国家对所有拥有公民身份的人施行伊斯兰教法，无论其是否为穆斯林。对于非穆斯林，应允许他们保持自己的信仰并进行其宗教崇拜。在食物和服饰方面，他们依照自己的宗教对待，但须在公共秩序的框架之内。他们之间的家庭事务，例如婚姻和离婚，将依照他们各自的宗教来处理。至于伊斯兰教法的其余部分，如交易（mu'amalat）、刑法、裁判和经济制度等事务，则对所有公民施行，无论穆斯林还是非穆斯林皆然。对于穆斯林，国家则对其施行整个伊斯兰教法，无论在崇拜、道德、交易、刑法等方面皆是如此。国家的职责是完全实施伊斯兰教，并将其在非穆斯林中的施行视为对他们的伊斯兰宣教（Da'wah）。这是因为沙里亚对全人类具有普遍性；国家在其统治下的每个国家施行它，以便将伊斯兰的呼召传达给其人民。伊斯兰征服背后成功的秘诀，正在于向非穆斯林传达伊斯兰的呼召。

The state implements the Islamic Shar’a upon all those who hold citizenship, whether Muslim or otherwise. With regards to non-Muslims they should be left to practise their own belief and worships. They are treated in the matters of foodstuffs and clothes according to their religion within the framework of public order. The matters of family affairs amongst themselves, such as marriage and divorce, will be settled according to their religions. As for the rest of the Islamic Shari’ah like matters of transactions (mu’amalat), penal code, ruling and economic systems, they are implemented upon all citizens, both Muslims and non-Muslims alike. With regards to Muslims, the state implements the entire Islamic Shari’ah upon them, whether in the area of worship, morals, transactions, penal code and so on. The duty of the state is to implement Islam completely and to consider its implementation upon non-Muslims as Da’wah for them to Islam. This is because the Sharee’ah is universal to mankind; and the state implements it in every country under its rule in order to convey the call to its people. The secret of success behind the Islamic conquests is to deliver the call to Islam to the non-Muslims.

伊斯兰有一套“aqeedah（信仰/信条），由此衍生出一整套制度。这套制度由源自详细证据的沙里尔（Sharee'ah）法规构成。伊斯兰通过沙里尔法规，在其制度中阐明了如何将其规范付诸实施。那些展示实施方式的沙里尔法规即是方法（Tareeqah）；而超出此范围的一切规定，都属于思想（fikrah）的组成部分。因此，伊斯兰既是fikrah（思想），也是Tareeqah（方法）。由此，解决人类问题的“aqeedah与沙里尔规定构成fikrah，而展示实施这些解决方案的方式、保护信仰及传播da'wah（宣教）之途径的沙里尔规定，则是Tareeqah。伊斯兰的Tareeqah与其fikrah性质相同，且是伊斯兰的一部分。不允许将伊斯兰的宣教仅限于阐明其fikrah，宣教还必须包括Tareeqah。因此，mabda'a（主义/意识形态）是fikrah与Tareeqah的结合。信仰Tareeqah与信仰fikrah同样重要。Tareeqah与fikrah必须是一个不可分割的整体，紧密相连，使得在实施伊斯兰fikrah时，只能使用伊斯兰的Tareeqah。二者共同构成伊斯兰，伊斯兰依此而治，并为此而传播宣教。既然Tareeqah存在于沙里尔之中，它就应当限于沙里尔所带来的内容以及从其经文中推导出的内容。正如fikrah的规定包含在《古兰经》和《圣训》之中，Tareeqah的规定同样体现于《古兰经》和《圣训》之中。安拉（SWT）说：“如果你担心某一群体会背叛，那么你就公正地把（条约）退还给他们。” [TMQ Al-Anfal:58]

