乌玛议会拥有五项权力，分别是：

The Ummah Council has five powers which are:

1.(a)：哈里发必须与议会协商，议会有权就执行国内政策事务中的操作性事项和具体行动向他提出建议，这些事务不需要深入的学理研究和严肃审议，例如治理、教育、卫生、经济、贸易、工业、农业等事务，并且议会在这些领域的意见具有约束力。

1. (a): The Khalifah has to consult the Council and the Council has the right to advise him in operational matters and actions related to carrying out the affairs of the domestic policy that do not require deep intellectual research and serious examination, like matters of ruling, education, health, economy, trade, industry, agriculture and the like, and the opinion of the Council in these areas is binding.

(b)在需要深入研究和认真审议的学术事务、需要经验与知识的事务、技术与科学事务，以及同样的财政事务、军队事务和外交政策方面，哈里发有权就这些事务向议会咨询，并了解其意见；但在这些事务上，议会的意见不具有约束力。

(b): In the intellectual matters that require deep research and serious examination, and issues which require experience and knowledge, and technical and scientific issues, and similarly the financal issues, the army, and foreign policy, the Khalifah has the right to consult the Council about them and to acquaint himself with its opinion; however the opinion of the Council is not binding in these matters.

2. 哈里发有权将他希望采纳的法律和规则告知议会。议会中的穆斯林成员有权就这些规则进行辩论并发表意见。然而，如果他们对哈里发的推论或其证据的有效性存在异议，即在他们与国家所采用的立法依据（Usul）的采纳方法存在分歧的情况下，则该决定应提交至申诉法院（Mahkamat al-Madhalim），其在此事上的裁决具有约束力。

2. The Khalifah has the right to notify the Council of the laws and rules which he wants to adopt. The Muslim members of the Council have the right to debate them and voice their opinions regarding those rules. However, if they disagree with the Khalifah regarding the validity of their deduction or their evidence, in terms of their disagreement with the method of adoption from the basis of legislation (Usul) adopted in the State, then the decision will be referred to the Court of Madhalim, and its verdict in this matter is binding.

3. 议会有权就国家内部实际发生的一切事务追究哈里发的责任，无论这些事务涉及国内或对外事务、财政事务，还是军事事务。若在此类事务中多数意见具有约束力，则议会的意见具有约束力；若多数意见不具约束力，则议会的意见也不具约束力。

3. The Council has the right to hold the Khalifah accountable for all matters that took place effectively within the State, whether these were related to domestic or foreign affairs, financial affairs, or military matters. The opinion of the Council is binding if the majority’s opinion in such matters is binding, and it is not binding if the majority’s opinion in such matters is not binding.

如果咨议会与哈里发对某项已经执行的行为是否合法存在分歧，则应将此事提交给纳扎姆法庭（Mazalim）裁决。其判决对此事具有约束力。

If the Council and the Khalifah differed about the legitimacy of an action that had been already executed the matter should be referred to the Court of Madhalim to settle the question. Its verdict on the matter is binding.

4. 乌玛议会有权对助手、总督或“阿米尔”表达不满。在这种情况下，其意见具有约束力，哈里发应立即将他们罢免。如果乌玛议会的意见与相关省份议会关于总督和“阿米尔”是否称职、是否令人满意的意见不一致，则以省议会的意见为准。

4. The Ummah Council has the right to express discontent of the assistants, governors or the ‘Amils. Its opinion in such a case would be binding and the Khalifah should dismiss them at once. If the opinion of the Ummah Council differed from the opinion of the council of the concerned province regarding contentment and discontent of the governors and ‘Amils, the opinion of the council of the province overrides.

5. 理事会中的穆斯林成员有权从符合马达利姆法院所裁定资格条件的人选中，限定哈里发候选人的提名范围。他们在此事上的意见具有约束力，因此理事会所确定名单之外的候选人不应被考虑。

5. Muslim members of the Council have the right to restrict the nomination of candidates for the Khilafah from amongst those who fulfilled the qualification conditions as decided by the Madhalim Court. Their opinion in this is binding, and candidates other than those shortlisted by the Council should accordingly not be considered.

本文阐述乌玛议会（Ummah Council）的权力。关于这些权力的依据如下：

This article explains the powers of the Ummah Council. The evidences for these powers are as follows:

第一点（a）：关于那些不需要研究和深入思考的实际行动和事务，乌玛议会的意见具有约束力，其证据可以从先知穆罕默德（愿主福安之）遵从多数人的意见，在乌侯德战役中出城迎战多神崇拜者军队的事件中推断出来。当时先知穆罕默德（愿主福安之）和资深圣门弟子的意见是留在麦地那、不出城迎战。此外，也可从他对艾布·伯克尔（愿主喜悦之）和欧麦尔（愿主喜悦之）所说的话中得出这一结论：

The first point, (a): The evidence for the fact that the opinion of the Ummah Council regarding practical actions and matters, which do not require research and deep consideration, is binding, is deduced from the Messenger of Allah (pbuh)’s compliance with the opinion of the majority in going out of Madinah to meet the army of the idol worshippers in the Battle of Uhud. This is despite the opinion of the Messenger of Allah (pbuh) and the senior companions to stay in Madinah and not to leave. It is also taken from his saying to Abu Bakr (ra) and Umar (ra):

. » لَوِ اجْ تَمَعْ تُمَا فِي مَشُورَةٍ مَا خَالَفْ تُكُمَا « .

. » لَوِ اجْ تَمَعْ تُمَا فِي مَشُورَةٍ مَا خَالَفْ تُكُمَا « .

