圣战是一项绝对的义务，它不受任何限制，也不以任何条件为前提。关于它的经文是绝对的：

Jihad is an absolute obligation, and it is not restricted or conditional upon anything. The ayah concerning it is absolute:

哈里发的在场对圣战的义务没有任何影响；相反，无论是否有哈里发，圣战都是义务。然而，当存在一位哈里发，其哈里发职位已依法确立，且他未因任何原因离开时，圣战事宜便交由哈里发及其 ijtihad（独立判断）决定，只要他仍是哈里发，即便他是邪恶的，只要他仍停留在哈里发的总部。在此事上，臣民有义务服从他的意见，即便他命令其中任何人与一位邪恶的埃米尔一同作战，依据的是艾布·达乌德以其传述链从艾布·胡莱赖（愿安拉喜悦他）处所传的圣训：安拉的使者ﷺ说：

The presence of the Khalifah has no interference upon the obligation of jihad; rather jihad is obligatory whether there is a Khalifah or not. However, when there is a Khalifah whose Khilafah has been contracted legally and who has not left it for any reason, the matter of jihad is delegated to the Khalifah and his ijtihad as long as he is the Khalifah even if he was wicked as long as he remains in the headquarters of the Khilafah. The citizens are obliged to obey his opinion over this even if he were to command any one of them to fight together with a wicked Amir due to what Abu Dawud narrated with his chain from Abu Hurairah (ra): The Messenger of Allah (saw):

穆斯林的哈里发有义务时时竭尽全力，或亲自出征，或派遣穆斯林军队和远征队，然后对安拉（SWT）在祂的经文中所作的美好应许充满信心，即祂将支持他：

It is obliged upon the Muslims’ Khalifah to expend his effort at every time to go out personally or send Muslim armies or expeditions, then be confident in the beautiful promise of Allah (swt) to support him in Allah’s statement:

他有义务开始在国家的边疆组织军队，以便足以抵御来自异教徒的敌人。哈里发不允许让任何边境空无一支足以对抗敌人的穆斯林部队；相反，任何时候都必须让所有边境驻扎伊斯兰军队，这是义务。他有义务建立一切能够保护穆斯林及穆斯林土地免受敌人侵害的设施，例如堡垒、壕沟或其他任何东西，并且有义务尽其所能地准备各种力量，以保护伊斯兰国家和伊斯兰土地免受异教徒及其阴谋的侵害。

He is obliged to begin organizing the army in the country’s extremities so as to be sufficient against those who they are facing from the disbelievers. It is not allowed for the Khalifah to leave any frontier empty of a group of Muslims who are sufficient to fight the enemy; rather it is obligatory that all frontiers be packed with the Islamic army at all times. It is obliged that he establishes all that will defend the Muslims and the Muslims’ land from the enemy’s harm such as fortresses, trenches or anything, and it is obliged that he prepares what he can of all types of strength to protect the Islamic State and Islamic land from the disbelievers and their conspiracies.

哈里发必须亲自监督军队在军事政策和行政方面的实际领导。当他任命一位具备军事专长的指挥官时，他只是将其作为自己的代表，因为哈里发不仅是军队的总司令，更是其实际的领导者。先知ﷺ亲自监督军队的领导工作，每当他派遣远征队时，都是以军队领袖的身份进行的。欧麦尔（ra）曾向其在波斯和沙姆的指挥官发送详细的指示，这表明哈里发实际上是军队的领导者。无论是士兵还是指挥官，军队中的每个人都有义务服从他，正如每个公民都有义务服从他一样。穆斯林在其著作中以艾布·胡莱赖（ra）的传述链记载：先知ﷺ说：

It is obliged that the Khalifah personally supervises the practical leadership of the army in its military policy and administration. When he places upon it a leader with military expertise he only places him as his representative, since the Khalifah is not only Allah commander of the army but rather its practical leader. The Messenger (saw) supervised the army leadership himself, and when he would send expeditions would do so in his capacity as an army leader. Umar (ra) would send detailed information to his leaders in Persia and Sham which indicates that the Khalifah is the army’s leader practically. His obedience is obligatory upon every individual in the army whether he is a soldier or leader, just the same as it is obligatory upon every individual citizen. Muslim has narrated from a chain of Abu Hurairah (ra) that the Prophet (saw) said:

伊玛目是盾牌，其含义是：他是一道盾牌，因为他阻止敌人伤害穆斯林。然而，哈里发不应下达一项具有约束力的决定性命令，除非该命令在人们的能力范围之内才会生效；如果他知道人们无法执行，就不应严格地命令他们执行。他也不应使穆斯林走向自我毁灭，也不应命令他们去做一件他担心他们会背叛的事情。

The meaning of the Imam being a shield is (that he) is a shield because he prevents the enemy from harming Muslims. However the Khalifah should not command a decisive command that has no effect except within the people’s capability; if he knows that they will not be able to perform he does not command them with it strictly. Nor should he carry the Muslims to suicide, nor command them with something for which he fears betrayal from them.

当有哈里发在位时,情况如下:若哈里发不在,圣战绝不可因此拖延,因为一旦拖延,其益处便随之消失。若哈里发派遣军队,并任命一位埃米尔统领他们,而该埃米尔阵亡或死亡,则军队有责任从中推选一人接任,正如先知的同伴在穆塔战役中所做的那样,而使者ﷺ对此表示认可。若军队有埃米尔,则军中任何人非经埃米尔许可,不得为任何目的离开营地。如果他命令做某事或不做某事,服从他便是义务,违抗他是被禁止的,这是基于真主的话:

This is when there is a Khalifah; if the Khalifah is absent, jihad is not delayed in any way whatsoever since its benefit disappears with its delay. If the Khalifah sends an army and commands over them an Amir who is killed or dies, then it is upon the army to appoint one of them as did the Prophet’s Sahabah in the army of Mu’tah upon which the Messenger (saw) consented. If the army has an Amir, none of the army can leave the camp for any purpose except with the Amir’s permission. And if he commands the doing of something or the leaving of something, his obedience is obligatory and it is forbidden to contradict him due to Allah’s statement:

这里适用于先知的规定，同样适用于哈里发，而埃米尔则依据类比与哈里发相衡量，也因为他ﷺ的圣训："……" Note on the wording: the original's "(saw)" was rendered as ﷺ, per the rules; the quoted hadith was left as an ellipsis since the original text does not include it.

What applies here to the Prophet applies to the Khalifah, and the Amir is measured by analogy upon the Khalifah and (also) due to his (saw) statement: