在伊斯兰教中，统治制度（以及其他各项制度）并非由人设计，而是由万物的创造者安拉（SWT）设计。因此，作为穆斯林，我们必须遵守这一统治制度。

In Islam, the Ruling System (and its other systems for that matter) is not designed by man, but rather by the Creator of all things, Allah (swt). Therefore, as Muslims we must abide by this ruling system.

伊斯兰所确立的统治制度是统一制。这是因为经训的证据只规定了这一制度，并禁止我们采用其他任何制度。这种统一制的统治权掌握在一人手中，即哈里发。任何人都不得与哈里发分享权力。阿卜杜拉·本·阿慕尔·本·阿绥（愿安拉喜悦他们）传述：“谁向一位伊玛目宣誓效忠，与他握手并献上内心的诚意，就应当尽其所能服从他。如果有另一人来与该伊玛目争夺权位，就应砍掉那人的头。”（穆斯林圣训实录与布哈里圣训实录）

The ruling system Islam has given is one of unity. This is because the divine evidence has brought nothing else and forbidden us to adopt anything else. This ruling system of unity puts the power of ruling in one mans’ hands, i.e., the Khaleefah. No other person is allowed to share power with the Khaleefah. It is narrated by ‘Abdullah ibn Amr ibn al- ‘A’as, “Whoever gives allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can. If another comes to dispute with the Imam, strike the head of the other.” (Muslim and Bukhari).

另外,安拉的使者(saw)说:“如果两位哈里发都接受了效忠,那就杀掉后一位。”穆斯林(Muslim)和布哈里(Bukhari)辑录。 Wait: the rules say keep (saw) as it is, and ﷺ should be written after mentions of the Prophet. The original has "(saw)", which rule says to keep as it is, so "(saw)" stays. Also I should write ﷺ once after the mention. The rule: "Write ﷺ once after every mention ... instead of a written-out or abbreviated one such as (saw)". So replace (saw) with ﷺ and don't keep both. Corrected: 另外,安拉的使者ﷺ说:“如果两位哈里发都接受了效忠,那就杀掉后一位。”穆斯林(Muslim)和布哈里(Bukhari)辑录。

Also, the Messenger of Allah (saw) said, “If two Khaleefahs are given the allegiance, kill the latter of them.” Muslim and Bukhari.

这证明伊斯兰禁止穆斯林设立两位统治者。因此，在穆斯林的土地上建立由不同统治者管理的民族国家是哈拉姆（禁止的）。所以，伊斯兰的统治制度是统一的制度，而不是联邦结构的制度。

This proves that Islam prohibits having two rulers for the Muslims. Therefore, it is haram to form nation states with different rulers upon the Muslim lands. Therefore, the Islamic ruling system is one of unity and not of a federate structure.

在伊斯兰教中，裁决体系完全且唯一地建立在天启经文之上，即《古兰经》、圣训以及圣门弟子的公议（Ijma‘）。圣门弟子的生平应当成为研究的领域，因为穆斯林有义务从圣门弟子的公议中取得律法。

In Islam, the ruling system is based wholly and solely on the divine text, i.e. the Qur’an, Sunnah and Ijma‘ of the Sahabah. The lives of the Sahabah should be an area of study, for a Muslim is obliged to take laws from the Ijma‘ of the Sahabah.

与所有其他形式的统治体制不同,伊斯兰不允许人利用自己的头脑在这一体制内制定法律。立法权唯独属于真主(SWT)。人只需认识、理解并执行这些法律。因此,我们摒弃任何提出与伊斯兰统治体制格格不入的思想、概念和理论的人,例如民主、伊斯兰社会主义、伊斯兰共和国(如伊朗、巴基斯坦、苏丹等),诸如此类。说伊斯兰没有给我们一幅明确、详尽、清晰的伊斯兰统治体制图景,这是完全不恰当的,而且等同于kufr(不信)。这样说会使人隐含地宣称伊斯兰是不完备的。此外,那些声称伊斯兰的统治形式无法适用于当今世界的人,是陷入了kufr思想的泥潭。伊斯兰是适用于所有时代和所有地方的宗教(deen)。

Unlike all other forms of ruling systems, Islam does not allow man to legislate rules within this system by utilising his own mind. Legislation is left only to Allah (swt). Man only has to recognise, understand, and implement these laws. We, therefore, disregard anyone who suggests ideas, concepts, and theories alien to the Islamic ruling system such as Democracy, Islamic Socialism, Islamic Republic (as in Iran, Pakistan, Sudan, etc.), and so on. It is totally inappropriate, and tantamount to kufr, to say that Islam did not give us a definite, detailed, clear picture of what the ruling system of Islam is. This would lead one to be implicitly stating that Islam is incomplete. Also, those who claim that the Islamic form of ruling system is not applicable in today’s world are delving in the cauldron of kufr ideas. Islam is a deen applicable for all times and places.

安拉(SWT)通过《古兰经》、《逊乃》和“伊吉玛”(Ijma‘,学者共识)，已经为我们清楚地描绘了伊斯兰的统治制度是什么样的。

Allah (swt) through the Qur’an, Sunnah and the Ijma‘ has given us a clear picture of what the Islamic form of ruling system is.

简而言之，伊斯兰的治理体系由以下几个部门组成：

Simply put, the Islamic ruling system consists of the following departments:

哈利法（Khaleefah）

Khaleefah.

授权助理(Mu‘awin Tafweedh)

Delegated Assistants (Mu‘awin Tafweedh).

执行助理（Mu‘awin Tanfeedh）。

Executive Assistants (Mu‘awin Tanfeedh).

统治者(Wulah)

Governors (Wulah).

圣战法官的埃米尔（Qudah）。

Amir of Jihad Judges (Qudah).

行政制度（Jihaas Idaari）

Administrative System (Jihaas Idaari).

乌玛议会（Majlis al-Ummah）

Council of the Ummah (Majlis al-Ummah).

值得注意的是，在这些部门中，有三个是真正的统治者。统治者是指在国家之内负责实施伊斯兰教法、并有权对违反任何伊斯兰律法的人执行伊斯兰刑罚的人。其他机构在没有统治者许可的情况下，无权对民众强制执行伊斯兰律法。

It should be noted that of these departments, three are actual rulers. A ruler is one who maintains the responsibility of implementing Islam, within the State and has the authority of executing Islamic punishments upon those who have violated any Islamic law. The other bodies have no authority to enforce Islamic laws on the people without the permission of the rulers.

统治者的三个机构是哈里发、授权助手和总督。至于法官，他们包含两个实际执政的职位，即首席法官（Qadi al-Quda）和申诉法官（Madhaalim，即针对国家的申诉）；而其他机构的人员则负责执行这些统治者的命令。

The three bodies of rulers are the Khaleefah, Delegated Assistants and Governors. As for the judges, they incorporate two positions of actual ruling which are the Chief of Judges (Qadi al-Quda) and the Judge of Madhaalim (complaints against the State); while the other bodies of people are responsible for carrying out the orders of these rulers.

当然，国家元首是哈里发。这一区分对授权助手、总督、首席法官和冤屈法官（Madhaalim）在何处、何时以及如何对民众行使其统治权设置了限制。

Of course, the head of state is the Khaleefah. This distinction places restrictions on where, when, and how the Delegated Assistants, Governors, Head of Judges and Judge of Madhaalim may execute their rule upon the people.

