第189条

Article 189

by Sheikh Taqiuddin An-Nabahani15 min readViewed 156 times

伊斯兰国家与世界上其他国家之间的关系建立在四项考量之上。这四项是：

The relationship of the State with other states present in the world is built upon four considerations. These are:

1. 伊斯兰世界现存的各个国家被视为同一片土地的组成部分，因此它们不属于对外事务的范畴。与这些国家的关系不被视为外交政策的领域，并且有义务致力于将所有这些国家统一为一个国家。

1. The existing states in the Islamic world are considered to be part of one land and therefore they are not included within the sphere of foreign affairs. Relations with these countries are not considered to be in the realm of foreign policy and it is obligatory to work to unify all these countries into one state.

2. 与我国订有经济、商务、睦邻或文化条约的国家，应依照条约条款予以对待。若条约有此规定，该国国民有权凭身份证入境而无需护照，但前提是我国国民在对方国家同样获得相同待遇。与此类国家的经济和商务往来，必须限定于被认为必要的特定物品与特性范围之内，同时不得导致这些国家的实力因此得到增强。

2. States who have economic, commercial, good neighbouring or cultural treaties with our State are to be treated according to the terms of the treaties. If a treaty states so, their subjects have the right to enter the State with an identity card without the need for a passport provided our subjects are treated in a like manner. The economic and commercial relations with such states must be restricted to specific items and characteristics which are deemed necessary and which at the same time do not lead to the strengthening of these states.

3. 与我们没有条约的国家，以及真正的帝国主义国家，如英国、美国和法国，还有对国家怀有图谋的国家，如俄罗斯，在法律上都被视为交战国。必须对它们采取一切防范措施，与它们建立外交关系是不对的。它们的国民可以进入伊斯兰国，但必须持有护照，并为每个人、每次入境办理专门的签证；除非他们实际上已成为交战者。

3. States with whom we do not have treaties, and the actual imperialist states, such as Britain, America and France, and those states that have designs on the State, such as Russia, are legally considered to be belligerent states. All precautions must be taken towards them and it would be wrong to establish diplomatic relations with them. Their subjects may enter the Islamic State, but only with a passport and a visa specific to every individual and for every visit, unless they become practically belligerent.

4. 对于实际上处于交战状态的国家，例如以色列，与其交往时必须以战争状态为基础。应当如同我们与其之间存在真实战争一样对待它们——无论我们之间是否存在停战协定——并且阻止其所有国民进入本国。

4. States that are actually belligerent states, such as Israel for example, a state of war must be taken as the basis for all dealings with them. They must be dealt with as if a real war existed between us – irrespective of whether an armistice exists between us or not - and all their subjects are prevented from entering the State.

本条款源自关于伊斯兰之地（Dar Al-Islam）与异教之地（Dar Al-Kufr）的规定，以及关于有契约者（Dhimmi，即受保护者）与获得安全保障者（Musta'min）的规定。

This Article was derived from the rules regarding Dar Al-Islam and Dar Al-Kufr, and from the rules regarding the one with a covenant and the one who has amnesty.

第一条与曾经由伊斯兰统治的伊斯兰土地有关，例如印度，或穆斯林占多数的土地，例如黎巴嫩。自公元1342年哈里发制度被摧毁，直至其在真主（swt）的许可下重新建立，所有伊斯兰土地都属于戴尔·库夫尔（Dar Al-Kufr，不信之地）。因为其中一些地区由非伊斯兰统治，其对外安全并非伊斯兰的安全；另一些地区虽由穆斯林保障安全，却由非伊斯兰统治。所有这些都被视为戴尔·库夫尔。既然它们曾是戴尔·伊斯兰（Dar Al-Islam），就必须努力使其恢复为戴尔·伊斯兰；但只要它们仍由非伊斯兰统治，或其安全并非伊斯兰的安全，它们便仍是戴尔·库夫尔，戴尔·库夫尔的律法便适用于它们。称其为戴尔·库夫尔，并不意味着其所有居民都是不信者；同样，在戴尔·伊斯兰中，也不意味着其所有居民都是穆斯林。相反，这里“戴尔”（居所）一词是一个沙里亚术语，即“沙尔仪的实际”：是沙里亚赋予它这一含义，正如萨拉（Salah）、西亚姆（Siyam）等其他沙里亚术语一样。

The first clause is related to the Islamic lands which used to be ruled by Islam, such as India for example, or where the majority are Muslims such as in Lebanon. All of the Islamic lands since the destruction of the Khilafah in 1342 Hijri until it is re-established anew with the Permission of Allah (swt), are Dar Al-Kufr, because some of them are ruled by other than Islam and their external security is not the security of Islam. Others are secured by Muslims but are ruled by other than Islam. All of these are considered to be Dar Al-Kufr and since they used to be Dar Al-Islam it is imperative to work to revert them back to being Dar Al-Islam, but as long as they are ruled by other than Islam, or their security is other than the security of Islam, then they remain as Dar Al-Kufr, and so the rules of Dar Al-Kufr apply to them. It being Dar Al-Kufr does not mean that all its inhabitants are disbelievers, and it does not mean that in Dar Al-Islam that all its inhabitants are Muslims. Rather, the meaning of Dar (abode) here is a Shari’ah term: “Shar’i reality”, in other words, it’s the Shari’ah which gives it this meaning, like the terms Salah and Siyam and others from the Shari’ah terms.

根据这一点,"Dar Al-Islam"(伊斯兰之家)一词适用于例如大多数居民为基督徒的国家,但它仍属于伊斯兰国。这是因为所适用的法律是伊斯兰教的法律,并且只要它仍然是伊斯兰国的一部分,该地的安全便由伊斯兰的安全机制来保障。

Based upon it, the term Dar Al-Islam is applied to a country where the majority of its inhabitants are Christians for example, but it is part of the Islamic State. This is because the laws applied are the laws of Islam and the security of the land is by the Islamic security so long as it remains part of the Islamic State.

依此类推,对于大多数居民是穆斯林、但隶属于一个不以伊斯兰统治的国家、且其安全并非由穆斯林军队维护而是由异教徒军队维护的地方,即便其大多数居民是穆斯林,仍将适用“Dar Al-Kufr”(大不信之地)这一称谓。因此,这里“Dar”一词的含义是一个伊斯兰教法上的实在概念,在使用该术语时并不考虑穆斯林所占的比例,而是考虑所施行的法律以及人民的安全状况。换言之,“Dar”的含义取自那些阐明这一含义的伊斯兰教法经文,正如“Salah”(礼拜)一词的含义取自解释它的经文一样。同样,所有伊斯兰教法术语的含义都取自教法经文,而非取自该术语的语言学含义。

And in the same vein, with respect to the land where most of the people are Muslims but it is part of a State that does not rule by Islam, and its security is not upheld by the Muslim army but rather by the army of the disbelievers, the term Dar Al-Kufr would be applied to it despite the fact that most of its inhabitants were Muslim. So the meaning of the word Dar here is a Shari’ah reality and no regard is given to the proportion of Muslims when the term is used, rather the laws applied and the security of the people are considered. In order words, the meaning of Dar is taken from the Shari’ah texts which clarify this meaning, just like the meaning of the term Salah is taken from the Shari’ah texts which explained it. And similarly all Shari’ah terms take their meaning from the Shari’ah texts and not from the linguistic meaning of the term.

关于Dar Al-Kufr（异教徒之地）的规定与关于Dar Al-Islam（伊斯兰之地）的规定完全不同，因此它有其特定的规定。

The rules regarding Dar Al-Kufr are completely different to the rules regarding Dar Al-Islam, so there are rules specific to it.

如果居住在"Dar Al-Kufr"(异教之地)的穆斯林无法公开履行其宗教的仪式,那么他就必须迁往另一个能够履行这些仪式的"Dar Al-Kufr",这是基于安拉(SWT)的话语:

If the Muslim who lives in Dar Al-Kufr is unable to openly practise the rituals of his Deen there, then he has to move to another Dar Al-Kufr in which he would be able to do so due to His (swt) words:

“诚然，那些自欺的人，天使在取他们的灵魂时问道：‘你们原先处于什么状况？’他们答道：‘我们在地上是软弱受压迫的。’天使说：‘安拉的大地不是很宽广吗？你们难道不能迁徙到那里去吗？’这些人的归宿是火狱，那是多么恶劣的归宿啊！”（古兰经 4:97）

“Verily, as for those whom the angels take (in death) while they are wronging themselves they (the angels) said: “In what (condition) were you” they reply: “We were weak and oppressed on the Earth” They say: “Was not the earth of Allah (swt) spacious enough for you to emigrate therein”. Such men will find their abode in Hell – what an evil destination” (TMQ 4:97).