Islam has an ‘aqeedah from which a system emanates. This system consists of the Sharee’ah rules derived from the detailed evidences. Islam has demonstrated in its system how its rules are to be implemented via the Sharee’ah rules. The Shar’ai rules which demonstrate the manner of implementation are the method (Tareeqah); and all rules beyond that are parts of the idea (fikrah). Accordingly, Islam is a fikrah (idea) and Tareeqah (method). Thus, the ‘aqeedah and the Shar’ai rules which solve man’s problems make-up the fikrah, and the Shari’ah rules which demonstrate the manner of implementing these solutions, protecting the creed and the way to carry the da’wah are the Tareeqah. Islam’s Tareeqah is of the same nature as its fikrah and it is a part of Islam. It is not allowed to confine the call for Islam to only demonstrating its fikrah but rather the call must also include the Tareeqah as well. Therefore, the mabda’a (ideology) is a combination of the fikrah and Tareeqah. The belief in the Tareeqah is as important as the belief in the fikrah. It is necessary that the Tareeqah and the fikrah be an indivisible whole, linked together tightly such that nothing but the Islamic Tareeqah is used in the implementation of the Islamic fikrah. Both of them form Islam by which it is governed and for which the call is conveyed. Since the Tareeqah exists in the Shari’ah, it should be restricted to that which the Shari’ah has brought and what is derived from its texts. As the rules of the fikrah were included in the Qur’an and the Sunnah, likewise the rules of the Tareeqah were also embodied in the Qur’an and Sunnah. When Allah (swt) says; “And if you fear treachery from any folk, then throw back to them (their treaty) fairly.” [TMQ Al-Anfal:58]

这段内容出自《Tareeqah》的规则。另外，先知（愿主赐福他并使他平安）的圣训，

This is from the rules of the Tareeqah. Also, the saying of the Prophet (saw),

“不要希望与敌人交战，如果遇到敌人，就要忍耐”，这是出自塔里卡（Tareeqah）的规则。因此，塔里卡的一切规则，与其他一切规则一样，都是通过伊智particle（ijtihad）从《古兰经》、《圣训》（Sunnah）、伊吉玛（Ijma'a）和类比（Qiyas）中推导出来的。由于《圣训》是对《古兰经》的解释，其纲领总括于《古兰经》之中，其细节则详述于《圣训》之中。塔里卡同样总括于《古兰经》之中，并详述于《圣训》之中。以圣人穆罕默德ﷺ，即安拉的使者，作为指引之光，是必须的。我们应当从他的行为（存在于他的传记即生平之中）、他的言语和他的默许中取得塔里卡的规则，正如我们从《古兰经》中取得规则一样，因为这一切都属于沙里亚（Shari'ah）。我们以对传记的理解、正道的哈里发们以及其他所有圣门弟子为榜样；我们以理性的理解作为依循沙里亚方法进行理解与推导（规则）的有效手段。

“Don’t wish to face the enemy and if you face him, be patient”, is from the rules of the Tareeqah. Subsequently, all the rules of the Tareeqah, like all other rules, are derived by ijtihad from the Qur’an, Sunnah, Ijma’a and Qiyas. Since the Sunnah is an explanation of the Qur’an, the fikrah is summed up in the Qur’an and detailed in the Sunnah. The Tareeqah is also summed up in the Qur’an and detailed in the Sunnah. It is obligatory to take as the light of guidance Sayyidinaa Muhammad (saw), the Messenger of Allah. We should take the rules of the Tareeqah from his deeds, which exist in his Sirah (life) and from his speech and consent as we take them from the Qur’an, since all that is Shari’ah. We make our example in understanding the Sirah, the rightly guided Khulafa’a and all the other Sahabah; and we make our rational understanding the effective means in the understanding and derivation (of rules) according to the Shar’ai method.

伊斯兰法规（Shar'ai）所阐明的实施方式，指明的是一些行为。无论这些行为涉及实施，还是涉及承担da'wah，都必须履行。这些行为不能被视为手段，因为手段（waseelah）是在执行某项行为时所使用的工具。手段随行为的不同而不同，并随情况变化，由行为的类型所决定。因此，它并无固定的形式。然而，Tareeqah所指明的行为是不会改变的，而应当依据经文来履行。由此应当注意，除伊斯兰法（Shar'a）所阐明的行为之外，不得进行任何其他行为；并且，除非在Hukm Shar'ai所界定的范围内，也不得进行任何行为。

The Shar’ai rules that explain the way of implementation indicate actions. These actions must be performed, whether related to implementation or to carrying the da’wah. These actions cannot be viewed as a means, because means (waseelah) are a device used when performing an action. These means differ when the actions differ, and they change according to the situation and are determined by the type of action. Therefore it does not take one form. However the actions indicated by the Tareeqah do not change, rather they should be performed based upon the text. So it should be noted that no action other than that explained by the Shar’a could be undertaken. Additionally, no action should be undertaken except in the context defined by Hukm Shar’ai.

