第19条 - 《哈里发国草案宪法》

不允许任何人担任统治职务，或从事被视为属于统治范畴的任何事务，除非他是男性、自由人、成年人、神智健全、公正，并且有能力承担该职责；也不允许非穆斯林担任此类职务。

It is not permitted for anyone to be in charge of ruling or any action considered to be from the ruling unless they are male, free, adult, sane, just, capable of carrying out the responsibility, and it is not permitted for anyone other than a Muslim.

真主（SWT）明确禁止非信徒统治穆斯林，正如真主所说。

Allah (swt) has decisively prohibited for a disbeliever to be a ruler over the Muslims, as Allah (swt) says.

“并且真主绝不会让不信道者以任何途径胜过信道者。”（TMQ 4:141）让不信道者成为穆斯林的统治者，就是给了他统治穆斯林的途径，而真主（swt）以“绝不”一词明确禁止了这一点。“绝不”这一用语表明，不信道者对穆斯林拥有统治途径，即不信道者成为他们的统治者，是被决然禁止的，因此它表明这一行为已被定为哈拉姆（禁止）。此外，真主（swt）还规定，离婚后复婚的见证人必须是穆斯林；真主（swt）说：

“And never will Allah give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141), and to make the disbeliever a ruler over the Muslims is to grant him a way over them, and Allah (swt) categorically forbade that through His (swt) use of the letter “never” which is an indication that the prohibition of the disbeliever having a way over the Muslims, in other words, for the disbeliever to be a ruler over them, is a decisive prohibition and so it conveys that it has been made Haram. Additionally, Allah (swt) made it a condition that the witness for the return to one’s wife after divorce has to be Muslim; Allah (swt) says.

“当她们的期限将满时，你们或应依礼挽留她们，或应依礼放她们走。你们应从你们中间找两位公正的人作证。”（TMQ 65:2），由此所取的理解是：不应取自你们之外的人。另外，债务的见证人必须是穆斯林；真主（SWT）说：

“And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you.” (TMQ 65:2), and the understanding taken is not to take from other than among you. Also, the witness in debts has to be a Muslim; Allah (swt) says.

“并从你们男子中选两人作见证。”（TMQ 2:282）；也就是说，不是从你们之外的男子中选取。因此，如果在这两类事务中，作证的条件是必须为穆斯林，那么以更强的推理来说，统治者必须是穆斯林也是一项条件。另外，统治就是执行伊斯兰教法的条例和司法机关的判决，而他们被命令依照伊斯兰教法裁决，因此相应地，穆斯林身份也是一项条件。统治者是被授予权力之人，当真主（swt）命令服从他们，并要求有关安全与恐惧的事务交由他们处理时，便规定了被授予权力者必须是穆斯林；真主（swt）说：

“And bring to witness two witnesses from among your men.” (TMQ 2:282); in other words, not from men other than yours. So if a condition for witness in these two issues is that they must be Muslim, then by greater reasoning it is a condition for the ruler to be Muslim. Also, ruling is the implementation of the Shari’ah rules and the judgments of the judiciary, and they are ordered to judge according to the Shari’ah, so accordingly it is a condition that they are Muslim. The rulers are those who are charged with authority, and when Allah (swt) ordered the obedience to them and that issues related to security and fear be referred to them, it is made a condition that those charged with authority must be Muslims; Allah (swt) says.

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) 和 “And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger (pbuh) or to those of authority among them.” (TMQ 4:83)。他（swt）说“from you”，也就是说不是来自你们之外的人，又说“among them”，也就是说不是来自他们之外的人。这些经文表明，掌权者必须是穆斯林，这是一个前提条件。 Note: the Chinese above reproduces the parenthetical "(pbuh)" and "(swt)" as they appear in the original, but per your rules the honorific should be ﷺ and (SWT) should be kept as-is. Corrected version: “O you who have believed, obey Allah and obey the Messenger ﷺ and those in authority among you.” (TMQ 4:59) 和 “And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger ﷺ or to those of authority among them.” (TMQ 4:83)。他（SWT）说“from you”，也就是说不是来自你们之外的人，又说“among them”，也就是说不是来自他们之外的人。这些经文表明，掌权者必须是穆斯林，这是一个前提条件。

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) and. “And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger (pbuh) or to those of authority among them.” (TMQ 4:83). He (swt) said “from you” in other words, not from other than you, and “among them” in other words, not from other than them. These verses indicate that it is a prerequisite that the one who has authority must be Muslim.

