成为哈里发的合法条件有七项，即：男性、穆斯林、自由人、成年人、神志健全、公正，并且是具备相应能力的人。

There are seven conditions for the Khalifah to be contracted, which are: to be male, Muslim, free, adult, sane, just, and from the people who have the capability.

由于哈里发制度属于统治（监护）的一部分，甚至是最大的监护，因此这里提及第十九条的内容，即满足所提到的七个条件的义务。

Since the Khilafah is a part of the ruling (guardianship), or rather it is the greatest guardianship, for that reason the text of the 19th article is mentioned here, in other words, the obligation for the seven mentioned conditions to be fulfilled:

有证据表明哈里发应当是男性，这一证据就是传自使者（愿主赐福他并使他平安）的圣训：当他听说波斯人把统治权交给了基斯拉之女时，他说：

The evidence that the Khalifah should be male is what has been narrated from the Messenger (pbuh) that when he heard that the Persians had given the rule to the daughter of Kisra, he said.

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

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

“永远不会成功的民族，是那些让女人做他们领导者的民族。”（布哈里从艾布·伯克拉处传述）。此段圣训含有明确的禁止，即不允许女人被任命为国家的领导者。因为“永远”一词表示永久性，用它否定成功是一种强调性的措辞，带有责备之意，这说明要求哈里发不由女性担任是一种确定的要求，也正因如此，才将哈里发的性别条件规定为男性。

“Never will succeed such a nation that makes a woman their leader.” (narrated by Al-Bukhari from Abu Bakrah); this narration contains a decisive prohibition regarding a woman being appointed the leader of a State, since the expression “never” indicates permanency, which is an exaggeration in negating the success, so it is a blame, which means that the request to leave the Khalifah from being a woman is a decisive request, and for this reason it was made a condition that he should be male.

关于伊斯兰律法中“统治者必须是穆斯林”这一条件，其依据来自安拉的经文。安拉（SWT）说：“安拉绝不让不信道者在信道者之上取得任何道路。”（TMQ 4:141）这段经文是一项确定的禁令，因为“绝不”一词表示永恒，它所传达的信息带有请求的含义。既然安拉禁止不信道者在信道者之上取得任何道路，那么也就禁止他们成为穆斯林的统治者，因为统治是穆斯林所受的最大的控制。 此外，哈里发是拥有权威的人，而安拉将拥有权威者必须是穆斯林定为一项条件。安拉说：“信道的人啊！你们当服从安拉，服从使者，服从你们中的主事人。”（TMQ 4:59）又说：“当有关安全或恐惧的消息传到他们那里时，他们就把它传播出去。假若他们把它交给使者，或交给他们中的主事人，那么，他们中经过研究的人就会知道这件事。”（TMQ 4:83）经文中“主事人”一词，只有在同时提到他们是穆斯林的情况下才出现，这表明拥有权威的人必须是穆斯林。既然哈里发是拥有权威的人，并且他是任命主事人的人，那么哈里发必须是穆斯林，这便是一项条件。

As for the condition that he should be Muslim, this is due to His (swt) words. “And never will Allah give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141), which is also a decisive prohibition since the expression “never” indicates permanency, and is information with the meaning of a request. As long as Allah (swt) prohibited the disbelievers having a way over the believers, then He (swt) prohibited for them to be made rulers over them, since the rule is the greatest way over the Muslims. Additionally, the Khalifah is the person of authority, and Allah (swt) made it a condition that the person of authority should be a Muslim. Allah (swt) said. “O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) and He (swt) said. “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). The words “people of authority” are not mentioned in the Quran unless it is also mentioned that they are from the Muslims, which indicates that the person of authority must be a Muslim. And since the Khalifah is the person of authority, and he is the one who appoints the people of authority, then it is a condition that he must be a Muslim.

关于必须是自由人这一条件，原因在于奴隶属于其主人所有，因此他并不能自主行事，遑论支配他人的行为；所以他也就无法对他人行使监护权。

With respect to the condition that he should be free, this is since the slave is owned by his master and so does not control the independence of conduct for himself, and by greater reasoning he does not control the conduct of others, and ,therefore, he cannot control the guardianship over the people.

