Lokacin da Shari'a ta wajabta wa Ummah nada Khalifa a kanta, sai ta ƙayyade mata hanyar da ake naɗa Khalifa da ita. Wannan hanya tana da dalili a cikin Alkur'ani, da Sunnah, da kuma ijma'in Sahabbai. Wannan hanya ita ce mubaya'a (Bay'ah). Saboda haka, mubayi'ar Musulmi tana danganta naɗin Khalifa a gare shi bisa ga Littafin Allah da Sunnar Manzon Allah ﷺ. Cewa wannan hanya ita ce Bay'ah yana tabbata ne ta mubayi'ar Musulmi ga Annabi ﷺ, da kuma umarnin Manzo ﷺ a gare mu da mu yi wa Imam mubaya'a. Yana da muhimmanci a jaddada cewa mubayi'ar Musulmi ga Manzon Allah ﷺ ba mubaya'a ce kan Annabta ba, sai dai mubaya'a kan mulki. Wannan saboda tana kan aiki ne, ba akan imani ba. Don haka, an yi wa Manzon Allah ﷺ mubaya'a ne a matsayin shugaba, ba a matsayin Annabi ko Manzo ba. Wannan saboda amincewa da Annabta da Manzanci tana da alaƙa ta ciki da imani (Iman), ba da aikin Bay'ah ba. Mubayi'ar gare shi ﷺ kawai tana kan matsayinsa na shugaban ƙasa. An ambaci Bay'ah a cikin Alkur'ani da Hadisi. Allah (SWT) yana cewa:

When Shar’a made it incumbent upon the Ummah to appoint a Khaleefah upon her, it determined for her the method by which the Khaleefah is appointed. This method is proved in the Kitab, the Sunnah and the ‘Ijmaa’ of the Sahabah. This method is the pledge of allegiance (Bay’ah). So the Bay’ah of the Muslims draws the appointing of the Khaleefah to him in accordance with the Kitab of Allah and the Sunnah of Rasul Allah (pbuh). The fact that this method is the Bay’ah is proved by the Bay’ah of the Muslims to the Prophet (pbuh), and from the order of the Messenger to us to pledge Bay’ah to the Imam. It is important to stress that the Bay’ah of Muslims to the Messenger (pbuh) was not a Bay’ah on Prophethood, but a Bay’ah over ruling. This is because it was regarding action not belief. Therefore, Rasul Allah (pbuh) was pledged an allegiance as a ruler, and not as a Prophet or a Messenger. This is due to the fact that acknowledgement of the Prophethood and Messengership is linked intrinsically to belief (Iman), and not the action of Bay’ah. The Bay’ah to him (pbuh) was only in his capacity as the head of the state. The Bay’ah was mentioned in the Qur’an and Hadith. Allah (swt) says:

"Ya kai Annabi! Idan mata masu imani suka zo wurinka don su yi mubaya'a (Bai'ah) cewa ba za su yi wa Allah shirka da kome ba, ba za su yi sata ba, ba za su yi zina ba, ba za su kashe 'ya'yansu ba, ba za su yi zargi da ƙagen da suka ƙirƙira da gangan ba, kuma ba za su sabe ka ba cikin wani al'amari na gaskiya (Ma'ruf) ba, to ka karɓi mubaya'arsu." [TMQ: Mumtahinah: 12]

“O Prophet! If the (female) believers come to you to take the oath (Bay’ah) that they will not associate (in worship) anything whatever with Allah, that they will not steal, that they will not commit adultery, that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and they will not disobey you in any just matter (Ma’roof), then receive their oath (Bay’ah).” [TMQ: Mumtahinah: 12]

A cikin wani ayar, Allah (SWT) ya ce:

In another verse, Allah (swt) says:

“Lalle waɗanda suke yi maka mubaya'a, ba komai suke yi ba face suna yi wa Allah mubaya'a. Hannun Allah yana bisa hannayensu.” [TMQ Al-Fath: 10] Al-Bukhari ya rawaito: “Isma'il ya gaya mana, Malik ya ruwaito daga Yahya bin Sa'eed wanda ya ce: Ubadah bin Alwaleed ya gaya mini, cewa mahaifina ya gaya mini daga Ubadah bin-us-Samit wanda ya ce:

“Verily those who pledge their allegiance to you do no less than pledge their allegiance to Allah: The Hand of Allah is over their hands.” [TMQ Al-Fath: 10] Al-Bukhari narrated: “Ismail told us, Malek told on the authority of Yahya bin Sa’eed who said: Ubadah bin Alwaleed told me, that my father told me on the authority of Ubadah bin-us-Samit who said:

"Mun yi mubaya'a ga Manzon Allah ﷺ cewa za mu saurara mu yi masa biyayya a cikin sauki da kuma cikin wahala, da cewa ba za mu yi jayayya game da al'amarin (shugabanci) da mutanensa ba, kuma cewa za mu tsaya ko mu fadi gaskiya duk inda muke, kuma cewa a cikin hidimar Allah ba za mu ji tsoron zargin kowa ba.'" Al-Bukhari ya kuma rawaito: "'Ali bin 'Abdullah ya gaya mana, 'Abdullah bin Yazid, Sa'eed bin Abi Ayyoub ya ce: 'Abu Aqeel Zahrah bin Ma'bad daga kakansa 'Abdullah bin Hisham wanda ya ga Annabi ﷺ, mahaifiyarsa Zainab 'yar Humaid ta kai shi wajen Rasul Allah ﷺ tana cewa: 'Ya Manzon Allah ﷺ, ka karbi mubaya'arsa', sai Annabi ﷺ ya ce:

‘We have pledged allegiance to the Messenger of Allah to listen and obey in ease and in hardship and that we do not dispute the matter (authority) with its people and that we stand for or speak the truth wherever we were and that in the service of Allah we would fear the blame of no one.’” Al-Bukhari also narrated: “‘Ali bin ‘Abdullah told us, ‘Abdullah bin Yazid, Saeed bin Abi Ayyoub said: ‘Abu Aqeel Zahrah bin Ma’bad on the authority of his grandfather ‘Abdullah bin Hisham who has seen the Prophet, his mother Zainab daughter of Humaid took him to Rasul Allah and said: ‘O Messenger of Allah take his Bay’ah’, the Prophet (pbuh) said:

"Ya matashi ne," sannan ya shafa kansa, ya kuma yi masa addu'a. Al-Bukhari ya kuma ruwaito: "Abdan ya gaya mana daga Abi Hamza, daga Al-A'mash, daga Abi Salih, cewa Abu Hurayra ya ce: Annabi ﷺ ya ce:

‘He is young’, and He stroked over his head and prayed for him.’” Al-Bukhari also narrated: “Abdan told us on the authority of Abi Hamza, from Ala’mash, from Abi Saleh, that Abu Hurayra said: The Prophet said:

“Akwai mutane uku da Allah ba zai yi magana da su ba, ba zai yabe su ba, ba zai tsarkake su ba a Ranar Alkiyama, kuma za a azabtar da su azaba mai tsanani: Mutum wanda yake da ruwa fiye da bukatarsa, amma ba ya ba wa matafiyi; da mutum wanda yake yi wa Imami mubaya’a saboda muradin duniya, idan ya ba shi abin da yake so sai ya cika masa alkawari, idan kuwa bai ba shi ba, sai bai cika ba; da mutum wanda yake sayar da kaya ga wani bayan sallar La’asar, yana rantsuwa da sunan Allah cewa an ba shi kudi kaza da kaza saboda kayan, sai wancan ya yarda da shi ya karbi kayan, alhali ba a ba shi wannan kudin ba.” [Bukhari da Muslim suka ruwaito] Wadannan hadisai uku a bayyane suke cewa mubaya’a ita ce hanyar nada Khalifa. A hadisin Ubadah, Manzon Allah ﷺ ya karbi mubaya’a ta saurare da biyayya; wannan kuwa ya shafi shugaba. A hadisin Abdullahi dan Hisham kuma, ya ki karbar mubaya’arsa saboda yana har yanzu yaro, wanda hakan ya tabbatar da cewa mubaya’a ce ta mulki. Hadisin Abu Hurairah kuma a bayyane yake cewa mubaya’a ce ga Imami, kuma kalmar an ambaci ta ba tare da “Al” ba, don nuna kowane Imami. Akwai wasu hadisai da dama da ke magana kan mubaya’ar Imami. A cikin Muslim, Manzon Allah ﷺ ya ce:

‘There are three types of people whom Allah would not talk to nor would He praise or purify them on the Day of Judgement, and they will be subjected to severe punishment: A man who has water to spare and would not give it to the wayfarer, and a man who gives his Bay’ah to an Imam for his own good, if He gave him what He wanted He would be loyal to him, otherwise He would not, and a man who offers another man goods for sale after Asr prayer, swearing by Allah that He was given so much price for it, and so He believed him and took the goods, while He was not given that price for it.’” [Narrated by Bukhari and Muslim] These three Ahadith are explicit that the Bay’ah is the method of appointing the Khaleefah. In the Hadith of Ubadah, the Messenger (pbuh) took the Bay’ah to listen and obey; this is with respect to the ruler. In the Hadith of ‘Abdullah ibn Hisham He refused his Bay’ah because He was still a child, which confirms that it is a Bay’ah over ruling. The Hadith of Abu Hurayra is explicit that it was a pledge of allegiance to an Imam, and the word was mentioned without “The” to indicate any Imam. There are other Ahadith that refer to the Bay’ah of an Imam. In Muslim, the Messenger of Allah (pbuh) said:

“Duk wanda ya yi mubaya'a ga Imam ta hanyar ba shi hannunsa da 'ya'yan zuciyarsa, to ya bi shi idan yana iya, amma idan wani ya zo yana jayayya da shi, to ka kashe wannan wanin.” Haka kuma a cikin Muslim, Abu Sa'id Al-Khudri ya ce: Manzon Allah ﷺ ya ce:

“Whosoever pledges allegiance to an Imam by giving him the clasp of his hand and the fruit of his heart, let him obey him if He is able to do so, but if another comes along to dispute with him, then kill the other.” Also in Muslim, Abu Saeed Al-Khudri said: The Messenger of Allah (pbuh) said:

“Idan aka yi wa Khalifofi biyu mubaya'a, to a kashe na ƙarshensu.” Muslim ya ruwaito daga Abu Hazim, wanda ya ce: “Na yi tare da Abu Hurayra shekara biyar, kuma na ji yana magana game da Annabi ﷺ yana cewa:

“If two Khulafaa’ were pledged allegiance, then kill the latter of them.” Muslim narrated on the authority of Abu Hazim who said: “I accompanied Abu Hurayra five years and I heard him talk about the Prophet (pbuh) saying:

"Banu Isra'ila sun kasance ana mulkinsu ta hannun Annabawa; duk lokacin da wani Annabi ya mutu, sai wani ya zo bayansa, sai dai babu wani Annabi bayan raina. Za a sami Khulafa'u kuma za su yi yawa." Suka ce: "Me kake umurnin mu mu yi?" Ya ce: "Ku cika Bai'ar da aka yi musu, ɗaya bayan ɗaya, kuma ku ba su haƙƙinsu na gaskiya, lallai Allah zai tambayi su game da abin da Ya dora musu amana." Nassosi sun bayyana a cikin Littafi da Sunnah cewa hanyar naɗa Khalifa ita ce ta Bai'a. Wannan abu sahabbai duka sun fahimta kuma sun aiwatar da shi. An yi wa Abu Bakr Bai'a ta musamman a zauren Banu Sa'ida, sannan aka yi masa Bai'a ta jama'a a Masallaci. Sai kuma waɗanda ba su halarci Masallaci ba, kamar 'Ali ibn Abu Talib, suka yi masa Bai'a daga baya. An kuma yi wa 'Umar Bai'a daga Musulmai, haka kuma 'Uthman da 'Ali. Don haka, Bai'a ita ce kaɗai hanya ta halal ta naɗa Khalifa ga Musulmai.

