“先知们统治以色列的子孙。每当一位先知去世，另一位先知便接替他。但我之后不会再有先知。将会有哈里发，而且人数众多。”他们问道：“那么您命令我们做什么呢？”他说：“你们要依次履行对他们的效忠（拜亚），把他们应得的权利交给他们。真主必定会就他们所托付的事情向他们问责。”

“The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafaa’ and they will number many. They asked: What then do you order us? He said: Fulfill the Bay’ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.”

哈里发制度是全世界穆斯林共同的领导体制。它的职责是确立伊斯兰教法（Shari'ah），并将伊斯兰的使命（Da'awah）传播到全世界。哈里发制度也被称为伊玛目制（Imamah），这两个术语的含义相同。若干圣训（Sahih Ahadith）以相同的含义提及它们，而在任何一段教法经文中，即《古兰经》或先知穆罕默德ﷺ的逊奈（Sunnah）——这两者是仅有的教法经文——这两个术语的含义从未有过任何差异。坚持使用“哈里发”或“伊玛目”这一名称并非必须，但坚持该术语所表达的含义则是必须的。

The Khilafah is a common leadership for all the Muslims in the world. Its role is to establish the laws of the Islamic Shari’ah and to carry the Da’awah of Islam to the world. The Khilafah is also known as the Imamah, both terms have the same meaning. Several Sahih Ahadith mention them with the same meaning, neither of the two terms has ever differed in meaning in any Shari’ah text i.e. the Qur’an or the Sunnah of the Prophet (saw), these being the only Shari’ah texts. It is not compulsory to hold to the term of Khilafah or Imamah, but rather it is compulsory to hold to the meaning of the term.

建立哈里发是全世界所有穆斯林的义务。履行这一职责，与真主（subhanahu wa ta'ala）为穆斯林规定的任何其他义务一样，是一项紧迫的责任，不容选择，也不容懈怠。忽视这一职责是最严重的罪过之一，真主（SWT）将对此严加惩罚。

The establishment of a Khaleefah is an obligation upon all Muslims in the world. Performing this duty, like any of the duties prescribed by Allah (swt) upon the Muslims, is an urgent obligation in which there can be no choice or complacency. Negligence in performing this duty is one of the greatest sins, for which Allah (swt) punishes severely.

有关任命哈里发对所有穆斯林都是义务的证据，见于圣训和圣门弟子的公议（伊constant ijma’）。关于圣训，纳菲尔传述说：欧麦尔对我说，他听到先知ﷺ说："谁从对真主（SWT）的效忠中抽回自己的手，他在复活日见到真主（SWT）时将没有任何证据；谁死去时脖子上没有对哈里发的宣誓效忠（Bay'ah），他就是死于蒙昧（Jahiliyyah）时期的死亡。"因此，先知ﷺ使每位穆斯林脖子上都有一份宣誓效忠成为必须，并描述那些死时脖子上没有宣誓效忠的人是死于蒙昧时期。宣誓效忠只能是对哈里发而言，而先知ﷺ使每位穆斯林脖子上都有对哈里发的宣誓效忠成为义务。然而，他并没有使每位穆斯林亲自向哈里发宣誓效忠成为义务。义务在于每位合格的穆斯林脖子上都存在一份宣誓效忠，也就是说，存在一位哈里发，他相应地应当获得每位穆斯林脖子上的宣誓效忠。所以，正是哈里发的存在使每位穆斯林脖子上都有宣誓效忠，无论该穆斯林是否亲自向他宣誓效忠。

