当安拉的使者ﷺ去世后,众圣门弟子一致同意向哈里发宣誓效忠,由其接替先知ﷺ担任国家元首。穆斯林持续任命哈里发,直至伊历1342年,即公元1924年。他们也称这位领袖为“信士们的长官”(Amir al-Mu'mineen),或简称为伊玛目。

Once the Messenger of Allah (pbuh) died, the Sahabah unanimously agreed on giving the Bay’ah to the Khaleefah to replace him (pbuh) as the head of State. The Muslims continued appointing the Khulafah until the year 1342 Hijri, i.e. 1924 CE. They also called this man Amir al-Mu’mineen or just simply the Imam.

没有哪位穆斯林能够在未获得效忠誓约（Ba’yah）的情况下成为哈里发，伊斯兰国直至其统治的最后时期都遵循这一规则。效忠誓约的实施方式各不相同。在某些情况下，哈里发直接接受效忠。有些哈里发推荐了其亲属以外的人选；有些则将哈里发之位传给其子或家族其他成员；还有些哈里发推荐了不止一位家族成员。然而，这种推荐本身并不足以使其人选成为哈里发，他们必须在就任前获得效忠誓约。从来没有任何哈里发是在没有效忠誓约的情况下被任命的。效忠誓约的授予方式也各不相同。它可能来自Ahl al-Hall wal ‘Aqd（显要而有声望的人物，从词源上讲即“解开与缔结者”）；也可能来自民众；在某些情况下，则来自Sheikh al-Islam（伊斯兰首席学者）。效忠誓约的收取曾在某些情况下遭到滥用，但即便如此，它依然是有效的效忠誓约，而不仅仅是对哈里发之位，即哈里发国家元首之位的简单继承。

No Muslim becomes a Khaleefah without the Ba’yah and the Islamic State followed that rule until the last days of its reign. The application of the Ba’yah varied. In some cases, the Khaleefah was given the Ba’yah directly. Some Khulafah recommended another person other than their relatives. Some passed it on to their sons or other members of their family. And others recommended more than one person from his family. However, this recommendation was not enough to make them the Khaleefah, they had to receive the Ba’yah before taking office. No Khaleefah has ever been appointed without a Ba’yah. The giving of the Ba’yah also varied. It was taken from Ahl al-Hall wal ‘Aqd (prominent and distinguished figures - linguistically the people who loosen and bind); it was also taken from the people; and in some cases it was taken from Sheikh al-Islam (the leading scholar). There were certain instances where the taking of the Ba’yah was abused. However, it was still a valid Ba’yah and not simply a succession to the post of Khaleefah, head of the Khilafah.

每位哈里发都会任命自己的助手，这些助手在历史的某些时期被称为瓦兹尔（助手）。哈里发会任命总督、首席法官、军队指挥官以及国家各部门的负责人。国家的结构一直都是这样组成的。这一结构始终未变，直到殖民时期的异教徒势力摧毁了奥斯曼国家，并将伊斯兰世界分割成众多的小国。

Each Khaleefah would appoint his assistants who were in some periods of history called Wazirs, (assistants). The Khaleefah would appoint the governors, the Chief Justice, the Army Commanders and the Heads of the State Department. This was how the structure of the State was constituted at all times. The structure never changed until the colonial disbelieving powers destroyed the ‘Uthmani State and divided the Islamic world into many statelets.

伊斯兰国历史上发生过许多内部事件。这些事件通常不是由外部因素造成的，而是由于对当时所处环境下伊斯兰教的错误理解。后来对局势作出解释的人，试图依照自己的理解改变现状。他们每个人都试图提出自己的见解，以纠正当时既有的状况。然而，这些不同的见解仍被视为伊斯兰的见解。1

Many internal events took place within the Islamic State throughout its history. This was generally not caused by alien factors, but instead due to a misunderstanding of Islam for the prevailing circumstances at the time. Those who later interpreted the situation attempted to change the status quo according to their own understanding. Each one of them attempted to exert an opinion to redress the existing state of affairs at the time. However, these different opinions were still considered Islamic1.

