当前，穆斯林正经历着最严峻的考验和最沉重的磨难。对他们而言，有效的良方在于能否正确认识自身的根本问题是否至关重要，并对每一个至关重要的问题采取生死攸关的措施，尤其是当某个问题涵盖了所有根本问题的时候。只要这种认识不能以一种主导灵魂与氛围的方式实现，穆斯林就将持续衰落和堕落，永远无法在诸民族之中复兴。因此，穆斯林有责任辨明自身的根本问题，并使这种认识深入人心、深入灵魂、深入普遍的社会氛围，使之成为一种推动力，驱使他们以坚定不移的决心和不知疲倦的热忱，去采取根本问题所要求的生死攸关的措施。这正是问题的关键所在，也是穆斯林为应对当前所面临的现实而努力进行的一切事业的基础。

The Muslims are at present experiencing the severest of trials and the worst of ordeals. The effective remedy for them lies in the perception of whether their issues are vital or not, and in undertaking of a life and death measure towards every vital issue, especially if the issue in question encompasses all the vital issues put together. As long as this perception is not achieved in a manner that dominates over the souls and the atmospheres, the Muslims will continue to be in a constant decline and degeneration, and they will never rise amongst the nations. Therefore, it is incumbent upon the Muslims to discern their vital issues and to have their perception of these issues find its way to the hearts, the souls and the general atmospheres so that it becomes a perception that drives them towards undertaking what the vital issues necessitate in terms of life and death measures with an unshakable resolve and unrelenting zeal. This is the point at issue, and this is the basis of all that which the Muslims are attempting to undertake to deal with the reality they are currently facing.

今天穆斯林的现实，每一位穆斯林都能感受到，无需解释，也无需赘述。他们的土地由库夫尔（Kufr）制度统治，因此他们确定无疑地属于库夫尔之家（Dar ul-Kufr）。他们被分割为四个以上的实体，包括国家、酋长国、苏丹国和谢赫国。他们的力量弱小，不足以抗衡异教徒。因此，伊斯兰世界每个国家的问题，就是将其变为伊斯兰之家（Dar ul-Islam），然后与其余的伊斯兰国家联合起来。这个问题至关重要；它甚至等同于所有重要问题的总和；因此，必须为此采取生死攸关的措施。

The reality of the Muslims today is sensed by every Muslim, it does not require any explanation nor does it necessitate any elaboration. Their lands are ruled by Kufr systems, thus they are conclusively a Kufr household (Dar ul-Kufr). They are divided into more than four entities, ranging from States, Emirates, Sultanates and Sheikhdoms. They are weaker than being capable of standing up to the Kuffar. Hence the issue of every country in the Islamic world is to turn it into an Islamic household (Dar ul-Islam) and then unite with the rest of the Islamic countries. This issue is a vital issue; it is even the whole of the vital issues put together; thus it is imperative to undertake towards it the measure of life and death.

然而，这一至关重要的问题，即把各地转变为伊斯兰之家（Dar ul-Islam）并使其与其余伊斯兰土地联合起来的问题，是穆斯林所追求的目标。实现这一目标应当采取的方法是建立哈里发制度，从而恢复其存在。因此，穆斯林今天面临的问题，是建立作为统治制度的哈里发国，通过它实现各地向伊斯兰之家的转变，进而与伊斯兰其余土地实现统一。然而必须彻底讲明，穆斯林今天面临的不仅仅是任命一位哈里发，以至于可以说这只是一项足够义务（Fard al Kifayah），从而使其成为非迫切的问题。实际上，穆斯林乌玛今天面临的是建立哈里发，即将哈里发制度作为统治制度确立起来。这项任务的责任重大，其现实远非仅仅任命一位哈里发，尽管建立哈里发必然要求任命一位哈里发。伊本·欧麦尔（愿真主喜悦他们）传述：真主的使者ﷺ说："凡死时颈上没有宣誓效忠（Bay'ah）的，即死于蒙昧时期（Jahiliyyah）的死亡。"（即不存在宣誓效忠制度）

However this vital issue, i.e. the issue of transforming the lands into Dar ul-Islam and uniting them with the rest of the Islamic lands, is an objective the Muslims aim to achieve. The method which ought to be undertaken to achieve this objective is to establish the Khilafah, thus restoring it’s existence. Hence, the issue facing the Muslims today is the establishment of the Khilafah as a ruling system through which the transformation of the lands into Dar ul-Islam is achieved, and consequently, unity with the rest of the lands of Islam. However, it should be made absolutely clear that what is facing the Muslims today is not merely the appointment of a Khaleefah so as to say that this is a duty of sufficiency (Fard al Kifayah), thus making it a non-vital issue. Rather, what is facing the Muslim Ummah today is the establishment of the Khilafah, meaning the generating of the Khilafah system as a ruling system. The responsibility of this task is huge, and the reality of it is other than merely appointing a Khaleefah, although the establishment of the Khilafah necessitates the appointing of a Khaleefah. Ibn ‘Umar (r.a.) reported that the Messenger of Allah (saw) said: “And whosoever dies without having a Bay’ah upon his neck (without a system of Bay’ah existing), he dies the death of Jahiliyyah”.

建立哈里发国是一项绝对重大的事务。这是因为，它不仅是将我们的土地从Dar ul-Kufr（kufr之地）转变为Dar ul-Islam（伊斯兰之地）的方法，其建立还旨在摧毁kufr的体系，从而消除明显的kufr，而消除明显的kufr本身也是一项重大事务。因此，先知穆罕默德ﷺ命令克制流血："除非你们目睹明显的kufr"。这也是因为圣训中提到："……他们说：'安拉的使者啊，我们难道不应该用剑抵抗他们吗？'他ﷺ说：'不，只要他们在你们中间维持礼拜。'"因此，通过建立国家，消除明显kufr这一重大事务便得以实现。由此可见，建立哈里发国是一项重大事务，因为它是实现重大事务的方法，并且来自圣训的沙里亚证据表明情况正是如此。所以，必须为此投入生死攸关的努力。

Establishing the Khilafah is conclusively a vital issue. This is because, in addition to being a method to transform our lands from Dar ul-Kufr into Dar ul-Islam, it’s establishment is also aimed at destroying the Kufr systems thus removing the flagrant Kufr, which is in itself a vital issue. So the Messenger of Allah (saw) ordered restraint from the spilling of blood: “Unless you witness a flagrant Kufr”. Also because it is mentioned in the Hadith: “ … They said: ‘O Messenger of Allah, should we not resist them with the sword?’ He (saw) said: ‘No, as long as they establish prayer amongst you”. Therefore, by establishing the State the vital issue of removing the flagrant Kufr is attained. Consequently, the establishment of the Khilafah is a vital issue, because it is the method to achieve a vital issue, and because the Shari’ah evidence from the Sunnah indicates that it is so. Thus, it is imperative to undertake towards it the measure of life and death.

自从穆斯林的事务被异教徒、伪信者和叛教者掌控以来,穆斯林一直在努力挣脱异教权威的束缚,以及其主子和代理人的霸权。然而,他们未能认识到,他们所为之奋斗的问题至关重要,而衡量它的唯一标准就是生与死。因此,正是穆斯林大众缺乏这种认识,使他们作为一个群体,或作为一个乌玛,失去了忍受伤害、监禁和酷刑的意愿,也失去了忍受贫困、破坏和死亡的意愿;而这些恰恰是任何关乎生死攸关问题的斗争都无法摆脱的代价。因此,这些努力注定会以失败告终,他们在实现所为之奋斗的目标上,未能向前迈出哪怕一步。

Ever since their affairs were controlled by the hands of the Kuffar, the hypocrites and the apostates, the Muslims have not ceased in attempting to break free from the noose of the Kufr authority and the hegemony of its masters and agents. However, they failed to realise that the issue for which they were struggling was vital, and that it had no other measure but the measure of life and death. Hence, it was this lack of perception among the masses of the Muslims, that stripped them in their quality as a community, or an Ummah, from their readiness to endure harm, imprisonment and torture, in addition to enduring poverty, devastation and death, something which can never be detached from the battles of struggle over the vital issues. Therefore, these attempts had been predestined to inevitable failure and they failed to move one single step forward towards achieving the issue they were struggling for.

穆斯林无需费尽心思去思考，便能察觉自己所面临的问题是至关重要的。正如今日一样，任何有眼光的人都能立刻看出，异教徒绝不可能允许伊斯兰以统治的形式重返政治舞台，这在理性上是不可能的。只要异教徒对那些致力于建立哈里发制度的人稍有压迫，这一问题的重大性就显而易见。叛教者和伪信者的残暴程度，在罪行和压迫方面同样如此。他们倾尽所有力量投入战场，与那些志在从他们手中夺取权力、以确立安拉的法度、并通过设立安拉的刑法（Hudood）来维护安拉圣洁界限的信士作战。因此，这显然是一个至关重要的问题。

There was no need for the Muslims to exert extraordinary thought in order to perceive that their issue was a vital one. It was immediately evident to any sighted person, as it is evident today, that it is rationally impossible for the Kuffar to allow Islam to return to the political scene in the form of ruling. As long as the Kuffar persisted in one iota of oppression against those who worked towards the Khilafah it remained self-evident that this was a vital issue. The rank of the apostates and the hypocrites were equally brutal in terms of crime and oppression. They threw everything they had of their power into the battlefield to fight those believers who aimed at exacting the power from them in order to establish the rules of Allah and to protect the sanctities of Allah through establishing the limits (Hudood) of Allah. Thus, it was self-evident that this was a vital issue.

