我们在本书的各个章节中，力求提供一个完整且统一的视角，使其能够成为任何运动、政党或团体的纲领。我们没有用繁琐的细节来堆砌它，而是给出了必须遵守的基本原则，将细节留给各团体及其穆justahid（独立判断者）去处理。如今在这一工作领域，有许多做法并非建立在正确的基础之上。

We have tried, in the different sections of this book, to give a complete and integrated vision that can form a program for any movement, party or group. We did not congest it with details; rather we gave the fundamentals that must be adhered to whilst leaving the details to the group and its mujtahideen. Today in this field of work there are many approaches that are not founded on a correct basis.

可以说，许多团体并未满足伊斯兰教法所要求的条件。它们与其说是一些愿意从事局部工作的穆斯林聚会，不如说不过如此。它们甚至连局部问题也解决不了，也未能形成完整的沙里尔式（伊斯兰教法式）的视野。因此，它们无法以一种能把伊斯兰带入伊斯兰乌玛日常生活的方式来承载伊斯兰。这类团体数量繁多，以至于在一个国家里可能就有数百个。它们已变得像店铺和田地一样，人们在其中耗尽精力，也使民众失去了正确的方向和工作。在如此多引人注目的团体（协会）并存的情况下，只有少数团体可以被描述为对伊斯兰的宗旨及实现这些宗旨的工作有着深远的视野。如果我们在评估时把那些如同店铺和田地的团体排除在外，转而关注那些有远见、开展全面工作的大型团体，那么我们必须提出这样的问题：沙里尔是否命令只存在一个团体，由它涵盖所有需要做的事情并完成所要求的一切？还是沙里尔允许有多个团体，在沙里尔原则的范围内为变革而工作？

It can be said that many groups have not fullfilled the conditions required by the Shar’a. They are nothing short of gatherings of Muslims that wish to do partial work. They do not even solve the partial problems, and they fail to have a complete Shar’ee vision. Consequently, they do not carry Islam in a manner that would bring Islam into the daily life of the Islamic Ummah. Such groups are numerous to the extent that in a single country there may be hundreds of groups. They have become like shops and fields in which people exhaust their energies, and they make the people lose the correct direction and work. With the existence of so many of these groups (associations) that attract attention, only a few can be described as having a far-reaching vision of the objectives of Islam and the work to achieve them. If we disregard the groups that are like shops and fields from our appraisal, and instead focus on the large groups that are farsighted and undertake comprehesive work, then we must ask; does the Shar’a order the existence of one group, which encompasses all that it needs to do and does what is required? Or does the Shar’a permit more than one group, to work for change within the Shar’ee principles?

Here is the translation of your text into Chinese (Simplified): 关于局部工作与完整、均衡的工作，正确的观点是什么？关于地区性与普遍性的做法，正确的观点又是什么？

What is the correct viewpoint regarding partial work, and work that is complete and balanced? What is the correct viewpoint regarding the regional and universal approaches?

伊斯兰工作的统一或多元，引发了从接受到拒绝的各种不同看法。有人主张伊斯兰工作必须统一，以实现改变；也有人允许其多元化存在。如果我们回到其外围的第9点来看：是否允许有一个以上的运动在号召伊斯兰？

The unity, or plurality, of the Islamic work has generated a vast range of opinions, between acceptance and rejection. There are those who oblige the unity of the Islamic work for bringing change, and there are those who permit its plurality. If we refer the peripherals of the 9 Is it allowed to have more than one movement calling to Islam?

然后我们就能厘清讨论的根基，从而区分经训依据与理性论证，以便把麦子与糠秕分开。

discussion to its foundations, then we will be able to distinguish the Shar’ee evidences from the rational justifications, so that we are able to separate the wheat from the chaff.

如果我们来看一看那种主张伊斯兰工作必须统一的观点,就会发现,对其支持者而言,这一义务包含两个要点。

If we take a look at the opinion that obliges the unity of the Islamic work, then we shall see that for its protagonists the obligation comes with two points.

首先，伊斯兰工作的统一是一项沙里发（教法）义务。

Firstly, the unity of the Islamic work is a Shar’ee obligation.

其次，伊斯兰事业的团结统一是组织上的必要条件。

Secondly, the unity of the Islamic work is an organisational necessity.

