Abubuwan da suka gabata sune sharuddan kwangila da suka wajaba domin a nada Khalifah. Babu wasu sharuddan da suka wajaba bayan haka. Sai dai akwai wasu sharuddan da suka fi kyau, ba wajibi ba, idan an tabbatar da su da dalilan Musulunci da suka shafe su, ko kuma idan an lissafa su karkashin wata doka da aka tabbatar da ita ta hanyar nassi sahihi. Domin sharadi ya zama wajibi, dole ne ya kasance da dalili wanda ya hada da umarni mai tabbatacce da ke nuna cewa wajibi ne. Idan dalilin bai hada da umarni mai tabbatacce ba, to sharadin ya zama na zabi da fifiko. Ba a sami wani dalili da ke dauke da umarni mai tabbatacce ba sai sharuddan guda bakwai da aka ambata a sama. Saboda haka su kadai ne ke zama sharuddan kwangila. Dangane da sauran sharuddan, inda aka tabbatar da doka a matsayin sahihi, wadannan sune sharuddan fifiko kawai. Wannan kamar sharadin cewa Khalifah ya zama daga Quraishawa, ko mujtahidi, ko gwani wajen amfani da makamai ko makamancin haka, wadanda ba su da dalili tabbatacce.

Above were the contractual conditions necessary for the Khalifah to be appointed. No other conditions are obligatory. However, some conditions are preferable, whilst not being obligatory, if confirmed by Islamic evidences relating to them, or if they are listed under a rule that has been confirmed by a sound (Sahih) text. For a condition to be obligatory, it should have evidence which includes a decisive command to indicate that it is obligatory. If the evidence does not include a decisive command then the condition becomes one of preference. No evidence containing a decisive command has been found except for the seven conditions mentioned above. Therefore they alone constitute the contractual conditions. As for the other conditions, whereby a rule has been confirmed as sound, these would constitute conditions of preference only. This is like the stipulation that the Khalifah should be from Quraish, a Mujtahid or skilful in using weapons or the like, which have no decisive evidence.