奉至仁至慈的安拉之名 以时间起誓。

In the Name of Allah Ar-Rahmaan Ar-Raheem By time.

诚然，人类处于亏损之中。

Verily man(kind) is in loss.

除了那些信道并行善、彼此劝勉真理、彼此劝勉坚忍的人（Al-‘Asr）。

Except for the one who believes and acts righteous deeds and enjoins to the truth and enjoins to patience (Al-‘Asr).

当启示首次降临安拉的使者ﷺ身上时,他的妻子赫蒂彻(愿安拉喜悦她)带他去见她的叔叔瓦拉盖·本·纳ofal(Waraqah Bin Nawfil),想向他询问使者ﷺ所见所闻。瓦拉盖说:“这确实就是降临到穆萨·本·伊姆兰身上的那位纳姆斯(同一位天使)。如果我还活着,等到你被驱逐的那一天,我一定会坚定地支持你。”使者ﷺ问道:“叔叔,他们会驱逐我吗?”他回答说:“是的。从来没有人带着与你所带来的相似之物到来,却不遭受敌视的。”

When the revelation descended upon the Messenger of Allah (saw) for the first time, his wife Khadijah (ra) took him to see her uncle Waraqah Bin Nawfil to ask him about what the Messenger (saw) saw and heard. Waraqah said: ‘Indeed this is the Naamoos (same Angel) that came down upon Musaa Bin ‘Imraan. If I should remain alive till the day when you will be turned out then I would support you strongly’. The Messenger (saw) asked: ‘O Uncle, will they drive me out?’ He replied: ‘Yes. Never did a man come with something similar to what you have brought but was met with hostility’.

使者说:"伊斯兰的磨盘正在转动,你们就随它转动。权威与《古兰经》将会分离,所以你们要坚守《天启之书》(《古兰经》)。误导人的迷途领袖将会掌控你们的事务。如果你们追随他们,他们就会使你们迷失;如果你们反对他们,他们就会杀害你们。"圣门弟子问:"真主的使者啊,我们该怎么做?"他说:"就像尔撒(as)的门徒所做的那样去做。他们被钉在木头上,被锯子锯成两半。以穆罕默德的灵魂掌握在其手中的那位发誓,为真主之道而死,胜过违抗真主而活。"(艾布·努尔·艾哈尼在《圣训的证据》中转述。)

The Messenger of Allah (saw) said: <<The grinding wheel of Islaam is turning, so turn wherever it turns. Indeed the authority and Qur’aan will separate, so stick to the Kitaab (Al-Qur’aan). Indeed misguided and misguiding leaders will take over your affairs. If you follow them then they will lead you astray and if you opposed them they will kill you. The Sahaabah asked: What should we do O Messenger of Allah? He (saw) said: Do just as the companions of ‘Isaa (as) did. They were nailed to wood and they were split by saws. By the one in whose hand is Muhammad’s soul, death in the path of Allah is better than living in disobedience to him>> (Related by Abu Nu’aim in ‘Dalaa’il An-Nabuwwa’).

此外,真主(SWT)叙述先知的故事给使者ﷺ听,以向他表明,他那些同为先知的兄弟们所遭遇的排斥、不信、否认与伤害,以及那些意志坚定的人如何面对这些,从而坚定ﷺ使者的心,使其更加坚强。

Additionally Allah (swt) narrated the stories of the Prophets to the Messenger of Allah (saw) to make evident to him that which his brothers from amongst the prophets were exposed to in terms of repulsion, disbelief, denial and harm and how those men of great determination stood up to this. This was in order to strengthen the heart of the Messenger (saw) and make it firm.

安拉(SWT)对他(ﷺ)说:

Allah (swt) said to him (saw):

所以你要像那些意志坚定的使者一样坚忍不拔（《沙丘》35节）。

So persevere with patience like those Messengers who possessed firm determination (Al-Ahqaaf 35).

