殖民者并不满足于仅仅推行他们的文化。他们还用各种政治和哲学思想与观点毒化了伊斯兰的氛围，从而败坏了穆斯林所持有的正确观点。于是，穆斯林在生活各方面的思想变得混乱，使他们的警觉失去了原本的焦点。殖民者把每一次唤醒穆斯林的尝试都变成了一场混乱而迷茫的运动，这种运动就像一只受伤的动物在走向不可避免的死亡时所发出的抽搐。这场瘫痪的运动因此以停滞、绝望和失败告终。 殖民者利用了这样一个事实：在政治层面，他们自身已成为文化与关注的焦点。他们让寻求外国援助以及依赖他们，成为当代政治人物的焦点，而这些政治人物把政治视为一种职业，而非一种责任。因此，大多数团体在不自觉中都尝试寻求外国的帮助。那些寻求外国国家援助的人没有意识到，任何此类帮助，以及主张依赖殖民者的任何思想，无论其来源如何，都意味着他们已被外来的毒素所污染，而这构成对乌玛的背叛，即便其动机是良善的。他们没有意识到，将我们的事业与任何其他民族联系在一起，将构成政治上的自杀。因此，任何其思想被依赖或主张外国援助之观念所毒化的运动，注定会失败。

The colonialists were not content with the mere implementation of their culture. They also poisoned the Islamic atmosphere with several political and philosophical ideas and opinions, which corrupted the correct view-point held by the Muslims. Thus, the Muslims’ thoughts in all aspects of life became confused, which caused their alertness to lose its natural focus. The colonialists turned every attempt of awakening the Muslims into a muddled and confused movement, which resembled the convulsions of a wounded animal as it approaches its inevitable death. This crippled movement, therefore ended in stagnation, desperation and defeat. The colonialists exploited the fact that their personality had become the focus of culture and attention in the political aspects. They made the seeking of foreign assistance, as well as dependence upon them, the focus of contemporary politicians, who viewed politics as a career, rather than a responsibility. Therefore, most of the groups attempted unconsciously to seek foreign help. Those who sought the assistance of foreign states did not realize that any such help, and advocating any idea of dependence upon the colonialists, regardless of their origin, would mean that they are contaminated by foreign poison, and it would constitute a betrayal to the Ummah, even if the intention was good. They did not realize, that linking our cause with any other people would constitute political suicide. Therefore, any movement whose thought was poisoned with the idea of relying upon or advocating foreign assistance was doomed to failure.

此外,殖民主义在社会中灌输了爱国主义、民族主义和社会主义等思想,以及地域性的态度,并使这些观念成为任何即刻复兴尝试的焦点。它还在社会中灌输了这样的观念:由于文化、种族和语言的差异,建立伊斯兰国家和统一伊斯兰国家是不可能的,却无视这样一个事实:所有穆斯林构成一个乌玛(Ummah),由同一个伊斯兰信仰(‘Aqeedah)紧紧联系在一起,其制度正是源于此信仰。更有甚者,他们还在社会中灌输了一系列错误的政治概念,例如“争取并索取(渐进的方式)”、“乌玛是权威的来源”、“主权属于人民”、“宗教属于真主(SWT),祖国属于所有人(政教分离)”、“我们因苦难和希望而团结(而非因思想而团结)”、“祖国至上”、“荣耀属于祖国”等等。此外,他们还在社会中引入了许多消极、保守的看法,例如“我们从现实中汲取我们的制度”、“必须接受现状”、“我们必须务实”以及类似的说法。

In addition, Colonialism poisoned the society with ideas such as patriotism, nationalism and socialism, as well as regional attitudes, and made these concepts the focus of any immediate attempts for revival. It also poisoned the society with the idea that establishing the Islamic state and unifying the Islamic countries is impossible because of the cultural, racial and linguistic differences, ignoring the fact that all Muslims constitute one Ummah, bound together by the same Islamic ‘’Aqeedah from which her system emanates. Furthermore, they also poisoned the society with a host of erroneous political concepts, such as “Take and demand (the gradual approach)”, “The Ummah is the source of authority”, “Sovereignty belongs to the people”, “Religion belongs to Allah (swt) and the homeland belongs to all (separation between the state and religion (deen))”, “We are united by our sufferings and our hopes (not united by thoughts)”, “Homeland is above all”, “Glory is to the homeland,” and others. In addition, they introduced in the society many defeatist reactionary opinions such as “We take our system from our reality”, “One must accept the status quo”, “We must be realistic”, and similar expressions.

