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Tauhiyd comes from the verb wahhad which literally means to unite . Tauhiyd来自动词wahhad的字面意思是团结 。 In Islamic terminology, it means to realize and maintain the unity of All?h in one's actions (inwardly and outwardly).在伊斯兰的术语，它意味着以实现和维持一个人的行动（内部和外部）所有？Ĥ团结。 The actual word tauhiyd does not occur in the实际的单词tauhiyd不会发生在 Quran古兰经 or Sunnah though the present tense of the verb (from which tauhiyd is derived) is used in Sunnah.或圣行虽然该动词现在时（从tauhiyd派生）是圣行使用。 The Prophet sent Muadh ibn Jabal as governor of Yemen in 9 AH He told him, “You will going to the people of the book, so first invite yuwahhidu All?h [them to the assertion of the oneness of All?h]“.[1]先知发送也门省长穆阿德伊Jabal的9啊他告诉他，“你将要的书的人，所以首先请yuwahhidu呢？Ĥ [他们了吗？”H]的统一性断言。 [1]
Further, the division of tauhiyd into the components known to us today were not done by the Prophet nor his Companions.此外，众所周知，我们进入今天的组件tauhiyd并非由先知和他的同伴进行表决。 It was systematically defined as such in order to convey, as concisely as possible, the simple unitarian belief of这是系统定义为这样，以传达，尽量简洁，简单的一神信仰 Islam伊斯兰教 . 。 This was necessary because as Islam quickly spread to the four corners of the world, new converts began to interpret the teachings of Islam in line with their own philosophical concepts of All?h and so confusion arose.这是因为伊斯兰教有必要迅速蔓延到世界的各个角落，开始新的转换解释符合伊斯兰教的教义与自己的全部哲学的概念？小时，所以出现了混乱。 Preconceived interpretations, all of which are blameworthy, were propagated by those who wanted to destroy Islam from the inside.先入为主的解释，所有这些都是责备的，是传播这些谁想要从内部摧毁伊斯兰教。 The first such enemy of Islam was an Iraqi convert from这样的第一次伊斯兰的敌人是伊拉克转换 Christianity基督教 named Sausan who preached man's absolute free will while denying (qadr) Divine Decree[2].男子名叫Sausan谁鼓吹的绝对自由意志，而否认（qadr）神圣的法令[2]。 His student, Ma`bad ibn Khalid al-Juhani[3], spread such deviant ideas until he was tried and executed by the Umayyad Caliph.他的学生，马`哈立德尤哈尼[3]，散布这种偏差观念坏伊本，直到他被审判和执行的倭马亚哈里发。 There were three other such executions over the period of 26 years.还有另外三个以上的26年期间此类处决。 The later Umayyad Caliphs were relatively more corrupt and cared less about such religious issues.后来的倭马亚哈里发则相对较为腐败，关心这些宗教问题少。 At the same time, the masses were also relatively less educated about their religion.同时，群众也相对较少有关他们的宗教教育。 This proved to be a deadly combination.事实证明，这是一个致命的组合。 As the number of deviants increased through the liberation of various lands, apostates were no longer executed.由于离经叛道数通过各种土地解放增加，变节者已不再执行。 Instead, Muslim scholars rose to execute the tide of heretics intellectually.相反，穆斯林学者上升到执行的异端潮流智力。 Tauhiyd, precisely defined, emerged out of this defense strategy.Tauhiyd had been divided into the three following categories: tauhiyd ar-rububiyah , tauhiyd al-asma was-sifaat , and tauhiyd al-`ibadah or tauhiyd al-`uluuhiyah . Tauhiyd has been likened to a tree, the roots being tauhiyd ar-rububiyah , the trunk being tauhiyd al-asma was-sifaat , and the fruit being tauhiyd al-`ibadah . Tauhiyd，准确界定，出现了这种防御strategy.Tauhiyd已rububiyah分为以下三个类别：tauhiyd氩，tauhiyd基地阿斯玛为- sifaat和tauhiyd基地`ibadah或tauhiyd基地`uluuhiyah。Tauhiyd已被比喻为一棵大树，根被tauhiyd氩rububiyah，树干被tauhiyd基地阿斯玛为- sifaat和水果被tauhiyd基地`ibadah。 Each category of tauhiyd will now be discussed in some detail.每个tauhiyd类现在将讨论一些细节。
