对于整个乌玛而言，至关重要的是清楚理解统治的原则及其证据，正如我们努力全面理解其他所有义务（furood）一样。然而，在研习伊斯兰的统治原则之前，需要先确立一些准则。例如，任何单一原则的缺失都会使该体系成为非伊斯兰的体系。因此，所有原则都必须存在，该体系才能被视为伊斯兰统治体系。比如，如果主权不属于安拉（SWT），而统治者把自己的统治强加于民众，那么这个国家便不能再被视为伊斯兰国家。简而言之，必须确立明确的条件，以界定一个国家是否有资格成为伊斯兰国家，否则任何国家都可能非法地宣称自己是伊斯兰国家，正如目前沙特阿拉伯、伊朗、巴基斯坦等国家的情形那样。

It is of the utmost importance that all in the Ummah understand clearly the principles of ruling and its evidences in the same way in which we work to understand fully all other obligations (furood). However, a few guidelines need to be established before studying the principles of ruling in Islam. For instance, the absence of any single principle will make the system a non-Islamic system. Thus, all the principles have to exist in order for it to be considered an Islamic Ruling System, e.g. if the sovereignty does not belong to the Allah (swt) and the leader forces his own rule on the people, the State can no longer be considered an Islamic State. Simply put, there must be proper conditions laid down that qualify a state to become an Islamic State, otherwise any state could claim illegitimately to be so, as is currently the case with countries such as Saudi Arabia, Iran, Pakistan etc.

主权属于伊斯兰教法。

Sovereignty belongs to the Shari‘ah.

个人不能按自己的意愿管理乌玛(民族)的事务,也不能按自己的意愿管理另一个人的事务;乌玛同样不能按自己的意愿管理自己的事务。个人与乌玛的行为和举措,都必须服从安拉(SWT)的命令与禁令。因此,主权属于沙里阿,即《古兰经》和使者ﷺ的圣训,而不属于乌玛。换言之,在伊斯兰中,没有任何人有立法的权利。因此,伊斯兰的统治体系中不存在立法机构。这一点的证据在《古兰经》、圣训以及圣门弟子的公议(使者ﷺ的同伴们的一致意见)中比比皆是。

An individual does not run the affairs of the Ummah (nation) or those of another individual as he pleases; nor can the Ummah run her affairs as she pleases. The individual and the Ummah’s actions and initiations are subject to Allah’s (swt) commands and prohibitions. Thus, the sovereignty belongs to the Shari‘ah, i.e. the Qur’an and the Sunnah of the Messenger (saw), and not to the Ummah. In other words, no human being has the right to legislate in Islam. Consequently, no law-making body exists in the Islamic ruling system. Evidence of this is abundant from the Qur’an, the Sunnah and Ijma‘ of the Sahabah (Consensus of the companions of the Messenger).

《古兰经》中的证据：

Evidence from the Qur’an:

安拉(SWT)说:

Allah (swt) has said,.

“判断权唯属真主。”[《古兰经》6:57]

“The rule is to none but Allah .” [TMQ 6: 57].

“如果有人不依照安拉所降示的来判决，他们就是卡菲尔（不信者）。”[TMQ 5:44]

“If anyone rules by other than what Allah has revealed they are kafiroon (unbelievers).” [TMQ 5:44].

这清楚地证明，裁决、判断与至高的主权唯独属于真主（SWT）。

This clearly proves that the rule, judgement and supremacy are all to Allah (swt) alone.

来自圣行（Sunnah）的证据：

Evidence from the Sunnah:

“我从真主的使者（愿主福安之）那里听到：‘你们中没有人是信士，直到他的情感与我所带来的（教法）相符合。’” Note: the instruction says to write ﷺ after each mention of the Prophet, and to keep "(saw)" out of the output in favor of ﷺ. Applying that rule, the correct rendering is: “我从真主的使者ﷺ那里听到：‘你们中没有人是信士，直到他的情感与我所带来的（教法）相符合。’”

The Messenger of Allah (saw) said, “No one among you becomes a believer until his feelings (emotions) are in harmony with what I have brought.”.

自安拉的使者被派遣之日起直至他离世，安拉的使者ﷺ的一切行为都清楚地表明：至高无上的是安拉的沙里亚（Shari‘ah）。(SWT)

The actions of Allah’s Messenger (saw) since the day he was sent, to his death, clearly demonstrate that the supremacy is to the Shari‘ah of Allah (swt).

权威属于乌玛。

Authority belongs to the Ummah.