“如果你们二人对我征询意见的事务达成一致（Mashura），我就不会与你们相左。”（艾哈迈德圣训集所载）因此，关于引导行动的实际事务——包括为民众提供服务以保障其生计，维护其安全、加强其防御并驱除其面临的危险——议会在所有这些问题上的多数意见对哈里发具有约束力，即便哈里发本人的意愿与之相悖。先知ﷺ依照多数人的意见出征乌候德，便是这样的例证。

“If the two of you agree on an issue I consult you on (Mashura) I will not differ with you” (reported by Ahmad). Therefore, the practical matters related to the opinion leading to an action, in terms of providing services to the citizens for reassuring their livelihood, and in terms of maintaining their security, strengthening their defences and driving danger away from them; the majority opinion of the Council in all of these issues is binding upon the Khalifah even if it disagreed with his wish, which happened with the Messenger of Allah (pbuh) going out to Uhud in compliance with the opinion of the majority.

第一点(b)：原则上，哈里发应当征求学者、专家和专业人士在本节所涉事务上的意见。这与真主的使者ﷺ的做法相符：在选定白德尔之战的地点时，他ﷺ曾采纳了阿勒-胡巴卜·本·蒙齐尔的意见。伊本·希沙姆的《圣训传记》中记载了此事：

The first point, (b): In principle, the Khalifah takes the opinion of the scholars, experts and specialists regarding the matters of this section. This is in accordance with what happened with the Messenger of Allah (pbuh) when he (pbuh) took the opinion of Al-Hubab b. Al-Mundhir, in selecting the location of the Battle of Badr. It was reported in the Sirah of Ibn Hisham:

حِينَ نَ زَلَ عِنْدَ أَدْنَى مَاءٍ مِنْ بَدْرٍ، لَمْ يَ رْضَ الْحُ بَابُ بْنُ الْمُنْذِرِ ، إِنَّهُ « يَا رَسُولَ اللهِ، أَرَأَيْتَ هَذَا الْمَنْزِلَ، أَمَ نزِلاً أَنْ زَلَكَهُ اللَّهُ : بِهَذَا الْمَنْزِلِ، وَقَالَ لِلرَّسُولِ لَيْسَ لَنَا أَنْ نَ تَ قَدَّمَهُ وَلاَ نَ تَأَخَّرَ عَنْهُ، أَمْ هُوَ الرَّأْيُ وَالْحَرْبُ وَالْمَكِيدَة ؟ قَالَ: بَلْ هُوَ الرَّأْيُ وَالْحَرْبُ وَالْمَكِيدَةُ، فَ قَالَ: يَا رَسُولَ اللهِ، فَإِنَّ هَذَا لَيْسَ بِمَنْزِلٍ، فَانْ هَ ضْ بِالنَّاسِ حَتَّى نَأْتِيَ أَدْنَى مَاءٍ مِنَ القَوْمِ فَ نَ نْزِلَهُ، ثُمَّ ن غَُوِّرُ مَا وَرَاءَهُ مِنَ القُلُبِ، ثُمَّ نَ بْنِي عَلَيْهِ لَقَدْ : حَوْضاً فَ نَمْلَؤُهُ مَاءً، ثُمَّ ن قَُاتِلُ القَوْمَ فَ نَشْرَبُ وَلاَ يَشْرَبُونَ، فَ قَالَ رَسُولُ اللهِ وَمَنْ مَعَهُ مِنَ النَّاسِ، فَسَارَ حَ تَّى إِذَا أَتَى أَدْنَى أَشَرْتَ بِالرَّأْيِ، فَ نَ هَضَ رَسُولُ اللهِ مَاءٍ مِنَ القَوْمِ نَ زَلَ عَلَيْهِ، ثُمَّ أَمَرَ بِالْقُلُبِ فَ غُوِّرَتْ، وَبَ نَى حَوْضاً عَلَى القَلِيبِ الَّذِي نَ زَلَ » عَلَيْهِ، فَمُلِئَ مَ اءً، ثُمَّ قَذَفُوا فِيهِ الآنِيَة .

حِينَ نَ زَلَ عِنْدَ أَدْنَى مَاءٍ مِنْ بَدْرٍ، لَمْ يَ رْضَ الْحُ بَابُ بْنُ الْمُنْذِرِ ، إِنَّهُ « يَا رَسُولَ اللهِ، أَرَأَيْتَ هَذَا الْمَنْزِلَ، أَمَ نزِلاً أَنْ زَلَكَهُ اللَّهُ : بِهَذَا الْمَنْزِلِ، وَقَالَ لِلرَّسُولِ لَيْسَ لَنَا أَنْ نَ تَ قَدَّمَهُ وَلاَ نَ تَأَخَّرَ عَنْهُ، أَمْ هُوَ الرَّأْيُ وَالْحَرْبُ وَالْمَكِيدَة ؟ قَالَ: بَلْ هُوَ الرَّأْيُ وَالْحَرْبُ وَالْمَكِيدَةُ، فَ قَالَ: يَا رَسُولَ اللهِ، فَإِنَّ هَذَا لَيْسَ بِمَنْزِلٍ، فَانْ هَ ضْ بِالنَّاسِ حَتَّى نَأْتِيَ أَدْنَى مَاءٍ مِنَ القَوْمِ فَ نَ نْزِلَهُ، ثُمَّ ن غَُوِّرُ مَا وَرَاءَهُ مِنَ القُلُبِ، ثُمَّ نَ بْنِي عَلَيْهِ لَقَدْ : حَوْضاً فَ نَمْلَؤُهُ مَاءً، ثُمَّ ن قَُاتِلُ القَوْمَ فَ نَشْرَبُ وَلاَ يَشْرَبُونَ، فَ قَالَ رَسُولُ اللهِ وَمَنْ مَعَهُ مِنَ النَّاسِ، فَسَارَ حَ تَّى إِذَا أَتَى أَدْنَى أَشَرْتَ بِالرَّأْيِ، فَ نَ هَضَ رَسُولُ اللهِ مَاءٍ مِنَ القَوْمِ نَ زَلَ عَلَيْهِ، ثُمَّ أَمَرَ بِالْقُلُبِ فَ غُوِّرَتْ، وَبَ نَى حَوْضاً عَلَى القَلِيبِ الَّذِي نَ زَلَ » عَلَيْهِ، فَمُلِئَ مَ اءً، ثُمَّ قَذَفُوا فِيهِ الآنِيَة .

