那些承担da'wah（宣教/伊斯兰呼吁）工作的人，不应当以人数来衡量da'wah的成效。这种衡量方式是绝对错误的，对da'wah有害，因为它会使承载da'wah的人分心，从关注社会转向关注个人。这会导致da'wah进展放缓，甚至在某地归于失败。其原因在于，社会并不像许多人所认为的那样只是由个体构成的。相反，个体是群体（社群）的组成部分。将社会中的个体联结在一起的，是其他要素，例如他们的思想、情感和制度。da'wah的目的正是改变思想、情感和制度。这是一种集体性的da'wah，是面向社会而非面向个人的da'wah。改造个体，只是为了使他们成为承载da'wah、面向社会的群体（集团）的一部分。因此，那些承担da'wah并深刻理解其本质的人，依靠社会来承载da'wah。他们会认为，仅改造个体不会带来社会的改革，甚至不能保证任何个体的持久改变。相反，个体的改造是通过社会的改造实现的，因为社会一旦得到改造，个体也随之得到改造。所以，da'wah应当将注意力集中于整个社会，遵循这一原则：“改造社会，这将持续地带来个体的改造。”

Those who carry the da’wah should not assess the da’wah by their number. Such assessment is absolutely wrong and harmful to the da’wah because it distracts the da’wah carriers from focusing on the society to focusing on the individuals. This will cause the da’wah to slowdown and perhaps cause failure in that place. The reason behind this is that society is not composed of individuals as many people think. Rather the individuals are parts of the group (community). What bonds the individuals in the society are other components such as their thoughts, emotions and systems. The da’wah is carried in order to change the thoughts, emotions and systems. It is collective da’wah and a da’wah taken to the society and not to the individuals. Reforming the individuals is only to make them become part of a group (bloc) that carries the da’wah to the society. Therefore those who carry the da’wah and have a deep understanding of its nature rely on society to carry the da’wah to it. They will consider that reforming the individual will not lead to reform in the society. It will not even guarantee the permanent reform of any individual. Instead, reforming the individual comes through reforming the society, for once the society is reformed, the individual is reformed. Therefore the da’wah should focus its attention to the society at large, following the principle; “Reform the society, this will lead to reform of the individual constantly.”.

社会就像一大壶水；如果在壶下放置任何会使温度下降的东西，水就会结冰变成冰。同样，如果将腐败的思想观念引入社会，社会就会在腐败中冻结，并继续堕落和衰败。然而，如果将相互矛盾的思想观念引入社会，社会中就会出现矛盾，社会将在这些矛盾中挣扎，动荡不安将随之盛行。而如果在壶下放上熊熊烈火，水就会升温，然后沸腾，并散发出强烈翻腾的蒸汽。同样，如果将正确的思想观念引入社会，它就如同一团火焰，其热力将使社会升温至沸点，继而成为一股充满活力的力量。随后，社会便践行这一思想观念，并将其宣教（da'wah）带到其他社会。尽管社会从一种状态转变为相反状态的过程不易被察觉，正如壶中水的变化不易被察觉一样，但那些熟知社会、并且坚信自己所持的思想是能够燃烧和照亮的火焰与光明的人，懂得社会正处于转变之中，它必定会达到沸点，达到运动与活力的临界点。因此，他们关注的是社会（而非个体的数量）。

The society is similar to water in a large kettle; If anything that causes the temperature to drop is placed beneath the kettle then the water freezes and transforms to ice. Similarly, if corrupted ideologies are introduced into the society then it would freeze in corruption and continue in deterioration and decline. However if a contradictory ideology were introduced into society, then contradictions would appear in it, and the society would struggle with these contradictions and instability will prevail. However if flaming heat was put under the kettle, the water would warm and then boil and effuse an intense stirring vapour. Similarly, if the correct ideology was introduced into the society it would be a flame whose heat would transform the society to boiling point and then to a dynamic force. It then applies the ideology and carries its da’wah to other societies. Although, the transformation of society from one state to the opposite state cannot be noticed just like the transformation of the water in the kettle is not noticed, those who are aware of societies and have confidence that the ideology which they carry is the fire and light which will burn and enlighten, know that society is in a state of transformation and it will definitely reach boiling point and the points of movement and dynamism. Therefore, they give attention to societies (and not number of individuals).

