传达伊斯兰宣教（да'wa，即伊斯兰的召唤）是国家的根本任务。

Conveying the Islamic Da’wa (call to Islam) is the fundamental task of the State.

本条文之所以制定,是因为向伊斯兰宣教(Da'wa)既是穆斯林的义务,也是国家的义务。虽然传达伊斯兰的召唤属于在各种关系中实施伊斯兰教法的一部分,而且这是国家与个人穆斯林一样必须执行的教法规定,但它同时被视为国家与其他国家关系所建立的基础。换言之,它是整个国家外交政策赖以建立的基础。因此,传达伊斯兰宣教是国家的首要任务。

This article has been drafted because as well as being an obligation upon the Muslims, conveying the Islamic Da’wa is also an obligation upon the State. Although conveying the call to Islam forms a part of the implementation of Shari’ah in the relationships and although it is a Shari’ah rule that the State must implement as the individual Muslim does, it is considered as the basis upon which its relationships with other states is built. In other words, it is the basis upon which the whole of the State’s foreign policy is built. Therefore, conveying the Islamic Da’wa is the State’s main task.

证明传达伊斯兰呼吁是一项义务的证据，体现在安拉（SWT）的话语中。

The evidence that conveying the call to Islam is an obligation is reflected in the words of Allah (swt).

“而这部《古兰经》是启示给我的，借它来警告你们，也警告所有它所及之人。”（TMQ 6:19）；意思是要警告所有这部《古兰经》所及之人。因此，这警告既针对你们穆斯林，也针对你们转达给的那些人；所以，这也是对他们的一种号召，要他们代表安拉的使者ﷺ去转达。换言之，它不仅是对你们的警告，更是对你们以及所有《古兰经》所及之人的警告。安拉的使者ﷺ说：

And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches.” (TMQ 6:19); meaning to warn whoever this Quran reaches. Hence, the warning is to you Muslims and it is also a warning to those whom you convey it to; thus, it is an invitation to them to convey it on behalf of the Messenger of Allah (pbuh) . In other words, it is not only a warning to you but rather a warning to you and to all those whom the Quran reaches. The Messenger of Allah (pbuh) said:

. نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَحَفِظَهَا وَوَعَاهَا وَأَدَّاهَا، فَ رُبَّ حَامِلِ فِقْهٍ غَيْرِ « » فَقِيهٍ، وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْ قَهُ مِنْه .

. نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَحَفِظَهَا وَوَعَاهَا وَأَدَّاهَا، فَ رُبَّ حَامِلِ فِقْهٍ غَيْرِ « » فَقِيهٍ، وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْ قَهُ مِنْه .

“愿真主使一位听闻我的言语、记住、理解并传播它的仆人兴旺。有些人拥有知识却无理解，也有些人将知识传给比他们更能理解它的人。”（见《穆斯奈德·沙斐仪》，传自阿卜杜拉·本·麦斯欧德）。真主（SWT）也说：

“May Allah cause to flourish a slave (of His) who hears my words and memorize, perceive, and conveye them. There are those who have knowledge but no understanding, and there may be those who convey knowledge to those who may have more understanding of it than they do.” (in Musnad Al-Shafi’i through ‘Abd Allah Bin Mas’ud). Allah (swt) also said.

“你们当中应当有一个团体，号召人们行善。”（TMQ 3:104），这里的善就是伊斯兰。他（SWT）还说：

" And let there be [arising] from you a nation (a band of people) inviting to [all that is] good.” (TMQ 3:104), and the goodness is Islam. He (swt) also says.

“谁的言辞比呼唤安拉、行善并说‘我确是穆斯林’的人更美呢？”（TMQ 41:33）也就是说，呼唤归向安拉的宗教，即伊斯兰教。以上所有经文都表明，传达伊斯兰的呼唤是一项义务，而且这项义务是普遍的，既涵盖国家，也涵盖整个穆斯林群体。

" And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."" (TMQ 41:33), in other words, to the Deen of Allah. All of these texts indicate that conveying the call to Islam is obligatory and this obligation is general and encompasses the State as well as the Muslims as a whole.

至于传达圣道（Da’wa）必须是国家的主要活动这一点，其证据源自先知（愿主福安之）的言行。他说：

As for the fact that conveying the Da’wa must be the State’s main activity, its evidence is derived from the words and actions of the Prophet (pbuh). He said.

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلاَّ اللَّهُ وَي ؤُْمِنُوا بِي وَبِمَا جِئْتُ « » بِهِ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّهَا، وَحِسَاب هُُمْ عَلَى اللَّهِ .

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلاَّ اللَّهُ وَي ؤُْمِنُوا بِي وَبِمَا جِئْتُ « » بِهِ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّهَا، وَحِسَاب هُُمْ عَلَى اللَّهِ .

