因此,当该团体在思想性的理念(Fikrah)上建立起来并进入现实之际,风暴将向它袭来,试图将它从根基上连根拔起。统治政权对待这个团体的方式,将不同于它对待其他运动的方式。这是因为其他运动所提出的只是局部性的思想,这些思想并不会对政权构成任何实质威胁。相反,它们甚至可能填补政权自身所造成的空白与缺陷。

Thus, when the group is established on the ideological Fikrah and comes to the reality, the winds will blow upon it and try to pull it out from its roots. The regimes treatment of this group will be different to their treatment of other movements. This is because the other movements put forward partial thoughts, which do not harm the regimes at all. Rather they may fill the gaps and deficiencies created by the regimes themselves.

然而，基于思想性“Fikrah”的激进宣教（da’wah）是从根本上处理问题的，它不接受东拼西凑的补丁式方案，也不迁就现状。它既不接受半截子的解决办法，也不接受只修补政权所造成的问题。它不会放弃追求彻底变革的宣教。它也不会只处理枝节问题，而让这些枝节所依托的根基保持不变。这样一个团体或政党遭遇前所未有的对抗，是很自然的。团体越是坚持激进的变革，政权对它的敌视就越强，对抗也就越激烈。

However, the radical da’wah based on the ideological Fikrah deals with matters from their basis, and not by accepting patchwork solutions or going along with the situation. Neither does it accept half solutions or reform problems created by the regimes. It will not accept to leave the da’wah that is for complete change. Nor will it accept to deal with peripheral matters whilst leaving the basis on which these peripheral matters are founded. It is natural that a group or party such as this would be confronted in an unprecedented manner. The more the group adhered to the radical change the more the regimes will be hostile towards it and the greater the confrontation will be.

对da'wah携带者的冲突之严峻，可能会反映在他身上，使他无法承受。于是他会向自己的群体施压，要求它减弱呼吁的力度。当他发现自己被人们拒绝、孤立无援时，他可能会感到艰难，他的决心也可能随之动摇。当他的世俗利益与与群体共事所产生的新情况相冲突时，他可能会在心里低语，试图停止从事da'wah。于是他可能开始对自己的群体施压，呼吁他们从要求变革转向要求改良。如果群体答应了这些要求，他就会留在群体之中。在这种情况下，他成功地兼顾了自己的宗教与今世，既取悦了真主（SWT），也取悦了君主；至少按照他自己的说法是如此。如果群体拒绝了他的施压，坚持其激进而根本的工作，他就会离开它。此时，群体将面临两种危险：一是来自内部的危险，即其青年成员的决心在沉重打击面前已经削弱；二是来自外部的危险，即那些不容忍此类激进观点之人的政权。

The severity of the confrontation may be reflected on the da’wah carrier such that he will not be able to bear it. So he will put pressure on his group so that it lightens the force of the call. He may find it difficult for himself, and his resolve may weaken when he finds himself rejected by the people and left alone. He might whisper to himself and try to cease from engaging in the da’wah when his worldly interests clash with the new situations that arise from working with the group. So he may begin to apply pressure on his group and call them to turn away from demanding change towards demanding reform. If the group responded to the requests, he would remain with the group. In this case he has managed to work for his deen and the dunya, and please both Allah 􀀬 and the King; or at least according to his claim. If the group rejected his pressure and insisted on its radical and fundamental work, he will turn away from it. Here the group will face two dangers; an internal danger from its Shabab whose determination has weakened before the heavy blows, and an external danger from the regimes that do not tolerate people of such radical views.

战斗将在团体与政权之间的讨价还价中开始。各种提议将纷至沓来地压向这个团体。胡萝卜加大棒的政策也将随之实施。众所周知，讨价还价是在贸易事务中进行的；当这个团体进入讨价还价的过程时，它就已经变成了一场交易，责任被出卖，民族遭受羞辱。否则，它将被政权的火焰焚烧，被其烈焰灼伤。

The battle of bargaining would start between the group and the regimes. Offers would start to be heaped on the group. The policy of the carrot and stick will start to be enacted. It is well known that bargaining takes place in the matters of trading; when the group enters into the bargaining (process) it has become a trade, with the selling of responsibilities and humiliation of nations taking place. Otherwise it will be burnt by the fire of the regime and seared by its flames.

