哈里发是对全世界所有穆斯林的总体领导，其职责是实施伊斯兰法律，并向全世界传播伊斯兰的讯息。它也被称为伊玛目（Imamah），因此伊玛目与哈里发是同义词。它是伊斯兰教法（Ahkam Shari'ah，天启律法）所确定的伊斯兰国家的形式。许多圣训（Sahih Ahadith）在叙述中使用这两个词，且含义相同。在任何沙里亚经文（即《古兰经》和《圣训》）中，这两个词的含义都没有区别，因为它们是仅有的天启经文。然而，并不必须坚持使用其中任何一个词，而是必须坚持其所表达的含义。

The Khilafah is the general leadership over all the Muslims, in the whole world, whose responsibility is to implement the laws of Islam, and to convey the Islamic Message to the whole world. It is also known as the Imamah, so Imamah and Khilafah are synonymous. It is the shape that the Ahkam Shari’ah (divine laws) determine as the Islamic state. Many sahih Ahadith have been narrated using these two words, with the same meaning. None of these two words differed in their meaning from the other in any Shari’ah text i.e. the Qur’an and Sunnah, for they are the only divine texts. However, it is not binding to adhere to either of them, rather it is the meaning that has to be adhered to.

为所有穆斯林设立哈里发在全世界都是义务。履行这一职责，与履行真主(SWT)所规定的任何其他义务一样，是必须的，不容有选择或松懈的余地。未能履行这一职责，是最严重的罪过之一，理应受到真主(SWT)的严厉惩罚。

Appointing a Khaleefah is obligatory upon all Muslims throughout the world. Executing such a duty, just like executing any other duty which Allah (swt) has decreed on Muslims is compulsory, in which no choice or complacency is allowed. Failure in performing this duty is one of the gravest sins, which is deserving of Allah’s (swt) severe punishishment.

关于必须为全体穆斯林设立一位哈里发这一义务的证据，可从圣训和圣门弟子的一致意见中得知。至于圣训，有传述称，Nafi'说：'Umar告诉我：我听到真主的使者ﷺ说：

The evidence concerning the obligation of appointing a Khaleefah over all the Muslims is understood from the Sunnah and the Ijmaa’ of the Sahabah. As for the Sunnah, it has been narrated that Nafi’ said: ‘Umar told me: I heard the Messenger of Allah (pbuh) say:

“凡从真主的服从中抽回自己的手的人，他在复活日见真主时，将没有任何证据为自己辩护；凡死时颈上没有效忠誓约（Bay’ah）的人，他的死就如同蒙昧时代（Jahiliyyah）的死。”［穆斯林辑录］ 因此，使者ﷺ使每位穆斯林都有义务在颈上担负一份效忠誓约。他把死时颈上没有效忠誓约的人，比作死于蒙昧时代的人。效忠誓约只有对哈里发才有效。使者ﷺ规定每位穆斯林颈上都应有对哈里发的效忠誓约，但他并没有要求每位穆斯林都亲自向哈里发宣誓效忠。因此，义务在于每位穆斯林颈上都存在一份效忠誓约。这就必然要求哈里发的存在，因为正是哈里发的存在，才使他有权获得效忠誓约（即每位穆斯林颈上的效忠）。所以，哈里发的存在是使每位穆斯林颈上都必须有效忠誓约的根本前提，无论他是否实际宣誓过。 由此可见，这段圣训证明的是设立哈里发是一项义务，且每位穆斯林都有义务在颈上担负效忠誓约；它并不证明宣誓效忠本身是义务。因为使者ﷺ责备的是穆斯林直到死去，颈上都没有效忠的约束，而不是责备不去宣誓效忠这一行为本身。 穆斯林在Al-Araj的转述中引用Abu Hurayrah，他从先知ﷺ那里传述，先知ﷺ说：

