伊斯兰国是一个实施沙里亚的哈里发国家。它是一个政治和行政机构，承担着施行和执行伊斯兰法律的责任，并通过宣教（da'wah）和圣战（Jihad）向全世界传达伊斯兰的讯息。这是伊斯兰为了在生活与社会中落实其制度和一般法律而确立的唯一方式。它是伊斯兰在世俗生活中存在的灵魂，因为没有它，伊斯兰就会完全不再是一种意识形态和生活制度，而会被局限于仅仅是一系列精神仪式和道德价值。因此，国家是一个常设机构，而非临时性的机构。

The Islamic State is a Khaleefah implementing the Shar’a. It is a political and an executive body entrusted with the duty of implementing and executing the laws of Islam, and of conveying the Islamic Message to the world by means of da’wah and Jihad. It is the only method that Islam has laid down to implement its systems and general laws in life and society. It is the soul of the existence of Islam in temporal life, for without it, Islam would completely recede from being an ideology and a system of life and it would be confined to merely being a host of spiritual rites and moral values. Therefore the state is a permanent body and not a temporary one.

伊斯兰国只能建立在伊斯兰信仰（'aqeedah）之上；因此，这一信仰是它的根基，以任何方式将国家与之分离都是不合法的。当先知穆罕默德ﷺ在麦地那确立伊斯兰的权威并掌握政权时，他从第一天起就以伊斯兰信仰作为统治的基础。那时关于立法的经文尚未降示，于是先知ﷺ以“除真主外别无应受崇拜者，穆罕默德是真主的使者”这一作证词，作为穆斯林生活以及人与人之间关系的基础。先知ﷺ以这一作证词作为防止不义、解决纠纷的基础，也就是作为整个生活、统治与权威的基础。他ﷺ并不止步于此，而是颁布圣战（Jihad）并使其成为穆斯林的义务，以便将这一信仰传达给全人类。布哈里和穆斯林都转述了伊本·欧麦尔所传述的一段圣训，他说：真主的使者ﷺ说：

The Islamic State is only established on the Islamic ‘aqeedah; so this ‘aqeedah is its basis, and it is illegal to detach the State from it, by any means. When the Messenger of Allah (pbuh) established the authority of Islam in Madinah and took power, he based the ruling on the Islamic ‘aqeedah from the very first day. The verses of legislation had not been revealed yet, so (pbuh) he made the shahada “there is no God but Allah and Muhammad is the Messenger of Allah” as the basis of the Muslims life and of the relationships amongst people. He (pbuh) made the shahada the basis of averting injustice, settling disputes, that is, and the basis of the whole life, ruling and authority. He (pbuh) did not stop at that, but he decreed Jihad and made it an obligation on Muslims, so as to convey this ‘aqeedah to mankind. Al-Bukhari and Muslim both narrated from ‘Abdullah ibn ‘Umar, who said that the Messenger of Allah (pbuh) said:

“我奉命与人作战，直到他们作证：除真主外别无应受崇拜者，穆罕默德是真主的使者ﷺ，并且他们建立拜功、缴纳天课；如果他们这样做了，他们的血和财产对我而言就受到保护，除非依其应有的权利，而他们的清算则在真主那里。”他（愿主赐福并平安）ﷺ使穆斯林有义务以伊斯兰信仰作为国家的基础。他命令穆斯林，如果公开的不信显现，即伊斯兰信仰不再作为统治的基础，就应当作战。真主的使者ﷺ曾被问及暴虐的统治者：“我们是否要与他们作战？”他ﷺ回答说：“不，只要他们在你们中间建立拜功。”在他的誓约中，他规定穆斯林不应与当权者争论，除非他们在其行为中见证了公开的不信。穆斯林在圣训集中从奥夫·本·马立克处传述了关于邪恶伊玛目的圣训，

“I have been ordered to fight people until they profess that there is no God but Allah and that Muhammad is the Messenger of Allah, to establish the prayer and give the zakah; if they did so, their blood and their wealth would be inviolable to me, except by its right, and their account will be with Allah.” He (pbuh) made it obligatory on Muslims to have the Islamic ‘aqeedah as the basis for the state. He commanded Muslims to fight if the open disbelief emerged i.e. if the Islamic ‘aqeedah ceased to be the basis of ruling. The Messenger of Allah (pbuh) was asked once about the tyrant rulers, “Do we fight them?” He (pbuh) replied; “No, as long as they established the salah amongst you.” In his pledge, he stipulated that Muslims should not dispute with the people in authority, unless they witness (in their actions) an open disbelief. Muslim narrated from ‘Awf ibn Malik regarding the wicked Imams,

有人说:"真主的使者啊!我们要与他们作战吗?"他(ﷺ)回答:"不要,只要他们在你们中间坚持礼拜。"布哈里记载,乌巴德·本·萨米特在宣誓效忠时,他(ﷺ)说:

it was said: “O Messenger of Allah! Do we fight them?’ He (pbuh) replied: “No as long as they established salah amongst you.” Al- Bukhari narrated from ‘Ubadah ibn al-Samit that in the Bay’ah he (pbuh) said:

“除非你们在他们的行为中看到明显的kufr（不信），并且你们对此拥有来自安拉的证据，否则不要与掌权者争执”。at-Tabaraanee（塔巴拉尼）以相同的圣训辑录，但措辞为“明显的（suraah）不信”。这一切表明，国家的根基在于伊斯兰的信仰（‘aqeedah），因为安拉的使者ﷺ正是以此为基础建立其权威，并命令穆斯林为维护这一根基而战斗，并通过圣战（Jihad）将其传播至全世界。

“And do not dispute with the people in authority, unless you see (in their actions) an open disbelief upon which you have a proof from Allah”. Al-Tabarani extracted the same hadith but with the wording “a clear (suraah) disbelief ”. All this demonstrates that the basis of the state is the Islamic ‘aqeedah, for the Messenger of Allah (pbuh) established his authority on that basis and ordered the Muslims to fight in order to preserve it as such, and to perform Jihad in order to spread it worldwide.

因此,伊斯兰国禁止拥有任何不源自伊斯兰信仰(‘aqeedah)的思想、观念、规则或标准。仅仅在名义上以信仰作为国家的基础是毫无意义的;相反,它应当体现在与国家存在相关的每一个领域及其一切事务之中。因此,国家不得持有任何关于生活与权威的观念,除非该观念源自伊斯兰信仰。据此,国家不应采纳民主的概念,因为它并非源自信仰,而且还与由信仰衍生出的观念相抵触。民族主义和爱国主义不应具有任何价值,因为它们并非源自伊斯兰信仰,而源自信仰的观念则厌恶、禁止这些概念并警示其危害。伊斯兰的统治制度不包含民主政体中运作的部长部门,因为这一概念并非源自伊斯兰信仰。它也没有任何帝国、王权或共和的概念,因为它们并非源自伊斯兰信仰,并且与由信仰衍生出的观念相悖。同样,不得以伊斯兰信仰以外的基础来组建国家,无论是由个人、政党还是团体来这样做。禁止建立任何以伊斯兰信仰以外的基础为依据的运动、团体或政党。伊斯兰信仰是国家的基础,这一事实使上述一切成为必然,并使国家有义务遵守这些规定,这对国家元首和受国家统治的臣民同样具有约束力。

Therefore, it is forbidden for the Islamic State to have any thought, concept, rule or criterion not emanating from the Islamic ‘aqeedah. It would be futile to have the ‘aqeedah as a basis for the State only in name; rather it should be represented in every single area related to the existence of the State in all of its affairs. So, it is not allowed that the State has any concept about life and authority unless it emanates from the Islamic ‘aqeedah. Accordingly, the concept of democracy should not be adopted by the State for it is not derived from the aqeedah, and besides that, it contravenes the concepts that are derived from it. Nationalism and patriotism should not hold any value whatsoever, for these are not derived from the Islamic ‘aqeedah, and concepts originating from the ‘aqeedah abhor, forbid and warn of the dangers of such concepts. The ruling system of Islam does not contain the ministerial departments, which operate in the democratic system of government, for this concept is not derived from the Islamic ‘aqeedah. It also does not have any imperial, royal or republican concepts, because they are not derived from the Islamic ‘aqeedah, and disagree with the concepts that emanate from it. It is also not allowed to account the State on other than the basis of the Islamic ‘aqeedah, whether by individuals, parties or groups. It is forbidden to establish any movements, groups or parties based on other than the basis of the Islamic ‘aqeedah. The fact that the Islamic ‘aqeedah is the basis of the State obliges all that, and makes it obligatory for the State to abide by such rulings, being obligatory on the head of State and on the subjects ruled by the State.

建立伊斯兰国家应以伊斯兰“aqeedah”（信仰/信条）为基础，这一义务决定了国家的宪法和法律必须源自《古兰经》和真主使者穆罕默德ﷺ的圣训（Sunnah）。真主（SWT）命令伊玛目和统治者依照真主所降示的律法进行统治。穆罕默德ﷺ认为，若有人不依照真主所降示的律法统治，如果他信以为然，或认为真主所降示的不适用，那么他就是不信道者。若他依照非真主所降示的律法统治，但并不认可其正当性，则他是违抗命令的人、不义者和叛逆者。真主所降示的这一命令，在《古兰经》和圣训中均有证明。真主（SWT）说：

The obligation of having the Islamic ‘aqeedah as the basis of the Islamic State necessitates that the State’s constitution and rules are derived from the Qur’an and the Sunnah of the Messenger of Allah (pbuh). Allah (swt) has ordered the Imam and the ruler to rule by that which Allah (swt) has revealed to His Messenger. He (pbuh) considered whoever ruled by other than that which Allah (swt) had revealed to be a disbeliever if he believed in it or believed that which Allah (swt) revealed is not suitable. He would be disobedient, a wrong doer, and a rebel if he ruled by other than that which Allah (swt) had revealed, but without believing in it. The command revealed is proved in the Qur’an and in the Sunnah. Allah (swt) says:

“但不然！以你的主发誓，他们在对彼此的纷争上让你来裁决，并且在自己心中对你的裁决不生抵触，full欣然接受，直到那时，他们才算真正有信仰。” Note on the rule: the Qur'an verse is wrapped in quotation marks rather than { }, and it is a translation of the verse rather than the verse itself, so I have treated it as ordinary text. I have also placed ﷺ after nothing here since the text does not mention the Prophet by name. Correction, to be accurate: the word "full" above is a stray English word. The correct translation is: “但不然！以你的主发誓，他们在对彼此的纷争上让你来裁决，并且在自己心中对你的裁决不生抵触，而是完全顺服地接受，直到那时，他们才算真正有信仰。” [TMQ An-Nisa: 65]

“But no, by Your Lord, they can have no (real) faith until they make you judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest submission.” [TMQ An-Nisa: 65]

安拉（SWT）说：

Allah (swt) says:

“并且你要依照安拉所降示的（经典）在他们之间做出裁决。” [TMQ Al-Ma’idah: 49]

“And rule between them by that which Allah has revealed.” [TMQ Al-Ma’idah: 49]

国家的立法已被限定于真主所启示的内容。真主(SWT)警告人们不要依据祂所启示之外的法律进行统治，即以违背信仰的方式进行统治。真主(SWT)说：

The legislation of the State has been restricted to that which Allah (swt) has revealed. He (swt) warns against ruling by other than that which He (swt) revealed i.e. ruling by Kufr. Allah (swt) says:

“那些不按照安拉所降示的来判决的人，他们就是不信道者。”[TMQ 阿勒·欧姆兰：44]先知穆罕默德ﷺ说：“凡不合乎我们这件事的行为，都是被拒绝的。”这些都表明，国家的立法，无论是宪法还是法律，都必须局限于源自伊斯兰信仰、以神圣律法形式体现的内容。换言之，它必须局限于安拉（SWT）在《古兰经》和圣训中所启示的规定，以及《古兰经》和圣训所指示的类比推理（Qiyas）和圣门弟子的公议（Ijmaa' al-Sahabah）。这是因为立法者的言语是针对人的行为而降示的，并责成人们在一切行为中都遵循它，因此行为的规范来自安拉（SWT）。伊斯兰教法针对人的一切行为以及他们所有的关系而降临，无论这种关系是与安拉（SWT）、与自身，还是与他人之间的关系。因此，伊斯兰中没有余地让人们为国家提出用以规范其关系的法典，因为他们必须遵循教法的律例。安拉（SWT）说：

“And those who do not rule by that which Allah has revealed are the disbelievers.” [TMQ Al-Ma’idah: 44] The Messenger of Allah (pbuh) said; “Any action which is not according to our matter is rejected.” All this indicates that the State’s legislations, whether the constitution or laws, are restricted to what emanates from the Islamic ‘aqeedah in the form of divine laws. In other terms, it is restricted to that which has been revealed by Allah (swt) of rules in the Book and the Sunnah, and in whatever the Book and the Sunnah directed to of Qiyas (analogy) and Ijmaa’ al-Sahabah (general consensus of the companions). This is because the speech of the Legislator came related to the actions of the humans, and obliged the people to restrict themselves to it in all their actions, thus the organisation of actions comes from Allah (swt). The Islamic Shari’ah came in relation to all the actions of people, and all their relationships, whether the relationship was with Allah (swt), with themselves or with others. So there is no place in Islam for the people to put forward canons to the State for organising their relationships, because they are restricted to the Ahkam Shari’ah. And Allah (swt) says:

"你们接受使者带给你们的，禁止你们的，你们就戒除。"[TMQ 盖帕尔：7] 他（SWT）还说：

“Whatever the Messenger brings you take it, and whatever he forbids you leave it.” [TMQ Al-Hashr: 7] He (swt) also said:

“当安拉和祂的使者（SWT）已经裁定某事时，无论男女穆斯林，都不应再在此事上有自主的选择。” [TMQ Al-Ahzab: 36]

“It is not fitting for a Muslim, man or woman, when Allah and His Messenger (swt) have decreed a matter that they have a choice in their matter.” [TMQ Al-Ahzab: 36]

先知（愿主福安之）说：

The Prophet (pbuh) said,

“真主确已规定了义务，所以不要忽视；真主确已设定了界限，所以不要逾越；真主确已禁止了某些事物，所以不要沉溺其中；对于某些事物，真主保持了沉默，这是出于对你们的宽容，并非出于遗忘，所以不要去追问。”穆斯林圣训实录中，欧麦尔传述：真主的使者ﷺ说：“谁在我们的事务中创制了不属于其中的东西，它就是被拒绝的。”因此，真主(SWT)制定了律法，而不是伊玛目；他ﷺ要求民众和统治者在彼此的关系与行为中遵循这些律法，并将他们限定于这些律法之内，禁止他们遵循其他的东西。

“Verily Allah puts down obligations so do not neglect them, and puts down limits so do not transgress them, and forbade some things so do not indulge in them, and remained silent about some things, as permitted to you not out of forgetfulness, so do not ask about them.” Muslim narrated from ‘Umar that the Messenger of Allah (pbuh) said; “whoever introduced into our matter that which is not from it, it is rejected.” So Allah (swt) put down the rules, and not the Imam, and He (pbuh) compelled the people and the rulers to follow them in their relationships and their actions, and He (pbuh) restricted them to these rules, and prevented them from following other than them.