On tauhiyd ar-rububiyah [4].关于tauhiyd氩rububiyah [4]。 All of mankind readily recognizes this aspect of tauhiyd (except the most arrogant[5]) because this belief in imprinted on our nature.人类所有容易认识到这方面tauhiyd（除了最傲慢的[5]），因为这种性质的信念，我们在印上。 This is belief in the uniqueness of All?h with respect to His actions.这是在所有？Ĥ信仰的独特性就他的行为。 This belief, more specifically and among other things, is that He is the only Lord of the seven heavens (without partner in His dominion), the only Lord of the great Throne, the only One in whose hand is sovereignty of everything, the One who protects all yet is not protected nor is their a protector against Him, the only Creator (who creates from nothing), only Owner, and only Maintainer/Sustainer of all that exists, etc. Even the pagan Arabs knew this.这种信念，更具体，除其他事项外，就是他是在7天没有在他统治的合作伙伴（仅主），伟大的宝座，唯一的一个唯一的主在他手中的一切主权，一个但并不是谁保护，也不是他们的保护，所有对他的保护，唯一的造物主（谁从无到有创建），只有所有者，只有保持/所有存在，即使是异教徒的阿拉伯人等知道这个维持者。
This category of tauhiyd necessitates the following beliefs: everything that happens in creation is by the decree and permission of All?h; sustenance and provision are from All?h alone; life and death are in His control only; all blessings and disasters come from Him only[6]; guidance and misguidance is by the will of All?h alone; All?h alone has knowledge of the unseen; nobody has any rights over All?h unless He Himself has laid down such upon Himself; legislation and prescribing a way of life is the right of All?h alone, among other things.这tauhiyd类就必须在以下信念：一切的创作发生在h处的法令？和许可所有;寄托和提供单是从所有？H组，生命和死亡是他唯一的控制，所有的祝福和灾难来自他只[6];指导和误导由所有？单单是Ĥ;所有？Ĥ就有了看不见的知识;没有人对所有的权利呢？Ĥ除非他本人亲自奠定了这样的呼吁下，立法和规定一种生活方式是一切？Ĥ有权独自除其他因素的影响。
On tauhiyd al-asma was-sifaat .关于tauhiyd基地阿斯玛为- sifaat。 This aspect of tauhiyd includes belief in only those attributes All?h has described Himself with in His Book and in only those attributes His Messenger has attributed to Him[7].这tauhiyd方面包括这些属性的信念，只有所有？H是形容自己在他的书和这些属性中，只有他的使者也归因于他[7]。 One must affirm that these attributes are perfect or absolute in All?h alone (ie, are unique to Him) and deny the similarity of His perfect attributes with anything other than Him[8].我们必须肯定，这些属性在所有？Ĥ单（即完美的或绝对是独一无二的他），否认他与任何其他比他完美的属性相似[8]。 Such affirmation is without distortion[9], interpretation, denial, nor are they depicted in a way that makes His attributes similar to His creation, and without stating how the attributes are.这种肯定是不失真[9]，解释，拒绝，也不是他们的方式，使他的属性类似于他的创作，并没有说明如何属性和描述。 We do not negate His actions like His establishment on His throne or His descending to the lowest heaven.我们不否定喜欢他对他的王位和他的天堂下降到最低设立他的行动。 Nor do we seek to explain the modality of such actions.我们也不试图解释这种行动方式。 This is because the modalities of such actions are unknown though the actions themselves are known.这是因为这种行动的方式是未知的，但行动本身是已知的。 Belief in them is obligatory and asking about the modality is innovation.在他们的信仰是强制性的方式和有关要求的是创新。 Belief in this aspect of tauhiyd requires both negation and affirmation for “There is nothing similar to Him, and He is the All-Hearing, the All-Seeing.” [Qur'?n, ash-Shura:11].在这方面的tauhiyd信仰需要对“没有任何类似的对他都否定和肯定，他是全听，全看。”[古兰经'？氮，灰舒拉：11]。
