如果人们审视《古兰经》和圣训，就会发现伊斯兰已明确规定了这些重大问题，并规定了针对它们的强制性措施，且这些措施关乎生死。例如，伊斯兰将背弃伊斯兰的行为，无论是个人还是群体的背教，视为重大问题。针对它的措施也关乎生死：要么悔改，要么被处死。因此，伊斯兰既规定了问题，也规定了措施。先知穆罕默德ﷺ说："凡更换其宗教者，必须被杀。"又有传闻，伊本·麦斯欧德说："真主的使者ﷺ说：'凡作证万物非主，唯有真主，且作证我是真主使者的穆斯林，其血不可侵犯，除非三种情况：通奸者、杀人者，以及脱离群体的背教者。'"这一问题在穆斯林中是占主导地位的观念和事实，穆斯林紧紧坚守。穆斯林过去实行这一规定，因而会处死拒绝悔改的背教者。圣门弟子在先知ﷺ在世时于也门这样做，在他ﷺ去世后也这样做，其后的继承者们也同样如此。在阿布·穆萨的圣训中有记载：先知ﷺ对他说："你去也门吧！"随后先知ﷺ派穆阿兹·本·academic·贾伯尔去与他会合。穆阿兹抵达时，阿布·穆萨向他扔来一个垫子，说："下来吧。"穆阿兹正要下骑时，看到一个被绑着的男子，便问："这是怎么回事？"阿布·穆萨答道："他原是犹太教徒，后来皈依伊斯兰，然后又重新信奉犹太教。"穆阿兹于是说："在他被处死之前，我不会坐下。凡背弃其宗教者，必须被杀。" 阿布·达乌德记载如下:“有一个背弃伊斯兰教的人被带到阿布·穆萨面前,他便邀请他悔改,约二十夜;之后穆阿兹来了,也邀请他悔改,但他拒绝,于是他砍了他的脖子。”达尔·库特尼和拜哈基辑录了如下记载:“阿布·伯克尔邀请一位名叫乌姆·盖尔法的妇女悔改,她曾皈依伊斯兰教后又背弃了,但她拒绝悔改,于是他杀了她。”另外,当许多阿拉伯部落追随伪先知穆赛利迈而背弃伊斯兰教时,阿布·伯克尔(愿真主喜悦他)挥剑对抗他们,并与他们作战,直到使他们重新回到伊斯兰教的怀抱。

If one were to review the Book and the Sunnah, he would find that Islam has determined these vital issues in an explicit manner and, determined the compulsory measure towards them as being a matter of life and death. Islam has for instance considered apostasy from Islam, be it by an individual or a group, as a vital issue. It has made the measure undertaken towards it one of life and death, that is either repentance or death. Hence, Islam has determined the issue and also the measure. The Messenger of Allah (saw) said, “He who changes his Deen must be killed.” It is also reported on the authority of Ibn Mas’ud who said, “The Messenger of Allah (saw) said, The blood of a Muslim person who professes that there is no god but Allah and that I am the messenger of Allah is not violable except in three instances: the adulterer, the slayer of another person and the apostate who abandons the group.” This issue was to the Muslims a dominant concept and a fact to which they held onto with a tight grip. The Muslims used to implement it, thus they would kill the apostate who refused to repent. The Sahabah did this in Yemen in the lifetime of the Messenger of Allah (saw), they also did this after him (saw) and those who succeeded them did the same. In the Hadith of Abu Musa, it is reported that the Messenger of Allah (saw) said to him, “Go to Yemen!” Then he (saw) sent Mu’adh ibn Jabal to join him. When he reached him Abu Musa threw him a pillow and said to him: “Get down.(from your camel)” As Mu’adh was about to dismount, he noticed a man who was tied up; so he asked: “What is this?” Abu Musa replied: “He had been a Jew, he then embraced Islam and then he Judaised again.” Upon this Mu’adh said to him: “I shall not sit until he is killed. He who revokes his Deen must be killed.” Abu Dawud reported this as follows: “A man who apostasised from Islam was brought to Abu Musa, so he invited him to repent for twenty nights or so; then Mu’adh came and invited him to repent but he refused so he struck his neck.” Al-Darqutni and Al-Bayhaqi extracted the following: “Abu Bakr invited a woman called Umm Qarfah to repent, having embraced Islam and then apostasised, but she refused to repent, so he killed her..” Also, when many of the Arab tribes apostasised, following Musaylamah the false prophet, Abu Bakr (r.a.) brandished the sword against them and fought them until he brought them back to the fold of Islam.