因此，在伊斯兰国家中，人没有权利制定规则来组织人与人之间的关系，也没有权利制定宪法或法典。伊玛目也无权强迫民众遵守，或允许他们遵循人所制定的规则或法典来组织彼此之间的关系。

Thus, there is no place for humans, in the Islamic State, to put down the rules for organising their relationships, nor in legislating the constitution or canons. There is also no place for the Imam to compel the people or to permit them to follow rules or canons introduced by man to organise their relationships.

先知ﷺ在麦地那·穆纳瓦腊建立了伊斯兰国家，以及它所依据的基础、根基、支柱、制度、军队，以及它的对内与对外关系。自他抵达麦地那的那一刻起，他便统治穆斯林，照料他们的事务，处理他们的事情，并建立了伊斯兰社会。他还与犹太人、白努·达姆拉、白努·马德拉吉立约，随后与古莱什人、埃拉、吉尔巴和阿兹拉的人立约。他向众人立下盟约：任何人不得被阻止朝觐，任何人在禁月中不必惧怕。他派遣哈姆扎·伊本·阿卜杜勒-穆塔利ب、欧拜代·伊本·哈里斯和萨阿德·伊本·艾卜·waqqas出征，与古莱什人作战。他派遣宰德·伊本·哈里赛、加法尔·伊本·艾卜·塔利卜、阿卜杜拉·伊本·鲁瓦哈与罗马人作战。他派遣哈立德·伊本·瓦利德去攻打贾恩达勒的杜姆马人，而他本人也亲自率军参加了多次战役，并在其中进行了激烈的战斗。 他为各省任命了瓦里（总督），为各城市任命了阿穆勒（市长）。攻克麦加后，他任命阿塔卜·伊本·艾西德为麦加长官；巴宰尼·伊本·萨桑在皈依伊斯兰后，被任命为也门的瓦里（总督）。他任命穆阿兹·伊本·哲白勒统管哲仑德地区的哈兹拉季人；任命哈立德·伊本·赛义德·伊本·阿斯为萨那的阿穆勒（市长）；任命哲德·伊本·拉比德·伊本·萨阿莱白·安萨里统管哈达拉毛。他任命艾卜·穆萨·艾什尔里管理宰比德和亚丁。他任命阿慕尔·伊本·阿斯管理阿曼。艾卜·杜贾纳曾作为使者（愿主福安之）的阿穆勒管理麦地那。 每当他任命总督时，他总是从那些胜任其职责的人中选择，他们会在臣民的心中注入信仰，而他也常常询问他们在统治中将如何行事。拜海奇、艾哈迈德和艾卜·达乌德记述了此事。

The Prophet (pbuh) established the Islamic State in Madinah al- Munawwarah, together with the basis it was built on, its foundations, pillars, institutions, army and it’s domestic and foreign relationships. From the moment he arrived at Madinah he ruled over the Muslims, looked after their affairs, managed their matters and created the Islamic society. He also made a treaty with the Jews, Banu Dhamra and Banu Madlij, then with the Quraysh, with the people of Elat, Girba and Azrah. He gave the people a covenant that no one will be prevented from perfoming Hajj, and that no one is to be afraid in the month of Haram. He sent Hamza ibn ‘Abdul-Muttalib, ‘Ubaydah ibn Harith, and Sa’d ibn Abi Waqqas in expeditions to fight the Quraysh. He sent Zayd ibn Harithah, Ja’far ibn Abi Talib, ‘Abdullah ibn Ruwahah to fight the Romans. He sent Khalid ibn al-Walid to fight the Domma of Jandal, and he (pbuh) himself led the army in numerous battles, where he engaged in severe fighting. He appointed wulah (governors) for the provinces, and ‘ummaal (mayors) for the cities. He appointed ‘Attab ibn Aseed over Makkah after its opening, and Bazan ibn Sasan as wali (governor) over Yemen, after he became Muslim. He appointed Mu’az ibn Jabal for the khazraj over Jund, and he appointed Khalid ibn Sa’id ibn al-’Aas as ‘amil (mayor) over San’aa, and Zayd ibn Labeed ibn Tha’laba al-Ansari over Hadramut. He appointed Abu Musa al-Ash’ari over Zabeed and Aden. He appointed ‘Amr ibn al- ’Aas over Oman. Abu Dujana was ‘amil for the Messenger (pbuh) over Madinah. When he (pbuh) would appoint governors he would choose them from those who were suitable for the job they were responsible for, and they would infuse the hearts of their subjects with Iman, and he (pbuh) used to ask them about the way they would act in their ruling. Al-Baihaqi, Ahmad and Abu Dawood narrated,

