Bayan an yi nazari a kan hanyar nada Khulafaa’ Rashidun, a bayyane yake cewa an rage yawan wadanda ake la’akari da su. A zauren Bani Sa’idah, wadanda aka zaba a matsayin ’yan takara su ne Abu Bakr, ‘Umar, Abu Ubaidah da Sa’d ibn ‘Ubadah. A lokacin wadannan sun isa, amma ‘Umar da Abu Ubaidah ba su ga wani daidai da Abu Bakr ba, don haka ba su kalubalance shi ba. Don haka gasar ta takaita ne tsakanin Abu Bakr da Sa’d ibn ‘Ubadah. Sai mutane masu tasiri da suka halarci zauren suka zabi Abu Bakr, suka mika masa Bayah na kwangila. Washegari kuma Musulmi suka mika wa Abu Bakr Bayah na biyayya.

After examining the method of the appointment of the Khulafaa’ Rashidun, it is clear there was short listing of the nominees. In the hall of Bani Sa’idah, the nominees were Abu Bakr, ‘Umar, Abu Ubaydah and Sa’d ibn ‘Ubadah. These were enough at the time, but ‘Umar and Abu Ubaidah did not consider anybody equal to Abu Bakr, so they did not challenge him. Thus competition was limited to Abu Bakr and Sa’d ibn ‘Ubadah. Then the influential people present in the hall elected Abu Bakr and gave him the contracting Bayah. The next day, the Muslims gave Abu Bakr the Bayah of obedience. .

Abu Bakr ya zaɓi ‘Umar ga Musulmi domin ya zama Khalifa, ba tare da ya gabatar da wani zaɓen ba. Musulmi suka ba shi Bai‘ar ƙulla yarjejeniya, sannan suka ba shi Bai‘ar biyayya.

Abu Bakr nominated ‘Umar to the Muslims for the post of Khalifah, without having any other nominees. The Muslims gave him the contracting Bayah, and then the Bayah of obedience. .

ʿUmar ya zaɓi mutum shida ya kuma iyakance Khilafah a gare su, ta yadda Musulmi za su sami zaɓi na zaɓar Khalifa daga cikin shidan. Bayan ya fita daga cikin waɗanda aka zaɓa, ʿAbdur-Rahman ya tattauna da sauran biyar, ya rage yawan waɗanda ke takara zuwa biyu: ʿAliyyu da ʿUthman, bayan da suka miƙa al'amarin gare shi. Bayan ya bincika ra'ayoyin mutane, ra'ayin ya tsaya a kan ʿUthman a matsayin Khalifa.

‘Umar nominated six people and limited the Khilafah to them, whereby the Muslims were given the choice to choose a Khaleefah from amongst the six. After removing himself from the nominees, Abdul Rahman discussed with the remaining five, limiting the number of candidates to two; Ali and ‘Uthman, after they delegated the matter to him. After investigating the opinions of the people, the opinion settled on ‘Uthman as a Khaleefah. .

Game da nadin ’Ali, babu wani mai neman Khalifanciban da shi, don haka mafi yawan Musulmai na Madinah da al-Kufah suka yi masa Bai’a, ya zama Khalifa na huɗu.

As for the appointment of ’Ali, there was no other nominee for Khalifah beside him, so the majority of Muslims of al-Madinah and al-Kufah gave him the Bayah, and he became the fourth Khaleefah. .

Ponieważ bay'ah (mubaya'ar) ga 'Uthman (ra) ya ƙunshi matsakaicin lokacin da aka yarda don zaɓen Khalifa, wato kwana uku tare da darensu biyu, da kuma iyakance masu takara zuwa mutum shida, waɗanda aka rage zuwa biyu, za mu tattauna waɗannan al'amura dalla-dalla saboda muhimmancinsu wajen fahimtar wannan batu yadda ya kamata. 1- An soki 'Umar (ra) da wuka yayin da yake tsaye a cikin mihrabi yana sallah a wayewar garin Laraba, kwana 4 kafin ƙarshen watan Dhul Hijjah 23 AH. 'Umar (ra) ya rasu da safiyar Lahadi, a farkon watan Muharram 24 AH, sakamakon raunin da Abu Lu'lu'ah ya jawo masa, Allah ya la'ance shi. Suhaib (ra) ne ya yi masa sallar jana'iza bisa ga wasiyyar 'Umar (ra).

Since the Bayah of ‘Uthman (ra) included the maximum period allowed for electing a Khaleefah, i.e. three days including their two nights, as well as the limiting of the nominees to six people, which were shortlisted to two, we are going to discuss these events in detail because of its value in understanding this subject correctly. 1- ‘Umar (ra) was stabbed whilst he was standing in the mihrab praying on the dawn of Wednesday, 4 days before the end of Dhul Hijjah 23 AH. ‘Umar (ra) passed away on Sunday morning, at the beginning of Muharram in 24 AH, as a result of his injury caused by Abu Lu’luah, may Allah curse him. Suhaib (ra) prayed janazah (funeral prayer) on him according to the will of ‘Umar (ra). .

