一个团体或政党为号召行善、禁止作恶而开展的工作，若与建立宗教相关，就必须以必要的伊斯兰教法知识为基础。这是因为，正如我们此前所阐明的，没有知识就没有行动，没有知识和对安拉的诚挚意图，也就没有对安拉的崇拜。

The work that a group or party does in enjoining the ma’roof and forbidding the munkar related to establishing the deen, must be based on the necessary knowledge of the Shar’a. This is because, as we have explained earlier, there is no action without knowledge, and there is no worship of Allah 􀀬 without knowledge and sincere intention to Allah 􀀬.

这个团体所需的沙里尔（Shar'ee）知识的范围是什么？它应当以怎样的文化来发展，它的青年（Shabab）将在何种基础上建立，乌玛（Ummah）又将以此为基础做好准备？

So what are the limits of the required Shar’ee knowledge for this group? What is the culture to develop the group with and on whose basis its Shabab will be built and the Ummah will be prepared?

以劝善和禁恶，是基于这些必须遵守的沙里尔（伊斯兰教法）知识而进行的。该群体必须遵守这些知识。如果其行为与沙里尔对该群体的要求相违背，就应当规劝该群体；如果其已偏离，就应当加以纠正。对该群体适用的沙里尔义务，同样适用于其他人。问题仅在于遵守与遵循，因此不允许偏离。劝告应当来自所有人，也应当面向所有人。

Enjoining the ma’roof and forbidding the munkar takes place based on this obligatory Shar’ee knowledge, which the group must adhere to. If it contradicts what the Shar’a required from the group, the group should be advised. If it deviated, it should be corrected. What applies to the group of Shar’ee obligations applies to others. The issue is simply adherence and following, so deviation is not allowed. The advice should come from everyone, and to everyone.

在此阶段值得一提的是，推导所有沙里尔（Shar'ee）规则存在一套固定的方法，无论这些规则涉及传达da'wah（伊斯兰呼吁）、ibadaat（功修）、mu'amalaat（交易事务）、'uqubaat（刑罚）、mat'umaat（饮食）、malboosaat（服饰）还是akhlaq（品德）……

At this stage it is worth mentioning that there is a fixed method for deducing all of the Shar’ee rules, whether they relate to carrying the da’wah, ibadaat (worships), mu’amalaat (transactions), ‘uqubaat (punishments), mat’umaat (foodstuffs), malboosaat (clothing) or akhlaq (morals) ...

这种固定的方法是伊斯兰及其本质所规定的,并非出于穆斯林的天才或智慧。原因在于,伊斯兰的“阿嘎iding”(信仰,’Aqeedah)要求穆斯林即便只取一条教法裁决(hukm),也不得从沙里亚之外吸取,而应当依照经文所指示的界限,仅从中进行推演。因此,伊斯兰要求这样一种方法论:它守护这一方向,控制对教义的理解,使其严格限定于启示之内;并使其对信仰的看法与对教法(Fiqh)的看法完全契合,其条件也相互融合。

This fixed method has been dictated by Islam and its very nature, and it is not due to the genius or intelligence of Muslims. That is because the Islamic ‘Aqeedah dictates to the Muslim that he does not take, even if it is one hukm, from outside the Shar’a. He should restrict himself to its deduction according to the limits indicated by the texts. Hence Islam requires this methodology which protects this direction, controls its understanding such that it is confined solely to the revelation, and in order that its view of the ‘Aqeedah fits completely with its view of Fiqh (jurisprudence) and its conditions are integrated.

这种固定的伊智提哈德方法如此重要，以至于它应当在团体或政党的文化中居于最高地位。正是这一方法将导向律例的推导；如果推导的方法正确，就会以最小的疑虑得出正确的沙里尔律例，并因此获得报酬。否则，任何不以固定的沙里尔推导方法为基础的见解都不予考虑，即便有人错误地称其为沙里尔的见解。这是因为重要的不是名称，而是实质。

This fixed method of Ijtihaad is so important that it should take the highest position in the culture of the group or party. It is this method that will lead to the deduction of rules; if the method of deduction is correct it will lead to the presence of correct Shar’ee rules by least amount of doubt, and one would get the reward for it. Otherwise, there is no consideration for any opinion that is not based on the fixed Shar’ee method of deduction, even though someone may falsely call it a Shar’ee opinion. This is because what matters is not the name, but the reality.

因此，这是具有约束力的。

Hence this is binding.

今天，我们比以往任何时候都更需要遵循这一方法，它能使穆斯林不受西方思想及其推理方法的影响。这是这个时代的顽疾，许多被称为“乌肋玛”的人都已染上了它。我们看到，他们的伊占提哈德和法特瓦已经远离了规则（dawaabit），他们依照西方的好恶行事，而不是遵循天启的指引。

Today, more than ever, we need to follow this method, which prevents the Muslim from being influenced by the western thought and its method of deduction. It is the disease of this age, by which many have been afflicted from amongst those known as the ‘Ulema. We find their ijtihaadaat and fatawa have become far removed from dawaabit (regulators), where they proceed according to the western whim and not the divine guidance.

因此,诉诸沙里亚(Shar'a),依据其固定的方法进行伊志提哈德(Ijtihaad),是所有穆斯林都必须共同遵循的,即便他们各自的伊志提哈德结论有所不同。在此,我们希望以概括的方式阐述这一方法。正如它是前贤(Salaf)的方法,它也必须是后来世代(khalaf)及其之后之人的方法,直到末日来临。

Thus, referring to the Shar’a, which has a fixed method, in Ijtihaad, is something all the Muslims must gather upon, even if the results of their Ijtihaadaat differed. Here we wish to present this method in a general manner. Just as it was the method of the Salaf (predecessors), it must also be the method for the khalaf (later generations) and those who come after them, until the coming of The Final Hour.