既然《古兰经》提到掌权者时，总是同时提到他们是穆斯林，这就证明统治者必须是穆斯林，这是一个前提条件。另外，统治者应当得到穆斯林的完全服从，而穆斯林并没有义务服从非信士者，因为经文只命令穆斯林服从掌握权力的穆斯林。真主(SWT)说：

The fact that the Quran did not mention the one in authority except that it was accompanied with a mention that they were Muslims confirms that it is a prerequisite for the ruler to be Muslim. Also, the ruler has complete obedience from the Muslims and the Muslim is not charged with obeying the disbeliever, since he is commanded by the text only to obey the Muslim who holds the authority; Allah (swt) says.

“O you who have believed, obey Allah and obey the Messenger ﷺ and those in authority among you.” (TMQ 4:59), so the fact that it was ordered to obey those in authority from the Muslims and not other than them is another indication that it is not obligatory to obey the disbeliever who has authority and there is no ruler without obedience. It cannot be argued that the Muslim is charged with obeying the department manager if they were a disbeliever, since he is not a person of authority but rather he is a civil employee, so obedience to him is due to the command of the person of authority to obey the department manager, and the discussion is about the obedience to one of authority and not the employee. Due to this it would not be correct for someone to be in authority over the Muslims unless he is Muslim, and it is not correct for him to be a disbeliever, so accordingly it is absolutely not permitted for the ruler to be a disbeliever.

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59), so the fact that it was ordered to obey those in authority from the Muslims and not other than them is another indication that it is not obligatory to obey the disbeliever who has authority and there is no ruler without obedience. It cannot be argued that the Muslim is charged with obeying the department manager if they were a disbeliever, since he is not a person of authority but rather he is a civil employee, so obedience to him is due to the command of the person of authority to obey the department manager, and the discussion is about the obedience to one of authority and not the employee. Due to this it would not be correct for someone to be in authority over the Muslims unless he is Muslim, and it is not correct for him to be a disbeliever, so accordingly it is absolutely not permitted for the ruler to be a disbeliever.

至于统治者必须是男性这一条件，其依据是艾卜·伯克勒（Abu Bakrah）所传的圣训，他说："当先知（愿主赐福他并使他平安）得知波斯王基斯拉（Kisra）的女儿被立为波斯人的统治者时，他说……"

As for the condition that the ruler be male, it is due to what was narrated by Abu Bakrah saying “When the Messenger of Allah (pbuh) was informed that the daughter of Kisra had been given the reign over the Persians he said:

.» لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمْ امْرَأَة «.

“绝不会成功的民族，是那些让女人来掌管他们事务的民族。”（布哈里传述）先知（ﷺ）告知：委任女人执掌权力的人不会成功，这一告知属于对禁止的表达，因为它属于请求的形式。这一告知以责备的方式出现，表明此项禁令是确定的。因此，委任女人担任统治职务是哈拉姆（禁止的），而统治职位的这一条件正是从这一证据中推导出来的。

“Never will succeed such a nation that makes a woman their” (reported by Al-Bukhari). The notification of the Prophet (phuh) of the negation of success for whoever commissions a woman in authority over them is a prohibition of her assignment, since it is from the forms of request. And the fact that this notification came as a censure is an indication that the prohibition is decisive, and accordingly commissioning a woman to the ruling is Haram (forbidden) and it is from this evidence that this condition of ruling is derived.

至于统治者必须公正这一条件，是因为真主（SWT）规定了证人必须公正；真主说：

As for the condition that the ruler be just, this is because Allah (swt) made it a prerequisite that the witness be just; Allah (swt) says.

“并从你们中找两个公正的人作见证。”（TMQ 65:2），因此，比见证人地位更重要的人，例如统治者，依据更有力的推理，也必须是公正的。这是因为，既然公正的品格已被作为见证人的条件，那么将其作为统治者的条件，就更具优先性。

“And bring to witness two just men from among you.” (TMQ 65:2), and so the one who is more significant than the witness, such as the ruler, must by greater reasoning also be just. That is because if the just character has been made a condition for the witness then for it to be a condition for the ruler is of a higher priority.

关于自由的条件，原因在于奴隶本身不拥有自主行事的独立性，那么他又怎能承担管理他人事务的职责呢？此外，奴役的问题意味着奴隶的时间属于他的主人。

As for the condition of being free, that is because the slave does not possess the independence of conduct for himself, so how can he undertake the governing of other peoples’ affairs. Also, the issue of being enslaved means that the time of the slave belongs to his master.

至于成年这一条件，是因为儿童不得担任统治者，这依据的是阿布·达乌德从阿里·本·阿比·塔利卜（愿真主喜悦他）处的记载，他说：真主的使者ﷺ说：

As for the condition of being an adult, this is because it is not permitted for the ruler to be a child, due to what was reported by Abu Dawud from ‘Ali Bin Abi Talib (ra) who said that the Messenger of Allah (pbuh) said,

.رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ الصَّبِيِّ حَتَّى يَ بْ لُغَ، وَعَنِ النَّائِمِ حَتَّى يَسْ تَ يْقِظَ، « » وَعَنِ الْمَعْ تُوهِ حَتَّى يَ بْ رَ أَ.

