第一次世界大战之后，协约国占领了伊斯兰国的全部领土。他们的主要目标是彻底摧毁这个国家，并确保它永远不会再度崛起。在摧毁伊斯兰国之后，他们着手确保伊斯兰国不能在其任何领土上重新建立。他们设计了多项计划，采用了多种手段，以确保伊斯兰国永不复存，而且至今仍在为这一目标而努力。

In the wake of the First World War, the allies occupied all the lands of the Islamic State. Their main aim was to destroy the State for good and then ensure that it would never rise again. Once they had destroyed the Islamic State, they set about making sure that the Islamic State could not be reestablished in any part of its lands. They designed several plans and used several methods to make certain that the Islamic State would never return to existence, and they are still working towards that objective.

按照一项精心设计的计划,那些信奉异教的殖民强权从占领伊斯兰世界的第一天起,便着手加强对穆斯林土地的控制。1918年,他们占领了仍处于奥斯曼国统治之下的各国,并在其中实行军事管制,直至1922年。他们通过委任统治或所谓的自治,加紧对这些地区的掌控。随后便来到1924年。那一年,敌人,尤其是英国,采取了许多措施,以扑灭任何直接或间接旨在复兴伊斯兰国的举动。

Following a carefully designed plan, the disbelieving colonial powers set about strengthening their grip on the Muslim lands, from the very first day that they occupied the Islamic world. In 1918, they occupied the countries which were still under the rule of the ‘Uthmani State and established military rule within them until 1922. They concentrated their stranglehold over them through mandatory rule or self autonomy. Then came 1924. In that year, many steps were taken by the enemy, especially Britain, in order to quell any moves; whether directly or indirectly, aimed at reviving the Islamic State.

那一年,穆斯塔法·凯末尔在殖民主义的异教徒的直接压力下废除了奥斯曼国的哈里发制度,并将土耳其变成了一个"民主"共和国。他由此摧毁了哈里发的幽灵,也摧毁了伊斯兰国重振旗鼓的最后一丝希望。那一年,侯赛因·本·阿里被逐出汉志,并因觊觎哈里发之位而被囚禁在塞浦路斯。就在同一年,英国人通过他们的代理人介入,确保在开罗召开的哈里发会议被取消并注定失败。同样在那一年,英国人竭力解散在印度成立的哈里发运动,确保该运动的抱负夭折,并使其倾向转变为民族主义和宗派主义的方向。仍在同一年,在殖民主义异教徒的压力下,艾资哈尔一些学者撰写的文献得以出版,这些文献主张宗教与国家分离,声称伊斯兰教不包含任何关于政府或统治的基本原则,并将伊斯兰描绘成一种没有统治和国家相关根基或教义的神学(Kahanuty)宗教。再一次,在同一年及次年,一些受诡辩者操纵的辩论和争论在阿拉伯国家占据了中心位置,争论的两个议题是:阿拉伯联盟与伊斯兰联盟哪一个更好?报纸和杂志纷纷聚焦于这一问题,尽管这两个联盟都产生了有害的影响,而且它们的存在本身就阻碍了任何重建伊斯兰国的尝试。然而,殖民主义的异教徒成功地挑起了这场辩论,以便将注意力从真正的问题——伊斯兰国——上转移开。因此,这些举措成功地使穆斯林土地上人们的思想远离了哈里发和伊斯兰国的概念。

In that year, Mustafa Kemal abolished the Khilafah System in the ‘Uthmani State due to direct pressure from the colonial disbelievers and turned Turkey into a ‘democratic’ republic. He thus destroyed the specter of the Khilafah and with it the last vestige of hope for the Islamic State to stage a comeback. In that year, al-Hussein ibn ‘Ali was expelled from Hijaz and imprisoned in Cyprus as he had an eye on the Khilafah. In the very same year, the British, through their collaborators, intervened to make sure that the Khilafah conference held in Cairo was called off and doomed to failure. Again, in that same year, the British worked hard to dissolve the Khilafah movement established in India, making sure that the movement’s ambitions were aborted and its tendency was transformed into a nationalist and sectarian one. Still in the same year, and following pressure from the colonial disbelievers, literature written by some of al-Azhar’s scholars calling for the separation of the Deen from the State, claiming that Islam does not contain any fundamentals for government or ruling, and portraying Islam as a theological (Kahanuty) religion with no basics or teachings about ruling and the State, was published. Yet again in that same year and the following one, some Sophist sponsored debates and arguments over two topics took center stage in the Arab countries: Which of the two leagues would be better, the Arab league or the Islamic league? Newspapers and magazines focused their attention on this issue, despite the fact that both leagues had a damaging effect and that their very existence presented an obstacle in the face of any attempt to reestablish the Islamic State. Nevertheless, the colonial disbelievers managed to bring about this debate in order to direct attention away from the real issue, which was the Islamic State. These moves, therefore, managed to distance the people’s minds in the Muslim lands away from the concept of the Khilafah and the Islamic State.