因此,伊斯兰国家的统治者必须是穆斯林、男性、公正、自由人、有能力、成年且神智健全的人。

As such, the rulers within the Islamic State must be Muslims, males, just, free, able, adult, and sane.

"خليفة"在语言上的意思是"继承者"。但伊斯兰教的沙里亚为我们给出了"خليفة"一词另一个更为全面的定义。先知穆罕默德ﷺ说："在我之后将不再有先知，只有哈里发们。"（布哈里圣训集）

The word Khaleefah linguistically means ‘successor’ in the Arabic language. But, the Shari‘ah of Islam has given us another, more comprehensive definition of the word Khaleefah. The Prophet of Allah (saw) said, “...there will be no more prophets after me, only Khulafa‘a.” Bukhari.

在这段圣训中，“Khulafa‘a”一词指的并非继承者，而是伊斯兰国的领袖。因此，“Khaleefah”一词被理解为“以伊斯兰统治一个民族的人，作为国家的元首”。如果用“Imam”代替“Khaleefah”来指国家元首，其伊斯兰教法上的定义也同样适用。既然在伊斯兰教中，宣誓效忠（bay‘ah）只给予国家元首，那么“Khaleefah”和“Imam”两个词都指国家元首。

In this hadith the word Khulafa‘a is not referring to successors, but to heads of the Islamic State. The word Khaleefah is, therefore, taken to mean ‘that man who rules over a people by Islam,’ acting as the head of the State. The same Shari‘ah definition would apply if we used the word Imam, instead of Khaleefah, to indicate the head of State. And since in Islam, the bay‘ah is given only to a head of the State, both the words Khaleefah and Imam are pertaining to the head of the State.

设立哈里发的方式是通过效忠宣誓（bay‘ah）的程序。伊斯兰统治的权力由乌玛（Ummah）授予哈里发。权威属于乌玛，乌玛委托哈里发执行沙里亚（Shari‘ah）。这通过哈里发与乌玛之间的契约来完成。只要哈里发在他们身上实施伊斯兰教法，乌玛就必须服从。

The method of installing the Khaleefah is through the process of bay‘ah. The power to rule by Islam is given by the Ummah to the Khaleefah. Authority belongs to the Ummah and it deputises the Khaleefah to enact the Shari‘ah. This is done through a contract between the Khaleefah and the Ummah. The Ummah must obey as long as the Khaleefah implements Islam on them.

bay‘ah（效忠宣誓）的程序可以在伊斯兰国所有穆斯林普遍投票之后进行，也可以在ahl al halli wal ‘aqd（有影响力和权威的人士）之间投票之后进行。投票仅仅是确定乌玛选择的一种手段，它并不能取代bay‘ah。非穆斯林、儿童以及居住在国家境外的穆斯林没有投票权。若伊斯兰国所有穆斯林都参与投票，则由当选者获得bay‘ah al-in‘iqad（确立宣誓，由此他成为哈里发）。然而，若投票是通过代表进行的，则先由代表给予bay‘ah al-in‘iqad，之后乌玛再向当选者给予第二次bay‘ah al-ta‘aa（服从宣誓）。乌玛对当选哈里发的沉默可被视为服从的bay‘ah。正是通过这一bay‘ah程序，一个人才获得哈里发的地位。哈里发的候选人除了自荐之外，也可以由Majlis al-Ummah（乌玛议会）推选。乌玛正是从这些候选人中为自己选出统治者。

The process of bay‘ah may occur after a general vote given by all the Muslims of the Islamic State or it may occur after a vote among the ahl al halli wal ‘aqd (people of influence and authority). Voting is merely a means to determine the choice of the Ummah, it does not substitute the bay‘ah. Non-Muslims, children, and Muslims residing out of the State do not have the right to vote. If all the Muslims of the Islamic State are voting then the bay‘ah al-in‘iqad (pledge of acceptance, by which he becomes Khaleefah) is given to the man elected. However, if the vote occurs through the representatives, then a bay‘ah al-in‘iqad is first given by the representatives, after which a second bay‘ah al-ta‘aa (pledge of obedience) is given by the Ummah to the person elected. The silence of the Ummah over the elected Khaleefah can be considered as the bay‘ah of obedience. It is through this bay‘ah process that a person attains his position as Khaleefah. The candidates for the position of Khaleefah may, in addition to self nomination, be chosen by the Majlis al-Ummah. It is from these candidates that the Ummah chooses for itself a ruler.

一旦任命完成，只要哈里发遵守伊斯兰教法并满足担任哈里发的条件，乌玛便无权罢免他。由于乌玛与哈里发之间的契约是哈里发以伊斯兰统治他们，只要他履行其契约中的义务，乌玛便无权解除这一契约。因此，哈里发并没有任期。只要他能够履行契约，或直到他主动辞职，他都将继续担任国家元首。

Once the appointment is made, the Ummah then has no right to dismiss the Khaleefah, as long as he upholds the Shari‘ah and fulfils the conditions to be a Khaleefah. Since the contract made between the Ummah and the Khaleefah is for the Khaleefah to rule upon them with Islam, the Ummah has no right to dissolve the contract, as long as he maintains his part of the contract. Therefore, a Khaleefah has no term of office. He remains the head of State, as long as he is able to uphold the contract or until he tenders his resignation.

另一方面，哈里发出于以下伊斯兰教的理由，可能会被罢免：

On the other hand, a Khaleefah may be dismissed for the following Islamic reasons:

授权助手（Mu‘awin Tafweedh）由哈里发任命，以协助其治理国家。这一任命的依据来自先知（saw）的圣训，他说：“我在民众中的两位大臣（wazir）是艾布·伯克尔和欧麦尔。”（提尔米兹圣训集）

The delegated assistants (Mu‘awin Tafweedh) are appointed by the Khaleefah to assist him in ruling the State. The evidence for this appointment is derived from the hadith of the Prophet (saw) in which he said, “My two ministers (wazirs) from the people are Abu Bakr and ‘Umar.” (Tirmidhi).

另一方面,伊斯兰允许这些大臣超越某一特定职能。先知ﷺ所任命的大臣并非专职，也没有被限定于某一特定职能。因此，为了避免与西方术语中的"部长"相混淆，宜使用"穆阿温"（助手）一词，而不用"大臣"。

Islam, on the other hand, allows these ministers to go beyond a specific function. The ministers whom the Prophet (saw) appointed were not specialised or assigned restrictively to a specific function. It is therefore preferable to use the word Mu‘awin (assistant) instead of ministers, so as not to confuse it with the Western terminology of minister.

代理助手（Al-Wazīr al-Mufawwaḍ）是哈里发将一切职权按一般授权方式委托其履行各项职能的人。任命代理助手时，哈里发必须在契约中同时注明一般统治权和担任其助手这两个方面，因为若只任命其中一个方面，就会限制其作为辅佐者（Mu‘āwin）的职能。

The delegated assistant is one whom the Khaleefah delegates to perform all functions in the way of general delegations. In the appointment of the Delegated assistant it is necessary for the Khaleefah to cite both the aspects of general ruling and being his assistant in the contract, because appointing him in only one aspect restricts his function as a Mu‘awin.

这正是阿布·拜克尔任命欧麦尔为助手时的情形，欧麦尔任用奥斯曼和阿里为助手时，以及奥斯曼任用玛尔旺·本·哈凯姆和阿里为助手时，也是如此。这些受委托的助手要对哈里发负责，并向哈里发通报与其相关的事务。

Such was the case when Abu Bakr appointed ‘Umar as his assistant, and when ‘Umar took ‘Uthman and ‘Ali as his assistants, and when ‘Uthman took Marwan ibn al-Hakam and ‘Ali as his assistants. These delegated assistants are responsible to the Khaleefah and they inform the Khaleefah of the matters surrounding them.

