Labari na 34

Article 34

by Sheikh Taqiuddin An-Nabahani9 min readViewed 187 times

Hanyar naɗin Khalifah ita ce mubaya'a (Bay'a). Matakan aiki na naɗin Khalifah da mubaya'arsa su ne:

The method of appointing the Khalifah is the pledge of allegiance (Bay’a). The practical steps to appoint the Khalifah and his Bay’a are:

a. Kotun Madhalim ta sanar da cewa matsayin Khilafah babu kowa a kansa.

a. The Madhalim court announces the vacancy of the position of the Khilafah.

b. Shugaban na wucin gadi ya karɓi nauyin da ke kansa, ya kuma sanar da buɗe hanyar zaɓen wanda zai maye gurbinsa nan take.

b. The temporary leader takes control of his responsibility and announces the opening of the nomination procedure immediately.

c. Ana karɓar aikace-aikacen 'yan takara waɗanda suka cika sharuɗɗan kwangila, sannan a ƙi sauran aikace-aikacen, bisa hukuncin kotun Madhalim.

c. Applications of the candidates fulfilling the contracting conditions would be accepted, excluding the other applications, by the decision from the Madhalim court.

d. Za a zaɓi ƴan takara waɗanda Kotun Madhalim ta amince da su, sannan membobin Musulmi na Majalisar Shura su tace su sau biyu: na farko, za su zaɓi ƴan takara shida waɗanda suka samu mafi yawan ƙuri'u daga gare su, kuma mataki na biyu shi ne zaɓar ƴan takara biyu waɗanda suka samu mafi yawan ƙuri'u.

d. The candidates who have been accepted by the Madhalim court, are then short listed twice by the Muslim members of the Shura council: first; they select the six candidates who got the highest votes from them, and the second stage is to select the two candidates who got the highest votes.

e. Ana sanar da sunayen mutanen biyu, sannan a roki Musulmi su zabi ɗaya daga cikinsu.

e. The names of the two are announced and the Muslims are requested to vote for one of them.

f. Ana sanar da sakamakon zaɓen, kuma ana sanar da Musulmai wanda ya samu mafi yawan kuri'u.

f. The result of the elections is announced and the Muslims are informed of the one that got most of the votes.

g. Musulmi sun yi gaggawar fara mubaya'a ga duk wanda ya samu mafi yawan kuri'u, a matsayin Khalifan Musulmi bisa Littafin Allah (SWT) da Sunnar Manzonsa ﷺ.

g. The Muslims promptly set out to give the pledge to whoever got most of the votes, as the Khalifah of the Muslims upon the Book of Allah (swt) and the Sunnah of His Messenger .

h. Da zarar an kammala mubaya'a, ana sanar da Khalifah ga jama'a, har sai labarin nadinsa ya isa ga dukkan Ummah, tare da ambaton sunansa da cewa ya cika sharuddan da suka sa ya halatta a ba shi Khilafah.

h. Once the pledge has been completed, the Khalifah is announced to the public, until the news of his appointment has reached the whole Ummah, with mentioning of his name and that he fulfilled the characteristics that make him valid for contracting the Khilafah to him.

i. Bayan kammala matakan nada sabon Khalifa, nauyin shugaban wucin gadi ya ƙare.

i. After completing the steps to appoint the new Khalifah the responsibility of the temporary leader ends.

Lokacin da Shari'ah ta wajabta nadin Khalifah a kan Al-ummah, ta bayyana hanyar da za a naɗa shi. Wannan hanya Alƙur'ani da Sunnah da kuma ijma'in sahabbai suka bayyana. Wannan hanya ita ce mubaya'a (Bay'a). Naɗin Khalifah yana faruwa ne ta hanyar karɓar bay'ar Musulmi bisa aiki da Littafin Allah (SWT) da Sunnar Manzonsa ﷺ. Abin da ake nufi da "Musulmi" shi ne waɗancan Musulmai da suke ƙarƙashin kulawar Khalifan da ya gabata idan Khilafah ta kasance an kafa ta, ko kuma Musulmin yankin da za a kafa Khilafah a cikinsa idan ba a kafa ta ba tun farko.

When the Shari’ah obligated the appointment of a Khalifah upon the Ummah, it specified the method by which he would be appointed. This method has been defined by the Quran and Sunnah and the consensus of the companions. This method is the pledge of allegiance (Bay’a). The appointment of the Khalifah occurs through the taking of the Bay’a of the Muslims upon the action by the Book of Allah (swt) and the Sunnah of His Messenger. What is meant by “Muslims” is those Muslims who were under the responsibility of the last Khalifah if the Khilafah was established or the Muslims of the area which the Khilafah was being established within if it was not already established.

Gaskiyar cewa wannan hanya (Bay'a) an tabbatar da ita ta hanyar Bay'ar Musulmi ga Manzo (pbuh), da kuma umarnin Manzo (pbuh) a kanmu cewa mu ba da Bay'a ga Imam. Dangane da Bay'ar Musulmi ga Manzo ﷺ, ba Bay'a ce akan Annabta ba, sai dai akan mulki, domin Bay'a ce akan aiki ba akan tabbatarwa ba (na gaskiyar Annabcinsa). Don haka an ba shi Bay'a bisa ga cewa shugaba ne, ba bisa ga cewa shi Annabi ko Manzo ba ne, domin tabbatar da imani da Annabcinsa da saƙonsa imani ne ba Bay'a ba. Saboda haka, abin da ya rage shi ne Bay'ar ta kasance dangane da kasancewarsa shugaban ƙasa ﷺ. An ambaci Bay'a a cikin Alƙur'ani da Sunna. Allah (SWT) ya ce: "Ya Annabi ﷺ, idan mata masu imani suka zo maka suna mai da alkawari cewa ba za su haɗa wani da Allah ba, ba za su yi sata ba, ba za su yi zina ba, ba za su kashe 'ya'yansu ba, ba za su kawo wani ƙage da suka ƙirƙira tsakanin hannayensu da ƙafafunsu ba, kuma ba za su saɓa maka a cikin abin da yake daidai ba - to ka karɓi alkawarinsu." (TMQ 60:12), kuma Allah (SWT) ya ce: "Lallai waɗanda suke yi maka mubaya'a, [Ya Muhammad ﷺ] - a hakika suna yi wa Allah mubaya'a. Hannun Allah yana bisa hannayensu." (TMQ 48:10). Al-Bukhari ya ruwaito: Isma'il ya ce Malik ya ce mini daga Yahya b. Sa'id wanda ya ce: 'Ubadah b. Al-Walid ya ce mahaifinsa ya ce masa daga 'Ubadah b. Al-Samit:

The fact that this method (Bay’a) is confirmed by the Muslims’ Bay’a to the Messenger (pbuh) , and from the order of the Messenger (pbuh) upon us to give the Bay’a to the Imam. As for the Bay’a of the Muslims to the Messenger (pbuh) , it was not a Bay’a on Prophethood but rather upon ruling, since it was a Bay’a upon action and not upon confimation (of the truth of his Prophethood. So he was given the Bay’a upon the basis that he was a ruler and not that he was a Prophet (phuh) or a Messenger, since the confirmation of belief in Prophethood and his message is Iman and not Bay’a. Therefore, all that remains is that the Bay’a must have been in respect of him being the head of the state. The Bay’a is mentioned in the Quran and the Sunnah. Allah (swt) says: “O Prophet (phuh), when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge.” (TMQ 60:12), and Allah (swt) says. “Indeed, those who pledge allegiance to you, [O Muhammad] - they are actually pledging allegiance to Allah. The hand of Allah is over their hands.” (TMQ 48:10). Al- Bukhari reported: Isma‘il said that Malik said to me from Yahya b. Sa‘id who said: ‘Ubadah b. Al-Walid said his father said to him from ‘Ubadah b. Al-Samit:

. عَلَى السَّمْعِ وَالطَّاعَةِ، فِي الْمَنْشَطِ وَالْمَكْرَهِ، وَأَنْ لاَ بَايَ عْنَا رَسُولَ اللَّهِ « » ن نَُازِعَ الأَمْرَ أَهْلَهُ، وَأَنْ نَ قُومَ أَوْ نَ قُولَ بِالْحَقِّ حَيْثُمَا كُنَّا، لا نَخَافُ فِي اللَّهِ لَوْمَةَ لائِمٍ .

Mun yi wa Manzon Allah (ﷺ) mubaya'a cewa za mu saurara masa, mu kuma yi masa biyayya, a lokacin da muke da ƙarfi da kuma a lokacin da muka gaji, cewa ba za mu yi yaƙi da mai mulki ko mu saɓa masa ba, kuma za mu tsaya kan gaskiya ko mu faɗi gaskiya duk inda muke, kuma a cikin Hanyar Allah ba za mu ji tsoron zargin masu zargi ba. Kuma a cikin Muslim daga ‘Abdullahi ɗan ‘Amr ɗan Al-‘As cewa Manzon Allah (ﷺ) ya ce:

“We gave the oath of allegiance to Allah's Prophet (phuh) that we would listen to and obey him both at the time when we were active and at the time when we were tired and that we would not fight against the ruler or disobey him, and would stand firm for the truth or say the truth wherever we might be, and in the Way of Allah we would not be afraid of the blame of the blamers. ”. And in Muslim from ‘Abd Allah b. Amr b. Al-‘As that the Messenger of Allah (pbuh) said:

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْقَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ، فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ ...« » جَاءَ آخَرُ ي نَُازِعُهُ فَاضْرِبُوا عُنُقَ الآخَرِ.

"Duk wanda ya yi mubaya'a ga Imami, to ya ba shi alkawarinsa da yardar zuciyarsa da gaskiyar zuciyarsa. Ya yi masa biyayya gwargwadon iyawarsa. Idan wani mutum ya fito yana da'awar mulki (alhali an riga an naɗa wani), to ka kashe na biyu." Haka kuma a cikin Muslim daga Abu Sa'id Al-Khudri cewa Manzon Allah ﷺ ya ce.

“He who swears allegiance to an Imam, he should give him the pledge in ratification and the sincerity of his heart. He should obey him to the best of his capacity. If another man comes forward as a claimant (when one has already been installed), behead the second ”. And also in Muslim from Abu Sa‘id Al-Khudri that the Messenger of Allah (pbuh) said.

. » إِذ ا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

"Idan an yi mubaya'a ga halifofi biyu, to a kashe wanda aka yi wa mubaya'a daga baya." Muslim ya kuma ruwaito daga Abu Hazem, wanda ya ce: Na zauna tare da Abu Huraira shekara biyar, kuma na ji shi yana cewa daga Annabi ﷺ.

“When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later”. Muslim also reported from Abu Hazem who said: I sat with Abu Huraira for five years, and I heard him say from the Prophet (phuh).

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمْ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ، فَإِنَّ اللَّهَ سَائِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

Banu Isra'il ana mulkinsu da Annabawa. Duk lokacin da wani Annabi ya rasu, sai wani ya gaje shi; amma bayan raina babu wani Annabi, kuma za a sami halifofi, kuma za su yi yawa. Sahabbansa suka ce: Me kake umurnin mu yi (idan muka samu fiye da halifa ɗaya)? Ya ce: Wanda aka fara yi wa mubaya'a yana da fifiko a kan sauran. Ku ba su haƙƙoƙinsu (watau ku yi musu biyayya). Allah zai tambayi su game da waɗanda Ya ba su amana a kansu.

Banu Isra'il were ruled over by the Prophet (phuh)s. When one Prophet (phuh) died, another succeeded him; but after me there is no Prophet (phuh) and there will be caliphs and they will be quite large in number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i. e. obey them). Allah will question them about the subjects whom He had entrusted to them.”.

Nassoshin Alkur'ani da Sunnah sun bayyana sarai cewa hanyar naɗa Khalifa ita ce Bai'a. Haka kuma ana iya fahimtar hakan daga ijma'in Sahabbai, waɗanda suka aiki da wannan, kuma bai'ar da aka yi wa Khulafa'i masu shiryarwa tana bayyana wannan a fili.

The texts of the Quran and Sunnah are explicit that the method to appoint the Khalifah is the Bay’a. It could also be understood from the consensus of the companions, who acted upon this, and the Bay’a to the righteous Khulafaa’ are clear in this regard.

Matakan aiki da ke ƙarewa da mataki na naɗin Khalifa kafin a yi masa mubaya'a, ana fahimtarsu ne daga abin da ya faru ga Khulafa'ur Rashidun da suka zo nan take bayan rasuwar Manzon Allah ﷺ. Su ne Abubakar (r.a), Umar (r.a), Usman (r.a) da Ali (r.a), Allah ya yarda da su. Dukkan sahabbai sun yi shiru, sun kuma amince da matakan da aka ɗauka, duk da cewa da matakai ne da za a ƙi su idan sun saɓa wa Shari'a, tun da suna da alaƙa da al'amari mafi muhimmanci wanda ƙungiyar Musulunci ta dogara a kansa da kuma ci gaba da mulkin Musulunci.

The practical steps which conclude with the action of the appointment of the Khalifah before the giving of the pledge to him are understood from what occurred with the righteous khulafaa’ who came straight after the death of the Messenger (pbuh) . They were Abu Bakr (ra), Umar (ra), ‘Uthman (ra) and ‘Ali (ra), may Allah be pleased with them. All of the companions were silent upon and consented to the steps taken, even though they were steps which would have been rejected if they contradicted the Shari‘a since they were connected to the most important issue upon which the Muslim entity rested and the continuity of the ruling by Islam.