因此,穆斯林为此事业所作的任何努力,若不把它视为攸关存亡的根本大事,若不以生死的尺度去对待它,都不可能取得成果。由于穆斯林未能认识到这场斗争的本质,也未能理解安拉(swt)关于这场斗争的正确法则,他们便以一种与根本大事不相称的方式去争取解放。因此,他们对待此事的尺度低于生死的尺度。然而事实是,无论人们是否从这一角度认识到,像铲除庫夫尔制度、建立伊斯兰制度这样性质攸关根本的事业,在过程中若不被视为、也不被表现为攸关根本,无论投入多么强大的力量或多么巨大的努力,都绝不可能实现。也就是说,必须以生死的尺度去对待它。

Therefore, it would be impossible for any attempt, undertaken by the Muslims for the sake of this issue, to bear fruit unless they considered it to be a vital issue, whose achievement depended upon the measure of life and death. Due to the fact that the Muslims failed to perceive the nature of the battle and the sound rule of Allah (swt) pertaining to this battle, they set about liberating themselves in a method unworthy of the vital issues. Hence, their measure towards this was below the measure of life and death. Nevertheless, the fact is that the issue whose nature is vital, such as the removal of the Kufr systems and the establishment of the system of Islam, regardless of whether it was perceived on this basis or not, could never be achieved, no matter how great a force or how tremendous an effort used, unless it was considered, and illustrated, during this process as being vital. That is to say, the measure of life and death was undertaken towards it.

因此,应当坦率地告诉穆斯林,无论是个人还是团体,他们除了以生死的方式进行反对Kufr的斗争之外别无选择。这是因为他们问题的性质necessitates了这样的措施,也因为伊斯兰教法在《古兰经》和圣训中已经规定了这一措施。此外,安拉的使者(愿主赐其平安)教导我们如何确定我们的问题,并命令我们对每一项重大问题采取生死的措施。当安拉(至圣)派遣他带来伊斯兰的使命,他开始以智力斗争的方式传达宣教时,他(愿主赐其平安)确定了他的问题是伊斯兰的胜利,并为此采取了生死的措施。据传,他(愿主赐其平安)的叔叔艾卜·塔利布告诉他古莱氏人想要他做什么,即让穆罕默德(愿主赐其平安)停止攻击他们,艾卜·塔利布对他说:“饶了我,也饶了你自己,不要把超出我承受能力的重担压在我身上。”安拉的使者(愿主赐其平安)对他说:“叔叔,以安拉起誓,即使他们把太阳放在我的右手,把月亮放在我的左手,条件是我放弃这件事,我也不会放弃,直到安拉使它占据优势,或者我在其中灭亡。”当他(愿主赐其平安)建立国家并以剑进行圣战时,他同样确定了他的问题是伊斯兰的胜利,并为此问题采取了生死的措施。据报道,在侯代比叶事件中,当他(愿主赐其平安)在前往麦加朝行小朝时,在距离麦加两个驿站的乌斯番,他遇到一个来自白尼·卡卜的人,并问他是否有古莱氏的消息。对方回答说:“古莱氏人已经听说了你的到来,他们穿着豹皮出来,在铁吾瓦扎营,发誓不让你违抗他们进入麦加。” 这个人哈立德·本·瓦利德正率领他们的骑兵，他们已先行派往库拉·安-加米姆。此时，安拉的使者ﷺ说："古莱什人有祸了！战争已经吞噬了他们。如果他们让我和其他阿拉伯人各自安然行事，他们会有什么损失呢？如果他们杀了我，那正是他们所希望的；如果安拉使我战胜他们，他们就会成群结队地皈依伊斯兰。如果他们不这样做，他们就会在仍有力量时继续作战；那么古莱什人在想什么呢？我指安拉起誓，我将不停止为安拉托付给我的使命而奋斗，直到安拉使它获胜，或者这条颈静脉被切断。"所谓"Salifah"，即颈部的表层，其被切断等同于死亡。随后，安拉的使者ﷺ继续行进，直到抵达胡达比亚。