如果今天不存在伊斯兰之家（Dar Al-Islam），情况就是如此。

This is if there is no Dar Al-Islam as is the case today.

然而，如果存在一个伊斯兰之地（Dar Al-Islam），那么与从异教之地（Dar Al-Kufr）迁往伊斯兰之地相关的规定也随之如下：

However, if there was a Dar Al-Islam, the rules related to emigration from Dar Al-Kufr to Dar Al-Islam are accordingly:

1. 凡有能力迁徙、却无法在本国公开奉行其宗教、也无法履行伊斯兰教所要求的教律者，则必须迁往伊斯兰之地（Dar Al-Islam）。在此情况下，他不得居住于战争之地（Dar Al-Harb），即不信之地（Dar Al-Kufr）。相反，迁往伊斯兰之地是必须的。其证据是所引用的经文：

1. Whoever is capable of emigrating, and is unable to openly practise his Deen in his country nor carry out the Islamic rules required of him – then the emigration to Dar Al-Islam is obligatory upon him. In this circumstance it is not permitted for him to reside in Dar Al-Harb, in other words, Dar Al-Kufr. Rather the emigration to Dar Al-Islam is obligatory. The evidence is the verse mentioned:

“那些在自己犯罪的状况下被天使取去灵魂的人，天使会说：‘你们原来是什么状况？’他们说：‘我们在大地上是被欺压的。’天使说：‘难道真主的大地不够宽广，让你们可以迁徙到其中吗？’这些人，他们的归宿是火狱，那是最恶劣的归宿。”（TMQ 4:97）这段经文同样适用于此处的推论。此外，这也由提尔迈基所记录的贾利尔的圣训所印证：安拉的使者ﷺ说：

“Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah (swt) spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.” (TMQ 4:97) as it is also suitable for deduction here. Additionally, this is indicated by what Al-Tirmidhi reported from Jarir that the Messenger of Allah (pbuh) said:

. أَنَا بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ يُقِيمُ بَ يْنَ أَظْهُرِ الْمُشْرِكِينَ، قَالُوا: يَا رَسُولَ اللَّهِ، وَلِمَ؟ « » قَالَ: لا تَ رَايَا نَارَاهُمَ .

“我与每一位居住在多神教徒（Al-Mushrikeen）之中的穆斯林无关。”有人问道：“安拉的使者ﷺ啊，这是为什么？”他说：“他们之间不应该看得见彼此的篝火。”这意思是说，如果两方都点燃了篝火，你就无法分辨彼此，以此比喻不应住在他们的居所之中。

“I am free from every Muslim that lives among the idolaters (Al-Mushrikeen)." They said:"O Messenger of Allah (pbuh): How is that?" He said: "They should not see each other's campfires.” meaning that if both of them lit their fires you could not distinguish between them, as an allegory to not live in their abode.

至于布哈里所记载的：

As for what Al-Bukhari reported:

.» لاَ هِجْرَةَ بَ عْدَ فَ تْحِ مَكَّة «.

“攻克麦加之后，就没有迁徙（希吉拉）了。”以及他的话：

“There is no migration (Hijrah) after the conquest of Mecca” and his words:

.» لاَ هِجْرَةَ بَ عْدَ الْفَتْحِ «.

“攻克麦加（Al-Fateh）之后，就没有迁徙了。”ﷺ

“There is no migration after Al-Fateh (conquest of Mecca)” and:

.» قَدْ انْ قَطَعَتْ الْهِجْرَةُ وَلَكِ نْ جِهَادٌ وَنِيَّة «.

“征服（麦加）之后就没有迁徙了，只有圣战［（为安拉而奋斗并作战）将会延续］以及善念。”还有传闻称，当萨夫旺·本·伍麦叶皈依伊斯兰时，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：

“There is no emigration after the conquest (of Mecca) but only Jihad [(striving and fighting in the cause of Allah (swt)) will continue] and good intention.”, and what was reported that when Safwan b. Umayyah embraced Islam it was said to him: no Deen for the one who doesn’t emigrate, and so he came to Madinah and the Prophet said to him:

. مَا جَاءَ بِكَ أَبَا وَهْبٍ ؟ قَالَ: قِيلَ إِنَّهُ لاَ دِينَ لِمَنْ لَمْ ي هَُاجِرْ، قَالَ: ارْجِعْ أَبَا « وَهْبٍ إِلَى أَبَاطِحِ مَكَّةَ، فَ قَرُّوا عَل ى مَسْكَنِكُمْ فَ قَدْ انْ قَطَعَتْ الْهِجْرَةُ وَلَكِنْ جِهَادٌ وَنِيَّةٌ، » فَإِنْ اسْ تُ نْ فِرْت مْ فَانْفِرُوا .

“你为何来到这里，艾布·瓦提卜？”他说：有人说，不迁徙的人就没有完整的宗教。他说：艾布·瓦提卜，回麦加去，留在你们的住处吧，迁徙已经没有了，只有圣战和善念；当你们被召去作战时，就出发吧。”（伊本·阿萨基尔所传）这一切都否定了攻克麦加之后的迁徙，但这一否定所依据的沙里尔法因由（illah）是从这段叙述本身推导出来的，因为他的话“攻克麦加之后”的表述中包含了这一因由，这意味着攻克麦加正是否定迁徙必要性的因由。既然这一因由与所因之物（ma'lul）同有同无，那么它就不专属于攻克麦加，而是适用于攻克任何地方，另有一段传述为证：“攻克之后就没有迁徙了”。布哈里所传述的阿伊莎（愿真主喜悦她）关于迁徙的回答也印证了这一点，她回答道：

“What brought you here Abu Wahb? So he said: It is said there is no Deen for the one who does not emigrate. He said: Abu Wahb – return to Mecca and stay in your places, there is migration bu only Jihad and good intention, and when you are called to battle, then go forth.” (as reported by Ibn Asakir). All of this negates emigration after the conquest of Makkah, but this negation has the Shari’ah Illah (cause) derived from the narration itself, since his words: “after the conquest of Mecca” comes in a form that includes the ‘Illah, which means that the conquest of Makkah was the ‘Illah behind negating the need to emigrate. Since the ‘Illah is present and absent with the Ma’lul (caused), it is not specific to the conquest of Makkah rather it applies to the conquest of any place, with the evidence of another report: “there is no migration after Al-Fateh (conquest of Mecca)”. This is supported by what Al-Bukhari reported from Aisha(ra) when she was asked about emigration; she replied:

. لاَ هِجْرَةَ الْيَ وْمَ، كَانَ الْمُؤْمِنُ يَفِرُّ بِدِينِهِ إِلَى اللهِ وَرَسُولِهِ مَخَافَةَ أَنْ ي فُْتَنَ . فَأَمَّا « » الْيَ وْمَ فَ قَدْ أَظْهَرَ اللهُ الإِسْلامَ، وَالْمُؤْمِنُ يَ عْبُدُ رَبَّهُ حَيْثُ شَاء.

“今天已没有迁徙了——信士过去是带着自己的宗教逃向安拉（SWT）和祂的使者ﷺ的，因为他害怕面临考验。至于今天，安拉（SWT）已使伊斯兰占据优势，信士可以在他愿意的任何地方崇拜他的主。”这表明，征服前的穆斯林迁徙，是为了带着自己的宗教逃离，从而避免遭受迫害；而征服麦加之后，这一需要被取消，因为他此时已能公开地履行自己的宗教，并确立伊斯兰的律法。因此，作为取消迁徙必要性之依据的“原因”（'Illah）是征服本身，而非麦加征服这一具体事件。据此，所指的是：一旦某地被征服，便不再有从该地迁徙的必要。至于先知ﷺ对Safwan所说的迁徙已经终止，指的是麦加被征服之后从麦加的迁徙，因为迁徙意味着离开异教徒之地，离开Dar Al-Kufr（卡夫尔之地）。如果一块土地被征服并成为Dar Al-Islam（伊斯兰之地），它便不再是异教徒之地，也不再是Dar Al-Kufr，因此从它而来的迁徙也就不复存在。由此可知，凡被征服的土地，在被征服之后都不存在从其迁徙的问题（因为它已成为Dar Al-Islam的一部分）。这一点得到了Ahmad从Mu'awiyah所传圣训的支持，他说：我听到安拉的使者ﷺ说：

“There is no migration today – the believer used to escape with his Deen to Allah (swt) and His Messenger (pbuh), as he was afraid of facing the trials. As for today, Allah (swt) has made Islam prevail, and the believer can worship his Lord wherever he wishes” which indicates that the emigration for the Muslim before the conquest was in order to escape with his Deen thus avoiding being afflicted, and this was negated after the conquest of Makkah since he then became capable of openly practising his Deen and establishing the laws of Islam. So the conquest upon which this was based is the ‘Illah for negating the need to emigrate, and not the conquest of Makkah as a specific incident. Accordingly, what is meant is that there is no emigration from a land once it has been conquered. And his words to Safwan that emigration is finished meant emigration from Makkah after it had been conquered, since emigration is to leave the land of the disbelievers and from Dar Al- Kufr, so then if a land is conquered and becomes Dar Al-Islam then it does not remain as a land of disbelievers nor a Dar Al-Kufr, and so there is no Hijrah from it, and accordingly every land which is conquered does not have a Hijrah from it after its conquest (since it has become part of Dar Al-Islam). This is supported by what Ahmad reported from Mu’awiyah who said: I heard the Messenger of Allah (pbuh) say:

. لا تَ نْ قَطِعُ الْهِجْرَةُ مَا تُ قُبِّ لَتْ التَّ وْبَةُ، وَلا تَ زَالُ التَّ وْبَةُ مَقْبُولَةً حَتَّى تَطْلُعَ « » الشَّمْسُ مِنْ ا لْمَغْرِبِ .

