Dole ne Khalifa ya cika sharuɗɗa guda bakwai domin ya cancanci Khilafah, kuma a ƙulla masa bai'ar Khilafah. Waɗannan sharuɗɗa bakwai ne ke inganta kwangilar; idan ɗaya daga cikinsu ya ɓace, Khilafah ba zai iya tabbata ba. Sharuɗɗan sune:

The Khalifah must fulfill seven conditions to be eligible for the Khilafah and to have the bay’ah contracted to him for the Khilafah. These seven conditions validate the contract, if one was missing, the Khilafah cannot not be convened. The conditions are:

1. Dole ne ya zama Musulmi. Ba za a iya nada wani kafiri (wanda ba ya imani) a matsayin Khalifanci ba ko kaɗan, kuma ba a wajabta biyayyar sa, domin Allah (SWT) ya ce:

1. He must be a Muslim. The Khilafah cannot be contracted to a kafir (disbeliever) whatsoever, nor is his obedience obliged because Allah (swt) says:

Hukunci ita ce hanya mafi karfi da mai mulki ke bi wajen mulkin mutanen da ake mulka. Kalmar "Lan" (ba zai taba faruwa ba), wacce ke nuna dorewa har abada, alama ce (qareenah) ta haramci mai tsanani da ke hana kafiri rike kowane irin mulki, ko Khilafah ce ko wani abu wanda ya fi wannan kankanta.

Ruling is the strongest way (sabeel) of the ruler over the ruled people. The expression of ‘Lan’ (never) which is an indication of permanence is a connotation (qareenah) for the decisive prohibition for the disbeliever taking charge of any ruling whatsoever, whether it was the Khilafah or anything less significant than that.

2. Dole ne ya zama namiji. Ba a halatta Khalifa ya zama mace ba, watau dole ne ya zama mutum namiji, kuma ba ya inganta Khalifa ya zama mace saboda abin da aka ruwaito daga Abu Bakrah, wanda ya ce: Allah ya amfane ni da wata magana da na ji daga Manzon Allah ﷺ a kwanakin Al-Jamal (Raƙumi) lokacin da nake shirin shiga cikin mutanen Al-Jamal in yi yaƙi tare da su. Ya ce: Lokacin da labari ya isa cewa mutanen Farisa sun naɗa 'yar Kisra a matsayin sarauniya a kansu, Manzon Allah ﷺ ya ce:

2. He must be male. The Khalifah is not permitted to be a female i.e. he must be a man and it is invalid for the Khalifah to be a woman due to what was narrated from Abu Bakrah who said: Allah benefited me with a word I heard from the Prophet (saw) in the days of al-Jamal (camel) when I was about to join the people of al-Jamal and fight with them. He said: When the news arrived that the people of Persia appointed the daughter of Kisra as a queen over them, the Prophet (saw) said:

Saboda haka, bayanin Annabi (saw) game da nakasar samun nasara ga waɗanda suka naɗa mace don kula da al'amuransu, yana nuna hani ga naɗa ta. Wannan kuwa yana cikin nau'ikan buƙata (talabi). Kuma tun da wannan bayani ya ƙunshi tsawatarwa ga waɗanda suka naɗa mace ta hanyar nakasar samun nasara daga gare su, to alama ce ta hani mai tabbaci. Don haka hanin naɗa mace ya zo da alamar da ke nuna cewa buƙatar kauracewa ta tabbata, saboda haka naɗa mace haramun ne. Ma'anar cewa tana riƙe da mulki a nan ita ce riƙe da Khilafah ko duk wani matsayin mulki da ya gaza ta. Domin abin da hadisin ya shafa shi ne naɗa 'yar Kisra a matsayin sarauniya. Don haka yana cikin mulki a gabaɗaya, wanda hadisin ya bayyana. Ba ya takaita ga abin da ya faru na naɗa 'yar Kisra kaɗai, kuma ba ya shafar kowane aiki gabaɗaya, don haka ba ya haɗa da wani aiki da ba mulki ba ta kowace fuska.

So the information from the Prophet (saw) about the negation of success of those who appoint a woman to look after their affairs is a prohibition to appoint her, as this is from the forms of request. And since this information included information of a rebuke for those who appoint a woman by negating success from them, it is a connotation for a decisive prohibition. So the prohibition here of appointing a woman came with a connotation which indicates that the request to refrain is a decisive request; thus the appointment of a woman is haram. The meaning of her taking charge of the rule here is taking charge of the Khilafah or any other ruling post lower than it, because the subject of the hadith is the appointment of the daughter of Kisra as a queen. So it is general in the subject of ruling which the hadith expressed about. It is not specific to the incident of appointing the daughter of Kisra alone, and it is not also general in every function, so it does not include any function other than the ruling in any way whatsoever.

