这是伊斯兰的乌玛（Ummah），其证据是'Ali Ibn Abi Taalib（ra）所书写的内容，这内容是穆罕默德——安拉的使者（saw）口授给他的，见于第一部成文宪法之中。当安拉的使者ﷺ从麦加迁徙到麦地那时，人们在这部宪法上签了字。宪法的第一条界定了这一乌玛，其中写道：<<穆罕默德——安拉的使者ﷺ，以及与他同在的信道的穆斯林，是一个乌玛，排斥其他一切人。>>这就是安拉（swt）使之成为"Ummatan Wasatan"（至善至中正的乌玛）的那个乌玛，意即为人类而兴起的最优秀的乌玛。它处于世界的中心位置，以便能够履行其所受托的使命，即为人类作证，而这正是安拉的使者ﷺ所承担的同一使命。他处于这一乌玛的中心，他传达了讯息，履行了委托，对乌玛真诚忠实，并在安拉的道路上进行圣战，竭尽了全力（ﷺ）。

It is the Islamic Ummah and the evidence for this is what ‘Ali Ibn Abi Taalib (ra) wrote and was dictated to him by Muhammad the Messenger of Allah (saw) in the very first written constitution which the people signed upon when the Messenger of Allah (saw) made Hijrah from Makkah to Al-Madinah. The first article in the constitution provided the definition of this Ummah when it stated: <<Muhammad the Messenger of Allah and those believing Muslims with him are one Ummah to the exclusion of all others>>. This is the Ummah that Allah (swt) has made the Ummatan Wasatan (The best/just Ummah) meaning the best Ummah raised up for mankind. It occupies the centre stage in the world so that it can fulfil the mission that it has be entrusted with to bear witness over mankind which is exactly the same mission that the Messenger of Allah (saw) undertook. He was at the centre stage of this Ummah, he conveyed the message, fulfilled the trust, was sincere to the Ummah and performed Al-Jihaad in the way of Allah and gave it his all (saw).

他(saw)为这个乌玛留下了一项保障,使其免于迷失与误入歧途,正如他(saw)所说: Note: the rules call for ﷺ after every mention of the Prophet Muhammad, and "(saw)" is an abbreviation that should be replaced by ﷺ, so the correct rendering is: 他ﷺ为这个乌玛留下了一项保障,使其免于迷失与误入歧途,正如他ﷺ所说:

He (saw) left in this Ummah a security to protect it from loss and misguidance as he (saw) said:

“我已经为你们留下了一样东西，只要你们牢牢坚守，就永远不会迷失：那就是安拉的经典和我的逊奈。”（哈基姆从艾卜·胡莱赖renderer(ra)处传述，为沙希［圣洁］圣训）

<<I have left amongst you that which if you hold on to it firmly, you will never ever go astray: The Book of Allah and my Sunnah>> (Saheeh related by Al-Haakim from Abu Hurairah (ra)).

这是先知穆罕默德ﷺ为其乌玛作的见证（Shahaadah）以及以此对他们所作的证明，那么，乌玛对其余众人的见证又在哪里呢？实际上，先知穆罕默德ﷺ听到安拉的话语时哭了（SWT）

This is the witness (Shahaadah) of the Messenger of Allah (saw) upon his Ummah and his argument against them, so where is the witness of his Ummah over the rest of the people? Indeed the Messenger of Allah (saw) cried when he heard the statement of Allah (swt):

那么,当我从每个民族中召来一位见证人,并把你(穆罕默德ﷺ)召来作为对这些人的见证时,情形将会怎样呢?(《妇女章》41节)

So how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness (An-Nisaa 41).

然后他对正在诵读的人说：“够了。”

And then he said to the one who was reciting: ‘That is sufficient’.

