哈兹布（Hizb）从结构的角度来看，按照以下方式展开：

The Hizb proceeds from a structural point of view in the following manner:

1. 一个具有杰出智力和敏锐洞察力的人被引导到这一思想体系。该思想体系与他相互作用，直至其得以凝结并对他变得清晰明确。此时，党的第一个细胞便已形成。这个细胞在出现后不久便会开始增殖，但这种增殖速度会比较缓慢。尽管如此，仍会有更多的人加入，从而建立更多的细胞。这些人将完全受该思想体系的约束。因此，党的第一个圈子，即领导层，便会产生。在这些人之间，思想体系必须是唯一的组织核心，也是唯一吸引他们靠拢的力量。

1. A person possessing an outstanding intellectual capability and a keen perception is guided to the ideology. The ideology interacts with him until it is crystallized and becomes clear to him. At this point the first cell of the Hizb has formed. This cell will begin to multiply shortly after its emergence, but this multiplication will be slow. Nevertheless, more people will join, thus establishing more cells. Those people will be bound completely by the ideology. Hence the first circle of the Hizb, or the leadership, will emerge. The ideology must be the sole pivot of structuring amongst these individuals and the sole force that attracts them to it.

2. 这第一个圈子自然人数不多，起初的行动也会缓慢。尽管它表达的是其所处社会的情感，但�izb（政党/党派）的领导层所用的表达方式和含义，却是社会所不熟悉的。它会有一些新概念，与社会普遍流行的观念不同，即便它代表的是社会的情感。因此，这第一个圈子在社会看来会显得不寻常，只会吸引那些情感强烈的人。这些人内心强烈的觉醒意识，会使他们被这第一个圈子所体现的思想所吸引。

2. This first circle will naturally consist of few in number and will initially be slow in its motion. Although it will express the feelings of the society in which it lives, the Hizb leadership will deliver this expression in terms and meanings unfamiliar to what the society has accustomed itself to. It will have new concepts that will be different from the society’s prevailing concepts, even though it represents the society’s emotions. Therefore, the first circle will appear unusual to the society, and will attract only those individuals who possess strong feelings. The strong awareness within these individuals will attract them to the ideology that the first circle embodies.

3. 这第一圈（领导层）的思想将是深刻的，其复兴方法将是根本性的，这意味着该圈子将从基础做起。这将使第一圈能够站得更高，看得更远。因此，它将超越乌玛所处的恶劣境况。它也将具有远见，对其意图将乌玛转变成的状况有清晰的认识，并且将清楚地看到改变当前状况的方法。这一圈子所在社会的大多数人看不到超出其现状的东西。由于人们依恋其所处的环境，他们无法超越现状，也无法正确理解局势。由于衰落社会的原始思维，该社会以现状来看待事物，这导致其以扭曲的方式概括问题，以适应现状，并使其利益迎合现状。

3. The thinking of this first circle (the leadership) will be deep, and its method of revival fundamental, which means that this circle will start from the basics. This will enable the first circle to stand taller, and be able to look farther. Thus, it will rise above the bad circumstances in which the Ummah lives. It will also have foresight and a clear vision of the situation which it aims to transform the Ummah to, and it will clearly see the method to change the present situation. The majority of the society where this circle lives will not see farther than its current status. Because of the attachment of the people to their circumstances, they cannot rise above the situation, and they cannot comprehend the situation correctly. Due to the declined society’s primitive thought, this society visualizes things with respect to the status quo, which causes it to generalize issues in a distorted way, so as to adapt to the status quo, and to conform its interests to the status quo.

这个Hizb的第一圈将超越这种原始的思维方式，转向全面的思维。因此，它会以当前的现实作为其思考的对象，而不是让局势成为其思考的源头。也就是说，它将努力改变局势，使其符合该思想体系，而不会为了迎合现状而改变思想体系。因此，通过努力改变局势、重塑局势并使其处于自身的掌控之下，该Hizb将寻求改变局势以使其符合思想体系，而不是改变思想体系以迎合局势。结果，社会看待生活的方式与Hizb第一圈理解生活的方式之间将存在差异，因此就有必要弥合这一差距。

The Hizb’s first circle will have surpassed this primitive thinking and proceeded towards comprehensive thinking. Hence, it will make the current reality the object of its thinking, rather than making the situation the source of its thinking. That is, it will attempt to change the situation to conform to the ideology and will not change the ideology to conform to the status quo. Hence, by attempting to change the situation, reshape it, and keep it under its control, the Hizb will seek to change the situation to make it conform to the ideology, rather than changing the ideology to conform to the situation. As a result, there will be a difference between how the society views life and how the Hizb’s first circle understands life, and therefore there will be a need to bridge this gap.