“Whoever takes off his hand from an obedience to Allah, he will meet Him on the Resurrection Day without having any proof for himself; and whoever dies while there were no Bay’ah on his neck, his death would be that of the days of Jahiliyyah (ignorance).” [Narrated by Muslim] So the Messenger (pbuh) made it obligatory upon every Muslim to have a Bay’ah on his neck. He described the one who dies without having a Bay’ah on his neck as if he died the death of Jahiliyyah. The Bay’ah would not be valid except for the Khaleefah. The Messenger of Allah (pbuh) made it an obligation that every Muslim should have a Bay’ah on his neck for a Khaleefah, but he did not oblige every Muslim to give a Bay’ah to the Khaleefah. The obligation therefore, is the existence of a Bay’ah on the neck of every Muslim. This necessitates the existence of a Khaleefah, who, through his existence, is entitled to a Bay’ah (on the neck of every Muslim.) Thus, the existence of the Khaleefah is the issue that necessitates a Bay’ah on the neck of every Muslim, whether he actually gave the Bay’ah or not. Therefore, the Hadith is evidence that the appointment of a Khaleefah is obligation and that every Muslim is obliged to have Bay’ah on his neck; it is not an evidence suggesting that giving the Bay’ah is an obligation. This is because the Messenger of Allah (pbuh) rebuked the absence of the Bay’ah of allegiance on the neck of the Muslim till he dies, and not the abstention from giving the Bay’ah itself. Muslim narrated from Al-Araj from Abu Hurayrah from the Prophet (pbuh) that he (pbuh) said:

“的确，伊玛目如同盾牌，人们在他身后作战，并借他来保护自己。”穆斯林又以艾布·哈齐姆的传述记载：他说，我跟随艾布·胡莱赖声五年，听他讲述先知ﷺ的事迹，他说：“先知们统治以色列的后裔，每当一位先知去世，便有另一位先知接替他；但我之后不会再有先知。将会有哈里发出现，而且人数众多。”他们问道：“那么您命令我们做什么？”他说：“你们要履行对他们的效忠誓约，一个接一个地效忠，并把他们应得的权利交给他们，因为真主必定会就他们所托付的事情问责他们。”穆斯林又记载：伊本·阿拔斯声传述，真主的使者ﷺ说：

“Indeed the Imam is a shield, from whose behind (one) would fight, and by whom one would protect oneself.” Muslim also reported on the authority of Abu Hazim that he said: I accompanied Abu Hurayrah for five years, and heard him informing about the Prophet (pbuh), he said “‘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 soon 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 dues for Allah will verily account them about what he entrusted them with.” Muslim narrated that Ibn ‘Abbas reported that the Messenger of Allah (pbuh) said:

“如果有人看到他的埃米尔有什么令他不悦之事，他应当保持忍耐，因为凡与伊斯兰的权威（苏丹）分离哪怕一虎口之距，并死于此状态的人，他的死就如同蒙昧时代的死。”在这些圣训中，哈里发被描述为盾牌，即保护者。将伊玛目描述为盾牌，表明伊玛目存在的益处；因此这是一项命令。这是因为，当安拉（subhanahu wa ta'ala）或祂的使者（ﷺ）告知我们某事并包含责备时，这被视为禁止的命令，即戒除该事。当经文包含赞扬时，则被视为执行某行为的命令；如果所命令的行为对于实施天启律例是必要的，或者其被忽略将导致天法被废弃，那么此命令便具有决定性。这些圣训还告诉我们，管理穆斯林事务的人是哈里发（Khulafaa'），这意味着对设立他们的命令。圣训也包含禁止穆斯林与政权分离。这意味着穆斯林有义务确立权力，即赋予哈里发权威。然而，使者（ﷺ）命令穆斯林服从哈里发，并与那些就其权威提出争议的人作战，这意味着设立哈里发是一项义务，并通过与质疑其权威的人作战来保护其哈里发职位。穆斯林（圣训学家）记载，使者（ﷺ）说：