当使者ﷺ在靠近巴德尔水源的一侧扎营时,安-侯巴ब·本·穆ン达尔对这处营地并不满意。他对使者ﷺ说:"安拉的使者啊!安拉让您在此处扎营,是我们不能擅自迁移的命令,还是个人的见解、战争的谋略?"使者ﷺ说:"这是个人的见解、战争的谋略。"侯巴·本·穆ン达尔说:"安拉的使者啊,这里并非合适的地方。请带领众人前行,直到我们到达靠近敌人的那一侧水源,在那里扎营。然后我们把另一侧的水放掉,在上面修建一个蓄水池,将其注满水。这样我们就能喝水,而敌人却不能喝水,我们再与他们作战。"安拉的使者ﷺ说:"你提出了正确的见解。"于是安拉的使者ﷺ和穆斯林们起身前行,直到到达靠近敌人的那一侧水源并在那里扎营。随后他下令放掉水源中的水,此事便照办了。他在被放干的井上修建蓄水池,注满水,并把壶投入其中。于是安拉的使者ﷺ采纳了侯巴的见解,并依照而行。

“When the Messenger (pbuh) camped at the nearest side of the water of Badr, Al-Hubab b. Al-Mundhir was not content with that site. He said to the Messenger: “O Messenger of Allah! Did Allah make you camp in this place where we can’t depart from it, or is it opinion, war and strategy?” He said: “It is rather opinion, war and strategy”. Hubab b. Al-Mundhir said: “O Messenger of Allah, this is not the (right) place. Move the people till we come to the side of the water near to the people (enemy); we camp there, then we seep away the water from the other part, we build a basin on top of it, we fill it with water. Then we fight against the people where we drink and they do not”. The Messenger of Allah (pbuh) said: “You gave the (right) opinion”. So the Messenger of Allah (pbuh) and the Muslims stood up and walked till they reached the near side of the water from the enemy and camped there. Then he commanded that the water be seeped away which was done. He built a basin on top of the seeped wells, filled it with water and threw pots in their (water).” So the Messenger of Allah (pbuh) agreed with the opinion of Al-Hubab and followed it.

在这件事情中，既然涉及的是见解、战争与谋略，民众的意见在作出决定时并无分量，真正被考虑的是专家的意见。与此类似的还有需要研究与审察的技术性事务和思想问题，以及有关定义的问题。在所有这些事务中，应当求教于专家和专业人士，而不是依据普通民众的意见。在这类事务上，多数人的意见并无价值，而应重视的是学识、经验和专业化的能力。

In this incident, which has to do with opinion, war and strategy, the views of the people have no weight in taking the decision. Rather the view of the expert is what is considered. Similar to this are technical matters and thoughts which require study and scrutiny, together with definitions. In all such matters, reference is made to the experts and specialists, rather than to the ordinary people’s opinion. There is no value in such matters with the majority, but rather weight is given to knowledge, experience, and specialisation.

这一点同样适用于财政事务，因为伊斯兰教法已经规定了必须征收的财产种类，以及这些财产应当分配（支出）的领域。伊斯兰教法也规定了征收赋税的情形；因此，在征收和分配财政方面，征求民众的意见毫无意义。军队也与此类似：伊斯兰教法将管理军队事务的权利交给哈里发，并规定了圣战的规则。对于伊斯兰教法已经决定的事务，民众的意见没有效力。国家与其他国家的关系也是如此，因为这属于需要深入研究和透彻见解的思想范畴，并且与圣战相关；此外，它还属于见解、战争和谋略的范畴。因此，无论民众的意见是多数还是少数，在这一问题上都毫无意义。然而，哈里发可以将这些事务提交给乌玛议会，以供其协商并提出意见，因为这种提交属于允许之事（Mubah），而议会在这些事务上的意见并不具有约束力，正如败战（Badr）之役的事件所示。相反，决定权应交由负责此事的人来行使。

This also applies to financial matters, because the Shari’ah has determined the types of funds which must be collected and the areas over which they need to be allocated (spent). The Shari’ah has also determined the cases when taxes are imposed; ,therefore, there is no point in seeking the opinion of the people in the collection and allocation of funds. Similar to this is the army; the Shari’ah has left to the Khalifah the right of managing the army’s affairs, and it determined the rules of Jihad. There is no validity in the opinion of the people over matters decided by the Shari’ah. This also applies to the relationship of the State with other States, because this is of the thought that requires study and deep insight and is related to Jihad. Furthermore, it is a part of opinion, war and strategy. Therefore, there is no point in the opinion of the people in this matter, whether it is the majority or minority. However, the Khalifah is allowed to present these matters to the Ummah Council for its consultation and opinion, because such presentation is from the permitted issues (Mubah) and the opinion of the Council in these matters is not binding as in the incident of Badr. Rather the decision is entrusted with the concerned person.

以下的例子用来区分(a)点与(b)点之间的差别：

The following examples are to distinguish the difference between points (a) and (b):

对于决定在河上修建一座桥梁以服务于一个在交通等方面几近孤立的村庄的民众利益而言，哈里发在修建该桥以解决村庄交通问题上，应当遵从议会在此事上的多数意见，该意见具有约束力。至于确定桥梁的合适技术位置，以及桥梁的最佳工程设计，例如应当建成悬索桥还是立于河中的桥墩之上等，此类事务应当咨询专家和专业人士，而不是以议会的多数意见为准。

For deciding the building of a bridge over a river to serve the interests of the people in a village, almost isolated in terms of communications and the like, then the majority opinion of the council on this matter is binding to the Khalifah in building the bridge to solve the communication problem of the village. As for deciding the right technical location for building the bridge, and the best engineering design of the bridge, whether it should be a suspension bridge or standing over pillars in the river, etc; the experts and specialist people are consulted in such matters, rather than the majority opinion of the council.