The more one knows about All?h and His names and attributes, the more one will love, desire to please and have All?h pleased with him, fear, hope, and trust All?h.越一知道吗？h和他的名字和属性，人会更爱，渴望，并请所有？H与他高兴，恐惧，希望和信任呢？小时 Hence, the correct understanding of the names and attributes of All?h is very important and beneficial.因此，所有的名称和？h是非常重要和有益的属性，正确的认识。
On tauhiyd al-`ibadah : The implementation of tauhiyd is a fulfillment of the shahada .关于tauhiyd基地`ibadah：该tauhiyd实施是一个沙哈达履行的。 This is the reason that messengers were sent and books revealed[10].这是，使者被送往和书籍的原因发现[10]。 This is the belief, recognition, and knowledge that All?h has the position of God over all His creation.这是信念，确认和知识呢？H是上帝对他的所有创作的立场。 It is the rejection of all the so-called “partners” of All?h and a rejection of worship of anything other than All?h.这是所有所谓的“伙伴”的呢？h和1以外的任何东西吗？小时崇拜排斥反应 The necessary and proper consequence of the recognition that there is no god except All?h is that all worship will reserved for All?h alone.在必要和适当的承认后果，有没有神，除了所有？h是，所有崇拜将所有？Ĥ单独保留。 This category of tauhiyd requires that one single out All?h in all acts of worship such as: purity of intention, gratitude, love, fear, hope, awe, repentance, putting one's trust, seeking aid and assistance, seeking guidance, as well as the obvious acts such as salah (ritual worship), being good to one's parents, supplication, sacrifice, jihad, etc.[11] The person will not have any goal other than pleasing his Lord and attaining His rewards.这种tauhiyd类要求单一出诸如崇拜的行为呢？高：纯度的意图，感激，爱，恐惧，希望，敬畏，悔改，把自己的信任，寻求援助和协助，寻求指导，以及诸如萨拉赫明显的行为（仪式崇拜），被好自己的父母，恳求，牺牲，圣战等[11]的人不会有任何的目标，只不过他的主喜悦和实现他的奖励等。 His beliefs will be whatever is proven in the Quran and Sunnah, he will be following the Messenger of All?h, his deeds and actions will be what All?h and His Messenger prescribed, and his character and manners will be an imitation of the Prophet.他的信念是什么，是在可兰经和圣训证实，他将在将所有？Ĥ使者，他的事迹和行动将是什么呢？h和他的使者所规定，他的性格和举止将是模仿先知。
There are two actions of the heart that must be combined for the spirit of worship to be realized: love and submission.有两个必须的崇拜精神结合心行动来实现：爱和提交。 When faith enters a person's heart, it causes therein certain mental states, which result in apparent actions, both of which are proof of true faith.当信仰进入一个人的心脏，它会导致其中某些心理状态，这显然行动的结果，这两者都是真正的信任的证明。 Foremost among those mental states is the feeling of gratitude towards Allaah which could be said to be the essence of `ibadah.其中最主要的精神状态，是对真主可说是本质的`ibadah感激之情。 This feeling of gratitude is so important that a nonbeliever is called a kaafir which means “one who rejects the truth” as well as “one who is ungrateful”.这种感激之情是如此的重要，一个nonbeliever称为异教徒，意思是“一个谁拒绝真理”以及“一谁是忘恩负义”。 And with the feeling of gratitude comes love.和来自爱与感激之情。 A believer loves and is grateful to All?h for His bounties, but being aware of the fact that his good deeds, whether mental of physical, are far from commensurate with All?h's favors.一个信徒的爱，感谢所有为他的恩泽？小时，但作为一个事实，即他的好事迹，无论是身体心理，从相称呢？h的好处远远知道的。 He is always anxious lest, because of his sins, All?h should withhold from him some of those favors or punish him in the hereafter.他总是渴望以免，因为他的罪孽，在所有？小时时，从他其中的一些好处或惩罚他隐瞒了下文。 He therefore fears Him and surrenders to Him and serving All?h with humility.因此，他担心他，对他投降，服务所有与谦卑？小时。
