Saboda haka, idan aka ba da mubaya'a ga Khulafa alhali akwai Khalifa, to mubaya'ar ba ta inganta ba sai ta farko wadda aka yi kwangilar ta, kuma wanda ya zo bayansa ba zai iya samun mubaya'ar da aka yi kwangila a gare shi ba. Batun da ake tattaunawa a kai shi ne: idan aka kafa Khilafah ga Khalifofi biyu, lokacin da mafiya yawan mutane masu tasiri suka zabi Khalifofi biyu a lokaci guda, kuma mubaya'ar kowannensu an yi kwangilarta bisa doka. To a nan kwangiloli biyun sun zama bata, kuma dole ne a mayar da al'amarin ga Musulmai. Idan sun kafa mubaya'ar ga daya daga cikinsu, to sai a sake yin kwangilarta, ba a matsayin tabbatarwa ga shari'arsa ta baya ba. Idan kuma sun kafa ta ga wani mutumban su, to ana yin kwangilar ga wannan mutumin. Don haka al'amarin hakki ne ga dukkan Musulmai, ba ga mutanen da suke shiga tseren neman sa ba.
Idan aka kafa Khulafa biyu, mafiya yawan mutane masu tasiri a al'amuran mulki da Khilafah suka goyi bayan daya daga cikinsu, suka kuma zabe shi, yayin da tsiraru suke tare da dayan, to mubaya'ar za ta kasance ga wanda mafiya yawan mutane masu tasiri a al'amuran mulki suka zaba. Wannan ya shafi ko an zabe shi da farko, na biyu ko na uku, domin shi ne ake ganin Khalifa na doka lokacin da mafiya yawan mutane masu tasiri suka zabe shi. Sauran su wajibi ne su yi masa mubaya'a saboda hadin kan Khilafah; in ba haka ba, Musulmai za su yi yaki da shi, domin Khilafah ana yin kwangilarta ne da mubaya'ar mafiya yawan Musulmai. Don haka ya zama Khalifa da dukkan Musulmai za su wajaba su yi masa biyayya, kuma zabar wani mutum daban ya zama haram.
Because this is the case if a pledge is given to Khulafaa when there exists a Khalifah; so the pledge is not valid except for the first one whose pledge was contracted, and whoever comes afterwards could not have the pledge contracted to him. The case under discussion is that if the Khilafah is established for two Khalifahs when the majority of the influential people elected two Khalifahs at the same time, and the pledge of each of them was contracted legally. So the two contracts are cancelled and the matter must be returned to the Muslims; if they established the pledge for one of them then it is contracted anew, not as a confirmation to his previous case. And if they established it to other than them, then it is contracted (to that other person). Thus the matter is a right to all Muslims not to persons who enter in a race for it. And if two Khulafaa were established, and the majority of the influential people in the affairs of ruling and Khilafah sided with one of them and it was they who elected him, while the minority was with the other, then the pledge would be for the one who the majority of the influential people in the matters of ruling elected. (This is so) whether he was elected first, second or third, because he is considered the legal Khalifah when the majority of the influential people elected him. The others must make a pledge to him for the sake of unity of the Khilafah; otherwise the Muslims will fight him because the Khilafah is contracted by the pledge of the majority of the Muslims. He thus becomes a Khalifah who must be obeyed by all Muslims and it becomes haram to elect another person.
Amma gaskiyar al'amarin game da hukuncin shi ne cewa mafi yawan mutane masu tasiri, waɗanda al'amuran mulki suke hannunsu, galibi suna zaune ne a babban birni, domin nan ne ake gudanar da manyan al'amuran mulki. Saboda haka, idan mazauna wata lardi ko larduna sun zaɓi wani Khalifa, kuma aka fara yi wa wanda ke babban birni mubaya'a, to khilafar tana gare shi, domin mubaya'ar da mutanen babban birni suka yi tana nuna alamar cewa mafi yawan mutane masu tasiri suna tare da shi, kuma mubaya'ar a wannan yanayin ita ce ta farko. Amma idan an fara zaɓen Khalifa a larduna, to ana ba da fifiko ga wanda yake da mafi yawan mutane masu tasiri a gefensa, domin fara mubaya'a da mutanen larduna yana raunana alamar cewa mafi yawan mutane masu tasiri suna nan a babban birni. Ko ta yaya ma dai, ba a halatta a riƙe Khalifa fiye da ɗaya ba, koda hakan zai kai ga yaƙi da wanda ba a ƙulla masa khilafa ba.
However, the reality of the ruling is that the majority of the influential people, in whose hands lays the affairs of ruling, are usually found in the capital because that is where the main affairs of ruling are conducted. So if the residents of a province or provinces elected another Khalifah and the pledge to the one who is in the capital was given first, then the Khilafah is for him because the pledge given by the people of the capital is a connotation which indicates that the majority of the influential people are on his side, and the pledge in this case is for the first. But in the case that the Khalifah in the provinces was elected first, the preference is given to the one who has the majority of influential people on his side because the precedence of the people of the provinces in giving the pledge weakens the connotation that the majority of the influential people are present in the capital. In any case, it is not allowed to retain more than one Khalifah, even if this leads to fighting against the one who did not have the Khilafah contracted to him.