国家机构建立在十三个机构之上：

The state apparatus is established upon thirteen institutions:

1. 哈里发（国家元首）。

1. The Khalifah (Leader of the State).

2. 助手（受委派的官员）。

2. The Assistants (delegated ministers).

3. 执行部长

3. Executive minister.

4. 总督们。

4. The Governors.

5. 圣战之长官。

5. The Amir of Jihad.

6. 内在的安全感。

6. The Internal Security.

7. 对外事务。

7. The Foreign Affairs.

8. 工业

8. Industry.

9. 司法

9. The Judiciary.

10. 民众事务（行政机构）

10. The People’s Affairs (administrative apparatus).

11. 国库（Bayt Al-Mal）。

11. The Treasury (Bayt Al-Mal).

12. 媒体。

12. Media.

13. 乌玛的协商（Shura）与问责

13. The Ummah’s Council (Shura and accounting).

这一点的证据是使者（愿安拉赐福于他）的行为，因为他就是以这种形式建立国家机构的。他本人就是国家的领袖，并且当他命令穆斯林建立哈里发和伊玛目时，他也命令他们为国家确立一位领袖。他说：

The evidence for this is the actions of the Messenger (pbuh) , since he established the state apparatus in this form. He was himself the leader of the State, and he ordered the Muslims to establish a leader for the state when he ordered them to establish the Khalifah and the Imam. He said.

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

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

“凡从（埃米尔的）服从中抽手者，在复活日站在安拉面前时将无可辩解；凡死时未曾宣誓效忠者，将以蒙昧时代（Jahilliyah）之人的死法而死。”（穆斯林辑录）效忠宣誓，即是向哈里发宣誓效忠。圣门弟子一致认为，在穆圣ﷺ去世之后，必须设立一位继承者，即哈里发。圣门弟子对设立哈里发的共识，由他们因忙于推选穆圣ﷺ的继承人而推迟安葬穆圣ﷺ一事得到明确印证。

“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 the pledge of allegiance is the pledge of allegiance to the Khalifah. And the companions agreed upon the necessity of establishing a successor, a Khalifah, to the Messenger of Allah (pbuh) after his death. The consensus of the companions upon the establishment of a Khalifah is clearly confirmed by their delaying of the burial of the Messenger of Allah (pbuh) due to their busyness in electing a successor to him .

至于那些助手，证据来自艾布·达figured… Let me correct that: 至于那些助手，其依据是艾布·达乌德以良好的传述链从'A'isha（愿真主喜悦她）处所传，她说：真主的使者（愿真主赐予他福安）说：

As for the assistants, the evidence is from what Abu Dawud narrated with a good chain from 'Aisha (ra) who said that the Messenger of Allah (pbuh) said.

. "إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْ رًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذكََّرَهُ وَإِنْ ذكََرَ أَعَانَهُ. وَإِذ ا أَرَادَ اللَّهُ بِهِ غَيْ رَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذكََرَ لَمْ يُعِنْه " .

. "إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْ رًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذكََّرَهُ وَإِنْ ذكََرَ أَعَانَهُ. وَإِذ ا أَرَادَ اللَّهُ بِهِ غَيْ رَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذكََرَ لَمْ يُعِنْه " .

“当真主（SWT）为穆斯林任命一位统治者，并意欲使他得到善待时，真主（SWT）就会为他任命一位忠诚的大臣（助手），此人若他忘记，便提醒他；若他记得，便协助他。”提尔米兹根据艾布·赛义德·胡德里的记载，圣人ﷺ曾说。

“When Allah (swt) appoints a governer over Muslims, and desire good for him (this ruler), Alla (swt) appoints a sincere minister (assistant) to him who will remind him if he forgets and helps him if he remembers.”. And Tirmidhi reported from Abu Said Al-Khudri that the Messenger (pbuh) said.

. "مَا مِنْ نَبِيٍّ إِلاَّ لَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الأَرْضِ فَ أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ " .

. "مَا مِنْ نَبِيٍّ إِلاَّ لَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الأَرْضِ فَ أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ " .

“每位先知（phuh）都有两位来自天上的大臣，以及两位来自大地的大臣。我的两位来自天上的大臣是吉卜里勒和米卡伊勒，来自大地的是艾布·伯克尔和欧麦尔。”这里“我的两位大臣（Waziraya）”一词的含义，是指我的两位助手，因为这是它的语言学含义；而“大臣”一词按照当代的含义，是西方的定义，其所指的是一种特定的治理行为。这一含义并非穆斯林所熟知，并且与伊斯兰的治理制度相悖，这一点在该部分中已讲得十分清楚。

“Every Prophet (phuh) has two ministers from heavens and two ministers from Earth. My two ministers from heavens are Jibril and Mika’il, and from Earth are Abu Bakr and Omar”. The meaning of the word “my two ministers (Waziraya)” here is my two assistants for, since this is the linguistic meaning, and the word ‘minister’ according to its contemporary meaning is a Western definition, and what is intended by it is a specific act of ruling. This meaning was not known to the Muslims and contradicts the system of ruling in Islam as is made clear in that section.

执行秘书在圣道（愿真主赐予他平安与尊荣）时代以及贤明的继任者时期，被称为“Al-Katib”（记录者），其职责是协助哈里发执行、跟进并完成各项任务。布哈里在其《圣训真本》中引述了载于宰德·本·萨比特的一段圣训：“先知ﷺ命令他学习犹太人的书写，直到我替先知ﷺ书写文书，并在他们（犹太人）写信给先知ﷺ时，为他宣读他们的书信。”

The executive minister is what was known as Al-Katib (the recorder) at the time of the Messenger of Allah (pbuh) and the righteous successors, and his job is to assist the Khalifah in the execution, follow up and accomplishment of tasks. Bukhari narrated in his Sahih from Zaid Bin Thabit. . كتُبَهُ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِ تَابَ الْيَ هُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ أَنَّ النَّبِيَّ « » وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

“先知（phuh）命令他学习犹太人的文字。我甚至替先知（phuh）写信（给犹太人），也读过他们写给他的信。”以及伊本·伊斯哈格引述阿卜杜拉·本·祖拜尔的话， Note: "(phuh)" is an honorific abbreviation in the original, so per the rules it is replaced by ﷺ after each mention of the Prophet. Corrected translation: “先知ﷺ命令他学习犹太人的文字。我甚至替先知ﷺ写信（给犹太人），也读过他们写给他的信。”以及伊本·伊斯哈格引述阿卜杜拉·本·祖拜尔的话，

“The Prophet (phuh) commanded him to learn the writing of the Jews. I even wrote letters for the Prophet (phuh) (to the Jews) and also read their letters when they wrote to him.” and Ibn Ishaq reported from ‘Abd Allah Bin Al-Zubair,

. اسْتَكْتَبَ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ بْنِ عَبْدِ ي غَُوثَ، وَكَانَ "أَنَّ رَسُولَ اللَّهِ يُجِيبُ عَنْهُ المُلُوكَ ..." .

. اسْتَكْتَبَ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ بْنِ عَبْدِ ي غَُوثَ، وَكَانَ "أَنَّ رَسُولَ اللَّهِ يُجِيبُ عَنْهُ المُلُوكَ ..." .

“使者（愿安拉赐福他并使他平安）曾口述给‘Abd Allah Bin Al-Arqam b. ‘Abdi Yaghootha，由他代表他回复诸王……”。阿尔-哈基姆在《Al-Mustadrak》中记录了一段圣训，并认定其为可靠（沙希德），阿尔-扎哈比确认了这一认定。该圣训传自‘Abd Allah Bin Umar，他说：

“The Messenger of Allah (pbuh) used to dictate to ‘Abd Allah Bin Al-Arqam b. ‘Abdi Yaghootha, who used to respond to the Kings on his behalf...”. Al-Hakim reported a narration in Al-Mustadrak which he authenticated, and Al-Dhahabi confirmed the authentication, from ‘Abd Allah Bin Umar who said.

. ك تَابُ رَجُلٍ، فَ قَالَ لِعَبْدِ اللَّهِ بْنِ الأَرْقَمِ: أَجِبْ عَنِّي. فَكَتَبَ "أَتَى النَّبِيَّ جَوَابَهُ ثُمَّ قَ رَأَهُ عَلَيْهِ، فَ قَالَ: أَصَبْتَ وَأَحْسَنْتَ، اللّهُمَّ وَفِّ قْهُ، فَ لَمَّا وَلِيَ عُمَرُ كَانَ يُشَاوِرُه " .

. ك تَابُ رَجُلٍ، فَ قَالَ لِعَبْدِ اللَّهِ بْنِ الأَرْقَمِ: أَجِبْ عَنِّي. فَكَتَبَ "أَتَى النَّبِيَّ جَوَابَهُ ثُمَّ قَ رَأَهُ عَلَيْهِ، فَ قَالَ: أَصَبْتَ وَأَحْسَنْتَ، اللّهُمَّ وَفِّ قْهُ، فَ لَمَّا وَلِيَ عُمَرُ كَانَ يُشَاوِرُه " .

有一个人写了一封信给先知，先知对阿卜杜拉·本·阿尔-阿尔盖姆说：“你代我回复他。”他便照办了，并把回信念给先知听。先知说：“你answered正确，做得好；愿真主帮助你。”欧麦尔就任哈里发后，便常常向他请教。

“A man’s letter came to the Prophet (phuh) , so he said to ‘Abd Allah Bin Al-Arqam: answer it on my behalf, and so he did and read it to the Prophet (phuh) who said: You were correct and you did well; may Allah help you. When Omar took office, he used to consult him”.

