伊斯兰国即哈里发国。它是全世界所有穆斯林的最高领导机构。因此，如果某个穆斯林国家已经给予某位哈里发合法的效忠（拜亚），并且哈里发制已经建立，那么全世界的穆斯林就不得再另立一个哈里发。这是依据先知ﷺ的圣训，他说：

he Islamic State is the Khilafah. It is the supreme leadership over all the Muslims worldwide, so if a Khalifah was given a legitimate bayah in any Muslim country, and Khilafah was established, then it is forbidden upon Muslims worldwide to establish another Khilafah. This is due to the saying of the Messenger (PBUH): .

“如果向两位哈里发效忠宣誓，那就杀掉后一位。”（穆斯林，《萨希哈》，第1853条）

“If bayah was taken to two Khalifahs, then kill the latter of them.” [Muslim, Sahih, #1853].

哈里发制度的建立，是为了依照伊斯兰所带来的概念和它所制定的律例来实施伊斯兰教法；同时也是为了向全世界传达伊斯兰的讯息。讯息的传达方式是向人们介绍伊斯兰，号召他们信奉伊斯兰，并为了安拉之道而进行圣战。哈里发亦称为伊玛目（Imamah）或信士的长官（Imaratul-Mu‘mineen）。它是一个世俗的职位，而不是与后世相关的职位。哈里发的存在是为了在人们中间实施伊斯兰，并在他们中间传播伊斯兰。它与先知的地位显然不同。

Khilafah is established for implementing the rules of the Islamic Sharia using the concepts that Islam has brought and the rules that it has legislated; and also to convey the Islamic Message to the world. The message is conveyed by introducing Islam to the people and calling on them to embrace it and performing Jihad in the way of Allah. Khilafah is also known as Imamah or Imaratul-Mu‘mineen (leadership of the believers). It is a temporal post and not a post related to the hereafter. The Khilafah exists to implement Islam on people and to spread it among them. It is definitely different to the Prophethood. .

先知身份是一项神学层面的地位,安拉(SWT)将其赐予他所意欲的人。哈里发职位则不同,它是一个人为的职务:穆斯林依自己的意愿向他们所选定的人效忠宣誓(拜亚),并从穆斯林中任命他们所喜欢的人作为哈里发来管理自己。我们的使者穆罕默德ﷺ是一位统治者,他推行了从安拉(SWT)那里领受的沙里亚。

The Prophethood is a theological position, which Allah (S.W.T) gives to whomever He wishes. The Khilafah on the other hand is a human post whereby the Muslims give their bayah to whomever they wish, and appoint whomever they like over them as Khalifah from among the Muslims. Our Messenger Muhammad (PBUH) was a ruler who implemented the Shariah which he received from Allah (S.W.T). .

因此,他(愿主赐福并使其平安)既担任先知之职和使者之职,同时又担任主持穆斯林落实伊斯兰教法的职位。真主(至洁至高)因此命令他既要治理,也要传达启示。ﷺ

So He (PBUH) held the Prophethood and the Messengership and at the same time assuming the post of presiding over the Muslims in implementing the rules of Islam. Allah (S.W.T) thus commanded him to rule as well as to convey the Message. .

他（SWT）命令他（PBUH）：“你要依真主所降示的（经典）在他们之间进行判决。”（古兰经 5:49） Note on rules applied: (SWT) kept as-is. "Him (PBUH)" refers to the Prophet Muhammad, so ﷺ is placed after it, and the Qur'an verse is rendered with { } omitted as in the source reference format, with ﷺ not inserted inside the verse text.

He (S.W.T) ordered Him (PBUH):. "And judge between them by that which Allah has revealed" [TMQ 5:49] .

他(SWT)还说:.

He (S.W.T) also says: .

我们以真理降示你这部经典，以便你依照安拉所昭示你的来在人们之间进行裁决。【TMQ 4:105】

"We have sent down to you the Book in truth so that you judge between people by that which Allah has shown you" [TMQ 4:105].

安拉（SWT）还说：.

Allah (S.W.T) also says: .

"O Messenger! Proclaim the (message) which has been sent to you from your Lord" [TMQ 5:67] . Note: the Qur'an verse is inside { } brackets in the rules only for marking; here the verse is quoted in the original text, so I keep it as given. Translation: "使者啊！你要宣布从你的主降示给你的（启示）。"[TMQ 5:67]

"O Messenger! Proclaim the (message) which has been sent to you from your Lord" [TMQ 5:67] .

"裹着衣服的人啊！起来警告。"（《古兰经》74:1-2）

"O you wrapped up. Arise and deliver warning." [TMQ 74:1, 2].

因此,使者(愿主福安之)担任两种职位:一是先知与传达使命者的职位,二是在今世领导穆斯林、施行安拉所启示给他的沙里亚的职位。

Thus, the Messenger (PBUH) held two posts: the post of Prophethood and conveyor of the Message, and the post of the leader of the Muslims in the worldly life for implementing the Shariah of Allah revealed to him. .

然而,在真主的使者(愿主福安之)之后担任哈里发职位的,是人类,而非使者。因此,哈里发们作为人,可能会犯错、心不在焉、健忘,也可能犯罪以及其他事情,因为他们是人,并非无过错者,他们不是先知或使者。真主的使者(愿主福安之)已经告诉我们,伊玛目也可能犯错,他还告诉我们,伊玛目可能会做出人们憎恶并咒骂他的事情,如压迫、违抗以及其他事情。他还告诉我们,伊玛目身上可能会出现明显的卡夫尔(不信)。穆斯林圣训实录中,艾布·胡莱赖传述:真主的使者(愿主福安之)曾说:.

