Shar'a ilipoifanya Ummah kuwa na wajibu wa kumteua Khalifah juu yake, iliweka pia njia ambayo kwayo Khalifah anateuliwa. Njia hii imethibitishwa katika Kitabu, Sunnah na Ijmaa' ya Masahaba. Njia hii ni Bay'ah (kiapo cha utii). Kwa hiyo Bay'ah ya Waislamu inamfanya Khalifah ateuliwe kwa mujibu wa Kitabu cha Allah na Sunnah ya Mtume wa Allah ﷺ. Ukweli kwamba njia hii ni Bay'ah unathibitishwa na Bay'ah ya Waislamu kwa Mtume ﷺ, na kutokana na amri ya Mtume ﷺ kwetu ya kutoa Bay'ah kwa Imam. Ni muhimu kusisitiza kwamba Bay'ah ya Waislamu kwa Mtume ﷺ haikuwa Bay'ah juu ya Utume, bali Bay'ah juu ya utawala. Hii ni kwa sababu ilihusu kitendo, si imani. Kwa hiyo Mtume ﷺ alipewa kiapo cha utii kama kiongozi, na si kama Nabii au Mtume. Hii ni kwa sababu kukubali Unabii na Utume kunahusiana moja kwa moja na imani (Iymaan), na si na kitendo cha Bay'ah. Bay'ah kwake ﷺ ilikuwa tu kwa nafasi yake kama mkuu wa dola. Bay'ah imetajwa katika Qur'ani na Hadithi. Allah (swt) anasema:

When Shar’a made it incumbent upon the Ummah to appoint a Khaleefah upon her, it determined for her the method by which the Khaleefah is appointed. This method is proved in the Kitab, the Sunnah and the ‘Ijmaa’ of the Sahabah. This method is the pledge of allegiance (Bay’ah). So the Bay’ah of the Muslims draws the appointing of the Khaleefah to him in accordance with the Kitab of Allah and the Sunnah of Rasul Allah (pbuh). The fact that this method is the Bay’ah is proved by the Bay’ah of the Muslims to the Prophet (pbuh), and from the order of the Messenger to us to pledge Bay’ah to the Imam. It is important to stress that the Bay’ah of Muslims to the Messenger (pbuh) was not a Bay’ah on Prophethood, but a Bay’ah over ruling. This is because it was regarding action not belief. Therefore, Rasul Allah (pbuh) was pledged an allegiance as a ruler, and not as a Prophet or a Messenger. This is due to the fact that acknowledgement of the Prophethood and Messengership is linked intrinsically to belief (Iman), and not the action of Bay’ah. The Bay’ah to him (pbuh) was only in his capacity as the head of the state. The Bay’ah was mentioned in the Qur’an and Hadith. Allah (swt) says:

“Ee Nabii! Waumini wa kike wakikujia kukuapia (Bay'ah) kwamba hawatamshirikisha Mwenyezi Mungu na chochote, kwamba hawataiba, kwamba hawatazini, kwamba hawatawaua watoto wao, kwamba hawatazusha uongo wa kusingiziana kwa makusudi, na kwamba hawatakuasi katika jambo lolote lililo jema (Ma'roof), basi zipokee bay'ah yao.” [TMQ: Mumtahinah: 12]

“O Prophet! If the (female) believers come to you to take the oath (Bay’ah) that they will not associate (in worship) anything whatever with Allah, that they will not steal, that they will not commit adultery, that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and they will not disobey you in any just matter (Ma’roof), then receive their oath (Bay’ah).” [TMQ: Mumtahinah: 12]

Katika aya nyingine, Allah (SWT) anasema:

In another verse, Allah (swt) says:

“Hakika wale wanaokuapia utiifu wako hawafanyi chochote kidogo kuliko kumwapia utiifu Allah: Mkono wa Allah uko juu ya mikono yao.” [TMQ Al-Fath: 10] Al-Bukhari amesimulia: “Ismail alituambia, Malik alisimulia kwa mamlaka ya Yahya bin Sa’eed aliyesema: Ubadah bin Alwaleed aliniambia, kwamba baba yangu aliniambia kwa mamlaka ya Ubadah bin-us-Samit aliyesema:

“Verily those who pledge their allegiance to you do no less than pledge their allegiance to Allah: The Hand of Allah is over their hands.” [TMQ Al-Fath: 10] Al-Bukhari narrated: “Ismail told us, Malek told on the authority of Yahya bin Sa’eed who said: Ubadah bin Alwaleed told me, that my father told me on the authority of Ubadah bin-us-Samit who said:

"Tulikula kiapo cha utii kwa Mjumbe wa Allah ﷺ kusikiliza na kutii katika wepesi na katika shida, na kwamba hatutagombana na wenye mamlaka juu ya jambo hilo, na kwamba tutasimama kwa ajili ya kweli au kusema kweli popote tulipo, na kwamba katika kumtumikia Allah hatutaogopa lawama ya mtu yeyote." Al-Bukhari pia ameeleza: "'Ali bin 'Abdullah ametuambia, 'Abdullah bin Yazid, Saeed bin Abi Ayyoub alisema: 'Abu Aqeel Zahrah bin Ma'bad, kwa mujibu wa babu yake 'Abdullah bin Hisham aliyemwona Mtume ﷺ, mama yake Zainab binti Humaid alimchukua hadi kwa Rasul Allah ﷺ na kusema: 'Ee Mjumbe wa Allah ﷺ, mpokee kiapo chake cha utii (Bay'ah)', naye Mtume ﷺ akasema:

‘We have pledged allegiance to the Messenger of Allah to listen and obey in ease and in hardship and that we do not dispute the matter (authority) with its people and that we stand for or speak the truth wherever we were and that in the service of Allah we would fear the blame of no one.’” Al-Bukhari also narrated: “‘Ali bin ‘Abdullah told us, ‘Abdullah bin Yazid, Saeed bin Abi Ayyoub said: ‘Abu Aqeel Zahrah bin Ma’bad on the authority of his grandfather ‘Abdullah bin Hisham who has seen the Prophet, his mother Zainab daughter of Humaid took him to Rasul Allah and said: ‘O Messenger of Allah take his Bay’ah’, the Prophet (pbuh) said:

"Yeye ni mdogo", na akampapasa kichwani mwake na kumwombea dua.” Al-Bukhari pia alisimulia: “Abdan alituambia kwa mamlaka ya Abi Hamza, kutoka kwa Ala’mash, kutoka kwa Abi Saleh, kwamba Abu Hurayra alisema: Mtume ﷺ alisema:

‘He is young’, and He stroked over his head and prayed for him.’” Al-Bukhari also narrated: “Abdan told us on the authority of Abi Hamza, from Ala’mash, from Abi Saleh, that Abu Hurayra said: The Prophet said:

Kuna aina tatu za watu ambao Allah hatawasemesha wala hatawasifu wala kuwatakasa siku ya Kiyama, nao watapata adhabu kali: Mtu mwenye maji ya ziada asiyempa msafiri, na mtu anayemwapia Imam kwa ajili ya maslahi yake mwenyewe, akimpa alichotaka atamtii, asipompa hatamtii, na mtu anayemuuzia mwenzake bidhaa baada ya swala ya Alasiri, akiapa kwa Allah kwamba amepewa bei kubwa kiasi hiki kwa bidhaa hiyo, naye akamwamini na kuichukua bidhaa, ilhali hakupewa bei hiyo.” [Imepokewa na Bukhari na Muslim] Hadithi hizi tatu zinaonyesha wazi kwamba Bay’ah ndiyo njia ya kumteua Khalifa. Katika Hadithi ya Ubadah, Mtume ﷺ alichukua Bay’ah ya kusikiliza na kutii; hii inahusu mtawala. Katika Hadithi ya ‘Abdullah bin Hisham, Mtume ﷺ alikataa kumpokea Bay’ah kwa sababu bado alikuwa mtoto, jambo linalothibitisha kwamba ni Bay’ah ya utawala. Hadithi ya Abu Hurayra inaonyesha wazi kwamba ilikuwa ahadi ya utii kwa Imam, na neno lilitajwa bila “The” kuashiria Imam yeyote. Kuna Hadithi nyingine zinazorejelea Bay’ah ya Imam. Katika Muslim, Mtume wa Allah ﷺ alisema:

‘There are three types of people whom Allah would not talk to nor would He praise or purify them on the Day of Judgement, and they will be subjected to severe punishment: A man who has water to spare and would not give it to the wayfarer, and a man who gives his Bay’ah to an Imam for his own good, if He gave him what He wanted He would be loyal to him, otherwise He would not, and a man who offers another man goods for sale after Asr prayer, swearing by Allah that He was given so much price for it, and so He believed him and took the goods, while He was not given that price for it.’” [Narrated by Bukhari and Muslim] These three Ahadith are explicit that the Bay’ah is the method of appointing the Khaleefah. In the Hadith of Ubadah, the Messenger (pbuh) took the Bay’ah to listen and obey; this is with respect to the ruler. In the Hadith of ‘Abdullah ibn Hisham He refused his Bay’ah because He was still a child, which confirms that it is a Bay’ah over ruling. The Hadith of Abu Hurayra is explicit that it was a pledge of allegiance to an Imam, and the word was mentioned without “The” to indicate any Imam. There are other Ahadith that refer to the Bay’ah of an Imam. In Muslim, the Messenger of Allah (pbuh) said:

“Yeyote atakayeapa kiapo cha utii kwa Imamu kwa kumpa mkono wake na tunda la moyo wake, na amtii ikiwa anaweza kufanya hivyo; lakini ikiwa mwingine atakuja kubishana naye, basi mwue mwingine huyo.” Pia katika Muslim, Abu Saeed Al-Khudri alisema: Mtume wa Allah ﷺ alisema:

“Whosoever pledges allegiance to an Imam by giving him the clasp of his hand and the fruit of his heart, let him obey him if He is able to do so, but if another comes along to dispute with him, then kill the other.” Also in Muslim, Abu Saeed Al-Khudri said: The Messenger of Allah (pbuh) said:

“Ikiwa wawili wa Khulafaa’ watapewa kiapo cha utiifu, basi muueni wa mwisho wao.” Muslim alisimulia kwa mapokezi ya Abu Hazim, ambaye alisema: “Nilimsindikiza Abu Hurayra miaka mitano, na nilimsikia akizungumza kuhusu Mtume ﷺ akisema:

“If two Khulafaa’ were pledged allegiance, then kill the latter of them.” Muslim narrated on the authority of Abu Hazim who said: “I accompanied Abu Hurayra five years and I heard him talk about the Prophet (pbuh) saying:

Wana Israili walikuwa wakitawaliwa na Manabii; kila Nabii alipokufa, alifuatiwa na mwingine, lakini hakuna Nabii baada yangu. Kutakuwa na Makhalifa, nao watakuwa wengi." Wakasema: "Basi unatuamuru tufanye nini?" Akasema ﷺ: "Watimizieni Bay'ah mmoja baada ya mwingine, na mpeni haki yao; hakika Allah atawahesabu kwa yale aliyowakabidhi." Maandiko yako wazi katika Kitabu na Sunnah kwamba njia ya kumteua Khalifa ni Bay'ah. Hili lilifahamika na kutendwa na Maswahaba wote. Abu Bakr alipewa Bay'ah maalum katika ukumbi wa Bani Sa'ida, na Bay'ah ya hadharani msikitini. Kisha wengine waliokuwa hawapo msikitini, kama 'Ali bin Abi Twalib, walimpa Bay'ah baadaye. 'Umar naye alipewa Bay'ah kutoka kwa Waislamu, kama walivyopewa 'Uthman na 'Ali. Basi Bay'ah ndiyo njia pekee halali ya kumteua Khalifa wa Waislamu.

