在哈里发国建立之前已经批准并已完成执行的合同、交易和判决，哈里发国的法官不予撤销，也不对其进行复审，除非某一案件属于以下情形：

The contracts, transactions, and verdicts which were ratified and whose implementation was completed before the establishment of the Khilafah are not nullified by the judges of the Khilafah and nor do they review them, unless a case:

a. 其影响持续存在并与伊斯兰教相抵触，因此有义务对其进行审查。

a. Has a continued effect which contradicts Islam, so it is obligatory to review it.

或者，如果该事件与前任统治者及其追随者所造成的对伊斯兰和穆斯林的伤害有关，那么哈里发可以重新审查此类案件，这是被允许的。

b. Or if it was connected with harm to Islam and the Muslims which was brought about by the previous rulers and their followers, and so it is permitted for the Khalifah to review such cases.

c. 或者，该行为与被非法侵占且仍留在侵占者手中的财产有关。

c. Or if it was connected to wealth which had been misappropriated and still remains in the hands of the one who had taken it.

鉴于在哈里发国建立之前已经缔结并批准、且执行已经完成的合同、交易和案件，若其执行在哈里发国建立之前已经完成，则它们在各方之间被视为有效。哈里发国的法官不会废止它们，也不会重新开始审理，并且在哈里发国建立之后，不会受理围绕它们展开的任何争论。

Considering the contracts, transactions, and cases which were ratified and whose implementation was completed before the establishment of the Khilafah, they are considered valid between their parties when their implementation was completed before the Khilafah, and the judges of the Khilafah do not nullify them nor restart them and would not entertain any discussions around them after the establishment of the Khilafah.

有三种例外情况。

There are three exceptional circumstances:

如果已经裁定并执行完毕的案件，对伊斯兰教产生了持续的影响。

1. If the case which had been ratified and whose implementation had ended, has a continued effect against Islam.

2. 如果该案件与伤害伊斯兰教和穆斯林有关。

2. If the case was connected to harming Islam and the Muslims.

3. 如果该案件涉及挪用财产，而被挪用的财产仍在挪用者手中。

3. If the case was connected to the misappropriation of wealth which remains in the hand of the one who had misappropriated it.

鉴于不撤销在伊斯兰哈里发国建立之前已经批准并已执行完毕的合同、交易和判决，原因在于：先知（ﷺ）并未撤销贾希利亚时期的交易、条约和判决，即便那些地方已变为伊斯兰之地（Dar Al-Islam）。在征服麦加之后，先知（ﷺ）没有回到他曾迁徙离开的那座房屋，当时阿古ail·本·阿比·塔利卜依据古莱氏的法律继承了那些接受伊斯兰并迁徙的族人的房产，并对其进行了处置和出售，其中包括先知（ﷺ）的房屋。当时有人对先知（ﷺ）说："（你）将住在哪一处房子里？"他说：「阿古ail给我们留下了哪些房产？」

With respect to not voiding the contracts, transactions and cases which were ratified and whose execution was completed before the establishment of the Khilafah state, this is because the Messenger (pbuh) did not void the transactions, treaties, and verdicts of the time of Jahiliyyah when their abode became the abode of Islam (Dar Al-Islam). The Messenger (pbuh) after the conquest of Makkah did not return to the house which he had emigrated from, when Uqayl b. Abi Talib had inherited – in accordance with the laws of the Quraysh – the houses of his clan who had accepted Islam and emigrated, and had dealt with them and sold them, amongst them the house of the Messenger (pbuh) . At that time it was said to the Messenger (pbuh) : . » وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ « : )في أي دورك تنزل؟( فقال .

“你们要哪一座房子？”于是他说：“阿奇勒给我们留下了任何土地吗？”同样在另一段传述中（也有类似的记载）。

"Which house will you take?", and so he said “Did Aqil leave us any land ?” and in a narration.

.» وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ مَنْ زِلٍ « .

.» وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ مَنْ زِلٍ « .

“阿qil 有没有给我们留下任何房子？”

“Did Aqil leave us any house?”,.

他出售了安拉的使者（愿主福安之）的房屋，但他并未撤销那些交易。这段圣训由布哈里从乌萨马·本·宰德处传述。

and he had sold the houses of the Messenger of Allah (pbuh) and he did not void those transactions. And the narration as reported by Al-Bukhari from Usamah Bin Zayd.

