该统治制度建立在四项原则之上，它们是：

The ruling system is built upon four principles which are:

a. 主权属于立法者（Ash-Shaari'），而不属于民众。

a. Sovereignty is for the Shar’ rather than fort the people.

b. 该权威属于乌玛（穆斯林共同体）。

b. The authority is for the Ummah.

c. 任命一位哈里发是穆斯林的义务。

c. To appoint a single Khalifah is an obligation upon the Muslims.

d. 只有哈里发拥有采纳伊斯兰教法条例的权利，因此由他颁布宪法和其他法律。

d. The Khalifah alone has the right to adopt Shari’ah rules, so he is the one who enacts the constitution and the rest of the laws.

本文阐释了该规则的基础，没有这一基础，该规则便无从成立。这一基础中的任何一部分若不成立，该规则也随之不成立。所谓“意图”即伊斯兰教的律法判定，换言之，是伊斯兰的权威，而非任何一条规则。此基础是在考察沙里尔（Shari'ah）经据之后推导得出的。

This article explains the basis of the rule, which cannot exist without this basis. If anything from this basis goes then the rule goes. The intention is the Islamic ruling; in other words, the authority of Islam, not any rule. And this basis has been derived after scrutiny of the Shari’ah evidences.

第一条原则是主权属于伊斯兰教法（Shari'ah），这一原则有其实质，即"主权"一词本身，而该词有其所指，其所指是主权属于伊斯兰教法，而非属于人民。至于其实质，即这个词是一个西方的定义，其所指是执行意愿并引导这些意愿。如果个人是那个运用并执行自己意愿的人，那么主权就属于他；如果他的意愿被他人执行并受他人支配，那么他就是奴隶。如果乌玛（Ummah）的意愿，或者说其个体成员的集体意志，由其中经协商获得引导权的个人代表它来引导，那么它就是自己的主人；如果乌玛的意志被他人强制掌控，那么它就沦为奴役。正因如此，民主制度说：主权属于人民，或者说，他们是执行自己意志的人，他们依此确立他们想要的任何人，并赋予其引导其意志的权利。这就是主权的实质，而它本意是用于统治层面的。

The first principle that the sovereignty belongs to the Shari’ah has a reality, and that is the word sovereignty, and this word has its indication, and its indication is that it is for the Shari’ah and not for the people. As for its reality, that is that this word is a Western definition and what is meant by it is the execution of the wishes and its direction. If the individual was the one who applied his wishes and executed them then the sovereignty would be for him, and if his wishes were executed and controlled by other than him then he would be a slave. If the wishes of the Ummah or in other words, if the collective will of its individuals was directed on its behalf by individuals from amongst themselves who were consensually given the right to direct them, then it would be its own master, and if the Ummah's will was controlled by others forcefully then it would be enslaved. For this reason the democratic system says: the sovereignty is for the people or in other words, they are the ones who execute their will and establish upon it whomsoever they want and give them the right of directing their will. This is the reality of sovereignty which is intended to apply to the ruling.

关于这种主权的规定，其依据在于伊斯兰教法（沙里亚），而非人民。因为能够依据沙里亚引导个人意愿的，并不是个人按照自己的心愿所作的决定，而是个人的意志须受真主（SWT）的命令与禁令所引导。其证据便是祂（SWT）的经文。

As for the rule regarding this sovereignty, it is for the Shari’ah and not for the people, since the one who directs the wishes of the individuals according to the Shari’ah is not the individual as they themselves wish, but rather the will of the individual is directed by the orders and prohibitions of Allah (swt). And the proof for that are His (swt) words.

“但不然！以你的主发誓，他们在彼此间所争执的事情上，若不以你为裁决者，他们就不算信道，然后他们对你的裁决，心中不感到任何窒碍，并且完全顺从。”（《古兰经》4:65），以及先知的话（ﷺ）。

“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves.” (TMQ 4:65), and the words of the Prophet (phuh).

. » لاَ ي ؤُْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَ بَعاً لِمَ ا جِئْتُ بِهِ « .

. » لاَ ي ؤُْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَ بَعاً لِمَ ا جِئْتُ بِهِ « .

