Hakika lokacin da aka ba Musulmi don kafa Khaleefah shi ne dare biyu. Saboda haka babu wani Musulmi da yake halatta ya zauna fiye da dare biyu ba tare da Bay'ah a wuyansa ba. Dalilin da ya sa iyakar lokacin ta zama dare biyu shi ne, nadin Khaleefah farilla ce tun daga lokacin da Khaleefah na baya ya mutu ko aka tsige shi. Amma an halatta a jinkirta nadin yayin da suke tsunduma cikinsa na tsawon dare biyu. Idan jinkirin ya wuce dare biyu kuma Musulmi ba su kafa Khaleefah ba, to, a bincika al'amarin. Idan Musulmi sun shagaltu da kafa Khaleefah amma ba su iya kammala shi cikin dare biyu ba saboda manyan al'amura da ba za su iya jurewa ba, to zunubi zai fāɗi daga kansu, domin suna tsunduma cikin aiwatar da farillar, kuma an tilasta musu jinkirtawa saboda ƙarfin tilastawa. Annabi ﷺ ya ce: "An cire zunubin kuskure, mantuwa da tilastawa daga cikin al'ummata." Amma idan ba su tsunduma cikin aiwatar da farillar ba, to duk za su yi zunubi har sai an kafa Khaleefah, a lokacin ne farillar za ta fāɗi daga kansu. Sai dai zunubin da suka aikata na sakaci wajen kafa Khaleefah ba ya fāɗi daga kansu, sai dai ya ci gaba da kasancewa a kansu, kuma Allah (SWT) zai yi musu hisabi a kansa, kamar yadda Yake yi wa duk wani Musulmi hisabi a kan duk wata sabawa da ya aikata idan ya yi sakaci wajen aiwatar da farilla.

Indeed the time limit given for Muslims to establish a Khaleefah is two nights. So no Muslim is allowed to stay for more than two nights without having a Bay’ah on his neck. Making the upper limit as two nights is due to the fact that appointment of a Khaleefah is Fard from the moment the previous Khaleefah dies or is deposed. But it is allowed to delay the appointment while engaging in it for two nights. If the delay exceeded two nights and the Muslims did not establish a Khaleefah, the matter is examined. If the Muslims were busy in establishing a Khaleefah but could not complete it within two nights due to overwhelming matters they cannot resist, then the sin will drop from them because they were engaged in establishing the duty and they were forced to delay it by compelling power. The Prophet (saw) said: “The sin due to mistake, forgetfulness and compulsion is removed from my Ummah.” But if they were not engaged in performing the duty, then they would all be sinful until the Khaleefah is established and at that time the Fard will drop from them. But the sin they committed in neglecting the establishment of a Khaleefah does not drop from them, it rather remains on them, and Allah (swt) will bring them to account for it the same way He (swt) brings any Muslim to account for any disobedience he commits when he neglects to perform a duty.

Dangane da dalilin lokacin dare biyu da aka ba Musulmi don aiwatar da wajibcin kafa Halifa, akwai Ijma'in Sahabbai. Sahabbai sun fara taruwa a farfajiyar Banu Sa'ida, don tattaunawa kan naɗin wanda zai gaji Manzon Allah ﷺ da zarar labarin rasuwar Annabi ﷺ ya isa gare su. Suka ci gaba da tattaunawa a farfajiyar, kuma washegari suka tara mutane a masallaci don su yi Bai'a. Wannan ya ɗauki dare biyu da kwana uku. Haka kuma, lokacin da 'Umar (r.a.) ya tabbata cewa mutuwarsa ta gabato sakamakon raunin wuka, ya damƙa al'amarin ga mutane masu tasiri, da sauran Sahabbai shida manyan, ya ba su kwana uku don zaɓen sabon Halifa. Ya umarta cewa idan bayan kwana ukun ba a cimma yarjejeniya ba, to a kashe wanda ya ƙi amincewa. Wannan duk duk da cewa su manyan Sahabbai ne. 'Umar (r.a.) ya kuma ba da umarni ga Musulmi hamsin da takuba su kashe wanda ya ƙi. Waɗannan umarni an bayar da su a gaban Sahabbai, kuma ba a ruwaito cewa wani ya musanta ko ya ƙi amincewa da hakan ba. Don haka ya zama Ijma'in Sahabbai cewa Musulmi ba a halatta musu su zauna ba tare da Halifa ba fiye da dare biyu da kwana uku, kuma Ijma'in Sahabbai hujja ce ta Shari'a halatta, kamar Alƙur'ani da Sunnar Manzon Allah ﷺ.