同样,为某村的孩子建造学校——该村的孩子难以到达城镇的学校——关于此事,乌玛议会的多数意见对哈里发具有约束力。至于村中学校位置的选择,包括适合设计的土壤承载力,以及建筑的style,无论该建筑是国家所有的,即建造、购买还是租赁的,在这类事务上应咨询专家和专业人士,而不必寻求议会的多数意见。哈里发可以就此事与他们磋商,但他们的意见不具有约束力。

Likewise, building a school for the children of a village, where its children find great difficulty in reaching the schools in the towns, the majority opinion of the Ummah Council on this matter is binding to the Khalifah. In regards to the choice of the location of the school in the village in terms of the soil strength suitable for design, as well as the style of its building, whether is possessed by the State, i.e. whether it is built, bought or leased, in such matters the experts and specialist people are consulted and the majority opinion of the council is not sought, though the Khalifah is allowed to consult with them over the matter, but their opinion is not binding.

至于边境地区的一个国家，面临敌人的危险，那么乌玛议会的多数意见对于该村庄的设防、驱退敌人对它的威胁、以及防止其在敌人任何侵犯之后遭受杀戮和驱逐，具有约束力。然而，修建此类防御工事的方法，以及用于驱退危险的任何作战手段，这些事务需要征询专家和专业人士的意见，而非议会的多数意见。

As regarding a country at the frontiers, defying the danger of an enemy, then the majority opinion of the Ummah Council is binding in terms of the village’s fortification and driving the danger of the enemy away from it, and preventing its exposure to killing and expulsion after any aggression from the enemy. However, the method of building such fortifications and any fighting means used to drive the danger away from it; such things need the consultation of the experts and specialist people, rather than the majority opinion of the council.

第二点：立法权唯属真主（SWT）。真主说：

The second point: Legislation belongs to Allah (swt) alone. Allah (swt) says:

"裁决只属于真主。"（TMQ 12：40）"不然！以你的主发誓，他们不会真正地信仰，直到他们让你——穆罕默德ﷺ——裁决他们之间所争议的事务，然后他们内心对你的裁决不会感到任何不快，并完全顺服地接受。"（TMQ 4：65）

The decision is only for Allah." (TMQ 12: 40) " But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission ." (TMQ 4: 65).

在解释使者（愿主福安之）对主（SWT）之语的时候： Wait—I must keep rules: "(pbuh)" is an abbreviated honorific, so replace with ﷺ once after the mention. "(swt)" stays as (SWT). Translation: "关于使者ﷺ对His (SWT)所说的话的解释" — "His" refers to Allah, so "祂" would be the translation of "His" for Allah; keep (SWT) as given. Final: 在解释使者ﷺ对祂（SWT）之语的注释中：

In the explanation of the Messenger (pbuh) to His (swt) saying:

“他们以他们的学者和修士为主宰，舍真主而外。”（《古兰经》9:31），提尔米兹ī（Al-Tirmidhi）转述阿迪·本·哈提姆（‘Adiyy b. Hatim）的话，他说：

“They have taken their scholars and monks as lords besides Allah.”, (TMQ 9:31), Al-Tirmidhi reported through ‘Adiyy b. Hatim who said:

“我来到先知（ﷺ）那里时，脖子上戴着一个金十字架。他说：‘阿迪啊！把这个偶像扔掉。’我听见他诵读《忏悔章》中的这段经文：‘他们把自己的学者和修士当作主宰，舍真主而崇拜他们。’（{他们把自己的学者和修士当作主宰，舍真主而崇拜他们。}）（古兰经 9:31）他说：‘他们并没有崇拜他们；但是，当他们允许他们某件事时，他们就视为合法；当他们禁止他们某件事时，他们就视为禁止。’”

“I came to the Prophet (phuh) while wearing a cross of gold in my neck. He said: O Adiyy! Throw out this idol. And I heard him reading in chapter of Baraa’ah: “They have taken their scholars and monks as lords besides Allah.” (TMQ 9: 31). He said: they did not worship them; but when they allowed them something, they took as Halal and when they forbade them of something, they prohibited it”.

因此,立法并不取自议会的意见,也不以共识或多数决定为依据。立法乃是取自安拉的经典和祂的使者的逊奈,以及通过有效的伊智提哈德从二者所指示的内容中推出。因此,使者ﷺ拒绝了许多穆斯林关于侯代比亚和约的意见,并且说:

Therefore, legislation is not taken from the opinion of the council, neither by consensus or majority. It is rather taken from the Book of Allah (swt) and the Sunnah of His Messenger , and from that which is indicated by them through valid Ijtihad. Thus, the Messenger (pbuh) refused the opinion of many Muslims regarding the Hudaybiyah peace treaty, and said:

. » إِنِّي عَ بْدُ اللهِ وَرَسُولُهُ، وَلَنْ أُخَالِفَ أَمْرَه « .

. » إِنِّي عَ بْدُ اللهِ وَرَسُولُهُ، وَلَنْ أُخَالِفَ أَمْرَه « .

