"Imarah"、"riyasah"或"qiyadah"具有相同的含义,"rais"、"qaid"和"Amir"也具有相同的含义。至于哈里发制(Khilafah),它是对全世界所有穆斯林的领导权,属于领导权的一种,被归入领导权之下。哈里发(Khalifah)是一位埃米尔(Amir),被称为信士的埃米尔(Amir al-Mu'minin)。"Imarah"的含义更为宽泛,"Khilafah"的含义更为具体,二者都属于"riyasah"。"Khilafah"一词特指一个众所周知的职位,而"imarah"一词则泛指每一位埃米尔。穆斯林奉命为自己任命一位埃米尔,正如奉命任命一位哈里发一样,因为"imarah"属于统治的一种类型,即在其所被授权的事务上行使的权威(wilayah amr)。它与哈里发制的区别在于:哈里发制对全世界所有穆斯林具有普遍性,因此它特指任命他的人以及他所被授权的事务。它不超越任命他的人,也不超越他所被授权的事务。"riyasah"、"qiyadah"和"imarah"都是沙里亚的律例(hukm shari'),而不是方式或风格。穆斯林在其中受到限制,须遵守安拉(SWT)所命令的界限以及沙里亚所带来的规定。

The imarah or riyasah or qiyadah have the same meaning, and rais and qaid and Amir have the same meaning. As for the Khilafah, it is the leadership of all Muslims in the world and it is from the leadership and is categorised under the leadership. The Khalifah is an Amir and is known as the Amir of the believers. The imarah is more general and the Khilafah is more specific, and both of them are riyasah. The word “Khilafah” is specific to a well-known position, and the word “imarah” is general for every Amir. The Muslims are commanded to appoint an Amir over them as they are commanded to appoint a Khalifah, because the imarah is from the types of rule which is the authority over the matter (wilayah amr) in what he is given authority over. The distinction between it and the Khilafah is that the Khilafah is general for all the Muslims in the world, so this is specific for who appointed him and in what he was given authority over. It does not exceed those who appointed him in the same way it does not exceed what he was given authority over. The riyasah, qiyadah and imarah are hukm shari’; they are not styles. Muslims are restricted in it with the limits of what Allah (swt) commanded in it and what the Shar’a came with.

凡是共同执行某项集体事务的穆斯林群体（jama'ah），都有义务为自己任命一位埃米尔（Amir）。而如果某件事只关乎每个个体本身，不涉及其他事务，那么在这种情况下，并不要求他们为自己设立一位埃米尔。伊玛› 只在群体之间存在相关共同事务时，才针对该群体而设立，使其拥有权威，而其他人则有遵从其决定的义务。若各群体之间存在共同事务，这一事实必然促使他们设立一位埃米尔，否则此事务将成为他们之间纷争的根源，并导致彼此间的不和。至于为执行集体事务的群体设立领导者对穆斯林而言是义务，其依据是阿卜杜拉·本·阿慕尔所传述的：先知ﷺ曾说：

It is an obligation upon every group (jama’ah) of Muslims performing a collective matter to appoint an Amir over them. Whereas if the matter is specific to each individual without involving another matter, then it is not requested from them in this case to establish an Amir over them. The imarah is established over a group in a matter associated between them, so that there is for him the authority and for them a decisive word. The reality of the existence of a collective matter between any groups inevitably compels them to establish an Amir over them or else this matter will be cause of trouble between them and discord will result between them. As for the establishment of a leader for the group who performs a collective matter between them being obligatory upon Muslims, this is due to what Abdullah bin ‘Amru narrated that the Prophet (saw) said:

又如艾布·赛义德所传述的，安拉的使者ﷺ说：

And also due to what Abu Said narrated that the Messenger of Allah (saw) said:

这也与البزار通过一条可靠的传述链所记载的内容相符：欧麦尔·本·哈塔卜（愿安拉喜悦他）说：

This is also due to what Al-Bazzar narrated via a correct chain that Umar bin Al-Khattab (ra) said:

阿里·伊本·乌马尔（愿安拉喜悦他）…… Wait, I need to render this correctly. Translation: 布扎尔（Al-Bazzar）也通过一条可靠的传述链，从伊本·欧麦尔（愿安拉喜悦他）那里传述：安拉的使者ﷺ说：

Al-Bazzar also narrated from ibn Umar (ra) via a correct chain that the Messenger of Allah (saw) said:

以及艾布·赛义德·胡德里（愿安拉喜悦之）的圣训：

And the hadith of Abu Said al-Khudri (ra):

这些圣训明确规定，凡三人及以上的人群，都应当设立一位艾米尔（领导者）统率他们，唯独其中的两段圣训所说的"在旷野中"和"在旅途中"除外。这表明，这一规定针对的是他们在旷野或旅途中，为了某一集体事务而聚集在一起的情形，而集体事务包括团体、组织、远征、军队、部落、城市和地区等。因此，如果这一规定适用于在旷野或旅途中的三人，那么它适用于人数更多、事务更大的情形，就更有理由、更为应当。这些圣训对旷野、旅途，以及比这两者更大、更重要的任何事务，都具有普遍性，符合的理解也表明了这一点。 按照法源学（usul）的原则，言辞的隐含之义（fahwa al-khitab）同样应当遵行。因此，如果某事被命令或被禁止，那么对其理由所隐含的理解，与明文所说的内容一道，也纳入被命令或被禁止的范围之内。这一原则也不局限于字面所说的内容，即如果某事被命令或被禁止，那么这一命令或禁令同样包括在程度上更重大、更严重的事项。其例子便是禁止辱骂和殴打父母，这是从真主的经文中的隐含之义推导出来的：

These ahadith are explicit in that it is prescribed for any number reaching three and more to appoint one Amir over them, except that his statement(s) in the ahadith: “in an open space” and “in a voyage” which indicates that they are gathered together in a collective matter between them in an open space or travelling in a voyage or the like in a collective matter which includes a party, an organisation, an expedition, army, tribe, city and region etc. So if this is prescribed for three who are in an open space in the land or are travelling, then its legitimacy for a greater number or a bigger job is of more precedence and more worthiness. The ahadith are general for open space, on a voyage or any matter other than these two which is larger and greater than them as the conforming understanding indicates this. The principle of usul (roots of jurisprudence) is that the meaning of the speech (fahwa al-khitab) is acted upon. Thus if something is commanded or prohibited, the understanding of what he is commanded or prohibited with enters together with the stated text (mantuq) into what is commanded or prohibited. Nor is it restricted to merely what was stated, meaning that if a thing is commanded or prohibited then this command or prohibition includes what is greater or larger by precedence. Its example is the prohibition of abusing and beating of (one’s) parents from the indication of Allah’s statement:

以及从安拉的这句经文所表明的，禁止侵吞孤儿的财产：

And the prohibition of destroying the orphans’ wealth from the indication of Allah’s statement:

以及他归还少于（qintar）的部分，或不支付超过一第纳尔的部分，这来自安拉的经文：

And his returning what is less than the (qintar) or not paying what is more than a dinar from Allah’s statement:

先知（ﷺ）命令在旅途和旷野中任命一位埃米尔。因此，这一命令所依据的，是比身处旷野更为危险、更为重要的事务，并且依据更有力的推理（bab uwla），这类事务同样包括在内。前述圣训中这一明确而一致的理解，又得到先知（ﷺ）的实践所加强：他在比旅途更为危险的情形中也任命了领导者。他在朝觐中任命领队，在战役中任命指挥官，也在国家的各个行省任命了长官。

The Messenger (saw) commanded the appointment of one Amir in a voyage and open space. Accordingly, this command is based upon what is more dangerous, and important, than being present in open space, and it includes such matters by greater reason (bab uwla). This clear conforming understanding in the preceding ahadith is strengthened by the practice of the Messenger (saw) who appointed an Amir in what was more dangerous than a voyage. He appointed a leader in the Hajj, in the battles and in the provinces of the State.

