Lokacin da aka ba Musulmi don naɗa Khalifah shi ne kwana uku tare da darensu. An haramta wa Musulmi ya yi kwana fiye da uku ba tare da bayah a wuyansa ba. Amma dalilin ba da iyakar kwana uku shi ne, naɗa Khalifah yana zama wajibi tun daga lokacin da Khalifah na baya ya mutu ko aka cire shi. Duk da haka, ana halatta a jinkirta naɗin muddin Musulmi suna cikin aikin da ke gabansu tsawon kwana uku tare da darensu. Idan lokacin ya wuce kwana uku kuma ba a naɗa Khalifah ba a lokacin, to ya kamata a duba lamarin: Idan Musulmi sun shiga cikin naɗin Khalifah, amma suka kasa yi a cikin kwana uku saboda dalilai masu tilastawa da ba su da iko a kansu ba, to zunubi zai fadi daga wuyansu, domin suna kokari a aikinsu na aiwatar da wannan wajibi, kuma an tilasta musu, ba da yardarsu ba, su jinkirta aiwatar da wannan wajibi. Ibn Hibban da Ibn Majah sun ruwaito daga Ibn Abbas, wanda ya ce: Manzon Allah ﷺ ya ce:

The time limit allowed for the Muslims to appoint a Khalifah is three days including their nights. It is forbidden for a Muslim to spend more than three nights without having a bayah on his neck. As for allowing a maximum of three nights, this is because appointing of a Khalifah becomes compulsory from the very moment the former Khalifah dies or is removed. However, it is allowed to delay the appointment as long as the Muslims are involved with the task at hand for three days including their nights. If the limit exceeds three nights and a Khalifah is not appointed by that time the matter should be examined: If the Muslims were involved in the appointment of a Khalifah and failed to do so within three nights for compelling reasons beyond their control and ability, then the sin would fall from their necks, for they were endeavouring in their task to perform this duty and were compelled against their will to delay the implementation of that duty. Ibn Hibban and Ibn Majah narrated from Ibn Abbas who reported that the Messenger of Allah (PBUH) said: .

"Allah ya yafe wa al'ummata ta kuskure da mantuwa da abin da aka tilasta su yi." [al-Nawawi, al-Majmu' Sharh al-Muhadhdhab, juz'i 8, shafi 450].

"Allah had forgiven my Ummah for the mistake and forgetfulness and that which they were compelled of". [al-Nawawi, al-Majmu’ Sharh al-Muhadhdab, vol.8, p.450] .

Amma idan ba su shiga cikin aikin ba, to dukansu za su kasance masu zunubi har zuwa lokacin da za a nada Khalifa, kuma sai a lokacin ne zunubin zai sauka daga wuyansu. Amma zunubin da suka aikata ta hanyar sakaci da aikin nada Khalifa, wannan ba zai sauka daga gare su ba, a maimakon haka yana nan, kuma Allah (S.W.T) zai azabta su kamar yadda zai azabta duk wani zunubi da wani Musulmi ya aikata saboda rashin aiwatar da wajibi.

But if they were not involved in the task they would all be sinful until such time that a Khalifah was appointed, and only then would the sin fall from their necks. As for the sin they had committed by neglecting the duty of appointing a Khalifah, this would not fall from them, rather it remains, and Allah (S.W.T) would punish them as he would punish any sin committed by a Muslim for not performing a duty. .

Dangane da wajabcin gaggawar shiga cikin mubaya'ar Khalifa da zarar mukamin Khilafah ya zama babu kowa, wannan ya faru ne saboda Sahabbai sun tattauna wannan al'amari a zauren Banu Sa'ida bayan rasuwar Manzon Allah ﷺ, a ranar rasuwarsa ɗin nan da kuma kafin a binne shi. An kammala mubaya'ar Abu Bakr ta kwangila a ranar rasuwarsa ɗin. A rana ta biyu kuwa, mutane sun taru a masallaci don yin mubaya'ar biyayya ga Abu Bakr.

As for the obligation of the immediate involvement in the bayah of the Khalifah once the Khilafah post becomes vacant, this is because the Sahabah addressed this matter in the hall of Bani Sai’dah after the death of the Messenger (PBUH) , on the same day of his death and before his burial. The contracting bayah of Abu Bakr was concluded on the same day of his death. On the second day, the people were gathered in the masjid to give the bayah of obedience to Abu Bakr. .