The evidence that the appointment of a Khaleefah is obligatory upon all Muslims is found in the Sunnah and the Ijma’a (consensus) of the Sahabah. As for the Sunnah, Nafi’a reported saying: “ ‘Umar said to me that he heard the Prophet (saw) saying: ‘Whosoever takes off his hand from allegiance to Allah (swt) will meet Him (swt) on the Day of Resurrection without having any proof for him, and whoso dies whilst there was no Bay’ah (allegiance) on his neck (to a Khaleefah), he dies a death of Jahiliyyah (ignorance).” So the Prophet (saw) made it compulsory upon every Muslim to have a Bay’ah on his neck, and described whoever dies without a Bay’ah on his neck that he dies a death of Jahiliyyah. The Bay’ah cannot be for anyone except the Khaleefah, and the Prophet (saw) made it obligatory upon every Muslim to have on his neck a Bay’ah to a Khaleefah. Yet he did not make it an obligation upon every Muslim to give Bay’ah to a Khaleefah. The duty is the existence of a Bay’ah on the neck of every eligible Muslim, i.e. the existence of a Khaleefah who accordingly deserves a Bay’ah upon the neck of every Muslim. So it is the presence of the Khaleefah which places a Bay’ah on the neck of every Muslim, whether the Muslim gave a Bay’ah to him in person or not.

因此,这段圣训(愿主赐他平安)证明的是哈里发的设立是义务,而不能证明效忠宣誓(Bay'ah)是义务。原因在于,先知(愿主赐他平安)斥责的是死时颈上没有效忠宣誓的穆斯林,而不是没有给予效忠宣誓的人。 希沙姆·本·欧尔沃传述,他从艾卜·萨利赫那里,从艾卜·胡莱赖传述:先知(愿主赐他平安)说:“我之后将有统治者管理你们,虔诚的人以他的虔诚领导你们,罪恶的人以他的罪恶领导你们。你们要听从他们,服从他们一切合乎真理的命令。如果他们行得正,这对你们有益;如果他们行得不正,这罪责由他们承担,你们无过。” 穆斯林从艾尔·艾尔拉杰那里,从艾卜·胡莱赖传述,先知(愿主赐他平安)说:“看哪,伊玛目就像一面盾牌,人们在他身后作战,并借他来保护自己。” 穆斯林从艾卜·哈兹姆传述,他说:“我陪伴艾卜·胡莱赖五年,听他讲述先知(愿主赐他平安)的话:先知们统治以色列的后裔,每当一位先知去世,另一位先知接替他,但我之后不会再有先知。将会有众哈里发,而且人数众多。他们问:那么您命令我们做什么?他说:你们要依次向他们履行效忠宣誓,把他们应得的权利交给他们。诚然,安拉会询问他们,关于祂托付给他们的事务。” 伊本·阿拔斯传述,先知(愿主赐他平安)说:“如果有人看到他的长官做了让他不悦的事,那就应当忍耐。因为,谁与权威(伊斯兰的政权)哪怕只分开一虎口的距离,然后死去,他就是死于蒙昧时代的死亡。”

Therefore, this Hadith of the Prophet (saw) is an evidence that the appointment of the Khaleefah is an obligation and not a proof that giving the Bay’ah is obligatory. This is because the Prophet (saw) rebuked the Muslim who has no Bay’ah on his neck until he dies, not the one who did not give Bay’ah.. Hisham ibn ‘Urwa reported on the authority of Abu Saleh on the authority of Abu Hurayrah that the Prophet (saw) said: “Leaders will take charge of you after me, where the pious (one) will lead you with his piety and the impious (one) with his impiety, so listen to them and obey them in everything which conforms with the truth. If they act rightly it is for your credit, and if they acted wrongly it is counted for you and against them.” Muslim narrated on the authority of al-A’araj, on the authority of Abu Hurayrah, that the Prophet (saw) said: “Behold, the Imam is but a shield from behind whom the people fight and by whom they protect themselves.” Muslim reported on the authority of Abu Hazim, who said: “I accompanied Abu Hurayrah for five years and heard him talking of the saying of the Prophet (saw): The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafaa’ and they will number many. They asked: What then do you order us? He said: Fulfil the Bay’ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.” Ibn ‘Abbas narrated that the Prophet (saw) said: “If anyone sees in his Amir something that displeases him let him remain patient, for behold, he who separates himself from the sultan (authority of Islam) by even so much as a hand span and dies thereupon, has died a death of the days of Jahiliyyah”.