3. Dole ya zama balagagge. Ba a halatta Khalifa ya zama yaro ba, saboda abin da Ali bin Abi Talib (ra) ya ruwaito cewa Annabi ﷺ ya ce:

3. He must be mature. The Khalifah is not allowed to be a child due to what was narrated from ‘Ali bin Abu Talib (ra) that the Prophet (saw) said:

Saboda haka duk wanda aka ɗauke masa alƙalami ba shi da ikon gudanar da al'amuransa, don haka a shari'a ba ya da alhakin abin da ya aikata; saboda haka bai halatta ya zama Khalifah ko kuma wani matsayin mulki da ke ƙasa da hakan ba, domin ba shi da ikon yin tasarruf. Wata hujja kuma da ke nuna cewa ba halal ba ne yaro ya zama Khalifah ita ce, Annabi ﷺ ya ƙi karɓar mubaya'ar yaro. Ya ƙi karɓar mubaya'ar 'Abdullahi bin Hisham, ya kuma bayyana cewa hakan saboda ƙarancin shekarunsa, yana cewa: "Shi yaro ne." Don haka idan ba a karɓi mubaya'ar yaro ba, kuma ba a yarda ya yi wa wani mubaya'a a matsayin Khalifah ba, to ya fi dacewa cewa ba a yarda ya zama Khalifah ba.

So whosoever has the pen lifted from him is not in a position to conduct his affairs and therefore legally he is not liable; so it is not correct for him to be a Khalifah or in any ruling position subordinate to that, because he does not have the right of disposal. Another evidence for the illegality of the Khalifah being a child is that the Prophet (saw) refused a child to give him the bay’ah. He refused the bay’ah of ‘Abdullah bin Hisham, and explained that it was due to his young age, saying “he is a child.” So if the bay’ah is not accepted from the child and he is not allowed to give a bay’ah to another person as a Khalifah, then it is of greater reason that he is not allowed to be a Khalifah.

4. Dole ya kasance mai hankali. Ba daidai ba ne ya kasance mahaukaci, saboda faɗin Manzon Allah ﷺ:

4. He must be sane. It is incorrect for him to be insane due to the Messenger of Allah's (saw) statement:

Kuma ya ce a cikinsu (shi ne)

And he said among them (is)

Wanda aka ɗauke wa alkalami ba shi da hisabi; wannan saboda hisabi yana dogara ne ga hankali da kuma sharaɗin halascin tasarrufi. Halifa yana aiwatar da ayyukan mulki kuma yana aiwatar da nauyin Shari'a, don haka bai inganta ba a gare shi ya zama mahaukaci.

The one who has the pen lifted from him is not accountable; this is because the accountability depends on the mind and a condition for the legality of disposition. The Khalifah carries out the acts of the rule and implements the Shari’ah responsibilities, so it is invalid for him to be insane.

5. Dole ne ya zama mai adalci. Haka kuma ba ya halatta ya zama mai aikata fasiki (mugu). Adalci sharadi ne mai muhimmanci a cikin kwangilar nada Khalifanci da ci gabansa, domin Allah (SWT) ya sanya adalci ya zama sharadi ga shaida. Allah (SWT) ya ce:

5. He must be just. Also it is invalid for him to be an evildoer (fasiq). Justice is an essential condition for the appointment contract of the Khilafah and its continuation, because Allah (swt) made it a condition for the witness to be just. Allah (swt) said:

Don't forget: if the condition of justice applies to a witness, then it applies even more to the appointment of a Khalifah, since the Khalifah holds a far greater position than the witness.

So if the condition of justice applies to a witness, it obviously applies even more as a condition for appointing of a Khalifah since the Khalifah is in an even greater position than the witness.

6. Dole ne ya zama mai 'yanci. Bawa mallakin ubangijinsa ne, don haka ba shi da ikon yin tasarruf da kansa. Balle kuwa, ba zai iya gudanar da al'amuran wasu ba, saboda haka ba zai iya jagorantar mutane ba.

6. He must be free. The slave is possessed by his master, so he does not have the authority to dispose of his own self. So, by greater reason, he cannot conduct the affairs of others and so cannot take charge of ruling over the people.

