确实，穆斯林建立哈里发的时限是两夜。因此，任何穆斯林都不得在没有效忠誓约（Bay'ah）缠于颈上的情况下停留超过两夜。将上限定为两夜，是因为设立哈里发的义务（Fard）自前任哈里发去世或被罢免之时起即已成立。但允许在从事此事的同时，将设立推迟两夜。如果推迟超过两夜，穆斯林仍未设立哈里发，则需对此事进行审查。若穆斯林忙于设立哈里发，却因无法抗拒的紧迫事务而未能在两夜内完成，那么罪责便从他们身上除去，因为他们正在履行义务，只是因受强制力所迫而被迫推迟。先知ﷺ说："我的乌玛中，因错误、遗忘和被迫而犯的罪，已被除去。"但如果他们并未从事履行此义务的事情，那么他们都将有罪，直到哈里发设立为止，届时义务才从他们身上除去。然而，他们因忽视设立哈里发而所犯的罪并不会从他们身上除去，而是仍然留存于他们身上，安拉（SWT）将就此清算他们，正如祂清算任何穆斯林在怠于履行义务时所犯的任何违抗行为一样。

Indeed the time limit given for Muslims to establish a Khaleefah is two nights. So no Muslim is allowed to stay for more than two nights without having a Bay’ah on his neck. Making the upper limit as two nights is due to the fact that appointment of a Khaleefah is Fard from the moment the previous Khaleefah dies or is deposed. But it is allowed to delay the appointment while engaging in it for two nights. If the delay exceeded two nights and the Muslims did not establish a Khaleefah, the matter is examined. If the Muslims were busy in establishing a Khaleefah but could not complete it within two nights due to overwhelming matters they cannot resist, then the sin will drop from them because they were engaged in establishing the duty and they were forced to delay it by compelling power. The Prophet (saw) said: “The sin due to mistake, forgetfulness and compulsion is removed from my Ummah.” But if they were not engaged in performing the duty, then they would all be sinful until the Khaleefah is established and at that time the Fard will drop from them. But the sin they committed in neglecting the establishment of a Khaleefah does not drop from them, it rather remains on them, and Allah (swt) will bring them to account for it the same way He (swt) brings any Muslim to account for any disobedience he commits when he neglects to perform a duty.

关于穆斯林被给予两夜时限以履行设立哈里发这一义务的证据，它是圣门弟子的一致意见（Ijma'a）。消息传到他们那里，得知先知（愿主福安之）去世后，圣门弟子便开始在Bani Sa'idah的庭院中聚会，商议为安拉的使者（愿主福安之）选定继任者。他们在庭院中持续商议，到第二天，便把人们召集到清真寺里，以便他们宣誓效忠（Bay'ah）。这一过程历时两夜三天。 此外，当欧麦尔（愿安拉喜悦他）确知自己因刀伤将不久于人世时，他把有影响力的人托付给剩下的六位资深圣门弟子，并给了他们三天时间来选出新的哈里发。他下令，三天之后若仍未达成一致，持异议者应被处死。这一命令是针对这些杰出的圣门弟子而下的。欧麦尔（愿安拉喜悦他）还授权五十名持剑穆斯林，去杀死持异议者。这些命令是当着圣门弟子的面发布的，没有任何记载表明有人否认或反对此事，因此形成了圣门弟子的一致意见，即穆斯林不得在没有哈里发的情况下超过两夜三天。而圣门弟子的一致意见，与《古兰经》和安拉使者（愿主福安之）的逊奈一样，是合法的沙里亚证据（Daleel Shari'i）。

In regard to the evidence concerning the two nights time limit given to Muslims to perform the duty of establishing a Khaleefah, it is an Ijma’a of the Sahabah. The Sahabah started to meet in the courtyard of Bani Sa’idah, to discuss the appointment of a successor to the Messenger of Allah (saw) as soon as the news of the death of the Prophet (saw) reached them. They kept discussing in the courtyard, and on the second day they gathered the people in the mosque in order that they might give the Bay’ah. This took two nights and three days. Also, when ‘Umar (r.a.) became certain that his death was imminent as a result of the stab wound, he entrusted the people of influence, the six remaining senior Sahabah, and gave them three days to choose a new Khaleefah. He ordered that if after the three days an agreement was not reached the one who disagreed should be killed. This was despite the fact that these were of the eminent Sahabah. ‘Umar (r.a.) also empowered fifty Muslims with swords to kill the one who disagreed. These orders were given in front of the Sahabah, and no one was reported to deny or disagree with it, so it becomes Ijma’a of the Sahabah that Muslims are not permitted to stay without a Khaleefah for more than two nights and three days, and the Ijma’a of the Sahabah is a legitimate Daleel Shari’i (evidence) like the Qur’an and Sunnah of the Messenger of Allah (saw).

因此,重新建立哈里发制度是穆斯林最为紧迫的问题,也是首要的义务。这一事业不仅值得圣门弟子们(ra)为之献出生命,先知ﷺ也曾准备为确立这一宗教而舍弃自己的生命。他ﷺ对叔叔谈及多神教徒时说:“以真主发誓,即使他们把太阳放在我的右手,把月亮放在我的左手,条件是我放弃这件事,我也不会放弃,直到真主使它占据优势,或我为此而死。”(泰伯里《历史》第6卷第1179段)

Therefore, the re-establishment of the Khilafah is the most vital issue and the priority obligation for the Muslims. It was worth not only the lives of the Sahabah (ra) but also the Messenger (saw) was prepared to give up his life for the establishment of this Deen. He (saw) stated to his uncle concerning the Mushrikeen, “...by Allah, if they were to put the sun in my right hand and the moon in my left, on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein”. (Tareekh ut-Tabari by al-Tabari Vol. 6 par. 1179).

因此,重建哈里发制度是伊斯兰乌玛的首要问题,也是恢复伊斯兰所有法定义务(Faraa'id),消除影响伊斯兰世界的所有恶行(Munkaraat),并确立善行(Ma'roof)的根本之事。

Hence the re-establishment of the Khilafah is the priority issue for the Islamic Ummah and the matter which will restore all the Faraa’id (obligations) of Islam and remove all the Munkaraat (evils) that are effecting the Islamic world and establish the Ma’roof (good).

伊玛目沙ox提卜在其著作《Al-Muwafaqaat fee Usul il Ahkam》(第1卷第1节第119-121页)中指出:设立伊玛目的义务落在那些有能力设立伊玛目、并有能力担任该职位的人身上;但如果他们不设立,那么其他所有人就必须努力确保有能力者履行其义务。因此,依据“完成一项义务所必需的事物本身也是义务”这一原则,与有能力者共同努力恢复伊玛目制度便成为一项瓦吉布(义务)。

Imam Shatibi has stated in his book Al-Muwafaqaat fee Usul il Ahkam (Vol. 1 Section 1 page 119-121) that the obligation of appointing an Imam falls upon those that are capable of establishing it and those who are capable of taking that position but if they do not appoint him then everyone else must work to ensure that those who are capable fulfil their obligation and hence it becomes a Wajib to work with those that are capable to resume the Imamah based upon the principle “Whatever is necessary to accomplish an obligation is in itself an obligation”.

因此，当今每一位穆斯林都有义务努力废除伊斯兰国家现行的各种制度，以重建哈里发制度，并使伊斯兰重新回到乌玛之中。

Therefore it is an obligation upon every single Muslim today to work to remove the current systems in the Islamic lands in order to re-establish the Khilafah and bring Islam back to the Ummah.