据《Al-Fateh》记载，传自阿卜杜拉·本·沙里克，他引自其父的话：有人对阿里（愿真主喜悦他）说：“门口的清真寺有一些人声称你是他们的神。”于是他召见他们，对他们说：“你们真可悲！你们在说什么？”他们说：“你是我们的神、我们的造物主和我们的给养者。”他说：“你们真可悲，我不过是和你们一样的仆人。我和你们一样吃饭，和你们一样喝水。如果我顺从真主，祂若愿意就会赏赐我；如果我违抗祂，我则害怕祂惩罚我。所以你们应当敬畏真主并悔罪。”他们仍然拒绝悔罪。第二天，他们被带到他面前，坎巴尔来说：“以真主发誓，他们又回到了同样的说法。”于是阿里（愿真主喜悦他）说：“让他们进来。”他们又说了同样的话。第三天，阿里（愿真主喜悦他）对他们说：“如果你们再说同样的话，我会用最残酷的方式杀死你们。”他们仍然拒绝。于是阿里下令在清真寺门口与宫殿之间为他们挖一个坑，然后下令把木柴扔进坑里并点燃。他对他们说：“如果你们不悔罪，我就把你们扔进去。”他们仍然拒绝，于是他把他们扔了进去。 当伊本·阿拔斯（愿真主喜悦他）听说他们被焚烧的消息时，他表示不同意这种焚烧，并说他们应当被处死。 伊克里买（Akrama）传述：“一群叛教者被带到信士们的长官阿里（愿真主喜悦他）面前，于是他焚烧了他们。伊本·阿拔斯（愿真主喜悦他）听说此事后说：‘如果是我，我不会焚烧他们，因为真主的使者ﷺ已经禁止这样做，他说：“不要用真主的刑罚来惩罚。”我会杀死他们，因为真主的使者ﷺ说：“凡改变其宗教者，必须被处死。”’” 在马赫迪时代，无神论者和叛教者的人数增加；他会邀请他们悔罪，拒绝者则被处死。马赫迪杀死了其中相当多的人。

It is reported in Al-Fateh on the authority of Abdullah ibn Sharik on that of his father who said: “It was said to ‘Ali (r.a.): ‘There are people here at the door of the mosque who claim that you are their god’. So he (r.a.) summoned them and said to them: ‘Woe to you! What are you saying?’ They said: ‘You are our god, our creator and our provider.’ He said: ‘Woe to you, I am but a servant like you. I eat just like you and I drink just like you do. If I obeyed Allah He would reward me if He wished, and if I disobeyed Him I feared that He punished me so fear Allah and repent’. They still refused to repent. On the following day, they were brought to him and Qanbar came and said: ‘By Allah they went back to saying the same thing’. So ‘Ali (r.a.) said: ‘Let them in’. So they again said the same thing. On the third day ‘Ali (r.a.) said to them: ‘If you were to say the same thing again I shall kill you in the worst possible way’. They still refused. So ‘Ali ordered for a hole to be dug for them between the entrance of the mosque and the palace; then he ordered for wood to be thrown in the hole and lit up. He then said to them: ‘I shall throw you in if you do not repent’. They still refused, so he threw them in.” When Ibn ‘Abbas (r.a.) heard of their burning, he expressed his disagreement over their burning and said that they should have been killed. Akrama reported: “A group of apostates were brought to the Amir of the believers ‘Ali (r.a.) so he burnt them; Ibn ‘Abbas (r.a.) heard of this and said: ‘If I had been him, I would not have burnt them because the Messenger of Allah (saw) has prohibited this by saying: ‘Do not punish with the punishment of Allah’. I would have killed them because the Messenger of Allah (saw) said, ‘He who changes his Deen must be killed.’” In the days of Al-Mahdi the number of atheists and apostates increased; and he used to invite them to repent, and he who refused used to be killed. Al-Mahdi killed a considerable number from them.