7. Ya zama mai iya ɗaukar nauyin da ke kan Khilafah: Wannan saboda yana cikin sharuɗɗan bai'ah, don haka bai'ah ga wanda ba shi da ikon ɗaukar nauyin Khilafah ba ta inganta. Waɗannan su ne sharuɗɗan kafa Khalifa a kan Khilafah. Duk abin da ya wuce waɗannan sharuɗɗa bakwai bai dace ya zama sharadin kafa Khalifa ba, ko da yake yana iya kasancewa daga cikin sharuɗɗan fifiko idan an samo shi daga nassoshi ingantattu, ko kuma idan yana ƙarƙashin hukuncin da wani nassi ingantacce ya tabbatar. Wannan saboda domin sharaɗi ya zama sharadin kwangila, dalilinsa dole ne ya ƙunshi buƙata mai ƙarfi wadda ke nuna wajabcinsa. Idan dalili bai ƙunshi buƙata mai ƙarfi ba, to sharaɗin yana cikin sharuɗɗan fifiko ne ba sharuɗɗan kwangila ba. Ba a ruwaito wani dalili da ya ƙunshi buƙata mai ƙarfiban da waɗannan sharuɗɗa bakwai ba, don haka su kaɗai ne sharuɗɗan kwangila. Sauran sharuɗɗan da ke cikin nassoshi ingantattu sharuɗɗan fifiko ne kawai. Saboda haka, ba sharaɗin kwangilar Khilafah ba ne cewa Khalifa dole ya zama mujtahidi, domin babu wani nassi ingantacce a kan batun, kuma saboda aikin Khalifa shi ne mulki, kuma ba lallai ne ya yi ijtihadi ba, domin yana iya neman hukunci, ya bi mujtahidi, ya karɓi dokoki bisa ra'ayin wannan mujtahidin. Don haka ba wajibi ne ya zama mujtahidi ba, ko da yake abin fifiko ne; amma idan ba mujtahidi ba ne, za a ci gaba da kafa Khilafah a gare shi. Haka kuma, ba sharaɗin kwangilar Khilafah ba ne cewa Khalifa dole ya zama jarumi, ko mai zurfin basira da hangen nesa wajen tafiyar da al'amuran al'umma da kula da maslahohinta. Wannan saboda babu wani hadisi ingantacce da aka ruwaito a kan wannan batu, kuma ba ya ƙarƙashin wani hukuncin shari'a da ke mayar da shi sharadin kwangila; ko da yake abin fifiko ne Khalifa ya zama jarumi, mai zurfin basira da hangen nesa.

7. He must be capable to undertake the responsibilities of the Khilafah: This is because this is from the requirements of the bay’ah and therefore the bay’ah to one incapable to undertake the responsibilities of the Khilafah is invalid. These are the conditions of contracting the Khalifah to the Khilafah. Anything other than these seven conditions are not suitable to be a contracting condition though they may be from the conditions of preference if they are produced from sound texts, or if they came under a hukm proven by a sound text. This is so because in order for condition to be a condition of contract, its daleel should include a decisive demand that becomes a connotation for its obligation. So if the evidence does not include a decisive demand, then the condition is one of preference and not of contracting. No evidence including a decisive demand was reported other than these seven conditions, so they are alone the conditions of contract. Other conditions included in sound evidences are conditions of preference only. Therefore, it is not a condition of contract to the Khilafah that the Khalifah must be a mujtahid because there is no sound text on the matter, and also because the duty of the Khalifah is to rule and he does not necessarily need to make ijtihad since he can inquire about the hukm, follow a mujtahid and adopt laws according to the opinion of that mutjahid. It is therefore not necessary for him to be a mujtahid, although it is preferable; but if he were not a mutjahid, the Khilafah would still be contracted to him. Also it is not a contracting condition to the Khilafah that the Khalifah must be brave, or of the people of good vision to manage the affairs of the community and to conduct its interests. This is so because no sound hadith was reported on this issue and it does not come under a hukm shari’ which makes it a contracting condition; although it is preferable that the Khalifah be brave and carry deep insight and vision.

Kuma an ruwaito daga Ibn ‘Umar cewa ya ce: Annabi ﷺ ya ce:

And it was narrated from ibn ‘Umar that he said: The Prophet (saw) said:

هذه الأحاديث وغيرها التي صحّ نسبتها إلى النبي ﷺ في قصر الخلافة على قريش جاءت بصيغة الخبر، ولم يأتِ ولا حديث واحد منها بصيغة الأمر. وصيغة الخبر، وإن دلّت على الطلب، لا تُعدّ طلبًا جازمًا إلا إذا اقترنت بقرينة تدل على التأكيد، ولم تقترن هذه الصيغ الخبرية بأي قرينة تدل على التأكيد في أي رواية صحيحة. فهذه الأحاديث تدل على أنه أمر مندوب وليس واجبًا، وبذلك يكون شرط أفضلية لا شرط صحة للعقد. أما قوله ﷺ في الحديث