因此,正确的思想性"Fikrah"要求有一个思想性的团体或政党,其领导层和成员都以"Shar'a"(沙里亚)为念,使其成为主导。他们还关注清晰、纯洁、坚忍、牺牲、利他和克己。他们不受个人财富诱惑的影响,以免偏离方向,意志也不会被削弱。为使团体的工作稳妥推进、受到保护、不被改变,也不被人玩弄于股掌之间,它必须把每一个思想或沙里亚律例紧紧与伊斯兰"'Aqeedah"(信仰)相连。即使达瓦的承担者个人的自私利益与其在承担达瓦时的坚定和忍耐发生冲突,为了实现其目标,也应优先考虑达瓦的利益。这种联系将成为抵御沙塔尼的耳语和使人趋向邪恶的私欲(灵魂)的低语的坚固屏障。

Therefore, the correct ideological Fikrah requires an ideological group or party whose leadership and members are concerned about the Shar’a such that it is the master. They are also concerned for the clarity, purity, patience, sacrifice, altruism, and self-denial. They are devoid of any temptation for their own fortunes, so that they don’t become deviated and their determination is not weakened. In order that the group proceeds in a assured manner that protects its work and makes it free from change, or people playing games with the group, it must link every idea or Shar’ee rule tightly to the Islamic ‘Aqeedah. Even if there is a clash between the individual selfish benefits of the da’wah carriers, and the steadfastness and patience on carrying the da’wah, to achieve its goals, then the preference is for the interest of the da’wah. This linkage would then be an insurmountable barrier against the whispers of Shaytan and the whispers of the nafs (soul) that call towards evil.

为了使该党的船只不致沉没于那可怕现实的泥潭之中，它必须拥有规范其思想与思维方式的指导原则。这些原则将约束该团体，使其遵循自己所推导出的结论。任何时候都不得以解释或辩解为借口而偏离这些原则。

In order that the party’s ship is saved from sinking into the mire that is the awful reality, it must have regulating principles that define the thoughts and way of thinking. That will bind the group to what it has deduced. It is not allowed to deviate from these principles any time, under the pretext of interpretation or justification.

因此，良好的方向、良好的效法与良好的理解，将引导团体及其中工作的人们洁净于可能触及他们的任何缺陷或瑕疵，并使他们的灵魂得到净化，使他们的信仰（Imaan）更加坚定。

Thus, good direction, good emulation and good understanding will lead to purifying the group and those working within it from any defects or blemishes that may have touched them, and it will purify their souls and strengthen their Imaan.

在这条道路上，除了意志坚定的信士，没有人能够在其艰辛中坚持下去。那些从事此项工作的人所经受的考验，将净化他们，正如火净化黄金一样。

On this path none can remain steadfast on its hardship except the believers who are of firm resolve. The trials that those undertaking the work have sustained, will purify them, like the fire purifies gold.

如果群体失去了其规范性的原则,那么这个群体就会在工作中出现退缩、变质、倒退和前后不一致的问题。

If the group lost its regulating principles, then the group will suffer from withdrawal (from the work), alteration, retreat and inconsistency.

在方法和目标上含糊不清，以及认识不够清晰、缺乏明确定型，会使团体在工作遇到困难时随意更改，或在被要求提供证据时为事情辩解、将其解释掉。

Ambiguity in the method and objective, and a lack of crystallisation will drive the group to alter things when it finds the work difficult, or it will lead it to justify things or explain things away when the group is asked to provide evidence.

当团体向妥协让步，只部分接受真理而非全盘接受，放弃激进的立场和根本性的工作时，它就失去了它所拥有的唯一力量。它将不再是一个独特的团体，也无法吸引人们注意其独特而鲜明的特质。它会在思想斗争中失败，即便它仍然呼吁伊斯兰、并提出伊斯兰是解决方案，胜利也将属于它的敌人。这是因为它的路线已经扭曲，反而有利于现行体制。这样一来，它将成为变革面前的障碍，而不是变革的推动者。这正是安拉 􀀬 所警告我们的，祂对祂的使者 􀁕 以及其后的乌玛说：“你要谨防他们诱惑你离开安拉为你降示的一部分启示。”[TMQ 5:49]。同样，欧麦尔 􀁗 对他的法官舒becky说：“不要让任何人使你偏离它。”该团体所拥有的最锋利的武器是它的思想（Fikrah）。如果它能够保存这一思想，使其远离妥协的范围，无论环境如何都坚守不移，并追随使者 􀁕 的足迹，它就能在一段时间之后，筹备好使者 􀁕 所筹备的事业：即一个信士的团体和一个接受按照安拉所降示之法统治的乌玛。在完成这一准备之后，它将能够扭转局势，使之有利于宣教，并建立国家。