因此,穆斯林们,包括众圣门弟子(Sahabah)、他们的再传弟子以及哈里发们,都会处决叛教者。他们在此事上坚定不移,没有任何松懈。然而,当哈里发们变得软弱,对伊斯兰的理解也随之减弱时,处决叛教者的事情便出现了松懈,直到无神论和叛教扩散开来,甚至有些叛教者建立了团体,奉行一种异于伊斯兰的宗教。结果,穆斯林心中滋生了恐惧,尽管此事一方面至关重要,另一方面又不容说情和宽恕。

Hence, the Muslims, among them the Sahabah, those who succeeded them and the Khulafaa’ used to kill the apostate. They were firm in the matter without any slackness. However, when the Khulafaa’ became weak and the understanding of Islam also weakened, slackness in the killing of the apostate occurred, until atheism and apostasy spread and this reached the point where some of the apostates established groups and adopted a Deen alien to Islam. As a consequence, the fear crept into the hearts of the Muslims, despite the fact that this was a vital issue on the one hand and a matter in which intercession and forgiveness were out of the question on the other hand.

因此，像穆斯塔法·凯末尔这样的人公然宣战反对伊斯兰教，即背教，而当时无人对他执行伊斯兰教法的裁决，也就不足为奇了；因为背教问题已不再是一个至关重要的问题，事情也确实如此发生了。因此，必须将这一问题重新放回其应有的位置，视其为至关重要的问题，杀死每一个背教者，即使他们多达数百万人。

Hence, it was not surprising for a man like Mustafa Kemal to declare war against Islam, i.e. apostasise from Islam with no one to execute the rule of Shari’ah upon him; because the issue of apostasy was no longer a vital issue, and this is what happened. Therefore, it is imperative to put back this issue in its rightful place and consider it to be a vital issue, by killing every apostate, even if they numbered millions.

然而,这并不意味着我们可以随意地因为某人持有存疑的观点而判定他为叛教者;我们必须在确凿无疑之后,才能判定他为卡菲尔和叛教者。如果他所说的话使他有99%的可能是叛教者,而只有1%的可能不是,那么这1%应当优先考虑,他应被视为穆斯林,不应被判定为叛教者。这是因为穆斯林本质上是穆斯林,除非确凿无疑,否则不应判定他为卡菲尔或叛教者。同样,如果他确凿是叛教者,我们也不应为他找借口,或寻求托词以免除他的叛教判决,因为这将妨碍对一件重大事务所应采取的生死裁决。

However, this does not mean that we can be casual in judging a person to be an apostate because he carries a doubtful opinion; we ought to be decisively certain before we can judge him to be a Kafir and an apostate. If what he says makes him 99% an apostate and 1% does not make an apostate, then the 1% should take precedence and he should be considered a Muslim, and he should not be judged as an apostate. This is because the Muslim in essence is a Muslim and he should not be judged to be a Kafir or an apostate unless this was conclusive. Likewise, we should not make excuses for him or seek pretexts to remove the rule of apostasy from him if he were conclusively an apostate, because this would impede the measure of life and death to be undertaken in a vital issue.

因此,如果一位穆斯林做出了使他成为叛教者的行为,例如在教堂里与基督徒一起、按照他们的方式祈祷;或者他说出了使他成为叛教者的话,例如:“《古兰经》中提到的易卜拉欣的故事并未被历史记载,因此它是一个虚假的故事”;或者他信奉了使他成为叛教者的信念,例如认为伊斯兰教不适用于这个时代,或者相信宗教与国家应当分离;或者他对一项确凿的事实产生怀疑,从而成为叛教者,例如怀疑《古兰经》是安拉的话语——在所有这些情况以及其他类似的情况下,他都确定无疑地成为了叛教者。那么,这一问题必须被视为至关重要的问题,并且必须针对它采取生死攸关的措施,即要么悔改,要么死亡。

Therefore, if a Muslim were to perpetrate that which renders him an apostate, such as praying in a church, with the Christians and in the way they pray, or if he were to utter something that renders him an apostate, such as: “The story of Ibrahim mentioned in the Qur’an was not narrated by history, thus it is a false story”, or if he were to believe in that which renders him an apostate, such as believing that Islam is not valid for this age, or such as believing in the separation of the Deen from the state, or if he were to doubt a conclusive fact, thus becoming an apostate, such as doubting that the Qur’an is the word of Allah, in all such cases and in other similar cases, he would conclusively become an apostate. Then the issue must be treated as a vital one, and the measure of life and death must be undertaken towards it, i.e. either repentance or death.