在这些圣训中,先知(ﷺ)告知我们,统治者将主持穆斯林的事务,圣训中还将哈里发描述为盾牌,即一种保护。因此,将伊玛目比作盾牌,说明了伊玛目存在的益处,所以这是一项行动的命令。因为如果真主(SWT)和先知(ﷺ)所传达的信息包含谴责,那就是一项禁止性的命令;如果包含赞扬,那就是一项行动的命令。如果所要求的行动对于实施一项沙里尔律法(天启律法)是必需的,或者忽视它就会导致某项沙里尔律法被荒废,那么这项命令就是决定性的。在这些圣训中,还有信息说明主持穆斯林事务的人是哈里发,这表明有一项任命他们的命令。圣训还包含禁止穆斯林脱离权威的内容,这表明穆斯林有义务为自己任命一位权威,即统治。此外,先知(ﷺ)命令穆斯林服从哈里发,并与那些质疑其哈里发权威的人作战,这表明有一项任命哈里发的命令,并要求通过与任何挑战他的人作战来保卫其哈里发地位。穆斯林圣训集中记载,先知(ﷺ)说:"凡向伊玛目宣誓效忠、握手并交出内心诚意者,应尽其所能服从他;若有另一人来与他争位,你们就应砍下那人的脖子。"因此,服从伊玛目的命令即是确立他的命令,而与他争位者必须讨伐的命令,则证明这项命令在维护唯一哈里发的存在上具有决定性。

In these Ahadith, the Prophet (saw) informs us that leaders will run the affairs of Muslims, and the Ahadith include the description of the Khaleefah as a shield, i.e. a protection. So the description of the Imam as a shield is informative of the benefits of the presence of the Imam, thus it is a command for action, because if the information conveyed by Allah (swt) and the Prophet (saw) contained rebuke then it is a command of abstention, and if it contained praise then it is a command for action. If the ordered action is necessary to implement a Hukm Shari’i (divine law), or by its negligence a Hukm Shari’i will be neglected, then this command is decisive. In these Ahadith there is information also that those who run the affairs of Muslims are Khulafaa’, which indicates an order to appoint them. They also include a prohibition for Muslims to separate from the authority, which indicates the obligation upon Muslims to appoint an authority for themselves, i.e. ruling. Moreover, the Prophet (saw) ordered the Muslims to obey the Khaleefah and to fight those who dispute his authority as the Khaleefah, which indicates an order to appoint a Khaleefah and to protect his Khilafah by fighting against whosoever disputes with him. Muslim reported that the Prophet (saw) said: “He who pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him you have to strike the neck of that man.” So the command to obey the Imam is an order to establish him, and the command to fight those who dispute with him is an evidence that this command is decisive in maintaining the presence of one Khaleefah.

关于圣门弟子的公议(Ijma')，他们一致认为，在先知(saw)去世后，必须设立一位继承者或哈里发。他们还一致同意，在阿布·伯克尔(r.a.)去世后任命继承者，随后在欧麦尔(r.a.)去世后，再在奥斯曼(r.a.)去世后，各自任命继承者。圣门弟子设立哈里发的公议在先知去世后的情形中表现得尤为明显：他们为任命继承者而耽搁了先知的安葬。然而，安葬死者是法尔德(Fard，天命的必尽义务)，负责安葬的人在完成安葬之前从事其他事务是哈拉姆(Haram，禁止的)。圣门弟子本应致力于筹备先知的安葬，但其中一些人却去忙于任命哈里发，而不是进行安葬；另一些人则保持沉默，参与了这段长达两夜的耽搁，尽管他们有能力反对这种拖延，也有能力安葬先知。因此，这是一项为了任命哈里发而非安葬逝者而投身其中的公议。除非任命哈里发比安葬逝者更加必要，否则这种做法不可能是合法的。此外，所有圣门弟子在其一生中都一致认为任命哈里发是必须的。虽然他们在选举谁担任哈里发上存在分歧，但他们从未在是否设立哈里发上有过分歧，无论是在先知去世时，还是在任何一位正统哈里发去世时。因此，圣门弟子的公议是任命哈里发为必须的明确而有力的证据。