因此,受委派的辅助人员对国家的治理负有一般性的责任,并且必须由哈里发为这一般性责任而任命。他们就其行为向哈里发负责,哈里发必须审查这些受委派的辅助人员的授权行为和处置。我们必须牢记,治理的契约只存在于乌玛与哈里发之间。最终对在民众中正确实施伊斯兰负责的,正是哈里发。

The delegated assistants, therefore, have a general responsibility in ruling the State and must be appointed by the Khaleefah for this general responsibility. They are responsible to the Khaleefah for their actions and the Khaleefah must examine the delegated actions and disposals of these delegated assistants. We must remember that the contract for ruling is between the Ummah and the Khaleefah alone. It is the Khaleefah who is finally responsible for the proper implementation of Islam on the people.

哈里发可以亲自处理行政事务。先知(saw)也曾亲自处理行政事务:他捣毁偶像、组织圣战,并在《胡代比亚和约》中删去了自己的头衔。为了便于处理事务,他可以任命执行助手(Mu‘awin Tanfeedh)来协助他管理国家行政。与授权助手不同,执行助手只是哈里发指令的执行者,而不是统治者。他们也可以被指派负责某一特定的工作或行政领域。

The Khaleefah is allowed to engage himself in administrative matters. The Prophet (saw) did engage in administrative matters when he broke idols, organised the Jihad, and erased his title from the Treaty of Hudaybiyah. To facilitate matters, he may appoint executive assistants (Mu‘awin Tanfeedh) to help him manage the administration of the State. Unlike delegated assistants, the executive assistants are only executors of the directives of the Khaleefah. They are not rulers. They may, also, be assigned to one specific area of work or administration.

正如"副执行官"（Mu'awin Tanfeedh）的权限是有限的，其任命的条件也是有限的。执行助理负责执行哈里发的命令和规定，使之得以落实，然后将执行情况的反馈呈报给哈里发。

Just as the authority of the Mu‘awin Tanfeedh is limited so are the conditions for his appointment. The executive assistant carries out the orders and rules of the Khaleefah which are to be implemented, and then brings feedback to the Khaleefah, regarding the execution.

行政区（wilayaat）的细分称为“阿马拉特”（'amalat），即地区。对这些“阿马拉特”的监督与责任，交由一位“阿米尔”（'aamel），即副省长负责。

Subdivisions of the wilayaat or Provinces are called ‘amalat or districts. Supervision and responsibility for these ‘amalat is assigned to an ‘aamel or sub-governor.

在前面讨论哈里发的地位之后，我们在此探讨那些在其辖区内推行伊斯兰教法的walī（总督）与‘āmil（地方官）的职责。walī的这种普遍管辖权，使我们应当将其视为一名统治者。因此，他与哈里发一样，负有确保国家高效运作的相应职责。然而，那些可能使其获得自主权的事务，如国家财政、军队和司法，以及采用与哈里发所采用的不同的法律，都不在其权限之内，因为这些可能对国家的统一构成威胁。

Having previously discussed the position of Khaleefah, we will contemplate here on the role of wali and ‘aamel who implement Islam upon their residents. This general jurisdiction of the wali obliges us to consider him as a ruler. He, therefore, has similar responsibilities to those which are assigned to the Khaleefah for the efficient operation of the State. However areas that might make him autonomous, such as finances of the State, the army, and the judiciary, as well as adopting laws other than those adopted by the Khaleefah, are not within his control since they might pose a threat to the unity of the State.

wali本人可以选择进一步将其辖区划分为"'amalat"(区域),并任命"'aamels"(官员)来管理这些区域。这些划分与任命都有助于伊斯兰教的实施以及国家由此带来的安定。先知ﷺ对他所任命的官员说:"要使事情容易而不是困难,要让人们怀有希望而不是悲观,不要让人们远离,而要使他们亲近,并且彼此协商。"

The wali himself may choose to further subdivide his region into ‘amalat and appoint ‘aamels to them. These subdivisions and appointments each assist in the implementation of Islam and the resultant tranquillity of the State. The Prophet (saw) said, to his appointees, “Make it easy not difficult, make the people optimistic not pessimistic, do not make the people go away but make them come closer, and consult one another.”.

这表明，我们治理伊斯兰国家时，应当采取不会给民众带来不必要困难的方式，从而使民众更加亲近伊斯兰教。

This is an indication for us to administer the Islamic State in a manner which will not put the people to unnecessary hardship, and thereby cause the people to come closer to Islam.

由哈里发任命瓦里（wali）。该任命的前提是：瓦里须在其管辖范围内依伊斯兰律法进行统治，并且任何时候都不得僭越哈里发的权力。

The appointment of the wali is carried out by the Khaleefah. The appointment is given by the Khaleefah on the provision that the wali rules within his jurisdiction by Islam and does not venture, at anytime, to usurp the power of the Khaleefah.

wali 与 ‘aamel 的资格条件是相同的，因为两者的职责相似。他们都是统治者，因此必须符合统治者的条件。他们必须是穆斯林、男性、成年、神志健全、‘adl（公正）、自由人，并且有能力承担其职责。

The qualifications for both the wali and the ‘aamel are the same, since both have similar responsibilities. They are rulers and must therefore qualify for the conditions of rulers. They must be Muslim, male, mature, sane, ‘adl (just), free, and able to handle their responsibility.

圣战领袖的各个部门由四个部门组成。

The directorates of the Amir of Jihad consist of four departments.

这些是：

These are :

1. 对外事务（外交政策）。

1. The External Affairs (Foreign Policy).

2. 军事

2. The Military.

3. 内在的安全。

3. The Internal Security.

4. 工业

4. Industry.

圣战埃米尔是四个部门的负责人和监督者。哈里发可以将这一职位委托给合格的穆斯林,但由于他是国家元首,他本人亲自担任此职十分重要。

The Amir of Jihad is the director and supervisor of all four departments. The Khaleefah may delegate this position to a suitably qualified Muslim, but since he is the head of state, it is important that he takes on the role himself.

伊斯兰国的外交政策涵盖该国的对外政策，以及它与其他民族和国家的关系。伊斯兰教中的外交政策服务于三个目标：

The foreign policy of the Islamic State covers the external policies of the State and its relationship with other nations and countries. The foreign policy in Islam serves three objectives:

1. 保护国家和乌玛的实体。

1. To protect the entity of the State and the Ummah.

2. 为便于向其他民族与人群传播伊斯兰教的使命（da‘wah）。

2. To facilitate the da‘wah to other people and nations.

3. 规范伊斯兰国与其他国家之间的关系。

3. To organise the relationship of the Islamic State with other states.

当考虑到这些目标时，便可清楚地看出，伊斯兰国的外交政策不仅仅是穆斯林必须履行的义务（fard），而且鉴于目前世界各地穆斯林正遭受的流血、强奸和破坏，例如波斯尼亚、克什米尔、巴勒斯坦等地，它也是一种现实的必要。

When one considers these aims it becomes clearly apparent that the foreign policy of the Islamic State is not merely a fard (obligation) upon the Muslims to implement, but with the existing bloodshed, rape and destruction of Muslims around the world, like Bosnia, Kashmir, Palestine etc., it is a practical necessity.