同样，伊斯兰教把伊斯兰乌玛的团结与国家的统一视为至关重要的问题，并把为此所采取的措施视为生死攸关的举措；因此，伊斯兰教既确定了这一问题，也确定了相应的措施。

Likewise, Islam has made the unity of the Islamic Ummah and the unity of the State one of the vital issues, and made the measure undertaken towards it a measure of life and death; thus it has determined the issue and the measure.

这一点体现在两个方面：一是哈里发复数的问题，二是叛乱者的问题。据阿卜杜拉·本·阿慕尔·本·阿绥（Abdullah ibn Amr ibn al-'Aas）传述，他听到安拉的使者ﷺ说："凡向伊玛目立誓效忠、伸出手掌并献上心意的人，应当尽其所能服从他；如果有另一人前来与他争夺权位，你们就应当砍下那人的头颈。"又据艾布·赛义德·胡德里（Abu Said Al-Khudri）传述，安拉的使者ﷺ说："如果有人同时被宣誓效忠为两位哈里发，就杀掉后面那一位。"因此，他ﷺ在禁止多位哈里发并命令杀死企图在哈里发制度中设立复数者（除非他悔改）时，便将国家的统一作为根本性的大事。又据阿尔法嘉（Arfaja）传述，他说："我听到安拉的使者ﷺ说：'如果有人来到你们中间，而你们的事务已统一在一人之下，他意图离间你们或分裂你们的团体（Jama'ah），就杀掉他。'"因此，他ﷺ在禁止团体分裂并命令杀死企图分裂者（除非他悔改）时，便将乌玛的统一与国家的统一作为根本性的大事。

This is manifested in two cases: one is the issue of the plurality of Khulafaa’ and the other is the issue of the rebels. It has been reported on the authority of Abdullah ibn Amr ibn al-’Aas that he heard the Messenger of Allah (saw) say: “He who pledged his Bay’ah (oath) to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man.” It has also been reported on the authority of Abu Said Al-Khudri that the Messenger of Allah (saw) said: “If a Bay’ah has been taken for two Khaleefah’s, kill the latter of them.” Hence, he (saw) made the unity of the State a vital issue when he prohibited the plurality of the Khulafaa’ and ordered the killing of the one who attempts to establish a plurality in the Khilafah, unless he retracts. It has also been reported on the authority of Arfaja who said: ‘I heard the Messenger of Allah (saw) say: “He who comes to you while your affair has been united under one man, intending to drive a wedge between you or fragment your group (Jama’ah), kill him.” Hence, he (saw) made the issue of the Ummah’s unity and the issue of the State’s unity a vital issue when he prohibited the fragmentation of the group and ordered the killing of he who attempts to do so, unless he retracts.

至于叛乱者，安拉（SWT）说：

As for the rebels, Allah (swt) says:

“如果信士中有两派交战，你们就应当在他们之间调解和好；如果其中一派侵犯另一派，你们就要讨伐那侵犯的一派，直到它归服真主的命令。”（《古兰经》第四十九章《寝室》第9节）这是因为，穆斯林的伊玛目制度一经确立，即一旦选出了穆斯林的哈里发，反叛他便是被禁止的，因为反叛会导致穆斯林的分裂、鲜血的流淌和财产的浪费。先知穆罕默德ﷺ说：“凡在我的乌玛团结一致时反叛它的人，无论他是谁，都应当以剑砍掉他的脖子。”因此，离开伊玛目的人被视为叛乱者。应当召唤他们悔改，并消除他们的疑惑；但如果他们坚持不改，就应当将其处死。

“If two factions from among the believers fall into a quarrel, make peace between them; and if one of them transgresses against the other, then fight the one that transgresses until it complies with the Command of Allah” (TMQ al-Hujarat, verse 9). This is because once the Imamah of the Muslims has been established, meaning when a Khaleefah for the Muslims has been chosen, rebellion against him is forbidden, due to the fact that rebellion leads to the disunity of the Muslims, the shedding of their blood and the squandering of their wealth. The Messenger of Allah (saw) said, “He who rebels against my Ummah while they are united strike his neck with the sword whoever he may be.” Hence, those who separate from the Imam are considered rebels. They should be invited to repent and their doubts should be dissipated, but if they persist, they should be killed.

