重建伊斯兰国绝非易事，也不是一蹴而就的。要重建伊斯兰国，首先需要清除和瓦解若干巨大的障碍；要恢复伊斯兰的生活方式，也必须克服若干重大困难。这是因为问题不仅在于存在任何一个国家，也不在于随意建立一个自称为伊斯兰的国家。问题的实质在于存在一个伊斯兰国，它以源自伊斯兰信仰（'Aqeedah）的制度来实施伊斯兰，依照沙里亚（Shari'ah）的律例来施行伊斯兰，因为这些律例是真主（swt）的法度。因此，伊斯兰的生活方式将首先在国内得以恢复，伊斯兰的使命也将传播到海外各民族。

Reestablishing the Islamic State is by no means an easy or straightforward task. There are several colossal obstacles facing the re-establishment of the Islamic State which first need to be removed and dismantled, and there are several major difficulties standing in the way of the resumption of the Islamic way of life which also need to be overcome. This is so because the issue is not merely the existence of just any state, nor the founding of a state simply calling itself Islamic. The issue is in fact the existence of the Islamic State which implements Islam as a system emanating from the Islamic ‘Aqeedah, a State which implements Islam according to the Shari’ah rules, since these are the rules of Allah (swt). Thus, the Islamic way of life would initially be resumed at home and the Islamic Message would come to be conveyed to all the peoples abroad.

这个伊斯兰国家应当建立在伊斯兰的观念与情感之上，植根于伊斯兰的信仰（’Aqeedah）。其公民应具备伊斯兰的心态，这种心态由伊斯兰的思想所培育，并以伊斯兰的思想体系与方法理性地塑造。遵守沙里亚（Shari’ah）的动力应当发自内心。这种伊斯兰的心理倾向将确保该制度及其规则能够出于自愿、怀着热忱、满腔激情并且心安理得地得到执行。

This Islamic State should be founded upon the Islamic concepts and emotions, grounded in the Islamic ‘Aqeedah. The Islamic mentality, nurtured by Islamic thought and rationally shaped by the Islamic ideology and method should be present in its citizenry. The incentives to adhere to the Shari’ah should originate from the inner self. This Islamic disposition would ensure the voluntary implementation of the system and its rules with passion, zeal and peace of mind.

这个国家必须是伊斯兰的,无论是在乌玛层面还是在当权者层面。它的一切方面都必须是伊斯兰的,并确保恢复伊斯兰的生活方式,使其能够将伊斯兰的讯息传递给全世界。这反过来又将使非穆斯林能够从伊斯兰国家内部见证伊斯兰的光芒,从而成群结队地进入安拉(SWT)的宗教。

This State must be Islamic both at the level of the Ummah and that of the people in authority. It must be Islamic in all aspects of its life, securing the resumption of the Islamic way of life in a manner which would enable her to carry its Message to the whole world. This in turn would enable the non- Muslims to witness the light of Islam from within its State so that they enter the Deen of Allah (swt) in flocks.

这就是为什么重新回归伊斯兰生活方式的道路上存在诸多困难。应当对这些困难进行评估，并制定清晰的计划以克服它们。

This is why the difficulties which stand in the path of resuming the Islamic way of life are numerous. They should be assessed and a clearly laid out plan should be made in order to overcome them.

这些障碍中最严重的是:

The most serious of these obstacles are:

1. 非伊斯兰观念在伊斯兰世界的存在。伊斯兰世界正处于衰落时期,思想水平低下,知识匮乏,由于其衰落的状态,理性十分薄弱,非伊斯兰观念因此侵入其中。这些观念与伊斯兰观念相矛盾,且建立在对今世生命之前、我们所知的生活以及今世生命结束之后的来世生活的错误理解之上。这些观念在毫无抵抗的情况下找到了肥沃的土壤,并根深蒂固,于是穆斯林的心态,尤其是知识分子的心态,被这些观念所侵蚀。一种在很大程度上受模仿影响的心态由此产生,它缺乏任何创造力,既无法接受伊斯兰思想,也无法认识到这一思想的本质,尤其是其中的政治层面。伊斯兰的宣教必须是一种恢复伊斯兰生活方式的呼吁。应当通过向非穆斯林阐述伊斯兰思想来邀请他们信仰伊斯兰,并通过向穆斯林恰当地解释伊斯兰,呼吁穆斯林为恢复伊斯兰生活方式而努力。这就需要揭示非伊斯兰观念的缺陷及其危险后果,因此宣教应当采取政治方向,努力使乌玛树立关于今世生命之前与之后以及生命本身的伊斯兰观点,而这必然要求讨论生活的政治层面。如此,第一个障碍便可以被克服。

1. The presence of the non-Islamic concepts in the Islamic world. This is so because the Islamic world - while undergoing a period of decline with the level of thought being low, knowledge scarce and rationality very weak due to its state of decline - was invaded by non- Islamic concepts, which contradict the Islamic concepts and are based on an erroneous understanding of what existed prior to the life of this world, life as we know it, and the life to come after the life of this world comes to its conclusion. These concepts found fertile ground free of any resistance and they became deeply rooted, thus the mentality of the Muslims, especially the intelligentsia, came to be infested by these concepts. A mentality largely influenced by imitation emerged which lacked any sense of creativity and which was unprepared to accept the Islamic ideology nor was it able to realize the essence of this ideology, especially the political side of it. The Islamic call must be a call to resume the Islamic way of life. The non- Muslims should be called to Islam by presenting the Islamic thoughts to them and the Muslims should be called to work towards the resumption of the Islamic way of life by properly explaining Islam to them. This would entail divulging the shortcomings of non-Islamic concepts and their dangerous consequences and thus the Da’wah should take its political course with endeavors made in order to enculcate the Ummah with the Islamic outlook on the reality before and after life, as well life itself, which necessitates a discussion of life’s political aspects. This is how the first obstacle would be overcome.

2. 殖民列强所设立的教育计划的存在，以及这些教育体系在学校和大学中的实施方式。那些担任政府、行政、司法、教职、医学等职位的人，以及从这类机构毕业的其他专业学生，形成了一种独特的心态，与殖民者所制定的计划相互配合。这在今日的统治体制中清楚地体现出来：殖民政府的雇员被穆斯林取代，而这些穆斯林的任务（如今依然是）是维护殖民列强所建立的法律、文化、政策和制度，并且像殖民者那样捍卫它们，甚至更加卖力！克服这一障碍的办法，是将那些统治者和公务员的这些行为公之于众，让全体民众看清殖民主义丑陋的面目，使他们不再庇护那些政策和制度，从而让伊斯兰的宣教（Da’wah）能够抵达那些穆斯林之中。

2. The presence of the educational programs which the colonial powers set up and the method by which these educational systems are implemented in the schools and universities. Those who take up positions in Government, the Administration, the Judiciary, the teaching profession, medicine and students of other professions who graduate from such institutions have adopted a distinctive mentality that works in harmony with the plan which the colonialists have laid down. This is clearly reflected in the ruling system as we see it today whereby the colonial employees were replaced by Muslim ones whose task was (and is) to safeguard the laws, the culture, the policies and the systems which the colonial powers had established, and to defend them as the colonialists did, nay with even greater vigor! The way to overcome this obstacle would be to divulge these actions of those rulers, civil servants to all the people so that the ugly face of colonialism comes to the surface and so that they cease protecting those policies and systems allowing therefore the Da’wah to find its way to those Muslims.

