Kutafuta Ukhalifa na kugombea nafasi hiyo kunaruhusiwa kwa Waislamu wote, na si makruh. Hakuna matini yoyote iliyopokewa inayokataza ushindani wa nafasi hiyo. Imethibitika kuwa Waislamu walishindania Ukhalifa katika ukumbi wa Banu Sa‘ida, wakati Mtume ﷺ alikuwa amefunikwa kitandani mwake na bado hajazikwa. Pia imethibitika kuwa watu sita wa shura, ambao ni miongoni mwa Masahaba mashuhuri (ra), walishindania Ukhalifa mbele ya Masahaba wote, nao hawakukataa jambo hili, bali walikubaliana nao katika mjadala huu. Ijma‘ hii ya Masahaba inaonyesha kuwa kugombea Ukhalifa kunaruhusiwa, na inaruhusiwa kuuomba, kuutafuta na kujadiliana kwa hoja na ushahidi kwa lengo la kuupata. Kuhusu katazo la kuomba imarah (uongozi) lililotajwa katika hadithi, hili ni katazo kwa watu dhaifu ambao hawastahili, kama Abu Dharr (ra). Lakini wale wanaostahili imarah wanaruhusiwa kuiomba. ‘Amr bin al-‘Aas (ra) aliiomba, na Mtume ﷺ akamteua kuwa wali. Kwa hiyo hadithi zilizopokewa zinahusu wale wasiostahili, iwe ni imarah au Ukhalifa. Kwa wale wanaostahili, Mtume ﷺ hakuwakataza kuiomba, na alimpa imarah yule aliyeiomba. Kwa kuwa Mtume ﷺ alitoa imarah kwa aliyeiomba, na pia alikataza kuiomba imarah, basi katazo hilo linafahamika kuwa linawahusu wale wasiotimiza masharti, si katazo la jumla lisilo na masharti.

Seeking the Khilafah and contending for it is allowed for all Muslims, and it is not makruh. No text was reported which prohibits the competition for it. It was established that Muslims contended for it in the courtyard of Banu Sa‘ida, while the Prophet (saw) was shrouded on his bed and not buried yet. It was also established that the six people of the shura, who were from the eminent Sahabah (ra), contended for the Khilafah in front of all the companions, and the latter did not deny this and they agreed with them on this debate. This Ijma’a of the Sahabah indicates that contending for the Khilafah is permissible, and it is allowed to ask for it, to seek it and to debate against each other by opinion and proof for the sake of attaining it. As for the prohibition of asking for the imarah (leadership) mentioned in the ahadith, this is a prohibition for weak persons who are not fit for it like Abu Dharr (ra). However, those who are fit for the imarah are allowed to ask for it. ‘Amr bin al-‘Aas (ra) asked for it and the Prophet (saw) appointed him as a wali. So the reported ahadith are specific to those who are not qualified for it, whether it was for an imarah or the Khilafah. As for those who are qualified for it, the Prophet (saw) did not prohibit them from asking for it and he gave the imarah to those who asked for it. So since the Prophet (saw) gave the imarah to those who asked for it, and also prohibited asking for the imarah, then the prohibition is taken to mean those who do not fulfil the conditions and not an absolute prohibition.