Duk wanda ya bi abin da ya faru a lokacin nadin waɗannan Khulafa'ai, zai ga cewa wasu daga cikin Musulmi sun tattauna batun a Saqifa Bani Sa'idah, kuma 'yan takara sun kasance Sa'd (ra), Abu 'Ubaida (ra), Umar (ra) da Abu Bakr (ra). To sai dai Umar (ra) da Abu 'Ubaida (ra) ba su so su yi takara da Abu Bakr (ra) a kan batun ba, don haka batun ya kasance tsakanin Abu Bakr (ra) da Sa'd Bin 'Ubada (ra) kawai, babu kowa, kuma sakamakon tattaunawar shi ne aka ba Abu Bakr (ra) mubaya'a. Sannan a rana ta biyu aka kira Musulmi zuwa masallaci don su ba shi mubaya'arsu, don haka mubaya'ar da aka yi a Al-Saqifa mubaya'ar kulla yarjejeniya ce, kuma da ita mutum ya zama Khalifan Musulmi, mubaya'ar da aka yi a masallaci a rana ta biyu kuwa mubaya'ar biyayya ce.

Whoever followed what occurred in the appointment of those Khulafaa’, they would find that some of the Muslims discussed the issue in Saqifa Bani Sa‘idah and that the candidates were Sa’d (ra), Abu ‘Ubaida (ra), Umar (ra) and Abu Bakr (ra). However, both Umar (ra) and Abu ‘Ubaida (ra) did not wish to contest the issue against Abu Bakr (ra), and so the issue was really between Abu Bakr (ra) and Sa’d Bin ‘Ubada (ra) and no one else, with the result of the discussion being that the Bay’a was given to Abu Bakr (ra). Then on the second day the Muslims were called to the mosque to give him their Bay’a, and so the Bay’a in Al-Saqifa was one of contracting, and with it the person becomes the Khalifah of the Muslims, and the Bay’a in the mosque on the second day is the Bay’a of obedience.

Lokacin da Abu Bakr (ra) ya ji cewa rashin lafiyarsa mai mutuwa ne, kuma musamman cewa rundunonin Musulmi suna cikin yaƙe-yaƙe da manyan ƙasashen zamaninsu, Farisawa da Romawa, ya kira Musulmi domin ya tuntube su game da wanda zai zama Khalifa a gare su, kuma ya shafe watanni uku yana wannan tuntuɓa. Lokacin da ya kammala ta, kuma ya san ra'ayin mafiya yawan Musulmi, ya ba da umarni, ko kuma a cikin kalmomin zamani ya naɗa, cewa Umar (ra) ya zama Khalifa bayansa. Wannan ba da umarni ko naɗi ba kwangila ce ga Umar (ra) ya zama Khalifa bayansa ba, domin bayan mutuwar Abu Bakr (ra) Musulmi sun halarci masallaci don yi wa Umar (ra) Bai'a, kuma ta hakan ne ya zama Khalifan Musulmi, ba ta hanyar tuntuɓar ba, ko umarnin Abu Bakr (ra) ba, domin idan naɗin Abu Bakr (ra) kwangila ce ga Khilafah to da ba zai buƙaci Bai'ar Musulmi ba. Wannan kuma yana kan nassoshin da aka ambata a baya waɗanda ke bayyana a fili cewa hanya ɗaya tilo da mutum zai zama Khalifa ita ce ta Bai'ar da Musulmi suke bayarwa.

When Abu Bakr (ra) felt that his illness was terminal and specifically that the Muslim armies were involved in battles with the major powers of the time, the Persians and the Romans, he called the Muslims in order to consult them upon who should be the Khalifah for them and spent three months doing this consultation. When he had completed it and knew the opinion of the majority of the Muslims, he commissioned them, or in modern terminology nominated, that Umar (ra) should be the Khalifah after him. This commissioning or nomination was not a contract for Umar (ra) to be the Khalifah after him, since after the death of Abu Bakr (ra) the Muslims attended the mosque to give their Bay’a to Umar (ra) and through that he became the Khalifah of the Muslims, and not through the consultations, or Abu Bakr’s (ra) commission, since if the nomination by Abu Bakr (ra) was a contract for the Khilafah then he would not have required the Bay’a of the Muslims. This is on top of the texts mentioned earlier which explicitly indicate that the only manner for a person to become the Khalifah is through the Bay’a given by the Muslims.

A lokacin da aka caka wa Umar (ra) wuka, Musulmi sun roƙe shi ya naɗa magaji, amma ya ƙi yin hakan. Suka matsa masa lamba, sai ya zaɓi mutum shida a matsayin ƴan takara a gare su, bayan haka ya naɗa Suhaib ya jagoranci mutane a sallah, kuma ya tilasta wa waɗanda Umar (ra) ya zaɓa har suka yanke shawarar zaɓar Khalifah daga cikinsu, a cikin kwanaki uku da ya ƙayyade musu. Ya ce wa Suhaib.

At the time that Umar (ra) was stabbed the Muslims requested that he appoint a successor which he refused to do. They pressed upon him and so he made, or nominated, six candidates for them, after which he appointed Suhayb to lead the people in prayer and to prevail upon those whom Umar (ra) had nominated until they decided upon a Khalifah from amongst themselves during the three days he had specified for them. He said to Suhayb.

. فإن اجتمع خمسة، ورضوا رجلاً، وأبى واحد، فاشدخ رأسه أو اضرب ...« »... رأسه بالسيف .

"Idan biyar daga cikinsu suka amince da wani mutum, alhali daya ya ƙi, to ku buge kansa da takobi.." kamar yadda Al-Tabari ya ruwaito a cikin littafinsa Al-Ta’rikh, haka kuma Ibn Qutaybah, marubucin littafin Al-Imama wa ’l-Siyasa wanda aka fi sani da Al-Ta’rikh Al-Khulafaa’, da kuma Ibn Sa’d a cikin Al-Tabaqat Al-Kubra. Sai Umar (ra) ya naɗa Abu Talha Al-Ansari tare da mutum hamsin don su tsare su, ya kuma ba Al-Miqdad Bin Al-Aswad aikin neman wuri da za su taru. Bayan mutuwar Umar (ra), kuma bayan majalisar ta amince da waɗanda za a zaɓa daga cikinsu, sai ‘Abd al Rahman Bin ‘Auf ya ce: Wane ne daga cikinku zai janye kansa (daga cikin zaɓen) ya ɗauki alhakin zaɓar mafi alheri daga cikinku? Sai dukansu suka yi shiru. Sai ‘Abd al Rahman ya ce: Ni na janye kaina. Sannan ya tuntuɓi kowannensu daban-daban, yana tambayar su wane ne suke ganin ya fi cancanta da wannan nauyi idan ba su kansu ba. Ya tarar da amsoshinsu ba su wuce biyu ba: ‘Ali (ra) da ‘Uthman (ra). Bayan haka, ‘Abd al Rahman ya nemi ra’ayoyin Musulmai, yana tambayar su wane daga cikin biyun suke so. Ya tambayi maza da mata, yana duba ra’ayin jama’a, ba da rana kawai ba, har ma da dare. Al-Bukhari ya ruwaito daga Al-Miswar Bin Makhrama, wanda ya ce.