因为禁止国家的分裂与反叛，也禁止伊斯兰民族（Ummah）的分裂，国家的统一与伊斯兰民族的统一便成为至关重要的问题，因为安拉（subhanahu wa ta'ala）已经规定，对这种行为所采取的措施关乎生死。因此，犯下此种行为的人要么悔罪，要么被处死。穆斯林曾经执行这一规定，并将其视为最重要、最关键的事务之一。对于任何穆斯林，无论他是何人，他们在此事上从不宽容，因此阿里（愿安拉喜悦他）从不对穆阿维叶宽容。此外，阿里（愿安拉喜悦他）、倭马亚王朝和阿拔斯王朝对哈瓦利吉派也从不宽容，关于此事的确凿史实不胜枚举。然而，当哈里发政权衰弱、对伊斯兰的理解日渐衰落时，穆斯林便对伊斯兰土地脱离哈里发政权的本体一事保持沉默。于是穆斯林之间出现了裂痕，他们分裂成了多个国家。然而，任何土地脱离国家本体都是至关重要的问题，它要求叛乱者或悔罪，或与之开战，无论需要付出多大的生命或财产代价。

By prohibiting the plurality of the state and the rebellion against it, and by prohibiting the division of the Ummah, the unity of State and that of the Ummah becomes a vital issue, because Allah (swt) has decreed that the measure to be undertaken towards them is a measure of life and death. Hence, he who perpetrates such an act should either repent or be killed. The Muslims had implemented this and used to consider it to be amongst the most important and most critical of matters. They never used to be lenient in this towards any Muslim whoever he might have been, thus ‘Ali (r.a.) was never lenient with Mu’awiyyah. Moreover, ‘Ali (r.a.), the Umayyads and the Abbasids were never lenient with the Khawarij, and the established facts pertaining to this are innumerable. However, when the Khilafah became weak and the understanding of Islam declined, Muslims kept silent over the breakaway of Islamic lands from the body of the Khilafah. Thus a wedge was driven between the Muslims and they turned into several states. This is despite the fact that the breakaway of any land from the body of the State is a vital issue that stipulates either the repentance of the rebels, or the waging of war against them, regardless of the cost in lives or wealth.

情况发展到穆斯林分居于多个国家的地步，哈里发国家也成为其中之一；局势甚至恶化到一些穆斯林开始呼吁成立伊斯兰联盟，即让哈里发国家与那些脱离它的国家缔结协议。如此一来，哈里发国家就等于认可了它们的分离，并认可其分裂为多个国家；也就是说，支持穆斯林的分裂，使他们变成多个民族和国家，尽管这是一个至关重要的问题，尽管有明确的圣训警示：要么悔改，要么死亡。因此，当穆斯塔法·凯末尔宣布土耳其与伊斯兰其他土地分离，甚至宣称赞同将伊斯兰土地交由异教国家决定其命运时，人们并不感到意外，因为这一问题已从至关重要的层面被降低了。于是灾难发生了，穆斯林对于生活在多个国家之中、被分裂为多个民族和国家的状况变得漠不关心。这仅仅是因为，乌玛的统一和国家的统一问题不再被视为至关重要的问题，针对它们所采取的措施也不再是关乎生死的措施。

The situation reached the point where Muslims lived in several states and the Khilafah became one of these states; the situation even worsened to the point where some Muslims started to call for an Islamic league, i.e. to have the Khilafah state enter into agreements with the states which broke away from her. Thus the Khilafah State would approve of their separation and of becoming several states; i.e. to support the disunity of the Muslims so that they turn into several peoples and nations, despite the fact that this was a vital issue and despite the explicit Ahadith about repentance or death. Hence, it came as no surprise when Mustafa Kemal declared the dismemberment of Turkey from the rest of the lands of Islam, and even declared his approval of surrendering the Islamic lands to the Kufr states to decide their fate because the issue was relegated from the level of being a vital issue. Thus the calamity took place and the Muslims became indifferent towards having to live in several states, and being divided into several peoples and nations. This was only because the issue of the Ummah’s unity and the issue of the state’s unity were no longer regarded as vital issues and the measure undertaken towards them was no longer a measure of life and death.

因此，必须将这一问题放回其应有的位置，并将其视为至关重要的问题，从而防止任何国家从哈里发的整体中被分割出去，即便这会导致数年的战争，甚至导致数百万穆斯林被杀。

Hence, it is imperative to restore this issue at its rightful place and to consider it a vital issue, thus preventing the dismemberment of any country from the body of the Khilafah, even if this led to several years of fighting and even if it led to the killing of millions of Muslims.

