Halifa dole ne ya cika sharuɗɗa bakwai na kwangila domin ya cancanci matsayin Khilafah, kuma domin Bay'ah ta Khilafah a gare shi ta gudana bisa doka. Waɗannan sharuɗɗa bakwai wajibi ne. Idan ɗaya kawai daga cikinsu bai cika ba, kwangilar Khilafah ba za ta gudana ba, kuma za a ɗauke ta a matsayin babu kuma ba ta da inganci.

The Khaleefah must satisfy seven contractual conditions in order to qualify for the Khilafah post and for the Bay’ah of Khilafah to him to take place legitimately. These seven conditions are necessary. If just one condition is not observed the Khilafah contract would not have taken place and it would be considered null and void.

Sharuɗɗan kwangila sune:

The contracting conditions are:

Da farko. Dole ne Khalifah ya zama Musulmi; matsayin Khilafah ba ya halatta ga kafiri, kuma ba ya halatta a yi masa biyayya. Domin Allah (SWT) ya ce:

Firstly. The Khaleefah must be Muslim; the post of Khilafah is never allowed for the unbeliever, nor is it allowed to obey him. Because Allah (swt) says:

"Kuma Allah ba zai taɓa (lan) ba kafirai wata hanya (ta iko) a kan muminai ba." [TMQ An-Nisa: 141]

“And Allah will never (lan) give the unbelievers any way (of authority) against the believers.” [TMQ An-Nisa: 141]

Hukunci shi ne mafi ƙarfin hanyar iko ga mai mulki akan waɗanda ake mulka, saboda haka kalmar ‘lan’ (ba zai taɓa yiwuwa ba) tana nufin haramci tabbatacce na kafiri (Kafir) daga riƙe matsayin iko akan Musulmi, ko shi ne Khalifanci ko kuma kowane wani matsayin iko. Wannan kuma yana haramta wa Musulmi karɓar kafiri ya yi musu mulki.

Ruling is the strongest way for the ruler over the ruled, hence the term ‘lan’ (never) means the categorical prohibition of the unbeliever (Kafir) from taking a post of authority over the Muslims, be it the Khilafah or any other post of authority. This in turn forbids the Muslims from accepting the Kafir to rule over them.

Bugu da ƙari, Khalifa shi ne mutumin da yake da iko, kuma Allah (SWT) ya tabbatar da cewa mutumin da ke kula da al'amuran Musulmi dole ne ya zama Musulmi. Allah (SWT) ya ce:

Besides, the Khaleefah is the person in authority and Allah (swt) has decreed that the person in charge of the affairs of the Muslims should be Muslim. Allah (swt) says:

"Ya ku waɗanda suka yi imani, ku bi Allah, kuma ku bi Manzon Allah ﷺ, da waɗanda suke da iko (Ulil-Amr) daga cikinku." [TMQ An-Nisa: 59]

“O you who believe, obey Allah and obey the Messenger and those in authority (Ulil-Amr) from amongst you.” [TMQ An-Nisa: 59]

Ya kuma ce (swt):

He (swt) also says:

"Sa'ad da wani al'amari da ya shafi tsaro ko tsoro ya zo musu, sai su bayyana shi. Da dai sun mayar da shi ga Manzon Allah ﷺ ko ga masu iko (Ulil-Amr) daga cikinsu." [TMQ; An-Nisa: 83]

“When there comes to them some matter touching public safety or fear they divulge it .If they had only referred it to the Messenger or to the people of authority (Ulil- Amr) from among them.”[TMQ; An-Nisa: 83]

Kalmar "Ulil-Amr" koyaushe ana ambatonta ne a alaƙarta da Musulmi, ba a taɓa ambatonta a wani yanayi ba face don nuna cewa mutanen da ake magana a kansu Musulmi ne. Wannan yana tabbatar da cewa lallai su Musulmi ne. Tun da Khaleefah shi ne mutumin da yake da iko, kuma shi ne yake naɗa mutane a muƙamai na iko kamar Mu'awinoon (mataimaka), Wulah da 'Ummal, to shi kansa dole ne ya zama Musulmi.

The phrase “Ulil-Amr” has always been mentioned in connection with the Muslims, it has not been mentioned in any other context other than to indicate that the people concerned are Muslims. This proves that they must be Muslims. Since the Khaleefah is the person in authority and it is He who appoints people in positions of authority such as his Mu’awinoon (assistants), Wulah and ‘ummal, He himself must, therefore, be Muslim.

