64. 权威寓于乌玛之中，或寓于乌玛中有影响力的群体之中。然而，它在乌玛中体现于一个人身上，即埃米尔。若没有埃米尔，便没有权威的实际存在。由于权威的职责在于照管民众的事务并管理他们的利益，而民众无法摆脱对自身事务的照管，因此乌玛没有埃米尔是不成立的。由此可见，乌玛中设有埃米尔是不可避免的责任，由乌玛生活的本质所决定。因此，设立埃米尔既是义务，也是必然的；在任何情况下，乌玛中没有埃米尔都是不成立的。沙里阿已证明设立埃米尔的义务，圣门弟子也一致同意，乌玛不应没有埃米尔。据阿卜杜拉·本·欧麦尔传述，先知ﷺ曾说：

64. Authority is embedded in the Ummah, or in the influential group in it. However, it manifests in one person in her, the Ameer. If there is no Ameer, then there is no actual presence of authority. Since authority is looking after the affairs of the people and the management of their interests, where the people can’t dispense with looking after their affairs, it is not valid that the Ummah be without an ameer. Thus, the presence of the Ameer in the Ummah is an inevitable duty, necessitated by the nature of the life of the Ummah. Therefore, the presence of the Ameer is obligatory and inevitable; the absence of an Ameer in the Ummah is invalid in any circumstance. The shar’ has proved the obligation of appointing the Ameer and the Sahaabah have unanimously consented that the Ummah should not be without an Ameer. It is narrated from ‘Abdullah b. ‘Umar that the Prophet (PBUH) said:

“在旷野中，三个人不得同行，除非他们推举其中一人为首领。”同时，据艾布·赛义德传述，真主的使者ﷺ说：

“It is not allowed for three people in an open land, save they appointed one of them as an Ameer over them.” It is also narrated from Abu Sa’eed that the Messenger of Allah (PBUH) said:

“如果三个人一同出门旅行，就让他们从中推举一人为艾米尔（领袖）。”拜宰尔（Al-Bazzar）以可靠的传述系统，引述欧麦尔·本·哈塔卜的圣训，说先知ﷺ曾这样说道。

“If three (people) went out on a journey, let them appoint one of them as an Ameer.” Al-Bazzar reported, through a sound narration from a Hadeeth of ‘Umar b. al-Khattab that the Prophet (PBUH) said:

“如果你们三人同行，就应当从中任命一人为Ameer。”这些圣训表明，为穆斯林群体任命一位Ameer是一项义务。至于穆斯林不应没有Ameer，则是因为圣门弟子（愿真主喜悦他们）达成了一致（Ijmaa'）：穆斯林不能没有Ameer超过三天。当他们得知先知ﷺ去世的消息时，便在Bani Saa'idah的saqeefah（会堂）中聚集，商议为真主的使者ﷺ选出继承人；他们一直在saqeefah中讨论此事。次日，人们又聚集到清真寺。这样，前后共历时两夜三天。此外，欧麦尔·本·赫塔卜在被刺身亡已成定局时，将此事托付给协商委员会（Shura）的成员，并为他们定下三天的期限。他还下令，若三天后仍未就哈里发人选达成一致，则将持异议者处死。他委派了穆斯林中的五十人来执行此事，即杀死持异议者，而这些人本身也来自协商委员会以及资深的圣门弟子。所有这些都发生在圣门弟子面前，却没有任何一位弟子记载有人对此表示反对或提出异议。而这本是一件可以提出异议的事情，因为其中包含了处死资深圣门弟子的命令（若他们持异议）。因此，圣门弟子一致认为：穆斯林不得没有哈里发超过两夜三天。欧麦尔托付协商委员会时对他们说：“你们协商三天，并让Suhaib在这三天的协商期间带领你们礼拜。” 65. 权力属于乌玛（穆斯林群体），乌玛的任何一个儿子都可以自荐来担任这一权力，只要他符合哈里发的条件。 如果埃米尔之位出现空缺,那么Ahl ul Halli wal ‘Aqd(有影响力的人士)应当列出哈里发职位的候选人,只要每位候选人都符合哈里发的条件。候选人名单确定后,乌玛将从中选出有资格担任埃米尔的人。然而,在选举哈里发或常任埃米尔期间,Ahl ul Halli wal ‘Aqd应当选出一位临时埃米尔。这适用于第一位哈里发或埃米尔没有在他之后任命继任埃米尔的情况,直到乌玛选出她的哈里发或埃米尔。这是因为,当乌玛请求欧麦尔提名人选时,他提名了六位哈里发候选人。阿卜杜·拉赫曼·本·奥夫开始征询人们的意见,看他们会从这六位候选人中选择谁。他说:“我不会撇开任何一个男人或女人而不征询他或她的意见。”也就是说,我征求了他或她的意见。在从欧麦尔所提名的六位候选人中选出一位的这段时间里,欧麦尔任命苏海卜为人们的临时埃米尔,直到选举结束。