‘Banu Israel used to be governed by Prophets, every time a Prophet died, another came after him, and there is not Prophet after me. There will be Khulafaa’ and they will number many.’ They said: ‘What would you order us to do?’ He (pbuh) said: ‘Fulfill the Bay’ah to them one after the other, and give them their due right, surely Allah will account them for that which He entrusted them with.’” The texts are explicit in the Book and Sunnah that the method of appointing a Khaleefah is by the Bay’ah. This was understood and practiced by all of the Sahabah. Abu Bakr was pledged a special Bay’ah in the hall of Bani Sa’idah, and a public Bay’ah in the Masjid. Then others who were absent from the Masjid like ‘Ali ibn Abu Talib gave him the Bay’ah later on. ‘Umar was also pledged a Bay’ah from the Muslims, as were ‘Uthman and ‘Ali. So the Bay’ah is the only legitimate method of appointing a Khaleefah for the Muslims.

Hanyoyin aiwatar da wannan Bay'ah a zahiri a bayyane suke daga naɗin Khulafa'i huɗu, waɗanda suka gaji Annabi (ﷺ) kai tsaye bayan rasuwarsa. Su ne Abu Bakr, 'Umar, 'Uthman, da 'Ali, Allah (SWT) ya yarda da su. Dukkan Sahabbai sun yi shiru game da wannan kuma sun amince da shi; ba za a iya tunanin sun amince da shi ba idan yana cin karo da Shari'a. Hakan ya faru ne domin lamari ne mai muhimmanci, wanda darajar Musulmi da kiyaye mulkin Musulunci suka dogara a kansa. Idan muka bi tsarin naɗin waɗannan Khulafa'i, za mu ga cewa wasu Musulmi sun yi tattaunawa a zauren Banu Sa'ida, kuma waɗanda aka gabatar domin su yi mulki su ne Sa'ad, Abu 'Ubaida, 'Umar, Abu Bakr, babu wani kuma. Sakamakon wannan muhawara, aka ba Abu Bakr Bay'ah. Washegari aka kira Musulmi zuwa Masallaci, suka yi wa Bay'ah a jere. Saboda haka Bay'ah ta Saqifah Bay'ah ce ta naɗi (kwangila), wadda ta sa ya zama Khalifa ga Musulmi. Sai dai Bay'ah ta biyu a Masallaci washegari Bay'ah ce ta biyayya. Lokacin da Abu Bakr ya ji cewa rashin lafiyarsa na kai shi ga mutuwa, sai ya kira Musulmi, ya tuntube su game da wanda zai zama Khalifa ga Musulmi bayan sa. Ra'ayin da aka bayar a waɗannan shawarwari ya karkata ga 'Ali da 'Umar, ba wani kuma ba. Ya ci gaba da yin waɗannan shawarwari har tsawon wata uku. Idan suka cika kuma ya san ra'ayin mafi yawan Musulmi, sai ya sanar da su cewa 'Umar ne zai zama Khalifa bayansa. Bayan mutuwarsa kai tsaye, Musulmi suka zo Masallaci suka yi wa 'Umar mubaya'a don Khilafah. Don haka da wannan Bay'ah ne 'Umar ya zama Khalifa ga Musulmi, ba da shawarwarin ba, ba kuma da sanarwar Abu Bakr ba. Lokacin da aka soki 'Umar da wuka, Musulmi suka roƙe shi ya naɗa Khalifa, amma ya ƙi. Sun matsa masa sosai, sai ya amince, ya naɗa shida. Bayan rasuwarsa, waɗanda aka zaɓa suka ba da wakilci ga ɗayansu, wato ‘Abdur Rahman ibn ‘Awf, shi kuma ya tuntuɓi Musulmi. Suka zaɓi ‘Uthman, sai ya zama sabon Khalifa, ba bisa zaɓin ‘Umar ba, ko ta sanarwar ‘Abdur Rahman ba. Lokacin da aka kashe ‘Uthman, dukkan Musulmi suka yi wa ‘Ali mubaya'a a Madina da Kufa, don haka ya zama Khalifa da mubaya'ar Musulmi.

The practical forms of the procedure of this Bay’ah are clear from the appointment of the four Khulafaa’, who directly succeeded the Prophet (pbuh) after his death. They were, Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali, may Allah (swt) be pleased with them. All of the Sahabah remained silent to thisand accepted it, it is inconceivable that they could have accepted it if it was against the Shar’a. This is because it is related to a vital matter, upon which rely the stature of the Muslims and the preservation of the rule by Islam. If we follow the development of the appointment of those Khulafaa’, we find that some Muslims had discussions in the hall of Banu Saidah, and those who were proposed to rule were Sa’d, Abu ‘Ubaydah, ‘Umar, Abu Bakr and none other. As a result of the debate, the Bay’ah was given to Abu Bakr. The next day the Muslims were called to the Masjid and in turn pledged their Bay’ah. So the Bay’ah of the Saqeefah was a Bay’ah of appointment (contract), by which He became Khaleefah for the Muslims. However, the second Bay’ah in the Masjid the following day was a Bay’ah of obedience. When Abu Bakr felt that his illness carried with it death, He invited the Muslims and consulted them with regards to who could be a Khaleefah for the Muslims after him. The opinion during these consultations was focused on ‘Ali and ‘Umar and no one else. He continued in making these consultations for three months. When they were complete and He knew the opinion of the majority of the Muslims, He announced to them that ‘Umar would be the Khaleefah to succeed him. Upon his death directly, the Muslims came to the Masjid and pledged their allegiance to ‘Umar for Khilafah. So with this Bay’ah ‘Umar became the Khaleefah for the Muslims, and not with the consultations, nor with the announcement of Abu Bakr. When ‘Umar was stabbed, the Muslims urged him to nominate a Khaleefah, but He refused. They were forceful in their insistence, so He relented and nominated six. After his death the nominees delegated one of them, namely ‘Abdul Rahman ibn ‘Awf and He in turn consulted the Muslims. They chose ‘Uthman and He became the new Khaleefah, not by the choice of ‘Umar or by the announcement of ‘Abdul Rahman. When ‘Uthman was murdered, the whole of the Muslims pledged allegiance to ‘Ali in Madina and Kufa, so He became Khaleefah with the Bay’ah of the Muslims.

Saboda haka, a bayyane yake cewa hanya daya tilo da Musulunci ya tsara domin naɗa Khalifa ita ce Bai'ah, da yardar da zaɓin Musulmi.

So from this, it is clear that the only method, which Islam determined for the appointment of the Khaleefah, is the Bay’ah with the consent and selection of the Muslims.

Dangane da matakai na zahiri da ake bi wajen naɗa Khalifa kafin a yi masa mubaya'a, ana iya bin salo daban-daban, kamar yadda aka yi a zamanin Khulafaa' Ar-Rashidoon, inda ba a bi wani takamaiman salo ba. Kowane Khalifa an zaɓe shi ne ta wata hanya daban da ta sauran. Sahabbai, Allah Ya yarda da su, sun shaida wannan, kuma sun amince da shi, wanda hakan ya zama ijma'insu. Wannan yana nuna cewa ba wajibi ba ne a bi takamaiman salo wajen naɗawa; a maimakon haka, ana iya kammala aikin naɗawa ta hanyoyi daban-daban, kamar yadda aka bayyana a ƙasa:

In terms of the practical measures, by which the Khaleefah is contracted before He is pledged allegiance, they may take different styles, as was the case with the Khulafaa’ Ar-Rashidoon, where no particular style was adhered to. Each Khaleefah was chosen in a style different from the other. This was witnessed by the Sahabah, may Allah be pleased with them, and was by their consent, which represents their consensus Ijmaa’. It indicates that it is not incumbent to adhere to a specific style for the appointment process; rather the appointment process may be completed by various styles, as outlined below:

1. Wani babban taro daga cikin mutanen cibiyar (babban birnin) daular Khilafah, ko kuma mutane masu tasiri a can, ko kuma waɗanda ke wakiltar mafi yawan Musulmi, ko kuma fitattun mutane mafi cancanta ga matsayin Khilafah. Za su iya haduwa bayan mutuwar Khaleefa ko murabus ɗinsa ko tsige shi, su zaɓi mutum ɗaya ko fiye da haka kawai don matsayin Khaleefa, sannan su zaɓi ɗaya daga cikinsu, ta kowace irin hanya da suka ga ta dace. Bayan haka su yi masa Bai'ar yarjejeniya ta sauraro da biyayya bisa Littafin Allah (swt) da Sunnar Manzon Allah ﷺ. Idan an kammala wannan Bai'ar yarjejeniya, sai Khaleefa, ko wanda ya wakilce shi, ya zauna don karɓar Bai'ar biyayya daga Musulmi. Wannan kamar abin da ya faru da Abu Bakr bayan mutuwar Annabi ﷺ. Ansar sun taru a Saqeefah na Banu Sa'idah don yin mubaya'a ga shugabansu Sa'd ibn Ubadah, sai Abu Bakr, Umar, da Abu Ubaidah suka iso kafin a kammala Bai'ar da aka yi wa Sa'd. An yi tattaunawa mai tsanani a tsakaninsu da Shari'a, wadda ta kai ga muhawara mai zafi. Bayan musayar ra'ayoyi cikin adalci, al'amarin ya karkata zuwa ga amfanin Abu Bakr, don haka duk waɗanda suka halarci Saqeefah suka yi masa mubaya'a baki ɗaya, sai dai Sa'd ibn Ubadah wanda ya ƙauracewa. Wannan Bai'ar da aka yi wa Abu Bakr a Saqeefah ta naɗa shi a matsayin Khaleefa. Ga abubuwan da suka faru a Saqeefah:

1. A multitude from the people in the centre (capital) of the Khilafah state, or the influential people there, or those who represent the majority of the Muslims, or the best prominent people qualified for the post of the Khilafah. They may meet after the death of the Khaleefah or his resignation or dismissal, and nominate one or more persons exclusively for the position of Khaleefah, then they choose one of them, in any style they see fitting. Afterwards they give him a pledge of contract to listen and obey in accordance with the Book of Allah (swt) and the Sunnah of the Messenger of Allah (pbuh). Upon completion of this Bay’ah of contract, the Khaleefah, or whoever represents him, sits down to receive the Bay’ah of obedience from the Muslims. This is like what happened with Abu Bakr after the death of the Prophet (pbuh). Ansar met at the Saqeefah of Banu Sa’idah to pledge allegiance to their leader Sa’d ibn Ubadah, then Abu Bakr, ‘Umar, and Abu ‘Ubaydah arrived before the Bay’ah to Sa’d was concluded. Serious discussion took place between them and Shar’a, which reached the level of a heated debate. After fair exchanges, the matter turned towards Abu Bakr’s favour so He was pledged unanimously by all those in attendance at the Saqeefah, except Sa’d ibn Ubadah who abstained. This Bay’ah to Abu Bakr in the Saqeefah appointed him to the position of Khaleefah. The following are the events that took place in the Saqeefah:

Ibn Hisham روى في كتابه السيرة... — no, the text is in English, so here is the Hausa translation: Ibn Hisham ya ruwaito a cikin littafinsa na Siyar cewa Ibn Ishaq ya ce: a lokacin da Ansar suka taru a Saqeefah, Abdullahi dan Abu Bakr ya ba da labari daga hanyar Abdullahi dan Abbas cewa ya ce Umar ya ce, "...daga labarinmu lokacin da Allah ya karɓi Annabinsa ﷺ zuwa ga mutuwa, Ansar suka sabawa mu. Suka taru tare da shugabanninsu a saqeefah na Banu Sa'idah. Ali bin Abi Talib, Zubair bin al-Awwam da wasu ba su shiga tare da mu ba. Muhajirun suka taru tare da Abu Bakr, sai na ce wa Abu Bakr: 'Mu yi gaggawa zuwa wurin waɗannan 'yan'uwa daga Ansar.' Sai muka yi gaggawa zuwa gare su..." Sannan Umar ya ci gaba: "...har muka isa wurinsu a Saqeefah na Banu Sa'idah. Nan take akwai wani mutum sanye da alkyabba a cikinsu. Na tambaya, 'Wane ne wannan?' Suka amsa, 'Sa'd bin Ubadah.' Sai na ce, 'Me ya same shi?' Suka ce, 'Ba ya lafiya.' Da muka zauna, mai magana a cikinsu ya furta shahada, sannan ya yabi Allah ya ce, 'Bayan haka, mu Ansar ne na Allah, kuma rundunar Musulunci, ku kuwa mutanen Muhajirun, kun zama ɓangare daga cikinmu. Wata ƙungiya daga mutanenku ta zo da gaggawa...' Sannan ya ce, 'Kwatsam sai suka so su kawar da mu daga asalinmu, su kwace mana al'amarin (mulki).' Lokacin da ya daina magana, sai na so in yi magana. Na shirya a zuciyata wata kalma da nake so, kuma ina so in gabatar da ita a gaban Abu Bakr, ina ɓoye fushina daga gare shi. Abu Bakr ya ce, 'Ya Umar, ka yi haƙuri', sai na ƙi in sa shi ya yi fushi. Ya yi magana, kuma ya fi ni sani da girma. Wallahi, bai bar wata kyakkyawar kalma da na shirya ba, sai dai ya faɗe ta ko irinta, ko fiye da ita, ta dabi'arsa har ya gama. Ya ce, 'Dangane da abin da kuka faɗa na alheri (khair) a cikinku, kun cancanci hakan. Larabawa ba za su amince da wannan al'amari (mulki) ba sai ga wannan kabila daga Quraishawa. Su ne a tsakiyar Larabawa ta fuskar asali da matsayi. Ina karɓar ɗaya daga cikin waɗannan mutum biyu daga gare ku, don haka ku yi wa duk wanda kuke so daga cikinsu Bay'ah.'" Ya riƙe hannuna da hannun Abu ‘Ubaydah bin al-Jarrah, yayin da Shi yana zaune a tsakaninmu. Ban ƙi abin da Ya faɗa ba sai dai, na rantse da Allah, na fi so a kashe ni, ba tare da na zama mai zunubi ba, da a ce na zama Ameer a kan mutanen da Abu Bakr yana cikinsu.” ‘Umar ya ci gaba da cewa, “Wani mai magana daga cikin Ansar ya ce, ‘Ni ne ya fi cancanta kuma ya fi ƙwarewa a kan haka. Daga cikinmu za a samu Ameer ɗaya, daga cikinku kuma wani Ameer, ya ku mutanen Quraish.’” Ya ci gaba da cewa: “Hayaniya ta ƙaru, muryoyi suka ɗaga, har na ji tsoron cewa rikici zai faru. Sai na ce, ‘Miƙa hannunka, ya Abu Bakr.’ Ya miƙa hannunsa, sai na yi masa Bai’ah, sannan Muhajirun suka yi masa Bai’ah, sannan Ansar suka yi masa Bai’ah. Mun taka kan Sa’d bin ‘Ubadah. Wani daga cikinsu ya ce, ‘Kun kashe Sa’d ibn ‘Ubadah.’ Sai na ce, ‘Allah ya kashe Sa’d bin Ubadah.’” Ibn Katheer ya ruwaito a cikin Seerah ta Annabta makamancin haka.

Ibn Hisham reported in his book of Seerah that Ibn Ishaq said that when the Ansar met in the Saqeefah, ‘Abdullah ibn Abu Bakr narrated from the way of ‘Abdullah ibn Abbas that He said that ‘Umar said, “…from our news when Allah took His prophet (pbuh) to death, the Ansar disagreed with us. They met with their leaders in the saqeefah of Banu Saa’idah. ‘Ali bin Aby Talib, Zubair bin al- Awwam and others did not join us. The Muhajiroon gathered with Abu Bakr, so I said to Abu Bakr; ‘Let us rush to these brothers from the Ansar.’ So we rushed to them…” Then ‘Umar continued; “…until we came to them in the Saqeefah of Banu Saa’idah. All of a sudden there was amongst them a cloaked man. I asked, ‘Who is this?’ They replied, ‘Sa’d bin ‘Ubadah.’ I then asked, ‘What is the matter with him?’ They said, ‘He is not well.’ When we sat down, their speaker said the Shahadah, then praised Allah and said, ‘After all, we are the Ansar of Allah, and the battalion of Islam, and you, the people of the Muhajiroon, are part of us. A group of your people rushed in…’ Then He said, ‘Suddenly they wanted to depose us from our origin and usurp the matter (power) from us.’ When He stopped speaking, I wanted to speak. I prepared in my mind a word that I liked, and wished to present it before Abu Bakr and I was hiding my anger from him. Abu Bakr said, ‘Oh ‘Umar, be patient’, so I hated to make him angry. He spoke and He was more knowledgeable and more respected than me. By Allah, He did not leave any good word I had prepared, save He said it or the like of it, or better than it, by his nature until He finished. He said, ‘As regards what you said of good (khair) in you, you are worthy of it. The Arabs would not acknowledge this matter (power) except to this tribe from Quraish. They are in the heart of the Arabs in terms of lineage and place. I accept from you one of these two men, so give Bay’ah to whom you like from them.’ He took my hand and the hand of Abu ‘Ubaydah bin al-Jarrah while He was sitting between us. I did not hate what He said except that, by Allah, I preferred that I be killed, without becoming sinful, rather than become an Ameer over a people whom Abu Bakr is part of.” ‘Umar continued, “Some speaker from the Ansar said, ‘I am the one who is most fit and most experienced for it. One Ameer is from us and one Ameer is from you, Oh people of Quraish.’” He continued; “Noise increased and voices rose until I feared that disagreement would occur. So I said, ‘Extend your hand O Abu Bakr.’ He extended his hand so I gave him the Bay’ah, then the Muhajiroon gave him the Bay’ah, then the Ansar gave him the Bay’ah. We leapt over Sa’d bin ‘Ubadah. One of them said, ‘You killed Sa’d ibn ‘Ubadah.’ I said, ‘May Allah kill Sa’d bin Ubadah.’” Ibn Katheer narrated in the prophetic Seerah similar to that.

At-Tabari ya ruwaito: "Cewa Abu 'Ubaidah bin al-Jarrah ya shiga tsakani a cikin maganar (tattaunawar) a lokacin da ake bukata. Sai ya tashi tsaye ya yi magana da Ansar ya ce: 'Ya ku mutanen Ansar, ku ne ku ka fara canzawa da komawa baya.'"

At-Tabari narrated: “That Abu ‘Ubaydah bin al-Jarrah had intervened in the matter (discussion) at the crucial moment. So He stood up and spoke to the Ansar and said: “O people of the Ansar, you were the first have changed and reverted”.

Sa'ad da Al-Ansar suka ji waɗannan kalmomi daga wurin Abu 'Ubaidah, zukatansu sun motsa. Sai Bashir ɗan Sa'd, ɗaya daga cikin shugabannin Al-Khazraj, ya tashi ya ce: "Na rantse da Allah, ko da mun kasance muna da babbar gudummawa a cikin Jihadi a kan Mushrikai, da kuma fifiko a cikin wannan Addini, duk abin da muka so daga hakan shi ne yardar Ubangijinmu, biyayya ga Annabinmu, da kuma yin ƙoƙari domin kanmu. Ba ya dace mu yi girman kai a kan mutane game da wannan, kuma ba mu neman yardar wannan duniya, domin Allah ne Mai ba mu wannan daraja. Duk da haka, Muhammad ﷺ yana daga Quraishawa, kuma kabilarsa sun fi dacewa kuma sun cancanci hakan. Na rantse da Allah, ba na so Allah ya taba ganina ina jayayya da su a cikin wannan al'amari. Don haka ku ji tsoron Allah, kada ku yi sabani ko gardama da su." Wannan kalmar Bashir ta kwantar da hankali, kuma mutanen Al-Khazraj sun gamsu da ita.