“if five of them agreed upon a man while one disagreed, then strike his head with a sword..” as has been reported by Al-Tabari in his Al-Ta’rikh, as well as Ibn Qutaybah who authored the book Al-Imama wa ’l-Siyasa which is commonly known by Al-Ta’rikh Al-Khulafaa’, and Ibn Sa’d in Al-Tabaqat Al-Kubra. Then Umar (ra) appointed Abu Talha Al-Ansari along with fifty men to guard them, and charged Al-Miqdad Bin Al-Aswad with finding a place for them to meet. Then after the death of Umar (ra) and subsequent to the council settling upon the candidates, ‘Abd al Rahman Bin ‘Auf said: Which of you would remove yourselves (from consideration) and assume responsibility to select the best of you? To which all of them remained silent. Then ‘Abd al Rahman said I remove myself and then consulted each of them individually asking them who they considered the most worthy of the responsibility if they didn’t consider themselves, and he found that their answers were limited to two: ‘Ali (ra) and ‘Uthman (ra). After that ‘Abd al Rahman sought the opinions of the Muslims asking them which of the two they would prefer. He asked the men and women, surveying the opinion of the people, not just during the daytime but even during the night. Al-Bukhari narrated from Al-Miswar Bin Makhrama who said.

. طَرَقَنِي عَبْدُ الرَّحْمَنِ بَ عْدَ هَجْعٍ مِنْ اللَّيْلِ، فَضَرَبَ الْبَابَ حَتَّى اسْتَ يْ قَظْتُ، « » فَ قَالَ أَرَاكَ نَائِمًا، فَ وَاللَّهِ مَا اكْتَحَلْتُ هَذِهِ اللَّيْ ل ةَ بِكَبِيرِ نَ وْمٍ .

"Abdur-Rahman ya zo wurina bayan wani sashe na dare ya wuce, ya buga kofata har sai da na tashi, sai ya ce mini, "Na ga kana barci! Na rantse da Allah, a cikin dare uku da suka wuce ban yi barci isasshe ba." Bayan mutane sun gama sallar asuba, sai aka kammala Bay'ar 'Uthman (ra). Ya zama Khalifa ta hanyar Bay'ar Musulmi, ba don Umar (ra) ya takaita ta ga mutum shida ba. Daga nan aka kashe 'Uthman (ra), sai talakawan Musulmi a Madina da Kufa suka ba da Bay'arsu ga 'Ali ɗan Abi Talib (ra), don haka ya zama Khalifa ta hanyar Bay'ar Musulmi."

“Abdur-Rahman called on me after a portion of the night had passed and knocked on my door till I got up, and he said to me, "I see you have been sleeping! By Allah, during the last three nights I have not slept enough”. After the people had offered morning prayer, Bay’a of ‘Uthman (ra) was completed. He became the Khalifah through the Bay’a of the Muslims, and not because Umar (ra) limited it to six. Then ‘Uthman (ra) was killed, and so the masses of the Muslims in Madinah and Kufa gave their Bay’a to ‘Ali b. Abi Talib (ra), and so he became the Khalifah through the Bay’a of the Muslims.

Ta hanyar bincike mai zurfi kan yadda aka yi Bai'a, a bayyane yake cewa an sanar da mutane 'yan takara na Khilafah, kuma dukansu sun cika sharuddan da ake bukata na yin kwangila. Bayan haka, an nemi ra'ayin mutane masu tasiri (Ahl Al hal Wal-'Aqd) daga cikin Musulmai, wakilan Ummah, kuma an san wakilan sosai a zamanin Khulafaa' masu adalci, domin su ne sahabbai, Allah ya yarda da su, ko mutanen Madina. Duk wanda sahabbai, ko yawancinsu, suka so ya zama Khalifah, sai a ba shi Bai'ar kwangila, don haka sai ya zama Khalifah wanda biyayya gare shi wajibi ne, sannan Musulmai za su ba shi Bai'ar biyayya. Ta wannan hanya ne ake samun Khalifah, kuma ya zama wakili mai izini na Ummah wajen mulki da iko.

By close examination of the manner of their Bay’a, it becomes clear that the candidates for the Khilafah were announced to the people and that they all fulfilled the necessary conditions of contracting. After this the opinion of the influential people (Ahl Al hal Wal-‘Aqd) from the Muslims was taken, the representatives of the Ummah, and the representatives were well known in the era of the righteous Khulafaa’ since they were the companions, may Allah be pleased with them, or the people of Madinah. Whoever the companions, or the majority of them, wanted to become Khalifah was given the Bay’a of contracting, and thus became the Khalifah to whom obedience was obligatory, and so the Muslims would give them the Bay’a of obedience. In this manner the Khalifah is found and becomes the authorised representative of the Ummah in ruling and authority.

Game da batun iyakance masu neman takara, to idan aka bi yadda aka nada Khulafa’ masu shiryarwa, a bayyane yake cewa an iyakance takarar. A Saqifa Bani Sa’idah, masu takarar su ne Abu Bakr (ra), Umar (ra), Abu ‘Ubaida (ra) da Sa’d Bin ‘Ubada (ra), kuma babu wasu. Sai dai Umar (ra) da Abu ‘Ubaydah (ra) ba su so su yi takara da Abu Bakr (ra) ba, don haka a zahiri masu takara sun zama Abu Bakr (ra) da Sa’d Bin ‘Ubada (ra). Sannan Ahl Al Hal Wal-‘Aqd suka zabi Abu Bakr (ra) ya zama Khalifa a Al-Saqifa, suka ba shi Bay’a ta kulla yarjejeniya, kuma washegari Musulmi suka ba Abu Bakr (ra) Bay’a ta biyayya a masallaci.

As for the issue of limiting the candidates, then by following the manner in which the righteous Khulafaa’ were appointed, it becomes clear that the candidacy was limited. In Saqifa Bani Sa’idah the candidates were Abu Bakr (ra), Umar (ra), Abu ‘Ubaida (ra) and Sa’d Bin ‘Ubada (ra) and that was all, though Umar (ra) and Abu ‘Ubaydah (ra) didn’t wish to compete against Abu Bakr (ra) and so in practical terms the candidates were Abu Bakr (ra) and Sa’d Bin ‘Ubada (ra). Then the Ahl Al Hal Wal-‘Aqd elected Abu Bakr (ra) the Khalifah in Al-Saqifa and gave him the Bay’a of contracting, and the next day the Muslims gave Abu Bakr (ra) the Bay’a of obedience in the mosque.

Abu Bakr (ra) ya zabi Umar (ra) ya zama Khalifa ga Musulmai, ba tare da wani dan takara ba, sannan Musulmai suka yi masa Bai'a ta kulla alkawari, sannan Bai'a ta biyayya.

Abu Bakr (ra) nominated Umar (ra) as the Khalifah for the Muslims, without there being any other candidate, and then the Muslims gave him the Bay’a of contracting and then the Bay’a of obedience.