“笔已从三种人身上抬起（他们的行为不被记录）：未成年的孩童直到成年，熟睡的人直到醒来，失去理智的疯癫者直到恢复神智。”，此外还有另一种措辞。

“The Pen has been lifted from three (their actions are not recorded): A boy till he reaches puberty, a sleeper till he awakes, a lunatic till he is restored to reason.”, and it come with another wording.

. رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ الْمَجْنُونِ الْمَغْلُوبِ عَلَى عَقْلِهِ حَتَّى يَفِيقَ، وَعَنِ « » النَّائِمِ حَتَّى يَسْتَ يْقِظَ، وَعَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ .

“有三类人的行为不被记录：精神错乱的人，直到他恢复神志；睡着的人，直到他醒来；以及孩童，直到他到达青春期。”笔被提起，意味着他在自己事务上独立行动是不正确的，他依照沙里亚也不承担责任，因此，他不可能担任哈里发，或担任其下任何统治职位，因为他不拥有独立行事的权利。另一项证据表明孩童不被允许担任哈里发，即布哈里圣训集中所记载的内容。

“There are three whose actions are not recorded: a lunatic whose mind is deranged till he restored to consciousness, a sleeper till he awakes, and a boy till he reaches puberty.”. And the pen being raised means that it is not correct that he acts independently in his affairs, and he is not responsible according to the Shari’ah, and so accordingly it is not correct that he could be the Khalifah or anything else below him from the positions of ruling since he does not possess the right to act independently. Another evidence for the absence of permission for a child to be the Khalifah is what has been reported in Al- Bukhari.

. عن أَبي عَقِيلٍ زُهْرَةَ بْنِ مَعْبَدٍ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ هِشَامٍ، وَكَانَ قَدْ أَدْرَكَ « فَ قَالَتْ: يَا رَسُولَ وَذَهَبَتْ بِهِ أُمُّهُ زَيْ نَبُ بِنْتُ حُمَيْدٍ إِلَى رَسُولِ اللَّهِ النَّبِيَّ »... هُ وَ صَغِيرٌ. فَمَسَحَ رَأْسَهُ وَدَعَا لَه : اللَّهِ، بَايِعْهُ، فَ قَالَ النَّبِيُّ.

“从阿布·阿基勒·祖赫拉·本·玛尔巴德，从他的祖父阿卜杜拉·本·希沙姆处传来，他出生于先知在世之时，其母宰奈卜·宾特·胡迈德曾带他去见安拉的先知，说：“安拉的先知啊！请接受他的宣誓和效忠（归顺伊斯兰）。”先知ﷺ说：“他（阿卜杜拉·本·希沙姆）还是个小孩。”于是抚摸他的头，为他向安拉祈祷……”。因此，如果孩子的宣誓并非必要，他也无义务向哈里发宣誓效忠，那么依此更进一步的推理，他担任哈里发更是不被允许的。

“from Abi Aqil Zuhra Bin Ma’bad, from his grandfather ‘Abd Allah Bin Hisham, who was born during the lifetime of the Prophet (phuh) that his mother, Zainab bint Humaid has taken him to Allah’s Prophe t and said, “O Allah’s Prophet (phuh)! Take his pledge and allegiance (for Islam). The Prophet (phuh) said, “He (Abdullah bin Hisham) is a little child,” and passed his hand over his head and invoked Allah for him…”. Therefore, if the pledge of a child is not necessary and he is not obliged to give the pledge to the Khalifah, then by greater reasoning it is not permitted for him to be the Khalifah.

关于理智（神智健全）这一条件，原因在于精神错乱者的行为是不被认可的，这是基于先知穆罕默德ﷺ的话语。

With respect to the condition of being sane, this is because it is not correct for him to be insane, due to the words of the Messenger of Allah (pbuh).

. » رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ « .

“笔已从三种人身上抬起（他们的行为不被记录）”，其中他提到了……

“The pen has been lifted from three (their actions are not recorded)” in which he mentioned.

.» الْمَجْ نُونِ الْمَغْلُوبِ عَلَى عَ قْلِهِ حَ تَّى يَفِيقَ « .

“疯癫者，直至其神志恢复清醒”。从“笔被提起”的含义来看，此人不承担责任，因为理智是承担责任的依据，也是任何交易得以有效的条件。哈里发的行为涉及法律，并负责执行沙里亚的各项律令，因此，一个精神失常的人不能独立处理自己的事务，这一点已是公认的；由此可以更有力地推断，他也不应当拥有管理民众事务的权力。

“a lunatic whose mind is deranged till he restored to consciousness”. From the meaning of the raising of the pen is that he is not responsible, since rationality is the focus of responsibility and a condition for the correctness of any transactions. The actions of the Khalifah are with regards to the law and implementing the Shari’ah injunctions, and so it would not be correct for him to be insane since it is not correct for the insane person to act independently with regards to his own affairs, so ,therefore, by greater reasoning it stands that it would not be correct for him to have authority over the people’s affairs.