Hence, the Muslims should be frankly told, be it individuals or groups, that they have no other choice, but to carry out the struggle against Kufr on the basis of the life and death measure. This is because the nature of their issue necessitates such a measure and because the Shari’ah has in the Book and the Sunnah decreed this measure. Besides, the Messenger of Allah (saw) has taught us how to determine our issues and ordered us to undertake the measure of life and death towards every vital issue. When Allah (swt) sent him with the Message of Islam, and when he started conveying the Da’awah through the intellectual struggle, he (saw) determined his issue as being the triumph of Islam and he undertook towards it the measure of life and death. It is reported that when he (saw) was told by his uncle Abu Talib what the Quraysh had wanted from him, i.e. to make Muhammad (saw) refrain from attacking them, and when Abu Talib said to him: “Spare me and yourself, and do not put on me a burden greater than I can bear.” The Messenger of Allah (saw) said to him: “O uncle, by Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein.” When he (saw) established the State and performed Jihad by the sword, he also determined his issue as being the triumph of Islam and he undertook towards this issue the measure of life and death. It has been reported that, at the incident of al-Hudaybiah, when he (saw) was in Usfan, two junctions away from Makkah, on his way to perform Umrah, he met a man from Bani Ka’ab and asked him whether he had any news about the Quraysh. His answer was: “There are Quraysh who have heard of your coming and have come out wearing leopards’ skins and have encamped at Dhu Tuwa vowing that you shall never enter Makkah in defiance of them. This man Khalid ibn al-Walid is with their cavalry which they have sent in advance to Kura-Al-Ghamim”. Upon this the Messenger of Allah (saw) said: “Woe unto Quraysh! War has devoured them. What harm would they have suffered if they had left me and the rest of the Arabs to go our own ways? If they should kill me, that is what they desired, and if Allah should give me victory over them they would enter Islam in flocks. If they do not do that they will fight while they have the strength; so what are Quraysh thinking of? By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed”. The Salifah is the surface of the neck, and its severance is tantamount to death. Then the Messenger of Allah (saw) continued his march until he reached Al-Hudaybiah.

在这两种情形中——以思想斗争承担宣教（Da'awah）的情形，以及以圣战（Jihad）承担宣教的情形——使者ﷺ确定了他的目标是伊斯兰的胜利，并将其视为生死攸关的大事，因此在两种情形下都采取了所需且不可避免的措施，即生死之策。因此，使者ﷺ在第一种情形中说道：

In these two cases: the case of carrying the Da’awah through intellectual struggle, and the case of carrying it through Jihad, the Messenger of Allah (saw) determined his issue as being the triumph of Islam, and he (saw) made it a vital issue, thus undertaking towards it the required and inevitable measure in both cases, that is the measure of life and death. Therefore, the Messenger of Allah (saw) said in the first instance:

“叔叔，以真主发誓，即便他们把太阳放在我的右手、把月亮放在我的左手，条件是我放弃这件事，我也不会放弃，直到真主使它得胜，或者我为此而死。”他（愿主赐福并使其平安）在第二次时说：“以真主发誓，我将不停止为真主托付给我的使命奋斗，直到真主使它获胜，或者这条命脉被切断。”如果真主的使者（愿主赐福并使其平安）没有把这件事视为至关重要，没有为此承担生死的考验，伊斯兰既不会通过以理性的斗争传播宣教而取得胜利，也不会通过以剑进行的圣战传播宣教而取得胜利。这与今日穆斯林的现实相似，即当他们不把自己的事业视为至关重要，不为此承担生死的考验时，库夫尔制度便会统治他们，异教徒和伪信者便会对他们称霸，他们的努力将一无所获，连一步也无法向前迈进。

“O uncle, by Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein”, and he (saw) said in the second instance: “By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.” Had the Messenger of Allah (saw) not made this issue a vital one and had he not undertaken the measure of life and death towards it, Islam would not have triumphed, neither by conveying the Da’awah through intellectual struggle, nor by conveying it through Jihad with the sword. This is similar to the Muslims’ reality today, that is the dominance of the Kufr systems over them and the hegemony of the Kuffar and the hypocrites over them, if they do not treat their issue as vital issue, and if they do not undertake the measure of life and death towards it, their endeavour would not yield anything and they would not be able to move one single step forward.

因此,我们呼吁每一位穆斯林,在这统治伊斯兰土地的Kufr(不信)之中,致力于建立哈里发制度,以此将自己的国家转变为Dar ul-Islam(伊斯兰之地),并使其与其余伊斯兰土地联合起来,向全世界传播Da'awah(宣教),以使伊斯兰获得胜利。这项工作必须以真实的信仰、明智的觉悟和清醒的意识,体会安拉的使者ﷺ所说的话:“……以真主发誓,即便他们把太阳放在我的右手、月亮放在我的左手,条件是我放弃这件事,我也不会放弃,直到真主使它占据上风,或者我为此而死。”以及他ﷺ所说:“以真主发誓,我将不停止为真主托付给我的使命而奋斗,直到真主使它获胜,或者这个Salifah(哈里发制度)被割断。”

Therefore, we call upon every single Muslim, amidst this Kufr dominating the Islamic lands, to work towards establishing the Khilafah as a method to transform his own country into Dar ul-Islam and to unite it with the rest of the Islamic lands carrying the Da’awah to the world in order to make Islam triumphant. This work must reflect with truthful belief, enlightenment and awareness the saying of the Messenger of Allah (saw) : “...by Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein”, and his (saw) saying: “By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.”