. وَهَلْ ت رَكَ لَنَا « : )أَنَّهُ قَالَ زَمَنَ الْفَتْ ي ح يَا رَسُولَ اللَّيه أَيْنَ تَ نْيزلُ غَدًا؟ قَالَ النَّيبُِّ )»!؟ عَقِيلٌ مِنْ مَنْزِلٍ .

. وَهَلْ ت رَكَ لَنَا « : )أَنَّهُ قَالَ زَمَنَ الْفَتْ ي ح يَا رَسُولَ اللَّيه أَيْنَ تَ نْيزلُ غَدًا؟ قَالَ النَّيبُِّ )»!؟ عَقِيلٌ مِنْ مَنْزِلٍ .

他在征服麦加时说：“安拉的使者啊，明天您将住在哪里？”先知ﷺ说：“阿奇勒给我们留下过房子吗？”

“He said at the time of the conquest: O Messenger of Allah (pbuh) where will you stay tomorrow”? The Prophet (phuh) said “And did Aqil leave us any house?” .

In the same vein it is reported that when Abu ’l-‘Aas b. Al- Rabi’ became Muslim and emigrated to Madinah – and his wife Zaynab, the daughter of the Messenger of Allah (pbuh) , had become Muslim and emigrated after Badr while he remained on his Shirk in Makkah – the Messenger (pbuh) returned his wife Zaynab to him without renewing his marriage contract with her, confirming the contract they had in the period of Jahilliyah. Ibn Maja reported from Ibn Abbad. رَدَّ ابْ نَتَهُ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بَ عْدَ سَنَتَ يْنِ بِنِكَاحِهَا أَنَّ رَسُولَ اللَّهِ « حَدَّثَ نَا يَزِيدُ قَالَ أَخْبَ رَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ دَاوُدَ بْنِ « : وفي رواية أحمد » الأَوَّلِ رَدَّ ابْ نَتَهُ زَيْ نَبَ عَلَى أَبِي الْعَاصِ حُصَ يْنٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَ بَّاسٍ أَنَّ رَسُولَ اللَّهِ » زَوْجِهَا بِنِكَاحِهَا الأَوَّلِ بَ عْدَ سَنَتَ يْنِ وَلَمْ يُحْدِثْ صَدَاقًا .

In the same vein it is reported that when Abu ’l-‘Aas b. Al- Rabi’ became Muslim and emigrated to Madinah – and his wife Zaynab, the daughter of the Messenger of Allah (pbuh) , had become Muslim and emigrated after Badr while he remained on his Shirk in Makkah – the Messenger (pbuh) returned his wife Zaynab to him without renewing his marriage contract with her, confirming the contract they had in the period of Jahilliyah. Ibn Maja reported from Ibn Abbad. رَدَّ ابْ نَتَهُ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بَ عْدَ سَنَتَ يْنِ بِنِكَاحِهَا أَنَّ رَسُولَ اللَّهِ « حَدَّثَ نَا يَزِيدُ قَالَ أَخْبَ رَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ دَاوُدَ بْنِ « : وفي رواية أحمد » الأَوَّلِ رَدَّ ابْ نَتَهُ زَيْ نَبَ عَلَى أَبِي الْعَاصِ حُصَ يْنٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَ بَّاسٍ أَنَّ رَسُولَ اللَّهِ » زَوْجِهَا بِنِكَاحِهَا الأَوَّلِ بَ عْدَ سَنَتَ يْنِ وَلَمْ يُحْدِثْ صَدَاقًا .

“先知（愿主福安之）在两年之后，依据最初的婚约，将他的女儿归还给阿布·阿斯·本·拉比，”以及艾哈迈德的圣训中所载：“叶济德告诉我们，穆罕默德·本·伊斯哈格告诉我们，他从达武德·本·侯赛因处得知，后者从伊克勒迈处得知，伊克勒迈从伊本·阿拔斯处得知：安拉的使者（愿主福安之）在两年之后，依据最初的婚约，将他的女儿归还给她的丈夫阿布·阿斯，且没有另立新的聘礼。”这发生在阿布·阿斯皈依伊斯兰之后。

“The Messenger of Allah (pbuh) returned his daughter to Abu Al-‘As b. Al-Rabi’ after two years, on the basis of the first marriage contract” and in the report in Ahmad “Yazid said to us that Muhammad Bin Ishaq informed us from Dawud Bin Husain from Akrama from Ibn ‘Abbas that the Messenger of Allah (pbuh) returned his daughter to Abu Al-Aas, her husband, on the basis of the first marriage contract, after two years, and did not take a new dowry”. This took place after Abu Al-‘As had embraced Islam.