至于必须具备履行职责的能力这一条件，它是从对哈里发的效忠誓约所必然要求的，也是从对哈里发以外的任何人——如辅佐者、总督和官员（'Ummal）——的任命契约所必然要求的。因为无能力者无法依照《古兰经》和逊奈来维持臣民的事务，而他正是在此基础上宣誓效忠或依照任命契约同意承担职责的。

As for the condition that he should be capable of carrying out the responsibility, this is from what is necessitated from the pledge with respect to the Khalifah and necessitated from the contract of appointment of anyone other than the Khalifah from the assistants and governors and workers (‘Ummal), since the one who is incapable is not capable of upholding the affairs of the subjects by the Book and the Sunnah which he had given the pledge upon or agreed upon according to the contract of appointment.

从各类经据来证明这一点：

From the various evidences to prove this:

1 ——穆斯林记录,来自艾卜·宰尔(Abu Dharr)的传述,他说。

1 – Muslim reported from Abu Dharr who said.

. قُ لْتُ: يَا رَسُولَ اللَّهِ، أَلا تَسْتَ عْمِلُنِي؟ قَالَ: فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَعِيفٌ، وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ » أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا .

“我说：‘安拉的使者啊，您为什么不任命我（担任官职）呢？’他用手拍了拍我的肩膀，说：‘阿布·载尔，你是一个软弱的人，而它是一项委托，在复活日它将成为耻辱和懊悔的根源，除非是那些以充分的责任感承担它并履行托付给他的职责（高效地尽到其义务）的人。’因此，这段圣训阐明了这一问题：应当依其正当方式承担职务，并履行其中对他所要求的义务；换言之，即要有胜任它的能力。而那决定性的证据是，使者ﷺ说：‘谁承担了它，而他又不能胜任……’”

“I said: O Messenger of Allah, Why don’t you appoint me (to an official position)? He patted me on the shoulder with his hand and said, “O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrectin except for one who takes it up with a full sense of responsibility and fulfils what is entrusted to him (discharges its obligations efficiently.)” So this explains the issue by taking it by its right and performing what is upon him from it; in other words, to be capable of it, and the indication which is decisive is that the Messenger (pbuh) said who takes it and is not capable –.

. »... وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ أَخَذَهَا « .

“它将在复活日成为耻辱与懊悔的根源，唯有那拿起它并履行其全部权利的人除外……” 2 – 布哈里从艾布·胡莱赖者处传述，安拉的使者ﷺ说：

“it will be a cause of disgrace and remorse on the Day of Resurrectin except for one who takes it up with a full ...”. 2 – Al-Bukhari reported from Abu Hurayrah that the Messenger (pbuh) said.

. إِذَا ضُيِّ عَتِ الأَمَانَةُ فَانْ تَظِرِ السَّاعَةَ. قَالَ: كَيْفَ إِضَاعَتُ هَا يَا رَسُولَ اللَّهِ ؟ « » قَالَ: إِذَا أُسْنِدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْ تَظِرِ السَّاعَة .

"当信任（诚实）丧失时，你们就等待末日吧。"有人问："真主的使者啊，信任（诚实）将如何丧失呢？"他说："当权力交给那些不配的人时，你们就等待末日吧。"ﷺ

"When trust (honesty) is lost, then wait for the Hour. It was asked, “How will trust (honesty) be lost, O, Allah’s Propher?” He said, “When authority is given to those who not deserve it, then wait for the Hour.”.

这段叙述表明，明确禁止将责任交给无能力之人。确定性的标志（Qarina）是失信，而它正是末日的迹象之一；这一切都说明，把责任托付给不能胜任之人，是一项重大的罪过。

So this narration indicates the decisive prohibition for the responsibility to be placed with those who are incapable. The decisive indication (Qarina) is wasting the trust and it is from the signs of the Day of Judgement; all this to indicate the great sin for the responsibility to be entrusted to whoever is not capable to fulfil it.

关于"能力"应当如何界定，这需要加以考察，因为它可能与身体或精神疾病等相关。因此，这一点未作明确界定，而交由马宰里姆法庭（Madhalim）来确认，例如确认哈里发的候选人是否具备必要的条件。

As for how the capability should be defined, this requires examination since it could be connected to bodily or mental illness etc., and for that reason it is left undefined for the Madhalim court to confirm that, for example, the candidates for the Khalifah fulfil the necessary requirements.