在考察伊斯兰律法（Shar'i）中与塔里喀（Tareeqah）相关的那些行为时，我们发现它们是具有物质性的行为，能够取得有形的结果。它们并非旨在取得无形结果的行为，尽管两类行为所取得的价值相同。例如，祈祷（dua'a）是一种物质性的行为，却取得精神层面的价值；圣战（jihad）也是一种物质性的行为，同样取得精神层面的价值。然而，祈祷虽然是物质性的行为，其所取得的结果却是无形的，即回报，即便其行为者的意图是取得精神层面的价值。与此相对，圣战中与敌人作战是一种物质性的行为，取得的是有形的结果，例如攻下堡垒或城市，或杀死敌人等，即便圣战者的意图是取得精神层面的价值。塔里喀的行为是取得有形结果的物质性行为，它们与其他行为有所不同。因此，祈祷不被视为圣战的方法，尽管圣战者也会向安拉祈祷。同样，劝说也不被视为阻止窃贼的方法，尽管窃贼会受到劝告和教导。安拉（SWT）说：

On examining those actions which are defined by the Shar’ai rules related to the Tareeqah, we find that they are materialistic actions achieving tangible results. They are not actions aimed at achieving non-tangible results, even though both actions achieve the same value. For example, supplication (dua’a) is a materialistic action that achieves a spiritual value, and jihad is also a materialistic action that achieves a spiritual value. However, dua’a, although being a materialistic action, it achieves a non-tangible result which is the reward even if the intention of its performer was to achieve a spiritual value. This is in contrast to jihad, fighting against the enemy is a materialistic action which achieves a tangible result, e.g. the opening of a fortress or city, or killing the enemy and the like, even if the intention of the mujahid was to achieve the spiritual value. The actions of the Tareeqah are materialistic actions that achieve tangible results and they differ from other actions. Therefore, dua’a is not taken as a method for jihad, though the mujahid prays to Allah. Likewise, preaching is not taken as a method to deter the thief, though he is advised and instructed. Allah (swt) says,

“你们要与他们战斗，直到迫害不再存在，一切宗教都归真主所有。” [TMQ Al-Baqarah:193]

“And fight them until persecution is no more, and all deen is for Allah.” [TMQ Al-Baqarah:193]

Allah (SWT) 也说:“窃贼,无论男女,都要斩断他们的手。” [TMQ Al-Maidah:38]

Allah (swt) also says; “And for the thief, both male and female, cut off their hands.” [TMQ Al-Maidah:38]

绝不可接受的是，用来实施伊斯兰菲克拉（Fikrah）的所有行动，都只能是那些取得无形结果的行动。这与伊斯兰塔利卡（Tareeqah）的本质相悖。就此而言，用来实施解决问题相关规则的行动，与用来传达伊斯兰达瓦（da’wah）的行动，并无二致。例如，拜功（Salah）被视为菲克拉的一部分，而其实施的塔利卡则是国家。国家不得仅凭教育和训导作为塔利卡，来迫使人们履行拜功。相反，即使国家进行了教育和训导，也必须对弃绝拜功者施以惩罚，例如监禁等物质性手段。同样，传播伊斯兰达瓦是菲克拉的一部分，而国家实施它的塔利卡则是圣战（jihad），即与敌人的战斗。因此，国家不得以诵读《布哈里圣训集》作为清除达瓦道路上物质障碍的方法。相反，国家必须以圣战作为塔利卡，即与敌人进行物质层面的斗争。与塔利卡相关的一切行动，均适用同样的原则。