3. 殖民主义者这些不信道者所奠定的教育课程基础，以及他们所选定的方法仍在延续，这使得大多数毕业青年和在教育机构中的学生朝着与伊斯兰相悖的方向发展。我们所说的并不是教育课程中的科学和工业部分，因为这些属于普世知识，并不与某一特定的穆斯林乌玛相关。我们在此所指的是影响人们生活观的文化，正是这些文化使教育计划成为恢复伊斯兰生活方式的障碍。这些学科包括历史、文学、哲学和立法。历史反映人生的实际诠释；文学反映情感状态；哲学是构建人生观的基本思想；立法则是解决生活问题的实际方案，是规范个人与群体之间组织关系和交易往来的工具。这些构成了不信道的殖民主义者用来塑造穆斯林心态的文化。有些人觉得伊斯兰在他们自己的生活以及其乌玛的生活中是多余的，使他们中的一些人敌视伊斯兰，否认它解决生活问题的能力。因此，有必要改变这种心态，通过在学校和大学之外，以深入的教育来培养当今的青年，使他们探讨伊斯兰的思想和律法。

3. The continued application of the educational curriculum according to the basis which was laid down by the unbelieving colonialists, and according to the method which they selected, a matter which made the majority of the graduated young people and those in the educational institutions proceed in a direction contradictory to Islam. We do not mean the scientific and industrial part of the educational curriculum, as these are universal which do not relate to a specific Ummah. We mean here the culture which affect the viewpoint towards life, as they are responsible for making the educational programs stand as an obstacle in the face of resuming the Islamic way of life. These subjects include history, literature, philosophy and legislation. History reflects the practical interpretation of life; literature reflects emotional conditions; philosophy is the basic thought upon which the viewpoint towards life is built; and legislation is the practical solutions to life’s problems and the tool which regulates the organization of and transactions between individuals and communities. These comprise the culture with which the disbelieving colonialists fashioned the Muslim mentality with. Some felt Islam as unnecessary in their life and the life of their Ummah. It made some of them hostile to Islam, denying its capability to solve life’s problems. Therefore, it is necessary to change this mentality, by culturing today’s young people outside the schools and universities with concentrated education that entails probing discussions about the Islamic thoughts and rules.

4. 赋予以文化为基础的学科（如社会学、心理学和教育科学）不必要的尊重，并错误地将其归类为普世科学。大多数人认为这些学科是科学的，它们所确立的事实是通过实验得来的。因此，人们高度重视这些学科，认为这些研究的结论无可争辩。于是，他们借助这些学科来处理生活事务，并在我们的学校和大学中将其作为科学来教授。因此，无论精神病学家、社会学家和教育学家说什么，都被视为参考，其权威凌驾于《古兰经》和圣训之上；或者至少，这些研究被与伊斯兰经文相混合，于是我们便持有了错误的观念和看法。

4. Lending culturally based subjects, such as sociology, psychology and education science unnecessary respect and erroneously classifying them as universal sciences. Most people recognize these disciplines as being scientific and that the facts which these studies establish have come by way of experimentation. As a result, they treat them with high regard and they consider the findings of such studies to be indisputable. In so doing, they turned to them in order to solve their life’s affairs and taught them in our schools and universities as sciences. Consequently, whatever the psychiatrists, sociologists and educationalists say is taken as a reference above the authority of the Qur’an and Hadeeth, or at best, these studies have been mixed with the Islamic texts and thus we carry erroneous concepts and viewpoints.

因此，人们very难接受任何与这种现状相悖的东西。这必然导致宗教（Deen）在公共和私人领域都与日常生活事务相分离，并阻碍伊斯兰国的重建。事实上，这些学科不能被视为科学的研究，因为它们源于观察和推理，而非基于实验。将它们施加于人身上，不能被定义为实验，而只是在不同的人、不同的情境和环境中反复进行的观察，因此它们仅仅是观察和推理，与在实验室中对某物进行测试的实验截然不同。因此，它们应被归类为基于文化的研究，而非基于科学的研究。其结论总是可疑的，并存在相当大的误差范围。此外，这些学科建立在错误的前提之上，因为它们是从个人主义的角度看待社会的。

