沙里阿并不要求仅仅存在一个群体。相反，沙里阿所要求的是建立一个群体，其目的在于确立这一秩序。关于该群体存在的经据，正说明了这一点。

The Shar’a does not require the mere presence of a group. Rather what the Shar’a requires is the establishment of a group whose purpose is to establish this order. The evidences for the existence of the group clarify this for us.

- 在祂（SWT）的经文中说：“你们中间当有一班人，号召人行善（伊斯兰），劝人行真主所喜悦的事，禁人作真主所禁止的事。这班人就是成功的。”[TMQ 3:104]。沙里阿已经责成建立一个政治团体，其思想体系是伊斯兰，并承载实现该团体所设立宗旨所必需的思想和沙里阿律法，这些宗旨即：（伊斯兰）的统治、确立以及掌权。这一命令并非为了设立团体而设立团体，而是为了实现所被命令的事，即宣教、劝善禁恶。同样，宣教、劝善禁恶也不是为了其自身而存在，而是为了实现其存在的目标：统治、巩固与掌权。

- In His 􀀬 saying; “And let there arise out of you a group inviting to all that is good (Islam), enjoining the ma’roof (good) and forbidding the munkar (evil). And it is they who are successful.” [TMQ 3:104]. The Shar’a has obliged the establishment of a political group whose ideology is Islam and that carries the thoughts and Shar’ee rules necessary for the achievement of the aims the group was established for, which are the dominance, establishment and accession to power [of Islam]. The order is not to have a group for its own sake. It is rather to realise what was commanded, which is the da’wah and enjoining the ma’roof and forbidding the munkar. Also, it is not the da’wah and enjoining the good and forbidding the evil for their own sake. Rather the order is to realise the objective for which the da’wah and enjoining the ma’roof and forbidding the munkar exist; dominance, consolidation and accession to power.

- 使者ﷺ说:“三个人在大地的任何地方,若不推举其中一人为埃米尔(领导者),是不允许的。”[艾哈迈德·本·罕百勒所传]。沙里尔(安拉)的立法表明,对于穆斯林被命令共同履行的任何集体行动,都必须有一位埃米尔。

- The Messenger 􀁕 said; “It is not allowed for three people to be on any part of the earth without appointing one of them as ameer (leader).” [Narrated by Ahmad b. Hanbal]. The Shar’a indicated that for any joint action that the Muslims have been ordered to perform they must have an ameer.

服从他的义务，适用于他被任命为首领的事务，以及他被任命为首领所管辖的人群。团体必须遵从首领的命令，以便这一集体工作的成果能够按照沙里尔（伊斯兰教法）得以实现。

The obedience to him will be obligatory in the matter he has been made ameer for, and for the people over whom he has been made ameer. The group must comply with the order of the ameer, so that the results of this collective work are achieved according to the Shar’a.

由于安拉 􀀬 为穆斯林规定了许多只托付给哈里发（Khaleefah）的义务，因此为了落实这些义务，任命一位哈里发便成为必要。由于哈里发的任命和哈里发国（Khilafah）的建立，非一个群体不能实现，因此一个以建立哈里发和哈里发国为目标的群体的存在，便成为不可避免的了。这是基于以下原则：

- Since Allah 􀀬 has enjoined upon the Muslims many obligations that are entrusted to the Khaleefah only, then it has become imperative to appoint a Khaleefah in order to realise these obligations. Since the appointment of a Khaleefah and the establishment of the Khilafah cannot be achieved except by a group, then the presence of a group whose aim is to establish the Khaleefah and the Khilafah becomes inevitable. This is based on the principle:

"凡是成就某项wājib所必需的，它本身也是wājib。"由此可见，一个团体的存在与所要求的沙里尔目标的实现密不可分。因此，它不只是进行伊斯兰宣教的团体，也不是仅仅为了传达信息而传达信息的团体。相反，它是为了在穆斯林的生活中确立伊斯兰而设立的团体，其途径是建立伊斯兰国家，这被视为沙里尔所规定的、落实伊斯兰全部律法（包括个人和集体层面）的方法。

‘That which is necessary to establish a wajib is itself a waajib.’ So it becomes clear that the presence of a group is inextricably linked to the presence of the required Shar’ee objective. Thus, it is not a group that merely undertakes the da’wah to Islam. It is not a group that conveys the message just for the sake of conveying. Rather it is a group established for the purpose of establishing Islam in the life of the Muslims, through the establishment of the Islamic State, which is considered the Shar’ee method of applying all the rules of Islam, both individual and collective.