事实上,适合作为支撑点(نقطة الارتكاز)的地方无法事先确定,因为这取决于社会的准备程度,而不仅仅取决于该地伊斯兰宣教的力量。伊斯兰宣教在麦加的力量很强,麦加虽然是宣教的起点(نقطة الابتداء),也适合成为出发点——宣教由此展开——但它并不适合成为支撑点。真正成为支撑点(نقطة الارتكاز)的是麦地那,先知ﷺ在对那里的社会状况感到满意之后迁往此地。他在那里建立了国家,由此将宣教的力量传播到阿拉伯半岛的各个地区,随后又传播到世界的各个地方。

As a matter of fact the place which is suitable to become the support point (nuqTat elirtikaz), cannot be known because it depends on the readiness of the society and not solely on the strength of the da’wah in that place. The Islamic da’wah in Makkah was strong, and although it was the starting point (nuqTat el-ibtidaa) for the da’wah, and was also suitable to become a departure point – where the da’wah launched - yet it was not suitable to become a support point. Rather, it was Madinah which became the support point (nuqTat el-irtikaz) to which the Messenger (saw) migrated after being satisfied with the situation in the society there. There he established the state, which conveyed the strength of the da’wah to the different regions of the Arab peninsula and later on to the different parts of the world.

因此,我们可以说,传播da'wah(伊斯兰宣教)的人既不会知道哪里适合作为出发点(nuqTat el-inTilaq),也不会知道哪里可以成为支撑点,即使凭借他们的智慧与分析,也无法辨识这些地方。只有安拉(SWT)知晓这一切,因此传播da'wah的人应当只依靠一件事,那就是他们的信仰,即对安拉(SWT)的信仰。他们所有的努力也应当只建立在这一信仰之上,而不是其他任何事物,因为da'wah的成功只能通过对安拉的信仰而实现,别无他途。

Accordingly, we can say that the carriers of the da’wah will not know the place which would be suitable as a departure point (nuqTat el-inTilaq), nor that which could become a support point, nor would they be able to identify it, regardless of their intelligence and analysis. Only Allah (swt) is aware of this and therefore the da’wah carriers should depend on one thing only, this is their iman, belief in Allah (swt). Also all their effort should be built only on this belief and not anything else, because the success of the da’wah will be through iman in Allah and nothing else.

相信真主(SWT)要求对祂有真正的信靠(Tawakkul),也要求向祂寻求帮助。唯有真主(SWT)知晓秘密和隐藏之事,真主(SWT)是使传播伊斯兰(da'wah)者取得成功、引导他们走上正道的主。必须拥有坚定的信仰,对真主完全信靠,并持续向祂寻求帮助。信仰要求信士相信伊斯兰的理念,即伊斯兰的信仰源自真主(SWT)。这种信念必须牢固确立,毫无疑虑,哪怕是最微小的怀疑可能也不能有。因为对伊斯兰理念哪怕最微小的怀疑,都会导致失败,甚至可能导致退教和叛逆,愿真主禁止这种情况发生。

The belief in Allah (swt) requires true Tawakkul (dependence) on Him as well as seeking help from Him. Allah (swt) alone knows the secrets and what is hidden, and Allah (swt) is the One Who grants the da’wah carriers success and guides them towards the right path. It is necessary to have strong iman, and complete Tawakkul in Allah as well as the continuous seeking of help from Him. Iman requires that the believer believes in the ideology, that iman in Islam, because it is from Allah (swt). It is necessary that this conviction be firmly established without any doubt, or the smallest possibility of any doubt in it. This is because the smallest doubt in the Islamic ideology will lead to failure. It could even lead to kufr and rebellion, may Allah forbid.

这种坚定不移的信仰,对于伊斯兰宣教的承担者而言是必然之事,因为它保证了宣教能够沿着正确的道路,迅速而持续地不断前进。这种信仰要求宣教必须公开,并且向一切挑战:挑战各种习俗和传统、错误的思想与扭曲的观念;即便公众舆论是错误的,也要向其挑战,哪怕为此必须与之斗争;挑战虚假的信条与虚假的宗教,无论其信奉者如何固执和偏执。因此,基于伊斯兰'aqeedah(信仰)的宣教,其特点是坦率、勇敢、有力、有思想性,并且挑战一切与其理念(Fikrah)和方法(Tareekah)相悖的事物,揭露其谬误,不论后果如何、环境如何,也不论该思想是否符合大众的意愿,无论民众接受、拒绝或反对它。宣教的承担者不奉承民众,也不向他们妥协。他不赞美统治者或社会中有影响力的人物,也不讨好他们,而是坚守该思想且唯独坚守它,不为其他任何事情作出交代。这种信仰要求主权(siyadah)属于该思想,即唯独属于伊斯兰,而非其他任何事物,并且将其他一切思想视为kufr(不信),无论这些思想如何纷繁多样、数量如何庞大。