‘Banu Israel used to be governed by Prophets, every time a Prophet died, another came after him, and there is not Prophet after me. There will be Khulafaa’ and they will number many.’ They said: ‘What would you order us to do?’ He (pbuh) said: ‘Fulfill the Bay’ah to them one after the other, and give them their due right, surely Allah will account them for that which He entrusted them with.’” The texts are explicit in the Book and Sunnah that the method of appointing a Khaleefah is by the Bay’ah. This was understood and practiced by all of the Sahabah. Abu Bakr was pledged a special Bay’ah in the hall of Bani Sa’idah, and a public Bay’ah in the Masjid. Then others who were absent from the Masjid like ‘Ali ibn Abu Talib gave him the Bay’ah later on. ‘Umar was also pledged a Bay’ah from the Muslims, as were ‘Uthman and ‘Ali. So the Bay’ah is the only legitimate method of appointing a Khaleefah for the Muslims.

Mfumo wa kivitendo wa utaratibu wa Bay'ah hii uko wazi kutokana na kuteuliwa kwa Makhalifa wanne, waliomrithi moja kwa moja Mtume ﷺ baada ya kifo chake. Hao ni Abu Bakr, 'Umar, 'Uthman na 'Ali, Allah (SWT) awe radhi nao. Masahaba wote walinyamaza kimya juu ya hili na kulikubali; haiwezekani kufikiria kwamba wangeweza kulikubali ikiwa lingekuwa kinyume na Shari'a. Hii ni kwa sababu linahusu jambo muhimu, ambalo juu yake hutegemea hadhi ya Waislamu na kuhifadhiwa kwa utawala wa Kiislamu. Ikiwa tutafuatilia maendeleo ya kuteuliwa kwa Makhalifa hao, tunaona kwamba baadhi ya Waislamu walifanya majadiliano katika ukumbi wa Banu Sa'idah, na waliopendekezwa kutawala walikuwa Sa'd, Abu 'Ubaydah, 'Umar, Abu Bakr na hakuna mwingine. Kutokana na mjadala huo, Bay'ah ilitolewa kwa Abu Bakr. Siku iliyofuata Waislamu waliitwa msikitini nao wakatoa Bay'ah yao kwa zamu. Basi Bay'ah ya Saqeefah ilikuwa Bay'ah ya uteuzi (mkataba), ambayo kwayo alikuwa Khalifa wa Waislamu. Hata hivyo, Bay'ah ya pili msikitini siku iliyofuata ilikuwa Bay'ah ya utii. Abu Bakr aliposhikwa na hisia kwamba ugonjwa wake ulibeba kifo, aliwaita Waislamu na kuwashauri kuhusu nani angeweza kuwa Khalifa wa Waislamu baada yake. Maoni wakati wa mashauriano haya yalilenga 'Ali na 'Umar na si mwingine yeyote. Aliendelea kufanya mashauriano haya kwa miezi mitatu. Yalipokamilika na alipojua maoni ya wengi wa Waislamu, aliwatangazia kwamba 'Umar atakuwa Khalifa wa kumrithi. Mara tu baada ya kufa kwake, Waislamu walikuja msikitini na kumwapia 'Umar utiifu kwa Ukhalifa. Hivyo kwa Bay'ah hii 'Umar alikuwa Khalifa wa Waislamu, na si kwa mashauriano wala kwa tangazo la Abu Bakr. 'Umar alipochomwa kisu, Waislamu walimsihi ateue Khalifa, lakini alikataa. Walisisitiza kwa nguvu, kwa hiyo akakubali na akamteua sita. Baada ya kifo chake, walioteuliwa walimkabidhi mmoja wao, yaani ‘Abdul Rahman ibn ‘Awf, na yeye naye akawashauri Waislamu. Wakamchagua ‘Uthman, naye akawa Khalifa mpya, si kwa uchaguzi wa ‘Umar wala kwa tangazo la ‘Abdul Rahman. ‘Uthman alipouawa, Waislamu wote Madina na Kufa walimwapia utii ‘Ali, hivyo akawa Khalifa kwa Bay’ah ya Waislamu.

The practical forms of the procedure of this Bay’ah are clear from the appointment of the four Khulafaa’, who directly succeeded the Prophet (pbuh) after his death. They were, Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali, may Allah (swt) be pleased with them. All of the Sahabah remained silent to thisand accepted it, it is inconceivable that they could have accepted it if it was against the Shar’a. This is because it is related to a vital matter, upon which rely the stature of the Muslims and the preservation of the rule by Islam. If we follow the development of the appointment of those Khulafaa’, we find that some Muslims had discussions in the hall of Banu Saidah, and those who were proposed to rule were Sa’d, Abu ‘Ubaydah, ‘Umar, Abu Bakr and none other. As a result of the debate, the Bay’ah was given to Abu Bakr. The next day the Muslims were called to the Masjid and in turn pledged their Bay’ah. So the Bay’ah of the Saqeefah was a Bay’ah of appointment (contract), by which He became Khaleefah for the Muslims. However, the second Bay’ah in the Masjid the following day was a Bay’ah of obedience. When Abu Bakr felt that his illness carried with it death, He invited the Muslims and consulted them with regards to who could be a Khaleefah for the Muslims after him. The opinion during these consultations was focused on ‘Ali and ‘Umar and no one else. He continued in making these consultations for three months. When they were complete and He knew the opinion of the majority of the Muslims, He announced to them that ‘Umar would be the Khaleefah to succeed him. Upon his death directly, the Muslims came to the Masjid and pledged their allegiance to ‘Umar for Khilafah. So with this Bay’ah ‘Umar became the Khaleefah for the Muslims, and not with the consultations, nor with the announcement of Abu Bakr. When ‘Umar was stabbed, the Muslims urged him to nominate a Khaleefah, but He refused. They were forceful in their insistence, so He relented and nominated six. After his death the nominees delegated one of them, namely ‘Abdul Rahman ibn ‘Awf and He in turn consulted the Muslims. They chose ‘Uthman and He became the new Khaleefah, not by the choice of ‘Umar or by the announcement of ‘Abdul Rahman. When ‘Uthman was murdered, the whole of the Muslims pledged allegiance to ‘Ali in Madina and Kufa, so He became Khaleefah with the Bay’ah of the Muslims.

Kutokana na hili, ni wazi kwamba njia pekee ambayo Uislamu uliiweka kwa ajili ya kumteua Khalifa ni Bay'ah kwa ridhaa na uchaguzi wa Waislamu.

So from this, it is clear that the only method, which Islam determined for the appointment of the Khaleefah, is the Bay’ah with the consent and selection of the Muslims.

Kwa upande wa hatua za kiutendaji ambazo kwazo Khalifa anateuliwa kabla ya kula kiapo cha utii, zinaweza kuchukua mitindo tofauti, kama ilivyokuwa kwa Khulafaa' Ar-Rashidoon, ambao hawakufuata mtindo maalum. Kila Khalifa alichaguliwa kwa mtindo tofauti na mwingine. Hili lilishuhudiwa na Maswahaba, radhi za Allah ziwe juu yao, na lilikuwa kwa ridhaa yao, ambayo inawakilisha makubaliano yao Ijmaa'. Hii inaonyesha kwamba si lazima kufuata mtindo maalum katika mchakato wa uteuzi; badala yake, mchakato wa uteuzi unaweza kukamilishwa kwa mitindo mbalimbali, kama ilivyoelezwa hapa chini:

In terms of the practical measures, by which the Khaleefah is contracted before He is pledged allegiance, they may take different styles, as was the case with the Khulafaa’ Ar-Rashidoon, where no particular style was adhered to. Each Khaleefah was chosen in a style different from the other. This was witnessed by the Sahabah, may Allah be pleased with them, and was by their consent, which represents their consensus Ijmaa’. It indicates that it is not incumbent to adhere to a specific style for the appointment process; rather the appointment process may be completed by various styles, as outlined below:

1. Kundi la watu kutoka miongoni mwa watu wa katikati (mji mkuu) wa dola ya Khilafah, au watu wenye ushawishi huko, au wale wanaowakilisha wengi wa Waislamu, au watu mashuhuri bora wenye sifa za kustahiki nafasi ya Khilafah. Wao wanaweza kukutana baada ya kifo cha Khaleefah au kujiuzulu kwake au kuondolewa kwake, na kuteua mtu mmoja au zaidi kwa nafasi ya Khaleefah pekee, kisha wanamchagua mmoja wao, kwa namna yoyote wanayoona inafaa. Baadaye wanampa kiapo cha mkataba cha kusikiliza na kutii kulingana na Kitabu cha Allah (swt) na Sunnah ya Mtume wa Allah ﷺ. Baada ya kukamilika kwa Bay’ah hii ya mkataba, Khaleefah, au yeyote anayemwakilisha, huketi kupokea Bay’ah ya utii kutoka kwa Waislamu. Hii ni kama ilivyotokea kwa Abu Bakr baada ya kifo cha Mtume ﷺ. Ansar walikutana katika Saqeefah ya Banu Sa’idah ili kula kiapo cha utii kwa kiongozi wao Sa’d ibn Ubadah, kisha Abu Bakr, ‘Umar, na Abu ‘Ubaydah walifika kabla Bay’ah kwa Sa’d haijakamilika. Majadiliano mazito yalifanyika kati yao na Shar’a, ambayo yalifikia kiwango cha mdahalo mkali. Baada ya kubadilishana hoja kwa haki, jambo lilielekea upande wa Abu Bakr, hivyo akala kiapo kwa kauli moja na wote waliokuwepo Saqeefah, isipokuwa Sa’d ibn Ubadah aliyejizuia. Bay’ah hii kwa Abu Bakr katika Saqeefah ilimteua katika nafasi ya Khaleefah. Yafuatayo ni matukio yaliyofanyika katika Saqeefah:

1. A multitude from the people in the centre (capital) of the Khilafah state, or the influential people there, or those who represent the majority of the Muslims, or the best prominent people qualified for the post of the Khilafah. They may meet after the death of the Khaleefah or his resignation or dismissal, and nominate one or more persons exclusively for the position of Khaleefah, then they choose one of them, in any style they see fitting. Afterwards they give him a pledge of contract to listen and obey in accordance with the Book of Allah (swt) and the Sunnah of the Messenger of Allah (pbuh). Upon completion of this Bay’ah of contract, the Khaleefah, or whoever represents him, sits down to receive the Bay’ah of obedience from the Muslims. This is like what happened with Abu Bakr after the death of the Prophet (pbuh). Ansar met at the Saqeefah of Banu Sa’idah to pledge allegiance to their leader Sa’d ibn Ubadah, then Abu Bakr, ‘Umar, and Abu ‘Ubaydah arrived before the Bay’ah to Sa’d was concluded. Serious discussion took place between them and Shar’a, which reached the level of a heated debate. After fair exchanges, the matter turned towards Abu Bakr’s favour so He was pledged unanimously by all those in attendance at the Saqeefah, except Sa’d ibn Ubadah who abstained. This Bay’ah to Abu Bakr in the Saqeefah appointed him to the position of Khaleefah. The following are the events that took place in the Saqeefah:

Ibn Hisham alinukuu katika kitabu chake cha Seerah kwamba Ibn Ishaq alisema: Waansar walipokutana katika Saqeefah, 'Abdullah ibn Abu Bakr alisimulia kwa njia ya 'Abdullah ibn Abbas kwamba yeye alisema kwamba 'Umar alisema, "…kutoka habari zetu wakati Allah alipomchukua Nabii Wake ﷺ kifoni, Waansar walitofautiana nasi. Walikutana na viongozi wao katika saqeefah ya Banu Sa'idah. 'Ali bin Abi Talib, Zubair bin al-Awwam na wengine hawakujiunga nasi. Waumini wahamiaji walikusanyika kwa Abu Bakr, basi nikamwambia Abu Bakr: 'Na tuharakishe kwenda kwa ndugu hawa kutoka Waansar.' Basi tukaharakisha kwao…" Kisha 'Umar aliendelea: "…hadi tukafika kwao katika Saqeefah ya Banu Sa'idah. Ghafla kulikuwa miongoni mwao mtu aliyejifunika nguo. Niliuliza, 'Huyu ni nani?' Wakajibu, 'Sa'd bin 'Ubadah.' Kisha niliuliza, 'Kuna nini kwake?' Wakasema, 'Hajisikii vizuri.' Tulipoketi, msemaji wao alitamka Shahadah, kisha akamhimidi Allah na kusema, 'Baada ya hayo, sisi ni Waansar wa Allah, na kikosi cha Uislamu, nanyi, enyi watu Wahamiaji, ni sehemu yetu. Kundi miongoni mwa watu wenu limeingia kwa kasi…' Kisha akasema, 'Ghafla walitaka kutuondoa kutoka asili yetu na kuchukua madaraka kutoka kwetu.' Alipoacha kuzungumza, nilitaka kuzungumza. Nilijiandaa akilini mwangu neno nililolipenda, na nilitaka kulitoa mbele ya Abu Bakr, nikificha hasira yangu kwake. Abu Bakr alisema, 'Ee 'Umar, subiri', basi nikachukia kumkasirisha. Yeye alizungumza, naye alikuwa na elimu zaidi na heshima zaidi kuliko mimi. Kwa Allah, hakuacha neno jema nililokuwa nimejiandaa, isipokuwa alilisema yeye au kitu kama hicho, au bora kuliko hicho, kwa asili yake hadi alipomaliza. Alisema, 'Kuhusu ulichosema kuhusu wema (khair) ndani yenu, mnastahili hilo. Waarabu hawangekubali jambo hili (madaraka) isipokuwa kwa kabila hili la Quraish. Wao wako katikati ya Waarabu kwa nasaba na mahali. Nakubali kwenu mmoja wa watu hawa wawili, basi mpe Bay'ah yule mumpendaye miongoni mwao.'" Alinishika mkono wangu na mkono wa Abu ‘Ubaydah bin al-Jarrah, huku Yeye akiwa ameketi kati yetu. Sikuchukia alichosema isipokuwa kwamba, kwa Allah, nilipendelea kuuawa, bila kuwa mwenye dhambi, kuliko kuwa Amiri juu ya watu ambao Abu Bakr ni sehemu yao.” ‘Umar aliendelea, “Mzungumzaji mmoja kutoka Ansar alisema, ‘Mimi ndiye anayestahili zaidi na mwenye uzoefu zaidi kwa jambo hili. Amiri mmoja awe kutoka kwetu na Amiri mmoja kutoka kwenu, enyi watu wa Quraish.’” Aliendelea; “Kelele ziliongezeka na sauti zikapanda hadi nikaogopa kwamba mfarakano utatokea. Basi nikasema, ‘Nyosha mkono wako, Ee Abu Bakr.’ Akanyosha mkono wake, nami nikampa Bay’ah, kisha Muhajiroon wakampa Bay’ah, kisha Ansar wakampa Bay’ah. Tuliruka juu ya Sa’d bin ‘Ubadah. Mmoja wao alisema, ‘Mmemuua Sa’d ibn ‘Ubadah.’ Nikasema, ‘Allah amuue Sa’d bin Ubadah.’” Ibn Katheer alisimulia katika Seerah ya Mtume ﷺ mfano wa hayo.

Ibn Hisham reported in his book of Seerah that Ibn Ishaq said that when the Ansar met in the Saqeefah, ‘Abdullah ibn Abu Bakr narrated from the way of ‘Abdullah ibn Abbas that He said that ‘Umar said, “…from our news when Allah took His prophet (pbuh) to death, the Ansar disagreed with us. They met with their leaders in the saqeefah of Banu Saa’idah. ‘Ali bin Aby Talib, Zubair bin al- Awwam and others did not join us. The Muhajiroon gathered with Abu Bakr, so I said to Abu Bakr; ‘Let us rush to these brothers from the Ansar.’ So we rushed to them…” Then ‘Umar continued; “…until we came to them in the Saqeefah of Banu Saa’idah. All of a sudden there was amongst them a cloaked man. I asked, ‘Who is this?’ They replied, ‘Sa’d bin ‘Ubadah.’ I then asked, ‘What is the matter with him?’ They said, ‘He is not well.’ When we sat down, their speaker said the Shahadah, then praised Allah and said, ‘After all, we are the Ansar of Allah, and the battalion of Islam, and you, the people of the Muhajiroon, are part of us. A group of your people rushed in…’ Then He said, ‘Suddenly they wanted to depose us from our origin and usurp the matter (power) from us.’ When He stopped speaking, I wanted to speak. I prepared in my mind a word that I liked, and wished to present it before Abu Bakr and I was hiding my anger from him. Abu Bakr said, ‘Oh ‘Umar, be patient’, so I hated to make him angry. He spoke and He was more knowledgeable and more respected than me. By Allah, He did not leave any good word I had prepared, save He said it or the like of it, or better than it, by his nature until He finished. He said, ‘As regards what you said of good (khair) in you, you are worthy of it. The Arabs would not acknowledge this matter (power) except to this tribe from Quraish. They are in the heart of the Arabs in terms of lineage and place. I accept from you one of these two men, so give Bay’ah to whom you like from them.’ He took my hand and the hand of Abu ‘Ubaydah bin al-Jarrah while He was sitting between us. I did not hate what He said except that, by Allah, I preferred that I be killed, without becoming sinful, rather than become an Ameer over a people whom Abu Bakr is part of.” ‘Umar continued, “Some speaker from the Ansar said, ‘I am the one who is most fit and most experienced for it. One Ameer is from us and one Ameer is from you, Oh people of Quraish.’” He continued; “Noise increased and voices rose until I feared that disagreement would occur. So I said, ‘Extend your hand O Abu Bakr.’ He extended his hand so I gave him the Bay’ah, then the Muhajiroon gave him the Bay’ah, then the Ansar gave him the Bay’ah. We leapt over Sa’d bin ‘Ubadah. One of them said, ‘You killed Sa’d ibn ‘Ubadah.’ I said, ‘May Allah kill Sa’d bin Ubadah.’” Ibn Katheer narrated in the prophetic Seerah similar to that.

At-Tabari alisimulia: “Kwamba Abu ‘Ubaydah bin al-Jarrah aliingilia jambo (mjadala) wakati ulipokuwa mgumu. Basi akasimama na kuzungumza na Ansar, akasema: ‘Enyi watu wa Ansar, ninyi mlikuwa wa kwanza kubadilika na kurudi nyuma’.”

At-Tabari narrated: “That Abu ‘Ubaydah bin al-Jarrah had intervened in the matter (discussion) at the crucial moment. So He stood up and spoke to the Ansar and said: “O people of the Ansar, you were the first have changed and reverted”.

Wakati Al-Ansar walipoyasikia maneno haya kutoka kwa Abu ‘Ubaydah, walirikia. Ndipo Bashir bin Sa’d, mmoja wa viongozi wa Al-Khazraj, alisimama na kusema: “Kwa Allah, hata kama sisi tulikuwa na mchango mkubwa katika Jihadi dhidi ya Mushrikeen, na tulikuwa wa kwanza katika Dini hii, kile tulichokitaka kwa hayo ni radhi ya Mola wetu, utiifu kwa Nabii wetu ﷺ, na kujitahidi kwa ajili ya nafsi zetu wenyewe. Haifai kwetu kujivuna juu ya watu kwa jambo hili, wala hatutafuti radhi za dunia hii, kwa kuwa Allah ndiye Mtoaji wa heshima hii kwetu. Hata hivyo, Muhammad ﷺ anatoka Quraysh, na kabila lake ndilo linalofaa zaidi na kustahili zaidi, na kwa Allah, sipendi Allah anione nikibishana nao katika jambo hili kamwe. Basi mcheni Allah, msipingane wala msigombane nao.” Maneno haya ya Bashir yalikuwa ya kufariji, na watu wa Al-Khazraj wakashawishika nayo.

When Al-Ansar heard these words from Abu ‘Ubaydah they were moved. So Bashir ibn Sa’d from the leaders of Al-Khazraj stood up and said: “By Allah, even if we were of great advantage in the Jihad against the Mushrikeen, and the precedent in this Deen, all we only wanted from that was the pleasure of our Lord, the obedience of our Prophet, and to strive for ourselves. It is not fitting that we be insolent in this over the people, and we do not seek the pleasure of this world, for Allah is the Provider of this honour to us. Nonetheless, Muhammad (pbuh) is from Quraysh, and his tribe are more appropriate and deserving, and by Allah, I do not want Allah to see me ever dispute with them in this matter. So fear Allah, and do not disagree or contest with them.” This word of Bashir was comforting, and the people of Al-Khazraj were convinced by it.