“迁徙不会停止，直到悔罪停止；悔罪也不会停止，直到太阳从西方升起。”艾哈迈德也转述了先知ﷺ的话，他说：

“Migration will not end until repentance ends, and repentance will not end until the sun rises in the west.” and Ahmad also reported from the Prophet that he said:

.» إِنَّ الْهِجْرَةَ لا تَ نْ قَطِعُ مَا كَانَ الْجِهَادُ «.

“只要圣战仍在，迁徙就不会停止。”另一则传述中说：

“Migration will not end so long as there will be Jihad.” and in another narration:

.» لا تَ نْ قَطِعُ الْهِجْرَةُ مَا قُوتِلَ الْعَدُوُّ «.

“只要敌人还在被对抗，迁徙就不会结束”，这表明从异教之地（Dar Al-Kufr）迁往伊斯兰之地（Dar Al-Islam）的迁徙会持续下去，不会停止。

“Migration will not end as long as the enemy is fought”, which indicate that the emigration from Dar Al-Kufr to Dar Al- Islam continues and does not end.

2. 能够迁徙，但在自己的国家能够公开践行其宗教、并履行所要求遵守的伊斯兰教法者。在这种情况下，迁徙是被推荐的，而非必须的。其证据是：先知ﷺ在麦加被征服之前、它仍为异教之地（Dar Al-Kufr）时，曾鼓励人们从麦加迁徙出来；并且有明确的经文就此降示，例如真主（SWT）的话：

2. The one who is capable to emigrate, but is able to openly practice his Deen in his country, and establish the Shari’ah laws required of him. In this case the emigration is recommended and not obligatory…the evidence being that the Messenger (pbuh) used to encourage emigration from Makkah before its conquest while it remained Dar Al-Kufr, and explicit verses were revealed regarding it such as His (swt) words:

“誠然，那些信道、遷徙並在真主的道路上奮鬥的人，他們期望真主的慈憫。真主是至寬恕的，是至慈愛的。”（TMQ 2:218），以及：“信道、遷徙並以財產和生命在真主的道路上奮鬥的人，在真主看來品級更高。他們才是成功的人。”（TMQ 9:20），這些經文都明確地提倡遷徙。至於遷徙並非義務，是因為使者ﷺ允許留在麥加的穆斯林。據傳，努艾姆·奈哈姆想要遷徙時，他的部族阿迪家族對他說：你留在我們這裡，堅守你的宗教，我們會阻止任何想要傷害你的人，你也像過去幫助我們那樣繼續幫助我們；他過去常常幫助孤兒和寡婦。於是他推遲了一段時間才遷徙，之後先知ﷺ對他說：

“Indeed, those who have believed and those who have emigrated and fought in the cause of Allah (swt) - those expect the mercy of Allah (swt). And Allah (swt) is Forgiving and Merciful.” (TMQ 2:218), and: “The ones who have believed, emigrated and strove in the cause of Allah (swt) with their wealth and their lives are greater in rank in the sight of Allah (swt). And it is those who are the attainers [of success].” (TMQ 9:20), and this is all explicit in requesting emigration. As for it not being obligatory, this is because the Messenger (pbuh) sanctioned Muslims who remained in Makkah. It is reported that when Nu’aim Al-Nahham wanted to emigrate, his tribe Banu Adi said to him: stay with us and remain upon your Deen, and we will prevent whoever wishes to harm you, and continue to support us as you have supported us; he used to help the orphans and widows. And so he delayed his emigration for a period and then emigrated later, and so the Prophet said to him:

. قَ وْمُكَ كَانُوا خَيْراً لَكَ مِنْ قَ وْمِي لِي، قَ وْمِي أَخْرَجُونِي وَأَرَادُوا قَ تْلِي، وقَ وْمُكَ « » حَفِظُوكَ وَمَنَ عُوكَ .

“你的族人对你，比我的族人对我更好。我的族人驱逐了我，还想要杀我；而你的族人照顾你、保护你。”（伊本·哈哲尔在《伊苏巴》中提到）

“Your people were better to you than mine to me, my people expelled me and wanted to kill me, whereas yours took care of you and protected you” (mentioned by Ibn Hajar in Al-Isabah).

3. 至于那些无能为力的人，安拉（SWT）是宽恕的，他们不被要求迁移，因为他们无法迁徙，或因疾病，或因被迫留守，或因软弱，如妇女、儿童等人。其证据是祂（SWT）的话：

3.As for one who was not capable, then Allah (swt) is forgiving, and he is not requested to do so due to his inability to emigrate, either due to sickness or being forced to stay, or due to weakness such as women, children and the like. The evidence is His (swt) words:

“除了那些无力设计计策、也找不到出路的受压迫的男人、女人和孩子之外。”（TMQ 4:98）

“Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way.” (TMQ 4:98).

4.至于一个能够在自己国家公开践行其宗教、落实沙里亚所要求其遵行的律法，同时又有能力把他所居住的“卡菲尔之地”（Dar Al-Kufr）转变为“伊斯兰之地”（Dar Al-Islam）的人——在这种情况下，他禁止从卡菲尔之地迁往伊斯兰之地，无论这种能力是他自身具备的，还是通过与其所在地的穆斯林组织起来，或通过获得外地穆斯林的帮助，或通过与伊斯兰国合作，又或通过任何其他被允许的途径而获得的。在这种情况下，他有义务努力把卡菲尔之地转变为伊斯兰之地，并且他禁止从那里迁出。其依据是：使其所在之地并入伊斯兰之地的工作是义务性的，因此，如果他能够履行这项工作，却不予支持，放弃了争取使其所在之地并入伊斯兰之地的行动，反而迁出，那么他就犯了罪，正如疏忽任何其他义务一样。

4.As for one who is able to practise his Deen openly in his country, and implement the rules of the Shari’ah requested from him, and at the same time he possesses the capability to transform the Dar Al- Kufr he lives in into Dar Al-Islam – it is prohibited in such a situation for him to emigrate from Dar Al-Kufr to Dar Al-Islam, irrespective of whether he possessed the capability himself or by organising himself with the Muslims in his land, or through getting help from Muslims from outside of his land, or through cooperation with the Islamic State, or through any of the permitted means. It is obligatory upon him to work to change the Dar Al-Kufr into a Dar Al-Islam, and in such a situation it is prohibited for him to emigrate from there. The evidence for this is that the work to make his land join to Dar Al-Islam is obligatory, and so if he does not support it and he is capable to perform it and left behind the action of seeking it to join the Dar Al-Islam and instead emigrates, then he has committed a sin just like the neglect of any other obligation.