“你们中没有人真正信仰，直到他的私欲顺从我所带来的（教法）。”（伊本·阿比·阿辛在《Al-Sunna》中所载）。阿尔-纳瓦维在《四十圣训》中引述阿卜杜拉·伊本·阿慕尔·伊本·阿斯的传述后说，这是一段“沙希赫·哈桑”（Sahih Hasan）的圣训。因此，统治乌玛和个人、引导乌玛和个人意志的，正是穆罕默德ﷺ所带来的。乌玛和个人都服从沙里亚，因此主权归于沙里亚。基于此，哈里发并非像民主制度那样，由乌玛作为其仆人与之订立契约，去执行他们想要的；而是由乌玛依据安拉（SWT）的经典和其使者ﷺ的逊奈与之订立契约，去执行安拉（SWT）的经典和逊奈，换言之，去执行沙里亚，而不是人们所想要的任何事物。以至于，若与其订约的人违背沙里亚，就要对他们进行讨伐，直到他们停止。由此，得出了“主权归于沙里亚而非人民”这一原则的依据。

“None of you [truely] believe until his desires are subservient to that which I have brought.” (reported by Ibn Abi ‘Asim in Al-Sunna). Al-Nawawi said after reporting the narration from ‘Abd Allah b. Amr b. Al-‘As in Al-Arba’in that it is a Sahih Hasan narration. So what reigns in the Ummah and the individual and directs the will of the Ummah and the individual, is what the Messenger (pbuh) came with. So the Ummah and the individual submit to the Shari’ah and accordingly the sovereignty is for the Shari’ah. Due to this the Khalifah is not contracted by the Ummah as a servant of theirs to implement what they want, as is the case in the democratic system, but rather the Khalifah is contracted by the Ummah upon the Book of Allah (swt) and the Sunnah of His Messenger , to implement the Book of Allah (swt) and the Sunnah; in other words, to implement the Shari’ah and not whatever the people may want, to the point that if the people who contracted him go against the Shari’ah they are fought against until they desist. Consequently, the evidence was derived for the principle that the sovereignty is for the Shari’ah not the people.

至于第二个原则——权力属于民众——它的依据在于：伊斯兰教法规定哈里发的任命由乌玛（穆斯林共同体）进行，哈里发的权力正是源自这一契约。至于伊斯兰教法规定哈里发的任命由乌玛进行，这一点从关于效忠宣誓（Bay'ah）的圣训中可以清楚看出。据伊本·萨米特（'Ubadah b. Samit）传述，他说：

As for the second principle - the authority is for the people - it is taken from the fact that the Shari’ah made the appointment of the Khalifah by the Ummah and the Khalifah takes his authority from this contract. As for the fact that the Shari’ah made the appointment of the Khalifah to be by the Ummah – this is clear from the narrations regarding the pledge of allegiance. It is narrated from ‘Ubadah b. Samit who said.

. » عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْمَنْشَطِ وَالْمَكْرَه بَايَ عْنَا رَسُولَ اللَّهِ « .

. » عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْمَنْشَطِ وَالْمَكْرَه بَايَ عْنَا رَسُولَ اللَّهِ « .

“我们向真主的使者（愿主福安之）宣誓效忠，承诺无论我们喜欢还是厌恶的事情，都听从并服从”（共同认可的圣训）。这段圣训出自贾里尔·本·阿卜杜拉，他说： Wait—the rules require ﷺ after every mention of the Prophet, instead of written-out honorifics like "(pbuh)". So the correct rendering: “我们向真主的使者ﷺ宣誓效忠，承诺无论我们喜欢还是厌恶的事情，都听从并服从”（共同认可的圣训）。这段圣训出自贾里尔·本·阿卜杜拉，他说：

“We gave the pledge of allegiance to the Messenger of Allah (pbuh) that we listen and obey in whatever was pleasing and hateful to us” (agreed upon), and from Jarir Bin ‘Abd Allah who said.

. » عَلَى السَّمْعِ وَالطَّاعَةِ بَايَ عْتُ النَّبِيَّ « .