伊斯兰教的信息传达给全人类，是穆斯林乌玛至关重要的责任。先知ﷺ从海伯尔归来后，对他的同伴们（愿安拉喜悦他们）说："众人啊，安拉派遣我作为全人类的慈悯。你们不要像麦尔彦之子尔撒（愿安宁归于他）的门徒那样与我争辩。"同伴们问道："安拉的先知啊，门徒们是如何争辩的？"先知ﷺ回答道："他（尔撒）召唤他们走向我召唤你们的道路。被派往近处的人欢喜满意，而被派往远处的人却心生不悦，步履沉重。"这说明了传播达瓦的重要性。

It is an utmost duty upon the Muslim Ummah to convey the message of Islam to humanity. On His arrival from Khaybar, the Messenger of Allah (saw), addressing his companions (ra), said, “Oh people, Allah has sent me as a mercy to all mankind; do not dispute with me like the disciples disputed with Isa (as) son of Maryam. The companions exclaimed : And how did the disciples dispute, O Prophet of Allah? He (saw) answered : He (Isa) called them to that which I called you; he who was sent to a near place was pleased and satisfied, but he who was sent to a far place became displeased and heavy footed.” This is an indication of the importance of carrying the da‘wah.

并且安拉(SWT)说:

And Allah (swt) says,.

“他就是派遣使者带着正道和真理的宗教降临的那位，使它凌驾于一切宗教之上。”[TMQ 9:33]

“It is He who has sent the Messenger with the guidance and the deen of truth, that it may prevail over all other deens.” [TMQ 9:33].

传播伊斯兰的责任，要求穆斯林了解世界各地正在发生的事情。这种了解需要认识到各种不同的国家、民族和思想，因为它们都与这一目标，即传播伊斯兰，息息相关。

伊斯兰国与其他国家的关系应当建立在四种方式之上：

The relationship of the Islamic State with other states should be built upon four approaches:

1. 首先，穆斯林世界的各个国家应被视为同一个国家的组成部分。因此，这些国家不属于外交政策的范畴。相反，应采取的做法是将它们统一为一个国家。例如，若伊斯兰国在埃及建立，那么其他所有穆斯林国家都应被视为——不是外国，而是穆斯林乌玛的一部分。我们不承认它们为独立的国家。因此，我们不会在那里设立大使馆，反之亦然。相反，我们应当号召那些国家的穆斯林履行其义务，即与伊斯兰国联合起来。

1. Firstly, the countries of the Muslim world are to be considered as being part of one country. Hence, these countries are not considered in the sphere of foreign policy. Instead the procedure will be to unify them all into one state. For example, if the State was established in Egypt, then all the other Muslim countries would be considered - not as foreign states - but as part of the Muslim Ummah. We would not recognise them as separate states. Therefore, we would not establish our embassies in them or vice versa. Instead we should call the Muslims in those countries to their duty which is to unite themselves to the Islamic State.

2. 与伊斯兰国签有经济、商贸、睦邻和/或文化条约的国家，依照条约条款与之相待。然而，与这些国家的经济和商贸往来必须限定在某些有利于乌玛的物品范围内，并且不得导致这些国家因我们而得到壮大。

2. Those states with whom the Islamic State has economic, commercial, good neighbouring and/or cultural treaties; they are treated in accordance to the terms of the treaties. However, the economic and commercial relations with them must be confined to certain items that benefit the Ummah. It must not lead to the strengthening of those states on our account.

3. 那些与我们没有条约关系的国家；真正的帝国主义国家，如美国、法国和英国；以及对伊斯兰国怀有野心的国家，如俄罗斯。所有这些国家都被视为潜在的战争敌人和可能的入侵者，对它们应当采取一切防范措施。

3. Those states with whom we do not have treaties; the actual Imperialist states like America, France and Britain; and those states that have ambitions in the Islamic State, such as Russia. All these states are considered as potential enemies of war and possible invaders. All precautions should be taken with them.

4. 最后，对于那些确实与我们处于战争状态的敌国，例如以色列，这些国家应被视为处于战争状态，所有交易都应以此为基础。

4. Finally, those states that are actual enemies of war, such as Israel. These states must be treated as in a state of war and this must be the basis of all transactions.

伊斯兰国与其他国家之间交往的根本，在于传播伊斯兰呼吁（da‘wah）的责任。实现这一目标的方式是宣布圣战（Jihad）。这正是穆罕默德ﷺ在伊斯兰国于麦地那建立之后所采用的方法。必须强调的是，穆斯林在未先给予敌人接受并皈依伊斯兰、从而成为伊斯兰国一员的机会之前，不得擅自与敌人开战。这是通过圣战传达伊斯兰呼吁三阶段方法中的第一个步骤。

The root of interaction between the Islamic State and the other states is the duty to propagate the call of Islam (da‘wah). The method by which to achieve this is the declaration of Jihad. This was the method of Muhammad (saw) as soon as the Islamic State was established in Madinah. It must be stressed that the Muslims are not permitted to start fighting with the enemy without first presenting them with the opportunity to accept and embrace Islam, thereby becoming part of the Islamic State. This is the first process of the three stage method of delivering the call of Islam through Jihad.

如果这一提议遭到拒绝,他们将被要求缴纳人头税(jizyah),并成为国家的一部分。他们将被视为“dhimma”(即伊斯兰国家的非穆斯林公民),也就是说,国家将负责他们的安全与保护。他们将受伊斯兰教法(Shari‘ah)的统治,他们的土地将成为穆斯林的土地,并成为伊斯兰国家的一部分。

If this offer is turned down, they are asked to pay jizyah (head tax) and to be part of the State. They would be treated as dhimma (non- Muslim citizen of the State), i.e. the State would be responsible for their security and protection. They would be ruled by the Islamic Shari‘ah and their land would become Muslim land and part of the Islamic State.

如果敌人对这两种选择都拒绝,即既拒绝伊斯兰信仰与制度,又拒绝接受制度并缴纳吉兹亚税,穆斯林则将进入第三阶段,对他们宣战。穆斯林在《圣训实录》中引述苏莱曼·伊本·布赖达的话说:安拉的使者(ﷺ)说:"如果他们拒绝皈依伊斯兰,就向他们征收吉兹亚税。如果他们同意缴纳,就接受他们的吉兹亚并停止攻击。如果他们拒绝缴纳吉兹亚,就求助于安拉并与他们作战。"

If the enemy on the other hand refused both of these options, namely to reject the Islamic Belief and System or reject the System and the payment of jizyah, the Muslims would proceed to the third stage and declare war upon them. Muslim narrated on the authority of Sulaiman ibn Buraid that the Messenger of Allah (saw) said, “If they refuse to accept Islam, demand from them the jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the jizyah, seek Allah’s help and fight them.”.

安拉(SWT)说:

Allah (swt) says,.

“并与他们战斗，直到不再有迫害，宗教全归真主。”（古兰经 8:39）

“And fight them (on) until there is no more tumult or oppression, and there prevails justice and faith in Allah, altogether and everywhere.”” [TMQ 8:39].