关于处理那些具有持续影响、与伊斯兰相违背的事务，安拉的使者ﷺ在人们成为伊斯兰国的一部分之后，宣布取消仍留存在人们之间的利息，但允许他们保留本金。换言之，伊斯兰之家（Dar Al-Islam）建立之后，他们所剩余的一切利息都被废除。艾布·达伍德（Abu Dawud）通过苏莱曼·本·阿慕尔（Sulayman b. ‘Amr）转述其父的话：我听安拉的使者ﷺ在他的临别朝觐时说：

With regards to dealing with the cases that have a continuous effect that contradicts Islam, the Messenger of Allah (pbuh) voided the interest that remained upon the people after they became part of the Islamic State, and allowed them to keep their capital. In other words, once Dar Al-Islam was established whatever was left to them in terms of interest was voided. Abu Dawud reported through Sulayman b. ‘Amr from his father: I heard the Messenger of Allah (pbuh) say in his farewell pilgramage:

أَلا إِنَّ كُلَّ رِبًا مِنْ رِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ، لَكُمْ رُءُوسُ أَمْوَالِكُمْ لا تَظْلِمُونَ وَلا « » تُظْلَمُونَ。"所有蒙昧时期的高利贷（利息）主张均已废除。你们只能取回本金，不可不义地索取，也不可遭受不义。"同样，那些在蒙昧时代依照其法律娶了四个以上妻子的人，在他们加入伊斯兰之家（Dar Al-Islam）后，被要求只能保留四位。 提尔米齐（Al-Tirmidhi）引述阿卜杜拉·本·欧麦尔的记载：盖兰·本·萨拉迈·塞给菲皈依伊斯兰，他在蒙昧时期有十位妻子，她们也随他一同皈依伊斯兰。

. أَلا إِنَّ كُلَّ رِبًا مِنْ رِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ، لَكُمْ رُءُوسُ أَمْوَالِكُمْ لا تَظْلِمُونَ وَلا « » تُظْلَمُونَ . “All claims to usury (interest) of the pre-Islamic perion have been abolished. You shall have your capital sums, deal not unjustly, and you shall not be dealt with unjustly.” In the same manner, those who had married more than four in accordance with the laws of Jahilliyah, after they were part of the Dar Al- Islam they were compelled to keep just four. Al-Tirmidhi reported from Abdullah Bin Umar that Ghaylan Bin Salamah Al-Thaqafi embraced Islam, and he had ten wives in Jahiliyyah who embraced Islam with him,

. » أَنْ يَ تَخَيَّ رَ أَرْبَ عًا مِنْ هُنَّ فَأَمَرَهُ النَّبِيُّ « .

. » أَنْ يَ تَخَيَّ رَ أَرْبَ عًا مِنْ هُنَّ فَأَمَرَهُ النَّبِيُّ « .

所以先知ﷺ命令他从他们当中选出四位。

“so the Prophet (phuh) ordered him to select four from amongst them”.

基于此,那些具有持续效力且与伊斯兰相抵触的合同,在哈里发国建立之后,其效力须予以废除,而且这种废除是强制性的。

Based upon this, the contracts which have a continuous effect that contradicts Islam are to have the effect removed after the establishment of the Khilafah, and this removal is obligatory.

例如，如果一名女子皈依伊斯兰教，而她在皈依伊斯兰之前已与一名基督徒结婚，那么在哈里发制度建立之后，这份婚约将依照伊斯兰教法的规定被宣告无效。

For example, if a woman embraced Islam and she was married to a Christian before Islam, after the Khilafah this contract would be voided in accordance with the Shari’a rules.