When Al-Ansar heard these words from Abu ‘Ubaydah they were moved. So Bashir ibn Sa’d from the leaders of Al-Khazraj stood up and said: “By Allah, even if we were of great advantage in the Jihad against the Mushrikeen, and the precedent in this Deen, all we only wanted from that was the pleasure of our Lord, the obedience of our Prophet, and to strive for ourselves. It is not fitting that we be insolent in this over the people, and we do not seek the pleasure of this world, for Allah is the Provider of this honour to us. Nonetheless, Muhammad (pbuh) is from Quraysh, and his tribe are more appropriate and deserving, and by Allah, I do not want Allah to see me ever dispute with them in this matter. So fear Allah, and do not disagree or contest with them.” This word of Bashir was comforting, and the people of Al-Khazraj were convinced by it.

A wannan lokacin, Abubakar ya kama hannun Umar da Abu Ubaydah, yayin da yake zaune tsakaninsu, ya ce wa Ansar: "Wannan ne Umar, kuma wannan ne Abu Ubaydah, za ku iya yi wa duk wanda kuka so daga cikinsu mubaya'a," ya kuma kira su su hada kai, ya kuma gargade su game da rarrabuwar kai.

At this moment, Abu Bakr took by the hands of ‘Umar and Abu ‘Ubaydah, as He was sitting between them, and said to the Ansar: “This is ‘Umar, and this is Abu ‘Ubaydah, you can pledge allegiance to whoever one of them you wish,” and He called them to stick together, and warned them against dissent.

Umar, yana ganin rikicin da ake yi kuma yana tsoron rabuwar kai, ya ɗaga murya ya ce: "Miƙa hannunka, ya Abu Bakr." Abu Bakr ya miƙa hannunsa, sai ‘Umar ya yi masa mubaya'a, yana cewa: "Ashe Annabi ﷺ bai umarce ka ka jagoranci Musulmai a salla ba, ya Abu Bakr? Don haka kai ne Khalifan Manzon Allah ﷺ. Muna yi maka mubaya'a ne domin mu yi mubaya'a ga mafi soyuwar mutum a wurin Manzon Allah ﷺ daga cikinmu." Sa'an nan Abu 'Ubaidah ya miƙa hannunsa ya yi wa Abu Bakr mubaya'a, yana cewa: "Kai ne mafi kyau daga cikin Muhajirai, kai ne kaɗai na biyu a cikin kogon, kuma Khalifan Manzon Allah ﷺ a salla, mafi kyau daga cikin Musulmai a addini. Wane ne zai fi ka cancanta a gabanka, ko ya riƙe wannan al'amari bisanka?" Al-Bashir ɗan Sa'd ya yi gaggawa ya yi wa Abu Bakr mubaya'a. Usaid ɗan Hudhair, shugaban Al-Aus, ya duba ga mutanensa waɗanda suka shaida abin da Bashir ɗan Sa'd ya aikata, ya ce musu: "Ina rantsuwa da Allah, idan Al-Khazraj za a naɗa su sau ɗaya, za su ci gaba da samun fifiko a kanku da wannan, kuma ba za su ba ku wani rabo a cikinsa tare da su ba ko kaɗan. Don haka ku tashi ku yi wa Abu Bakr mubaya'a." Al-Aus suka tashi suka yi haka. Sa'an nan mutane suka yi gaggawa suka yi wa Abu Bakr mubaya'a, har wurin Saqeefah ya cika ƙaƙa da taron jama'a.

Umar here, witnessing the argument and fearing of the disagreement, raised his voice and shouted: “Stretch out your hand Abu Bakr.” Abu Bakr stretched out his hand, and ‘Umar pledged allegiance to him, saying: “Did not the Prophet order that you lead, O Abu Bakr, the Muslims in prayer, so you are the Khaleefah of Rasoolullah. We are pledging allegiance to you so as to pledge allegiance to the best beloved person by Rasoolullah of us all.” Then Abu ‘Ubaydah stretched out his hand and pledged allegiance to Abu Bakr, saying: “You are the best of Al-Muhajireen, and the only and second companion in the cave, and the Khaleefah of Rasoolullah in prayer, the best of the Muslims in Deen. Who else is supposed to come before you, or take care of this matter over you?” Al-Bashir ibn Sa’d rushed and pledged his allegiance to Abu Bakr. Usaid ibn Hudhayr, head of Al-Aws, looked up to his people who witnessed what Bashir ibn Sa’d had done, and said to them: “By Allah if Al-Khazraj were to be appointed once, they will still have with this the advantage over you, and they would not make to you any share in it with them at all. So stand up and pledge allegiance to Abu Bakr.” The Al-Aws stood up and did so. Then people rushed and pledged allegiance to Abu Bakr, until the place of the Saqeefah was overflowing with the crowds.

Bayyanar da bai’ar Saqeefah ke nan, gawar Manzon Allah ﷺ kuwa tana kan gadonsa ba a binne ta ba. Da aka kammala bai’ar, mutane suka watse daga zauren. Washegari Abu Bakr ya zauna a Masallaci, sai ‘Umar ya tashi ya yi wa mutane jawabi, yana neman afuwa game da abin da ya faɗa na cewa Manzon Allah ﷺ bai mutu ba. Sannan ya ci gaba da cewa: “Lallai Allah ya bar muku Littafinsa wanda da shi ya shiryar da Manzonsa ﷺ, don haka idan kuka riƙe shi, Allah zai shiryar da ku kamar yadda ya shiryar da Manzonsa ﷺ. Lallai Allah ya haɗa al’amuranku (ikonku) a kan kula da mafi kyawun mutum a cikinku, abokin Manzon Allah ﷺ, kuma mutum na biyu a cikin kogon, don haka ku tashi ku ba da bai’arku.” Sai dukkan mutane suka yi haka, bai’ar kuwa ta cika. Sannan Abu Bakr ya tashi ya yi wa mutane jawabi; shi ne hudubarsa ta farko a matsayin Khalifa. Ya ce: “Ya ku mutane, an naɗa ni shugabanku, duk da cewa ba ni ne mafi kyawun cikinku ba. Don haka idan na yi daidai ku taimake ni, idan kuwa na yi ba daidai ba ku gyara ni. Gaskiya amana ce, ƙarya kuwa cin amana ce. Mai rauni a cikinku mai ƙarfi ne a gare ni har sai na dawo masa da haƙƙinsa, in Allah ya so, kuma mai ƙarfi a cikinku mai rauni ne a gare ni har sai na karɓi haƙƙi daga gare shi, in Allah ya so. Duk wata al’umma da ta yi watsi da jihadi a hanyar Allah, Allah zai saukar musu da wulakanci. Idan alfasha ta yaɗu a cikin kowace al’umma, Allah zai sanya su cikin manyan fitintinu. Ku bi ni muddin ina biyayya ga Allah da Manzonsa ﷺ. Idan kuwa na saɓa wa Allah da Manzonsa ﷺ, ba ni da hakkin biyayyarku a gare ni. Ku tashi zuwa sallah, Allah ya yi muku rahama.”

The Bay’ah of the Saqeefah (hall) was thus concluded, and the body of Allah’s Messenger (pbuh) was still laid on his bed unburied. Once the Bay’ah was concluded, people dispersed from the hall. The next day, Abu Bakr sat in the Masjid, and ‘Umar stood up and addressed the people, apologising for what He uttered that the Messenger of Allah (pbuh) had not died, then He went on to say “And verily Allah has left you His Book by which He guided His Messenger, so if you held on to it, Allah would guide you as He did with His Messenger, and verily Allah has united your affairs (authority) over the guardianship of the best man amongst you, the companion of Allah’s Messenger (pbuh) and the second man in the cave, so get up and give your Bay’ah.” Then all the people did so, and the Bay’ah was concluded. Abu Bakr then stood up and addressed the people; it was his first Khutba as Khaleefah, He said: “O people, I have been appointed upon you as your leader even though I am not the best amongst you, so if I do right help me, and if do wrong correct me. Truth is a trust and lying is treason, the weak amongst you is strong before me till I return to him his right, Allah willing, and the strong amongst you is weak before me till I take the right from him Allah willing. Any people who abandon Jihad in the way of Allah, Allah will strike them with humiliation. If indecency spread amongst any people, Allah would subject them to great tribulations. Do obey me as long as I obey Allah and His Messenger. If I ever disobeyed Allah and His Messenger, I am not entitled to your obedience to me. Get up for prayer, may Allah send His mercy upon you”.

Wannan a takaice shi ne yadda aka zabi Abu Bakr don Khilafah, da yadda aka ba shi Bai'ah. Sabanin da ya faru tsakanin Ansar da Muhajirai game da mukamin Khilafah ya kasance irin tsarin zaben wanda za a ba mukamin Khilafah daga bangarorin biyu. Bayan Abu 'Ubaidah da Bashir Ibnu Sa'd sun yi jawabansu, ma'aunin Muhajirai ya karkata, sannan Abu Bakr ya fito a matsayin wanda aka fi so, aka ba shi Bai'ah daga wadanda suke a Saqeefah sai dai Sa'd ibn Ubadah. Don haka Bai'ah ta farko a Saqeefah ita ce Bai'ah ta kwangila, yayin da Bai'ah ta Masallaci, a washegari, ta kasance ta biyayya.

This is briefly how Abu Bakr was elected for the Khilafah, and how the Bay’ah was given to him. The difference that occurred between the Ansar and the Muhajireen over the Khilafah post was a type of nominating process regarding the post of Khilafah from both sides. After Abu ‘Ubaydah and Bashir Ibnu Sa’d gave their speeches, the scale of the Muhajireen tipped over, then Abu Bakr emerged as favourite and was given the Bay’ah by those present in the Saqeefah except Sa’d ibn Ubadah. Thus the first Bay’ah of the Saqeefah was the Bay’ah of contract, while the Bay’ah of the Masjid, in the next day, was that of obedience.