同样,伊斯兰教把公开表现明显的kufr(不信)视为至关重要的问题,并将针对它所采取的措施与生死相系;因此,伊斯兰教既确定了这一问题,也确定了应对的措施。穆斯林在'Auf ibn Malik的圣训中记载,安拉的使者ﷺ说:“你们将会有统治者掌权,你们会看到他们有善行也有恶行。憎恶他们恶行的人便免于责备,厌恶他们恶行的人也得以安全,但赞同并追随他们的人则必遭毁灭。”有人问:“安拉的使者啊!难道我们不应该用剑与他们作战吗?”他ﷺ说:“不,只要他们还在你们中间维持拜功。”在另一段记述中:“他们说:‘安拉的使者啊,那我们不应该与他们作战吗?’他ﷺ回答:‘不,只要他们还在你们中间维持拜功。’” 布哈里记载,'Ubadah Ibn-us-Samit说:“安拉的使者ﷺ召集我们,我们便向他宣誓效忠(Bay'ah),在顺境和逆境、安乐和困苦、以及不利的情况下,都听从并服从他;我们不与当权者争执,除非我们见到明显的kufr(不信),并且对此有来自安拉的确凿证据。”在阿塔巴拉尼的记述中是“显著的kufr”;在艾哈迈德的记述中是:“只要他没有命令你们犯明显的罪过。” 又据'Auf Ibn Malik转述Al-Ashja'i的话,先知ﷺ说:“你们中最好的伊玛目是你们爱戴他们、他们也爱戴你们,你们为他们祈祷、他们也为你们祈祷的人;你们中最坏的伊玛目是你们憎恨他们、他们也憎恨你们,你们诅咒他们、他们也诅咒你们的人。”我们问:“安拉的使者啊,那我们不应该起来反抗他们吗?”他ﷺ说:“不,只要他们还在你们中间维持拜功。”

Likewise, Islam has made the displaying of flagrant disbelief (Kufr) one of the vital issues, and made the measure undertaken towards it a measure of life and death; thus Islam determined the issue and the measure. Muslim reported in the Hadith of ‘Auf ibn Malik that the Messenger of Allah (saw) said: “Amirs will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed.” It was said: “O Messenger of Allah! Should we not fight them with the sword?” He said: “No, as long as they continue to establish prayer amongst you.” In another narration : “They said: “O Messenger of Allah, should we not fight them then? He (saw) replied: “No, as long as they continue to establish prayer amongst you.” Bukhari reported on the authority of ‘Ubadah Ibn-us-Samit who said: “The Messenger of Allah (saw) invited us, so we pledged our Bay’ah to him to hear and to obey in weal and woe, in ease and in hardship and evil circumstances; that we would not dispute with the people in authority, unless we witnessed a flagrant Kufr of which there is a conclusive proof from Allah.” In Al-Tabarani’s narration it said: “evident Kufr.” and in a narration by Ahmed, it said: “As long as he does not order you to commit a flagrant sin.” It was also reported on the authority of ‘Auf Ibn Malik from Al-Ashja’i who said that the Prophet (saw) said: “The best of your Imams are those whom you love and they love you and who pray for you and you pray for them, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you’. We asked: ‘O Messenger of Allah shall we not then resist them?’ He said: ‘No, as long as they continue to establish prayer amongst you”.

建立拜功，体现着宗教的确立；它同时也等同于以伊斯兰统治，并彰显其仪礼。明显的公开之kufr（كفر），即统治者所作所为所显露的kufr，也就是以kufr统治。因此，这些圣训的主旨是：如果哈里发偏离伊斯兰的统治，并且未能维护其仪礼，穆斯林就应当抵抗他；如果他确立了kufr的统治，穆斯林就应当与他作战。此外，穆斯林若目睹明显的kufr，就必须向当权者提出挑战。所谓挑战，就是发起挑战，即便这会导致与他们交战。《Al-Fateh》中有言："学者们一致认为，服从掌权的苏丹并与他一同圣战是义务的；服从他比反叛他更好，因为这样可以保全生命、安抚民众；但他们将明显显露kufr的苏丹排除在外，在这种情况下，服从他是被禁止的，有能力者应当与他作战，正如圣训所述。"伊玛目沙瓦尼（al-Shawkani）在其著作《Nayl al-Awtar》中写道："那些认为以剑抵抗不义者并与之斗争是义务的人，他们以《古兰经》和逊奈中的普遍经文作为证据。"因此，以伊斯兰统治、制止kufr统治的义务问题是一个至关重要的问题，因为安拉（सुबहानه وتعالى，SWT）将针对此事所应采取的措施，定为生死的尺度；所以，不以伊斯兰统治、而以kufr制度统治的人，要么悔改，要么被杀。