Other necessary components of the heart are fear and hope.心脏的其他必要的组件恐惧和希望。 Fear comes out of the greatness of All?h and comes about when one truly glorifies and exalts Allaah and hope flows from complete and true love.怕出来的呢？Ĥ伟大和来自约当一个真正的美化和颂扬真主和完整，真正的爱情希望流动。 Both of these must be held in balance.这些都必须是平衡的举行。 The scholars of Islam have described these components like the wings of a bird with which a believer flies towards All?h.伊斯兰学者所描述的一样，鸟与一名信徒对所有？小时苍蝇的翅膀这些组件 If they are balanced, he flies properly.如果他们是平衡的，他苍蝇正常。 If one of them is missing, then he has a shortcoming.如果缺少其中一个，那么他有一个缺点。 If they are both missing, the bird is on the verge of death.如果他们都缺少，鸟是在死亡的边缘。
This category of tauhiyd is the key to real life.这种tauhiyd类是现实生活的关键。 A human's need for All?h that he worship Him and not associate any partner with Him as it is a need concerning which there is no comparison that one could even make an analogy to.一个人的需要呢？h的崇拜他，他没有任何关联与他的合作伙伴，因为它是一个需要对这些地方没有比较，一个甚至可以作出对比喻。 The reality of a human being is in his heart and soul and these can not be sustained without their relation with All?h, there is no tranquility in this world except in His remembrance.一个人在他的心脏和灵魂，而这些都离不开它们同所有？h的关系是持续的，有没有在这个世界上，除了在他的记忆安宁的现实。
A significant part of tauhiyd al-`ibadah is the implementation of Divine Law and this aspect of tauhiyd al-`ibadah is referred to as tauhiyd al-hakamiyah [the oneness of All?h with respect to His rule].阿规则]的重要组成部分的tauhiyd基地`ibadah的就是他的神权法的实施，这方面的tauhiyd基地`ibadah被称为tauhiyd基地方面，hakamiyah [所有的统一性？H与。
On tauhiyd al-hakamiyah : Submission to All?h, alone, encompasses worshipping and obeying Him, alone.关于tauhiyd基地hakamiyah：提交所有？小时，仅包含崇拜和服从他，孤独。 Associating partners with All?h with respect to His rule and associating partners with Him in worship are one and the same thing.与所有关于他的统治？h和与他交往的伙伴崇拜缔合作伙伴之一，同样的事情。 Whoever follows a legal system other than All?h's is like one who prostrates to an idol.跟从的法律制度以外的全部？h的就像一个谁叩头一个偶像。 All rulers who have changed the laws of All?h or rulers who rule in accordance with something other than Shari`ah (Divine Law) must be rejected and opposed.所有谁改变了呢？h或统治者谁按照规则的东西比莎丽`啊（神法）其他必须予以驳斥和反对统治者的法律。 All?h says in the Quran that He had sent messengers to every single nation proclaiming the worship of All?h alone while also shunning at-taghuut[12].所有？H说，他已派使者到每一个国家宣布对所有？Ĥ单独崇拜，同时也回避的AT - taghuut [在古兰经12]。 Judging and ruling according to what He revealed is obligatory on believers so much so that it is one of the main reasons why messengers were sent with scripture to judge between people in matters they differed[13].判断和裁决据他透露，有责任在信徒以至于它是为什么使者是人与人之间的经文来判断他们的事务发出不同[13]主要的原因之一。 