However, the Khilafah after the Messenger of Allah (PBUH) was held by humans, who were not Messengers. It is thus possible for the khulafa’ as humans to make mistakes, being absent minded, being forgetful as well as committing a sin and other things. This is because they are humans, so they are not infallible, for they are not Prophet or messengers. The Messenger of Allah (PBUH) has informed us that the Imam may make a mistake and he informed us that the Imam may do things which people hate and curse him for, like oppression, disobedience and other things. He also informed us that open Kufr might appear from the Imam. Muslim reported on the authority of Abu Huraira that the Messenger of Allah (PBUH) said: .

“的确，伊玛目只是一面盾牌，人们在他身后作战，借他来保护自己。所以，如果他命令我们敬畏安拉，并且他是公正的，那么他将因此获得与此相当的报酬；如果他命令的是其他事情，那么其罪责也将归于他，相当于此。”［布哈里，《圣训实录》，第2957条］

“Verily the Imam is but a shield from behind which the people fight and with which they protect themselves. So if he ordered us to observe the taqwa of Allah and he was just he would have equal to these (actions) in reward and if he ordered other than that it would be against him equal to that.” [Bukhari, Sahih, #2957] .

这意味着伊玛目也可能以敬畏安拉以外的动机下达命令。穆斯林也传述了伊本·麦斯欧德的话，他说：安拉的使者ﷺ说：。

This means that it is possible that the Imam may command with other than the fear of Allah. Muslim also narrated from ‘Abdullah (ibn Mas’ud) who said the Messenger of Allah (PBUH) said: .

“在我之后，将会有自私自利之事，以及你们所厌恶的事情。”他们说：“安拉的使者啊，若我们中有人遇到这种情况，您吩咐我们怎么做？”他（愿主赐福他并使他平安ﷺ）说：“你们要履行你们应尽的义务，而向安拉祈求你们应得的权利。”（布哈里，《沙希》，第7052条）

“There would be after me selfishness and matters which you hate.” They said: ‘O Messenger of Allah, how do you order the one from us who would witness that?’ He (PBUH) said: “You should offer the right due upon you, and you ask from Allah the thing which is due to you.” [Bukhari, Sahih, #7052] .

布哈里以朱纳达·本·阿比·乌迈耶为传述者记载，他说："我们去探望生病的欧拜德·本·萨米特，我们说：愿安拉（SWT）引导你。请给我们讲一段安拉的使者ﷺ的圣训，好让安拉借此使你受益。他说：

Bukhari narrated on the authority of Junada b. Abi Umayah who said: “We went to ‘Ubadah b. al-Samit when he was sick and we said may Allah (S.W.T) guide you. Inform us of a Hadith from the Messenger of Allah (PBUH) so Allah may benefit you from it. He said: .

“真主的使者ﷺ召唤我们，我们便向他宣誓效忠（拜亚），他就我们向他所立的誓约说：我们应当听从并服从他，无论我们喜欢还是不喜欢，无论是在困难还是顺利之时；我们不应与他争夺对人民的治权，除非我们看到明显的كفر（库夫尔），并且对此我们有来自真主的明证。”[《布哈里圣训实录》，#7055]

“The Messenger of Allah (PBUH) called upon us and we gave him the bayah, and he said of that which he had taken from us that we should give him the pledge to listen and obey, in what we like and dislike, in our hardship and ease, and that we should not dispute his authority over the people unless we saw open Kufr upon which we had a proof from Allah.” [Bukhari, Sahih, #7055] .

阿伊莎传述：真主的使者(SWT)说：

Aisha narrates that the Messenger of Allah (S.W.T) said: .

“尽你所能为穆斯林免除刑罚，若被告有任何出路，就让他获释，因为伊玛目在宽恕上犯错，胜过在施加刑罚上犯错。”见《提尔米兹圣训集》（Sunan al-Tirmidhi），第1424条。

“Avert the punishments from the Muslims as much as you can, so if the accused has any way out let him go free, because it is better for the Imam to make a mistake in forgiving than to make a mistake in imposing the punishment.” Narrated [Tirmidhi, Sunan, #1424] .

这些圣训明确表明，伊玛目是可能犯错、遗忘或违命的。尽管如此，安拉的使者ﷺ仍命令人们服从他，只要他依伊斯兰治理，且没有公开的叛教行为，也没有命令犯罪。因此，在安拉的使者ﷺ之后出现的哈里发们都是人，他们既会做对的事，也会做错的事，并非无过的，也就是说他们不是先知。所以，说哈里发制度是一种神权国家是不正确的。它毋宁是一个人治的国家，穆斯林向哈里发宣誓效忠，以便其执行伊斯兰教法的规定。

These Ahadith clearly make the point that it is possible for the Imam to make a mistake, forget or disobey. Despite this, the Messenger of Allah ( PBUH) has ordered obedience to him as long as he governs by Islam and no open Kufr occurs from him and he does not command with sin. Therefore, the Khulafa’ who came after the Messenger of Allah (PBUH) are humans, who do both right and wrong, and they are not infallible, i.e. they are not Prophet. Therefore it is incorrect to say that the Khilafah is a theological state. It is rather a human State, in which Muslims give bayah to a Khalifah for implementing the rules of Islamic Shariah.