4. 党（Hizb）第一圈层（领导层）的思想，必须建立在坚定的原则之上；思想必须与行动相联系，而思想与行动都必须服务于一个明确的目标。由于该思想体现在党的第一圈层中，并且其思考必须与上述坚定原则相联系，一种持续的伊玛尼氛围便会形成。这种氛围将有助于掌控局势并改变局势。这种思想不会迁就其所遇到的任何情况，而是会塑造局势，使其符合思想。相反，社会因其思想缺乏根基，不知道自己应当为何而思考、为何而努力，其成员的目标是眼前的、自私的。因此，社会没有伊玛尼的氛围，只能被迫迁就其所处的环境。结果，党的第一圈层与其最初兴起所在的社会之间必将产生对抗。

4. The thought of the Hizb’s first circle (the leadership) will be based on a firm principle, that thought must be linked to action, and thought and action must be for a specific objective. Because of the fact that the ideology is embodied in the Hizb’s first circle, and that its thoughts must be linked to the aforementioned firm principle, a constant atmosphere of Iman will be produced. This atmosphere will help in controlling the situation and changing it. This thought will not conform to whatever it encounters, but instead will mould the situation to conform to the thought. In contrast, the society, having no basis for its thoughts, does not know the objective for which it should think and work, and its members’ objective is immediate and selfish. As a consequence, the society has no atmosphere of Iman and the society is forced to conform to its circumstances. As a result, contention will occur between the first circle of the Hizb and the society where the first circle will first emerge.

5. 党（Hizb）领导层的职责是营造信仰（Iman）的氛围，从而引导一种特定的思维方式。为了使其组织机体正确地构建起来，并以惊人的速度成长，领导层应当采取一些行动，以迅速发展自身，并彻底净化其所处的环境。党的第一圈层也应当迅速转变：从党的小圈子，发展为党的集团，再成为一个完备的党，并以这样的方式在社会中确立自己的地位，使其能够影响社会，而不是被社会所影响。

5. The duty of the Hizb leadership will be to create the atmosphere of Iman, which will induce a certain way of thinking. In order to build its body correctly and at a spectacular speed, the leadership should initiate some actions in order to develop itself rapidly and to thoroughly purify its environment. The Hizb’s first circle should also transform itself at a rapid pace from a Hizbi circle into a Hizbi bloc and then into a fully-fledged Hizb, which will establish itself in the society in such a way that it will affect the society, rather than being affected by it.

6. 这些有意识的行动，将通过对社会、其中的个人以及当下现实的仔细而周密的研究加以展开；同时，要谨慎地防范任何不正确的成分渗入党的组织实体，并防止党的组织架构在建立过程中出现任何错误。因为任何错误都可能使党偏离正确的方向，并导致党的分裂。

6. These deliberate actions will be developed through a careful and meticulous study of society, its individuals, and the present reality, and by cautiously safe-guarding against infiltration of any incorrect elements into the Hizb’s entity and against the occurrence of any error in the set-up of the Hizb’s apparatus. This is because any error may deviate the Hizb from its correct direction and cause the Hizb to split.

7. 深植于心、坚定不移的“阿吉达”，以及该党的文化，理应成为党员与指引该党之律法之间的纽带，而非成文的行政法规。巩固这一“阿吉达”与文化的方法，在于学习与思考，以形成特定的心态，并催生与情感相联系的思想。信仰的氛围应当持续占据主导，以维系将该党凝聚在一起的两大要素：其心与其脑。因此，必须先信仰该思想体系，心才会开始把党员们联结起来。随后，凝聚该党的第二要素，即脑，将通过深入研习、学习、背诵和理解该思想体系而形成。如此，该党便会得到正确的培养，其纽带也将变得牢固，足以抵御迎面而来的一切冲击与挑战。

7. The deeply rooted and firm ’Aqeedah, as well as the Hizb’s culture, must form the bond between the Hizb members and the law that directs the Hizb, rather than the written administrative law. The method to strengthen this ’Aqeedah and the culture is to study and think in order to develop a specific mentality, and to generate thought that is linked with the emotion. The atmosphere of Iman should constantly prevail in order to maintain the two factors that bind the Hizb, its heart and its mind. Therefore, it is essential to believe in the ideology in order for the heart to start binding the Hizb’s members. The second factor that binds the Hizb, i.e. the mind, will then be formed by deeply studying the ideology, learning it, memorizing it and understanding it. As a result, the Hizb will be correctly prepared, and its bond will be strong in a way that enables it to resist all shocks and challenges that come its way.