2- Lokacin da aka binne ‘Umar, Al-Miqdad ya tara mutanen shura shida da ‘Umar ya bayar da shawarar su a wani gida, wanda Abu Talha ya tsare. Suka zauna suna tuntubar juna. Sannan suka wakilta Abdur Rahman ibn Awf daga cikinsu ya zabi Khalifa daga cikinsu, da yardarsu.

2- When ‘Umar was buried, Al-Miqdad gathered the six people of shura recommended by ‘Umar in a house, which Abu Talha guarded. They sat down consulting with each other. Then they delegated Abdul Rahman ibn Awf from amongst themselves to choose a Khalifah from them, with their consent. .

3- Abdur Rahman ya fara tattaunawa da su, sai ya tambayi kowannensu: "Ban da kai, wa kake ganin ya cancanci wannan mukami daga cikin wannan rukuni?" Amsarsu bai wuce Ali da Usman ba. A ƙarshe Abdur Rahman ya takaita al'amarin ga waɗannan mutum biyu.

3- Abdul Rahman started discussing with them, and asked each one of them: “Apart from yourself, who do you think is worthy of this authority from among this group?" Their answer was not beyond ’Ali and ‘Uthman. Finally, ‘Abd al- Rahman confined the matter to those two. .

4- Bayan haka Abd al-Rahman ya fara tuntubar mutane kamar yadda aka ambata a sama.

4- After that Abd al-Rahman started consulting the people as was mentioned above. .

5- A daren Laraba, watau daren rana ta uku bayan mutuwar ‘Umar (ra) (wato Lahadi), Abdurrahman ya je gidan jikansa, Al-Muswar ibn Makhramah, inda Ibn Kathir ya ruwaito wannan a littafinsa Al-Bidayah Wan-Nihayah:

5- On Wednesday night, i.e. the night of the third day after the death of ‘Umar (ra) (i.e. Sunday), Abdul Rahman went to the house of his nephew, Al- Muswar ibn Makhramah, where Ibn Kathir reports the following in his book Al- Bidayah Wan-Nihayah: .

Lokacin da dare da ya fara rana ta huɗu bayan mutuwar ‘Umar ya fara, ya zo gidan ɗan’uwansa, Al-Muswar ibn Makhramah, ya ce, “Kana barci ne, ya Muswar? Na rantse da Allah! Ban sami isasshen barci ba tun kwana uku…” watau kwanaki uku bayan mutuwar ‘Umar a safiyar Lahadi, wato daren Litinin, Talata da Laraba. Ya ci gaba da cewa, “Je ka kira mani ‘Ali da ‘Uthman…”, sai ya kawo su masallaci aka kira mutane su halarci sallah ta jama’a. Wannan ya kasance a wayewar garin Laraba. Sai ya riƙe hannun Ali (ra) ya tambaye shi game da yin mubaya’a bisa Littafin Allah da Sunnar Manzonsa da aikin Abubakar da ‘Umar. ‘Ali (ra) ya ba shi amsar nan sananniya: Bisa Littafi da Sunna, eh; amma game da aikin Abubakar da ‘Umar, zai yi ijtihadinsa. Sai ya sauke hannunsa ya riƙe hannun ‘Uthman ya tambaye shi tambayar iri ɗaya. ‘Uthman ya ce, “Eh, na rantse da Allah.” Ta haka aka kammala mubaya’ar ga ‘Uthman (ra).

When the night that begins the fourth day after the death of ‘Umar started, he came to the house of his nephew, Al-Muswar ibn Makhramah and said, “Are you sleeping, O Muswar? By Allah! I have not enjoyed much sleep since three…” i.e. the three nights after the death of ‘Umar on Sunday morning, meaning the nights of Monday, Tuesday and Wednesday. He continued to say, “Go and call ’Ali and ‘Uthman for me…”, then he brought them to the masjid and the people were called to attend a public prayer. This was at dawn on Wednesday. Then he held the hand of Ali (ra) and asked him about taking the Bayah over the book of Allah and the Sunnah of His Messenger and the action of Abu Bakr and ‘Umar. ‘Ali (ra) gave him the well known answer: Over the book and the Sunnah, yes; as for the action of Abu Bakr and ‘Umar, he would make his own ijtihad. So, he dropped his hand and held the hand of ‘Uthman and asked him the same question. ‘Uthman said, “Yes, by Allah.” Thus the bayah was concluded to ‘Uthman (ra). .