“If you were three (people) on a journey, then appoint one of you as an Ameer.” These ahaadeeth indicate that the Ummah’s appointment of an Ameer over her is an obligation. As regards the fact that the Ummah should not be without an Ameer, this is due to the Sahaabah (may Allah be pleased with them) making Ijmaa’ that the Ummah should not be without an Ameer for more than three days. They met together in the saqeefah (hall) of Bani Saa’idah to discuss the appointment of a successor to the Messenger of Allah (PBUH) the moment they got the news of his death; they remained discussing the matter in the saqeefah. Then the next day the people met in the Masjid. Thus, this took two nights and three days. Moreover, ‘Umar b. al-Khattab entrusted the people of the Shura, once his death by the stabbing appeared certain, and he fixed for them three days. He then ordered that if there was no agreement over the Khaleefah after three days that the one opposing be killed. He delegated fifty men from the Muslims to execute that, i.e. to kill the opponent, though (the candidates) were from the people of Shura and from the senior Sahaabah. All of this took place in front of the Sahaabah, and there was no report from any of them that anybody disagreed with it or contested it. This is despite it being a matter that can be contested, for it includes an order to kill senior Sahaabah if they disagreed. Thus, it was an Ijmaa’ of the Sahaabah that it is not allowed for Muslims to be without a Khaleefah for more than two nights and three days. When ‘Umar entrusted the people of the Shura, he said to them: “make consultation for three days, and let Suhaib lead you in the prayer during these three days of consultation.” 65. Authority belongs to the Ummah and anyone of it sons can put himself forward to take that authority, as long as he fulfills the conditions of the Khilafah. If the post of Ameer becomes vacant, then the Ahl ul Halli wal ‘Aqd (the influential people) should list the candidates for the post of Khilafah, as long as each one of these candidates fulfills the conditions of the Khilafah. After the candidates are listed, the Ummah will choose from them the one who is qualified to be Ameer. However, the Ahl ul Halli wal ‘Aqd should select an interim Ameer while the Khaleefah or permanent Ameer is being elected. This is the case if the first Khaleefah or Ameer did not appoint an Ameer after him, until the Ummah chooses her khaleefah or her ameer. This is because when the Ummah requested ‘Umar to nominate some one, he nominated six candidates for the Khilafah. ‘Abd ur-Rahman b. ‘Awf began to take the opinion of the people regarding whom they would choose from the six candidates. He said: “I will not leave a man or a woman without consulting him or her,” i.e. I took his/her opinion. For the period in which one of the six candidates he nominated was to be selected, Umar appointed Suhayb to be Ameer over the people, until the election was concluded.

66. 国家是一个执行实体,由一套概念、标准和信念构成,这些概念、标准和信念为乌玛所接受,即伊斯兰教法的规定。国家在特定的土地上,引领乌玛投身于生活的战场。乌玛这一实体与国家在这片土地上的实体,共同构成一个单一的实体,其中国家居于领导的核心。为了使这个由两者构成的实体得以存在;为了使国家实体适合依照这套概念、标准和信念管理民众的事务;为了使乌玛享有稳定与安宁,国家实体中必须有一些规范性的概念。这些概念必须深植于人们的头脑之中,支配人们的相互关系,并主导周遭的氛围,以至于它们成为一种源自公共意识的公众舆论。以下是最重要的五个概念: 第一:权威实际上应当始终掌握在乌玛手中,篡夺乌玛的权威将被视为一种罪行,并将受到最严厉的惩罚。伊斯兰教法使哈里发的任命成为乌玛的权利,使乌玛拥有效忠宣誓(bay'ah)的权利。伊斯兰规定哈里发只能通过这种效忠宣誓而获得权力,因此它将效忠宣誓确立为获取权力的方式。教法为全体乌玛设立效忠宣誓,这表明权威属于乌玛。由于效忠宣誓与其他任何契约一样,是建立在选择与同意之上的契约,因此权威必须出于乌玛的选择与同意而取得,而不能通过强迫或胁迫。若以武力和强制取得,该契约无效,不能成立。因此,以武力取得权力者的效忠宣誓不能成立;而未经效忠宣誓便取得权力者即是篡权者,因为除非他与乌玛缔结了出于选择与同意的效忠契约,否则他不能拥有这一权力。