A cikin irin wannan hanya ta naɗa Abu Bakr, an lura cewa gungun mutanen Madinah mai alfarma, wadda ita ce babban birnin jiha, sun taru, suka tattauna, kuma suka yi muhawara mai zafi. Wasu mutane an ambace su don matsayin Khilafah, ana iyakance su ga Sa'd, Abu Bakr, 'Umar da Abu 'Ubaydah. Sai ra'ayin ya karkata zuwa ga amfanin Abu Bakr, sai aka ba shi Bay'ah.

In this style of appointing Abu Bakr, it is noticed that a multitude of the people of the Noble Madinah, which is the state capital, met and discussed and debated harshly. Some people were nominated for the Khilafah post, limited to Sa’d, Abu Bakr, ‘Umar and Abu ‘Ubaydah. Then the opinion turned to the advantage of Abu Bakr so He was given the Bay’ah.

2. Cewa Khalifa, bisa ra'ayinsa ko bisa bukatar mutane, yana yanke shawarar tuntubar mutane, ko mutane masu tasiri, ko shugabanninsu da manyansu, lokacin da ya ji cewa rayuwarsa za ta kawo karshe nan ba da jimawa ba, game da wanda suke so ya zama Khalifa a kansu bayansa. Sai Khalifa ya bada shawarar wani mutum ya zama Khalifa a kansu bayan mutuwarsa. Bayan mutuwar Khalifa, Musulmai suna ba wanda aka zaba Bai'ah, domin ya zama Khalifa a kansu. Bai'arsu gare shi tana kulla Khilafah a gare shi. Don haka sai ya zama Khalifa a kansu da wannan Bai'ah, ba ta hanyar zabensa da Khalifan da ya gabata ya yi ba.

2. That the Khaleefah by his own initiative or by the people’s request, resolves to consult the people or the influential people or their leaders and chiefs, when He feels that his life will shortly end, as to whom they want to be a Khaleefah over them after him. Then, the Khaleefah, recommends to them a person to be Khaleefah over them after his death. After the death of the Khaleefah, the Muslims give their Bay’ah to the nominated person, so as to be Khaleefah over them. Their Bay’ah to him contracts the Khilafah to him. Thus He becomes Khaleefah over them with this Bay’ah and not through the nomination of him by the previous Khaleefah.

Wannan ya yi kama da abin da ya faru da Abu Bakar lokacin da ya nada ‘Umar. Lokacin da Abu Bakar ya yi rashin lafiya mai tsanani, ya kuma yi tunanin zai mutu, ya yi magana da dukan mutane ya ce: “Lalle Allah ya aiko mini abin da ku da kanku kuke gani (na mutuwa), kuma ba ni ganin wani abu sai mutuwa tana kusantata saboda cutata. Don haka Allah ya sake ku daga rantsuwoyin da kuka yi a cikin mubaya’ar da kuka mini, kuma ya warware ɗaurin da na ɗaura a kanku. Ya mayar muku da al’amarin shugabancinku, don haka ku naɗa wa kanku duk wanda kuke so. Wannan saboda idan kun naɗa (wani) alhalin ina raye, zai fi dacewa, don kada ku saɓa bayan raina.”

This is like what happened with Abu Bakr when He nominated ‘Umar. When Abu Bakr was seriously ill and He thought He was going to die, He spoke to all the people and said: “Verily Allah has sent upon me what you yourselves can perceive (of death), and I do not see anything other than death approaching me because of my disease. So Allah has freed you from your oaths which you gave in the pledge to me, and dissolved my knot binded upon you. He (swt) has returned the matter of your leadership to you, so appoint over yourselves whichever person you like. This is because if you appointed (somebody) while I am alive it would be more appropriate, so that you do not differ after me.

Mutanen ba su iya yarda a kan wanda zai gaji Abu Bakar ba. Sai suka koma gare shi suka ce: "Ra'ayinmu, ya Mai Gadon Manzon Allah ﷺ, shi ne ra'ayinka." Abu Bakar ya ce: "Ko kuwa za ku sabawa (shawarata)?" Suka ce: "A'a (ba za mu sabawa ba)." Sai ya ce: "To, za ku rantse da Allah cewa za ku karɓi hukuncina?" Suka amsa: "Eh." Sai ya ce: "Ku ba ni lokaci in duba abin da yake mafi alheri ga Allah, da addinin Allah, da bayinsa." Wannan izini ne bayyananne daga Musulmai ga Abu Bakar ya zaɓi wani Khalifa a madadinsu. Abu Bakar ne ya fahimci abin da ke yawo a zukatan manyan sahabbai, kuma saboda ya ji cewa burin kowannensu shi ne ya zama Khalifa, sai ya karɓi rantsuwa daga gare su.

The people could not agree as to who should succeed Abu Bakr. They returned to him and said: “Our opinion, O Successor to the Messenger of Allah (pbuh), is your opinion.” Abu Bakr said: “Perhaps you will disagree (with my decision)?” They said: “No (we will not)”. So He said: “Then will you swear by Allah to accept my decision?” They replied: “Yes.” Then He said: “Give me time to see what is best for Allah, His Deen, and His servants.” This was a clear authorisation from the Muslims for Abu Bakr to select a Khaleefah for them. It was Abu Bakr who understood what was circulating in the minds of the most senior companions, and because He felt that it was the wish of every one of them to be Khaleefah, He took the oath from them.

Tare da wannan izini, Abu Bakr ya yi shawarwari masu yawa da manyan sahabbai. Ya yi shawara a asirce da ‘Abdur Rahman ibn Auf, ‘Uthman ibn Affan, Sa‘id ibn Zaid, Usaid bin Hudhair. Zabin da ke yawo a zuciyarsa shi ne ko dai ‘Umar ko ‘Ali. Sai dai daga baya ra'ayinsa ya tsaya kan ‘Umar, ya kuma yi shawara da jama'a a bayyane. Ya kalli mutane daga gidansa, yayin da matarsa da 'yarsa ke riƙe da shi, sai ya yi musu magana yana cewa: "Shin kun yarda da wanda na nada muku? Domin na rantse da Allah, ban yi ƙoƙari ba wajen bayyana ra'ayina, kuma ban nada wani daga danginsa ba." Suka ce: "Eh." Ya ci gaba da cewa: "Na nada ‘Umar ibn al-Khattab ya gaje ni, don haka ku saurare shi kuma ku yi masa biyayya." Sai mutane suka amsa: "Mun ji, kuma za mu yi biyayya." Da jin haka, Abu Bakr ya ɗaga hannayensa zuwa sama, ya ce: "Ya Ubangijina! Ban nufi da wannan zaɓi ba face maslahar su, kuma na ji tsoron su fada cikin fitina, don haka Kai ka fi sani game da abin da na yi musu. Na yi iya ƙoƙarina wajen ra'ayinsu, kuma na nada musu wanda ya fi ƙarfi da kulawa a cikinsu game da abin da ya fi alheri a gare su." Mutane suka ji addu'arsa, kuma suka cika da kwarin gwiwa game da shawarar tasa. Bayan rasuwar Abu Bakr, ‘Umar ya je masallaci, mutane kuwa suka zo wurinsa da yawa don yin mubaya'a, ba wanda ya tsaya baya sai Talha. ‘Umar ya zauna a masallaci tun safe har lokacin zuhr, adadin mutanen da suka zo domin mubaya'a kuma ya ƙaru, har a lokacin zuhr masallacin ya cika gaba ɗaya. ‘Umar ya hau mimbari, mataki ɗaya ƙasa da wanda Abu Bakr ke tsayawa a kai, ya yabi Allah, ya yi salati ga Annabinsa ﷺ, sannan ya ambaci Abu Bakr da kyawawan halayensa. Sannan ya ce: "Ya ku mutane, ni mutum ne kawai daga cikinku, kuma idan ba don ina ƙin saɓa wa buƙatar wanda ya gaji Manzon Allah ﷺ (Abu Bakr) ba, da ban karɓi jagorancinku ba." Sannan ya juya idanunsa zuwa sama ya ce: "Ya Ubangijina! Ni mai tsauri ne, don haka ka sa in yi laushi. Ya Ubangijina! Ni mai rauni ne, don haka ka sa in yi karfi. Ya Ubangiji, ni mai rowa ne, don haka ka sa in zama mai karimci." Sannan ya tsaya na wani lokaci ya ce: "Hakika Allah yana jarabtar ku da ni, yana kuma jarabtar ni da ku, kuma ya bar ni tare da ku bayan ya dauke min abokan tafiyata. Na rantse da Allah (SWT) ba zan ba kowa iko ya tafiyar da wani al'amari na ku da ya kai gare ni ba, kuma ba zan yi kasa a gwiwa ba wajen ba da iko ga mai kwarewa da amana a duk wani al'amari da ya yi nisa da ni. Idan sun yi aiki da kyau, zan yi aiki da kyau tare da su, idan kuma sun aikata mugunta, zan hukunta su." Sannan ya tashi ya jagoranci mutane wajen sallah. Wannan ita ce Bai'ar da aka yi wa Umar ibn al-Khattab daga mutanen da ke cikin Masallaci, kuma ita ce ta tabbatar masa da Khalifanci, kuma ita ce Bai'ar da ta wajabta wa mutane yi masa biyayya.

With this authorisation, Abu Bakr made numerous consultations with the senior companions. He consulted in confidence with ‘Abdul Rahman ibn Awf, ‘Uthman ibn Affan, Saeed ibn Zayd, Usayd bin Hudhyr. The choice that revolved in his mind was for either ‘Umar or ‘Ali. However, later on his opinion settled on ‘Umar and He consulted the people in an open consultation. He looked over to the people from his house, while his wife and daughter held him and He addressed the people saying: “Do you accept whom I appoint for you? For by Allah, I have not spared any effort regarding my opinion, nor have I appointed a relation.” They said: “Yes.” He continued saying: “I appoint ‘Umar ibn al-Khattab to succeed me, so listen to him and obey him.” Then the people replied, “We heard and we will obey”. Upon hearing that Abu Bakr raised his hands to the sky and said “O my Lord! I did not want by that choice except their interest, and I feared that they might fall in Fitna, so You know better about what I have done to them. I have exerted my opinion for them and appointed upon them the strongest and most concerned of them about what is best for them.” The people heard his prayer, and were filled with confidence about his decision. After the death of Abu Bakr, ‘Umar went to the Masjid and the people came to him in large numbers to give their Bay’ah, and no one stayed back except Talha. ‘Umar remained in the Masjid from the morning until Zuhr time, and the number of people who came to give their Bay’ah increased, until at Zuhr time the Masjid was completely full. ‘Umar stepped up onto the Minbar, one step below the one which Abu Bakr used to stand on, praised Allah, sent blessings to His Prophet, and mentioned Abu Bakr and his points of excellence. He then said: “O people, I am but a man from amongst you, and if it wasn’t because I disliked disobeying the request of the successor of the Messenger of Allah (Abu Bakr), I would not have taken charge over you.” He then turned his eyes to the sky and said: “O my Lord!, I am harsh, so make me soft. O my Lord! I am weak so make me strong. O Lord, I am miserly so make me generous.” Then He stopped for a while and said: “Verily Allah is testing you with me, and testing me with you, and He has left me with you after taking away my companions. By Allah (swt) I will not authorise anybody (to dispose) of any of your affairs that reaches to me nor will spare any effort to authorise the efficient and the reliable in any affair that is far from me. If they (the authorised people) did well I would do well with them, and if they did bad I would punish them. Then He rose up, and led the people in prayer. This was the Bay’ah for ‘Umar ibn al-Khattab from the people in the Masjid, and it was this that contracted the Khilafah to him, and it was this Bay’ah that made it obligatory upon the people to obey him.

