Sharti pekee kwa yule anayepewa bai'ah ya kuwa kiongozi wa Dola ni kwamba atimize masharti ya msingi ya mkataba, hata kama hatimizi masharti ya upendeleo, kwa kuwa yanayozingatiwa ni masharti ya msingi ya mkataba.

The only conditions for the one who is given the pledge to be the leader of the State is that he fulfils the contracting conditions of the contract, even if he does not fulfil the preference conditions, since what matters are the contracting conditions of the contract.

Ushahidi wa hili ni dalili zilizosimuliwa kuhusu sifa za Khalifa. Katika baadhi ya simulizi zinazohusu sifa zake, amri hiyo si ya lazima, kama vile kauli yake.

The proof for this is the evidences that were narrated regarding the characteristics of the Khalifah. In some oft the narrations regarding his characteristics the request is nondecisive, such as his words.

.» إِنَّ هَذَا الأَمْرَ فِي قُ رَيْشٍ «.

.» إِنَّ هَذَا الأَمْرَ فِي قُ رَيْشٍ «.

“Mamlaka ya kutawala (Al-amr) ni ya Quraysh” (imepokewa na Al-Bukhari kutoka kwa Mu’awiyah). Usimulizi huu ni wa kuarifu, na upo katika umbo la kuarifu, na ingawa unabeba maana ya ombi, hauchukuliwi kuwa wa lazima mradi haukuambatana na dalili inayothibitisha ulazima wake, na hakuna dalili kama hiyo kutoka katika usimulizi sahihi. Kwa upande wa yale yaliyopokelewa katika usimulizi,

“The authority of ruling (Al-amr) is in Quraysh” (reported by Al-Bukhari from Mu’awiyah). This narration is informative, and it is in the informative form, and though it conveys the meaning of a request, it is not considered decisive as long as it is not accompanied by an indication that confirms its decisiveness, and there is no such indication from an authentic narration. As for what is transmitted in the narration,

.» لا ي عَُادِيهِمْ أَحَدٌ إِلاَّ كَبَّهُ اللَّهُ عَلَى وَجْهِهِ مَا أَقَامُوا الدِّينَ «.

.» لا ي عَُادِيهِمْ أَحَدٌ إِلاَّ كَبَّهُ اللَّهُ عَلَى وَجْهِهِ مَا أَقَامُوا الدِّينَ «.

"Yeyote atakayewachukia, Allah atamuangamiza mradi wao wanashikamana na sheria za dini" – hili linahusu kuonyesha uadui kwao, si kuwa ni uthibitisho wa maneno yake. » Hakika jambo hili liko kwa Quraishi «.

“Whoever bears hostility to them, Allah will destroy him as long as they abide by the laws of religion” – this is to do with showing enmity to them and not as a confirmation for his words. » إن هذا الأمر في قريش « .

"Mamlaka ya kutawala (Al-Amr) iko kwa Quraysh." Mbali na hilo, neno "Quraysh" ni nomino na si kivumishi, na katika Usul Al-Fiqh huitwa Laqab (jina la heshima au la kutambulisha). Mafhum (maana inayofahamika) ya nomino au Laqab hayatekelezwi, kwa sababu nomino au Laqab halina Mafhum. Kwa sababu hiyo, maandishi kuhusu Quraysh hayamaanishi kwamba wasio Quraysh hawawezi kuteuliwa.

“The authority of ruling (Al-Amr) is in the Quraysh”. This is apart from the fact that the word “Quraysh” is a noun and not an adjective, and is called a Laqab (title) in Usul Al-Fiqh, and the understanding (Mafhum) of the noun, or Laqab is not acted upon since the noun or Laqab does not have a Mafhum. For that reason the text about the Quraysh does not mean that other than they cannot be appointed.

Kulingana na hilo, simulizi hili linaonyesha sharti linalopendelewa na si sharti la kuhalalisha mkataba, kwa sababu hakuna dalili inayofanya ombi hilo kuwa la lazima; badala yake kuna dalili inayolifanya lisiwe la lazima. Mtume ﷺ alipojitolea nafsi yake kwa kabila la ‘Amir bin Sa’asa’a waliouliza.

