当沙里阿（Shar'a）使乌玛（Ummah）有义务为其任命一位哈里发时，它也为哈里发的任命方式作了规定。这一方式在《古兰经》、圣训和圣门弟子的公议（'Ijmaa'）中均有证明，即宣誓效忠（Bay'ah）。因此，穆斯林的效忠宣誓使哈里发的任命依循安拉的经典和安拉的使者ﷺ的圣行而确定。这一方式即是效忠宣誓，其证据在于穆斯林向先知ﷺ宣誓效忠，以及使者ﷺ命令我们向伊玛目宣誓效忠。需要强调的是，穆斯林向使者ﷺ的效忠宣誓并非对先知身份的效忠，而是对统治权的效忠。这是因为该效忠涉及的是行动而非信仰。因此，人们是作为统治者而非作为先知或使者向安拉的使者ﷺ宣誓效忠的。这是由于承认先知身份和使者身份与信仰（Iman）有着内在的联系，而非与效忠宣誓这一行动相关。对他ﷺ的效忠宣誓仅仅是以他作为国家元首的身份进行的。效忠宣誓在《古兰经》和圣训中均有提及。安拉（SWT）说：

When Shar’a made it incumbent upon the Ummah to appoint a Khaleefah upon her, it determined for her the method by which the Khaleefah is appointed. This method is proved in the Kitab, the Sunnah and the ‘Ijmaa’ of the Sahabah. This method is the pledge of allegiance (Bay’ah). So the Bay’ah of the Muslims draws the appointing of the Khaleefah to him in accordance with the Kitab of Allah and the Sunnah of Rasul Allah (pbuh). The fact that this method is the Bay’ah is proved by the Bay’ah of the Muslims to the Prophet (pbuh), and from the order of the Messenger to us to pledge Bay’ah to the Imam. It is important to stress that the Bay’ah of Muslims to the Messenger (pbuh) was not a Bay’ah on Prophethood, but a Bay’ah over ruling. This is because it was regarding action not belief. Therefore, Rasul Allah (pbuh) was pledged an allegiance as a ruler, and not as a Prophet or a Messenger. This is due to the fact that acknowledgement of the Prophethood and Messengership is linked intrinsically to belief (Iman), and not the action of Bay’ah. The Bay’ah to him (pbuh) was only in his capacity as the head of the state. The Bay’ah was mentioned in the Qur’an and Hadith. Allah (swt) says:

“先知啊!如果信道的妇女来向你宣誓效忠(Bay'ah),表示她们不以任何物与真主同列,不偷窃,不通奸,不杀害自己的子女,不捏造诽谤,不在任何合理的事情上违抗你,那么你就接受她们的宣誓吧。” [TMQ: Mumtahinah: 12]

“O Prophet! If the (female) believers come to you to take the oath (Bay’ah) that they will not associate (in worship) anything whatever with Allah, that they will not steal, that they will not commit adultery, that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and they will not disobey you in any just matter (Ma’roof), then receive their oath (Bay’ah).” [TMQ: Mumtahinah: 12]

另一节经文中，安拉（SWT）说：

In another verse, Allah (swt) says:

“实在，那些向你宣誓效忠的人，实际上是在向真主宣誓效忠。真主的手在他们的手之上。”{古兰经·胜利章：10} 布哈里传述：伊斯玛仪告诉我们，马立克转述自叶海亚·本·赛义德，他说：乌巴德·本·瓦利德告诉我，他的父亲告诉他，他的父亲转述自乌巴德·本·苏迈特，他说：

“Verily those who pledge their allegiance to you do no less than pledge their allegiance to Allah: The Hand of Allah is over their hands.” [TMQ Al-Fath: 10] Al-Bukhari narrated: “Ismail told us, Malek told on the authority of Yahya bin Sa’eed who said: Ubadah bin Alwaleed told me, that my father told me on the authority of Ubadah bin-us-Samit who said:

“我们曾向安拉的使者宣誓效忠，在顺境和逆境中都听从并服从，不与统治者争夺权力，无论身在何处都坚持并讲述真理，在为安拉效力时，不畏惧任何人的责难。” 布哈里还传述：“‘Ali bin ‘Abdullah告诉我们，‘Abdullah bin Yazid、Saeed bin Abi Ayyoub说：Abu Aqeel Zahrah bin Ma’bad转述其祖父‘Abdullah bin Hisham的话，他曾见过先知ﷺ。他的母亲Zainab bint Humaid带他去见安拉的使者ﷺ，说：‘安拉的使者啊，请接受他的效忠宣誓（Bay’ah）。’先知ﷺ说：”

‘We have pledged allegiance to the Messenger of Allah to listen and obey in ease and in hardship and that we do not dispute the matter (authority) with its people and that we stand for or speak the truth wherever we were and that in the service of Allah we would fear the blame of no one.’” Al-Bukhari also narrated: “‘Ali bin ‘Abdullah told us, ‘Abdullah bin Yazid, Saeed bin Abi Ayyoub said: ‘Abu Aqeel Zahrah bin Ma’bad on the authority of his grandfather ‘Abdullah bin Hisham who has seen the Prophet, his mother Zainab daughter of Humaid took him to Rasul Allah and said: ‘O Messenger of Allah take his Bay’ah’, the Prophet (pbuh) said:

“他还年幼”，然后他抚摸他的头顶并为他祈祷。”布哈里还传述：“阿布丹告诉我们，据阿布·哈姆扎，从阿阿玛什，从阿布·萨利赫，阿布·胡莱赖说：先知ﷺ说：

‘He is young’, and He stroked over his head and prayed for him.’” Al-Bukhari also narrated: “Abdan told us on the authority of Abi Hamza, from Ala’mash, from Abi Saleh, that Abu Hurayra said: The Prophet said:

“有三种人，真主在复活日不会与他们说话，不会称许他们，也不会洁净他们，他们将遭受严厉的惩罚：一个人有多余的水，却不给旅途中的人；一个人向伊玛目效忠宣誓，只为了自己的利益，如果伊玛目给他想要的，他就效忠，否则就不效忠；还有一个人在阿斯尔拜后向另一个人出售货物，指着真主起誓说自己曾以如此高的价格买到它，那人便相信了他并买下了货物，而实际上他并没有以那个价格买到。”［布哈里和穆斯林辑录］这三段圣训明确指出，宣誓效忠（Bay’ah）是任命哈里发的方式。在欧拜德的圣训中，使者ﷺ接受了听从和顺服的宣誓；这是针对统治者而言的。在阿卜杜拉·本·希沙姆的圣训中，使者ﷺ因他年幼而拒绝了他的宣誓，这证实了这是对统治者的宣誓效忠。艾布·胡莱赖的圣训明确指出，这是向一位伊玛目效忠的誓约，并且其中“伊玛目”一词没有加定冠词，以表示任何一位伊玛目。还有其他圣训提到对伊玛目的宣誓效忠。在穆斯林辑录的圣训中，真主的使者ﷺ说：

‘There are three types of people whom Allah would not talk to nor would He praise or purify them on the Day of Judgement, and they will be subjected to severe punishment: A man who has water to spare and would not give it to the wayfarer, and a man who gives his Bay’ah to an Imam for his own good, if He gave him what He wanted He would be loyal to him, otherwise He would not, and a man who offers another man goods for sale after Asr prayer, swearing by Allah that He was given so much price for it, and so He believed him and took the goods, while He was not given that price for it.’” [Narrated by Bukhari and Muslim] These three Ahadith are explicit that the Bay’ah is the method of appointing the Khaleefah. In the Hadith of Ubadah, the Messenger (pbuh) took the Bay’ah to listen and obey; this is with respect to the ruler. In the Hadith of ‘Abdullah ibn Hisham He refused his Bay’ah because He was still a child, which confirms that it is a Bay’ah over ruling. The Hadith of Abu Hurayra is explicit that it was a pledge of allegiance to an Imam, and the word was mentioned without “The” to indicate any Imam. There are other Ahadith that refer to the Bay’ah of an Imam. In Muslim, the Messenger of Allah (pbuh) said:

“谁向一位伊玛目宣誓效忠，把手交给他，把内心的诚挚交给他，那么他若能力所及就应当服从他；如果另有人前来与他争夺，那就杀掉那个人。”另外，在《穆斯林圣训实录》中，艾布·赛义德·胡德里传述：先知ﷺ说：

“Whosoever pledges allegiance to an Imam by giving him the clasp of his hand and the fruit of his heart, let him obey him if He is able to do so, but if another comes along to dispute with him, then kill the other.” Also in Muslim, Abu Saeed Al-Khudri said: The Messenger of Allah (pbuh) said:

“如果两位哈里发先后被宣誓效忠，那就杀掉后者。”穆斯林（圣训学者）引述艾布·哈兹姆的话说：“我陪伴艾布·胡莱赖五年，我听他讲述先知ﷺ的话，说：”

“If two Khulafaa’ were pledged allegiance, then kill the latter of them.” Muslim narrated on the authority of Abu Hazim who said: “I accompanied Abu Hurayra five years and I heard him talk about the Prophet (pbuh) saying:

“古代以色列人由众先知治理，每当一位先知去世，就有另一位继他而来。但我之后没有先知。将会有哈里发，而且人数众多。”他们说：“您命令我们做什么呢？”他说：“你们要依次履行对他们的效忠誓约，并把他们应得的权利交付给他们。真主必定会就他们所托付的事情问责他们。”《古兰经》与圣训在经典中明确表明，任命哈里发的方式是效忠誓约（Bay’ah）。这一点为所有圣门弟子所理解和实行。艾布·伯克尔在班尼·萨伊德的会堂里接受了特殊的效忠誓约，随后又在清真寺中接受了公开的效忠誓约。之后，那些当时不在清真寺的人，如阿里·本·阿比·塔利卜，也随后向他效忠。欧麦尔也接受了穆斯林的效忠誓约，奥斯曼和阿里同样如此。因此，效忠誓约是任命穆斯林哈里发唯一合法的方式。

‘Banu Israel used to be governed by Prophets, every time a Prophet died, another came after him, and there is not Prophet after me. There will be Khulafaa’ and they will number many.’ They said: ‘What would you order us to do?’ He (pbuh) said: ‘Fulfill the Bay’ah to them one after the other, and give them their due right, surely Allah will account them for that which He entrusted them with.’” The texts are explicit in the Book and Sunnah that the method of appointing a Khaleefah is by the Bay’ah. This was understood and practiced by all of the Sahabah. Abu Bakr was pledged a special Bay’ah in the hall of Bani Sa’idah, and a public Bay’ah in the Masjid. Then others who were absent from the Masjid like ‘Ali ibn Abu Talib gave him the Bay’ah later on. ‘Umar was also pledged a Bay’ah from the Muslims, as were ‘Uthman and ‘Ali. So the Bay’ah is the only legitimate method of appointing a Khaleefah for the Muslims.

这种宣誓效忠（Bay’ah）程序的具体形式，从紧随先知ﷺ去世之后继位的四位哈里发的任命中可以清楚看出。他们分别是阿布·伯克尔、欧麦尔、奥斯曼和阿里，愿安拉喜悦他们。所有圣门弟子对此都保持沉默并予以接受，若此举违背沙里亚，他们断不可能接受，因为这关乎一件至关重要的事务，穆斯林的地位与伊斯兰统治的延续都依赖于此。若我们追溯这几位哈里发的任命过程，会发现一些穆斯林曾在班·萨伊达大厅进行商议，被提议执政的人选只有萨阿德、阿布·欧拜德、欧麦尔和阿布·伯克尔，别无others。经过讨论，宣誓效忠交予了阿布·伯克尔。次日，穆斯林被召集到清真寺，依次宣誓效忠。因此，萨奇法大厅的宣誓是一种任命性（契约性）的宣誓，据此他成为穆斯林的哈里发。而次日在清真寺进行的第二次宣誓，则是服从性的宣誓。 阿布·伯克尔感到自己的病症将导致死亡时，召集穆斯林并就谁可以在他之后担任穆斯林的哈里发征询他们的意见。在这些协商中，意见集中于阿里和欧麦尔，没有其他人。他持续进行这些协商达三个月。协商完毕、他了解了大多数穆斯林的意见后，便向他们宣布欧麦尔将接替他担任哈里发。他去世后，穆斯林立即来到清真寺，向欧麦尔宣誓效忠以担任哈里发。因此，欧麦尔是通过这一宣誓成为穆斯林哈里发的，而并非通过协商，也非通过阿布·伯克尔的宣布。欧麦尔遭刺杀时，穆斯林催促他指定一位哈里发，但他拒绝了。他们坚持不懈地要求，他才让步，指定了六人。 在他去世之后,被提名的候选人委托其中一人,即'Abdul Rahman ibn 'Awf,他又与穆斯林协商。穆斯林选择了'Uthman,他便成为新的哈里发,这既不是出于'Umar的选择,也不是出于'Abdul Rahman的宣布。'Uthman被杀害后,麦地那和库法的全体穆斯林向'Ali效忠宣誓,于是他凭借穆斯林的效忠誓约(Bay'ah)成为哈里发。

The practical forms of the procedure of this Bay’ah are clear from the appointment of the four Khulafaa’, who directly succeeded the Prophet (pbuh) after his death. They were, Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali, may Allah (swt) be pleased with them. All of the Sahabah remained silent to thisand accepted it, it is inconceivable that they could have accepted it if it was against the Shar’a. This is because it is related to a vital matter, upon which rely the stature of the Muslims and the preservation of the rule by Islam. If we follow the development of the appointment of those Khulafaa’, we find that some Muslims had discussions in the hall of Banu Saidah, and those who were proposed to rule were Sa’d, Abu ‘Ubaydah, ‘Umar, Abu Bakr and none other. As a result of the debate, the Bay’ah was given to Abu Bakr. The next day the Muslims were called to the Masjid and in turn pledged their Bay’ah. So the Bay’ah of the Saqeefah was a Bay’ah of appointment (contract), by which He became Khaleefah for the Muslims. However, the second Bay’ah in the Masjid the following day was a Bay’ah of obedience. When Abu Bakr felt that his illness carried with it death, He invited the Muslims and consulted them with regards to who could be a Khaleefah for the Muslims after him. The opinion during these consultations was focused on ‘Ali and ‘Umar and no one else. He continued in making these consultations for three months. When they were complete and He knew the opinion of the majority of the Muslims, He announced to them that ‘Umar would be the Khaleefah to succeed him. Upon his death directly, the Muslims came to the Masjid and pledged their allegiance to ‘Umar for Khilafah. So with this Bay’ah ‘Umar became the Khaleefah for the Muslims, and not with the consultations, nor with the announcement of Abu Bakr. When ‘Umar was stabbed, the Muslims urged him to nominate a Khaleefah, but He refused. They were forceful in their insistence, so He relented and nominated six. After his death the nominees delegated one of them, namely ‘Abdul Rahman ibn ‘Awf and He in turn consulted the Muslims. They chose ‘Uthman and He became the new Khaleefah, not by the choice of ‘Umar or by the announcement of ‘Abdul Rahman. When ‘Uthman was murdered, the whole of the Muslims pledged allegiance to ‘Ali in Madina and Kufa, so He became Khaleefah with the Bay’ah of the Muslims.

由此可见，伊斯兰所确立的任命哈里发的唯一方式，就是经穆斯林的同意与推选而进行的效忠宣誓（Bay’ah）。

So from this, it is clear that the only method, which Islam determined for the appointment of the Khaleefah, is the Bay’ah with the consent and selection of the Muslims.

关于哈里发在宣誓效忠之前所确立的具体程序，可以采用不同的方式，正如四大哈里发时期的情形那样：并未固守某一特定方式，每位哈里发的产生方式都各不相同。这一点为众圣门弟子（愿真主喜悦他们）所见证，并且出于他们的同意，而这同意即代表他们的共识（伊jmāʿ）。由此可见，任命程序并不必固定于某一特定方式；相反，任命程序可以通过以下列出的各种方式来完成：

In terms of the practical measures, by which the Khaleefah is contracted before He is pledged allegiance, they may take different styles, as was the case with the Khulafaa’ Ar-Rashidoon, where no particular style was adhered to. Each Khaleefah was chosen in a style different from the other. This was witnessed by the Sahabah, may Allah be pleased with them, and was by their consent, which represents their consensus Ijmaa’. It indicates that it is not incumbent to adhere to a specific style for the appointment process; rather the appointment process may be completed by various styles, as outlined below:

1. 由哈里发国首都（中心）的大批民众，或那里有影响力的人士，或代表大多数穆斯林的人，或最杰出、有资格担任哈里发职位的人组成。他们可在哈里发去世、辞职或被罢免后会面，专门提名一人或数人担任哈里发，然后依其认为合适的方式从中选出一人。随后，他们向其献上听从与服从的订约效忠（Bay'ah），依据安拉（swt）的经典和安拉的使者（pbuh）的逊奈。这一订约效忠完成后，哈里发或其代理人即就座，接受穆斯林的服从效忠。这与艾卜·伯克尔在先知（pbuh）去世后的情形相似。圣门弟子中的安萨尔人聚集在巴努·萨伊德的萨基法，向其领袖萨阿德·本·乌巴达宣誓效忠，而艾卜·伯克尔、欧麦尔和艾卜·欧拜代在萨阿德的效忠仪式完成之前赶到。他们之间进行了严肃的讨论，甚至上升为激烈的辩论。经过公平的交流，事情向艾卜·伯克尔一方倾斜，因此在萨基法在场的所有人一致向他宣誓效忠，唯有萨阿德·本·乌巴达弃权。这次在萨基法向艾卜·伯克尔的效忠，使他被任命为哈里发。以下是萨基法所发生的事件：