1- 至于这是一项宗教义务（Shar'ee obligation），其依据如下：

1- As for it being a Shar’ee obligation, this is because of the following evidences:

a) 从本源上说，穆斯林与乌玛（Ummah）应当团结一致。这是因为安拉的话：“的确，这是你们的乌玛，是一个乌玛，我是你们的主，故你们当崇拜我。”[TMQ 21:92]；以及安拉的话：“的确，这是你们的乌玛，是一个乌玛，我是你们的主，故你们当敬畏我。”[TMQ 23:52]；还有先知ﷺ的话：“信士们在彼此的爱、怜悯和同情上，就像一个身体。身体的一个部位疼痛，全身都会因失眠和发热而响应。”[布哈里、穆斯林和艾哈迈德辑录]。

a) In origin, the Muslims and the Ummah should be united. This is owing to His 􀀬 saying; “Truly! This, your Ummah is one Ummah, and I am your Lord, therefore worship Me (alone).” [TMQ 21:92]. His 􀀬 saying; “And verily! This, your Ummah is one Ummah, and I am your Lord, so keep your duty to Me.” [TMQ 23:52]. And his 􀁕 saying; “The similitude of the believers in their mutual love, compassion and sympathy is like that of a body. If one part of the body hurts then the entire body responds in sleeplessness and fever.” [Reported by Bukhari, Muslim and Ahmad].

b) 本源上，我们被敦促团结一致，并被禁止产生分歧。这是因为祂的话：“你们不要像那些在明证降临之后仍然分裂、彼此相异的人一样，他们将遭受重大的刑罚。”[TMQ 3:105]，以及祂的话：“那些分裂自己的宗教、分成宗派的人，你（穆罕默德ﷺ）与他们毫无关系。他们的事只归于安拉，祂终将告诉他们所做的一切。”[TMQ 6:159]。

b) In origin, we have been urged to be united, and forbidden from having differences. This is owing to His 􀀬 saying; “And be not as those who were divided and differed among themselves, after the clear proofs had come to them. It is they for whom there is an awful torment.” [TMQ 3:105]. And His 􀀬 saying; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159].

c) 从根本上讲,我们奉命要坚守Jama'ah(集体/共同体)。

c) In origin, we have been ordered to stick to the Jama’ah (community)

而不是对群体。这是因为他ﷺ说过：“将会有纷乱和分裂，所以谁想要在此乌玛团结之时分裂其事务，就用剑击打他，无论他是谁。”[穆斯林辑录]。还有那段尊贵的圣训：“安拉的使者ﷺ召唤我们，我们便向他宣誓效忠（拜阿）。他说，他将要求我们以宣誓来承诺听从与服从，无论是出于情愿还是不情愿，无论是在困难之时还是在不利的境况中；并且我们不与执政者争执，除非我们目睹了明显的显著的kufr（公开的不信）。”

and not to groups. This is owing to his 􀁕 saying; “There will be flaws and faults, so whosoever wanted to divide the matter of this Ummah while she is gathered, strike him with the sword, whoever he may be.” [Reported by Muslim]. And owing to the noble hadith; “The Rasool of Allah 􀁕 called us and we gave him our bai’ah, so he said that he would take from us a bai’ah that entails us to hear and obey, willingly or unwillingly, in case of hardship and in evil circumstances; and that we would not dispute with the people in authority, unless we witness a kufr buwah (flagrant act of disbelief)

……以此我们有来自安拉的证据。”[穆斯林辑录]。他ﷺ又说：“集体是慈悯，分裂是惩罚。”[伊玛目艾哈迈德辑录]。他ﷺ又说：“安拉的手与集体同在。”[提尔米兹与奈萨仪辑录]。

for which we have proof from Allah 􀀬.” [Reported by Muslim]. And his 􀁕 saying; “The jama’ah is mercy, and division is torment.” [Reported by Imaam Ahmad]. And his 􀁕 saying; “The hand of Allah is with the Jama’ah.” [Reported by Tirmizi and Nasa’i].