至于成年这一条件，其依据是阿里·本·阿比·泰立卜（愿安拉喜悦他）所传述的圣训：安拉的使者ﷺ说……

As for the condition that he should be an adult, this is due to what was narrated by ‘Ali b. Abi Talib (ra) that the Messenger (pbuh) said.

. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ النَّائِمِ « » حَتَّى يَسْتَ يْقِظَ وَعَنْ الصَّغِيرِ حَتَّى يَكْبَ رَ وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ .

. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ النَّائِمِ « » حَتَّى يَسْتَ يْقِظَ وَعَنْ الصَّغِيرِ حَتَّى يَكْبَ رَ وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ .

“笔已从三类人身上抬起（他们的行为不被记录）：从熟睡者直到他醒来，从未成年人直到他成年，从疯癫者直到他恢复理智”，此见于一则圣训。

“The Pen has been lifted from three (their actions are not recorded): from the sleeping person until he awakens, from the minor until he grows up, and from the insane person until he comes to his senses” and in a narration.

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

“直到他苏醒的病人”，由伊本·马哲和阿尔-哈基姆从阿伊莎处传述，文字以伊本·马哲的为准。阿尔-提尔米兹和伊本·胡宰麦也通过阿里（愿真主喜悦他）传述了类似的圣训。

“and from the afflicted person, until he recovers ”, reported by Ibn Maja and Al-Hakim from ‘A’ishah, and the wording is from Ibn Maja. Al-Tirmidhi and Ibn Khuzaymah also reported a similar narration through ‘Ali (ra).

由“笔被提起”可以理解的是，他不能独立处理自己的事务，因此他不适合担任哈里发。另外，据艾卜·胡莱赖传述，使者（愿主福安之）说：

What is understood from lifting the pen is that it is not correct for him to act independently in his own affairs, so it would not be correct for him to be the Khalifah. Also, it is narrated from Abu Hurayrah that the Messenger (pbuh) said.

. » تَ عَوَّذُوا بِاللَّهِ مِنْ رَأْسِ السَّبْعِينَ وَإِمَارَةِ الصِّبْ يَانِ « .

. » تَ عَوَّذُوا بِاللَّهِ مِنْ رَأْسِ السَّبْعِينَ وَإِمَارَةِ الصِّبْ يَانِ « .

“你们当向安拉寻求庇护，免遭七十之首的领导和孩童掌权之祸。”此段由艾哈迈德从艾卜·胡莱赖者传述，其中包含了一个证据，表明由孩童担任哈里发是不正确的。另有一段传述来自艾卜·阿给勒·宰赫拉·本·马尔巴德，他转述其祖父阿布杜拉·本·希沙姆的话，阿布杜拉·本·希沙姆生活在先知ﷺ的时代，他的母亲宰奈卜·宾特·哈米德曾带他去见使者ﷺ，并说道。

“Seek refuge to Allah from the head of the seventy and the power of children” reported by Ahmad from Abu Hurayrah, which includes proof that it is not correct for a child to be the Khalifah. There is another narration from Abu ‘Aqil Zahrah Bin Ma‘bad, on the authority of his grandfather ‘Abd Allah Bin Hisham who lived at the time of the Prophet (phuh) , and his mother Zaynab bint Hamid took him to the Messenger (pbuh) and said.

. يَا رَسُولَ اللَّ ه، بَايهعْه ، .

. يَا رَسُولَ اللَّ ه، بَايهعْه ، .

"啊，安拉的使者，请接受他的宣誓。"于是使者ﷺ这样说道。

“O Messenger of Allah, take the pledge from him”, and so the Messenger (pbuh) said.

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

“他还年幼”，并摸了摸他的头为他祈祷，此事见于布哈里所传。既然儿童不被允许宣誓效忠，那么依此推论，更不应允许代其宣誓效忠。

“He is young”, and touched his head and prayed for him, as reported by Al-Bukhari. Since the child is not permitted to give the pledge, then by greater reasoning he is not permitted to be given the pledge either.

至于理智健全这一条件，就是刚才提到的那段圣训：“……有三种人，笔被抬起不记录（其罪）……”。

As for the condition of being sane, the narration which was just mentioned. . »... رفع القلم عن ثلاثة « .

“笔已从三类人身上抬起……”

“the pen has been lifted from three …” to.

.» والمبتلى حتى يبرأ « .

.» والمبتلى حتى يبرأ « .