由于这种毒害，伊斯兰国家（包括阿拉伯国家）的社会环境不利于形成正确的政党组织结构。那些已经成立的政党并不具备能够带来有组织的规划与准备的深入思考，而是在没有根基的情况下匆匆建立，因此这些政党相继失败也就不足为奇了。

Due to this poisoning, the societies in the Islamic countries, including the Arab countries, were not conducive to produce a correct Hizbi structure. These parties that were established did not have the deep thinking that leads to organized planning and preparation, rather they were established without any basis, hence it was no surprise to see all these parties fail.

同样自然的是,伊斯兰世界中成立的各类政党,尤其是阿拉伯世界的政党,往往缺乏连贯性,因为它们并非建立在某种意识形态之上。考察这些政党可以发现,其中一些是为应对某些事件或环境而成立的,这些环境使其存在变得必要。当这些环境发生变化时,这些政党也随之消失,或逐渐削弱、凋零。另一些政党则建立在个人之间的私人友谊之上。当这种友谊在成员之间彼此融洽,并成为其组织结构的基础时,这些政党最终便只围绕其成员自身打转。还有一些政党则建立在即时的个人利益之上。因此,聚集在这种基础之上的个人缺乏意识形态上的“Hizbi”(政党)纽带。这样的聚合不仅毫无益处,实际上还对乌玛有害。除了阻碍或延缓正确政党的出现之外,它们还在民众中制造绝望,使普通百姓的心中充满阴郁与怀疑,并使人们对每一场运动都心生疑虑,即便那是正确的运动。此外,它们还在人们之间播下个人怨恨与家族纷争的种子。这类政党以其做派教导民众反复无常,只围绕自身利益打转。换言之,它们败坏了民众纯正的天性,并加重了将不可避免地从民众中兴起的正确政党组织的负担。

It was also natural for the parties established in the Islamic world, particularly in the Arab world, not to be coherent, because they were not based upon an ideology. A study of these parties leads us to realize that some of them were established as a reaction to some events, or circumstances that necessitated their existence. When these circumstances changed, the parties also disappeared, or weakened and withered away. Others were established based upon personal friendship amongst individuals. As this friendship harmonized between them and became the basis of their structure, they ended up revolving around themselves. Still others were established based upon instantaneous and personal interests. Therefore, the individuals who gathered on such foundations lacked an ideological Hizbi bond. Not only was their presence devoid of any benefit, they were in fact harmful to the Ummah. In addition to their preventing or delaying the emergence of correct parties, they created despair in the masses, filled the hearts of the common people with gloom and doubt, and aroused suspicion about every movement, even if it was a correct one. Moreover, they sowed amongst people the seeds of personal bitterness and family feuds. With their styles, such parties taught the people to be inconsistent, and to revolve around their own interests. In other words, they spoiled the pure nature of the masses, and increased the burden on the correct party structures that would inevitably rise from amongst the masses.