至于处理那些伤害伊斯兰和穆斯林的案件，这是因为使者ﷺ在攻克麦加之后，下令处死了几个在蒙昧时期曾对伊斯兰和穆斯林造成伤害的人，即便他们抓住了克尔白的帷幕，他们仍被处死——这是众所周知的，因为安拉的使者ﷺ曾经说过。

As for dealing with the cases that inflict hurt upon Islam and the Muslims, this is because the Messenger (pbuh) ordered the killing of a few men who had caused harm to Islam and the Muslims during the time of Jahiliyyah after the conquest of Makkah, and so they were killed even if they tied themselves to the curtains of the Ka’bah, in knowledge that the Messenger of Allah (pbuh) said.

.» إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

.» إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

“伊斯兰抹去其之前的一切”（艾哈迈德与泰伯拉尼引述自阿慕尔·本·阿绥）；换言之，凡伤害伊斯兰与穆斯林者，不在此段圣训所涵盖之列。

“Islam wipes away what was before it” (reported by Ahmad and Al-Tabarani from Amr b. Al-‘As); in other words, whoever harms Islam and the Muslims is an exception to this narration.

由于使者（愿主福安之）曾赦免其中一些人，例如伊克里马·本·艾布·贾赫勒，因此哈里发可以对他们实施刑罚，也可以赦免他们。这适用于那些因穆斯林说出真理之言而折磨穆斯林的人，或诋毁伊斯兰教的人，传述中的情况也是如此。

Since the Messenger (pbuh) gave amnesty to some of them, such as ‘Ikrimah b. Abi Jahl, it is permitted for the Khalifah to apply the case upon them or give them amnesty. This is applied upon those who torture the Muslims due to their saying the word of truth, or those who defame Islam, and so the narration.

. » إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

. » إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

“伊斯兰会抹去此前的一切”这一原则并不适用于他们，相反，他们是此原则的例外，对他们的裁决如何执行，取决于哈里发的决定。

“Islam wipes away what was before it” does not apply to them, rather they are an exception to it, and the application of the case upon them is in accordance with whatever the Khalifah decides.

关于处理财产被侵占、而该财产仍在侵占者手中的案例，穆斯林（圣训学者）记载了瓦伊勒·本·胡贾尔（Wa’il Bin Hujr）的传述，他说：

As for dealing with cases to do with misappropriated wealth that remains with the one who misappropriated it, Muslim reported from Wa’il Bin Hujr who said.

. فَأَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ فِي أَرْضٍ فَ قَالَ أَحَدُهُمَا كُنْتُ عِنْدَ رَسُولُ اللَّهِ « إِنَّ هَذَا انْ تَ زَى عَلَى أَرْضِي يَا رَسُولَ اللَّهِ فِي الْجَاهِلِيَّةِ وَهُوَ امْرُؤُ الْقَيْسِ بْنُ عَابِسٍ الْكِنْدِيُّ وَخَصْمُهُ رَبِيعَةُ بْنُ عِبْدَانَ قَالَ: بَ يِّ نَتُكَ، قَالَ: لَيْسَ لِي ب يَِّ نَةٌ، قَالَ: يَمِينُهُ، قَالَ إِذَنْ يَذْهَبُ بِهَا، قَالَ: لَيْسَ لَكَ إِلاَّ ذَاكَ، قَالَ: فَ لَمَّا قَامَ لِيَحْلِفَ قَالَ رَسُولُ اللَّهِ » مَنِ اقْ تَطَعَ أَرْضًا ظَالِمًا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْ بَانُ .

. فَأَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ فِي أَرْضٍ فَ قَالَ أَحَدُهُمَا كُنْتُ عِنْدَ رَسُولُ اللَّهِ « إِنَّ هَذَا انْ تَ زَى عَلَى أَرْضِي يَا رَسُولَ اللَّهِ فِي الْجَاهِلِيَّةِ وَهُوَ امْرُؤُ الْقَيْسِ بْنُ عَابِسٍ الْكِنْدِيُّ وَخَصْمُهُ رَبِيعَةُ بْنُ عِبْدَانَ قَالَ: بَ يِّ نَتُكَ، قَالَ: لَيْسَ لِي ب يَِّ نَةٌ، قَالَ: يَمِينُهُ، قَالَ إِذَنْ يَذْهَبُ بِهَا، قَالَ: لَيْسَ لَكَ إِلاَّ ذَاكَ، قَالَ: فَ لَمَّا قَامَ لِيَحْلِفَ قَالَ رَسُولُ اللَّهِ » مَنِ اقْ تَطَعَ أَرْضًا ظَالِمًا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْ بَانُ .

