当异教徒西方成功地将其生活方式强加为人们应当遵循的方式时,穆斯林所经历的知识、社会、经济和政治状况,是无人羡慕的。穆斯林按照与其“阿奇代”(信条)相矛盾的思想生活。因此,当他们试图将源自其信条的思想与源自乌玛所不接受的外来思想、即西方关于生活的思想相调和时,他们失去了正确的方向和自身的人格。由于无知,以及无法从根本上审视问题,这种谬误渗入了他们的头脑。他们把不可调和的东西调和在一起,即伊斯兰与与之相抵触的事物相调和。他们把所谓的现实利益当作沙里亚的目标,满足于接受任何解释,为任何歪曲辩护。因此,人们的经济和社会生活充满了矛盾。政治力量则热衷于让这些外来思想占据主导,以牺牲穆斯林固有的思想为代价。

When the Kaafir West managed to impose its way of life as the way that people should follow, the Muslims lived through intellectual, social, economic and political conditions that were the envy of none. The Muslims lived according to thoughts that contradicted their ‘Aqeedah. Hence, they lost the correct orientation and their personality when they tried to reconcile their thoughts, that emanate from their ‘Aqeedah, with the western thoughts about life, which emanate from a foreign thought that the Ummah did not accept. This falsehood penetrated their minds owing to their ignorance, and inability to take matters from their foundations. They reconciled the irreconcilable, between Islam and that which contradicted it. They made perceived benefit the goal of the Sharee’ah. They were content to accept any interpretation and justify any fabrication. Owing to this, the economic and social life of the people became full of contradictions. The political forces were intent on concentrating these foreign thoughts at the expense of the original thought of the Muslims.

在这种极其糟糕的局面之下，伊斯兰团体和政党开始涌现，以应对这些错误思想与观念、偏离正道的情绪，以及由外来者所塑造的政治环境。

It was in the shade of this very bad situation that Islamic groups and parties started to emerge, in order to face these hordes of erroneous thoughts and concepts, deviant emotions, and political circumstances shaped by the foreigner.

该党派或团体本应拥有解药或疗愈之膏。它本应划出一条直线,让民众依其指引而行;同时划出一条弯线,而弯线之火将灼烧民众。它本应对民众说:“这确是我的正路,你们当遵循它,不可追随其他道路,否则它们会使你们偏离他的道路。”[TMQ 6:153] 该团体或党派本应具备实现其目标的品质。这些品质包括:思想清晰、实现目标的意志、培养觉醒的群体、准备乌玛(穆斯林共同体),以及遵守方法的规则。

The party or group was supposed to have the antidote or the healing balm. They were supposed to draw out the straight line that the people should follow under its guidance, alongside the crooked line whose fire will burn the people. They were supposed to say to the people; “And Verily, this is my Straight path, so follow it, and follow not (other) paths, for they will separate you away from His Path.” [TMQ 6:153] The group or party was supposed to have qualities that would enable it to achieve the aim. These qualitites are the clarity of thought, the will to achieve the aim, preparing an aware collection of people, preparing the Ummah and adherence to the rules of the method.

就观念而言，它应当在群体中居于最高的地位。在群体看来，这一观念就是真理，所有人都应当归向它；它是照亮人类道路的指引。它是安拉 􀀬 赐予祂的仆人的恩典与慈悯。它是把人类从欲望的黑暗中引出来的光明。它契合人的本性，与人的天性相协调，能使他的心智信服，并使他的心灵获得安宁。它赋予生活以幸福，并创造希望。它具有深度与全面性，足以回答人对其所过生活的一切疑问，并将他恰当地与生前之事和死后之事联系起来。它使他正确地与其造物主相连，从而使他理解自己的目标，并一直带给他幸福直至终点。

In terms of the idea, it is supposed to assume the highest position in the group. In the view of the group, the idea is the truth, which all the people should turn to, and it is the guidance that lights the path for mankind. It is the gifted mercy from Allah 􀀬 to His servants. It is the light that takes mankind out of the darkness of desire. It is the one that fits man, agrees with his natural disposition, convinces his mind and gives his heart tranquillity. It is the one that gives happiness to life and creates hope. It has the depth and comprehensiveness that makes it capable of answering all of man’s questions about the life that he lives, and links him properly with what is before life and what is to come after it. It links him correctly with his Creator, such that he understands his objective and brings him happiness until the end.

该群体或政党所信奉的这一理念还认为：若此理念不占主导地位，munkar（恶行）与谬误便会肆意蔓延；私欲将被遵从，压迫将会发生，黑暗将会扩散。狭窄艰难的生活会使民众彻夜难眠，因此你永远不会看到他们安于现状。他们的本性也不会安宁，思想也不会处于沉思的状态。

The group or party that believes in this idea, also believes that when it is not prevalent, that munkar and falsehood will spread freely; whims will be followed, oppression will occur, and darkness will spread. A narrow difficult life will leave the people sleepless, so you will never see them contented. Neither will their nature be at ease or their minds in a state of contemplation.