Game da zaɓen Abu Bakr, ya kasance kawai naɗi ne gare shi zuwa matsayin Khilafah, kuma takaitawa ce ga naɗin ‘Umar kaɗai. Wannan naɗi bai ba ‘Umar Khilafah ba, kuma ba a wajabta biyayya gare shi ba. Bai zama Khaleefah ba sai bayan an ba shi Bai‘ah daga mutane a cikin Masallaci.

As for the choice of Abu Bakr it was only a nomination for him to the Khilafah post, and a limitation to the nomination of ‘Umar alone. Khilafah was not convened to ‘Umar by this nomination, nor was obedience obliged to him. He did not become Khaleefah except after the Bay’ah of the people was given to him in the Masjid.

Bisa ga tsarin da aka bi wajen nada ‘Umar ibn Al–Khattab a matsayin Khalifa ga Musulmai, za mu ga cewa ya bambanta da tsarin da aka nada Abu Bakr a matsayin magajin Manzon Allah ﷺ ga Musulmai. 3. Yayin da yake cikin mutuwa, ko dai da kansa ko bisa roƙon Musulmai, Khalifa yana ba da shawarar wasu mutane, waɗanda suka cancanci matsayin Khilafah, da za su zaɓi ɗaya daga cikinsu bayan mutuwarsa ta hanyar shawara, ya zama Khalifa ga Musulmai bayan sa, cikin ƙayyadadden lokaci wanda bai wuce kwana uku ba. Bayan haka, ƙungiyar tana zaɓar mutum ɗaya daga cikinsu ya zama Khalifa, bisa tsarin da suka amince da shi. Sannan ana sanar da sunan Khalifan ga Musulmai, kuma ana karɓar Bai'ah a gare shi daga gare su. Wannan mutum ya zama Khalifa ga Musulmai ta wannan Bai'ah, ba ta zaɓin wannan ƙaramar ƙungiya da Khalifan da ya gabata ya ba da shawara ba.

Following up the proceedings of this style, by which ‘Umar ibn Al–Khattab became Khaleefah to the Muslims, we see that it is different from the style by which Abu Bakr was appointed as a successor to the Messenger of Allah (pbuh) over the Muslims 3. While He is dying, by his own initiative or by request from the Muslims, the Khaleefah recommends some people, who are qualified for the position of Khilafah, to select after his death, one from amongst themselves by consultation, to be Khaleefah over the Muslims after him, within an assigned period of time that does not exceed three days. After this, the group selects one man from amongst themselves to be Khaleefah, by the style they agree upon. The name of the Khaleefah then is declared to the Muslims, and the Bay’ah is taken for him from them, this person becomes Khaleefah of the Muslims by this Bay’ah, and not by the selection of that small group, which was recommended by the previous Khaleefah.

Wannan yayi kama da abin da ya faru da ‘Umar ibn al-Khattab lokacin da aka soke shi, kuma daga baya ya mutu saboda wannan rauni. Musulmai suka zo wurinsa suka roƙe shi ya naɗa Khalifa bayansa. Ya ce: “Wane zan naɗa Khalifa? Da Abu ‘Ubaidah ibn al-Jarrah yana raye, da na ba da shawarar a naɗa shi Khalifa. Idan Ubangijina ya tambaye ni dalili, zan ce: Na ji annabinka ﷺ yana cewa:

This is similar to what happened with ‘Umar ibn al-Khattab when He was stabbed, and later died from that wound. The Muslims came to him and requested him to assign a Khaleefah after him. He said: “Whom should I make Khaleefah? If Abu ‘Ubaydah ibn Al-Jarrah were alive I would have recommended him to be Khaleefah. If my Lord asked me why, I would say: I heard your prophet say:

"Shi ne amintaccen ma'aji na wannan al'umma." Da Salim, bawan Abu Huzaifa, yana raye, da na ba da shawarar sa. Idan Ubangijina ya tambaye ni dalili, zan ce: Na ji Annabinka ﷺ yana cewa:

‘He (Abu ‘Ubaydah) is the secretary of this Ummah.’ If Salim, servant of Abu Huzayfah was alive, I would have recommended him. If my Lord asked me why, I would say: I heard Your prophet say:

"Son" Salim yana matuƙar son Allah." Wani daga cikin Musulmai ya ce masa: "Ka ba da shawara a kan ɗanka 'Abdullah." Sai ya ce: "Allah ya yi maka yaƙi, lallai ba don neman yardar Allah ka yi wannan ra'ayi ba. Kaiton ka! Yaya zan ba da shawarar mutumin da ya kasa sakin matarsa? Babu sha'awa a gare mu (Aal Al-Khattab) a cikin al'amuranku. Ban yabe ta (Khilafah) don in so ta ta kasance ga wani daga cikin iyalina ba. Idan wannan al'amari (na Khilafah) yana da kyau, to mun samu rabonmu. Idan kuma mummuna ne, to ya isa ga Aal 'Umar cewa mutum ɗaya daga cikinsu a lissafa shi kuma a tambaye shi game da al'amuran Ummar Muhammad ﷺ. Gaskiya, na yi iya ƙoƙarina, kuma na hana iyalina. Idan na samu na tsira da kaina sosai ba tare da zunubi ba kuma ba tare da lada ba, to zan yi farin ciki." Musulmai suka fita daga ɗakinsa suka bar shi yana tunani. Sai suka sake komawa wurinsa suka roƙe shi ya ba da shawarar wani, saboda damuwa game da maslahar Musulmai. Ya ce musu: "Akwai wannan rukuni a gare ku, wanda, a lokacin da Manzon Allah ﷺ ya rasu, ya yi yardar da su, kuma ya ce game da su: Su ne mutanen aljanna: 'Ali ɗan Abu Talib, 'Uthman ɗan Affan, Sa'd ɗan Abi Waqqas, Abdur Rahman ɗan Auf, Az-Zubair ɗan Al-Awwam, da Talha ɗan Ubaidullah. Bari 'Abdullah ɗan 'Umar ya kasance tare da su, amma ya kasance yana da ra'ayi kawai ba tare da wani la'akari a cikin al'amarin Khilafah ba." 'Umar ya shawarci waɗannan mutane shida da su zaɓi Khalifa, kuma ya ba su wa'adin kwana uku. Bayan doguwar tattaunawa da su, ya ce: "Idan na mutu, ku yi shawara kwana uku, kuma bari Suhaib (a cikin waɗannan kwanaki) ya jagoranci Musulmai a sallah. Kada ku bar rana ta huɗu ta zo ba tare da kuna da Amir a kanku ba." Ya kuma naɗa Abu Talha Al-Ansari ya kare taron, ya kuma ƙarfafa su a aikinsu, ya ce masa: "Ya Abu Talha, Allah (wswt) ya taimaki Musulunci ta hannunka (watau Ansar), don haka ka zaɓi mutum hamsin daga cikin Ansar, ka matsa wa waɗannan (mutum shida) su zaɓi ɗaya daga cikinsu." Ya nemi Al-Miqdad ɗan Al-Aswad ya zaɓi wurin taron, sannan ya ce masa: "Bayan ka saka ni a kabari na, ka tara waɗannan mutane (shida) a cikin gida har sai sun zaɓi mutum ɗaya daga cikinsu." Sannan ya nemi Suhaib ya sa ido a kan taron, ya ce masa: "Ka jagoranci mutane wajen sallah na kwana uku, kuma bari Ali, Uthman, Az-Zubair, Sa'd, Abdurrahman ɗan Auf, da Talha, idan ya dawo daga tafiyarsa, su zo, sannan ka kawo Abdullah ɗan Umar, ba tare da ka ba shi wani hakki a cikin al'amarin ba, ka kuma tsaya a kansu (watau ka sa ido a kansu). Idan biyar sun amince suka karɓi mutum ɗaya, alhali mutum ɗaya ya ƙi, to ka buge kansa da takobi (ka kashe shi). Idan huɗu sun yarda suka amince da mutum ɗaya, biyu kuma suka ƙi, to ka kashe masu ƙin da takobi. Idan uku sun amince da mutum ɗaya, uku kuma suka ƙi, to bari Abdullah ɗan Umar ya yi hukunci. Ƙungiyar da Abdullah ɗan Umar ya yi hukunci a kanta, to su zaɓi mutum ɗaya daga cikinsu. Idan ba su karɓi hukuncin Abdullah ɗan Umar ba, to ku (duka) ku kasance tare da ƙungiyar da Abdurrahman ɗan Auf yake cikinta, ku kashe sauran idan sun ƙi karɓar abin da mutane suka amince da shi." Sannan ya umarce su da su bar maganar Khilafah har sai ya rasu.