Ruling in accord with what All?h has revealed is the exact same as singling out All?h for obedience and one owes complete obedience to Him.在符合法治是什么呢？h的发现是完全相同的挑出相同呢？h表示服从和一个欠完整服从他。 It is therefore clear that those who do not rule or judge by what He had revealed are unbelievers[14].因此，很显然，这些规则或谁不听他透露是什么不信[14]。 The refusal to rule according to what All?h had revealed violates every aspect of tauhiyd.拒绝规则根据什么呢？小时后，均发现违反每个tauhiyd方面。 It violates tauhiyd ar-rububiyah because All?h alone is in full charge of His creation and He directs all of its affairs.它违反tauhiyd氩rububiyah因为所有？Ĥ单是在他的创作完全充电和他所领导的公司事务。 To rule by something else is to set up gods with All?h.为了排除别的东西，是由成立呢？小时神 It violates tauhiyd al-asma was-sifaat because Al-Hakam (The only Judge, The only Decider, The only Ruler) is one of the beautiful names of All?h.它违反tauhiyd基地阿斯玛为- sifaat因为哈卡姆（唯一的法官，只有决策者，唯一的标尺），是吗？美丽的名字一小时 It violates tauhiyd al-`ibadah because All?h alone is to be submitted to.它违反tauhiyd基地`ibadah因为所有？Ĥ单是将提交。 It violates another type of tauhiyd, not previously discussed, and that is tauhiyd al-itibaa.它违反了另一个tauhiyd，以前没有讨论过，就是tauhiyd基地itibaa类型。 This means that the only one who is to be followed and obeyed is the one whom All?h sent for that purpose (ie, the Messenger of All?h).这意味着，只有一个是谁应遵循和服从，是谁呢？为此为每小时（即所有？Ĥ信使）发送1。
“The dominion [(i'nil hukmu) ie, of rule and judgement] is for none but All?h. “的统治[（i'nil hukmu）即规则和判决]，但所有的都没有？小时 He commanded that you worship none but Him.他命令你崇拜他。 That is the straight deen [judgement or religion]” (Qur'?n, Sura' Yusuf: 40)这是直德恩[判决或宗教]“（古兰经'？氮，苏拉'优素福：40）
In Sura at-Tauba, All?h tells us that the Jews and the Christians took their rabbis and monks as lords.在苏拉在- Tauba，在所有？Ĥ告诉我们，犹太人和基督徒了他们的拉比和僧侣领主。 When All?h's Messenger was reciting this verse, `Adi bin Hatim contradicted the Messenger saying, “they don't worship them.” The Messenger replied, “they certainly do.当所有？h的使者在念这首诗，`阿迪斌哈特姆违背使者说：“他们不崇拜他们。”使者回答说，“他们当然。 [They] made lawful things as unlawful and unlawful things as lawful. [他们]作出不合法为合法和非法的东西合法的事情。 And they (Jews and Christians) followed them and by doing so, they worshipped them.”[15]他们（犹太人和基督徒），其次他们这样做，他们崇拜他们。“[15]
On submitting one's loyalties and love to the commands and guidance of Revelation.对提交自己的忠诚和热爱的命令和指导的启示。 Having loyalty for the sake of All?h and basing one's love and hate on guidance from All?h is essential for one's faith to be correct and there is no proper implementation of the shahada without it.经对所有？Ĥ为了忠诚，立足自己的爱和恨的指导从所有？H是为自己的信仰的基本是正确的，是没有正确执行的沙哈达没有它。 Concerning this topic, nothing seems to be more stressed with more evidences provided for, after the obligation of tauhiyd, than loving and hating for the sake of All?h.关于这个问题，似乎并没有任何更多的强调与提供更多的证据之后，tauhiyd义务，除了热爱和对所有？小时而恨 Allaah will be more beloved than anything if one truly worships Him and because of that, he will love what All?h loves and despise what All?h despises.真主将超过任何一个真正的爱，如果崇拜他，因为这样，他会爱什么呢？Ĥ爱，鄙视什么呢？Ĥ鄙视。 He will be disgusted and will hold in contempt anything that is affront to his beloved.他将感到厌恶和蔑视任何会认为是他心爱的侮辱。 