至于统治者，布哈里和穆斯林都转述了艾布·布尔达的记载。

As for the governors, both Al-Bukhari and Muslim reported from Abu Birda.

. أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَ عَثَ كُلَّ بَ عَثَ رَسُولُ اللَّهِ « » وَاحِدٍ مِنْ هُمَا عَلَى مِخْلافٍ، قَالَ: وَالْيَمَنُ مِخْلافَانِ .

. أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَ عَثَ كُلَّ بَ عَثَ رَسُولُ اللَّهِ « » وَاحِدٍ مِنْ هُمَا عَلَى مِخْلافٍ، قَالَ: وَالْيَمَنُ مِخْلافَانِ .

“安拉的使者ﷺ派遣艾布·穆萨和穆阿兹·本·哲白勒前往也门。他派遣他们二人各自治理一个省，因为也门由两个省组成。”在穆斯林辑录的、传自艾布·穆萨的圣训中，使者ﷺ说道：

“The Messenger of Allah (pbuh) sent Abu Musa and Mu’adh Bin Jabal to Yemen. He sent each of them to administer a province as Yemen consisted of two provinces.” And in the report with Muslim from Abu Musa the Messenger (pbuh) said,

. لَنْ أَوْ لاَ نَسْتَ عْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ « » يَا عَبْدَ اللَّهِ بْنَ قَ يْسٍ، فَ بَ عَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْ بَ عَهُ مُعَاذَ بْنَ جَبَلٍ .

. لَنْ أَوْ لاَ نَسْتَ عْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ « » يَا عَبْدَ اللَّهِ بْنَ قَ يْسٍ، فَ بَ عَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْ بَ عَهُ مُعَاذَ بْنَ جَبَلٍ .

“我们从不任命那些主动请求担任职务的人负责我们的事务。但是，啊，艾卜·穆萨！（或者，啊，阿卜杜拉·本·盖斯！）你去也门吧。”“先知ﷺ随后派穆阿兹·本·哲白尔跟在他后面。”布哈里和穆斯林从阿慕尔·本·奥夫·安萨里处转述。 . “他与巴林的居民缔结了和约，并任命阿拉厄·本·哈德勒米为他们的总督。”而真主的使者ﷺ……

“We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or Abdullah bin Qais!) Go to Yemen. “The Prophet (phuh) then sent Mu adh bin Jaba after him.” Al-Bukhari and Muslim reported from Amr Bin ‘Auf Al-Ansari. . هُوَ صَالَحَ أَهْلَ الْبَحْرَيْنِ وَأَمَّرَ عَلَيْهِمْ الْعَلاءَ بْنَ "... وَكَانَ رَسُولُ اللَّهِ الْحَضْرَمِيِّ " .

“……而安拉的使者ﷺ曾与巴林的民众缔结停战协议,并任命阿拉·本·哈德拉米管理他们。”伊本·阿卜杜勒·巴尔在《伊斯提ʿāb》中说:“安拉的使者ﷺ任命阿慕尔·本·阿斯为阿曼的总督,他一直担任此职,直至安拉的使者ﷺ去世。”

“... And the Messenger of Allah (pbuh) had made a truce with the people of Bahrain, and had appointed Al-‘Ala Bin Al-Hadrami over them”. Ibn Abdul Al-Birr in Al-isti’ab said “The Messenger of Allah (pbuh) made Amr b. Al-‘As the governor over Oman, and he remained in that position until the death of the Messenger of Allah (pbuh) ”.

关于圣战埃米尔（Amir of Jihad）这一职位的依据来自圣训：伊本·萨阿德在《Al-Tabaqat》中记载，安拉的使者ﷺ说："

The evidence for the position of Amir of Jihad comes from the Sunnah: Ibn Sa’d reported in Al-Tabaqat that the Messenger of Allah (pbuh) said, ".

. أَمِيرُ النَّاسِ زَيْدُ بْنُ حَارِثَةَ، فَإِنْ قُتِلَ فَجَعْفَرُ بْنُ أَبِي طَالِبَ، فَإِنْ قُتِلَ فَ عَبْدُ اللَّه بْنُ رَوَاحَةَ، فَإِنْ قُتِلَ فَ لْيَ رْتَضِ ال مُ سْ لِمُونَ بَ يْ نَ هُمْ رَجُ لاً فَ يَجْعَلُوهُ عَلَيْهِمْ " .

. أَمِيرُ النَّاسِ زَيْدُ بْنُ حَارِثَةَ، فَإِنْ قُتِلَ فَجَعْفَرُ بْنُ أَبِي طَالِبَ، فَإِنْ قُتِلَ فَ عَبْدُ اللَّه بْنُ رَوَاحَةَ، فَإِنْ قُتِلَ فَ لْيَ رْتَضِ ال مُ سْ لِمُونَ بَ يْ نَ هُمْ رَجُ لاً فَ يَجْعَلُوهُ عَلَيْهِمْ " .

“人们的领袖（埃米尔）是宰德·本·哈里萨；若他阵亡，则是贾法尔·本·艾比·塔利卜；若他阵亡，则是阿卜杜拉·本·赖瓦哈；若他也阵亡，则由穆斯林所满意的人来做他们的领袖。”这段圣训由布哈里记录，传述者为阿卜杜拉·本·欧麦尔（愿真主喜悦他们二人），他说。

“The Leader (Amir) of the people is Zaid Bin Haritha; if killed then Ja’far Bin Abi Talib; if killed then ‘Abd Allah Bin Rawaha; if he killed then whomever the Muslims are satisfied with will become their leader”. Al-Bukhari reported from ‘Abd Allah b. Umar (ra) who said.

. فِي غَزْوَةِ مُؤْتَةَ زَيْدَ بْنَ حَارِثَةَ ... " "أَمَّرَ رَسُ ولُ اللَّهِ .

. فِي غَزْوَةِ مُؤْتَةَ زَيْدَ بْنَ حَارِثَةَ ... " "أَمَّرَ رَسُ ولُ اللَّهِ .

“安拉的使者（愿主福安之）任命宰德·本·哈里萨为穆塔远征的指挥官”，布哈里在萨拉玛·本·阿克瓦尔的传述中记载，他说：“

“The Messenger of Allah (pbuh) appointed Zaid Bin Haritha in charge of the Mu’ta expedition” and Al-Bukhari reported in the narration of Salamah Bin Al-Akwa’ that he said, ".

. » سَبْعَ غَزَوَاتٍ وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَ عْمَلَهُ عَلَيْ نَا "غَزَوْتُ مَعَ النَّبِيِّ .

. » سَبْعَ غَزَوَاتٍ وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَ عْمَلَهُ عَلَيْ نَا "غَزَوْتُ مَعَ النَّبِيِّ .

“我曾与安拉的使者ﷺ一起出征七次，也曾与被任命为我们统帅的宰德·本·哈里哇一起出征一次。”布哈里和穆斯林从阿卜杜拉·本·欧麦尔那里传述，他说：

“I went on seven expeditions with the Messenger of Allah (pbuh), and one with Zaid Bin Haritha who had been appointed over us”. And Al-Bukhari and Muslim reported from ‘Abd Allah b. Umar who said,

. بَ عْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَ عْضُ النَّاسِ فِي "بَ عَثَ النَّبِيُّ أَنْ تَطْعُنُوا فِي إِمَارَتِهِ فَ قَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ : إِمَارَتِهِ، فَ قَالَ النَّبِيُّ قَ بْلُ، وَايْمُ الل هِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ ... " .

. بَ عْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَ عْضُ النَّاسِ فِي "بَ عَثَ النَّبِيُّ أَنْ تَطْعُنُوا فِي إِمَارَتِهِ فَ قَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ : إِمَارَتِهِ، فَ قَالَ النَّبِيُّ قَ بْلُ، وَايْمُ الل هِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ ... " .

先知ﷺ派遣了一支军队分队，任命乌萨马·本·宰德为指挥官。有些人非议乌萨马的领导（说他的坏话）。于是安拉的先知ﷺ站起来说："如果你们非议乌萨马的领导，那么你们以前也非议过他父亲的领导。但以安拉发誓（即，凭安拉），他（即宰德）是配得领导之位的。"穆斯林圣训实录载，巴里达传述说：

“The Prophet (phuh) sent an army detachment and made Usama bin Zaid its commander. Some people criticized (spoke badly of) Usama's leadership. So Allah's Prophet (phuh) got up and said, "If you people are criticizing Usama's leadership, you have already criticized the leadership of his father before. But Waaimullah (i.e., By Allah), he (i.e. Zaid) deserved leadership”. Muslim reported from Barida who said,

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ ... " "كَانَ رَسُولُ اللَّهِ .

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ ... " "كَانَ رَسُولُ اللَّهِ .

每当真主的使者ﷺ委任某人为军队或小分队的指挥官时,他总会特别地嘱咐他。

“Whenever the Messenger of Allah (pbuh) appointed anyone as a leader of an army or detachement, he would especially exhort him”.

