有些人心中产生的疑惑，源于当今的情况与先知时代大不相同。在先知时代，社会的划分较为原始（部落与氏族）。而今天的划分则更加复杂，彼此交织。从前一个部落就相当于一个国家，其人口以千计；如今则以百万甚至数千万计。过去的伊斯兰宣教主要是邀请异教徒归信伊玛尼；而今天对穆斯林的宣教，本质上是要恢复伊斯兰的生活方式。在先知ﷺ时代，罗马、波斯等超级大国并未干预先知ﷺ在麦加的宣教；而今天的领导人则与超级大国的政治纠缠在一起，事实上成了它们的傀儡。是超级大国在谋划对付伊斯兰和穆斯林，诸如此类，不一而足。

The doubt that crops up in some people’s minds stems from the fact that the existing situation now is different to that of the time of the Messenger 􀁕. In the time of the Messenger 􀁕 the division of societies was primitive (tribes and clans). As for today the divisions are more complex and interlinked. A tribe used to be on the level of a state; its people were counted by the thousands. Today, they are counted by the millions or tens of millions. The da’wah used to involve inviting the kuffar to Imaan. As for today, the da’wah to the Muslims in origin is to resume the Islamic way of life. In the time of the Messenger 􀁕, the superpowers such as Rome and Persia did not intervene in the da’wah of the Messenger 􀁕 in Makkah. Today the leaders are tied to the politics of the superpowers; in fact they are their puppets. It is the superpowers that plot against Islam and the Muslim, and so on and so forth.

这些持有这种疑虑的人说："在许多事情已经改变的情况下，我们怎能遵循使者ﷺ的方法？"

The people who have these doubts say the following; “How can we adopt the method of the Messenger 􀁕 when many issues have changed?

这样做就是僵化和不灵活，而我们并没有义务拘泥于此。重要的是认识到da῾wah的更大目标，即通过伊斯兰国家来实行伊斯兰教，并实现对安拉的῾ubudiyyah（崇拜与顺服）。为了说明应当如何看待这一问题，我们要说，沙里亚的律例总是与一个现实相关而启示下来的，这一律例正是为了这一现实而降临的。当现实改变时，与之相关的沙里亚律例也随之改变；如果现实没有改变，沙里亚律例则保持原样。至于现实，所应考虑的是它的根本属性，而不是它的外在形式。

Doing this would be rigidity and inflexibility, and we are not forced to adhere to it. What is important is to realise the greater objectives of the da’wah, which are the application of Islam via an Islamic state and realising the ‘ubudiyyah (servitude) to Allah 􀀬.” To explain the correct understanding of how to look at this issue, we say that the Shar’ee rule is always revealed relevant to a reality for whose sake this Shar’ee rule has come. When the reality changes, then the Shar’ee rule relating to it changes. If the reality does not change, then the Shar’ee rule stays as it is. Regarding the reality, what one considers is its fundamental attributes and not its outward forms.

社会是由一群拥有共同思想的人组成的。从这些共同的思想中，产生了对符合这些思想之事的接纳与认同，以及对违背这些思想之事的不满与愤怒。随后便建立起一套制度，来推行这些思想并禁止对它们的违反。如此，人们便过着他们所确信、并且感到满足的生活。

Society consists of a group of people who believe in common thoughts, from which arise the emotions of acceptance and approval of whatever agrees with these thoughts, and emotions of displeasure and anger for that which goes against them. Then a system is established, which applies these thoughts and forbids their violation. Thus, the people live the life they are convinced of and they are content with.

社会的现实可以呈现不同的形式。它可能是原始的，也可能是复杂的，但每一个群体都是由共同的思想和情感组织起来的，并受到一种与这些思想本质相同的制度所统治，无论这些人是以部落的形式存在，还是以现代国家的形式存在，也无论他们的人数是以千计还是以百万计。

The reality of society may take different forms. It may be primitive or complex, but every group of people is organised by common thoughts and emotions, who are ruled by a system that is from the same nature of these thoughts, whether the people were in the form of a tribe or a modern state, and whether they are counted by the thousands or millions.

无论如何，这仍然是一个社会，因为构成社会的特征依然存在，而且并未改变。

Irrespective of these, it is a society, because the attributes that make up a society are present and they did not change.

先知ﷺ致力于建立一个伊斯兰社会，这是通过确立伊斯兰的思想、情感和制度来实现的。他ﷺ遵循建立伊斯兰社会的沙里尔（立法者）之道，他的一切行动都以此为方向。在麦地那，他塑造了信士个体，他们构成了该城居民的大多数。在他们的心中，他ﷺ确立了关于伊斯兰的基本思想，由此产生了一套同质的情感。当他ﷺ迁居到他们中间并确立制度时，伊斯兰社会便形成了。起初它的形式十分简单，之后逐渐演变为一个需要组织和国家机构的社会。

The Messenger 􀁕 worked to bring about an Islamic society, and that happened via the establishment of Islamic thoughts, emotions and systems. He 􀁕 followed the Shar’ee method that establishes the Islamic society. All his actions used to be focused in this direction. In Madinah he moulded the believer individuals, who formed the majority of its inhabitants. In their minds, he established fundamental thoughts about Islam, which gave rise to a homogenous set of emotions. When he migrated to them and established the system, the Islamic society was formed. It took a simple form in the beginning, and then it changed to a society that needed organisation and a (state) apparatus.