除了伊斯兰、民族主义和爱国运动之外,还建立了许多以唯物主义为基础的共产主义运动,以复兴乌玛。这些运动依赖苏联的共产主义运动并受其指挥。它们的手段是破坏现有制度,制造混乱。除了在各国推行共产主义之外,它们的目标还在于颠覆西方殖民主义,以利于东方集团,因为这些政党的负责人充当了东方集团的代理人。这些运动既没有回应乌玛的需要,也没有产生显著影响。它们必然失败,因为它们违背人性,与伊斯兰信仰(’Aqeedah)不相协调。这些运动利用群众的爱国情感来实现其目的。共产主义运动进一步使社会问题复杂化。

In addition to the Islamic, nationalistic and patriotic movements, many Communist movements based on materialism were also established to revive the Ummah. These movements depended upon, and were directed by the Communist movement in the Soviet Union. Their method was to sabotage the existing system, and to create anarchy. Their objective, apart from introducing Communism to the countries, was to disrupt the Western Colonialism in favour of the Eastern Bloc, for those in charge of these parties acted as agents to the Eastern Bloc. These movements neither responded to the needs of the Ummah, nor had any significant impact. They naturally failed, because they were against human nature, and were not in harmony with the Islamic ’Aqeedah. These movements exploited patriotic feelings of the masses to achieve their aims. The Communist movements further complicated the problems in society.

其他团体是在相互结社的基础上建立起来的。因此，乌玛内部涌现出大量以慈善为宗旨的地方性和区域性组织。它们创办学校、医院和收容所，并参与慈善工作。然而，这些运动深受教派主义的影响。殖民者鼓励这些组织并推动其工作，直至人们看到其成果。这些组织大多属于教育和慈善性质，其中很少有政治团体。

Other groups were established on the basis of association. So a host of local and regional organisations with charitable objectives emerged within the Ummah. They established schools, hospitals and shelters, and participated in charity work. However, these movements were heavily influenced by sectarianism. The colonialists encouraged these organisations and promoted their efforts, until the results of their work were seen by the people. Most of these organisations were educational and charitable, and seldom were there any political groups among them.

仔细考察这些组织的后果，就会发现它们既没有给乌玛带来益处，也没有任何有助于其复兴的作用。这些组织所造成的损害并不明显，只有深入审视局势的人才能察觉。尽管它们有某些局部的益处，这些组织的存在仍然给乌玛造成了巨大的伤害。伊斯兰思想的存在、伊斯兰教法部分条款的实行，以及因伊斯兰的影响而根深蒂固的伊斯兰情感，使伊斯兰乌玛具备了复兴的潜力。由于伊斯兰的集体精神，乌玛有趋向良善的倾向，也有投身集体工作的天然意愿。如果伊斯兰乌玛任其自然发展，这种复兴的倾向就会自然转化为一种思想，并产生足以复兴乌玛的动力。然而，这类组织的存在阻止了这一切的发生，因为它们通过慈善活动消耗了乌玛中炽热的复兴热情。一个此类组织的成员会发现自己建了一所学校、办了一家医院，或参与了一项慈善善举，于是对自己的工作感到安慰和满足。如果没有这些组织，集体精神就会推动他走向正确的政党结构，进而开启正确的复兴之路。

A careful examination of the consequences of these organisations would reveal that they neither yielded benefit to the Ummah nor anything which could have assisted in its revival. The damage caused by these organisations was not apparent, and is only evident to one who scrutinizes the situation deeply. Regardless of their partial benefits, the existence of these organisations inflicted immense harm upon the Ummah. The presence of some Islamic thoughts, the application of some parts of the Shari’ah, and the firmly rooted Islamic emotions due to the influence of Islam, give the Islamic Ummah the potential to revive. The Ummah has a tendency for goodness and a natural inclination for collective work because of the collective spirit of Islam. Had the Islamic Ummah been left alone, this propensity for revival would have naturally turned into a thought that would have generated a momentum capable of reviving the Ummah. However, the presence of such organisations prevented this from happening, as they vented the blazing passion for revival in the Ummah through their charitable efforts. A member of such an organization would find that he had built a school, established a hospital, or participated in a charitable act, and would feel comforted and content with his work. Had this association not existed, the collective spirit would have driven him towards the correct party structure that would then initiate the correct revival.

