领导、总统职位与伊玛目（埃米尔制）意义相同。领导者、总统与埃米尔（Ameer）的含义也相同。然而，哈里发制（Khilafah）虽然是对全世界所有穆斯林的总体领导，但它比埃米尔制（Imarah）更为具体，哈里发（Khaleefah）也比埃米尔（Ameer）更为具体。这是因为埃米尔制既可以是哈里发制，也可以是哈里发制之外的其他形式，例如军队的埃米尔制、省区（Wilayah）的埃米尔制以及团体的埃米尔制。因此，埃米尔制比哈里发制更为宽泛。埃米尔可以是哈里发，也可以是省区的埃米尔、军队的埃米尔、团体的埃米尔或旅途的埃米尔。因此，埃米尔比哈里发更为宽泛。所以，哈里发一词特指那个众所周知的职位，而埃米尔制一词则泛指每一位埃米尔。

Leadership, presidency and Imarah (emirate) are all of the same meaning. The leader, president and Ameer have the same meaning as well. However, the Khilafah, though it is a general leadership of all the Muslims in the world, is more specific than emirate (Imarah) and the Khaleefah is more specific than the Ameer. This is because the emirate can be the Khilafah and other than the Khilafah, like the emirate of an army and the emirate of the Wilayah and the emirate of the group. Thus the emirate is more general than the Khilafah. The Ameer could be the Khaleefah, the Ameer of a Wilayah, an Ameer of an army, an Ameer of a group, or an Ameer of travel. Hence, the Ameer is more general than the Khaleefah. Thus the word Khilafah is specific to the well-known post, while the word emirate is general for every Ameer.

伊斯兰要求领袖、总统和埃米尔是同一个人，针对同一件事务，并且不允许同一职位上有一个以上的人。因此，伊斯兰不承认所谓的集体领导，也不承认集体总统制，伊斯兰中的领导权只能是单一的。所以，领袖、总统和埃米尔必须是一个人，不允许超过一人。关于此事的证据是先知的圣训和行为。艾哈迈德借‘Abdullah ibn ‘Umru的传述称：真主的使者ﷺ说：

Islam obliges that the leader, the president and the Ameer be one person, over the same matter and it does not allow that there should be more than one person in the same post. Therefore, Islam does not recognise what is called the collective leadership and does not recognise the collective presidency, rather the leadership in Islam is solely singular. So the leader, the president and the Ameer must be singular, and it is not allowed to be more than one person. The evidence on this matter is the traditions and actions of the Prophet (pbuh). Ahmad narrated on the authority of ‘Abdullah ibn ‘Umru that the Messenger of Allah (pbuh) said:

“在旷野中，三人同行而不推举一人为首领，是不被允许的。”阿布·达伍德从艾布·赛义德处转述，先知穆罕默德ﷺ说道：

“It is not allowed for three persons in an open land without appointing one of them as an Ameer over them.” Abu Dawood narrated from Abi Sa’id that the Messenger of Allah said:

“如果三个人外出旅行，就让他们从中推举一人做艾米尔。”艾勒-巴扎尔从欧麦尔·伊本·黑塔卜的传述中记载，先知（pbuh）说：“如果旅途中有三个人，就让他们从中推举一人（Ahad）做艾米尔。”所有这些圣训都表明，艾米尔应当是一人，这是从圣训中理解出来的。“……而不推举他们中的一人做艾米尔。”“让他们从中推举一人做艾米尔。”“一人”（Ahad）一词等同于“wahid”，表示数目一，而不是更多。这是从反面含义（Mafhoom ul-Mukhalafah）中理解的。在数目和描述（Wasf）方面，反面含义无需经文依据即可采用。正如真主（swt）所说：

“If three people went out on a journey, let them appoint one of them as an Ameer.” Al-Bazzaar narrated from the tradition of ‘Umar ibn Al-Khattab that the Prophet (pbuh) said: “If there are three persons in a journey, let them appoint one (Ahad) of them as an Ameer.” All these traditions state that the Ameer should be one, as understood from the Ahadith. “...Without appointing one (Ahad) of them as an Ameer.” “Let them appoint one of them as an Ameer.” The word one ‘Ahad’ is equivalent to the word ‘wahid’ which indicates the number one and not more. This is understood from the opposite meaning (Mafhoom ul- Mukhalafah). The Mafhoom ul-Mukhalafah for numbers and description (Wasf) can be acted upon without the need of text. As Allah (swt) says:

说：“真主是独一的。” [TMQ Al-Ikhlas: 1]

“Say: Allah is One.” [TMQ Al-Ikhlas: 1]

这意味着祂没有第二者。除非有经文予以否定，否则“反面含义”（Mafhoomul-Mukhalafah，即相反的概念）不会被取消。例如安拉（SWT）的话：

which means that there is not a second to him. Mafhoomul-Mukhalafah (the opposite concept) is not annulled unless there is a text that does so. Like the saying of Allah (swt):

“如果她们想要保持贞洁，就不要强迫你们的女奴从事卖淫。” [TMQ An-Nur: 33]

“Don’t force your (servant) girls on prostitution if they (wanted) marriage.” [TMQ An-Nur: 33]

这节经文的“Mafhoom ul-Mukhalafah”（反面含义）是：如果她们不愿意结婚，那么她们就会被迫卖淫。但真主的这句话否定了这种反面含义。

The Mafhoom ul-Mukhalafah of this verse (Ayah) means that if they did not want marriage then they are forced into prostitution. But the saying of Allah annuls this Mafhoom ul-Mukhalafah:

“不要接近通奸，它是可憎的，也是一条恶路。” [TMQ Al- Isra: 32]

“Don’t come close to adultery, it is an abomination and an evil way.” [TMQ Al- Isra: 32]

因此,如果没有文本来取消“Mafhoom al-Mukhalafah”(反面含义),那么它就必须被遵行。同样,安拉(SWT)的话:

Hence, if there is no text to nullify the Mafhoom al-Mukhalafah then it has to be acted upon. Similarly, the saying of Allah (swt):

"奸淫者，无论男女，每人都要鞭打一百下" [TMQ An-Nur: 2]

“The adulterer, male and female, strike every one of them with one hundred lashes” [TMQ An-Nur: 2]

这节经文中的鞭刑限定为一个确定的数目，即一百鞭。既然经文给出了这个特定的数字，就表明不允许超过一百鞭而增加。因此，先知（愿主福安之）在这些圣训中所说的“让他们从中（Ahadahum）任命一人为埃米尔”，通过反面含义（Mafhoom ul-Mukhalafah）表明，不允许任命一位以上的埃米尔。由此可见，埃米尔之职、领导权和首领之位只属于一个人，从这些圣训的文本和含义来看，绝对不允许由一人以上担任。先知（愿主福安之）的做法也印证了这一点：在他任命埃米尔的所有情况下，他只任命一人，从未任命一人以上；而且他在同一地方，绝对没有任命过一人以上。

The lashing in this verse is limited to a certain number, which is one hundred lashes. The fact that it has given this specific number means that it is not allowed to increase over the hundred lashes. Therefore, the saying of the Messenger (pbuh) in these Ahadith; “Let them appoint one from them (Ahadahum) as an Ameer”, indicates by use of Mafhoom ul-Mukhalafah, that it is not allowed to appoint more than one Ameer. Thereupon the emirate (Imarah), leadership and presidency is for one person only, and it is not allowed absolutely, from the text and meaning of these Ahadith, to be for more than one person. This is also supported by the action of the Prophet (pbuh), as he, in all the situations in which He appointed an Ameer; He appointed only one person and no more. And He absolutely did not appoint more than one person in the same place.

关于圣训中传述的：使者（愿主赐其平安）派遣穆阿兹和艾卜·穆萨前往也门，并对他们说：

With regards to the Hadith narrated from the Messenger (pbuh) that He sent Mu’az and Abu Musa to Yemen, and He said to them:

“让事情变得容易，不要使其变得困难；给予喜讯，不要给予坏消息；彼此合作。”在这件事中，先知ﷺ派他们二人各自前往也门的不同地区，而不是同一个地方。这段圣训由布哈里以两种不同的文本记载。在其中一种文本里，他说他们被派往两个地方，他说道：

“Make it easy and not difficult, give good tidings and not bad news, and co-operate with eachother.” In this incident the Prophet (pbuh) sent each one of them to a different part of the Yemen and not to the same place. This Hadith was narrated by Al-Bukhari in two different texts. In one of them He states that they were sent to two places, where He said:

“穆萨告诉我们：阿布·欧瓦纳告诉我们：阿卜杜勒·马立克告诉我们：从艾比·布尔达传来，他说：安拉的使者ﷺ派阿布·穆萨和穆阿兹·本·哲白勒去也门，他将他们各自派往一个省，并说：‘也门分为两个地方。’然后他说：‘要使事情变得容易，而不是困难。要报喜，而不是报忧。’他们每人都出发去履行自己的职责……”因此，同一件事情不可以有两个负责人，同一个地方也不可以有两位主席，而是主席、领袖和埃米尔必须只有一个，禁止超过一个。

“Musa narrated to us that Abu ‘Owanah narrated that ‘Abdul Malik narrated from Abi Burdah who said that the Messenger of Allah (pbuh) sent Abu Musa and Mu’az ibn Jabal to Yemen and He sent each of them to a province and said: ‘Yemen is of two places.’ Then He said ‘Make it easy not difficult. Give good news and not bad.’ Each one of them set out for his job…” Therefore, there must not be two chiefs for the same matter, nor two presidents for the same place, rather the president, the leader and Ameer must be only one and it is forbidden for there to be more than one.

关于穆斯林国家中所流行的设立集体领导的做法,即以议会、委员会、行政协会之类的形式设立具有领导职能的机构,所有这些做法都与真主的法度相悖,如果将领导权交给该协会、议会或委员会。因为这样就是把领导权交给一个群体,而根据圣训的经文,这是哈拉姆(非法)的。然而,如果该委员会、议会或协会只是承担某些任务,或讨论事务并进行协商,那么所有这些都是允许的,并且属于伊斯兰的范畴,因为穆斯林因彼此协商而受到赞扬。这些委员会的意见将按照本书所阐释的协商(Shura)的教法裁决来加以考虑。

In regards to what has spread in Muslims’ countries with regard to the establishment of a collective leadership in the form of a council, or a committee, or an administrative association and the like, that have the functions of leadership, all this disagrees with the divine rule, if leadership is given to the association, council or committee. This is because leadership would be given to a group, which is Haram according to the texts of the Ahadith. However, if the committee, the council or the association were to carry out tasks, or discuss matters and make consultation, then all this is allowed and is from Islam, because the Muslims are praised for having consultation amongst themselves. The opinion of these committees would be considered according to the Hukm of Shura explained in this book.