这是因为人终究是人，而致力于变革的工作意味着，他们将面对并遭遇与过去那些从事这项工作的人相同的境遇。这包括被抛弃、被拒绝、被否认、被排斥，以及遭受战斗。对此，对努哈（阿莱海assalam）所说的那些话尤为醒目：

This is because people are people and the work for change means that they will face and be exposed to the same as those who engaged in this work before them in the past. This will include being cast aside, being rejected, denied, repulsed and fought. In regards to this; the words that were spoken to Nuh (as) stand out:

我们看不到你，只是与我们一样的凡人；我们也看不到跟随你的人，只有我们中最卑微的人，而且他们是不假思索地轻易接受的。我们也看不出你比我们有什么优越之处。

We do not see you but as a man like ourselves, and we do not see you followed except by those who are the lowest of us [and who accept] at the first suggestion (without thinking). And we do not see you possessing any merit over us.

(呼德 27)。

(Hud 27).

这正是今天的传教者（Da'wah carriers）所讲的同一番话。

This is the very same speech that the Da’wah carriers of hear today.

因此，那些致力于复兴其乌玛、提升其地位与事务、并改变其中状况，直至真主（SWT）改变其现实的人们：

Therefore those who are working to revive their Ummah, elevate their status and affair and change what is within it until Allah (swt) changes its reality:

{真的，安拉不改变一个民族的景况，直到他们自己改变内心的情况。}（雷尔德章 11节）

Verily Allah does not change what exists within a people until they change what exists within themselves (Ar-Ra’d 11).

对于从事这项工作的人来说，有义务激发自己的决心、磨砺自己的智慧，以便对抗他们的敌人、战胜他们的对手；同时要追随安拉的使者ﷺ，并依靠安拉（SWT）。安拉（SWT）在祂的至尊经典中，提醒信士们将会遭遇的苦难和将要面对的危险，祂说：

It is obligatory upon those working, to fuel their determination and sharpen their wits so that they can counter their foe and defeat their enemies, whilst following the Messenger of Allah (saw) and relying upon Allah (swt). Allah (swt) has said in His Kitaab Al-‘Azeez to remind the believers of what they will come across in terms of suffering and what they will face in terms of dangers:

你们当时人数很少，在地上被视为弱者，又担心人们会把你们掳走。但祂为你们提供了安全的居所，以祂的援助加强你们，并赐给你们美好的给养，以便你们感恩。（《古兰经》8:26）

And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful (Al-Anfaal 26).

凡希望复兴乌玛的人，都必须留意先知穆罕默德ﷺ和他尊贵的同伴们（愿主喜悦他们）所遭遇的事情，以及真主（SWT）如何考验和试炼他们，他们又如何坚持下来。他们如何与自己的私欲（Nafs）作斗争，并以真主（SWT）所规定的知识（‘Ilm）和实践（‘Amal）为根基而建立自身。所需的知识，包括所要求的内容和所要传达的呼吁；所需的实践，则是将其落实到现实生活之中。这一切都需要具备所要求的坚韧、毅力与努力，同时承受随之而来的种种考验与磨难。这是因为，要培养自我（Nafs）并使其处于本乌玛责任与领导的核心地位，那么了解这一责任所要求的知识，就是不可避免且不可或缺的。

Indeed it is incumbent upon anyone desiring to revive the Ummah to take into account that which befell the Messenger of Allah (saw) and his noble companions (rah) , the extent to which Allah (swt) put them on trial and tested them and how they stood up to this. How they struggled with their Nafs and built it upon that which Allah (swt) had made obligatory in terms of knowledge (‘Ilm) and action (‘Amal). Knowledge of what is needed and what is being calling to, and action to bring that into the reality of life. This is performed with all that is demanded in terms of tenacity, perseverance and effort whilst taking all that comes in terms of trials and afflictions. This is because the preparation of the Nafs (elf) and placing it in the central position of responsibility and leadership for this Ummah makes knowledge of what this responsibility demands an inevitable and indispensable.

