乌玛有权任命哈里发。然而，一旦依照沙里亚的方式完成效忠誓约，乌玛便不再拥有罢免他的权利。

The Ummah is the one who appoints the Khalifah. However, it does not possess the right to remove him once the pledge of allegiance has been concluded according to the Shari’ah method.

这篇文章分为两部分：第一部分认为，乌玛（穆斯林共同体）拥有任命哈利法的权利；第二部分认为，乌玛不拥有罢免哈利法的权利。

This article has two halves; the first that the Ummah is the one who holds the right to appoint the Khalifah; the second being that the Ummah does not possess the right to remove him.

至于前半部分，其证据是关于效忠宣誓（bay'ah）的圣训，因为除非通过效忠宣誓，任何人都无权担任哈里发之位，效忠宣誓是任命哈里发的方式。这一点可由穆斯林向真主的使者ﷺ效忠宣誓，以及真主的使者ﷺ命令我们进行效忠宣誓而确立；也可由正统的哈里发们仅通过效忠宣誓而就任哈里发之位来确立。

As for the first half, the proof for it is the narrations regarding the pledge of allegiance, since no one possesses the right to undertake the position of the Khilafah except through the pledge, because the pledge is the method to appoint the Khalifah. This is established from the pledge of the Muslims to the Messenger (pbuh) and from the command of the Messenger (pbuh) for us regarding the pledge, and that the righteous Khulafaa’ only undertook the Khilafah through the pledge of allegiance.

关于后半部分，其证据是：即使哈里发做了应受谴责的事，或行为不公，只要不是明显的否认信仰（kufr），仍须服从他的命令。穆斯林（Muslim）从伊本·阿拔斯（Ibn ‘Abbas）处记载，真主的使者ﷺ说道：

With respect to the second half, its evidence is the order to obey the Khalifah even if he commits something reproachable, or is oppressive, as long as it is not a clear disbelief. It is narrated by Muslim from Ibn ‘Abbas that the Messenger of Allah (pbuh) said.

. مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَ لْيَصْبِرْ، فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْ رًا فَمَاتَ « » فَمِيتَةٌ جَاهِلِيَّة .

. مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَ لْيَصْبِرْ، فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْ رًا فَمَاتَ « » فَمِيتَةٌ جَاهِلِيَّة .

“凡在其统治者身上看到自己所厌恶之事的人，当忍耐，因为任何人若离开穆斯林的集体哪怕一尺，然后死去，那他就是死于蒙昧时代的死法。”“他的统治者”这一说法是泛指的，哈里发也包括在内，因为他是信士们的统治者。另在塔巴拉尼的记载中，叶齐德·本·赛拉马·朱尔菲的传述说：他说：“真主的先知啊！您认为如何？如果我们的统治者统治我们，要求我们履行对他们的义务，而他们自己却不履行对我们的责任，那么您命令我们做什么呢？”真主的使者ﷺ没有作答。赛拉马又问了一次，他仍没有作答。然后他再次发问——这是第二次或第三次——这时艾什阿斯·本·盖斯把他拉到一旁，说道：

“One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya.”, and the word “his Amir” is general, and the Khalifah falls under it since he is the Amir of the believers. And in the narration of Yazid b. Salamah Al-Ju’fi in Tabarani in which he said: “O Prophet (phuh) of Allah, what do you think if we have rulers who rule over us and demand that we discharge our obligations towards them, but they (themselves) do not discharge their own responsibilities towards us? What do you order us to do? The Messenger of Allah (pbuh) avoided giving any answer. Salama asked him again. He (again) avoided giving any answer. Then he asked again-it was the second time or the third time-when Ash'ath b. Qais pulled him aside and said:

. » اسْمَعُوا وَأَطِيعُوا فَإِ نَّمَا عَلَيْهِمْ مَا حُمِّلُوا وَعَلَيْكُمْ مَا حُمِّلْ تُمْ « . Listen to them and obey them, for on them shall he their burden and on you shall be your burden”.

. » اسْمَعُوا وَأَطِيعُوا فَإِ نَّمَا عَلَيْهِمْ مَا حُمِّلُوا وَعَلَيْكُمْ مَا حُمِّلْ تُمْ « . Listen to them and obey them, for on them shall he their burden and on you shall be your burden”.