因此，这些分歧与哈里发本人这个人有关，而与哈里发这一职位无关。例如，分歧在于谁应当成为哈里发，而不在于统治结构。分歧仅限于一些细节，因此与根本和大纲无关。穆斯林从未在《古兰经》和逊奈上存在分歧。分歧产生于他们对《古兰经》和逊奈的理解。同样，穆斯林从未在哈里发的设立上存在分歧，而是在谁应当担任这一职位上存在分歧。他们从未在全面实施伊斯兰教的义务上存在分歧，也未在将其传播到全世界的义务上存在分歧。所有的哈里发都以此为基础进行统治，实施安拉的律例，并邀请人们信仰安拉的宗教。其中一些人因误解伊斯兰律例而错误地应用了这些律例，另一些人则故意错误地应用。然而，他们都只实施伊斯兰教，别无其他。他们都以伊斯兰为基础处理与其他国家、民族和人民的关系，目的是把讯息传播到全世界。

Therefore, such differences were connected with the Khaleefah himself as a person, and not with the post of Khaleefah. For example, differences were about who should be Khaleefah and not about the ruling structure. Differences were restricted to some details and consequently, had nothing to do with the basics nor with the outlines. The Muslims never differed about the Book (Qur’an) and Sunnah. The differences arose out of their understanding of the Qur’an and Sunnah. Similarly, the Muslims never differed about the appointment of the Khaleefah, but on who should fill the position. They never differed about the obligation of implementing Islam comprehensively, nor about carrying it to the whole world. All of the Khulafah ruled on that basis, implementing Allah’s rules and inviting people to the Deen of Allah. Some of them actually misapplied the rules of Islam due to misunderstanding them, and some of them misapplied the rules deliberately. However, they all implemented Islam and nothing else. They all held their relations with other countries, peoples and nations on the basis of Islam and for the sake of carrying the Message to the whole world.

因此,内部的分歧从未影响伊斯兰征服的扩张和伊斯兰的传播。从建国之初直到伊斯兰历第11世纪(公元17世纪),伊斯兰国家不断征服其他国家,以传播伊斯兰为目标。它征服了波斯、印度、高加索(在俄罗斯境内),直至东方抵达中国、俄罗斯和里海的边境。伊斯兰国家向北征服了大马士革地区(al-Sham);向西征服了埃及、北非和安达卢斯(西班牙);同时征服了安纳托利亚(土耳其)、巴尔干半岛以及南欧和东欧,直到…… 1 译者注:伊斯兰的观点(al-ra'y al-islami)与一种伊斯兰观点(ra'y islami)是有区别的。"伊斯兰的观点"指的是,对于某一问题,该观点是唯一的观点。例如,乌玛的结构必须统一、不存在边界之类的分隔,这就是伊斯兰的观点。而"一种伊斯兰观点"则指从伊斯兰渊源中推导出的众多观点之一。例如,哈里发职位的条件,就属于一种伊斯兰观点。

Therefore, internal differences never affected the expansion of the Islamic conquests and the spreading of Islam. The Islamic State went on conquering other countries with the aim of spreading Islam, from its inception until the 11th century Hijri (17th century CE). It conquered Persia, India, Caucasia (in Russia) until it reached the frontiers of China, Russia and the Caspian sea to the East. The Islamic State conquered al-Sham to the North; Egypt, North Africa and Andalus (Spain) to the West; as well as conquering the Anadhoul (Turkey), the Balkans, Southern and Eastern Europe until they 1 Translator - There is a difference between an Islamic opinion and the Islamic opinion. The Islamic opinion means that the opinion is the only opinion for the issue. An example of the Islamic opinion is that the structure of the Ummah has to be united without any separation such as borders. However, an Islamic opinion means an opinion amongst many others derived from Islamic sources. An example of an Islamic opinion are the requirements for the post of Khalifah.