2-就组织与人际的角度而言，团结的必要性有诸多理由：

2- As for the necessity of unity from an organisational and human perspective, the reasons are many:

a) 伊斯兰的变革是艰难的，要将无明（jahiliyyah）的势力从其所据之位上赶走，绝非易事。要在社会中实现伊斯兰的监护地位，无论是在思想、行为还是制度方面，都要求我们团结队伍，形成一个融合的整体，而非彼此分离的群体。

a) Islamic change is difficult, and dislodging the forces of jahiliyyah from their positions is not an easy matter. Realising the guardianship of Islam in the society - in respect of thought, behaviour and system - obliges us to unite the ranks into a merged entity and not one that is seperated.

b）各国之间针对伊斯兰教和伊斯兰运动的勾结，使我们必须以团结一致的方式面对并反对它们。既然世界上敌视伊斯兰教的势力正在相互合作、联合阵线，那么伊斯兰世界中的伊斯兰力量相互呼吁团结，岂不是更好？这样它们就不会沦为容易得手的猎物，也不会那么容易被消灭或击溃。

b) The collusion between states against Islam and the Islamic movement obliges us, as a consequence, to face and oppose them in a united manner. Since the forces in the world that are hostile to Islam are cooperating and uniting their fronts, will it not be better for the forces of Islam in the Islamic world to call each other towards unity, so that they do not become easy prey, and so it is not easy to eliminate or crush them?

如果伊斯兰工作的团结在信仰层面并非沙里仪义务，那么为了保护伊斯兰的未来、使伊斯兰活动免受停滞、迫害和灭绝，它也应当成为义务。

If the unity of the Islamic work were not a Shar’ee obligation in respect of the ideology, it would be so in order to protect the future of Islam and guard the Islamic activity against suspension, torture and extermination.

c) 本土势力以及敌视伊斯兰的各方，正与伊斯兰世界并肩结成强大的阵线。这些阵线在各个层面上从不停止研究、监视、策划与准备。鉴于这一现实，伊斯兰力量保持分裂与分散，是否有利？还是说，它们更应超越一切阻碍其团结与互助的考量和理由？

c) The local forces, and parties hostile to Islam are forming strong fronts alongside the Islamic world. These fronts do not cease studying, monitoring, planning and preparing at all sorts of levels. In view of this reality, is it an advantage for the Islamic forces to remain fragmented and scattered; or is it more appropriate that they rise above all the considerations and reasons that stand against their unity and solidarity?

这些以及其他类似的理由，必然不容任何怀疑、犹豫或迟疑，而应致力于建立一个全球性的伊斯兰运动，使其在思想、组织、规划和准备等相应层面上形成有力的抗衡。

These and other such justifications inevitably leave no room for doubt, reluctance or hesitancy in establishing one worldwide Islamic movement, which can be opposition on the appropriate level of thinking, organisation, planning and preparation.

这些是要求伊斯兰事业统一、禁止分裂为派别的证据与理由。我们必须遵循伊斯兰的"伊theta德"（ijtihad，独立推理）方法，以理解这些证据在现实中适用的程度。

These are the evidences and the justifications that oblige the unity of the Islamic work and forbid groups. We must proceed according to the method of Islam in Ijtihaad to understand the extent to which these evidences apply to the reality.

前面我们已经提到，穆斯林今天所生活的现实是“dar al-kufr”（kufr之地），而将其改变为“dar al-Islam”（伊斯兰之地）是一项义务。我们also讨论过，必须有一个群体致力于实现这一目标，并且它必须遵循先知ﷺ的足迹前进。

Previously, we have mentioned that the reality that the Muslims live today is one of dar al-kufr, and that it is an obligation to change it to dar al-Islam.We have discussed the fact that there must be a group that works to realise this matter, and that it must proceed in the footsteps of the Messenger 􀁕.

在讨论这一观点的持有者所依据的沙里尔证据之前，我们必须先说明那个想要参与此项工作的群体的实际情况。它是穆斯林社会本身，还是穆斯林社会的一部分？换言之，它是否是穆斯林中的一个群体？

Before we discuss the Shar’ee evidences that the protagonists of this opinion relied upon, we must explain the reality of the group that wishes to engage in this work. Is it the Muslim community, or is it part of the Muslim community? In other words, is it a group from the Muslims?