在殖民列强占领之前，它们已开始在土耳其青年中散布民族主义口号，声称土耳其被迫承担了管理非土耳其人民事务的重负，现在是时候让她放手，任由那些人民自生自灭了。政党也致力于传播土耳其民族主义，并呼吁土耳其从非土耳其国家中独立出来。不信道者在阿拉伯青年中传播同样的观念，鼓吹阿拉伯民族主义。他们把土耳其描绘成占领势力，号召阿拉伯人摆脱被土耳其人统治的局面；同样，呼吁阿拉伯团结和阿拉伯独立的政党也相继成立。它们很快填补了曾经由伊斯兰观念占据的空白。结果，土耳其人以民族主义为基础获得了独立，阿拉伯人则开始致力于在民族主义地理基础上实现自治。民族主义和爱国主义的观念在全国迅速传播，穆斯林却以这些观念为荣。

Prior to their occupation the colonial powers began spreading nationalistic slogans amongst the Turkish youth by claiming that Turkey had been burdened with the running of the affairs of non-Turkish people and that it was high time she left those people to their own fate. Political parties also worked towards spreading Turkish nationalism and called for Turkey’s independence from the non-Turkish countries. The disbelievers spread the same concepts among Arab youths and encouraged Arab nationalism. They described Turkey as being an occupying force and called on the Arabs to rid themselves of being occupied by the Turks, and likewise, political parties calling for Arab unity and Arab independence were formed. They soon filled the vacuum which was once graced by Islamic concepts. Consequently, the Turks gained their independence on the basis of nationalism, and the Arabs began working towards achieving autonomy on a nationalist geographic basis. The concepts of nationalism and patriotism spread rapidly throughout the nation, and the Muslims prided themselves on these concepts.

殖民势力并未止步于此,而是进一步传播关于伊斯兰统治制度和伊斯兰教的错误观念,把哈里发制度描绘成教皇式的、教士式的统治。这种情况发展到穆斯林羞于提及“哈里发”一词,或羞于宣扬哈里发理念的地步。与此同时,穆斯林中间流行起一种普遍观念,阻碍了伊斯兰国的建立:认为任何宣扬“哈里发”一词的行为都是落后的、表现出僵化的,受过教育的人不应当说出这个词。

The colonial forces did not stop at that, but went further by spreading erroneous concepts about the Islamic ruling system and Islam, portraying the Khilafah as being a papal and priestly rule. This reached the point whereby the Muslims were embarrassed to mention the word Khalifah, or to proclaim the concept of the Khilafah. At this time there arose a popular conception Preventing the Establishment of the Islamic State amongst the Muslims that any proclamation of the word Khilafah was backward and pointed up rigidity, and that it should not be uttered by any educated person.

正是在这种在社会中日益高涨的极端民族主义情绪之中，不信道者肢解了伊斯兰国家。他们将其分割成一个个小国，并鼓励各地社群加强这些分裂。奥斯曼国被分割为若干国家，即：土耳其、埃及、伊拉克、叙利亚、黎巴嫩、巴勒斯坦、外约旦、汉志、纳季德和也门。这些小国中的政治人物，无论是与殖民者勾结者，还是怀有善意者，都开始在每个国家召开会议，要求独立，即为不信道者所建立的那个国家争取独立，并排斥其他小国。在此基础上，土耳其国、伊拉克国、埃及国、叙利亚国等相继建立。随后，在巴勒斯坦建立了犹太人的民族家园，并随后将其转变为一个独立实体。不信道者将其用作进入穆斯林世界的政治桥头堡，以转移穆斯林对殖民主义的不信道者即英国、美国、法国等西方国家的注意，并使其成为阻碍伊斯兰国重建的障碍之一。这种地理格局和整体局势的设计，都是为了确保穆斯林永远无法实现自我解放。