1. A multitude from the people in the centre (capital) of the Khilafah state, or the influential people there, or those who represent the majority of the Muslims, or the best prominent people qualified for the post of the Khilafah. They may meet after the death of the Khaleefah or his resignation or dismissal, and nominate one or more persons exclusively for the position of Khaleefah, then they choose one of them, in any style they see fitting. Afterwards they give him a pledge of contract to listen and obey in accordance with the Book of Allah (swt) and the Sunnah of the Messenger of Allah (pbuh). Upon completion of this Bay’ah of contract, the Khaleefah, or whoever represents him, sits down to receive the Bay’ah of obedience from the Muslims. This is like what happened with Abu Bakr after the death of the Prophet (pbuh). Ansar met at the Saqeefah of Banu Sa’idah to pledge allegiance to their leader Sa’d ibn Ubadah, then Abu Bakr, ‘Umar, and Abu ‘Ubaydah arrived before the Bay’ah to Sa’d was concluded. Serious discussion took place between them and Shar’a, which reached the level of a heated debate. After fair exchanges, the matter turned towards Abu Bakr’s favour so He was pledged unanimously by all those in attendance at the Saqeefah, except Sa’d ibn Ubadah who abstained. This Bay’ah to Abu Bakr in the Saqeefah appointed him to the position of Khaleefah. The following are the events that took place in the Saqeefah:

伊bn Hisham在其《Seerah》一书中记载，Ibn Ishaq说，当Ansar在Saqeefah聚会时，‘Abdullah ibn Abu Bakr通过‘Abdullah ibn Abbas的途径叙述，他说‘Umar说道：“……关于我们的消息：当Allah取走他的先知ﷺ时，Ansar与我们意见相left。他们与他们的首领在Banu Saa’idah的saqeefah聚会。‘Ali bin Aby Talib、Zubair bin al-Awwam等人没有加入我们。Muhajiroon与Abu Bakr聚集在一起，于是我对Abu Bakr说：‘让我们赶去见这些来自Ansar的兄弟。’于是我们赶了过去……”然后‘Umar继续说：“……直到我们来到他们在Banu Saa’idah的Saqeefah。忽然，他们中间有一个裹着斗篷的人。我问：‘这是谁？’他们回答：‘Sa’d bin ‘Ubadah。’我又问：‘他怎么了？’他们说：‘他身体不适。’我们坐下后，他们的发言人念了Shahadah，然后赞颂Allah，说：‘毕竟，我们是Allah的Ansar，是伊斯兰的军队，而你们Muhajiroon是我们的一部分。你们中的一群人急匆匆地赶来……’然后他说：‘他们突然想要把我们从我们的根源上废黜，并夺取我们的权力（统治）。’当他停止讲话时，我想要发言。我在心里准备了一句我喜欢的话，希望在Abu Bakr面前陈述，并且我对他隐藏了我的愤怒。Abu Bakr说：‘哦，‘Umar，要耐心。’于是我不愿惹他生气。他开口讲话，他比我更有知识、更受尊敬。以Allah发誓，他没有留下我准备好的任何好话，而是全都说了，或说了类似的话，或比它更好，凭他的天性说到结束。他说：‘至于你们所说的你们身上的善（khair），你们确实配得上。阿拉伯人不会承认这一权力，除非归于古莱什的这个部落。他们在血统和地位上处于阿拉伯人的中心。我接受你们中这两个人之一，所以你们把Bay’ah给予你们所喜欢的那一位。’” 他拉住我的手和阿布·欧贝达·本·贾拉赫的手，当时他坐在我们中间。我并不讨厌他所说的话，只是以安拉发誓，我宁愿被杀，只要不因此犯罪，也不愿意去统治一群其中有阿布·伯克尔在内的人。”欧麦尔继续说道：“安索尔中有一位讲话者说：‘我最有资格、也最有经验担任此职。一位埃米尔出自我们，一位埃米尔出自你们，古莱什的人啊。’”他接着说：“喧哗声增大，人声鼎沸，我担心会发生分歧。于是我说：‘伸出你的手，阿布·伯克尔。’他伸出手，我便向他宣誓效忠（巴伊阿），随后穆哈吉尔们也向他宣誓效忠，接着安索尔也向他宣誓效忠。我们越过了萨德·本·欧巴达。他们中有人说：‘你们杀了萨德·本·欧巴达。’我说：‘愿安拉杀死萨德·本·欧巴达。’”伊本·凯西尔在先知传记（Seerah）中也有类似的叙述。

Ibn Hisham reported in his book of Seerah that Ibn Ishaq said that when the Ansar met in the Saqeefah, ‘Abdullah ibn Abu Bakr narrated from the way of ‘Abdullah ibn Abbas that He said that ‘Umar said, “…from our news when Allah took His prophet (pbuh) to death, the Ansar disagreed with us. They met with their leaders in the saqeefah of Banu Saa’idah. ‘Ali bin Aby Talib, Zubair bin al- Awwam and others did not join us. The Muhajiroon gathered with Abu Bakr, so I said to Abu Bakr; ‘Let us rush to these brothers from the Ansar.’ So we rushed to them…” Then ‘Umar continued; “…until we came to them in the Saqeefah of Banu Saa’idah. All of a sudden there was amongst them a cloaked man. I asked, ‘Who is this?’ They replied, ‘Sa’d bin ‘Ubadah.’ I then asked, ‘What is the matter with him?’ They said, ‘He is not well.’ When we sat down, their speaker said the Shahadah, then praised Allah and said, ‘After all, we are the Ansar of Allah, and the battalion of Islam, and you, the people of the Muhajiroon, are part of us. A group of your people rushed in…’ Then He said, ‘Suddenly they wanted to depose us from our origin and usurp the matter (power) from us.’ When He stopped speaking, I wanted to speak. I prepared in my mind a word that I liked, and wished to present it before Abu Bakr and I was hiding my anger from him. Abu Bakr said, ‘Oh ‘Umar, be patient’, so I hated to make him angry. He spoke and He was more knowledgeable and more respected than me. By Allah, He did not leave any good word I had prepared, save He said it or the like of it, or better than it, by his nature until He finished. He said, ‘As regards what you said of good (khair) in you, you are worthy of it. The Arabs would not acknowledge this matter (power) except to this tribe from Quraish. They are in the heart of the Arabs in terms of lineage and place. I accept from you one of these two men, so give Bay’ah to whom you like from them.’ He took my hand and the hand of Abu ‘Ubaydah bin al-Jarrah while He was sitting between us. I did not hate what He said except that, by Allah, I preferred that I be killed, without becoming sinful, rather than become an Ameer over a people whom Abu Bakr is part of.” ‘Umar continued, “Some speaker from the Ansar said, ‘I am the one who is most fit and most experienced for it. One Ameer is from us and one Ameer is from you, Oh people of Quraish.’” He continued; “Noise increased and voices rose until I feared that disagreement would occur. So I said, ‘Extend your hand O Abu Bakr.’ He extended his hand so I gave him the Bay’ah, then the Muhajiroon gave him the Bay’ah, then the Ansar gave him the Bay’ah. We leapt over Sa’d bin ‘Ubadah. One of them said, ‘You killed Sa’d ibn ‘Ubadah.’ I said, ‘May Allah kill Sa’d bin Ubadah.’” Ibn Katheer narrated in the prophetic Seerah similar to that.

据至达白里（At-Tabari）记载："阿布·欧拜达·本·জাররাহ（Abu ‘Ubaydah bin al-Jarrah）在关键时刻介入了这件事的讨论。于是他站起来对安莎尔说道：'安莎尔的人们啊，你们最先改变了立场，又转了回去。'"

At-Tabari narrated: “That Abu ‘Ubaydah bin al-Jarrah had intervened in the matter (discussion) at the crucial moment. So He stood up and spoke to the Ansar and said: “O people of the Ansar, you were the first have changed and reverted”.

当安萨尔听到阿布·欧拜达的这番话时，他们深受触动。于是，哈兹拉吉部落的领袖之一巴希尔·本·萨阿德站起来说：“以真主发誓，即便我们在对多神教徒的圣战中贡献很大，在这一宗教中也有先行之功，我们所求的也只是主的喜悦、先知ﷺ的顺从，以及为自身而奋斗。在此事上以高傲的姿态凌驾于众人之上是不恰当的，我们也不追求今世的享乐，因为真主是赐予我们这份荣誉的主。尽管如此，穆罕默德ﷺ出身古莱什部落，他的部族更为适合，也更有资格担任此职。以真主发誓，我不愿真主见到我在此事上与他们争执。所以你们当敬畏真主，不要与他们相左或争夺。”巴希尔的这番话令人感到安慰，哈兹拉吉部落的人也因此信服了。

When Al-Ansar heard these words from Abu ‘Ubaydah they were moved. So Bashir ibn Sa’d from the leaders of Al-Khazraj stood up and said: “By Allah, even if we were of great advantage in the Jihad against the Mushrikeen, and the precedent in this Deen, all we only wanted from that was the pleasure of our Lord, the obedience of our Prophet, and to strive for ourselves. It is not fitting that we be insolent in this over the people, and we do not seek the pleasure of this world, for Allah is the Provider of this honour to us. Nonetheless, Muhammad (pbuh) is from Quraysh, and his tribe are more appropriate and deserving, and by Allah, I do not want Allah to see me ever dispute with them in this matter. So fear Allah, and do not disagree or contest with them.” This word of Bashir was comforting, and the people of Al-Khazraj were convinced by it.