该团体首要关注的问题，是确立其"فكرة"（理念），它将构成该团体的精神，也是其存在的理由。

The foremost issue that the group must be concerned with is to arrive at the Fikrah (idea), which will form its spirit and reason for its existence.

它会守护这一思想，保持其纯正，并清除一切不属于它的东西。它不会允许其与外来的思想相混杂，也不会就那些以外来基础提出的其他主张和观念确立自身立场。思想的纯正或许要求群体具有清晰的视野。而这种清晰的视野，将通过正确的推导来理解沙里亚的律法，并且该律法应当以伊斯兰的信条（'Aqeedah）为基础。

It will look after it, preserve its purity, and remove anything that is not from it. It will not allow it to be mixed with foreign thoughts and it will not decide its position regarding other calls and ideas proposed on a foreign basis. Perhaps the purity of the idea requires clarity of vision for the group. The clarity of vision will be by understanding the Shar’ee rule via a correct deduction, and the rule should be based on the Islamic ‘Aqeedah.

当一种思想失去了它的清晰、纯正、凝练与鲜明之时，它也就失去了自身的独特本色，不再是光明、指引与所赐的恩典。它将失去存在的理由，变得与其他运动无异；在现实面前败下阵来，被现实所影响，而非影响现实；被现实所塑造，而非将现实塑造成它应有的模样。

When the idea loses its clarity, purity, crystallisation and distinctness, it would have lost its special character, and it will no longer be the light, guidance or the gifted mercy. It would have lost its reason for existence and become like the other movements; defeated in the face of the reality, which could affect it instead of it affecting the reality, and reshaping it instead of it reshaping the reality into what it should be.

越是这一理念在其信众心中越加清晰,实现它的具体方法也就越加明确。目标的清晰源于理念的清晰。实现目标的方法则由经过规范的伊斯兰教法条规构成,与其他任何沙里亚条规并无二致。

The more the idea is crystalised in the minds of its people, the more the method of delivering it practically is crystalised. The clarity of the objective comes from the clarity of the idea. The method for achieving the objective consists of regulated Sharee’ah rules, like any other Shar’ee rules.

意识形态团体或政党在任何情况下都坚持其意识形态。这是因为，意识形态的核心观念（Fikrah）会阻止信奉并宣扬它的人从任何其他来源汲取东西，除非该核心观念认可。作为根本性的思想，它从对事物根源的研究开始，并对人在宇宙中存在的意义给出明确的回答。每一种次要的思想都源自这一根本思想，并由它派生而出。于是，人对生活的看法、对事物的概念以及对行为的判断，都将与根本思想属于同一类型。

The ideological group or party adheres to the ideology in every situation. That is because the ideological Fikrah prevents the one who has conviction in it and calls for it from taking anything from any other source unless the Fikrah approved it. Since it is a fundamental idea, it begins with the study of matters from their basis and it gives a distinct answer to the meaning of man’s existence in this universe. Every peripheral thought is taken from this fundamental thought and emanates from it. Then man’s thoughts about life, concepts about things and judgement on actions will all be of the same type as the fundamental thought.

伊斯兰教的结构是完整的，即便缺少一块砖也不会有所欠缺。它的每一部分都与其他部分完全和谐，因为它们都源自同一个恒定的理性基础，而这一基础与生活的准则和受造物的本性相契合。

The structure of Islam is complete and has nothing missing even if it is a single brick. Everything in it is in complete harmony with everyting else because it emanates from one constant intellectual basis that agrees with the norms of life and nature of creation.

因此，凡信奉伊斯兰教的人，合法与非法便成为他行为的准则，也成为他看待事物的标准，而不是利益。

So whosoever believes in Islam, the halaal and haraam become the criteria of his actions and his viewpoint towards things, and not benefit.

这是因为“利益”的观念与“人是立法者而非真主”的观点相一致。对穆斯林而言，幸福在于获得真主的喜悦，而不是获得最大程度的享乐。他的生活变成对真主的侍奉和对其命令的顺服，而不是建立在“自由”观念之上、使自己摆脱一切约束的生活。凡接受某一根本的人，就必须接受由此衍生的一切。凡欲求改变者，必须从根本入手，并审视枝节思想与根本之间是否协调。这就是团体必须由此出发的思想性的“Fikrah”（理念）与思想性的伊斯兰宣教。因此，穆斯林、他们的制度或团体将伊斯兰与其他事物混合，是不可接受的。同样，当前的各政权将伊斯兰与习俗等其他非沙里亚来源并列，使其成为立法来源之一，或使伊斯兰在诸多来源中居于主要地位，也是不可接受的。此外，伊斯兰团体兼收并蓄，既以伊斯兰为基础，又吸纳与伊斯兰相悖的西方思想，同样不可接受。这无异于失败，而真主和祂信仰的仆人都不接受这种失败。

This is because the concept of benefit is in harmony with the idea that man is the one who legislates and not Allah 􀀬. Happiness for the Muslim is when he attains the Good pleasure of Allah 􀀬, and not the greatest amount of enjoyment. His life becomes one of servitude to Allah 􀀬 and surrender to His command, and not a life based on the idea of freedoms, which would make him free from any constraints. Whoever accepts the basis must accept whatever originates from it. Whoever wishes to change, must start with the basis and observe the harmony between the peripheral thoughts and the basis. This is the ideological Fikrah and ideological da’wah from which the group must start. Hence it is not acceptable that the Muslims, their systems or groups mix Islam with something else. Likewise, it is not acceptable from the current regimes to make Islam one of the sources of legislation, along with other non-Shar’ee sources, such as customs, or to make Islam the main source amongst others. In addition it is not acceptable that Islamic groups take a mixture of things, like being established on Islam as well as other western thoughts that are foreign to Islam. This is nothing short of defeat, which Allah 􀀬 and His believing servants do not accept.

因此,所有以“拉伊拉哈伊拉拉胡,穆罕默德·拉苏勒拉胡”为其信仰根基的伊斯兰团体——即除安拉之外没有任何应受崇拜和服从的对象——都不应转向东方或西方去采纳其生活准则。每一个思想都必须源自这一信仰,取自真实可靠的沙里亚源头,并从其详细的证据中推导而出。

That is why all the Islamic groups whose ‘Aqeedah is established on the basis of ‘Laa ilaah illallah muhammadur rasoolullah’ - there is none worthy of worship or obedience except Allah 􀀬 - are not allowed to go to the east or west to adopt their rules about life. One must ensure that every thought emanates from the ‘Aqeedah, and that it is taken from the authentic Shar’ee sources, and deduced from their detailed evidences.

如何能使“拉伊拉哈 illallah 穆罕默德 拉苏鲁拉”与“社会主义源自伊斯兰”的说法相协调，而社会主义建立在“没有神，生命只是物质”的理念之上？又如何能与“民主源自伊斯兰”的说法相协调，而民主建立在“宗教与生活分离”的理念之上？或者“民族主义和爱国主义源自伊斯兰”的说法如何能够成立，而它们以部落主义为基础，伊斯兰已经表明部落主义是可鄙的？

How can ‘Laa ilaah illallah muhammadur rasoolullah’ be in harmony with the statement that socialism is from Islam, even though it is established on the idea that ‘there is no god, and life is just matter’? How can it be in harmony with the statement that Democracy is from Islam, even though it is established on the idea of ‘separation of religion from life’ or the view that nationalism and patriotism are from Islam even though they are based on tribalism, which Islam has shown to be despicable?

“拉伊拉哈 伊拉拉 安拉，穆罕默德 拉苏鲁拉”（Laa ilaah illallah muhammadur rasoolullah）意为立法权只属于安拉，那么，这与我们主张与他人共同参与立法，或让他人与我们共同参与立法的观点，如何能够相协调呢？

How can ‘Laa ilaah illallah muhammadur rasoolullah’, which means legislation is only for Allah 􀀬, be in harmony with the view that we should participate with others, or others should participate with us, in legislation?

“拉伊拉哈伊拉拉 穆罕默杜尔·拉苏尔拉” 这一信仰，建立在谦卑、顺服以及对全世界的主的崇拜之上，这如何能与西方制度中所包含的自由观念相协调呢？西方的自由观念使人成为一切事物的主宰，他不顺服于某位真主，除非这顺服符合他的私欲、愿望和利益。

How can ‘Laa ilaah illallah muhammadur rasoolullah’, which is established on humility, subservience and worship to the Lord of the worlds, be in harmony with the idea of freedom that is present in the western systems, when it makes man the sovereign in everything? He does not submit to a God, except according to how much this agrees with his whims, desires and benefit.

诚然，守护伊斯兰的信仰（'Aqeedah），就意味着守护由它所衍生的一切。否则，这个群体的特质就会在调和的掌控之下消失，而这是真主（SWT）和祂的众仆所不喜悦的。

Indeed, guarding the Islamic ‘Aqeedah means guarding whatever emanates from it. Otherwise, the character of the group would be lost in the grip of reconciliation, which Allah 􀀬 and His servants do not approve of.

为了使这一思想在清晰、纯粹、明确和凝练方面得以保全，它必须脱离现实的影响，不屈从于现实的各种情境，并且应当远离任何捏造、歪曲和讨价还价。

In order to preserve the idea in terms of clarity, purity, distinctness and crystallisation, it must be removed from the effect of the reality, and from surrendering to its circumstances, and it should be placed far away from any fabrication, alteration and bargaining.

正如布道者希望依照自己的理想改变社会一样，社会也有其自身错误的观念与思想、政治状况和社会秩序。这给布道者以及与他一同致力于变革的群体带来了压力。

Just as the da’wah carrier wishes to change the society according to his vision, society has its own erroneous concepts and thoughts, political conditions and social order. This puts pressure on the da’wah carrier and on the group that he works with for change.