This strong unquestionable iman is an inevitable matter for the da’wah carriers, for it guarantees the continuity of progress of the da’wah in quick and lengthy steps in its right path. This iman makes it obligatory that the da’wah be open and challenges everything, the customs and traditions, the incorrect thoughts and the distorted concepts; challenging even the public opinion if it is wrong, even if it has to struggle against it; challenging the false creeds and the false deens regardless of the stubbornness and bigotry of their adherents. Therefore, the da’wah based on the Islamic ‘aqeedah, is distinguished by frankness, daring, strength, thought and the challenge to everything that disagrees with the Fikrah and the Tareekah and exposing their fallacy, irrespective of the consequences and circumstances and of whether the ideology agrees or disagrees with the masses, and whether the people accept, reject or oppose it. The carrier of the da’wah does not flatter the people, nor compromise with them. He does not praise the ruler or influential people in the society, nor does he court them, rather he adheres to the ideology and to it alone, without giving any account for anything else. This belief mandates that the sovereignty (siyadah) belongs to the ideology, i.e. to Islam alone and not to any other thing, and to consider other ideologies as kufr, no matter how diverse and numerous these ideologies are,

诚然，真正被安拉接受的宗教是伊斯兰教。 [TMQ Al-i-Imran:19]

“Lo! The Deen with Allah is Islam.” [TMQ Al-i-Imran:19]

从伊斯兰的角度来看,不信仰伊斯兰教的人即是卡菲尔(异教徒)。伊斯兰宣教者绝对不可对那些信奉伊斯兰以外宗教或意识形态的人说:"你们坚持自己的意识形态或宗教吧。"相反,必须以智慧和理性的证据呼吁他们信奉伊斯兰,使其皈依。这是因为宣教要求宣教者努力确保伊斯兰独享主权。让非穆斯林保持其所信之道,并不意味着承认他们的信仰和宗教,而是遵从安拉(斯maktub)的命令,因为安拉禁止强迫人们皈依伊斯兰。正是安拉的命令要求我们让个人保留其信条、信仰和仪式,只要这些仅限于其个人事务而非公共事务,并且他们不在伊斯兰的实体之内建立自己的独立实体。伊斯兰不允许存在建立在任何与伊斯兰相抵触的基础上的非伊斯兰政党或集团组织,但允许在伊斯兰界限之内的政党和组织存在。信仰伊斯兰意识形态必然意味着,该意识形态在社会中独自享有主权,不与任何其他事物相结合。

From the Islamic point of view whoever disbelieves in Islam is a kafir. It is absolutely forbidden for the Islamic da’wah carriers to say to those who embrace other than Islam, whether it is a religion or an ideology; “Adhere to your ideology or religion”. Rather, it is necessary to call them to Islam through the hikmah and rational evidences so as to embrace it. This is because the da’wah requires from its carriers to work to ensure the sovereignty for Islam alone. Leaving non-Muslims to what they believe in does not mean acknowledgement of their beliefs and religions, rather it is in response to the order of Allah (swt) Who prohibits forcing peoples to embrace Islam. It is Allah’s order which obliges us to leave the individuals to their creeds, beliefs and rituals, as long as they are restricted to their personal and not public affairs, provided they do not have their own entity within the entity of Islam. Islam does not permit the existence of non-Islamic political parties or bloc formations that are established on any basis contradicting Islam, and it permits parties and structures within the limits of Islam. Belief in the Islamic ideology necessitates that the ideology alone will be sovereign in the society without being associated in that by anything else.