因此，必须存在一个群体，其目标是实现它所建立的宗旨。

Hence a group must exist whose purpose is to realise the aim for which it has been established.

在该群体被视为已完成其所需履行的全部义务之前，它必须做到以下几件事。

Until the group can be considered to have fulfilled all that is required of it, it must do the following things.

- 它必须采纳其工作所需的一切思想、沙里尔（伊斯兰教法）规定和观点，并在言语、行为和思想上遵循这些内容。这是因为采纳的目的在于维护党的团结。如果团体已经建立，而其成员持有不同的思想和各异的伊杰提哈德（独立理性判断），团体就会遭受分裂和碎片化之苦，即便他们在目标和总体的伊斯兰立场上保持一致。在其内部会出现其他派别，进而在团体之中形成小团体。它的达瓦（宣教）将从面向他人、邀请他人与之共同工作以建立法定义务的宣教，转变为面向彼此的宣教。他们会开始相互争论，每个派别都试图将自己的观点灌输给团体的领导层。因此，采纳的重要性及其合法性便显而易见。团体的团结在沙里亚中是必要的。在这种情况下，除了采纳工作所需的一切思想，并要求青年们接受这种采纳，没有任何东西能够维持团结。据此，采纳便成为必需，依据原则"为完成一项瓦吉布（必须之事）所必需的事物，本身也是瓦吉布"。只要团体工作所需的思想、规定和观点都以沙里亚为基础，并且只要该团体获得其青年们的信任，那么原则上是允许对青年们在工作相关思想上加以约束的，因为穆斯林放弃自己的观点而依照他人的观点行事，是被允许的。因此，在奥斯曼·本·阿凡的宣誓效忠中，他接受了哈里发的效忠誓约，条件是他放弃自己的伊杰提哈德，而遵从艾布·伯克尔和欧麦尔的伊杰提哈德，即便其与他自己的伊杰提哈德不同。圣门弟子们接受了这一条件，并向他效忠。 然而，这被视为允许之事，而非必须之事，这一点从以下事实可以看出：阿里 􀁗 没有接受放弃自己的伊jtihād而改从艾布·伯克尔和欧麦尔的伊jtihād，而且没有一位圣门弟子表示反对。此外，据伊本·谢尔比（ash-Sha’bi）真实可靠的传述，艾布·穆萨会放弃自己的见解而采纳阿里的见解，宰德会放弃自己的见解而采纳乌贝ī·本·凯尔卜的见解，阿卜杜拉会放弃自己的见解而采纳欧麦尔的见解。也有圣训记载，艾布·伯克尔和欧麦尔曾放弃自己的见解而采纳阿里 􀁗 的见解。这表明，基于对他人伊jtihād的信任，穆贾泰希德（mujtahid）放弃自己的见解而采纳他人的见解是被允许的。这一团体的青年必须遵循这两个理念，并应当拥有理智与情感兼备的身躯。

