由于伊斯兰的“阿கீதah”(信条)是该团体或政党工作的动力,而以真主所启示的律法来确立统治是其目标,因此,团体所采纳的文化必须以一种与“阿qeedah”紧密相连的方式加以吸收,这是必须的。 Correction: the transliteration above contains a stray Tamil-script character and a mangled spelling. The corrected version is: 由于伊斯兰的“阿qeedah”(信条)是该团体或政党工作的动力,而以真主所启示的律法来确立统治是其目标,因此,团体所采纳的文化必须以一种与“阿qeedah”紧密相连的方式加以吸收,这是必须的。

Since the Islamic ‘Aqeedah is the incentive for the work of the group or party, and since establishing the ruling by what Allah 􀀬 has revealed is the objective, then it is obligatory that the culture, which has been adopted by the group, is taken in a way that firmly links it to the ‘Aqeedah.

这样做的目的，是在从事工作的人心中培养责任感、关切、严肃、炽热的热情、奋发之心和牺牲的准备。它也使穆斯林能够承受这条道路上的艰辛与困难。它会使宣教的人不等待人们的感谢，而是敬畏他的主，敬畏那一天，那天人们的脸上会因忧愁而阴沉。他会承受世俗工作的艰辛，放弃今世的欢乐与享受，只为求得主的喜悦，并在后世享受福乐与幸福。以“阿给德”作为文化的基础，其目的是以“阿给德”作为在人们中引发改变的根基，而不是以对加在他们身上的不公的憎恶、从愚昧中解放，或改善处境为出发点。真正驱使穆斯林从事宣教、并使其他穆斯林接受的，乃是信仰（伊玛尼）的思想，而这正是伊斯兰中的原本之道。

The purpose is to create a sense of responsibility, concern, seriousness, blazing passion, zeal and readiness to sacrifice, amongst those who are working. It will also enable the Muslim to bear the hardships and difficulties of the path. It will make the da’wah carrier not wait for the people to thank him. Rather he would fear his Lord 􀀬, and a Day when faces shall frown from worry. He will accept the hardship of the worldly work and being deprived of the joys and pleasures of the dunya, just to attain the good pleasure of his Lord, and to enjoy the bliss and happiness of the Aakhirah. The purpose of making the adoption of the ‘Aqeedah the basis of the culture is to use the ‘Aqeedah as the basis of initiating change in the people, and not the hatred of the injustice that falls upon them, the liberation from ignorance or the improvement of the circumstances. Rather what pushes the Muslim to do the da’wah and makes the other Muslims accept it is the thoughts of the Imaan, and this is the original way in Islam.

此外,作为变革文化基础的信仰思想,连同文化本身,都必须以一种旨在实现目标的方式予以传授。

Moreover, the thoughts of Imaan (that are taken as the basis for the culture of change) together with the culture, must be given in a manner that aims towards achieving the objective.

“阿贝达”（信仰）的讲授方式，必须有助于实现这一目标。

The ‘Aqeedah must be given in manner that aids the realisation of this objective.

被采纳的沙里亚（Shar'ee）规则，应当以能够体现其设立目的的方式来呈现。

The adopted Shar’ee rules must be given in a manner that shows the aim of giving them.

对现实的研究，应当以有助于实现目标的方式来进行。

The study of the reality must be given in a manner that serves the realisation of the aim as well.

简言之，党派文化必须与伊斯兰的‘Aqeedah（信条）相联系，必须以沙里亚（Shar'ee）的经据为依据，并从能够实现沙里亚目标的角度加以阐述。这就是通过建立伊斯兰国家，在实践中实现对安拉的崇拜，即实现安拉的主权（SWT）。该组织的青年（Shabab）必须在这一理解之上培养成长。

In short, the party culture must be linked with the Islamic ‘Aqeedah. It must be supported by the Shar’ee evidences, and given from the angle that achieves the Shar’ee aim. This is the realisation of the servitude to Allah 􀀬 practically, via the establishment of the Islamic State, ie the realisation of the sovereignty of Allah 􀀬. The Shabab of the group must be raised on this understanding.

既然伊斯兰的“阿吉代”（信仰根基）如同身体之于头颅、如同心脏之于各器官；既然它是整件事的根基，一切都依赖于它，那么在传授它时，应当达到以下目标。

Since the Islamic ‘Aqeedah is like the head to the body, and the heart to the organs; since it is the foundation of the whole matter, and everything depends upon it, then when it is given it should achieve the following.

