“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：“那么您命令我们怎么做？”他说：“你们要依次履行对他们的效忠誓约，把他们应得的权利交给他们。真主必定会就他们所承担的托付询问他们。”

“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，并将伊斯兰的宣教（Da'awah）传播到世界各地。哈里发也称为伊玛目（Imamah），两个术语含义相同。多段圣训都以相同的含义提到它们，而这两个术语在任何沙里亚文本中，即《古兰经》或先知穆罕默德ﷺ的逊奈中，从未有过含义上的差别，这两者是仅有的沙里亚文本。坚持使用“哈里发”或“伊玛目”这一名称并非必须，但坚持其含义却是必须的。

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（SWT）为穆斯林规定的任何其他义务一样，是一项紧迫的责任，不容选择或懈怠。疏忽履行这一职责是最严重的罪行之一，真主（SWT）会对此予以严厉惩罚。

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.

有证据表明，任命哈里发对所有穆斯林都是义务的，这一证据见于圣训和圣门弟子的一致意见（Ijma'）。至于圣训，纳菲'尔传述说："欧麦尔告诉我，他听到先知ﷺ说：'谁若从对安拉（SWT）的效忠中抽手，他将在复活日与安拉（SWT）相见，且无任何凭证；谁若死去而颈上没有对哈里发的效忠（Bay'ah），他就是死于蒙昧（Jahiliyyah）之中。'"因此，先知ﷺ使每位穆斯林颈上有一份效忠成为必须，并称颈上没有效忠就死去的人是死于蒙昧。效忠只能是对哈里发的效忠，而先知ﷺ使每位穆斯林颈上有对哈里发的效忠成为义务。然而，他并没有使每位穆斯林都亲自向哈里发效忠成为义务。义务在于每位合格的穆斯林颈上都有一份效忠，也就是说，存在一位哈里发，他因此应当得到每位穆斯林颈上的效忠。所以，正是哈里发的存在使每位穆斯林颈上有了效忠，无论该穆斯林是否亲自向他效忠。

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(愿主福安之)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。这是因为先知(愿主福安之)所责备的,是颈上没有效忠宣誓而死去的穆斯林,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·萨利赫那里听闻,艾卜·胡莱赖说,先知(愿主福安之)说:“我之后将有领袖统治你们,敬虔的人以他的敬虔引导你们,罪恶的人以他的罪恶引导你们。你们要听从他们,服从他们在合乎真理的事上的命令。如果他们行得正,这是你们的功劳;如果他们行得不正,这罪过由他们自己承担,而你们则有功。”穆斯林在阿尔-艾拉吉的传述中,经由艾卜·胡莱赖,记载先知(愿主福安之)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。”穆斯林又传述,艾卜·哈兹姆说:“我陪伴艾卜·胡莱赖五年,听他讲述先知(愿主福安之)的话:以色列的后裔曾由众先知治理,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,而且数量众多。他们问道:那么你命令我们做什么呢?他说:你们要依次向他们履行效忠宣誓,并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务而questioning他们。”伊本·阿拔斯传述,先知(愿主福安之)说:“如果有人在他的统治者身上看到了他所不喜欢的事情,就应当忍耐,因为,谁与苏丹(伊斯兰的权威)分离哪怕一虎口的距离,并因此而死,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(愿主赐福他并使他平安)告诉我们,统治者将管理穆斯林的事务;圣训中还将哈里发比作盾牌,即保护者。因此,将伊玛目比作盾牌,说明了伊玛目存在的益处,这本身就是一种行动的命令。因为如果真主(至高无上)和先知(愿主赐福他并使他平安)所传达的信息包含谴责,那就是禁止行为的命令;如果包含赞扬,那就是行动的命令。如果所要求的行动是实施某项伊斯兰律法(天启法)所必需的,或者因为对它的疏忽将导致某项伊斯兰律法被废弃,那么这一命令便是决定性的。 在这些圣训中还有信息表明,管理穆斯林事务的人是哈里发,这表明有命令要任命他们。圣训中还包括禁止穆斯林脱离统治权威的内容,这表明穆斯林有义务为自己任命一位统治者,即实行统治。此外,先知(愿主赐福他并使他平安)命令穆斯林服从哈里发,并与质疑其哈里发权威的人作战,这表明有命令要任命一位哈里发,并通过与任何与其争夺权位的人作战来保护其哈里发职位。 穆斯林圣训学家穆斯林(愿主怜悯他)记载,先知(愿主赐福他并使他平安)说:"谁与一位伊玛目订立效忠之约,伸手与他相握并以内心的诚意相许,那么他应当尽其所能服从他。如果另有人前来与他争夺权位,你们就应当砍掉那个人的脖子。"因此,服从伊玛目的命令即是确立他的命令,而与其争夺者应当被讨伐的命令,证明这一命令在维持唯一哈里发的存在方面是决定性的。

