Daga nazarin abin da ya faru a Bay'ah ga Khulafa'ur Rashidun da kuma ijma'in Sahabbai, mutum zai iya kammalawa cewa ana kulla Khilafah ta hanyar Bay'ah. A Bay'ah ga Abu Bakr, Bay'ah daga manyan mutane a cikin Musulmi, (Ahlul Hall Wal 'Aqd) a Madina kadai ta isa ta kulla Khilafah. Ba a tuntubi Musulmin Makkah ba, haka ma wadanda ke zaune a sauran sassan Larabawa, hakika ma ba a tambaye su ra'ayinsu game da lamarin ba. Haka abin ya kasance a Bay'ah ga 'Umar. Dangane da Bay'ah ga 'Uthman, 'Abdur Rahman Ibnu 'Awf ya tambayi Musulmin Madina game da ra'ayinsu, kuma bai tsaya kawai ga tambayar manyan mutane ba. Lokacin da aka yi rantsuwar Bay'ah ga 'Ali, yawancin mutanen Madina da Kufa sun ba shi Bay'ah, kuma an zabe shi shi kadai a cikin Bay'ah. Bay'ah tasa ta inganta ko da ga wadanda suka adawa da shi suka yaki shi, domin ba su taba ba wani mutum Bay'ah ba, kuma ba su ki amincewa da Bay'ahsa ba. Maimakon haka sun nemi ramuwar jinin 'Uthman (saboda kisansa). Don haka hukuncin da aka yi a kansu shi ne cewa 'yan tawaye ne da suka janye daga Khalifa saboda wata matsala guda daya. A wannan lamari Khalifa ya zama dole ya bayyana musu halin da ake ciki kuma ya yaki su. Wadannan 'yan tawaye ba su kafa wata Khilafah ba.

From reviewing what took place in the Bay’ah of the Khulafaa’ Ar- Rashidoon and the consensus of the Sahabah (Ijmaa’), one can conclude that the Khilafah is contracted by the Bay’ah. In the Bay’ah to Abu Bakr, the Bay’ah from the influential figures amongst the Muslims, (Ahlul Hall Wal ‘Aqd) in Madina alone was enough to contract the Khilafah. The Muslims of Makkah were not consulted, nor were those living in other parts of the Arabian Peninsula, indeed they were not even asked about their opinion concerning the matter. This was also the case in the Bay’ah to ‘Umar. With regards the Bay’ah to ‘Uthman, ‘Abdul Rahman Ibnu ‘Awf asked the Muslims of Madina regarding their opinion and He did not merely content himself by asking the influential people. When the Oath was taken for ‘Ali, most of the people of Madina and Kufa gave him their Bay’ah, and He was singled out in the Bay’ah. His Bay’ah was valid even for those who opposed him and fought against him because they never actually gave their Bay’ah to another man nor did they object to his Bay’ah. They rather demanded revenge for the blood of ‘Uthman (for his killing). So the verdict regarding them was that they were rebels who withdrew from the Khaleefah over one particular issue. In this instance the Khaleefah had to explain the situation to them and fight against them. These rebels did not establish another Khilafah.

Duk waɗannan sun faru ne a da — Bai'ah ga Khaleefah da mutanen babban birni suka yi, tare da keɓe sauran yankuna, a gaban Sahabbai. Babu wanda ya ƙi ko ya soki cewa wannan aiki ya tsaya ga mutanen Madina kawai. Ana ɗaukar wannan a matsayin ijma'in Sahabbai gaba ɗaya cewa waɗanda ke wakiltar ra'ayin Musulmi a al'amuran mulki za su iya ƙulla Khilafah. Wannan kawai saboda manyan mutane da mafi yawan mutanen Madina su ne mafi yawan waɗanda ke wakiltar ra'ayin Ummah a al'amuran mulki, a duk faɗin yankunan Daular Musulunci a wancan lokaci.

All of this occurred in the past - the Bay’ah for the Khaleefah by the people of the capital to the exclusion of the other regions - in the presence of the Sahabah. Nobody objected to or condemned that such action be confined to the people of Madina. This is considered to be a general consensus of the Sahabah (Ijmaa’) that states that those who represent the Muslims’ opinion in matters relating to ruling can contract the Khilafah. This is simply because the influential people and the majority of the people of Madina, were the majority of those who represented the opinion of the Ummah regarding the ruling matters, all over the territories of the Islamic State at the time.