——它必须引向使安拉􀀬成为唯一的崇拜对象和立法之源。除祂之外,无人拥有这一权利。祂是唯一的Rabb(主宰)。祂是唯一的Khaaliq(创造者)。祂是全知、全察、立法者,是唯一管理万事的主。人生性感到软弱、有限、贫乏和依赖,因此他会求助于这位Ilah(神明),引导他走上正道,使他从黑暗的深渊走向光明。安拉􀀬从祂的仆人中派遣了一位使者,并选择了他ﷺ来传达讯息,祂借此引导那些遵循祂喜悦之道、行于和平之路的人。祂􀀬命令我们遵从他ﷺ从其主所传达给我们的一切。他ﷺ是ma'sum(无过)的。安拉􀀬将《古兰经》降示给他ﷺ,作为向全人类传达的讯息,作为指引、光明、慈悯、劝诫,以及对心中疾患的医治。

- It must lead to making Allah 􀀬 the sole object of worship and source of legislation. No one else has this right except Him. He is the only Rabb (Lord). He is the only Khaaliq (Creator). He is the All-Knowing, All- Aware and the Legislator, the only One who manages the affairs. Since man, by his very nature feels weak, limited, needy and dependent, then he will refer to this Ilah (deity) to guide him to the correct path and bring him out from the depths of darkness into the light. Allah 􀀬 has sent a Messenger from amongst His servants and has chosen him 􀁕 to convey the Message, with which He guides those who follow His Good Pleasure in the paths of peace. He 􀀬 has ordered us to follow what he 􀁕 has conveyed to us from His Lord. He 􀁕 is ma’sum (infallible). Allah 􀀬 revealed the Qur’an to him, as a Message to the whole of mankind. As guidance, light, mercy, admonition and healing for what is in the hearts.

他许诺信从并顺服的人永恒的福乐，并警告拒绝的人将遭受火狱（Jahannam）。因此，人被造来唯独崇拜安拉 􀀬，遵照安拉的使者 􀁕 所带来的讯息。

He 􀀬 promised them the everlasting Bliss if they believed and obeyed and he warned them with Jahannam if they rejected. Thus, man has been created to worship Allah 􀀬 alone, according to the Message brought by the Messenger of Allah 􀁕.

穆斯林应当明白，伊斯兰将人与今世之前的信仰联系在一起，即相信真主是创造者、万事的主宰者。它也将人与今世之后的信仰联系在一起，即相信复生（ba’ath）、聚集（nushoor）、清算（hisaab）、赏赐（thawaab）与惩罚（‘iqaab）。

- It should be clear to the Muslims that Islam ties the human being to Imaan in what came before this life, which is the belief in Allah 􀀬 the Creator and Manager of affairs. It also ties him to the Imaan in what comes after life, which is the belief in the ba’ath (resurrection), nushoor (gathering), hisaab (reckoning), thawaab (reward) and ‘iqaab (punishment).

这应当以一种能体现这种关系的方式来呈现。那些割裂并拆散这种关系的人，他的言论不会建立在明确的证据或权威依据之上，反而会成为真正的kufr（kufr，即否认真理之言）。

This should be given in a manner that shows this relationship. The one who severes this relationship and separates it, his words will not be based on a clear proof or authority. Rather they will be words of kufr.

——它必须以一种能够唤醒伊斯兰民族（Ummah），并促使她承担起将伊斯兰作为讯息传递给全世界之使命的方式来呈现。

- It must be given in a manner that leads to reviving the Ummah and driving her to carry Islam as a Message to the world.

穆斯林应当理解这一观点的正确性，以便应对当代的kufr思想。这可以通过阐明源自资本主义、民族主义或爱国主义的当前思想的谬误来实现。

- Muslims should understand its correctness in confronting the contemporary kufr thoughts. This is achieved by clarifying the falsity of the current thoughts coming from Capitalism, nationalism or patriotism.

这是通过建立伊斯兰与这些思想之间的理性比较来实现的，并由此达到双重结果：第一，驳斥其他思想以及建立在这些思想之上的一切；第二，阐明伊斯兰是适合全世界的唯一真理（因为其“阿嘎戴”和制度具有普世性），进而确立伊斯兰将得以体现的国家。该团体在这一领域工作，旨在消除殖民主义kaafir（不信者）植入穆斯林头脑中的各种口号、华而不实的宣传、广告牌以及虚假主张。例如以下口号：“思想和文化的自由”、“凯撒的归凯撒，上帝的归上帝”、“我的祖国永远站在真理一边”、“无论你的兄弟是压迫者还是被压迫者，都要帮助他”（这些是按照前伊斯兰时代的观念）。

This is done by establishing an intellectual comparison between Islam and these thoughts, to arrive at a twofold result: firstly the refutation of the other thoughts and everything built upon them, and secondly clarifying that Islam is the only truth that is suitable for the whole world (due to the universal nature of its ‘Aqeedah and system) and then establishing the State in which Islam will be represented. The group works in this field to eliminate the slogans, flashy propaganda and billboards and the false claims placed in the minds of the Muslims by the kaafir colonialists. For example slogans such as: ‘freedom of thought and culture’, ‘Give to Caeser what belongs to Caeser and give to God what belongs to God’, ‘My homeland shall always be on the truth’, ‘Help your brother whether he is oppresser or oppressed’ (according to the pre-islamic concepts).

