Ba a yin kwangilar Khilafah ta hanyar nada magaji ko wanda zai gaje shi ba, domin kwangila ce tsakanin Musulmi da Khalifah. Mubaya'ar Musulmi da karbuwar wanda suka zaba sharadi ne a cikin kwangilar Khilafah. Nada magaji ba ya dacewa da hada wannan sharadi, saboda haka Khilafah ba ta kafuwa da shi. Don haka, nada Khalifah na gaba da Khalifah mai ci yake yi ba a shiga cikin kwangilar Khilafah, domin shi ba shi da hakkin yin kwangilar, kuma domin Khilafah hakkin Musulmi ne, ba na Khalifah ba, kuma su ne suke yin kwangilarta ga wanda suka so. Saboda haka nada Khalifah na gaba ko bada shawarar sa da Khalifah mai ci ba daidai ba ne, domin yana ba da abin da bai mallaka ba. Ba da abin da mai bayarwa bai mallaka ba haramun ne. Don haka Khalifah mai ci ba zai iya nada wani Khalifah ya gaje shi ba, ko dansa ne ko dan dangi ko wanda ba shi da alaka da shi, kuma ba a yin kwangilar Khilafah gare shi kwata-kwata, domin wadanda suke da hakkin ba su aiwatar da kwangilar ba. Don haka kwangila ce ta fudhuli (ta mara izini).

The Khilafah is not contracted by appointing a successor or heir, because it is a contract between the Muslims and the Khalifah. The pledge by the Muslims and the acceptance from the person whom they elect is a condition in the contract of the Khilafah. The appointment of a successor or heir does not suit to include this condition, so the Khilafah is not established with it. Accordingly, the appointment of the next Khalifah, by the existing Khalifah, is not included in the Khilafah contract because he does not have the right to contract it, and because the Khilafah is a right of the Muslims, not the Khalifah, and they contract it to whom they wish. So the appointment of the next Khalifah or recommending him by the existing Khalifah is not correct, because he gives something which he does not possess. Giving something which is not possessed by the giver is illegal. So the existing Khalifah cannot appoint another Khalifah to succeed him, whether he was his son or relative or a person remote to him, and the Khilafah is not contracted to him at all because its contract was not carried out by those who have it. Thus it is a redundant (fudhuli) contract.

Game da abin da aka rawaito cewa Abu Bakr (ra) ya naɗa 'Umar (ra), 'Umar (ra) kuma ya naɗa mutum shida daga cikin Sahabbai (ra), kuma cewa Sahabbai sun amince da hakan, ba su yi wa aikin nan adawa ba, don haka ya zama Ijma'i daga gare su; wannan ba ya nuna cewa naɗin wanda zai gaji mulki halal ne. Wannan saboda Abu Bakr (ra) bai naɗa Khalifa ba, sai dai ya tuntuɓi Musulmi game da wanda zai iya zama Khalifansu, sannan ya ambaci 'Ali (ra) da 'Umar (ra). Sai Musulmi a cikin watanni uku, a lokacin da Abu Bakr (ra) yana raye, suka zaɓi 'Umar (ra) da yawan ra'ayi. Bayan mutuwar Abu Bakr (ra), mutane suka zo suka yi wa 'Umar (ra) mubaya'a, kuma a nan ne aka ƙulla Khilafah ga 'Umar (ra). Amma kafin mubaya'a, 'Umar (ra) ba Khalifa ba ne, kuma Khilafah ba ta tabbata a gare shi ba, ba ta hanyar naɗin Abu Bakr (ra) ba, ba kuma ta zaɓin Musulmi ba. Sai dai an ƙulla ta ne a lokacin da suka ba shi mubaya'a shi kuma ya karɓa. Dangane da naɗin mutum shida da 'Umar (ra) ya yi, naɗi ne da ya yi musu bisa buƙatar Musulmi. Sannan 'Abdurrahman bin 'Auf (ra) ya tuntuɓi Musulmi kan wanda suke so daga cikin mutum shida. Yawancin su suna son 'Ali (ra) idan ya bi tafarkin Abu Bakr (ra) da 'Umar (ra), in ba haka ba suna son 'Uthman (ra). Lokacin da 'Ali (ra) ya ƙi bin tafarkin Abu Bakr (ra) da 'Umar (ra), 'Abdurrahman bin 'Auf (ra) ya ba 'Uthman (ra) mubaya'a, mutane kuma suka ba shi mubaya'a. Don haka an ƙulla Khilafah ga 'Uthman (ra) ta mubaya'ar da mutane suka yi masa, ba ta naɗin 'Umar (ra) ba, ko zaɓin mutane ba. Da ba don mutane sun ba shi mubaya'a ba, da Khilafah ba ta tabbata a gare shi ba. Saboda haka, dole ne a sami mubaya'a daga Musulmi ga Khalifa, kuma ba a halatta ta faru ta hanyar naɗin wanda zai gaji ko magaji, domin mubaya'a yarjejeniyar mulki ce, kuma dokar shari'a ta kwangila tana aiki a kanta.

As for what was narrated that Abu Bakr (ra) appointed ‘Umar (ra), and ‘Umar (ra) appointed the six persons from the Sahabah (ra), and that the Sahabah had agreed on that and they did not challenge this action and thus it was an Ijma’a from them; this does not indicate that the appointment of a successor is legal. This is because Abu Bakr (ra) did not appoint a Khalifah, rather he consulted the Muslims about who might be the Khalifah for them and he nominated ‘Ali (ra) and ‘Umar (ra). Then the Muslims in three months during the life of Abu Bakr (ra), chose ‘Umar (ra) by their majority. Then after the death of Abu Bakr (ra), the people came and gave their pledge to ‘Umar (ra), and hence the Khilafah was contracted to ‘Umar (ra). But before the pledge ‘Umar (ra) was not a Khalifah and the Khilafah was not established to him, neither by the nomination of Abu Bakr (ra) nor by his selection by the Muslims. It was rather contracted when they gave him their pledge and he accepted it. As for the appointment of the six people by ‘Umar (ra), it was a nomination to them by him upon the request of the Muslims. Then ‘Abdurrahman bin ‘Auf (ra) consulted the Muslims about whom they wanted from the six people. The majority wanted ‘Ali (ra) if he adhered to the practices of Abu Bakr (ra) and ‘Umar (ra), otherwise they wanted ‘Uthman (ra). When ‘Ali (ra) rejected to adhere to the practices of Abu Bakr (ra) and ‘Umar (ra), ‘Abdurrahman bin ‘Auf (ra) gave the pledge to ‘Uthman (ra) and the people gave their pledge. So the Khilafah was contracted to ‘Uthman (ra) by the pledge given to him by the people, not by the nomination of ‘Umar (ra) or the selection of the people. Had not the people given him their pledge, the Khilafah would not have been contracted to him. Therefore, there must be a pledge by the Muslims to the Khalifah, and it is not allowed to occur by appointing a successor or an heir, because the bay’ah is a contract of ruling and the Shari’ah law of contract applies to it