Wakati huo, Abu Bakr alimshika mikono Umar na Abu Ubaydah, akiwa amekaa kati yao, kisha akawaambia Ansar: "Huyu ni Umar, na huyu ni Abu Ubaydah; mnaweza kumpa kiapo cha utii yeyote kati ya hao wawili mnayemtaka." Aliwataka washikamane, na akawaonya dhidi ya mifarakano.

At this moment, Abu Bakr took by the hands of ‘Umar and Abu ‘Ubaydah, as He was sitting between them, and said to the Ansar: “This is ‘Umar, and this is Abu ‘Ubaydah, you can pledge allegiance to whoever one of them you wish,” and He called them to stick together, and warned them against dissent.

Umar, akiona mabishano yale na kuogopa kutokea kwa mgawanyiko, aliinua sauti yake na kupiga kelele: "Nyoosha mkono wako, Abu Bakr." Abu Bakr alinyoosha mkono wake, na 'Umar akamwapia utii, akisema: "Je, Mtume ﷺ hakuamuru wewe, ee Abu Bakr, uwaongoze Waislamu katika sala? Kwa hiyo wewe ni Khalifa wa Rasoolullah ﷺ. Tunakuapia utii ili tumwape utii mtu mpendwa zaidi kwa Rasoolullah ﷺ miongoni mwetu sote." Kisha Abu 'Ubaydah alinyoosha mkono wake na kumwapia utii Abu Bakr, akisema: "Wewe ndiye bora wa Al-Muhajireen, na mwenzi wa pekee na wa pili pangoni, na Khalifa wa Rasoolullah ﷺ katika sala, bora wa Waislamu katika Dini. Ni nani mwingine anayepaswa kutangulia mbele yako, au kushika jambo hili juu yako?" Al-Bashir ibn Sa'd alikimbilia na kumwapia utii Abu Bakr. Usaid ibn Hudhayr, kiongozi wa Al-Aws, aliwatazama watu wake waliyoshuhudia alichokifanya Bashir ibn Sa'd, akawaambia: "Kwa Allah, ikiwa Al-Khazraj wangechaguliwa mara moja, bado wangekuwa na faida juu yenu katika hili, wala hawangewapa nyinyi sehemu yoyote ndani yake pamoja nao kabisa. Basi simameni mumwapie utii Abu Bakr." Al-Aws walisimama na kufanya hivyo. Kisha watu walikimbilia na kumwapia utii Abu Bakr, mpaka mahali pa Saqeefah pakajaa umati wa watu.

Umar here, witnessing the argument and fearing of the disagreement, raised his voice and shouted: “Stretch out your hand Abu Bakr.” Abu Bakr stretched out his hand, and ‘Umar pledged allegiance to him, saying: “Did not the Prophet order that you lead, O Abu Bakr, the Muslims in prayer, so you are the Khaleefah of Rasoolullah. We are pledging allegiance to you so as to pledge allegiance to the best beloved person by Rasoolullah of us all.” Then Abu ‘Ubaydah stretched out his hand and pledged allegiance to Abu Bakr, saying: “You are the best of Al-Muhajireen, and the only and second companion in the cave, and the Khaleefah of Rasoolullah in prayer, the best of the Muslims in Deen. Who else is supposed to come before you, or take care of this matter over you?” Al-Bashir ibn Sa’d rushed and pledged his allegiance to Abu Bakr. Usaid ibn Hudhayr, head of Al-Aws, looked up to his people who witnessed what Bashir ibn Sa’d had done, and said to them: “By Allah if Al-Khazraj were to be appointed once, they will still have with this the advantage over you, and they would not make to you any share in it with them at all. So stand up and pledge allegiance to Abu Bakr.” The Al-Aws stood up and did so. Then people rushed and pledged allegiance to Abu Bakr, until the place of the Saqeefah was overflowing with the crowds.

Hivyo ndivyo Bay'ah ya Saqeefah (ukumbi) ilivyohitimishwa, na mwili wa Mjumbe wa Allah ﷺ bado ulikuwa umelala juu ya kitanda chake bila kuzikwa. Mara Bay'ah ilipohitimishwa, watu walitawanyika kutoka ukumbini. Siku iliyofuata, Abu Bakr aliketi msikitini, na 'Umar akasimama na kuwahutubia watu, akiomba msamaha kwa aliyoyasema, kwamba Mjumbe wa Allah ﷺ hakufa. Kisha akaendelea kusema: "Hakika Allah amekuachieni Kitabu Chake ambacho kwacho alimwongoza Mjumbe Wake ﷺ, kwa hiyo mkikishikamana nacho, Allah atakuongozeni kama alivyomwongoza Mjumbe Wake ﷺ. Hakika Allah ameiunganisha mambo yenu (mamlaka) chini ya ulezi wa mtu bora kati yenu, rafiki wa Mjumbe wa Allah ﷺ na mtu wa pili pangoni, basi simameni mtoe Bay'ah yenu." Kisha watu wote wakafanya hivyo, na Bay'ah ikahitimishwa. Abu Bakr kisha akasimama na kuwahutubia watu; hii ilikuwa khutba yake ya kwanza kama Khalifa. Alisema: "Enyi watu, nimeteuliwa juu yenu kuwa kiongozi wenu ingawa mimi si bora kati yenu. Basi nikifanya mema, nisaidieni, na nikifanya maovu, nirekebisheni. Ukweli ni amana, na uongo ni usaliti. Mnyonge kati yenu atakuwa mwenye nguvu mbele yangu hadi nimrudishie haki yake, Allah akipenda, na mwenye nguvu kati yenu atakuwa mnyonge mbele yangu hadi nimtoe haki iliyo yake, Allah akipenda. Watu wowote watakaoacha Jihadi katika njia ya Allah, Allah atawapiga kwa udhalilifu. Uchafu ukienea kati ya watu wowote, Allah atawafanya wapate mitihani mikubwa. Nitiini mradi mimi namtii Allah na Mjumbe Wake ﷺ. Nikimwasi Allah na Mjumbe Wake ﷺ, basi hamna wajibu wa kunitii. Simameni kwa Sala, Allah awarehemu."

The Bay’ah of the Saqeefah (hall) was thus concluded, and the body of Allah’s Messenger (pbuh) was still laid on his bed unburied. Once the Bay’ah was concluded, people dispersed from the hall. The next day, Abu Bakr sat in the Masjid, and ‘Umar stood up and addressed the people, apologising for what He uttered that the Messenger of Allah (pbuh) had not died, then He went on to say “And verily Allah has left you His Book by which He guided His Messenger, so if you held on to it, Allah would guide you as He did with His Messenger, and verily Allah has united your affairs (authority) over the guardianship of the best man amongst you, the companion of Allah’s Messenger (pbuh) and the second man in the cave, so get up and give your Bay’ah.” Then all the people did so, and the Bay’ah was concluded. Abu Bakr then stood up and addressed the people; it was his first Khutba as Khaleefah, He said: “O people, I have been appointed upon you as your leader even though I am not the best amongst you, so if I do right help me, and if do wrong correct me. Truth is a trust and lying is treason, the weak amongst you is strong before me till I return to him his right, Allah willing, and the strong amongst you is weak before me till I take the right from him Allah willing. Any people who abandon Jihad in the way of Allah, Allah will strike them with humiliation. If indecency spread amongst any people, Allah would subject them to great tribulations. Do obey me as long as I obey Allah and His Messenger. If I ever disobeyed Allah and His Messenger, I am not entitled to your obedience to me. Get up for prayer, may Allah send His mercy upon you”.

Hivi ndivyo Abu Bakr alivyochaguliwa kuwa Khalifa, na jinsi Bay'ah ilivyotolewa kwake. Tofauti iliyotokea kati ya Ansar na Muhajirina kuhusu nafasi ya Ukhalifa ilikuwa aina ya mchakato wa kupendekeza mgombea wa nafasi ya Ukhalifa kutoka pande zote mbili. Baada ya Abu 'Ubaydah na Bashir bin Sa'd kutoa hotuba zao, mizani ilielemea upande wa Muhajirina, kisha Abu Bakr akaibuka kuwa kipenzi, na akapewa Bay'ah na waliokuwepo katika Saqeefah isipokuwa Sa'd bin Ubadah. Hivyo Bay'ah ya kwanza ya Saqeefah ilikuwa Bay'ah ya mkataba, ilhali Bay'ah ya Msikitini, siku iliyofuata, ilikuwa Bay'ah ya utii.

This is briefly how Abu Bakr was elected for the Khilafah, and how the Bay’ah was given to him. The difference that occurred between the Ansar and the Muhajireen over the Khilafah post was a type of nominating process regarding the post of Khilafah from both sides. After Abu ‘Ubaydah and Bashir Ibnu Sa’d gave their speeches, the scale of the Muhajireen tipped over, then Abu Bakr emerged as favourite and was given the Bay’ah by those present in the Saqeefah except Sa’d ibn Ubadah. Thus the first Bay’ah of the Saqeefah was the Bay’ah of contract, while the Bay’ah of the Masjid, in the next day, was that of obedience.

Kwa mtindo huu wa kumteua Abu Bakr, inaonekana kwamba kundi kubwa la watu wa Madina Tukufu, ambao ndio mji mkuu wa dola, walikutana na kujadiliana, na mjadala wao ulikuwa mkali. Baadhi ya watu walipendekezwa kwa wadhifa wa Ukhalifa, wakiwa ni Sa'd, Abu Bakr, 'Umar na Abu 'Ubaydah. Kisha maoni yakageuka kumpendelea Abu Bakr, na hivyo akapewa Bay'ah.

In this style of appointing Abu Bakr, it is noticed that a multitude of the people of the Noble Madinah, which is the state capital, met and discussed and debated harshly. Some people were nominated for the Khilafah post, limited to Sa’d, Abu Bakr, ‘Umar and Abu ‘Ubaydah. Then the opinion turned to the advantage of Abu Bakr so He was given the Bay’ah.

2. Khalifa mwenyewe, kwa mpango wake au kwa ombi la watu, anaamua kushauriana na watu, au watu mashuhuri au viongozi wao na wakuu wao, pale anapohisi kwamba maisha yake yatakoma hivi karibuni, kuhusu nani wanataka awe khalifa juu yao baada yake. Kisha, Khalifa anawapendekezea mtu mmoja awe khalifa juu yao baada ya kifo chake. Baada ya kifo cha Khalifa, Waislamu wanatoa Bay'ah kwa mtu aliyependekezwa, ili awe khalifa juu yao. Bay'ah yao kwake ndiyo inayoifanya Khilafah iwe yake. Hivyo anakuwa khalifa juu yao kwa Bay'ah hii, wala si kwa kuteuliwa kwake na khalifa aliyemtangulia.