“我是安拉和祂的使者的仆人，绝不违背他的命令。”这是因为和议是安拉（SWT）的启示，因此，立法之事不征求民众的意见。基于此，采用伊斯兰教法规定、制定律法，以及采纳典章制度，都是哈里发独有的职权，如前文所述。这一切都源自伊斯兰教法经文，无论出自他本人的伊智提哈德，还是其他受人尊敬的穆智台希德的伊智提哈德。然而，哈里发可以将他想要采纳的伊斯兰教法律条和典章提交给乌玛议会，以了解其意见。这正如欧麦尔·本·哈塔卜（ra）所做的：他就神圣律例向穆斯林征询意见，而众圣门弟子并未表示反对，例如伊拉克被征服之地的事件中，穆斯林请求他将土地分给征服该地的战士。于是欧麦尔（ra）征询众人的意见，但他最终的决定是：土地仍留给原主人耕种，条件是他们须缴纳约定的哈拉只税，并另外缴纳个人的吉兹亚。欧麦尔（ra）以及在他之前的艾布·伯克尔（ra）就神圣律例征询圣门弟子的意见，而圣门弟子对此并无异议，这表明了他们的公议（伊吉玛尔）。这证明哈里发有权这样做。

“I am the servant of Allah and His Messenger, and will never disobey his order”. This is because the peace was a revelation from Allah (swt) and ,therefore, the opinion of the people is not sought regarding legislation. Based on that, the adoption of the Shari’ah rules, enacting of laws and the adoption of the rules and canons are of the mandatory powers of the Khalifah alone as explained before. It is all derived from the Shari’ah texts, irrespective if it was from his Ijtihad or that of other respected mujtahids. However, it is allowed for the Khalifah to submit to the Ummah Council whatever he wants to adopt of Shari’ah laws and canons so as to find out its opinion regarding it. This is like what Umar bin Al-Khattab (ra) did when he referred to the Muslims over the divine rules, which the companions did not object to, as in the incident of the conquered lands of Iraq, when the Muslims asked him to divide the lands amongst the fighters who opened them. So Umar (ra) asked the people, but his opinion settled on keeping the land with its landlords on condition that they pay a known Kharaj over it in addition to paying the Jizya over their persons. The reference of Umar (ra) and Abu Bakr (ra) before him to the companions for their opinion over the divine rules without an objection from the companions to this, indicates their Ijma’. This serves as evidence that the Khalifah has the right to do that.

关于向诉讼法庭(Madhalim Court)申诉的问题:如果哈里发与乌玛议会在这些律例的有效性、其推导过程、其证据,或国家所采纳的法源(usul)的采用条件上存在分歧,那么在此情况下,Madhalim法官的职权是审查哈里发所采纳的法律,以判断其是否有沙里亚依据,以及该依据是否适用于所涉事件。因此,如果哈里发与议会(即议会的多数成员)在其所采纳的法律是否为有效的沙里亚法律上存在分歧,则此争议由Madhalim法官裁决,因为这属于他的专业范围,而Madhalim法庭的裁决具有约束力。

With regard to reference to the Madhalim Court in case the Khalifah differed with the Ummah Council regarding the validity of the deduction of these canons, or regarding their evidences or terms of the adoption from the sources (usul) adopted by the State, in this case the authority of the Madhalim judge is to examine the law adopted by the Khalifah, to determine whether it has a Shari’ah evidence and whether the evidence applies to the incident. Therefore, if the Khalifah differed with the Council (in other words, with the majority of the Council) over the law which the Khalifah adopted in terms of being a valid Shari’ah law or not, then this dispute is settled by the Judge of Madhalim, because it is from his specialty and the opinion of Madhalim Court is binding.

非穆斯林的议会成员无权审查哈里发欲采纳的法律与条例。这是因为他们不信伊斯兰教，而且他们的权利仅限于就统治者可能加诸其身的任何压迫表达关切，而不是就伊斯兰教法的律例发表意见。

Non-Muslim members of the Council have no right in examining the laws and cannons which the Khalifah wants to adopt. This is because they do not believe in Islam, and because their right is restricted to voicing their concerns regarding any oppression that might fall upon them from the rulers, rather than expressing their view regarding the Shari’ah laws and cannons.

关于第三点，其依据是那些涉及追究统治者责任的经文的总体含义。艾哈迈德从伊本·欧麦尔处转述说：“安拉的使者ﷺ说：”

With regards to the third point, its evidence is the general meaning of the texts related to bringing the rulers to task. Ahmad narrated from Ibn Umar, who said: “The Messenger of Allah (pbuh) said:

. سَيَكُونُ عَلَيْكُمْ أُمَرَاءُ يَأْمُرُونَكُمْ بِمَا لاَ يَ فْعَلُونَ، فَمَنْ صَدَّقَ هُمْ بِكِذْبِهِمْ، « » وَأَعَانَ هُمْ عَلَى ظُلْمِهِمْ، فَ لَيْسَ مِنِّي وَلَسْتُ مِنْهُ، وَلَنْ يَرِدَ عَلَيَّ الْحَوْضَ .

. سَيَكُونُ عَلَيْكُمْ أُمَرَاءُ يَأْمُرُونَكُمْ بِمَا لاَ يَ فْعَلُونَ، فَمَنْ صَدَّقَ هُمْ بِكِذْبِهِمْ، « » وَأَعَانَ هُمْ عَلَى ظُلْمِهِمْ، فَ لَيْسَ مِنِّي وَلَسْتُ مِنْهُ، وَلَنْ يَرِدَ عَلَيَّ الْحَوْضَ .

“将会有一些埃米尔统治你们，他们命令你们做的事，自己却不做。谁相信他们的谎言，并在他们的不义中帮助他们，谁就不属于我，我也不属于他，他也不会在天堂的哈乌德（水池）上与我相见。”艾哈迈德从艾布·赛义德·胡德里传述，他说：“安拉的使者ﷺ说：”

“There will be Amirs over you who order you of things they do not do. Whoever believes their lies and helps them in their injustice will not belong to me and I do not belong to him, and he will not join me on the hawd (basin) in Jannah”.” Ahmad narrated from Abu Sa‘id Al-Khudri, who said: “The Messenger of Allah (pbuh) said:

.» أَلاَ إِنَّ أَفْضَلَ الْجِهَادِ كَلِمَةُ حَقٍّ عِنْدَ سُلْطَانٍ جَائِرٍ ...« .