……抵达黑海，并包括阿勒－盖拉姆（克里米亚半岛）和乌克兰南部。伊斯兰国的军队一直打到维也纳的城门下。它不断征服其他国家，也从未停止传播伊斯兰的讯息，直到软弱滋生，对伊斯兰的曲解显露出来。此后它迅速衰落，以至于开始采用来自与伊斯兰格格不入的其他体系的规则和法律，并以为这些并不违背伊斯兰法（Shari'ah），最终走向覆灭。

reached the Black Sea, together with al-Qaram (Crimean Peninsula) and the South of the Ukraine. The armies of the Islamic State reached the very gates of Vienna. It never stopped conquering other countries nor did it relent from conveying the Message of Islam until weakness crept in and the misinterpretation of Islam became apparent. It then rapidly deteriorated to the point where it began adopting rules and legislation from other systems alien to Islam, thinking that they did not contravene the Shari’ah, and finally it was destroyed.

伊斯兰国的进步与繁荣，与其智识力量、创造能力以及它的伊吉提哈德和类比推理（Qiyas，即从伊斯兰经典文本中推导出法律规定的方法）相称。在第一个世纪，其征服活动极大地扩展了国家版图，随着国家在新征服的土地上面临新的问题，伊吉提哈德也达到了新的高度。沙里亚法在波斯、伊拉克、黎凡特、埃及、西班牙、印度及其他国家所涉及的新问题上的应用，鼓励当地居民皈依伊斯兰教。这种状况证实了所进行的伊吉提哈德的有效性，也证明了穆斯林的创造力。这种情形一直持续到伊斯兰历第五世纪，此后创造力和伊吉提哈德逐渐衰退，导致国家结构的衰败。

The progress and prosperity of the Islamic State was commensurate to its intellectual strength, its creative ability and its Ijtihad and Qiyas (analogical reasoning for extracting a rule from the Islamic texts). In the first century, its conquests expanded the State vastly and Ijtihad reached new dimensions as the State faced new problems in the conquered lands. The application of the Shari’ah laws concerning new issues which arose in Persia, Iraq, al-Sham, Egypt, Spain, India and other countries encouraged the inhabitants to embrace Islam. This state of affairs confirmed the validity of Ijtihad which was performed and the creativity of the Muslims. This continued until the 5th century Hijri, and then the creativity and Ijtihad waned resulting in the deterioration of the State’s structure.

在此期间,十字军东征爆发,穆斯林一度为之分心,直至最终取得胜利。此后,马穆鲁克人兴起并统治伊斯兰国,他们很少关注学术层面,于是知识上的鸿沟不断扩大,政治思想也陷入僵化。随后的鞑靼入侵导致大量书籍被投入底格里斯河,大量珍贵的知识遗产因此毁灭,这无异于在伤口上撒盐。这些因素所造成的知识疾病,促成了伊ज्तिहाद(ijtihad)的停滞。对于新出现问题的新裁决的探求,被局限于颁布法特瓦(fatawa),并对经文进行歪曲与误释。

During this time, the crusades occurred and they preoccupied the Muslims for a time until they emerged victorious. Following this, the Mamluks came and ruled over the Islamic State, and they paid little attention to the intellectual aspects, so the intellectual abyss expanded and the political thinking stultified. The subsequent invasion of the Tartars resulted in the loss of a great number of books thrown into the Tigris river and the destruction of this considerable intellectual heritage only served to rub salt into the wounds. The intellectual ailment which these factors engendered, contributed to the stagnation of Ijtihad. The search for new verdicts concerning new issues that arose was restricted to the issuing of Fatawa and the twisting and misinterpretation of the texts.

因此,国家的知识与政治水平一路下滑。随后,奥斯曼人(‘Uthmanis)掌握了权力。他们专注于军事力量,攻克了伊斯坦布尔(君士坦丁堡)和巴尔干地区,并以惊人的方式席卷欧洲,使其成为领先的国家。然而,这并未提升知识水平。军事力量没有得到知识复兴的支撑,结果国家的军事力量日渐消散,直至完全消失。尽管如此,它确实承载了伊斯兰的讯息,并成功地传播了伊斯兰教,因为被征服地区的人民皈依了伊斯兰,他们的后裔直至今日仍以数百万计为穆斯林。

As a result, the intellectual and political level of the State spiraled downward. Then came the ‘Uthmanis and they assumed power. They concentrated on military might and conquered Istanbul (Constantinople) and the Balkans and they stormed Europe in a spectacular manner, making them the leading state. However, this did not lift the intellectual level. The military might was not backed up by an intellectual revival and this resulted in the military power of the State evaporating by the day until it completely vanished. In any case though, it did carry the Message of Islam and it managed to spread Islam successfully, for the people of the conquered lands embraced Islam and they accounted for millions who are Muslim to this day.