根据此理,若存在伊斯兰之地(Dar Al-Islam),对于负有迁徙义务的人而言,在不信者之地(Dar Al-Kufr)永久定居是被禁止的。此外,在不信者之地永久定居,会使该穆斯林成为不信者之地的人,因此适用于不信者之地的规则,同样适用于他与伊斯兰国家的关系,以及他与他人的关系。所以,胡杜德(法定刑罚)不适用于他,天课不向他征收,伊斯兰之地的任何人都不能继承他的遗产,伊斯兰之地中那些本应负责供养他的人,也没有义务供养他(如果他住在那里的话),因为沙里亚并不适用于不信者之地的人。因此,他们不承担穆斯林所承担的义务,也不享有穆斯林所享有的权利,故不受这些规则的约束。其证据是:穆斯林要求不信者之地的人做两件事:第一,伊斯兰;第二,归属伊斯兰的权威之下。这一点引自苏莱曼·本·布赖達(Sulayman b. Buraydah),其转述自其父,他说:

Based upon this, if there was a Dar Al-Islam, taking up permanent residence in Dar Al-Kufr is prohibited for the one who is obligated to emigrate. Above that, taking a permanent residence in Dar Al-Kufr makes that Muslim from the people of Dar Al-Kufr, and so the rules which apply to Dar Al-Kufr apply to his relationship with the Islamic State and from the angle of his relationships with other individuals, and so the Hudud (prescribed punishments) are not applicable to him, and Zakah is not collected from him, and anyone from Dar Al-Islam cannot inherit from him, and it is not obligatory to get maintenance from anyone in Dar Al- Islam from those people who are obligated to pay for him if he had resided there, because the Shari’ah is not applied upon the people of Dar Al-Kufr. Accordingly, they are not obligated by what the Muslims are obligated by and nor do they have the rights that the Muslims have, so they are not encompassed by the rules. The evidence for that is that the Muslims request two issues from those in Dar Al-Kufr: firstly, Islam; secondly, to come under the authority of Islam. It is related on the authority of Sulayman b. Buraydah on that of his father who said:

إِذَا أَمَّرَ أَمِيرًا عَلَى جَ يْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْراً، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللهِ فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، اغْزُوا وَلاَ تَ غُلُّوا وَلاَ تَ غْدِرُوا وَلاَ تَمْثُ لُوا وَلاَ ت قْتُ لُوا وَلِيداً، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاَثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِ رِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْ بِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي يَجْرِي عَلَى الْمُسْلِمِينَ وَلا يَكُونُ لَهُمْ فِي »... الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

“每当使者（愿主赐他平安）任命某人为军队或小分队的指挥官时，他都会特别嘱咐他敬畏真主，并善待与他同行的穆斯林。他会说：你们要奉真主之名、遵循真主之道作战，与不信真主的人作战。要进行圣战，不得侵吞战利品；不得背弃盟约；不得残害（阵亡者的）尸体；不得杀害儿童。当你们遇到多神教徒敌人时，请向他们提出三种选择。如果他们接受其中任何一种，你们也应接受，并停止对他们的伤害。先邀请他们皈依伊斯兰教；如果他们响应，你就接受他们的皈依，并停止与他们作战。然后邀请他们从自己的居住地迁往迁士之地，并告知他们：如果他们这样做，就将享有迁士所拥有的一切权利，并负有迁士所负的一切义务。如果他们拒绝迁徙，就告诉他们，他们将处于游牧穆斯林的地位，像其他穆斯林一样遵守真主的命令，但除非他们与穆斯林一同对抗不信者，否则不能分得战利品或法伊之财。”（穆斯林圣训实录辑录）于是使者（愿主赐他平安）说：……然后邀请他们从自己的居所迁往迁士之地，并告知他们，如果他们这样做，他们将享有迁士的一切权利，并承担迁士的一切义务。

“Whenever the Messenger of Allah (pbuh) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah (swt) and to be good to the Muslims who were with him. He would say: Fight in the name of Allah (swt) and in the way of Allah (swt). Fight against those who disbelieve in Allah (swt). Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers)” (reported by Muslim). So the Messenger (pbuh) said: . ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

“然后邀请他们从自己的土地迁徙到muhajireen（迁士）的土地，并告知他们：如果这样做，他们将享有与迁士相同的一切权利，并承担相同的一切义务。”（由穆斯林辑录）这段经文表明，迁徙是他们获得与我们相同的权利和义务的前提，换言之，是他们受到这些规定约束的前提。对其话语的理解如下：

“Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen.” (reported by Muslim). This text makes emigration a precondition for them to have the same privileges and obligations as us, in other words, for them to be encompassed by the rules. The understanding of his words:

. » وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ «.

“如果他们这样做，他们就会拥有”，意思是：如果他们不这样做，那么他们就不享有穆哈吉尔（迁士）的特权，他们的义务也不适用于他们，因为结果的实现与条件的达成相连，所以条件不满足，结果便不会实现。因此，如果他们不迁徙，他们就不享有伊斯兰领土（Dar Al-Islam）中穆斯林所享有的特权。先知（愿主赐福他并使他平安）的话语：

“if they do so, they shall have” is that if they do not do that then they do not have the privileges of the Muhajireen, nor do their obligations apply to them, since achieving the result is connected to achievement of the condition, and so if the condition is not met the result is not achieved. So if they do not migrate then they do not have the privileges that the Muslims in Dar Al-Islam have. The words of the Messenger (pbuh) :

. فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي « » يَجْرِي عَلَى الْمُسْلِمِينَ .

“告诉他们，他们将享有游牧穆斯林的地位，并将像其他穆斯林一样受到安拉的命令约束（SWT）”，这里的意思是就他们不会被杀，财产也不会被当作战利品没收而言，而不是就适用于他们的律例而言，因为律例的主体已在前面所提的条件中明确说明。先知（愿主赐福并让他平安）ﷺ进一步解释了财产的问题，并在同一段圣训中提到：

“Tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims” means from the angle that they will not be killed, nor will their wealth be taken as war booty, and not from the angle of the rules applying to them, since the subject of the rules was explicitly explained by the condition mentioned just previously. The Messenger (pbuh) explained the issue of wealth further, and mentioned in the same narration:

.» وَلا يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْء «.

“但他们不会获得任何战利品或法伊ءの份额”，因此先知ﷺ认为，他们不迁移的行为使其丧失了战利品和战争所得的权利，而凡与财富相关的其他一切，也依据类比战利品和战争所得而被涵盖在内。换言之，他们在一切与财富相关的事务上都没有权利，因此不迁居到穆哈吉尔之地的人，在这些财务权利方面就如同非穆斯林一样。所以，他不享有穆斯林的特权，穆斯林所负的义务也不适用于他，这意味着财务方面的规定对他不适用，因为他没有迁居到穆哈吉尔之地。这是对财务权利的强调，尽管由于先知ﷺ的话语，所有的规定并非都不适用于他：

“but they will not get any share from the spoils of war or Fai'”, and so the Messenger (pbuh) considered that their refusal to migrate nullified their right to the war booty and spoils of war, and any other wealth is also encompassed through analogy with the war booty and spoils of war. In other words, they have no rights with regard to anything connected to wealth, and so the one who did not migrate to the abode of the Muhajireen is just like the non-Muslims with regards to these financial rights. Therefore, he does not have the privileges of the Muslims and nor do the obligations upon them apply to him, which means that the financial rules do not apply to him since he did not migrate to the abode of the Muhajireen. This was an emphasis on financial rights, although all of the rules do not apply to him due to the words of the Messenger (pbuh) :

.» إِنْ فَ عَلُوا ذَلِكَ ف لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ «.

“如果他们这样做，他们将享有并承担与muhājirūn（迁士）相同的一切权利和义务”。当时，唯有muhājirūn的居所——即麦地那——才是Dār al-Islām（伊斯兰之家），而其他一切地方都是Dār al-Ḥarb（战争之家），也就是Dār al-Kufr（不信之家）。因此，先知ﷺ每当对除muhājirūn居所之外的地方出兵远征时，都将其视为Dār al-Ḥarb。这有阿奈斯所传的圣训为证，他说：“先知ﷺ若攻打某族，不会在天亮之前发动袭击；若听到宣礼声，他便停止；若未听到宣礼声，则在天亮之后发动袭击。”

“if they do so, they shall have all the privileges and obligations of the Muhajireen”. It is the case that the abode of the Muhajireen (which was Madinah at that time) alone was Dar Al- Islam, and anything else was Dar Al-Harb, in other words, Dar Al- Kufr, which is why when the Messenger (pbuh) used to go out on expeditions against every land other than the abode of the Muhajireen considering it to be Dar Al-Harb, according to the evidence related from Anas who said: . إِذَا غَزَا قَ وْمًا لَمْ يُغِرْ حَتَّى يُصْبِحَ، فَإِنْ سَمِعَ أَذَانًا كَانَ رَسُولُ اللَّهِ « » أَمْسَكَ، وَإِنْ لَمْ يَسْمَعْ أَذَانًا أَغَارَ بَ عْدَ مَا يُصْبِحُ .

