事实上,我们看到穆斯林遭受了巨大的思想冲击,西方的不信道者成功地使穆斯林远离了对伊斯兰的正确理解。结果,穆斯林对伊斯兰的诠释逐渐迎合了西方的思想原则,而这些原则源于政教分离的信条。这使西方更容易迈出下一步,即将伊斯兰从穆斯林的生活中移除:摧毁伊斯兰哈里发国,并将其分裂为五十多个名义上独立的国家。随后,西方在每个国家扶植一位听命于它的统治者,并按照自己的意愿塑造他,使他成为守护者,为其守护该国的资源,并阻止任何真诚的工作实现其目标。他们为这位统治者制定了各种制度,利用媒体机器传播他们的思想,并制定教育课程,以确保培养出本国人中在思想上追随他们的新一代。所有这些以及其他行动,使异教徒得以统治穆斯林,并使他们能够继续让伊斯兰脱离现实。

In terms of the reality, we see that Muslims were exposed to a huge intellectual onslaught in which the Western disbelievers succeeded in distancing the Muslims from the correct understanding of Islam. As a result, the Muslims came to interpret Islam in a way that agreed with the western intellectual principles, which emanated from the creed of separating the deen from life. This made it easier for the West to undertake its next step which was the removal of Islam from the life of the Muslims by destroying the Islamic Khilafah and fragmenting it into more than 50 falsely independent states. The West then appointed over each state a ruler who would follow them, and whom they fashioned exactly as they wanted so as to be a guard that protects for them the resources of the country and prevents any sincere work from realising its objectives. They laid down for him systems, using the media apparatus to propagate their thoughts, and set down educational curricula in order to ensure the establishment of new generations from our very own people who would follow them intellectually. All of this and other actions gave the kuffar power over the Muslims, and enabled them to continue alienating Islam from the reality.

正是由于这一点,穆斯林将真理(al-Haq)与谬误(al-Batil)混淆了。他们的思想受到西方思潮的影响,其生活方式也逐渐以西方模式为基础,利益开始主导他们看待生活的观点。他们的情感变成了民族主义、爱国主义与精神情感的混合,于是各民族之间的纽带也被割断了。穆斯林顺从于库夫尔(kufr)的制度,在没有伊斯兰国家的情况下也不觉得有何不妥。结果,伊斯兰被局限于若干个别的沙里亚(Shar'ee)规定和一些与个人身份法相关的规定。换言之,穆斯林的生活在政教分离方面变得与西方人的生活相似,因此他们对今世(dunya)的眷恋增加了,而对天堂的向往却减少了。

It was due to this that the Muslims confused al-Haq (the truth) with al- Batil (the falsehood). Their thoughts became affected by the western thought, and their way of life came to be based on the western model, where benefit started to dominate their viewpoint towards life. Their emotions became a blend of nationalist, patriotic and spiritual emotions, and thus the bond between their peoples was cut. The Muslims submit to the kufr systems and perceive no harm when they have no Islamic State. As a result, Islam was restricted to certain individual Shar’ee rules and some rules relating to personal statute. In other words, the life of the Muslims came to resemble the life of the westerners in terms of the separation of the deen from life, so their attachment to the dunya increased, and their yearning for the heavens diminished.

因此,不偏袒任何人的真主的律法降临到穆斯林身上。于是,他们的生活陷入了贫困、不公(zulm)、匮乏,以及在宗教与今世事务上的无知,还有恶劣的品行和败坏的人际关系。

In consequence of this, the Law of Allah, which does not favor any body, fell upon the Muslims. Thus, their life became distressed with poverty, zulm (oppression), deprivation and ignorance in the matters of the deen and dunya, the bad morals and corrupt relationships.

就这一现实而言,团体有责任分清根本病因与其种种表现。若有人不作此区分,认为贫困是一切疾病的根源,或认为是道德败坏、无知等等,那么他去对待穆斯林时,所做的工作只是针对疾病的某个症状,而非病根。深入、精确地研究这一现实的人会明白,伊斯兰国的缺席才是导致伊斯兰彻底从穆斯林生活中消失的原因;也是穆斯林走向败落、异教徒统治他们,以及无知、贫困、不公等种种症状蔓延的根源。要让伊斯兰在穆斯林的现实生活中重新得到落实,团体必须认识到,必须将穆斯林今日所居住的异教统治之地(dar al-kufr)转变为伊斯兰之地(dar al-Islam),使穆斯林无一例外地服从伊斯兰的一切律法。同时,也必须将当今的非伊斯兰社会转变为伊斯兰社会,使其成员信奉伊斯兰的思想,情感与之统一,并以伊斯兰的制度来统治,遇事以伊斯兰的制度作为裁决的依据。如此,伊斯兰才能得以全面确立。

As regards this reality, it is incumbent on the group to differentiate between the fundamental illness and its symtoms. The one who does not distinguish that - thus thinking poverty is the cause of all diseases, or it is the bad morals or ignorance etc - he will come to the Muslims with partial work which deals with one of the symptoms of the illness, but not with the main illness. The one who studies the reality deeply with precision, will realise that the absence of the Islamic State is the cause which led to the complete absence of Islam from the life of Muslims; their ruin, the kuffar’s domination over them, and the spread of all these symptoms like ignorance, poverty and injustice. To restore Islam, implemented in the real life of Muslims, the group must realise that it must change the dar al-kufr in which Muslims live today into dar al-Islam, in which Muslims submit to all the rules of Islam without exception. It is necessary also to change the present society from a non-Islamic society into an Islamic society whose members believe in the thoughts of Islam and their emotions unite on it. They rule and refer for judgement to the systems of Islam. Then Islam will be established completely.

由此，目标便已明确：即致力于建立伊斯兰之家（Dar al-Islam），建立伊斯兰国，使其建立在伊斯兰信仰（'Aqeedah）之上，其各项制度皆源于此信仰；穆斯林在其治下，依循伊斯兰的生活方式生活，遵守真主的命令与禁令。(SWT)

In this manner, the objective will have become clear, which is the work to establish dar al-Islam and establish the Islamic State on the Islamic ‘Aqeedah from which its systems emanate and under whose domain the Muslims live an Islamic way of life, built on the adherence to the orders and prohibitions of Allah 􀀬.

在该团体确定了其目标之后,接下来便可以讨论它为实现这一目标所必须遵循的沙里仪方法,以及它必须恪守的沙里仪行动。要理解这一点,就必须回顾先知ﷺ在麦加生活的时期。当时麦加是dar al-kufr(不信之地),先知ﷺ的邀请工作正艰难地向前推进,并力求公开化。这样,该团体便可以从中汲取道路的里程碑、行动及其各个阶段。

After the group has defined its objective, it is then possible to move to the discussion of the Shar’ee method that it must follow, and the Shar’ee actions that it must adhere to, in order to achieve this objective. To understand this, one must refer to the period in which the Messenger 􀁕 lived in Makkah, where it was dar al-kufr, and the da’wah of the Messenger 􀁕 was forcing its way ahead in order to become public. This is in order the group may glean from it the milestones of the road, its actions and its stages.