实施伊斯兰教、传播其宣教（Da'wah）、保证其持续实施并使这种实施臻于完善，其天然的保障，是统治者的敬畏（Taqwa）以及这种敬畏在他自身之中的凝聚。这是因为统治者敬畏真主，会使他比关心自己的生命和个人需要更加关心伊斯兰教。它还会在他心中生发一种敏锐的感觉，使他每当采取行动时便在内心记念真主，并在他的每一项行为上敬畏真主。

The natural guarantee for implementing Islam, carrying of its Da’wah, continuity of its implementation and the perfection of this implementation is the Taqwa of the ruler and the concentration of this Taqwa within himself. This is because the Taqwa of Allah by the ruler makes Him more concerned about Islam than his concern for his own life and his own needs. It also generates in Him the sensitive feeling that makes Him remember Allah within himself every time He undertakes an action, and fear Allah regarding every one of his conducts.

如果统治者失去了讨拉瓦(Taqwa),那么他也就失去了伊斯兰得以实施、使其执行得以改善并持续下去的内在保障,也失去了担负伊斯兰宣礼(Da'wah)的保障。既然讨拉瓦可能从统治者身上消失,那么就必须有一种实际的力量,迫使他在大地上实施伊斯兰,并有权力在其位置上确立一位实施伊斯兰、承担其宣礼的统治者。这一实际的力量就是乌玛(Ummah)。因此,伊斯兰乌玛有义务在看到不公正的统治者侵犯安拉的神圣、违背安拉的盟约、反对安拉之使者ﷺ的圣训、以罪恶和过犯对待安拉的仆人时,以言辞和行动向其提出质疑,或者更换他。为了使乌玛承担这一责任,她必须具备安拉的讨拉瓦,因为乌玛对安拉的敬畏会催生对伊斯兰及其实施的关切。这促使她要求统治者为其行为作出交代,每当她看到统治者在实施中有任何不足,或企图偏离伊斯兰的律例(Ahkam),或误用伊斯兰的制度时,她便与其辩论并要求其交代。通过这样的方式,伊斯兰的实施得以延续,其实施的改善也才能随之而来。

If the ruler lost the Taqwa, then He would have lost the natural guarantee for the implementation of Islam, improving its application and the continuity of this application, and He would have lost the guarantee to carry the Islamic Da’wah. Since it is possible for the Taqwa to elude the ruler, then there must be a physical means that compels Him to implement (Islam) upon the land and has the authority to establish in his place the ruler who implement Islam and carries its Da’wah. This practical means is the Ummah. Therefore it is obligatory upon the Islamic Ummah, if she saw an unjust ruler, violating the sanctity of Allah, breaking the covenant of Allah, opposing the Sunnah of Rasool Allah, treating the servants of Allah with sin and transgression, she must challenge Him by word and by action, or change him. In order that the Ummah undertakes this duty, she must be characterised with the Taqwa of Allah, because the fear of the Ummah from Allah generates the concern about Islam and its implementation. This obliges her to account the ruler about his actions, so she argues/discusses with Him and accounts Him whenever she sees from Him any shortcomings in the implementation or an attempt to deviate from the Ahkam (rules) of Islam, or misapplies the systems of Islam. By such means, the application of Islam continues as well as the improvement of its application can follow.

然而,乌玛(Ummah,即穆斯林共同体)——作为在今世实施伊斯兰、通过监督和问责统治者的现实手段——需要在其内部建立一个正确的结构。这一正确的结构应当以伊斯兰为基础,以其深刻的理解和对安拉的极大敬畏而与众不同。这是因为它建立在一个根基之上,即伊斯兰信仰(‘aqeedah),并致力于以集中的伊斯兰文化(Thaqaafah)来培育民众。这种文化拓宽心智的视野,增强理解力,净化灵魂;因为它将情感与思想相连,并在思想与情感之间产生和谐。这使穆斯林成为所要求的伊斯兰人格。一旦这一结构依照这种人格而建立起来,它就会成为塑造乌玛的手段。这是因为伊斯兰净化她的思想,将她塑造成一个统一的思想,从而驱使她走向一个目标,为此而生活,并为之传播达瓦(Da'wah)。此后,她将持续警觉于自己所承载的意识形态,并对其有充分的认识。唤醒她的,正是这一为意识形态而存在的结构——为这一意识形态、为对它的达瓦,以及为这一意识形态的实施及其持续实施而存在的结构。

However the Ummah-which is the practical means in the Dunya to implement Islam through her watching over and accounting the rulerneeds a correct structure to be established within her. This correct structure should be based on Islam, distinct in its deep understanding and its great fear of Allah. This is because it is established on one basis, which is the Islamic ‘aqeedah, and works to culture the people with the concentrated Islamic culture (Thaqaafah). It is a culture that broadens the scope of mind, and strengthens the comprehension, and purified the soul; for it links the emotions with the thought, and it generates harmony between the thoughts and the emotions. This makes of the Muslim the required Islamic personality. Once this structure was established in accordance with this personality, it would be the means to mould the Ummah. This is because Islam purifies her thoughts, and moulds her in one thought and thus drives her to one objective, where she lives for its sake and carries the Da’wah to it. Then she would be continually vigilant about the ideology that she carries and would be well aware of it. What awakens her is this structure that lives for the sake of the ideology, for the sake of the Da’wah to it and for the sake of the implementation of this ideology and the continuity of its implementation.