至于内部安全，这一机构由警察局长领导，其目标是保障伊斯兰领土（Dar Al-Islam）内的安全。如果警察无力胜任，则经哈里发许可，由军队承担此职责。其依据是布哈里所辑录的、来自安斯的传述。

As for the Internal Security, this is the office that will be led by the head of the Police, and its objective would be to protect the security in Dar Al-Islam. If they were incapable then the army would be appointed with the permission of the Khalifah. The evidence is from what was reported by Al-Bukhari from Anas.

. بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنْ الأَمِيرِ " "كَانَ قَ يْسُ بْنُ سَعْدٍ مِنْ النَّبِيِّ .

. بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنْ الأَمِيرِ " "كَانَ قَ يْسُ بْنُ سَعْدٍ مِنْ النَّبِيِّ .

"Qais bin Sa`d" 是先知（ﷺ）的…… Let me correct that: the translation should be just the translated sentence. 盖斯·本·萨德对先知ﷺ而言，就如同首席警官之于埃米尔。

“Qais bin Sa`d was to the Prophet (phuh) like a chief police officer to an Amir”.

关于对外事务，先知ﷺ曾与其他国家和团体建立对外关系。他派遣奥斯曼·本·阿凡去与古莱什人谈判，正如他也与古莱什的使者进行谈判一样。同样，他派遣使者前往各国君主那里，也接收来自君主和领袖的使者，并缔结协议与和平条约。此后，他的继承者们也同样与其他国家和团体建立外交关系。他们还委派他人代表自己处理此事，其依据是：人本人所能做的事，可以委托他人代为完成，并授权他人代替自己执行。

With respect to Foreign Affairs, the Messenger (pbuh) used to establish external relations with other states and bodies. He sent ‘Uthman Bin ‘Affan to negotiate with Quraysh, just as he negotiated with the messengers of Quraysh. In the same manner, he sent messengers to the kings, and received messengers from the kings and leaders, and concluded agreements and peace settlements. And likewise, his successors, after him , established diplomatic relations with other states and bodies. And they appointed others to do that for them, on the basis that what the individual does himself can be delegated to someone else on his behalf, and deputise someone else to carry it out for him.

至于工业，其依据来自《古兰经》和圣训。安拉（SWT）说：

As for Industry, its evidence is from the Quran and the Sunnah. Allah (swt) said.

“{وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدْوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا مِن شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ}”（古兰经 8:60）。关于圣训，伊本·萨阿德在《大人物传》中引述了马库勒的传述：

“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.” (TMQ 8:60). With regards to the Sunnah Ibn Sa’d reported in Al-Tabaqat from Makhul,

. نَصَبَ المِنْجَنِيقَ عَلَى أَهْلِ الطَّائِفِ أَرْبَعِينَ يَ وْم اً" "أَنَّ النَّبِيَّ .

. نَصَبَ المِنْجَنِيقَ عَلَى أَهْلِ الطَّائِفِ أَرْبَعِينَ يَ وْم اً" "أَنَّ النَّبِيَّ .

“在攻打塔伊夫的人时，先知ﷺ设置了投石机，持续了四十天。”瓦基迪在《迈加齐》中说道。

“While attacking the people of at-Ta’if, the Prophet (phuh) set up the ballista for forty days.” And Al-Waqidi in Al-Maghazi said.

. أَصْحَابَهُ، ف قَالَ لَهُ سَلْمَانُ الفَارِسِيُّ: يَا رَسُولَ اللَّهِ ، "وَشَاوَرَ رَسُولُ اللَّهِ أَرَى أَنْ تَ نْصُبَ المِنْجَنِيقَ عَلَى حِصْنِهِمْ، فَإِنَّا كُنَّا بِأَرْضِ فَارِسَ نَ نْصُبُ المِنْجَنِيقَاتِ عَلَى الحُصُونِ وَتُ نْصَبُ عَلَيْ نَا. فَ نُصِيبُ مِنْ عَدُوِّنَا وَيُصِيبُ مَنَّا بِالمِ نجَنِيقِ، وَإِنْ لَمْ يَكُنْ فَ عَمِلَ مِنْجَنِيقاً بِيَدِهِ، فَ نَصَبَهُ عَلَى حِصْنِ المِنْجَنِيقُ طَالَ الثِّواءُ؛ فَأَمَرَهُ رَسُولُ اللَّهِ الطَّائِفِ ... " .

. أَصْحَابَهُ، ف قَالَ لَهُ سَلْمَانُ الفَارِسِيُّ: يَا رَسُولَ اللَّهِ ، "وَشَاوَرَ رَسُولُ اللَّهِ أَرَى أَنْ تَ نْصُبَ المِنْجَنِيقَ عَلَى حِصْنِهِمْ، فَإِنَّا كُنَّا بِأَرْضِ فَارِسَ نَ نْصُبُ المِنْجَنِيقَاتِ عَلَى الحُصُونِ وَتُ نْصَبُ عَلَيْ نَا. فَ نُصِيبُ مِنْ عَدُوِّنَا وَيُصِيبُ مَنَّا بِالمِ نجَنِيقِ، وَإِنْ لَمْ يَكُنْ فَ عَمِلَ مِنْجَنِيقاً بِيَدِهِ، فَ نَصَبَهُ عَلَى حِصْنِ المِنْجَنِيقُ طَالَ الثِّواءُ؛ فَأَمَرَهُ رَسُولُ اللَّهِ الطَّائِفِ ... " .

“先知（愿主福安之）与他的同伴们商议；萨勒曼·法尔西对他说：‘安拉的使者啊，我认为我们应当用投石机攻打他们的堡垒。我们在波斯时，就曾用投石机攻打堡垒，他们也曾用它来攻打我们；我们击中他们，他们也击中我们。如果没有投石机，围攻会拖得更久。’使者（愿主福安之）便命他制造投石机；他亲自造了一台，并将其架设起来，对准塔伊夫的堡垒。”伊本·易斯哈格在其《圣传》中如此记载。

“and the Messenger of Allah (pbuh) consulted his companions; Salman Al-Farsi said to him, O Messenger of Allah, I think we should use the ballista against their fortifications. When we were in Persia, we used to use the ballista against fortification, and they were used against us; we hit them and they hit us. If it had not been for the ballista, the siege would have taken longer. The Messenger (pbuh) commanded him to build ballista; he made one himself and set it up against Al-Ta’if fortifications”. And Ibn Ishaq said in his Sirah.

. "حَتَّى إِذَا كَانَ يَ وْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ ن فََرٌ مِنْ أَصْحَابِ تَحْتَ دَبَّابَةٍ ، ثُمَّ زَحَفُوا بِهَا إَلَى جِدَارِ الطَّائِفِ لِيَخْرُقُوهُ ... " رَسُولِ اللَّهِ .

. "حَتَّى إِذَا كَانَ يَ وْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ ن فََرٌ مِنْ أَصْحَابِ تَحْتَ دَبَّابَةٍ ، ثُمَّ زَحَفُوا بِهَا إَلَى جِدَارِ الطَّائِفِ لِيَخْرُقُوهُ ... " رَسُولِ اللَّهِ .

在塔以夫城墙被攻破的那一天，先知的一些门徒（愿安拉喜悦他们）躲在一个攻城器械之下，然后向城墙行进，以便将其摧毁……另外，为使敌人心生畏惧而做的准备是必须的，而这种准备若无工业便无法进行，因此，依据此条规定，工业也是必须的。

“On day that the wall protecting Ta’if broke, a number of the companions of the Messenger of Allah (pbuh) entered under a tank, and then marched forward to the wall in order to destroy it…” Also, preparation for that which puts fear into the enemy is obligatory and this preparation cannot be carried out without industry, and ,therefore, industry is obligatory from the rule.

. )ما لا يتم الواجب إلا به فهو واجب( .

. )ما لا يتم الواجب إلا به فهو واجب( .

“凡是完成一项义务所必需的，它本身也是义务。”哈里发或其所委派的任何人，便是负责处理此事的人。

“whatever is required to complete an obligation is itself an obligation”. The Khalifah or anyone he appoints is the one who will manage it.

关于司法，先知（ﷺ）曾亲自担任法官，也委派他人在人们之间裁决。乌姆·赛莱麦传述，安拉的使者（ﷺ）说：他曾亲自承担裁决之事。

With respect to the judiciary, the Prophet (phuh) used to act as the judge personally, and appointed others to judge between the people. He used to undertake the judging himself as narrated by Umm Salamah that the Messenger of Allah (pbuh) said.

. "إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَ عْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ ب عَْضٍ وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنْ النَّارِ " .

. "إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَ عْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ ب عَْضٍ وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنْ النَّارِ " .

“真的，我只是一个人，你们的争讼者到我这里来。他们中或许有人比其他人更善于辩论。我依所听到的来判决。所以，谁因我的判决而得到了本属于穆斯林的权利之外的份额，那我实际上是给了他一块火狱之火。”（此段以布哈里的文本为准，为双方共同认可的圣训。）以及阿布·胡莱赖和宰德·本·哈立德·朱哈尼的传述，他们说：

“Verily, I am only a human and the claimants bring to me (their disputes); perhaps some of them are more eloquent than others. I judge according to what I hear from them). So, he whom I, by my judgment, (give the undue share) out of the right of a Muslim, I in fact give him a portion of (Hell) Fire” (agreed upon with the wording from Al-Bukhari). And the narration of Abu Hurayrah and Zayd b. Khalid Al-Juhani who said.