Associating “partners” with All?h – though He alone is deserving of worship – is the greatest disrespect and opposition to All?h.缔“伙伴”的呢？的H - 尽管他仅是值得的崇拜 - 是最大的不尊重，反对一切？小时 Those who give loyalty to the unbelievers – instead of opposing them – are not worshipping All?h properly because if they were, how could they show love, approval, and support to those who oppose All?h and His religion?谁给那些不信的忠诚，而不是反对他们 - - 不崇拜呢？Ĥ正确，因为如果他们，他们又怎能表达爱心，批准和支持，以反对那些谁所有？h和他的宗教吗？ Should Muslims love, approve, and support unbelievers, while also keeping ties with unbelievers stronger than with each other, then such Muslims have violated the shahada and have apostated[16].如果穆斯林爱，批准和支持不信，不信，同时还保持了比对方强，这样的穆斯林都违反了沙哈达关系，并已apostated [16]。 This is because the truthfulness of a statement is indicated by actions.这是因为声明的真实性是由行动表示。
Notes 笔记
[1] Sahih Bukhari vol 9, No. 469 and Sahih Muslim vol 1, No. 27 [1]的词句布哈里9卷，第469和第1卷穆斯林的词句，第27号
[2] Denying qadr (ie, All?h's secret knowledge of the future) nullifies one's belief in tauhiyd for this is in violation to tauhiyd ar-rububiyah as well as the rejection of many verses from the Quran such as, “No calamity occurs on the earth or among yourselves but is inscribed in the Book before We bring it into existence. [2]否定Qadr（尊贵即所有？h的未来的秘密知识）剥夺一个人的出现相信灾难在tauhiyd因为这是在侵犯tauhiyd氩rububiyah也就不排斥许多诗句从可兰经，如“在地球上或在自己的书上，但在这之前，我们把带来的存在。 Verily, that is easy for All?h.” (Qur'?n, al-Hadeed: 22). “And All?h created you and whatsoever you do.” (Qur'?n, 37:96). 诚然，这是所有容易？小时“（古兰经'？氮，铝，哈迪德：22）。”而所有？Ĥ创造你和任何你怎么做。“（古兰经'？氮，37:96）。 When one denies qadr thinking that all acts one does is new both to All?h and new to one, is to say that one can act outside the limits imposed by All?h ie, to act outside His realm of absolute control.当一个人否认qadr以为一切行为之一所做的是新既呢？h和新来的，也就是说，人们可以通过之外采取行动呢？Ĥ即施加的限制，在他采取行动的绝对控制的领域。 The realm of influence we have in the course of events which make up our lives are limited to the mental choice between options presented to us.该领域的影响力，我们在对事件作出了我们的生活的过程中，只限于精神之间的选择的选择提交给我们。 In other words, man proposes and All?h disposes.换句话说，人提议，所有？Ĥ作主。
[3] It is narrated on the authority of Yahya ibn Yamur that the first man who discussed qadr in Basra was Ma'bad al-Juhani. [3]这是Yamur叙述就伊本叶海亚的权威，第一个男人谁是讨论在巴士拉qadr Ma'bad基地尤哈尼。 I [Yahya] along with Humaid ibn Adbul Rahman al-Himyari set out for `umrah and said, “If it should so happen that we come into contact with anyone of the Companions of the Messenger of All?h, we shall ask him about what is being talked about concerning qadr.” Unexpectedly, we came across `Abdullah ibn `Umar ibn al-Khattab while he was entering the mosque.我[叶]随着伊本阿卜杜勒贾胡迈德拉赫曼Himyari为`节日出来说，“如果发生，我们应该使之与对所有？Ĥ Messenger的同伴接触的人，我们将请他谈谈什么是被人谈论有关qadr。“没想到，我们遇到了``阿卜杜拉伊本欧麦尔本哈塔卜当他进入清真寺。 I and my friend surrounded him &ndash one of us was on the right and the other on the left.我和我的朋友包围了我们一个他与ndash于权利和在左边。 I expected that my friend would authorize me to speak so I said, “O Abu `Abdu Rahman, there have appeared some persons on our land who recite the Quran and pursue knowledge.” Then after explaining their affirs, I said, “they claim that there is no such thing as qadr.” Ibn `Umar said, “When you happen to meet such persons, tell them that I have nothing to do with them and they have nothing to do with me.