- It must adopt all the thoughts, Shar’ee rules and opinions that are necessary for its work, and it should adhere to them in word, deed and thought. This is because the aim of adoption is to protect the unity of the party. If the group is established and its members have different thoughts and diverse Ijtihaadaat the group will be afflicted with splits and fragmentation, even though they may be united on the aim and on Islam in a general manner. Within it there would be other factions, leading to groups forming within the group. Its da’wah will turn from being a da’wah to others to work with it and establish the fard, into a da’wah to each other. They will start to dispute with each other, with each faction trying to get its view across to the leadership of the group. Hence, the importance of adoption and its legitimacy becomes evident. The unity of the group is necessary by Shar’a. Nothing can maintain its unity in this situation, except the adoption of all the thoughts necessary for the work, and obliging the shabab with this adoption. Accordingly the adoption becomes required in compliance with the principle ‘That which is necessary for a wajib, is itself wajib.’ As long as the thoughts, rules and opinions for the work of the group are all based on the Shar’eeah; and as long as this group has the trust of its shabab it is allowed, in origin, to restrict the shabab in the thoughts regarding the work because it is allowed for a Muslim to leave his opinion and work according to the opinion of others. Thus, in the bay’ah of ‘Uthman b. ‘Affan he accepted to take the pledge of Khaleefah on condition that he left his Ijtihaad for the Ijtihaad of Abu Bakr and Umar 􀁗, even where it differed with his Ijtihaad. The Sahabah accepted this and they gave him the bay’ah. However, this is considered to be permitted and not obligatory as is made evident by the fact that Ali 􀁗 did not accept to leave his Ijtihaad for the Ijtihaad of Abu Bakr and Umar and not a single Sahabah objected. Also, it has been authentically narrated from ash-Sha’bi that Abu Musa used to leave his opinion for the opinion of Ali, Zayd used to leave his opinion for the opinion of Ubayy b. Ka’b and Abdullah used to leave his opinion for the opinion of ‘Umar. Ahadith have been narrated that Abu Bakr and ‘Umar used to leave their opinion for ‘Ali 􀁗. This shows that it is allowed for the Mujtahid to leave his opinion for someone else based on trust in his Ijtihaad. The shabab of this group must adhere to these two concepts and they should have a be intellectual and emotional body.

正如团体必须采纳其工作所需的伊斯兰教法规定，它也必须采纳执行这些规定的方式。方式是执行沙里尔律例（Hukm Shar'ee）的具体路径。它与该律例的原始规定相关，而该规定的证据正是由此而来。例如：团体被要求效法先知ﷺ的榜样，以集中的方式培养其青年（shabab）。这是必须遵守的沙里尔律例。但是以什么方式呢？这一沙里尔律例应当如何执行？必须有一种具体的方式，使这一律例得以落实。这种方式可以是哈勒卡特（小组聚会，halaqaat），也可以是乌斯拉（家庭小组，usar）等等。

- Just as the group must adopt the Sharee’ah rules necessary for its work, it must also adopt the styles to execute these rules. The style is the manner in which the Hukm Shar’ee is executed. It is a rule which relates to the original rule for which the daleel came. For example: The group is required to culture its shabab in a concentrated manner following the example of the Messenger 􀁕. This is a Hukm Shar’ee that must be adhered to. But in what manner? How should this Hukm Shar’ee be executed? There must be a specific style through which this Hukm Shar’ee can be fulfilled. The style may be through halaqaat (circles) or the usar (families) etc.

因此，方式的选择是一种理性的抉择，即选择最恰当的行为，借以执行该项教法律例（Hukm Shar'ee）。就其根本而言，它属于允许（ibaahah）的裁定。教法（Shar'a）已经规定了该项教法律例，但将其执行的方式留给了穆斯林自行决定。

So the choice of the style is a rational selection of the most appropriate action through which the Hukm Shar’ee will be executed. It will take the ruling of ibaahah (permissibility) in terms of the basis. The Shar’a has ordered the Hukm Shar’ee, but left the style of its implementation to the Muslim.

由于同一项hukm shar'ee存在多种表述方式，该团体不得不采用一种特定的表述方式，并引导其青年（shabab）朝这一方式努力。

Due to the many styles available for a single Hukm Shar’ee, the group is compelled to adopt a specific style and direct its shabab towards it.