Na biyu. Halifa dole ne ya zama namiji. Haramun ne mace ta zama Halifa, watau Halifa dole ne ya zama mutum namiji, ba mace ba. Al-Bukhari ya ruwaito daga Abi Bakra cewa ya ce: Allah ya ba ni alfarma ta wata magana da na ji daga Manzon Allah ﷺ a lokacin yakin Al-Jamal (Raƙumi), a lokacin da na kusa shiga cikin mutanen Al-Jamal in yi yaƙi tare da su: Sa'ad da Manzon Allah ﷺ ya ji cewa mutanen Farisa sun naɗa 'yar Kisra (Chosroes) a matsayin sarauniya, sai ya ce:

Secondly. The Khaleefah must be male. It is forbidden for a female to be Khaleefah, i.e. the Khaleefah must be a man, not a woman. Al-Bukhari reported on the authority of Abi Bakra that He said: Allah has given me the privilege of a word which I heard from the Messenger of Allah during the days of Al-Jamal (the camel), when I was about to join the people of Al-Jamal and fight with them: When the Messenger of Allah heard that the people of Persia had appointed the daughter of Chosroes (Kisra), He said:

"Mutanen da suke naɗa (Wallaow) mace a matsayin shugabansu ba za su taɓa samun nasara ba." Idan Manzon Allah (pbuh) ya yi hasashen gazawa ga waɗanda suke ba da kula da al'amuransu ga mace, wannan yana nuna haramci. Wannan saboda ya zo ne a cikin siffar tsawatarwa ga waɗanda suke ba mace iko a kansu, ta hanyar kawar da nasararsu, don haka yana nuni ga haramci tabbatacce. Saboda haka haramcin naɗa mace a matsayin shugabanci ya zo tare da wata alama (Qareenah) da ke nuna cewa haramcin yana da ƙarfi. Don haka, naɗa mace a matsayin shugaba haram ne. Naɗa mace a matsayin shugabanci a nan yana nufin naɗa ta a matsayin Khaleefah da kuma duk wani muƙami da ke da alaƙa da mulki. Wannan saboda wannan Hadisi yana da alaƙa da batun mulki, ba takamaiman naɗin 'yar Chosroes a matsayin sarauniya ba. Hadisin kuma ba shi ne gama-gari da zai shafi komai ba, face yana da alaƙa da al'amuran mulki da iko kawai, don haka ba ya shafar muƙaman da ba na mulki ba.

“People who appoint (Wallaow) a women as their leader will never succeed.” If the Messenger of Allah (pbuh) foretold the failure to those who assign the running of their affairs to a woman this indicates a prohibition. This is because it came in the form of reproach to those who give authority over themselves to a woman by negating their success thus indicative of definite prohibition. So the prohibition of appointing a woman to a position of authority came linked with a connotation (Qareenah) that indicates that the prohibition is decisive. Therefore, appointing a woman as a ruler is forbidden (Haram). Appointing a woman to a position of authority in this case means appointing her as Khaleefah and any other post connected with ruling. This is because this Hadith is related to the issue of ruling not specific to the appointment of Chosroes’s daughter as queen. The Hadith is not also general to cover everything but related only to matters regarding ruling and authority, so it does not apply to other than ruling positions.

Na uku. Khalifa dole ne ya kasance balagagge; haramun ne a nada yaro (wanda bai balaga ba). Abu Dawud ya ruwaito daga 'Ali Ibnu Abi Talib cewa Manzon Allah ﷺ ya ce:

Thirdly. The Khaleefah must be mature; it is forbidden to appoint a youth (pre-pubescent). Abu Dawoud narrated from ‘Ali Ibnu Abi Talib that the Messenger of Allah (pbuh) said:

"An ɗauke wa mutum uku alhaki: wanda yake barci har sai ya farka, yaro (matashi) har sai ya kai balaga, da mahaukaci har sai ya dawo cikin hankalinsa." A wata riwaya daga ‘Ali kuma: "An ɗaga alkalami daga mutum uku: mahaukaci a cikin hankalinsa har sai ya dawo da hankalinsa, wanda yake barci har sai ya farka, da matashi har sai ya kai balaga." Saboda haka, wanda aka ɗaga wa alkalami ba zai iya ɗaukar alhakin kansa ba, kuma ba shi da wani nauyi a shari'a, don haka ba halal ba ne ya zama Khalifa ko ya riƙe wani muƙamin shugabanci, domin ba shi da alhakin ayyukansa. Haka kuma an samo shaida daga abin da ya faru: Aƙeel, Zahra ɗan Ma'abad, daga kakansa ‘Abdullahi ɗan Hisham, wanda ya rayu a zamanin Manzon Allah ﷺ, mahaifiyarsa Zainab 'yar Humair ta kai shi wajen Manzon Allah ﷺ tana cewa: "Ya Manzon Allah! Ka karɓi mubaya'arsa." Sai Annabi ﷺ ya ce:

“Accountability is lifted off three persons: The dormant until He awakes, the boy (adolescent) until He reaches maturity and the deranged until He regains his mind.” In another narration from ‘Ali “The pen has been raised off three persons: The deranged in his mind till He restores his mind, the dormant till He wakes up and the adolescent till He reaches maturity.” Therefore, the person for whom the pen is raised is not able to be responsible for himself, and He is not under any liability by Shar’a, so it is unlawful for him to become Khaleefah or to hold any post of authority for He is not responsible for his own actions. Evidence is also derived from the fact that the Messenger Aqeel, Zahra ibn Ma’abed from his grandfather ‘Abdullah Ibnu Hisham who reached the time of the Prophet (pbuh) and his mother Zainab bint Humair took him to the Messenger of Allah (pbuh) and said: ‘O Messenger of Allah! Take his Bay’ah’. The Prophet (pbuh):

"Har yanzu yaro ne ƙarami," sai ya shafa kansa kuma ya yi masa addu'a. Saboda haka, idan bai'ar yaron ƙarami ba ta inganta ba, kuma ba zai iya ba da bai'a ga Khalifa ba, to a fili yake cewa ba zai iya zama Khalifa da kansa ba.