在责任与领导所要求的最重大义务之中，有一项是照顾十亿多穆斯林，并在未来承担起料理整个世界事务的责任，以使真主（SWT）的话语得以实现：

From amongst the greatest obligations that responsibility and leadership demands is the responsibility of attending to over one thousand million Muslims and the future responsibility of attending to the affairs of the entire world, so that the words of Allah (swt) can be realised:

这样，我们使你们成为中正的民族，以便你们成为世人的见证，使者也成为你们的见证。（《黄牛》143）

And as such we have made you the best (just) nation in order for you to be witnesses over mankind and the Messenger a witness over you (Al-Baqarah 143).

在责任所包含的重大义务之中，有一项便是获取所需与所必要的知识。否则，负有责任的人若不知道这份责任是什么、包含什么，他又如何能够对一群人负责？若他自己都不知道应当引导民众走向何方，民众又怎能跟随这样的人？那句说“乌玛不会把领导权交给无知者或懦夫”的人，说的是实话。然而，这并不意味着人必须等到对每一件事都有了知识才可以开口或行动。从当事人的角度看，关键在于下定坚定的决心，去了解必须了解的内容，以及完成其责任所需要的知识，并依据已经到达他、他也已理解的知识去从事工作。先知穆罕默德ﷺ传达他从瓦希（启示）中听到的内容，以及他的主所启示给他的内容，并不等待知识的全部完备，而是持续进行了二十三年的召唤、传达与实践。瓦希一降下，他便会立即传达该段经文、章节或圣训，他ﷺ曾说：

From amongst the greatest obligations that responsibility demands is the acquisition of knowledge for what is required and needed. Otherwise how can the responsible person be responsible over a people if he does not know what this responsibility is and what it entails? And how is it possible for the people to be led by this responsible person whilst he is unaware of what direction he should be leading them? The one who said: ‘The Ummah does not give its leadership to the ignorant or the coward’ spoke the truth. This does not mean however that the person should remain silent until he has knowledge about everything matter. Rather the issue from the perspective of the person revolves around making the firm resolution to know what is necessary to know and what he requires in order to fulfil his responsibility and to undertake the work in accordance to the knowledge that has reached him and he has understood. The Messenger of Allah (saw) used to convey what he heard from the Wahi (revelation) and what was revealed to him from His Rabb whilst not waiting for the completion of the knowledge and he continued in the Da’wah, conveyance and implementation for twenty-three years. He would convey the Aayah, Surah or Hadeeth as soon as the Wahi had descended and he (saw) said:

“要传达我的话，哪怕只有一句经文。”（布哈里、艾哈迈德、提尔米兹迪，传自伊本·欧麦尔（愿真主喜悦他））

<<Convey from me and even if it is one Aayah>> (Al-Bukhaari, Ahmad, At-Tirmidhi from Ibn ‘Umar (ra)).

他还说（愿主赐他平安）：<<愿真主照亮那个听到我的一段圣训、将其记住并加以传达的人。有时，携带"斐格赫"（知识/理解）的人将其传给比他更有"斐格赫"的人；也有时，这种"斐格赫"的携带者并不是"法基赫"（有学识的人）。>>（伊玛目艾哈迈德在其《圣训集》中记载，提尔米兹也记载，传自伊本·麦斯欧德（愿主喜悦他））

And he (saw) also said: <<May Allah illuminate the person who hears a Hadeeth from me and memorizes it so that he can convey it. It may be that a person who carries Fiqh (knowledge/understanding) conveys it to someone with more Fiqh than that person and it may be that the carrier of this Fiqh is not a Faqeeh (A knowledgeable person)>> (Imaam Ahmad in his Musnad and At-Tirmidhi from Ibn Mas’ood (ra).