两个因素促使一些哈里发和总督得以以一种损害国家团结与力量的方式处理国家事务。这两个因素是：

Two factors contributed to give some Khulafah and governors the ability to run the affairs in a manner which impaired the unity and might of the State. Those factors are:

1) 在某些问题上，对沙里尔（Hukm Sharii）的理解存在诸多不同的观点，以及。

1) The existence of many different opinions (in understanding the Hukm Sharii in some issues), and.

2) 哈里发在某些与政治制度相关的具体规则上不愿采纳，而在经济等其他领域却有所采纳。

2) The reluctance of the Khaleefah to adopt some specific rules related to the political system though adoption occurred in other areas such as economics.

然而，这一因素并未影响或危及哈里发国的存在。例如，各省总督的权力范围普遍较广，并被授予宽泛的强制性权力，使他们能够代表哈里发处理许多事务。这使得一些总督产生了优越感，几乎变得独立自主。他们往往满足于向哈里发宣誓效忠，并在主麻礼拜中为他祈祷，以及发行刻有哈里发名字的货币，此外便是其他琐事。实际权力却牢牢掌握在他们手中，这使得那些省份变成了半独立的小国，例如哈姆丹王朝、塞尔柱人等。然而，赋予总督的这种广泛强制性权力本身，并不是国家瓦解为小国的根本原因。

However, this factor did not affect or endanger its existence. As an example, the rule of the governors was general and they were given wide mandatory powers enabling them to deputize on behalf of the Khaleefah over many issues. This developed in some governors a sense of supremacy, becoming almost independent and autonomous. They simply contented themselves with giving the bay’ah to the Khaleefah and praying for him at Jum’uah, as well as issuing currency bearing his name, and other trivial issues. The authority remained firmly within their grasp and this turned those Wilayat (regions) into semi-independent statelets; for example, Hamdaniyeen and the Saljuqs and others. However, this wide mandatory power given to the Wali was not by itself the cause of the State disintegrating into statelets.

例如，‘Amr ibn al-‘As 对埃及的治理拥有广泛的强制性权力，Mu’awiyah ibn Abi Sufyan 对 al-Sham 的治理亦是如此，而这些总督从未脱离哈里发国。然而，当哈里发们软弱下来并接受了 Wulaa’ 既成的局面后，这种趋势便扎下了根，各个 Wilayah 如同各自独立的国家那样行事，尽管它们仍属于同一个国家，并处于同一套统治体制之下。尽管如此，国家依然保持完整，是一个统一的整体，哈利发始终有权任免 Wulaa’。无论一位 Wali 变得多么强大，他都从未敢于正式宣布脱离哈里发的统治。伊斯兰国家在任何时候，即便在 Wulaa’ 享有最大独立性的时期，也从未成为由众 Wilayat 组成的邦联。它始终是一个国家，只有一位哈里发，他是唯一拥有强制性权力的机构，其权力覆盖整个国家，包括最小的村庄。

As an example, the governership of ‘Amr ibn al-‘As over Egypt had wide mandatory power, as was that of Mu’awiyah ibn Abi Sufyan’s over al-Sham and these governors never separated themselves from the Khilafah. However, when the Khulafah weakened and accepted the status quo from the Wulaa’, this trend took root and each Wilayah acted like a state of its own even though they remained part of a single State and under one system of government. Despite all of this the State still remained intact, a single unity, where the Khaleefah always appointed and removed Wulaa’. No matter how powerful a Wali became, he never dared to disassociate officially from the rule of the Khaleefah. The Islamic State was never at any time a confederation of Wilayat, even at the height of the independence enjoyed by the Wulaa’. It always remained one State with one Khaleefah who was the only body with mandatory powers engulfing the whole State, including the small villages.

