2.6 伊斯兰的统治制度是哈里发制度 - 伊斯兰的统治制度 | System Of Islam

2.6 伊斯兰的统治制度是哈里发制度 - 伊斯兰的统治制度 | System Of Islam

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2.6 伊斯兰的统治制度是哈里发制度

2.6 The System Of Ruling In Islam Is The Khilafah

by Abdul Qadeem Zalloom5 min readViewed 158 times

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.

“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:

“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:

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.

“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.