我知道我的朋友会授权我发言，所以我说，“啊，阿布`阿卜杜拉赫曼，但已经出现在我们的土地谁背诵可兰经和追求知识的一些人。然后在解释他们的affirs”，我说，“他们声称有没有qadr这种东西。“伊本欧麦尔说`：”当你发生，以满足这些人，告诉他们我已经与他们无关，他们都与我无关。 And verily, there are in no way responsible for my belief.” Ibn `Umar then swore by All?h saying, “If any of them had with him the gold equal to the bulk of the mountain of Uhud and then should spend it, All?h would not accept that from him unless he affirms his faith in the Divine Decree [meaning, that person is a kafir].” `Abdullah bin Abi Awfa advised people not to greet those who denied qadr nor to make the funeral prayer over them when they died [ie, they were kafir].那些恶魔，有没有办法在我的信仰负责。“伊本欧麦尔`然后发誓吗？Ĥ说的，”如果其中任何一个曾与他的黄金等于对武侯德山山体和然后要用它，所有？H应该不会接受他，除非他肯定从他在神圣的法令[意义的信心，该人是卡菲尔]。“`阿卜杜拉本阿比Awfa呼吁市民不要迎接那些谁也不否认qadr作出了葬礼祈祷他们死时[即，他们是卡菲尔]。 See Sharaha al-Arba`ain an-Nawawi #2 and also Fundamentals of Tawheed by Bilal Phillips, p.见Sharaha基地阿尔巴艾因基础 ，也是独一的比拉尔页菲利普斯， 一脑威 ＃2 3. 3。
[4] The basis for tauhiyd ar-rububiyah is founded on many verses, such as Qur'?n, 39:62; 37:96; 8:17; 64:11, but in general, all verses in the Quran that speak of All?h's actions are bases for tauhiyd ar-rububiyah . [4] rububiyah基础tauhiyd氩是建立在许多诗句，如古兰经'？ñ 39:62，37:96，8:17，64:11，但在一般情况下，说话都在古兰经经文所有？h的行动rububiyah基地tauhiyd氩 。
[5] The main motive for denying All?h is unjustified pride. [5]为拒绝所有？h是没有道理的自豪感的主要动机。 Such a proud person feels that it is not becoming of him to have to acknowledge someone greater than himself and therefore be governed by Him.这样一个骄傲的人认为这不是他成为不得不承认有人比自己更大，因此，在他管辖。 “Those who dispute concerning the signs of All?h, in their hearts is only pride that they shall never attain.” (Qur'?n, al-Ghaafir: 56) “谁的争端有关呢？h的迹象，他们的心中，只有骄傲，他们永远不会实现。”（古兰经'？氮，铝，Ghaafir：56）
[6] “If All?h allows harm to befall you, none can remove it except Him” (Qur'?n, 6:17) [6]“如果所有？Ĥ允许你伤害他人覆辙，没有他，这除了可以删除”（古兰经'？氮，6:17）
[7] He is not described by any names other than those He or His Messenger have made mention of in order to prevent giving a false description of All?h. [7]他是不是描述以外的任何名称或他的使者，他曾在一个以防止给所有？小时虚假说明提 The creation is in no position to describe the Creator so we are obligated to stay within the limits He defined.创新是使我们有责任的限度内停留在任何位置，他的定义来描述造物主。
[8] A similarity is bound to arise due to the medium used, ie, the human language. [8]相似性是一定会出现由于语言，即人类的语言。 Yet these similarities are only in label, not magnitude.然而，这些相似之处，只是在标签，而不是规模。 For example, we need microscopes to see small things and telescopes to see things far away.例如，我们需要的显微镜看到的东西，小望远镜看到的东西远。 So we see and All?h sees but He is All-Seeing.因此，我们看到，所有的？Ĥ看到，但他是全知。
[9] Meaning to explain away His names and attributes by giving them other than obvious meanings. [9]的意义去解释他的名字，给他们除了显而易见的意义属性。
[10] See Qur'?n, 16:36 [10]见古兰经'？氮，16:36
[11]These acts must also be done in manner that is prescribed by All?h. [11]这些行为也必须做的方式是所有？小时规定 Further, to perform any of the said acts for anyone other than All?h negates and destroys one's fulfillment of this category of tauhiyd .此外，为执行任何上述行为，任何人都否定以外的其他所有？h和摧毁一个人的tauhiyd履行这一类。