“我奉命与人们作战，直到他们作证除真主外别无应受崇拜者，并相信我是真主的使者，相信我所带来的一切。他们若做到这些，他们的血和财产便受到我的保护，除非依法应当处置；而他们的内心究竟如何，则由真主来清算。”（双方共同认可，措辞采用穆斯林的版本）。布哈里圣训集载，乌尔瓦·本·贾阿德传述，先知ﷺ说：

“I have been commanded to fight against people, till they testify to the fact that there is no god but Allah, and believe in me (that) I am the Messenger (pbuh) (from the Lord) and in all that I have brought. And when they do it, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah.” (agreed upon, with the wording from Muslim). Al-Bukhari reported from ‘Urwah B. Al- Ja’d from the Prophet (pbuh) :

.» الْخَيْلُ مَعْقُودٌ فِي نَ وَاصِيهَا الْخَيْ رُ إِلَى ي وَْمِ الْقِيَامَةِ « .

.» الْخَيْلُ مَعْقُودٌ فِي نَ وَاصِيهَا الْخَيْ رُ إِلَى ي وَْمِ الْقِيَامَةِ « .

“马的前额鬃毛上有善，直到复活日。”这里的马暗指圣战（Jihad）义务的持续存在。此外，圣战并不取决于领袖是正直还是不道德，因为这段圣训也表明，只要是穆斯林，无论正直与否，圣战都将延续。布哈里借这段圣训作为圣战与正直和不道德的领袖同在的证据，他专门列出一章，标题为“圣战与正直者和不道德者同在，源于先知ﷺ的话”。

“There is goodness in the forelocks of horses till the Day of Resurrection.” and the horse is an allusion to the continuation of the obligation of Jihad. Additionally, Jihad is not restricted to whether the leader is righteous or immoral since it also indicates the continuation of the Jihad with the righteous and immoral as long as they are Muslim. Al-Bukhari used this narration as evidence for Jihad continuing with the righteous and the immoral leader when he separated a section with the title “Chapter Jihad Continues with the Righteous and the Immoral due to the words of the Prophet (pbuh).

.» الْخَيْلُ مَعْقُودٌ فِي نَ وَاصِيهَا الْخَيْ رُ إِلَى يَ وْمِ الْقِيَامَةِ «.

.» الْخَيْلُ مَعْقُودٌ فِي نَ وَاصِيهَا الْخَيْ رُ إِلَى يَ وْمِ الْقِيَامَةِ «.

“直到复活日，马的前额毛上都有福祉。”艾哈迈德也以与布哈里相同的方式引用此段作为证据。同样，赛义德·本·曼苏尔通过安纳斯传述，他说：安拉的使者ﷺ说道。

“There is goodness in the forelocks of horses till the Day of Resurrection.”. Ahmad also used it as an evidence in the same manner as Al-Bukhari. And in the same manner, it is reported by Said Bin Mansur through Anas who said that the Messenger of Allah (pbuh) said.

. وَالْجِهَادُ مَاضٍ مُنْذُ بَ عَثَنِي اللَّهُ إِلَى أَنْ ي قَُاتِلَ آخِرُ أُمَّتِي الدَّجَّالَ، لا ي بُْطِلُه « » جَوْرُ جَائِرٍ وَلا عَدْلُ عَادِلٍ .

. وَالْجِهَادُ مَاضٍ مُنْذُ بَ عَثَنِي اللَّهُ إِلَى أَنْ ي قَُاتِلَ آخِرُ أُمَّتِي الدَّجَّالَ، لا ي بُْطِلُه « » جَوْرُ جَائِرٍ وَلا عَدْلُ عَادِلٍ .

“而圣战将从安拉派我为先知之日起持续进行，直到我的民众中最后一人与达贾勒（敌基督）作战为止。任何暴君的暴虐，或任何公正（统治者）的公正，都不会使其失效。”这段圣训也由艾布·达乌德转述，蒂尔米兹则未作评论。 因此，“持续作战，直到拒绝者念诵‘除安拉外别无应受崇拜者，穆罕默德是安拉的使者’”这一命令，证明了国家有义务向伊斯兰发出召唤。这种传达即是圣战，并且将持续到乌玛中最后一人与达贾勒作战为止，这证明国家的持续活动就是不容中断的圣战。两段圣训合起来表明，伊斯兰的召唤是一项不容中断的持续行动，因此它是首要的义务，因为首要义务就是在任何情况下都持续进行、不受任何中断的行为。

“And Jihad will be performed continuously since the day Allah sent me as a Prophet (pbuh) until the day the last member of my community will fight with the Dajjal (Antichrist). The tyranny of any tyrant and the justice of any just (ruler) will not invalidate it”. This Hadeeth was also narrated by Abu Dawud and Al- Tirmidhi didn’t comment on it). So the order to fight until those who resist say that there is no god but Allah and that Muhammad is the Messenger of Allah (pbuh), serves as evidence about the obligation of conveying the call to Islam upon the State. The fact that this conveying, which is Jihad, is ongoing until the last of the Ummah fights the Dajjal is evidence that the State’s constant activity is Jihad that is not permitted to be disrupted. The two narrations together indicate that the call to Islam is a constant action that is not to be interrupted; therefore, it is the main duty because the main duty is the action that is constantly performed under all circumstances and without any disruption.