It has thus become extremely difficult for people to accept anything which contradicts this state of affairs. This categorically leads to the separation of the Deen from life’s daily affairs in both the public and private arena and stands in the way of reestablishing the Islamic State. The truth of the matter is that these disciplines cannot be considered as scientific endeavors, as they are drawn from observation and inference and are not based on experimentation. Implementing them upon people cannot be defined as experimentation, but merely repetitive observations carried out on different persons in different situations and circumstances, and therefore they are just observations and inferences and nothing like the experiments carried out in laboratories where something is tested. Thus, they are classified as culturally based studies and not scientifically based. The findings are always doubtful with some considerable margin of error. Furthermore, these disciplines are based on false premises because they are based on viewing the society from an individualistic point of view.

因此,他们的观点是从个人到家庭、群体,再到社会逐级推进,其前提是社会被定义为个体的集合。由此便产生这样一种理解:各个社会是相互独立的,适用于一个社会的东西未必适用于另一个社会。实际上,社会由人(个体)、观念、情感和制度构成,而人在观念和解决方案上所适用的东西,在任何地方都应当适用于他。这些观念和解决方案会将若干社会转变为同一个社会,使其中的观念、情感和制度对所有人都有效。教育学与社会学的缺陷正源于这两门学科建立在对社会构成的这种误解之上。

Therefore, their outlook, progresses from the individual to the family, group, and then to society on the basis that the society is defined as a group of individuals. This leads to the understanding that societies are independent and that what is valid for one society is not necessarily valid for another. In reality, society is comprised of the human (individual), concepts, emotions, and systems, and what is valid for the human in terms of concepts and solutions in one place should be valid for him everywhere else. These concepts and solutions would transform several societies into one single society for which the concepts, emotions and systems would be valid. The shortcoming of education and sociology is due to the fact that those two disciplines are built upon this misinterpretation of the makeup of society.

此外,心理学还影响社会学和教育。心理学是一门错误的学科,原因有两点:其一,它认为大脑被划分为若干部分,每个部分各有其独特的功能或能力,并声称某些大脑具有另一些大脑所不具备的某些能力。事实是,大脑是一个整体,思想的差异是自然的,这源于事物的差异以及心智所保留的既有信息。一个大脑中不存在另一个大脑所没有的能力,但只要现实事物、感官以及既有信息呈现于大脑之前,所有大脑都具备思考任何事物的能力。大脑的差异在于其评估和关联信息的能力,以及感官的能力,这如同视力的自然差异一样。因此,可以用任何类型的数据去喂养任何人,而他都有能力消化这些数据。由此可见,心理学家关于这些能力的主张毫无根据。心理学认为本能有很多种,其中一些已被发现,另一些则尚待发现。

Furthermore, psychology influences sociology and education. Psychology is an erroneous discipline for two reasons: It considers the brain as being divided into segments with each of these segments having a distinct function or aptitude and claiming that some brains have certain aptitudes which other brains may not have. The truth of the matter is that the brain is one unit and the disparity of thoughts is natural due to the disparity of things and the previous information retained by the mind. There is no aptitude in one brain which is not found in another, but all brains contain the ability to think about every matter whenever the tangible reality, the senses, and previous information were made available to the brain. Brains differ in their ability to assess and link information and in the ability of the senses; similar to the natural variation in eyesight. It would be possible therefore to feed any person with any type of data and he would have the ability to digest such data. Thus, the claims which psychologists make about those aptitudes are groundless. Psychology considers the instincts to be numerous, some of which have been discovered and others which are yet to be discovered.