.» أَلاَ إِنَّ أَفْضَلَ الْجِهَادِ كَلِمَةُ حَقٍّ عِنْدَ سُلْطَانٍ جَائِرٍ ...« .

“……最好的圣战，是在不公正的统治者面前说一句真话。”海金姆（Al-Hakim）根据哲贝尔（Jabir）的传述，先知（ﷺ）说道：

“…The best of Jihad is (to say) a word of truth before an oppressive ruler”.” Al-Hakim narrated from Jabir from the Prophet (phuh) who said:

. سَ يِّدُ الشُّهَدَاءِ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، وَرَجُ لٌ قَ امَ إِلَى إِمَامٍ جَائِرٍ فَأَمَرَهُ وَنَ هَاهُ « » فَ قَتَ لَه .

. سَ يِّدُ الشُّهَدَاءِ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، وَرَجُ لٌ قَ امَ إِلَى إِمَامٍ جَائِرٍ فَأَمَرَهُ وَنَ هَاهُ « » فَ قَتَ لَه .

“众人中最尊贵的殉道者是哈姆扎·本·阿卜杜勒·穆塔利卜；还有一人，他站出来面对暴虐的统治者，命令其行善、禁止其作恶，结果被对方杀害。”穆斯林在《圣训实录》中引述乌姆·赛莱迈的话，说真主的使者ﷺ说：

“The master of martyrs is Hamza bin ‘Abd Al-Muttalib and a man who stands up to an oppressive ruler where he orders him and forbids him, so he (the ruler) kills him.” Muslim narrated from Umm Salama that the Messenger of Allah (pbuh) said:

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ وَمَنْ أَنْكَرَ سَلِمَ، وَ لَكِنْ « »... مَنْ رَضِيَ وَتَابَعَ .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ وَمَنْ أَنْكَرَ سَلِمَ، وَ لَكِنْ « »... مَنْ رَضِيَ وَتَابَعَ .

“将会有埃米尔（统治者），你们会喜欢他们的善行，厌恶他们的恶行。见到他们的行为并设法阻止其重演的人，便免于受责；心中憎恶他们的恶行、却无力阻止其再次发生的人，也是安全的。但是，赞同他们的恶行并效仿他们的人，在精神上便已毁灭。”这些文本是一般性的表述，表明应依照伊斯兰教法的规定，对统治者进行问责。此外，问责可以针对任何行为。哈里发议会及其他助手、总督和官员对哈里发的问责，可以针对任何已经实际执行的行为，无论该行为是否与伊斯兰教法的规定相悖，是否错误或对穆斯林有害，是否不公正，或是否在处理民众事务时有所怠慢。哈里发必须回应这种问责和异议，阐明其对自己的言论、行为以及所承担任务的见解和依据，以使议会确信其履职良好、真诚而诚实。然而，如果议会不接受哈里发的见解并驳回其论据，则必须对此进行审查。如果此事属于多数意见具有约束力的问题，那么议会的意见便具有约束力，如同（a）项中的问题；否则便不具有约束力，如同（b）项中的问题。例如，若问责的内容是前例中未建造学校，那么该问责具有约束力；若问责的内容是他为学校选定的设计，那么他的问责则不具有约束力。

“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined”. These texts are in general form and indicate holding to accounting the ruler in accordance with the rules of the Shari’ah. Furthermore accounting can be over any action. This holding to account by the Council of the Khalifah and other assistants, governors, and ‘Amils would be over any action which has been actually executed whether this action disagreed with the Shari’ah rule, was wrong or harmful to Muslims, or was unjust or complacent toward the citizens in looking after their affairs. The Khalifah must respond to this accounting and the objections by showing his view and evidence regarding his words, actions, and tasks he undertook, so that the Council can be assured of a good performance, the sincerity, and honesty of the Khalifah. If, however, the Council does not accept the view of the Khalifah and rejects his argument, this must be examined. If this matter was of the issues over which the majority opinion is binding then the opinion of the Council is binding like the issues in (a), otherwise it would not be binding as in the issues in (b). If the accounting, for example, was regarding not providing the school in the previous example then the accounting is binding. If the accounting was regarding the design he chose for the school then his accounting is not binding.

如果负责核算的人员在某事上与统治者在法律（沙里亚）层面产生分歧，则根据议会的请求，将此事提交给不公之事法庭（Madhalim），这是遵循安拉（SWT）的经文所言：

If those who account differed with the rulers over any matter from the legal (Shari’ah) point of view, the matter is referred to the court of unjust acts (Madhalim) by a request from the Council, due to what Allah (swt) says:

"信道的人啊！你们当服从真主，服从使者，以及你们中的主事人。如果你们对某件事有争议，就把它交还真主和使者。"（TMQ 4:59） Note: the Qur'an verse is wrapped in quotation marks as in the original, and the "(pbuh)" honorific is rendered as ﷺ after the Prophet's mention, as required, while the verse content itself is left without an inserted ﷺ.

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger.” (TMQ 4:59).

这意味着，如果穆斯林与掌权者在某件事上发生争执，他们应当将其提交给真主（SWT）和使者（ﷺ），即依据沙里亚来裁决。这也意味着提交给司法机关，即不义行为的法庭，而其裁决具有约束力，因为在这种情况下它拥有权力。

This means that if the Muslims dispute with the people of authority over a matter, they should refer it to Allah (swt) and to the Messenger (pbuh) , that is to arbitrate from the Shari’ah. This means to refer to the Judiciary, that is to the court of unjust acts, and its opinion is binding because it has the power in this case.