此时，艾布·伯克尔拉起欧麦尔和艾布·欧拜达的手，他坐在两人中间，对安士尔说："这是欧麦尔，这是艾布·欧拜达，你们可以向他们二人中的任何一位效忠。"他号召大家团结一致，并警告他们不要分裂。

At this moment, Abu Bakr took by the hands of ‘Umar and Abu ‘Ubaydah, as He was sitting between them, and said to the Ansar: “This is ‘Umar, and this is Abu ‘Ubaydah, you can pledge allegiance to whoever one of them you wish,” and He called them to stick together, and warned them against dissent.

然后,欧麦尔在目睹争论、担心出现分歧时,提高嗓门大喊:“伸出你的手,艾布·伯克尔。”艾布·伯克尔便伸出了手,欧麦尔向他宣誓效忠,说道:“先知不是命令你,艾布·伯克尔,带领穆斯林礼拜吗?所以你就是安拉的使者的哈里发。我们向你宣誓效忠,就是向安拉的使者在我们所有人中最心爱的人宣誓效忠。” 随后,阿布·欧拜代伸出手向艾布·伯克尔宣誓效忠,说道:“你是穆哈吉尔中最优秀的人,是洞穴中唯一的第二位同伴,是安拉的使者在礼拜中的哈里发,是穆斯林中宗教上最优秀的人。在你之前还有谁更应该担任此事,或在你之上来主持这件事呢?” 白希尔·本·萨阿德急忙上前,向艾布·伯克尔宣誓效忠。 奥赛德·本·胡达伊尔是奥斯部落的首领,他看到自己的族人目睹了白希尔·本·萨阿德的所作所为,便对他们说:“以安拉发誓,即便赫兹拉吉部落被任命一次,他们依然会因此比你们占有优势,也绝不会给你们分享任何权益。所以,起来向艾布·伯克尔宣誓效忠吧。”奥斯人便起身照做了。随后人们纷纷上前向艾布·伯克尔宣誓效忠,直到萨基法的场所挤满了人群。

Umar here, witnessing the argument and fearing of the disagreement, raised his voice and shouted: “Stretch out your hand Abu Bakr.” Abu Bakr stretched out his hand, and ‘Umar pledged allegiance to him, saying: “Did not the Prophet order that you lead, O Abu Bakr, the Muslims in prayer, so you are the Khaleefah of Rasoolullah. We are pledging allegiance to you so as to pledge allegiance to the best beloved person by Rasoolullah of us all.” Then Abu ‘Ubaydah stretched out his hand and pledged allegiance to Abu Bakr, saying: “You are the best of Al-Muhajireen, and the only and second companion in the cave, and the Khaleefah of Rasoolullah in prayer, the best of the Muslims in Deen. Who else is supposed to come before you, or take care of this matter over you?” Al-Bashir ibn Sa’d rushed and pledged his allegiance to Abu Bakr. Usaid ibn Hudhayr, head of Al-Aws, looked up to his people who witnessed what Bashir ibn Sa’d had done, and said to them: “By Allah if Al-Khazraj were to be appointed once, they will still have with this the advantage over you, and they would not make to you any share in it with them at all. So stand up and pledge allegiance to Abu Bakr.” The Al-Aws stood up and did so. Then people rushed and pledged allegiance to Abu Bakr, until the place of the Saqeefah was overflowing with the crowds.

于是萨基法(议事厅)的效忠宣誓就此完成,而安拉的使者(愿主福安之)的遗体仍停放在床上,尚未下葬。效忠宣誓完成后,人们便从议事厅散去。第二天,艾布·伯克尔坐在清真寺里,欧麦尔起身向众人讲话,为他先前所说的"安拉的使者(愿主福安之)没有去世"之语致歉,随后说道:"安拉确实给你们留下了祂的经典,安拉用它引导了祂的使者。你们若坚守它,安拉就会像引导祂的使者那样引导你们。安拉确实使你们的事务(权柄)统一于你们中最优秀之人的监护之下,他是安拉使者的同伴,也是洞穴中的第二人。所以起来,给予你们的效忠宣誓吧。"于是众人都照做了,效忠宣誓就此完成。随后艾布·伯克尔起身向众人讲话,这是他作为哈里发的第一篇演说,他说:"众人啊,我已被任命为你们的领袖,尽管我并非你们中最优秀的人。如果我行正道,请你们帮助我;如果我行歪道,请你们纠正我。诚实是一种信托,说谎是一种背叛。你们中的弱者在我面前是强者,直到我为他取回他的权利,安拉愿意的话;你们中的强者在我面前是弱者,直到我从他那里取回别人的权利,安拉愿意的话。任何民族若放弃在安拉之道上的圣战,安拉必使他们蒙受屈辱。若淫秽之事在任何民族中蔓延,安拉必使他们遭遇巨大的灾难。只要我服从安拉和祂的使者,你们就当服从我。若我违背了安拉和祂的使者,你们便无须服从我。起来礼拜吧,愿安拉怜悯你们。"

The Bay’ah of the Saqeefah (hall) was thus concluded, and the body of Allah’s Messenger (pbuh) was still laid on his bed unburied. Once the Bay’ah was concluded, people dispersed from the hall. The next day, Abu Bakr sat in the Masjid, and ‘Umar stood up and addressed the people, apologising for what He uttered that the Messenger of Allah (pbuh) had not died, then He went on to say “And verily Allah has left you His Book by which He guided His Messenger, so if you held on to it, Allah would guide you as He did with His Messenger, and verily Allah has united your affairs (authority) over the guardianship of the best man amongst you, the companion of Allah’s Messenger (pbuh) and the second man in the cave, so get up and give your Bay’ah.” Then all the people did so, and the Bay’ah was concluded. Abu Bakr then stood up and addressed the people; it was his first Khutba as Khaleefah, He said: “O people, I have been appointed upon you as your leader even though I am not the best amongst you, so if I do right help me, and if do wrong correct me. Truth is a trust and lying is treason, the weak amongst you is strong before me till I return to him his right, Allah willing, and the strong amongst you is weak before me till I take the right from him Allah willing. Any people who abandon Jihad in the way of Allah, Allah will strike them with humiliation. If indecency spread amongst any people, Allah would subject them to great tribulations. Do obey me as long as I obey Allah and His Messenger. If I ever disobeyed Allah and His Messenger, I am not entitled to your obedience to me. Get up for prayer, may Allah send His mercy upon you”.

这就是阿布·伯克尔如何被推选为哈里发、以及他如何获得效忠宣誓（Bay'ah）的大致经过。安萨尔与穆哈吉尔之间就哈里发职位所发生的分歧，实际上是双方各自对哈里发一职提出人选的一种推举过程。阿布·欧贝达和巴希尔·本·萨阿德发表讲话之后，穆哈吉尔一方的天平倾斜了，随后阿布·伯克尔脱颖而出，成为众望所归的人选，在赛基法（Saqeefah）聚会的人除了萨阿德·本·欧巴达之外，都向他效忠宣誓。因此，赛基法的第一次效忠宣誓是契约式的宣誓，而次日在清真寺进行的效忠宣誓则是服从式的宣誓。

This is briefly how Abu Bakr was elected for the Khilafah, and how the Bay’ah was given to him. The difference that occurred between the Ansar and the Muhajireen over the Khilafah post was a type of nominating process regarding the post of Khilafah from both sides. After Abu ‘Ubaydah and Bashir Ibnu Sa’d gave their speeches, the scale of the Muhajireen tipped over, then Abu Bakr emerged as favourite and was given the Bay’ah by those present in the Saqeefah except Sa’d ibn Ubadah. Thus the first Bay’ah of the Saqeefah was the Bay’ah of contract, while the Bay’ah of the Masjid, in the next day, was that of obedience.

以这种方式任命艾布·伯克尔时，人们注意到，许多尊贵的麦地那人——麦地那是国家的首都——聚集在一起，讨论并激烈争辩。有人被提名担任哈里发一职，人选仅限于萨阿德、艾布·伯克尔、欧麦尔和艾布·欧拜代。之后，舆论倾向于艾布·伯克尔，于是他接受了效忠宣誓（Bay'ah）。

In this style of appointing Abu Bakr, it is noticed that a multitude of the people of the Noble Madinah, which is the state capital, met and discussed and debated harshly. Some people were nominated for the Khilafah post, limited to Sa’d, Abu Bakr, ‘Umar and Abu ‘Ubaydah. Then the opinion turned to the advantage of Abu Bakr so He was given the Bay’ah.