为理解这一点,我们作如下说明。真主 􀀬 为我们规定了一些义务,穆斯林必须努力去落实这些义务。其中一些义务是个人义务,即穆斯林可以以个人身份履行,在他履行之前,罪责不会从他身上解除。另一些义务的履行则需要群体的力量。后一类义务中包括为建立伊斯兰国而努力的法定义务(فرض)。建立真主的沙里亚是一项法定义务,单凭个人的能力无法完成;相反,必须众人携手,人心一致,才能将其建立起来。

To understand this point we say the following. Allah 􀀬 has enjoined on us obligations, which the Muslims must strive to establish. Some of these obligations are individual, meaning the Muslim can undertake them as an individual, and the sin is not removed from his neck until he undertakes them. The performance of some of the other obligations requires a group. From amongst this latter type of obligation is the fard to work for the establishment of the Islamic State. The establishment of the Shar’a of Allah 􀀬 is a fard, which is not within the capability of one individual alone; rather the hands must join together and the will of people must be united to establish it.

这一点可从以下原则中理解：

This is understood from the principle:

"为达成一项wājib而必需之事，其本身亦为wājib。"这一义务属于必须确立的集体义务（fard kifāya）。忽视它，将使忽视者陷入重大罪过。然而，其确立的性质并不要求所有穆斯林都去承担，而是需要足以完成此义务的人，即穆斯林中的一个群体。该群体致力于此项集体义务，便可免除其余成员因疏忽而产生的罪过，但不去努力的人仍然负有罪责。

‘That which is necessary to fillfil a waajib is itself a waajib.’ This obligation is from the collective obligations that must be established. Neglecting it will cause the person who does so to be in great sin. However the nature of its establishment does not require all the Muslims; rather in needs those who are sufficient to fulfil the obligation, ie a group from amongst the Muslims. The fact that this group works for this fard removes the sin of negligence from its members, but the sin remains on the one who does not work.

这一群体将从穆斯林中产生，承担起确立法定义务（fard）的责任，以实现其设立的目标；而该群体的思想以及为此工作所采纳的必要规则是否正确，也将受到审视与问责。

This group from amongst the Muslims will undertake the establishment of the fard to realise the objective for which it was established, and it will be accounted on the correctness or error of the thoughts and adopted rules necessary for the work.

这个团体并不等同于整个穆斯林群体，因为有许多穆斯林个人并不与它合作。他们或许与其他团体合作（关于同时存在多个团体是否允许这一点，我们将在后面讨论），或许甚至并不与任何团体合作。

This group is not the whole Muslim community, because there are many individual Muslims who do not work with it. Rather they may be working with other groups (a point that we shall explain when we talk about the permissibility of having more than one group) or they may not even be working with any group.

这个团体既不是哈里发，也不能取代他的地位。针对哈里发的各项规定不适用于它，它也无权履行专属于哈里发的任何职责。

This group is not the Khaleefah and nor can it take his position. The rules pertaining to the Khaleefah do not apply to it, and it does not have the right to carry out any function that is entrusted to the Khaleefah.

不过，这只是穆斯林中的一个群体。而伊斯兰乌玛作为一个整体，指的是穆斯林共同体（jama'atul muslimeen），它包括各个群体、个人以及哈里发。

Rather, it is only a group from the Muslims, and the Islamic Ummah in her totality is the Muslim community (jama’atul muslimeen), which includes the groups, individuals and the Khaleefah.

穆斯林共同体是由伊斯兰信仰（‘Aqeedah）而非由沙里’阿律例（Shar’ee rules）联合起来、结为兄弟的伊斯兰乌玛。穆斯林在枝节问题（furu’）上存在分歧，但这种分歧不会影响他们的兄弟情谊。如果律例是兄弟关系的标准，那么一个穆斯林就不会是另一个穆斯林的兄弟了。任何离开伊斯兰信仰的穆斯林个人或团体，都被视为已经脱离了伊斯兰乌玛，并将被视为走向火狱。这正是先知ﷺ的圣训所指：“离开他的宗教并脱离集体（jama’ah，即穆斯林共同体）的人。”（布哈里和穆斯林辑录）这也正是先知ﷺ的圣训所指：“我的乌玛将分裂为七十三个教派，除一个之外，全都会入火狱。”有人问道：“主的使者啊，哪一个教派是得救的？”他ﷺ说：“就是我和我的圣门弟子所遵循的道路。”（艾布·达乌德、提尔米兹、伊本·马哲和伊本·罕百勒辑录）穆斯林共同体即伊斯兰乌玛，是排除其他人群之外的一个乌玛。穆斯林的血液与财产是一体的。他们互相扶持，面对其他人群时如同一只手，即便他们的理解与伊杰提哈德（Ijtihadaat，独立探究）各有不同。