“每当安拉的使者（愿主福安之）想要攻打某个民族时，他会等到黎明；如果听到了宣礼（召唤拜功的呼声），他就停止；如果没有听到，他就礼拜，然后发起进攻。”（布哈里传述）又据伊桑·穆扎尼（Isam Al-Muzani）传述：“每当安拉的使者ﷺ派遣一支小队或远征军时，他会对他们说：”

“Whenever the Messenger of Allah (pbuh) (saw) wanted to attack a people, he would wait until dawn, if he heard the Adhan (call to prayer) he would refrain, and if he did not hear it, he would pray and then attack” (reported by Al-Bukhari). And on the authority of Isam Al-Muzani who said: “Whenever the Messenger of Allah (pbuh) (saw) dispatched a task force or an expedition, he used to say to them:

.» إِذَا رَأَيْ تُمْ مَسْجِدًا أَوْ سَمِعْتُمْ مُنَادِيًا فَلا تَ قْتُ لُوا أَحَدًا «.

“如果你看到清真寺，或者听到穆安津的宣礼声，就不要杀任何人”（由五部圣训集收录，除伊本·马哲外；提尔米兹说此圣训为 Hasan Gharib）。这两段圣训表明，先知ﷺ把除了穆哈吉尔人居住之地以外的所有地方都视为“戴尔·库夫尔”（异教徒之地），并且他没有区分穆斯林与非穆斯林，只是规定穆斯林不得被攻击、被杀，其财产也不得作为战利品夺取；而非穆斯林则可以被攻击、被杀，其财产可以作为战利品夺取，其余方面的规定则相同。因此，凡不是“戴尔·伊斯兰”（伊斯兰之地）的地方，都被视为“戴尔·哈卜”（战争之地），并适用戴尔·哈卜的律例。

“If you see a mosque, or if you hear a Mu’adhin, do not kill anyone” (reported by the five except for Ibn Maja, and Al- Tirmidhi said it is Hasan Gharib). These two narrations indicate that the Messenger (pbuh) considered anything other than the abode of the Muhajireen to be Dar Al-Kufr and did not differentiate between Muslims and non-Muslims other than that the Muslims are not fought, not killed and their wealth is not taken as booty, whereas the non-Muslims are fought, they can be killed and their wealth can be taken as booty, while in everything else the rule is the same. So every land which is not Dar Al-Islam is considered to be Dar Al- Harb, and takes the rules of Dar Al-Harb.

这一切表明，这一规则与居所相关。因此，凡迁居到伊斯兰之地（Dar Al-Islam）之外的战争之地（Dar Al-Harb），即非信仰之地（Dar Al-Kufr），而此前那里原为伊斯兰之地的人，则适用战争之地的规则，无论他是穆斯林还是不信者，两者在这方面是相同的；唯一的例外是：当该地被武力攻占时，穆斯林不会被杀，其财产也不会被当作战利品没收。同样，适用于伊斯兰之地的规则，也适用于居住在伊斯兰之地的人，穆斯林与顺民（Dhimmi）在这方面是平等的。这意味着规则的差异源于居所的差异。因此，无论穆斯林还是非穆斯林，凡居住在非信仰之地（Dar Al-Kufr）的人，根本不受伊斯兰律法的约束，这是因为先知ﷺ在苏莱曼·本·布赖达（Sulayman b. Buraydah）所传的圣训中说的话。

This all indicates that the rule is related to the abode, and so whoever takes residency in Dar Al-Harb, in other words, Dar Al- Kufr, while there was Dar Al-Islam, then the rules of Dar Al-Harb apply to him whether he was a Muslim or a disbeliever, and they are the same in that respect, except that when the land is opened by force then the Muslim is not killed nor is his wealth taken as booty. In the same manner, the rules regarding Dar Al-Islam apply to the one who is resident in Dar Al-Islam, and the Muslims and the Dhimmi are equal in this respect. This means that differences in rules result from differences in the abode. Accordingly, whoever resides in Dar Al-Kufr whether Muslim or non-Muslim is not encompassed by the laws of Islam at all, due to the words of the Messenger (pbuh) in the narration of Sulayman b. Buraydah:

.» أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ «.

“如果他们这样做，他们就享有迁士（Muhajireen）的一切权利并负有一切义务”，其理解是：如果他们不这样做，也就是说，如果他们没有迁往迁士的居所，那么他们就不享有这些权利，这些义务也不适用于他们；换言之，他们不受伊斯兰国家（Dar Al-Islam）所施行的伊斯兰法律的约束，因为他们不持有该国的公民身份。唯有两条规定例外：一是他们的生命受到保护不可侵犯，二是他们在征服其所居住的异教国家（Dar Al-Kufr）时所拥有的财产，同样受到保护。这一点源于先知（ﷺ）的圣训，圣门弟子伊本·欧麦尔（愿真主喜悦他）传述：真主的使者（ﷺ）说：

“if they do so, they shall have all the privileges and obligations of the Muhajireen”, since its understanding is that if they did not do that, in other words, if they did not migrate to the abode of the Muhajireen, then they would not have their privileges and nor would their obligations apply to them; in other words, they are not encompassed by the laws of Islam which are applied in the Islamic State (Dar Al-Islam) since they do not carry its citizenship, except for two rules which are: the inviolability of their blood and what wealth they have at the time of the conquest of Dar Al-Kufr in which they lived, and this is due to words of the Messenger (pbuh) from ‘Abd Allah (swt) Bin Umar who said: The Messenger of Allah (pbuh) said:

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَ تَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ « وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا 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，穆罕默德是真主的使者ﷺ，并且他们谨守拜功、缴纳天课。如果他们做到了这些，他们的血和财产就由我保障免受侵害，除非依法应当处置；而他们的事务交由真主（SWT）裁定。”（这段圣训为双方共同认可，出自欧麦尔、艾布·胡莱赖、伊本·欧麦尔等人的传述，文字依据穆斯林的辑录。）至于永久居住在伊斯兰领土（Dar Al-Islam）内的人，无论是穆斯林还是齐米（Dhimmi），都适用伊斯兰的一切律法，即国家在伊斯兰领土内所施行的律法，但沙里亚所豁免非穆斯林的部分除外，例如他们的崇拜活动。

“I have been commanded to fight against people till they testify that there is no god but Allah (swt), that Muhammad is the Messenger of Allah (pbuh), and they establish prayer, and pay Zakah and if they do it, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah (swt).” (agreed upon from the narration of Umar, Abu Hurayrah, Ibn Umar and others, with the wording from Muslim). As for the one who permanently resides in Dar Al-Islam, whether they were Muslim or Dhimmi, they are covered by all the rules of Islam which the State implements in Dar Al-Islam other than what the Shari’ah exempts the non-Muslims from such as their worship.

从居所是属于Dar Al-Kufr（dar al-kufr，即"敌对地区/异教地区"）还是Dar Al-Islam（dar al-islam，即"伊斯兰地区"）的角度来考察这一问题，就是所谓的"国籍"。凡居住在Dar Al-Islam的人，无论是穆斯林还是非穆斯林，都拥有伊斯兰国籍（Dar Al-Islam的国籍），因此国家对其适用伊斯兰的律法；凡居住在Dar Al-Kufr的人，无论是穆斯林还是不信者，都拥有Dar Al-Kufr的国籍，因此国家不对其适用伊斯兰的律法。据此，所考虑的是永久居住而非临时停留。因此，如果一名穆斯林居住在Dar Al-Islam，却为了经商、治疗、求学、探亲、度假或其他任何目的前往Dar Al-Kufr，并在那里居住数月或数年，但他仍拥有伊斯兰国籍，换言之，他最终要返回的永久居所位于Dar Al-Islam，那么他仍被视为Dar Al-Islam的人，即便他当时住在Dar Al-Kufr。反之，如果一名穆斯林原本居住在Dar Al-Kufr，却为了经商、治疗、求学、探亲、度假或其他任何目的来到Dar Al-Islam，并在那里停留一天、一月、一年或更久，但他拥有的是Kufr的国籍，换言之，他最终要返回的永久居所位于Dar Al-Kufr，那么他被视为Dar Al-Kufr的人，因此适用受庇护者（musta'min，受保护的外来者）的规定，他非经安全保障即不得进入Dar Al-Islam，也就是说，非经国家许可不得入境。因此，问题的关键不在于临时居住的时间长短，而在于永久居住，或者说，在于所拥有的国籍。

This consideration of the abode from the angle of it being Dar Al-Kufr or Dar Al-Islam is what is referred to as citizenship. Whoever resides in Dar Al-Islam, whether Muslim or non-Muslim, carries the Islamic citizenship (citizenship of Dar Al-Islam), and so the rules of Islam are applied upon him by the State, and whoever resides in Dar Al-Kufr, whether a Muslim or disbeliever, carries the citizenship of Dar Al-Kufr, and so the rules of Islam are not applied upon him by the State. Accordingly, the consideration is given to the permanent residency and not to temporary stay, and so if a Muslim resides in Dar Al-Islam and goes to Dar Al-Kufr for the sake of commerce, treatment, seeking knowledge, visiting relatives, to take a vacation, or any other purpose, and resides there for months or years but he carries the Islamic citizenship, in other words, his permanent residency that he is going to return to was in Dar Al-Islam, then he is considered from the people of Dar Al307 Islam, even if he was living in Dar Al-Kufr. And if a Muslim was a resident in Dar Al-Kufr, and came to Dar Al-Islam for commerce, treatment, to seek knowledge, visit their relatives, to take a vacation, or any other purpose, and so stayed in Dar Al-Islam for a day, month, year, or more, but he carries the citizenship of Kufr, in other words, his permanent residency that he is going to return to is in Dar Al-Kufr then he is considered to be from the people of Dar Al-Kufr, and so the rules of the one given amnesty apply to him, and so he cannot enter Dar Al-Islam except with security, in other words, except with the permission of the State. Therefore, the subject is not temporary residency, however long that residency may be, but rather the subject is permanent residency, or in other words, carrying the citizenship.