2. 哈里发主动或应民众的请求，在感到自己的生命即将终结时，决定与民众、有影响力的人物或他们的领袖和首领协商，询问他们希望在他之后由谁来统治他们做哈里发。随后，哈里发向他们推荐一个人，作为他死后统治他们的哈里发。哈里发去世后，穆斯林便向这位被推荐的人宣誓效忠（Bay'ah），以便他成为统治他们的哈里发。他们对他的宣誓效忠使哈里发职位归于他。因此，他是凭借这一宣誓效忠而成为统治他们的哈里发，而不是凭借前任哈里发对他的推荐。

2. That the Khaleefah by his own initiative or by the people’s request, resolves to consult the people or the influential people or their leaders and chiefs, when He feels that his life will shortly end, as to whom they want to be a Khaleefah over them after him. Then, the Khaleefah, recommends to them a person to be Khaleefah over them after his death. After the death of the Khaleefah, the Muslims give their Bay’ah to the nominated person, so as to be Khaleefah over them. Their Bay’ah to him contracts the Khilafah to him. Thus He becomes Khaleefah over them with this Bay’ah and not through the nomination of him by the previous Khaleefah.

这与阿布·伯克尔提名欧麦尔时的情形相似。阿布·伯克尔病重，自觉将要离世时，向众人讲话说："真主确已降临于我的，你们亲身所能感知的（死亡之事），我除了因病而临近的死亡之外，别无所见。因此，真主已将你们在向我宣誓效忠时所立的誓约解除，也解开了我对你们所系的约束。他（swt）已将领导权之事归还给你们，所以你们可以为自己任命你们所喜欢的任何人。因为如果在我还活着的时候就任命，那会更加恰当，这样你们在我之后就不会产生分歧。"

This is like what happened with Abu Bakr when He nominated ‘Umar. When Abu Bakr was seriously ill and He thought He was going to die, He spoke to all the people and said: “Verily Allah has sent upon me what you yourselves can perceive (of death), and I do not see anything other than death approaching me because of my disease. So Allah has freed you from your oaths which you gave in the pledge to me, and dissolved my knot binded upon you. He (swt) has returned the matter of your leadership to you, so appoint over yourselves whichever person you like. This is because if you appointed (somebody) while I am alive it would be more appropriate, so that you do not differ after me.

人们无法就谁应继任艾布·伯克尔达成一致。他们回到他那里说："噢，安拉使者的继承人，我们的意见就是您的意见。"艾布·伯克尔说："也许你们会不同意（我的决定）？"他们说："不会（我们不会不同意）。"于是他说："那么你们能否指着安拉起誓，接受我的决定？"他们回答："可以。"然后他说："请给我时间，让我看看什么对安拉、祂的宗教和祂的仆人最为有益。"这是穆斯林对艾布·伯克尔的明确授权，让他为他们选定哈里发。艾布·伯克尔理解了那些最资深的同伴心中所想，并且因为他觉得他们每个人都希望成为哈里发，所以他让他们宣誓。

The people could not agree as to who should succeed Abu Bakr. They returned to him and said: “Our opinion, O Successor to the Messenger of Allah (pbuh), is your opinion.” Abu Bakr said: “Perhaps you will disagree (with my decision)?” They said: “No (we will not)”. So He said: “Then will you swear by Allah to accept my decision?” They replied: “Yes.” Then He said: “Give me time to see what is best for Allah, His Deen, and His servants.” This was a clear authorisation from the Muslims for Abu Bakr to select a Khaleefah for them. It was Abu Bakr who understood what was circulating in the minds of the most senior companions, and because He felt that it was the wish of every one of them to be Khaleefah, He took the oath from them.

在此授权之下,艾布·伯克尔与资深的圣门弟子进行了多次磋商。他秘密地与阿卜杜勒·拉赫曼·本·奥夫、奥斯曼·本·阿凡、赛义德·本·宰德、乌赛德·本·胡达尔进行商议。他心中权衡的人选在欧麦尔和阿里之间。然而,此后他的意见定于欧麦尔,于是他向众人进行了公开的协商。他从家中望向人们,此时他的妻子和女儿扶着他,他对众人说:“你们是否接受我为你们指定的人选?以真主发誓,关于我的意见,我没有丝毫懈怠,也没有任命自己的亲属。”他们说:“是的。”他接着说:“我指定欧麦尔·本·赫塔布接替我,你们要听从他、服从他。”众人回答说:“我们听从并且服从。”听到这些,艾布·伯克尔举起双手望向天空,说:“我的主啊!我做此选择,只是为了他们的利益,我担心他们陷入分裂。你比我更清楚我为他们所做的一切。我已为他们尽力考虑,并为他们指定了其中最有力量、最关心他们福祉的人。”众人听到他的祷告,对他的决定充满信心。 艾布·伯克尔去世后,欧麦尔前往清真寺,人们大批地前来向他宣誓效忠,除了塔勒哈之外,没有人留下。欧麦尔从早晨一直留在清真寺,前来宣誓效忠的人越来越多,直到晌礼时,清真寺已经完全坐满。欧麦尔登上讲台,站在艾布·伯克尔曾经站立的那一级台阶之下,赞颂真主,为先知ﷺ祝福,并提及艾布·伯克尔及其美德。然后他说:“众人啊,我只是你们中间的一个普通人。如果不是我不愿违背真主使者ﷺ的继任者(艾布·伯克尔)的要求,我本不会担任你们的领导。” 然后他仰望天空,说道:“我的主啊!我性情粗暴,求你使我柔和。我的主啊!我软弱,求你使我坚强。主啊,我吝啬,求你使我慷慨。”随后他停了一会儿,说道:“真主正借我考验你们,也借你们考验我,他在我的同伴们离去之后,让我留在你们中间。我指着真主(SWT)发誓,凡是传到我这里的你们的事务,我都不会委托任何人去处理;凡是离我较远的事务,我也不会不竭力为之委任那些能干而可靠的人。如果他们(受委托的人)做得好,我就会与他们一同做好;如果他们做得不好,我就会惩罚他们。”随后他站起身来,带领众人礼拜。这就是清真寺中的众人对欧麦尔·本·赫塔卜的效忠宣誓(Bay'ah),正是这一宣誓确定了他的哈里发地位,也正是这一效忠宣誓使民众有义务服从他。

With this authorisation, Abu Bakr made numerous consultations with the senior companions. He consulted in confidence with ‘Abdul Rahman ibn Awf, ‘Uthman ibn Affan, Saeed ibn Zayd, Usayd bin Hudhyr. The choice that revolved in his mind was for either ‘Umar or ‘Ali. However, later on his opinion settled on ‘Umar and He consulted the people in an open consultation. He looked over to the people from his house, while his wife and daughter held him and He addressed the people saying: “Do you accept whom I appoint for you? For by Allah, I have not spared any effort regarding my opinion, nor have I appointed a relation.” They said: “Yes.” He continued saying: “I appoint ‘Umar ibn al-Khattab to succeed me, so listen to him and obey him.” Then the people replied, “We heard and we will obey”. Upon hearing that Abu Bakr raised his hands to the sky and said “O my Lord! I did not want by that choice except their interest, and I feared that they might fall in Fitna, so You know better about what I have done to them. I have exerted my opinion for them and appointed upon them the strongest and most concerned of them about what is best for them.” The people heard his prayer, and were filled with confidence about his decision. After the death of Abu Bakr, ‘Umar went to the Masjid and the people came to him in large numbers to give their Bay’ah, and no one stayed back except Talha. ‘Umar remained in the Masjid from the morning until Zuhr time, and the number of people who came to give their Bay’ah increased, until at Zuhr time the Masjid was completely full. ‘Umar stepped up onto the Minbar, one step below the one which Abu Bakr used to stand on, praised Allah, sent blessings to His Prophet, and mentioned Abu Bakr and his points of excellence. He then said: “O people, I am but a man from amongst you, and if it wasn’t because I disliked disobeying the request of the successor of the Messenger of Allah (Abu Bakr), I would not have taken charge over you.” He then turned his eyes to the sky and said: “O my Lord!, I am harsh, so make me soft. O my Lord! I am weak so make me strong. O Lord, I am miserly so make me generous.” Then He stopped for a while and said: “Verily Allah is testing you with me, and testing me with you, and He has left me with you after taking away my companions. By Allah (swt) I will not authorise anybody (to dispose) of any of your affairs that reaches to me nor will spare any effort to authorise the efficient and the reliable in any affair that is far from me. If they (the authorised people) did well I would do well with them, and if they did bad I would punish them. Then He rose up, and led the people in prayer. This was the Bay’ah for ‘Umar ibn al-Khattab from the people in the Masjid, and it was this that contracted the Khilafah to him, and it was this Bay’ah that made it obligatory upon the people to obey him.

至于阿布·伯克尔的推举，它只是对他担任哈里发职位的一种提名，并且把提名限定为仅指向欧麦尔。这一提名并未使哈里发职位因此归于欧麦尔，也并未因此使人们有服从他的义务。他只有在民众于清真寺中向他宣誓效忠（Bay'ah）之后，才成为哈里发。

As for the choice of Abu Bakr it was only a nomination for him to the Khilafah post, and a limitation to the nomination of ‘Umar alone. Khilafah was not convened to ‘Umar by this nomination, nor was obedience obliged to him. He did not become Khaleefah except after the Bay’ah of the people was given to him in the Masjid.