伊斯兰教中的信仰（ꢀīmān）不同于对其教法规定与律例的理解。伊斯兰教中的信仰是通过理智或由理智所证明的证据确立的，因此不容有任何怀疑。而对教法规定的理解，不仅依赖理智，还依赖于掌握阿拉伯语、具备推导教法的能力，以及能够区分真实的圣训与孱弱的圣训。因此，传播伊斯兰教的人（du‘āh）应当把自己对教法规定的理解视为正确的，同时承认自己可能有误；而对于他人的理解，则应认为其可能有误，同时承认其可能正确。这样做，是为了依据自己对教法的理解与推导继续进行伊斯兰的宣教，并尝试改变他人在自己看来错误、但实际上可能正确的观点。传播伊斯兰教的人把自己的理解视为伊斯兰的观点，是完全不正确的，他们应当将自己的观点呈现为一种伊斯兰的观点（而非伊斯兰本身）。建立法学学派（madhhab）的穆结海德（mujtahid）们，也曾将自己对教法规定的推导视为正确，同时承认其可能有误。他们每一位都曾说过：“如果某段圣训是可靠的，那它就是我的教法学派，请不要以我的意见为准。”

Iman in Islam is different from understanding its rules and legislations. Iman in Islam is established through intellect or through evidences proven by intellect. Therefore there is no room for any doubt. Whereas understanding the rules does not depend on the mind alone but also on knowing the Arabic language, having the ability to make derivations and being able to distinguish authentic ahadith from the weak ahadith. Therefore, the da’awah carriers should consider their understanding of the rules as correct, with the possibility that they may be wrong, while the understanding of other people wrong, with the possibility that they may be correct. This is in order to proceed with the da’wah for Islam and its rules according to their understanding and derivation of them, trying to change the opinions of others which they consider wrong, but could possibly be correct. It is totally incorrect for the da’wah carriers to view their understanding as if it is the opinion of Islam, rather they have to present their opinion as an Islamic opinion. The mujtahids who established the schools of Fiqh (madhabs) used to consider their deduction of the rules as correct, accepting the possibility of it being wrong. Each one of them used to say; “If a hadith was correct then it will be my mazhab, and don’t consider my opinion.”.

同样,伊斯兰宣教(da'wah)的承担者,对于他们从伊斯兰中采纳或推导出的见解,也应当认识到:就他们对这些见解的理解而言,它们是正确的,但也可能有错误;而他们对伊斯兰作为信条('aqeedah)的信仰,则绝无任何怀疑。宣教承担者对自身理解持有这种态度,原因在于宣教在他们心中培育了追求完美的渴望,并要求他们不断探索真理,审视自己所知与所理解的一切。这一过程将净化他们的知识,去除其中一切外来的观念,并清除那些若与之靠近便有可能被视为其组成部分的东西。这样做是为了确保他们的理解保持健全,思想保持深刻,从而使思想(Fikrah)保持纯净与清晰。因为只有思想纯净清晰,他们才能真正地开展宣教工作。的确,思想的纯净和道路(Tareeqah)的清晰,是宣教取得成功并得以延续的唯一保证。

Likewise the carriers of the da’wah should also consider their opinions which they adopt or derive from Islam in terms of their understanding of such opinions, as being correct but open to error, but their belief in Islam as an ‘aqeedah must not contain any doubt whatsoever. Such an attitude of the da’wah carriers regarding their understanding is because the da’wah implants in their souls the yearning towards perfection, and mandates them to continuously explore the truth, and scrutinise whatever they know or understand. Such a process will purify their knowledge from any alien idea and remove from it anything which has the potential to be considered part of it if it remains close to it. This is to ensure that their understanding remains sound, the thought deep and consequently the Fikrah remains pure and clear. This is because they will truly be able to perform the da’wah as long as the Fikrah remains pure and clear. Indeed the purity of the Fikrah and the clarity of the Tareeqah are the only guarantee for the success of the da’wah and its continuity.

然而，宣教者在探索真理、不断追寻正确见解的同时，这绝不意味着他们的理解不够坚定。相反，这种理解应当保持坚定，因为它源自深入的思考，比任何其他见解都更加根深蒂固。宣教者应当清楚自己的宣教和自己的理解，并谨慎防范被他人引离这一理解。因为这种偏离对宣教而言是最为危险的事情。因此，安拉曾就此警告祂的先知ﷺ；祂（SWT）对他说：

However da’wah carriers exploring the truth and continuously seeking the correct ideas, does not in any way mean that their understanding is not firmly established. It should rather remain firm, because it emanates from a deep thought that is more firmly established than any other understanding. The da’wah carriers should be aware of their da’wah and of their understanding and cautious not to be diverted from this understanding by others. For this diversion is the most dangerous thing for the da’wah. Therefore, Allah warned His Prophet (saw) of this; He (swt) said to him,

"你要提防他们，恐怕他们引诱你偏离安拉为你所降示的部分经文。" [TMQ Al-Maidah:49]

“Beware of them lest they seduce you from some part of that which Allah revealed to you”. [TMQ Al-Maidah:49]

据传，欧麦尔（ra）嘱咐他的法官舒莱哈时，劝他要以安拉的经典为依据，并对他说道。

It is reported that Omar (ra) said to his judge ShuraiH when he advised him to look in the Book of Allah (swt), he said to him.