Suhaib ya jagoranci mutane a sallar asuba da ta azahar na wannan rana. Sannan ‘Uthman (ra) ya jagoranci mutane a sallar la’asar a matsayin Khalifan Musulmi. Wannan na nufin cewa duk da cewa an yi wa ‘Uthman (ra) mubaya’a tun daga sallar asuba, jagorancin Suhaib bai kare ba sai bayan mubayi’ar mutanen da suke da tasiri a al-Madinah ga ‘Uthman. Wannan ya cika ɗan kafin la’asar, lokacin da Sahabbai suka kira juna su yi wa ‘Uthman mubaya’a, har bayan tsakiyar wannan rana ta wuce kuma kafin la’asar. Da aka kammala karɓar mubaya’a kafin la’asar, sai jagorancin Suhaib ya ƙare, ‘Uthman kuma ya jagoranci mutane a sallar la’asar a matsayin Khalifansu. Marubucin al-Bidayah wa al-Nihayah ya yi bayani dalilin da ya sa Suhaib ya jagoranci mutane a sallar azahar duk da cewa ‘Uthman ya karɓi mubaya’a da asuba. Ya ce: “Mutane sun yi masa mubaya’a a masallaci, sannan aka kai shi gidan shura (watau gidan da mutanen shura suke taruwa), sai sauran mutane suka yi masa mubaya’a. Da alama bai kammala karɓar mubaya’a ba sai bayan azahar. Saboda haka, Suhaib ya yi sallar azahar a masallacin Annabi ﷺ, don haka sallar farko da Khalifa, Amir al-Mu’minin ‘Uthman ya jagoranci Musulmi a cikinta ita ce salat al-asr.”

Suhaib led the people in the fajr and zuhr prayers of that day. Then ‘Uthman (ra) led the people in the ‘asr prayer as the Khalifah of the Muslims. This means that despite the contracting Bayah to ‘Uthman (ra) starting at the fajr prayer, the leadership of Suhaib did not expire except after the Bayah of the influential people in al-Madinah to ‘Uthman. This was completed little before ’Asr, when the Sahabah summoned each other to give bayah to ‘Uthman until after the middle of that day had passed and before asr. When the taking of the Bayah was completed before asr the leadership of Suhaib finished, and ‘Uthman led the people in the asr prayer as their Khalifah. The author of al-Bidayah wa al-Nihayah explains why Suhaib led the people in the zuhr prayer though ‘Uthman took the Bayah at fajr. He says: “The people gave him the Bayah in the masjid, then he was taken to the house of shura (i.e. the house where the people of shura met), so the rest of the people gave him the Bayah. It seems he did not finish taking the Bayah until after zuhr. So, Suhaib prayed that zuhr in the Prophet’s mosque, thus the first prayer in which the Khalifah, amir ul-mu’minin, ‘Uthman led the Muslims was salat al-asr.” .

Akwai wasu bambancin rahotanni game da kwanakin da aka raunata ‘Umar, ranar mutuwarsa, da ranar mubaya’ar ga ‘Uthman. Duk da haka, mun yi ƙoƙarin kawo rahoton da ke da hujja mafi ƙarfi.

There are some reported differences about the days in which ‘Umar was injured, the day of his death and the day of bayah to ‘Uthman. However we have endeavoured to mention the report with the strongest evidence. .

Saboda haka, dole ne a yi la'akari da waɗannan abubuwa yayin zaɓen wanda zai maye gurbin Khalifa bayan ya zama babu (ta hanyar mutuwa ko sauke shi), waɗanda sune: 1- Aikin naɗa Khalifa dole ne a yi shi dare da rana har sai an kammala wannan aiki.

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: 1- The work to appoint a Khaleefah must be done day and night until the task is completed. .

2- Ana zaɓar waɗanda aka zaɓa ta hanyar tantance cika sharuɗɗan kwangila, wani al'amari da Mahkamat al-Mazalim ke gudanarwa.

2- Nominees have to be shortlisted in terms of fulfilling the contractual conditions, a matter that is conducted by the mahkamat al-mazalim. .

3- Ana zaɓar waɗanda aka tsayar sau biyu: zuwa shida, sannan zuwa biyu. Majalisar Ummah ce ke yin wannan zaɓen a matsayinta na wakilan Ummah. Hakan ya faru ne saboda Ummah ta ba ‘Umar (ra) izinin wakiltarta, shi kuwa ya tsayar da mutum shida, sannan mutanen shidan suka ba da wakili daga cikinsu, Abul Rahman, wanda bayan tattaunawa ya rage waɗanda aka tsayar zuwa biyu. Don haka, abin da ake komawa a kan wannan duka shi ne Majalisar Ummah, watau 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, Abul Rahman, who shortlisted the nominees to two after discussion. Thus, the reference in all of this is the Ummah’s council, i.e. its representatives. .

