有些义务属于集体义务（فرض الكفاية），要求的是这些义务必须被履行，无论穆斯林中由谁来承担。它们并不要求每个人个体都亲自履行。

There are collective obligations, and what is required is that these obligations must be performed, irrespective of who has undertaken them from the Muslims.They are not required from every individual by himself.

相反,所要求的是这些义务必须得到履行。它们可以由少数人履行,也可以由多数人履行。如果没有人履行,那么所有穆斯林都将有罪,直到它们得到履行为止。否则,罪责只会从那些为建立这些义务而奋斗、并认真投身于这一事业的人身上解除。任何人都不要以为,既然穆斯林与他一同分担罪责,这便会减轻他的罪过,从而对集体义务漠不关心。这种想法是不对的,因为他在复活日将独自前来,独自背负自己的罪过。先知ﷺ说:

Rather what is required is that they are enacted. They may be enacted via a few or via many. If they are not enacted, then all the Muslims will be sinful until they are enacted. Otherwise, the sin will be removed only from those who struggled and endeavoured to establish them, and who were involved in this struggle seriously. Let no one assume that because the Muslims share the sin with him, that this will lighten the sin for him, and so he is negligent of the collective obligations. This is not true, because he will come alone on the Day of Judgement, carrying the sin on his own. He 􀀬 said:

“每一个人都将在复活日独自来到他面前（没有任何帮助者或保护者）。”[TMQ 19:95]。穆斯林陷入罪恶，这或许会让他在今世得到些许安慰，但这不会在后世减轻他的负担。因此，凡是在尚未建立的集体义务上有所疏忽的人，都应当急切地投入建立这些义务的工作中，以便在他于安拉面前问心无愧，趁那一天到来之前——那一天，心和视线都将翻转。因此，信仰安拉、敬畏祂的警告、渴望祂的应许的穆斯林，会关切如何取悦安拉，获得乐园，使自己免于火狱。这样的穆斯林将集体义务视为必须承担的责任。只要它尚未被履行，罪过就会落到他身上，如果他没有为建立它而努力。然而，如果这一义务已被履行，只要有人建立了它，他就不再有任何过失。因此，穆斯林为了在安拉面前问心无愧，必须像关注个人义务那样关注集体义务。例如：依照安拉所降示的来裁决、在安拉之路上圣战、伊evaluate智慧推理（Ijtihaad）、劝善戒恶。所有这些都是集体义务，穆斯林必须努力使其建立，否则他们就会有罪。例如，如果乌玛中没有伊智提哈德，那么除了那些致力于促成伊智提哈德的人之外，所有人都有罪。只要伊智提哈德仍不存在，就有人致力于促成它，也无法消除其他人的罪过。当伊智提哈德得以存在时，所有人的罪过便都被消除。建立伊斯兰国也是同样的道理。 凡是放弃从事建立伊斯兰国之工作的个人,都将在安拉面前有罪。只要国家尚未建立,那些为其建立而工作的人的存在,也不能消除放弃者的罪过。以下内容出自《伊斯兰思想》一书,标题为“足额义务是每位穆斯林的义务”。原文写道:“无论在任何情况下,义务都不会因此解除,除非所被要求的工作已经被承担。忽视该义务的人将因放弃它而应受惩罚。在他承担该义务之前,他将一直有罪。在这一点上,个人义务与足额义务(即集体义务)没有区别,它们都是所有穆斯林的义务。因此,安拉的话语是:”

“And everyone of them will come to Him alone on the Day of Resurrection (without any helper or protector.” [TMQ 19:95]. The fact the Ummah falls into sin with him may give him comfort in this world, but this will not lighten it for him in the Hereafter. Therefore, let everyone who has been negligent in the collective duties that have not been established, rush into serious involvement in the work to establish them, so as to clear his conscience before Allah 􀀬, before that Day comes when the hearts and sights will be turned about. Thus, the Muslim who believes in Allah 􀀬 and fears His warning and wants His Promise, he will be concerned to please Allah 􀀬, to win Paradise and save himself from the Fire. Such a Muslim looks upon the collective obligation as a duty that must be undertaken. As long as it has not been undertaken, then the sin will reach him if he did not work to establish it. However if the obligation was performed, then there will not be any blame on him as long as some people established it. So in order for the Muslim to relieve his conscience before Allah 􀀬, he must be concerned with the collective obligations just like his concern with the individual obligations. For example: ruling by what Allah 􀀬 has revealed, Jihaad in the path of Allah 􀀬, Ijtihaad, enjoining the ma’roof and forbidding the munkar. All of these are collective obligations, which the Muslims must work to establish, otherwise they will be sinful. If Ijtihaad is absent in the Ummah, for example, then everyone is sinful except the one who works to bring about Ijtihaad. The presence of people working to bring about Ijtihaad will not remove the sin from others, as long as Ijtihaad still does not exist. When Ijtihaad comes to exist, then the sin is removed from everyone. This is also the case with regards to establishing the Islamic State. Every individual who abstains from undertaking the work to establish it will be sinful before Allah 􀀬, and the presence of people working for its establishment will not remove the sin from those abstaining from it, as long as the state has not been established yet. The following was mentioned in the book entitled, “Al-Fikrul Islami” (The Islamic Thought) under the heading, “The obligation of sufficiency is an obligation on every Muslim.” The text states the following; “The obligation is not removed in any case whatsoever, unless the work which was obligated has been undertaken. The one who neglects the obligation will deserve punishment for abandoning it. He will remain sinful until he undertakes it. There is no difference in this regard between the individual obligation and the obligation of sufficiency (ie collective obligation). All of them are an obligation on all of the Muslims. Thus, His 􀀬 saying:

“起来出征，无论你们轻装还是重装……”[TMQ 9:41]，是一项足够义务（فرض كفاية）。在所有这些（义务）中，都已明确地要求去行动（talban jaaziman）。因此，试图在义务本身的层面上区分个人义务与足够义务，在真主面前是一种罪过；这等同于背离真主的道路，并以欺骗的方式让人对履行真主的义务漠不关心。至于解除原本负有责任者的义务，在这一点上个人义务与足够义务同样没有区别。只有在立法者（Ash-Shaari'）所要求的行为得以实现之后，义务才会解除——无论这一要求是针对每一位穆斯林，例如每日的五次拜功，还是针对全体穆斯林，例如对哈里发的效忠宣誓（bai'ah）。这些义务中的任何一项，都要等到行为得以确立之后才会解除，也就是说，要等到拜功得以建立、哈里发得以任命并接受效忠宣誓之后。

“March forth, whether you are light or heavy...” [TMQ 9:41], is an obligation of sufficiency. In all of these (obligations), the action has been requested decisively (talban jaaziman). Hence, trying to differentiate between the individual obligation and the obligation of sufficiency in their capacity as obligations is a sin before Allah 􀀬; it counts as turning away from the path of Allah 􀀬 and deception to cause complacency in undertaking the obligations of Allah 􀀬. As for removing the duty from the one on whom it was obligatory, here as well there is no difference between the individual obligation and the obligation of sufficiency. The duty is not removed until the action requested by Ash-Shaari’ (the Legislator) has been established, whether the request was to every Muslim such as the five daily prayers or the request was for all the Muslims such as the bai’ah (pledge) to the Khaleefah. None of these obligations will be removed until the action has been established, ie until the prayer has been established and the Khaleefah has been appointed and given the bai’ah.

因此,当穆斯林中有一部分人承担了能够完成该义务的行为时,并不会使其他穆斯林摆脱集体义务的责任,在该行为尚未完成之前,这一义务仍然存在。所以,只要该行为尚未完成,每一位穆斯林都仍然有罪。因此,说集体义务是指只要有人承担了它,其余人就免除罪责,这种说法是不正确的。正确的说法是:集体义务是指只要有一部分人已经完成了它,其余人就免除罪责。罪责的免除是实在的,因为已被命令的行为既然已经由人承担并实际存在,罪责就无处可留了。

Thus, the obligation of sufficiency will not be removed from anyone of the Muslims, when some of them undertake the action that will establish it, until it has been established. Thus, every Muslim will remain sinful as long as the action has not been completed. Therefore, it is incorrect to say that the obligation of sufficiency is the obligation which, if some undertook it, then the rest are absolved from the sin. Rather, the obligation of sufficiency is the obligation which if some have established it, then the rest are absolved of the sin. The removal of the sin will be something real, because the action which has been ordered has already been undertaken and it exists, so there is no place for the sin to remain.

这属于义务的充分性（فرض الكفاية），它与个人义务（فرض العين）类似。

This is the obligation of sufficiency, which is like the individual obligation.

因此,建立伊斯兰国是每一位穆斯林的义务,即它对每一位穆斯林都是法定的个体义务(fard 'ayn)。在伊斯兰国建立之前,这一义务不会从任何一位穆斯林身上解除。即使有人采取了建立伊斯兰国的行动,只要伊斯兰国尚未建立,这一义务仍不会从任何一位穆斯林身上解除。义务将继续落在每一位穆斯林身上,罪责也将continue停留在每一位穆斯林身上,直到国家建立。只有当他投身于建立国家的行动,并持续这一行动直至国家建立,罪责才会从他身上消除。同样,所有集体义务(fard kifaya)仍将是每一位穆斯林的义务,在所要求的行动被完成之前,都不会解除。 当个体义务与集体义务对我们已经阐明之后,便清楚地显示:穆斯林若想在他的造物主和主面前问心无愧,就必须履行个体义务,并与他人一道参与完成集体义务。

Hence, the establishment of the Islamic State is an obligation on all Muslims; ie it is fard on every single Muslim. This obligation is not removed from any single Muslim until the Islamic State is established. If some undertook the actions that will establish the Islamic State, the obligation is not removed from any single Muslim as long as the Islamic state has not been established. The obligation will remain on every Muslim, and the sin will remain on every Muslim until the establishment of the State. The sin will not be removed from any single Muslim until he pursues the action that will establish the State, and continues on this action until the State is established. Thus, every obligation of sufficiency will remain an obligation on every Muslim, and will not be removed until the requested action has been undertaken.” Once the individual obligations and the obligations of sufficiency became clear to us, it becomes clear to us that for the Muslim to relieve his conscience before his Creator and his Lord, it is incumbent on him to undertake the individual obligations and participate with others in establishing the obligations of sufficiency.