It is completely unacceptable that all actions used to implement the Islamic Fikrah be those actions that achieve non-tangible results. This is contrary to the nature of the Islamic Tareeqah. In this respect there is no difference between actions used to implement the rules related to the solving of the problems or actions used to convey the Islamic da’wah. Salah, for example, is considered part of the fikrah, and the Tareeqah of its implementation is the state. It is not permissible for the state to use education and instruction alone as a Tareeqah to make people perform the salah. Rather the state has to punish anyone who abandons prayer, for example by material actions such as imprisonment, even though the state undertakes education and instruction. Similarly carrying the Islamic da’wah is part of the fikrah, and the Tareeqah of its implementation by the state is jihad, i.e. fighting against the enemies. So it is not permissible for the state to use the reading of Sahih Al-Bukhari as a method to remove the materialistic obstacles from the way of the da’wah. Instead the state must use jihad as a Tareeqah which is the materialistic fight against the enemies. The same applies to all actions related to the Tareeqah.

必须指出，尽管Tareeqah所指的行为是一种能取得实际成果的物质性行为，但这一行为应当以Allah的命令与禁令为指导，并以谋求Allah的喜悦为意图。穆斯林还必须以对自己与Allah关系的觉知为主导，因此他借由礼拜（salah）、祈祷（dua’a）、诵读《古兰经》等方式寻求亲近Allah。他还必须相信，胜利（Nasr）来自Allah。穆斯林有必要在心中确立并保持敬畏（taqwa），以执行Allah的律例。同时，在一切行为中，穆斯林也有必要进行祈祷（dua’a）、记念Allah（dhikr），并保持与Allah的联系。

It must be noted that though the action indicated by the Tareeqah is a materialistic action which achieves tangible results, this action should be directed by the commands and prohibitions of Allah with the intention of earning Allah (swt) pleasure. The Muslim must also be dominated by his awareness of his relationship with Allah, so he seeks nearness to Allah through salah, dua’a, recitation of the Qur’an and so on. He must also believe that Nasr is from Allah. It is necessary that Muslims maintain taqwa established in the heart to implement the rules of Allah. It is also necessary to make dua’a and to remember Allah (dhikr), and to maintain the relationship with Allah whenever undertaking all actions.

关于塔利卡（Tareeqah）是必须遵守、不允许持异议的沙里尔（Shar'ai）规定，以及这些行动确有切实成效的问题，我们应当遵循实践原则。这意味着行动应当建立在思考之上，并且应当为了某个具体目标而进行。这是因为，对与前述信息相关的现实的感知，应当产生思考。这种思考应当与行动相联系，行动应当为了某个具体目标，而这一切都应当以伊玛尼为基础，以便使个人始终处于伊玛尼的氛围之中。绝对不允许将行动与思考、与具体目标或与伊玛尼割裂开来，因为这种割裂，无论多么微小，都会对行动本身、对其成果以及对其延续性造成极大的损害。每一个想要进行任何行动的人，在着手行动之前，都应当清楚并明确这一具体目标。同时，感官知觉必须作为基础，也就是说，理解和思考应当是感知的结果，而不是单纯的假设或想象。对现实的感知应当被传递至大脑，从而与已有的相关信息共同引发大脑活动，即思考。这正是保证思维深度和行动效率的关键。感官知觉会引发理性的感受，即通过思考而在个人身上得到加强的感受。例如，宣教者在理解了宣教之后，其感受会比以前更加强烈。人若从感受直接跳到行动而不经思考，是危险的，这种行为永远无法改变现实。 它不会让人屈服于现实，变得保守、消极地应对生活，以致思想衰退，把现实当作思考的源头，而不是思考的对象。因此，感觉应当先引向思考，再由这种思考引向行动。这才是使人能够超越现实，并以根本的方式推动努力走向更好处境的途径。任何仅凭感觉行事的人，永远无法改变现实，只会去适应它。这样他将停滞不前，陷于衰落的状态。而那种感知现实、继而思考改变现实的方法、再依此思想行动的人，才是依照其思想改变现实并彻底改变它的人。这种人遵循根本的方法，而这正是恢复伊斯兰生活方式的唯一方法。因为这种方法要求思想必须源于（对处境的）感知，并且这种思想要凝练成型，使“Fikrah”（思想观念）与“Tareeqah”（方法路线）的蓝图得到充分理解。个人由此正确理解该主张，从而引导他去采取行动。如此，思想便发生了彻底的根本转变，人随后便用这种思想去培养民众、社会与环境，在普遍树立起对该主张（作为Fikrah与Tareeqah）的认识之后，在公众舆论中产生根本的转变。基于此，并通过执政权力，该主张将被彻底地实施，不接受任何渐进或东拼西凑式的执行。这种根本的方法要求思想源于感知，与行动相连，并指向特定的目标。除了深刻的思考，没有任何东西能够导向这一点。

