统治权是集中的，而行政管理是分散的。

The ruling is centralised and the administration is decentralised.

本文旨在区分"统治"与"行政"。二者的区别可从两个角度来看:一是二者各自的实际内涵,二是先知穆罕默德ﷺ任命总督(Wali)和委派文职官员时的所作所为。就二者的实际内涵而言,统治(Hukm)、权力(Mulk)和政权(Sultan)具有相同的含义,即执行法律的权威。《Al-Muheet》词典中提到:"Al-Mulk即尊贵与Sultan",在另一处提到:"Al-Sultan即证据及Mulk的能力",第三处又提到:"Al-Hukm:裁决……Al-Haakim即执行Hukm者"。这意味着,从语言上讲,统治(Hukm)指裁决,统治者(Haakim)指执行统治的人。而本文所说的统治,指的是术语意义:即执行法律,换言之,即权力、权威以及统治的能力;或者换一种表述,即沙里亚所要求穆斯林遵行的领导行为,这一点由先知ﷺ的言语所确立。

This article was drafted in order to separate between the rule and the administration. The difference between the two of them is apparent from two angles: from the reality of each of them and from the actions of the Messenger of Allah (pbuh) in the appointment of the governors (Wali) and the assignment of civil employees. As for the reality of each of them, the rule (Hukm), power (Mulk) and the authority (Sultan) have the same meaning, and that is the authority which implements the laws. It is mentioned in the Al-Muheet dictionary that “…Al-Mulk is greatness and Sultan”, and in another place “Al-Sultan is the proof and the capability of Mulk”, and in a third place “Al-Hukm: the decree…and Al-Haakim is the one who implements the Hukm”. And this means that the rule linguistically means the decree and the Haakim (ruler) linguistically is the implementer of the rule, and what is intended by the rule in this article is the terminological meaning; the implementation of the laws, in other words, the power, the authority and the capability of rule. Or by another expression, the action of leadership which the Shari’ah obligated upon the Muslims with the words of the Messenger (pbuh).

.» وَلا يَحِلُّ لِثَلاثَةِ نَ فَرٍ يَكُونُونَ بِأَرْضِ فَلاةٍ إِلاَّ أَمَّرُوا عَلَيْهِمْ أَحَدَهُمْ «.

.» وَلا يَحِلُّ لِثَلاثَةِ نَ فَرٍ يَكُونُونَ بِأَرْضِ فَلاةٍ إِلاَّ أَمَّرُوا عَلَيْهِمْ أَحَدَهُمْ «.

“在任何荒野之地，若有三人而不推举其中一人为首领，这是不被允许的”，此语由艾哈迈德经由阿卜杜拉·本·阿慕尔传述。而领导的职责，即用来制止不公、裁定纷争的权威；换言之，统治即是真主（SWT）在其经文中所提及的那种权威的监护。

“It is unlawful for three people in any barren land not to appoint one of them as their leader” reported by Ahmad through ‘Abd Allah Bin Amr, and the action of leadership is the authority which is used to prevent injustice and to settle disputes, or by another expression the rule is the guardianship of the authority mentioned in His (swt) words

“{ 信道的人啊！你们当服从真主，服从使者，以及你们中的主事人。 }”（古兰经 4:59）以及祂（SWT）的话语 Note: The Prophet is referred to as "the Messenger (pbuh)" in the original, so ﷺ is written after the mention. Since the verse text is inside { }, no ﷺ is added within it. Correction to the above note, per the formatting rules, the final output should be: “{ 信道的人啊！你们当服从真主，服从使者，以及你们中的主事人。 }”（古兰经 4:59）以及祂（SWT）的话语

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) and His (swt) words

“但如果他们把它交给使者（ﷺ）或他们中间有权威的人去处理。”（TMQ 4:83），这是实际治理事务的职责。这就是统治的实质。基于此，统治权、领导权和权力是“统治”（الحكم），而其他一切都被视为“行政”（الإدارة）。因此，哈里发以及总督和官员等领导者在通过执行伊斯兰教法规则和司法裁决来管理民众事务时所做的，属于“统治”；而他们或由民众推选、或由哈里发任命的其他人所做的一切，则属于“行政”。由此，统治与行政之间的区别已经十分明显。

“But if they had referred it back to the Messenger (pbuh) or to those of authority among them.” (TMQ 4:83), which is the undertaking of practically governing matters. This is the reality of the rule. Based upon that, the guardianship of the authority, the leadership and the power are the rule, and anything else is considered to be administration. Consequently, what the Khalifah and the leaders from the governors and workers do in terms of managing the affairs of people by implementing the Shari’ah rules and the legal judgments is considered to be the rule; anything else from what they or others do from those who were appointed from the people or by the Khalifah is considered to be administration. Accordingly the difference between the ruling and administration has become obvious.

伊斯兰教法规定，此种权力应归于由乌玛推选出的哈里发，或由乌玛选定的埃米尔。因此，无论是凭借乌玛对埃米尔的选择，还是凭借其对哈里发的效忠宣誓，哈里发或埃米尔便成为拥有统治权的人，统治权归属于哈里发或埃米尔。除非他将统治权授予某人，否则其他任何人都无权掌权，权力由此得以集中。换言之，统治权是乌玛将其交付给某个人，即哈里发或埃米尔的；通过效忠宣誓、遴选或选举将统治权交给他之后，统治权便属于他，此时他可以将统治权交给他所愿意的任何人，除非他将其授予他人，否则其他人无权统治。由此可见，权力集中意味着将统治权限定于乌玛所选定之人手中，此人自动享有统治权；其他任何人都不会自动享有统治权，而是通过他人的授予才获得，并且这种授权受时间、地点和情势的限制。在这种情况下，统治的实际情形表明权力是集中的，而且这种集中是必要的。

The Shari’ah gave the rule as described to the Khalifah who was elected by the Ummah, or the Amir chosen by them, so by the Ummah’s choice for the Amir or by her pledge of allegiance to the Khalifah, the Khalifah or the Amir then becomes the one who has the right to the rule, or the rule is for the Khalifah or the Amir. No one else can take the rule unless it was given to them by him, and in this manner the rule is centralised. In other words, the rule is for the Ummah to give to a person, Khalifah or Amir, and by giving them the rule by the pledge of allegiance or by selection or elections, the rule becomes his, and at that time he gives the right to rule to whomever he wishes and no one else has the right to rule unless he gives it to them. Accordingly, it becomes apparent that centralisation of the rule is the restriction of the right to the rule with the one whom the Ummah has selected, where he is entitled to the rule automatically. No one else is entitled to the rule automatically; rather they gain it through being granted it by someone else, and are limited with respect to this permission by time, place and situation, and in that case the reality of the ruling indicates that it is centralised and its centralisation is necessary.

关于先知穆罕默德ﷺ的行为，他会派遣总督前往各地区，并命令他们在民众中执行伊斯兰教法的规定。他也会任命文职人员来履行各项职能，而不是执行法律。例如，他任命了总督，并授权他们执行法律，却不限制执行的方式和形式，而是将此留给他们自行决定。有些人会收到一封信，信中包含伊斯兰教法的规定，但没有说明执行的方式和形式；另一些人则被命令执行真主（SWT）的教法。因此，他任命阿穆尔·本·哈兹姆为总督并致信给他；他任命穆阿兹·本·杰伯勒，并询问他将如何裁决，随后又确认了他的见解是正确的。他还任命伊塔卜·本·乌赛德为总督，以执行真主（SWT）的教法。据传，他任命总督时，是依据对其胜任执行职务的判断。