阿卜杜拉·本·萨米特…… Wait, correct the name: 'Ubadah b. Samit is "欧拜达·本·萨米特". Here is the translation: 布哈里和穆斯林（文字依据穆斯林的版本）记载，欧拜达·本·萨米特说：

Al-Bukhari and Muslim reported (with the wording here from Muslim) through ‘Ubadah b. Samit who said:

. فَ بَايَ عْنَاهُ فَكَانَ فِيمَا أَخَذَ عَلَيْ نَا أَنْ بَايَ عَنَا عَلَى السَّمْعِ دَعَانَا رَسُولُ اللَّهِ « وَالطَّاعَةِ فِي مَنْشَطِنَا وَمَكْرَهِنَا وَعُسْرِنَا وَيُسْرِنَا وَأَثَ رَةٍ عَلَيْ نَا وَأَنْ لاَ ن نَُازِعَ الأَمْرَ أَهْلَه قَالَ: » إِلاَّ أَنْ تَ رَوْا كُفْرًا بَ وَاحًا عِنْدَكُمْ مِنَ اللَّهِ فِيهِ ب رُْهَانٌ .

. فَ بَايَ عْنَاهُ فَكَانَ فِيمَا أَخَذَ عَلَيْ نَا أَنْ بَايَ عَنَا عَلَى السَّمْعِ دَعَانَا رَسُولُ اللَّهِ « وَالطَّاعَةِ فِي مَنْشَطِنَا وَمَكْرَهِنَا وَعُسْرِنَا وَيُسْرِنَا وَأَثَ رَةٍ عَلَيْ نَا وَأَنْ لاَ ن نَُازِعَ الأَمْرَ أَهْلَه قَالَ: » إِلاَّ أَنْ تَ رَوْا كُفْرًا بَ وَاحًا عِنْدَكُمْ مِنَ اللَّهِ فِيهِ ب رُْهَانٌ .

“先知（愿主福安之）召唤我们，我们便向他宣誓效忠伊斯兰。他从我们那里取誓约的条件之一是：无论在我们精力充沛的时候还是疲倦的时候，无论在我们艰难的时候还是安逸的时候，我们都要听从并服从（命令），要服从统治者，把他应得的权利交给他，即使他没有把我们应得的权利给予我们；除非我们看到他公开显露明显的不信（Kufr），并且我们有来自安拉的明证，否则不得反对他。” 据阿布·宰尔（Abu Dharr）传述，安拉的使者（愿主福安之）说：“阿布·宰尔啊，当那些统治者独占这份战利品（Fay'）时，你将如何？”他说：“以真理派遣你的那位发誓，我会把剑架在肩上去砍杀，直到与你相见。”他说：“我不是要指引你到比那更好的事情上吗？你要忍耐，直到与我相见。”

“The Prophet (phuh) called us and we gave him the Pledge of allegiance for Islam, and among the conditions on which he took the Pledge from us, was that we were to listen and obey (the orders) both at the time when we were active and at the time when we were tired, and at our difficult time and at our ease and to be obedient to the ruler and give him his right even if he did not give us our right, and not to fight against him unless we noticed him having open Kufr (disbelief) for which we would have a proof with us from Allah” And it is narrated from Abu Dharr that the Messenger of Allah (pbuh) said,. . يَا أَبَا ذَرٍّ، كَيْفَ أَنْتَ عِنْدَ وُلاَةٍ يَسْتَأْثِرُونَ عَلَيْكَ بِهَذَا الْفَيْءِ ؟ قَالَ: وَالَّذِي « بَ عَثَكَ بِالْحَقِّ، أَضَعُ سَيْفِي عَلَى عَاتِقِي فَأَضْرِبُ بِهِ حَتَّى أَلْحَقَكَ، قَالَ: أَفَلاَ أَدُلُّكَ عَلَى » خَيْرٍ لَكَ مِنْ ذَلِكَ ؟ تَصْبِرُ حَتَّى تَ لْقَانِي .

“哦，艾布·宰尔，如果有那些独占这些战利品的统治者，你会怎么做？”他说：“以派你来传达真理的那一位发誓，我会把剑扛在肩上，然后战斗，直到与你相遇（死去）。”他说：“我不告诉你比那更好的做法吗？你要忍耐，直到与我相见。”（由艾哈迈德记载，阿勒-宰因认证为可靠，艾布·达乌德也有记载。）

“O Abu Dharr, how would you act with those governors who would take sole possession of this booty?” He said “By the One who sent you with the Truth, I would place my sword over my shoulder and then fight until I meet with you (die)”. He said, “Should I not tell you what is better than that? Have patience until you meet me” (reported by Ahmed and authenticated by Al-Zain, and it is also reported by Abu Dawud).