This is regarding the Tareeqah being Shar’ai rules which we must follow and are not allowed to disagree with and concerning these actions and the fact they achieve tangible results. However in regards of achieving the results, we should follow the practical principle, which means that actions should be based on the thought and it should be for the sake of a specific goal. This is because the sensation of a reality connected with the previous information should produce thought. This thought should be linked with the action and the thought, and action should be for the sake of a specific objective and all this should be based on the iman, in order to keep the individual permanently in the atmosphere of iman. It is not permitted at all to separate action from thought or from the specific objective or from iman, since this separation, no matter how small, is very harmful on the action itself, on its results and to its continuity. This specific objective should be understood and clear for each individual who wants to perform any action before they can embark on this action. It is also obligatory that the sensory perception be the basis, i.e. the understanding and thought be the result of sensation and not of mere hypothetical assumption or imagination. The sensation of the reality should be carried to the brain thus generating, together with any previous information (on the issue) brain activity, which is the thought. This is what guarantees depth in thinking and productivity in the action. Sensory perception leads to intellectual sensation, i.e. sensation that is strengthened in the individual by the thought. For example, the sensation of the carriers of the da’wah, once they have understood the da’wah becomes stronger than before. It is dangerous for humans to jump from sensation to action without thinking. Such behaviour will never change the reality. Instead it will make the person succumb to reality and become reactionary proceeding in life with declined thinking and making reality the source of thinking rather than the subject of the thinking. Therefore, sensation should first lead to thought, and then this thought should lead to action. This is the approach that enables man to rise above the reality and enables the effort to move to better situations in a radical way. Any person acting on the basis of his sensation alone will never be able to change the reality but rather adapts himself to it. Thus he will remain backward and in a state of decline. While the one who senses the reality then thinks of the methodology of changing it and then acts according to this thought is the one who changes the reality according to his ideology, and changes it completely. This is the type of person who complies with the radical method, which is the only method to resume the Islamic way of life. This is because this method mandates that thought should result from sensation (of the situation) and this thought be crystallised in a way that the blueprint of the Fikrah and the Tareeqah are well understood. The individual will then understand the ideology correctly leading him to undertake the action. In such a way a complete radical change occurs in the thought, so man proceeds then to prepare the people, societies and environment with this thought, producing a radical change in public opinion after generating general awareness of the ideology (as a Fikrah and Tareeqah). Based upon this and through the ruling authority the ideology will be implemented radically, without accepting any gradual or patchwork implementation. Such a radical method necessitates that the thought should arise from sensation, be linked to the action and aim at a specific objective. Nothing could lead to this except the deep thought.

这种深刻的思想需要有能够引发它、推动它并使其增强的东西。此外，根本性的变革方法需要培养人才，并以伊斯兰思想为基础为社会做好准备。要产生这种深刻的思想，并以该思想培养人才，那些致力于变革的人就必须对伊斯兰和社会进行深入细致的研究。这只有通过用信息来培育思维才能实现。学习是将信息传递给思维、帮助产生思想的最简便、最快捷的途径。

This deep thought is in need of that which initiates it, develops it and enhances it. Additionally the radical method (of change) requires building people and preparing society with the Islamic Ideology. Generating this deep thought and the preparing of people by the ideology requires from those who work for the change to undertake a detailed study of Islam and society. This cannot be achieved except through culturing the mind with information. Study is the easiest and shortest way to communicate information to the mind in order to help generate the thought.