Saboda haka, Khilafah tana tabbata idan an karɓi Bai'ah daga waɗanda ke wakiltar mafi yawan Al'ummar Musulunci da ke rayuwa a ƙarƙashin ikon Khalifa (na ƙarshe), wanda za a nemi a naɗa wani Khalifa a madadinsa, kamar yadda lamarin ya kasance a zamanin Khulafa'u Ar-Rashidun. Bai'arsu za ta zama Bai'ar kwangila, yayin da ga sauran, da zarar an kafa Khilafah, Bai'arsu za a ɗauke ta a matsayin Bai'ar biyayya, watau Bai'ar mubaya'a ga Khalifa, ba Bai'ar kwangila ba.

Therefore, the Khilafah is contracted if the Bay’ah was taken from those who represent the majority of the Islamic Ummah that lives under the authority of the (last) Khaleefah, in whose place another Khaleefah is sought to be appointed, as it was the case at the time of the Khulafaa’ Ar- Rashidoon. Their Bay’ah would constitute a Bay’ah of contract, while for the others, once the Khilafah has been contracted; their Bay’ah would be classed as a Bay’ah of obedience, i.e. a Bay’ah of allegiance to the Khaleefah and not a Bay’ah of contract.

Wannan zai kasance idan akwai Khaleefah wanda ya mutu ko aka cire shi, sannan a nemi wanda zai maye gurbinsa. Amma idan babu Khaleefah ko kaɗan a kan mulki, kuma Musulmi suna ƙarƙashin wajibi na naɗa Khaleefah domin su aiwatar da dokokin Shari'a da isar da kiran Musulunci ga duniya. Wannan ya kasance tun bayan rushewar Khilafah ta Musulunci a Istanbul a shekarar 1343 Hijira (1924). Kowace ƙasa a duniyar Musulunci za ta cancanci ba da Bay'ah ga Khaleefah, don haka a ɗaura Khilafah a gare shi. Idan wata ƙasa a ko'ina cikin duniyar Musulunci ta ba da Bay'ah ga Khaleefah, aka ɗaura Khilafah a gare shi, to zai zama wajibi ga dukkan Musulmi da ke zaune a sauran ƙasashe su ba shi Bay'ah ta biyayya, wato Bay'ah ta amincewa bayan an ɗaura Khilafah a gare shi ta Bay'ah Musulmin ƙasarsa. Wannan ba ya dogara da girman ƙasar ba, ko babba kamar Masar, Turkiyya da Indonesiya ko ƙarama kamar Jordan, Tunisiya da Lebanon. Sai dai wannan ƙasa dole ta cika sharuɗɗa huɗu.

This would be the case if there was a Khaleefah who died or was removed and a new Khaleefah was sought to replace him. However, if there was no Khaleefah at all in office, and the Muslims were under obligation to appoint a Khaleefah for them to implement the rules of the Shar’a and to convey the Islamic call to the world. This has been the case since the destruction of the Islamic Khilafah in Istanbul in the year 1343 Hijri (1924). Every country in the Islamic world would be eligible to give Bay’ah to a Khaleefah and thus the Khilafah would be contracted to him. If any country throughout the Islamic world gave Bay’ah to a Khaleefah and the Khilafah was contracted to him, then it would become an obligation on all the Muslims living in all the other countries to give him the Bay’ah of obedience, i.e. the Bay’ah of allegiance after the Khilafah was contracted to him by the Bay’ah of the Muslims in his country. This is regardless of the size of that country, big like Egypt, Turkey and Indonesia or small like Jordan, Tunisia and Lebanon. However, this country must fulfill four conditions:

Da farko, hukuma a cikin waccan ƙasa dole ne ta dogara ga Musulmi kaɗai, kuma kada ta dogara ga wata ƙasa wadda ba Musulma ba ko wani tasiri wanda ba na Musulunci ba.

Firstly. The authority in that country must depend on the Muslims only and should not depend on a non-Islamic country or a non-Islamic influence.

Na biyu. Tsaron Musulmi a cikin wannan ƙasa dole ne a tabbatar da shi da sunan Musulunci, ba da sunan Kufr ba. Wannan yana nufin cewa kare ƙasar daga barazana ta cikin gida ko ta waje ya zama kariyar Musulunci kawai ta hannun rundunar Musulmi, a matsayinta na rundunar Musulunci tsantsa.

Secondly. The security of the Muslims in that country must be guaranteed in the name of Islam, not in the name of Kufr. This means that the protection of the country against domestic or foreign threat should be a protection of Islam solely by a Muslim force, in its capacity as a purely Islamic force.