这一原则的证据可以从两个方面来看：

Evidence of this principle can be looked at from two sides:

首先：伊斯兰教法（Shari‘ah）赋予了乌玛（Ummah）任命哈里发的权利；换言之，是乌玛选择哈里发，并向他宣誓效忠。这通过穆斯林向他所作的效忠宣誓而得以完成。许多圣训都支持这一点，以下列举其中几段：

Firstly: The Shari‘ah has given the right of appointing the Khaleefah to the Ummah; in other words it is the Ummah who chooses the Khaleefah and gives him the pledge of allegiance. This was accomplished by the pledge of allegiance given to him by the Muslims. This is backed by many ahadith from which we list the following:

乌巴达·本·萨米特传述说："我们在顺境与逆境中，都向安拉的使者ﷺ宣誓完全服从……"

Ubada ibn al-Samit reported, “We pledged ourselves in complete obedience to the Messenger of Allah in wealth and woe...”.

jarir ibn ‘Abdullah 报告说："我向真主的使者ﷺ宣誓，完全顺从他。" Note: the Chinese rendering should read as: 贾里尔·本·阿卜杜拉（Jarir ibn ‘Abdullah）报告说："我向真主的使者ﷺ宣誓，完全顺从他。"

Jarir ibn ‘Abdullah reported, “I pledge myself in complete obedience to the Messenger of Allah.”.

阿布·胡莱赖familiar... I'll translate faithfully. 阿布·胡莱赖(愿安拉喜悦他)传述:安拉的使者ﷺ说:"有三种人,安拉在复活日不与他们说话,也不洁净他们,他们将受到严厉的惩罚:一个人拥有多余的水,却不给旅行者;一个人向伊玛目宣誓效忠,却不是为了宗教——如果伊玛目给他所想要的,他就服从,否则就不服从;还有一个人在'亚斯尔'礼拜后与另一个人做买卖,指着安拉发誓说,他的货物被出价了这么多,而他却没有得到这么多。"

Abu Hurayrah (ra) reported, “The Messenger of Allah (saw) said: Three types of people Allah will not talk to on the Day of Reckoning, nor would he forgive them; they would be severely punished: A man who has water to spare and would not give it to the traveller, a man who gives his pledge to an Imam but not for his deen - he would only obey him if he gave him what he wanted, otherwise he would not, and a man who would strike a deal with another man after ‘Asr, swearing by Allah that he was given so much for the goods and he was not given so.”.

其次:伊斯兰教法允许哈里发在乌玛向其宣誓效忠(拜亚)之后从乌玛处获得权力,此后乌玛即有义务服从他,因为他是经过拜亚的哈里发。因此,权力是由乌玛通过宣誓效忠(拜亚·塔阿)以服从哈里发的方式授予哈里发的。这表明权力归属于乌玛。

Secondly: The Shari‘ah allows the Khaleefah to take the authority from the Ummah once it gives him the pledge of allegiance then the Ummah is obliged to obey him for he is a Khaleefah with a bay‘ah (pledge). So the authority is given to the Khaleefah by the Ummah by giving the pledge of allegiance (bay‘ah al-ta‘aa) to obey him. This indicates that the authority is to the Ummah.

关于哈里发通过效忠誓约获得权威，可以从以下圣训中推断出来：‘Abdullah ibn ‘Amr ibn al-‘A’as 传述，他听到真主的使者ﷺ说："凡向一位伊玛目效忠，伸出手与他相握，并以心中的诚意奉上，就应当尽力服从他。如果另有人来与他争夺权位，就应砍掉那人的脖子。"（穆斯林辑录）

许多圣训证实，穆斯林被禁止在全世界拥有一个以上的国家，也被禁止拥有一个以上的统治者（埃米尔）。以下是与此问题相关的两段圣训：

Many ahadith confirm that Muslims are forbidden from having more than one state and from having more than one ruler (Amir) in the whole world. Following are two ahadith related to this issue:

a. 伊玛目穆斯林（Imam Muslim）引述艾卜·赛义德·胡答利（Abu Said al-Khudri）的传述，安拉的使者ﷺ说："如果两位哈里发都已接受效忠宣誓，那就杀死后者。"（穆斯林辑录）

a. Imam Muslim reported on the authority of Abu Said al-Khudri that the Messenger of Allah (saw) said, “When the bay‘ah has been given for two Khaleefahs kill the latter of them.” (Muslim).

b. 伊玛目穆斯林记载，阿卜杜拉·本·阿慕尔·本·阿绥（愿安拉喜悦他们）传述：安拉的使者ﷺ说："凡向一位伊玛目宣誓效忠，握住他的手，并奉上内心的诚意，就应当尽其所能地服从他；如果另有人来与他争位，你们就应当砍断那人的脖子。"（穆斯林）

b. Imam Muslim reported on the authority of ‘Abdullah ibn Amr ibn al-‘A’as that the Messenger of Allah (saw) said, “Whosoever pledges allegiance to an Imam giving him the clasp of his hand and the fruit of his heart should obey him as long as he can and if another comes to dispute him you must strike the neck of that man.” (Muslim)

2. 圣门弟子的伊吉玛（Ijma‘）

2. The Ijma‘ of the Sahabah.

在伊本·哈兹姆的《al-Fasil-fi-al Milal》、塔巴里的《Tarikh》、瓦基迪的《Al-‘Aqd al-Fareed》、伊本·凯西尔的《Al-Seerah》、拜哈基的《Al-Sunan al-Kubra‘a》以及伊本·希沙姆的《Al-Seerah》中都有记载：当穆斯林在先知ﷺ去世后于萨基法·本·萨伊达的议事厅聚集时，哈巴卜·本·蒙齐尔说：“一位埃米尔来自我们，一位埃米尔来自你们。”（即一位来自安Sar，一位来自穆哈吉尔）。对此，艾布·伯克尔回答说：“穆斯林不得有两位埃米尔（统治者）……”。