西方思想的影响必须从穆斯林的头脑和生活中清除。做法是驳斥那些基于下列说法的思想："发展伊斯兰教法"、"使伊斯兰教法现代化"、"伊斯兰教法灵活适应时代需要"（依照西方的概念），以及"宗教与生活分离"、"宗教中没有政治"、"不排斥规则随时间和地点的变化而变化"。除了消除所有这些口号之外，该团体还致力于植入另一种思想，这种思想建立在"万物非主，唯有真主；穆罕默德是真主的使者ﷺ"这一信条之上，并由此衍生。在伊斯兰教法中已知，"万物非主，唯有真主；穆罕默德是真主的使者ﷺ"这句话的含义，在一个人身上若要以知识和行动的形式纯正地体现，就必须摒弃与之相悖的每一种思想或信仰。真主说："谁不信塔古特而信真主，谁就已经把握住了最坚固、永不断裂的绳索。"（{2:256}）真主先提到不信塔古特，是为了使任何以物配主或否认真主的污点都无法触及头脑；之后才是信仰，它在头脑中纯净无染，这正是持守那坚固绳索之人的状态。真主又说："所以你应当知道，除真主外，绝无应受崇拜的主。"（{47:19}）

The effect of the western thought must be removed from the minds of the Muslims and from their life. This is done by refuting the thoughts based on ideas such as ‘developing the Sharee’ah’, ‘modernising the Sharee’ah’, ‘flexibility of the Sharee’ah in meeting the needs of the age’ (according to the western concept), and ‘separation of deen from life’, ‘there is no politics in the deen’, ‘It is not rejected that rules change according to the change of the time and place.’ In addition to eliminating all of these slogans, the group works to implant the alternative thoughts, which are built upon and emanate from ‘There is no god but Allah and Muhammad is the Messenger of Allah.’ It is known in the Shar’a that the meaning of the words, ‘There is no god but Allah and Muhammad is the Messenger of Allah’, will not be pure in a person as knowledge and action, until every thought or belief other than it is discarded. He 􀀬 says; “Whosoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break.” [TMQ 2:256]. Allah 􀀬 mentioned the disbelief in Taghut first, so that no shirk or kufr stain can touch the mind, and Imaan comes after that, pure in the mind, which is the situation of someone who holds onto the trustworthy handhold. He 􀀬 said; “So know (O Muhammad 􀁕) that there is no god but Allah.” [TMQ 47:19].

所以“没有神”的意思是：经过学习和思考之后，一个人获得这样的知识，即不存在作为神、因而理应被崇拜的神。而他说：

So ‘there is no god’ means, after study and thought, one acquires the knowledge that there is no god existing as a god who consequently deserves worship. And His 􀀬 saying:

“但是安拉”肯定了安拉的神性。它否定了神性归于其他任何人，并将神性确立于安拉。这是阿拉伯语中最有力的肯定方式，并且具有限定之义。

‘but Allah’ affirms the deity of Allah 􀀬. It negates the deity to anyone else, and establishes it for Allah 􀀬. This is the strongest type of affirmation in the Arabic language and it gives the meaning of restriction.

因此,社会主义、民族主义或爱国主义的思想都不能拯救我们,它们也并不正确。相反,它们是腐败而虚假的。它们给人带来苦难,无法保障人的幸福。除了真主的宗教(丁)与沙里亚(Shar'a)之外,不可能有任何指引、光明或医治。

Thus, neither the thought of socialism, nationalism or patriotism will save us, nor is it correct. Rather they are corrupt and false. They cause misery for man and cannot ensure his happiness. There can be no guidance, light or healing other than the deen and Shar’a of Allah 􀀬.

该团体接着塑造其成员，形成他们的伊斯兰人格：赋予他们正确的伊斯兰标准，使他们心中充满遵行伊斯兰教法（Shar'a）的热爱，以及对一切与之相悖之事的憎恶；使他们热爱以伊斯兰教法作为裁决的依据，憎恶以其他任何事物作为裁决的依据。如此一来，他们对事物的理解便受伊斯兰教法的标准和思想所支配，其好恶也随伊斯兰的裁定而行，即喜其所喜，恶其所恶。

The group proceeds to build its individuals and form their Islamic personality, by giving them the correct Islamic criteria and filling them with the love to adhere to the Shar’a and hatred of whatever contradicts it, and the love to refer to it for judgement and the hatred of referring to anything other than it. As a result, their understanding of things becomes governed by the criteria and thoughts of the Shar’a, and their inclinations follow Islam, the way it decides. Thus they like what Islam likes and hate what Islam hates.

该团体接着通过集中的小组，在其青年成员（Shabab）中培育这种文化。这些小组的目的，是培养青年成员担任领导的能力，并让他们在亲身践行之后承担起宣教（da’wah）的工作，以说服民众接受这一主张。该团体会运用理智去理解现实，并向青年成员讲解其对理智所作界定的思维过程。

The group proceeds to concentrate this culture in its Shabab via concentrated circles, whose purpose is to prepare the Shabab for leadership and undertake the work of the da’wah after carrying it in reality in order to convince the people of adopting it. The group would understand the reality using the mind, and explain to the Shabab the intellectual process through which it arrived at its definition of the mind.

这将为他们提供指导，告诉他们如何应对现实，以及如何形成一套对现实的理性定义，这些定义即是适用沙里尔（Shar'ai）规则的"Manaat"（事实依据）。当该群体对理智、本能、机体需求、复兴、社会以及文化与文明作出定义时，之所以下这些定义，是因为该群体需要理解自身所处的现实，也因为许多沙里尔规则都与这些事物相关。

This would serve as a guide for them regarding how to deal with reality, and how to arrive at a set of intellectual definitions that are explanations of reality and are the Manaat to which the shar’ai rules apply. When the group defines the mind, instincts, organic needs, revival, society, and culture and civilisation, it defines them because the group needs to understand their reality, and because many Shar’ee rules are related to these things.

该团体接着通过沙里尔（伊斯兰教法）的证据推导沙里尔的律例。它将推演与问题相关的内容，或为现实提供解决方案。这要求团体掌握一切能够使其理解沙里尔经文的学科，并借此理解为该团体所需要的安拉的律例 (SWT)。该团体必须公开地运用istidlaal（推论）的方法，让青年们和穆斯林看到，从而教导他们，并在他们心中建立理解沙里尔和推导其律例的正确伊斯兰方法。

The group proceeds to derive the Shar’ee rules via the Shar’ee evidences. It will deduce those things that relate to the problem or provide solutions for the reality. This requires that the group adopt all the disciplines that will enable it to understand the Shar’ee texts, and through which they would reach an understanding of the rules of Allah 􀀬 that were necessary for the group. The group must conduct the method of istidlaal (deduction) openly for the Shabab and Muslim to see, so that it teaches them about it and builds the correct Islamic method of understanding the Shar’a and deducing its rules in their minds.

该团体在向其青年（Shabab）传授这一采纳的思想文化时，必须努力坚守其实践层面，这正是其目标所在。因为这种文化并非为了求知、增加信息，也不是为了使青年达到扎实的学术水平。恰恰相反，它的作用在于激发思想和政治上的斗争，并使其作为乌玛（Ummah）中的思想领导力得以传播，从而建立一个代表乌玛的实体。

The group must strive, when giving this adopted culture to its Shabab, to adhere to the practical aspect, which is the aim. For this culture is not for the purpose of knowledge, increasing information or to make the shabab attain a solid academic level. Rather, it is there to generate an intellectual and political struggle, and to be conveyed as an intellectual leadership in the Ummah to establish an entity that represents her.

该团体必须努力以切实而精确的方式体现这一文化。不能言行不一。若该团体宣讲真理，却又违背其所言，这将极大地激怒真主。

The group must endeavour to represent this culture in a practical and precise manner. It should not say one thing and do another. It would anger Allah 􀀬 greatly if the group taught the truth and then acted contrary to it.

group = 群体 or 团体; Shabab = Shabab (kept as in original, a transliteration of a name). Keep "Shabab" as is. 的确，这个团体必须采纳这种文化，培养其青年（Shabab），并使他们在此基础上成长，直到它在他们心中牢固确立。

Indeed, the group must adopt this culture and build its Shabab and establish them upon it, such that it becomes consolidated in their minds.