遵循这一方式,乌玛尔·本·赫塔卜成为穆斯林的哈里发;可见此种方式不同于艾布·伯克尔被任命为安拉的使者ﷺ之后穆斯林的继承人的方式3。在临终时,哈里发出于自己的主动或应穆斯林的请求,推荐一些有资格担任哈里发职位的人,在他去世后经协商从他们中间选出一人,作为他之后穆斯林的哈里发,期限有限,不超过三天。此后,该群体按照他们所同意的方式从自己人中选出一人担任哈里发。随后向穆斯林宣布此人的名字,并向他们征集效忠誓约(Bay'ah),此人因这一效忠誓约而成为穆斯林的哈里发,而不是因前任哈里发所推荐的那个小群体的选择。

Following up the proceedings of this style, by which ‘Umar ibn Al–Khattab became Khaleefah to the Muslims, we see that it is different from the style by which Abu Bakr was appointed as a successor to the Messenger of Allah (pbuh) over the Muslims 3. While He is dying, by his own initiative or by request from the Muslims, the Khaleefah recommends some people, who are qualified for the position of Khilafah, to select after his death, one from amongst themselves by consultation, to be Khaleefah over the Muslims after him, within an assigned period of time that does not exceed three days. After this, the group selects one man from amongst themselves to be Khaleefah, by the style they agree upon. The name of the Khaleefah then is declared to the Muslims, and the Bay’ah is taken for him from them, this person becomes Khaleefah of the Muslims by this Bay’ah, and not by the selection of that small group, which was recommended by the previous Khaleefah.

这与欧麦尔·本·赫塔卜遭刺杀、后来因伤去世时的情形相似。穆斯林们来到他身边，请求他在自己之后指定一位哈里发。他说："我该让谁做哈里发呢？如果阿布·欧拜代·本·哲拉赫还在世，我就会推荐他做哈里发。如果我的主问我为什么，我会说：我听见你的先知说："

This is similar to what happened with ‘Umar ibn al-Khattab when He was stabbed, and later died from that wound. The Muslims came to him and requested him to assign a Khaleefah after him. He said: “Whom should I make Khaleefah? If Abu ‘Ubaydah ibn Al-Jarrah were alive I would have recommended him to be Khaleefah. If my Lord asked me why, I would say: I heard your prophet say:

“他（阿布·欧拜代）是这个乌玛的秘书。”如果阿布·胡宰法的仆人萨利姆还活着，我就会举荐他。如果我的主问我为什么，我会说：我听到你的先知ﷺ说过：

‘He (Abu ‘Ubaydah) is the secretary of this Ummah.’ If Salim, servant of Abu Huzayfah was alive, I would have recommended him. If my Lord asked me why, I would say: I heard Your prophet say:

“萨利姆对真主的爱非常深厚。”有一位穆斯林对他说：“请你推荐你的儿子阿卜杜拉。”他说：“愿真主惩罚你们，凭真主起誓，你们这番主张并非为了寻求真主的喜悦。你们真可悲！我怎能推荐一个连自己妻子都无法休离的人？在你们的事务中，我们（赫塔卜家族）没有任何私心。我赞扬哈里发制度，并非希望它落到我家族的任何人手中。如果这件事是好的，我们已经得到了我们的份额；如果它是坏的，那么对于欧麦尔的家族来说，有一人因此被追问、被质询穆罕默德民众的事务，也就足够了。的确，我为此付出了努力，却也让我的家人失去了什么。如果我能在没有罪过、也没有回报的情况下，足以自保，那我便心满意足了。”穆斯林们离开他的房间，留他独自思考。之后他们又来找他，恳请他为了穆斯林的利益，推荐某个人。他对他们说：“你们可以从这群人中选择，当使者（愿主福安之）去世时，他对他们是喜悦的，并且他说他们是乐园的居民：阿里·本·艾比·塔利卜、奥斯曼·本·阿凡、萨阿德·本·艾比·waqqas、阿卜杜勒·拉赫曼·本·奥夫、祖拜尔·本·阿瓦姆，以及塔勒哈·本·欧拜杜拉。让阿卜杜拉·本·欧麦尔与他们在一起，但他只能发表意见，不得参与哈里发的推选事宜。”欧麦尔建议这六人选出一位哈里发，并为他们规定了三天的期限。长谈之后，他说：“我死后，你们应当协商三天，在这三天内由苏海卜带领穆斯林礼拜。不要让第四天到来时，你们仍未有一位埃米尔。”他还委派艾卜·塔勒哈·安萨里守护议事的会场，并鼓励他们完成使命，并对他说：“艾卜·塔勒哈啊，真主（至尊至大）借你们（即安萨尔）扶助了伊斯兰。所以你从安萨尔中挑选五十人，并督促这六人从他们之中选出一位。” 他请阿尔-穆格达德·本·阿斯瓦德负责选定会议的地点,并对他说:“在你把我埋入坟墓之后,把这(六)人召集到一所房子里,直到他们从自己人中选出一人。”随后,他请苏海卜负责监督会议,并对他说:“你带领众人礼拜三天,让阿里、奥斯曼、祖拜尔、萨阿德、阿卜杜勒·拉哈曼·本·奥夫和塔勒哈(如果他从旅途中回来)参加,并带上阿卜杜拉·本·奥马尔,但不允许他在此事上有任何个人利益,你要站在他们之首(即监督他们)。如果五人同意并接受了一人,而有一人拒绝,那就用剑击他的头(杀掉他)。如果四人同意并一致选定一人,而两人反对,那就用剑杀掉持异议者。如果三人同意一人,三人反对,那就让阿卜杜拉·本·奥马尔进行仲裁。阿卜杜拉·本·奥马尔所裁决支持的那一方,让他们从自己人中选出一人。如果他们不接受阿卜杜拉·本·奥马尔的裁决,那就你们都站在有阿卜杜勒·拉哈曼·本·奥夫在其中的那一方,如果其余的人拒绝接受众人所达成的共识,就杀掉他们。”随后,他要求他们在他去世之前不要再讨论哈里发职位的问题。

“Salim’s love for Allah is great.” One of the Muslims said to him: “Recommend your son ‘Abdullah.” He said: “May Allah fight you, by Allah you did not seek Allah’s pleasure by this opinion.Woe to you! How can I recommend a man who was unable to divorce his wife? There is no desire for us (Aal Al-Khattab) in your affairs. I did not praise it (Khilafah) so as to like it to be for anyone from my family. If this matter (of Khilafah) was good then we have got our share. If it was bad then it is enough for Aal ‘Umar that one person from them be accounted and be asked about the affairs of the Ummah of Muhammad. Really, I exerted myself and I deprived my family. If I managed to save myself sufficiently without sin and without reward, then I am happy.” The Muslims went out from his room and left him to think. Then they referred to him again and asked him to recommend somebody, out of concern for the interest of the Muslims. He said to them: “You have this group whom, when the Messenger of Allah (pbuh) died, He was pleased with them, and He said about them: They are the people of paradise: ‘Ali ibn Talib, ‘Uthman ibn Affan, Sa’d ibn Abi Waqqas, Abdur Rahman ibn Awf, Az- Zubayr ibn Al Awwam, and Talha ibn Ubaydullah. Let ‘Abdullah ibn ‘Umar be with them, but let him have only an opinion without having any consideration in the matter of Khilafah.” ‘Umar advised these six people to select a Khaleefah, and appointed to them a three-day time limit. After a long talk with them He said: “When I die, consult for three days, and let Suhaib (in these days) lead the Muslims in prayer. Do not let the fourth day come without having an Ameer upon you.” He also appointed Abu Talha Al- Ansari to protect the gathering and to encourage them in their task, and He said to him: “O Abu Talha, Allah (wswt) has helped Islam by you (i.e. the Ansar) so select fifty men from the Ansar, and urge these (six) people to select one from amongst them.” He asked Al-Muqdad ibn Al-Aswad to select the place of the meeting and said to him: “After you put me in my grave, gather these (six) people in a house till they select one man from themselves.” Then He asked Suhaib to monitor the meeting and said to him: “Lead the people in prayer three days, and let ‘Ali, ‘Uthman, Az- Zubayr, Sa’d, ‘Abdul Rahman ibn Awf, and Talha, if He came back (from his travel) and bring in ‘Abdullah ibn ‘Umar, without allowing him any personal interest in the matter, and stand at their heads (i.e. supervise them). If five agreed and accepted one man, while one man rejected, then hit his head with the sword (kill him). If four consented and agreed on one man, and two disagreed, then kill the dissenters with the sword. If three agreed on one man and three disagreed then let ‘Abdullah bin ‘Umar arbitrate. The group that ‘Abdullah ibn ‘Umar judged for, let them select one from them. If they did not accept the judgement of ‘Abdullah ibn ‘Umar, then be (all of you) with the group in which is ‘Abdul Rahman ibn Awf, and kill the rest if they declined to accept what the people agreed upon.” Then He asked them to leave the discussion about the Khilafah until He died.