2. That the Khaleefah by his own initiative or by the people’s request, resolves to consult the people or the influential people or their leaders and chiefs, when He feels that his life will shortly end, as to whom they want to be a Khaleefah over them after him. Then, the Khaleefah, recommends to them a person to be Khaleefah over them after his death. After the death of the Khaleefah, the Muslims give their Bay’ah to the nominated person, so as to be Khaleefah over them. Their Bay’ah to him contracts the Khilafah to him. Thus He becomes Khaleefah over them with this Bay’ah and not through the nomination of him by the previous Khaleefah.

Hili ni kama lililotokea kwa Abu Bakr alipomteua ‘Umar. Abu Bakr alipougua sana na akadhani anakaribia kufa, alisema na watu wote, akasema: “Hakika Allah ameniletea yale mnayoyaona wenyewe (ya kifo), na sioni kitu kingine isipokuwa kifo kinanikaribia kwa sababu ya ugonjwa wangu. Basi Allah amewaacha huru kutokana na viapo vyenu mlivyotoa katika bai‘a kwangu, na amefungua fungu langu lililowafunga. Amerudisha jambo la uongozi wenu kwenu, basi jichagulieni mtu yeyote mnayemtaka. Hii ni kwa sababu, mkiteua (mtu) nikiwa hai, itakuwa sahihi zaidi, ili msitofautiane baada yangu.”

This is like what happened with Abu Bakr when He nominated ‘Umar. When Abu Bakr was seriously ill and He thought He was going to die, He spoke to all the people and said: “Verily Allah has sent upon me what you yourselves can perceive (of death), and I do not see anything other than death approaching me because of my disease. So Allah has freed you from your oaths which you gave in the pledge to me, and dissolved my knot binded upon you. He (swt) has returned the matter of your leadership to you, so appoint over yourselves whichever person you like. This is because if you appointed (somebody) while I am alive it would be more appropriate, so that you do not differ after me.

Watu hawakukubaliana kuhusu nani angemrithi Abu Bakr. Walirudi kwake wakasema: "Maoni yetu, Ewe Mrithi wa Mtume wa Allah ﷺ, ni maoni yako." Abu Bakr akasema: "Labda mtapingana (na uamuzi wangu)?" Wakasema: "Hapana (hatutapinga)." Kisha akasema: "Basi je, mtaapa kwa Allah kukubali uamuzi wangu?" Wakajibu: "Ndiyo." Kisha akasema: "Nipeni muda nione lililo bora kwa Allah, Dini Yake, na waja Wake." Hii ilikuwa ruhusa wazi kutoka kwa Waislamu kwa Abu Bakr kumchagua Khalifa kwa ajili yao. Abu Bakr ndiye aliyeelewa kilichokuwa kikizunguka katika akili za masahaba wakubwa zaidi, na kwa kuwa alihisi kwamba ni hamu ya kila mmoja wao kuwa Khalifa, aliwachukulia kiapo.

The people could not agree as to who should succeed Abu Bakr. They returned to him and said: “Our opinion, O Successor to the Messenger of Allah (pbuh), is your opinion.” Abu Bakr said: “Perhaps you will disagree (with my decision)?” They said: “No (we will not)”. So He said: “Then will you swear by Allah to accept my decision?” They replied: “Yes.” Then He said: “Give me time to see what is best for Allah, His Deen, and His servants.” This was a clear authorisation from the Muslims for Abu Bakr to select a Khaleefah for them. It was Abu Bakr who understood what was circulating in the minds of the most senior companions, and because He felt that it was the wish of every one of them to be Khaleefah, He took the oath from them.

Kwa idhini hii, Abu Bakr alifanya mashauriano mengi na masahaba wakubwa. Alishauriana kwa siri na ‘Abdul Rahman ibn Awf, ‘Uthman ibn Affan, Saeed ibn Zayd, na Usayd bin Hudhyr. Chaguo lililokuwa likizunguka akilini mwake lilikuwa ama ‘Umar au ‘Ali. Hata hivyo, baadaye maoni yake yalikaa kwa ‘Umar, akawashauri watu kwa mashauriano ya wazi. Alitazama kuelekea watu kutoka nyumbani kwake, huku mke wake na binti yake wakimshika, kisha akawaambia watu: “Je, mnakubali yule ninayemteua kwa ajili yenu? Kwa Allah, sijaacha juhudi yoyote katika maoni yangu, wala sijamteua jamaa yangu.” Wakasema: “Ndiyo.” Akaendelea kusema: “Namteua ‘Umar ibn al-Khattab kuwa mrithi wangu, basi msikilizeni na mtii.” Kisha watu wakajibu, “Tumesikia na tutatii.” Abu Bakr aliposikia hayo, aliinua mikono yake mbinguni na kusema: “Ee Mola wangu! Sikutaka kwa uteuzi huo chochote isipokuwa maslahi yao, nami niliogopa wasije wakaingia katika fitna; basi Wewe unajua zaidi kuhusu nilichowafanyia. Nimetumia maoni yangu kwa ajili yao, na nimemteua juu yao aliye imara zaidi kati yao na mwenye kujali zaidi maslahi yao.” Watu walisikia dua yake, wakajawa na imani juu ya uamuzi wake. Baada ya kifo cha Abu Bakr, ‘Umar alikwenda msikitini, na watu wakamwendea kwa wingi kutoa Bay’ah yao, wala hakuna aliyebaki nyuma isipokuwa Talha. ‘Umar alibaki msikitini tangu asubuhi hadi wakati wa Adhuhuri, na idadi ya watu waliokuja kutoa Bay’ah iliongezeka, hadi wakati wa Adhuhuri msikiti ukajaa kabisa. ‘Umar alipanda juu ya Minbar, hatua moja chini ya ile ambayo Abu Bakr alikuwa akisimama juu yake, akamhimidi Allah, akamswalia Nabii Wake ﷺ, kisha akamtaja Abu Bakr na sifa zake njema. Kisha akasema: “Enyi watu, mimi ni mtu tu miongoni mwenu, na lau isingekuwa kwamba sipendi kupinga ombi la mrithi wa Mjumbe wa Allah ﷺ (Abu Bakr), nisingechukua madaraka juu yenu.” Kisha akageuza macho yake mbinguni akasema: “Ee Mola wangu! Mimi ni mkali, basi nifanye niwe mpole. Ee Mola wangu! Mimi ni dhaifu basi nifanye niwe imara. Ee Mola wangu, mimi ni bahili basi nifanye niwe mkarimu.” Kisha alisimama kwa muda kisha akasema: “Hakika Allah anakujaribu kupitia mimi, na anakujaribu kupitia wewe, na amenibakisha kwenu baada ya kuwachukua masahaba wangu. Kwa Allah (SWT) sitamteua mtu yeyote (kuendesha) jambo lolote katika mambo yenu linalonifikia, wala sitasita kujitahidi kuteua mwenye uwezo na mwaminifu katika jambo lolote lililo mbali nami. Wakifanya vizuri, nitafanya vizuri pamoja nao, na wakifanya vibaya, nitawaadhibu.” Kisha akainuka, akawaongoza watu katika sala. Hii ndiyo ilikuwa Bay’ah ya ‘Umar ibn al-Khattab kutoka kwa watu waliokuwa msikitini, na ndiyo iliyoufanya Ukhalifa kuwa wake, na ndiyo Bay’ah hii iliyowalazimu watu kumtii.

With this authorisation, Abu Bakr made numerous consultations with the senior companions. He consulted in confidence with ‘Abdul Rahman ibn Awf, ‘Uthman ibn Affan, Saeed ibn Zayd, Usayd bin Hudhyr. The choice that revolved in his mind was for either ‘Umar or ‘Ali. However, later on his opinion settled on ‘Umar and He consulted the people in an open consultation. He looked over to the people from his house, while his wife and daughter held him and He addressed the people saying: “Do you accept whom I appoint for you? For by Allah, I have not spared any effort regarding my opinion, nor have I appointed a relation.” They said: “Yes.” He continued saying: “I appoint ‘Umar ibn al-Khattab to succeed me, so listen to him and obey him.” Then the people replied, “We heard and we will obey”. Upon hearing that Abu Bakr raised his hands to the sky and said “O my Lord! I did not want by that choice except their interest, and I feared that they might fall in Fitna, so You know better about what I have done to them. I have exerted my opinion for them and appointed upon them the strongest and most concerned of them about what is best for them.” The people heard his prayer, and were filled with confidence about his decision. After the death of Abu Bakr, ‘Umar went to the Masjid and the people came to him in large numbers to give their Bay’ah, and no one stayed back except Talha. ‘Umar remained in the Masjid from the morning until Zuhr time, and the number of people who came to give their Bay’ah increased, until at Zuhr time the Masjid was completely full. ‘Umar stepped up onto the Minbar, one step below the one which Abu Bakr used to stand on, praised Allah, sent blessings to His Prophet, and mentioned Abu Bakr and his points of excellence. He then said: “O people, I am but a man from amongst you, and if it wasn’t because I disliked disobeying the request of the successor of the Messenger of Allah (Abu Bakr), I would not have taken charge over you.” He then turned his eyes to the sky and said: “O my Lord!, I am harsh, so make me soft. O my Lord! I am weak so make me strong. O Lord, I am miserly so make me generous.” Then He stopped for a while and said: “Verily Allah is testing you with me, and testing me with you, and He has left me with you after taking away my companions. By Allah (swt) I will not authorise anybody (to dispose) of any of your affairs that reaches to me nor will spare any effort to authorise the efficient and the reliable in any affair that is far from me. If they (the authorised people) did well I would do well with them, and if they did bad I would punish them. Then He rose up, and led the people in prayer. This was the Bay’ah for ‘Umar ibn al-Khattab from the people in the Masjid, and it was this that contracted the Khilafah to him, and it was this Bay’ah that made it obligatory upon the people to obey him.

Kuhusu uchaguzi wa Abu Bakr, ulikuwa ni uteuzi wake tu kwa wadhifa wa Ukhalifa, na kizuizi cha uteuzi wa 'Umar peke yake. Ukhalifa haukumhamia 'Umar kwa uteuzi huu, wala utii haukuwa wajibu kwake. Hakuwa Khalifa isipokuwa baada ya kutolewa kwake Bay'ah ya watu msikitini.

As for the choice of Abu Bakr it was only a nomination for him to the Khilafah post, and a limitation to the nomination of ‘Umar alone. Khilafah was not convened to ‘Umar by this nomination, nor was obedience obliged to him. He did not become Khaleefah except after the Bay’ah of the people was given to him in the Masjid.