Umar (ra) ya zaɓi 'yan takara shida daga cikin Musulmai, ya kuma umurce su da su zaɓi Khalifa daga cikinsu. Sai ‘Abd Al-Rahman b. ‘Awf ya tattauna da biyar daga cikinsu, ya kuma takaita su zuwa biyu: ‘Ali (ra) da ‘Uthman (ra), bayan sauran sun ba shi izini ya yi haka. Bayan haka ya nemi ra'ayin mutane, sai ra'ayin ya tsaya kan ‘Uthman (ra) a matsayin Khalifa.

Umar (ra) nominated six candidates for the Muslims and told them to elect the Khalifah from amongst themselves, then ‘Abd Al-Rahman b. ‘Awf discussed with five of them and limited them to two: ‘Ali (ra) and ‘Uthman (ra), after the others had charged him to do. After that he surveyed the opinion of the people and that opinion settled upon ‘Uthman (ra) as the Khalifah.

Dangane da ‘Ali (ra), babu wani mai takara da shi don Khilafah, saboda haka taron Musulmi a Madina da Kufa suka yi masa Bai'a, ya zama Khalifa na huɗu.

As for ‘Ali (ra), there was no other candidate for the Khilafah and so the masses of the Muslims in Madinah and Kufa gave him the Bay’a and he became the fourth Khalifah.

Kuma saboda bai'ar 'Uthman (ra) ta kammala cikin matsakaicin lokacin da aka halatta don zaben Khalifa – kwana uku da dare uku – da kuma saboda an takaita 'yan takara zuwa shida, sannan bayan haka zuwa biyu, za mu ambaci yadda hakan ya faru tare da cikakkun bayanai domin mu fahimci batun da muke tattaunawa:

And due to the Bay’a of ‘Uthman (ra) being settled within the maximum permitted time to elect the Khalifah – three days and nights – and also that the candidates were limited to six and then after that to two, we will mention how that occurred with the details in order to understand the issue we are discussing:

1. Umar (ra) ya rasu a safiyar Lahadi a watan Muharram 24 bayan Hijira, sakamakon raunin da Abu Lu'lu'a ya yi masa da wuka, Allah (swt) ya la'ance shi, a lokacin da Umar (ra) yana tsaye yana sallah a mimbarin masallaci a sallar asuba ta ranar Laraba, kwana hudu kafin karshen watan Dhul Hijja 23 bayan Hijira. Suhaib ne ya jagoranci sallar jana'izarsa bisa ga wasiyyarsa.

1. Umar (ra) died on Sunday morning in Muharram 24 A.H. from the effects of being stabbed by Abu Lu’lu’a, may Allah (swt) curse him, when Umar (ra) was standing in prayer in the pulpit of the mosque during the Wednesday morning prayer four days before the end of Dhul Hijja 23 A.H. Suhayb led the prayer for him in accordance with his will.

2. Bayan da suka kammala al'amarin Umar (ra), sai Al-Miqdad ya tara majalisar mutum shida wadda Umar (ra) ya dora musu amana a wani gida, sannan Abu Talha ya kula da bukatunsu. Suka zauna a cikinsa suka tattauna, sannan suka nada Abd Al-Rahman b. ‘Awf ya zabi Khalifa daga cikinsu da yardarsu.

2. When they had completed the issue of Umar (ra), Al-Miqdad gathered the council of six which had been entrusted by Umar (ra) in one of the houses and Abu Talha took care of their needs. They sat therein and discussed and then appointed Abd Al-Rahman b. ‘Awf to select the Khalifah from amongst them with their consent.

3. ʿAbdur-Rahman ya fara tattaunawa da su, ya tambayi kowannensu: Idan shi ba zai zama Khalifa ba, to wane ne yake ganin ya kamata ya zama daga cikin sauran? Amsoshinsu sun takaita ne ga ʿAli (ra) da ʿUthman (ra), don haka ʿAbdur-Rahman ya takaita takarar zuwa mutum biyu daga cikin shida na farko.

3. ‘Abd Al-Rahman began to discuss with them and he asked each of them: If he was not to be the Khalifah then who did he think should be from amongst the others? Their answers were limited to ‘Ali (ra) and ‘Uthman (ra), and so Abd Al-Rahman limited the candidacy to two from the original six.

4. Bayan haka, Abd Al-Rahman ya fara tuntubar mutane, kamar yadda aka sani.

4. After that Abd Al-Rahman began to consult the people as is well known.

5. A ranar Talata da dare - wato dare na uku bayan rasuwar Umar (ra) a ranar Lahadi, Abd Al-Rahman ya je gidan dan uwansa Al-Miswar Bin Makhramah. Mai zuwa an dauke shi kai tsaye daga Al-Bidayah Wal-Nihayah na Ibn Kathir:

5. On Tuesday night - in other words, the night of the third day after the death of Umar (ra) on Sunday, Abd Al-Rahman went to the house of his nephew Al-Miswar Bin Makhramah. The following is taken directly from Al- Bidayah Wal-Nihayah of Ibn Kathir:

. )فلما كانت الليلة التي يس ف ر صباحها عن اليوم الرابع من موت عمر، ج اء - أي عبد الرحمن بن ع وف - إلى منزل ابن أخته المس ور بن مخرمة فقال: أنائم يا مس ور؟ والله لَم أغتمض بكثير ن وم منذ ثلاث ...( .

Lokacin da dare wanda safiyarsa ita ce rana ta huɗu bayan mutuwar Umar ya zo, Abd Al-Rahman b. ‘Awf ya zo gidan ɗan’uwansa Al-Miswar Bin Makhrama ya ce: “Kana barci ya Miswar? Na rantse da Allah, ban yi barci sosai ba a cikin kwanaki uku da suka wuce.” Watau, kwanaki uku na ƙarshe bayan mutuwar Umar (ra) wacce ta faru da safiyar Lahadi, wato dare na Lahadi, Litinin da Talata – har ya ce:

“When the night whose morning was the fourth day after the death of Umar, Abd Al-Rahman b. ‘Awf came to the house of his nephew Al-Miswar Bin Makhrama and said “You are sleeping O Miswar? By Allah, I did not get much sleep for the last three (nights)” in other words, the last three nights after the death of Umar (ra) which occurred on Sunday morning, which was Sunday, Monday and Tuesday night – until he said.

. )إذهب فادع إليَّ علياً وعثمان ... ثم خرج بهما إلى المسجد ... ونودي في الناس عامة : الصلاة جامعة .