The Muslim community is the Islamic Ummah that has been united and made into brethren by the Islamic ‘Aqeedah, and not by the Shar’ee rules. The Muslims differ in the furu’ (peripheral matters), without letting this difference affect their brotherhood. If the rules were the criterion of brotherhood, then one Muslim would not have been the brother of another Muslim. Any Muslim individual or group that leaves the Islamic ‘Aqeedah is considered as having left the Islamic Ummah, and it will be considered to be deviating into the fire. This is what is meant in the hadith of the Messenger 􀁕; “The one who leaves his deen and separates from the jama’ah (community).” [Reported by Bukhari and Muslim], ie the Muslim community. This is also what is meant in the hadith of the Messenger 􀁕; “My Ummah will divide into seventy three sects. All of them will be in the fire except one.” They said: “Which sect is this O Rasool of Allah?” He 􀁕 said: “What I and my Sahabah are upon.” [Reported by Abu Dawud, Tirmizi, Ibn Majah and Ibn Hanbal] The Muslim community is the Islamic Ummah, which is one Ummah to the exclusion of the rest of the people. The blood and the property of the Muslims is one. They stand by each other, and they are one hand against the rest, even though their understanding and Ijtihadaat may differ.

因此，穆斯林的团体（jama'aatul muslimeen）与穆斯林中的某一群体之间存在巨大的区别。把与穆斯林团体相关的经据用在穆斯林中的某一群体身上，是错误的。

Thus, there is a great difference between the jama’aatul muslimeen (Muslim community) and a group from the Muslims. It is wrong to bring evidences relating to the Muslim community and apply them to a group from the Muslims.

因此,安拉的话:“你们这个乌玛确是一个乌玛,我是你们的主,故你们当崇拜我。”[TMQ 21:92]。以及祂的话:“这个乌玛确是你们的一个乌玛,我是你们的主,故你们当敬畏我。”[TMQ 23:52]。以及先知ﷺ的话:“信士们在彼此的爱、怜悯和同情方面,好比一个身体。如果身体的一个部位疼痛,全身都会因之而失眠和发热。”[布哈里、穆斯林和艾哈迈德所传]。这些经文所指的是伊斯兰乌玛的全体,而不是穆斯林中的某一群体。

Thus, the saying of Allah 􀀬; “Truly! This, your Ummah is one Ummah, and I am your Lord, therefore worship Me (alone).” [TMQ 21:92]. And His 􀀬 saying; “And verily! This your Ummah is one Ummah, and I am your Lord, so keep your duty to me.” [TMQ 23:52]. And his 􀁕 saying; “The similitude of the believers in their mutual love, compassion and sympathy is like that of a body. If one part of the body hurts then the entire body responds to it with sleeplessness and fever.” [Reported by Bukhari, Muslim and Ahmad].What is meant in these ayaat is the whole of the Islamic Ummah and not a group from the Muslims.

如果任何团体认为自己的工作就是穆斯林共同体的工作，那么这显然是一个错误，也是一种奇怪的理解，并将导致危险的后果；其中最主要的是，把不与他们站在一起的人视为不属于兄弟情谊之内，并将其等同于背离了自己的宗教、脱离了共同体、偏离正道而走向火狱的人。

If any group considers its work to be that of the Muslim community, then this is a clear mistake and strange understanding, that will lead to dangerous consequences; not least of which is considering the one who is not with them as not being part of the brotherhood, and being like the one who has left his deen, separated himself from the community, and deviated into the fire.

至于他们禁止多个群体同时在场的观点，他们所依据的证据如下：

As for their view that prohibits the presence of many groups, using the following evidences:

“不要像那些在明证降临之后分裂并相互争执的人。他们将遭受巨大的刑罚。”【古兰经 3:105】以及祂的话：“那些分裂自己的宗教、分成宗派的人，你（穆罕默德ﷺ）与他们毫无关系。他们的事只归真主，祂将告诉他们所做的一切。”【古兰经 6:159】

“And be not as those who were divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” [TMQ 3:105]. And His 􀀬 saying; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159].