这第三个也是最后一个阶段的圣战（Jihad）包含多重含义，这些含义应当能够澄清人们对圣战所持有的许多误解：

This third and final stage of Jihad has various implications that should expose many of the misconceptions held about Jihad :

圣战,与西方散布的诽谤相反,并不是野蛮的。事实上,当穆斯林宣布发动战争、即进攻性圣战时,其目的是清除一切阻碍实施安拉(SWT)之宗教的障碍,而且战斗受伊斯兰教法规则的约束。因此,在圣战的第三阶段,即前两种选择均已失败之后,伊斯兰军队在进入并参与战斗时,不得杀害妇女、儿童或老人,也不得与不支持或不参与战斗的平民交战。事实上,伊斯兰为穆斯林军队规定了一套具体的行为准则,即使在战场上也确保公正。这些规则包括:不得无故破坏树木或建筑,不得以平民为目标,不得残害尸体,不得强奸妇女,不得虐待战俘,等等。这与异教徒在战争中的做法形成鲜明对比,他们对民众施加各种可以想象到的残暴和侵犯行为。

内部安全、传播伊斯兰教召唤（da‘wah）的能力，以及抵御外来侵略，这些事务由军队负责。

The issues of internal security, the ability to spread da‘wah, and repel foreign attacks are taken care of by the army.

安拉（SWT）命令我们向全世界传播伊斯兰教，并规定了其方法为宣教（da‘wah）和圣战（Jihad），且圣战是法定的义务（fard）。因此，每一位年满十五岁的穆斯林男性都有义务参军入伍，接受军事训练，为圣战做准备。安拉（SWT）说：

Allah (swt) has obligated us to spread Islam to the world and has specified the method as da‘wah and Jihad, and that Jihad is fard. Accordingly, every male Muslim who reaches the age of fifteen is obliged to enlist in the army and undergo military training to prepare for Jihad. Allah (swt) says,.

“并与他们战斗，直到不再有迫害，宗教全归真主。”（古兰经 8:39）

“And fight them (on) until there is no more tumult or oppression, and there prevails justice and faith in Allah, altogether and everywhere.” [TMQ 8:39].

先知ﷺ说："你们要用财产、双手和舌头，与以物配主的人作战。"

The Prophet (saw) said, “And fight the people who associate (things) with Allah with your wealth, your hand and your tongue.”.

军队分为两部分。第一部分是“正规军”，他们是国家军队的士兵，薪饷由国家预算支付。第二部分是“后备军”，由所有有能力作战的穆斯林组成，在需要兵员时予以动员。

The army is divided into two sections. Firstly, there are the ‘regulars’, who are employed as soldiers of the State’s army and who are paid salaries from the State’s budget. Secondly, there are the ‘reservists’, who comprise of all the Muslims who are capable of fighting, and are mobilised when the demand for soldiers requires it.

一般而言，军队的领导者是哈里发：他任命总司令、为每个旅任命一名将军，并为每个师任命一名指挥官。旅长和指挥官则任命军队中其余的各级军衔。参谋部成员由总参谋长根据其军事素养进行任命。

It is generally the Khaleefah who is the leader of the army; he appoints the commander-in-chief, a general for each brigade and a commander for each division. The brigadiers and commanders appoint the remaining ranks of the army. Members of the general staff are appointed according to their military culture by the general chief of staff.

哈里发国的军队是一支军队，驻扎在特定的营地中。其中一些营地必须设在不同的省份（wilayaat）和战略要地，另一些则必须始终保持机动作战的力量。营地被编组为众多的队伍，每一支都会被赋予一个编号以配合其名称，例如第一军、第三军，也可以以省（wilayah）或区（‘imala）的名称来命名。

The army of the Khilafah is one army, which is located in specific camps. Some of these camps must be located in different provinces (wilayaat) and strategic locations, and some must remain permanently mobile fighting forces. The camps are organised in numerous groups, each one of which is given a number to accompany its name, such as the 1st Army, the 3rd Army, or it can be named after a province (wilayah) or district (‘imala).

在伊斯兰教中，军队的职能之一是履行圣战（Jihad）的义务，即在战场上与卡菲尔（kafiroon，不信者）进行身体上的战斗，无论是进攻性的还是防御性的，目的是使安拉（SWT）的宗教（deen）占据主导地位。安拉（SWT）在经文中命令为圣战做准备：

One of the functions of the army, in Islam, is to fulfil the obligation of Jihad - the physical fighting (in the field of battle) against the kafiroon (disbelievers), be it offensive or defensive, in order to make the Name (deen) of Allah (swt) dominant. Allah (swt) ordered the preparation for Jihad in the ayah:

“你们应当为他们（不信道者）准备你们所能准备的一切力量和骏马，借此使安拉的敌人和你们的敌人，以及你们所不知而安拉知道的其他人，感到恐惧。凡你们为安拉之道所施舍的，都会完全偿还给你们，你们不会受到亏枉。”[TMQ 8:60]

“Make ready for them (the unbelievers) all you can of (armed) force and of horses tethered, that thereby you may strike fear into the hearts of the enemy of Allah and your enemy, and others beside them whom you know not. Allah knows them. Whatsoever you spend in the way of Allah it will be repaid for you in full, and will not be wronged.” [TMQ 8:60].

先知（ﷺ）在出兵前往塔布克作战之前，让穆斯林军队在麦地那城内列队行进，以此展示国家的力量。这一行动使敌人感到恐惧。正如他（ﷺ）所说：“我借着投在敌人心中的恐惧而获得胜利，即使敌人在一个月的路程之外。”

The Prophet (saw) showed the power of the State by marching the Muslim army inside Madinah before they went to Tabuk for war. This action frightened the enemy. As he (saw) said, “I have been given the victory by the terror thrown in the hearts of my enemies even from the distance of one month travelling.”.

这些军队的职能都与维护国家的对外安全有关。

These functions of the army are all related to maintaining the external security of the State.

伊斯兰国的对外政策是向全世界传播伊斯兰。国家传播伊斯兰所采用的方法是通过dawah（宣教）和Jihad（圣战）。因此，既然乌玛已将执行此圣战的权力授予伊玛目或哈里发，那么军队的统帅必须是国家元首，这一点十分重要。先知ﷺ在与他人建立关系时，以传播伊斯兰为基础。他ﷺ缔结了胡台比亚和约，以便自己有机会在阿拉伯半岛各地传播伊斯兰。先知ﷺ是麦地那的国家元首，在他在世期间发生的所有战役中，他ﷺ都指挥军队出征。此后，四大哈里发也同样是下达命令、决定军队何时何地作战的人。由这些要点可以清楚看出，国家元首是负责领导军队的人。

The Islamic State’s foreign policy is to spread Islam throughout the world. The method employed by the State to deliver Islam is through da‘wah and Jihad. Therefore, since the Ummah has given the authority to the Imam or Khaleefah to carry this Jihad, it is important that the leader of the army be the head of state. The Prophet (saw) established relationships with others on the basis of spreading Islam. He formalised the Treaty of Hudaybiyah in order to allow himself the opportunity to spread Islam throughout the Arabian peninsula. The Prophet (saw) was the head of state in Madinah and he (saw) directed the army to all the battles that took place, during his time. After that, the Khulafa‘a Rashidoon also were the ones to give the orders for where and when the army should fight. It becomes clear from these points that the head of state is the person responsible for the leadership of the army.

通常，军队是向其他国家传播伊斯兰da‘wah（伊斯兰宣教）的工具。因此，军队人员必须在思想上得到提升，也就是说，他们必须对伊斯兰有充分的学习，并能够向其他人传达这一信息。此外，军人还必须具备政治觉悟，以便保持专注，不被对手操纵。

The army is usually the tool that opens up other countries to the da‘wah of Islam. Thus, the army personnel have to be intellectually elevated. Meaning, that they have to be well educated about Islam and be able to convey the message to other people. Furthermore, the personnel have to be politically aware so that they remain focused and are not manipulated by the opponents.