Establishing prayer is reflected in the establishment of the Deen; it is also tantamount to the rule by Islam and the manifestation of its rites. The flagrant Kufr is the Kufr manifested in the actions performed by the ruler, i.e. the rule by Kufr. Hence, the concept behind these Ahadith is that the Khaleefah ought to be resisted by the Muslims if he started to deviate from the rule of Islam and if he failed to uphold its rites, and that he ought to be fought by them if he established the rule of Kufr. Also, the Muslims must challenge the people in authority if they witness a flagrant Kufr. Challenging them means generating the challenge even if this led to fighting them. It is mentioned in Al-Fateh: “The scholars have agreed upon the obligation of obeying the dominant Sultan and of performing Jihad alongside him; that his obedience is better than rebellion against him, for this would spare lives and appease the populace; however they excluded from this the case where the flagrant Kufr is displayed by the Sultan, in which case it would be forbidden to obey him, he should rather be fought by those who are capable, as mentioned in the Hadith.” Imam al-Shawkani wrote in his book entitled Nayl al-Awtar, “Those who hold the opinion that it is obligatory to resist the wrongdoers with the sword and struggle against them, they used as evidence the general texts in the Book and the Sunnah .” Hence, the issue pertaining to the obligation of ruling by Islam and preventing the rule of Kufr is a vital issue, because Allah (swt) has made the measure that should be undertaken towards it a measure of life and death; thus he who does not rule by Islam and rules by a Kufr system should either retract or be killed.

穆斯林被命令不得对不依照安拉所启示之律法进行统治的行为保持沉默,因为这是一件至关重要的事情。然而,当穆斯林灵魂中的虔诚减弱,他们对伊斯兰的理解也随之减弱时,他们便很容易对哈里发和统治者保持沉默,即便这些统治者在某一件事上以库夫尔进行统治。当他们的软弱加剧时,他们又很容易对统治者在多件事上以库夫尔进行统治保持沉默。这种沉默的长远后果是,统治者胆敢公然推行库夫尔。埃及的穆斯林在统治者采用法国民法、废除沙里亚律法时保持了沉默。1909年,库夫尔的规则被确立为穆斯林的宪法,伊斯兰国的穆斯林也保持了沉默。他们起初曾起来反抗,但之后便沉默了。当穆斯塔法·凯末尔摧毁哈里发制度和伊斯兰的一切律法,并宣布实行库夫尔的统治时,这并不令人意外。这是因为穆斯林不再把这个问题视为至关重要的事情,于是灾难降临了,穆斯林对公然的库夫尔视而不见也变得容易,甚至被库夫尔统治而不加谴责也变得容易。更糟糕的是,大多数穆斯林接受了库夫尔的规则,习以为常,并主动放弃了伊斯兰的律法。这种情况发展到穆斯林接受库夫尔、甚至呼吁推行库夫尔的地步,此外还对此保持沉默,也不拔剑反对它。这一切的根源只在于,以库夫尔制度进行统治的问题不再是至关重要的事情,针对它所采取的措施也不再关乎生死。