“He is still a little boy”, so He stroked his head and prayed for him. Therefore, if the Bay’ah of the little boy is not valid, and He cannot give a Bay’ah to a Khaleefah, He evidently cannot be Khaleefah himself.

Na huɗu: Dole ne Khaliifa ya kasance mai hankali; ba ya halatta Khaliifa ya kasance mahaukaci, domin Manzon Allah ﷺ ya ce:

Fourthly. The Khaleefah must be sane; it is unlawful for a Khaleefah to be insane because the Messenger of Allah (pbuh) said:

"An alƙalami ya ɗaga daga kan mutane uku: wanda ya haukace a hankalinsa har sai Allah ya dawo masa da hankalinsa, da wanda yake barci har sai ya farka, da yaro har sai ya balaga." Wanda alƙalami ya ɗaga daga kansa ba shi da wajibci. Haka kuma hankali shi ne sharaɗin ɗaukar nauyi da ingancin ayyuka. Khaleefah yana aiwatar da hukunce-hukuncen shari'a kuma yana cika dukkan wajibai na shari'a; saboda haka ba halal ba ne a samu Khaleefah mahaukaci, domin mahaukaci ba ya iya kula da kansa, kuma ba ya da alhakin ayyukansa, don haka ba zai iya kula da al'amuran jama'a ba balle ya fi haka (Bab Awla).

“The pen has been raised off three persons: The deranged in his mind till He restores his mind, the dormant till He wakes up and the adolescent till He reaches maturity.” The person off whom the pen is raised is not under obligation. Also the mind is the condition for responsibility and for the validity of actions. The Khaleefah enacts the rules and executes all the legal duties, it is therefore unlawful to have an insane Khaleefah because the insane cannot look after himself, nor is He responsible for his own actions, thus He cannot look after the affairs of the people by greater reason (Bab Awla).

Na biyar. Halifa dole ne ya zama mai adalci ('Adl); ba a yarda ya zama 'Fasiq' (mai tayar da kai ga doka ba). Adalci tushe ne wajibi ga kafa Khilafah da ci gabanta. Wannan saboda Allah (SWT) ya sanya sharadin cewa shaida dole ne ta zama mai adalci. Yana cewa:

Fifthly. The Khaleefah must be just (‘Adl); it is not allowed for him to be a ‘Fasiq’ (rebel). Justice is an obligatory foundation for contracting the Khilafah and for its continuity. This is because Allah (swt) has stipulated that the witness must be just. He (swt) says:

"Kuma ku nemi shaidar mutum biyu adalai daga cikinku." [TMQ At-Talaq: 2]

“And seek the witness of two just men from amongst you.” [TMQ At-Talaq: 2]

Idan shaida dole ne ya zama mai adalci, to halifa wanda yake riƙe da matsayi mafi girma kuma yake mulkin shaidan kansa, ya kamata, bisa dalili mafi girma, ya zama mai adalci. Gama idan an sanya adalci a cikin shaida, kasancewarsa a cikin halifa dole ne ya wanzu bisa dalili mafi girma (Bab Awla).

So if the witness must be just, then the Khaleefah who holds a higher post and rules over the witness himself should, by greater reason, be just. For if justice was stipulated in the witness, its presence in the Khaleefah must exist by greater reason (Bab Awla).

Na shida: Khalifa dole ne ya zama mutum mai 'yanci; domin bawa yana karkashin ikon mai gidansa, don haka ba shi da ikon tafiyar da al'amuran kansa, saboda haka ba shi da iko na tafiyar da al'amuran wasu mutane kuma ya zama shugaba a kansu.

Sixthly. The Khaleefah must be a freeman; since the slave is under his master’s sovereignty, so he cannot run his own affairs, therefore he has no power to run other people’s affairs and be a ruler over them.

Na bakwai. Halifa dole ne ya kasance mai iya aiki kuma ƙwararre wajen gudanar da aikin Khilafah; wannan wani ɓangare ne na Bai'ah. Wanda ba shi da ikon yin hakan ba zai iya gudanar da aikin tafiyar da al'amuran al'umma bisa Littafi da Sunnah wanda aka yi masa Bai'ah (mubaya'a) a kansu ba.

Seventhly. The Khaleefah must be able and skilled in carrying out the task of the Khilafah; this is an integral part of the Bay’ah. One who is unable to do so cannot perform the duty of running the people’s affairs by the Book and the Sunnah upon which he took the pledge of allegiance (Bay’ah).