Bayan mutuwar 'Umar da binne shi, sai ƙungiyar da 'Umar ya zaɓa ta taru, sai dai Talha wanda yana tafiya. An rawaito cewa taron nasu ya gudana a gidan 'Umar, kuma 'Abdullahi ɗan 'Umar yana tare da su. Sun roƙi Abu Talha Al-Ansari ya tsare su. Da suka zauna, sai 'Abdur-Rahman ɗan Auf ya ce: "Wa zai fitar da kansa daga cikinta (Khilafah) ya jagoranci taron bisa sharaɗin cewa zai ba ta wanda ya fi kowa a cikinku?" Wato, wa zai yi watsi da haƙƙinsa na Khilafah, bisa sharaɗin cewa kowa ya sanya shi alƙali (mai sasantawa), domin ya zaɓi da kansa wani Khalifa daga cikinsu kamar yadda ya ga dama." Bayan ya faɗi haka, 'Abdur-Rahman ɗan Auf ya jira amsa, amma babu wanda ya amsa masa, sai ya ci gaba da cewa: "Ni da kaina na yi watsi da haƙƙina na Khilafah." Bisa wannan, 'Uthman ya ce: "Ni ne na farko da zan karɓa, domin na ji Manzon Allah ﷺ yana cewa:

After ‘Umar’s death and his burial, the group that ‘Umar had nominated gathered except for Talha who was in travel. It is reported that their meeting took place in ‘Umar’s house, and ‘Abdullah ibn ‘Umar was with them. They asked Abu Talha Al Ansari to shield them. Once they settled, ‘Abdul-Rahman ibn Awf said: “Who would take himself out of it (the Khilafah) and preside over the meeting on condition that He gives it to the best among you?” That is, who would renounce his right to the Khilafah, on condition that everyone makes him judge (arbitrator), to choose by himself a Khaleefah from amongst them as He deemed fit.” Having said this, ‘Abdul-Rahman ibn Awf waited for an answer but no one answered him, so He went on saying: I myself renounce my right to the Khilafah. Upon this ‘Uthman said: “I am the first to accept, for I heard the Messenger of Allah (pbuh) say:

"Mai mulki a duniya mai mulki ne a sama," Al-Zubair da Sa'd suka ce ma: "Mun yarda." 'Ali ya yi shiru; sai 'Abdur-Rahman ya tambaye shi: "Me kake cewa, ya Abul Hassan!" 'Ali ya amsa: "Ka ba ni rantsuwa cewa za ka zabi gaskiya kuma ba za ka bi son zuciya ba, kuma ba za ka fifita kowane memba na iyalanka ba, kuma ba za ka yi sakaci da maslahar al'umma ba." 'Abdur-Rahman ya amsa: "Ku ba ni rantsuwarku (ku duka) cewa za ku tsaya tare da ni a kan duk wanda ya canja, kuma cewa za ku karɓi duk wanda na zaɓa muku (a madadinku). Ni kuma na ba ku rantsuwata cewa Wallahi, ba zan fifita dangi ba, kuma ba zan yi sakaci da maslahar al'umma ba." Ya karɓi rantsuwa daga gare su, ya kuma ba su rantsuwa da kansa. Sannan ya fara tuntuɓar kowannensu daban yana cewa: "Ban da kai, wane ne a cikin wannan rukuni kake ganin ya cancanci wannan iko?" ko kalmomi makamancin haka. 'Ali ya ce: "'Uthman." 'Uthman ya ce: "'Ali." Sa'd ya ce: "'Uthman," haka ma Al-Zubair. Sa'an nan 'Abdur-Rahman ya nemi ra'ayin manyan mutanen Madina, ya tambayi dukan Musulmai a Madina ɗaya bayan ɗaya, maza da mata. Bai bar kowa ba tare da ya tambaye shi ko ita wane ne zai so ya zama Khalifa daga cikin wannan rukuni ba. Wata ƙungiya daga cikinsu ta zaɓi 'Uthman, wata ƙungiya kuma ta zaɓi 'Ali. 'Abdur-Rahman ya ga cewa ra'ayi ya rabu tsakanin 'Uthman da 'Ali, kuma Quraishawa sun goyi bayan 'Uthman.

“A trustee on earth is a trustee in the heavens,” Al-Zubayr and Sa’d also said: “We agree”. ‘Ali kept silent; so ‘Abdul-Rahman asked him: “What do you say O Abul Hassan!” ‘Ali replied: “Give me an Oath that you would prefer the truth and not to follow the whims and not to favour any member of your family and not neglect the interest of the Ummah”. ‘Abdul-Rahman replied: “Give me (all of you) your Oaths that you would stand with me against whoever changes, and that you would accept whoever I choose for you (on your behalf) and I give you my Oath that By Allah, I shall not favour a relative nor shall I neglect the interest of the Ummah.” He took an Oath from them and gave them an Oath himself. Then He started to consult each one of them individually saying: “Apart from yourself, who do you think is worthy of this authority from among this group?” or words to that effect. ‘Ali said: “Uthman.” ‘Uthman said: “‘Ali.” Sa’d said: “Uthman,” so did Al-Zubayr. Then ‘Abdul-Rahman sought the opinion of the prominent figures in Madina, and asked all the Muslims in Madina one by one, men and women. He left no one without asking him about whom, He or she, would like to be the Khaleefah from amongst that group. A group of them chose ‘Uthman and another group chose ‘Ali. ‘Abdul-Rahman found that opinion was split between ‘Uthman and ‘Ali, and that the Qurayshis sided with ‘Uthman.

Da zarar ‘Abdur-Rahman ya kammala aikin binciken sa kuma ya tuntubi dukkan mutane, maza da mata, sai ya kira Musulmi zuwa Masallaci, ya tsaya a kan Minbari (dandali) da takobinsa, yana sanye da “Amama” (abin rufe kai) wanda Manzon Allah ﷺ ya ba shi. Ya tsaya na dogon lokaci sannan ya yi magana: “Ya ku mutane! Na tambaye ku a bayyane da kuma a boye game da Imam ɗinku, kuma na tabbatar cewa ba ku iya sanya kowa a matsayi ɗaya da waɗannan mutum biyu: ‘Ali da ‘Uthman.” Sai ya juya ga ‘Ali ya ce masa.

Once ‘Abdul-Rahman completed his fact finding mission and consulted all the people, men and women, He summoned the Muslims to the Masjid and stood upon the Minbar (podium) with his sword on donning the “Amama” (head-dress) which the Messenger of Allah (pbuh) gave to him: He stood for a long while then spoke: “O people! I have asked you openly and secretly about your Imam, and I found that you cannot place anyone on the same level as these two men: ‘Ali and ‘Uthman.” Then He turned to ‘Ali and said to him.

“Ka zo wurina, ya ‘Ali!” ‘Ali ya tashi ya tafi zuwa ga Minbar har ya isa ƙarƙashinsa. ‘Abdur-Rahman ya kama hannunsa ya ce: “Shin za ka yi mini Bai‘ah bisa Littafin Allah da Sunnar Manzonsa ﷺ da ayyukan Abu Bakr da ‘Umar?” ‘Ali ya amsa: “Ba haka ba, wallahi, sai dai bisa ijtihadina da ilimina” - watau, zan yi maka Bai‘ah bisa Littafin Allah da Sunnar Manzonsa ﷺ gwargwadon ijtihadina da ilimina game da su. Amma game da ayyukan Abu Bakr da ‘Umar, ba zan riƙe kaina da su ba, sai dai in yi ijtihadi da ra’ayina.” Sai ‘Abdur-Rahman ya saki hannunsa ya kira: “Ka zo wurina, ya ‘Uthman!” Ya kama hannunsa yayin da yake tsaye a wurin da ‘Ali ya tsaya a baya, ya ce masa: “Shin za ka yi mini Bai‘ah bisa Littafin Allah da Sunnar Manzonsa ﷺ, da kuma ayyukan Abu Bakr da ‘Umar?” ‘Uthman ya amsa: “Eh, wallahi.” A nan ‘Abdur-Rahman ya duba zuwa saman rufin Masallaci yana riƙe da hannun ‘Uthman, ya ce: “Ya Allah! Ka ji kuma ka shaida; ya Allah, na sanya abin da ke wuyana na wannan al’amari a wuyan ‘Uthman.” Sai mutane suka yi gaggawar yi wa ‘Uthman Bai‘ah har suka mamaye shi. Sannan ‘Ali ya zo yana turawa ta cikin jama’a har ya isa ga ‘Uthman ya yi masa Bai‘ah. Ta haka aka kammala Bai‘ah ga ‘Uthman.

“Come to me O ‘Ali!” ‘Ali stood and walked to the Minbar until He came underneath it. ‘Abdul-Rahman took his hand and said: “Would you give me your Bay’ah according to the Book of Allah and the Sunnah of His Messenger and the (actions) of Abu Bakr and ‘Umar?” ‘Ali replied: “By Allah no, but on my own exertion of that and my knowledge” - i.e. I would give you my Bay’ah according to the Book of Allah and the Sunnah of His Messenger according to my own exertion of that and my knowledge of them. As for the actions of Abu Bakr and ‘Umar, I do not adhere myself to them but exert my own opinion.” ‘Abdul-Rahman then released his hand and called: “Come to me O ‘Uthman!” He took his hand as He stood on the spot where ‘Ali stood earlier and said to him: “Would you give me your Bay’ah according to the Book of Allah and the Sunnah of His Messenger as well as the actions of Abu Bakr and ‘Umar?” ‘Uthman replied, “By Allah yes.” Upon this ‘Abdul- Rahman looked up to the roof of the Masjid with his hand clutching that of ‘Uthman and said: “O Allah! Hear and witness; O Allah, I have put what was in my neck of that (matter) in the neck of ‘Uthman.” Then people rushed to give their Bay’ah to ‘Uthman until they overwhelmed him. Then ‘Ali came pushing his way through to reach ‘Uthman and gave him his Bay’ah. Thus Bay’ah was concluded to ‘Uthman.

Idan mun duba sosai yadda aka nada ‘Uthman a matsayin Khalifa, za mu fahimci cewa salon nadin ya bambanta da salon guda biyu da aka nada Abu Bakr da ‘Umar da su.

If we examine closely this style by which ‘Uthman was appointed to the post of Khilafah, we can realise that it differs from the two previous styles by which Abu Bakr and ‘Umar were appointed.

4. Da zarar Halifa ya rasu, sai dimbin Musulmi ko masu tasiri a cikinsu (Ahlul Hall Wal ‘Aqd), ko wata ƙungiya daga masu iko (misali rundunar sojoji), su je wurin wani mutum wanda ya cancanci matsayin Khilafah. Su roƙe shi ya karɓi wannan matsayi, sai ya amince da su bayan ya fahimci yardar mafi yawan Musulmi, ya kuma karɓi Bai'ah daga gare su a fili. Ta haka ne ya zama Halifa ta wannan Bai'ah a fili daga Musulmi, kuma bisa ga haka sai su zama wajibi su yi masa biyayya.

4. Once the Khaleefah dies, a multitude of Muslims or the influential people (Ahlul Hall Wal ‘Aqd) amongst them, or a group from the people of power (e.g. armed forces) approach a person, who is qualified for the post of Khilafah. They ask him to take over the post so He agrees to them once He realised the consent of the majority of the Muslims, and takes the Bay’ah openly from them. He then becomes Khaleefah through this open Bay’ah from the Muslims and accordingly they become obliged to obey him.