于是,该群体便会采纳某种方式(style),而这将导致相应的Hukm Shar'ee(教法裁决)得以落实。此时,该方式便与其所归属的事务享有相同的规定。换言之,它便具有约束力,正如它所归属的Hukm Shar'ee具有约束力一样。

Then the group would have adopted a style, which will lead to the implementation of the Hukm Shar’ee. Then the style will take the same rule as the work which it falls under. In other words, it becomes binding, like the Hukm Shar’ee that it falls under is binding.

当一个团体选择以"halaqaat"（学习圈）的方式来实现集中培养时，它就必须将其采纳为一种具有约束力的方式。

When a group chooses the halaqaat system (circles) as a style to bring about the concentrated culturing, it must adopt it as a style that is binding.

在采用某种方式时,团体必须认识到该方式的目的,即集中培养。因此,对于圈讲(halaqah)的方式,应采纳一切能够实现这一目的的做法。例如,圈讲中的人数应与该目的相符。如果人数增多,那么集中培养可能会因此受到损害;如果人数过少,圈讲就会过多,反而成为负担,并阻碍目的的实现。人数必须有利于培养的过程,既不过多,也不过少。因此,确定人数是一项需要理性判断的决定。 同样,圈讲的时长应当使学员能够保持注意力,以便领会其中的思想,否则理解就会打折扣。如果时间过短,思想就无法得到完整的阐述。圈讲应多久举行一次?应当每天、每周还是每两周一次?圈讲的时间不应妨碍da'wah的实践层面。学术层面不应以牺牲实践层面为代价,使Shabab(青年)沉溺其中。这就是为执行Sharee'ah(伊斯兰教法)的规定而采用恰当方式的做法,使其与所要实现的Hukm Shar'ee(教法裁定)完全协调一致。 我们关于方式所说的,大体上也适用于手段。Ameer(领导者)可以根据工作的需要,改变手段与方式。

When adopting the style, the group must realize the aim of this style, which is concentrated culturing. So for the halaqah style, it would adopt everything that will realise this aim. For example; the number of people in the halaqah should be consistent with the aim. If the number increases then this may be at the expense of the concentrated culturing. If the number is less, then there will be too many halaqaat and they will form a burden and obstacle to the aim. The number must be conducive to the culturing process, without excess or deficiency. So the fixing of the number is a decision for the mind. Similarly, the time period of the halaqah should be such that the students can maintain their attention in order to understand the thoughts, otherwise the comprehension will be reduced. If the time is too short then the thoughts will not be given in a complete manner. How often should the halaqah take place? Should it be daily, weekly or fortnightly? Halaqah times should not be an obstacle to the practical aspect of the da’wah. The academic aspect, at the expense of the practical aspect, should not preoccupy the Shabab. This is how the appropriate styles are adopted for the execution of the Sharee’ah rules, such that they are in complete harmony with the Hukm Shar’ee that is to be realised. What we have said about styles roughly applies to the means as well. It is allowed for the Ameer to change the means and styles according to the requirements of the work.

由于该团体的工作将涉及广阔的土地，其影响将延伸至许多国家，因此工作的规模和数量本身就要求建立一套行政体系，使该党能够在其工作的各个领域推进伊斯兰宣教（da'wah）并实现其目标。行政体系将组织和规范宣教的运作，负责培养青年（shabab），为这一理念营造总体氛围。它将组织思想与政治斗争。该党将以一个整体的面貌出现在乌玛（Ummah）面前，这一整体已承诺实现这项任务。因此，必须有一个组织结构，全力以赴地尽可能实现这一目标，监督工作的成果并加以维护。

- Since the group will be dealing with a wide expanse of land and its reach will extend to many States, then the sheer size and volume of the work necessitates the presence of an administrative system through which the party can pursue the da’wah and realize its aims in all spheres of its work. The administration system will organize and regulate the movement of the da’wah. It will follow the culturing of the shabab and prepare the general atmosphere for the idea. It will organize the intellectual and political struggle. The party will appear to the Ummah as a body, which committed itself to realise this task. Hence, there must be an organisational structure, which is devoted to realising the aim as best as possible, so it monitors the achievements of the work and maintains them.