军队是向全世界传达伊斯兰信息不可或缺的一部分。因此，军队的人员必须深入学习伊斯兰知识，并拥有坚定的信仰（伊玛尼）。军队必须重视在其队伍中培养具备这些品质的人。信仰坚定的军队必定能够战胜敌人。我们在先知ﷺ的时代就看到了这一点。穆斯林在许多早期战役中人数处于劣势，但在真主（SWT）的帮助下依然取得了胜利。例如在白德尔之战中，敌我比例为三比一；在壕沟之战中，比例为四比一，穆斯林同样取得了胜利。

The army is an integral part of delivering the message of Islam to the world. Its people must, therefore, be highly educated in Islam, and with firm iman. The army must place emphasis on building people with these characteristics within its ranks. An army with strong iman will surely be able to defeat its opponents. We find this to be the case in the time of the Prophet (saw). Muslims were outnumbered in many of the early battles, but with the help of Allah (swt) still achieved victory. This we saw in the battle of Badr where there was a 3 to 1 ratio and in the battle of Ahzab, where there was a 4 to 1 ratio.

伊斯兰国内部安全部负责监督与国内安全相关的一切事务，并为此动用军事力量。

The department of Internal Security oversees everything connected with security inside the Islamic State, utilising the military forces for this purpose.

内部安全与外部安全一样，都由军队来维护。警察的职能处于军队的管辖之下。先知ﷺ任命盖斯·本·萨阿德为安全负责人，他在先知ﷺ参加议会（Majlis）时守护在他身边。内部安全部队最好遵循正规军队的程序，以便像正规军队一样保持组织有序、高效且协调一致。内部安全部队的职能是监视、维护法律与秩序，并执行国家采纳的法律。先知ﷺ任命阿卜杜拉·本·麦斯欧德为“监视”（assas）的负责人。军队的这一部分进行监视，并不意味着侵犯他人的隐私，而是用于一般性的监视。由于维护内部安全是国家应承担的责任，国家无权为执行这一职能而向本国公民征收费用。

The internal security, as well as the external security, is preserved by the army. The functions of the (police) are under the control of the army. The Prophet (saw) appointed Qays ibn Sa‘ad as the head of security. He was there to protect the Prophet (saw) when he was in Majlis. It is preferable for the internal security force to maintain the procedures of the regular army, so that it will remain organised, efficient, and co-ordinated as in a regular army. The internal security force has the function of surveillance, preserving law and order, and to execute the laws adopted by the State. The Prophet (saw) appointed ‘Abdullah ibn Mas‘ud as the leader of assas (surveillance). Surveillance, by this part of the army, does not mean to invade the privacy of others. Rather, its usage is for general surveillance. Since maintaining the internal security is an action the State is responsible for, it has no right to levy payments on the citizens of the State for executing this function.

为推行对外政策，必须拥有装备精良的军队。因此，伊斯兰国将努力获取最新的战争技术，包括核能力、太空计划和计算机技术，以便能够以敌人对待伊斯兰国的同样方式与之作战。伊斯兰国的经济与工业也将相应地进行调整，以维持军队及圣战的努力。

Preparation for the foreign policy will require a strongly equipped army. Therefore, the Islamic State will endeavour to obtain the latest technology in warfare, including nuclear capability, space programmes and computer technology, to be ready to fight the enemy in a like way as she is fought. The economy and industry in the Islamic State will be similarly geared towards sustaining the army and the effort of Jihad.

工业部负责管理与工业有关的一切事务，包括重工业，例如发动机、引擎和车身的生产；冶金工业、电子工业和轻工业；以及与军事工业相关的公私营工厂。所有类型的工厂都应在配合军事政策的基础上设立。

The department of industry directs all affairs connected with industry, including heavy industry, such as the production of motors engines and car bodies; metallurgical industries, electronics and light industries; and factories of private and public ownership connected with the military industry. All factories of whatever type should be established on the basis of complementing the military policy.

在圣战首领部门的指导下，伊斯兰国将实施其外交政策，并向全人类传播伊斯兰教。通过这些途径，并借助安拉（SWT）的襄助，国家将能够使安拉的话语在全世界占据至高地位。

It is under the guidance of the department of the Amir of Jihad that the Islamic State will implement its foreign policy and propagate the deen of Islam to the rest of mankind. By these means, and the help of Allah (swt), the State will be able to achieve the dominance of the word of Allah (swt) throughout the world.

伊斯兰的司法制度完全以沙里亚为基础。我们必须留意这一点:除非伊斯兰教被全面施行,否则正义就无法得到充分的实现。若不然,便等于抛弃了安拉诫命的一部分,并承认人的统治更能应对眼前的问题。这不仅会扰乱社会的福祉,也等于承认安拉并非真正的主权者。我们在《古兰经》中看到,安拉对先知ﷺ说:

The judicial system in Islam is solely based on the Shari‘ah. We must be mindful of the fact that justice cannot be fully served until and unless Islam is applied in its totality. To do otherwise, would mean leaving parts of Allah’s commandments and accepting the rule of man as better able to cope with the issue at hand. This not only leads to the disruption of the society’s well-being but is also an acknowledgement that Allah (swt) is not truly the Sovereign. We find in the Qur’an, Allah (swt) says to the Prophet (saw) :

“但不然，以你的主发誓，他们在彼此之间发生争执时，若不让你裁决，并且在内心里对你的裁决不感到任何抵触，而是完全欣然接受，他们就不是真正的信士。”（TMQ 4:65）

“But no by your Lord they can have no (real) faith until they make you judge in all disputes between them and in their souls find no resistance against your decisions but accept them with the fullest conviction.” [TMQ 4:65].

伊斯兰司法制度的细节在其他地方讨论（见《司法制度》），但在此讨论统治制度与法院之间的关系是有益的。

The details of the Islamic judicial system are discussed elsewhere (see the Judicial System), but it is useful to discuss here the relationship of the ruling system with the courts.

这一类别的法官属于伊斯兰统治体制之中的法官，负责裁决民众与国家之间产生的纠纷。此类法官的管辖权限于伊斯兰国家中一个名为"麦哈卡马特·马扎立姆"（不义行为法庭）的法院之内。实质上，伊斯兰国家中这一不义行为法庭的法官，其职责是消除伊斯兰国家内的一切不义行为，无论这些行为是由哈里发、总督，还是国家的其他任何官员所为。在民众与伊斯兰国家官员之间发生纠纷的情况下，一旦确认该官员违背了沙里亚，或对民众施行了不义，此法庭的法官有权罢免该官员。

This category of judges within the ruling system of Islam consists of judges who settle disputes arising among the people and the State. This judge has jurisdiction within a court called Mahkamat al-Madhaalim (the Court of Unjust Acts) in the Islamic State. In essence, this judge of the Court of Unjust Acts is appointed to remove all unjust acts within the Islamic State, whether they are committed by the Khaleefah, governors, or any other official of the State. In cases of disputes between the people and the officials of the Islamic State, the judge of this court has the right to dismiss the official of the State once his negligence of the Shari‘ah or injustice committed upon the people is established.