Na uku. Aiwatar da Musulunci ya kamata ya faru nan take, cikin cikakke kuma mai zurfi, kuma wannan ƙasa dole ne ta shiga cikin isar da Kiran Musulunci.

Thirdly. The implementation of Islam should take place with immediate effect in a comprehensive and radical manner, and that country must be involved in conveying the Islamic Call.

Na huɗu. Khalifa dole ne ya cika dukkan sharuɗɗan kwangila; sai dai ba dole ba ne ya cika sharuɗɗan fifiko, domin abin da yake da muhimmanci a zahiri shi ne sharuɗɗan kwangilar.

Fourthly. The Khaleefah must fulfil all the contractual conditions; although He needs not fulfil the conditions of preference, since what really matters are the conditions of the contract.

Idan wannan ƙasa ta cika waɗannan sharuɗɗa huɗu, to Bay'ah ɗin ƙasar nan kaɗai zai kafa Khilafah, koda kuwa ba ta wakilci mafi yawan manyan mutanen Ummah ba. Wannan saboda kafa Khilafah wajibi ne na sadaukarwa (Fard Kifayah), kuma duk wanda ya aikata wannan wajibi bisa doka, to ya cika wajibin. Amma sharadin cewa Bay'ah ya zama daga mafi yawan manyan mutane zai shafi ne kawai idan Khilafah tana wanzuwa kuma ana neman Khaleefah da zai maye gurbin Khaleefah da ya rasu ko wanda aka cire. Amma idan babu Khilafah kwata-kwata kuma muka nemi kafa ta, to kafa ta bisa doka za ta sa a ƙulla Khilafah ga duk Khaleefah da ya cika sharuɗɗan kwangilar, ba tare da la'akari da adadin Musulmi da suka yi masa Bay'ah ba. Domin abin da ke da muhimmanci a lokacin shi ne kafa wajibin da Musulmi suka yi sakaci da shi fiye da kwana uku. Sakacinsu da wannan wajibi yana kwace musu haƙƙin zaɓar wanda suke so. Saboda haka, a wannan yanayi, duk wanda ya aikata wannan wajibi zai isa ya ƙulla Khilafah ta hannunsa. Da zarar an kafa Khilafah a wannan ƙasa, kuma aka ƙulla Khilafah ga Khaleefah a zahiri, dukkan Musulmi za su wajaba su shiga ƙarƙashin tutar Khilafah su yi wa Khaleefah Bay'ah, in ba haka ba za su yi zunubi a gaban Allah (SWT). Khaleefah ya kamata ya gayyace su su yi masa Bay'ah. Idan suka ki, to hukuncin 'yan tawaye (Bughat) zai shafe su, kuma Khaleefah ya kamata ya yaƙe su har sai sun shiga ƙarƙashin biyayyarsa. Idan an ba da Bay'ah ga wani Khaleefah a cikin wannan ƙasa, ko a kowace ƙasa, bayan an riga an ba da Bay'ah ga Khaleefah na farko, kuma an kulla Khilafah da shi bisa halal tare da cika sharuɗɗa huɗu, to Musulmi za su wajaba su yi yaƙi da wannan Khaleefah na biyu har sai ya ba da Bay'ah ga Khaleefah na farko. An riwaito daga Abdullahi ɗan Amr ɗan al-'As cewa ya ji Manzon Allah ﷺ yana cewa:

Should that country satisfy these four conditions then the Bay’ah of that country alone would have established the Khilafah, even if it did not represent the majority of the influential people within the Islamic Ummah. This is because establishing the Khilafah is an obligation of sufficiency (Fard Kifayah), and whoever performs that duty legitimately would then have accomplished the obligation. However, stipulating that the Bay’ah should be by most of the influential people would only apply if the Khilafah existed and a Khaleefah was sought to succeed the deceased Khaleefah or one who had been removed. But if there was no Khilafah at all and we sought to establish one, then the fact that it was established legitimately, the Khilafah would be contracted to any Khaleefah who fulfilled the contractual conditions, regardless of the number of Muslims who had given him the Bay’ah. For what matters at that point in time is the establishment of a duty that Muslims have neglected for a period that has exceeded three days. Their neglect of that duty would strip them of their right to choose whom they want. Therefore, under these circumstances, whoever performs the duty would be enough for the Khilafah to be contracted by them. Once the Khilafah was established in that country, and the Khilafah was effectively contracted to a Khaleefah, all the Muslims would be obliged to come under the banner of the Khilafah and give their Bay’ah to the Khaleefah, otherwise they would be sinful before Allah (swt). The Khaleefah should invite them to give the Bay’ah to him. If they were to refuse then the verdict regarding the rebels (Bughat) would apply on them, and the Khaleefah should fight against them until they entered under his loyalty. If the Bay’ah were to be given to another Khaleefah in that country, or in any other country for that matter, once the Bay’ah had been given to the first Khaleefah, and the Khilafah had been legitimately contracted to him with the four conditions being fulfilled. The Muslims would then be obliged to fight against the second ‘Khaleefah’ until He had given his Bay’ah to the first Khaleefah. It has been narrated on the authority of ‘Abdullah Ibnu ‘Amru Ibn al-‘A‘as that He heard the Messenger of Allah (pbuh) say:

"Duk wanda ya yi wa wani Imam mubaya'a ta hannunsa da 'ya'yan zuciyarsa, to ya bi shi muddin yana iya, kuma idan wani ya zo yana jayayya da shi, to dole ne ku sare wuyan wannan mutumin." Khalifa shi ne kuma wanda yake hada Musulmai karkashin tutar Musulunci. Don haka da zarar an kafa Khilafah, to jama'ar Musulmai za ta kasance, kuma ya zama wajibi a kan Musulmai su shiga cikinta, kuma laifi ne a kaurace mata. Al-Bukhari da Muslim sun ruwaito daga Ibnu 'Abbas cewa Manzon Allah ﷺ ya ce:

“Whoever pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as He can, and if another comes to dispute with him you must strike the neck of that man.” The Khaleefah is also the one who unites the Muslims under the banner of Islam. So once the Khilafah was established, the Jama’ah (community) of the Muslims would have existed, and it becomes an obligation upon the Muslims to join it, and it is a sin to alienate oneself from it. Al-Bukhari and Muslim narrated from Ibnu ‘Abbas that the Messenger of Allah (pbuh) said:

“Duk wanda ya ga wani abu a cikin Amirinsa wanda ya ƙi jinsa, to ya yi haƙuri, domin duk wanda ya raba kansa da Jama’ah ko da kuwa da tazarar hannu ɗaya, sannan ya mutu a kan haka, to ya mutu mutuwar Jahiliyya.” Muslim ya kuma ruwaito daga Ibnu ‘Abbas cewa Manzon Allah ﷺ ya ce:

“If anyone sees in his Ameer something that displeases him, let him remain patient, for behold! He who separates himself from the Jama’ah (community) by even so much as a hand span and dies thereupon He has died the death of Jahiliyyah.” Muslim also reported on the authority of Ibnu ‘Abbas that the Messenger of Allah (pbuh) said:

"Duk wanda ya ga a cikin Amirinsa abin da ya ba shi haushi, to ya yi haƙuri, domin duk wanda ya ware kansa daga Sarki (hukuma) ko da da tazarar faɗin hannu, sannan ya mutu a haka, to ya mutu mutuwar Jahiliyya." Daga waɗannan hadisai guda biyu muna fahimtar cewa biyayya ga Jama'a (al'umma) da kuma ga Sarki (hukuma) wajibi ne.

“If anyone sees in his Ameer something that displeases him let him remain patient, for if anyone separates himself from the Sultan (authority) by even so much as a hand span and dies thereupon, He has died the death of Jahiliyyah.” We gather from these two Ahadith that adherence to the Jama’ah (the community) and to the Sultan (authority) is obligatory.

Kafirai ba su da wani haƙƙi a cikin Bay'ah. Wannan saboda Bay'ah ce ga Musulunci, watau ga Littafin Allah (SWT) da Sunnar Manzonsa ﷺ. Tana buƙatar Imani (ƙudurin zuciya) cikin Musulunci, cikin Littafi da Sunna. Kafirai ba za su iya riƙe muƙaman mulki ba, kuma ba za su iya zaɓar shugaba ba, domin babu wata hanya (iko) a gare su a kan Musulmi, kuma ba su da wata murya a cikin Bay'ah.

The non-Muslims have no right in the Bay’ah. This is because it is a Bay’ah on Islam, i.e. on the Book of Allah (swt) and on the Sunnah of His Messenger (pbuh). It necessitates Iman (belief) in Islam, in the Book and the Sunnah. The non-Muslims can’t be in the ruling positions nor can they elect the ruler, because there is no way (power) for them over the Muslims, and they have no say in the Bay’ah.