“一名贝都因人前来说：‘安拉的使者ﷺ，请你依照安拉的经典在我们之间裁决。’他的对手站起来说：‘他说得对，请你依照安拉的经典在我们之间裁决……’（由双方共同认可，措辞采自布哈里）。至于任命他人担任司法官，其证据是希克姆所记载的圣训，他认为该圣训依据穆斯林和布哈里所定的条件是萨希赫（可靠的）圣训，阿兹·达哈比也确认了这一点。圣训来自伊本·阿拔斯，他说：……”

. "جَاءَ أَعْرَابِ ي فَ قَالَ: يَا رَسُولَ اللَّهِ، اقْضِ بَ يْ نَ نَا بِكِتَابِ اللَّهِ. فَ قَامَ خَصْمُهُ فَ قَالَ: صَدَقَ، اقْضِ بَ يْ نَ نَا بِكِتَابِ اللَّهِ ... " “A Bedoin came and said, "O Allah's Prophet (phuh)! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws …” (agreed upon and the wording is from Al-Bukhari). As for the appointment of others to the judiciary, the evidence is what Al-Hakim narrated and stated was Sahih based upon the conditions of Muslim and Al-Bukhari which was also confirmed by Al-Dhahabi, from Ibn Abbas who said.

. إِلَى اليَمَنِ عَلِيّاً فَ قَالَ: عَلِّمْهُمُ الشَّرَائِعَ وَاقْضِ بَ يْ نَ هُمْ. قَالَ: "بَ عَثَ النَّبِيُّ لاَ عِلْمَ لِي بِالقَضَاءِ. فَدَفَعَ فِي صَدْرِهِ فَ قَالَ: اللَّهُمَّ اهْدِهِ لِلْقَضَاءِ " .

. إِلَى اليَمَنِ عَلِيّاً فَ قَالَ: عَلِّمْهُمُ الشَّرَائِعَ وَاقْضِ بَ يْ نَ هُمْ. قَالَ: "بَ عَثَ النَّبِيُّ لاَ عِلْمَ لِي بِالقَضَاءِ. فَدَفَعَ فِي صَدْرِهِ فَ قَالَ: اللَّهُمَّ اهْدِهِ لِلْقَضَاءِ " .

“先知（phuh）派遣阿里前往也门，并说：你要教导他们律法（Shari'ah），并在他们之间裁决。他回答说：我没有裁决的知识。于是他拍打自己的胸膛，说：真主啊，引导他走向裁决。”阿勒-哈基姆也有所传述，并依照穆斯林和布哈里的标准将其认定为真实可靠，阿勒-达哈比同意他的看法，这段传述出自阿里（ra）的话。

“The Prophet (phuh) sent ‘Ali to Yemen and said: Teach them the rules (Shari’ah) and judge between them. He replied I have no knowledge of judging, and so he struck his chest and said O Allah guide him to judgement”. Al-Hakim also narrated and authenticated upon the conditions of Muslim and Al-Bukhari, and Al-Dhahabi agreed with him, that ‘Ali (ra) said.

. إِلَى اليَمَنِ فَ قُلْتُ: تَ بْ عَثُنِي إِلَى قَ وْمٍ ذَوِي أَسْنَانٍ وَأَنَا "بَ عَثَنِي رَسُولُ اللَّهِ حَدَثُ السِّنِّ ! قَالَ: إِذَا جَلَسَ إِلَيْكَ الخَصْمَانِ فَلاَ تَ قْضِ لأَحَدِهِمَا حَتَّى تَسْمَعَ مِنَ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ. قَالَ عَل ي: فَمَا زِلْتُ قَاضِي اً" .

. إِلَى اليَمَنِ فَ قُلْتُ: تَ بْ عَثُنِي إِلَى قَ وْمٍ ذَوِي أَسْنَانٍ وَأَنَا "بَ عَثَنِي رَسُولُ اللَّهِ حَدَثُ السِّنِّ ! قَالَ: إِذَا جَلَسَ إِلَيْكَ الخَصْمَانِ فَلاَ تَ قْضِ لأَحَدِهِمَا حَتَّى تَسْمَعَ مِنَ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ. قَالَ عَل ي: فَمَا زِلْتُ قَاضِي اً" .

“使者（愿主赐他平安）派我到也门去，我说：您派我去那些有阅历的人中间，而我还年轻！他说：当两位诉讼人坐在你面前时，在未听完另一方的陈述之前，不要作出判决。阿里（愿主喜悦他）说：此后我担任审判官的时间很长了。”

“The Messenger of Allah (pbuh) sent me to Yemen, and I said: You have sent me to people of experience, and I am young! He said: When the two litigants sit in front of you, do not decide till you hear what the other has to say. Ali (ra) said: I had been a judege for long”.

关于共识问题，阿里·马瓦尔迪在《大全》（Al-Hawi）中提到：“正统的哈里发们过去审理民众之间的纠纷，并任命法官和统治者……因此，这通过他们的行为而构成一种共识。”伊本·库达马在《穆格尼》（Al-Mugni）中提到：“穆斯林一致认为任命法官是合法的。”

With respect to the consensus, Al-Mawardi mentioned in Al-Hawi, “The righteous khulafaa’ used to judge between the people, and appointed the judiciary and the rulers…and so it is a consensus through their actions”. Ibn Qudamah mentioned in Al- Mugni “The Muslims are agreed on the legitimacy of appointing judiciary”.

至于民众的事务（行政机构方面），安拉的使者ﷺ曾管理事务，并为其行政工作任命书记员。他ﷺ维护民众的利益，照料他们的事务，解决他们的问题，协调他们之间的关系，保障他们的需要，并引导他们走向有益于其事务的方向。这些都属于行政事务，它使民众的生活有序运行，不生纷扰与复杂。

As for the peoples’ affairs (the administrative apparatus) the Messenger of Allah (pbuh) used to manage the affairs and used to appoint writers for their administration. He managed the peoples’ interests, took care of their affairs, resolved their problems, organised their relationships, protected their needs and directed them to what would benefit their matters. All of these are from the administrative affairs, which directs their lives without problems or complication.

在教育问题上，安拉的使者（愿主福安之）让那些异教徒战俘以教授十名穆斯林儿童作为赎金。赎金属于战利品的一部分，而战利品是穆斯林的财产，因此确保教育是穆斯林利益中的一项。

In the issue of education, the Messenger of Allah (pbuh) made ransom of the disbelieving prisoners that they should teach ten of the Muslim children. Ransom is part of the war booty, which is the property of the Muslims, and so ensuring education is an interest from the Muslims’ interests.

至于医疗实践方面——先知穆罕默德ﷺ曾收到一位医生作为礼物，于是他把这位医生提供给穆斯林使用。先知穆罕默德ﷺ收到了一份礼物，他自己并未使用，也未留为己有，而是把它送给了穆斯林，这证明医疗实践是人们利益中的一项。在一段由'Aisha(ra)传述、为双方公认真实的圣训中，她说：

And in medical practice – the Messenger of Allah (pbuh) was given a doctor as a gift and so he was made available to the Muslims. The fact that the Messenger of Allah (pbuh) was given a gift which he did not use himself, and nor took it but rather gave it to the Muslims is a proof that medical practice is an interest from the people’s interests. In an authentic narration from 'Aisha (ra) which is agreed upon she said.

. "أُصِيبَ سَعْدٌ يَ وْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُ رَيْشٍ ي قَُالُ لَهُ ابْنُ الْعَرِقَةِ رَمَاهُ فِي خَيْمَةً فِي الْمَسْجِدِ يَ عُودُهُ مِنْ قَرِيبٍ ..." الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ .

. "أُصِيبَ سَعْدٌ يَ وْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُ رَيْشٍ ي قَُالُ لَهُ ابْنُ الْعَرِقَةِ رَمَاهُ فِي خَيْمَةً فِي الْمَسْجِدِ يَ عُودُهُ مِنْ قَرِيبٍ ..." الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ .

“萨阿德在壕沟之战当天受伤，被一名名叫伊本·阿里卡的古尔氏男子用箭射中手臂的血管，于是真主的使者ﷺ在清真寺里为他搭起一顶帐篷，以便照料他。”从先知ﷺ作为国家元首，因萨阿德患病而关切他、将他安置在清真寺内这一做法中可以理解，医疗实践或治疗属于穆斯林的利益之一，国家负有照管之责。贤明的哈里发们也遵循了同样的做法。哈基姆在《穆斯塔德拉克》中转述，出自宰德·本·伊斯拉姆，他从其父亲那里转述道：

“Sa’d was injured on the day of Al-Khandaq (battle of the Trench), having been hit by an arrow in the arm vein from a Qurayshi man called Ibn Al-Ariqa, and so the Messenger of Allah (pbuh) set up a tent for him in the mosque to look after him”. It is understood from the concern of the Messenger (pbuh) , who was the head of the State, over Sa’d while he was ill, by keeping him within the mosque, that medical practice or treatment is an interest from the Muslims’ interests which the state takes care of. The righteous Khulafaa’ followed the same practice. Al-Hakim narrated in Al-Mustadrak from Zayd b. Islam from his father who said.

. )مرضت في زمان عمر بن الخطاب مرضاً شديداً فدعا لي عمر طبيباً فحماني حتى كنت أمص النواة من شدة الحمية( .

. )مرضت في زمان عمر بن الخطاب مرضاً شديداً فدعا لي عمر طبيباً فحماني حتى كنت أمص النواة من شدة الحمية( .