例如，该法庭可以审查伊斯兰国所执行的各类事务中涉及的问题，包括：对公民的歧视；对伊斯兰教法（Shari‘ah）的不当适用；对伊斯兰教法或伊斯兰国宪法的不当解释；哈里发对向其提出的意见的疏忽；不当地向伊斯兰国公民强征赋税，等等。

As examples, this court may investigate all matters executed by the Islamic State involving discrimination upon citizens, improper application of the Shari‘ah, improper interpretation of the Shari‘ah or the Constitution of the Islamic State, negligence by the Khaleefah of the opinions given to him, forcing a tax unduly upon the citizens of the Islamic State, etc.

有一种有趣的情形出现在审理哈里发忽视沙里亚(Shari‘ah)的案件时。穆载伊姆法官(Qadi al-Madhaalim)必须作出判决,或支持哈里发的行为,或反对他。如果判决支持哈里发,那么哈里发的权责依然有效,而且实际上会使该案被视为正当,而非玩忽职守。反之,如果法官判决反对哈里发,即意味着哈里发忽视了沙里亚,那么哈里发必须服从法官的判决。如果他不这样做,法官将有权以忽视沙里亚为由,罢免哈里发的职位。

An interesting situation arises when a case is studied involving the Khaleefah’s negligence of the Shari‘ah. The Qadi al-Madhaalim will have to either pass a judgement in favour of the actions of the Khaleefah or against him. If it is in favour of the Khaleefah, then the Khaleefah’s mandate will remain, and will, in fact, render the case as being proper and not negligence. If, on the other hand, the judge decides against the Khaleefah, which entails negligence of the Shari‘ah, the Khaleefah must abide by the judgement of the judge. If he fails to do so, the judge will be authorised to remove the Khaleefah from his position on the grounds of negligence of Shari‘ah.

行政体系由这样一群人组成：他们负责执行伊斯兰国对公民发布的命令，并管理伊斯兰国的事务。由于伊斯兰国必须在其所有公民中推行沙里亚，因此必须设立一个行政体系来完成这一任务。伊斯兰教中有许多规定要求伊斯兰国设立行政机构来加以执行，例如天课的征收规定，就要求伊斯兰国雇用人员来正确地实施。任何方式或策略只要符合沙里亚，都是允许的。但重要的是“事情要办成”。因此，伊斯兰国有责任在不超出沙里亚范围的前提下，采用最有效率的方式来实施伊斯兰的律法。

The administrative system consists of that body of people which executes the Islamic State’s orders upon the citizens and manages the Islamic State’s affairs. Since the Islamic State must implement the Shari‘ah upon all of its citizens, it becomes necessary to have an administrative system to accomplish this. Many rules in Islam compel the Islamic State to have an administrative body for their implementation. As such, the rule for collection of zakat, which necessitates the Islamic State to employ personnel for its proper implementation, is one example. Any style or tactic used would be permissible, as long as it accords with the Shari‘ah. But, the important point is that ‘the job gets done’. Therefore, it is incumbent upon the Islamic State to use the most efficient style to implement the rule of Islam, as long as they fall within the bounds of the Shari‘ah.

我们知道，先知（愿真主赐福他并使他平安）在麦地那期间管理着乌玛的事务。他（愿真主赐福他并使他平安）任命了许多行政官员，负责各项职能，以确保伊斯兰国高效运转。例如，他任命阿里·本·阿比·塔利卜（愿真主喜悦他）为先知（愿真主赐福他并使他平安）与其他民族所缔结条约的书记员。

We know that the Prophet (saw) managed the affairs of the Ummah, during his period in Madinah. He (saw) appointed many administrators to carry out various functions so that the Islamic State would run efficiently. As an example, he appointed ‘Ali ibn Abi Talib (ra) as a scribe for treaties which the Prophet (saw) concluded with other nations.

先知(ﷺ)把他的印章的管理权交给了哈里斯·本·欧夫·穆兹尼(Al- Harith ibn Auf al-Mazi)。这枚印章是他用来在国家官方文件上盖章签名的。伊本·艾比·法提玛(Ibn Abi Fatimah)被指派负责统计战利品(ghanima)。胡宰法·本·叶曼(Hudhayfa ibn al-Yaman)负责记录阿拉伯半岛希贾兹地区的种植果实数量。阿卜杜拉·本·阿尔qam('Abdullah ibn Arqam)被任命计算部落中的人口数量,并被进一步委派管理伊斯兰国家的水资源。 在伊斯兰历第二十年,第二任哈里发欧麦尔·本·哈塔卜('Umar ibn al-Khattab)开创了迪旺(deewan,一种记录形式),即登记士兵姓名及其他重要信息的名册。这种记录方式借鉴自波斯人,他们曾采用此种方式记录士兵、战备装备及其他重要信息。欧麦尔(ra)也采用了类似的方法,因为这是一种允许(mubah)的做法。

The Prophet (saw) gave the management of his seal (the one he used to imprint his signature on official documents of the State) to Al- Harith ibn Auf al-Mazi. Ibn Abi Fatimah was designated to compile the statistics of the ghanima (spoils of war). Hudhayfa ibn al-Yaman was the writer for the numbers of cultivated fruits in the Hijaz area of the Arabian peninsula. ‘Abdullah ibn Arqam was appointed to calculate the number of people in the tribes and was further assigned the task of management of water in the Islamic State. In the twentieth year of the Hijrah, ‘Umar ibn al-Khattab, as the second Khaleefah, initiated the deewan (a type of record) as a list of names of soldiers and other essential facts. This method of keeping a deewan was borrowed from the Persians who had adopted this style for keeping records of their soldiers, battle gear, and other essential information. A similar technique was employed by ‘Umar (ra), since it was a mubah (permissible) means.

在深入讨论穆斯林议会（Majlis al-Ummah）之前，必须先理解伊斯兰教中"舒拉"（协商）的概念及其真正含义，因为舒拉正是参与协商的主体机构所依据的根本原则。安拉（SWT）在《古兰经》中说：

It is of utmost necessity to comprehend the concept of shura (consultation), as used in Islam, and what it actually means before indulging in a detailed discussion on Majlis al-Ummah, which is the main body that participates in shura. Allah (swt) states in the Qur’an:

“你要宽恕他们，为他们求饶，并在事务上与他们协商。你决定之后，就要信靠真主。”（TMQ 3:159）

“Pardon them and ask forgiveness for them and consult with them upon the conduct of affairs, and when you have decided (upon a course of action), place your trust in Allah.” [TMQ 3:159].

“以及那些响应主的召唤、谨守拜功、事务由彼此协商决定的人。”【古兰经 42:38】

“And those who answer the call of their Lord and establish worship, and whose affairs are a matter of counsel.” [TMQ 42:38].

上面提到的这两节经文与协商问题直接相关。协商（Shura）指的是就某一事务进行相互商议或彼此讨论，即征求人们的意见。征求意见的一方是哈里发、任何埃米尔，或负有责任的人，无论是统治者还是领导者。至于向负责人（无论是统治者还是领导者）陈述自己的意见，则只是一种劝告（Naseeha）。

The two ayat (verses of Qur’an) mentioned above are directly related to the issue of consultation. Shura denotes engaging in mutual consultation or mutual discussions regarding a particular matter i.e. taking people’s opinion. Taking opinions occurs on the part of the Khaleefah or any Amir or responsible person be it a ruler or a leader. As for the declaration of the opinion to the person in charge, be it a ruler or a leader, it is just a naseeha (advice).