“Ku je ku kira mini ‘Ali da ‘Uthman…” sannan ya fita tare da su zuwa masallaci… aka kira mutane: za a yi sallah a jam’i, wato sallar safiyar Laraba. Sai ya riƙe hannun ‘Ali (ra), Allah (SWT) ya yarda da shi ya girmama fuskarsa, ya tambaye shi game da karɓar Bai’a bisa Littafin Allah (SWT), da Sunnar ManzonSa ﷺ, da ayyukan Abu Bakr (ra) da Umar (ra). ‘Ali (ra) ya amsa da sanannen jawabinsa: bisa Littafi da Sunnah – eh. Amma game da ayyukan Abu Bakr (ra) da Umar (ra), zai yi nasa Ijtihadin. Abdur Rahman ya janye hannunsa, ya riƙe hannun ‘Uthman (ra), ya yi masa tambaya iri ɗaya. ‘Uthman (ra) ya amsa: Na rantse da Allah, eh. Haka aka kammala Bai’a ga ‘Uthman (ra).

“Go and summon ‘Ali and ‘‘Uthman for me…then he went out with them to the mosque…the people were summoned: the prayer will be held in congregation”, which was the Wednesday morning prayer. Then he took Ali’s (ra) hand, may Allah (swt) be pleased with him and honour his face, and asked him regarding taking the Bay’a upon the Book of Allah (swt), the Sunnah of His Messenger and the actions of Abu Bakr (ra) and Umar (ra). ‘Ali (ra) famously replied: upon the Book and the Sunnah – yes. As for the actions of Abu Bakr (ra) and Umar (ra), he would make his own Ijtihad. Abdul Rahman removed his hand, took the hand of ‘Uthman (ra) and asked the same question. ‘Uthman (ra) replied: By Allah yes, and so the Bay’a was completed with ‘Uthman (ra).

Suhaib ya jagoranci mutane a sallar asuba da ta azahar a wannan rana, sannan Uthman (ra) ya jagoranci su a sallar la'asar a matsayinsa na Halifan Musulmi. Wannan na nufin cewa duk da cewa an fara karbar mubaya'a ga Uthman (ra) tun daga sallar asuba, jagorancin Suhaib bai kare ba sai bayan mubaya'ar manyan mutane a Madina ga Uthman (ra). Wannan ya kammala ɗan kafin sallar la'asar, inda sahabbai ke kiran juna don su yi wa Uthman (ra) mubaya'a, har bayan tsakiyar ranar ya wuce kuma kafin sallar la'asar. Da aka kammala karbar mubaya'a kafin sallar la'asar, jagorancin Suhaib ya ƙare, sai Uthman (ra) ya jagoranci mutane a sallar la'asar a matsayin Halifansu.

Suhayb led the people in the morning and midday prayer that day, and then ‘Uthman (ra) led them in the afternoon prayer as the Khalifah of the Muslims. This means that despite the contracting Bay’a to ‘Uthman (ra) starting at the Morning Prayer, the leadership of Suhayb did not expire except after the Bay’a of the influential people in Madinah to ‘‘Uthman (ra). This was completed a little before the afternoon prayer, where the companions summoned each other to give Bay’a to ‘Uthman (ra) until after the middle of that day had passed and before the afternoon prayer. When the taking of the Bay’a was completed before the afternoon prayer, the leadership of Suhayb finished, and ‘Uthman (ra) led the people in the afternoon prayer as their Khalifah.

Marubucin Al-Bidayah Wal-Nihayah ya yi bayanin dalilin da ya sa Suhaib ya jagoranci mutane a sallar la'asar duk da cewa Uthman (ra) ya karɓi Bai'a a sallar asuba, yana cewa: "Mutane sun yi wa Uthman bai'a a masallaci, sannan aka kai shi gidan Shura (watau gidan da mutanen shawara suke haduwa), saboda haka sauran mutane suka yi masa bai'a. Ya bayyana cewa bai kammala karɓar bai'a ba sai bayan sallar azahar. Saboda haka, Suhaib ya yi wannan sallar a masallacin Annabi ﷺ, don haka sallar farko da Khalifa, shugaban masu bi Uthman (ra) ya jagoranci Musulmai a cikinta ita ce sallar la'asar."

The author of Al-Bidayah Wal-Nihayah explains why Suhayb led the people in the afternoon prayer though ‘Uthman (ra) took the Bay’a at the morning prayer, saying: “The people gave him the Bay’a in the mosque, then he was taken to the house of Shura (i.e. the house where the people of consultation met), so the rest of the people gave him the Bay’a . It seems he did not finish taking the Bay’a until after the midday prayer. So, Suhayb prayed that prayer in the Prophet (phuh)’s mosque, thus the first prayer in which the Khalifah, leader of the believers ‘Uthman (ra) led the Muslims was the afternoon prayer”.

Saboda haka wajibi ne a yi la'akari da al'amura masu zuwa yayin zaben wanda zai maye gurbin mukamin Khilafah idan ya zama babu kowa a kansa (ta hanyar rasuwa ko cirewa daga mukamin), wadanda sune:

Consequently the following matters must be considered when making nominations for the post of Khilafah after it becomes vacant (through death or dismissal), which are:

Aikin neman takara da nadin mukami dole ne a yi shi dare da rana har sai an kammala aikin.

1. The work regarding candidacy and appointment must be done day and night until the task is completed.

2. Dole ne a tace waɗanda aka zaɓa (masu neman takara) bisa ga cika sharuɗɗan kwangila, wani al'amari da kotun Mazalim ke gudanarwa.

2. Nominees have to be short listed in terms of fulfilling the contractual conditions, a matter that is conducted by the Madhalim court.

3. Ana tace waɗanda aka zaɓa sau biyu: zuwa shida, sannan zuwa biyu. Majalisar Al-Ummah ce ke gudanar da wannan tacewa a matsayin wakilan Al-Ummah. Wannan saboda Al-Ummah ta wakilta Umar (ra) ya wakilce su, wanda ya zaɓi mutum shida, sannan waɗannan mutum shida suka wakilta wani daga cikinsu, Abd al-Rahman, wanda ya tace waɗanda aka zaɓa zuwa biyu bayan tattaunawa. Don haka, abin da ake komawa gare shi a cikin duk wannan shi ne Majalisar Al-Ummah; wato, wakilanta.

3. Nominees are short listed twice: to six and then to two. The council of the Ummah conducts this short listing as representatives of the Ummah. This is because the Ummah delegated Umar (ra) to represent them, who nominated six people and the six nominees delegated a representative from amongst themselves, ‘Abd al Rahman, who short listed the nominees to two after discussion. Thus, the reference in all of this is the Ummah’s council; in other words, its representatives.

4. Bayan kammala zaɓe da Bai'a, ana sanar da Khalifah ga jama'a, domin dukkan Ummah su san shi, kuma ana ambaton sunansa da halayensa waɗanda ke nuna cewa ya cika sharuɗɗan naɗin Khilafah.

4. After the completion of the elections and the Bay’a, the Khalifah is announced to the public such that all of the Ummah are aware of it, and his name and characteristics that mean he fulfils the criteria for the contraction of the Khilafah are also mentioned.

5. Aikin shugaban rikon kwarya yana karewa ne bayan kammala karɓar Bay'a ga Khalifah, ba da sanarwar sakamakon zaɓe ba. Jagorancin Suhayb bai ƙare ba da zaɓen 'Uthman (ra), sai dai da kammala Bay'arsa.