至于集体（Kutlah），它的一项最重要的义务，就是理解并认识其所需与所求，充分理解自身的责任，明确自身的地位，以及它在责任真正来临时，有可能领导其青年、乌玛乃至世界的可能性。因此，制定蓝图并进行周密详细的规划，对于它而言是至关重要、不可或缺的：规划其要以怎样的方式培育和塑造其青年，使其赢得乌玛的信任与信赖，并依照这一规划领导乌玛，同时充分理解世界周围正在发生的现实与事件。这样，集体才能提出恰当、稳妥而正确的解决方案与应对之道，并意识到现实与事件总是在变化，且永不停息地变化。在提出解决方案与应对之道的同时，对这些现实与事件采取明确的立场，是遵循《古兰经》范例的必要之举。因为《古兰经》正是降示于现实与事件之中，它揭露了正在酝酿的阴谋与密谋，并从思想层面回应了所发生的事情，甚至涉及了那个阻止他人礼拜的人。

This relates to an individual, as for the Kutlah, then it is also of its greatest obligations to understand and be aware of what it requires and needs and to fully comprehend its responsibility, understand its position and the possibility of it taking the leadership over its youth, Ummah and even the world when it comes within the realm of its actual responsibility. This makes it essential and indispensable to put down a blueprint and complete detailed planning in regards to what it wants to culture and raise its youth with and so that it can earn the trust and confidence of the Ummah and lead her in accordance to the planning, whilst fully comprehending what is happening in the world around her in terms of realities and events. This is so that the Kutlah is capable of presenting suitable solutions and treatments that are sound and correct whilst realising that the realities and events are always changing and never stop changing. Adopting a position towards these realities and events whilst presenting solutions and treatments is a necessary matter in respect to following the example of what came in the Qur’aan. This is because it was revealed upon the realities and incidents, it exposed the schemes and conspiracies that were being hatched and it addressed what happened intellectually, to the extent that it even addressed the one who forbade another to perform the Salaah:

你看见那禁止的人了吗？那是一个奴仆，在礼拜的时候。（《al-‘Alaq》9-10）

Have you seen the one who forbids, a slave when he prays (Al-‘Alaq 9-10).

因此,该团体(Kutlah)必须公开表达其对各种事件与现实的看法,并采取其应当承担的立场与态度,而不畏惧后果,也不畏惧除安拉(SWT)之外的任何事物。因此,该团体不会偏袒统治者,不会谄媚奉承领袖,也不会对明显的错误(Munkar)保持沉默。

Therefore the Kutlah must openly express its view in relation to the events and realities and adopt the positions and stances that it is obligatory for it to take whilst not fearing the consequences or anything other than Allah (swt). As such the Kutlah does not sympathise with the ruler or adulate and fawn the leader and it does not remain silent over a Munkar (clear wrong):

安拉（SWT）说：

Allah (swt) says:

他们希望你能够妥协（于你的立场），他们也就会对你软化（态度）。（《至圣所》9）

They wish that you would soften/compromise [in your position], so they would soften [toward you] (Al-Qalam 9).

这就是那种在一切艰难面前以知识和耐心自我奋斗的灵魂(Nafs)的含义。这在比拉勒·哈伯希(Bilaal Al-Habashiy)和哈巴布·本·阿拉特(Khabbab Bin Al-‘Aratt)(愿安拉喜悦他们)的事例中得到了体现,他们都忍受了严厉的鞭打和极大的苦难,以至于其中一人向安拉的使者ﷺ诉说了他们所受的苦难,而他ﷺ回答说:<<我寄希望于安拉,一个女子将能够独自从也门旅行到幼发拉底河(伊拉克),除了安拉和她的羊之外,不必畏惧任何人。>>这些是安拉的使者ﷺ灌输给他的圣门弟子(愿安拉喜悦他们)的教诲,使他们能够被提升到承担责任和领导的水平。至于他ﷺ对亚希尔一家所说的话:

This is the meaning of the Nafs that strives with knowledge and patience in the face of all hardships. This is demonstrated in the examples of Bilaal Al-Habashiy and Khabbab Bin Al-‘Aratt (rah), who both endured severe beating and much suffering to the extent that one of them raised the issue of their suffering to the Messenger of Allah (saw) and he responded by saying: <<I have hope in Allah that a girl will be able to travel between Yemen and Al-Furaat (Iraq) without having to fear anything but Allah and he sheep>>. These were lessons that the Messenger of Allah (saw) inculcated into his Sahaabah (rah) so that they could be raised to the level of responsibility and leadership. As for his (saw)’s statement to the family of Yaasir:

“你们要坚忍，雅希尔的家人啊，你们注定要去的地方是乐园。”（伊本·希沙姆）

<<Persevere in patience O family of Yaasir for verily your appointed destination is Paradise>> (Ibn Hisham).

随后便是素麦叶的回答，她说：

Which was followed by the reply of Sumayyah in which she said:

“仿佛我此刻就亲眼看见了一般，啊，安拉的使者ﷺ。”

<It is as if I can see it in front of me O Messenger of Allah>.

这代表了另一类课程，它与忍受伤害、在困境面前耐心坚持有关。

So this represents another lesson, of a different kind, which relates to enduring the harm and persevering patiently in the face of hardships.

以下内容涉及从事这项工作时可能遇到的各种磨难：

The following relates to the different types of suffering that are faced when engaging in this work:

诗人说：来自亲近之人的不公（zhulm）所带来的伤害，要比其他的严重许多倍。

The poet said: The Zhulm (oppression) suffered at the hands of those who are close (in relation) is more severe many times over.

这种苦难属于安拉(SWT)对待其受造物的常道，安拉也将先前众先知所遭遇的事告诉了祂的使者ﷺ。比如圣人努哈(as)，他在妻子和儿子两方面都受到了考验。

This type of suffering is from the Sunnah of Allah (swt) in regards to his creation and He narrated upon His Messenger what had happened with the Anbiyaa’ (Prophets) who preceded him. So there is the example of Sayyidunaa Nuh (as) who was put on trial and tested in respect to both his wife and son:

安拉(SWT)说:

Allah (swt) states:

安拉为不信道者打了一个比喻：努哈的妻子和鲁特的妻子。她们在我们两位善良的仆人之下，却背叛了他们（《禁戒》10）。

Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them (At-Tahreem 10).

他(SWT)说:

And He (swt) says:

而挪亚呼唤他那远离他们的儿子："我的儿啊，你与我们一同登船吧，不要与不信道的人在一起。"（儿子）说："我将躲到一座山上，它会保护我免于水灾。"（挪亚）说："今天除了安拉所怜悯的人，没有什么能保护免于安拉的命令。"于是浪涛在他们之间隔开，他便成了被淹没的人之一。（《呼德》42-43）

And Nuh called to his son who was apart [from them]: "O my son, come aboard with us and be not with the disbelievers. But] he said, "I will take refuge on a mountain to protect me from the water." [Nuh] said: "There is no protector today from the decree of Allah, except for whom He gives mercy." And the waves came between them, and he was among the drowned (Hud 42-43).

祂(SWT)启示了各民族的故事,以及他们对被派遣到他们中间的先知所做的事,包括关于以色列的后裔所传述的事迹:他们如何行事,以及他们如何无端地、毫无理由地杀害先知。

And He (swt) revealed the stories of the different nations and what they did to the prophets who had been sent to them including what was narrated about Bani Isra’eel, what they did and how they killed the prophets without any right or justification.

这种苦难是真主的常道（Sunnah），真主（SWT）说：

This suffering is part of the Sunnah of Allah and He (swt) says:

但是，你永远不会在安拉的常道（Sunnah）中找到任何改变，你也永远不会在安拉的常道（Sunnah）中找到任何更动。（法া贤 43） Note: I have translated the surah reference "Al-Faatir 43" as 法াতির 43, but the correct Chinese transliteration is 法蒂尔章第 43 节. Corrected translation: 但是，你永远不会在安拉的常道（Sunnah）中找到任何改变，你也永远不会在安拉的常道（Sunnah）中找到任何更动。（法蒂尔章 43）

But you will never find in the way (Sunnah) of Allah any change, and you will never find in the way (Sunnah) of Allah any alteration (Al-Faatir 43).

