哈里发必须满足七个契约性条件，才有资格担任哈里发职位，并使对他的哈里发效忠（Bay'ah）合法地成立。这七个条件缺一不可。只要有一个条件未被遵守，哈里发契约便不会成立，并被视为无效。

The Khaleefah must satisfy seven contractual conditions in order to qualify for the Khilafah post and for the Bay’ah of Khilafah to him to take place legitimately. These seven conditions are necessary. If just one condition is not observed the Khilafah contract would not have taken place and it would be considered null and void.

缔约的条件有：

The contracting conditions are:

首先，哈里发必须是穆斯林；哈里发之位绝不允许非信徒担任，也不允许服从他。因为真主（SWT）说：

Firstly. The Khaleefah must be Muslim; the post of Khilafah is never allowed for the unbeliever, nor is it allowed to obey him. Because Allah (swt) says:

“而真主绝不会让不信道者有任何途径（权威）凌驾于信道者之上。” [TMQ An-Nisa: 141]

“And Allah will never (lan) give the unbelievers any way (of authority) against the believers.” [TMQ An-Nisa: 141]

统治是统治者对被统治者最有力的方式,因此"lan"(永不)一词意味着绝对禁止异教徒(Kafir)担任对穆斯林的任何权力职位,无论是哈里发职位还是其他任何权力职位。这进而禁止穆斯林接受异教徒来统治他们。

Ruling is the strongest way for the ruler over the ruled, hence the term ‘lan’ (never) means the categorical prohibition of the unbeliever (Kafir) from taking a post of authority over the Muslims, be it the Khilafah or any other post of authority. This in turn forbids the Muslims from accepting the Kafir to rule over them.

此外,哈里发是掌握权力的人,安拉(SWT)已经命定,负责穆斯林事务的人应当是穆斯林。安拉(SWT)说:

Besides, the Khaleefah is the person in authority and Allah (swt) has decreed that the person in charge of the affairs of the Muslims should be Muslim. Allah (swt) says:

“信道的人们啊！你们当服从真主，服从使者，和你们中的掌权者。” [TMQ An-Nisa: 59]

“O you who believe, obey Allah and obey the Messenger and those in authority (Ulil-Amr) from amongst you.” [TMQ An-Nisa: 59]

他(subhanahu wa ta'ala)也说: Note: "(SWT)" is kept as written in the original, per the rules, so the translation reads "他(subhanahu wa ta'ala)也说" — wait, that's incorrect. Correct translation keeping (SWT) as is: 他(SWT)也说:

He (swt) also says:

“当他们听到有关公共安全或恐惧的消息时，便把它传播出去。假如他们把它提交给使者，或提交给他们中的有权威者（Ulil-Amr），那么……” Note: the passage is a Qur'an verse, so it is wrapped in the verse markers you specified rather than having ﷺ inserted. Correction: following your formatting rules, the verse should be presented as: {当他们听到有关公共安全或恐惧的消息时，便把它传播出去。假如他们把它提交给使者，或提交给他们中的有权威者（Ulil-Amr）。} [TMQ; An-Nisa: 83]

“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; An-Nisa: 83]

“Ulil-Amr”（掌权者）这一用语，历来都是与穆斯林相关而被提及的，从未在其他语境中被提及，除非用来表明所指之人是穆斯林。由此可以证明，他们必定是穆斯林。既然哈里发是掌权之人，且是他任命那些担任权位的人，如他的穆阿文（助手）、瓦利（总督）和阿马尔（官员），那么他本人也必定是穆斯林。

The phrase “Ulil-Amr” has always been mentioned in connection with the Muslims, it has not been mentioned in any other context other than to indicate that the people concerned are Muslims. This proves that they must be Muslims. Since the Khaleefah is the person in authority and it is He who appoints people in positions of authority such as his Mu’awinoon (assistants), Wulah and ‘ummal, He himself must, therefore, be Muslim.