除了这些教育和慈善机构之外,还成立了大量宣扬伦理与道德的组织,旨在以道德为基础复兴乌玛。它们进行布道、举办讲座、散发宣传单,呼吁人们遵守道德,其假设是道德乃复兴之根本。这些组织耗费了巨大的资金和精力,却未取得任何显著成效。它们那枯燥、刻板、重复的言辞,不过成了乌玛情绪的一个宣泄口。这类组织的设立,是基于对针对先知ﷺ的一节经文的错误理解。

In addition to these educational and the charitable organisations, a host of organisations preaching ethics and morality were established to revive the Ummah on the basis of morals. They would preach, give lectures, and distribute leaflets calling for morality, on the assumption that morals were the basis of revival. These organisations spent a tremendous amount of money and effort, but produced no significant results. Their boring, stereotyped and repetitive rhetoric merely served as an outlet for the Ummah’s sentiments. The establishment of such organisations was based on a wrong understanding of the Ayah addressing the Messenger (saw)

“并且你具有伟大的品德。{Al-Qalam: 4}”

“And you are of a great character [TMQ Al-Qalam: 4],”.

这些说法本意是用来描述使者（ﷺ）个人，而非整个社会。它们还建立在对这段圣训的错误理解之上，即使者（ﷺ）所说的那段话。

which was meant to describe the Messenger (saw) as a person and not the society at large. They were also established upon an incorrect understanding of the hadith in which the Messenger (saw) said.

“真主（SWT）确实派遣我来完善崇高的道德品质。”以及

“Truly Allah (swt) has sent me to perfect the high moral standards,” and.

“我的确是被派来完善崇高的道德品格的。”ﷺ

“Truly I have been sent to perfect the high moral standards.”.

应当明白，这些圣训以及其他类似的圣训，所论述的是个人的品格，而非社会的品格。这些组织的建立，也曾受到诸如“民族因道德而生存；道德一旦丧失，民族便不复存在”这类诗句的错误影响。

It should be understood that these ahadith, in addition to others, relate to the characteristics of the individual and not of the society. The establishment of these organisations was also influenced wrongfully by poetic sayings like, “By morality nations live; once devoid of it, no more they exist.”.

这些组织没有意识到，民族的建立并非依靠道德，而是依靠其所信奉的“阿盖迪”（信条）、所持有的思想以及所实施的制度。此外，这些组织误将“社会”理解为个体的集合，而社会实际上是一个整体，由人类、他们的思想、他们的情感以及制度共同构成。社会的腐败源于思想、情感和制度的腐败，而非源于个体的腐败。因此，社会的改革只能通过改造人们的思想与情感，以及施加于他们身上的制度来实现。

These organisations did not realize that nations are not established on morals but on the ’Aqa’id (doctrines) they embrace, the thoughts they carry and the systems they implement. Also, these organisations misunderstood the society to mean a group of individuals, whereas the society is actually a whole, composed of human beings, their thoughts, their emotions and the systems. The corruption of a society stems from corruption of the thoughts, the emotions and the systems, and not from the corruption of the individuals. As a result, reforming a society could only occur by reforming the thoughts and emotions of the people, as well as the systems implemented upon them.

这种误解还源于一种观念：社会的腐化在于个人的堕落。这一观念在许多社会改革者和伦理学者心中根深蒂固。此类观点认为，个人是由其道德塑造的，也可能因道德而败坏：良好的道德使人坚强、正直、有效能、富有成效、行善且富有改革精神；而恶劣的道德则使人软弱、懒惰、毫无价值与善意，除了满足欲望、取悦自我之外，对生活别无关切。这些组织相信，改造个人就会带动社会的改造，因此它们致力于以道德的途径改革社会、复兴乌玛。

The misunderstanding also stemmed from the idea that the community is corrupted by the perversion of the individuals. This idea was firmly embedded in the minds of many social reformers and ethical scholars. Such ideas suggest that the individual is built, or is destroyed, by his morals — sound morals make the individual strong, straight, effective, productive, righteous and reform-minded; whereas, bad morals makes him weak, lazy, devoid of any value and goodness, and with no concern in life other than satisfying his desires and pleasing his ego. These organisations believed that reforming the individual would lead to reforming the community, and therefore they worked to reform society and revive the Ummah through a moral approach.