“不要让人们使你远离它。”

“Don’t let the people turn you away from it.”.

伊斯兰的宣教者（da'wah）应当警觉：任何与伊斯兰相抵触的言论，即使出自一位诚实的人；或者任何以维护宣教事业利益（maslahah）为借口、实则与伊斯兰相违背的见解，都不应放过。他们应当对此保持警惕，不允许任何人使他们偏离正道。若出现这种情况，那便是明显的偏离。 同时，必须区分“向伊斯兰宣教”与“宣教以恢复伊斯兰的生活方式”，也必须区分由一个作为伊斯兰团体的组织在乌玛（Ummah）之中进行的宣教，与由伊斯兰国家所进行的宣教。

The da’wah carriers should be aware of any word that contradicts Islam though it may come from an honest person, or any opinion viewed by a person concerned about the da’wah and trying to push for it under the pretext of maslahah even though it contradicts Islam. So they should be aware of this and not allow anybody to deviate them from this. If this happens, then it will be a clear deviation. It is necessary to differentiate between the da’wah to Islam and the da’wah to resume an Islamic way of life, and also to differentiate between the da’wah carried by a group as an Islamic group in an Ummah and the da’wah, which is carried by the Islamic state.

伊斯兰的宣教（da‘wah）与恢复伊斯兰生活方式的宣教（da‘wah）之间的区别，在于界定该宣教所要达成的目标。向伊斯兰的宣教是面向非穆斯林的，邀请他们皈依伊斯兰，进入其领域。邀请这些人的实际方法，是由伊斯兰国家以伊斯兰为治理准则，使他们得以看见伊斯兰的光明。通过展示伊斯兰的信仰与律法，他们将受邀进入伊斯兰，从而体会伊斯兰的伟大。因此，向伊斯兰的呼吁必须由一个伊斯兰国家来承担。

The distinction between the da’wah to Islam and the da’wah to resume the Islamic way of life is to define the objective which the da’awa aims at. The da’wah to Islam is carried to non-Muslims who are invited to embrace Islam and enter its domain. The practical method to invite these people is to be governed by Islam by the Islamic State, so as to see the light of Islam. They’ll be invited to Islam through the manifestation of its creed and its rules so as to appreciate the greatness of Islam. Therefore, it is necessary that the call to Islam be carried by an Islamic state.

关于恢复伊斯兰生活方式的宣教（da'wah），它必须由一个团体来承担，而不能由个人承担。这一宣教的观点如下：一个社会中，其成员大多数是穆斯林，但并不以伊斯兰治理，这样的社会就是非伊斯兰社会，即kufr之地（Daar al-kufr）。在这样的社会中开展宣教，是为了建立一个伊斯兰国家，以便在其中实施伊斯兰教法，并将伊斯兰的宣教传播到其他社会。这是在没有伊斯兰国家的情况下的情形。然而，如果存在一个全面实施伊斯兰教法的伊斯兰国家，那么宣教就应在该社会中开展，使其成为伊斯兰国家的一个省，由国家依伊斯兰教法治理，并成为其中的一部分。如此，它所开展的伊斯兰宣教将使其成为一个伊斯兰社会，从而适用Daar al-Islam（伊斯兰之地）的定义。这是因为穆斯林不得居住在kufr之地。倘若他们所居住的伊斯兰之地变成了kufr之地，他们就必须努力使其重新成为伊斯兰之地，或者迁往伊斯兰之地。