“If anybody sees in his Ameer something which displeases him, he should remain patient, for he who separates himself from the authority of Islam (Sultan) by even so much as a hand span and dies thereupon, he would die the death of the days of ignorance.” In these Ahadith, there is a description of the Khaleefah as being a shield, i.e. a protection. The description of the Imam as a shield is an indication of the benefits of the existence of the Imam; therefore it is a command. This is because when Allah (swt) or His Messenger (pbuh) informs us about something that includes a rebuke this is taken as a command of prohibition i.e. to abstain from it. When the text contains praise it is taken as a command to perform an action; and if the commanded action is necessary to implement the divine rule, or if its neglect would cause the divine law to be abandoned, then this is decisive. These Ahadith also inform us that those who run the affairs of the Muslims are the Khulafaa’, which means a command of appointing them. They also include the prohibition of Muslims separating themselves from authority. This means the obligation that the Muslim establishes power, i.e. authority to the Khaleefah. However, the Messenger of Allah (pbuh) ordered the Muslims to obey the Khulafaa’ and to fight those who dispute with them regarding their authority, which means that it is an obligation to appoint a Khaleefah and protect his Khilafah by fighting those who dispute his authority. Muslim reported that the Messenger of Allah (pbuh) said:

“凡向某位伊玛目宣誓效忠（Bay'ah），与他握手，并以心中所愿相许的人，应当尽其所能服从他；若有另一人前来与他争夺权位，你们就要砍下那人的脖子。”因此，服从伊玛目的命令，即是任命他的命令。而对与他争夺者作战的命令，则是佐证，表明维持一位哈里发存在的命令具有决定性。

“Whosoever gave a Bay’ah 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 must strike the neck of that man.” Therefore the command to obey the Imam is an order to appoint him. And the command to fight those who dispute with him is collaborating evidence that the command of maintaining the presence of one Khaleefah, is decisive.

至于圣门弟子的公议（Ijmaa’），他们（愿安拉喜悦他们）一致认为，在先知（愿主福安之）去世后，必须设立一位继承者（即哈里发）。他们一致同意：阿布·伯克尔之后由其继任，阿布·伯克尔去世后任命欧麦尔为继承者，欧麦尔去世后又任命奥斯曼，奥斯曼去世后任命阿里为其继承者。圣门弟子关于任命哈里发的公议，在安拉的使者（愿主福安之）去世时表现得尤为明确：他们急于为他选定继承者，尽管众所周知，逝者去世后安葬是必须履行的义务，主持丧事者也不得在完成安葬之前从事其他事务。尽管如此，部分圣门弟子仍投入到任命哈里发的事务中，而他们本应忙于筹备安拉的使者（愿主福安之）的安葬。另有一些圣门弟子对此保持沉默，并参与了延迟两夜的安葬，而他们本有能力反对这种拖延，并安葬安拉的使者（愿主福安之）。因此，圣门弟子这一行动证明，他们一致认为应优先投身于任命哈里发，而非安葬逝者。这种做法只有在任命哈里发比安葬逝者更为必要的情况下才可能是合理的。此外，所有圣门弟子在其一生中都认同任命哈里发是义务。尽管他们有时在选择哈里发人选上存在分歧，但他们从未对必须设立哈里发这一点产生争议，无论是在安拉的使者（愿主福安之）去世之后，还是在每一位正统哈里发去世之后。因此，圣门弟子的公议是任命哈里发为义务的有力而明确的证据。

As for the Ijmaa’ of the Sahabah, they (may Allah (swt) be pleased with them) agreed upon the necessity of establishing a successor (ie. Khaleefah), to the Messenger of Allah (pbuh), after his (pbuh) death. They all agreed to appoint a successor to Abu Bakr, and upon his death, appointing ‘Umar as successor and upon ‘Uthman’s death to appoint ‘Ali as a successor to him. The Ijmaa’ of the Sahabah on the appointment of a Khaleefah manifested itself emphatically upon the death of the Messenger of Allah (pbuh) where they busied themselves in appointing a successor to him even though it is known that the burial of the dead person after his death is obligatory. It is also prohibited upon those in charge of preparing the burial to engage themselves in anything else until they completed the burial. Despite this, some of the Sahabah engaged themselves in appointing a Khaleefah, even though they were obliged to engage themselves in preparing the burial of the Messenger of Allah (pbuh). Other Sahabah kept silent about this and participated in the delaying of the burial for two nights, despite having the ability to deny the delay and to bury the Messenger of Allah (pbuh). This action of the Sahabah is therefore an evidence of Ijmaa’ of busying themselves in the appointment of the Khaleefah instead of the burial of the dead person. This could not have been legitimate unless the appointment of a Khaleefah was more obligatory than the burial of the dead person. Furthermore, all of the Sahabah consented throughout their lives, upon the obligation of appointing the Khaleefah. Although at sometimes they differed about the person who should be selected as a Khaleefah, they never disagreed about the fact that a Khaleefah must be appointed, whether in the wake of the death of the Messenger of Allah (pbuh) nor after the death of each of the Khulafaa’ Ar-Rashidoon. Accordingly, the Ijmaa’ of the Sahabah is both strong and clear evidence that the appointment of a Khaleefah is obligatory.