In regards to the Ijma’a of the Sahabah they all agreed upon the necessity to establish a successor or Khaleefah to the Prophet (saw) after his death. They all agreed as well to appoint a successor to Abu Bakr (r.a.), then to ‘Umar (r.a.), then to ‘Uthman (r.a.), after the death of each one of them. The Ijma’a of the Sahabah to establish a Khaleefah manifested itself emphatically when they delayed the burial of the Prophet (saw) after his death whilst engaged in appointing a successor to him. This was despite the fact that the burial of the dead person is a Fard, and that it is Haram upon those who are supposed to prepare for his burial to engage themselves in anything else until they complete the burial. The Sahabah were obliged to engage themselves in preparing the burial of the Prophet (saw). Instead, some of them engaged themselves in appointing a Khaleefah rather than carrying out the burial, and some others kept silent on this engagement and participated in delaying the burial for two nights despite their ability to deny the delay and their ability to bury the Prophet (saw). So this was an Ijma’a to engage themselves in appointing a Khaleefah rather than to bury the dead. This could not be legitimate unless the appointment of a Khaleefah is more obligatory than the burial of the dead. Also, all the Sahabah agreed throughout their lives upon the obligation of appointing a Khaleefah. Although they disagreed upon the person to elect as a Khaleefah, they never disagreed upon the appointment of a Khaleefah, neither when the Prophet (saw) died, nor when any of the Khulafaa’ al-Rashidun died. Therefore the Ijma’a of the Sahabah is a clear and strong evidence that the appointment of a Khaleefah is obligatory.

此外,伊斯兰的建立以及在生活各个方面实施伊斯兰教法的规定,通过确凿可靠的证据,是穆斯林的义务。若没有一位拥有权威的统治者,这一责任便无法完成。法则(神圣原则)称:"凡完成一项瓦支布(义务)所必需之事,本身亦为瓦支布。"因此,依据此原则,设立哈里发同样是必须的。这一原则可以通过以下例子来理解:

Furthermore, the establishment of Islam and the implementation of the Shari’ah rules in all walks of life is compulsory on Muslims through definitely proven evidences. This duty cannot be achieved unless there is a ruler who has an authority. The Qaa’idah (divine principle) states ‘that which is necessary to accomplish a Wajib (duty) is itself a Wajib’. So the establishment of a Khaleefah is also compulsory according to this Qaa’idah. This principle can be realised by the following examples,

据伊玛目拜哈基（愿真主喜悦他）在其《圣训大全》（Sunan）中所传述的一段圣训，先知（愿真主赐福他并使他平安）曾说：“任何人都无权在没有苏丹（国家权威）的情况下执行任何哈都德刑罚。”

The Prophet (saw) has stated in one Hadith as narrated by Imam Bayhaqi (ra) in his Sunan that, “Nobody has the right vested in him to establish anything from the Hudood without the Sultan (authority of the State)”.

伊玛目塔哈维还引述了穆斯林·本·雅萨尔的一段圣训，他说：先知ﷺ说：“天课的征收、刑罚（哈杜德）的执行、战利品的分配以及主麻聚礼的主持，都归苏丹所有。”（类似的记载也见于伊本·阿比·沙伊巴在《穆萨奈夫》中的记述，以及伊玛目纳尔吉亚尼的记述。学者们认为这些记载是可以接受的。）

Imam Tahawi also narrates a Hadith from Muslim ibn Yasar that the Prophet (saw) said, “The (collection of the) Zakah, the (implementation of the) Hudood the (distribution of the) spoils and the (appointment of the) Jumu’ah are for the Sultan”. (A similar narration has been narrated by Ibn Abi Shaybah in his Musanaf and also by Imam Narghiyani. They have been deemed acceptable.)

因此,建立哈里发的义务是许多其他义务所依托的义务,例如哈都德(刑法)、天课的征收与分配、主聚礼及其宣教师的设立,以及除此之外的其他义务。消除库夫尔有赖于哈里发制度的恢复。在现实中建立伊斯兰,意味着建立哈里发,因为那是实施伊斯兰的唯一途径。的确,没有哈里发,这一宗教就无法在我们的社会中存在。因此,整个伊斯兰都依托于哈里发,因为那正是伊斯兰所规定的使其得以实现的方法。

Hence the obligation of establishing the Khilafah is the obligation upon which many other obligations rest, such as the Hudood (penal codes), collection and distribution of the Zakah, the organising of the main Jumu’ah and it’s Khateeb and other obligations besides these. The removal of Kufr depends upon the resumption of the Khilafah. Establishing Islam in actuality means the establishment of the Khilafah as that is the only method of implementing Islam. Indeed, without the Khilafah the Deen cannot exist in our societies. Hence the whole of Islam depends upon the Khilafah as that is the method that Islam defined to bring it into existence.

当今伊斯兰乌玛的现状正是这一事实的明证。伊斯兰刑法缺席，取而代之的是欧洲国家的刑法；伊斯兰的经济制度已被资本主义者的制度所取代，如今穆斯林乌玛的资源，成了异教徒瓜分的战利品。伊斯兰的土地被占领，尽管穆斯林军队拥有军事实力。伊斯兰生活方式在我们国家中的缺失，持续地冲击着社会结构，夜总会和酒吧在圣地古德斯以及伊斯兰世界的许多其他大城市和首都中兴起。这些触目惊心的事实不幸地清楚表明了伊斯兰的缺席，以及安拉的使者ﷺ所言之事的真实性。

The current situation of the Islamic Ummah is a testament to this fact. The Islamic penal code is absent and is replaced with that of the European countries. The economic system of Islam has been replaced by that of the Capitalists and today the resources of the Muslim Ummah are the spoils that are distributed by the Kuffar. The Islamic lands are occupied despite the military capacities of the Muslim armies. The absence of the Islamic way of life in our countries is ever affecting the societal fabric with nightclubs and bars arising in the holy lands of al-Quds, as well as many other major cities and capitals in the Islamic world. These stark facts unfortunately clearly illustrate the absence of Islam and the truthfulness of the statements of the Messenger of Allah (saw).

此外,安拉(SWT)命令先知(ﷺ)依照祂所降示的启示在穆斯林之间作出裁决,而安拉对他的这一命令是明确而坚决的。安拉(SWT)对先知(ﷺ)说道:

Moreover, Allah (swt) has ordered the Prophet (saw) to rule between Muslims by that which He (swt) revealed to him, and the order of Allah (swt) to him was in a decisive manner. Allah (swt) addressed the Prophet (saw) saying:

“并且你要依照安拉所降示的（经典）在他们之间进行裁决，不要顺从他们的私欲而背离降临到你身上的真理。”（《古兰经·筵席章》第48节）

“And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you”. (TMQ al-Ma’idah, verse 48)

而祂(SWT)说:

And He (swt) said:

"你要在他们之间依真主所降示的（经典）进行判决，不要顺从他们的私欲，并要警惕，免得他们使你偏离真主所降示你的哪怕一部分（启示）。"（《古兰经》马益答（Al-Ma'idah）篇，第49节）

“And rule between them by that which Allah revealed to you and do not follow their whims, and beware (be on the alert) that they may deviate you away from even some part of what Allah revealed to you”. (TMQ al-Ma’idah, verse49)

安拉（SWT）对先知（ﷺ）的训谕，是对他的乌玛（穆斯林共同体）的训谕，除非有证据将该训谕限定于他本人。此处并无此类证据，因此上述经文命令所有穆斯林建立安拉的统治。建立哈里发，无非就是建立安拉的统治与权威。另一方面，安拉（SWT）规定穆斯林必须服从掌权者，即统治者，这表明统治者的存在对穆斯林而言是必需的。安拉（SWT）说：

The speech of Allah (swt) to the Prophet (saw) is a speech to his Ummah unless there is an evidence which limits the speech to him. In this case there is no such evidence, so the aforementioned verses order all Muslims to establish the rule of Allah (swt). The establishment of the Khaleefah does not mean other than the establishment of the rule and the authority of Allah (swt). On the other hand, Allah (swt) made it obligatory upon Muslims to obey those in authority, meaning the ruler, which indicates that the existence of the ruler is obligatory upon Muslims. Allah (swt) said:

“信道的人们啊！你们当服从真主，服从使者，和你们中的主事人。”（《古兰经》第四章第59节）

“O you who believe obey Allah and obey the Messenger and those in authority from amongst you”. (TMQ al-Nisa’a, verse 59)

安拉（swt）不会命令服从那些不存在的人。这表明统治者的存在是必需的。当安拉（swt）命令服从掌权者时，这就是一项设立他们的命令。沙里亚的实施有赖于统治者的存在，因此，设立统治者就成为义务，因为缺少他将导致疏忽沙里亚而犯罪。

Allah (swt) does not order obedience to those who do not exist. This indicates that the existence of the ruler is obligatory. When Allah (swt) orders obedience to those in authority it is an order to establish them. The implementation of the Shari’ah depends upon the existence of the ruler, thus, the establishment of the ruler becomes obligatory as its absence will result in the sin of neglecting the Shari’ah.

因此,从这些证据中可以清楚看出,在穆斯林中建立统治和权威是法定义务(Fard),同样清楚的是,为了实施伊斯兰教法,穆斯林有义务任命一位哈里发来执掌统治和权威;而这并非仅仅为了统治和权威本身。请思考先知ﷺ所说的话:“你们最好的伊玛目(领袖)是你们爱他们、他们也爱你们,你们为他们祷告、他们也为你们祷告的人;你们最差的伊玛目是你们恨他们、他们也恨你们,你们诅咒他们、他们也诅咒你们的人。”有人问安拉的使者ﷺ:“我们难道不应该与他们开战(用刀剑对抗他们)吗?”他说:“不,只要他们在你们中间确立礼拜(即伊斯兰)。”这段圣训清楚地说明了好的领袖与坏的领袖,也清楚地禁止在他们确立礼拜的情况下挑战其权威,而在此语境中,“礼拜”指的是维护伊斯兰并确立其统治。

Therefore, it is clear from these evidences that the establishment of the ruling and the authority amongst Muslims is Fard, and it is also clear that the appointment of a Khaleefah who takes charge of the rule and the authority, is compulsory upon Muslims in order to implement the Shari’ah laws; and not for the sake of ruling and authority only. Reflect upon what the Prophet (saw) said: “The best of your Imams (leaders) are those whom you love and they love you, who pray for you and you pray for them; and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.’ The Messenger of Allah (saw) was asked: ‘Would we not declare war on them (face them with the swords)?’ He said: ‘No, as long as they establish Salah (meaning Islam) among you.” This Hadith is clear in informing about the good and bad leaders, and clear in prohibiting the challenge of their authority as long as they establish the prayer, which in this context indicates upholding of Islam, and establishing its rule.

因此，穆斯林有义务任命一位哈里发，由其施行伊斯兰法律并传达伊斯兰的召唤，这一点在伊斯兰教法的可靠经文中是确定无疑的。此外，这是一项必须履行的责任，因为安拉（SWT）已规定穆斯林有义务确立伊斯兰的权威，并维护穆斯林的尊严。然而，这项责任是集体义务，因此，如果乌玛中的一部分人完成了它，该义务即告履行，其余乌玛成员的责任便随之解除。而如果乌玛中的一部分人虽然无法完成该义务，但已在为确立哈里发而努力行动，那么责任依然落在所有穆斯林身上，只要穆斯林尚无哈里发，这项义务便仍然约束着每一位穆斯林。

So the obligation upon Muslims to appoint a Khaleefah who establishes the laws of Islam and conveys its call is a matter which has no doubt with regard to its certainty in the sound texts of Shari’ah. Moreover, it is an obligatory duty due to the fact that Allah (swt) made it a Fard upon Muslims to establish the authority of Islam and to protect the honour of Muslims. However, this duty is a collective one, so if some people of the Ummah accomplished it, the Fard is fulfilled and thus responsibility drops from the rest of the Ummah. And if part of the Ummah was unable to accomplish the Fard, though they carried out the actions of establishing it, then the responsibility remains upon all the Muslims, and the Fard remains upon every Muslim as long as Muslims are without a Khaleefah.