Kufuatia taratibu ambazo kwazo 'Umar ibn Al-Khattab alikuwa Khalifa wa Waislamu, tunaona kwamba hizi ni tofauti na taratibu ambazo kwazo Abu Bakr aliteuliwa kuwa mrithi wa Mtume wa Allah ﷺ juu ya Waislamu. 3. Anapokuwa katika kufa kwake, kwa hiari yake mwenyewe au kwa ombi kutoka kwa Waislamu, Khalifa anapendekeza watu fulani, ambao wanastahili nafasi ya Khilafah, wachague baada ya kifo chake, mmoja miongoni mwao kwa kushauriana, kuwa Khalifa juu ya Waislamu baada yake, ndani ya muda uliowekwa ambao hauzidi siku tatu. Baada ya hapo, kikundi hicho kinachagua mtu mmoja miongoni mwao kuwa Khalifa, kwa mtindo wanaokubaliana. Jina la Khalifa huyo kisha hutangazwa kwa Waislamu, na Bay'ah inachukuliwa kwao kwa ajili yake. Mtu huyu anakuwa Khalifa wa Waislamu kwa Bay'ah hii, si kwa uteuzi wa kikundi hicho kidogo, ambacho kilipendekezwa na Khalifa aliyetangulia.

Following up the proceedings of this style, by which ‘Umar ibn Al–Khattab became Khaleefah to the Muslims, we see that it is different from the style by which Abu Bakr was appointed as a successor to the Messenger of Allah (pbuh) over the Muslims 3. While He is dying, by his own initiative or by request from the Muslims, the Khaleefah recommends some people, who are qualified for the position of Khilafah, to select after his death, one from amongst themselves by consultation, to be Khaleefah over the Muslims after him, within an assigned period of time that does not exceed three days. After this, the group selects one man from amongst themselves to be Khaleefah, by the style they agree upon. The name of the Khaleefah then is declared to the Muslims, and the Bay’ah is taken for him from them, this person becomes Khaleefah of the Muslims by this Bay’ah, and not by the selection of that small group, which was recommended by the previous Khaleefah.

Hii ni sawa na kilichotokea kwa ‘Umar ibn al-Khattab alipochomwa kisu, na baadaye akafariki kutokana na jeraha hilo. Waislamu walimwendea na kumwomba amteue Khalifa baada yake. Akasema: “Nimfanye Khalifa nani? Lau Abu ‘Ubaydah ibn Al-Jarrah angekuwa hai, ningemwusia awe Khalifa. Mola wangu akiniuliza kwa nini, ningesema: Nilimsikia Nabii wako ﷺ akisema:

This is similar to what happened with ‘Umar ibn al-Khattab when He was stabbed, and later died from that wound. The Muslims came to him and requested him to assign a Khaleefah after him. He said: “Whom should I make Khaleefah? If Abu ‘Ubaydah ibn Al-Jarrah were alive I would have recommended him to be Khaleefah. If my Lord asked me why, I would say: I heard your prophet say:

"Yeye (Abu ‘Ubaydah) ndiye katibu wa Umma hii." Lau Salim, mtumwa wa Abu Huzayfah, angekuwa hai, ningemtolea pendekezo. Mola wangu akiniuliza kwa nini, ningesema: Nilimsikia Nabii wako ﷺ akisema:

‘He (Abu ‘Ubaydah) is the secretary of this Ummah.’ If Salim, servant of Abu Huzayfah was alive, I would have recommended him. If my Lord asked me why, I would say: I heard Your prophet say:

"Upendo wa Salim kwa Allah ni mkubwa." Mmoja wa Waislamu alimwambia: "Mpendekeze mwanao 'Abdullah." Yeye akasema: "Allah akupige vita, kwa Allah hukutafuta radhi za Allah kwa maoni haya. Ole wako! Nitampendekeza vipi mtu ambaye alishindwa kumtaliki mke wake? Hakuna tamaa kwetu (Aal Al-Khattab) katika mambo yenu. Sikuisifu (Ukhalifa) ili niipende iwe kwa mtu yeyote kutoka familia yangu. Ikiwa jambo hili (la Ukhalifa) lilikuwa jema basi tumepata sehemu yetu. Ikiwa lilikuwa baya basi inatosha kwa Aal 'Umar kwamba mtu mmoja kutoka kwao ahesabiwe na kuulizwa kuhusu mambo ya Ummah wa Muhammad ﷺ. Kweli, nilijitahidi na nikawanyima familia yangu. Ikiwa nimefanikiwa kujiokoa vya kutosha bila dhambi na bila thawabu, basi nina furaha." Waislamu walitoka chumbani kwake na kumwacha afikirie. Kisha wakarudi kwake tena na kumwomba ampendekeze mtu, kwa kujali maslahi ya Waislamu. Akawaambia: "Mna kundi hili ambao, Mjumbe wa Allah ﷺ alipofariki, alikuwa radhi nao, na akasema kuwahusu: Hawa ni watu wa peponi: 'Ali bin Abi Talib, 'Uthman bin Affan, Sa'd bin Abi Waqqas, Abdur Rahman bin Awf, Az-Zubayr bin Al Awwam, na Talha bin Ubaydullah. Na 'Abdullah bin 'Umar awe pamoja nao, lakini awe na maoni tu bila kuwa na mamlaka yoyote katika suala la Ukhalifa." 'Umar aliwashauri watu hawa sita wamchague Khalifa, na akawawekea muda wa siku tatu. Baada ya mazungumzo marefu nao akasema: "Nikifa, shauriana kwa siku tatu, na Suhaib (katika siku hizo) awaongoze Waislamu katika sala. Msiruhusu siku ya nne ifike bila kuwa na Amiri juu yenu." Pia alimteua Abu Talha Al-Ansari kulinda mkutano na kuwahimiza katika kazi yao, akamwambia: "Ee Abu Talha, Allah (subhanahu wa ta'ala) ameisaidia Uislamu kupitia kwako (yaani Ansar), basi chagua wanaume hamsini kutoka kwa Ansar, na uwasihi hawa (sita) wamchague mmoja kati yao." Aliuliza Al-Muqdad ibn Al-Aswad achague mahali pa kukutania, kisha akamwambia: "Baada ya kuniweka kaburini, wakusanye watu hawa (sita) katika nyumba moja hadi wamchague mtu mmoja miongoni mwao." Kisha akamwomba Suhaib asimamie kikao hicho, akamwambia: "Waongoze watu katika sala kwa siku tatu, na 'Ali, 'Uthman, Az-Zubayr, Sa'd, 'Abdul Rahman ibn Awf, na Talha, awepo pia (akitoka safarini), na umlete 'Abdullah ibn 'Umar, lakini asiwe na haki yoyote ya kibinafsi katika jambo hili, na usimame juu ya vichwa vyao (yaani, uwasimamie). Ikiwa watano watakubaliana na kumkubali mtu mmoja, huku mmoja akikataa, basi ampige kichwa kwa upanga (amuue). Ikiwa wanne watakubaliana na kumchagua mtu mmoja, na wawili wakapinga, basi wauawe wapinzani kwa upanga. Ikiwa watatu watamkubali mtu mmoja na watatu wakapinga, basi 'Abdullah bin 'Umar awe mpatanishi. Kundi ambalo 'Abdullah ibn 'Umar atalipa hukumu, na lichague mmoja miongoni mwao. Ikiwa hawatakubali hukumu ya 'Abdullah ibn 'Umar, basi kuweni (nyote) pamoja na kundi lenye 'Abdul Rahman ibn Awf, na wauawe wengine ikiwa watakataa kukubali walichokubaliwa na watu." Kisha akawaomba waache mjadala kuhusu Ukhalifa hadi atakapofariki.

“Salim’s love for Allah is great.” One of the Muslims said to him: “Recommend your son ‘Abdullah.” He said: “May Allah fight you, by Allah you did not seek Allah’s pleasure by this opinion.Woe to you! How can I recommend a man who was unable to divorce his wife? There is no desire for us (Aal Al-Khattab) in your affairs. I did not praise it (Khilafah) so as to like it to be for anyone from my family. If this matter (of Khilafah) was good then we have got our share. If it was bad then it is enough for Aal ‘Umar that one person from them be accounted and be asked about the affairs of the Ummah of Muhammad. Really, I exerted myself and I deprived my family. If I managed to save myself sufficiently without sin and without reward, then I am happy.” The Muslims went out from his room and left him to think. Then they referred to him again and asked him to recommend somebody, out of concern for the interest of the Muslims. He said to them: “You have this group whom, when the Messenger of Allah (pbuh) died, He was pleased with them, and He said about them: They are the people of paradise: ‘Ali ibn Talib, ‘Uthman ibn Affan, Sa’d ibn Abi Waqqas, Abdur Rahman ibn Awf, Az- Zubayr ibn Al Awwam, and Talha ibn Ubaydullah. Let ‘Abdullah ibn ‘Umar be with them, but let him have only an opinion without having any consideration in the matter of Khilafah.” ‘Umar advised these six people to select a Khaleefah, and appointed to them a three-day time limit. After a long talk with them He said: “When I die, consult for three days, and let Suhaib (in these days) lead the Muslims in prayer. Do not let the fourth day come without having an Ameer upon you.” He also appointed Abu Talha Al- Ansari to protect the gathering and to encourage them in their task, and He said to him: “O Abu Talha, Allah (wswt) has helped Islam by you (i.e. the Ansar) so select fifty men from the Ansar, and urge these (six) people to select one from amongst them.” He asked Al-Muqdad ibn Al-Aswad to select the place of the meeting and said to him: “After you put me in my grave, gather these (six) people in a house till they select one man from themselves.” Then He asked Suhaib to monitor the meeting and said to him: “Lead the people in prayer three days, and let ‘Ali, ‘Uthman, Az- Zubayr, Sa’d, ‘Abdul Rahman ibn Awf, and Talha, if He came back (from his travel) and bring in ‘Abdullah ibn ‘Umar, without allowing him any personal interest in the matter, and stand at their heads (i.e. supervise them). If five agreed and accepted one man, while one man rejected, then hit his head with the sword (kill him). If four consented and agreed on one man, and two disagreed, then kill the dissenters with the sword. If three agreed on one man and three disagreed then let ‘Abdullah bin ‘Umar arbitrate. The group that ‘Abdullah ibn ‘Umar judged for, let them select one from them. If they did not accept the judgement of ‘Abdullah ibn ‘Umar, then be (all of you) with the group in which is ‘Abdul Rahman ibn Awf, and kill the rest if they declined to accept what the people agreed upon.” Then He asked them to leave the discussion about the Khilafah until He died.