至于西班牙的哈里发问题以及埃及法蒂玛国的建立，这些与各总督的情况是不同的问题。就西班牙而言，总督实际上夺取了该省的统治权并宣布独立，但该总督从未被授予作为全体穆斯林哈里发的效忠（Ba'yah）。然而，他后来确实以该省民众哈里发的头衔自居，但并非统治全体穆斯林。穆斯林的哈里发仍然只有一位，统治权仍属于他。在那种情况下，西班牙这一省被视为不在哈里发统治之下的省份。奥斯曼统治时期的伊朗也是如此，当时那里没有哈里发，伊朗是处于哈里发统治之外的省份。至于埃及的法蒂玛王朝，它是由伊斯玛仪派建立的，而伊斯玛仪派是一个非伊斯兰的教派。

As for the issue concerning the Khilafah in Spain and the birth of the Fatimid State in Egypt, these are different from the issues of the governors. In the case of Spain, the governors actually took over the Wilayah and declared independence, but the Wali there was never given Ba’yah as a Khaleefah for all Muslims. However, later he carried the title of Khaleefah of the people of that Wilayah, but not over all the Muslims. The Khaleefah of the Muslims remained one and the ruling belonged to him. The Wilayah of Spain in that situation was regarded as a Wilayah which was not under the authority of the Khaleefah. This was also the case for Iran during the ‘Uthmani rule, as there was no Khaleefah there, but Iran was a Wilayah outside the rule of the Khaleefah. As for the Fatimids in Egypt, it was established by the Ismailis, which is a non-Islamic sect.

因此,他们的行为不能被视为合法的行为,他们的政权也不能被视为伊斯兰政权。他们与阿拔斯哈里发并存,不能被视为存在多个哈里发国,因为法蒂玛王朝并非合法的哈里发国。那是这一教派策划的一次政变企图,意图将伊斯兰国改造为一个受其错误理解所支配的国家。因此,伊斯兰国始终保持为一个不可分割的整体,从未分裂成多个国家,尽管曾有一些人试图依据特定的理解夺取统治权。这些企图都以失败告终,国家始终保持统一。

Therefore, their action cannot be considered a legitimate one and their state cannot be considered Islamic one. Their presence along with the presence of the Abbasid Khilafah cannot be considered a presence of multiple Khilafah since the Fatimids was not a legitimate Khilafah. It was a coup attempt orchestrated by this sect to change the Islamic State to one that is controlled by their false understanding. Therefore, the Islamic State remained one unit without division, it was never divided into states, although there were some attempts to capture the rule based on specific understanding. These attempts failed and the State remained One.

伊斯兰国始终保持统一、不可分割,它并非一组国家的集合。当时发生的,是一系列争夺权力的尝试,这些尝试的动机是想按照某种特定的伊斯兰统治理解来施行统治。这些尝试最终都告一段落,哈里发制度又回归为单一的实体。尽管存在众多的统治局面,伊斯兰国的统一性之证明也很容易看出:当时的穆斯林可以从一个省(Wilayah)前往另一个省,从东到西,凡伊斯兰所统治之处,无需被询问其出身,也不受任何限制,因为伊斯兰的疆域是一片统一的土地。

The Islamic State remained one and undivided, it was not a group of states, what took place was a host of attempts to seize power with a desire to implement a certain Islamic understanding of ruling. These attempts eventually came to an end and the Khilafah reverted to a single entity. The proof of the unity of the Islamic State despite the existence of numerous ruling situations can easily be demonstrated by considering that the Muslim could travel at that time from one Wilayah to another. From East to West, wherever Islam reigned, without being asked about his origins and without being restricted, for the Islamic domain was one single land.

这就是伊斯兰国历来将穆斯林统一在同一管辖之下、并保持这种状态的方式。它一直保持强大和繁荣,直到殖民主义的不信道势力于1924年借穆斯塔法·凯末尔之手废除哈里发制度,摧毁了它作为国家的存在。

This is how the Islamic State has always united Muslims under one jurisdiction and remained as such. It remained strong and prosperous until the colonial disbelieving forces destroyed it as a State in 1924 when they abolished the Khilafah at the hands of Mustafa Kamal.