一些理论家随后在这一关于本能的概念基础上，建立了错误的理论。实际上，如果我们观察人类的反应，就能通过感官察觉到，人具有一种生命能量，它有两个方面：一方面必须得到满足，否则人就会死亡；另一方面必须得到满足，否则人虽然仍能生存，却会变得焦躁不安、困扰重重。第一方面代表机体的需要，例如饥饿、口渴和排便的需求。

Some theorists went on to establish false theories based on this concept about instincts. In reality, if we observe the reaction of human beings, one can perceive through the senses that the human being possesses vital energy which has two aspects: one which needs to be satisfied, otherwise the human being would perish, and the other which needs to be satisfied, otherwise the human being, although he would survive, would become agitated and troubled. The first one represents the organic needs, such as hunger, thirst, and the call of nature.

第二种代表本能，即宗教本能、群居本能和生存本能。这些本能体现了无力感、物种延续的感觉以及生存的感觉，除这三种之外不存在其他本能。除这三种本能之外的任何东西，都只是这些本能的冲动。例如，恐惧、支配欲和占有欲，是属于生存本能的冲动；神圣化和崇拜，是属于宗教本能的冲动；而为人父母和兄弟情谊，则是群居本能的表现方面。显然，心理学对人类本能的看法是错误的，它关于大脑的论断也不正确，进而导致其所依据的理论都是虚假的，并由此导致教育的虚假。

The second represents the instincts, which are the instinct of religiosity, kind, and survival. These instincts reflect the feeling of weakness, the feeling of the preservation of species and the feeling of survival, and there are no other instincts except these three. Anything other than these three instincts would be merely drives of these instincts. For example, fear, supremacy and ownership, which are drives that are part of the instinct of survival; sanctification and worship, which are drives of the spiritual instinct; and parenthood and brotherhood, which are aspects of the instinct of kind. Evidently, psychology’s vision of human instincts is false and its claims about the brain are also incorrect, which in turn leads to the falsehood of the theories upon which it is based and consequently to the falsehood of education.

社会学、教育学和心理学是西方研究与传播的文化学科，其中包含与伊斯兰思想相矛盾的观点。继续高度推崇它们并将其作为参考依据，就构成了实现伊斯兰国努力道路上的障碍。我们应当证明，这些属于文化范畴而非纯粹的科学，它们是有争议的课题，其结论并不确定。它们建立在错误的前提之上，不应主导我们的生活。

Sociology, education and psychology are cultural discipline are studied and propagated by the West contain ideas that contradict Islamic thought. To continue to hold them in high esteem and to refer to them as a reference constitutes an obstacle in the face of working towards establishing the Islamic State. We ought to demonstrate that these are cultural matters and not pure sciences, and that they are disputed subjects and their results are inconclusive. They are based on false premises that should not be running our lives.

5. 伊斯兰世界的社会正被非伊斯兰的生活方式引入歧途。这是因为，社会所依托的政治制度、整个社会赖以立足的原则、穆斯林所遵循的情感倾向以及他们的思维模式，都建立在与伊斯兰观念格格不入的人生观念之上。只要这些根本没有改变，只要这些错误观念没有被根除，要改变社会中人们的生活方式、政治制度、社会秩序，以及支配穆斯林的情感与理性倾向，就会十分困难。

5. Society in the Islamic world is misguided by the non-Islamic way of life. This is so because the political system upon which the society is based, as well as the principles upon which society as a whole stands, and the emotional trend which Muslims follow and their intellectual mode of thinking is based on concepts about life which are alien to Islamic concepts. As long as these fundamentals remain unchanged and as long as these erroneous concepts are not eradicated, it would be difficult to change people’s way of life in society, political system, society’s order, and the emotional and rational trends which control the Muslims.