66. The state is an executive entity comprising of a set of concepts, criteria and convictions which the Ummah has accepted, i.e. the Sharee’ah rules. The state leads the Ummah in the battlefield of life, on a particular area of land. The entity of the Ummah and the entity of the state in this part of the land, both represent a single entity, in which the state occupies the centre of leadership. So that this entity composed of the two entities can exist; and so that the state entity is suitable for looking after the affairs of the people according to the set of concepts, criteria and convictions; and so that the Ummah enjoys stability and tranquillity, there must be disciplinary concepts in the entity of the state. These concepts must be entrenched in the minds, dominant over the relationships and have command over the atmospheres, such that they become a public opinion emanating from public awareness. These are the most important five concepts: First: The authority should remain practically with the Ummah and its usurpation from her would be considered a crime for which there will be the severest punishment. The Sharee’ah has made the appointment of the Khaleefah the right of the Ummah, by making her the one to give the bay’ah. Islam obliged that the Khaleefah only takes the authority through this bay’ah. Thus it made the bay’ah the method of assuming authority. The fact that Shar’ made the bay’ah for all the Ummah indicates that the authority lies with them. Since the bay’ah is a contract of choice and consent like any other contract, hence the authority must be taken from the Ummah by choice and consent and without compulsion or coercion. If it is taken by force and compulsion, the contract is void and is not concluded. So the bay’ah of the one who took the authority by force will not be concluded and the one who took the authority without a bay’ah is a usurper, because he cannot possess it unless he had a bay’ah contract with choice and consent.

其次:对统治者必须完全顺从,心甘情愿、欣然地服从他在一切事务上的命令和禁令,包括那些伊斯兰教法赋予他依据自己的见解和伊杰提哈德(Ijtihaad)予以裁决的事务。即便他有不公正的行为或侵犯了他人的权利,服从他仍然是必要的;除非他命令去做罪恶之事,否则不可违抗他。据纳菲尔(Nafi')传述,他从伊本·欧麦尔(Ibn 'Umar)那里传述:先知ﷺ说:

Second: There must be complete obedience to the ruler, willingly and happily, in everything he orders and forbids, in those matters the Sharee’ah has given him a right to dispense with according to his own view and Ijtihaad. Even if he committed injustice or violated rights, obedience to him would remain obligatory; he is not disobeyed unless he ordered that a sin be performed. It has been narrated on the authority of Nafi’, from Ibn ‘Umar, that the prophet (PBUH) said:

“听从并服从（统治者）对每一位穆斯林而言都是义务，无论他所憎恶的还是所喜爱的，只要他没有被命令去犯悖逆（真主）的罪。如果他被命令去犯这样的悖逆，那么就不存在听从和服从。”阿布·胡赖赖（Abu Hurayrah）传述：真主的使者ﷺ说道：

“To hear and obey is obligatory on every Muslim in what he hates and what he likes, as long he has not been ordered to commit a disobedience (to Allah) If he is ordered to commit such disobedience then there is no hearing or obedience.” Abu Hurayrah narrated that the Messenger (PBUH) said:

“统治者（Walis）将在我之后掌管你们；虔诚者会以他的虔诚引导你们，邪恶者会以他的邪恶引导你们，所以在一切符合真理的事情上，你们要听从他们、服从他们。”布哈里根据伊本·阿拔斯的传述记载，安拉的使者ﷺ说：

“Walis (rulers) will take charge of you after me; the pious will lead you with his piety, and the impious with his impiety, so listen to them and obey them in everything which conforms to the truth.” Bukhari reported, on the authority of Ibn ‘Abbas, that the Messenger of Allah (PBUH) said:

“如果有人看到他的埋尔（Amir）有某些事令他不悦，就应当忍耐。因为，凡与苏丹（伊斯兰的权威）分离哪怕一虎口之距，然后死去的人，他就是死于蒙昧时代（Jahiliyyah）的死亡。”此外，布哈里（Bukhari）根据阿卜杜拉·本·欧麦尔（‘Abd Ullah b. ‘Umar）的传述，安拉的使者ﷺ曾说：

“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, he has died the death of Jahiliyyah.’ Also Bukhari reported on the authority of ‘Abd Ullah b. ‘Umar that the Messenger of Allah (PBUH) said:

“你们之后将会看到自私自利的行为，以及你们会不认同的事情。”他们说：“真主的使者啊，您命令我们怎么做？”他说：“把他们应得的权利交给他们，而你们的权利则向真主祈求。”ﷺ

“You shall witness after me selfishness and matters that you will disown. They said: ‘What do you order us O Messenger of Allah(PBUH)?’ Give them their due and ask Allah ( SWTH) for your due.”.

这些证据表明，伊斯兰教法是多么强调对掌管穆斯林事务者的服从，无论他们犯了何种不公之事，也无论他们如何侵害民众的权利。

These evidences indicate the extent to which the Sharee’ah has urged obedience to those who assume authority over the Muslims, whatever injustice they committed and however much they violated the people’s rights.

第三：对统治者进行问责是义务，即使有服从他们的义务，也可以通过言语批评他们，并以严厉的言辞与之对质。这是因为乌玛是统治者职责与责任的监督者，她有义务质疑他（如果他偏离了正道）。据乌姆·赛俩麦传述，先知ﷺ说：

Third: It is obligatory to account the rulers, criticizing them by speech and confronting them with harsh words, despite the obligation to obey them. This is because the Ummah is a guardian over the tasks and responsibilities of the ruler and she is obliged to challenge him (if he deviated). It has been narrated by Umm Salamah that the Prophet (PBUH) said:

“将会有一些埃米尔被任命来管理你们，你们会看到他们有行善的，也有作恶的。凡憎恶他们恶行的，就免于责备；凡不满他们恶行的，也得平安。但凡认可他们的恶行并追随他们的，就必遭毁灭。” 意思是：他憎恶munkar（恶行），就必须去改变它；不能改变它的人，若心中憎恶，他便得平安。然而，认可并追随的人，即他在心里接受了他们的行为，并在这一行为上跟随他们，既不能免于责备，也不能得平安。先知ﷺ说：

“Ameers will be appointed over you, and you will find them doing good as well as bad deeds. Whoever hates their bad deeds is absolved from blame. And whoever disapproves of their bad deeds is also safe. But whoever approves of their bad deeds and imitates them is doomed.” Meaning he hates the munkar, so he has to change it; the one who is not able to change it but hates it in his heart, then he is safe. However, the one who approved and followed, i.e. he accepted their action by his heart and followed them in this action, will not be absolved and nor will he be safe. He (PBUH) said:

“烈士的领袖是哈姆扎，还有一个人，他站出来劝诫暴虐的统治者，结果被杀害。”

“The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to advise him and was killed.”.

第四：当统治者显露明显的（kufr buwaah）——即统治者以kufr的法律治理，或对kufr在国内的支配保持沉默——时，应与其作战。因此，在乌姆·赛莱麦的圣训中有言：

Fourth: Fighting the ruler when he shows kufr buwaah, i.e. when the ruler rules with kufr laws or if he is silent over the domination of kufr in the country. In this situation he must be fought. Thus, in the Hadeeth of Umm Salamah:

他们说："我们难道不与他们作战吗？"他说："不，只要他们还在礼拜。"另一则传述中说：

“They said: ‘shall we not fight them?’ He said: ‘no, as long as they pray.’” In another narration:

“难道我们不与他们作战吗？”他说：“不，只要他们还在礼拜。”这是引自‘Awf b. Maalik的圣训。

“Shall we not fight them? He said: No as long as they pray.” In the Hadeeth of 'Awf b. Maalik:

有人问道："安拉的使者啊！我们不能用剑去与他们作战吗？"他说："不能，只要他们在你们中间完成拜功。"这是 ‘Ubaada b. Saamit 的圣训中的内容。

“it was said: O Messenger of Allah! Shall we not fight them with the sword? He said: no, as long as they establish the salah amongst you.” In the Hadeeth of ‘Ubaada b. Saamit:

“难道我们不该与当权者作战吗？他说：除非你们看到明显的公开的kufr（不信），并且你们从真主那里有证据。”这是塔巴拉尼的一段圣训记载：

“would we not fight those in authority? He said: except if you see a kufr buwaah for which you have proof from Allah.” In a narration by at-Tabaraani:

“明显的kufr（kufran suraahan）。”在艾哈迈德的叙述中：

“explicit kufr (kufran suraahan).” In the narration of Ahmad:

“只要他没有命令你去做明显的罪过（ithman buwaahan）。”以上这些都表明，当统治者公然显露明显的kufr（buwaah）时，有义务与他作战。第五：穆斯林必须起身，在统治者的旗帜下抗击敌人，无论统治者的情况如何，无论他是虔诚的还是作恶的，这是因为先知ﷺ的圣训：

“As long as he does not order you with an explicit sin (ithman buwaahan).” All of this indicates the obligation of fighting the ruler when he displays kufr buwaah (explicit kufr) Fifth: The Muslims must rise to fight the enemy under the banner of the ruler, whatever his situation might be, whether he is pious or a transgressor, due to the saying of the Messenger (PBUH):

“圣战必须与虔诚或败德的统治者一同进行。”由艾布·达五德引述，传自艾布·胡莱赖(Abu Hurayrah)。

“Jihaad must continue with the pious or faajir ruler.” Reported by Abu Dawud on the authority of Abu Hurayrah.

这五个概念是必须存在于国家实体和乌玛实体之中的规范性概念。它们必须占据主导地位，如果它们不存在，乌玛和国家将面临诸多危险。

These five concepts are disciplinary concepts that must exist in the entity of the state and the entity of the Ummah. They must be dominant and if they did not exist the Ummah and the state will face many dangers.

67. 伊斯兰必须全面、一次性地实施，禁止逐步施行其教律。在叙述他（愿主福安之）的话之后：

67. Islam must be implemented completely, all at one time. It is forbidden to apply the rules gradually. After the narration of His (PBUH) saying:

“今天，我已为你们成全了你们的宗教。”[麦俩戴：3] 穆斯林被命令遵行伊斯兰教法的一切规定，无论这些规定涉及信仰（'Aqaa'id）、功修（'Ibadaat）、道德（Akhlaaq）和社会交往（Mu'amalaat），还是涉及治理、经济、社会，以及在战争或和平状态下与其他民族、国家和政权的对外政策。

“This day, I have perfected your religion for you.” [Al-Maa’idah: 3] The Muslims have been ordered to act upon all Sharee’ah rules, whether they relate to beliefs (‘Aqaa`id), worships (‘Ibadaat), morals (Akhlaaq) and societal transactions (Mu’amalaat); or if they relate to ruling, economy, society and foreign policy in relation to other peoples, nations and states, in the case of war or peace.

没有任何两种不同的律法之间存在差别，两种不同的义务之间，或两种不同的禁令之间，也不存在差别。因此，正如拜功、斋戒和天课是必须履行的义务一样，委任一位哈里发、废除kufr法律以及依照安拉所降示的律法治理，同样是必须履行的义务。正如饮酒和食用利息（riba）是对我们的禁止，对暴君和越轨统治者保持沉默，或对kufr法律的实施保持沉默，或对kufr国家的效忠（muwaalaah）保持沉默，同样也是被禁止的。

There is no difference between two different rules, two different duties and or two different prohibitions. So, as it is obligatory to undertake the Salaah, the Siyaam and the Zakaah, it is obligatory to appoint a Khaleefah, remove the Kufr laws and to govern by what Allah has revealed. As it is also prohibited upon us to drink alcohol and eat riba, it is prohibited for us to remain silent about the tyrant and transgressor rulers, or to remain silent about the application of Kufr laws and the allegiance (muwaalaah) to Kufr states.

因此，伊斯兰教的全部内容都必须确立，全部内容都必须实行，不允许逐步实行。因为我们被命令完整地实行它。安拉（SWT）说：

Thus, all of Islam has to be established and all of it has to be implemented. It is not allowed to implement it gradually. This is because we are ordered to implement it completely. Allah (SWTH) said:.

