实现真主(swt)创造人类的目的，需要采取那些依其本质能够导向这一目的达成的行动。这与普遍的Sunan(规律/常态)、事物、社会和人际关系的特殊性相符，也与明确合法与非法的Ahkaam AshShar'iyah(沙里亚律例)相符。如此，它所采取的步骤或阶段将是切实可行的，并且符合沙里亚；而致力于实现这一目标的人，将是诚实、真诚、认真且坚定的。

The fulfilment of the objective for which Allah (swt) created mankind for requires the undertaking of actions which by their nature lead to its accomplishment. This is in accordance to the universal Sunan (rules/occurrences), the specificities of matters, societies and relationships, and in accordance to the Ahkaam AshShar’iyah which specify the Halaal and the Haraam. In this way the steps that it undertakes or its stages will be practical and in accordance to the Shar’iyah whilst those striving to achieve the accomplishment of this objective will be truthful, sincere, serious and committed.

目标与宗旨是建立一个实施伊斯兰教法的政治和行政机构。这就是伊斯兰国，而在缺少其成因、或借助并非其成因之物的情况下，此事是无法达成的。这指的是任何就其性质而言并不能导致国家建立的事物，更不用说伊斯兰国了。因此，一位思想者或严肃的人若认为这一目标可以通过教育活动、兴办学校、托儿所、教育中心和医院，或向富人募集钱财分给穷人来实现和完成，那是不正确的。即便这些以及其他行动出于良好的意图，即便它们被视为善行、慈善之举，并且受到推崇，它们仍然不能导致推翻塔古特（暴君）及其体制，也不能导致伊斯兰国或任何其他国家的建立。实际上，即便以最好的角度考虑，这些行动也不会超出其本身的范围。

The aim and objective is to bring into existence a political and executive body that implements Islaam. This is the Islamic State and it is not possible to accomplish this matter in the absence of its causes or by that which is not a cause for it. This refers to anything that by its nature does not lead to the establishment of the State, let alone an Islamic State. It is therefore not correct for a thinker or serious person to think that this will be achieved and accomplished by educational actions or by establishing schools, nurseries, educational centres and hospitals, or by collecting money from the rich to be distributed amongst the poor. Even if these actions amongst others were undertaken with a sound intention and even if they are counted amongst the actions of goodness, charity and are recommended, they nevertheless do not lead to the removal of the Tawaagheet (tyrants) and their systems, and they do not lead to the establish of the Islamic State or any other State. Rather and with the best of considerations these actions do not go beyond what they are.

这就好比有人想通过救济穷人、兴办学校和医院来抵御敌人的侵袭，或者像有人想通过设立慈善团体来阻止异教徒侵犯穆斯林的生命、荣誉和财产。这样做既不切实际，也不有效，并不是伊斯兰教法所命令的。更何况，这些行为都受制于并遵循异教制度、其法律及其条件。

This is like someone wanting to repel an attack of the enemy by assisting the poor or by establishing schools and hospitals, or like the one who wants to prevent the disbelievers from aggressing against the blood, honour and resources of the Muslims via the establishment of charitable associations. This is not practical or effective and it is not what the Shar’a has commanded. On top of this, these actions are ruled and governed by the systems of Kufr, their laws and their conditions.

正如礼拜不能替代斋戒，斋戒也不能替代礼拜；正如天课、朝觐和圣战都是各自独立的功修，彼此无法相互抵补，同样，慈善团体以及财务和教育机构也无法抵补、替代或取代建立统治（Hukm）的实际而严肃的沙里尔（Shar'iy）方法。

Just as the Salaah cannot compensate for the Sawm and vice versa or just as the Zakaah, Hajj and Al-Jihaad are all separate actions that cannot compensate for each other, similarly the charitable associations and financial and educational organisations cannot compensate for, substitute or take the place of the practical and serious Shar’iy methodology for the establishment of the Hukm (rule)

……以安拉（SWT）所降示的（律法）。反之，如果这些行动被当作建立安拉律法的方法，或者如此宣称，那么这将对乌玛构成危险，因为其中包含欺骗和精力的耗散，并且会导致绝望，进而造成对宗教的扭曲。还存在浪费努力的危险，以及由此可能导致的进一步恶化，并增强异教徒及其代理人在乌玛内部的立足之地。

by what Allah (swt) has revealed. Rather if these actions are taken as a method to establish the Shar’a of Allah, or if this is claimed, then this would represent a danger for the Ummah due to the deception and venting of energy attached to it and due to what follows in respect to causing despair and what results from it in terms of the distortion of the Deen. There is also the danger of wasting efforts and what can result in terms of increased deterioration and strengthening the foothold of the Kuffaar and their agents within the Ummah.