欧麦尔去世并下葬之后，欧麦尔所指定的那组人聚集在一起，唯有塔勒哈因在旅途中而未到场。据传，他们的会议是在欧麦尔的家中举行的，阿卜杜拉·伊本·欧麦尔也在场。他们请求艾卜·塔勒哈·安萨里为他们遮挡（以防外人打扰）。待他们坐定之后，阿卜杜勒-拉赫曼·伊本·奥夫说："谁愿意让自己退出（哈里发职位的候选），并主持这次会议，条件是他把它交给你们中最优秀的人？"也就是说，谁愿意放弃自己担任哈里发的权利，条件是大家都让他来做仲裁者，由他按照自己认为适当的方式，从他们之中选出一位哈里发。说完这话后，阿卜杜勒-拉赫曼·伊本·奥夫等待回应，但无人作答，于是他继续说道："我自己放弃我担任哈里发的权利。"奥斯曼随即说："我是第一个接受的人，因为我听到安拉的使者ﷺ说："

After ‘Umar’s death and his burial, the group that ‘Umar had nominated gathered except for Talha who was in travel. It is reported that their meeting took place in ‘Umar’s house, and ‘Abdullah ibn ‘Umar was with them. They asked Abu Talha Al Ansari to shield them. Once they settled, ‘Abdul-Rahman ibn Awf said: “Who would take himself out of it (the Khilafah) and preside over the meeting on condition that He gives it to the best among you?” That is, who would renounce his right to the Khilafah, on condition that everyone makes him judge (arbitrator), to choose by himself a Khaleefah from amongst them as He deemed fit.” Having said this, ‘Abdul-Rahman ibn Awf waited for an answer but no one answered him, so He went on saying: I myself renounce my right to the Khilafah. Upon this ‘Uthman said: “I am the first to accept, for I heard the Messenger of Allah (pbuh) say:

“地上的受托人就是天上的受托人。”Al-Zubayr和Sa’d也说：“我们同意。”‘Ali保持沉默；于是‘Abdul-Rahman问他：“Abul Hassan，你说什么？”‘Ali回答：“请你向我起誓，你会选择真理而不追随私欲，不会偏袒你家族中的任何人，也不会忽视乌玛的利益。”‘Abdul-Rahman回答：“请你们（所有人）向我起誓，你们会与我一同反对任何违背此约的人，并会接受我为你们（代表你们）所选定的人。我也向你们起誓：以安拉发誓，我不会偏袒亲属，也不会忽视乌玛的利益。”他让他们宣誓，然后自己也向他们起誓。接着他开始逐一与每个人协商，说：“除你自己之外，你认为这群人中谁最配得这一权位？”或类似的话。‘Ali说：“‘Uthman。”‘Uthman说：“‘Ali。”Sa’d说：“‘Uthman。”Al-Zubayr也是如此。随后‘Abdul-Rahman征询麦地那名流的意见，并逐一询问麦地那所有穆斯林，无论男女。他没有漏掉任何一个人，询问他或她希望这群人中谁成为哈里发。其中一部分人选择了‘Uthman，另一部分人选择了‘Ali。‘Abdul-Rahman发现意见在‘Uthman和‘Ali之间分裂，而古莱什人则支持‘Uthman。

“A trustee on earth is a trustee in the heavens,” Al-Zubayr and Sa’d also said: “We agree”. ‘Ali kept silent; so ‘Abdul-Rahman asked him: “What do you say O Abul Hassan!” ‘Ali replied: “Give me an Oath that you would prefer the truth and not to follow the whims and not to favour any member of your family and not neglect the interest of the Ummah”. ‘Abdul-Rahman replied: “Give me (all of you) your Oaths that you would stand with me against whoever changes, and that you would accept whoever I choose for you (on your behalf) and I give you my Oath that By Allah, I shall not favour a relative nor shall I neglect the interest of the Ummah.” He took an Oath from them and gave them an Oath himself. Then He started to consult each one of them individually saying: “Apart from yourself, who do you think is worthy of this authority from among this group?” or words to that effect. ‘Ali said: “Uthman.” ‘Uthman said: “‘Ali.” Sa’d said: “Uthman,” so did Al-Zubayr. Then ‘Abdul-Rahman sought the opinion of the prominent figures in Madina, and asked all the Muslims in Madina one by one, men and women. He left no one without asking him about whom, He or she, would like to be the Khaleefah from amongst that group. A group of them chose ‘Uthman and another group chose ‘Ali. ‘Abdul-Rahman found that opinion was split between ‘Uthman and ‘Ali, and that the Qurayshis sided with ‘Uthman.

当'Abdul-Rahman完成了他的实情调查、并咨询了所有人（包括男人和女人）之后，他召集穆斯林到清真寺，手持佩剑，头戴先知ﷺ赐给他的"Amama"（头巾），站在讲坛（Minbar）上。他站立了许久，然后说："众人啊！我公开和私下都询问过你们关于你们的伊玛目之事，我发现你们无法把任何人与这两人——'Ali和'Uthman——置于同等地位。"然后他转向'Ali，对他说道。

Once ‘Abdul-Rahman completed his fact finding mission and consulted all the people, men and women, He summoned the Muslims to the Masjid and stood upon the Minbar (podium) with his sword on donning the “Amama” (head-dress) which the Messenger of Allah (pbuh) gave to him: He stood for a long while then spoke: “O people! I have asked you openly and secretly about your Imam, and I found that you cannot place anyone on the same level as these two men: ‘Ali and ‘Uthman.” Then He turned to ‘Ali and said to him.

“来到我这里，哦，‘Ali！”‘Ali站起身，走向讲坛，直到站在讲坛之下。‘Abdul-Rahman握住他的手说：“你是否愿意依照安拉的Book（经典）、以及祂的使者的Sunnah（圣行）与Abu Bakr和‘Umar的做法，向我效忠（Bay'ah）？”‘Ali回答：“不，以安拉发誓，不是这样，而是依据我自己的努力和我的学识”——即我会依照我对安拉的经典和使者的圣行的理解与学识，向你效忠。至于Abu Bakr和‘Umar的做法，我并不以之为准则，而是依我自己的见解行事。”‘Abdul-Rahman随后放开他的手，呼喊：“来到我这里，哦，‘Uthman！”他握住‘Uthman的手，此时‘Uthman站在先前‘Ali站立的地方，他对他说：“你是否愿意依照安拉的经典、以及祂的使者的圣行，并依照Abu Bakr和‘Umar的做法，向我效忠？”‘Uthman回答：“是的，以安拉发誓，我愿意。”于是‘Abdul-Rahman仰望清真寺的屋顶，手仍紧握着‘Uthman的手，说：“哦，安拉！请听见并作证；哦，安拉，我已将我颈上关于此事的责任，放到了‘Uthman的颈上。”随后人们争相向‘Uthman效忠，直至将他团团围住。接着‘Ali挤开人群，走到‘Uthman面前，向他效忠。至此，对‘Uthman的效忠之约（Bay'ah）得以完成。

“Come to me O ‘Ali!” ‘Ali stood and walked to the Minbar until He came underneath it. ‘Abdul-Rahman took his hand and said: “Would you give me your Bay’ah according to the Book of Allah and the Sunnah of His Messenger and the (actions) of Abu Bakr and ‘Umar?” ‘Ali replied: “By Allah no, but on my own exertion of that and my knowledge” - i.e. I would give you my Bay’ah according to the Book of Allah and the Sunnah of His Messenger according to my own exertion of that and my knowledge of them. As for the actions of Abu Bakr and ‘Umar, I do not adhere myself to them but exert my own opinion.” ‘Abdul-Rahman then released his hand and called: “Come to me O ‘Uthman!” He took his hand as He stood on the spot where ‘Ali stood earlier and said to him: “Would you give me your Bay’ah according to the Book of Allah and the Sunnah of His Messenger as well as the actions of Abu Bakr and ‘Umar?” ‘Uthman replied, “By Allah yes.” Upon this ‘Abdul- Rahman looked up to the roof of the Masjid with his hand clutching that of ‘Uthman and said: “O Allah! Hear and witness; O Allah, I have put what was in my neck of that (matter) in the neck of ‘Uthman.” Then people rushed to give their Bay’ah to ‘Uthman until they overwhelmed him. Then ‘Ali came pushing his way through to reach ‘Uthman and gave him his Bay’ah. Thus Bay’ah was concluded to ‘Uthman.

如果仔细考察奥斯曼被任命为哈里发的这种方式，我们便能认识到，它不同于此前阿布·伯克尔和欧麦尔被任命的两种方式。

If we examine closely this style by which ‘Uthman was appointed to the post of Khilafah, we can realise that it differs from the two previous styles by which Abu Bakr and ‘Umar were appointed.