In regard to the evidence concerning the two nights time limit given to Muslims to perform the duty of establishing a Khaleefah, it is an Ijma’a of the Sahabah. The Sahabah started to meet in the courtyard of Bani Sa’idah, to discuss the appointment of a successor to the Messenger of Allah (saw) as soon as the news of the death of the Prophet (saw) reached them. They kept discussing in the courtyard, and on the second day they gathered the people in the mosque in order that they might give the Bay’ah. This took two nights and three days. Also, when ‘Umar (r.a.) became certain that his death was imminent as a result of the stab wound, he entrusted the people of influence, the six remaining senior Sahabah, and gave them three days to choose a new Khaleefah. He ordered that if after the three days an agreement was not reached the one who disagreed should be killed. This was despite the fact that these were of the eminent Sahabah. ‘Umar (r.a.) also empowered fifty Muslims with swords to kill the one who disagreed. These orders were given in front of the Sahabah, and no one was reported to deny or disagree with it, so it becomes Ijma’a of the Sahabah that Muslims are not permitted to stay without a Khaleefah for more than two nights and three days, and the Ijma’a of the Sahabah is a legitimate Daleel Shari’i (evidence) like the Qur’an and Sunnah of the Messenger of Allah (saw).

Saboda haka, sake kafa Khilafah shi ne lamari mafi muhimmanci da kuma wajibi mafi fifiko ga Musulmi. Ba rayukan Sahabbai (ra) kadai ya cancanta ba, har ma Manzo (saw) ya kasance a shirye ya bada ransa domin kafa wannan Addini. Ya (saw) ya fada wa kawunsa game da Mushrikai, "...ta Allah, da za su sanya rana a hannu na dama da wata a hannu na hagu, bisa sharadin in bar wannan al'amari, ba zan bar shi ba har sai Allah ya sa shi ya yi galaba ko kuma in halaka a cikinsa". (Tareekh ut-Tabari na al-Tabari, Juzu'i na 6, sakin layi na 1179).

Therefore, the re-establishment of the Khilafah is the most vital issue and the priority obligation for the Muslims. It was worth not only the lives of the Sahabah (ra) but also the Messenger (saw) was prepared to give up his life for the establishment of this Deen. He (saw) stated to his uncle concerning the Mushrikeen, “...by Allah, if they were to put the sun in my right hand and the moon in my left, on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein”. (Tareekh ut-Tabari by al-Tabari Vol. 6 par. 1179).

Saboda haka, sake kafa Khilafah shi ne babban al'amari da ya fi muhimmanci ga Al'ummar Musulunci, kuma shi ne abin da zai maido da dukkan Faraa'id (wajibai) na Musulunci, ya kawar da dukkan Munkaraat (munanan abubuwa) da ke shafar duniyar Musulunci, sannan ya kafa Ma'roof (abin kyau).

Hence the re-establishment of the Khilafah is the priority issue for the Islamic Ummah and the matter which will restore all the Faraa’id (obligations) of Islam and remove all the Munkaraat (evils) that are effecting the Islamic world and establish the Ma’roof (good).

Imam Shatibi ya bayyana a cikin littafinsa Al-Muwafaqaat fee Usul il Ahkam (Juzu'i 1, Sashe na 1, shafi na 119-121) cewa wajibcin nada Imami yana kan wadanda suke da ikon kafa shi da wadanda suke da ikon daukar wannan matsayi. Idan ba su nada shi ba, to kowa ya wajaba ya yi aiki don tabbatar da cewa wadanda suke da iko sun cika wajibcinsu. Saboda haka, ya zama wajibi yin aiki tare da wadanda suke da iko domin a maido da Imamah, bisa ka'idar nan: "Duk abin da ya zama dole don cika wajibi, shi ma wajibi ne."

Imam Shatibi has stated in his book Al-Muwafaqaat fee Usul il Ahkam (Vol. 1 Section 1 page 119-121) that the obligation of appointing an Imam falls upon those that are capable of establishing it and those who are capable of taking that position but if they do not appoint him then everyone else must work to ensure that those who are capable fulfil their obligation and hence it becomes a Wajib to work with those that are capable to resume the Imamah based upon the principle “Whatever is necessary to accomplish an obligation is in itself an obligation”.

Saboda haka, wajibi ne a kan kowane Musulmi a yau ya yi aiki don cire tsarin mulkin da ke yanzu a cikin ƙasashen Musulunci, domin a sake kafa Khilafah da mayar da Musulunci ga Al-Ummah.

Therefore it is an obligation upon every single Muslim today to work to remove the current systems in the Islamic lands in order to re-establish the Khilafah and bring Islam back to the Ummah.