实现这一目标的实际方法，总体而言，是以夺取权力为目标，这权力掌握在那些不依照安拉（SWT）所降示之法统治的人手中。具体做法是成立一个以此事为目标的团体。该团体将在乌玛中开展工作，说服乌玛接受这一目标，并努力改变与生活方式、生活制度、统治制度及统治者相关的观念。它还将努力营造健康、正直的公众舆论，使其与这一目标相一致，从而使乌玛做好准备，拒绝当前的既有制度及其立法、法律和统治者，将其推翻并加以改变，并为伊斯兰、其国家及其保卫提供支持。

The practical method for achieving the objective, as a whole, is that which targets the taking of the authority from those who are ruling by other than what Allah (swt) has revealed. This is completed by founding a group that adopts this matter as its objective. It would work in the Ummah to convince her of this objective and it would work to change the thoughts related to the manner of living, the system of life, the ruling system and the rulers. It would work to generate a sound upright public opinion that is in line with this objective. This is so that the Ummah is prepared to reject the current standing systems along with their legislations, laws and rulers, to bring them down and change them, and to provide their support to Islaam, its State and towards its protection.

正如Tareeqah(方法)必须具有可操作性,它也必须符合Shar'a(伊斯兰教法)。这是因为其目标是依据安拉(SWT)所启示的内容确立Hukm(统治),而不是任何统治。因此,不允许以建立Ahkaam Ash-Shar'iyah(伊斯兰教法律条例)为借口,去侵犯Sharee'ah(伊斯兰教法)的神圣性并违背安拉的命令。这类说法不过是赤裸裸的谎言和丑陋的借口。歪曲伊斯兰的律例、进行欺骗,或与外国势力勾结,并以利益交换或维护利益为由,都是不成立的。同样,以Daroorah(迫不得已)、软弱或保全既得利益为由的论点也不成立,因为根据伊斯兰教法,这些都是被禁止的;而若将其说成是为穆斯林服务或为建立伊斯兰国所必需,则是对伊斯兰教和乌玛的谎言,也是第一等级的背叛。

And just as the Tareeqah (method) must be practical it must also be in accordance to the Shar’a. This is because the objective is the establishment of the Hukm (rule) by what Allah (swt) has revealed and not just any rule. It is therefore not permitted to violate the sanctity of the Sharee’ah and go against the command of Allah whilst using the argument that it is for the purpose of establishing the Ahkaam Ash-Shar’iyah. The likes of this argument represents no more than a blatant lie and hideous justification. It is not valid to distort the Ahkaam of Islaam, use deception or be close to the foreigner using the argument that an exchange of interests is taking place or that interests are being safeguarded. Equally the arguments of Daroorah (necessity), weakness or preserving gains are not valid, as all of these are prohibited according to the Shar’a, whilst justifying them to be used for the service of the Muslims or for the establishment of the Islamic State represents a lie against the Deen and the Ummah and first degree treachery.

安拉(SWT)说:

Allah (swt) said:

我们从先知（愿主赐福他并使他平安）的方法中得知，他创建了一个jamaa'ah（团体），该团体相信建立伊斯兰社会、确立安拉的沙里亚，并为此而努力。我们也知道，他（愿主赐福他并使他平安）致力于消除库夫尔的信仰、腐败的思想和陈旧的习俗。他（愿主赐福他并使他平安）反对库夫尔及其领袖，并多次寻求nusrah（支持），以便掌握hukm（统治权）。随后，安拉（愿主超绝）决定在麦地那·蒙纳瓦拉赐予他所追求的一切，他（愿主赐福他并使他平安）在那里建立了伊斯兰国。在整个过程中，他（愿主赐福他并使他平安）拒绝任何妥协、让步、讨价还价或谄媚，即使道路在他面前被阻断，da'wah（宣教）面临重重困难，他还遭受抵制和迫害。在这一切之中，他（愿主赐福他并使他平安）始终明确、坦率、诚实、客观、严肃，并坚定不移。

We have learnt from the method of the Nabi (saw) that he founded a Jamaa’ah (group) that believed in the establishment of the Islamic Society, the establishing of the Shar’a of Allah and working for its sake. We have also known that he (saw) worked to remove the Kufr ‘Aqaa’id (beliefs), the corrupted thoughts and worn out customs. He (saw) campaigned against Kufr and its leaders and he sought the Nusrah many times for the purpose of taking the Hukm (Rule). Then Allah (swt) willed to grant him what he was seeking in Al-Madinah Al-Munawwarah where he (saw) established the Islamic State. During this entire process he (saw) refused to make any compromises, stepdowns, bargaining or cajolery and this was despite the paths being blocked in front of him, the difficulties facing the Da’wah and being exposed to a boycott and torture. Throughout all of this he (saw) was clear, frank, truthful, objective, serious and resolutely firm.

安拉(SWT)说:

Allah (swt) said:

诚然，希望变革并践行“主权（Haakimiyyah）唯属真主”这一理念的人，必须认识到并理解：若没有伊斯兰国，即哈里发国，这一点便无从实现。他还必须充分理解，实现它的方法必须是符合沙里尔（Shar’iy）的方法，因此它必然是切实可行的。对此的思考，必须仅限于切实可行的沙里尔步骤。这条道路因此就是它的方法论，而通过这一方法论，委托（Amaanah）将被承担并肩负起来。

Indeed the one who wishes for change and to implement the idea that the Haakimiyyah (right of rule) belongs to Allah alone, must realise and comprehend that this will not exist in the absence of the Islamic State, the Khilafah State. He must also understand fully that the method for achieving that must be a Shar’iy method and as a result it will be practical. Thinking in regards to it must be restricted alone to the practical Shar’iyah steps. This path will therefore be its methodology and by way of this methodology the Amaanah (trust) will be carried and undertaken.