这是关于为某地或某些共同事务中的每个群体设立一位埃米尔（Amir）的义务。依照伊斯兰教法，这位埃米尔必须是一人，不允许超过一人。伊斯兰教中不存在集体领导（qiyadah）或集体主席制（riyasah）。伊斯兰的领导权严格地是单一的，因此拉伊斯（Rais）、埃米尔（Amir）或卡伊德（Qaid）必须是一人，不允许多于一人。证据明显见于前述圣训的文本以及使者ﷺ的行为。所有圣训都有“其中一人”“你们中的一人”之语，而“一人”（ahad）一词即是“一”（wahid），表示数目为一而非更多。这可以从反面理解（mafhum mukhalafah）得出。数目、属性（sifat）和目的的反面理解无需经文即可付诸实践；而反面理解只有在一种情况下才会被否定，即有经文废止它，例如安拉的话：

This is in respect to the obligation of establishing an Amir for every group in a place or common matter associated between them. As for this Amir, the Shari’ah has obliged that he be one and it not permitted to be more than one. Islam does not have collective leadership (qiyadah) or collective presidency (riyasah). Leadership in Islam is strictly singular so it is obliged for the Rais or Amir or Qaid to be one, and he is not allowed to be more than one. The evidence for this is clear from the text of the preceding ahadith and the actions of the Messenger (saw). All the ahadith state: “one of them”, “one of you” and the word (ahad) is the word one (wahid) which indicates the number i.e. one and not more. This is understood from the contrary understanding (mafhum mukhalafah). The contrary understanding of the number, attribute (sifat) and objective is acted upon without a text; and the contrary understanding is not negated except in one situation which is where there comes a text annulling it like Allah’s statement:

然而，与此相反的理解认为，如果他们不愿守贞，那么他们就会被迫（从事卖淫）。但这种相反的理解被安拉的话所否定：

The contrary understanding is that if they do not wish chastity then they are compelled (into prostitution). However this contrary understanding is annulled by Allah’s statement:

如果没有出现废止相反理解的经文，那么在这种情况下，就按照真主的这句话来行事：

If there does not come any text annulling the contrary understanding, then in this case it is acted upon like Allah’s statement:

就像他的(saw)那句圣训:

And like his (saw) statement:

这两段文字中的规定都限定了具体的数目，而这种限定表明，超出这些数目的情况与该规定相反。这说明少于一百下（鞭笞）的情况并未获得许可，而超过两个“盆”（qullat）的水不会因不净之物而变得不洁。因此，先知（愿主赐他平安）的话语…… Note: the original text ends mid-sentence ("Therefore the Messenger (saw)'s statement:"), and the "(saw)" was rendered as ﷺ per the instructions.

The rule in these two texts runs restricted by specified number, and this restriction indicates that what is beyond these numbers are contrary to it (in the rule). This indicates the absence of permission for what is less than one hundred (lashes) and that what is more than two (qullat) does not carry filth. Therefore the Messenger (saw)’s statement:

通过相反理解(mafhum mukhalafa)可以得知,任命超过一人是不被允许的。因此,领导权只属于一人,按照圣训的字面含义(mantuq)和所指含义(mafhum),领导权不允许属于多人。先知的做法也加强了这一点:在他任命领导的所有事件中,他都只任命一人,从未在同一地点任命过多于一人。

Indicate by contrary understanding (mafhum mukhalafa) that it is not allowed to appoint more than one. Thus leadership is for one, and it is not permitted to be for more than one by the text of the ahadith in their stated text (mantuq) and understanding (mafhum). This is strengthened by the Messenger (saw)’s action in that in all incidents wherein he appointed (a leader), he would appoint one and not any other (number). He never appointed more than one in one place.