人们对任何旨在改变他们所过生活的模式与方式、所接受的生活方式的新思想，自然会心生敌意并加以阻挠，这是很自然、显而易见的事情。凡是意在彻底改变将他们彼此联系起来的各种关系的主张，无论这些关系是他们社会赖以形成、利益与制度赖以建立的基础，还是他们的情感与感觉所共同认同的内容，人们都会自然地加以反对。我们在安拉的使者（ﷺ）身上可以看到这一现实的最佳例证：促使古莱氏人和阿拉伯人愤怒的，并不是他对安拉独一和崇拜安拉的号召。因为在他之前已有others这样做，例如哈尼夫派（独一神信仰团体）的人，其中包括瓦拉卡·本·努夫勒和伊雅德部落的古斯·本·萨伊黛，他们曾在乌喀宰集市上向人们讲话，说：“古斯指安拉起誓，他身上没有罪过，安拉有一种比你们所信奉的宗教更好的宗教。”尽管如此，阿拉伯人并没有敌视他，也没有与他对立，这是因为他并没有反对和挑战他们之间已经存在的各种关系，也没有与他们的利益或生活模式相抵触。

It is a natural and obvious matter to expect the people to be hostile to and stand in the way of any new idea that aims at changing the model and style of life that they are living and have adopted. They will naturally oppose anything which targets a complete change in the relationships that connect them together and upon the basis of which their society has been formed and their interests and systems have been built, in addition to that which their feelings and sensations have unified upon. And we have in the Messenger of Allah (saw) the best example of this reality as it wasn’t his invitation to the oneness of Allah and His worship that stirred the anger of the Quraish and the Arabs. This is because there were others before him who used to do this like the Jamaa’ah Al-Hanafiyah (the monotheistic group) who included the likes of Waraqah Bin Naufil and Al-Qas Bin Saa’idah Al-Iyaadi who used to address the people in the market of ‘Ukaazh and say: ‘Qas swears by Allah, there is no sin in him, to Allah belongs a Deen that is better than the Deen that you are following’. Despite this the Arabs were not hostile towards him nor did not stand against him and this is because he did not stand in opposition to and challenge the relationships that existed between them, nor did he stand against their interests or their model of living.

然而,当他们听到真主的使者ﷺ对他们说:“你们说‘除真主外,别无应受崇拜者’,你们就会成功”,并听到经文中降示给他的内容时,他们便认识到其后果。他们清楚地看到,他要改变他们对生活的看法,推翻他们现存的体制,在新的根基和新的人生观之上建立一个新的体制。这将导致他们的利益和领导地位终结,并使统治的主权归于真主,而不归于他们。因此,他们的反叛、敌对以及消灭宣教的努力,正是基于这一认识。这场对抗发生在真主的使者ﷺ及其圣门弟子(愿真主喜悦他们)一方,与古莱什人和阿拉伯人另一方之间。弱者遭受了拷打,如比拉勒、阿玛尔、雅西尔、苏麦耶以及阿卜杜拉·本·麦斯欧德等人(愿真主喜悦他们),还有许多其他人。而有能力的人则迁徙了,如贾法尔、奥斯曼和阿卜杜拉·本·贾赫什等人(愿真主喜悦他们)。全知全能的主对这一苦难现实以及坚忍不拔者所得的回报作了何等美妙的描述,他(至高无上)说:

However when they heard the Messenger of Allah (saw) saying to them: <<Say Laa Ilaaha Illallah and you will be successful>> and when they heard what came to him from the verses of the Qur’aan, they realised the consequences of that and it became clear to them that he wanted to change their viewpoint towards life, to demolish their present entity and to build a new entity upon a new basis and upon a new viewpoint for life. This would lead to the end of their interests, their leadership and would make the sovereignty in ruling belong to Allah and not to them. As such their revolt, hostility and their efforts to finish off the Da’wah was based upon this realisation. The confrontation was between the Messenger of Allah (saw) and his companions (rah) on one side and the Quraish and the Arabs on the other side. The weak were tortured like Bilaal, ‘Ammaar, Yaasir, Sumayyah and ‘Abdullah Ibn Mas’ood amongst many others (rah) whilst those who were able to made Hijrah like Ja’far, ‘Uthmaan and Abdullah Bin Jahsh amongst others (rah) did so. And how beautiful is the description that the Lord of the worlds has given to this reality of suffering and the rewards of patient perseverance when he (swt) says:

将伊斯兰确立于现实生活之中，意味着使伊斯兰的律法成为规范民众行为与操守的准绳，并使伊斯兰的规定成为社会内部各种关系的调节基础。它还意味着使主权归属于沙里亚（神圣的伊斯兰立法），并将伊斯兰带给全世界，直至证据与论证在人类面前确立，使人们从黑暗中走出，进入光明。这便是将伊斯兰带入现实生活的含义，也是建立乌玛、改变社会所依据的基础，以及建立一个承担起在内部施行和实施伊斯兰，并将其作为向全世界发出的召唤而加以传扬的国家的含义。

The objective is to establish Islaam within the reality of life which means making the rulings of Islaam the regulator of the people’s behaviour and conduct, in addition to making the Islamic rules the basis of what regulates the relationships that exist within the society. It also means making the sovereignty belong to the Shar’a (Divine Islamic legislation) and to carry Islaam to the world until the proof and argument has been established upon mankind and the people have been taken out of the darkness and brought into the light. This is what bringing Islaam into the reality of life means and what it means to build an Ummah, change what the society is upon and to establish a State that takes over the responsibility to apply and implement Islaam internally and to carry it as an invitation to the world.

这项工作旨在建立一个乌玛（Ummah），并改变社会赖以建立的思想与情感。这项工作意味着，要向民众揭示并阐明现存关系中的腐败，无论这些关系是个人之间的关系，还是民众与执政机构和权力当局之间的关系，抑或是执政机构与其他机构和部门之间关系的腐败。即便这项工作仅仅依靠思想的力量来完成，即把正确的路线摆在歪曲的路线面前，它仍会让那些身居权位、负责推行制度的人感到不安和激愤。它会激怒他们，促使他们设法以各种不同的方式终结这一达瓦（Da'wah），其中最轻微、最温和的一种，就是监禁。这是因为他们明白并意识到，这种思想在乌玛中的存在和传播，对他们而言就意味着其统治权威的消失和利益的终结。

The work aims to build an Ummah and to change the thoughts and sentiments that the society is established upon. This work means that the corruption of the standing relationships is made evident and clear to the people, whether these are relationships that exist between the individuals amongst themselves or relationships that exists between the people and the executive body and authority, or the corruption of the relationships between the executive body and the other institutions and departments. If this work was undertaken and even if it was only undertaken by utilising the power of thought alone where the straight line is presented in front of the crooked line, this work would still unsettle and provoke those who have been placed in the positions of authority and are responsible for the implementation of the system. It will provoke their anger and push them towards attempting to finish off this Da’wah using many different styles to achieve this, the least and lightest of which is imprisonment. This is because they comprehend and realise that the existence and presence of this thought within the Ummah would mean for them the disappearance of their ruling authority and the end to their interests.

Fir'aun是这种暴政与残酷的一个例子，因为他对人民施加了压迫与镇压，使他们遭受屈辱与轻蔑，甚至要求人民崇拜他。

Fir’aun is an example of such tyranny and cruelty due to the oppression and suppression that he unleashed upon the people and due to what they suffered in terms of humiliation and contempt, to the point that he even demanded that the people worship him.