关于"超级大国在他的时代没有进行干预"这一说法,

As for the claim that the superpowers did not intervene (in his 􀁕 time)

现在他们进行干预，阻止伊斯兰的建立。对此我们的回答是：这并不改变方法，只是使遵循这一方法变得更加困难。这就需要额外的培养和在宣教工作中的努力，并且要把这一（新的）现实考虑在内。

and now they intervene and prevent the establishment of Islam. We answer this by saying that this does not change the method, but it makes following the method more difficult. This requires additional culture and work in the da’wah, which takes into consideration this (new) reality.

因此，这个小组会关注国际政治，以便了解超级大国的政策，理解它们针对我们策划了什么，以及通过其代理人和傀儡实施了什么，从而能够加以应对。

Thus the block engages in international politics, so as to know the policies of superpowers, and understand what they plot against us and implement via their agents and puppets, such that we can counter it.

至于有人声称,先知ﷺ在麦加主要关注的是信仰(Imaan)的问题,只涉及少数律法条文。我们的回应是:先知ﷺ即便只涉及了少数律例(ahkam),这本身也表明在宣教中应当关注伊斯兰教法(Shar'ee)的律例。此外,我们必须注意到,麦加时期的工作是号召人们皈依伊斯兰。而今天的宣教是面向穆斯林的,他们已经拥有伊斯兰的信条('Aqeedah),伊斯兰教法的全部律例也已经降示给他们。因此,他们如今在安拉面前,对整个伊斯兰教都负有责任,而不仅仅是对信仰负责。由此可见,在麦加去世的穆斯林,只需对截至其去世时所降示的内容负责;而今天去世的人,安拉(SWT)将会问及他整个伊斯兰教的情况。正因如此,宣教必须是全面的,并且需要呼吁恢复伊斯兰的生活方式,因为我们并非一种新的号召,也不是一种新的宗教。

As for the claim that the Messenger 􀁕 mainly concerned himself with the subject of Imaan, and dealt with only a few rules in Makkah our response is; the fact that he dealt with ahkam, even if they were few, indicates the order to concern oneself with the Shar’ee rules in the da’wah. Furthermore, we have to observe that the work in Makkah was the call to people to enter into Islam. As for today, the da’wah is amongst the Muslims, who have the Islamic ‘Aqeedah, and the Shar’ee rules have all been revealed to them. They have now become responsible, before Allah 􀀬, for the whole of Islam and not just for the Imaan only. Hence, the Muslim who died in Makkah was only responsible for what was revealed until the time of his death. As for the one who dies today, Allah 􀀬 will ask him about the whole of Islam. That is why the da’wah needs to be comprehesive and it needs to call for the resumption of the Islamic way of life, because we are not a new call or a new deen.

同样地,研究当今穆斯林现状的人会发现,他们的问题并不在于丧失了伊斯兰的信仰(’Aqeedah),而在于伊斯兰信仰与生活思想和立法制度之间缺乏联系。因此,信仰失去了它的活力。这一切都是西方思想影响穆斯林的结果。这种思想是不信教的西方国家所守护、努力维持并加以巩固的,其手段包括扶植顺从它们的政权、制定教育课程,以及利用媒体传播这一思想。

Similarly, the one who studies the reality of the Muslims today, will see that their problem is not the loss of the Islamic ‘Aqeedah, but the lack of the linkage of the Islamic ‘Aqeedah with the thoughts of life and legislative systems. Hence the ‘Aqeedah has lost it vitality. All of this was due to the effect of the western thought on the Muslims, the thought which the disbelieving western states guard and work to maintain and concentrate, through implanting regimes subservient to them, laying down education curricula and utilising the media to spread this thought.

因此,必须正确、完整、全面地介绍伊斯兰,使"阿拉伯语:'Aqeedah"与"信仰"的重要性显现为一种根本思想,由此派生出各种律法,并以此确定人生观;然后通过这一"阿qeedah"来阐述关于人生的各种思想。这要通过确立这一事实来完成:造物主和安排万物者是安拉(SWT),裁决之权唯属于祂,世俗与后世的一切事务都将归于祂。当信仰与律法在穆斯林身上确立之后,真理的力量及其生命力对他而言便会清晰起来,同时,"凯图拉"(集团)在理解和召唤伊斯兰方面的力量,及其推动变革的能力,也会随之显明。

Therefore, it is imperative that one presents Islam correctly, completely and comprehensively, such that the significance of the ‘Aqeedah and Imaan appears as a fundamental thought from which the rules emanate, and on which the viewpoint about life is determined; and then to present the thoughts about life through this ‘Aqeedah. That is done by asserting the fact that the Creator and al-Mudabbir (Sustainer of all affairs) is Allah 􀀬, and that the judgement only belongs to Him I and to Him will return the affairs of the dunyah and akhirah. When the Imaan and rules have been made incumbent on the Muslim, the power of the truth and its vitality will become clear for him, and also the strength of the kutlah (block) in understanding and calling to Islam, and its ability to generate change.

因此，今天的伊斯兰召唤（da'wah）是号召穆斯林恢复伊斯兰的生活方式，其途径是建立伊斯兰国。这一召唤的基础是伊斯兰的“Aqeedah”（信仰），此处取其政治意义，即让它成为一切行为的主宰，依照安拉的命令与禁令行事。

That is why the da’wah today is a call to Muslims to resume the Islamic way of life, via the establishment of the Islamic State. The basis of this da’wah is the Islamic ‘Aqeedah, which is given in its political sense, by making it controller of all the actions, according to the orders and prohibitions of Allah 􀀬.

因此,改变的是外在的形式。至于其本质,则依然如故,并未改变。所以,建立伊斯兰国家的律令也没有改变,实现这一目标的方法同样没有改变。

Thus, what has changed is the (outer) form. As for the esence it has remained as it is, and has not changed. Hence the rule of working to establish the Islamic State has not changed either, and likewise nor has the method to acheive this changed.