5. The task of the temporary leader expires after the completion of the taking of the Bay’a by the Khalifah, rather than by the announcement of the results. The leadership of Suhayb did not finish by the election of ‘Uthman (ra), but rather by the completion of his Bay’a.

Wannan shi ne hali idan akwai Khalifah, sannan ya rasu ko aka cire shi, kuma wajibi ne a nada wani Khalifah domin ya maye gurbinsa.

This is the case if there was a Khalifah and he passed away or was removed and a Khalifah needs to be appointed to replace him.

Idan babu Khalifah kwata-kwata, to ya zama wajibi ga Musulmai su naɗa Khalifah, don aiwatar da dokokin shari'a da ɗaukar kiran Musulunci zuwa ga duniya, kamar yadda ake ciki tun bayan kawar da Khilafah ta Musulunci a Istanbul, a ranar 28 ga Rajab 1342 AH (3 ga Maris 1924). A irin wannan yanayi, kowace daga cikin ƙasashen Musulmai a duniyar Musulunci ta cancanta ta naɗa Khalifah, kuma a ɗaura Khilafah a gare shi. Saboda haka, idan ɗaya daga cikin ƙasashen Musulmai ta ba wani Khalifah Bai'a, aka ɗaura Khilafah a gare shi, to ya zama wajibi ga Musulmai a sauran ƙasashe su ba shi Bai'ar biyayya, ko a ce, Bai'ar miƙa wuya ga ikonsa. Wannan kuwa bayan an ɗaura Khilafah a gare shi ta hanyar Bai'ar mutanen ƙasarsa. A ƙasar nan dole ne a cika sharuɗɗa huɗu masu zuwa:

If there is no Khalifah at all, it becomes obligatory upon the Muslims to appoint a Khalifah, to implement the rules of the shari’a and to carry the Islamic call to the world, as is currently the case since the removal of the Islamic Khilafah in Istanbul, on 28th Rajab 1342 AH (3rd March 1924). In such a situation, every one of the Muslim countries in the Islamic world is suitable to appoint a Khalifah, and the Khilafah would be contracted to him. So, if one of the Muslim countries gave the Bay’a to a Khalifah, and the Khilafah was contracted to him, it becomes obligatory upon the Muslims in the other countries to give him the Bay’a of obedience or in other words, a Bay’a of submission to his authority. This is after the Khilafah has been concluded to him through the Bay’a of the people of his country. The following four conditions have to be fulfilled in that country:

1. Ikon ƙasa dole ne ya kasance a hannun Musulmi, ba a hannun wata ƙasa wacce ba ta Musulunci ba, ko ƙarƙashin tasirin wata ƙasa wacce ba ta Musulunci ba.

1. The authority of the country must be in the hands of the Muslims and not in the hands of a non-Islamic country or under a non-Islamic influence.

2. Dole ne a tabbatar da tsaron Musulmi a cikin wannan ƙasa ta hanyar Musulunci; wato, kariyarsu a cikin gida da waje ya kasance da sunan Musulunci kuma ta hannun dakarun Musulunci, ba tare da wasu ba.

2. The security of the Muslims in that country must be guaranteed by Islam; in other words, its protection at home and abroad should be in the name of Islam and by Islamic forces to the exclusion of all others.

3. Aiwatar da Musulunci ya kamata ya faru nan take, cikin cikakke kuma cikin tsanani; dole ne Khalifah ya shiga cikin isar da kiran zuwa ga Musulunci.

3. The implementation of Islam should take place with immediate effect in a comprehensive and radical manner; the Khalifah must be involved in the conveying of the call to Islam.

4. Dole ne Khalifah ya cika dukkan sharuddan kwangila, ko da yake yana iya rashin cika sharuddan da aka fi so, domin abin da ya fi muhimmanci shi ne sharuddan kwangilar.

4. The Khalifah must fulfil all the contractual conditions, although he might not fulfil the preferred conditions, since what matters are the conditions of the contract.

Idan ƙasar ta cika waɗannan sharuɗɗa huɗu, to Khilafah za ta kafu ta hanyar Bai'a daga ƙasar nan kaɗai, kuma Khilafah za ta kammala ta wurinta kaɗai. Khalifan da suka yi wa Bai'a zai zama halastaccen Khalifa, kuma duk wata Bai'a ga wanda ba shi ba za ta zama ba ta inganta ba.

Should that country satisfy these four conditions then the Khilafah would be established by the Bay’a of that country alone, and the Khilafah would be concluded by it alone. The Khalifah to whom they gave the Bay’a would become the legitimate Khalifah and any Bay’a to other than him would be invalid.

Duk ƙasar da za ta yi wa wani Khalifah bayan haka mubaya'a, to mubaya'arta ba ta inganta ba, saboda faɗin Manzon Allah ﷺ.

Any country that might give the Bay’a to another Khalifah after that, then their Bay’a would be invalid, due to the saying of the Messenger of Allah (pbuh).

. » إِذَا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

Idan aka yi mubaya'a ga khalifofi biyu, to a kashe wanda aka yi wa mubaya'a daga baya, da kuma faɗarsa:

“When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later” and his saying.

. » فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ ...« .

“Fulfil the Bay’a (oath of allegiance) of the first, then the first” and his saying. . وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَ فْ قَ ةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ، فَ لْ يُطِ عْ هُ إِنِ اسْ تَطَاعَ ، فَإِنْ « » جَاءَ آخَرُ ي نَُازِعُهُ فَاضْرِبُوا عُنُقَ الآخَرِ .

"Duk wanda ya yi wa Imam mubaya'a, to ya ba shi alkawari da yardar zuciya da gaskiyar zuciyarsa. Ya yi masa biyayya gwargwadon iyawarsa. Idan wani mutum ya fito yana neman mulki (alhali an riga an naɗa wani), to ka kashe na biyu."

Hanyar Bai'a: A baya mun yi bayanin dalilan Bai'a a matsayin hanyar da aka shar'anta na nada Khalifa a Musulunci. Dangane da aiwatar da ita a aikace, ana yinta ne ta hanyar girgiza hannu da kuma ta rubutu. An ruwaito daga 'Abdullahi ɗan Dinar, wanda ya ce: "Na shaida Ibn Umar lokacin da mutane suka amince da 'Abdul-Malik ɗan Marwan, yana cewa:" كتب أني أقر بالسمع والطاعة لعبد الله عبد الملك أمير المؤمنين على كتاب الله « » وسنة رسوله ما استطعت . "Na rubuta a nan cewa na yi ikrari da sauraro da biyayya ga 'Abdullahi 'Abdul-Malik, shugaban muminai, bisa Littafin Allah da Sunnar ManzonSa ﷺ, gwargwadon iyawata." Ana iya yin Bai'a ta kowace hanya kuma.