“我在欧麦尔·本·胡塔卜执政时期病得很重，于是欧麦尔为我请来了一位医生。医生让我暖身，使我因高烧难耐而只能含吮枣核。”

“I fell severely ill in the time of Umar b. Al-Khattab, and so Umar called a physician for me. He warmed me up to the point I would suck on date pits due to the intense heat”.

在工作事务上，安拉的使者（愿主福安之）劝一个人去买绳子和斧头，然后去砍柴并把柴卖给人们，而不是向人们乞求钱财，以免有人给、有人拒绝。这段圣训见于艾布·达伍德和伊本·马哲的记载中。

In affairs of work the Messenger of Allah (pbuh) advised a man to purchase rope and an axe and then to collect wood and sell it to the people instead of asking them for money such that one person would give and the next would refuse. This was in the narration from Abu Dawud and Ibn Maja which mentioned.

. وَاشْتَرِ بِالدِّرْهَمِ الآخَرِ قَدُوماً فَائْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ ...« عُوداً بِيَدِهِ ثُمَّ قَالَ: اذْهَبْ وَاحْتَطِبْ وَبِعْ، فَلاَ أَرَيَ نَّكَ خَمْسَةَ عَشَرَ يَ وْماً، فَ فَعَلَ، »... فَجَاءَ وَقَدْ أَصَابَ عَ شْ رَةَ دَرَاهِ مَ .

. وَاشْتَرِ بِالدِّرْهَمِ الآخَرِ قَدُوماً فَائْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ ...« عُوداً بِيَدِهِ ثُمَّ قَالَ: اذْهَبْ وَاحْتَطِبْ وَبِعْ، فَلاَ أَرَيَ نَّكَ خَمْسَةَ عَشَرَ يَ وْماً، فَ فَعَلَ، »... فَجَاءَ وَقَدْ أَصَابَ عَ شْ رَةَ دَرَاهِ مَ .

“……然后用另一枚迪尔汗买一把斧头带给我。”他便把斧头拿来。先知ﷺ亲手为它装上斧柄，并说：“去，拾柴去卖，十五天内不要让我再见到你。”那人便去拾柴出售，回来时已赚得十迪尔汗……”在布哈里的一段圣训中，先知ﷺ说道：

“…and buy an axe with the other dirham and bring it to me. He brought it to him. The Messenger of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for fifteen days. The man went away and gathered firewood and sold it, and when he returned he had earned ten dirhams...”. And in a narration from Al-Bukhari the Messenger of Allah (pbuh) said,

. لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْ لَهُ فَ يَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَ يَبِيعَهَا فَ يَكُفَّ « » اللَّهُ بِهَا وَجْهَهُ خَ يْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَ عُوه .

. لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْ لَهُ فَ يَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَ يَبِيعَهَا فَ يَكُفَّ « » اللَّهُ بِهَا وَجْهَهُ خَ يْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَ عُوه .

“你们中任何一人拿一根绳子（去砍柴），把一捆从林中砍来的柴背在背上拿去出售，真主因此保全他的颜面（使他免于火狱），这比他去向人乞讨要好，无论人家给他还是不给他。”因此，他（先知ﷺ）以此方式解决就业问题，将其视为穆斯林利益之一。

“It is better for anyone of you to take a rope (and cut) and bring a bundle of wood (from the forest) over his back and sell it and Allah will save his face (from the Hell-Fire) because of that, rather than to ask the people who may give him or not .” So he used to solve the problem of work in that matter as one of the interests of the Muslims.

关于道路，安拉的使者（愿主福安之）在世时，若双方发生争执，他便将道路的宽度定为七肘尺来加以规范。布哈里在"道路宽度"（Al-Tariq Al-Mita'）一章中有所记述。

With regards to the highways, the Messenger of Allah (pbuh) used to organise the pathways in his time by making the space of the pathway seven cubits if there was a dispute. Al-Bukhari narrated in the chapter of Al-Tariq Al-Mita’ (the space between the road).

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْ عَةِ أَذْرُعٍ قَضَى النَّبِيُّ « .

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْ عَةِ أَذْرُعٍ قَضَى النَّبِيُّ « .

先知ﷺ判决，当有关通道的争执发生时，应留出七肘宽的地段作为公共通道。穆斯林（Muslim）如此记载。

“The Prophet (phuh) judged that seven cubits should be left as a public way when there was a dispute about the pathway”, and Muslim narrated.

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ ع رْضُهُ سَبْعَ أَذْرُعٍ « .

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ ع رْضُهُ سَبْعَ أَذْرُعٍ « .

“当你们在一条通道上产生分歧时，它的宽度被判定为七肘尺”，这在当时是一种行政性的安排；如果需要更大，本可以按需求予以满足，正如沙斐仪学派的观点所示。

“When you disagree about a pathway, it is judged to be seven cubits in width”, which was an administrative organisation at that time and if the need was greater it would have been met, as it is in the Shafi’i school of thought.

在农业方面，祖拜尔与一位安萨尔人因灌溉问题发生争执，于是先知ﷺ说道。

In agriculture, Al-Zubayr and a man from the Ansar had a dispute regarding irrigation, and so the Prophet (phuh) said.

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ « .

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ « .

“哦，祖拜尔，你先灌溉，然后让水流向你的邻居。”（众所公认，文字依穆斯林《圣训集》所载）

“O Zubayr, irrigate and then let the water flow to your neighbour” (agreed upon with the wording from Muslim).

这就是安拉的使者ﷺ处理民众事务的方式，在他之后，正统的哈里发们也是这样处理事务的，他们或亲自处理，或委派他人来处理。

This is the manner in which the Messenger of Allah (pbuh) managed the affairs of the people and the righteous khulafaa’ after him managed them either by themselves or by appointing someone to manage them.

关于国库，有大量证据表明，公库（Bayt Al-Mal）直接隶属于使者ﷺ、哈里发，或由哈里发委派的负责人。因此，使者ﷺ有时会亲自保管财物，并设有仓库。他会亲自收取财物，加以分配，并放回其应在之处。有时他则委派他人处理这些事务。此后的正统哈里发也以同样的方式行事，他们或亲自负责国库事务，或委派他人代为办理。

As for the treasury, there are plenty of evidences that indicate that the Bayt Al-Mal was under the direct authority of the Messenger (pbuh) , the Khalifah, or whoever was encharged with it by the Khalifah. And so the Messenger of Allah (pbuh) sometimes used to directly store the wealth and he had a storehouse. He would directly take the wealth, apportion it and put it in its place. At other times he would appoint others to undertake these issues. The righteous khulafaa’ after him carried on in the same way after him , either directly taking charge of the affairs of the treasury or appointing others to do it on their behalf.

安拉的使者ﷺ会把财物放在清真寺里，正如布哈里从艾奈斯所传述的那样，他说：

The Messenger of Allah (pbuh) would either place the wealth in the mosque, as has been narrated by Al-Bukhari from Anas who said.

. » يبَِالٍ يمنَ الْبَحْرَيْ ي ن فَ قَالَ : انْ ثُ رُوهُ فِي الْمَسْجِدِ أُيتَِ النَّيبُِّ « .

. » يبَِالٍ يمنَ الْبَحْرَيْ ي ن فَ قَالَ : انْ ثُ رُوهُ فِي الْمَسْجِدِ أُيتَِ النَّيبُِّ « .

“有人从巴林带来财物给先知（ﷺ）。他说：把它铺在清真寺里，或者铺在他某位妻子的房间里。” 这是布哈里从乌格白（愿真主喜悦他）所传述的，他说：

“Wealth from Bahrain was brought to the Prophet (phuh) . He said: Spread it out in the mosque”, or in one of his wives’ rooms as has been narrated by Al-Bukhari from Uqbah who said,

. بيالْمَ ي دينَية الْعَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْيرعًا، فَ تَخَطَّى يرقَابَ صَلَّيْتُ وَرَاءَ النَّيبِِّ « النَّا ي س إيلَى ب عَْ ي ض حُجَير نيسَائييه، فَ فَيزعَ النَّاسُ يمنْ سُرْعَتييه، فَخَرَجَ عَلَيْيهمْ، فَ رَأَى أَن هَُّمْ عَ ي جبُوا يم نْ » سُرْعَتييه، فَ قَالَ: ذكََرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ .

. بيالْمَ ي دينَية الْعَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْيرعًا، فَ تَخَطَّى يرقَابَ صَلَّيْتُ وَرَاءَ النَّيبِِّ « النَّا ي س إيلَى ب عَْ ي ض حُجَير نيسَائييه، فَ فَيزعَ النَّاسُ يمنْ سُرْعَتييه، فَخَرَجَ عَلَيْيهمْ، فَ رَأَى أَن هَُّمْ عَ ي جبُوا يم نْ » سُرْعَتييه، فَ قَالَ: ذكََرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ .

“我在麦地那随先知（ﷺ）后面礼了晡礼。他以讲给（tasliim）结束了拜功后，急忙站起来，穿过人们的行列，走向他某位妻子的住所。众人因他的急速而感到惊慌。先知（ﷺ）回来，看见人们因他的急切而诧异，便对他们说：“我想起家里还留着一块金子，我不喜欢它分散我对安拉崇拜的注意，所以我已吩咐把它分发出去。”

“I offered Asr prayer behind the Prophet (phuh) at Medina. When he had finished the prayer with Taslim, he got up hurriedly and went out by crossing the rows of the people to one of the dwellings of his wives. The people got scared at his speed . The Prophet (phuh) came back and found the people surprised at his haste and said to them, "I remembered a piece of gold lying in my house and I did not like it to divert my attention from Allah's worship, so I have ordered it to be distributed ”.