这些证据也不适用于它们被用来证明的现实情况。

These evidences are also not applicable to the reality for which they have been used.

这两段经文与群体的主题无关。它们所讨论的是信仰本身，而非沙里尔的律法规定。经文中“不要像那些在明证降临到他们之后，彼此分裂并产生分歧的人一样”的释义是：指清晰的信仰和确凿的证据。经文所指的是犹太教徒和基督教徒。

These two ayaat have nothing to do with the subject of groups. Their subject is the beliefs and not the Shar’ee rules. The tafseer of ‘be not as those who were divided and differed among themselves after the clear proofs had come to them’ is that it means the clear beliefs and definite proofs. It is the Jews and Christians that are being mentioned here:

“他们将遭受严厉的刑罚。”伊玛目·al-Baydawi（al-Baydawi）对这节经文说道：

‘It is they for whom there is an awful torment.’ Imam al-Baydawi says about this verse:

“不要像那些自相分裂、彼此分歧的人”，例如犹太教徒和基督徒，他们在以下方面产生了分歧：独一之道（Tawheed，神的独一性）、去除任何拟人化（tanzeeh）的成分，以及末日的条件，正如下文所界定的那样：

“Be not as those who divided and differed among themselves’ such as the Jews and Christians, who differed in: Tawheed (divine unity), removing any elements of tanzeeh (anthropormorphism) and the conditions of the Last Day, as defined by:

“在清楚的证据已经降临他们之后。”那些阐明真理的迹象与证据必须是双方共同认可的。最明显的是，这一禁令针对的是关于Usool（信仰根本）的分歧，而不是furu'（教法细节）的分歧，因为他的 􀁕 说道：

‘after the clear proofs had come to them.’ The signs and proofs that clarify the truth must be agreed upon. It is most apparent that the prohibition is specific to the division over the Usool (beliefs) and not the furu’ (ahkam), became to his 􀁕 saying:

“凡进行伊斯兰教法推理（ijtihād）而得对者，得两份赏赐；凡推理有误者，得一份赏赐。”以及“他们将受到严厉的惩罚”，这是对那些分裂者的警告，也是对效仿他们者的告诫。换言之，致力于改变现实的那个团体，是以沙里尔（Shar'ee）规定与其他团体相区别的。它与其他团体不同，其他团体也在沙里尔规定上与它存在分歧。它是一个穆斯林团体，其信仰（‘Aqeedah）是伊斯兰的。它与他人的分歧不在于信仰，而在于具体规定。因此，这节经文只有在一个人违背穆斯林的信仰时才会使他脱离宗教，而不会因其在具体规定上持不同意见而如此。可以肯定，这节经文与伊智提哈德多元性的问题毫无关系。

“Whosoever made Ijtihaad and was right, he shall get two rewards and whosoever made a mistake, he will get one reward.” And ‘It is they for whom there is an awful torment.’ is a threat to those who were divided, and a warning to those who emulate them.” In other words, the group that works to change the reality is distinguished from other groups by Shar’ee rules. It differs from others, and other groups differ with it regarding the Shar’ee rules. It is a Muslim group and its ‘Aqeedah is Islamic. Its disagreement with others is not over ‘Aqeedah, rather it is to do with rules. That is why this ayah takes a person outside of the deen if he goes against the ‘Aqeedah of the Muslims, and not if he disagrees about rules. Definitely, this ayah has nothing to do with the subject of the plurality of Ijtihaad.

如果有人说这段经文是"泛指"的(‘aamm），并且认为应当考虑的是"措辞的普遍性，而不是起因的特定性"，我们的回答是：“措辞的普遍性不超出其所针对的主题”。它只在信仰的对立方面具有普遍性，此外别无他指。这是从一个角度来看。从另一个角度来看，他们的理解与允许在伊智提哈德中存在分歧的圣训相矛盾。从第三个角度来看，他们的理解意味着与他们分离就是与宗教分离。

If it is said that the ayah is ‘aamm (general), and what is considered is ‘the generality of the wording and not the specificity of the cause’, we respond by saying that; ‘the generality does not go beyond the subject for which it was revealed’. It is general regarding the contradiction in beliefs and nothing else. This is from one perspective. From another perspective, their understanding contradicts the ahadith that permit difference in Ijtihaad. From a third perspective, their understanding means that separation from them is separation from the deen.