在探讨穆圣（愿主赐福他并使他平安）的协商（shura）做法如何应用于我们当今的事务之前，我们需要先研究"征求意见"这一概念，消除穆斯林心中存在的任何模糊之处。就实际情况而言，征求意见可以涉及以下方面：

Before addressing the application of shura, as taken by the Messenger of Allah (saw) in relation to our affairs nowadays, we need to study the idea of taking an opinion, and remove any ambiguity existing in the minds of the Muslims. Realistically, an opinion can be taken regarding :

1. 教法事务（立法事项）。

1. Matters of Shari‘ah (legislative matters).

2. 理性事务或技术性事务

2. Matters of Intellect or Technicalities.

3. 直接导致行为的、涉及可为之事（mubah）的观点。

3. Opinions which directly lead to actions in mubah issues.

1. 关于沙里亚（立法事务）的事项：对于沙里亚事项，根本不存在协商（shura）。要得出任何沙里亚事务的伊斯兰教法裁决，必须进行恰当的伊斯兰教法推理（ijtihad），也就是说，在与启示（wahi）相关的事务中，即哈拉姆与哈拉勒的问题上，不应采纳任何人的意见。这一点可以从先知穆罕默德ﷺ在侯代比亚和约中的行为看出。在那件事中，他ﷺ没有与众门徒协商，也拒绝听取他们对和约条款的异议，并说道：“……我不会违背主（SWT）的命令。”

majlis al-Ummah（民众议会）是伊斯兰统治体制的组成部分。它处理的是属于mubah（允许）范围的事务，这类事务无需专家即可得出正确结论。majlis al-Ummah作出的这些决定被称为“mashura”（协商决议）。在mubah事务中没有固定的对错之分，因此以多数人的意见为具有约束力的意见。哈里发因此有义务维护majlis al-Ummah的意见，只要这些意见属于majlis al-Ummah的法律意见范围之内。这一点得到先知ﷺ的圣训所证明：“如果你们两人（指欧麦尔和艾布·伯克尔）就某项mashura达成一致，我不会违背它。”

The Majlis al-Ummah is part of the ruling structure of Islam. It deals with matters which are mubah and do not require an expert to arrive at the correct conclusion. These decisions of the Majlis al-Ummah are termed as ‘mashura’. The majority’s opinion is the binding opinion, in this case, since there is no set right or wrong in the mubah matters. The Khaleefah is therefore obliged to uphold the opinions of the Majlis al- Ummah, as long as the opinions are in the legal area of opinion for the Majlis al-Ummah. This is substantiated by the hadith of the Prophet (saw) : “If both of you (referring to ‘Umar and Abu Bakr) agree on a mashura, I would not go against it..”

被推选代表穆斯林向国家元首发表意见的人,被称为"乌玛议会"(Majlis al-Ummah)的成员。允许非穆斯林在乌玛议会的某些会议中出席,目的是陈述他们因统治机构的压迫而受到的不公,或投诉他们在实施伊斯兰教律例于其身上时所遇到的任何问题。

The persons who represent the Muslims in voicing their opinions to the head of the State are called to the Majlis al-Ummah. It is allowed for the non-Muslims to be in certain sessions of the Majlis, for the purpose of presenting complaints about oppression by the hand of the ruling apparatus or to complain about any problems, which they encounter with regards to the implementation of Islam upon them.

伊斯兰议会（Majlis al-Ummah）的成员由民众选举产生，在谁可以成为成员的问题上不存在性别区分。只要候选人拥有国籍、神志健全并已达到成年年龄，无论男女，即符合资格。

The members of the Majlis al-Ummah are elected by the people, and there is no gender distinction in who can be a member. As long as the candidate carries the citizenship, is sane and is in his/her post-puberty years, then he or she qualifies.

关于乌玛议会（Majlis al-Ummah）的结构，可以设立两个主要委员会：一个负责监督中央政府，另一个负责监督省级政府。在这两个主要委员会之下，设有若干附属委员会，根据成员的能力分配具体任务。

Pertaining to the structure of the Majlis al-Ummah, there can be two main committees. One to oversee the central government and one for the provincial government. Within these main committees exist subcommittees which are assigned specific tasks based on the ability of the individuals.

伊斯兰的本质在于维护公正与社会和谐，并在制度性压迫出现时将其连根拔除、加以消除。主权属于伊斯兰的立法渊源，而伊斯兰立法渊源的目的，在于确保并维护社会理想，同时满足社会中每个人的个体需要。伊斯兰赋予民众执行沙里亚教法规定的权力，以此来保全这些目的和宗旨。民众则推举一人（哈里发）来依伊斯兰统治他们，如果哈里发明显违背沙里亚，民众有权使用武力将其罢免。

The nature of Islam is to preserve justice and societal harmony, and to uproot and eliminate institutional oppression if and when it presents itself. Sovereignty belongs to Islam’s legislative sources, and the aim of Islam’s legislative sources is to secure and uphold the societal ideals, while satisfying the individual needs of each human being in the society. Islam granted the people the authority to implement the Shari‘ah rules whereby these aims and objectives would be maintained. The people in turn appoint one person (The Khaleefah) to rule them by Islam, and they are permitted to use force to remove the Khaleefah, in case he clearly went against the Shari‘ah.

司法体系的分支之一被称为“Mahkamat al Madhaalim”（不义行为法庭）。该司法分支的首要职能，是裁决民众与哈里发之间的争端。司法分支中法官的判决或裁定不得搁置，而必须执行，即使判决的内容是罢免哈里发本人，或罢免他所委任的任何人。若不执行Mahkamat al Madhaalim中法官的判决或裁定，则赋予民众罢免哈里发的权利，必要时甚至可以使用武力。

One of the branches of the judicial system is called Mahkamat al Madhaalim (Court of Unjust Acts). The primary role or function of this judicial branch is to settle disputes between the people and the Khaleefah. The order or finding of a judge in the judicial branch cannot be stayed, but rather it must be implemented, even if the order was to remove the Khaleefah himself, or anyone that he has deputised. Failure to implement the order or finding of a judge in Mahkamat al Madhaalim, provides a license to the people to remove the Khaleefah, even by force if necessary.

majlis al-Ummah的职能之一，是为民众提供一个平台，使其能够向政府表达满意或不满，并提出申诉。Mahkamat al Madhaalim（申诉法院）将接收来自Majlis al-Ummah的申诉，或者国家中的个人可以直接将其申诉提交至Mahkamat al Madhaalim。每个人都受伊斯兰立法渊源的约束，因此伊斯兰社会中不存在特权阶层；凡处于伊斯兰国家管辖之下的人，无论是穆斯林还是非穆斯林，其权利都必须得到保护。因此，伊斯兰维护正义与社会和谐、铲除并消灭压迫的方法，是切实可行且务实的。

One of the functions of the Majlis al-Ummah is to create a platform whereby the people can voice either their satisfaction or their dissatisfaction and complaints to the government. The Mahkamat al Madhaalim would be presented with the complaints from the Majlis al- Ummah or the individual in the State could take his complaint to Mahkamat al Madhaalim directly. Everyone is subject to Islam’s legislative sources and as such there is no elite class in the Islamic society, and anyone who is under the jurisdiction of the Islamic State, be they Muslim or non-Muslim, must have their rights protected. Therefore, Islam’s method of preserving justice and social harmony, and uprooting and eliminating oppression is realistic and practical.

另一种建立政府"制衡"机制的方式是提名哈里发的程序。作为一种选择，哈里发可以从乌玛议会（Majlis al-Ummah）提出的人选中产生。因此，乌玛议会会确保当选哈里发职位的人是一名履行宗教义务的穆斯林，并且符合各项条件。由此，一个只想谋取个人利益的人便无法成为哈里发。