当伊斯兰社会以这种方式被研究时，即从它的各个方面进行全面考察和深入探究，便可以发现它是最好的社会。因为在第一、第二和第三个世纪，事实上直到伊历第十二世纪中叶，情况都是如此。人们会发现，直至奥斯曼国家结束之时，该社会在各个时代都以伊斯兰国家的身份施行伊斯兰教法。然而，历史不应被当作研究制度和教法的来源。相反，制度应当取自法学的渊源，而不是取自历史，因为历史并非其渊源。因此，要理解共产主义制度，人们不是从俄罗斯的历史中得出结论，而是从共产主义意识形态本身的著作中得出结论。同样，要理解英国法学，也不应从英格兰的历史中去获取，而应从英国法学的著作中获取。这适用于任何制度或法典。

When the Islamic society is studied on this basis i.e. to study it from all its aspects and through thorough investigation it can be found to be the best society. Since, it was so for the first, second and third centuries, in fact, right up to the middle of the twelfth century hijrah. One finds that the society applied Islam throughout all its ages right up to the end of the Ottoman State as an Islamic state. However, history should not be taken as the source for studying the system and fiqh. Rather, the system should be taken from the sources of jurisprudence and not from history, since history is not its source. Accordingly, to understand the Communist system, one does not draw conclusions from the history of Russia, but from the books of the Communist ideology itself. Likewise, if to understand the English jurisprudence one should not take it from the history of England, but rather from the books of English jurisprudence. This applies to any system or canon.

伊斯兰是一种拥有自身信仰体系（’aqeedah）与制度的思想体系。因此，凡希望理解伊斯兰的人，不得以其历史作为知识来源，也不得以之推导律例，即 aHkam。

Islam is an ideology with its own ‘aqeedah and system. Consequently, those who wish to understand it must not use its history as a source, neither for knowledge nor for deducing rules i.e. aHkam.

伊斯兰教知识的来源是伊斯兰教法学典籍,而推导其律例的依据则是这些典籍中详尽的证据。因此,历史并非伊斯兰制度的正确来源,无论是用于理解还是用于推导。所以,将欧麦尔·本·哈塔卜、欧麦尔·本·阿卜杜勒-阿齐兹或哈伦·拉希德的历史当作沙里亚律例的来源,无论是依据归于他们的历史事件,还是依据其所处时代所写的典籍,都是不正确的。如果在某个问题上遵循了欧麦尔的某个见解,那是因为它作为欧麦尔所推导并运用的沙里亚律例而被遵循,正如阿布·哈尼法、沙斐仪、贾法尔及其他人所推导的沙里亚律例一样。它不是作为历史事件而被采纳的。因此,历史与采纳或了解该制度毫无关系。此外,判断该制度是否得到实施,应以法学而非历史为依据。这是因为每个时代都有其自身的问题,而这些问题是由一套制度来解决的。所以,要找到用来解决问题的制度,就必须参考伊斯兰教法学,而不是历史事件,因为历史只是如实地向我们转述事情的经过。当参考伊斯兰教法学时,人们既不会在其中发现穆斯林从他人那里采纳的任何制度,也不会发现穆斯林从自身选择的任何制度。相反,人们会发现它完全是由沙里亚证据推导出的沙里亚律例。穆斯林非常谨慎地甄别法学,剔除任何有缺陷的见解,即有缺陷的伊吉particular提哈德。他们甚至禁止他人依照有缺陷的(弱的)见解行事,即便该见解归于绝对的穆贾台希德(绝对的独立立法学家)。