此外,建立宗教(deen)并在生活的每一个方面实施沙里亚(Shar'a),是穆斯林的义务,这已由在传述和含义上都确凿的证据所证明;而若没有拥有权威的统治者,这一义务便无法实现。因此,在此语境下,沙里亚原则有言:"完成一项义务所必需之事,本身即成为义务。"由此推论,任命哈里发(Khaleefah)依据此原则是有义务的。

Furthermore, establishing the deen and implementing the Shar’a in every single aspect of life is an obligation upon Muslims proven through evidences definite in report and in meaning, and this cannot be achieved unless there is a ruler who possesses the authority to do so. Therefore, in this context, the Shari’ah principle states: ‘Whatever is necessary to accomplish a duty, becomes itself a duty.’ Thus appointing the Khaleefah is obligatory based on this principle.

此外,安拉(SWT)命令祂的使者(ﷺ)依照祂所启示的来统治穆斯林;安拉(SWT)的命令以最明确的方式传达。安拉(SWT)对祂的使者(ﷺ)说:“你当依安拉所降示的来在他们之间判决,不要顺从他们的私欲,背弃降临到你身上的真理。” [Al-Ma’idah: 48]

Furthermore, Allah (swt) commanded His Messenger (pbuh) to rule the Muslims by that which He (swt) revealed to him; the command of Allah (swt) was conveyed in the most decisive manner. Allah (swt) addressed His Messenger (pbuh); “And rule between them by that which Allah (swt) has revealed to you, and do not follow their vain desires away from the truth which came to you.” [Al-Ma’idah: 48]

他(SWT)还说:"你要依照安拉所降示的来裁决,不要顺从他们的私欲,并要提防他们使你偏离安拉所降示给你的部分经训。" [Al-Ma’idah: 49]

He (swt) also says; “And rule by that which Allah has revealed to you and do not follow their whims, and beware that they may deviate you away from some part of that which Allah has revealed to you.” [Al-Ma’idah: 49]

安拉(SWT)对His Messenger(使者)的讲话,同时也是对使者的追随者的讲话,除非有证据表明该讲话仅限于他。在此情况下,没有证据将这一讲话限定于安拉的使者ﷺ。因此,这些经文号召穆斯林建立安拉(SWT)的统治。哈里发的任命,无非就是建立安拉(SWT)的统治和伊斯兰的权威。此外,安拉(SWT)要求穆斯林服从掌权者,即统治者,这表明在穆斯林之上存在一位掌权之人是必要的。安拉(SWT)说:“信道的人们啊!你们当服从安拉,服从使者,服从你们中的掌权者。” [An-Nisa: 59]

The speech of Allah (swt) to His Messenger (pbuh) is also a speech to the Messenger’s followers, unless there exists evidence that indicates that the speech is limited to him. In this case there is no evidence limiting this speech to the Messenger of Allah (pbuh). Thus the verses call upon Muslims to establish the rule of Allah (swt). The appointment of a Khaleefah does not mean other than the establishment of the rule of Allah (swt) and the authority of Islam. Furthermore, Allah (swt) obliges the Muslims to obey those in authority, i.e. the rulers, which is an indication that the existence of a man in authority upon Muslims is obligatory. Allah (swt) says; “O you who believe! Obey Allah and obey the Messenger and those in authority from amongst you.” [An-Nisa: 59]