对穆斯林不设立哈里发，是一桩大罪，因为这是放弃履行伊斯兰教中一项极为重要的法定义务（فرض），伊斯兰法律的贯彻执行有赖于此，伊斯兰在人生战场上的存在也有赖于此。因此，穆斯林整体因不设立哈里发而犯下大罪。如果穆斯林一致同意继续没有哈里发，那么这罪过将落在全世界所有穆斯林身上。如果部分穆斯林着手努力设立哈里发，而其他人则不作为，那么罪过便从那些开始努力设立哈里发的人肩上卸下，而这项法定义务仍然存在于所有人身上，直到哈里发被设立。这是因为投身于履行这项法定义务的工作，能够免除其未能按时履行所导致的罪过，也能免除在其正在为之努力、并且厌恶阻碍其完成的事物的情况下，仍未能完成它所带来的罪过。

To refrain from establishing a Khaleefah for the Muslims is a great sin because it is abstaining from carrying out a very important Fard of Islam, upon which the implementation of the divine laws depends, even upon which the presence of Islam in the battlefield of life depends as well. So Muslims as a whole commit a great sin by refraining from establishing a Khaleefah for all Muslims. And if they agreed to remain without a Khaleefah the sin would befall all Muslims in the entire world. If some of the Muslims embarked on working to establish a Khaleefah and the others did not, the sin will drop from the shoulders of those who started to work to establish the Khaleefah, while the Fard remains on them until the Khaleefah is appointed. This is because the involvement in establishing the Fard removes the sin for the delay of its fulfillment in its time, and for its non-fulfillment, despite one’s engagement in the work for establishing it, and despite his hatred of that which prevents him from accomplishing it.

那些没有参与建立哈里发这一法定义务之工作的人，自哈里发离世至新哈里发被任命之间的三天期限过后，罪责便落在了他们身上。这是因为真主（SWT）已将一项法定义务托付给他们，而他们既没有履行，也没有投身于完成该义务所必需的工作。因此，他们是有罪的，并将在今世和后世遭受真主（SWT）的惩罚与羞辱。他们之所以有罪，是因为怠慢于建立哈里发，或怠慢于那些（依照伊斯兰教法）用以建立哈里发的行动。显然，穆斯林若忽视任何一项所要求的责任，便应受到真主（SWT）的惩罚；尤其是那项使其他责任得以实施的责任，即建立伊斯兰律法、高举伊斯兰事业、并在伊斯兰世界及其他地方使真主（SWT）的话语得到尊崇。

As for those who were not engaged in the work for establishing the Fard, the sin would remain on them as soon as the three days period has passed, from the departure of the Khaleefah until the appointment of a new Khaleefah. This is because Allah (swt) had entrusted them with a Fard, which they did not carry out nor did they engage themselves in the work which was required for its completion. Therefore, they would be sinful and would deserve the punishment and shame from Allah (swt) in this life and the hereafter. They would be sinful due to their slackness in establishing the Khaleefah or from the actions which (according to Shari’ah) establish the Khaleefah. It is clear and obvious that a Muslim deserves the punishment of Allah (swt) when he ignores any of the duties enjoined upon him, particularly the duty by which the other duties are implemented, the Shari’ah rules are established, the matter of Islam is brought aloft and the word of Allah (swt) is exalted in the Islamic world and elsewhere.

因此,在这片土地上,没有哪个穆斯林有理由放弃建立伊斯兰教(Deen)这一责任——安拉(SWT)所命令的责任,即为穆斯林设立哈里发(Khaleefah)。当世上没有哈里发制度,也没有人来执行安拉(SWT)的界限(Hudood),以维护安拉(SWT)的神圣禁令,没有人来执行伊斯兰教的律法,并在“万物非主,唯有安拉;穆罕默德是安拉的使者”的旗帜下统一穆斯林社群时,这一义务便不容忽视。伊斯兰教并未允许人们放弃为此事而进行的工作,直到这一责任真正完成为止。

Accordingly, no Muslim on the face of this earth has an excuse to abandon the duty of establishing the Deen which Allah (swt) has ordered, that is, the establishment of a Khaleefah for Muslims, when there is no Khilafah on the earth, and no one to implement the limits (Hudood) of Allah (swt) to protect the sanctities of Allah (swt), and no one to implement the laws of the Deen and unify the Muslim community under the banner of Laa ilaha illa Allah, Muhammad al-Rasul Allah. There is no permission in Islam to abandon the work for this duty until it is indeed accomplished.