这一结构是从乌玛中产生的意识形态政党。换言之，它是建立在伊斯兰基础之上、以伊斯兰作为其思想领导的政党；该政党在乌玛中承载伊斯兰，使乌玛理解伊斯兰，并在各地传播伊斯兰的宣教（da'wah），使人们皈依伊斯兰。因此，它是一个只从事宣教、不承担宣教以外任何行动的宣教型政党（hizb）。这是因为其他领域的行动属于国家的职能，而非政党的职能。

This structure is the ideological party that emerges from the Ummah. In other words, it is the party that is established on the basis of Islam, and makes Islam its intellectual leadership, which the party carries in the Ummah so that she understands Islam, and it carries the da’wah to Islam everywhere so that people embrace it. Therefore it is a hizb of da’wah that undertakes no action other than the da’wah. This is because action in the other areas is the function of the state, and not the function of the hizb.

一旦政党（hizb）得以确立并领导乌玛（Ummah），它便成为监督国家的眼睛，因为它就是乌玛，或者说是乌玛的代表。它领导乌玛，并促使乌玛履行其职责，即与国家进行辩论和讨论，并对国家进行问责，以言辞或行动挑战国家，甚至在担心国家会对伊斯兰构成危险时，去改变它。

Once the hizb was established and led the Ummah it becomes the watchful eye over the state, because it is the Ummah or the representative of the Ummah. It leads the Ummah and makes her carry out her duty, which is to argue/discuss with the state and account it, challenging the state with words, or actions, or even to change it if a danger to Islam is feared from it.

要让乌玛在国家面前进行辩论或问责，若没有一个在国家之前就担当其领导职责的政党，是很困难的。这是因为乌玛面前有许多困难，除非有一个以结构而非个人或若干个人体现的统一领导，否则无法克服。因此，乌玛中必须建立一个思想和政治性质的政党。它唯一的工作是承载伊斯兰宣教，而它承载宣教的唯一方式是政治途径。由此，这一政党的出现是不可避免的，因为它是引领乌玛的实际手段，并通过其对乌玛的领导，保障国家以最佳方式履行其职责，即承载伊斯兰宣教、实施伊斯兰并使这种实施得以延续。它也是防止伊斯兰被误用的实际手段。

It would be difficult for the Ummah to to debate with or account the state without having a hizb that holds the post of her leadership before the state. This is because there are many difficulties before her that she can’t overcome except by the presence of a unified leadership represented in a structure and not in an individual or individuals. Therefore, it is necessary for an ideological and political hizb to be established in the Ummah. Its only work is to carry the Islamic Da’wah and its only method for carrying the Da’wah is the political way. Thus the emergence of this hizb is inevitable, for it is the practical means which leads the Ummah and guarantees–through it’s leadership for the Ummah-the performance by the state of its duty in the best manner, which is the carrying of the Islamic Da’wah, the application of Islam and the continuity of this application. It is also the practical means to prevent its misapplication.

在阿尔-阿尔qam的家中，穆斯林围绕伊斯兰的组织工作已经显现，随后这一组织涵盖了所有的圣门弟子（Sahabah）。因此，他们成为了穆斯林中涌现出的核心群体，并承担起切实践行伊斯兰的责任，尽管所有穆斯林总体上都负有践行伊斯兰的责任。据记载，安拉的使者ﷺ去世时，留下了六万名圣门弟子。他们就是伊斯兰的集团，即切实承担践行伊斯兰责任的伊斯兰政党（Hizb）。在此之外，安拉的使者ﷺ去世时，穆斯林的人数远超这一数字（即圣门弟子的数量）。此后，圣门弟子、再传弟子（Tab'ieen）和再再传弟子（Tab'iee at-Tab'ieen）的时代结束，这一政党也随之消失。于是统治者的灵魂开始出现软弱，因为已没有一个政党引导乌玛去监督他们、与他们辩论和商议，并要求他们承担责任。这种情况持续下去，直至伊斯兰被误用。因此，应用伊斯兰、传播其宣教以及改善其应用的真正保障，乃是伊斯兰的政治政党。

The structuring of the Rasool (pbuh) of the Muslims around Islam was evident in the house of Al-Arqam, and then the structure included all the Sahabah. Thus they were the block that emerged among the Muslims and took the responsibility of carrying Islam practically, although all the Muslims used to carry the responsibilities of Islam in general manner. It was reported that Rasool Allah (pbuh) passed away leaving behind sixty thousand of the Sahabah. These were the Islamic bloc, or the Islamic Hizb that carried the responsibility of Islam practically. Otherwise the Rasool (pbuh) passed away while the Muslims were many times more than that number (of the Sahabah). Then the time of the Sahabah, the Tab’ieen and the Tab’iee at-Tab’ieen ended, the Hizb disappeared. So weakness started to creap into the souls of the rulers, for there was no hizb that leads the Ummah to watch over them, and argue/discuss with them and account them (the rulers). This continued until misapplication of Islam took place. Therefore the true guarantee for the application of Islam, the carrying of its Da’wah and the betterment of its application is the Islamic and political Hizb.