Ka'idar da ta shafi iyakar lokacin da Musulmi za su naɗa Khalifah shi ne cewa mafi girman lokacin da aka yarda Musulmi su yi shi ne kwana uku tare da darensu. Shaidar haka ita ce lokacin da 'Umar ya ji cewa mutuwarsa ta kusa, sai ya danka wa mutanen Shura al'amarin naɗa Khalifah, yana ba su wa'adin kwana uku, yana umurtarsu da cewa idan kwanakin uku suka wuce, a kashe duk wanda ya saɓa wa jama'ar. Ya bai wa mutum hamsin daga cikin Musulmi aikin aiwatar da wannan umurni, watau kashe wanda zai saɓa, duk da cewa ƙungiyar ta ƙunshi mutanen Shura da manyan Sahabbai. Wannan ya faru a gaban Sahabbai, kuma babu wanda ya yi ƙi ko ya soki wannan umurni. Hakan ya zama ijma'in Sahabbai cewa haramun ne Musulmi su zauna ba tare da Khalifah ba fiye da kwana uku tare da darensu, kuma ijma'in Sahabbai hujja ce ta Shari'a kamar Alƙur'ani da Sunna.

As for the fact that the maximum time limit allowed for the Muslims to appoint a Khalifah is three days including their nights, its evidence is that when ‘Umar felt that his death was imminent he delegated the people of the Shura to appoint a Khalifah giving them a time limit of three days and instructing them to kill anyone who disagreed with the group once the three days had lapsed. He assigned the execution of such instruction, i.e. killing the one who might disagree, to fifty people from the Muslims despite the fact that the group was formed of the Shura people and the senior Sahabah. This took place in the presence of the Sahabah and no one objected or condemned such instruction. This became a general consensus of the Sahabah stating that it is forbidden for Muslims to remain without a Khalifah for more than three days including their nights and the consensus of the Sahabah is Sharia evidence just like the Qur’an and the Sunnah. .

Al-Bukhari ya ruwaito daga Al-Miswar ibn Makhramah cewa ya ce: "Abd al-Rahman ya buga kofata na a ƙofar gidana bayan wani ɓangare na dare ya wuce, har na farka. Ya ce, 'Na ga kana barci. Na rantse da Allah, ban sami barci mai yawa ba a cikin waɗannan dare uku…'" (watau dare uku). [Bukhari, Sahih, #7207]. Da mutane suka yi sallar asuba, an ƙulla bai'a ga 'Uthman.

Al-Bukhari reported from Al-Miswar ibn Makhramah that he said: “Abd al- Rahman knocked at my door after a part of the night passed till I woke up. He said, “I see you have been sleeping. By Allah, I did not enjoy much sleep in these three…” (I.e. the three nights).” [Bukhari, Sahih, #7207]. Once the people prayed fajr, the bayah was concluded to ‘Uthman. .

To jerusalem: "Shi ya wajaba a kan Musulmi, da zarar mukamin Khalifah ya zama babu kowa, su shiga cikin shirya bai'ah ga Khalifah na gaba, su kammala ta cikin kwanaki uku. Idan kuwa ba su shiga cikin bai'ah ga Khalifah ba, Khilafah ta rushe, suka yi shiru a kan haka, to suna cikin zunubi tun daga lokacin da Khilafah ta rushe da kuma tsawon lokacin da suka yi shiru a kan haka. Wannan shi ne halin da ake ciki a yau, inda Musulmi suke cikin zunubi saboda ba su kafa Khilafah ba tun daga lokacin da aka kawar da ita a ranar 28 ga Rajab 1342 H har zuwa lokacin da za su kafa ta. Babu wanda zai tsira daga wannan zunubi sai wadanda suke aiki tukuru don kafa ta cikin wata jama'a mai gaskiya da ikhlasi. A wannan hali zai kubuta daga zunubin. Wannan zunubi babba ne, kamar yadda hadisin Manzon Allah ﷺ ya bayyana: ."

So, it is obliged upon Muslims once the post of the Khalifah becomes vacant, to engage in preparing the bayah for the next Khalifah, and to complete it within three days. If they however did not engage in the bayah of the Khalifah, the Khilafah was removed and they remained silent about it, then they are sinful from the moment the Khilafah was removed and for the period they remained silent about it. This is the case today, where Muslims are sinful because they did not establish the Khilafah from the moment it was eliminated on 28 Rajab 1342 H until they establish it. No one would be free of that sin except those who were engaged in the serious work for establishing it within a sincere truthful group. In that case he would relieve himself of the sin. This sin is great as explained in the hadith of the Messenger of Allah ( PBUH) : .

"Duk wanda ya rasu ba tare da bai'a a wuyansa ba, to zai mutu mutuwar jahiliyya." [Bukhari, Sahih, #7054 da Muslim, Sahih, #4767] Wannan yana nuna girman zunubin.

“Whoever passed away without having a bayah on his neck he would have died the death of jahiliyyah.” [Bukhari, Sahih, #7054 and Muslim, Sahih, #4767] This indicates the greatness of the sin. .