Baada ya kifo cha 'Umar na mazishi yake, kundi alilolimteua 'Umar lilikusanyika isipokuwa Talha, ambaye alikuwa safarini. Inasimuliwa kwamba kikao chao kilifanyika nyumbani kwa 'Umar, na 'Abdullah bin 'Umar alikuwa pamoja nao. Waliomba Abu Talha Al Ansari awasimamie kwa kuwalinda. Walipokaa sawasawa, 'Abdul-Rahman bin Awf alisema: "Ni nani atajiondoa katika jambo hilo (Ukhalifa) na kuongoza kikao hicho kwa sharti kwamba atampa ukhalifa aliye bora miongoni mwenu?" Yaani, ni nani atakayeacha haki yake ya Ukhalifa, kwa sharti kwamba kila mmoja wao amfanye yeye kuwa hakimu (mpatanishi), amchague mwenyewe Khalifa miongoni mwao kadiri atakavyoona inafaa." Baada ya kusema haya, 'Abdul-Rahman bin Awf alisubiri jibu, lakini hakuna aliyemjibu, kwa hiyo akaendelea kusema: "Mimi mwenyewe najiondoa katika haki yangu ya Ukhalifa." Hapo 'Uthman akasema: "Mimi ndiye wa kwanza kukubali, kwa kuwa nilimsikia Mjumbe wa Allah ﷺ akisema:

After ‘Umar’s death and his burial, the group that ‘Umar had nominated gathered except for Talha who was in travel. It is reported that their meeting took place in ‘Umar’s house, and ‘Abdullah ibn ‘Umar was with them. They asked Abu Talha Al Ansari to shield them. Once they settled, ‘Abdul-Rahman ibn Awf said: “Who would take himself out of it (the Khilafah) and preside over the meeting on condition that He gives it to the best among you?” That is, who would renounce his right to the Khilafah, on condition that everyone makes him judge (arbitrator), to choose by himself a Khaleefah from amongst them as He deemed fit.” Having said this, ‘Abdul-Rahman ibn Awf waited for an answer but no one answered him, so He went on saying: I myself renounce my right to the Khilafah. Upon this ‘Uthman said: “I am the first to accept, for I heard the Messenger of Allah (pbuh) say:

"Mtu anayeaminiwa duniani ni mtu anayeaminiwa mbinguni," na Al-Zubayr na Sa'd pia walisema: "Tunakubali." 'Ali alinyamaza kimya; basi 'Abdul-Rahman akamwuliza: "Unasemaje, Ee Abul Hassan!" 'Ali akajibu: "Niapie kwamba utapendelea ukweli na hutafuata matamanio, wala hutampendelea mwanafamilia yeyote, wala hutapuuza maslahi ya Ummah." 'Abdul-Rahman akajibu: "Niapieni (nyote) kwamba mtasimama pamoja nami dhidi ya yeyote atakayebadilisha, na kwamba mtakubali yeyote nitakayemchagua (kwa niaba yenu). Nami nakuapieni kwamba, Kwa Allah, sitampendelea jamaa yeyote, wala sitapuuza maslahi ya Ummah." Akawachukulia kiapo, kisha yeye mwenyewe akawapa kiapo. Kisha akaanza kushauriana na kila mmoja wao mmoja mmoja, akisema: "Mbali na wewe mwenyewe, unadhani ni nani anayestahili mamlaka haya miongoni mwa kundi hili?" au maneno yenye maana hiyo. 'Ali akasema: "'Uthman." 'Uthman akasema: "'Ali." Sa'd akasema: "'Uthman," na vivyo hivyo Al-Zubayr. Kisha 'Abdul-Rahman akatafuta maoni ya watu mashuhuri wa Madina, akawauliza Waislamu wote wa Madina mmoja mmoja, wanaume kwa wanawake. Hakumwacha yeyote bila kumwuliza kuhusu ni nani, yeye au yeye, angependa awe Khalifa miongoni mwa kundi hilo. Kundi moja miongoni mwao lilimchagua 'Uthman na kundi jingine likamchagua 'Ali. 'Abdul-Rahman akaona kwamba maoni yamegawanyika kati ya 'Uthman na 'Ali, na kwamba Waquraishi wameungana na 'Uthman.

“A trustee on earth is a trustee in the heavens,” Al-Zubayr and Sa’d also said: “We agree”. ‘Ali kept silent; so ‘Abdul-Rahman asked him: “What do you say O Abul Hassan!” ‘Ali replied: “Give me an Oath that you would prefer the truth and not to follow the whims and not to favour any member of your family and not neglect the interest of the Ummah”. ‘Abdul-Rahman replied: “Give me (all of you) your Oaths that you would stand with me against whoever changes, and that you would accept whoever I choose for you (on your behalf) and I give you my Oath that By Allah, I shall not favour a relative nor shall I neglect the interest of the Ummah.” He took an Oath from them and gave them an Oath himself. Then He started to consult each one of them individually saying: “Apart from yourself, who do you think is worthy of this authority from among this group?” or words to that effect. ‘Ali said: “Uthman.” ‘Uthman said: “‘Ali.” Sa’d said: “Uthman,” so did Al-Zubayr. Then ‘Abdul-Rahman sought the opinion of the prominent figures in Madina, and asked all the Muslims in Madina one by one, men and women. He left no one without asking him about whom, He or she, would like to be the Khaleefah from amongst that group. A group of them chose ‘Uthman and another group chose ‘Ali. ‘Abdul-Rahman found that opinion was split between ‘Uthman and ‘Ali, and that the Qurayshis sided with ‘Uthman.

Mara moja 'Abdul-Rahman, baada ya kukamilisha kazi yake ya kuchunguza na kushauriana na watu wote, wanaume na wanawake, aliwaita Waislamu msikitini, akasimama juu ya Minbar (jukwaa) akiwa na upanga wake, na akiwa amevaa "Amama" (kilemba) ambacho Mtume wa Allah ﷺ alimpa: Alisimama kwa muda mrefu, kisha akasema: "Enyi watu! Nimewauliza waziwazi na kwa siri kuhusu Imamu wenu, nami nimeona kwamba hamwezi kumweka mtu yeyote katika daraja moja na watu hawa wawili: 'Ali na 'Uthman." Kisha akageuka kwa 'Ali na kumwambia.

Once ‘Abdul-Rahman completed his fact finding mission and consulted all the people, men and women, He summoned the Muslims to the Masjid and stood upon the Minbar (podium) with his sword on donning the “Amama” (head-dress) which the Messenger of Allah (pbuh) gave to him: He stood for a long while then spoke: “O people! I have asked you openly and secretly about your Imam, and I found that you cannot place anyone on the same level as these two men: ‘Ali and ‘Uthman.” Then He turned to ‘Ali and said to him.

"Njoo kwangu ee 'Ali!" 'Ali alisimama na kutembea hadi Minbar hadi alipofika chini yake. 'Abdul-Rahman alimshika mkono na kusema: "Je, utanipa Bay'ah kulingana na Kitabu cha Allah na Sunnah ya Mjumbe Wake na (matendo ya) Abu Bakr na 'Umar?" 'Ali alijibu: "Kwa Allah, hapana, lakini kwa juhudi yangu binafsi katika hayo na ujuzi wangu" - yaani, ningekupa Bay'ah kulingana na Kitabu cha Allah na Sunnah ya Mjumbe wa Allah ﷺ kulingana na juhudi yangu binafsi katika hayo na ujuzi wangu juu yake. Kuhusu matendo ya Abu Bakr na 'Umar, mimi sijifungi nayo bali natumia maoni yangu mwenyewe." Kisha 'Abdul-Rahman aliachia mkono wake na kuita: "Njoo kwangu ee 'Uthman!" Alimshika mkono naye akasimama mahali alipokuwa amesimama 'Ali awali, akamwambia: "Je, utanipa Bay'ah kulingana na Kitabu cha Allah na Sunnah ya Mjumbe Wake pamoja na matendo ya Abu Bakr na 'Umar?" 'Uthman alijibu, "Kwa Allah, ndiyo." Hapo 'Abdul-Rahman aliinua macho kuelekea dari ya Msikiti huku akiwa ameshika mkono wa 'Uthman, akasema: "Ee Allah! Sikia na shuhudia; ee Allah, nimeweka juu ya shingo ya 'Uthman yale yaliyokuwa juu ya shingo yangu katika jambo hilo." Kisha watu walikimbilia kumpa 'Uthman Bay'ah hadi wakamzidi nguvu. Kisha 'Ali alikuja akisukuma njia yake ili kumfikia 'Uthman, akampa Bay'ah yake. Hivyo Bay'ah kwa 'Uthman ikakamilika.

“Come to me O ‘Ali!” ‘Ali stood and walked to the Minbar until He came underneath it. ‘Abdul-Rahman took his hand and said: “Would you give me your Bay’ah according to the Book of Allah and the Sunnah of His Messenger and the (actions) of Abu Bakr and ‘Umar?” ‘Ali replied: “By Allah no, but on my own exertion of that and my knowledge” - i.e. I would give you my Bay’ah according to the Book of Allah and the Sunnah of His Messenger according to my own exertion of that and my knowledge of them. As for the actions of Abu Bakr and ‘Umar, I do not adhere myself to them but exert my own opinion.” ‘Abdul-Rahman then released his hand and called: “Come to me O ‘Uthman!” He took his hand as He stood on the spot where ‘Ali stood earlier and said to him: “Would you give me your Bay’ah according to the Book of Allah and the Sunnah of His Messenger as well as the actions of Abu Bakr and ‘Umar?” ‘Uthman replied, “By Allah yes.” Upon this ‘Abdul- Rahman looked up to the roof of the Masjid with his hand clutching that of ‘Uthman and said: “O Allah! Hear and witness; O Allah, I have put what was in my neck of that (matter) in the neck of ‘Uthman.” Then people rushed to give their Bay’ah to ‘Uthman until they overwhelmed him. Then ‘Ali came pushing his way through to reach ‘Uthman and gave him his Bay’ah. Thus Bay’ah was concluded to ‘Uthman.

Ikiwa tutachunguza kwa makini namna ambavyo ‘Uthman alivyoteuliwa kushika wadhifa wa Ukhalifa, tutatambua kwamba inatofautiana na namna mbili zilizotangulia ambazo kwazo Abu Bakr na ‘Umar waliteuliwa.

If we examine closely this style by which ‘Uthman was appointed to the post of Khilafah, we can realise that it differs from the two previous styles by which Abu Bakr and ‘Umar were appointed.

4. Khalifa anapokufa, umati mkubwa wa Waislamu, au watu wenye ushawishi miongoni mwao (Ahlul Hall Wal ‘Aqd), au kundi kutoka miongoni mwa watu wenye madaraka (kwa mfano, vikosi vya kijeshi), huja kwa mtu anayestahili wadhifa wa Khilafah. Wanamwomba achukue wadhifa huo, naye anakubali pale anapoona kwamba wengi wa Waislamu wameridhia, na kisha anapokea Bay’ah waziwazi kutoka kwao. Kwa njia hiyo ya Bay’ah ya wazi kutoka kwa Waislamu, anakuwa Khalifa, na hivyo Waislamu wanalazimika kumtii.