8. 政党领导层（qiyaadah，即第一圈层）在某些方面类似于内燃机。例如，在内燃机中，火花点燃燃气。这种点火产生热能。热能使内部压力升高。压力推动活塞。活塞将其运动传递给发动机的其他部件，从而使机器运转。如果发动机的运动停止，所有其他部件也都会停止。因此，要让发动机驱动机器运转，火花、燃气和发动机的运动三者缺一不可。同样，对于政党领导层（第一圈层）而言，思想就是火花，领导层中有觉悟之人的情感就是“燃气”，而情感受到思想影响的人就像发动机的运动。当思想与人的情感接触时，便产生能量，从而推动领导层运动起来。它的运动又传递到政党的其他部分，无论这些部分是个人、圈层、地方委员会还是其他组织，它们都会受到其热力的影响。于是它们全都随之运动并如同机器那样运转，政党也就开始了它的进程并不断壮大。

8. The Hizb leadership (qiyaadah - the first circle) is similar to a combustion engine in some aspects. For example, in a combustion engine, a spark ignites the gas. This ignition generates thermal energy. This thermal energy causes the internal pressure to increase. The pressure pushes the piston. The piston imposes its motion upon the other parts of the engine, thus causing the machine to run. If the motion of the engine stops, all the other parts will stop. Therefore, the spark, the gas and the motion of the engine must exist for the engine to run the machine. Similarly, with the Hizb leadership (the first circle), the idea is the spark, the feelings of the aware persons of the leadership is the “gas,” and the person whose feeling is affected by the idea is like the motion of the engine. When the idea comes into contact with the person’s feelings, energy is generated, which drives the leadership into motion. Its motion is transferred to other parts of the Hizb, whether these parts are individuals, circles, local committees or others, all of which are affected by its warmth. Hence they all move and function as the machine functions, and the Hizb starts its course and begins growing.

因此,领导层的热情必须传递到党(Hizb)的所有其他部分,它们才能正常运作,因为发动机必须以完美的同步运转,机器才能正常工作。在这一点上,党的领导层与内燃机相似。党的领导人必须理解这一点,并与党内的其他部分保持沟通,使领导层的热情能够影响每一个人。如果经过几次接触后,领导层发现其他成员和委员会在没有领导层推动的情况下无法运作,他们不应灰心。他们应当认识到,这是很自然的,因为机器只有在发动机运转并散发热量时才会运作。

Therefore, the warmth of the leadership must spread to all other parts of the Hizb for them to function properly, because it is essential for the engine to move with perfect synchronization in order for the machine to function properly. In this aspect, the Hizb leadership bears similarity to a combustion engine. The leaders of the Hizb must understand this aspect and maintain communication with the other parts of the Hizb in order for the leadership’s warmth to affect everyone. If after several contacts the leadership finds that other members and committees are not functioning without the leadership’s movement, they should not despair. They should realize that this is natural because the machine does not function unless the engine functions and heat is emitted from it.

然而,与内燃机不同——内燃机是将其运动强加于机器的其他部件——领导层(第一圈层)并不是仅仅通过把自身的运动强加给政党(Hizb)而使政党的其他部分运动起来。把运动强加于其他部分的这一过程,只在开始时是必要的。但政党一旦运转起来,其他部分即使没有领导层传递过来的运动,也能自行运作。在这一点上,领导层不同于内燃机。内燃机始终是机器的驱动力,如果发动机不启动运动,机器就无法运转。而领导层更像是一台社会引擎,而非内燃机。政党的成员、其各个圈层及地方委员会都是人,而不是金属物件,他们有生命力。他们会受到领导层热情的感染。这份热情源于体现在领导层(第一圈层)之中的思想信仰的热情。成员和政党各机构消化了这一理念,并与领导层的热情产生互动之后,便成为传递领导层运动的引擎的一部分。最终,领导层本身的运动,借助这份热情,自然会在整个政党中扩散开来。作为一台社会性的动力机,政党的领导层会在整个政党中形成一个统一的思想共同体。到了这个阶段,领导层不再是运动的唯一提供者。随着领导层的成长以及政党组织的完善,整个政党都将成为运动的提供者。因此,政党不再需要领导层提供的运动与热情,思想信仰转而流入每一位成员之中。政党、其各圈层及地方委员会将自动前进,无需依赖领导层提供的运动。 这是因为党内的每一个组成部分所散发出的热力，既来自其自身，也来自党内共同的、与所有这些部分自然相连的思想整体。