信使ﷺ在其一生中始终承担并主持此事，直到他被接至最尊贵的伴侣之中，此事随后托付并交给了他的乌玛。于是他们挺身承担这份责任，艾布·伯克尔·艾綏-希迪格（愿真主喜悦他）在（先知ﷺ之后）率先承担起领导之责。他在波斯人和罗马人面前确立了见证，此后欧麦尔·本·哈塔卜（愿真主喜悦他）继承了这一事业，随后又有哈里发和领袖们相继而起，他们在当时的人们面前牢固地确立了见证。他们是中正的乌玛，是世界上排名第一的国家，占据了世界的中心舞台；他们向人类树立了证据，并继续传达信使ﷺ所开创的使命。

The Messenger (saw) assumed and took charge of this matter throughout his life until he was raised to the best company and this matter was then entrusted and left to his Ummah. So they rose up to this responsibility and Abu Bakr As-Siddeeq (ra) was the first to assume the leadership in this (after the Nabi (saw)). So he established the witness over the Persians and Romans and then he was followed in this by ‘Umar Ibn Al-Khattaab (ra) who in turn was followed by Khulafaa’ and leaders who firmly established the witness over the people of that time. They were the Ummah Wasat, the number one State and occupied the central stage in the world; they established the proof upon mankind and continued to convey that which the Messenger (saw) had started.

{وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ} （سبأ：28）

And we have not sent you except to the entirety of mankind as a bringer of glad tidings and a warner however most of the people do not know (Saba’ 28).

所以,乌玛承载着伊斯兰的宣教(Da'wah),并将其传播到世界各民族:东方从中国边境,西方直至大西洋;从土耳其斯坦、撒马尔罕和阿塞拜疆,穿过中亚,直到抵达欧洲腹地的维也纳城门;从直布罗陀到法国的普瓦捷,距离巴黎不远。只要他们坚守安拉(SWT)所命令他们的事——劝善(Ma'ruf)戒恶(Munkar),这一现实便持续存在。然而此后他们背离了这一点,软弱悄然滋生,他们渐渐远离了自己所应当命令的事,反而接近了自己所应当禁止的事。他们内心的信仰之火逐渐减弱,开始误解自己在世上的使命和作为穆斯林的意义,对伊斯兰的理解趋于削弱,思想趋于衰退,实际上他们在许多方面都走向衰落。因此,分裂、落后和衰败的病症在他们之中蔓延,例如民族主义、部落主义、爱国主义、地域主义和宗族主义,于是他们的国家从他们手中流失,他们的力量被摧毁,国家被瓦解。的确,是他们自己拆毁了自己的国家,撕碎了荣耀的旗帜,转而站到其他民族的餐桌前,从他们那里索取任何他们认为能够修补自身事务的东西。

So the Ummah carried the Da’wah of Islaam and conveyed it to all of the nations of the world from the borders of China in the East to the Atlantic Ocean in the west, from Turkistan, Samarqand and Azerbaijan through central Asia until it reached the gates of Vienna in the middle of Europe and from Gibraltar to Poitiers in France not far from Paris. This reality continued for as long as they were characterised with what Allah (swt) had commanded them with; ordering the Ma’rouf (good) and forbidding the Munkar (wrong). However after that they turned away from this, weakness crept in and they became distanced from that which they had been ordering and became closer to that which they had been forbidding. The flame of Imaan weakened within their breasts, they began to misunderstand their purpose in life and the meaning of being Muslims, their understanding of Islaam weakened and their thinking declined and indeed they declined in many areas. Therefore the diseases of division, backwardness and decline spread amongst them like those of nationalism, tribalism, patriotism, regionalism and clannism and so their State passed by them, their might was broken and their State was dismantled. Indeed they brought down their State and tore up the banner of their glory and presented themselves at the tables of the other nations taking from them anything they thought would mend their affairs.

而今我们承继了这一切的后果,而所需要的是我们成为“作证于人类的见证者”(Shuhadaa’ ‘Ala-n-Naas)。那么,如果我们不先在现实生活中确立伊斯兰,能否作证于人类?如果我们不先恢复伊斯兰的生活方式,或者没有一个实施哈杜德刑法、守卫边疆、料理民众事务、在国内实施伊斯兰、并将伊斯兰传递到世界各国,从而对他们确立证据与证明、并以此成为他们的见证者的国家,能否作证于人类?这样的局面是:伊斯兰的召唤已经传到所有国家,伊斯兰的权威已经遍布大地,其律法已经显现,其信仰与思想已经清晰呈现,以至于在真主面前,任何人都再无可辩解之词。这才是“作证”的真正含义。

And today we have inherited the results of this whilst what is required is for us to be Shuhadaa’ ‘Ala-n-Naas (To be witnesses over mankind). So is it possible for us to witness over mankind without first establishing Islaam in the reality of life? Is it possible to be witnesses over mankind without us first resuming the Islamic way of life or without a State that implements the Hudood, protects the boundaries, looks after the people’s affairs, implements Islaam internally and carries Islaam to the nations of the earth so as to establish the proof and evidence over and upon them and as such becoming witnesses over them? This is the situation where the Da’wah of Islaam has reached all nations, the authority of Islam has spread over the earth, its rules have manifested and its beliefs and thoughts have been presented clearly, so that no one will have any argument in front of Allah and this is the meaning of bearing witness.