. » عَلَى السَّمْعِ وَالطَّاعَةِ بَايَ عْتُ النَّبِيَّ « .

“我们曾向安拉的使者（愿安拉赐他平安）宣誓效忠，承诺听从和服从”（布哈里、穆斯林共同辑录）。又据艾卜·胡莱赖（愿安拉喜悦他）传述，安拉的使者（愿安拉赐他平安）说：

“We gave the pledge of allegiance to the Messenger of Allah (pbuh) to listen and obey” (agreed upon), and from Abu Hurayrah that the Messenger of Allah (pbuh) said,

. ثَلاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ ي وَْمَ الْقِيَامَةِ وَلا ي زَُكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ عَلَى « فَضْلِ مَاءٍ بِالطَّرِيقِ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لا ي بَُايِعُهُ إِلاَّ لِدُنْ يَاهُ إِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ ي بَُايِعُ رَجُلاً بِسِلْعَةٍ بَ عْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لَقَدْ » أُعْطِيَ بِهَا كَذَا وَكَذَا فَصَدَّقَهُ فَأَخَذَهَا وَلَمْ ي عُْطَ بِهَا .

. ثَلاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ ي وَْمَ الْقِيَامَةِ وَلا ي زَُكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ عَلَى « فَضْلِ مَاءٍ بِالطَّرِيقِ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لا ي بَُايِعُهُ إِلاَّ لِدُنْ يَاهُ إِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ ي بَُايِعُ رَجُلاً بِسِلْعَةٍ بَ عْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لَقَدْ » أُعْطِيَ بِهَا كَذَا وَكَذَا فَصَدَّقَهُ فَأَخَذَهَا وَلَمْ ي عُْطَ بِهَا .

“有三种人，安拉不会与他们说话，也不会看他们，也不会使他们清洁（罪恶），他们将受痛苦的刑罚：（一）一个人在路上有多余的水，却不给旅行者；（二）一个人向穆斯林的统治者宣誓效忠，只是为了今世的利益。如果统治者给他想要的，他就服从；否则他就不遵守誓约；（三）一个人在晡礼后与另一个人讨价还价，后者以安拉的名义发假誓，声称有人出了这么高的价钱买这件东西，前者便相信了他，于是买下了它。”（双方公认的圣训）因此，效忠誓约是由穆斯林方面向哈里发作出的，而不是哈里发向穆斯林作出的，所以是他们向他宣誓效忠，或者使他成为他们的统治者；而正道的哈里发们的情况是，他们只从乌玛那里接受效忠誓约，他们只有在乌玛向他们宣誓效忠之后，才成为哈里发。

“There are three persons whom Allah will neither talk to nor look at, nor purify from (the sins), and they will have a painful punishment. (They are): (1) A man possessed superfluous water on a way and he withheld it from the travelers. (2) a man who gives a pledge of allegiance to a Muslim ruler and gives it only for worldly gains. If the ruler gives him what he wants, he remains obedient to It, otherwise he does not abide by it, and (3) a man bargains with another man after the `Asr prayer and the latter takes a false oath in the Name of Allah claiming that he has been offered so much for the thing, and the former (believes him and) buys it.” (agreed upon). Accordingly, the pledge is from the side of the Muslims to the Khalifah and not from the Khalifah to the Muslims, and so they are the ones who give him the pledge or establish him as a ruler upon them, and what occurred with the rightly guided Khulafaa’ is that they only took the pledge of the allegiance from the Ummah and they did not become Khulafaa’ except by the pledge of the Ummah with them.

至于哈里发从这一宣誓中获得权威的效力，这从关于服从的圣训以及关于哈里发统一的圣训中可以清楚看出。阿卜杜拉·本·阿穆尔·本·阿斯传述说，他听到安拉的使者ﷺ说：

As for the effect that the Khalifah takes the authority from this pledge, then this is clear from the narrations of obedience and in the narrations about the unity of the Khalifah. ‘Abd Allah Bin Amr b. Al-‘As said that he heard the Messenger of Allah (pbuh) say,

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْ قَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ جَاءَ « » آخَرُ ي نَُازِعُهُ، فَاضْرِبُوا عُنُقَ الآخَرِ .