我与安拉的使者ﷺ在一起，两个人来到那里，为一块土地发生争执。其中一人说：安拉的使者啊，这个人在蒙昧时代无端侵占了我的土地。原告是Imru'l-Qais b. 'Abis Al-Kindi，被告是Rabi'a b. 'Iban。先知ﷺ对原告说：你有证据（来证明你的主张）吗？他回答说：我没有证据。于是安拉的使者ﷺ说：那么，（由被告）起誓即可。他（原告）说：这样的话，他就会侵占这块土地。他说：除此之外，你别无他法。叙述者说：当被告站起来宣誓时，安拉的使者ﷺ说：凡是无端侵占土地的人，将在安拉震怒他的状态下与安拉相遇。

“I was with the Messenger of Allah (pbuh) and two men came there disputing over a piece of land. One of them said: Messenger of Allah, this man appropriated my land without justification in the days of ignorance. The (claimant) was Imru'l-Qais b. 'Abis Al-Kindi and his opponent was Rabi'a b. 'Iban. The Prophet (phuh) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evidence. Upon this the Messenger of Allah (pbuh) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, the Messenger of Allah (pbuh) said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him”.

使者ﷺ接受了那人关于一块土地的主张的陈述，此人声称该土地是在蒙昧时代（jahiliyyah）被人侵占的。

The Messenger (pbuh) accepted to listening to the claim of the man regarding land misappropriated with knowledge that this occurred in jahilliyah.

因此,凡是占有了一块土地,或侵占了某人财产中的一片牧场,或拿走了公共财产或国家财产中的某些财物,并且这些财物被侵占了,那么关于此事的主张将被采纳。

Accordingly, whoever took a piece of land, or misappropriated a pasture of an individual’s wealth, or took some wealth from the public or state property, and it was misappropriated, the claim regarding it would be accepted.

至于上述三种情况之外的任何情形，只要合同、交易和案件是在哈里发国建立之前已经缔结并执行完毕的，它们在哈里发国面前既不作废，也不重新开始。

As for anything other than these three situations, the contracts, transactions, and cases before the Khilafah are not voided nor restarted, so long as they had been concluded and executed before the establishment of the Khilafah.

例如，一个人因被控破坏学校的门而被判处两年监禁，他在哈里发国建立之前就已服满两年并出狱。之后哈里发国建立，他想就其监禁提出申诉，认为自己不应入狱。这一申诉不予接受，因为该案件发生、判决并执行于哈里发国建立之前，因此他的账要在安拉（SWT）那里清算。

For example if a man had been given a two year jail sentence for the charge of breaking school doors, and he had completed the two years before the establishment of the Khilafah and had left prison, and then after the establishment of the Khilafah he wanted to make a claim against his imprisonment since he thought he did not deserve prison, this claim is not accepted, since the case occurred and was ruled upon and executed before the establishment of the Khilafah, and so his account is with Allah (swt).

如果一个人被判处十年徒刑,其中两年已经服满,之后哈里发国(Khilafah)建立了,那么在这种情况下,哈里发可以审查此案,可以将刑罚全部撤销,使此人以未被指控之罪的清白之身离开监狱;也可以只以已服刑的两年为满,即认定其所判刑期为两年,此人即可离开监狱;或者审查其余刑期,并依照伊斯兰教法的规定加以处理,使之符合公民的正当利益,尤其是涉及个人权利的案件以及人与人之间的公正问题。

If a man was sentenced to ten years of which two years had passed and then the Khilafah was established, then in this case the Khalifah can look into it, and can remove the punishment in its entirety, so the man leaves prison innocent of what he was accused of, or suffices with what was spent, in other words, the sentence given to him is considered to be two years and he leaves the prison or the remaining sentence is looked at and the Shari’a laws are complied with in respect to what has a relation to what is correct for the citizens, and especially the cases connected to the individuals’ rights, and what is correct between people.