伊斯兰国家（哈里发国）是一个人间国家，而非神权国家。伊斯兰国即哈里发国，因为担任哈里发职位的人将拥有统治、治理和立法的全部必要权力，毫无例外。哈里发是全世界所有穆斯林的最高领导，其职责是运用伊斯兰所带来的概念与其所制定的律法，实施伊斯兰教法（Shar’a）；并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，并为主道而进行圣战（Jihad）。哈里发也称为伊玛目（Imama）或信士们的领袖（Imaratul-Mu’mineen）。它是一个世俗的职位，而非与后世有关的职位。哈里发的存在，是为了在人们中间实施伊斯兰，并将其传播给全人类。它不同于先知职位，因为先知身份和使者身份，是指先知或使者通过启示从安拉（SWT）那里领受教法，并将其传达给人们的职位，而不论其是否得到实施。安拉（SWT）说：

The Khilafah State is a Human State and not a Theological State The Islamic State is the Khilafah, for the one who holds its post would possess all the mandatory powers of ruling, authority and legislation without any exception. It is the supreme leadership over all the Muslims worldwide so as to implement the rules of the Islamic Shar’a using the concepts that Islam has brought and the rules which it has legislated; and to convey the Islamic Message to the world. The Message is conveyed by introducing Islam to people and calling on them to embrace it and perform Jihad in the way of Allah. Khilafah is also known as Imama or Imaratul-Mu’mineen (leadership of the believers). It is a temporal post and not a post relating to the Hereafter. The Khilafah exists to implement Islam on people and to spread it to mankind. It is different to the Prophethood, for the Prophethood and the Messengership are posts whereby a Prophet or a Messenger receives the Shar’a from Allah (swt), through revelation, to convey it to people regardless of its implementation. Allah (swt) says:

“使者的责任只是清楚地传达讯息。” [TMQ An-Nur: 54]

“The Messenger’s duty is only to preach the clear Message.” [TMQ An-Nur: 54]

他（SWT）也说：“你的职责只是传达讯息。” [TMQ Al-Imran: 20]

He (swt) also says: “Your duty is to convey the Message.” [TMQ Al-Imran: 20]

安拉（SWT）说：

Allah (swt) says:

“使者的责任仅仅是传达讯息。” [TMQ Al-Ma’idah: 99]

“The Messenger’s duty is only to proclaim the Message.” [TMQ Al-Ma’idah: 99]

因此,这与哈里发制度不同,哈里发制度是在人类中实施安拉(swt)的沙里亚。先知或使者并非必须向民众实施安拉所启示给他的内容才能成为使者。相反,他的条件是从安拉(swt)那里接受沙里亚,并被命令宣示它。由此可见,先知的职位与安拉的使者职位,不同于哈里发的职位,因为先知身份是神学性的,安拉(swt)将它赐予他所意欲的人。而哈里发则是一个人为的职位,穆斯林将他们的效忠誓约(Bay'ah)献给他们所愿意的人,并从穆斯林中任命他们所喜欢的人作为哈里发统治他们。我们的使者穆罕默德ﷺ是一位实施他从安拉那里所接受的沙里亚的统治者。因此,他ﷺ既担任先知和使者的职位,同时也担任主持穆斯林、建立伊斯兰律法的职位。安拉(swt)因此命令他ﷺ既统治,又传达使命。安拉命令他道:

This is therefore, different from the Khilafah, which is the implementation of the Shar’a of Allah (swt) on mankind. It is not conditional for a Prophet or a Messenger to implement on the people what was revealed to Him from Allah (swt) in order to become a Messenger. Rather, it is conditional for Him to receive Shar’a from Allah (swt) and to be ordered to proclaim it can be seen, therefore, that the posts of Prophethood and Divine Messengership are different from the post of Khilafah, because Prophethood is theological, which Allah (swt) gives to whoever He wishes. The Khilafah on the other hand, is a human post whereby the Muslims give their Bay’ah to whoever they wish and appoint over them as Khaleefah whomever they like from among the Muslims. Our Messenger Muhammad (pbuh), was a ruler who implemented the Shari’ah which he had received from Allah. So he (pbuh) held the Prophethood and the Messengership and at the same time also assumed the post of presiding over the Muslims in establishing the rules of Islam. Allah (swt) thus, commanded Him to rule as well as to convey the Message. He  ordered him:

“你要依真主所降示的（经典）在他们之间作出裁决。” [TMQ Al-Ma’idah: 49]

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

他(swt)还说:“我确已以真理降示你这部经典,使你依真主所昭示你的来判决人们之间的事务。” [TMQ An-Nisa: 105]

He (swt) also says: “We have sent down to you the Book in truth so that you judge between people by that which Allah has shown you.” [TMQ An-Nisa: 105]

安拉(SWT)也说:

Allah (swt) also says:

“使者啊！你要宣布从你的主降示给你的（启示）。” [TMQ Al-Ma’idah: 67]

“O Messenger! Proclaim the (Message) which has been sent to you from your Lord.” [TMQ Al-Ma’idah: 67]

“这部《古兰经》是借启示降示给我的，好让我用它警告你们，以及所有它所传达到的人。” [TMQ Al-An’am: 19]

“This Qur’an has been revealed to me by inspiration so that I may warn you and all whom it reaches.” [TMQ Al-An’am: 19]

“披衣而卧的人啊！起来警告吧。” [TMQ Al-Muddassir: 1-2]

“O you wrapped up. Arise and deliver warning.” [TMQ Al-Muddassir: 1-2]

然而,当他(pbuh)通过言语传达启示时,例如宣告安拉(swt)的话语:"安拉允许买卖,禁止高利贷。" [TMQ Al- Baqarah: 275]

However, when he (pbuh) conveyed the Message by words, such as proclaiming the saying of Allah (swt): “And Allah has made trading lawful and has forbidden usury.” [TMQ Al- Baqarah: 275]

他可能通过自己的行动来宣示命令,比如侯代比亚和约,他毫不犹豫地这样做了。他(愿主赐福他)会果断地命令信众执行这些命令,而不与任何人商议。如果有人向他提出某种意见,而该意见与启示相悖,他甚至会断然拒绝。如果有人询问他关于尚未向他启示的律例,他会保持沉默,直到该律例被启示下来。然而,当他着手行动时,他会与众人商议;在他于人们之间断案时,他并不确认自己的裁决与事情的实际真相相符,而是说他是依照所听到的证据作出判决的。 当《忏悔章》降示时,他(愿主赐福他)命令阿里·本·艾卜·塔利布赶上艾卜·伯克尔,在朝觐季节向人们宣读该章。于是阿里(愿主喜悦他)在阿拉法特山上为他们诵读了该章,并在各处巡行,直至将其宣读完毕。安拉的使者(愿主赐福他)签订侯代比亚和约时,他拒绝了所有圣门弟子的意见,并将自己的意见强加于他们,因为那是来自安拉(至高无上)的启示。 当吉比尔问他应如何处置自己的财产时,他(愿主赐福他)在律例被启示之前没有回答他。布哈里根据穆罕默德·本·孟喀迪尔的传述记载了一段圣训,他说:

He might proclaim it through his actions, like the treaty of Hudaybiyah, where he did so without hesitation. He (pbuh) would decisively order his followers to execute those orders without consulting anyone. He (pbuh) would even reject an opinion outright if anyone suggested it to him, if it was contrary to the revelation. If he (pbuh) were asked about a rule that had not yet been revealed to him, he would remain silent until such a rule was revealed. However, when he (pbuh) undertook the actions, he (pbuh) would consult the people; and when he judged between the people he did not confirm that what he decreed was according to the fact of the matter. He, rather said that he judged in accordance with what he heard of evidences.When the Surah of Bara’ah was revealed, he (pbuh) ordered ‘Ali ibn Abi Talib to catch up with Abu Bakr in order to call on the people and to proclaim the Surah to them during the Hajj season. So ‘Ali (rta) recited the Surah to them on ‘Arafat and went about them until he had proclaimed it. When the Messenger of Allah (pbuh) signed the treaty of Hudaybiyah, he rejected all the opinions of the Sahabah and forced his own opinion upon them because it was revelation from Allah (swt).When Jabir asked Him what to do with his wealth, he (pbuh) did not answer Him until the rule was revealed. Bukhari narrates a Hadith on the authority of Mohammed ibn al-Munkadir who said:

我听到吉比尔·本·阿卜杜拉说:“我曾病倒,安拉的使者ﷺ与艾布·伯克尔一同步行来探望我。他到达时我已失去知觉。于是他ﷺ做了小净,然后将那水浇在我身上,我便恢复了意识。我说:‘安拉的使者啊,我该如何处置我的财产?我应当如何对待我的财产?’他ﷺ没有回答我,直到关于遗产(al-Meerath)的经文降示。” 这是就先知职分、使者职分以及向众人传达使命(Tableegh)而言的。至于执行治理与统治的职责,安拉的使者ﷺ则采取了另一种做法。在乌侯德战役中,安拉的使者ﷺ召集穆斯林在清真寺内,与他们商议是在麦地那城内作战还是在城外作战。多数人主张在城外作战,而他ﷺ本人倾向于在麦地那城内作战,然而他ﷺ仍选择顺从多数人的意见,到麦地那城外作战。此外,当他ﷺ裁决众人之间的纠纷时,他ﷺ曾警告人们,他或许会因偏袒某一方而损害另一方的利益。 布哈里根据乌姆·赛莱麦的传述记载:安拉的使者ﷺ在门外听到有人争执,于是走出去,对争执的双方说:

“I heard Jabir ibn ‘Abdullah say: ‘I had fallen ill so the Messenger of Allah (pbuh) came walking to visit me with Abu Bakr. He got there while I was unconscious. So he  performed Wudhu then poured that water over me so I regained conscience, then I said, O Messenger of Allah (pbuh), what should I do with my wealth? How shall I act with regard to my wealth? He did not answer me until the verse of al-Meerath (inheritance) was revealed.’” This was with regard to the task of Prophethood, Messengership and the conveying (Tableegh) of the Message to the people. As for executing the task of government and ruling, the Messenger of Allah (pbuh) followed a different course. At the battle of Uhud the Messenger of Allah (pbuh) gathered the Muslims inside the Masjid and consulted them about whether to fight inside al-Madinah or outside it. The majority opted to fight outside while he (pbuh) preferred to fight inside Madinah, however, he (pbuh) chose to go along with the majority and to fight outside al-Madinah. Furthermore, when he (pbuh) judged between people he warned them that he might have judged in their favour at the expense of others. Al-Bukhari reports on the authority of Umm Salama that the Messenger of Allah (pbuh) overheard a dispute outside his doorstep, so he came out to the disputing parties and said:

“我只是一个凡人，有时会有争执的双方来找我，你们中有些人可能比其他人更善辩，所以我相信他，我会偏向他来裁决。若我因他而裁决，以损害另一位穆斯林的权利，那么这对他而言就如同一块火狱之火，取与不取，由他自己决定。”艾哈迈德记载，他从艾奈斯那里传述：安拉的使者ﷺ说：

“I am only human and sometimes disputing parties come to me, some of you may be more eloquent than others, so I believe Him and I judge in his favour. Whoever I judged in his favour at the expense of another Muslim’s right it would be for Him like a piece from the Hell-fire, it is up to Him to take it or leave it.” Ahmad narrated from Anas that the Messenger of Allah (pbuh) said:

“……我真心希望能够去见安拉·阿兹瓦吉勒，而不会有人因我曾对祂犯下的不义之行向我索取，无论是血债还是钱财。”这明确表明，他ﷺ身负两项职位：先知身份与使者身份，并且统领全世界的穆斯林，以确立安拉所降示给他ﷺ的沙里亚。他ﷺ依照每项任务本身所要求的方式履行各项职责，在每个角色中行事各有不同。他ﷺ接受了穆斯林的效忠宣誓，以便在统治上统治穆斯林。他ﷺ既接受男子的宣誓，也接受女子的宣誓，但未接受尚未到达青春期的儿童的宣誓。这恰恰证实，这是对统治的效忠宣誓，而非对先知身份的效忠宣誓。因此我们发现，安拉（SWT）从未因他ﷺ传达使命及执行其任务而责备他ﷺ。相反，祂曾要求他ﷺ在传达使命时，不要因民众缺乏回应而灰心。安拉（SWT）说：

“...I verily would wish to meet Allah Azza wa Jall without anyone claiming from me for an act of injustice I had committed against Him be it blood or money.” This clearly indicates that he  held two posts: Prophethood, together with Messengership and the leadership over all the Muslims in the world in order to establish the Shari’ah of Allah which He (swt) revealed to Him (pbuh). He (pbuh) performed each task in accordance with that which the task itself required, acting differently in each role. He (pbuh) took the Bay’ah to rule upon the Muslims in ruling. He took it from men and women but not from children who had not yet reached puberty. This only confirms that it was a Bay’ah over ruling and not over Prophethood. We therefore find that Allah (swt) has never rebuked Him (pbuh) concerning the conveyance of the Message and the execution of its tasks. Instead He (pbuh) asked Him not to be disheartened by the lack of response from the people during the conveyance of the Message. Allah (swt) says:

“不要为他们而心怀悔恨。” [TMQ Fatir: 8]

“Let not your soul be vested in regret for them.” [TMQ Fatir: 8]

他（SWT）还说：“不要为他们（的所作所为）忧伤，也不要因为他们的阴谋而心烦。” [TMQ An- Nahl: 127]

He (swt) also says: “ Nor grieve over them and distress not yourself because of their plots.” [TMQ An- Nahl: 127]

他(SWT)还说:

He (swt) also says:

“你的职责只是传达讯息。” [TMQ Ash-Shura: 48]

“Your duty is but to convey the Message.” [TMQ Ash-Shura: 48]

然而,当他(愿主赐其平安)履行与治理相关的职责时,安拉(SWT)确实曾轻微地责备过他。这发生在他执行已经降示并传达的律例的过程中所采取的行为上。在这些情况下,安拉(SWT)责备他没有采取他本认为更为适当的做法。安拉(SWT)说:

However, Allah (swt) did mildly rebuke Him when he (pbuh) performed such duties as those that were associated with ruling. This was in conjunction with the actions that he performed whilst executing the rules that had already been revealed and conveyed. Allah (swt) in those cases reproached Him for acting contrary to the things that He (pbuh) considered more appropriate. Allah (swt) says:

“先知不应当有俘虏，直到他在大地上充分取得了胜利。” [TMQ Al-Anfal: 67]

“It is not fitting for a Prophet that he should have prisoners of war until he had thoroughly subdued the land.” [TMQ Al-Anfal: 67]

他还说：

He  also says:

“愿神赐你恩典！你为什么要给他们豁免？” [TMQ At-Tauba: 43]

“God give you grace! Why did you grant them exemption.” [TMQ At-Tauba: 43]

所有这些清楚地表明，领导并统治穆斯林的职位与先知的职位不同。同样清楚的是，哈里发职位是一个世俗的职位，而不是与来世相关的职位。因此，我们从上述证据得出结论：哈里发是统领全世界所有穆斯林的最高领导职位，是一个人为的职位，而非神学职位。它是统治的职位，先知穆罕默德ﷺ曾担任此职。他ﷺ留下遗命，由一位穆斯林接替他担任这一统治职位，而非先知的职位。因此，它是继承先知穆罕默德ﷺ领导穆斯林职责的职位，其职责在于执行伊斯兰的律法并传播其宣教，而并非继承接受启示及从安拉（SWT）处领受沙里亚的职责。

All this clearly demonstrates that the post of leadership and ruling over the Muslims is different from the post of Prophethood. It is also clear that the post of Khilafah is a temporal post and not one related to the Hereafter. We therefore, conclude from the preceding evidences that the Khilafah, which is a post of supreme leadership over all the Muslims in the world, is a human post and not a theological one. It is the post of ruling, which the Messenger of Allah (pbuh) held. He (pbuh) left that post with orders that a Muslim should succeed Him in that post of ruling and not that of Prophethood. It is thus a post of succession to the Messenger of Allah (pbuh) with regards to the leadership of the Muslims, for the implementation of rules of Islam and conveying its Da’wah, and not with regards to receiving revelation and the taking of the Shari’ah from Allah (swt).

关于安拉的使者ﷺ的无过性（‘Isma），它源于他是先知，而不是源于他是统治者。这是因为无过性是所有先知和使者的属性，无论他们自己是否以其沙里亚统治人民并实施它，还是仅仅传达其沙里亚而不担任统治者职位或管理其实施。穆萨、尔撒和易卜拉欣（愿主赐其平安）都是无过的，穆罕默德ﷺ也是无过的。因此，无过性属于先知身份和使命，而不属于统治。安拉的使者ﷺ在执行统治职能时从未犯禁止之事（Haram），也从未疏忽应尽的义务（Wajib），这源于他在先知身份和使命方面是无过的，而不是因为他是统治者。因此，他执行统治并不要求无过性本身，实际上，他ﷺ是无过的，是因为他是先知和使者。所以，他ﷺ承担统治者的职责，就如同任何统治其他人的人一样。《古兰经》已明确说明了这一点，安拉（SWT）说：

As for the infallibility (‘Isma) of the Messenger of Allah (pbuh), this results from the fact that he is a Prophet and not from being a ruler. This is because infallibility is an attribute of all the Prophets and Messengers, regardless of whether they themselves ruled people with their Shari’ah and implemented it or whether they just conveyed their Shari’ah without holding the post of ruler or managing its implementation. Musa, ‘Isa and Ibrahim (as) were all infallible, as was Muhammad (pbuh). Therefore, infallibility is for Prophethood and the Messengership, not for ruling. The fact that the Messenger of Allah (pbuh) never committed a forbidden act (Haram) nor neglected a duty (Wajib) whilst executing the functions of ruling resulted from the fact that he was infallible with respect to Prophethood and Messengership and not because he was a ruler. Thus his execution of ruling does not require infallibility as such, but in reality he (pbuh) was infallible because he was a Prophet and a Messenger. He (pbuh), therefore, assumed his duties as a ruler just as any other human being, who rules over other humans, does. The Qur’an has clearly stated this, Allah (swt) says:

“你说：‘我只是和你们一样的一个凡人。’” [TMQ Al-Kahf: 110]

“Say, verily I am but a man like yourselves.” [TMQ Al-Kahf: 110]

安拉(SWT)在同一节经文中阐明了祂与其他人类之间的区别:

Allah (swt) saying in the same verse outlines the difference between Him (pbuh) and other humans:

“（但）启示已经降临到我身上。” [TMQ Al-Kahf: 110]

“(But) the inspiration has come to me.” [TMQ Al-Kahf: 110]

因此，区别在于他（愿安拉赐福他）接受了启示，即先知身份。除此之外，他（愿安拉赐福他）与其他任何人一样，也是一个普通人。因此，在治理方面，他（愿安拉赐福他）是人，毫无疑问，他的继承者（Khulafaa’）也同样是人，与其他任何人一样，因为他们只是他在治理方面的继承者，而不是先知身份和使命的继承者。因此，无过性不适用于哈里发，因为这不是治理所必需的，而是先知身份的要求。哈里发仅仅是一个统治者，因此无过性的条件与担任此职位的人无关。甚至禁止将无过性规定为担任哈里发职位者必须具备的前提条件。这是因为无过性仅限于众先知，禁止为先知以外的任何人宣称具有无过性。沙里亚（Shari’ah）的传达（Tableegh）只要求先知和使者具有无过性，因此无过性指的是传达神圣讯息方面的无过性。不犯任何罪过的表现形式，是在传达方面无过性的延伸。因为他若不免于犯禁，其传达方面的无过性便不完整。由此可见，无过性对于传达讯息是必需的，而并非为了使人们信或不信他，也并非为了行为中是否出现错误。真正需要无过性的，只是讯息的传达，仅此而已。如果安拉没有使先知或使者无过，那么他就可能隐瞒讯息，或增添其内容，或删减其内容，或捏造安拉未曾说过的话，或在宣告时犯错，宣布了未奉命传达的内容。所有这些情形都与安拉的讯息传达相矛盾，而使者是必须被信从的。 因此,使者在传达使命时必须具备无过(‘Isma)的特质,由此也就推出他不会犯罪的无过。因此,学者们对先知在触犯禁令(Al-muharramaat)这一问题上的无过存在分歧。有些人说,他只在大罪(Al-kabaa'ir)上无过,而小罪(As-saghaa'ir)则可能会犯。另有一些人说,他在大罪和小罪上都无过。他们的理由是,传达的完美取决于行为。如果传达的完美取决于行为,那么传达中的无过就包括行为,因此先知必定不会犯罪,因为除非他在行为上无过,否则传达就不会完美。但如果传达的完美不取决于行为,那么无过就不包括行为,他也就不会在这些行为上无过,因为传达在没有这些行为的情况下同样可以完美。因此,穆斯林中没有人分歧认为,先知(愿主赐福并平安)在那些真主认为更为适宜之外的行为上并非无过,因为传达的完美绝不取决于这些行为。由此可见,无过只针对传达而言,因此它只存在于使者和先知身上,绝不允许将其绝对地用于他们之外的人。

The distinction, therefore, lies in the fact that he (pbuh) received revelation, namely the Prophethood. Other than that he (pbuh) was a man like any other man. Therefore, in ruling he (pbuh) was human, and undoubtedly his successors (Khulafaa’) would also be humans just like any other human, because they would only be successors to Him in ruling, not Prophethood and Messengership. Infallibility does not therefore apply to the Khaleefah, as this is not required in ruling but it is a requirement of Prophethood. The Khaleefah is only a ruler no more, so the condition of infallibility is irrelevant to those who take up this post. It is even forbidden to stipulate infallibility as a precondition incumbent upon whoever takes up the post of Khilafah. This is because infallibility is restricted to the Prophets and it is forbidden to claim it on behalf of anyone other than a Prophet. The conveyance (Tableegh) of a Shari’ah requires the existence of infallibility in the Prophet and Messenger alone, so it is infallibility in the conveyance of the divine Message. Its realisation in the shape of not committing any sins follows the infallibility in conveyance (Tableegh). This is because the infallibility in Him would not be complete without the infallibility from committing the forbidden things. Thus infallibility is necessary for conveying of the Message and not for the people to believe or not in Him or for the occurrence or not of error in the actions. Rather what requires the infallibility is the conveyance of the Message and no more. If Allah had not made the Prophet or Messenger infallible it would then have been possible for Him to hide the Message or to add to it, or take away from it, or fabricate things which Allah did not say, or make a mistake by proclaiming other than what he has been ordered to convey. All these matters contradict with the conveyance of a Message from Allah (pbuh), and for being a Messenger, who must be believed in. Therefore, it was necessary that the Messenger be characterised by infallibility (‘Isma) in proclaiming the Message, and accordingly his infallibility from committing sins follows. Therefore the scholars differed over the infallibility (‘Isma) of the Prophets in the issue of committing the forbidden things (Al-muharramaat). Some of them said he is infallible from committing the major sins (Al-kabaa’ir) only and it is possible that he commits minor sins (As-saghaa’ir). Some of them said that he is infallible with regards to both major and minor sins. They said that because the perfection of proclamation depends on the actions. If the perfection of the proclamation depends on the actions, then the infallibility in the proclamation will include the actions. Accordingly, the Prophet will be infallible from committing sins, since the proclamation will not be perfected unless he is infallible in the actions. But if the perfection of the proclamation does not depend on the actions, then the infallibility does not include them. Thus, he will not be infallible from them, because the proclamation would then be perfected without them. This is why there is no difference amongst the Muslims that the Prophet (pbuh) was not infallible from doing actions other than those that Allah considered more appropriate, because the perfection of proclamation definitely does not depend upon these actions. Thereupon, the infallibility (‘Isma) is only specific to the proclamation, and thus it does not exist except for the Messengers and the Prophets and it is not allowed to be for other than them absolutely.

然而,无过性的证据是理性的,而非经文的。因此,正是理智要求先知和使者在传达启示时必须无过。因为成为使者或先知本身就要求如此,否则他便不再是使者或先知。同样也是通过理智可以得出:未受命传达安拉启示的人,不允许被认为是无过的,因为他是人。依照安拉赋予人的本性,他会犯错、会遗忘。既然他并未受命传达安拉的启示,便没有任何理由要求他无过。如果有人声称自己是无过的,这就意味着他受命传达了安拉的启示,而这是不被允许的,因为穆罕默德ﷺ之后不再有先知。安拉(SWT)说:

However, the evidence of the infallibility is rational and not textual. Thus, it is the mind that necessitates that the Prophets and Messengers be infallible in the conveyance of the Message. For being a Messenger or a Prophet requires it, otherwise he would not be a Messenger or a Prophet. It is also through the use of the mind that the one who is not commanded to propagate a Message from Allah is not allowed to be infallible, because he is a human being. By the nature that Allah made innate in Him he is subject to error and forgetfulness. Since he is not commanded with a Message from Allah there is no cause that requires Him to be infallible. If a person claims he is infallible then this implies that he is commanded with a Message from Allah, something that is not allowed, because there is no Prophet after Muhammad (pbuh). Allah (pbuh) says:

他是安拉的使者，也是众先知的封印。ﷺ [TMQ Al-Ahzab: 40]

“He is the Messenger of Allah and the seal of the Prophets.” [TMQ Al-Ahzab: 40]

因此,宣称无误性,实际上就是宣称自己是使者。这是因为使者传达的是来自安拉的讯息,而人有可能犯错,在传达安拉的讯息时出现谬误,所以必须具备无误性,以防止安拉的讯息被改变或篡改。因此,使者必须是无误的,以保护他不陷入错误或犯错。正是出于这一理由,无误性才是使者和先知的特征之一,也只有他们才需要这种无误性。如果有人之外的其他人宣称自己无误,那就意味着此人宣称了无误性的目的和原因,即传达讯息,也就是说,他会宣称自己受命传达来自安拉的讯息。因此,不允许把无误性作为哈里发的条件,因为将无误性设为哈里发的条件,就意味着他受命宣告一个来自安拉的讯息,从而使他必须是无误的,而这是不被允许的。

Hence, a claim of infallibility is in fact a claim of a Messengership. This is because the Messenger is conveying a Message from Allah, and being a human has the capacity to make mistakes and err in the Message from Allah, infallibility is required to prevent the Message of Allah from change or alteration. Thus, the Messenger must be infallible to protect Him from falling into error or making mistakes. It is for this reason alone that infallibility is one of the characteristics of the Messengers and Prophets and it is only they who require this infallibility. If infallibility is claimed by anybody other than a Messenger then it means that this person claims the purpose and the cause of infallibility, which is the conveyance of the Message i.e. he would claim that he is commanded with conveying a Message from Allah. Therefore, it is not allowed to stipulate infallibility to the Khaleefah, because making infallibility a condition upon Him implies that he is commanded to proclaim a Message from Allah that makes it necessary for Him to be infallible, a matter that is not allowed.

由此可以推断，哈里发是人，承认他可能会犯错、心不在焉、健忘，也可能撒谎、背信、犯罪以及做其他事情。这是因为他不是先知或使者，而只是一个普通的人。安拉的使者ﷺ告诉我们，伊玛目可能会犯错，并且他告知我们，伊玛目可能会做一些人们憎恶并诅咒他的事情，比如压迫、违抗以及其他事情。他告诉我们，伊玛目身上可能会出现明显的背道行为。穆斯林在阿布·胡拉伊拉的转述中记载，安拉的使者ﷺ说：

From this, we deduce that the Khaleefah is a human being and it is accepted that he might make mistakes, be absent minded, forgetful as well as lie, betray, commit sin and other things. This is because he is not a Prophet or a Messenger, but just a normal human being. The Messenger of Allah (pbuh) has informed us that the Imam may make a mistake and he informed that the Imam may do things which people hate and curse Him for, like oppression, disobedience and other things. He informed us that open Kufr may appear from the Imam. Muslim reported on the authority of Abu Hurayra that the Messenger of Allah (pbuh) said:

“诚然，伊玛目只是一面盾牌，人们在他身后作战，并借以自我保护。所以，如果他命令人们敬畏安拉，并且他是公正的，他将因此获得与这些行为相等的回报；如果他下达的命令与此不同，那么他将因此承担与之相当的罪责。”这意味着，伊玛目有可能下达非敬畏安拉的命令。 穆斯林也从阿卜杜拉那里传述：他说：“安拉的使者ﷺ说：‘在我之后，将会出现自私自利的现象，以及你们所厌恶的事情。’他们问：‘安拉的使者啊，遇到这种情况，您吩咐我们中亲身经历的人该怎么做？’他ﷺ说：‘你们应当履行你们应尽的义务，而向安拉请求你们应得的权利。’” 穆斯林又从奥夫·伊本·马利克传述：安拉的使者ﷺ说：

“Verily the Imam is but a shield from behind which the people fight and by which they protect themselves. So if he ordered to observe the Taqwa of Allah and he was just he would have equal to these (actions) in reward, and if ordered other than that it would be against Him equal to that.” This means that it is possible that the Imam may command with other than the fear of Allah. Muslim also narrated from ‘Abdullah who said: “The Messenger of Allah (pbuh) said; ‘There would be after me selfishness and matters which you hate.’ They said, ‘O Messenger of Allah, how do you order the one of us who would witness that?’ He (pbuh) said, ‘You should offer the right due upon you, and you ask Allah the thing which is due to you.’” Muslim narrated from ‘Auf ibn Maalik that the Messenger of Allah (pbuh) said:

“‘你们最好的领袖，是你们爱他们、他们也爱你们，你们为他们祈祷、他们也为你们祈祷的人；你们最坏的领袖，是你们恨他们、他们也恨你们，你们诅咒他们、他们也诅咒你们的人。’有人问：‘真主的使者啊，那我们是否应当起来反对他们？’他说：‘不，只要他们在你们中间坚持礼拜。如果你们看到你们的统治者有你们所厌恶的行为，就厌恶那行为，但不要收回你们服从的誓约。’”布哈里传述，据胡纳达·本·艾布·乌迈耶传述：他说：“我们去探望患病的欧拜德·本·萨米特，我们说：‘愿真主引导你。请给我们讲一段来自真主使者ﷺ的圣训，愿真主借此使你受益。’他说：‘真主的使者ﷺ召集我们，我们向他宣誓效忠。他要求我们在他所取于我们的誓约中，即在我们喜欢和厌恶的事情上、在我们困难和顺利的时候，都要听从和服从，并且不与执政者争夺权位，除非我们看到明显的背信弃义，而我们对此有来自真主的明证。’”阿伊莎传述：真主的使者ﷺ说：“尽你所能为穆斯林免除刑罚。如果被告有任何可以脱身的途径，就让他获释，因为领袖在赦免上出错，比在施加刑罚上出错更好。” [Narrated by at-Tirmithi]

“‘The best of your Imams are those whom you love and they love you and you pray for them and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.’We asked; ‘O Messenger of Allah, shall we not then declare war on them?’ He said; ‘No, as long as they establish prayer among you. And if you see something which you hate in your rulers then hate the action and do not withdraw your allegiance of obedience.’” Al-Bukhari narrated on the authority of Junada ibn abi Umayyah who said: “We went to ‘Ubadah ibn as- Samit when he was sick and we said; ‘May Allah (swt) guide you. Inform us of a Hadith from the Messenger of Allah (pbuh) so Allah may benefit you from it.’ He said, ‘The Messenger of Allah (pbuh) called upon us and we gave Him the Bay’ah, 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 the authority of its people unless we saw open Kufr upon which we had a proof from Allah.’” ‘Aiesha narrates that the Messenger of Allah (pbuh) said; “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 by at-Tirmithi]

这些圣训清楚地说明，伊玛目有可能犯错、遗忘或违命。尽管如此，安拉的使者ﷺ仍命令人们服从他们，只要他们依伊斯兰统治，且没有公开的叛教行为，也没有命令犯罪。那么，在安拉的使者ﷺ已经告知关于哈里发们的这些事之后，还能说什么呢？他说过，哈里发中会出现一些穆斯林所否认的事情，而他仍命令穆斯林服从他们。在这之后，还能说哈里发必须是无过错的，他不应像其他人一样吗？很明显，哈里发国是一个人类的国家，而不是神权国家。

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 the obedience to Him as long as he governed by Islam and no open Kufr occurred from Him and he did not command with sin. So, is there anything to be said after the news of the Messenger of Allah (pbuh) about the Khulafaa’ that there would be from them things which Muslims deny despite the fact that he commanded Muslims to obey them? It is possible after this to say that the Khaleefah has to be infallible and he has not to be like other human beings? It is clear that the Khilafah State is a human state and not a theocratic state.