关于第二节经文:"那些分裂自己的宗教、分成派别的人,你(穆罕默德ﷺ)对他们毫无关系。他们的事只由真主定夺,然后他将告诉他们所做的事。"[TMQ 6:159] 伊本·凯西尔说:[穆扎希德、盖塔达、达哈克和苏迪说:"这节经文是关于犹太教徒和基督教徒而降示的。"] 阿伊莎(愿真主喜悦她)transmitted that 真主的使者ﷺ告诉她:

As for the second ayah; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159] Ibn Katheer said; [Mujahid, Qatadah, ad-Dahhaak and as-Suddi said; ‘This ayah was revealed regarding the Jews and Christians.’ ‘A’ishah 􀁗 narrated that the Rasool of Allah 􀁕 told her:

“他们是bid’ah（创新）的人，他们是派系（shi’ah），”即如同milal（不同宗教）与nihal（不同教义）的人，追随私欲与迷误。真主(SWT)已洗清祂的使者ﷺ与他们所处之事的关联。在哈姆扎和al-Kasa’i的诵读中，阿里·本·阿比·塔利卜就这节经文曾说：

“They are the people of Bid’ah (innovation) and they were shi’ah (factions)” ie sects like the people of milal (different religions) and nihal (different creeds), whims and misguidance. Allah 􀀬 cleared His Messenger 􀁕 from what they were upon. In the reading of Hamzah and al-Kasa’i, that ‘Ali b. Abi Talib said regarding the ayah:

“诚然，那些分裂其宗教的人”，即他们背弃了被命令遵守的宗教，他们就是犹太教徒和基督教徒；“你（穆罕默德ﷺ啊）与他们毫无关系。”] al-Baydawi说：[即他们变得分裂，其中一些人信仰，另一些人不信，他们因此而分道扬镳。] 诚然，信仰上的分歧不同于枝节的律例。

‘Verily, those who divided their religion’ ie they abandoned their religion with which they were enjoined, and they are the Jews and Christians; ‘You (O Muhammad 􀁕) have nothing to do with them in the least.’] Al-Baydawi says: [ie they became divided, so some of them believed and some disbelieved and they split up over this.] Indeed, disagreement in the beliefs is different from the furu’ (rules).

关于信仰方面，这些证据以及其他许多证据都禁止分歧，以免我们变得像犹太人和基督徒那样。他们在自己的先知问题上产生分歧，背离了自己的宗教，追随伪造的创新（bid’ah）和虚妄，并分裂成教派，即 milal 和 nihal。

Regarding beliefs, the disagreement in these evidences and many others has been forbidden, so that we do not become like the Jews and Christians, who differed over their Prophets and left their deen to follow bid’ah (innovation) and falsehood, and became sects, ie milal and nihal.

这一点可以由安拉的经训所证明,安拉说:

This is explained by the saying of Allah 􀀬:

“但他们产生了分歧，其中有信道的，也有不信道的。”{2:253}

“But they differed - some of them believed and others disbelieved.” [TMQ 2:253].

因此，这一问题涉及的是信仰（Imaan）与Kufr的范畴。至于在furu'（具体律例）上的分歧，经文中有大量证据允许人们在文本及其含义之内有不同的理解，但不允许超出文本之外。穆斯林学者们对此是必然知晓的。若以禁止在信仰上分歧的经据，来证明禁止建立不同团体，这种做法未免过于简单而天真，前提是这些团体是以沙里尔（Shar'ee）律例为基础的。

Thus, the subject is one of Imaan and Kufr. As for disagreement in the furu’ (the rules) there are numerous evidences that permit different understandings within the text and its meaning but not outside it. This matter is known by necessity by the Muslim scholars. It is too simplistic and naive to use the evidences prohibiting disagreement in beliefs as a proof for the prohibition of plurality of groups, as long as these groups are based on the Shar’ee rules.