在所有这些传述中，哈里发的所作所为本应使他被罢免，然而先知（ﷺ）仍命令服从他，并要求对他的压迫保持忍耐，这表明乌玛并无权罢免哈里发。

In all of these narrations the Khalifah acted in a way that would mandate his removal and despite that the Messenger (pbuh) ordered obedience to him and to be patient over his oppression, which indicates that the Ummah does not have the right to remove the Khalifah.

此外,使者(愿主赐其安宁)拒绝允许那位贝都因人撤销他的效忠誓约。据哲比尔·本·阿ト杜拉传述:一位贝都因人向安拉的使者(愿主赐其安宁)宣誓效忠,之后他生病了,便说:“请撤销我的誓约。”使者拒绝了他。之后他又回来说:“请撤销我的誓约。”使者仍然拒绝。于是那人离开了。使者(愿主赐其安宁)说道:

Additionally, the Messenger (pbuh) refused to allow the Bedouin to cancel his pledge of allegiance. It is narrated by Jabir Bin ‘Abd Allah that a Bedouin gave the pledge of allegiance to the Messenger of Allah (pbuh) and then became ill and so said, “Cancel my pledge”, so he refused. Then he returned and said, “Cancel my pledge”, so he refused. So the man left. The Messenger (pbuh) said.

. » إِنَّمَا الْمَدِينَةُ كَالْكِيرِ تَ نْفِي خَبَثَ هَا وَيَ نْصَعُ طَيِّبُ هَا « .

. » إِنَّمَا الْمَدِينَةُ كَالْكِيرِ تَ نْفِي خَبَثَ هَا وَيَ نْصَعُ طَيِّبُ هَا « .

“麦地那就像铁匠的熔炉，它去除杂质，使优良者得以纯净。”这表明，誓约一旦给出，便对给出誓约的人具有约束力，因此他们无权罢免哈里发，因为他们无权撤销对他的效忠誓约。不能说那名贝都因人想要离开伊斯兰，而只是想摆脱对统治者的服从，即撤销效忠誓约。这种说法站不住脚，因为如果他真是这样做，那么他的行为就属于叛教，先知ﷺ就会杀他，因为叛教者应当被处死。另外，这份效忠不是对伊斯兰的效忠，而是对服从的效忠。因此，他想要脱离的是服从，而不是伊斯兰。由此可见，穆斯林背弃其效忠誓约是不正确的，所以他们也无权罢免哈里发。

“Madina is like the blacksmith's furnace. It removes the impurities and purifies the good.” which indicates that if the pledge is given it is binding upon those who gave it and which means they do not have the right to remove the Khalifah since they do not have the right to cancel their pledge of allegiance to him. It cannot be argued that the Bedouin wanted to leave Islam and not just the obedience to the ruler through his cancellation of the pledge of allegiance. This cannot be justified since if he did that then his action would have been one of apostasy and the Messenger (pbuh) would have killed him, because the apostate is killed. Also, the pledge is not a pledge upon Islam but rather a pledge upon obedience. Accordingly he wanted to remove himself from the obedience and not from Islam. Consequently, it is not correct for the Muslims to turn away from their pledge and so they do not possess the right to remove the Khalifah.

然而，伊斯兰教法阐明了哈里发在何种情况下会自行卸任而无需被罢免，以及在何种情况下他应当被罢免；而这些情形都不意味着乌玛拥有罢免他的权利。相反，乌玛应当视其为对抗压迫时直言真理的力量；如果他公开宣称明显的kufr（不信），则应与之作战。在他理应被罢免时，罢免的权力归属于麦兹拉姆法庭（Mazalim court）。

However, the Shari’ah clarifies at what point the Khalifah removes oneself without a need to be removed, and when he deserves to be removed, and none of these mean that the Ummah has the right to remove him. Rather they account him with the powerful word of truth against oppression and fight against him if he announces clear disbelief. The power to remove him when he deserves it is held by the Madhalim court.