“直到病人康复”，另一则传述中也有此语。

“the afflicted person until he recovers” and in another narration.

. » والمجنون حتى يفيق « .

. » والمجنون حتى يفيق « .

“疯子，直到他恢复理智”；而从“笔已被抬起”的理解来看，他在自己事务上不能独立行事，因此他也不适合担任哈里发，去处理他人的事务。

“the insane until he comes to his senses”, and from the understanding of raising of the pen is that it is not correct for him to act independently in his own affairs, so it would not be correct for him to be the Khalifah and act upon the affairs of other people.

关于公正这一条件，原因在于安拉（SWT）将见证人须为公正之人定为条件。祂（SWT）说：“你们当从自己中间召两个公正的人来作见证。”（TMQ 65:2）因此，比见证人更为重要的哈里发，依据更强的推理也必须是公正的。这是因为，既然公正的品质已被定为见证人的条件，那么将其定为哈里发的条件，就更具优先性。

With respect to the condition of being just, this is because Allah (swt) made it a condition for the witness to be just; He (swt) says. “And bring to witness two just men from among you.” (TMQ 65:2), and so the one who is more significant than the witness, and that is the Khalifah, must by greater reasoning also be just. That is because if the just characteristic has been made a condition for the witness then for it to be a condition for the Khalifah is of a higher priority.

至于条件之一，即他须是有能力承担此责任的人，这是由效忠宣誓所必然要求的，因为无能力者无法依照《古兰经》和逊奈来管理那些向他宣誓效忠之人的事务。

As for the condition that he is a capable person from amongst those who are able to fulfil the responsibility, this is necessitated by the pledge of allegiance, since the one who is not capable would be incapable of running the affairs of the people by the Quran and the Sunnah for those who gave him the pledge upon them.

这方面的证据包括:

The evidence for that includes:

1. 穆斯林 (Muslim) 转述自艾布·祖尔 (Abu Dharr)。

1. Muslim narrated from Abu Dharr.

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

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

“我说：‘安拉的使者啊，您为什么不委派我担任职务呢？’使者ﷺ用手拍了拍我的肩膀，说：‘阿布·赞尔啊，你是一个软弱的人，而这职位是一项托付，在复活日它将成为羞辱和懊悔的根源，除非是那些怀着充分的责任感承担它、并履行其所托付之事（认真地尽到其义务）的人。’”

“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.)”.

这段话说明，只有具备能力的人才能真正履行这一职责，使其得到应有的权利与完善的执行；而使这一判断得以确定的依据，是先知穆罕默德ﷺ所说的关于那些承担此职却没有能力之人的话。

This explains that giving the order its due right and performance is only done by those who are capable of it, and the indication that engenders decisiveness is what the Messenger (pbuh) said about whoever takes it and is not capable of it.

. »... وَإِن هََّا ي وَْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا « .

. »... وَإِن هََّا ي وَْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا « .

“而在审判日，它将是一种耻辱和悔恨，除非是那些采取了它的人。”

“and on the day of Judgement it will be a disgrace and a regret except for he who takes it”.

2. 布哈里圣训集记载，艾卜·胡莱赖传述：安拉的使者ﷺ说：

2. Al-Bukhari reported from Abu Hurayrah that the Messenger of Allah (pbuh) said,

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

. إِذَا ضُ يِّ 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，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："当权力交给不配拥有它的人时，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.”.

该段叙述表明，将监护权交给不胜任之人，是被明确禁止的。其明确的依据在于，这样的行为意味着对托付的背弃，而这正是末日的征兆之一，由此可见，让不胜任者承担此职，其禁止的程度是非常严重的。

The narration indicates a decisive prohibition for the guardianship to be placed with one who is not suitable for it. And the decisive indication is that such an act would mean the abandonment of the trust, which is from the signs of the Hour, which is an indication of the enormity of the prohibition of it being undertaken by those not suitable for it.

至于能力应如何界定，这需要查明实际情况，因为它可能与身体或精神疾病等有关，因此其界定交由麻札alim法院（Madhalim court）决定，由该法院确认哈里发候选人已符合缔约的条件。

As for how capability should be defined, this requires establishing the reality since it might be connected to bodily or mental illness, etc. and ,therefore, its definition is left for the Madhalim court, which will confirm that the conditions of contracting have been met in the candidates for the Khilafah.