The Muslims are ordered not to keep silent over the rule by other than what Allah (swt) has revealed, because it is a vital issue. However, when piety weakened in the souls of the Muslims and their understanding of Islam also weakened, it became easy for them to keep silent over the Khulafaa’ and the rulers if they ruled by Kufr in one single matter. When their weakness increased, they found it easy to keep silent over the rulers if they ruled by Kufr in several matters. The long term consequence of this silence was that the rulers had the audacity to implement Kufr in a flagrant manner. The Muslims in Egypt kept silent when the ruler implemented the French civil law and abolished the Shari’ah rules. The Muslims kept silent in the Islamic State when the rules of Kufr were established as a constitution for the Muslims in 1909. Though they revolted against them at first, but they went silent afterwards. It came as no surprise when Mustafa Kemal destroyed the Khilafah and all the rules of Islam and declared the rule of Kufr. This was because the Muslims no longer regarded this issue as a vital one, thus the calamity occurred and it became easy for the Muslims to witness the flagrant Kufr without brandishing the sword to remove it; it even became easy for them to be ruled by Kufr without condemning it. Worse than that, the majority of Muslims accepted the rules of Kufr, became accustomed to them and relinquished the rules of Islam by choice. This situation reached the point where Muslims accepted Kufr and called for it, in addition to keeping silent over it and not brandishing the sword against it. All this was only because the issue of ruling by a Kufr system was no longer a vital issue, and the measure undertaken towards it was no longer that of life and death.

因此，必须将这一问题重新放回其应有的位置，并将其视为至关重要的问题，即使这需要数年的战斗，即使这导致数百万穆斯林被杀、数百万信士殉道，也要阻止由kufr（كفر，不信）制度实行统治。

Hence, it is imperative to reinstate this issue in its rightful place and to consider it a vital issue, so that the rule by a Kufr system would be prevented even if this led to several years of fighting and even if it led to the killing of millions of Muslims and to the martyrdom of millions of believers.

因此,对于真主(SWT)所界定和确定的所有重大事务的认知,以及对于祂(SWT)所规定为必须遵行的生死攸关之措施的认知,都已削弱。这些事务与伊斯兰信仰(Aqeedah)的联系也已削弱,它们从原本的地位上被降低,以至于不再被视为极其关键的伊斯兰教法规定,也不再被视为需要拿起武器去捍卫的事项。于是,它们被从真主(SWT)所安置的地位上降下,也就是说,被从重大事务的地位上降下。因此,伊斯兰教法对此所规定的措施,不再被认为是以武力抵抗、挥剑以推翻库夫尔的统治并恢复伊斯兰的统治。所以,摧毁哈里发制度、从而废除伊斯兰体制这一事件,未被视为重大事务。它确实是重大事务这一点,并未主导人们的氛围与心灵。于是,穆斯塔法·凯末尔推进了他的行动,摧毁了哈里发制度,并将伊斯兰从政治版图上抹去,没有任何人拿起武器反抗他、与他作战。因此,库法尔摧毁哈里发制度、将伊斯兰体制从现实中移除,就是在数百万穆斯林的注视之下,如此轻而易举地发生的。如果当时的穆斯林意识到这一事务是重大的,穆斯林与伊斯兰的命运都取决于它,而针对它的必然措施就是拿起武器与穆斯塔法·凯末尔作战,那么他们就不会遭受这一打击、这场可怕的灾难和这一重大悲剧。因此,穆斯林未能认识到这是一个需要生死攸关之措施的重大事务,正是他们所遭遇之灾难的根源。

Therefore, the perception of all the vital issues which Allah (swt) had outlined and determined and the perception of the life and death measures which He (swt) had made obligatory has weakened. The linkage of these issues to the Islamic Aqeedah has also weakened, and they were relegated from their position to the point where they were no longer perceived as being very critical Shari’ah rules, for which arms should be taken up. Thus, they were relegated from the position in which Allah (swt) had placed them, meaning they were relegated from the position of the vital issue. Consequently, the measure which the Shari’ah had decreed towards them was no longer deemed to be the resistance by force and the brandishing of the sword to remove the rule of Kufr and restore the rule of Islam. Therefore, the issue of destroying the Khilafah, thus removing the system of Islam, was not perceived as a vital issue. The fact that this was indeed a vital one was not dominant over the atmospheres and the souls. So Mustafa Kemal went ahead with his action, destroyed the Khilafah and wiped out Islam from the political map without anyone taking up arms against him and fighting him. Therefore, the Kuffar’s destruction of the Khilafah and their removal of the system of Islam from existence occurred with this ease and simplicity, before the eyes of millions of Muslims. Had the Muslims been at the time aware that this issue was a vital one, upon which the fate of the Muslims and the fate of Islam depended, and that the inevitable measure towards it was to take to take up arms and fight Mustafa Kemal, they would not have been dealt this blow, this horrific calamity, and this major tragedy. Hence, the Muslims’ failure to perceive that this issue was a vital issue which necessitated a measure of life and death, was the cause of this calamity that befell them.