在正统哈里发时期，存放财富的地方逐渐被称为“Bayt Al-Mal”（国库）。伊本·萨阿德在《Al-Tabaqat》中引述了萨赫勒·本·艾布·哈特迈及其他人的说法。

During the era of the righteous Khulafaa’ the place where the wealth would be stored became known as the Bayt Al-Mal (treasury). Ibn Sa’d mentioned in Al-Tabaqat from Sahl b. Abi Hathmah and others.

. أن أبا بكر كان له بيت مال بالسنح ليس يحرسه أحد، فقيل له: ألا تجعل « عليه من يحرسه؟ قال: عليه قفل. فكان يعطي ما فيه حتى يفرغ. فلما انتقل إلى وروى هناد في الزهد بإسناد جيد عن أنس قال: .» المدينة، حوّله فجعله في داره جاء رجل إلى عمر فقال: يا أمير المؤمنين، احملني فإني أريد الجهاد، فقال عمر « »... لرجل: خذ بيده فأدخله بيت المال يأخذ ما يشاء .

. أن أبا بكر كان له بيت مال بالسنح ليس يحرسه أحد، فقيل له: ألا تجعل « عليه من يحرسه؟ قال: عليه قفل. فكان يعطي ما فيه حتى يفرغ. فلما انتقل إلى وروى هناد في الزهد بإسناد جيد عن أنس قال: .» المدينة، حوّله فجعله في داره جاء رجل إلى عمر فقال: يا أمير المؤمنين، احملني فإني أريد الجهاد، فقال عمر « »... لرجل: خذ بيده فأدخله بيت المال يأخذ ما يشاء .

阿布·伯克尔曾有一座公库（Bayt Al-Mal），没有人看守。有人对他说：您不派人看守吗？他回答说：它上面有锁。他把库中所有的财物都分发出去，直到库中空了。他迁往麦地那时，把公库带去，放在自己的家中。 辛德在《苦行篇》（Al-Zuhd）中以良好的传述链，从安斯处记载：有一人来见欧麦尔，说：信士们的领袖啊，请资助我，因为我想参加圣战。于是欧麦尔对一人说：带他去公库，让他取他所想要的。

“Abu Bakr had Bayt Al-Mal which had no one guarding it. It was said to him: Won’t you appoint someone to guard it? He replied it has lock on it. He used to distribute all that were in it until it became empty. When he moved to Madinah, he took it and placed it in his house”. It is reported by Hinad in Al-Zuhd with a good chain from Anas “a man came to Omar and said: O leader of the believers, fund me because I want to participate in the Jihad, and so Omar said to a man – take him to Bayt Al-Mal, so that he can take whatever he wishes”.

至于相关的依据，它来自《古兰经》和圣训。关于《古兰经》，安拉（SWT）说：

As for information, the evidence for it is from the Quran and the Sunnah. With respect to the Quran, He (swt) said.

“当有关于公共安全或恐惧的消息传到他们那里时，他们便把它传播开来。但如果他们把它交还给使者ﷺ，或交给他们中间的主事者，那么其中能够从中进行正确推断的人就会知道此事。”（TMQ 4:83）

“And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger (pbuh) or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it.” (TMQ 4:83).

至于圣训(Sunnah)方面,有伊本·阿拔斯(Ibn Abbas)在麦加开放时的一段记载,收录于哈基姆(Al-Hakim)的《道拉克》(Al-Mustadrak)中。哈基姆称其为真实可靠(sahih),并符合穆斯林(Muslim)的标准,阿尔·扎哈比(Al-Dhahabi)也确认了这一点。其中提到:“消息被瞒着古莱氏人,因此他们没有得到关于安拉的使者ﷺ的任何消息,也不知道正在进行的事情。”另有一段来自阿布·萨拉玛(Abu Salama)的穆尔赛勒(Mursal)圣训,由伊本·阿比·沙伊巴(Ibn Abi Shaybah)收录,其中提到:然后先知ﷺ对阿伊莎(ra)说……

As for the Sunnah, the narration of Ibn Abbas during the opening of Makkah which is found in Al-Mustadrak of Al-Hakim who said it was authentic and upon the conditions of Muslim, and Al-Dhahabi confirmed this, which mentioned “and the news was kept from the Quraysh, and so they did not receive any information about the Messenger of Allah (pbuh) and did not know what was being undertaken”. And a Mursal narration from Abu Salama with Ibn Abi Shaybah which mentioned: and then the Prophet (phuh) said to 'Aisha (ra),

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَداً، ... ثُمَّ أَمَرَ بِالطُّرُقِ فَحُبِسَتْ، فَ عَمَّى عَلَى « » أَهْلِ مَكَّةَ لاَ يَأْتِيهِمْ خَبَ رٌ .

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَداً، ... ثُمَّ أَمَرَ بِالطُّرُقِ فَحُبِسَتْ، فَ عَمَّى عَلَى « » أَهْلِ مَكَّةَ لاَ يَأْتِيهِمْ خَبَ رٌ .

“你们为我预备，不要告诉任何人。”随后他下令封锁大道，使麦加人被蒙在鼓里，没有任何消息传到他们那里。

“Prepare me, and do not inform anyone about it.and then he commanded that the highways be obstructed, and so the people of Makkah were kept in the dark and, no news came to them”.

这表明，与国家安全相关的信息应归于哈里发，或归于能够实现这一目标的机构。

This indicates that the information which is connected to the security of the state is tied to the Khalifah or an institution which meets this aim.

至于协商（Shura）委员会，先知（愿主赐福并平安）并没有固定的常设委员会，而是依照真主（SWT）的话语，多次与穆斯林进行协商。

As for the Shura (consultative) council, the Messenger (pbuh) did not use to have a specific permanent council, but rather he used to consult the Muslims at numerous times in line with His (swt) words.

“并在这件事上与他们协商。”（TMQ 3:159）。关于这种协商的一个例子，见穆斯林（Muslim）所载、来自阿奈斯（Anas）的传闻，内容是关于白德尔战役的那一天：

“And consult them in the matter.” (TMQ 3:159). An example of these consultations comes from what has been narrated by Muslim from Anas about the day of the battle of Badr:

. شَاوَرَ حِينَ ب لََغَهُ إِقْ بَالُ أَبِي سُفْيَانَ. قَالَ: فَ تَكَلَّمَ أَبُو بَكْرٍ "أَنَّ رَسُولَ اللَّهِ فَأَعْرَضَ عَنْهُ، ثُمَّ تَكَلَّمَ عُمَرُ فَ أَعْرَضَ عَنْهُ، فَ قَامَ سَعْدُ بْنُ عُبَادَةَ فَ قَالَ: إِيَّانَا تُرِيدُ يَا رَسُولَ اللَّهِ، وَالَّذِي نَ فْسِي بِيَدِهِ، لَوْ أَمَرْتَ نَا أَنْ نُخِيضَهَا الْبَحْرَ لأَخَضْنَاهَا، وَلَوْ أَمَرْتَ نَا أَنْ فَانْطَلَقُوا حَتَّى نَضْرِبَ أَكْبَادَهَا إِلَى بَ رْكِ الْغِمَادِ لَفَعَ لْنَا. قَالَ فَ نَدَبَ رَسُولُ اللَّهِ نَ زَلُوا بَدْرًا" .

. شَاوَرَ حِينَ ب لََغَهُ إِقْ بَالُ أَبِي سُفْيَانَ. قَالَ: فَ تَكَلَّمَ أَبُو بَكْرٍ "أَنَّ رَسُولَ اللَّهِ فَأَعْرَضَ عَنْهُ، ثُمَّ تَكَلَّمَ عُمَرُ فَ أَعْرَضَ عَنْهُ، فَ قَامَ سَعْدُ بْنُ عُبَادَةَ فَ قَالَ: إِيَّانَا تُرِيدُ يَا رَسُولَ اللَّهِ، وَالَّذِي نَ فْسِي بِيَدِهِ، لَوْ أَمَرْتَ نَا أَنْ نُخِيضَهَا الْبَحْرَ لأَخَضْنَاهَا، وَلَوْ أَمَرْتَ نَا أَنْ فَانْطَلَقُوا حَتَّى نَضْرِبَ أَكْبَادَهَا إِلَى بَ رْكِ الْغِمَادِ لَفَعَ لْنَا. قَالَ فَ نَدَبَ رَسُولُ اللَّهِ نَ زَلُوا بَدْرًا" .