伊斯兰有其独特的学习方法。唯有遵循这一方法，才能获得这门学问应有的成果。这一方法要求所学的知识须以实践为目的；学习者应当以一种既有效又能触动情感的理智方式领受这些知识，使其对生活及其责任的感受成为一种有效思考的结果，从而让领受者同时获得热忱、温情、思考与广博的知识，使实践成为必然的结果。这一方法能使个人产生理解，并能以有效的方式表达其所理解的内容。它拓展思维，将思维与情感相连，并为个人提供处理日常事务所需的事实依据。应当避免为知识而知识的抽象学习，以免个人沦为“行走的书本”。这种学习也不应停留在抽象的说教与空泛的指导之中，否则它将流于肤浅，失去信仰的温度。同样，学习伊斯兰的人不应只把这门学问视为学术知识和理论说教。相反，若以这种态度领受，他们应当认识到，这将有害于达瓦的工作，并可能使其分心、陷于停滞。

Islam has its own specific method of study. Following this method alone produces the results of this study. This method mandates that the information be studied to be practised, and the one who studies them should receive them in an effective intellectual way that affects their emotions. This makes their feeling of the life and its responsibilities the result of an effective thought, so as to produce in the one who receives the information the warmth, enthusiasm, thought and broad knowledge simultaneously, making the implementation an inevitable result. This method generates understanding in the individual and ability to communicate that which they understand in an effective manner. It broadens the thought and connects it with the feeling and also provides the individual with the facts he or she needs to address the affairs of his or her daily life. Abstract study for the sake of knowledge only should be avoided, so that the individual does not become a walking book. This study should not also be by abstract preaching and instructions; otherwise it becomes shallow and void of the warmth of iman. Similarly the one who studies Islam should not consider the study only as academic knowledge and theoretical preaching. Rather, they should consider it harmful to the work of da’wah and potentially distracting and paralysing it if it was received as such.

为了实现采取行动所要达成的目标，应当认识到：要达成这一目标，就需要认真、专注，并履行伊斯兰教规定的义务之外，还有希ズブ（Hizbi）职责所要求的各项责任。伊斯兰教命令我们履行特定的义务，并戒除某些事物，涵盖财务、身体和精神等方面。在这些义务中，有些是每个人都必须履行的强制性义务（fard）和责任性义务（wajib），而另一些则超出了强制性和责任性义务的范畴，由那些在智识和精神上有所提升的人自愿履行。他们是希望增进与安拉（SWT）亲近的人。履行这些义务是实现目标的必要条件。因此，每个人都应当约束自己的灵魂，强迫自己在财务、身体和精神各个方面履行强制性义务，以使实现目标的希望得以存在。

To achieve the objective for which the action was performed, it should be conceived that achieving this objective requires seriousness, attention and adherence to the duties obliged by the Hizbi responsibilities in addition to the obligations placed by Islam. Islam has ordered us to perform specific obligations and refrain from certain things covering financial, physical and emotional aspects. Amongst such obligations, some are compulsory and obligatory on everybody, and some are above the compulsory (fards) and obligatory (wajib), fulfilled optionally by those who have intellectual and spiritual elevation. They are those who want to increase their nearness to Allah (swt). Fulfilling these obligations is necessary to achieve the objective. Therefore, everyone should compel their souls and force themselves to fulfil the compulsory obligations in all their aspects; financial, physical and emotional, in order that the hope in achieving the objective exists.

为使行动产生成效，必须确定从何处开始行动，以及与哪些人开始工作。诚然，伊斯兰是普世的，它视全人类为同等。在宣传伊斯兰（da'wah）时，伊斯兰并不看重环境、处境和地点等方面的差异。伊斯兰认为全人类都有接受宣教的能力，并认为穆斯林有责任将这一宣教传达给全人类。尽管如此，伊斯兰的宣教不能在全球范围内同时展开，因为若如此开始，必将失败，不会带来任何结果。相反，它应当从个人开始，而以全世界告终。因此，宣教应在某一地点进行，一旦这一地点确立起来，它便成为起始点（nuqTat el-ibtidaa）。此后，这一地点或其他已确立宣教的地点，便被视为出发点（nuqTat el-inTilaq），宣教将从这里沿其轨迹继续前进。这一地点或其他地点随后被视为支撑点（nuqTat el-irtikaz），国家将在此建立。然后，国家在此地确立宣教，并按照其自然的方式前行，即圣战（jihad）之道。然而必须明白，虽然各个地点在每个阶段都被当作行动的场所，但在从一个阶段转向另一个阶段的，是宣教本身，而非地点；并且宣教会同时在它所作用的所有地点之间转移。尽管必须确定一个地点作为起始点，之后再有出发点和支撑点，但确定这三个点的位置并不在人所能掌控的范围之内，因为人并不具备这样的知识。这一事务属于支配人的范围。人只应在他所能掌控的范围内推进其行动，而属于另一范围的事情，将依照安拉（swt）的意志与定命而发生。