至于所传的那段圣训：使者（愿主赐他平安）派穆阿兹和艾卜·穆萨·艾什尔里前往也门，并对他们说：

As for the hadith narrated, that the Messenger (saw) sent Mu’adh and Abu Musa Al-Ash’ari to Yemen and said to them:

这并不表明他在同一个地方任命了两人。该圣训载于《布哈里圣训集》，原文为：

This does not indicate that he appointed two in one place. The hadith came in Al-Bukhari with the text:

同一段圣训也出现在《战役篇》（Al-Maghazi）中，其文如下：

The same hadith came in the book of war expeditions (Al-Maghazi) saying:

这段记载阐明了其他关于他派两人前往也门的记述。他为每人划定了一个地区，因此不会出现同一地方有两位埃米尔的情况。相反，两人各自在不同于对方的地方担任埃米尔。因此，同一件事不允许有两位领导者（ra'is），同一地方也不允许有两位领导者。相反，必须只有一位埃米尔，禁止有多于一位。然而须知，伊斯兰中的领导（ri'asah）、埃米尔职务（imarah）和统率（qiyadah），并非名誉性的权威，因为名誉性的权威要求人们追随首领（za'im）。至于伊斯兰中的领导（ri'asah），它赋予领导者处理事务的权利，并对其所领导的事务拥有权威，以及在其被任命为埃米尔的职权范围内，依照其所被授予的胜任能力执行一切属于其领导范围的事务，但不得超出沙里亚在该领导者被任命之事务上所规定的界限。

This narration clarifies the other narrations that he sent two to Yemen. He made for each one a region of it so they were not two Amirs in one place. Rather each one of them was Amir at a place different from where the other was Amir. Therefore it is not allowed for one matter (to have) two leaders (rais) nor for one place two leaders. Rather it is obligatory to have only one Amir and it is prohibited for there to be more (than one). However it must be understood that ri’asah and imarah and qiyadah in Islam is not honorary authority as the honorary authority requires following the chief (za’im). As for ri’asah in Islam, it grants the right to the leader to take care of the affairs and authority over the matter in which leadership is for him and the execution of all that falls within the leadership according to the competence for which he was appointed Amir within the limit given by the Shar’a in the matter which the rais was appointed.

关于穆斯林土地上普遍流行的，以议会、委员会或行政机构等名义建立集体领导的做法，以及与此类似的做法，并赋予其领导权能，这与伊斯兰教法相抵触。因为当领导权交给这一机构、议会或委员会时，就等于把领导权交给了一个群体，而圣训的经文明确禁止这样做。然而，如果该委员会、议会或机构的目的是承担责任、就各项事务进行讨论并进行协商（舒拉），那么在这种情况下是允许的，也属于伊斯兰教的内容。这是因为穆斯林因在其事务中进行协商而受到赞扬。在与行动相关的事务上，多数人的意见被视为具有约束力；而在涉及规则以及导向思想、技术性见解和定义的意见上，则作为协商意见予以采纳。当埃米尔（领袖）作出决定时，凡不涉及行动执行的事项，他便依其所见而施行。至于共产主义思想家们对领导是集体的还是个人的所持的分歧，在伊斯兰教中并没有研究的余地。因为伊斯兰教通过经文和实践明确规定领导权是个人性的，穆斯林先贤已就此达成公议（伊jmāʿ），整个乌玛在各个时代都遵循这一原则。

As for what has spread throughout the Muslim lands of establishing collective leadership in the name of an assembly or committee or administrative apparatus, and what is similar to these, to which they give the leadership competency. This contradicts the Shar’a when leadership is given to this apparatus or assembly or committee since leadership is given to a group which is prohibited by the text of the ahadith. Whereas if the committee or assembly or apparatus is for the purpose of bearing responsibility and debating in the matters and for consultation (shura), in such a reality it is allowed and it is from Islam, this is because the Muslims are praised for taking consultations in their matters. Their opinion is considered obligatory by majority when it is related to performing actions and it is accepted as a consultation when it is regarding the rules and opinions which lead to thoughts and technical opinions and definitions. When the Amir decides upon something then he executes what he views (correct) in whatever is not related to performing actions. As for what the communist thinkers differed about regarding whether leadership is collective or individual, there is no room for researching this in Islam. This is because Islam has specified leadership to be individualistic by text and action, and the Ijmaa as Sahabah has happened over it and the Ummah has bound itself upon this during all eras.