基于此，如果伊斯兰国得以建立，那么哈里发制度便得以存在，其所统治的土地在穆斯林的权威之下，并处于伊斯兰的安全保障之中，这些土地便成为伊斯兰之地（Dar Al-Islam）。其余情况则需逐一考察：若这些土地不由伊斯兰统治，或其安全是异教（Kufr）的安全，那么它便是异教之地（Dar Al-Kufr），亦即战争之地（Dar Al-Harb），即使其居民全部是穆斯林，战争之地的规则也适用于它。然而，若某地由伊斯兰统治，且其安全是伊斯兰的安全，但它尚未加入哈里发国，那么它便是伊斯兰之地，伊斯兰的规则适用于它，对它的裁定如同对叛乱者的裁定：他们的契约被视为有效，他们任命的法官和总督的任命也有效，他们的判决和统治也被视为有效。但依据那段圣训，应当与之作战，迫使他们向哈里发效忠。

Based upon this, if the Islamic State was established then the Khilafah would be present, the lands that it governs with the authority of the Muslims, and the security of Islam, then they would become Dar Al-Islam, and anything else would have to be examined: if they were not ruled by Islam or the security was the security of Kufr, then it would be Dar Al-Kufr or in other words, Dar Al-Harb even if all of the inhabitants were Muslims, and the rules of Dar Al-Harb would apply to it. However, if it was ruled by Islam, and the security was the security of Islam, but it had not joined to the Khilafah, then it would be Dar Al-Islam and the rules of Islam would apply to it, and the rule regarding it would be like the rule of the rebels, their contracts would be considered valid and their appointment as judges and governors would be valid, and the rule of their judgements and governorships is considered valid, but they are fought in order to make them give allegiance to the Khalifah due to the narration:

. » إِذَا بُويِعَ لِخَليفتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا «.

“当两位哈里发（Khulafaa'）都已宣誓效忠时，就杀掉后被宣誓效忠的那一位。”（穆斯林圣训辑录者穆斯林引自艾布·赛义德）；换言之，就与他作战。基于此，如果伊斯兰国在穆斯林土地的任何一部分建立起来，例如伊拉克、土耳其和叙利亚，那么居住在英国、美国、俄罗斯或其他任何地方的穆斯林，即居住在各种“库夫尔之地”和异教徒之地的穆斯林，其所处的统治地位将等同于身处“战争之地”（Dar Al-Harb）者，穆斯林与异教徒之间的区别，仅在于在征服该地之后，他们的血与财产是否受到保护。至于身处穆斯林土地上的穆斯林，如果他们实行伊斯兰教法而不加入哈里发国，那么他们的土地便是“伊斯兰之地”（Dar Al-Islam），他们将适用叛乱者（Bugha）的统治规定。如果他们不实行伊斯兰教法，那么他们的土地便是“库夫尔之地”（Dar Al-Kufr）。同样，伊斯兰土地中凡是不实行伊斯兰教法的地方，或其对外安全并非伊斯兰的安全，都被视为“库夫尔之地”，并适用“战争之地”的规定，即使那里的居民全都是穆斯林。无论它与伊斯兰国相邻，即穆斯林哈里发统治过的土地，还是不与之相邻，都没有区别。因此，伊斯兰国将把所有曾经受伊斯兰统治、或大多数居民为穆斯林的伊斯兰土地，视为一个统一的伊斯兰之地，它必须并入伊斯兰国，服从伊斯兰的旗帜，并使对哈里发的效忠之约束于其身。

“When oath of allegiance has been taken for two Imams (Khulafaa'), kill the one for whom the oath was taken later.” (reported by Muslim from Abu Said); in other words, fight against him. Based upon this, if the Islamic State was established on any part of the Muslim lands such as Iraq, Turkey and Syria for example, then the rule of the Muslim who resides in England, America, Russia or anywhere else from the various abodes of Kufr and lands of the disbelievers would be the rule of the one who was in Dar Al-Harb, with no difference between the Muslim and disbeliever except for the inviolability of their blood and wealth upon the conquest of that land. As for the Muslims who are in the Muslim lands, then if they implemented Islam and did not become part of the Khilafah, then their lands are Dar Al-Islam and they would take the rule of rebels (Bugha). If they did not implement Islam then they would be Dar Al-Kufr. In the same way, every land from the lands of Islam which remained not implementing Islam, or whose external security was not the security of Islam, is considered to be Dar Al-Kufr, and the rule of Dar Al-Harb is applied to it, even if all the people there were Muslims. There is no difference whether it was neighbouring the Islamic State, which is the lands which the Khalifah of the Muslims ruled or were not adjacent to it. So the Islamic State will consider all the Islamic lands which were ruled by Islam, or which the majority of people there are Muslims, as a single Islamic land which must join the Islamic State, and be subservient to the Islamic flag, and for there to be a pledge to the Khalifah upon its neck.

“伊斯兰的安全”一语，指受伊斯兰权威的庇护；“库夫尔的安全”一语，指受不信之权威的庇护。《Al-Muhit》词典中有言：“安全与保障，如同免于恐惧的伴侣”。艾布·达伍德转述，萨尔德曾说：

The phrase the security of Islam means to be protected by the authority of Islam, and the phrase security of Kufr means to be protected by the authority of disbelief; it is mentioned in the Al- Muhit dictionary: “Safety and security like a companion against fear”, and Abu Dawud related from Sa’ad who said:

النَّاسَ إِلاَّ أَرْبَ عَةَ نَ فَرٍ وَامْرَأَتَ يْنِ لَمَّا كَانَ ي وَْمُ فَ تْحِ مَكَّةَ أَمَّنَ رَسُولُ اللَّهِ « فَ لَمَّا كَانَ يَ وْمُ الْفَتْحِ قَالَ رَجُلٌ لا ي عُْرَفُ: لا قُ رَيْشَ بَ عْدَ « وعن أبِ بن كعب » وَسَمَّاهُمْ » أَمِنَ الأَسْوَدُ وَالأَبْ يَضُ إِلا فُلانًا وَفُلانًا نَاسًا سَمَّاهُمْ الْيَ وْمِ، فَ نَادَى مُنَادِي رَسُولِ اللَّهِ.

“当征服麦加之日，安拉的使者ﷺ赦免了民众，但点名的四名男子和两名女子除外”；又据乌班尹·本·凯尔卜传述：“征服之日，有一个不知名的人说：今日之后便再无古莱氏人了。于是安拉的使者ﷺ的传令官宣布：黑人和白人都已获得安全，但某某等被点名的人除外。”（艾哈迈德在《圣训集》中以“哈桑”级的传述线传述此段，哈基姆在《补充录》中也有类似记载，伊本·哈班在其《沙希哈》中同样以乌班尹·本·凯尔卜为传述人。）因此，这里的“安全”即是此意。将其加于伊斯兰或库夫尔之上，只是为了将其与提供安全的权力相联系，因为国家内的安全是由权力机构实现的。所以，伊斯兰的安全，是由穆斯林权力机构所提供的安全；库夫尔的安全，则是由库夫尔权力机构所提供的安全。

“When it was the day of the conquest of Makkah, the Messenger of Allah (pbuh) gave security to the people, except for four men and two women who he named”, and from Ubay b. Ka’ab: “when it was the day of conquest a man who is not known said: (There will be) no Quraysh after today, so the announcer of the Messenger of Allah (pbuh) said that the black and the white have been given safety, except so and so, people who he named” (reported by Ahmad in Al-Musnad with a Hasan chain, and Al- Hakim reported something similar in Al-Mustadrak as well as Ibn Hibban in his Sahih, both from Ubay b. Ka’ab). So this is the meaning of security. It being added to Islam or Kufr, is simply to connect it to the authority which is providing the security, because the security in the State is achieved by the authority. Therefore, the security of Islam is the security by the authority of the Muslims and the security of Kufr is the security by the authority of Kufr.