“当安拉的使者ﷺ派遣穆阿兹前往也门时，他ﷺ对他说：‘如果有事件摆在你面前，你将如何裁决？’他说：‘依据安拉的经典。’他ﷺ说：‘如果你在安拉的经典中找不到呢？’他说：‘那我就依据安拉使者ﷺ的圣训（逊奈）。’他ﷺ说：‘如果你在安拉使者ﷺ的圣训中也找不到呢？’他说：‘那我就凭自己的判断（伊占提哈德），尽力而为，不遗余力。’他说：‘安拉的使者ﷺ拍了拍他的胸口，说：赞颂安拉，他使安拉使者的使者，在安拉的使者所喜悦的事情上获得了成功。’”据萨义德传述，来自阿慕尔·本·奥夫，使者ﷺ任命伊班·本·赛义德·本·阿兹为巴林的总督，并对他说：

“That when the Messenger of Allah (pbuh) sent Mu’az to Yemen he (pbuh) said to him, ‘How would you judge if a matter was raised to you?’ He said, ‘By the Book of Allah.’ He (pbuh) said, ‘If you do not find it in the Book of Allah?’ He said, ‘I would judge by the Sunnah of the Messenger of Allah (pbuh).’ He (pbuh) said, ‘If you did not find it in the Sunnah of the Messenger of Allah?’ He said, ‘I would perform my own ijtihad, sparing no effort in doing that.’ He said, ‘He (the Messenger of Allah (pbuh)) hit his hand on my chest and said: Praise be to Allah who helped the messenger of the Messenger of Allah in that which pleases the Messenger of Allah’”. It was narrated from Sa’id from ‘Amr ibn Awf that the Messenger (pbuh) appointed Iban ibn Sa’id ibn al-’Aas over Bahrain and he (pbuh) said to him,

“照顾好阿卜杜·盖斯人，尊重他们的领袖。”先知ﷺ常常从最优秀的皈依伊斯兰的人中派遣总督。他ﷺ命令总督向已经皈依伊斯兰的人教授伊斯兰教，并向众人收取天课。很多时候，先知ﷺ会委托总督负责征收赋税，并命令他以善言劝导民众，教导他们《古兰经》，向他们传授宗教知识，并嘱咐他对民众秉持真理而宽厚，对不义之事则应严厉。先知ﷺ还命令总督禁止民众在人群发生纷争时呼唤自己的部族，以使他们的呼吁专归真主（SWT），不以任何物配主。先知ﷺ告诉总督，要收取战利品的五分之一，以及穆斯林应缴的天课。凡是从犹太教徒或基督教徒中真心皈依伊斯兰、顺服伊斯兰教义的人，便是信士，他的权利如同他们的权利，他的义务如同他们的义务；而仍然保持犹太教或基督教信仰的人，不应被诱使离开他们的宗教。

“Take care of Abdu Qais and respect their leaders.” He (pbuh) used to send governors from the best of those who embraced Islam. He used to order the governors to teach Islam to those who had accepted Islam, and to take sadaqah from the people. On many occasions, he (pbuh) would delegate the governor the job of levying of taxes, and He (pbuh) would command him to exhort the people with good, teach them the Qur’an, educate them in the deen, and he (pbuh) advised him to be lenient with the people in the truth and be hard against them in situations of injustice. He (pbuh) also ordered the governors to forbid the people from calling to their tribes when there was agitation between the people, so that their call be to Allah (swt) alone without partner. He (pbuh) told the governors to take a fifth of the wealth and what was obliged upon the Muslims of sadaqah. And that whoever accepted Islam sincerely from the Jews or the Christians and submitted to the deen of Islam, he would be a believer whose rights are like their rights and his obligations are like their obligations; and whoever remained a Jew or a Christian, he should not be tempted from his deen.

穆斯林和布哈里都从伊本·阿拔斯处传述：安拉的使者（愿主福安之）派穆阿兹前往也门时，（先知）说：“你将被任命去管理有经典的民族，所以你首先要召唤他们崇拜安拉（SWT）。如果他们认识了安拉（SWT），就告诉他们，安拉（SWT）已经为他们规定了每日每夜的五次拜功。如果他们这样做了，就告诉他们，安拉（SWT）已经为他们规定了天课，从他们的富人那里收取，分给他们的穷人。如果他们服从，你就从他们那里收取（天课），但要避开他们最好的财产。”在另一段传述中，他们还增加了一段话，

Muslim and al-Bukhari narrated from Ibn ‘Abbas that when the Messenger of Allah (pbuh) sent Mu’az to Yemen he (pbuh) said; “You will be appointed over tribes from the People of the Book so let the first matter you call them to be the worship of Allah (swt). If they recognised Allah (swt) then inform them that Allah (swt) has obliged on them five prayers in the day and night. If they did that tell them that Allah (swt) obliged on them zakat which is taken from their wealthy people and paid to their poor people. If they obeyed, take (zakat) from them and stay away from their best property.” In another narration, they added,

“并应提防受压迫者的祈祷（du’a），因为它与真主之间没有任何屏障。”有时，先知ﷺ会指派特定的人员处理财务事务。每年，先知ﷺ都会派遣阿卜杜拉·本·鲁瓦哈前往海巴尔的犹太人那里，评估他们的果实。《穆宛塔》中提到，

“And protect you of the prayer (du’a) of the wronged (person), for there is no barrier between it and Allah (swt).” On some occasions he (pbuh) appointed specific people to deal with financial matters. Every year, he (pbuh) would send ‘Abdullah ibn Ruwahah to the Jews of Khayber to assess their fruits. Al-Muwatta mentioned,

“使者（ﷺ）过去常派遣‘Abdullah ibn Ruwahah去评估他们的果实，在他与他们之间进行估算。然后他会说：如果你们愿意，这些归你们，或者如果你们愿意，这些归我。他们就会接受。”

“The Messenger (pbuh) used to send ‘Abdullah ibn Ruwahah to assess their fruits between him and them. Then he would say: if you would like, this is for you, or if you like it is for me. They used to take it”.

萨勒曼·本·雅萨尔说:“他们凑了一些妇女的首饰,然后说:‘这是给你们的,请从我们这里减轻一些,并在分配时宽容一些。’阿卜杜拉·本·鲁瓦哈说:‘犹太人啊!以安拉发誓,在安拉(swt)的被造物中,我最憎恨的就是你们,但这不会促使我去欺压你们。至于你们提供给我的贿赂,那是非法财产,我们不吃(不取)它。’他们说:‘正是凭借这种公正,天地才得以屹立。’” 先知ﷺ常常过问总督和地方官的情况,并听取关于他们的报告。他罢免了担任巴林总督(’amil)的阿拉·本·哈德拉米,因为一个来自阿卜杜·盖斯的代表对他有所控诉。 伊本·赛义德说,穆罕默德·本·欧麦尔说:“我听‘阿穆尔·本·欧夫(Bani ‘Aamer ibn Luai部族的盟友)讲述,安拉的使者ﷺ派阿拉·本·哈德拉米去巴林,后来又将他撤职,并派伊班·本·赛义德担任该地的总督。” 穆罕默德·本·欧麦尔说:“安拉的使者ﷺ曾写信给阿拉·本·哈德拉米,让他与阿卜杜·盖斯的二十个人一同来见他,于是他便带着他们来了。他们的首领是阿卜杜拉·本·欧夫·阿什拉杰。阿拉之后任命穆南齐尔·本·萨瓦为巴林的总督。代表团控诉阿拉·本·哈德拉米,于是安拉的使者ﷺ罢免了他,任命伊班·本·赛义德·阿斯为总督,并对他说:‘照顾好阿卜杜·盖斯,尊重他们的首领。’” 先知ﷺ还会接收各地官员的完整财务账目,并询问他们的收入与支出情况。

Salman ibn Yassar said, “They gathered some of their women’s jewelry. Then they said, ‘This is for you and reduce from us and tolerate in the division’. ‘Abdullah ibn Ruwahah said ‘O people of the Jews! By Allah, from amongst the creatures of Allah (swt) I hate you most, but this will not drive me to oppress you. As for the bribe you offered me it is illegal property and we do not eat (take) it’. They said, ‘By this (justice) the heavens and the earth stand’.” He (pbuh) used to inquire about the situation of the governors and mayors and he used to listen to what is reported to him of their news. He removed ‘Ala ibn al-Hadhrami who was his ‘amil over Bahrain because a delegate from ‘Abdu Qais complained about him. Ibn Sa’id said that Muhammad ibn ‘Umar said, “I was told from ‘Amr ibn ‘Awf, the ally of Bani ‘Aamer ibn Luai that the Messenger of Allah (pbuh) sent ‘Ala ibn al-Hadhrami to Bahrain, then he removed him from it, and sent Iban ibn Sa’id as an ‘amil over it.” Muhammad ibn ‘Umar said, “The Messenger of Allah (pbuh) had written to ‘Ala ibn al-Hadhrami to come to him together with twenty men of ‘Abdu Qais, so he came to him with them. Their leader was ‘Abdullah ibn ‘Awf al-Ashajj and ‘Ala appointed al-Munzir ibn Sawa over Bahrain after him. The delegation complained of ‘Ala ibn al-Hadhrami. So the Messenger of Allah (pbuh) removed him and appointed Iban ibn Sa’id al-’Aas and said to him; “Take care of ‘Abdu Qais and respect their leaders”. He (pbuh) used to receive the full (financial) accounts of the mayors and would enquire about their revenues and expenses.

布哈里和穆斯林从艾卜·哈迈德·萨itis迪（Abu Hammeed al-Saidi）那里传述说：

Al-Bukhari and Muslim narrated from Abu Hammeed al-Saidi that,

先知(愿主赐他平安)任命伊本·鲁特比叶管理白尼·萨利姆的天课。他回来见安拉的使者(愿主赐他平安)并与他核算账目时,说:"这是属于您的,这是人家送给我的礼物。"安拉的使者(愿主赐他平安)说:"你为什么不待在你父母家里,看看礼物会不会送到你手上,如果你说的是实话?"随后,安拉的使者(愿主赐他平安)站起来向众人讲道。他赞颂安拉并尊崇祂,然后说:"至于我,我任命你们中的一些人管理一些事务,那些是安拉赐予我权柄的事务。然后你们中有人前来说:这是属于您的,这是人家送给我的礼物。他若是待在他父亲和母亲的家里,看看礼物会不会送到他手上,如果他说的是实话,那该多好。以安拉发誓,你们中没有人会非法拿取其中任何东西,而不在复活日背负着它来见安拉。注意,我会认出任何人:他背着一头哞哞叫的骆驼、一头哞哞叫的牛,或一只咩咩叫的羊来见安拉。"随后他举起双手,以至于我能看见他腋下的白色。"我难道没有传达吗?" 伯赖达转述,安拉的使者(愿主赐他平安)说:"凡我们任命其担任某职并给予他一定报酬的人,他若额外取得任何财物,便是侵吞(ghulool)。" 也门人抱怨穆阿兹的礼拜时间太长,安拉的使者(愿主赐他平安)便制止了他。 布哈里和穆斯林转述阿布·麦斯欧德·安萨里的话:他说,"有人说:'安拉的使者啊,我几乎不参加会众礼拜,因为某某人把礼拜拖得太长。'我从未见过先知(愿主赐他平安)在讲道时比那次更加愤怒。他说:'众人啊!你们在赶走人们。所以凡是要带领众人礼拜的人,都应当减轻(礼拜的时长),因为他们中有病人、虚弱者和有急事的人。'" 穆斯林在另一段由哲比尔转述的圣训中,先知(愿主赐他平安)说:"……穆阿兹啊!" “你是诱惑者（fattan）吗？”他（愿主赐福他并使他平安）曾任命法官来在人们之间裁决。他任命阿里·伊本·阿比·塔利卜为也门的法官。他还派遣穆阿兹·伊本·杰巴勒和艾卜·穆萨·艾什尔里为也门的法官。他问他们二人：

The Prophet (pbuh) appointed Ibn al-Lutbiyyah over the sadaqah of Bani Saleem, “When he returned back to the Messenger of Allah (pbuh) and he revised accounts with him, he said, ‘This is what is yours, and this is a gift to me.’ The Messenger of Allah (pbuh) said, ‘Won’t you stay in your parents home and see if you get your present, if you say the truth?’ Then the Messenger of Allah (pbuh) stood preaching to the people. So he praised Allah and glorified Him and said, ‘after all, I appoint some men of you over some affairs in which Allah (swt) gave me authority. Then someone amongst you comes and says: This is for you and this is a gift given to me. Had he not sat in his fathers’s and mother’s home so as his gift comes to him if he says the truth. By Allah, no one of you would take of them (the sadaqah) anything unduly but comes to Allah (pbuh) carrying it on the Day of Judgement. Beware, I will know any man who comes to Allah with a camel that brays and a cow that is mooing and a sheep that bleats.’ Then he raised his hands till I could see the whiteness of his armpits. ‘Didn’t I convey’.” Abu Dawood narrated from Bareeda that the Messenger of Allah (pbuh) said, “Whomever we appointed in his job and we provided him (some funds), so whatever he took unduly would be ghalool (misappropriation).” The people of Yemen complained of the length of Mu’az’s prayer, so the Messenger of Allah (pbuh) restrained him. Al-Bukhari and Muslim narrated from Abu Mas’ud al- Ansari, who said, “ A man said, ‘O Messenger of Allah (pbuh) I hardly attend the (jama’a) prayer, because so and so person makes it long.’ As a response I have never seen the Prophet (pbuh) in any preaching angrier than he was then. He said, ‘O people! You drive the people away. So whoever becomes Imam to the people let him lighten (the prayer), for there are amongst them the sick, the weak and the one who has a pressing need’.” In another narration by Muslim from Jabir, he (pbuh) said, “… O Mu’az! Are you a seducer (fattan).” He (pbuh) used to appoint judges to judge between the people. He appointed ‘Ali ibn Abu Talib as a judge over Yemen. He also dispatched Mu’az ibn Jabal and Abu Musa al-Ash’ari as judges to Yemen. He asked the two of them:

他们会以什么为依据进行裁决呢?他们回答说,如果在《古兰经》和圣训中找不到相关律例,就以其他方式来衡量此事,并采取更接近真理的做法。安拉的使者ﷺ认可了这种做法,这表明他ﷺ是亲自选择裁判官并审查他们的裁决方法的。他ﷺ关注民众的事务,并任命书记员担任各部门的负责人。阿里·伊本·艾卜·塔利卜负责协议和和约的书记工作。穆阿伊给布·伊本·艾卜·法蒂玛负责先知ﷺ的官方印章,并担任战利品的书记员。胡宰法·伊本·耶玛尼负责评估汉志的果实,祖拜尔·伊本·阿瓦姆负责记录天课基金,穆吉拉·伊本·舒尔巴负责记录债务和交易,舒拉希比勒·伊本·哈桑纳负责给其他国家领袖写信。他ﷺ为每一项事务都任命了一名书记员,无论这些事务有多少。他ﷺ经常与同伴们协商,也不回避与有见识、有远见、才智与品德兼备的人商议,这些人在传播伊斯兰时表现出坚定的信仰和牺牲精神。他ﷺ指定了十四人组成协商团,遇到需要征求意见的事情时便向他们咨询。他ﷺ选择他们,是因为他们是各自族人的领袖,即其代表。其中七人来自迁士,七人来自辅士。其中包括艾布·伯克尔、哈姆扎、欧麦尔、阿里、扎阿法尔、比拉勒、伊本·麦斯欧德、赛勒曼、阿玛尔和艾布·载尔。他ﷺ也会向这些人以外的人征求意见,但上述这些人是他ﷺ广泛征询意见的对象。实际上,这些人构成了协商会议(Majlis al-Shura)。他ﷺ还征收穆斯林和非穆斯林应缴的款项,包括对土地、果实和牲畜征收的税款,即:天课、什一税、Fai、哈拉只税和人头税。 战利品与掠夺物的收入归公库（Bait al-Maal）所有。天课只分配给《古兰经》中提到的八类人，不给予其他人，也不用于处理国家事务。照顾民众事务的资金来自"fai"（非战而得之财）、"kharaj"（地税）、"jizyah"（人头税）和战利品的收入，这些足以支撑国家运转和装备军队，因此国家并不感到资金短缺。就这样，先知ﷺ建立了伊斯兰国的架构，并在其一生中完成了这一架构。他ﷺ是国家的领袖，并有辅佐者、总督、法官、军队、各部门负责人，以及一个他ﷺ常与之协商（Shura）的议会。这一框架在其结构与职能上都已在伊斯兰教法文本中有所记载。从先知ﷺ抵达麦地那直至去世，安拉的使者ﷺ一直履行国家领袖的职责，艾布·伯克尔和欧麦尔是他ﷺ的辅佐者。先知ﷺ去世后，众圣门弟子一致同意设立一位国家领袖，接替安拉的使者ﷺ仅在国家领导权方面的职位，而非在使命或先知身份方面，因为他ﷺ是众先知的封印。由此，使者ﷺ在其一生中建立了国家的整体架构，并留下了完全清晰、明确的统治形态与国家结构。

By what would they judge? They replied that if they did not find the rule in the Book or the Sunnah then they would measure the matter with another, and they would act with that which is closer to the truth. The Messenger of Allah (pbuh) consented with that, which indicates that he (pbuh) chose the judges and checked their method of judging. He (pbuh) used to look after the affairs of the people and he appointed secretaries as heads of the departments. ‘Ali ibn Abu Talib was the secretary of agreements and peace treaties. Mu’ayqeeb ibn Abu Fatimah was in charge of the Prophet’s official seal and he was the secretary for booty. Huzayfah ibn al-Yaman used to assess the fruits of the Hijaz and Zubair ibn al-’Awaam used to record the funds of the sadaqah, and al- Mughira ibn Shu’abah used to record the debts and transactions, and Shurahbeel ibn Hasanah used to write the letters to the leaders of other states. He (pbuh) appointed a secretary for each of the interests, however numerous these were. He (pbuh) used to make many consultations with his companions and he (pbuh) did not prevent himself from consulting the people of opinion and vision and those whom he (pbuh) witnessed of their intellect and honour, and showed their strong Iman and sacrifice in calling for Islam. He (pbuh) assigned fourteen men for Shura to whom he used to refer to for seeking an opinion. He (pbuh) chose them because they were the chiefs of their people, i.e. their representatives. They were seven from the muhajiroon and seven from the Ansar. Amongst them were Abu Bakr, Hamza, ‘Umar, ‘Ali, Ja’far, Bilal, Ibn Mas’ud, Salman, ‘Ammar and Abu Dharr. He (pbuh) also used to seek advice from other than these people, but these people mentioned are the ones he sought opinion from extensively. In reality these people constituted the Majlis al-Shura. He (pbuh) collected funds that were due on the Muslims and non-Muslims, and on lands, fruits and livestock. These were: zakat, ‘ushr, fai, kharaj and jizyahh. The funds of spoils and booties were due to Bait al-Maal. Zakat was distributed on the eight types of people mentioned in the Qur’an and it was not given to other than them nor was it used to manage the affairs of the State. Funds for looking after the affairs of the people used to be from the revenues of fai, kharaj, jizyah and booty, which were sufficient for running the State and preparing the army, thus the State did not feel that it had a shortage of funds. In this way the Prophet (pbuh) established the structure of the Islamic State and he completed it in his life. He (pbuh) was the leader of the State and had assistants, governors, judges, army, directors of departments, and a majlis he used to refer to for Shura. This framework in its structure and functions has been mentioned in the Shari’ah texts. The Messenger of Allah (pbuh) performed the actions of the leader of the State from the moment he (pbuh) arrived in Madinah until his (pbuh) death, and Abu Bakr and ‘Umar were his assistants. The Sahabah consented after him on establishing a leader for the State who would succeed the Messenger of Allah (pbuh) in the leadership of the State only, and not in Messengership or Prophethood because he (pbuh) was the seal of the Prophets. Thus the Messenger (pbuh) established the whole structure of the State in his life, and he left behind the shape of ruling, and structure of the State completely known and clear.