“‘و﴿مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا﴾’ [الحشر: 7]”的意思是：你们有义务接受使者ﷺ带给你们的一切命令，并且必须避开他ﷺ禁止你们的一切事物。这是因为该节经文中的“مَا”（凡是）一词属于“عُمُوم”（普遍性）的表达形式之一，因此它既包括接受使者ﷺ所带来的一切义务的责任，也包括远离一切被禁止事物的责任。

“And whatever (maa) the Messenger brought you, take it; and whatever (maa) he forbade you, abstain from it.” [Al-Hashr: 7] This means you are obliged to take all the duties that the Messenger brought to you and you must avoid all the prohibited things that he forbade you. This is because the word ‘maa’ (whatever) that came in the aayah is one of the forms of generality (‘umoom) Thus it includes the obligation of taking all the duties he brought and the obligation to abstain from all of the forbidden things.

还有安拉（SWT）的话：

There is also the saying of Allah (SWTH):

“并在他们之间依照安拉所降示的（maa）进行裁决。”[《筵席章》：49]这是对使者以及追随他的统治者的命令，他们必须依照安拉所降示的全部律例进行治理。这是因为该节经文中的“所”（maa）属于普遍性（‘umoom）的词式。安拉在该节经文中禁止使者以及其后的统治者顺从民众的私欲，也禁止使者ﷺ以及其后的统治者因害怕民众而偏离安拉所降示的某些律例。安拉视不依照安拉所降示的全部律例进行治理的人为不信者（kaafir）、不义者（zaalim）或悖逆者（faasiq）。这是因为三节经文中出现的“所”（maa）包含了所有被降示的律例，因为它属于普遍性的词式之一。使者ﷺ还规定，若统治者显露明显的不信（Kufr buwaah），则应与其作战，并将剑举到他的面前，对此我们有安拉的证据。这意味着，如果他依据不信的律例进行治理，即便只是一条裁决（Hukm），也是如此。这依据的是“听从与服从”圣训中所载的内容，即乌巴达·本·萨米特的圣训。

And govern between them with what (maa) Allah revealed.” [Al-Maa’idah: 49] This is an order to the Messenger and those rulers who follow him, that they must govern with all the rules that Allah revealed. This is because the word ‘what’ (maa) in the aayah is of the forms of generality (‘umoom) Allah (SWTH) forbade, in the aayah, the Messenger and the rulers coming after him from following the desires of the people. He also forbade the Messenger (PBUH) and the rulers after him lest the people deviate them from some of the rules that Allah revealed. Allah considered the one who does not govern with all the rules that Allah revealed as a kaafir, a zaalim or a faasiq. This is because the word ‘what’ (maa), which came in the three aayaat, is inclusive (‘aammah) of all the revealed rules, because it is one of the forms of generality (‘umoom) The Messenger also obliged fighting against the ruler and raising the sword in his face if he showed the explicit Kufr (Kufr buwaah), upon which we have proof from Allah. This means if he governed with rules of Kufr, even if it were one ruling (Hukm) This is according to what came in the Hadeeth of ‘Ubadah b. as- Saamit:

“以及我们不应与掌权者争夺其权力，除非你们看到明显的 Kufran Buwaahan（公开的kufr，即明显的否认）”

“And that we must not contest the people of authority over their authority, unless you see Kufran Buwaahan (open Kufr),

…以此你们拥有来自真主的明证。”因此，对于不执行伊斯兰教的全部律例，不存在任何借口：不能以无力施行、施行的条件尚不成熟、国际舆论或大国的反对，或其他任何薄弱的理由为由，而拖延不行，或分步逐渐执行。所有这些都是站不住脚的借口和论据，毫无分量。真主不会接受任何人以此为托辞，来作为未能全面施行伊斯兰教的理由。

upon which you have proof from Allah.” Therefore, there is no excuse for not implementing all the rules of Islam, in one go and without graduation, under the pretext of incapability to implement it, the unsuitability of conditions for its implementation, the rejection of the international public opinion or the great powers of its application, or any other weak excuse. All of these are weak excuses and arguments that have no importance. Allah will not accept, from anyone, that he uses these matters and takes them as an excuse for the failure to implement Islam completely.