此后,该团体将伊斯兰的基本思想呈现给乌玛,其方式能够形成对该思想的公众舆论(ra'i 'aamm),而这种舆论源于人们对其普遍的觉知(wa'i 'aamm)。如此,它将'Aqeedah的思想与主要的Shar'ee律例传达给乌玛,使乌玛团结在同一个目标之上,即真主(SWT)之Sharee'ah的主权。通过这种方式,乌玛将获得正确的方向,而这被视为她重新找回已失落许久的人格的开端。

Thereafter, the group takes the fundamental thoughts of Islam and gives them to the Ummah in a manner that produces the ra’i ‘aamm (public opinion) for the fikrah (idea), which emanates from the wa’i ‘aamm (general awareness) about it. Thus, it takes the thoughts of the ‘Aqeedah and principle Shar’ee rules to the Ummah, in a manner that unites the Ummah on one objective, which is the sovereignty of the Sharee’ah of Allah 􀀬. In this manner the Ummah will acquire the correct orientation, and that is considered the beginning of the return of her personality, which she had lost a long time ago.

这些根本的思想和基本的伊斯兰律例，引导人们将立法权和崇拜专归安拉，将效法的权利专归使者ﷺ。这些根本使人们向往天堂、畏惧火狱，并使人们明白建立伊斯兰国是伊斯兰教中最重要的责任之一，因为许多法定义务都依赖于它。它们使乌玛明白，他们是一个乌玛，排斥其他一切人群，种族和政权都不能将他们分开。穆斯林是一个兄弟团体，任何民族主义或爱国主义的纽带都不能将他们分开。忽视安拉的沙里亚，正是穆斯林遭受屈辱和耻辱的原因。穆斯林必须遵循其主的沙里亚；除非知道其依据，否则不应去做任何行为。

These fundamental thoughts, and principle Shar’ee rules are thoughts that lead to assigning the legislation and worship to Allah 􀀬 alone, and assigning the right to be emulated to the Messenger 􀁕 alone. These fundamentals make the people yearn for the Paradise and fear the Fire, and make the people understand that the work to establish the Islamic State is one of the most important obligations in Islam, owing to the fact that many fara’id depend on it. They make the Ummah understand that they are one Ummah to the exclusion of all other people, and neither race nor regime separates them. The Muslims are one brotherhood and no nationalistic or patriotic bond shall separate them. Neglect of Allah’s Shar’a is what has caused the Muslims’ humiliation and disgrace. The Muslims must adhere to the Shar’a of their Lord; they should not do an action except after knowing the evidence for it.

这样的想法为伊斯兰教的律例生长和结果准备了肥沃的土壤。

Such thoughts prepare the fertile ground on which the rules of Islam will grow and bear fruit.

我们所提及的一切，都必须纳入本群体的文化之中。我们所关注的，是发展经由Shar'a所规定的正道，以阐明这种文化，以及该文化得以确立的基础。

Everything we have mentioned must be included in the culture of this group. Our concern is to develop the sound way—which has been ordered by the Shar’a—to outline the culture, and the basis upon which the culture is adopted.

该团体将拥有大量的思想、见解和沙里尔（伊斯兰教法）规定，这些对于团体投身于思想斗争和政治纷争是必要的，也是为了在承担da'wah（宣教）责任的人身上培养凝练的文化素养。这些思想同样有必要在乌玛中形成公众舆论，使乌玛接受该团体所建立的fikrah（理念）。

The group will have the great mass of thoughts, opinions and Shar’ee rules, that are necessary for the group to plunge into the intellectual struggle and political strife, and to generate the concentrated culture in those who will bear the responsibility of the da’wah. These thoughts are also necessary to produce the public opinion in the Ummah. That will make her accept the fikrah (idea) upon which the group is established.

这是小组必须遵循的框架。如果小组成功地勾勒出了这一框架,那么即便事后在一些枝节性的规定上出现错误,或与其他小组意见不一,或与她们产生分歧,小组也不会因此受到损害。这是不可避免、无法回避的事情。

This is the framework to which the group must adhere. If the group succeeded in outlining it, then the group would not be harmed if afterwards it made a mistake in some of the peripheral rules, or it disagreed with other groups or they disagreed with her. This is an inevitable and unavoidable matter.

这是该群体为实现其目标所需要的文化，其目标是确立真主的沙里亚（教法）的主权，并将伊斯兰宣传（da'wah）传播到世界其他地方。诚然，真主(SWT)是赐予成功的主。

This is the culture that the group requires to acheive its goal, which is making the sovereignty for the Shar’a of Allah 􀀬 and spreading the da’wah to the rest of the world. Indeed, Allah 􀀬 is the one who grants the success.