It was amidst this highly nationalistic feeling, which had gathered momentum within society, that the disbelievers dismembered the Islamic State. Parceling it up into little statelets, and encouraging local communities to strengthen these divisions. The ‘Uthmani State was divided into several states, these being: Turkey, Egypt, Iraq, Syria, Lebanon, Palestine, East Jordan, Hijaz, Najd and Yemen. Politicians in these statelets, both the collaborators and those with good intentions, began to hold conferences in every country, demanding their independence, i.e. independence for the country that the disbelievers had founded to the exclusion of the other statelets. On this basis the State of Turkey was founded, as were the states of Iraq, Egypt, Syria etc. Then a national homeland for the Jews was founded in Palestine, which was then subsequently turned into an independent entity. It was used by the disbelievers as a political bridgehead to the Muslim World and to draw the attention of the Muslims away from the colonial disbelievers, i.e. the Western countries such as Britain, the United States and France, and for it to constitute one of the obstacles which stand in the way of the return of the Islamic State. This geographical situation and the general scene were both designed to ensure that the Muslims would never be able to liberate themselves.

这些不信道者着手在经济上推行资本主义制度，在政府中推行民主制度。他们还在行政和司法体系中引入了西方法律。他们传播自己的文化和关于人生的观念，并竭力确立他们的人生观，使他们的生活方式成为穆斯林所接受和遵循的方式。他们实际上已经在这一追求中取得了成功。他们把埃及变成了苏丹国，随后建立了议会君主制。在伊拉克，建立了议会君主制度。叙利亚和黎巴嫩成为共和国，东约旦则建立了一个酋长国，而巴勒斯坦被置于委任统治之下，最终为犹太人建立了议会民主制度。巴勒斯坦的其余部分并入东约旦，并转变为议会君主制。在汉志和也门，建立了独裁君主制，而在土耳其则组建了总统制共和国。阿富汗被安上了世袭君主制。殖民主义的不信道者鼓励伊朗保留帝制，而印度仍处于殖民统治之下，直到最终它被分裂为两个国家。因此，殖民主义的不信道者成功地将其制度强加于穆斯林的土地上，由此，重建伊斯兰统治的观念在人们心中逐渐消退。

The disbelievers set about implementing the Capitalist system in Economics and the Democratic system in Government. They also introduced Western laws in their Administrative and Judicial systems. They spread their culture and their concepts about life, and earnestly attempted to establish their viewpoint about life so that their way of life became the one that the Muslims adopted and followed. They have in fact succeeded in this quest. They turned Egypt into a Sultanate, then a parliamentary monarchy was established. In Iraq, a parliamentary monarchy system was established. Syria and Lebanon became republics and in East Jordan an emirate was established, while Palestine was put under mandatory rule which ended in the establishment of a parliamentary democratic system for the Jews. The remainder of Palestine was joined to East Jordan and turned into a parliamentary monarchy. In Hijaz and in Yemen, dictatorial monarchies were established, and in Turkey a presidential republic was formed. Afghanistan was fitted with a hereditary monarchy. The colonial disbelievers encouraged Iran to maintain the Imperial system while India remained a colony, until eventually it was divided into two states. The colonial disbelievers, therefore, managed to impose their system on Muslim land, and by so doing the concept of reestablishing the Islamic rule gradually waned in people’s minds.

此外，各地方社群被鼓励坚持殖民者为其所建立的制度，并致力于实现与穆斯林世界其他国家的完全独立。于是，一个伊拉克人在埃及成了外国人。各个小国的统治者比这一制度的创立者更热衷于守护资本主义民主制度。他们成了代理人，监督并捍卫殖民列强为他们设立的制度与宪法。

Furthermore, each local community was encouraged to hold on to the system that the disbelievers had established for it and they worked towards achieving total independence from all other countries that comprised the Muslim world. Thus, an Iraqi became a foreigner in Egypt. The rulers of each statelet became more keen to safeguard the Capitalist democratic system than the founders of the system itself. They became surrogates, watching over and guarding the system and constitution that the colonial powers had set up for them.