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’a），他们一致认为，在先知（愿主赐他平安）去世后，必须设立一位哈里发，即继承人。他们也一致同意，在阿布·伯克尔（愿主喜悦他）去世后，为其设立继承人；随后在欧麦尔（愿主喜悦他）去世后，又为其设立继承人；在奥斯曼（愿主喜悦他）去世后，同样如此。圣门弟子设立哈里发的公议，在先知（愿主赐他平安）去世后显得尤为明显：他们推迟了先知的安葬，而忙于为他选定继承人。然而，安葬亡者是天经地义的义务（Fard），那些负责为其料理后事的人，在完成安葬之前从事其他事务是被禁止的（Haram）。圣门弟子本应投身于为先知（愿主赐他平安）料理后事，但他们中有些人却去忙于设立哈里发，而不是安葬，另有一些人则保持沉默，参与了这种拖延长达两夜，尽管他们有能力反对这种拖延，也有能力安葬先知（愿主赐他平安）。因此，这是一项转而投身于设立哈里发、而非安葬亡者的公议。除非设立哈里发比安葬亡者更为重要，否则这种行为不可能是正当的。此外，所有圣门弟子在其一生中都一致认同设立哈里发是义务。尽管他们在推选谁为哈里发上存在分歧，但在是否应当设立哈里发这一问题上从未有过分歧，无论是先知（愿主赐他平安）去世之时，还是任何一位正统哈里发去世之时。因此，圣门弟子的公议清楚而有力地证明，设立哈里发是义务。

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，依据确凿可信的证据，在生活的各个方面建立伊斯兰并实施沙里亚的律法，是穆斯林的义务。若没有拥有权威的统治者，这一义务便无法实现。法则（神圣原则）指出："凡完成一项瓦吉布（义务）所必需之事，其本身亦为瓦吉布。"因此，依据此原则，建立哈里发同样是义务。以下几个例子可以体现这一原则：

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,

先知（saw）在伊玛目拜海其（ra）的《逊南》中所引述的一段圣训里说："任何人都无权在没有苏丹（国家权威）的情况下执行任何哈杜德刑罚。"

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)”.

伊马目·塔哈维还引用了穆斯林·本·雅萨尔的一段圣训，说先知ﷺ曾说：“天课的征收、刑罚（哈都德）的执行、战利品的分配以及主麻礼拜的主持，都归苏丹所有。”（类似的记载也见于伊本·艾卜·沙依白在其《穆萨奈夫》中的记录，以及伊玛目·纳尔吉亚尼的记载。这些记载都被视为可以接受。）

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根本义务,例如哈杜德(刑法)、天课的征收与分配、主聚礼及其讲道者的组织,以及除此之外的其他义务。消除Kufr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,伊斯兰就无法在我们的社会中存在。因此,整个伊斯兰都依赖于哈里发,因为那正是伊斯兰所规定的使其得以存在的方法。

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.

当今穆斯林乌玛的现状便是这一事实的明证。伊斯兰的刑法缺席了，取而代之的是欧洲国家的刑法。伊斯兰的经济制度被资本主义者的制度所取代，如今穆斯林乌玛的资源成了被异教徒瓜分的战利品。尽管穆斯林军队拥有军事实力，伊斯兰的土地却依然被占领。伊斯兰生活方式在我们的国家中缺席，持续地影响着社会结构，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涌现。这些触目惊心的事实不幸地清楚表明了伊斯兰的缺席，也印证了安拉的使者ﷺ所说之言的真实性。

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)依照祂所降示给他的启示在穆斯林之间施行裁决,而安拉(SWT)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:

“并依真主所降示的（经典）在他们之间作出判决，不要顺从他们的私欲而背离降临到你身上的真理。”（《古兰经》5:48）

“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)

他(swt)说:

And He (swt) said:

“你要在他们之间依照真主所降示的（经典）进行裁决，不要顺从他们的私欲，并要提防他们使你偏离真主降示给你的任何一部分（经典）”。（《古兰经》第5章 玛益代 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的话语，是对他的乌玛说的，除非有证据将这些话语限定于他本人。而这里并没有这样的证据，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)使穆斯林有义务服从掌权者，即统治者，这表明统治者的存在对穆斯林而言是必不可少的。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，和你们中掌权的人。”（古兰经 尼萨au 第4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不可少的。当安拉(swt)命令服从掌权者时,这就是一道设立他们的命令。沙里亚的实施有赖于统治者的存在,因此,设立统治者就成为必须之事,因为缺少他将导致忽视沙里亚而犯罪。

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,从这些证据可以清楚看出,在穆斯林中确立统治权与权威是法定的义务(Fard);同时也清楚表明,穆斯林必须任命一位哈里发来执掌统治权与权威,以落实伊斯兰教法,而不仅仅是为了统治与权力本身。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,你们为他们祈祷、他们也为你们祈祷的人;你们最坏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:“难道我们不该对他们宣战(用剑与他们对抗)吗?”他说:“不,只要他们在你们中间确立拜功(意即伊斯兰)。”这段圣训清楚地说明了好的与坏的领袖,也明确禁止在他们只要确立拜功的情况下挑战其权威,而在此语境中,拜功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，由他来建立伊斯兰的法律并传达伊斯兰的召唤，这一点在沙里亚的可靠经文中是确定无疑的。而且，这是一项义务性的责任，因为安拉（SWT）将建立伊斯兰的权威、保护穆斯林的尊严定为穆斯林的法定义务（Fard）。然而，此项责任是集体性的：如果乌玛中的一部分人完成了它，那么法定义务便已履行，其余乌玛的责任也随之解除；而如果乌玛中的一部分人无法完成这项法定义务，尽管他们已在为建立哈里发而采取行动，那么责任仍然落在所有穆斯林身上，只要穆斯林没有哈里发，这项法定义务就仍然落在每一位穆斯林身上。

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，是一项重大罪过，因为这是放弃履行伊斯兰教中一项非常重要的法定义务（Fard），而神圣律法的实施有赖于此，甚至伊斯兰在生活的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重大罪过。如果他们同意长期没有哈里发，这一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，而其他人则不这样做，那么罪过就会从着手努力设立哈里发的人身上消除，而该义务（Fard）仍然落在所有人身上，直到哈里发被任命为止。这是因为，投身于履行这一义务的工作，可以免除其未能按时履行所产生的罪过，也可以免除其未能完成的罪过，即便他正在为设立哈里发而努力，并且憎恶阻碍他完成这一目标的事物。

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.

对于那些没有参与建立哈里发这一义务之工作的人，一旦哈里发离任之后三天的期限过去，直至新哈里发被任命，罪过便会落在他们身上。这是因为安拉（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需的工作。因此，他们是有罪的，今世与后世都应受到安拉（SWT）的惩罚和羞辱。他们之所以有罪，是因为他们在建立哈里发或依照伊斯兰教法建立哈里发的行为上怠惰。显而易见，穆斯林若忽视所责成于他的任何责任，便应受到安拉（SWT）的惩罚；尤其是那项使其他义务得以实施、使伊斯兰教法得以确立、使伊斯兰的事业得以高举、使安拉（SWT）的言辞在伊斯兰世界及其他地方得以彰显的责任。

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,地球上的任何穆斯林都没有借口放弃建立伊斯兰教(Deen)这一义务,即安拉(SWT)所命令的建立穆斯林哈里发。当世上没有哈里发,也没有人执行安拉(SWT)的刑罚(Hudood)以维护安拉(SWT)的神圣禁令,没有人推行伊斯兰教的律法,也没有人在"除安拉外别无真主,穆罕默德是安拉的使者"的旗帜下统一穆斯林社群时,这一义务尚未完成。伊斯兰教中不允许在此义务真正实现之前放弃为此所做的工作。

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.