安拉(SWT)不会命令服从那些不存在的人,因此,有一位掌权者的存在是法定义务(Fard),因为依照安拉所启示的法度进行统治是一项义务。安拉命令服从掌权者,也就是命令设立这样的掌权者。伊斯兰法的实施取决于统治者的存在,即掌权者的存在;而忽视对他的任命,就会导致沙里亚规则无法施行。因此,他的存在是必需的,因为由他的缺席所造成的结果,就是对沙里亚规则的疏忽。

Allah (swt) does not command obedience to those who do not exist, therefore the existence of a man in authority is Fard, because ruling with what Allah has revealed is an obligation. The order of Allah (swt) to obey those in authority is also an order to establish them. The implementation of the divine law depends on the presence of the ruler i.e. the man in authority, while neglecting his appointment results in the non-application of the Shar’a rules. Therefore his presence is compulsory, because that which results due to his absence is the negligence of the Shar’a rules.

这些证据明确表明，在穆斯林中建立统治权与权威是义务，任命一位哈里发来执掌统治权与权威，以实施安拉的法律，而非仅仅为了统治权与权威本身，也是必须的。让我们来思考安拉的使者ﷺ的以下圣训：

These evidences are explicit in that the establishment of the ruling and the authority amongst Muslims is obligatory, and that the appointment of a Khaleefah who takes charge of the ruling and authority in order to implement the divine laws, not merely for the sake of the ruling and authority alone, is also compulsory. Let us contemplate the following hadith of the Messenger of Allah (pbuh):

“你们中最好的伊玛目，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；你们中最坏的伊玛目，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。”我们问道：“安拉的使者啊！难道我们不该起来反抗他们吗？”他说：“不，只要他们在你们中间坚持拜功。”[穆斯林圣训实录辑录，传自奥夫·本·马立克] 这段圣训明确说明了好的领导者与坏的领导者，并禁止只要他们仍在你们中间坚持拜功就起来反抗他们。坚持拜功，表明维护宗教、执行宗教的律法。因此，依据可靠的伊斯兰法文本的证据，穆斯林有义务委任一位哈里发，以执行伊斯兰的律法并传达伊斯兰的使命，这一点毋庸置疑。此外，这项责任是必须履行的，因为安拉使穆斯林有责任建立伊斯兰的权威并维护穆斯林的团结。然而，这项责任是集体的义务：如果部分人完成了它，责任便已履行，其余的乌玛也就免除了责任；但如果乌玛中的一部分人未能完成这项责任，即便他们已采取了完成它所需的一切步骤，它仍然是所有穆斯林的义务，只要穆斯林仍然没有哈里发，就没有任何人能免除这项责任。

“The best of your Imams are those whom you love and they love you, and you pray for them and they pray for you, and the worst of your Imams are those whom you hate and they hate you, and you curse them and they curse you. We asked: O Messenger of Allah! Shall we not then declare war on them? He said: No, as long as they establish Salah amongst you.” [Narrated by Muslim from Auf ibn Malik] This hadith explicitly informs about the good and bad leaders, and the prohibition of revolting against them as long as they established the salah. For establishing salah indicates upholding the deen and implementing its rules. Therefore the obligation upon Muslims to appoint a Khaleefah to implement the rules of Islam and to convey its message is beyond any doubt, with regards to its proof in the sound Shari’ah texts. Furthermore, this duty is obligatory because Allah (swt) made it compulsory upon Muslims to establish the authority of Islam and to protect the unity of the Muslims. However, this duty is a collective one; if some of the people accomplished it the duty would be fulfilled and the responsibility would be discharged from the rest of the Ummah. But if a section of the Ummah failed to accomplish this duty, though they undertook all the steps required to fulfil it, then it would remain as an obligation upon all the Muslims, and no one would be relieved of the duty as long as the Muslims remained without a Khaleefah.