However, unlike the combustion engine, which imposes its motion upon the other parts of the machine, the leadership (the first circle) does not cause the other parts of the Hizb to move by the mere imposition of its motion upon the Hizb. This process of imposing the motion on the other parts, is necessary only in the beginning. But once the Hizb is set in motion, the other parts can function by themselves even without the motion carried to them from the leadership. In this respect the leadership differs from the combustion engine. The combustion engine is always the driving force of the machine and the machine would not function if the engine did not start the motion. However, the leadership is more like a social engine than a combustion one. The Hizb members, its circles and its local committees, are humans and not metal objects. They have life in them. They will be affected by the warmth of the leadership. This warmth stems from the warmth of the ideology, which is embodied in the leadership (the first circle). After the members and the Hizb organs digest the idea and interact with the warmth of the leadership, they become part of the engine that carries the motion of the leadership. Eventually, the mere motion of the leadership, due to this warmth, naturally spreads motion in the entire Hizb. The leadership of the Hizb, as a social motor, becomes one intellectual common whole throughout the Hizb. At this stage, the leadership is no longer the sole provider of the motion. With the growth of the leadership, and the completion of the formation of the Hizb, the whole Hizb becomes the provider of the motion. Thus, the Hizb does not need the motion and warmth provided by the leadership. Instead the ideology flows into the Hizb members. The Hizb, its circles and its local committees will automatically progress without depending on the motion provided by the leadership. That is because the warmth of each component of the Hizb is emanating from itself and from the cohesive intellectual whole which is common within the Party and naturally connected to all of these parts.

9. 思想性的政党将分三个阶段推进，以便开始在社会中实施其思想。

9. The ideological Hizb will proceed in three stages so as to start implementing its ideology in society:

第一：学习与培育阶段，旨在培养希兹布式（Hizbi）文化。

First: The stage of study and culturing in order to develop the Hizbi culture.

第二阶段：与社会互动的阶段，使社会认识到该思想，使（对）该思想的接受成为社会的公共传统，整个群体都将其视为自己的思想，并集体捍卫它。在这一阶段，乌玛开始与那些阻碍该思想实施的人作斗争，例如殖民者及其工具，如统治阶层、那些宁愿生活在黑暗中的人，以及那些迷恋外来文化的人。乌玛之所以开始这一斗争，是因为乌玛将该思想视为自己的思想，并将政党视为自己的领导者。

Second: The stage of interaction with the society, so that the society becomes aware of the ideology, the (acceptance of the) ideology becomes the public traditions of the society, and the whole community perceives it as its ideology and defends it collectively. In this stage, the Ummah starts her struggle against those who stand as obstacles in the path of the implementation of the ideology, such as the colonialists and their tools such as the ruling classes, those who prefer living in the dark, and those fascinated by the foreign culture. The Ummah starts this struggle because the Ummah adopts the ideology as her own, and views the Hizb as her leader.

第三阶段：掌权阶段。通过在整个乌玛（穆斯林共同体）中获得权威，以便在乌玛中推行该思想体系。从这一阶段起，政党的实践层面将在生活事务中显现出来。号召人们接受该思想体系仍将是国家和政党的主要任务。该思想体系将成为乌玛和国家所承载的使命。

Third: The ruling stage, by acquiring the authority throughout the Ummah in order to implement the ideology upon the Ummah. From this stage, the practical aspects of the Hizb will manifest itself in life’s affairs. Calling to the ideology will remain the main task of the state and the Hizb. The ideology will be the message that the Ummah and the state will carry.

10. 在第一阶段，即建立阶段，假定乌玛（穆斯林共同体）中的所有个体同样缺乏任何正确的文化素养。政党开始对那些希望加入政党的人进行文化培养，并将整个社会视为一所学校。政党致力于建设和培养一个能够接触民众的群体，以便在最短的时间内与民众互动。

10. In the first stage, the stage of establishment, it is assumed that all the individuals of the Ummah are equally devoid of any correct culture. The Hizb begins culturing those who wish to join the Hizb and considers the entire society as a school. The Hizb seeks to build and prepare the group that is able to approach the public in order to interact with it in the shortest possible time.

