A cikin abin da ya gabata mun bayyana hujjojin bai'ah a matsayin hanyar da aka shar'anta ta zaben Khalifa a Musulunci. Dangane da aiwatar da ita a aikace, ana yin ta ne ta hanyar girgiza hannu da kuma ta hanyar rubutu. An rawaito daga Abdullahi dan Dinar cewa: "Na shaida Ibn 'Umar lokacin da mutane suka amince da Abdul Malik dan Marwan, yana cewa: 'Na rubuta a nan cewa na amince da ji da biyayya ga Abdullahi Abdul Malik, Amirul Muminin, bisa Littafin Allah da Sunnar ManzonSa ﷺ, kuma gwargwadon iko na.'" Ana iya yin bai'ah kuma ta kowace hanya.

In the aforementioned we have explained the evidences for the bayah as the prescribed method of electing a Khaleefah in Islam. Regarding its practical implementation, it is through shaking the hand as well as by writing. It has been narrated by Abdullah ibn Dinar that: "I witnessed Ibn ‘Umar when people agreed on Abdul Malik ibn Marwan saying: "I write herewith that I agree to hear and obey Abdullah Abdul Malik, the Amir of the believers, according to the Book of Allah and the Sunnah of His Messenger, and to the best of my ability."” The bayah can also be given by any other means. .

Ba a karɓar bai'a sai daga babba, domin bai'ar ƙaramin yaro ba ta inganta ba. Abu Aƙil Zahrah Ibn Ma'bad ya ruwaito daga kakansa Abdullahi Ibn Hisham, wanda ya rayu a zamanin Manzon Allah ﷺ, cewa mahaifiyarsa Zainab Ibnatu 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: "Yana ƙarami." Sannan ya shafa kansa, ya kuma yi masa addu'a, kamar yadda al-Bukhari ya ruwaito [Sahih, #7210].

The bayah should only be given by an adult as the bayah of the minor is not valid. Abu Aqil Zahrah Ibn Ma‘bad reported on the authority of his grand- father Abdullah Ibn Hisham who lived during the time of the Messenger of Allah (P.B.U.H) that his mother Zainab Ibnatu Hamid took him to the Messenger of Allah (P.B.U.H) and said: . “O Messenger of Allah, take a bay’ah from him.” Upon this the Messenger of Allah (P.B.U.H) said: "He is young." He (P.B.U.H) wiped over his head and prayed for him, as narrated by al-Bukhari [Sahih, #7210]. .

Dangane da kalmomin Bai'ah, ba a takaita ta ga wata takamaiman kalma ba, amma ya kamata ta ƙunshi alƙawarin cewa Khalifa zai yi aiki bisa Littafin Allah da Sunnar Manzonsa ﷺ; kuma wanda zai yi Bai'ah ya kamata ya yi alƙawarin yin biyayya cikin alheri da mugunta, da cikin sauƙi da wahala. Za a fitar da wata doka da za ta tsara wannan kalma bisa ga abubuwan da suka gabata.

As for the wording of the Bayah, it is not restricted to any specific wording, but it should include the commitment that the Khalifah acts according to the Book of Allah and the Sunnah of His Messenger; and that the person who gives the Bayah should pledge to obey in good and bad 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 baiʼa, baiʼar ta zama amana a wuyan wanda ya ba da ita, inda ba a yarda ya janye ta ba. Domin hakkin Musulmi ne dangane da nada Khalifa har sai ya ba da ita. Amma da zarar ya ba ta, ba a yarda ya janye ta ba. Ko da ya so yin hakan, ba a halatta masa ya janye baiʼarsa ba. Al-Bukhari ya ruwaito daga Jabir ibn Abdullah (Allah Ya yarda da su) cewa wani Balarabe ya yi wa Manzon Allah ﷺ baiʼa a kan Musulunci, amma ya kamu da rashin lafiya, sai ya ce: "Ka sallame ni daga baiʼata", Manzon Allah ﷺ ya ki. Sannan ya zo ya ce haka, amma Manzon ﷺ ya ki. Sai ya bar birnin. Manzon Allah ﷺ ya ce: "Birni kamar mashin ɗin maƙera yake, yana kawar da ƙazantarsa (yana tsarkake shi), kuma alherinsa (ƙamshinsa) yana bayyana (yana haskakawa)." [Bukhari, Sahih, #7209] Muslim ya ruwaito daga Nafi' daga Abdullah ibn ʿUmar cewa ya ji Manzon Allah ﷺ yana cewa: .

Once the Bayah is given to the Khalifah, then the Bayah becomes a trust on the neck of the one who gave the Bayah, where he is not allowed to withdraw it. For it is his right (of the Muslim) in terms of appointing the Khalifah till 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 bayah. Al Bukhari narrated from Jabir ibn Abdullah (may Allah be pleased with them) that a Bedouin gave the bayah to the Messenger of Allah (P.B.U.H) on Islam, but he became unwell, so he said: . "Relieve me of my bayah", the Messenger of Allah (P.B.U.H) refused. Then he came and said the same, but the Messenger (P.B.U.H) rejected. So he left the town. The Messenger of Allah (P.B.U.H) said: "The town is like the mason’s bellow (or furnace), it gets rid of (cleans) its impurity, and its goodness (scent) manifests (shines)". .[Bukhari, Sahih, #7209] Muslim also narrated from Nafi’ on the authority of Abdullah ibn ‘Umar that he heard the Messenger of Allah (P.B.U.H) say: .

Duk wanda ya ja hannunsa daga biyayya, zai gamu da Allah a ranar alkiyama ba tare da hujja a gare shi ba. [Muslim, Sahih, #1851].

"Whoever withdraws a hand from obedience, he would meet Allah on the day of judgement without having proof for himself" [Muslim, Sahih, #1851]..

Ƙetare alkawarin bai'a ga Khalifah yana nufin janye hannu daga biyayya ga Allah. Sai dai wannan ya shafi idan bai'arsa ga Khalifah bai'ar kwangila ce, ko kuma bai'ar biyayya ce da aka karɓa kuma Musulmi suka yi wa alkawari. Amma idan ya yi wa Khalifah alkawari da farko, bai'ar kuma bai cika ba a gare shi (daga Musulmi), to yana da 'yancin ya 'yantar da kansa daga wannan bai'ar, domin bai'ar kwangilar ba ta cika a gare shi daga Musulmi ba. Don haka haramcin da ke cikin hadisin ya shafi janye bai'ar ga Khalifah ne, ba ga mutumin da kwangilar Khilafah ba ta cika a kansa ba.

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