The source of understanding Islam is the books of Islamic fiqh, and the source for deducing its rules is their detailed evidences. Thus, history is not the correct source of the Islamic system, neither for its understanding nor for its deduction. It is therefore incorrect to take the history of 'Umar bin al-Khattab or Umar bin 'Abdul-'Aziz or Haroun ar-Rasheed, whether from the historical events ascribed to them or from the books written during their respective periods, as a source for the aHkam Sharai'ah. If an opinion of Umar is followed in a question, it is followed in its capacity as a hukm Shara'i deduced and applied by Umar, as is the case with the hukm Shara'i deduced by Abu Hanifah, Shafii, Ja'far and others. It is not adopted as an historical event. History, accordingly, has nothing to do with adopting or knowing the system. Moreover ascertaining whether or not the system was applied, fiqh, rather than history, is the reference for determining that. This is because every era has its own problems, which were tackled by a system. So in order to find the system used to solve problems, one must refer to the Islamic fiqh, and not to the events of history, because it only reports to us the news as they are. When reference is made to the Islamic fiqh, one neither finds in it any system taken by the Muslims from others, nor any system chosen by the Muslims from themselves. Instead, one finds it completely as aHkam shar’ah deduced from the shar’ai evidences. Muslims were very careful to sift into the jurisprudence by removing any deficient opinions i.e. deficient ijtihad. They even prohibited others from acting according to the deficient (Daif) opinion, even if it was ascribed to a mujtahid mutlaq (absolute mujtahid).

因此，整个伊斯兰世界中，除伊斯兰教法（Fiqh）之外，并不存在任何其他立法文本。一个国家只存在一套法学体系，而没有任何其他相伴的文本，这表明该国在立法中并未使用任何其他文本。

As a result, there is not one legislative text other than the Islamic Fiqh throughout the Islamic world. The fact only one body of jurisprudence exists in a nation, without any other accompanying text, signifies that the nation did not use any other text in its legislation.

如果允许关注历史，那也应当仅限于考察制度的应用方式。历史中也可能包含政治事件，从中可以看出制度如何被应用。即便如此，也不应在没有深入研究、且并非出自穆斯林的情况下采信。历史的来源有三种：历史书籍、考古文物和传闻记载。历史书籍不应被视为史料来源，因为它们受到当时政治环境的影响。书中充满谎言，要么为其成书时期的当权者辩护，要么攻击其成书之前的人物。一个近例是埃及的阿拉维家族的历史。1952年以前，它在历史书中形象光明；而1952年之后，其形象却变得黯淡。现在和过去的其他政治事件的历史也是如此。因此，即便是出自当事人之手的传记，历史书籍也不应被视为历史的来源。

If it were permitted to give attention to history, this would be confined to examining the way of applying the system. History might also contain political events, from which the way of application can be seen. Even this should not be taken except after a thorough research and from Muslims. History has three sources: History books, archaeological objects and narration. Historical books should not be considered as a source because they are influenced by the political conditions of the time. They are filled with lies, either supporting the people at whose time these books were written or attacking those at the time before these books were written. A recent example of this is the history of the Allawide family in Egypt. Prior to 1952 C.E it had a bright image in history books, but after 1952C.E its image was dark. The same applies to the history of other political events now and in the past. For this reason, history books should not be considered as a source for history, even if they were biographies written by their people.

考古文物(发掘所得及古代遗物)若被诚实地加以研究,能够提供历史事实。它们本身虽然不能提供历史的年代脉络,却足以表明某些事件的发生。若有人考察各国所发现的伊斯兰古物,无论是建筑、器具还是其他任何物件,便可以得出这样的结论:伊斯兰世界中除了伊斯兰、伊斯兰的制度和伊斯兰的律法之外,别无他物。此外,穆斯林的生活方式和所从事的行为,也都是伊斯兰式的。

Archaeological objects (excavation and antiquities) would provide historical facts if studied honestly. Although they by themselves do not provide a historical timeline, they however denote occurrence of some events. If one examines the Islamic antiquities found in their countries, be they buildings, instruments, or any other thing, one can conclude that nothing was present in the Islamic world except Islam, the system of Islam and rules of Islam. Additionally, the Muslims way of life and actions conducted were Islamic.

