵守某些命令和禁令，其余的命令和禁令也是如此。他们被以伊斯兰的律法来要求，被命令遵行枝节，正如被命令遵行根本（usool）一样；尽管他们并未被迫改变自己的信仰，或改变作为其信仰组成部分的律法。他们被允许继续遵循先知穆罕默德ﷺ所认可的律法。这是因为真主（SWT）说：

“(And they will say to them): ‘What has caused you to enter Hell?’ They will say: ‘We were not of those who used to offer their Salât (prayers Nor we used to feed Al-Miskin (the poor); And we used to talk falsehood (all that which Allâh hated) with vain talkers And we used to belie the Day of Recompense.’” [Al- Muddaththir: 42-46] This proves that they are commanded with certain orders and prohibitions, which is actually the case for the rest of the orders and prohibitions as well. They are addressed with rules of Islam and commanded with the branches just as they are commanded with the foundations (usool); though they are not compelled to change their beliefs or change the rules, which are part of their beliefs. They are allowed to remain on the rules, which the Messenger of Allah (PBUH) approved. This is because He (SWTH) said:

“宗教中没有强迫。”[《黄牛》：256] 以及他（ﷺ）的圣训：

“there is no compulsion in religion.” [Al-Baqarah: 256] And his (PBUH) saying:

“信奉犹太教或基督教的人，不会因此而受到伤害。”因此，他们可以保留自己的信仰、崇拜，并从事使者ﷺ所允许的任何行为，例如饮酒和婚姻。对于这些事务，我们不加干涉。然而，对于其他事务，例如刑罚（‘Uqubaat）和交易（Mu'amalaat），则与穆斯林一样，完全相同地适用于他们。但是，外交使团在这方面是例外。他们享有所谓的“外交豁免权”，因为先知ﷺ曾对穆塞莱迈的两位使者这样说过：

“The one who practices his Judaism or Christianity he will not be afflicted for it.” So they are left to believe, worship and undertake any action, which the Messenger (PBUH) allowed such as drinking alcohol or marriage. In these matters we do not oppose them. However, any other matters, such as the ‘Uqubaat (punishments) and Mu’amalaat (transactions) are applied on them just as they are applied on the Muslims, in exactly the same manner. However, an exception is made from this with regards to diplomatic missions. They have what is known as “diplomatic immunity”, because the Prophet (PBUH) said to the two messengers of Musaylamah:

“以真主发誓！若不是使者不被杀害，我早就砍掉你们的脖子了。”

“By Allah! Had it not been that messengers are not killed I would have struck off your necks.”.

22. 那些父亲已经叛教的人,但他们是在父亲成为叛教者(murtadd)之后才出生的,也就是说,他们是生于叛教的卡菲尔父亲之下的。他们被视为卡菲尔(Kuffar),而非叛教者(murtadd)。至于他们不被视为叛教者,是因为他们自己并未犯叛教之罪;真正犯叛教罪的是他们的父亲,他们自己并没有叛教。至于他们被视为卡菲尔,是因为他们生于卡菲尔父母之下,凡生于卡菲尔父母之下的人都是卡菲尔。这是依据伊本·麦斯欧德所传述的:

22. Those whose fathers had apostatised from Islam but were born after their fathers had become murtadd (apostates), i.e. they were born to fathers who are kafir murtadd. They are considered Kuffar and not murtadd. As for why they are not considered murtadd, this is because they themselves did not commit apostasy; rather the ones who committed apostasy are their fathers. They did not apostatise. As for why they are Kuffar, this is because they are born to Kuffar parents; anyone who is born to Kuffar parents is kaafir. This is due to what Ibn Mas’ud narrated that:

“当先知ﷺ想要杀掉‘Uqbah Abi Mu’yat时，有人问道：那妇女和儿童呢？他ﷺ说：是火。”另有一段记载称：“火是为他们和他们的父亲准备的。”又有确凿记载，有人问先知ﷺ关于在夜间袭击一些多神教徒，从而可能伤及（或俘获）他们的一些妇女和儿童时，他ﷺ说：

“When the Prophet (PBUH) wished to kill ‘Uqbah Abi Mu’yat someone asked: what about the women and children? He said: the fire.” And in another narration: “The fire is for them and their father.” It has also been established that when the Prophet (PBUH) was asked about invading some of the Mushrikeen (at night) and thus some of their women and children are harmed (or captured), he (PBUH) said:

“他们（其妇女与儿童）属于他们。”那些父亲已叛教的人，依其出生时所属的宗教来对待。因此，若他们是犹太教徒或基督教徒，则按犹太教徒或基督教徒对待，即按有经人对待。若他们变为多神教徒，则按多神教徒对待：不食用其宰杀的肉，也不与其女子结婚。

“they (their women and children) are from them.” Those people whose fathers had become apostates are dealt with on the basis of the religion into which they were born. So if they are Jewish or Christian then they are treated as Jews or Christians, i.e. they are treated as People of the Book. If they became mushrik they are treated as Mushrik, their slaughtered (meat) is not eaten and nor do we marry their women.

23. 资本主义与共产主义一样，两者都是“kufr”（不信）。社会主义的一切形式都是“kufr”。政教分离的信条是“kufr”。辩证唯物主义的信条是“kufr”。国家社会主义、农业社会主义等等，都是“kufr”。正如基督教是“kufr”，资本主义也是一种“kufr”意识形态。正如犹太教是“kufr”，共产主义也是一种“kufr”意识形态。它们都是“kufr”的教派，而“kufr”是一个教派。此外，社会主义的一切形式都是“kufr”。

23. Capitalism is like communism; both are Kufr. Socialism in all its forms is Kufr. The creed of separating religion from life is Kufr. The creed of dialectical materialism is Kufr. State socialism and agricultural socialism etc are Kufr. Just as Christianity is Kufr, capitalism is also a kufr ideology. Just as Judaism is Kufr, communism is also a kufr ideology. These are kufr millahs and Kufr is one millah. Also all forms of socialism are Kufr.