4. 哈里发去世后，大批穆斯林或其中有影响力的人士（Ahlul Hall Wal ‘Aqd，即解决与缔约之人），或来自有权势之人群体（例如武装力量）的一些人，会来找一位有资格担任哈里发职位的人，请他接任此职。他在意识到大多数穆斯林的同意后便答应他们，并公开地接受穆斯林的效忠（Bay’ah）。他由此通过穆斯林公开的效忠而成为哈里发，穆斯林也因此有义务服从他。

4. Once the Khaleefah dies, a multitude of Muslims or the influential people (Ahlul Hall Wal ‘Aqd) amongst them, or a group from the people of power (e.g. armed forces) approach a person, who is qualified for the post of Khilafah. They ask him to take over the post so He agrees to them once He realised the consent of the majority of the Muslims, and takes the Bay’ah openly from them. He then becomes Khaleefah through this open Bay’ah from the Muslims and accordingly they become obliged to obey him.

那些请求他出任哈里发的人，仅仅是将他推举为哈里发职位的唯一候选人。然而，哈里发之位并非因这一请求而授予他，而是通过民众向他宣誓效忠（拜亚）而确立的。

Those who request him to become Khaleefah are merely putting him forward as a sole candidate for the Khilafah post. However, Khilafah is not contracted to him based on this request, but by the Bay’ah of the people, given to him.

这正是‘阿里·本·阿比·塔利卜在叛乱者杀害哈里发‘奥斯曼·本·阿凡之时所经历的情形。在他被杀之后，麦地那在五天里没有哈里发。那段时间的艾米尔是叛乱首领之一的艾尔-加菲基·本·哈尔卜。那些首领请求‘阿里·本·阿比·塔利卜接任哈里发之位。他起初回避他们。后来，先知ﷺ的同伴们来到他面前，说：“这个人——指‘奥斯曼——已经被杀，人们必须有一位伊玛目。在这个时候，我们看不到比你更有资格担任此职的人，没有人比你更有优先地位，也没有人比你更接近先知ﷺ。”他说：“不要推举我担任此职，因为我当辅佐者会比当艾米尔更好。”他们说：“不，以真主起誓，在我们向你效忠之前，我们不会这样做。”他说：“那么这必须在清真寺里进行，因为我不希望我的效忠是秘密的，也不希望它只在穆斯林的同意之外取得。”后来，‘阿卜杜拉·本·阿拔斯评论道：“我担心他去清真寺，因为我害怕有人会煽动混乱，但他坚持要去清真寺。当他进入清真寺时，迁士和辅士跟随他进入，并向他效忠。随后，人们也向他效忠，大多数穆斯林也如此，尽管倭马亚家族和一些圣门弟子没有到场。”

This is exactly what happened with ‘Ali ibn Abi Talib, when the rebels killed Khaleefah ‘Uthman ibn Affan. Madina remained without a Khaleefah for five days after him. Its Ameer during that time was Al-Ghafiqi ibn Harb, one of the rebel leaders. Those leaders requested ‘Ali ibn Abi Talib to take over the post of Khilafah. He used to avoid them, then the companions of the Messenger of Allah (pbuh) came to him and said: “This man - meaning ‘Uthman - has been killed and people must have an Imam and in this time we do not see anybody more worthy of the post than yourself, no one is of more precedence than you and no one is nearer than you to the Messenger of Allah”. He said, “Do not put me forward for this post, for I would be a better assistant than an Ameer”. So they said, “No, by Allah we should not do this until we give you our Bay’ah”. He said, “Then this has to take place in the Masjid, for I do not wish for my Bay’ah to be secret, nor to be taken except with the consent of the Muslims”. ‘Abdullah ibn Abbas later commented: “I was apprehensive about him coming to the Masjid for I feared that some people would stir up trouble, but He insisted to go to the Masjid. When He entered the Masjid, the Muhajiroon and the Ansar followed him in and gave him their Bay’ah. Then the people gave him also their Bay’ah as well as the majority of the Muslims despite the absence of Banu Umayyah and some of the Sahabah.

因此,通过圣门弟子及穆斯林的这一公开宣誓效忠(Bay'ah),哈里发之位便确定归于阿里·本·阿比·塔利卜,穆斯林由此有义务服从他。

Thus the Khilafah was contracted to ‘Ali ibn Abi Talib through this open Bay’ah of the Sahabah and the Muslims, and it became obligatory upon the Muslims to obey him by this Bay’ah.

如果我们仔细考察“阿里·本·阿比·塔利卜”被任命为哈里发职位的这一程序，就会清楚地看到，它与之前三位哈里发被任命所采用的三种方式有所不同。

If we examine closely the proceedings of this style by which the appointment of ‘Ali ibn Abi Talib was concluded to the post of Khilafah, we can clearly see that it differs from the previous three styles by which the three previous Khulafaa’ had been appointed.

5. 当存在哈里发国家，并且有一个代表乌玛（穆斯林共同体）进行协商（舒拉）并监督统治者的议会时，议会中的穆斯林成员可以从具备该职位资格、并满足订立哈里发契约所需一切条件的人选中，提名专属的哈里发候选人。

5. When there is a Khilafah state and there is a council representing the Ummah in Shura (consultation) and in accounting the rulers, the Muslim members of the council can nominate exclusive candidates for the Khilafah from among the persons who are qualified for the post and who satisfy all the conditions necessary for contracting the Khilafah.

一旦这些候选人经议会成员入围名单，他们的名字将公布给穆斯林。随后将确定一个日期，从中选出一人担任哈里发。选举将由乌玛进行，或由乌玛议会中的穆斯林成员进行，具体依哈里发国家宪法中所采纳的规定而定。无论是乌玛投票（若由乌玛进行投票）还是议会投票（若由议会进行投票），获得票数最多的候选人，其名字将随之公布，表明他得票最高，然后由乌玛议会给予他订约之效忠宣誓（Bay'ah），随后是乌玛的普遍效忠宣誓，作为服从之效忠宣誓。

Once those candidates have been short listed by the council’s members, their names would be announced to the Muslims. A date would then be set to elect one of them to become the Khaleefah. The election would be either carried out by the Ummah or by the Muslim members of the Ummah’s council, according to what is adopted in the constitution of the the Khilafah state. The candidate who gets the largest number of votes, whether from the Ummah, if voting was carried by the Ummah, or from the council, if the voting was carried by the council, his name would then be announced that He got the higest votes, and would then get the Bay’ah of contract from the Ummah’s council, followed by the general Bay’ah from the Ummah, as a Bay’ah of obedience.

穆斯林可以采用上述五种方式来推选自己的哈里发。这只有在哈里发去世之后、穆斯林拥有哈里发国家、并且伊斯兰是唯一被推行于他们之上的制度时才能进行。

The Muslims are permitted to use the five styles listed above for appointing the Khaleefah over them. This can only take place after the death of the Khaleefah, when the Muslims have a Khilafah state, and when Islam is the only system implemented upon them.

如果穆斯林没有哈里发国家，也没有哈利法，而他们身上实施的是kufr（不信）的制度与律法——正如自1924年哈里发国家被摧毁以来，今日穆斯林的情况那样——那么穆斯林，或其中的一个群体，或他们中掌权的人，在一个或多个穆斯林国家中，可以夺取该国政权，罢黜那个依照kufr制度与律法进行统治的统治者，目的是恢复伊斯兰的生活方式，并重新以安拉所降示的（即伊斯兰）进行统治。在这种情况下，允许那些夺取政权的人推举一位符合条件、具备担任权威资格并满足哈里发职位所要求的一切条件的穆斯林男子。他们将召集该国有影响力的人物或其中的大多数，要求他们向所推举的这位人物宣誓效忠（Bay’ah），使其成为哈利法。随后，这些有影响力的人物将基于同意与选择，依据安拉的经典和祂的使者ﷺ的逊奈，向他宣誓效忠。这样的效忠宣誓即确立了他的哈里发地位。然后，该国的穆斯林将给予他普遍的同意与服从的效忠。此后，他应立即着手全面实施伊斯兰，不得有任何拖延。

If however the Muslims do not have a Khilafah state, nor a Khaleefah, and Kufr systems and rules are implemented on them - as is the case with the Muslims today since the Khilafah state was destroyed in 1924 TheMuslims, or a group from amongst them, or the people of power from amongst them, in one or more of the Muslims countries, can seize power in that country and remove the ruler who governs by the systems and rules of kufr, for the purpose of resuming the Islamic way of life and restoring the ruling by that which Allah brought down (ie. Islam). In this case, it is allowed for those who seized power to recommend one man from the Muslims who is qualified to hold authority and who meets all the conditions required for the Khilafah post. They would gather the influential people in that country or the majority of them, and request of them to give their pledge (Bay’ah) to that person whom they recommended to be a Khaleefah. The influential people would then give him the Bay’ah with consent and selection, on the Book of Allah and the Sunnah of His Messenger. Such a Bay’ah would convene this Khilafah to him. Then the Muslims in that country would give him a general Bay’ah of consent and obedience. After that He embarks immediately on the implementation of Islam completely and without any delay.

因此，哈里发国家将重新复兴，伊斯兰的律法与制度将再次得以实施，该国的家庭也将转变为伊斯兰之家（Dar ul-Islam，伊斯兰领土）。

Thus, the Khilafah state would return back to life, and the implementation of the rules and systems would start again, and the household in that country would be transformed into an Islamic one (Dar ul-Islam).