内部安全是指通过权威来保障每一位臣民的生命、财产和名誉；而外部安全是指国家的边界受其权威保护，免遭来自外部的入侵，且不依赖任何其他权威。

Domestic security is to secure the blood, wealth and honour of every one of the subjects by the security of the authority; whereas the external security is that the State’s borders are protected by its authority from invasion against it, and not by any other authority.

关于本条的第二款，其证据在于伊斯兰允许与其他民族缔结条约；安拉(SWT)说：

As for the second clause in the Article, its evidence is that Islam permitted entering into treaties with other nations; Allah (swt) said:

“除了那些投靠与你们之间有盟约的民族的人。”（TMQ 4:90），他（swt）说：“如果他出自与你们有盟约的民族，那就应当向其家人支付赔偿金。”（TMQ 4:92），他（swt）说：“如果他们在宗教方面向你们求助，你们就必须援助他们，除非是去对付与你们之间有盟约的民族。”（TMQ 8:72）。使者（pbuh）与阿伊拉的同伴优哈纳图·本·鲁巴缔结了盟约，也与白尼·达姆拉缔结了盟约。这些盟约中有若干条件，并已付诸实施；穆斯林有义务遵守这些条件，这是基于先知ﷺ的话语：

“Except for those who take refuge with a people between yourselves and whom is a treaty.” (TMQ 4:90), and He (swt) said: “And if he was from a people with whom you have a treaty - then a compensation payment presented to his family.” (TMQ 4:92), and He (swt) said: “And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty.” (TMQ 8:72). The Messenger (pbuh) concluded a treaty with Yuhannatu Bin Ruba, the companion of Ayla, and concluded a treaty with Bani Damrah. There were conditions in these treaties which were applied, and it is a duty upon the Muslims to be bound by these conditions due to the words of the Prophet :

.» وَالْمُسْلِمُونَ عَلَى شُرُوطِهِمْ «.

“穆斯林必须履行他们所订立的条件”（由提尔米兹圣训集收录，提尔米兹称此圣训为哈桑等级），只要该条件不与伊斯兰教相抵触。如果该条件与伊斯兰教相抵触，则应予以拒绝，依据的是提尔米兹圣训集所载的真主使者ﷺ的话：

“The Muslims will be held to their conditions” (reported by Al-Tirmidhi who said it was Hasan), as long as this condition does not contradict Islam. If the condition did contradict Islam it would be rejected due to the words of the Messenger (pbuh) in the narration of Al-Tirmidhi:

. » إِلاَّ شَرْطًا حَرَّمَ حَلاَلاً أَوْ أَحَلَّ حَرَامًا «.

“除非有某个条件使合法之事变为非法，或使非法之事变为合法”，以及他的话：

“except for a condition that makes the lawful to be unlawful or the unlawful to be lawful” and his words:

.» مَا كَانَ مِنْ شَرْطٍ لَيْسَ فِي كِتَابِ اللَّهِ فَ هُوَ بَاطِلٌ «.

“凡不见于安拉之书的条件，皆属无效”（艾莎（愿主喜悦她）所传，为双方公认的圣训）。因此，穆斯林依照条约文本中所载明的内容执行这些条件，只要它们不与伊斯兰教相抵触。所以，这一条款的依据，即是允许订立条约的经文与圣训，以及履行条件之义务的经文与圣训。

“And any condition that is not found in the Book of Allah (swt) is invalid” (agreed upon from Aisha(ra)). Therefore, the Muslims carry out the implementation of these conditions according to what was mentioned in the texts of the treaties as long as they do not contradict Islam. So the evidence for this clause is the evidence that permits treaties and the evidence for the obligation of fulfilling the conditions.

关于该条款后半部分涉及经济与商业关系的内容，应当考虑经济协议可能对乌玛造成的何种损害，例如原材料被运出国境、导致国内工厂关闭，或其他类似情况。因此，这些协议应限于不造成损害的范围之内；任何会造成损害的内容都被禁止，这依据的原则是：“若某一类允许之事导致损害，则只禁止该类，而该事本身仍为允许。”商业协议的情形同样适用此原则。

As for the second half of this clause connected to the economic and commercial relations, this is in consideration of what harm upon the Ummah could result from the economic agreements, such as if the raw materials were exported out of the country, or resulted in the closure of factories in the country, or anything else similar, so, therefore, the agreements are restricted to whatever does not cause harm and anything which causes harm is prohibited through the application of the principle: “If one type of a permitted thing leads to a harm, only that one is prohibited, and the thing remains permitted”, and the same applies to the circumstances of the commercial agreements.

这些国家在法律上被视为交战国，因为它们是不信者，不服从伊斯兰的权威，因此被视为交战国，正如使者ﷺ所说：

These States are legally considered to be belligerent States, because they are disbelievers who do not submit to Islamic authority, so they are considered to be belligerents because the Messenger (pbuh) said:

.» أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ «.

“我奉（安拉）的命令，要与人们作战，直到他们作证：除安拉（SWT）外，别无应受崇拜的主，并且穆罕默德是安拉的使者ﷺ”，这一说法是普遍的。他们在法律上被视为交战方，换言之，就律法而言，是由于我们与他们之间的协议。

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger of Allah (pbuh)”, which is general. Their being legally considered as belligerents, in other words, with respect to the laws, is due to the agreements between us and them.

关于第三条，其依据与在我们与对方没有任何条约的情况下适用于战争地区（Dar Al-Harb）的规定相同。至于不得与本条款所提及国家建立外交关系，其依据在于：若允许这些国家在伊斯兰统治之下的土地上设立使馆，将会造成危害，因为此类国家使馆的职能是设法扩大其国家在所驻国家的影响力。因此，依据“禁止原本允许之事，若其导致危害”这一原则的实际运用，这些使馆是被禁止的。然而，除非其入境会造成危害，否则其国民并不会被禁止入境。并且，来访的使节只有在被派遣的特定人员入境会造成危害时才会被禁止入境，而不是因为其使节普遍会造成危害。

As for the third clause, its evidence is the evidence for the rules of Dar Al-Harb in the absence of any treaty between us and them. The evidence to not create any diplomatic relations with the countries which are mentioned in the Article is the fact that if their having embassies in a land which was under the authority of Islam would lead to harm because the job of embassies of countries like these is to try to increase the influence of their States in the countries where they had their embassies, so consequently they are prohibited in accordance with the practical application of the principle of prohibiting something permitted if it leads to harm. However, their subjects are not prevented from entering the country unless their entrance would lead to harm. And a visiting envoy would not be prohibited from entering the country unless the entrance of the specific person sent as an envoy, not their envoys generally, would lead to harm.

这些国家在法律上被视为交战国（而非实际交战国），原因在于它们属于他的话所涵盖的范围：

These countries are legally considered as belligerent (rather than actual belligerent) due to their falling under his words:

. » أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ «.

“我奉（安拉（SWT））之命与人作战，直到他们作证除安拉（SWT）之外再无真神，并且穆罕默德是安拉的使者ﷺ”，这是从他们是不信道者的角度而言的。至于他们在法律上而非实际上被视为交战方，原因在于我们与他们之间并无战事，双方（无论我方还是他方）也未曾宣布与对方正式开战。如果这些国家中的某些或部分国家与我们陷入实际战争状态，换言之，如果它们攻击穆斯林的土地，那么它们将依照本条第四款的规定处理，该款所涉及的是实际战争。因此，美国和英国在对伊拉克和阿富汗发动战争之后，被视为实际交战方；任何其他向穆斯林任何土地宣战的国家，同样会被视为如此。只要我们与它们之间的战争状态仍然存在，适用于实际战争的规定便持续有效。

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger (pbuh) of”, from the angle that they are disbelievers. As for their being considered as belligerents from a legal rather than actual perspective, this is because there is no fighting between us and them, and there has been no announcement of an actual war between us from our side or theirs. If some or part of these countries come to be in a situation of actual war with us, in other words, if they attacked the Muslim lands, then they would be treated according to the fourth clause of this Article which deals with actual war, and for that reason America and Britain are considered as actual belligerents after they began their war upon Iraq and Afghanistan, and any other country which declared war on any of the Muslim lands would also be considered the same, and the rules to do with actual war are applied as long as the situation of war remains between us and them.