必须认识到，这种培养过程并非学术性的，它与学校教育过程完全不同。培养过程必须在这样的认识下进行：意识形态是老师，即思想的来源。所获得的知识和文化必须局限于该意识形态，以及生活中所必需的内容。此外，为防止党（Hizb）的文化变得经院化或学术化，文化必须是实践性的，并且要用于付诸行动，同时必须在成员的思维与学术层面之间保持一道厚厚的屏障。

It must be realised that this culturing process is not academic and that it differs completely from the schooling process. The culturing process must proceed with the understanding that the ideology is the teacher, (i.e. the source from which the ideas are taken.) The knowledge and the culture acquired must be restricted to the ideology and to whatever is necessary to proceed in life. Furthermore, in order to prevent the Hizb’s culture from becoming scholastic or academic, the culture must be practical, and it must be taken to be acted upon, and a thick barrier must be maintained between the member’s mind and the academic aspect.

11. 政党（Hizb）是一个以某种思想和方法为基础的组织结构，这二者共同构成其成员所信奉的思想体系。政党关注社会的思想与情感，以提升它们，并保护社会免受思想和情感的堕落。政党是乌玛（Ummah）的学校，它培育乌玛、使其做好准备，并推动乌玛投身于全球舞台。唯有政党才是能够完成这一使命的真正学校，其他所有学校，无论多么多样、数量多么庞大、内容多么全面，都无法做到。然而，政党与学校之间存在着必须加以理解的差别：

11. The Hizb is a structure based on an idea and a method, which together constitute an ideology that its members believe in. The Hizb oversees the thoughts and feelings of the society to uplift them, and to protect the society from the degeneration in thoughts and feelings. The Hizb is the school for the Ummah, which cultures, prepares, and drives the Ummah to get involved in the global arena. The Hizb is the true school that can accomplish this, while all other schools cannot, no matter how diverse, numerous or comprehensive they are. However, there are differences between the Hizb and a school which must be understood:

A. 无论一所学校的课程多么优秀，它都无法保证乌玛的复兴。只有在社会中建立一个政党（Hizb），充当社会的学校，复兴才有可能实现。这是因为，任何其他形式的学校，就其本质而言，都是单调的。无论它多么不拘一格，学校都会形成特定的模式和性质。因此，它失去了随着事件变化而自我调整、做出回应的能力。改组一所学校是一个复杂的过程，需要一定的时间，才能真正实现所期望的改变。此外，学校是按照一种非常僵化、抵制变化的模式来培养人的。

A. The school, regardless of how good its program is, cannot guarantee the revival of the Ummah. Revival is possible only if there is a Hizb established in the society to act as the school for the society. This is because, any other school, by its very nature, is monotonous. Regardless of how unconventional it is, the school assumes a specific pattern and character. Thus, it loses the ability to adjust itself to respond to the changing events. Restructuring a school is a complicated process and requires a certain period of time before the desired change can actually take place. Furthermore, the school prepares people based on a very rigid model that is resistant to change.

B. 如果该政党所依据的纲领是正确的，它将具有以下特征：

B. If the Hizb is based on a correct program, it will have the following characteristics:

活力,因此它会增长。

1 Vitality, hence it grows.

进展，使其从一个阶段推进到另一个阶段。

2 Progress, allowing it to advance from one stage to another.

3 活力，使其能够应对社会的各个方面，并能够迁移到国内的任何地方。

3 Dynamism, enabling it to deal with every aspect of society, and to move to any place in the country.

4 敏感性，使其能够感知并体会社会中发生的一切，并对社会产生影响。

4 Sensitivity, enabling it to sense and feel all that happens in society and to influence society.

在Hizb的培养过程中，个体得到塑造，从而能够应对生活与情感中不断的变化。Hizb并非以单调的方式推进，而是持续演进，始终保持与时俱进、充满活力。它融入生活，是为了以Hizb的信仰氛围去塑造生活，因此Hizb会改变现状，使其符合该意识形态。

The culturing process in the Hizb prepares individuals to enable them to respond to the continous changes in life and emotions. The Hizb does not proceed in a monotonous manner, rather it is evolving continuously and always keeps itself current and dynamic. It proceeds in life in order to shape it with the Hizb’s atmosphere of iman and therefore the Hizb changes the status quo to make it comply with the ideology.

