哈里发必须满足七项契约性条件，才有资格担任此职位，并使其宣誓效忠（Bayah）有效。若其中任何一项条件缺失，任命哈里发的契约即告无效。

The Khalifah must satisfy seven contractual conditions in order to qualify for the post and for the Bayah to be valid. If any one of the conditions is absent, the contract appointing the Khalifah would be nullified.

1. 哈里发必须是穆斯林。非信徒不能被授予效忠宣誓（bay'ah），即使授予了，也不允许服从他。这是因为真主（SWT）说：

1. The Khalifah must be Muslim. A disbeliever cannot be given bayah and it would not be allowed to obey him if he was. This is because Allah(S.W.T) says: .

并且真主绝不会让不信道者有任何途径（权威）去对付信道者。[TMQ；4：141]

And Allah will never (lan) give the disbelievers any way (of authority) against the believers.) [TMQ; 4: 141]..

统治者凭借其职位对被统治者拥有权力。"lan"(永不)一词表示绝对禁止非信徒(Kafir)担任对穆斯林的权威职位,无论是作为哈里发还是任何其他权威职位。因此,这禁止穆斯林接受非信徒来统治他们。安拉(SWT)明确规定,负责穆斯林事务的人必须是穆斯林。安拉(SWT)在《古兰经》中说:"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]

Through his position a ruler has power over those whom he rules. The term ‘lan’ (never), means the categorical prohibition of the disbeliever (Kafir) from taking a post of authority over the Muslims, whether as Khalifah or any other position in authority. This, therefore, forbids the Muslim to accept the Kafir to rule over them. Allah(S.W.T) has specified that the person in charge of the affairs of Muslims must be Muslim. Allah (S.W.T) says in the Quran: “O you who believe, obey Allah and obey the Messenger and those in authority (Ulil-Amr) from amongst you.” - [TMQ; 4: 59].

他（SWT）还说：“当有关公共安全或恐慌的事情传到他们那里时，他们便把它泄露出去。如果他们只把它交给使者，或交给他们中的有权者（Ulil-Amr），” [TMQ; 4: 83]

He (S.W.T) also says: “When there comes to them some matter touching public safety or fear they divulge it. If they had only referred it to the Messenger or to the people of authority (Ulil- Amr) from among them” [TMQ; 4: 83]

"Ulil-Amr"这一用语只用于指穆斯林，从不用于指非穆斯林。这进一步证明，掌权者必须是穆斯林。由于哈里发处于最高权威的职位，负责任命其他权威职位的人员，如他的助手、瓦里（省长）和阿米尔（官员），因此他本人也必须是穆斯林。

The phrase “Ulil-Amr” is only used when referring to Muslims and never when referring to non-Muslims. This provides further evidence that those in authority must be Muslim. Since the Khalifah is in the highest position of authority and is responsible for appointing others to positions of authority such as his assistants, Walis and ‘amils, he himself, must be Muslim. .

2. 哈里发必须是男性。

2. The Khalifah must be male. .

哈里发必须是男性,不能是女性。布哈里圣训集中有记载:当先知穆罕默德ﷺ听说波斯人拥立了克斯拉(Kisra)的女儿为王后时,他说:

The Khalifah must be a man, not a woman. It is narrated by Al-Bukhari that when the Messenger of Allah (S.A.W) heard that the people of Persia had appointed the daughter of Chosroes (Kisra) as queen, he said: .

“任命女性（Wallau）为其领导的人，将永远不会成功。”[布哈里，《圣训实录》，第4425条]

“People who appoint (Wallau) a woman as their leader will never succeed.” [Bukhari, Sahih. #4425] .

通过将失败与任命女性为统治者联系起来，安拉的使者（S.A.W）表明这是穆斯林所禁止的。这段圣训采用的是一种要求的形式，告诫那些任命女性来管理他们事务的人。这提供了一个迹象（qarinah），表明该要求是确定的，也就是禁止任命女性为统治者。

By associating failure with the appointment of a woman as ruler, the Messenger of Allah (S.A.W) indicates that it is forbidden for Muslims. This hadith is in the form of a request that admonished those who appoint a woman to run their affairs. This gives an indication (qarinah) that the request is decisive which means a prohibition on appointing a woman as a ruler. .

这一要求是以责备那些让女性执掌其事务的人并使其不得成功的方式提出的，这暗含一种表示决断的意味（Qarinah）。因此，禁止任命女性为统治者的命令，是与一种表明决然禁止的含义相连而来的。所以，任命女性为统治者（wali amr）是禁止的（haram）。这包括统治领域中的任何职位，无论是哈里发的职位，还是任何其他被授予统治权力的职位。这是因为该圣训所涉及的是任命波斯王（Chosroes）的女儿为女王一事，它关乎统治本身的问题，但并非专指波斯王的女儿或女王的地位。此外，该圣训也不是一般性的（‘am），不涵盖与统治相关的一切事务，因此不包括司法职位、协商会议（shura）、对统治者的监督，或统治者的选举。相反，这些事务对女性都是允许的，这将在相关章节中加以说明。

The fact that this came in the form of a request, which came in the form of reproaching those who appoint a woman to run their affairs by denying them success, implies a meaning (Qarinah) which indicates decisiveness. Thus, the forbiddance from appointing a woman as a ruler came here linked with a connotation that indicates the decisive forbiddance. So the appointment of a woman as wali amr is prohibited (haram). This includes any post in ruling, whether it is the position of Khalifah or any other post with delegated authority in ruling. This is because the subject of the hadith is the appointment of the daughter of Chosroes as a Queen, and is related to the issue of ruling itself but not specifically to Chosroes’s daughter or the status of a Queen. The Hadith is also not general (‘am) to cover everything related to ruling so it does not include positions within the judiciary, the shura council, accounting the rulers or the election of the ruler. Rather, all of this is allowed for the woman as will be explained in the relevant sections. .