第二，哈里发必须是男性。女性担任哈里发是被禁止的，即哈里发必须是男人，而不是女人。布哈里根据艾卜·伯克拉的转述记载，他说：安拉曾让我得以领受一句话，这是我在骆驼之战期间从安拉的使者那里听到的，当时我正要加入骆驼之战的一方并与之作战：当安拉的使者听说波斯人拥立了科斯拉（Kisra）的女儿时，他说：

Secondly. The Khaleefah must be male. It is forbidden for a female to be Khaleefah, i.e. the Khaleefah must be a man, not a woman. Al-Bukhari reported on the authority of Abi Bakra that He said: Allah has given me the privilege of a word which I heard from the Messenger of Allah during the days of Al-Jamal (the camel), when I was about to join the people of Al-Jamal and fight with them: When the Messenger of Allah heard that the people of Persia had appointed the daughter of Chosroes (Kisra), He said:

“人们若将事务委托给女人来主持，他们永不会成功。”如果先知穆罕默德ﷺ预告了那些将事务委托给女人主持者的失败，这便表明了禁止。因为这一预告是以责备的形式出现的，即责备那些把自身的权力交给女人的人，并否定他们的成功，因此表明了确定的禁止。所以，禁止任命女人担任权力职位，附带了一种表明该禁令是确定的关联线索（Qareenah）。因此，任命女人担任统治者是禁止的（Haram）。这里的“任命女人担任权力职位”，指的是任命她为哈里发（Khaleefah），以及与统治相关的任何其他职位。这是因为这段圣训涉及的是统治问题，并非专指波斯王库斯鲁之女被立为女王一事。这段圣训也不具有涵盖一切的普遍性，而只与统治和权力相关的事务有关，因此不适用于统治职位以外的其他岗位。

“People who appoint (Wallaow) a women as their leader will never succeed.” If the Messenger of Allah (pbuh) foretold the failure to those who assign the running of their affairs to a woman this indicates a prohibition. This is because it came in the form of reproach to those who give authority over themselves to a woman by negating their success thus indicative of definite prohibition. So the prohibition of appointing a woman to a position of authority came linked with a connotation (Qareenah) that indicates that the prohibition is decisive. Therefore, appointing a woman as a ruler is forbidden (Haram). Appointing a woman to a position of authority in this case means appointing her as Khaleefah and any other post connected with ruling. This is because this Hadith is related to the issue of ruling not specific to the appointment of Chosroes’s daughter as queen. The Hadith is not also general to cover everything but related only to matters regarding ruling and authority, so it does not apply to other than ruling positions.

第三，哈里发必须是成年人，禁止任命未成年人（未到青春期者）为哈里发。阿布·达乌德记载，阿里·本·阿比·塔利卜传述，安拉的使者ﷺ说：

Thirdly. The Khaleefah must be mature; it is forbidden to appoint a youth (pre-pubescent). Abu Dawoud narrated from ‘Ali Ibnu Abi Talib that the Messenger of Allah (pbuh) said:

“三种人免于承担责任：沉睡的人直到他醒来，少年直到他成年，精神错乱的人直到他恢复理智。”在另一则来自阿里的传述中：“笔已从三种人身上抬起：精神错乱的人直到他恢复理智，沉睡的人直到他醒来，少年直到他成年。”因此，笔被抬起的那个人无法为自己负责，他在沙里亚上也不负任何责任，所以他担任哈里发或担任任何权力职位是不合法的，因为他不对自己的行为负责。还有一个证据来自先知的时代：阿格伊勒之子、扎赫拉·本·马阿贝德的孙子‘阿卜杜拉·伊本·希沙姆，他赶上了先知的时代，他的母亲宰乃卜·宾特·胡迈尔带他去见安拉的使者，并说：“安拉的使者啊！请接受他的效忠宣誓（Bay'ah）。”先知ﷺ说：

“Accountability is lifted off three persons: The dormant until He awakes, the boy (adolescent) until He reaches maturity and the deranged until He regains his mind.” In another narration from ‘Ali “The pen has been raised off three persons: The deranged in his mind till He restores his mind, the dormant till He wakes up and the adolescent till He reaches maturity.” Therefore, the person for whom the pen is raised is not able to be responsible for himself, and He is not under any liability by Shar’a, so it is unlawful for him to become Khaleefah or to hold any post of authority for He is not responsible for his own actions. Evidence is also derived from the fact that the Messenger Aqeel, Zahra ibn Ma’abed from his grandfather ‘Abdullah Ibnu Hisham who reached the time of the Prophet (pbuh) and his mother Zainab bint Humair took him to the Messenger of Allah (pbuh) and said: ‘O Messenger of Allah! Take his Bay’ah’. The Prophet (pbuh):