殖民主义的异教强权将西方法律直接施行于穆斯林的土地上。此前，他们曾试图通过穆斯林国家中的走狗来推行这些法律。异教徒早在十九世纪上半叶就开始推动引入西方法律。他们开始鼓动埃及人采用法国民法以取代伊斯兰教法，并且成功了，埃及于1883年开始实行法国的司法体系。旧的法国民法被翻译并颁行，成为埃及新采用的制度，取代了法庭上的伊斯兰教法。类似的举措也于1856年在奥斯曼国家内开始，目的同样是引入西方法律。然而，这一举措并不像在埃及那样容易，因为哈里发国本身就设在奥斯曼国家之内。

The colonial disbelieving powers implemented Western laws directly on Muslim land. Previously, they had attempted to implement them through their collaborators in the Muslim countries. The disbelievers initiated their attempts to introduce Western laws in the first half of the 19th century. They began encouraging people in Egypt to adopt French civil laws so as to replace the Shari’ah, succeeding in doing so and Egypt began implementing the French Judicial system in 1883. The old French civil law was translated and enacted, it became the newly adopted system in Egypt replacing the Shari’ah in the courts. A similar move began within the ‘Uthmani State in 1856 with the aim of introducing Western laws there. However, this move was not as easy as in Egypt because the Khilafah itself was based in the ‘Uthmani State.

然而,由于异教徒的坚持不懈,以及其帮凶的响应,他们通过获取一些法特瓦得以引入刑法和新的非伊斯兰法律与商法,这些法特瓦宣称这些属于库夫尔的法律与伊斯兰教并不相抵触。于是,法典化的观念扎下了根。《麦吉莱》(Al Majalla)——一部于1868年颁布、以多个弱势教法学派的观点汇编而成、用于商事交易的法典,因为为现状辩护而被采纳为法律。《麦吉莱》被正式编纂为法律。法院体系被分为两类:1)沙里亚法院,适用沙里亚规则;2)民事法院,伊斯兰国家在此适用:a)西方法律,并以一些法特瓦为之辩护,称这些法律与伊斯兰教并不相抵触;b)在效仿西方程序后被编纂为法律的沙里亚法。以上是关于法律的部分。至于宪法,与新法典化运动同步,国家起草新宪法的举措以法国宪法为蓝本而展开。这些举措在1878年几乎得逞,但遭到穆斯林的顽强抵抗,他们挺身而出,将其阻止。然而,殖民者异教徒的坚持不懈,加之其帮凶以及那些被其文化所迷惑之人的成功,使起草宪法的运动再度兴起,并且这一次成功完成了任务。宪法于1908年通过并付诸实施,新法律随之被采纳和执行。除阿拉伯半岛和阿富汗之外,所有穆斯林土地都直接受西方法律统治。由此,沙里亚法被抛弃,这意味着库夫尔的统治得以推行,而伊斯兰的统治被摒弃。

However, due to the disbelievers’ persistence, and the response of their collaborators, they succeeded in introducing the penal code and new non- Islamic legal and commercial laws by securing Fatawa which stated that these Kufr laws did not contradict Islam. The concept of codification then took root and Al Majalla (Code issued in 1868 as a canon for transactions compiled from the weak opinions of many Madhahib, which justified the situation) was adopted as a law. Al Majalla was codified as law. The court system was divided into two: 1) a Shari’yah court, using Shari’yah rules. 2) civil court, The Islamic State using a.) Western laws, justified by some Fatawa stating that these laws did not contradict Islam. b.) Shari’ah laws after being codified as a law in imitating western process. This was concerning the law. As for the constitution, moves aimed at drafting a new constitution for the State, using the French constitution as its source, were made in conjunction with the movement for new codification. These moves nearly succeeded in 1878 except for the fierce resistance of the Muslims who stood up to them and stopped them in their tracks. However, the colonial disbelievers’ persistence, coupled with the success of their collaborators and those who were seduced by their culture, enabled the movement for the drafting of a constitution to emerge once more and this time succeeded in its task. The constitution was put into practice in 1908 with its adoption and implementation of the new legislation. All Muslims lands, with the exception of the Arabian Peninsula and Afghanistan, came to be directly governed by Western laws3. Thus, the Shari’ah laws were abandoned and this meant that Kufr rule was enforced and the rule of Islam discarded.