The method of the Bay’a: In the aforementioned we have explained the evidences for the Bay’a as the prescribed method of appointing a Khalifah in Islam. Regarding its practical implementation, it is through shaking the hand as well as by writing. It has been narrated by ‘Abd Allah b. Dinar who said: “I witnessed Ibn Umar when people agreed on Abd Al-Malik b. Marwan saying: . كتب أني أقر بالسمع والطاعة لعبد الله عبد الملك أمير المؤمنين على كتاب الله « » وسنة رسوله ما استطعت . "I write herewith that I swear allegiance to listen to and obey ‘Abd Allah Abd Al-Malik, the leader of the believers, in accordance with the Book of Allah and the Sunnah of His Messenger, to the best of my ability”. The Bay’a can also be given by any other means.

Bai'a ya kamata babba ne kawai ya bayar da ita, domin bai'a ta yaro ba ta inganta ba. Abu Aƙeel Zahrah b. Ma'bad ya ruwaito daga kakansa 'Abdullah b. Hisham wanda ya rayu a zamanin Manzon Allah ﷺ, cewa mahaifiyarsa Zainab 'yar Hamid ta kai shi wurin Manzon Allah ﷺ, ta ce: "Ya Manzon Allah, ka karɓi bai'a daga gare shi." Sai Manzon Allah ﷺ ya ce:

The Bay’a should only be given by an adult as the Bay’a of the minor is not valid. Abu Aqeel Zahrah b. Ma‘bad reported on the authority of his grand-father ‘Abd Allah b. Hisham who lived during the time of the Messenger of Allah (pbuh) , that his mother Zaynab bint Hamid took him to the Messenger of Allah (pbuh) and said “O Messenger of Allah, take Bay’a from him” upon this the Messenger of Allah (pbuh) said.

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

"Yana da ƙarami" — kuma ya shafa kansa, ya yi masa addu'a, kamar yadda Al-Bukhari ya ruwaito.

“He is young” and he wiped over his head and prayed for him, as narrated by Al-Bukhari.

Dangane da lafazin Bai'a, ba a takaita shi da wani takamaiman lafazi ba, amma ya kamata ya ƙunshi alkawarin cewa Khalifah zai yi aiki bisa Littafin Allah (SWT) da Sunnar Manzonsa ﷺ, kuma mutumin da yake yin Bai'a ya yi alkawarin biyayya a cikin abin da yake so da abin da yake ƙi, da cikin sauƙi da wahala. Za a fitar da doka wadda za ta tsara wannan lafazin bisa ga abubuwan da suka gabata.

As for the wording of the Bay’a, it is not restricted to any specific wording, but it should include the commitment that the Khalifah acts according to the Book of Allah (swt) and the Sunnah of His Messenger and that the person who gives the Bay’a should pledge to obey in that which they liked and disliked and in ease and hardship. A law will be published that will determine this wording in accordance with the previous points.

Da zarar an ba Khalifa Bai'a, to Bai'a ta zama amana a wuyan wanda ya ba da Bai'a, inda ba a yarda ya janye ta ba. Domin hakkinsa ne dangane da nada Khalifa har sai ya ba da ita. Amma da zarar ya ba da ita, ba a yarda ya janye ta ba. Ko da ya so yin haka, ba a halatta masa ya janye Bai'arsa ba. Al-Bukhari ya ruwaito daga Jabir Ibn 'Abd Allah cewa wani Balarabe ya ba Manzon Allah ﷺ Bai'a bisa Musulunci, amma ya kamu da rashin lafiya, sai ya ce:

Once the Bay’a is given to the Khalifah, then the Bay’a becomes a trust on the neck of the one who gave the Bay’a, where he is not allowed to withdraw it. For it is his right in terms of appointing the Khalifah until he gives it. But once he gave it, he is not allowed to withdraw it. Even if he wanted to do so, he is not permitted to withdraw his Bay’a. Al-Bukhari narrated from Jabir Ibn ‘Abd Allah that a Bedouin gave the Bay’a to the Messenger of Allah (pbuh) on Islam, but he became unwell, so he said:

. » أَقِلْنِي بَ يْ عَتِي « .

"Ka 'yantar da ni daga Bai'a ta (ka soke alkawarina)", wanda Manzon Allah ﷺ ya ƙi. Sai ya zo ya sake faɗin haka, amma Manzon ﷺ ya ƙi. Sai ya bar garin. Sai Manzon Allah ﷺ ya ce.

“Relieve me of my Bay’a (cancel my pledge) ”, which the Messenger of Allah (pbuh) refused. Then he came and said the same, but the Messenger (pbuh) rejected. So he left the town. The Messenger of Allah (pbuh) said.

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

"Madina kamar matattarar maƙera take. Tana cire ƙazanta, kuma tana tsarkake abu mai kyau."

“Madina is like the blacksmith's furnace. It removes the impurities and purifies the good.”.

Muslim ya kuma ruwaito daga Nafi’, daga ‘Abdullahi b. Umar, cewa ya ji Manzon Allah ﷺ yana cewa: «Duk wanda ya cire hannunsa daga biyayya, zai haɗu da Allah a Ranar Kiyama ba tare da wata hujja ba.»

Muslim also narrated from Nafi’ on the authority of ‘Abd Allah b. Umar that he heard the Messenger of Allah (pbuh) say. . » مَنْ خَل عَ يَدًا مِنْ طَاعَةٍ، لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَه « .

"Duk wanda ya janye hannunsa daga biyayya (ga Amir), ba zai sami hujja (ta kāre kansa) ba idan ya tsaya a gaban Allah a Ranar Alƙiyama."

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection ”.

Nakasa Bai'ar Khalifa ja da hannu daga biyayya ga Allah (SWT). Sai dai wannan ya shafi idan Bai'arsa ga Khalifa ta kasance Bai'ar kulla yarjejeniya, ko kuma Bai'ar biyayya ga Khalifa wadda Musulmi suka karɓa suka kuma yi mata alkawari. Amma idan ya fara yi wa wani Khalifa alkawarin bai'a, bai kuma cika ba, to yana da haƙƙin ya saki kansa daga wannan bai'a, saboda Bai'ar kulla yarjejeniya ba ta cika a gare shi daga wajen Musulmi ba. Don haka haramcin da ke cikin hadisin yana kan janye bai'ar da aka yi wa Khalifa, ba ga mutumin da kwangilar Khilafah ba ta cika a kansa ba.

Breaking the Bay’a to the Khalifah is a withdrawal of the hand from the obedience to Allah (swt). However, this is the case if his Bay’a to the Khalifah was a Bay’a of contracting, or a Bay’a of obedience to a Khalifah was accepted and pledged by the Muslims. But if he pledged himself to a Khalifah initially, and the Bay’a was not completed, then he has the right to relieve himself from that Bay’a, in view of the fact that the contracting Bay’a has not been concluded to him from the Muslims. So the prohibition in the hadith is focused on withdrawing a Bay’a to a Khalifah, not to a man for whom the Khilafah contract was not completed.