These ahadith and others which were soundly ascribed to the Prophet (saw) about limiting the Khilafah to Quraish came in an informative form, and not even a single one of them came in the instructive form (seegat al amr). The informative form (seegat al akhbar), although it indicates a request, is not considered a decisive request unless it was associated with a connotation which indicates the confirmation; and these informative forms were not associated with any connotation which indicates emphasis (ta'keed) in any sound narration. So these ahadith indicate that it is a recommendation and not an obligation, thus it is a condition of preference not a contracting condition. As for his saying in the hadith

Wannan wata ma'ana ce ta hana gaba tsakaninsu, ba tabbatarwa ga maganarsa ba.

This is another meaning in prohibiting their enemity and not a confirmation to his saying:

Hadisin ya bayyana cewa al'amarin yana cikin Quraishawa, kuma cewa gaba da su haramun ne. Bugu da kari, kalmar "Quraish" suna ce ba siffa ba, kuma a cikin ilimin usul (ka'idojin fiqhu) ana kiranta laqabi. Ma'anar suna, watau ma'anar laqabi, ba a aiki da ita ko kadan, domin suna ko laqabi ba ya dauke da wata ma'ana (la mafhum lahu). Saboda haka, maganar game da Quraish ba ta nufin cewa Khilafah ba za ta iya shiga hannun wanda ba Quraishi ba. Don haka sai maganar Annabi ﷺ

The hadith states that the matter is in the Quraish, and that their enemity is prohibited. Moreover, the word “Quraish” is a name and not an adjective and in the terminology of usul (principles of fiqh) it is called a title (laqb). The meaning of the name i.e. the meaning of the title is not acted on at all, because the name i.e. the title carries no understanding (la mafhum lahu). Therefore the statement about Quraish does not mean that the Khilafah cannot in from other than the Quraish. So the saying of the Prophet (saw)

Da

And

Ba ya nufin cewa haramun ne Khalifa ya zama daga wanda ba na Quraishawa ba, haka kuma maganar cewa shugabanci zai ci gaba da zama a cikin Quraishawa ba ta nufin cewa ba ya inganta a zama a cikin wasu ba. Maimakon haka, yana cikin su, kuma yana inganta ya zama a cikin wasu daga cikinsu. Don haka, faɗin da aka yi game da su ba ya hana Khalifa ya zama daga wanda ba su ba. Saboda haka, wannan sharadi ne na fifiko, ba sharadin kwangila ba.

Does not mean that it is illegal for the Khalifah to be from other than Quraish nor (does the saying) that the leadership will remain in Quraish mean that it invalid for it to be in other than them. Rather it is in them and it is valid to be in other than them. Thus the statement about them does not prevent the Khalifah to be from other than them. Accordingly, this is a condition of preference and not a condition of contract.

Bugu da ƙari, Manzon Allah (saw) ya naɗa ‘Abdullahi bin Ruwaha (ra), Zaid bin Haritha (ra), da Usama bin Zaid (ra) a matsayin shugabanni, kuma dukkansu ba daga Quraishawa suke ba. Don haka Manzon Allah (saw) ya ba da shugabanci ga mutanen da ba Quraishawa ba. Kalmar “wannan al’amari” tana nufin iko, watau mulki, kuma ba a takaita ta ga Khilafah kaɗai ba. Za mu iya kammalawa saboda haka cewa tun da Manzon Allah (saw) ya naɗa mutanen da ba Quraishawa ba a mulki, to wannan hujja ce da ke nuna cewa mulki ba a takaita shi a gare su ba, kuma ba a hana shi mutanen da ba su ba. Saboda haka waɗannan hadisai suna bayyana wasu daga cikin mutanen da suka cancanci Khilafah don nuna fifikonsu, ba don takaita Khilafah a cikinsu ba, ko hana ta a miƙa wa mutanen da ba su ba. Haka kuma, Al-Bukhari ya ruwaito cewa Manzon Allah (saw) ya ce:

Additionally, the Messenger of Allah (saw) did appoint as leaders ‘Abdullah bin Ruwaha (ra), Zaid bin Haritha (ra), and Usama bin Zaid (ra), and all of them were not from Quraish. Thus the Messenger (saw) gave leadership to people other than the Quraish. The word “this matter” means the authority i.e. the rule and it is not restricted in the Khilafah alone. We can conclude therefore that since the Messenger (saw) appointed other than Quraish in the ruling then this is evidence that ruling is not restricted to them and not prevented from people other than them. So these ahadith state some of the people who are eligible for the Khilafah to indicate their preference, not to restrict the Khilafah within them and to prevent its contracting to people other than them. Also, Al-Bukhari narrated that the Messenger of Allah (saw) said:

Muslim ya ruwaito daga Abu Dharr (ra) wanda ya ce:

And Muslim narrated from Abu Dharr (ra) who said:

Kuma a wata riwayar:

And in another narration:

Waɗannan hadisai sun bayyana a fili cewa an halatta bawan Habashi baƙi ya ɗauki shugabancin Musulmai. Wannan yana nuna a fili cewa Khilafah ko shugabanci (wilayah al-amr) an halatta mutanen da ba daga Quraishawa ba su riƙe shi, balle ma ba Larabawa ba. Don haka hadisan sun yi nuni ne ga fifikon wasu daga cikin mutanen Quraishawa, ba ga takaita Khilafah a cikinsu ba, kuma ba ga rashin yiwuwar ba da ita ga wanda ba su ba.

These ahadith are explicit texts in allowing a black slave to take charge of leadership of the Muslims. This indicates explicitly that the Khilafah or leadership (wilayah al-amr) is permitted to be taken charge of by people who are not from Quraish, rather not even Arabs. So the ahadith stated upon the preference of some of those who are from the people of the Quraish and not the restriction of the Khilafah within them nor the impossibility of contracting it to other than them.

Saboda haka, ba sharaɗi ba ne cewa Khalifa ya zama daga Banu Hashim ko kuma Alawi (daga zuriyar ‘Ali), domin an tabbatar da cewa Annabi ﷺ ya ba wasu mutane banda Banu Hashim da Banu ‘Ali mulki. Lokacin da ya tafi Tabuk, ya naɗa Muhammad bin Maslamah (ra) a matsayin wanda zai yi wa Madina mulki, kuma ba shi Bahashimi ko Alawi ba. Haka kuma ya naɗa Mu‘adh bin Jabal (ra) da ‘Amr bin al-‘Aas (ra) a matsayin masu mulki a Yaman, kuma ba su zama Bahashimi ko Alawi ba. An kuma tabbatar da hakan da hujja bayyananniya cewa Musulmai sun yi wa Abu Bakr, ‘Umar da ‘Uthman mubaya‘ar Khilafa, kuma ‘Ali (ra) ya yi wa kowannensu mubaya‘a duk da cewa ba su kasance daga Banu Hashim ba. Dukkan Sahabbai sun amince da mubaya‘arsu, kuma ba a ruwaito cewa wani ya ƙi mubaya‘arsu ba, duk da cewa ba Bahashimi ko Alawi ba ne. Don haka wannan ijma‘i ne daga Sahabbai, ciki har da ‘Ali da Ibn ‘Abbas da sauran Bahashimawa, cewa halal ne Khalifa ya zama ba Bahashimi ba ko ba Alawi ba. Amma hadisai da ke magana kan falalar Sayyidina ‘Ali (ra) da iyalan Annabi ﷺ, suna nuna fifikonsu ne, ba wai sharaɗi ne ga aikin Khilafa ba cewa Khalifa sai ya kasance daga cikinsu.

Accordingly, it is not a condition that the Khalifah must be Hashemite or Alawite (from the family of ‘Ali) because it was confirmed that the Prophet (saw) had given the ruling to people other than Banu Hashim, and Banu ‘Ali. When he left for Tabuk he appointed Muhammad bin Maslamah (ra) as ruler over Madinah, and he was not a Hashemite or Alawite. He also appointed Mu‘adh bin Jabal (ra) and ‘Amr bin al-‘Aas (ra) as rulers for Yemen, and they were neither Hashemites nor Alawites. It was also proven by decisive evidence that the Muslims made the bay’ah of Khilafah to Abu Bakr, ‘Umar and ‘Uthman, and that ‘Ali (ra) made bay’ah to each one of them although they were not of Banu Hashim. And all the Sahabah agreed on their bay’ah, and it was not narrated that anyone denied their bay’ah although they were neither Hashemites nor Alawites. So this was an Ijma’a from the Sahabah, including ‘Ali and ibn ‘Abbas and the rest of the Hashemites, that it is allowed for the Khalifah to be non-Hashemite or non-Alawite. As for the ahadith talking about the superiority of our master ‘Ali (ra) and the household of the Prophet (saw), they indicate their preference, not that it is a condition for the Khilafah contract that the Khalifah must be from them.