至于第四条，其证据来自关于与不信道者作战的圣战经文和圣训，以及那些使其中非穆斯林的生命和财产变得合法的证据，还有关于战斗的证据；安拉(SWT)说：

As for the fourth clause, its evidence is the evidence of Jihad from the issue of fighting the disbelievers, and the evidences that make the blood and property of the non-Muslims from amongst them permitted, and the evidences of fighting in the battle; Allah (swt) said:

“{يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ}”（TMQ 9:123），先知ﷺ说：

“O you who have believed, fight those adjacent to you of the disbelievers.” (TMQ 9:123), and the Prophet said:

.» أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتََّّ يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مَُُمَّدًا رَسُولُ الله «.

“我奉命（由真主（SWT））与众人作战，直到他们作证：除真主（SWT）外别无应受崇拜的主，并且穆罕默德是真主的使者ﷺ。”这段圣训由双方共同认可，措辞采用穆斯林的版本。他还以其言语对其中的穆斯林作了例外的说明：

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger of Allah (pbuh)” agreed upon with the wording from Muslim, and he made an exception for the Muslims amongst them with his words :

.» فَإِذَا فَعَلُوا عَصَمُوا مِنِِّ دِمَاءَهُمْ وَأَمْوَالََمُْ إِلا بَِِقِّهَا «.

“如果他们这样说了，他们的血和财产就受到我的保护，除非依法有其他理由。”并且安拉（SWT）说：

“If they said so their blood and riches are guaranteed protection on my behalf except where it is justified by law”. And Allah (swt) said:

“以及在那日背转身去的人，除非是为了作战而转向，或是为了归并另一支队伍——他必定带着来自真主的愤怒返回。”（TMQ 8:16），还有先知（愿主福安之）的话语： Note: the Qur'an verse is inside { } in the original? No, the original uses plain quotation marks, so the verse is not wrapped in braces and I left the honorific rule as the original's own "(pbuh)" rendered as ﷺ. Corrected version: “以及在那日背转身去的人，除非是为了作战而转向，或是为了归并另一支队伍——他必定带着来自真主的愤怒返回。”（TMQ 8:16），还有先知穆罕默德ﷺ的话语：

“And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah (swt).” (TMQ 8:16), and also due to the words of the Messenger (pbuh) :

. » اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ «.

“远离七种毁灭性的罪恶”，他列举了它们，直到说道：.» وَالتَّوَلِِّ يوَْمَ الزَّحْفِ «.

“Avoid the seven destructive things”, and he enumerated them until he said: .» وَالتَّوَلِِّ يوَْمَ الزَّحْفِ «.

“逃离战场”（这是一段由艾布·胡莱赖（Abu Hurayrah）传述、双方公认的圣训中的内容）。

“fleeing from the battlefield” (agreed upon from the narration of Abu Hurayrah).

以及关于战斗与战役的其他规则，以及有关战争之地（Dar Al-Harb）和各类战役的其余证据。

And other rules of fighting and battles and the rest of the evidences regarding Dar Al-Harb and the battles.

不允许与那些实际上处于交战状态的国家订立永久和约，也就是永久停止战斗或永久休战，因为这会阻碍圣战，而圣战将持续到末日；同样，永久休战也会阻碍伊斯兰的传播，直到安拉使它凌驾于其他一切宗教之上。安拉（SWT）说：

It is not permitted to have a permanent peace treaty with these countries that were practically belligerent, in other words, a permanent cessation of fighting, or permanent truce, since this prevents Jihad which continues until the day of Judgement, just as a permanent truce prevents the spread of Islam until Allah (swt) makes it dominant over all other Deens. Allah (swt) says:

“并且与他们战斗，直到不再有迫害（fitnah），宗教全部归Allah（SWT）所有”（TMQ 8:39）。先知（ﷺ）说：

“And fight them until there is no fitnah and [until] the religion, all of it, is for Allah (swt).” (TMQ 8:39), and the Messenger (pbuh) said:

.» وَالْجِهَادُ مَاضٍ مُنْذُ بَ عَثَنِي اللَّهُ إِلَى أَنْ ي قَُاتِلَ آخِرُ أُمَّتِي الدَّجَّالَ «.

“自从真主（SWT）派遣我为先知之日起，圣战将持续进行，直到我的民族中最后一人与达贾鲁（敌基督）作战之日。”（艾布·达乌德从艾奈斯处转述）

“And jihad will be performed continuously since the day Allah (swt) sent me as a Prophet until the day the last member of my community will fight with the Dajjal (Antichrist).” (reported by Abu Dawud from Anas).

至于与这些国家订立临时条约、暂时停止战争，其看法如下：

As for a temporary treaty with these countries, and a temporary cessation of the war, it is looked at as follows:

a. 如果与我们正在交战的国家，其国土并非伊斯兰之地，而其政权即建立于该地之上，那么在符合伊斯兰与穆斯林利益、并遵循沙里亚所确认的条件的前提下，允许与其达成临时停战，换言之，即在一段暂时的时间内停止与其作战。

a. If the State which is in the actual war against us, has land which is not Islamic land upon which its entity is formed, then it is permitted to have a temporary truce with it, in other words, to stop the war with it for a temporary time, if the pause is in the interest of Islam and the Muslims, and according to the conditions that the Shari’ah confirmed.

有力的证据便是侯代比亚和约。该和约签订于穆圣（愿主赐福他并使他平安）在麦地那所建立的伊斯兰国与古莱氏的国家之间，而古莱氏国家建立在伊斯兰尚未征服的土地上，换言之，它并非建立在伊斯兰的领土之上。

The evidence for this is the treaty of Al-Hudaybiyah, which was between the Islamic State which the Messenger (pbuh) had established in Madinah and the Qurayshi state which was established upon the land which Islam had not yet conquered, in other words, it was not established upon Islamic land.

b.如果曾与我们交战的国家是整体建立在伊斯兰土地之上的实体,换言之,该实体并不与任何未被穆斯林征服的土地相连,例如以色列——窃取巴勒斯坦的犹太国——那么与其缔结条约是不被允许的,因为按照伊斯兰教法,该国的建立是无效的;而与其缔结条约,就等于将伊斯兰土地让予它,这是被禁止的,也是对伊斯兰的犯罪。相反,实际的战争状态必须继续保持,无论是否有不合法的统治者在穆斯林土地上与其订立过停战协议。

b.If the State which was at war with us, was established as an entity in its entirety upon Islamic land, in other words, the entity did not have any land connected to it which had not been conquered by the Muslims, such as Israel – the Jewish State which has stolen Palestine – then it is not permitted to have a treaty with it, since the establishment of this State was invalid according to the Shari’ah, and since a treaty with it would mean to give up Islamic land to it, which is prohibited and a crime against Islam. Rather, the situation of actual war has to remain with it, irrespective if there was a truce which was contracted with it by illegitimate rulers in the Muslim lands, or not.

因此,依照伊斯兰教法,任何与犹太国签订的条约,哪怕只涉及一掌之地,都是被禁止的。因为该国是篡夺与占领而来的,其整个实体建立在穆斯林的土地之上,与之签约就等于把伊斯兰的土地拱手让给它,并使其在那里的穆斯林身上确立统治,而这在伊斯兰教法中是不允许的。伊斯兰要求所有穆斯林共同与之作战,因此必须派遣军队出征,召集一切有能力作战的人入伍,并持续下去,直到犹太国覆灭、穆斯林的土地从其手中被夺回。安拉(SWT)说:

And so accordingly any treaty with the Jewish State, even over a handspan of the land, is prohibited by the Shari’ah because it is usurping and occupying and its whole entity is established on Muslim land and it is a surrender of Islamic land to it, and establishing its control over the Muslims there, which is not permitted according to the Shari’ah. Islam requires that all of the Muslims fight against it, and so their armies must be sent to fight, and all those capable of fighting be gathered as soldiers in the army, and for this to continue until the Jewish State is finished and the Muslim lands are rescued from it. Allah (swt) says:

“并且安拉绝不会让不信道者胜过信道者，使他们得以控制信道者。”（TMQ 4:141）以及祂（SWT）的话：

“And never will Allah (swt) give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141) and His (swt) words:

“所以，谁侵犯了你们，你们就照他侵犯你们的方式去侵犯他。”（TMQ 2:194）以及：“你们要把他们从他们驱逐你们的地方驱逐出去。”（TMQ 2:191）

“So whoever has assaulted you, then assault him in the same way that he has assaulted you.” (TMQ 2:194) and: “And expel them from wherever they have expelled you.” (TMQ 2:191).