我们承袭了这样的困境:我们是十多亿穆斯林,分布在五十多个国家,而伊斯兰在其中任何一个国家都没有权威。实际上,伊斯兰甚至不存在于人们的普遍生活之中,因为信徒中的个人只把伊斯兰局限于崇拜与品德(除了那些蒙受安拉恩慰的人);社会则被资本主义和社会主义思想所主导,充斥着失败、虚伪和冷漠的观念;人们受制于爱国、民族主义和灵性主义的情感与情绪所困扰、所掌控,而国家则由资本主义及拼凑式的资本主义制度所统治。更大的灾难在于,这些国家无一例外,都遵循异教徒及其代理人的命令行事。

We have inherited this predicament and we are more than a billion Muslims in more than fifty states and Islaam has no authority in any of them. Indeed it does not even have a presence in the general life of the people as the believers from amongst the individuals have restricted Islaam to the ‘Ibaadaat and Akhlaaq (except for the one whom Allah has been merciful upon) and the societies are dominated by capitalist and socialist thoughts and defeated, hypocritical and apathetic opinions. They are plagued by and under the grip of patriotic, nationalistic and spiritualistic feelings and sentiments whilst the States are governed by capitalist and patchwork capitalist systems. An even greater calamity than this though is that all of these states without exception proceed in line with the commands of the disbeliever and his agents.

此外,那些政治人物和各政党集团,带着各自不同的方向,相互竞争、彼此争斗,只为攫取廉价的政治利益,实现暂时而自私的目的。他们根本不懂复兴的根本之道,也不寻求阐明通往复兴的道路。他们所拥有的,不过是一些关于笼统、不具体之思想的口号;他们既没有提出或拿出一套方法,至少说明他们希望社会朝向何方前进,并以此为基础实现复兴;同样,他们也没有为这项工作厘清方法论,而只是依靠抗议、高喊口号,以及时而倾向统治者、对其阿谀奉承,时而反对统治者、与之敌对,这一切完全取决于形势需要,无论是为了谋取某种利益,还是为了迎合、安抚并满足某一时刻街头民众的意见。如此一来,他们教导民众:政治就意味着欺骗、误导、虚伪和阿谀奉承,以便达到目标、实现其希望与抱负。更糟糕的是,他们认为为了实现自己的目的和意图而寻求异教徒的帮助与援助是必要的,或者至少他们认为这样做并无不妥,却不知道这意味着政治上的自杀。

In addition, the politicians and political party blocs with their different directions compete and battle to attain cheap political gains and to realise temporary and selfish goals without fundamentally knowing anything about the revival and without seeking to clarify a path towards achieving it. They did not possess more than slogans for general unspecific thoughts and they did not present or put forward a method that would in the very least explain what they wanted the society to move towards and to revive upon its basis. Just as they did not clarify a methodology for this work and merely proceeded upon protests, the raising of slogans and inclining towards the rulers and fawning them or opposing them and being hostile to them whenever the situation dictated that, whether this was to secure an interest or to please, appease and satisfy the opinion of street at a given time. In doing so they taught the people that politics meant deception, misleading, hypocrisy and fawning in order to arrive at the goals and realise there hopes and aspirations. And even worse than this, was their view that it was obligatory to seek the help and assistance of the disbeliever to realise their ends and aims and arrive at the purposes or in the very least they did not see anything wrong in doing that and without knowing that this meant political suicide.

因此，这就是我们所继承的，也是我们希望与之合作、以复兴她的乌玛（Ummah）的现实。

This therefore is what we have inherited and this is the reality of the Ummah that we desire to work with in order to revive her.