C. 学校的设立是为了教导、培养和教育个人，是把他作为一个特定的个体来对待。虽然学校本身可以被视为一个小群体，但从教学的角度看，其方法仍然是个人主义的。因此，其成果也是个人性的，而非集体性的。例如，假设某个城镇有一万名居民，而其学校足以容纳一千名学生，这些学校仍然无法在该城镇实现任何集体的复兴。

C. Schools are set up to teach, refine and educate an individual in his capacity as a particular individual. Although the school itself can be considered a small group, its approach remains individualistic from a teaching perspective. The results therefore are also individualistic and not collective. For example, if there were a town which had ten thousand inhabitants, and it had enough schools to accommodate one thousand students, these schools would still not be able to achieve any collective revival in that town.

D. 与学校不同，政党（Hizb）的设立是为了以社群作为一个整体来教育和培养社群，而不是针对社群中的个人。政党把个人视为社群的成员，而不是独立的具体个体。因此，政党是集体地培养他们，使他们作为社群的一部分而生活，而不是仅仅作为带有个人主义的个体。所以，政党的影响是集体性的，而非个人主义的。例如，如果一个拥有一百万人口的国家设有一个拥有一百名成员的政党，那么这个政党所带来的复兴，是学校无法实现的，无论学校付出多少努力和时间，也无论它教育了多少人。

D. As opposed to the school, the Hizb is established to educate and culture the community in its capacity as one single community, regardless of individuals in the community. The Hizb considers the individuals as members of the community and not as specific independent individuals. Hence the Hizb cultures them collectively so that they live as part of the community and not just as individuals with their individualism. Therefore the Hizb’s impact is collective and not individualistic. For example, if a country of one million people had a Hizb with a hundred members, this Hizb would create a revival that a school could not, regardless of how much effort and time the school may spend and how many people it may educate.

E. 学校的设立，是为了培养个人，使他能够影响其所生活的社会。然而，他的影响将是有限的，因为作为个体的他自身的感受，与整个社会的普遍感受相比，太过微弱和不足，无法影响社会的集体情感，也无法激发整个社会的思想。

E. Schools are set up to prepare an individual so that he influences the community in which he lives. However, his influence will be partial, because his own feelings as an individual, compared to the overall feelings of society, are too weak and inadequate to influence the collective feelings of society and to stimulate the thoughts of society as a whole.

F. 与学校相反，政党的设立是为了培养社群，使其影响个人。社群能够产生全面的效果，因为其情感强烈，并能激发思想。它对个人的影响是强烈的，能够以最少的努力在极短的时间内促使他们复兴。是情感激发思想，情感与思想之间的相互作用将推动复兴的进程。政党与学校的主要区别可以概括为以下三点：

F. In contrast to the school, the Hizb is established to prepare the community so that it influences the individual. The community can produce a comprehensive effect because its feeling is strong and capable of stimulating the thought. Its effect upon individuals is strong, and induces revival in them in a very short time with the least amount of effort. It is feeling that stimulates thought, and the interaction between emotion and thought will initiate the move towards revival. The main differences between the Hizb and the school can be summarized in the following three points:

1. 这种学派单调、静止，无法自我调整；而该党则持续前进、充满活力，能够回应生活中的种种变化。因此，它依照其信仰的氛围来塑造生活。

1. The school is monotonous and static, and is unable to adjust itself, while the Hizb is costantly progressing, dynamic, and capable of responding to changes in life. Hence it shapes life according to its atmosphere of Iman.

2. 学校通过培养个人来影响社群，其结果是个人主义的；而政党（Hizb）则通过培养社群来影响个人，其结果是集体主义的。

2. The school cultures the individual to influence the community and its results are individualistic; whereas the Hizb cultures the community to influence the individual, and its results are collective.

3. 学校是先培养个人的情感，以影响群体的情感。然而，个人既无法影响群体，也无法激发群体的思想。而政党（Hizb）则是先培养整个群体的情感，以影响个人的情感。因此，群体共同的情感将能够有效地影响个人，并激发他们的思想。

3. The school prepares the feelings of the individual in order to influence the feelings of the community. However, the individual is not capable of either influencing the community or stimulating its thought. Whereas the Hizb prepares the feelings of the community as a whole in order to influence the feelings of the individuals. Consequently, the common emotions of the community will be capable of influencing the individuals and stimulating their thoughts effectively.