促使殖民主义下的"Kufr"统治更加牢固地控制穆斯林的一个原因，在于殖民者将其策略建立在改变伊斯兰国家教育政策之上。他们为穆斯林设计了一套新的教育课程，其目标是培养具有西方人格的个体，即在处理生活事务时持资本主义/世俗观念的人。这些课程，包括伊斯兰大学中的课程，至今仍在整个穆斯林世界的所有国家中实行。因此，我们有许多教师在维护这些教育课程的安全，他们担任有影响力的职位，执行不信道者的意愿。该教育政策建立在两项原则之上。

What helped the rule of Kufr to strengthen its grip over the Muslims was the fact that the colonialists had based their strategy on changing the Islamic State’s education policy. They designed a new educational program for the Muslims. The objective of this curriculum was to produce individuals with a Western personality, i.e., someone with a capitalistic/secular outlook to regulating life’s affairs. These programs, including those in Islamic universities, are still in force today throughout all the countries of the Muslim world. As a result, we have many teachers that ensure the safety of these educational programs. They take up influential posts, carrying out the wishes of the disbelievers. The education policy was founded on two principles.

第一条原则是将宗教（Deen）与生活中的世俗事务分开，这自然会导致宗教与国家的分离。这一措施的目的还在于，使年轻的穆斯林抵制伊斯兰国的重建，因为这与他们所接受的教育基础相悖。

The first principle was to separate the Deen from the temporal affairs of life, which would naturally lead to the separation of the Deen from the State. This measure was also designed to ensure that young Muslims would fight off the re-establishment of the Islamic State as it would contradict the basis upon which they had been educated.

译者注——直到1952年这本书出版之前，情况确实如此。然而，如今所有穆斯林的土地都受西方法律统治。

3 Translator - This was true until 1952 when this book was published. However, now all Muslims lands are governed by Western laws.

第二项原则是把殖民主义的不信道者的人格塑造成年轻穆斯林的主要效法对象。如此一来，便能轻而易举地使他们的思想沉浸于其文化与信息之中。这种做法意味着尊重异教徒（Kafir），抬高他，美化他，并试图模仿他、与他交朋友，尽管他是殖民主义的不信道者。它还意味着轻视和鄙视穆斯林，使他们远离这种人。对他所表现出的厌恶情绪，因此阻止了人们从他身上学习或吸取任何东西，并自然促使他们反对重建伊斯兰国。

The second principle was to make the personality of the colonial disbeliever the main source of emulation for young Muslims. This would then readily facilitate their minds to be imbued with his culture and information. Such a move entailed giving respect to the Kafir. It entailed glorifying him, and an attempt to emulate and befriend him, despite the fact that he was a colonial disbeliever. It also entailed holding the Muslims in contempt and disdain so that he was kept away from him. The feelings of disgust displayed towards him thus prevented anyone taking or learning anything from him and naturally compelled them to fight the reestablishment of the Islamic State.

殖民者认为，他们精心设计并严密监控的学校课程还不够。他们进而设立了以其殖民主义原则为基础的传教学校。此外，文化中心也被赋予传播错误政治取向的任务。因此，这些形形色色的“学习”场所中的思想氛围，使乌玛被灌输了一种让她远离思考重建伊斯兰国、也阻碍她为此事业而努力的文化。

The colonialists felt that the school syllabus, which they had designed and closely monitored, was not enough. They went further by establishing missionary schools based on their colonialist principles. In addition, cultural centers were tasked with the spreading of misguided political orientations. Consequently, the intellectual atmosphere in these various “learning” centers led to the Ummah being fed with the culture that led her away from thinking about reestablishing the Islamic State and prevented her from working towards that cause.

将宗教（Deen）与生活事务分离，在知识分子中成为一种广泛流行的观念。对社会其他群体而言，这种分离表现为把宗教与政治割裂开来，或将宗教排除在日常事务和关切之外。因此，一些知识分子声称，穆斯林衰落的原因在于他们对宗教的执着，并认为复兴的唯一途径是民族主义。另一些人则声称，穆斯林衰落的原因在于道德的缺失。 就第一种观点而言，一些民族主义政党相继成立，并声称自己具有伊斯兰的根基。但这不过是殖民主义的伎俩。就第二种观点而言，若干团体以道德、宣教和精神指导为基础成立，致力于个人的道德完善，而不介入政治。正是这些政党和组织的存在，成为重建伊斯兰国家努力中的有效障碍。它们分散了穆斯林的注意力。此外，这些政党本身也是在与伊斯兰相悖的殖民主义基础上建立的，因此它们在无意中阻碍了伊斯兰国家的重建。