6. 穆斯林与伊斯兰统治之间日益扩大的差距，尤其是在统治和经济领域。这使穆斯林眼中的伊斯兰生活方式变得遥不可及，也使非信徒对伊斯兰生活方式的描绘趋于负面，因为穆斯林曾经历过伊斯兰被错误实施的时期。自1924年以来，他们一直受制于其敌人所建立的一套制度，这套制度在各个方面，尤其是在统治和经济方面，都与伊斯兰相悖。因此，人们必须认识到，向伊斯兰生活方式的转变必须是全面的，而非局部的；伊斯兰的实施必须是同步且全面的，而不是逐步地、局部地或随意地进行。

6. The widening gap between the Muslims and Islamic rule, especially in the areas of ruling and economy. This makes the Muslims’ vision of the Islamic way of life as something remote, and makes the disbelievers’ illustration of the Islamic way of life negative due to the fact that the Muslims witnessed a period during which Islam had been misimplemented. Since 1924, they have been ruled by their enemy with a system which contradicts Islam in every department, specifically in ruling and economics. It is therefore imperative that people should realize that this transformation to the Islamic way of life must be comprehensive and not partial, and that the implementation of Islam must be simultaneous and comprehensive, and not gradually and in a partial or haphazard manner.

7. 穆斯林国家中存在以世俗为基础建立的政府，它们在民众中推行资本主义意识形态和民主制度，与西方国家保持着紧密的政治联系，并以民族主义为立国基础。这使得恢复伊斯兰生活方式的任务难以实现，因为除非其具有全面性，否则无法达成。伊斯兰不允许穆斯林的土地被分割成若干小国，而是命令土地统一于单一的国家之下。这就需要达瓦具有全面性。即便这些政权的代表自称穆斯林，他们也会加以抵制。因此，达瓦应当在每一片土地上进行，即便因穆斯林国家政权的反对而不得不忍受艰难与困苦。

7. The presence in the Muslim countries of governments founded on a secular basis, implementing the Capitalist Ideology and Democratic System upon the people, having strong political ties with Western countries, and founded on nationalism. This makes the task of resuming the Islamic way of life difficult to achieve because it cannot be brought about unless it is comprehensive. Islam does not allow Muslim lands to be divided into statelets, but commands that the land be united under one single state. This entails the need for comprehensiveness in the Da’wah. This would be met by the resistance of the representatives of these regimes even if they called themselves Muslims. The Da’wah should therefore be conducted in every land even if it means enduring difficulties and hardship as a result of opposition from the regimes in the Muslim countries.

8. 民族主义、爱国主义和社会主义等思潮在公众中占据强势，同时基于民族主义、爱国主义和社会主义思想的政治运动随之兴起。其缘由在于：西方侵占穆斯林土地，重新掌控权力，并在这片土地上推行资本主义制度，由此激发了自卫的倾向。这种倾向助长了民族主义情绪，并触动了种族主义和部落主义的敏感神经——人们出于自卫，出于保卫家庭与部落，便以此为基础去奋斗、去竞逐统治权。于是出现了一些政治运动，它们高举民族主义的旗帜，以驱逐土地上的敌人；另一些则高举爱国主义的旗帜，意在将统治权限定在人民之内。随后，资本主义制度的腐败与缺陷日益暴露，要求社会主义的呼声广为传播。结果，一些打着社会主义旗号的团体相继成立，意在修补资本主义制度。这些运动对生活制度没有清晰的认识，其策略缺乏明确的方向，这使它们偏离了伊斯兰作为普世意识形态的本质。

8. The presence of strong public opinion in favor of nationalism, patriotism and socialism coupled with the rise of political movements based on nationalist, patriotic and socialist ideas. This came about due to the fact that seizure by the West of Muslim lands, its resumption of power and its implementation of the Capitalist system over the land, triggered the tendency of self defense. This fueled the sentiments of nationalism and touched on the raw nerve of racism and tribalism in self defense and in defense of the family and tribe, and which led people to work and compete towards gaining the rule on that basis. This led to the rise of some political movements which carried the banner of nationalism to repel the enemy from the land, and others which carried the banner of patriotism in order to confine the rule within the people. Then the corruption and shortcomings of the Capitalist system became flagrant and the call for socialism spread. As a result, groups carrying the banner of socialism were established in order to patch up the Capitalist system. These movements did not have any clear vision of the system of life, their strategy was not focused and this led them astray from Islam being a universal ideology.