作为第三个来源,即叙述(riwayah),如果所传的叙述是可靠的,并且收集该叙述所采用的方法与收集圣训所采用的方法相同,那么它是可以信赖的正确来源。这才是记录历史应有的方式。穆斯林开始著述时就遵循这一叙述方法。《塔巴里史》、伊本·希沙姆的《先知传记》等古典历史著作,都是按照这一方法编写的。穆斯林不应当用那些以其他历史书籍为来源的历史书来教导子女,也不应当从那些历史书中获取对伊斯兰制度运行情况的概览。总之,很明显,在各个时期实行的只有伊斯兰教,别无其他制度被施行。

As for the third source i.e. narration, it is a correct source, which can be relied on if the narration was correct and the method followed in collecting the narration was the same as the method followed in collecting the ahadith. This is the manner in which history should be recorded. The Muslims followed this method of narration when they commenced writing. The classical books of history, such as the History of at- Tabari, Sirah of Ibn Hisham etc. were written according to this method. Muslims should not teach their children from the books of history whose sources are other books of history. An overview of the application of the Islamic system should not be taken from those books of history either. In conclusion, it is evident that Islam alone was implemented and nothing else was applied throughout all the periods.

自第一次世界大战结束以来,协约国取得胜利,随后艾伦比勋爵(他在占领耶路撒冷(al-Quds)的战役中任指挥官)宣布:"如今,十字军东征已经结束。"此后,这些卡菲尔殖民主义者便在生活的各个方面对我们施行资本主义制度,以延续他们对我们所取得的胜利。因此,我们必须摆脱这套腐朽、败坏的制度,殖民者正是借此控制我们的国家。我们必须彻底根除它,一劳永逸,这样我们才能恢复伊斯兰的生活方式。

However, since the end of the First World War, which ended with the Allies victory culminating with the announcement of Lord Allenby, the commander of the campaign when occupying Jerusalem (al-Quds), stated: "Now the Crusades are over". The Kafir colonialists have applied upon us since then the Capitalist system in all life matters, to perpetuate the victory they achieved over us. We must therefore get rid of this rotten and corrupted system by which the colonialists control our countries. We have to completely uproot it, once and for all, so that we can resume the Islamic way of life.

认为用其他制度取代我们的制度是一种浅薄、肤浅的想法；而认为即使乌玛在没有其’aqeedah（信仰/信条）的情况下施行这一制度就能拯救她，同样是一种浅陋的想法。乌玛必须先接受’aqeedah，然后再施行源自这一信条（’aqeedah）的制度。制度的施行与信条的接受相结合，才会成为拯救之道。这一点适用于乌玛，因为乌玛建立在某种思想体系之上，而国家也是在此基础上建立的。至于其他民族和国家，并不要求他们在接受该思想体系之后，才能将其施行于他们身上。接受并向他人传播该思想体系的国家，即使被施行者并不信仰它，也可以将其施行于任何民族或国家。这是因为该思想体系同样会带来那个民族的复兴，并会吸引他们去信仰它。因此，接受该思想体系不是被施行者的条件，而恰恰是施行者的必要条件。

It is a low superficial thinking to replace our system by any other system and it is a shallow thinking to consider that if the ummah applied the system without its '’aqeedah, it would save her. The Ummah must embrace the '’aqeedah first and then apply the system emanating from this doctrine (’aqeedah). The implementation of the system and embracing of the doctrine (’aqeedah) will then be a saviour. This applies to the Ummah, which is built upon an ideology and the state, which is established on this basis. As for the other peoples and nations, it is not necessary that they embrace the ideology as a prerequisite for applying the ideology upon them. The nation, which embraces the ideology and conveys it to others, can apply it on any people or nation, even if they do not believe in it. This is because the ideology will also result in the revival of that nation and will attract them to believe in it. Thus embracing the ideology is not a condition for those on which it is applied, it is rather an essential condition for those who implement it.