Waɗanda suke roƙonsa ya zama Halifa kawai suna gabatar da shi ne a matsayin ɗan takara guda ɗaya don muƙamin Khilafa. Amma ba a ɗaura Khilafa a gare shi bisa wannan roƙo ba, sai dai ta Bai'ar mutane da ake ba shi.

Those who request him to become Khaleefah are merely putting him forward as a sole candidate for the Khilafah post. However, Khilafah is not contracted to him based on this request, but by the Bay’ah of the people, given to him.

Wannan shi ne ainihin abin da ya faru da ‘Ali ibn Abi Talib, lokacin da ’yan tawaye suka kashe Khalifa ‘Uthman ibn Affan. Madina ta kasance ba tare da Khalifa ba na kwana biyar bayan shi. Amirinta a lokacin shi ne Al-Ghafiqi ibn Harb, daya daga cikin shugabannin ’yan tawaye. Waɗannan shugabanni sun roƙi ‘Ali ibn Abi Talib ya karɓi matsayin Khilafah. Yana ta gujewa su, sai sahabban Manzon Allah ﷺ suka zo wurinsa suka ce: “Wannan mutum – yana nufin ‘Uthman – an kashe shi, kuma dole ne mutane su sami Imam, kuma a wannan lokaci ba mu ganin wanda ya fi cancanta da wannan matsayi fiye da kai, babu wanda ya fi ka daraja, kuma babu wanda ya fi ka kusa da Manzon Allah ﷺ.” Ya ce: “Kada ku tura ni ga wannan matsayi, domin zan fi zama mataimaki nagari fiye da zama Amir.” Sai suka ce: “A’a, na rantse da Allah ba za mu yi haka ba sai mun ba ka Bai‘ah tamu.” Ya ce: “To, wannan dole ne ya faru a Masallaci, domin ba na son Bai‘ah ta ta zama a asirce, ko a karɓe ta sai da yardar Musulmai.” ‘Abdullahi ibn Abbas daga baya ya ce: “Na ji tsoron zuwansa Masallaci, domin ina tsoron cewa wasu mutane za su tayar da fitina, amma ya dage ya tafi Masallaci. Lokacin da ya shiga Masallaci, Muhajirai da Ansarawa suka bi shi suka shiga, suka yi masa Bai‘ah. Sannan mutane suka ma yi masa Bai‘ah, haka kuma mafi yawan Musulmai, duk da rashin Banu Umayya da wasu daga cikin Sahabbai.”

This is exactly what happened with ‘Ali ibn Abi Talib, when the rebels killed Khaleefah ‘Uthman ibn Affan. Madina remained without a Khaleefah for five days after him. Its Ameer during that time was Al-Ghafiqi ibn Harb, one of the rebel leaders. Those leaders requested ‘Ali ibn Abi Talib to take over the post of Khilafah. He used to avoid them, then the companions of the Messenger of Allah (pbuh) came to him and said: “This man - meaning ‘Uthman - has been killed and people must have an Imam and in this time we do not see anybody more worthy of the post than yourself, no one is of more precedence than you and no one is nearer than you to the Messenger of Allah”. He said, “Do not put me forward for this post, for I would be a better assistant than an Ameer”. So they said, “No, by Allah we should not do this until we give you our Bay’ah”. He said, “Then this has to take place in the Masjid, for I do not wish for my Bay’ah to be secret, nor to be taken except with the consent of the Muslims”. ‘Abdullah ibn Abbas later commented: “I was apprehensive about him coming to the Masjid for I feared that some people would stir up trouble, but He insisted to go to the Masjid. When He entered the Masjid, the Muhajiroon and the Ansar followed him in and gave him their Bay’ah. Then the people gave him also their Bay’ah as well as the majority of the Muslims despite the absence of Banu Umayyah and some of the Sahabah.

Don haka aka ɗaura Khilafah ga ‘Ali ibn Abi Talib ta wannan bai’ah a bayyane daga Sahabbai da Musulmi, kuma ya zama wajibi a kan Musulmi su yi masa biyayya ta wannan bai’ah.

Thus the Khilafah was contracted to ‘Ali ibn Abi Talib through this open Bay’ah of the Sahabah and the Muslims, and it became obligatory upon the Muslims to obey him by this Bay’ah.

Idan mun yi nazari sosai a kan yadda aka gudanar da wannan salo da aka kammala naɗin ʿAli ibn Abi Talib zuwa matsayin Khilafah, za mu ga a fili cewa ya bambanta da salon nan uku da aka naɗa khalifofi uku da suka gabata da su.

If we examine closely the proceedings of this style by which the appointment of ‘Ali ibn Abi Talib was concluded to the post of Khilafah, we can clearly see that it differs from the previous three styles by which the three previous Khulafaa’ had been appointed.

5. Idan akwai Daular Khilafah, kuma akwai majalisar da ke wakiltar Al'umma wajen tuntuba (Shura) da kuma lissafin shugabanni, membobin majalisar Musulmi na iya zaben keɓaɓɓun 'yan takara don Khilafah daga cikin mutanen da suka cancanci wannan matsayi kuma suka cika dukkan sharuɗɗan da ake bukata don nada Khalifa.

5. When there is a Khilafah state and there is a council representing the Ummah in Shura (consultation) and in accounting the rulers, the Muslim members of the council can nominate exclusive candidates for the Khilafah from among the persons who are qualified for the post and who satisfy all the conditions necessary for contracting the Khilafah.

Da zarar majalisar ta zaɓo waɗannan 'yan takara, membobin majalisar za su sanar da sunayensu ga Musulmai. Daga nan sai a ƙayyade rana domin zaɓen ɗaya daga cikinsu ya zama Khalifa. Zaɓen zai kasance ko dai al'ummar Musulmi ce za ta yi shi, ko kuma membobin Musulmi na majalisar al'ummar, gwargwadon abin da kundin tsarin mulkin Daular Khilafah ya tanada. Ɗan takarar da ya samu mafi yawan kuri'u, ko dai daga al'umma, idan zaɓen ya gudana ta hannun al'umma, ko kuma daga majalisa, idan zaɓen ya gudana ta hannun majalisa, za a sanar da sunansa a matsayin wanda ya samu mafi yawan kuri'u, sannan ya karɓi Bai'ar kwangila daga majalisar al'umma, sai kuma Bai'ar gaba ɗaya daga al'umma, a matsayin Bai'ar biyayya.

Once those candidates have been short listed by the council’s members, their names would be announced to the Muslims. A date would then be set to elect one of them to become the Khaleefah. The election would be either carried out by the Ummah or by the Muslim members of the Ummah’s council, according to what is adopted in the constitution of the the Khilafah state. The candidate who gets the largest number of votes, whether from the Ummah, if voting was carried by the Ummah, or from the council, if the voting was carried by the council, his name would then be announced that He got the higest votes, and would then get the Bay’ah of contract from the Ummah’s council, followed by the general Bay’ah from the Ummah, as a Bay’ah of obedience.

Musulmi an halatta musu amfani da salo guda biyar da aka lissafa a sama wajen nada Khalifa a kansu. Wannan kuma zai iya faruwa ne kawai bayan mutuwar Khalifa, idan Musulmi suna da daular Khilafah, kuma idan Musulunci shi kaɗai ne tsarin da ake aiwatarwa a kansu.

The Muslims are permitted to use the five styles listed above for appointing the Khaleefah over them. This can only take place after the death of the Khaleefah, when the Muslims have a Khilafah state, and when Islam is the only system implemented upon them.

Idan kuwa Musulmi ba su da daular Khilafah, ba kuma su da Khaleefah, sannan ana aiwatar da tsarin mulki da dokokin kufr a kansu - kamar yadda lamarin Musulmi yake a yau tun bayan da aka rushe daular Khilafah a shekarar 1924 - to Musulmi, ko wata ƙungiya daga cikinsu, ko masu iko daga cikinsu, a ɗaya ko fiye daga cikin ƙasashen Musulmi, za su iya kwace mulki a ƙasar, su cire shugaban da ke mulki bisa tsarin da dokokin kufr, don dawo da rayuwar Musulunci da mayar da mulki bisa abin da Allah ya saukar (watau Musulunci). A wannan hali, halal ne ga waɗanda suka kwace mulkin su zaɓi mutum ɗaya daga cikin Musulmi wanda ya cancanci riƙe iko kuma ya cika dukkan sharuɗɗan da ake buƙata don muƙamin Khilafah. Za su tara masu faɗa-a-ji a ƙasar ko yawancinsu, su roƙe su da su yi wa wannan mutum da suka zaɓa ya zama Khaleefah mubaya'a (Bay'ah). Masu faɗa-a-ji za su yi masa Bay'ah da yardar rai da zaɓi, bisa Littafin Allah da Sunnar ManzonSa. Irin wannan Bay'ah za ta ba shi Khilafah. Sannan Musulmin ƙasar za su yi masa Bay'ah ta gama-gari ta yarda da biyayya. Bayan haka sai ya fara nan take aiwatar da Musulunci gaba ɗaya ba tare da wani jinkiri ba.

If however the Muslims do not have a Khilafah state, nor a Khaleefah, and Kufr systems and rules are implemented on them - as is the case with the Muslims today since the Khilafah state was destroyed in 1924 TheMuslims, or a group from amongst them, or the people of power from amongst them, in one or more of the Muslims countries, can seize power in that country and remove the ruler who governs by the systems and rules of kufr, for the purpose of resuming the Islamic way of life and restoring the ruling by that which Allah brought down (ie. Islam). In this case, it is allowed for those who seized power to recommend one man from the Muslims who is qualified to hold authority and who meets all the conditions required for the Khilafah post. They would gather the influential people in that country or the majority of them, and request of them to give their pledge (Bay’ah) to that person whom they recommended to be a Khaleefah. The influential people would then give him the Bay’ah with consent and selection, on the Book of Allah and the Sunnah of His Messenger. Such a Bay’ah would convene this Khilafah to him. Then the Muslims in that country would give him a general Bay’ah of consent and obedience. After that He embarks immediately on the implementation of Islam completely and without any delay.

Ta haka, daular Khilafah za ta dawo da rai, kuma aiwatar da hukunce-hukunce da tsare-tsare zai sake farawa, gidan da ke cikin wannan ƙasa kuma zai sauya ya zama gidan Musulunci (Dar ul-Islam).

Thus, the Khilafah state would return back to life, and the implementation of the rules and systems would start again, and the household in that country would be transformed into an Islamic one (Dar ul-Islam).