In the books of Al-Fasil-fi-al Milal by Ibn Hazim, Tarikh of al- Tabari, Al-‘Aqd al-Fareed of Al-Waqidi, Al-Seerah of Ibn Kathir, Al- Sunan al-Kubra‘a of Bayhaqi and Al-Seerah of Ibn Hisham it is reported that Al-Habbab ibn al-Mundhir said when the Sahabah met in the wake of the death of the Messenger of Allah (saw) at the saqifa (hall) of bani Sa‘ida, “One Amir from us and one Amir from you (meaning one from the Ansar and one from the Muhajireen).” Upon this Abu Bakr replied, “It is forbidden for Muslims to have two Amirs (rulers)...”.

圣门弟子听到他的话后表示认可和同意；没有人对这一裁决提出异议，而是服从并接受其为一项律法（这是来自圣行的证据）。随后，安sar（辅士）放弃了他们对哈里发职位的主张，阿勒-哈巴卜·伊本·al-蒙齐尔率先向艾布·伯克尔（愿真主喜悦他）宣誓效忠。

The Sahabah heard him and approved and consented; no one disputed the verdict, but submitted to it and accepted it as a law (indication of evidence from the Sunnah). The Ansar then conceded their claim to the Khilafah and al-Habbab ibn al-Mundhir was the first to give his pledge of allegiance to Abu Bakr (ra).

圣门弟子的一致意见（Ijma‘）在赛基法日（Saqifah）生效，即穆斯林必须只拥有一位统治者，这是全体穆斯林的义务。

The Ijma‘ of the Sahabah then took effect on the day of al-saqifa that it is an obligation for all Muslims to have one ruler only.

哈里发拥有制定神圣律法的专属权力。他独自颁布宪法和各项法律。

The Khaleefah has the exclusive power to adopt the Divine Laws. He alone enacts the Constitution and various laws.

这一原则源自《古兰经》、圣训以及众圣门弟子的一致意见（Ijma‘），可以从两个不同的角度加以归纳。

This principle, derived from the Qur’an, the Sunnah and Ijma‘ of the Sahabah, can be extracted from two different angles:

a. 服从伊斯兰国元首是穆斯林的义务。

a. Obedience to the head of the Islamic State is an obligation on Muslims.

b. 照顾穆斯林的事务是国家元首的义务。

b. Looking after the affairs of the Muslims is an obligation on the head of State.

第一点：服从伊斯兰国的领袖是穆斯林的义务。

The first point: Obeying the head of the Islamic State is an obligation on Muslims.

这一点在许多古兰经经文和圣训中已得到明确确认，以至于伊斯兰教法将服从统治者视为服从真主（SWT）及其使者（穆罕默德ﷺ）的一部分。因此，服从统治者会获得回报，违抗则会受到惩罚。

This has been clearly confirmed in many Qur’anic verses and ahadith to the point where the Shari‘ah considered the obedience to the ruler as part of the obedience to Allah (swt) and His Messenger (saw). Therefore obeying the ruler entails a reward and disobedience entails punishment.

以下是《古兰经》中的一段证据：

Following is an evidence from the Qur’an:

“信道的人们啊！你们当服从真主，服从使者，和你们中的主事人。”（TMQ 4:59）

“O you who believe! Obey Allah, and obey the Messenger and those of you who are in authority.” [TMQ 4:59].

来自圣行（Sunnah）的证据：

Evidence from the Sunnah:

布哈里、穆斯林、艾布·达乌德、奈萨仪和伊本·马哲根据艾布·胡莱赖（愿安拉喜悦他）的传述记载：他听到安拉的使者ﷺ说："谁服从我，谁就是服从安拉；谁违抗我，谁就是违抗安拉。谁服从埃米尔，谁就是服从我；谁违抗埃米尔，谁就是违抗我。"

Bukhari, Muslim, Abu Daud, al-Nisa‘i and Ibn Majah reported on the authority of Abu Hurayrah (ra) that he heard the Messenger of Allah (saw) say, “Whoever obeyed me he obeyed Allah; whoever disobeyed me he disobeyed Allah, whoever obeyed the Amir he obeyed me and whoever disobeyed him disobeyed me.”.

布哈里、艾卜·达乌德、伊本·马哲和艾哈迈德·伊本·罕百勒都转述了伊本·欧麦尔的传述：安拉的使者ﷺ说："穆斯林应当听从并服从，无论他喜欢还是不喜欢，除非他被命令犯罪。如果他被命令犯罪，他就不应听从，也不应服从。"

Bukhari, Abu Daud, Ibn Majah and Ahmad ibn Hanbal reported on the authority of ‘Abdullah ibn ‘Umar that the Messenger of Allah (saw) said, “The Muslim should hear and obey in whatever he liked or disliked as long as he is not ordered to commit a sin. If he were ordered to commit a sin he should neither hear or obey.”.