Regarding the da’wah to resume the Islamic way of life, it must be carried by a group and not individuals. This da’wah to resume the Islamic way of life is viewed as follows; the society whose individuals by their majority are Muslims but not governed by Islam is a non-Islamic society, i.e. Daar al kufr (land of kufr). The da’wah in this society is carried to establish an Islamic State to implement Islam in it and carries the Islamic da’wah to other societies. This is the case when there is no Islamic State. However if there is an Islamic State that implements Islam completely, the da’wah is carried in that society so that it becomes one of the provinces of the Islamic State, to be governed by Islam through the State and become part of it. So it carries the Islamic da’wah that enables it to become an Islamic society on which the definition of Daar al-Islam (land of Islam) applies. This is because it is not permitted for a Muslim to live in Daar al- Kufr. In case the Daar al-Islam in which they live becomes Daar al-Kufr, they must work to make it Daar al-Islam, or emigrate to Daar al-Islam.

伊斯兰乌玛内某个团体所开展的达瓦，与伊斯兰国所开展的达瓦之间的区别很重要，因为它关系到达瓦工作者应当采取何种行动。伊斯兰国所开展的达瓦体现在实践层面：国家在内部全面、完整地实施伊斯兰，使穆斯林获得幸福；生活在伊斯兰领土（Daar al-Islam）中的非穆斯林也将感受到伊斯兰的光明，从而自由、自愿地、心甘情愿并满怀信心地接受伊斯兰。国家对外开展达瓦，不仅通过宣传和阐释伊斯兰的律例，还通过为圣战（jihad）作准备，使其力量足以用伊斯兰统治邻近的领土。以这种方式统治这些地区，被视为达瓦的实践方法，这正是圣人ﷺ以及此后的哈里发们直到伊斯兰国终结时所采用的方法。由国家开展达瓦，是内部和外部达瓦的实践层面。至于由团体或组织开展的达瓦，其一切活动都局限于理论层面，不涉及其他任何行动。它采取的是理论层面，而非实践层面。在这种情况下，团体只执行沙里亚为其规定的任务，直到伊斯兰国建立，实践层面的工作才在国家中开始。因此，达瓦的对象是穆斯林，使其理解伊斯兰，以便恢复伊斯兰的生活方式；同时，它也以斗争所要求的方式，应对反对达瓦的人。

The distinction between the da’wah carried by a group within an Islamic Ummah, and the da’wah carried by an Islamic State is important in order to know the type of action to be undertaken by the da’wah carriers. The da’wah carried by the Islamic State is manifested in practical terms, where the State implements Islam internally and in totality, so that it brings happiness to Muslims and the non-Muslims who live in Daar al-Islam will perceive the light of Islam and embrace it freely and willingly and with consent and confidence. The state carries also the da’wah externally not just by way of publicity and explanation of the rules of Islam, but also by preparing the necessary forces for jihad in the way of Allah, so as to rule the neighbouring territories with Islam. Ruling them in this manner is considered the practical method of the da’wah, and it is the method used by the Messenger (saw), and the Khulafa’a after him until the end of the Islamic State. Carrying the da’wah by the State is the practical aspect of the da’wah internally and externally. Concerning the da’wah carried by a group or a structure, all its actions are limited to the intellectual aspect and not related to any other actions. It takes the intellectual aspect and not the practical aspect. The group carries out what Shar’a has mandated upon it in such situations, until the Islamic State is established, where then the practical aspects start in the state. Thus, da’wah is directed to the Muslims, to understand Islam in order that the Islamic way of life may be resumed and it challenges those who oppose the da’wah using the styles required by the struggle against them.