Separating the Deen from life’s affairs became a widespread concept amongst intellectuals. For the rest of society, it was manifested as a separation of the Deen from politics, or the regulation of their daily affairs and concerns. As a result, some of the intellectuals claimed that the cause behind the decline of the Muslims was their attachment to the Deen and they claimed that the only path to their revival would be through nationalism. Others claimed that the cause behind the Muslims’ decline was the absence of morals. On the first count, nationalistic political parties were established, claiming that they had an Islamic basis. This was merely a colonialist ploy. On the second count, several groups were formed on the basis of morals, preaching and spiritual guidance. These began to work towards moral excellence of the individual, and not to get involved in politics. It was the presence of these parties and organizations that proved to be the effective obstacle in the efforts made to reestablish the Islamic State. They distracted the minds of the Muslims. In addition, these parties were also established on a colonialist basis that contradicts Islam, and because of this they inadvertently prevented the reestablishment of the Islamic State.

为保障新近采纳的政治纲领,起草了新的法律。部分法律旨在禁止成立伊斯兰政党和运动。另有一些法律包含若干条款,要求政党和运动实行民主制度,并规定它们不得将成员资格限定于某一特定教派。这意味着,在穆斯林国家成立任何伊斯兰团体或政党都成为违法行为,以防伊斯兰国再度兴起。穆斯林除慈善组织或其他类似组织外,无权成立任何政党或运动,也被禁止基于伊斯兰教开展政治活动。所引入的部分法律将成立伊斯兰政党视为应受惩处的严重罪行。因此,在穆斯林世界借助所采纳的法律而宣扬的政治纲领,重点在于阻止伊斯兰国的重建。

To safeguard the newly adopted political programs, new laws were drafted. Some laws were enacted to bar the establishment of Islamic political parties and movements. There were laws that included certain clauses which imposed a democratic system on political parties and movements, and specified that they should not restrict their membership to any particular sect. This meant that it became against the law to establish any Islamic groups or parties in Muslim countries lest the Islamic State should be reborn. Muslims had no right to establish any party or movement except charity organizations or other similar organizations. They were restricted from indulging in political work on the basis of Islam. Some of the laws that were introduced considered establishing Islamic political parties a serious crime that deserved punishment. The political programs propagated in the Muslim world, with the help of the adopted laws, were therefore, focused on preventing the reestablishment of the Islamic State.

殖民者并未就此止步,而是转而用一些琐碎的事务来占据穆斯林的心思,意在使他们无暇思考伊斯兰国的问题。他们鼓励召开各种伊斯兰会议,这些会议成了偏离真正工作的消遣,而真正的工作是伊斯兰宣教,以及在伊斯兰国的庇护下恢复伊斯兰的生活方式。此类会议成了穆斯林宣泄不满的有效途径,也为人们宣泄自身的伊斯兰情感提供了一个安全阀。会议上做出的决定会被刊登在报纸上,并在电台播报,却从未付诸实施。

The colonialists did not stop there but went on to occupy the Muslims with trivial matters, aiming to distract them from thinking about the Islamic State. They encouraged Islamic conferences which served as a diversion from the real work, i.e. the Islamic call and the resumption of the Islamic way of life under the umbrella of the Islamic State. Such conferences served as an effective way for the Muslims to vent their frustrations and provided a safety valve to channel one’s Islamic emotions. Decisions would be made at these conferences, published in the newspapers, and announced on radio stations, but never executed.

作家和讲师也受到鼓励，将伊斯兰国描绘成一种威胁。他们宣扬伊斯兰教并不包含治理制度的观点。一些受雇的穆斯林所撰写的书籍和文章，载有这些殖民主义的观念并被出版，目的是误导穆斯林，使他们偏离其宗教（Deen），并使他们不再努力恢复依照该宗教规则所确立的伊斯兰生活方式。

Writers and lecturers were also encouraged to present the Islamic State as a threat. They promoted the concept that Islam does not contain a ruling system. Books and essays, written by some hired Muslims, were published carrying these colonialist concepts in order to lead the Muslims astray, divert them from their Deen, and from working towards the resumption of the Islamic way of life according to the rules of that Deen.

自从摧毁伊斯兰国以来，殖民主义者一直坚持不懈地阻挠伊斯兰国的重建。在将其从地球上彻底消灭之后，他们又集中力量，阻止它再次建立。

Since destroying the Islamic State, the colonialists have persevered in their bid to place obstacles in the way of the re-establishment of the Islamic State. They have concentrated their efforts to prevent its formation again after first having abolished it from the face of the earth.