先知ﷺ与他的圣门弟子们进行协商。传述人说：艾布·伯克尔发表了自己的意见，但先知没有采纳他的意见。随后欧麦尔发言，先知也没有采纳他的意见。接着，萨尔德·本·欧巴ዳ站起来说：“安拉的使者啊，您是想让我们发言吧。以掌管我性命的真主发誓，如果您命令我们把战马赶入大海，我们也会照做；如果您命令我们把战马驱赶到像巴尔克·安-吉马德那样遥远的地方，我们也会照做。”传述人说：于是先知ﷺ召集众人（准备迎战），他们便出发，在白德尔扎营。 布哈里还引述了另一个例子，发生在侯代比亚日，经由米斯瓦尔和麦尔万的传述，二人说：

The Messenger of Allah (pbuh) held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he did not pay heed to him. Then spoke 'Umar , but he did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of Allah, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark Al- Ghimad, we would do so. The narrator said: Now the Messenger of Allah (pbuh) called upon the people (for the encounter). So they set out and encamped at Badr”. Al-Bukhari reported another example from the day of Al-Hudaybiyah through Al-Miswar and Marwan who said:

. حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْ نُهُ، قَالَ إِنَّ قُ رَيْشًا جَمَعُوا "وَسَارَ النَّبِيُّ لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْب يْتِ، وَمَانِعُوكَ. فَ قَالَ: أَشِيرُوا أَي هَُّا النَّاسُ عَلَيَّ، أَتَ رَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَ يْتِ؟ فَإِنْ يَأْتُونَا كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ قَطَعَ عَيْ نًا مِنَ الْمُشْ رِكِينَ وَإِلاَّ تَ رَكْنَاهُمْ مَحْ رُوبِينَ. قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ خَرَجْتَ عَامِدًا لِهَذَا الْبَ يْتِ لا تُرِيدُ قَ تْلَ أَحَ دٍ وَلا حَرْبَ أَحَدٍ، فَ تَ وَجَّهْ لَهُ فَمَنْ صَدَّنَا عَنْهُ قَاتَ لْنَاهُ. قَالَ امْضُوا عَلَى اسْمِ اللَّهِ .

. حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْ نُهُ، قَالَ إِنَّ قُ رَيْشًا جَمَعُوا "وَسَارَ النَّبِيُّ لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْب يْتِ، وَمَانِعُوكَ. فَ قَالَ: أَشِيرُوا أَي هَُّا النَّاسُ عَلَيَّ، أَتَ رَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَ يْتِ؟ فَإِنْ يَأْتُونَا كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ قَطَعَ عَيْ نًا مِنَ الْمُشْ رِكِينَ وَإِلاَّ تَ رَكْنَاهُمْ مَحْ رُوبِينَ. قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ خَرَجْتَ عَامِدًا لِهَذَا الْبَ يْتِ لا تُرِيدُ قَ تْلَ أَحَ دٍ وَلا حَرْبَ أَحَدٍ، فَ تَ وَجَّهْ لَهُ فَمَنْ صَدَّنَا عَنْهُ قَاتَ لْنَاهُ. قَالَ امْضُوا عَلَى اسْمِ اللَّهِ .

“先知（ﷺ）继续前行，直到抵达一个名为‘Ghadir-Al-Ashtat’的地方。他的探子来报说：‘古莱氏（异教徒）已经聚集了大批人马来对付你们，他们还纠集了埃塞俄比亚人，他们将与你们作战，阻止你们进入天房（克尔白），不让你们靠近。’先知（ﷺ）说：‘诸位啊！请给我你们的意见。你们是否建议我去消灭那些想要阻止我们前往天房之人的家族与后代？如果他们前来求和，那么真主将毁掉异教徒中的一个探子；否则，我们就让他们陷入悲惨的境地。’于是艾布·伯克尔说：‘真主的先知啊！您此行的意图是朝觐这座房屋（即天房），并不想杀害或与任何人争斗。那就继续前进吧，凡阻拦我们的人，我们就与他作战。’于是先知（ﷺ）说：‘奉真主之名，继续前进！’” “他虽召集穆斯林并与他们商议，但他始终会特意召集某些人与之协商，这些人都是民众的领袖：哈姆扎、艾布·伯克尔、杰尔法尔、欧麦尔、阿里、伊本·麦斯欧德、苏莱曼、阿玛尔、胡柴法、艾布·载尔、米格达德和比拉勒（愿真主喜悦他们）。由于他持续地特意寻求这些人进行协商，他们可以被视为他的协商议会（Shura）。”

“The Prophet (phuh) proceeded on till he reached (a village called) Ghadir-Al-Ashtat. There his spy came and said, "The Quraish (infidels) have collected a great number of people against you, and they have collected against you the Ethiopians, and they will fight with you, and will stop you from entering the Ka`ba and prevent you." The Prophet (phuh) said, "O people! Give me your opinion. Do you recommend that I should destroy the families and offspring of those who want to stop us from the Ka`ba? If they should come to us (for peace) then Allah will destroy a spy from the pagans, or otherwise we will leave them in a miserable state." On that Abu Bakr said, "O Allah Prophet (phuh)! You have come with the intention of visiting this House (i.e. Ka`ba) and you do not want to kill or fight anybody. So proceed to it, and whoever should stop us from it, we will fight him." On that the Prophet (phuh) said, "Proceed on, in the Name of Allah!'”. Though he gathered the Muslims and consulted them, he would call specific people consistently to consult with, and these were the leaders of the people; Hamza, Abu Bakr, Ja’far, Umar, ‘Ali, Ibn Mas’ud, Sulayman, ‘Ammar, Hudhayfah, Abu Dharr, Al-Miqdad, and Bilal (may Allah be pleased with them). They could be considered as a Shura council for him due to his specifically seeking them out consistently for consultation.

同样地,正直的哈里发们会向民众普遍征询意见,也会专门挑选人来协商。艾卜·伯克尔(愿真主喜悦他)常特意向迁士和辅士中的人士征求意见,遇到问题时便采纳他们的看法,他们在他那里就是“协商者”。他在世时的“协商者”,就是学者和负责颁发教法裁决(法特瓦)的人。伊本·萨阿德引述自alqasim。 أن أبا بكر الص دي ق كان إذا نزل به أمر يريد مشاورة أهل الرأي وأهل الفقه « فيه، دعا رجالاً من المهاجرين والأنصار، دعا عمر، وعثمان، وعلياً، وعبد الرحمن بن » عوف، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت . 艾卜·伯克尔·阿斯·西迪格(Abu Bakr as-Siddiq)遇到某件事、想要征询有见识之士和精通教法之人的意见时,便召集迁士和辅士中的一些人,包括欧麦尔、奥斯曼、阿里、阿卜杜勒·拉赫曼·本·奥夫、穆阿兹·本·哲白勒、艾卜·本·凯尔卜和宰德·本·萨比特。

In the same manner the righteous khulafaa’ would consult the people generally, and would specifically seek out individuals for consultation. Abu Bakr (ra) used to specially consult men from the emigrants and Ansar in order to take their opinion if an issue occurred, and they were the people of Shura to him. The people of Shura in his time were the ‘ulama’ and those who would give fatawa (verdicts). Ibn Sa’d reported from Al-Qasim. . أن أبا بكر الص دي ق كان إذا نزل به أمر يريد مشاورة أهل الرأي وأهل الفقه « فيه، دعا رجالاً من المهاجرين والأنصار، دعا عمر، وعثمان، وعلياً، وعبد الرحمن بن » عوف، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت .

当阿布·伯克尔·绥迪格时期出现某些问题，他想要与有见识和精通教法的人商议时，便会召集一些来自迁士和辅士的人；他会召集欧麦尔、奥斯曼、阿里、阿卜杜·拉赫曼·本·奥夫、穆阿兹·本·哲白勒、艾布·本·卡尔布和宰德·本·萨比特。这些人在阿布·伯克尔（愿真主喜悦他）的哈里发时期都曾颁布教法裁决，民众也会向他们请教裁决，这便是阿布·伯克尔（愿真主喜悦他）的做法。欧麦尔（愿真主喜悦他）执政后，也同样召集这群人。

“When some issue occurred at the time of Abu Bakr Al-Siddiq making him want to consult with the people of insight and Fiqh, he would call some men from the emigrants and Ansar; he would call Umar, Uthman, Ali, ‘Abd Al-Rahman b. ‘Awf, Mu’adh Bin Jabal, Abai Bin Ka’ab and Zayd b. Thabit.” All of these used to give fatawa during the Khilafah of Abu Bakr (ra), and the people would refer to them for verdicts and so this was the way that Abu Bakr (ra) preceded and when Umar (ra) took charge he used to call that same group of men.

所有这些都表明,应设立一个具体的议会代表乌玛,以履行《古兰经》和圣训文本中所提及的固定协商(Shura)制度,这一议会被称为民众议会(Majlis Al-Ummah),因为它是乌玛在协商中的代表。同样,根据已记载的证据,其工作也应包括问责。穆斯林(Muslim)记述道:

All of this indicates taking a specific council that represents the Ummah for the fixed Shura that is mentioned in the text of the Quran and Sunnah, which is called the People’s Council (Majlis Al-Ummah) since it is the representative of the Ummah in Shura. In the same manner, its work would include accounting due to the evidence recorded. Muslim reported,

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِ يَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَ الَ: لاَ مَا صَلَّوْا .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِ يَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَ الَ: لاَ مَا صَلَّوْا .

“将会有一些埃米尔（统治者），你们会喜欢他们的善行，也会厌恶他们的恶行。谁看清了他们的行为（并努力阻止其重演），就免于受责；谁在心中憎恶他们的恶行（因无力阻止其再次发生），也同样安全。但谁认可他们的恶行并效仿他们，谁就在精神上遭到毁灭。”有人问：“我们难道不应该与他们作战吗？”他回答：“不，只要他们仍然礼拜。”这里的“礼拜”是以礼拜比喻以伊斯兰教治理。

“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined. They asked: “Shouldn't we fight against them?” He replied: No, as long as they still pray” and prayer here is a metaphor for ruling by Islam.

