诚然,存在一个或数个致力于恢复伊斯兰生活方式、通过建立哈里发国而努力工作的团体,是一项沙里尔(Shar'ee)义务。高贵的经文已经证明了这一点:"你们中当有一班人,号召人行善,劝人行义,禁人作恶。这些人是成功的。"[TMQ 3:104]。在这节经文中,安拉(SWT)命令穆斯林,作为集体的责任,必须至少存在一个团体,其工作是号召行善(伊斯兰)。

Indeed, the obligation of the presence of a group or groups that work to resume the Islamic way of life, via the work to establish the Khilafah, is a Shar’ee obligation. The noble ayah has demonstrated this; “And let there arise out of you a group inviting to all that is good (Islam), enjoining the ma’roof and forbidding the munkar. And it is they who are successful.” [TMQ 3:104]. In this ayah Allah 􀀬 obliged the Muslims, as a collective duty, to have at least one group whose work will be the call to the khayr (Islam)

并命令行善（ma'roof），禁止作恶（munkar）。

and enjoining the ma’roof (good) and forbidding the munkar (evil).

“Let there be” (wal takun) 这一祈使命令，属于义务性的命令，这是因为劝善（da’wah）以及命令行善、禁止作恶（al-amr bil-ma‘ruf wan-nahy ‘anil-munkar）的义务所致。

The imperative command in, “Let there be” (wal takun), is one of obligation and that is due to the obligation of da’wah and enjoining the ma’roof and forbidding the munkar.

“从你们中间”（minkum），这里的“min”是表示部分的“min”（tab'eedh），这是由一个经文证据（qareenah）所表明的：劝善戒恶是一项集体义务，并非人人都有能力承担，因为它需要知识、理解和智慧，而不是每个人都具备这些。因此，“ummah”（群体）一词所指的是穆斯林中的一个群体，而非全体穆斯林。这一命令的重点在于，穆斯林中须有一个群体来承担这项义务。

“From amongst you” (minkum), here is partative (tab’eedh) due to a Shar’ee indication (qareenah) which is that the obligation of enjoining the ma’roof and forbidding the munkar is a collective obligation, and not within the ability of everyone to undertake it, since it requires knowledge, understanding and wisdom that not everyone has. Therefore, the word, “ummah” (group) has come to mean a group from amongst the Muslims, not the whole group (jama’ah) of the Muslims. The command is focused on the obligation to have a group from amongst the Muslims.

“ummah”一词在《古兰经》中也有“一群人”的含义，如经文记载，当穆萨（阿莱赫西俩姆）到达麦德彦的水源地时，“他在那里看见一群（ummatun）人正在给羊群饮水”。[TMQ 28：23] 这里所要求的并非任何一群人，而是穆斯林中的一群人。高贵的经文描述了他们的工作：号召行善（伊斯兰），命令行善、禁止作恶。这一描述也包括统治者在内，因为就实际而言，他代表着每一项善行的领导者，也代表着每一项恶行的领导者。

The word ummah has been mentioned in the Qur’an in the meaning, “a group of people” when He 􀀬 said about Musa (as); “And when he arrived at the watering (place) of Madyan, he found there ‘ummatun’ (a group of people) watering (their flocks).” [TMQ 28: 23] What is ordered is not any group but a group from amongst the Muslims, whose work has been described in the noble ayah as being the da’wah to the khayr (Islam) and enjoining the ma’roof and forbidding the munkar. This description includes the ruler because he, in terms of the reality, represents the head of every ma’roof and the head of every munkar.

他要么管理民众的事务，使之合乎伊斯兰教和沙里亚的律例，要么无视伊斯兰的律例并加以忽视，那么他就必须为此接受问责。正是从这一角度，该团体被视为具有政治性质，因为其工作与统治者相关：若统治者不存在，则依照沙里亚所要求的方式建立统治；若统治者已经存在而有所疏忽，则要求其承担责任，迫使其归于真理，并使其限定在真理之内；若统治者曾经存在而后偏离了真理，同样如此。先知ﷺ阐明了这一天命义务（fard）与统治者之间的联系，及其重要性，见于许多圣训之中。例如他ﷺ说：“以掌握我灵魂的主发誓，你们必须命人行善、禁人作恶，否则安拉将很快降下来自祂的刑罚，那时你们祈祷祂，祂也不会应答你们。”（艾哈迈德和提尔米兹所载）他ﷺ又说：“最好的圣战，是在暴虐的统治者面前说出真理之言。”（伊本·马哈及奈萨仪所载）他ﷺ说：“众殉道者的领袖是哈姆扎，还有一人，他站出来在暴虐的统治者面前命人行善、禁人作恶，因而被杀。”（哈基姆所载）此外，先知ﷺ还说：“在你们祈祷之前，先命人行善、禁人作恶，否则你们的祈祷将不会被应答。”当他ﷺ说：“宗教即是忠告（纳赛哈）。”我们问：“向谁忠告，安拉的使者啊？”他说：“向安拉，向祂的使者，向穆斯林的领袖们及其民众。”（穆斯林所载）因此，该团体的工作，除了号召向善（伊斯兰）之外，还包括命人行善、禁人作恶。其中一部分即是问责统治者，或依照沙里亚建立统治者。这是一项政治工作，因为它与统治者相关联。因此，这节经文要求存在建立在伊斯兰基础之上的政党或团体。