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْ قَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ جَاءَ « » آخَرُ ي نَُازِعُهُ، فَاضْرِبُوا عُنُقَ الآخَرِ .

“凡向哈里发宣誓效忠者，应当与他握手，并真心诚意地（即在外在与内心两方面都）顺从他。他应尽其所能服从他。若有他人挺身而出（作为哈里发的主张者）质疑其权威，穆斯林应当斩杀此人。”（由穆斯林辑录，传自纳菲尔）

“He who swears allegiance to a Caliph should give him the grasp of his hand and the sincerity of his heart (i. e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. If another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter.” (reported by Muslim, and from Nafi’),

. مَنْ خَ لَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ خَ لَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

“谁收回他对埃米尔（统治者）的服从，他在复活日站在安拉面前时，将找不到任何辩解的理由；谁死时未曾宣誓效忠，他便是死于蒙昧时代（Jahiliyyah）的人。”（穆斯林圣训实录辑录）。另有伊本·阿拔斯传述，安拉的使者ﷺ说道，

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (Jahilliyah)” (reported by Muslim), and from Ibn Abbas that the Messenger of Allah (pbuh) said,

. مَنْ كَ رِهَ مِنْ أَمِيرِهِ شَيْئًا فَ لْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ خَرَجَ مِنْ « » السُّلْطَانِ شِبْ رًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ كَ رِهَ مِنْ أَمِيرِهِ شَيْئًا فَ لْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ خَرَجَ مِنْ « » السُّلْطَانِ شِبْ رًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

“凡在其Amir身上看到自己所不喜欢的事，应当忍耐，因为任何人若离开穆斯林的集体，哪怕只有一个手掌的距离，然后死去，他就是死于贾希利叶时代的死亡。”（为双方共同认可的圣训。）艾卜·胡莱赖传述：先知ﷺ说道：

“One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya” (agreed upon). Abu Hurayrah narrated that the Prophet (phuh) said,

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَا ئِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَا ئِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

“以色列的后裔由众先知(愿主福安之)治理。每当一位先知去世，便有另一位先知接替他；但在我之后不会再有先知，而将有哈里发，且人数众多。”门徒们问道：“（若我们有不止一位哈里发）您命令我们怎么做呢？”他说：“先宣誓效忠的那位享有优先权。你们应当履行对他们的应尽义务（即服从他们）。真主将就他们所受托管理的臣民向他们问责。”（众所公认的圣训）

“Banu Isra'il were ruled over by the Prophet (phuh)s. When one Prophet (phuh) died, another succeeded him; but after me there is no Prophet (phuh) and there will be caliphs and they will be quite large in number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i. e. obey them). Allah will question them about the subjects whom He had entrusted to them.” (agreed upon).

这些圣训表明,哈里发只有通过这份效忠誓约才获得权力,因为真主(SWT)命令服从通过这份誓约受命之人,即“谁已向伊玛目宣誓效忠,就必须服从他”。因此,他通过效忠誓约取得哈里发之位,服从他是义务,因为他是已被订立契约的哈里发。这意味着他从乌玛取得权力,乌玛有义务服从它所订立契约之人,换言之,即那个因交付给他的这份效忠誓约而被套上效忠之颈的人。这表明权力属于乌玛。此外,使者ﷺ虽然是使者,仍然从民众那里接受了效忠誓约。这份誓约是针对统治与权力的,而不是针对先知身份的;他从男人和女人那里接受它,而不是从尚未达到辨别年龄的少年那里接受。因此,穆斯林是建立哈里发并依据真主(SWT)的经典和其使者ﷺ的逊奈与他订立契约的人,而哈里发只通过这份誓约获得权力,这明确证明权力属于乌玛,由乌玛交给它所愿意交给的任何人。