不为穆斯林设立哈里发，是最严重的罪行之一，因为这等于放弃履行伊斯兰教最重要的义务之一。伊斯兰教法规的落实，以及伊斯兰在生活事务中的真实存在，都系于这一义务。穆斯林若不为自己设立哈里发，便犯下了严重的罪过。如果他们全体都同意放弃这一义务，罪过将落在全世界每一位穆斯林身上。然而，如果一部分穆斯林投身于设立哈里发的工作，而另一部分人并未参与，那么罪过便从致力于设立哈里发的人身上卸去，而义务仍留存在他们身上，直至哈里发被设立。投身于完成这一义务的工作，便消除了未能及时完成义务、并因此而延误的罪过，因为他们正在履行此事，并且厌恶自己被阻碍于完成它。那些不参与完成这一义务之工作的人，自哈里发离世之后的三日起，直到下一位哈里发被设立之日，都将因罪过而受责。这是因为安拉（SWT）将一项义务托付给了他们，而他们既没有履行，也没有参与。因此，他们犯下了罪过，应当承受安拉（SWT）的惩罚与羞辱。罪过必定落在他们身上，因为他们放弃了为设立哈里发而努力，或放弃了自然能够促成哈里发设立的行为。这是因为，任何穆斯林未能履行其任何一项义务，显然都应受到惩罚，尤其是那项使其他义务得以实施、教法规定得以确立、安拉（SWT）的话语在伊斯兰之地乃至全世界得以高举的义务。

To refrain from appointing a Khaleefah for Muslims is one of the gravest sins, for it is an abstention from fulfilling one of the most important duties of Islam. For upon this duty, rests the implementation of the rules of the deen and the very existence of Islam in life’s affairs. The Muslims would be committing a grave sin if they refrained from establishing a Khaleefah for themselves. If they all agreed to abandon the duty, the sin would fall upon every single Muslim in the entire world. If however some of the Muslims embarked upon the work to establish a Khaleefah whilst others did not, the sin would fall from the shoulders of those who work to establish the Khaleefah and the duty would remain upon them until the Khaleefah is appointed. The involvement in the work to accomplish the duty would remove the sin of delaying the accomplishment of the duty in its due time and the failure to fulfill it. This is because of the involvement in performing it and the dislike of being prevented from its accomplishment. Those who do not participate in the work to accomplish the duty will be sinful after three days from the departure of the Khaleefah until the day the next Khaleefah is appointed. This is because Allah (swt) has entrusted them with a duty they neither carried out nor participated in. Thus, they committed a sin and deserve the punishment and disgrace from Allah (swt). The sin would duly fall upon them for abstaining from working to establish the Khilafah, or from performing the actions that would naturally accomplish it. This is because any Muslim who fails to perform any of his duties quite evidently deserves punishment, particularly the duty by which other duties are implemented, the rules of the deen are established and the word of Allah (swt) is raised high in the lands of Islam and throughout the whole world.

因此，世界上任何地方的穆斯林，都没有任何理由不去履行安拉（SWT）为建立伊斯兰教而责成他们做的事。这件事就是：当世界上没有哈里发国（Khilafah）、没有哈里发来实施安拉（SWT）的律法、捍卫安拉（SWT）的神圣事物、确立宗教的规范，并在“拉伊拉哈伊拉安拉，穆罕默德是安拉的使者”（除安拉外别无应受崇拜者，穆罕默德是安拉的使者）的旗帜下统一穆斯林时，努力任命一位为穆斯林服务的哈里发。在伊斯兰教中，没有任何借口能使任何人免除为完成这一责任而努力的义务，直到它被完成为止。

Therefore, there is no excuse for any Muslim anywhere in the world from abstaining to perform that which Allah (swt) obliged on him so as to establish the deen. That is to work to appoint a Khaleefah for the Muslims when there is no Khilafah in the world, when there is no Khaleefah who implements the rules of Allah (swt) to protect the sanctities of Allah (swt), and establishes the rules of the deen, and unifies the Muslims under the banner of “La Ilaha Il Allah Muhammad Ar-Rasool Allah” (there is no God but Allah and Muhammad is His Messenger). There is no excuse in Islam that exempts anyone from working to perform this duty until it is accomplished.