When the group yields to compromise and accepts the truth in parts, not completely, and abandons the radical approach and fundamental work, it loses the only strength it possessed. It will not be a unique group, or draw the attention of people to its unique and distinct character. It would have failed in the intellectual struggle, and the victory will be for its enemy, even if it kept on calling for Islam and proposing Islam as the solution. This is because its approach has become distorted; to the benefit of the system. By doing this, it would have become an obstacle in the face of change, instead of being the opposite. This is what Allah 􀀬 has warned us of when He 􀀬 said to His Messenger 􀁕 and his Ummah after him; “And beware of them lest they deviate you from any of that (teaching) which Allah has sent down to you.” [TMQ 5:49]. Also what Sayyiduna’Umar 􀁗 said to his judge Shurayh: “Let no man distract you from it.” The sharpest weapon that the group possesses is its Fikrah. If it is able to preserve it and keep it away from the sphere of compromise, remain steadfast on it in spite of the circumstances, and follow the footsteps of the Messenger 􀁕, it will manage to prepare, after some time, what the Messenger 􀁕 prepared; that is a believing group and the Ummah to accept the rule by what Allah 􀀬 has revealed. After preparing that it would be able to reverse the balance in favour of the da’wah, and to establish the State.

伊斯兰的思想是给真正的宣教者的一份恩赐，它要求他们以与原初根本理念相契合的伊斯兰思想来应对各种压力。团体不应以“取与求”、“提出符合现实的方案”、“只提出部分诉求”、“接受半数的解决方案”这类心态去面对压力。该团体的建立，正是为了改变这些思想，而不是运用这些思想来开展工作。

The thoughts of Islamare an endowment to the people of the true da’wah that demands of them to confront the pressures with the thoughts of Islam that are in harmony with the original fundamental idea. It is not fitting for the group to face the pressures with the mentality of, ‘Take and demand’, ‘propose what suits the reality’, ‘propose only some of the demand’, ‘acceptance of half solutions’. The group was established to change such thoughts, and not to work by using them.

这就是西方的思维方式，他们借此侵入了我们的头脑。这与伊斯兰的本质截然不同；伊斯兰拒斥这一切，并致力于将其连根拔起，致力于使伊斯兰及其思维方法得以集中和确立。因此，想要带来改变并为之努力的人，必须首先从自己开始。

This is the mode of thinking of the west with which they invaded our minds. This radically differs from the nature of Islam, which rejects all of this and works to uproot it, and works to concentrate Islam and its method in thinking. So the one who wants to create change and works for it, must start with himself first.

在阐明该团体在坚持思想的纯洁与清晰并维护它方面应当具备的特征之后，我们提出西方异教徒所提出的两个思想。这两种思想是那些忠于西方的政权所坚持的，并借以推行于穆斯林之中。

After presenting what the group must be characterised with, in respect of insisting on the purity and clarity of the Fikrah and maintaining it, we present two of the thoughts proposed by the Kaafir West. They are ideas that the loyal regimes have committed to, and use to push the Muslims.

不幸的是，一些自称为伊斯兰事业而努力的团体，以及那些一贯推崇西方思想的穆斯林作家，很快便接受了这些观点。这两种观点如下。第一种是认为民主源自伊斯兰教，民主就是协商（Shura）本身。有一位作家称之为：

Unfortunately some groups that are working for Islam, and the Muslim writers who always promote the western thoughts have seized these ideas quickly. These two ideas are the following. The first is the idea that Democracy is from Islam and that it is Shura itself. One writer called it:

“shurocrasy”（“协商式民主”）这一说法，是通过调和词义和歪曲思想而来的。第二个观点是参与实行kufr（不信）统治，这一主张已被部分穆斯林及某些团体所倡导。为了使本研究按照本讨论开头所提出的原则进行，我们将考察民主制所实际运行的现实，民主的实质，以及在Shar’a（伊斯兰教法）中是否存在与民主实质相似之处，从而检验其是否可以被接受。

‘shurocrasy’, through the reconciliation of words and intellectual falsification. The second idea is participating in kufr rule, which has been advocated by some Muslims and movements. In order that we proceed in this study according to the principles mentioned in the beginning of this discussion, we will study the reality in which Democracy is applied, the reality of Democracy, and whether there is a reality in the Shar’a that resembles the reality of Democracy, so as to validate its acceptance.