关于第四点，其证据是：使者（愿安拉赐福于他并使他平安）罢免了其在巴林的任官阿拉·本·哈德拉米，原因是阿卜杜勒·盖斯的代表向使者（愿安拉赐福于他并使他平安）投诉了他。伊本·萨阿德根据穆罕默德·本·欧麦尔的传述记载道：

In regards to the fourth point, its evidence is that the Messenger of Allah (pbuh) removed Al-‘Ala’ b. Al-Hadrami, his ‘Amil over Bahrain, because the delegate of ‘Abd Al-Qays complained about him to the Messenger (pbuh) . Ibn Sa’d narrated on the authority of Muhammad Bin Umar:

. قَدْ كَتَبَ إِلَى العَلاءِ بْنِ الْحَضْرَمِيِّ أَنْ يَ قْدَمَ عَلَيْهِ بِعِشْرِينَ أَنَّ رَسُولَ اللهِ « رَجُلاً مِنْ عَبْدِ الْقَيْسِ، فَ قَدِمَ عَلَيْهِ بِعِشْرِينَ رَجُلاً رَأْسُهُمْ عَ بْدُ اللهِ بْنُ عَوْفٍ الأَشَجِّ، وَاسْ تَخْلَفَ العَلاَءُ عَلَى البَحْرَيْنِ الْمُنْذِرَ بْنَ سَاوَى، فَشَكَا الوَفْدُ العَلاَءَ بْنَ الْحَضْرَمِيِّ، وَوَلَّى أَبَانَ بْنَ سَعِيدِ بْنِ العَاصِ، وَقَالَ لَهُ: اسْتَ وْصِ ب عََبْدِ القَيْسِ فَ عَزَلَهُ رَسُولُ اللهِ » خَيْراً، وَأَكْرِمْ سَرَاتَ هُمْ .

. قَدْ كَتَبَ إِلَى العَلاءِ بْنِ الْحَضْرَمِيِّ أَنْ يَ قْدَمَ عَلَيْهِ بِعِشْرِينَ أَنَّ رَسُولَ اللهِ « رَجُلاً مِنْ عَبْدِ الْقَيْسِ، فَ قَدِمَ عَلَيْهِ بِعِشْرِينَ رَجُلاً رَأْسُهُمْ عَ بْدُ اللهِ بْنُ عَوْفٍ الأَشَجِّ، وَاسْ تَخْلَفَ العَلاَءُ عَلَى البَحْرَيْنِ الْمُنْذِرَ بْنَ سَاوَى، فَشَكَا الوَفْدُ العَلاَءَ بْنَ الْحَضْرَمِيِّ، وَوَلَّى أَبَانَ بْنَ سَعِيدِ بْنِ العَاصِ، وَقَالَ لَهُ: اسْتَ وْصِ ب عََبْدِ القَيْسِ فَ عَزَلَهُ رَسُولُ اللهِ » خَيْراً، وَأَكْرِمْ سَرَاتَ هُمْ .

“据传，安拉的使者（愿主福安之）曾致信阿拉厄·本·哈达拉米，让他带二十人来见他。他与二十名来自阿卜杜勒·盖斯部落的人一同到达，这一队人由阿卜杜拉·本·欧夫·艾沙吉率领，之后，使者任命穆恩齐尔·本·萨瓦为其继任者。这位使节向使者投诉阿拉厄·本·哈达拉米，于是安拉的使者（愿主福安之）将其罢免，任命阿班·本·赛义德·本·阿斯为继任者，并对他说：‘你要照顾阿卜杜勒·盖斯部落，尊重他们的首领。’”此外，欧麦尔·本·赫塔卜（愿安拉喜悦他）仅因民众对萨阿德·本·艾比·瓦卡斯（愿安拉喜悦他）的投诉，便将其从总督职位上罢免，并说道：……

“That the Messenger of Allah (pbuh) wrote to Al-Ala’ b. Al- Hadrami to come to him with twenty men from ‘Abd Al-Qays. He reached him with twenty men headed by ‘Abd Allah b. ‘Awf Al-Ashajj, and appointed after him Al-Mundhir Bin Sawa. The delegate complained of Al-Ala’ b. Al-Hadrami, so the Messenger of Allah (pbuh) removed him and appointed Aban Bin Sa’id b. Al-‘Aas and said to him: ‘Take care of ‘Abd Al-Qays and respect their chiefs ’.” Also, Umar Bin Al-Khattab (ra) removed Sa’d Bin Abi Waqqas (ra) from the governorship simply because of the complaint of the people against him, and he said:

. » إِنِّي لَمْ أَعْزِلْهُ عَنْ عَجْزٍ، وَلاَ عَنْ خِيَانَةٍ « .

. » إِنِّي لَمْ أَعْزِلْهُ عَنْ عَجْزٍ، وَلاَ عَنْ خِيَانَةٍ « .

“我并非因为他有缺陷或叛国而罢免他。”这表明，省内民众有权表达对其省长与埃米尔的愤怒和不满，而哈里发因此必须罢免他们。同样，作为全体穆斯林在国家中的代表，乌玛议会也有权表达对省长和阿米尔的愤怒与不满，若投诉来自省议会多数或乌玛议会多数，哈里发必须立即罢免他们。若这两个议会的意见发生冲突，则优先采纳省议会的意见，因为它比乌玛议会更了解省长的情况，也与其更为熟悉。

“I did not remove him because of deficiency or treason”. This indicates that the people of the province have the right to express their anger and discontent for their governors and amirs, and the Khalifah thus has to remove them. Likewise, the Ummah Council is allowed, as a representative of all Muslims in the State, to express its anger and discontent for the governors and ‘Amils and the Khalifah has to remove them immediately if the complaint came from the majority of the Provincial Council or the majority of the Ummah Council. In the case of conflict between the views of these two councils, then the priority is given to the Provincial Council, for it is more aware and more acquainted than the Ummah Council of the condition of the governor.