在处理这件事的开端，穆斯林之间曾有过争议，其中领头反对的是欧麦尔（愿真主喜悦他）。当时阿布·伯克尔（愿真主喜悦他）坚持要与叛教者作战，欧麦尔便对他提出了异议。穆斯林与布哈里都有圣训传自艾布·胡莱赖者，他说：

Part of accounting is Muslims disputing at the start of the issue and at the head of them is Umar (ra) who did that to Abu Bakr (ra) when he was insistent to fight against the apostates. Muslim and Al-Bukhari reported from Abu Hurayrah who said,

وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، ، وَكَانَ أَبُو بَكْرٍ لَمَّا تُ وُفِّيَ رَسُولُ اللَّهِ « أُمِرْتُ أَنْ أُقَاتِلَ : كيْفَ تُ قَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ : فَ قَالَ عُمَرُ النَّاسَ حَتَّى يَ قُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّ هِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللَّهِ، لأُقَاتِلَنَّ مَنْ فَ رَّقَ بَ يْنَ الصَّلاةِ وَالزَّكَاةِ، فَإِنَّ لَقَاتَ لْتُ هُمْ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ، لَوْ مَنَ عُونِي عَنَاقًا كَانُوا ي ؤَُدُّونَ هَا إِلَى رَسُولِ اللَّهِ  فَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ عَلَى مَنْعِ هَا. قَالَ عُمَرُ » فَ عَرَفْتُ أَنَّهُ الْحَقُّ.

وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، ، وَكَانَ أَبُو بَكْرٍ لَمَّا تُ وُفِّيَ رَسُولُ اللَّهِ « أُمِرْتُ أَنْ أُقَاتِلَ : كيْفَ تُ قَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ : فَ قَالَ عُمَرُ النَّاسَ حَتَّى يَ قُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّ هِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللَّهِ، لأُقَاتِلَنَّ مَنْ فَ رَّقَ بَ يْنَ الصَّلاةِ وَالزَّكَاةِ، فَإِنَّ لَقَاتَ لْتُ هُمْ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ، لَوْ مَنَ عُونِي عَنَاقًا كَانُوا ي ؤَُدُّونَ هَا إِلَى رَسُولِ اللَّهِ  فَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ عَلَى مَنْعِ هَا. قَالَ عُمَرُ » فَ عَرَفْتُ أَنَّهُ الْحَقُّ.

当安拉的使者ﷺ去世，艾布·伯克尔成为哈里发后，一些阿拉伯人叛教（背离信仰）。艾布·伯克尔决定向他们宣战。欧麦尔对艾布·伯克尔说："你怎么能与这些人作战，而安拉的使者ﷺ曾说：'我奉（安拉）的命令与众人作战，直到他们说：除安拉外，没有应受崇拜的主，谁这样说了，谁的生命和财产便受我保护，除非他触犯了法律（依法应受惩罚的权利和条件），而他的清算在于安拉。'"艾布·伯克尔说："凭安拉起誓！我必与那些将拜功与天课区分对待的人作战，因为天课是应当依照安拉的命令从财产中征收的义务权利。凭安拉起誓！如果他们拒绝向我交纳哪怕一只曾在安拉的使者ﷺ时代交纳的小山羊，我也要为他们扣留它而与他们作战。"欧麦尔说："凭安拉起誓，这并非别的，而是安拉使艾布·伯克尔的胸怀向着（作战的）决定敞开，我因此知道他的决定是正确的。"

“When Allah's Prophet (phuh) died and Abu Bakr became the caliph some Arabs renegade (reverted to disbelief) (Abu Bakr decided to declare war against them), `Umar, said to Abu Bakr, "How can you fight with these people although Allah's Prophet (phuh) said, 'I have been ordered (by Allah) to fight the people till they say: "None has the right to be worshipped but Allah, and whoever said it then he will save his life and property from me except on trespassing the law (rights and conditions for which he will be punished justly), and his accounts will be with Allah.' " Abu Bakr said, "By Allah! I will fight those who differentiate between the prayer and the Zakat as Zakat is the compulsory right to be taken from the property (according to Allah's orders) By Allah! If they refuse to pay me even a she-kid which they used to pay at the time of Allah's Prophet (phuh) . I would fight with them for withholding it" Then `Umar said, "By Allah, it was nothing, but Allah opened Abu Bakr's chest towards the decision (to fight) and I came to know that his decision was right ”.

同样,比拉勒·本·拉巴赫(愿安拉喜悦他)和祖拜尔(愿安拉喜悦他)等人,就欧麦尔(愿安拉喜悦他)关于将伊拉克的土地分配给战士的决定与他展开争论;还有一位贝都因人与欧麦尔(愿安拉喜悦他)就保留部分土地一事进行争辩。艾布·欧拜德在《财富》(Al-Amwal)中从阿mer·本·阿卜杜拉·本·祖拜尔处转述,我认为这出自他的父亲,他说:

Likewise, Bilal Bin Rabah (ra) and Al-Zubayr (ra) and others disputed with Umar (ra) about his decision regarding splitting the land of Iraq between the fighters, and how a Bedouin argued with Umar (ra) regarding protecting some of the land; Abu ‘Ubayd narrated in Al-Amwal from Amer Bin ‘Abd Allah Bin Al- Zubayr, I consider it to be from his father, who said.

أتى أعرابي عمر فقال: يا أمير المؤمنين، بلادنا قاتلنا عليها في الجاهلية، « وأسلمنا عليها في الإسلام، علام تحميها؟ قال: فأطرق عمر، وجعل ينفخ ويفتل شاربه، وكان إذا كربه أمر فتل شاربه ونفخ، فلما رأى الأعرابي ما به جعل يردد ذلك عليه، فقال عمر: المال مال الله، والعباد عباد الله، والله لولا ما أحمل عليه في سبيل » الله ما حميت من الأرض شبراً في شبر.

أتى أعرابي عمر فقال: يا أمير المؤمنين، بلادنا قاتلنا عليها في الجاهلية، « وأسلمنا عليها في الإسلام، علام تحميها؟ قال: فأطرق عمر، وجعل ينفخ ويفتل شاربه، وكان إذا كربه أمر فتل شاربه ونفخ، فلما رأى الأعرابي ما به جعل يردد ذلك عليه، فقال عمر: المال مال الله، والعباد عباد الله، والله لولا ما أحمل عليه في سبيل » الله ما حميت من الأرض شبراً في شبر.

一位贝都因人来见欧麦尔,说道:"信士们的长官啊,我们在蒙昧时期曾在自己的土地上作战,我们皈依伊斯兰时,这块土地仍在我们手中——你为何要保护它(设为禁牧地)呢?"欧麦尔低下头,吹了一口气,捻了捻自己的胡须——他在忧虑时就会这样做。贝都因人看到他的举动,便把刚才的话又重复了一遍。于是欧麦尔说:"财产是安拉的财产,奴仆也是安拉的奴仆;我指安拉起誓,若非我受命为了安拉的事业而如此,我是不会保护(设为禁牧地)一掌宽的土地的。"欧麦尔(愿安拉喜悦他)曾将部分土地从公共财产中划出,供穆斯林骑兵使用。同样,有一位妇女就他禁止人们把聘礼提高到四百第纳尔以上的规定与他争辩,对他说:

“A Bedouin came to Omar and said: O Amir of the believers, we fought on our land in Jahiliyyah, and we became Muslims while it is still under our possession, – Why are you protecting it (make it Hima) ? Umar bowed his head, blew and twisted his moustache – would do so when distressed – so when the Bedouin saw what he was doing, he repeated what he said again. Then Umar said: The property is Allah’s property, and the slaves are Allah’s; I swear by Allah- had I not been charged with that in the cause of Allah, would I not have protected (made Hima) a hand-span of land”. , and Umar (ra) used to protect some of the land from the general property for the Muslim cavalry. In the same way a woman accounted him over his prohibition of people increasing the Mahr over four hundred Dinar, saying to him:

“这不是给你的，欧麦尔——难道你没有听见安拉的话吗：‘即使你们已经给了她们一大堆财物，也不可从中取回任何东西。’”（古兰经 4:20），于是他说这个妇人是对的，欧麦尔（愿安拉喜悦他）是错的。

“This is not for you Umar – did not you hear the words of Allah “And you have given one of them a great amount [in gifts], do not take [back] from it anything.” (TMQ 4:20), and so he said the woman is correct and Umar (ra) is wrong.

通过这种方式，本条文的解释已经清楚：使者（ﷺ）为国家建立了一套具有特定形式的体制，并一直实行到他去见他的主（SWT）。在他之后，正统的哈里发们继续遵循同样的方法，依照使者（ﷺ）所设立的这套体制进行统治，这一点为众圣门弟子所见所闻，因此，伊斯兰国家的体制应当依照这一形式而确立。

In this way, the explanation for this article has been made clear in that the Messenger (pbuh) established a specific apparatus for the State with a specific form and applied that until he met His Lord (swt). The righteous Khulafaa’ after him continued upon the same method, ruling according to this apparatus that the Messenger (pbuh) set up, as seen and heard by the companions, and for this reason it is specified that the apparatus of the Islamic State should be upon this form.