在麦加时期，先知（愿主福安之）的生平应当被当作在da'wah（宣教）中效法的典范。宣教应当首先从理解并履行伊斯兰所规定的一切义务开始，正如阿尔-阿尔qam之家（Al-Arqam）所行的那样。随后，那些研习并理解伊斯兰、并真诚信仰它的人，将转而与乌玛（穆斯林共同体）互动，直至乌玛理解伊斯兰，并认识到建立伊斯兰国的必要性。政党集团应当主动出击，针对民众的腐败现象，挑战他们错误的观念和败坏的见解。随后必须展示并阐明伊斯兰的真实面貌和宣教的实质，以便在社会中树立对该宣教的公众认知。宣教的承载者必须是乌玛的一部分，乌玛也必须与他们同在，如同一个不可分割的整体，使整个乌玛在承载宣教的政党集团的领导下共同开展有成效的努力，直至他们掌握统治权，并使伊斯兰国得以建立。此后，先知（愿主福安之）在麦地那的生平应当被当作在实施伊斯兰以及向世界传播宣教时效法的典范。承载宣教的伊斯兰政党集团与伊斯兰的实际层面毫无关系，除宣教之外不从事任何其他事务。它认为参与宣教以外的任何其他行动都是一种分心，可能使宣教陷于瘫痪并受到延误。因此，该团体绝对不允许参与其中的任何此类行动。先知（愿主福安之）在麦加时，当麦加充满邪恶与淫乱时，便呼吁伊斯兰。他没有采取任何实际行动来消除这些邪恶。暴政与压迫、贫困与匮乏显而易见，据传述，他也没有采取任何行动来缓解或消除这些情况。 他曾在克尔白内礼拜，而偶像就在他头顶之上，但他并没有毁掉其中任何一尊。他所做的，只是削弱麦加人所崇拜的神明，贬低他们的思想，指出他们的行为是错误的，并把自己限定在言辞与理智的层面。这与他在麦地那建立国家、攻占麦加之后的做法形成对比：那时他毁掉了偶像，革除了淫乱（fisq）与罪恶（fujoor），废除了压迫与镇压，也消除了贫困与匮乏。

The life of the Messenger (saw) in Makkah should be taken as a model to follow in the da’wah. The da’wah should first start with understanding and performing all the obligations defined by Islam, as was the case in the House of Al-Arqam. Then those who have studied and understood Islam and sincerely believed in it will move to interact with the Ummah, until the Ummah understands Islam and realises the necessity of establishing the Islamic State. The party bloc should take the initiative by addressing the corruption of the people and challenging them in their erroneous concepts and corrupt opinions. The reality of Islam and the essence of its da’wah then must be demonstrated and explained, so that public awareness about the da’wah is established. The da’wah carriers have to be part of the Ummah and the Ummah must be with them as an indivisible whole so that the Ummah as a whole carries the productive effort under the leadership of the party bloc carrying the da’wah, until they assume the ruling authority and bring the Islamic State into existence. Then the life of the Prophet (saw) in Medinah should be taken as the model to follow in the implementation of Islam and in carrying the da’wah to the world. The Islamic party bloc which carries the da’wah has nothing to do with the practical aspects of Islam, and does not occupy itself with anything other than the da’wah. It considers the involvement in any other action other than the da’wah as a distraction that could paralyse and delay the da’wah. Accordingly the group is absolutely not allowed to engage in any of these actions. The Messenger (saw) used to call for Islam in Makkah when it was full of evil and immorality. He did not undertake any physical actions to remove it. The tyranny and oppression, poverty and need were quite apparent, and it has been narrated he did not perform any action to ease or remove these things. He would pray in the Ka’abah, while the idols were above his head, but he didn’t destroy any of them. All he did was to undermine the Makkans’ gods, belittle their thinking, expose their actions as erroneous and restrict himself to the verbal and intellectual aspects. This is in contrast to when he established the state in Medina and opened Makkah, then he destroyed the idols, removed fisq (viciousness) and fujoor (immorality), abolished oppression and suppression, and poverty and need.

因此，政党集团在承担宣教（da’wah）工作的同时，不得以集体名义从事任何其他活动，而应将自身限定于伊斯兰思想与宣教。集团内的个人并不被禁止从事他们所愿意的善行，但集团本身不进行这些活动，因为它的职能是建立一个能够承载宣教的国家。

Therefore the party bloc while it carries the da’wah, is not allowed to carry out as a group, any other actions and should limit itself to the Islamic thought and da’wah. The individuals within the group are not prevented from performing what they like of the charitable deeds, but the group does not perform these, since its function is to establish a state that will carry the da’wah.

虽然应当以先知（愿主福安之）在麦加的生活作为宣教（da'wah）的典范，但必须注意：麦加的民众是被召唤归信伊斯兰，而今天的穆斯林则是被召唤恢复伊斯兰的生活方式。先知ﷺ过去是召唤不信者归信伊斯兰，而当今的宣教则是召唤穆斯林去理解伊斯兰并依其行事。

Though the life of the Messenger (saw) in Makkah has to be taken as the model to follow in the da’wah, one must notice the difference between the people of Makkah in being called to Islam, and the Muslims today in being called to resume the Islamic way of life. The Messenger (saw) used to call the Kuffar to Islam, while the da’wah nowadays is to call Muslims to understand Islam and to act according to it.