关于第五点，这一点包含两个问题：第一个是对候选人进行初选入围，第二个是将入围名单缩减至六人，再缩减至两人。

With regards to the fifth point, this point has two issues: The first one is the short-listing of the nominees and the second is reducing the shortlist to six people and then to two.

关于第一个问题，从遵循正道哈里发的任命方式来看，似乎是由穆斯林的代表直接进行候选人的筛选，或者通过请求哈里发代表他们筛选候选人。

As for the first issue, from following the manner of appointing the guided Khulafaa’ it appears there was short-listing of nominees made by the representatives of the Muslims directly or through requesting the Khalifah to shortlist the nominees on their behalf.

在贝尼·萨伊代大厅中，被提名者有艾卜·伯克尔（ra）、欧麦尔（ra）、艾卜·欧拜代（ra）和萨阿德·本·欧巴达（ra）。这些人被认为已经足够，提名也被限定在他们之中。这件事发生在大厅中的人们面前，随后经过众门徒的同意，他们向艾卜·伯克尔（ra）宣誓效忠。

In the hall of Bani Sa’idah, the nominees were Abu Bakr (ra), Umar (ra), Abu ‘Ubaydah (ra) and Sa‘id b. ‘Ubadah (ra). These were considered sufficient and the nominations were restricted to them. This took place before the people of the hall, and then by the consent of the companions later on, where they gave the Bay’a to Abu Bakr (ra).

在阿布·伯克尔（愿真主喜悦他）执政接近尾声时，他与穆斯林磋商了约三个月，与他们讨论他之后的哈里发职位。他们与他讨论此事后，一致同意他提名欧麦尔（愿真主喜悦他）；换言之，提名被限定在一位候选人身上。

Towards the end of Abu Bakr’s (ra) authority, he consulted with Muslims for about three months, discussing with them the post of Khilafah after him. After they discussed this with him they agreed to his nomination of Umar (ra); in other words, the nomination was restricted to one candidate.

在遇刺之后，对候选人的限定就变得更加清楚明显了。当时人们请求乌马尔（愿真主喜悦他）推举候选人，于是他将人选限定为六人，而排除了其他所有人，并且他特别强调了这件事，这是众所周知的。

Restricting of nominees was more clear and obvious after the stabbing of Umar (ra) for they requested him to nominate candidates for them so he confined it to six (nominees) at the expense of all others, and he emphasised that matter, as is well known.

在提名阿里（ra）的时候，他是唯一的被提名人，没有其他人与他并列，因此无需进行筛选。

At the time of nominating ‘Ali (ra), he was the only nominee, without having any one else with him and so there was no need for short-listing.

以前，候选人的初选是在穆斯林大会前进行的；如果这种做法不被允许，人们就会反对并且不会执行，因为这会妨碍其他人的提名权利。因此，由于众圣门弟子的一致同意（Ijma'），为哈里发职位的候选人进行初选是被允许的。由此，乌玛（Ummah），或者说它的代表，被允许对候选人进行初选，无论这种初选是由乌玛直接进行，还是通过授权即将卸任的哈里发代表他们进行。

Short-listing of nominees used to take place before a gathering of Muslims; a matter which would have been opposed and not executed had it been not allowed, for this prevents the right of others in nomination. Therefore, short-listing the nominees for Khilafah post is allowed due to the consensus (Ijma’) of the companions. Thus, the Ummah, or in other words, her representatives, are allowed to shortlist the nominees, whether this short-listing was conducted directly by the Ummah, or through authorising the outgoing Khalifah to do that on their behalf.

关于提名短名单的问题：将候选人名单先缩减为六人，其证据取自欧麦尔（愿真主喜悦他）的行为；此后再将名单缩减为两人，则取自阿卜杜勒·拉赫曼·本·奥夫（愿真主喜悦他）的行为。此外，这也印证了"拜阿"（效忠宣誓）须获得穆斯林选民多数同意的含义。因为如果候选人超过两人，那么其中胜出者可能只获得例如百分之三十的选民支持，即低于多数的比例；而只有在候选人不超过两人的情况下，胜出者才能获得多数支持。

This is in regards to short-listing. In regards to evidence for the short-listing of the nominees to six people at first, this is taken from the action of Umar (ra); whilst shortening the list to two after that, is taken from the action of Abdul Rahman Ibn Auf (ra). Additionally, this verifies the meaning of the Bay’a by the majority of the Muslim electorate for if the nominees were more than two, then the winner amongst them might get for example thirty percent of the electorate, i.e. less than their majority. The winner would get the majority in the case that the nominees were not more than two.

关于由乌玛议会对六名和两名候选人进行初选一事，这必须由冤案法庭（Madhalim Court）来进行，以确保候选人符合任职条件。原因在于，乌玛议会的初选是为了从中选出一位哈里发，这意味着候选人必须符合任职条件。因此，冤案法庭应当将不符合任职条件者排除在哈里发候选人之外。此后，乌玛议会再从冤案法庭认定已符合任职条件的候选人中进行初选。

In regards to short-listing of the six and two nominees by the Ummah Council, this must be by the Madhalim Court to ensure that the nominees fulfil the qualification conditions; this is because the short-listing conducted by the Ummah Council is for electing a Khalifah from amongst them. It means, in other words, that they must fulfil the qualification conditions. Therefore, the Madhalim Court would exclude from the nominees to the Khilafah anyone who does not fulfil the qualification conditions. After that the Ummah Council would make the shortlist from the nominees decided by the Madhalim Court to have fulfilled the qualification conditions.

这就是第五点的推导依据所在。

This is where the fifth point is derived from.