将民族主义与社会主义结合在一起是危险的。社会主义不能与其唯物主义思想分离,否则它将既不具生产力,也无影响力。社会主义也不能连同其唯物主义思想一并采纳,因为那是一种消极的思想,与人的本性(فِطْرَة)相悖。此外,采纳社会主义还意味着伊斯兰民族必须抛弃伊斯兰的 ʿaqīdah。我们不能既采纳社会主义,又同时保留伊斯兰的精神层面。其结果将是既不采纳伊斯兰,也不采纳社会主义,因为二者相互矛盾,无论采纳哪一个,都将是不完整的。同样,我们也不能采纳脱离其 ʿaqīdah 的伊斯兰制度,因为制度源自 ʿaqīdah,脱离它就等于采纳一套失去灵魂的专制制度。相反,我们必须全面采纳伊斯兰,包括其信条(ʿaqīdah)与制度,并在传播其宣教(da'wah)时传达它的思想领导地位。

It is dangerous to adopt nationalism in conjunction with Socialism. Socialism cannot be separated from its materialist idea, because it will not be productive or influential. Neither can Socialism be adopted together with its materialistic idea, since it is a negative thought, which contradicts with man's nature (fiTrah). Furthermore, its adoption would mean that the Islamic nation would have to abandon the Islamic ’aqeedah. We cannot adopt Socialism and simultaneously retain the spiritual aspect of Islam. This would result in adopting neither Islam nor Socialism, by virtue of the fact that they contradict each other and whatever was adopted would be incomplete. Similarly, we cannot adopt the system of Islam devoid of its ’aqeedah from which its system emanates as this means the adoption of an imperious system devoid of spirit. Instead, we must adopt Islam wholly with its doctrine (’aqeedah) and systems and convey its intellectual leadership when we carry the da’wah for it.

因此,我们复兴的唯一途径就是恢复伊斯兰的生活方式,而要恢复伊斯兰的生活方式,除了建立伊斯兰国家别无他法。除非我们全面地接受伊斯兰,既将其作为一种'aqeedah(信仰),它能解决最根本的问题,人在今生的观点也正是围绕它而确立;又将其作为一种制度,这些制度源自这一信仰('aqeedah)。这些制度的基础是安拉(swt)的经典和祂的使者(saw)的sunnah。其文化瑰宝包括:fiqh(教法学)、hadith(圣训)、tafseer(经注学)、阿拉伯语以及其他。除非通过全面地向伊斯兰进行da'wah(宣教),并在各地全面地确立伊斯兰,否则没有任何方法能够实现这一点。一旦伊斯兰的思想领导权被传递给整个民族和伊斯兰国家,我们便开始将思想领导权带向全世界。

Accordingly, there is only one way to attain our revival which is the resumption of the Islamic way of life and there is no way to resume the Islamic way of life except through establishing the Islamic State. This cannot be achieved unless we totally adopt Islam both as an ’aqeedah, which solves the greatest problem and upon which man's viewpoint in this life is concentrated and as a system, which emanates from this doctrine (’aqeedah). The basis of such systems is the Book of Allah (swt) and the Sunnah of His Messenger (saw). Its cultural treasures are the: fiqh, hadith, tafseer, Arabic language and others. No method can achieve this except by carrying the Islamic intellectual leadership completely through the da’wah to Islam and establishing Islam completely everywhere. Once the intellectual leadership has been transmitted to the nation as a whole and to the Islamic State, we embark upon carrying the intellectual leadership to the world.

这是实现复兴的唯一途径：将伊斯兰的思想领导权交还给穆斯林，使其重新恢复伊斯兰的生活方式，此后再通过伊斯兰国将其传递给全人类。

This is the only way to achieve the revival: to convey the Islamic intellectual leadership to Muslims so as to resume the Islamic way of life and to deliver it to all of mankind by means of the Islamic State thereafter.