Haijaruhusiwi kuwa na Khalifah zaidi ya mmoja duniani kwa sababu 'Abdullah bin 'Amru bin al-'Aas (ra) alipokeza kwamba alimsikia Mjumbe wa Allah ﷺ akisema:

It is not allowed to have more than one Khalifah in the world because ‘Abdullah bin ‘Amru bin al-‘Aas (ra) narrated that he heard the Messenger of Allah (saw) say:

Pia Abu Saeed al-Khudri alisimulia kwamba Mtume wa Allah ﷺ alisema:

Also Abu Saeed al-Khudri narrated that the Messenger of Allah (saw) said:

Na 'Arfaja alisema kwamba alimsikia Mjumbe wa Allah ﷺ akisema:

And ‘Arfaja said that he heard the Messenger of Allah (saw) say:

Abu Hazim pia alisimulia kwamba alimsindikiza Abu Hurairah (ra) kwa miaka mitano na alimsikia akisimulia kuhusu Mjumbe wa Allah ﷺ akisema:

Abu Hazim also narrated that he accompanied Abu Hurairah (ra) for five years and heard him narrate about the Messenger of Allah (saw) saying:

Ikiwa Ukhalifa ungeanzishwa kwa makhalifa wawili katika nchi mbili kwa wakati mmoja, haungekuwa sahihi kwa yeyote kati yao kwa sababu Waislamu hawaruhusiwi kuwa na makhalifa wawili. Si sahihi kusema kwamba bay'ah ni halali kwa yule aliyeipata kwanza, kwa sababu jambo hapa ni kuanzisha Ukhalifa, si kushindana kuupata. Pia, ni haki ya Waislamu wote, si haki ya Khalifa, hivyo jambo hilo lazima lirudi tena kwa Waislamu ili waanzishe Khalifa mmoja pale watakapokuwa wameanzisha makhalifa wawili. Si sahihi pia kupendekeza kura kati yao, kwa sababu Ukhalifa ni mkataba, na kura haimo ndani ya mkataba. Na si sahihi kurejea kauli ya Mtume ﷺ

If the Khilafah was established for two Khalifahs in two countries at the same time, it would not be valid for either of them because the Muslims are not allowed to have two Khalifahs. It is not correct to say that the bay’ah is valid to the one that had it first because the matter is to establish a Khalifah, not to make a race for it. Also it is the right of all Muslims, not the right for the Khalifah, so the matter must go back again to the Muslims to establish one Khalifah in case when they had established two Khalifahs. It is incorrect to suggest a ballot between them because the Khilafah is a contract, and the ballot is not included in the contract. And it is incorrect to refer to the saying of the Prophet (saw):

Kwa sababu hii, ikiwa bay'ah itatolewa kwa Makhalifah wengine wakati kuna Khalifah tayari, basi bay'ah hiyo si sahihi isipokuwa ile ya wa kwanza ambaye bay'ah yake ilifungwa, na yeyote atakayekuja baadaye hawezi kufungiwa bay'ah. Kisa kinachojadiliwa ni kwamba ikiwa Khilafah imeanzishwa kwa Makhalifah wawili, pale wengi wa watu wenye ushawishi wamemchagua Makhalifah wawili kwa wakati mmoja, na bay'ah ya kila mmoja wao imefungwa kihalali, basi mikataba miwili hiyo inafutwa na jambo lazima lirudishwe kwa Waislamu. Ikiwa wamemweka mmoja wao, basi bay'ah inafungwa upya kwake, si kama uthibitisho wa kesi yake ya awali. Na ikiwa wamemweka mtu mwingine asiyekuwa wao, basi bay'ah inafungwa kwa mtu huyo mwingine. Hivyo jambo hili ni haki ya Waislamu wote, si ya watu wanaoingia kwenye mbio za kuipata. Na ikiwa Makhalifah wawili wamewekwa, na wengi wa watu wenye ushawishi katika mambo ya utawala na Khilafah wameungana na mmoja wao, na ndio waliomchagua, huku walio wachache wakiwa upande wa mwingine, basi bay'ah itakuwa kwa yule ambaye wengi wa watu wenye ushawishi katika mambo ya utawala walimchagua. Hili linatumika iwe alichaguliwa kwanza, pili au tatu, kwa sababu yeye anachukuliwa kuwa Khalifah halali pale wengi wa watu wenye ushawishi walipomchagua. Wengine lazima wampe bay'ah kwa ajili ya umoja wa Khilafah; vinginevyo Waislamu watapigana naye, kwa sababu Khilafah inafungwa kwa bay'ah ya wengi wa Waislamu. Hivyo anakuwa Khalifah ambaye lazima atiiwe na Waislamu wote, na inakuwa haramu kumchagua mtu mwingine.

Because this is the case if a pledge is given to Khulafaa when there exists a Khalifah; so the pledge is not valid except for the first one whose pledge was contracted, and whoever comes afterwards could not have the pledge contracted to him. The case under discussion is that if the Khilafah is established for two Khalifahs when the majority of the influential people elected two Khalifahs at the same time, and the pledge of each of them was contracted legally. So the two contracts are cancelled and the matter must be returned to the Muslims; if they established the pledge for one of them then it is contracted anew, not as a confirmation to his previous case. And if they established it to other than them, then it is contracted (to that other person). Thus the matter is a right to all Muslims not to persons who enter in a race for it. And if two Khulafaa were established, and the majority of the influential people in the affairs of ruling and Khilafah sided with one of them and it was they who elected him, while the minority was with the other, then the pledge would be for the one who the majority of the influential people in the matters of ruling elected. (This is so) whether he was elected first, second or third, because he is considered the legal Khalifah when the majority of the influential people elected him. The others must make a pledge to him for the sake of unity of the Khilafah; otherwise the Muslims will fight him because the Khilafah is contracted by the pledge of the majority of the Muslims. He thus becomes a Khalifah who must be obeyed by all Muslims and it becomes haram to elect another person.