至于证据：

As for the evidences:

“将会出现缺陷与过失，所以谁想要在这个乌玛团结一致之时分裂其事务，就用剑击杀他，无论他是谁。”以及“分裂者不是我们中的一员。”以及“安拉的使者ﷺ召唤我们，我们便向他宣誓效忠。他要求我们承诺，无论情愿与否，在困难之时与恶劣的境况下，都要听从并服从；并且，除非我们亲眼见到明显的昭然之kufr（公开的不信行为），否则我们不与当权者争执。”

“There will be flaws and faults, so whosoever wanted to divide the matter of this Ummah while she is gathered, strike him with the sword, whoever he may be.” And “Whosoever divides is not one of us.” And “The Rasool of Allah 􀁕 called us and we gave him our bai’ah, so he said that he would take from us a bai’ah that entails us to hear and obey, willingly or unwillingly, in case of hardship and in evil circumstances; and that we would not dispute with the people in authority, unless we witness a kufr buwah (flagrant act of disbelief)

“为此我们有来自真主的证据。”这些证据与哈里发有关，涉及对他的效忠（拜亚）、服从他，以及禁止反抗他，除非他公然表现出怀疑信仰（kufr）的行为。

for which we have proof from Allah 􀀬.” These evidences are related to the Khaleefah, his bai’ah, obedience to him and the prohibition of rebelling against him, except in a situation where he manifests open kufr.

“如果有人前来与他作战，想要分裂这个乌玛的团结，那么无论他是谁，都应当用剑击杀他。”这些证据与穆斯林中的那个团体这一主题没有任何直接或间接的关联。该团体不享有哈里发的同等规定，也不代表哈里发，而只是致力于建立哈里发，并使其承担责任。

If someone comes to fight him, wishing to divide the unity of this Ummah, then let him be struck with the sword, whoever he is. These evidences have no connection, whether close or remote, to the subject of the group from the Muslims. The group does not take the same rules of the Khaleefah nor does it represent him, rather it only works to establish the Khaleefah and account him.

“يَدُ اللَّهِ مَعَ الْجَمَاعَةِ”，以及hadith“الْجَمَاعَةُ رَحْمَةٌ، وَالْفُرْقَةُ عَذَابٌ”，这两段圣训与禁止群体多元化毫无关系。穆斯林若生活在穆斯林共同体或穆斯林群体的庇荫之下，便能感受到这份怜悯。至于分裂与分歧，则会让恶魔得以接近穆斯林，正如先知ﷺ所说的那句话适用于此：

The ahadith “The hand of Allah is with the jama’ah.”, and the hadith, “The jama’ah is mercy, and division is torment”, have nothing to do with prohibition of plurality of groups. Muslims will feel the mercy, living under the shadow of the Muslim community or a group from the Muslims. As for the separation and division, it enables Shaytan to get closer to the Muslim, upon which the following saying of the Messenger 􀁕 applies:

“真的，狼只吃走失的羊。”这句话暗示了惩罚。这两段圣训的文字（manṭūq）和含义（mafhūm）中，都没有表明联合伊斯兰工作以建立真主之法是一项义务。

“Indeed, the wolf only eats the straying sheep.” This implies the punishment. There is nothing in the mantuq (wording) or mafhum (meaning) of these two ahadith that indicates the obligation of uniting the Islamic work to establish the rule of Allah 􀀬.

这些是用来禁止群体多元化的沙里尔证据，而它们中没有一条适用于所引用的内容。

These are the Shar’ee evidences that are used to prohibit plurality of groups, and none of them apply to what has been cited.

至于所提到的理性论据，以及多个群体所带来的负面影响，这些都不能阻止、禁止或要求任何事情。真正能够阻止、禁止或要求的，只有沙里尔（Shar'a）。对于不良的现实，我们先如实地理解它，准确把握其实质；然后再去沙里尔中寻找证据，看其中有哪些命令或禁令，用以应对这一现实。因此，我们不能从现实之中推导出任何沙里尔的律例。

As for the rational justifications that have been mentioned, and the negative effects of having many groups; none of this prevents, prohibits or obliges anything. Rather what prevents, prohibits or obliges is only the Shar’a. The bad reality is understood as it is and its essence is understood precisely. Then we go to the Shar’a to get the evidences, which oblige or prohibit, for treating this reality. Hence, we cannot take any Shar’ee rules from the reality.