因此，政党必须采取一种行政体系或组织结构，使其能够成功地组织宣教（da‘wah），从而达成目标。

So the party must adopt an administrative system or an organisational structure that will enable it to organise the da’wah successfully, thus leading to the attainment of the aim.

党必须制定一部行政法规，借以组织该组织及其运作。该法规规定艾米尔的权限、他如何领导党务以及如何选出他，并说明将由谁任命各地区和各省的负责人，以及他们的权力界限。这部法规将规范与该党一切行动相关的行政事务，并明确所有相关人员的法定职权。

The party must adopt an administrative law through which the body and its movement is organised, where the rules regarding the powers of the Ameer, how he runs the party and how he is selected are defined. It explains who will appoint those responsible for the areas and provinces, and what the limits of their powers are. It is the law that will organise the administration concerning every action of the Hizb and specify the mandatory powers of everyone concerned.

所有这些规则都具有实施与该工作相关的伊斯兰律例所需的手段和方式的裁决。只要埃米尔认为有必要，遵守所采用的行政方式就是义务的，因为服从埃米尔是瓦吉布（wājib）。

All of these rules will take the Hukm of the means and styles that are required for executing the Sharee’ah rules related to the work. It is obligatory to adhere to the adopted administrative styles as long as the Ameer considers them necessary, because obedience to the Ameer is waajib.

- 一个人有义务遵守所采纳的规定，那么当出现违反的情况时，该党将如何处理？会通过训诫当事人来处理，还是应当给予行政处罚？

- One is obliged to adhere to whatever is adopted, so what will the party do when there is a violation? Will it deal with the violation by rebuking the person or should there be administrative punishments?

该团体有义务对违反任何已采纳的规则或偏离既定沙里尔方向的人采取行政惩戒。这些惩戒是合法的,因为它们是针对违抗埃米尔的行为。既然伊斯兰教法规定必须设立埃米尔,它也就规定了服从他,并禁止在他被任命为埃米尔的事务上违抗他;否则,该团体设立埃米尔就毫无意义。

The group is obliged to adopt administrative punishments for those who violate any adopted rule or deviate from the Shar’ee course that has been drawn out. These punishments are legitimate because they are for disobeying the Ameer. Since the Hukm Shar’ee obliges the presence of an Ameer it obliges obedience to him and forbids the disobedience in the matters that he was appointed an Ameer; otherwise, there would be no meaning to having an Ameer for the group.

安拉的使者ﷺ说:

The Messenger 􀁕 said:

“谁服从我，就如同服从了真主。谁违抗我，就如同违抗了真主。谁服从埃米尔，就如同服从了我；谁违抗埃米尔，就如同违抗了我。”[穆斯林圣训实录辑录]埃米尔给予的行政惩戒应当适用于所有人，即使是运动中的初级成员。这些惩戒针对的是对所采纳之原则的违反。凡违反所采纳的伊斯兰教法规则或方式，不遵守行政机构或行政法规，或逾越自身权限者，都应当受到追究。

“The one who obeys me is (as if) he has obeyed Allah. And the one who disobeys me is (as if) he disobeyed Allah. The one who obeys the Ameer is (as if) he obeyed me and the one who disobeys the Ameer is (as if) he disobeyed me.” [Reported by Muslim] The administrative punishments from the Ameer should extend to everyone, even to a junior member in the movement. These punishments are for violations of adoption. The one who violates the adopted Shar’eeah rules or styles, does not adhere to the administrative body or administrative law, or crosses the limits of his powers, should be taken to account.

以这种方式,思想框架应当辅以一套纪律严明的组织框架,它致力于精确执行工作的各项思想与方法的规则。我们亲眼见过,许多伊斯兰组织和非伊斯兰组织之所以失败,正是因为它们没有重视结构层面。

In this manner the intellectual framework should be accompanied by a disciplined organisational framework, which is dedicated to the precise execution of the thoughts of the work and the rules of the method. Our eyes have seen how many Islamic, and non-Islamic organisations, have failed because they didn’t pay any attention to the structural aspect.