4- Aikin mai riƙon ƙwarya na amir yana ƙarewa bayan an kammala karɓar Bayah daga Khalifah, ba bayan an sanar da sakamakon zaɓe ba. Jagorancin Suhaib bai ƙare ba da zaɓen ‘Uthman, sai dai da kammala Bayah ɗinsa.

4- The task of the provisional amir expires after the completion of the taking of the Bayah by the Khalifah, rather than by the announcement of the results. The leadership of Suhaib did not finish by the election of ‘Uthman, but rather by the completion of his Bayah. .

Saboda haka, za a fitar da doka da za ta ƙayyade hanyar zaɓen Khalifah a cikin kwanaki uku tare da daren su. An riga an kafa wannan doka, kuma za a tattauna ta a amince da ita a lokacin da ya dace, in sha Allah.

Accordingly, a law will be issued that determines the way of electing the Khalifah during the three days including their nights. This law has already been enacted, and it will be discussed and adopted at the right time, insha’allah. .

Wannan yana faruwa ne idan akwai Khalifah, sannan ya rasu ko aka cire shi, kuma wajibi ne a nada wani Khaleefah da zai maye gurbinsa. Amma idan babu Khaleefah ko kaɗan, to ya zama wajibi ga Musulmai su nada Khaleefah, domin aiwatar da hukunce-hukuncen Shari'ah da yada da'war Musulunci a duniya, kamar yadda ake ciki tun bayan cire Khilafar Musulunci a Istanbul, a ranar 28 ga Rajab 1342 H (3 ga Maris 1924). A irin wannan hali, kowace daga cikin ƙasashen Musulmai a duniyar Musulunci ta cancanta ta nada Khalifah, kuma za a kammala Khilafah a gare shi. Saboda haka, idan ɗaya daga cikin ƙasashen Musulmai ya ba Khaleefah Bayah, aka kuma kammala Khilafah a gare shi, to ya zama wajibi ga Musulmai a sauran ƙasashe su ba shi Bayah na biyayya, watau bayah na mika kai ga ikonsa. Wannan kuwa bayan an kammala Khilafah a gare shi ta hanyar Bayah daga mutanen ƙasarsa. Sai dai, dole ne a cika waɗannan sharuɗɗa a waccan ƙasa: .

This is the case if there was a Khalifah and he passed away or was removed, and a Khaleefah needs to be appointed to replace him. However, if there is no Khaleefah at all, it becomes obligatory upon the Muslims to appoint a Khaleefah, to implement the rules of the Shariah and to carry the Islamic da’wah to the world, as is currently the case since the removal of the Islamic Khilafah in Istanbul, on 28th Rajab 1342 H (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 concluded to him. So, if one of the Muslim countries gave the Bayah to a Khaleefah, and the Khilafah was concluded to him, it becomes obligatory upon the Muslims in the other countries to give him the Bayah of obedience, i.e. a bayah of submission to his authority. This is after the Khilafah has been concluded to him through the Bayah of the people of his country. However, the following 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 a 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. Tsaron Musulmi a cikin wannan ƙasa dole ne Musulunci ya tabbatar da shi, watau kariyarsu a cikin gida da waje ya kasance da sunan Musulunci kuma ta hannun rundunonin Musulunci, ba tare da wasu ba.

2. The security of the Muslims in that country must be guaranteed by Islam, i.e. 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 tsari mai tushe; dole ne Khalifah ya kasance cikin isar da Saƙon 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 Islamic Message. .

4. Halifa dole ne ya cika dukkan sharuddan kwangila, ko da yake yana iya rashin cika sharuddan da aka fi so, domin abin da ke da muhimmanci a gaskiya shi ne sharuddan kwangilar.

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

Idan ƙasar ta cika waɗannan sharuɗɗa huɗu, to Khilafah za ta kafu ta hanyar Bai'ah daga ƙasar kaɗai, kuma Khilafah za ta kammalu ta hannunta kaɗai. Khalifan da aka yi wa Bai'ah zai zama Khalifa na halal, kuma duk wata Bai'ah ga wanda ba shi ba za ta zama ba ta inganta ba. Duk wata ƙasa da za ta yi Bai'ah ga wani Khalifa bayan haka, Bai'arta ba za ta inganta ba, saboda faɗar Manzon Allah ﷺ:

Should that country satisfy these four conditions then the Khilafah would be established by the Bayah of that country alone, and the Khilafah would be concluded by her alone. The Khalifah to whom they gave the Bay’ah would become the legitimate Khalifah, and any Bay’ah to other than him would be invalid. Any country that might give the Bayah to another Khalifah after that, his Bayah would be invalid, due to the saying of the Messenger of Allah (P.B.U.H): .

"Idan aka yi wa halifofi biyu mubaya'a, to ku kashe na karshe daga cikinsu." [Muslim, Sahih, #1853].

“If Bay’ah was taken to two Khaleefah, then kill the latter of them.” [Muslim, Sahih, #1853] .