In order that the action be productive it is necessary to define the place where to commence the action and the people with which the work is to be started. Indeed Islam is universal and views all of humankind as the same. In the da’wah, Islam gives no weight to the difference of environment, situation and place etc. Islam considers all humankind as having the ability to embrace the da’wah, and considers Muslims responsible for carrying this da’wah to all of humankind. Despite this, carrying the da’wah to Islam cannot start globally, for if such a start took place it will fail and will not lead to any result. Instead, it should start with the individual, and end with the world. Therefore, the da’wah should be carried in a place where once it is established, this place becomes the starting point (nuqTat el-ibtidaa). Thereafter, this place or any other place where the da’wah was established is then considered as a departure point (nuqTat el-inTilaq) from which the da’wah will proceed on its course. This place or other places are then considered as a support point (nuqTat el-irtikaz) in which the state will be established. Then the state establishes the da’wah in this place and proceeds in its natural way, the way of jihad. However it must be known that although the places are taken as locations for action in every point, it is the da’wah, not the place, which transfers from one point to another and the da’wah transfers simultaneously in all the places where it works. Though it is necessary to define a place to be the starting point after which there will be a departure point and a support point, but determining the place of these three points is not within the sphere which man controls, because man does not possess such knowledge. This issue is within the sphere which dominates man. Man should only proceed in his action within the sphere which he controls. Whereas the actions which are in the other sphere will occur according to the Will and Decree of Allah (swt).

关于确定起始点的问题，起始点无疑就是那个在其心中点燃了da'wah（宣教）第一缕火花、并且真主已为其准备好传达此宣教的人所居住的地区。可能有不止一个人拥有同样的感受，但在他显现之前，那位真主为其准备好传达宣教的人是不为人所知的。因此，宣教便从他所居住的地区开始，而那个地区就是起始点。

With regards to determining the starting point, it is surely the area where the person in whose mind the first spark of the da’wah is ignited and whom Allah has prepared to convey it, lives. More than one person may share the same sensations, but the person whom Allah has prepared to convey the da’wah would not be known until he appears. The da’wah starts then in the area where he lives, and that area would be the starting point.

确定作为出发点的地区，取决于各社会的准备程度，因为各社会在思想、情感和制度上并不相同。因此，社会环境更有利于新思想的地方，就成为出发点。很可能，最初的起点也会成为出发点，不过这并非必然，因为最适合作为出发点的地方，是政治和经济压迫盛行、无神论和腐败泛滥的地方。

The definition of the area which will be the departure point depends on the readiness of the societies, because societies are not the same in their thoughts, emotions and systems. Therefore the area in which the society and the atmosphere are more conducive towards the new idea becomes a departure point. More than likely the area which was the starting point will also be the departure point. though that is not inevitable, since the most favourable place to be the departure point is that place where political and economic oppression prevails, and where atheism and corruption have become excessive and prevalent.

关于支点(nuqṭat al-irtikāz)一点，这取决于该社会中的da‘wah是否成功。凡是da‘wah无法对社会产生影响、也无法为自己创造合适环境的地方，无论信奉该思想的人数有多少，都不能被视为支点(nuqṭat al-irtikāz)。然而，若某地的社会接纳了Fikrah和Tareeqah，并在其环境中占据主导，那么无论信奉该思想的人数多少，这样的地方都适合作为支点(nuqṭat al-irtikāz)。

With regards to the support point (nuqTat el-irtikaz), this depends on the success of the da’wah in a specific society. Any place where the da’wah does not create impact on the society and could not create a suitable environment for itself cannot be considered as a support point (nuqTat el-irtikaz) regardless of how great the number of the people who carry the ideology. However, the place where the Fikrah and the Tareeqah are embraced by the society and they dominate its environment is suitable as a support point (nuqTat el-irtikaz), irrespective of the number of people who carry the ideology.