乌玛有权任命哈里发。然而，一旦依照伊斯兰教法的方式完成效忠宣誓，乌玛便无权罢免他。

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：前一部分认为，乌玛（穆斯林共同体）拥有任命哈里发的权利；后一部分认为，乌玛并不拥有罢免哈里发的权利。

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）的各种圣训，因为除非通过效忠宣誓，任何人都无权担任哈里发之职，效忠宣誓是任命哈里发的方式。这一点可以从穆斯林向使者ﷺ宣誓效忠，以及使者ﷺ命令我们进行效忠宣誓得到确立，也可以从正统的哈里发们仅通过效忠宣誓而担任哈里发之职得到确立。

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：即便哈里发做了应受谴责的事，或行为不公，只要不是明显的kufr（不信），仍须服从他的命令。穆斯林（圣训辑录者）引述伊本·阿拔斯的传述说，安拉的使者ﷺ说：

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 .

“凡在其埃米尔（统治者）那里看到自己不喜欢之事的人，应当忍耐，因为凡与穆斯林群体分离哪怕一个手掌宽的人，死去时将死于蒙昧时代（贾希利耶）的死法。”“他的埃米尔”一词是泛指，哈里发也包括在内，因为他是信士的埃米尔。另外，在《塔巴拉尼圣训集》中，叶济德·本·萨拉迈·朱阿菲的传述中说：“真主的先知啊，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，您命令我们怎么做呢？”真主的使者ﷺ没有回答。萨拉迈又问了一次，他仍然没有回答。然后他又问——那是第二次或第三次——这时阿什阿思·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”.

布哈里（Al-Bukhari）和穆斯林（Muslim）引述了（此处采用穆斯林的措辞），来自乌巴达·本·萨米特（‘Ubadah b. Samit）的传述，他说：

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(ﷺ)召唤我们，我们便向他宣誓效忠伊斯兰。他与我们所立的誓约条件之一是：无论在我们精力充沛的时候，还是在我们疲倦的时候，无论在我们困难的时候，还是在我们顺遂的时候，我们都要听从并服从(指令)；要顺从统治者，即使他没有给予我们应有的权利，我们也要给予他应有的权利；除非我们看到他公开表现出明显的孛(kufr，不信)，并且我们手中有来自安拉的明证，否则不得与他对抗。 又有传述：艾布·载尔(Abu Dharr)传述，安拉的使者(ﷺ)说，

“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 .

. 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，如果有些统治者独占这些战利品，你会怎么做？”他说：“以派你来传达真理的那位起誓，我会把剑扛在肩上，然后战斗，直到与你相见（即死去）。”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，宰因（Al-Zain）鉴定为可靠，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，哈里发的行为本应使他被罢免，然而先知（ﷺ）仍命令人们服从他，并对他的压迫保持忍耐，这表明乌玛并没有罢免哈里发的权利。

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,先知(愿主赐福并平安)拒绝允许那位贝都因人撤销他的效忠宣誓。据哲比尔·本·阿卜杜拉传述:一位贝都因人向安拉的使者(愿主赐福并平安)宣誓效忠,之后他病了,便说:“请撤销我的宣誓。”使者拒绝了。他又回来说:“请撤销我的宣誓。”使者又拒绝了。于是那人离开了。先知(愿主赐福并平安)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，使优良之物得以纯净。”这表明，一旦效忠誓约已经给出，它就对给出者具有约束力，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。不能以此论证贝都因人想要离开伊斯兰，而只是想撤销对统治者的服从，即撤销效忠誓约。这种说法站不住脚，因为如果他那样做，他的行为就属于叛教，先知ﷺ就会杀了他，因为叛教者要被处死。另外，这一誓约并非是对伊斯兰的效忠，而是对服从的效忠。因此，他想要摆脱的是服从，而不是伊斯兰。由此可见，穆斯林背弃自己的誓约是不正确的，所以他们不拥有罢免哈里发的权利。

“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，伊斯兰教法明确了哈里发在何种情况下会自行退位而无需被罢免，以及在何种情况下他应当被罢免；但这些都不意味着乌玛拥有罢免他的权利。相反，乌玛应当将他视为在压迫者面前说真话的人，如果他公开宣称明显的kufr（不信），则应与他作战。在他应当被罢免时，罢免他的权力属于麦兹纳姆法庭（Madhalim 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.