个人负有督促统治者的责任，这是安拉（SWT）所命令的；这一责任，个人以个人的身份承担，团体和政党则以团体和政党的身份承担。

Individuals carry the duty of holding the rulers accountable, which has been ordered by Allah (swt), in their capacity as individuals and by groups and parties in their capacity as groups and parties.

除了命令穆斯林号召行善(Al-Khair)、劝人行善(Ma'ruf)、禁止作恶(Munkar),并监督统治者之外,安拉(SWT)还命令他们从自己人中建立政党。这些政党将以团体的形式推行号召行善,即号召伊斯兰教、劝人行善、禁止作恶,并监督统治者。安拉(SWT)说:“你们中间当有一班人,号召人从善,劝人行善,禁人作恶。” [TMQ Al-’Imran: 104]

In addition to ordering the Muslims to invite to the Good (Al-Khair), enjoin the Ma’ruf and forbid the Munkar and to hold the rulers accountable, Allah (swt) has also ordered them to establish political parties from among themselves. These political parties would carry out, as groups, the call to the Good, that is, to Islam, to enjoining Ma’ruf, to forbid the Munkar and to hold the rulers accountable. Allah (swt) says; “Let there arise from amongst you a group which calls to the good, enjoins Ma’ruf and forbids Munkar.” [TMQ Al-’Imran: 104]

这意味着穆斯林应当从他们中间组建一个团体，这个团体应当具备团体的特质，并且承担两项工作：一是邀请人归信伊斯兰，二是命人行善、禁人作恶。

This means that the Muslims should establish a group from among themselves, which would have the quality of a group and would perform two actions. These are the call to Islam and to enjoin Ma’ruf and forbid Munkar.

这一命令（建立一个团体）是决定性的，因为该节经文所要求该团体履行的任务，是穆斯林必须履行的义务，这一点已由众多的经文和圣训所证实。这构成了一项证据（Qareenah），表明建立团体的命令是决定性的。因此，经文中所提到的命令也是决定性的。它是穆斯林的一项集体义务（Fard Kifaayah）。如果其中部分人已经履行，其他人便得以免除，因为它不是个人义务。 真主（SWT）命令穆斯林从他们之中建立一个团体，以承担号召行善、劝善戒恶的责任。真主（SWT）并没有在这节经文中命令所有穆斯林去履行这一任务，而只是命令他们建立一个履行该任务的团体。因此，命令的重点在于建立一个团体，而不在于履行这两项任务本身。

This command of establishing a group is decisive because the task that the verse commands the group to perform is an obligation that Muslims must perform as confirmed by the numerous Ayaat and Ahadith. This serves as a Qareenah that the command of establishing a group is decisive. The command mentioned in the verse is thus also decisive. It is a duty of sufficiency upon Muslims. If it is performed by some of them, others would be exempted, as it is not an individual duty. Allah (swt) has ordered the Muslims to establish from among themselves a group to carry out the duty of calling to the Good, to enjoin Ma’ruf and forbid Munkar. He (swt) did not command all the Muslims, in the verse, to carry out such a duty. He only ordered them to establish a group that carries out that duty. The order is thus focussed on the establishing of a group and not on the performing of the two tasks.

这两项任务只是决定了所要建立的群体的职责，因此它是对该群体性质的描述。

The two tasks just determine the duty of the group that has to be established and it is thus a description of the nature of the group.

为了使该团体能够履行其作为团体的职责，并在履行职责的同时延续其团体的存在，它应当满足某些条件。

The group, in order for it to carry out its duty as a group and to continue as a group while carrying out its duty, should fulfil certain requirements.

什么使其成为一个群体,是存在一种将所有成员联结起来的纽带。他们因此形成一个整体,如同一个集团。没有这种纽带,安拉(swt)所命令建立的群体就无法作为一个群体运作。 维系它作为一个正常运作群体的,是存在一位服从必须履行的埃米尔(Ameer,领导者)。沙里阿命令每三人或三人以上的群体,都要在其中任命一位埃米尔。安拉的使者ﷺ说:“三个人身处旷野,若不在他们中间任命一人为埃米尔,那是不被允许的。”[艾哈迈德从阿卜杜拉·本·阿穆尔处传述] 这两项特质,即群体成员之间存在纽带,以及存在一位必须服从的埃米尔,表明当安拉(swt)说:“你们中间当有一群人,号召行善,命令做好事,禁止作恶。”[古兰经 阿拉·伊姆兰:104]时,一个具有纽带和必须服从的埃米尔的群体就必须建立。无论是群体、集团、政党、社团,还是其他用来指称群体的名称,只要满足群体的要求并使其作为一个运作中的群体持续存在,都可以。这表明该经文命令建立的,是群体、政党、集团、组织或类似的团体。

What makes it a group is the presence of a bond that links all its members. They thus form a single body, like a bloc. Without this bond the group that Allah (swt) has ordered to be established would not be working as a group.What maintains it, as a group that functions properly is the presence of an Ameer whose obedience is obligatory. The Shar’a ordered every group of three people or over to appoint an Ameer over it. The Messenger of Allah (pbuh) said; “It would be forbidden for three people who are in an open country, not to appoint one from among them as Ameer.” [Narrated by Ahmed from ‘Abdullah bin ‘Amru] These two qualities, the presence of a bond among the group and the presence of an Ameer who must be obeyed, indicate that a group that has a bond and an Ameer who must be obeyed must be established when Allah (swt) says; “Let there arise from amongst you a group.” [TMQ Al-’Imran: 104] The group, or the bloc, or the party, or the association or any other name used to refer to a group, would fulfil the requirements of a group and maintain it as a group at work. This indicates that the verse orders the founding of groups, or parties, or blocs, or organisations or the like.