此外,使者ﷺ自迁居麦地那起直至离世,始终处于圣战的状态之中,圣战是他的主要活动。端正领导的哈里发们在他之后相继而行,遵循他的脚步,将圣战视为自己的主要责任。因此,使者ﷺ所建立并统领的国家,以圣战作为其主要职责;当他ﷺ离世后,国家由众圣门弟子中的哈里发统领,同样,国家的主要任务仍是圣战。因此,证明伊斯兰宣教是国家主要任务的证据,源自《圣训》与圣门弟子的公议(Ijma')。

Besides, the Messenger of Allah (pbuh) was in a constant state of Jihad ever since he settled in Madinah until he departed this world and Jihad was the main activity. The rightly guided Khulafaa’ came after him and followed in his footsteps assuming Jihad as their main duty. So the State that the Messenger of Allah (pbuh) founded and headed undertook Jihad as its main duty; when he (saw) departed, the State was headed by the Khulafaa’ from among the Companions and similarly the State’s main task was Jihad. Therefore, the evidence stipulating that conveying the Islamic Da’wa is the State’s main task is derived from the Sunnah and the Ijma’ of the Companions.

此外,自从安拉(SWT)派遣使者(ﷺ)为先知以来,安拉的使者ﷺ就一直传达伊斯兰的召唤,直到他离开这个世界。他担任麦地那的国家元首,自定居那里以来,他把对外政策作为主要活动和国家关注的焦点。所开展的活动包括突袭、远征、情报搜集和签订条约。所有这些活动都是为了向所有人传播伊斯兰及其宣教(Da'wa)。当安拉的使者ﷺ感知到国家的实力及其在国际上传达宣教的能力时,他同时派遣十二位使节,分别前往十二位君主那里邀请他们信奉伊斯兰,其中包括波斯和罗马的国王。穆斯林圣训实录学家从安纳斯·本·马利克处转述道:

Additionally, the Messenger of Allah (pbuh) used to convey the call to Islam since Allah (swt) sent him as a Prophet (pbuh) until he departed this world. He was the Head of State in Madinah and since he settled there he made his foreign policy the main activity and the State’s focus of attention. The activities undertaken ranged from raids, expeditions, intelligence gathering and signing treaties. All these activities were for the sake of conveying Islam and its Da’wa to all people. When the Messenger of Allah (pbuh) sensed the strength of the State and its ability to convey the Da’wa internationally, he dispatched twelve envoys simultaneously to twelve monarchs inviting them to Islam, amongst them the Kings of Persia and Rome. Muslim reported from Anas Bin Malik:

. كتَبَ إِلَى كِسْرَى وَإِلَى قَ يْصَرَ وَإِلَى النَّجَاشِيِّ وَإِلَى كُلِّ جَبَّارٍ أَنَّ نَبِيَّ اللَّهِ « » يَدْعُوهُمْ إِلَى اللَّهِ تَ عَالَى .

. كتَبَ إِلَى كِسْرَى وَإِلَى قَ يْصَرَ وَإِلَى النَّجَاشِيِّ وَإِلَى كُلِّ جَبَّارٍ أَنَّ نَبِيَّ اللَّهِ « » يَدْعُوهُمْ إِلَى اللَّهِ تَ عَالَى .

“先知穆罕默德ﷺ致信给波斯国王科斯洛埃斯（Chosroes）、罗马皇帝恺撒（Caesar）、阿比西尼亚国王纳加希（Negus）以及其他每一位暴君，邀请他们归信安拉，至尊至高的安拉。”当他对阿拉伯半岛内国家的力量感到满意，并看到伊斯兰的宣教在阿拉伯人中传播，人们成群结队地归信安拉的宗教时，他ﷺ便着眼于征服罗马人，于是穆塔之役和塔布克之役相继发生。这也证明，传播宣教是国家的责任，也是国家的首要任务。

“The Prophet (pbuh) of Allah wrote to Chosroes (King of Persia), Caesar (Emperor of Rome), Negus (King of Abyssinia) and every (other) despot inviting them to Allah, the Exalted”. When he was satisfied about the might of the State within the Arabian Peninsula and about the spread of the Da’wah among the Arabs and people started to embrace the Deen of Allah (swt) in droves, he (swt) looked towards conquering the Romans; hence, the battles of Mu’ta and Tabuk took place. This also serves as evidence that conveying the Da’wa is an obligation upon the State and that it is its main task.