如果团体不重视"采纳"这一概念，那么它必然会陷入无休止的分歧之中，行事杂乱无章，原地打转。它将逾越一切界限，而无人加以约束。这将使团体无法实现其目标。

It is natural for the group to be plagued with disagreements if it doesn’t give the concept of adoption due attention; it will proceed haphazardly and go around in circles. It will exceed all bounds with nobody to bring it to account. This will prevent the group from being able to achieve its objective.

很自然的是，如果成员和负责人并非依据合法且一贯的条件来选拔，而是因为其亲属关系、社会地位或学术职位等原因而被选中，那么工作的分配就会失当，人们也会转而热衷于谋取某些职位。

It is natural that if the members and people of responsibility are not chosen based on legitimate and consistent conditions, but instead are chosen for reasons such as who they are related to, having a social standing or having an academic post, then the tasks will be badly distributed and the individuals will become interested in attaining particular positions.

很自然，如果没有人人都须遵守的行政法律，那么在问责和衡量上就会出现歧视，公正与平衡也会随之丧失。

It is natural that if there are no administrative laws to which everyone is subjected, then there will be discrimination in accounting and balance and fairness will be lost.

自然地，如果没有行政惩罚（它不区分重大违规与轻微违规），那么工作中的违抗行为就会持续下去，错误也会随之增多。

It is natural that if there are no administrative punishments, which do not differentiate between big violations and small violations, then disobedience will continue in the work and mistakes will increase.

因此，人们必须关注组织层面，并塑造一个在其运动中行之有效的政党机构，使da'wah的思想及其青年（shabab）能够在其中得到组织，并使其工作得以顺利开展。政党或团体的结构与构成，必须与该团体成立的宗旨完全协调一致。

Therefore, one has to pay attention to the organisational aspect and the shaping of a party body that is effective in its movement, such that the thoughts of the da’wah and its shabab are organized within it, and its work is facilitated. The structure and composition of the party or group must be in complete harmony with the aim for which the group was established.

没有人应当认为组织结构是次要的；恰恰相反，它是一件非常重要的事情。如果这个团体结构不健全，没有确立必要的规章制度并使其具有约束力，那么该团体所取得的任何成功都将面临丧失的危险。

No one should think that the structural aspect is secondary; rather it is a very important matter indeed. If the group is not well structured and does not adopt the necessary rules and make them binding, then whatever success the group has will be in danger of being lost.

此外，承担政党的任务，也意味着该政党或团体需要承担一定的财务责任。原因在于，某些青年（shabab）会被团体specifically指派执行团体所需的任务，例如差旅费用、印刷成本，或其他为开展宣教工作（da’wah）所必需的开支。这些财务费用必须由政党组织本身，即其青年成员，来承担。对于已经将自己奉献给宣教事业的人来说，付出次要之物，即财力上的支持，就更为容易。

Moreover, undertaking the party tasks obliges the party or group to bear some financial responsibilities. This is owing to some shabab being specially assigned a duty required by the group, for travel expenses, printing costs or other expenses necessary for carrying the da’wah. These financial costs must be borne by the party body itself, ie its shabab. The one who has given himself to the da’wah, it is easier for him to give that which is less than himself, ie financial support.

该团体应当谨慎，不要向团体之外伸手，无论是伸向个人、团体，还是政府。团体通常就是这样被接近的：da'wah的敌人利用团体对资金的需求，先提供看似无害的经济援助。很快，这种援助就会变成有目的的援助。

The group should be careful not to extend its hand outside the group, whether it be to an individual, to a group or to a government. This is how groups are approached. The enemies of the da’wah exploit the group’s need for money, so they begin by giving seemingly innocent financial assistance to it. Very soon, this assistance becomes assistance for a purpose.