He either looks after the affairs of people with Islam and with the Shar’ee rules or he ignores the rules of Islam and neglects them, then he has to be taken to account for this. It is from this perspective that the group takes the description of being political, because its work relates to the rulers: establishing them via the way the Shar’a demands if they do not exist, or accounting them for their negligence, forcing them to the truth and confining them to it if they had existed and then deviated from the truth. The Messenger 􀁕 clarified the linkage between this fard and the ruler, and its importance in many ahadeeth. For instance he 􀁕 said; “By the One in Whose hands my soul rests, you have to enjoin the ma’roof and forbid the munkar, otherwise Allah will be about to send upon you a punishment from Him, then you would pray to Him but He would not answer you.” [Reported by Ahmad and Tirmizi]. He 􀁕 also said; “The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. He 􀁕 said; “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin (the good) and forbid (the evil) and got killed.” [Reported by al-Haakim]. Additionally, the Messenger 􀁕 said; “Enjoin the ma’roof and forbid the munkar before you make Du’aa’, then your Du’aa’ will not be answered.” And when he 􀁕 said; “‘The deen is (giving) advice (naseeha).’ We said, ‘To whom O Rasool of Allah?’ He said, ‘To Allah ‘azza wa jall, to His Messenger, the leaders of the Muslims to and their masses.’” [Reported by Muslim] That is why the work of the group, in addition to calling to the khayr (Islam) is enjoining the ma’roof and forbidding the munkar. Part of this is accounting the rulers or establishing them according to the Shar’a. This is a political work, because of its link with the rulers. Therefore, the ayah obliges the presence of political parties or groups established on the basis of Islam.

由于伊斯兰教法的诸多规定与哈里发的存在相关联,因此哈里发的存在成为一项沙里亚义务,为确立哈里发而努力工作也成为一项沙里亚义务;进而,存在一个致力于确立哈里发的团体,也成为一项沙里亚义务。这一切都基于这样一条原则:“完成某项必须履行的义务所不可或缺的事物,本身也是义务。”(maa laa yatimmul waajib illa bihi fahuwa waajib)

The fact that the presence of many rules of the deen are linked with the presence of the Khaleefah makes his presence a Shar’ee obligation and makes the work for establishing him a Shar’ee obligation, and consequently makes the presence of a group working to establish the Khaleefah a Shar’ee obligation. All of this is due to the principle; “That which is necessary to establish a waajib is itself a waajib.” (maa laa yatimmul waajib illa bihi fahuwa waajib).

该节经文虽为麦地那时期所降，却表明了建立以伊斯兰为基础的政党是必要的，并规定了其工作的性质和种类，即宣教（da‘wah）、命人行善（amr bil-ma‘roof）和禁人作恶（nahy ‘anil-munkar）。之所以如此，是因为经文中“al-khayr”“al-ma‘roof”和“al-munkar”之前的定冠词“al”是特指定冠词，意味着经文所要求的是整个类别的实现。就表述而言，其含义涵盖所有被命令的个体；而就执行而言，既可以由少数人完成，也可以由多数人完成。因此，它包括与之相关的一切：个人、团体和统治者。至于是少数还是多数，由教法（Shar‘a）决定，并依据该团体所设立的目标来确定，而不是凭个人喜好、随意或含糊地决定。相反，它是明确界定的，因此如果这一工作被放弃，就应当采取措施加以纠正；应当向这样的团体给予劝告，使其看到偏离并避免偏离。所以此事和其他事务一样，由教法所界定，而不交由理智、私欲、环境或个人利益（maslahah）来决定。

The ayah, which is Madani in origin, has indicated the obligation of having political parties established on the basis of Islam, and it defined the kind or type of their work, which is da’wah, enjoining ma’roof and forbidding munkar. That is because the, “al” (definite article) present in the word, “al-khayr”, “al-ma’roof ” and “al-munkar” is a definite article, which means realising the (whole) gender requested in the ayah. In terms of the expression, the generality encompasses all the individuals ordered; as for implementation, it can be achieved by few or many. Hence, it includes all those related to it; individuals, groups and rulers. As for this few or many, it is determined by the Shar’a, and in accordance wih what the group has been established to achieve. It is not determined by personal taste, arbitrarily or vaguely. Rather it is a clearly defined, such that if it was abandoned, work should be done to rectify that. Advice should be offered to such a group, so it sees the deviation and avoids it. So this matter is defined by the Shar’a, like any other matter, and not left to the mind, the whims, circumstances or personal benefit (maslahah).