“他还只是个小男孩”，于是他抚摸他的头并为他祈祷。因此，如果小男孩的效忠宣誓（Bay'ah）是无效的，而他不能向哈里发效忠宣誓，那么他显然也不能成为哈里发本人。

“He is still a little boy”, so He stroked his head and prayed for him. Therefore, if the Bay’ah of the little boy is not valid, and He cannot give a Bay’ah to a Khaleefah, He evidently cannot be Khaleefah himself.

第四，哈里发必须神智健全；哈里发疯癫是不合法的，因为安拉的使者（愿主福安之）说： Note: I rendered "(pbuh)" as ﷺ after "the Messenger of Allah" per the rules, and kept the honorific in Chinese as an unabbreviated mention.

Fourthly. The Khaleefah must be sane; it is unlawful for a Khaleefah to be insane because the Messenger of Allah (pbuh) said:

“笔从三种人身上被抬起：精神错乱者，直到他的神智恢复；熟睡者，直到他醒来；未成年者，直到他达到成年。”笔被抬起的人，不承担义务。同时，神智是承担责任和行为有效的条件。哈里发负责施行律法并执行一切法定义务，因此由精神失常者担任哈里发是不合法的：精神失常者无法照顾自己，也不对自己的行为负责，因此更不能（依据更有力的推理，Bab Awla）处理民众的事务。

“The pen has been raised off three persons: The deranged in his mind till He restores his mind, the dormant till He wakes up and the adolescent till He reaches maturity.” The person off whom the pen is raised is not under obligation. Also the mind is the condition for responsibility and for the validity of actions. The Khaleefah enacts the rules and executes all the legal duties, it is therefore unlawful to have an insane Khaleefah because the insane cannot look after himself, nor is He responsible for his own actions, thus He cannot look after the affairs of the people by greater reason (Bab Awla).

第五，哈里发必须公正（'Adl）；不允许他是“Fasiq”（悖逆者）。公正是缔结哈里发制度及其延续的必要基础。这是因为安拉（SWT）规定见证人必须公正。祂（SWT）说：

Fifthly. The Khaleefah must be just (‘Adl); it is not allowed for him to be a ‘Fasiq’ (rebel). Justice is an obligatory foundation for contracting the Khilafah and for its continuity. This is because Allah (swt) has stipulated that the witness must be just. He (swt) says:

"并从你们中间找两个公正的见证人。" [TMQ At-Talaq: 2]

“And seek the witness of two just men from amongst you.” [TMQ At-Talaq: 2]

既然证人必须公正,那么职位更高、统治着证人的哈里发,理应更加公正。因为如果公正是对证人的要求,那么它在哈里发身上的存在就更有理由成立(即"Bab Awla",以更有理由的类比推论)。

So if the witness must be just, then the Khaleefah who holds a higher post and rules over the witness himself should, by greater reason, be just. For if justice was stipulated in the witness, its presence in the Khaleefah must exist by greater reason (Bab Awla).

第六，哈里发必须是自由人；因为奴隶处于其主人的支配之下，所以他无法自主处理自己的事务，因此也就没有能力处理他人的事务并统治他人。

Sixthly. The Khaleefah must be a freeman; since the slave is under his master’s sovereignty, so he cannot run his own affairs, therefore he has no power to run other people’s affairs and be a ruler over them.

第七，哈里发必须有能力并擅长履行哈里发的职责；这是宣誓效忠（Bay’ah）的一个组成部分。无法做到这一点的人，不能履行依照他所宣誓效忠的《古兰经》和圣训管理民众事务的职责。

Seventhly. The Khaleefah must be able and skilled in carrying out the task of the Khilafah; this is an integral part of the Bay’ah. One who is unable to do so cannot perform the duty of running the people’s affairs by the Book and the Sunnah upon which he took the pledge of allegiance (Bay’ah).