4. Once the Khaleefah dies, a multitude of Muslims or the influential people (Ahlul Hall Wal ‘Aqd) amongst them, or a group from the people of power (e.g. armed forces) approach a person, who is qualified for the post of Khilafah. They ask him to take over the post so He agrees to them once He realised the consent of the majority of the Muslims, and takes the Bay’ah openly from them. He then becomes Khaleefah through this open Bay’ah from the Muslims and accordingly they become obliged to obey him.

Wale wanaomwomba achukue wadhifa wa Khalifa wanamtaja tu kama mgombea pekee wa wadhifa wa Khilafah. Hata hivyo, Khilafah haimfungamani kwake kwa msingi wa ombi hili, bali kwa Bay'ah ya watu, inayotolewa kwake.

Those who request him to become Khaleefah are merely putting him forward as a sole candidate for the Khilafah post. However, Khilafah is not contracted to him based on this request, but by the Bay’ah of the people, given to him.

Hivi ndivyo ilivyotokea kwa ‘Ali ibn Abi Talib, wakati waasi walipomuua Khalifa ‘Uthman ibn Affan. Madina ilibaki bila Khalifa kwa siku tano baada yake. Amiri wake wakati huo alikuwa Al-Ghafiqi ibn Harb, mmoja wa viongozi wa waasi. Viongozi hao walimwomba ‘Ali ibn Abi Talib achukue wadhifa wa Khilafah. Yeye alikuwa akiwaepuka, kisha masahaba wa Mtume ﷺ wakamjia na kumwambia: “Mtu huyu - yaani ‘Uthman - ameuawa, na watu lazima wawe na Imamu, na katika wakati huu hatuoni mtu anayestahili zaidi wa wadhifa huu kuliko wewe, hakuna mwenye utangulizi zaidi kuliko wewe, wala hakuna aliye karibu zaidi kuliko wewe na Mtume ﷺ.” Akasema, “Msinipendekeze kwa wadhifa huu, kwani ningekuwa msaidizi bora kuliko amiri.” Wakasema, “Hapana, kwa Allah hatutafanya hivyo mpaka tutakapokupa Bay’ah yetu.” Akasema, “Basi jambo hili ni lazima lifanyike msikitini, kwani sitaki Bay’ah yangu iwe ya siri, wala kuchukuliwa isipokuwa kwa ridhaa ya Waislamu.” ‘Abdullah ibn Abbas baadaye alisema: “Nilikuwa na wasiwasi kwake kuja msikitini kwani niliogopa kwamba baadhi ya watu wangechochea fitina, lakini yeye alisisitiza kwenda msikitini. Alipoingia msikitini, Muhajirina na Answari walimfuata wakampa Bay’ah yao. Kisha watu wakampa pia Bay’ah yao, pamoja na wengi wa Waislamu, licha ya kutokuwepo kwa Banu Umayyah na baadhi ya Sahaba.”

This is exactly what happened with ‘Ali ibn Abi Talib, when the rebels killed Khaleefah ‘Uthman ibn Affan. Madina remained without a Khaleefah for five days after him. Its Ameer during that time was Al-Ghafiqi ibn Harb, one of the rebel leaders. Those leaders requested ‘Ali ibn Abi Talib to take over the post of Khilafah. He used to avoid them, then the companions of the Messenger of Allah (pbuh) came to him and said: “This man - meaning ‘Uthman - has been killed and people must have an Imam and in this time we do not see anybody more worthy of the post than yourself, no one is of more precedence than you and no one is nearer than you to the Messenger of Allah”. He said, “Do not put me forward for this post, for I would be a better assistant than an Ameer”. So they said, “No, by Allah we should not do this until we give you our Bay’ah”. He said, “Then this has to take place in the Masjid, for I do not wish for my Bay’ah to be secret, nor to be taken except with the consent of the Muslims”. ‘Abdullah ibn Abbas later commented: “I was apprehensive about him coming to the Masjid for I feared that some people would stir up trouble, but He insisted to go to the Masjid. When He entered the Masjid, the Muhajiroon and the Ansar followed him in and gave him their Bay’ah. Then the people gave him also their Bay’ah as well as the majority of the Muslims despite the absence of Banu Umayyah and some of the Sahabah.

Hivyo ndivyo ukhalifa ulivyokabidhiwa kwa ‘Ali ibn Abi Talib kupitia Bay’ah hii ya wazi ya Maswahaba na Waislamu, na ikawa ni wajibu kwa Waislamu kumtii kwa Bay’ah hii.

Thus the Khilafah was contracted to ‘Ali ibn Abi Talib through this open Bay’ah of the Sahabah and the Muslims, and it became obligatory upon the Muslims to obey him by this Bay’ah.

Ukichunguza kwa makini taratibu za njia hii iliyotumika kumteua ‘Ali ibn Abi Talib kuwa Khalifa, tunaona wazi kwamba inatofautiana na njia tatu zilizotangulia ambazo kwazo makhalifa watatu waliotangulia walichaguliwa.

If we examine closely the proceedings of this style by which the appointment of ‘Ali ibn Abi Talib was concluded to the post of Khilafah, we can clearly see that it differs from the previous three styles by which the three previous Khulafaa’ had been appointed.

5. Wakati kuna dola ya Khilafah na kuna baraza linalowakilisha Ummah katika Shura (mashauriano) na katika kuwahoji watawala, wajumbe Waislamu wa baraza hilo wanaweza kuwapendekeza wagombea pekee wa Khilafah miongoni mwa watu wanaostahili wadhifa huo na wanaotimiza masharti yote yanayohitajika kwa kuchaguliwa kuwa Khalifa.

5. When there is a Khilafah state and there is a council representing the Ummah in Shura (consultation) and in accounting the rulers, the Muslim members of the council can nominate exclusive candidates for the Khilafah from among the persons who are qualified for the post and who satisfy all the conditions necessary for contracting the Khilafah.

Baada ya wagombea hao kuchaguliwa na wajumbe wa baraza, majina yao yangetangazwa kwa Waislamu. Kisha tarehe ingewekwa ya kumchagua mmoja wao kuwa Khalifah. Uchaguzi huo ungefanywa either na Ummah au na wajumbe Waislamu wa baraza la Ummah, kulingana na kile kilichopitishwa katika katiba ya dola ya Khilafah. Mgombea atakayepata kura nyingi zaidi, iwe kutoka kwa Ummah, ikiwa upigaji kura ulifanywa na Ummah, au kutoka kwa baraza, ikiwa upigaji kura ulifanywa na baraza, jina lake lingetangazwa kwamba amepata kura nyingi zaidi. Kisha angepokea Bay'ah ya mkataba kutoka kwa baraza la Ummah, ikifuatiwa na Bay'ah ya jumla kutoka kwa Ummah, kama Bay'ah ya utiifu.

Once those candidates have been short listed by the council’s members, their names would be announced to the Muslims. A date would then be set to elect one of them to become the Khaleefah. The election would be either carried out by the Ummah or by the Muslim members of the Ummah’s council, according to what is adopted in the constitution of the the Khilafah state. The candidate who gets the largest number of votes, whether from the Ummah, if voting was carried by the Ummah, or from the council, if the voting was carried by the council, his name would then be announced that He got the higest votes, and would then get the Bay’ah of contract from the Ummah’s council, followed by the general Bay’ah from the Ummah, as a Bay’ah of obedience.

Waislamu wanaruhusiwa kutumia mitindo mitano iliyotajwa hapo juu kumteua Khalifah juu yao. Hili linaweza kufanyika tu baada ya kifo cha Khalifah, pale Waislamu wanapokuwa na dola ya Khilafah, na pale Uislamu unapokuwa mfumo pekee unaotekelezwa kwao.

The Muslims are permitted to use the five styles listed above for appointing the Khaleefah over them. This can only take place after the death of the Khaleefah, when the Muslims have a Khilafah state, and when Islam is the only system implemented upon them.

Ikiwa hata hivyo Waislamu hawana dola ya Khilafah, wala Khalifa, na mifumo na kanuni za kufuru zinatekelezwa juu yao - kama ilivyo kwa Waislamu leo tangu dola ya Khilafah kuharibiwa mwaka 1924 - basi Waislamu, au kundi miongoni mwao, au watu wenye nguvu miongoni mwao, katika nchi moja au zaidi za Waislamu, wanaweza kuchukua madaraka katika nchi hiyo na kumwondoa mtawala anayetawala kwa mifumo na kanuni za kufuru, kwa lengo la kurejesha mfumo wa maisha wa Kiislamu na kurudisha utawala kwa yale aliyoyateremsha Allah (yaani Uislamu). Katika hali hii, inaruhusiwa kwa wale waliochukua madaraka kumpendekeza mtu mmoja miongoni mwa Waislamu ambaye anastahili kushika mamlaka na anayetimiza masharti yote yanayohitajika kwa wadhifa wa Khilafah. Watakusanya watu mashuhuri katika nchi hiyo au wengi wao, na kuwaomba kutoa kiapo cha utii (Bay'ah) kwa mtu huyo waliyempendekeza kuwa Khalifa. Kisha watu mashuhuri watampa Bay'ah kwa hiari na kwa uchaguzi, kwa msingi wa Kitabu cha Allah na Sunnah ya Mtume wake. Bay'ah kama hiyo itampa huyu Khilafah. Kisha Waislamu katika nchi hiyo watampa Bay'ah ya jumla ya ridhaa na utii. Baada ya hapo ataanza mara moja utekelezaji wa Uislamu kikamilifu bila kuchelewa.

If however the Muslims do not have a Khilafah state, nor a Khaleefah, and Kufr systems and rules are implemented on them - as is the case with the Muslims today since the Khilafah state was destroyed in 1924 TheMuslims, or a group from amongst them, or the people of power from amongst them, in one or more of the Muslims countries, can seize power in that country and remove the ruler who governs by the systems and rules of kufr, for the purpose of resuming the Islamic way of life and restoring the ruling by that which Allah brought down (ie. Islam). In this case, it is allowed for those who seized power to recommend one man from the Muslims who is qualified to hold authority and who meets all the conditions required for the Khilafah post. They would gather the influential people in that country or the majority of them, and request of them to give their pledge (Bay’ah) to that person whom they recommended to be a Khaleefah. The influential people would then give him the Bay’ah with consent and selection, on the Book of Allah and the Sunnah of His Messenger. Such a Bay’ah would convene this Khilafah to him. Then the Muslims in that country would give him a general Bay’ah of consent and obedience. After that He embarks immediately on the implementation of Islam completely and without any delay.

Hivyo, dola ya Khilafah ingerejea tena kuwa hai, na utekelezaji wa hukumu na mifumo ungeanza upya, na nyumba katika nchi hiyo ingebadilika kuwa ya Kiislamu (Dar ul-Islam).

Thus, the Khilafah state would return back to life, and the implementation of the rules and systems would start again, and the household in that country would be transformed into an Islamic one (Dar ul-Islam).