要求建立一个团体的命令，就是要求建立政党的命令。由此可以推出：该节经文确定了这个团体的职责，即号召伊斯兰、命人行善、禁人作恶。命人行善、禁人作恶的职责是普遍的，并不受限制，因此它也涵盖统治者，这就意味着要追究统治者的责任。追究统治者的责任是政党所履行的一项政治任务，而且是政党最重要的任务。

The order to establish a group is an order to establish political parties. This is deduced from the fact that the verse has determined the duty of this group that is the call to Islam, enjoining the Ma’ruf, and forbidding the Munkar. The duty of enjoining Ma’ruf and forbidding Munkar is general and not restricted. It therefore includes the rulers and this implies holding them accountable. The holding of the rulers accountable is a political task performed by the political parties and it is the most important task of the political parties.

因此，这节经文表明，建立政党是一项义务，这些政党应当号召人们归信伊斯兰，劝善戒恶，并督促统治者为其行为和作为负责。

Thus the verse indicates the duty of establishing political parties which would call to Islam, enjoin Ma’ruf and forbid Munkar, and would hold the rulers accountable for their actions and conduct.

该节经文还表明，这些政党应当是伊斯兰性质的，应当以伊斯兰的‘aqeedah（信仰）为基础，并采纳安拉的律法。禁止这些政党是共产主义、社会主义、资本主义、民族主义，或主张民主、政教分离、共济会主义的政党，也禁止以伊斯兰信仰以外的任何事物为基础，或采纳伊斯兰律法以外的规则。这是因为该经文通过确定这些政党的任务来确定其性质。这些任务是号召伊斯兰、命人行善、禁人作恶，任何履行这些任务的政党，都必须承载伊斯兰，并以伊斯兰为基础。任何建立在共产主义、社会主义、资本主义、民主、世俗、共济会、民族主义、爱国主义或地域主义基础上的团体，都不是以伊斯兰为基础的，也不承载伊斯兰，也不采纳伊斯兰的规则。这样的政党反而是以不信为基础，并围绕不信的观念构建的。

The verse also indicates that the parties should be Islamic, be based on the Islamic ‘aqeedah and adopt the divine rules. It is forbidden for these parties to be communist, socialist, capitalist, nationalist, or parties calling for democracy, secularism, masonism, or to be founded on anything other than the Islamic ‘aqeedah, or adopting other than the divine rules. This is because the verse has determined the quality of these parties by way of determining their tasks. These tasks are the call to Islam, enjoining Ma’ruf and forbidding Munkar, and any party that performs such tasks must carry Islam and be founded on the basis of Islam. Any group founded on a communist, socialist, capitalist, democratic, secular, masonic, nationalist, patriotic, or regional basis would not be founded on an Islamic basis, nor carrying Islam, nor adopting the rules of Islam. Such a party would rather be founded on a basis of disbelief and structured around concepts of disbelief.

因此，穆斯林不得以共产主义、社会主义、资本主义、民主主义、世俗主义、共济会主义、爱国主义、民族主义，或任何伊斯兰教以外的基础来聚集。

It is thus forbidden for the Muslims to gather on the basis of communism, socialism, capitalism, democracy, secularism, masonism, patriotism, nationalism or any basis other than Islam.

这些政党必须是公开的，而非秘密的。召唤行善、劝导行善（Ma'ruf）、禁止作恶（Munkar），以及追究统治者的责任，还有通过乌玛（Ummah）争取夺取政权的工作，都应当公开、明确地进行，而不应暗中秘密地进行，这样才能达成它所要求的目标。

These parties must be overt and not secret. The call for the Good and enjoining Ma’ruf and forbidding Munkar, as well as holding the rulers accountable and the work towards the seizing of power via the Ummah should be carried out openly and explicitly and not confidentially and secretly, in order to achieve the purpose demanded of it.

这些团体不应进行实际行动。它们应当以口头方式宣扬伊斯兰，并以口头方式劝善戒恶。其方式必须和平：不得拿起武器，也不得使用暴力。这是因为对统治者使用武力是被禁止的，圣训对此多有强调。因此，劝善戒恶以及追究统治者的责任，都可以在不使用武力的情况下进行。方式和手段必须和平。除非统治者公然表现出明显的不信，且我们有来自安拉（SWT）的证据，否则禁止使用武力，禁止以武器对抗统治者，正如伍拜德·本·萨米特的圣训所述："不要与人争夺他们的权力，除非你目睹了统治者公然的不信，并且你对此拥有来自安拉的证据。"

These parties should not carry out physical activities. They should call to Islam verbally and enjoin Ma’ruf and forbid Munkar verbally. Their styles must be peaceful; they should not take up arms, nor use violence. This is because the use of force towards the ruler is forbidden, and the Ahadith have stressed this. Enjoining Ma’ruf and forbidding Munkar as well as holding the rulers accountable can thus be carried out without the use of force. The styles and means must be peaceful. It is forbidden to use force and confront the ruler with weapons except in case He showed the flagrant disbelief of which we have proof from Allah (swt), as mentioned in the Hadith of ‘Ubadah Ibnus-Samit; “And not to dispute with the people their authority unless you witness an act of flagrant disbelief about which you have proof from Allah.”