These narrations indicate that the Khalifah only gets his authority via this pledge, since Allah (swt) ordered obedience to him by this pledge – “Whoever has sworn the oath of allegiance to an Imam , must obey him” – so he took the Khilafah through the pledge and obedience to him is obligated because he is the Khalifah who has been contracted. So it means that he took the authority from the Ummah and the obligation of the Ummah obeying whomsoever it contracted, in other words, the one who has the pledge of allegiance upon their necks, by this pledge given to him, and this indicates that the authority is for the Ummah. On top of that, the Messenger (pbuh) , even though he was a Messenger, took the pledge of allegiance from the people. This was a pledge upon the rule and authority and not a pledge upon the Prophethood, and he took it from the women and the men and not from youngsters who had not yet reached the age of distinction. So the fact that the Muslims are the ones who establish the Khalifah and contract him upon the Book of Allah (swt) and the Sunnah of His Messenger , and the fact that the Khalifah only takes his authority through this pledge, is clear evidence that the authority is for the Ummah to give to whomsoever they please.

至于第三项原则,即为穆斯林任命一位哈里发是必须的,任命哈里发的义务有圣训为据。纳菲尔(Nafi')传述,阿卜杜拉·本·欧麦尔(Abd Allah b. Umar)说,他听到安拉的使者ﷺ说,

As for the third principle, that to appoint a single Khalifah is obligatory upon the Muslims, the obligation of appointing the Khalifah is fixed in the noble narration, on the authority of Nafi’ who said that ‘Abd Allah b. Umar said that he heard the Messenger of Allah (pbuh) say,

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

“凡收回对（埃米尔）服从之手的人，在复活日站在安拉面前时，将无法为自己辩护；凡死时未曾宣誓效忠的人，将死于蒙昧时代（jahilliyah）的死法。”（穆斯林由伊本·欧麦尔传述）。从这段圣训推导的角度来看，使者（愿主福安之）使每个穆斯林颈上都负有效忠哈里发的誓约义务，但并未要求每个穆斯林都必须亲自向哈里发宣誓。因此，义务在于每个穆斯林的颈上都有誓约存在，换言之，在于存在一位哈里发，由于他的存在，每个穆斯林的颈上都有誓约存在，无论他们是否亲自向其宣誓。由此可见，正是哈里发的存在，使每个穆斯林的颈上都有誓约存在，而与他们是否亲自向其宣誓无关。

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (jahilliyah)” (reported by Muslim through ‘Abd Allah b. Umar). The angle of deduction from this narration is that the Messenger (pbuh) made it obligatory upon every Muslim to have the pledge of allegiance to the Khalifah upon their neck, and did not make it necessary that every Muslim has to give that pledge to the Khalifah. So the obligation is the presence of the pledge upon the neck of every Muslim, in other words, the presence of a Khalifah due to whom there is a pledge present upon the neck of every Muslim. Accordingly, it is the presence of the Khalifah that makes the pledge present upon the neck of every Muslim irrespective of whether they had given him the pledge personally or not.

至于哈里发唯一的问题，是依据艾布·赛义德·胡德里的圣训，安拉的使者ﷺ说：

As for the issue of the Khalifah being one, it is due to the narration of Abu Said Al-Khudri that the Messenger of Allah (pbuh) said,

. » إِذَا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

. » إِذَا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

“当为两位哈里发宣誓效忠时，应杀掉后来被宣誓效忠的那一位。”（穆斯林圣训集录）这明确禁止穆斯林同时拥有一位以上的哈里发。

“When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later.” (reported by Muslim), and this is an unambiguous prohibition of allowing more than one Khalifah for the Muslims.

关于第四项原则，即国家元首独享制定法律的权利，companions（圣门弟子）的共识已经确立：唯有哈里发享有制定法律的权利。由此共识，衍生出了几条著名的伊斯兰教法原则：“伊玛目的命令可以消除分歧”、“伊玛目的命令必须执行”以及“统治者可以就出现的每一个问题作出裁决”。

With respect to the fourth principle, which is that the leader of the State alone has the right to adopt the laws, this has been established by the Ijma’ of the companions that the Khalifah alone has the right to adopt the laws, and from this Ijma’ the famous Shari’ah principles:“The order of the Imam resolves the difference”, “The order of the Imam is executed” and “The ruler can issue as many judgements as there are problems that appear” are all derived.