Based upon this, this narration indicates a preferred condition and not a condition of contracting due to the absence of an indication that would make the request decisive; rather there is an indication that makes it non-decisive. When the Messenger (pbuh) offered himself to the tribe of ‘Amir Bin Sa’asa’a who asked.

. » إِنَّ الأَمْرَ للَّهِ يَضَعُهُ حَيْثُ يَشَاء « : قال » أَيَكُونُ لَنَا الأَمْرُ يمنْ ب عَْ ي دكَ «.

. » إِنَّ الأَمْرَ للَّهِ يَضَعُهُ حَيْثُ يَشَاء « : قال » أَيَكُونُ لَنَا الأَمْرُ يمنْ ب عَْ ي دكَ «.

"Je, mamlaka (uongozi wa kutawala) itabaki kwetu baada yako?" Naye akasema: "Mamlaka (uongozi wa kutawala) iko mikononi mwa Allah; Yeye huwapa amtakaye," imesimuliwa na Ibn Ishaq kutoka kwa Al-Zuhri. Hii basi inaonyesha kwamba ombi hilo halikuwa la mwisho, kwani jibu la Mtume ﷺ linaonyesha ruhusa kwamba amri ibaki kwao baada yake, na pia inaruhusiwa kubaki kwa wengine zaidi yao. Hivyo inaonyesha kwamba sharti la kuwa kutoka Quraysh ni sharti la upendeleo.

“Will the matter (authority of ruling) remain with us after you”, to which he said “The matter (authority of ruling) is in the Hand of Allah; He gives it to whoever He wills”, narrated by Ibn Ishaq from Al-Zuhri, then this indicates that the request was non-decisive since the reply of the Messenger (pbuh) indicates the permission for the order to be with them after him , and permitted to be with other than them, which indicates that the condition of being from Quraysh is a condition of preference.

Kuhusu masharti ya kuwa Khalifa, ni yale yanayohusiana na ombi la lazima ambalo kutokuwepo kwake kunasababisha kutokuwepo kwa uteuzi (kama inavyoeleweka kutokana na ufafanuzi wa sharti ni nini). Kwa maneno mengine, kutokuwepo kwake kungemaanisha kuwa Ukhalifa si halali kwake iwapo hakuwa kutoka kabila la Quraysh. Jibu la Mtume ﷺ kwa kabila la ‘Amir linaondoa ombi hilo kutoka kuwa la lazima, tofauti na yale yaliyosimuliwa katika maandiko kuhusu masharti ya uteuzi. Kwa mfano, sharti la kubaleghe linatokana na ukweli kwamba Mtume ﷺ alikataa kupokea kiapo cha utii kutoka kwa mtoto – alipokataa kupokea utii kutoka kwa ‘Abd Allah b. Hisham – na sababu ilikuwa umri wake mdogo. Kwa hiyo, hii ni dalili kwamba ni sharti kwa Khalifa kuwa mtu mzima, kwa sababu ikiwa kiapo hakisihi kutoka kwa mtoto, basi kwa hoja nzito zaidi haitakuwa sahihi kwa mtoto kuwa Khalifa.

As for the conditions of contracting, they are those that are related with a decisive request such that their absence leads to an absence of contracting (as is understood from the definition of what is a condition). In other words, the result of its absence would mean the invalidity of the Khilafah for him if he was not from Quraysh. The reply of the Messenger (pbuh) to the tribe of ‘Amir takes the request away from being decisive, as opposed to what has been narrated in the texts for the conditions of contracting. For example, the condition of maturity comes from the fact that the Messenger (pbuh) refused to take the pledge of allegiance from a child – when he refused to take allegiance from ‘Abd Allah b. Hisham – and the reason was due to his young age. Therefore, it is evidence that it is a condition for the Khalifah to be adult, since if the pledge is not correct from the child then by greater reasoning it would not be correct for the child to be the Khalifah.

Sifa yoyote ambayo imetajwa katika ombi la lazima huchukuliwa kuwa sharti la kuingia katika mkataba wa Khilafah na mtu huyo, na sifa nyingine yoyote haifanywi kuwa sharti la mkataba hata kama kuna andiko linaloitaja, mradi ombi hilo halikuwa la lazima.

Whatever characteristic has been mentioned by a decisive request is considered a condition for the contracting of the Khilafah with him, and anything else is not made a condition for contracting even if there is a text which mentions it as long as the request was non-decisive.