[12] ie rulers who have changed the laws of All?h or rulers who rule in accordance with something other than what All?h reveals. [12]谁改变了呢？h或统治者谁的规则以外的东西，根据什么呢？Ĥ揭示的规律，即统治者。 Also see: An-Nahl: 36还看到：安古兰经：36
[13] See al-Baqara: 213 and also an-Nisaa`: 105 – “Surely, We have sent down to you the Book in truth that you might judge between men by that which All?h has shown you.” [13]见基地Baqara：213，也是- Nisaa`：105 - “当然，我们已经派遣到你的书，你在真理的人之间可能由该法官所有？H是您展示。”
[14] This is the verdict regarding whether the rulers who fail to apply the guidance of All?h in their lands. [14]这是有关裁决是否统治者谁不能适用于所有的土地？Ĥ指导。 “Whoever does not rule by what All?h has revealed are unbelievers.” Al-Maidah 44 (also see vv. 45 and 47). “谁也不排除由什么呢？h的发现是不信。”基地Maidah 44（也见空隙率。45和47）。 Ibn `Abbas when, while defending `Ali ibn Abi Talib when the Khawarij pronounced him kafir, said that not ruling by Islam in some of its aspects is a minor disbelief (kufr).伊本'阿巴斯时，在捍卫`阿里本阿比塔利班人时，他卡菲尔海瓦利吉宣判时说，不排除在有些方面伊斯兰教是未成年人不相信（叛教）。 [This statement was most likely made by a student of ibn `Abbas and not ibn `Abbas.] The proper dimensions of this statement are realized when particular rulers are examined. [这句话是最有可能由伊本阿巴斯，而不是学生``伊本阿巴斯。]这句话的正确的尺寸制成的实现时，特别是统治者的审查。 If a practicing Muslim ruler knows that it is obligatory on him to apply the Shariah in its entirety, yet for some reason (weakness) doesn&rsquot, then such a ruler is not a disbeliever (though he may be a faasiq).如果执业穆斯林统治者知道，这是他义不容辞的责任适用于整个伊斯兰教法，但由于某种原因（弱点）没有按及rsquot，那么这样的统治者是不是disbeliever（虽然他可能是一个faasiq）。 This is what Ibn `Abbas was referring to.这是伊本阿巴斯指的是`。 Other rulers – who openly deny Islam, do not believe that it is obligatory to apply Shariah, who prefer other systems like democracy or socialism over the Shari`ah, nor believe in its implementation- are full fledged unbelievers (even if they practice all the other rites in Islam).其他统治者 - 谁公开否认伊斯兰教，不相信这是义不容辞的责任适用伊斯兰教法，谁愿意像民主，或在其他莎丽`啊社会主义制度，也不执行，是完全成熟的信教相信（即使他们实践的一切在伊斯兰教其他仪式）。
[15] See: Tafsir at-Tabari Vol. [15]见： 塔费尔在-塔巴里卷。 10, p. 10，第 114 or see the nine volume tafsir by Muhsin Khan and Hilali, vol 2, p. 114或参阅由穆赫辛汗和Hilali，第2，第9卷塔费尔 370. 370。
[16] “You see many of them taking the unbelievers as their friends and protectors. [16]“你看他们很多是他们的朋友和保护人不信。 Evil indeed is that which they have sent forward before them.邪恶的确是他们派出了他们面前。 For that reason, All?h's wrath fell upon them and in torment shall they abide.出于这个原因，所有？h的忿怒降在他们的痛苦，他们要遵守。 And had they believed in All?h and the Prophet and that which was revealed to them , they would not have taken them as friends and protectors, but many of them are disobedient to All?h.” (Qur'?n, al-Maidah 80-81. Also see: vs. 51 & 55-57).他们相信，并在所有？h和先知，而且是向他们透露，他们将不会采取作为朋友和保护他们，但他们中许多人不听话的？小时“（古兰经'？氮，铝， Maidah 80-81。另见：主场迎战51和55-57）。 The statement above, “and had they believed…” is a conditional statement meaning that if those who perpetuate those acts are unbelievers.声明以上“，并相信他们...”是有条件的说法，如果这些长期存在的行为是谁不信。
