Khalifa lazima atimize masharti saba ya kimkataba ili astahiki wadhifa wa Khilafah na ili Bay'ah ya Khilafah kwake ifanyike kwa njia halali. Masharti haya saba ni ya lazima. Ikiwa sharti moja tu halitazingatiwa, mkataba wa Khilafah haungefanyika na ungechukuliwa kuwa batili na si wa kutekelezeka.

The Khaleefah must satisfy seven contractual conditions in order to qualify for the Khilafah post and for the Bay’ah of Khilafah to him to take place legitimately. These seven conditions are necessary. If just one condition is not observed the Khilafah contract would not have taken place and it would be considered null and void.

Masharti ya mkataba ni:

The contracting conditions are:

Kwanza. Khalifa lazima awe Muislamu; wadhifa wa Khilafah haruhusiwi kamwe kwa kafiri, wala kumtii yeye hairuhusiwi. Kwa sababu Allah (SWT) anasema:

Firstly. The Khaleefah must be Muslim; the post of Khilafah is never allowed for the unbeliever, nor is it allowed to obey him. Because Allah (swt) says:

Na Mwenyezi Mungu hatawapa makafiri njia yoyote (ya utawala) juu ya waumini. [TMQ An-Nisa: 141]

“And Allah will never (lan) give the unbelievers any way (of authority) against the believers.” [TMQ An-Nisa: 141]

Utawala ndio njia yenye nguvu zaidi ya mtawala juu ya watawaliwa, kwa hiyo neno ‘lan’ (kamwe) linamaanisha katazo la wazi la kafiri kushika wadhifa wa mamlaka juu ya Waislamu, awe ni Khilafah au wadhifa mwingine wowote wa mamlaka. Hili nalo linawakataza Waislamu kukubali kafiri atawale juu yao.

Ruling is the strongest way for the ruler over the ruled, hence the term ‘lan’ (never) means the categorical prohibition of the unbeliever (Kafir) from taking a post of authority over the Muslims, be it the Khilafah or any other post of authority. This in turn forbids the Muslims from accepting the Kafir to rule over them.

Zaidi, khalifa ni mtu mwenye mamlaka, na Allah (swt) ameamua kwamba mtu anayesimamia mambo ya Waislamu awe Muislamu. Allah (swt) anasema:

Besides, the Khaleefah is the person in authority and Allah (swt) has decreed that the person in charge of the affairs of the Muslims should be Muslim. Allah (swt) says:

"Enyi mlioamini, mtiini Allah na mtiini Mtume na wenye mamlaka (Ulil-Amr) miongoni mwenu." [TMQ An-Nisa: 59]

“O you who believe, obey Allah and obey the Messenger and those in authority (Ulil-Amr) from amongst you.” [TMQ An-Nisa: 59]

Yeye (swt) pia anasema:

He (swt) also says:

"Na wanapowafikia jambo lolote linalohusu usalama wa umma au hofu, huzieneza. Lau wangelirudisha jambo hilo kwa Mtume ﷺ au kwa wenye mamlaka (Ulil-Amr) miongoni mwao, bila shaka wangelijua ukweli wake wale wenye kulichunguza miongoni mwao." [TMQ; An-Nisa: 83]

“When there comes to them some matter touching public safety or fear they divulge it .If they had only referred it to the Messenger or to the people of authority (Ulil- Amr) from among them.”[TMQ; An-Nisa: 83]

Neno "Ulil-Amr" limetajwa kila mara kuhusiana na Waislamu, wala halijatajwa katika muktadha mwingine wowote isipokuwa kuonyesha kwamba watu husika ni Waislamu. Hii inathibitisha kwamba lazima wawe Waislamu. Kwa kuwa Khalifah ndiye mwenye mamlaka, na yeye ndiye anayewateua watu wenye nafasi za mamlaka kama vile Mu'awinoon (wasaidizi), Wulah na 'Ummal, basi yeye mwenyewe lazima awe Muislamu.

The phrase “Ulil-Amr” has always been mentioned in connection with the Muslims, it has not been mentioned in any other context other than to indicate that the people concerned are Muslims. This proves that they must be Muslims. Since the Khaleefah is the person in authority and it is He who appoints people in positions of authority such as his Mu’awinoon (assistants), Wulah and ‘ummal, He himself must, therefore, be Muslim.

Pili, Khalifa lazima awe mwanaume. Ni haramu kwa mwanamke kuwa Khalifa, yaani Khalifa lazima awe mwanaume, si mwanamke. Al-Bukhari ameripoti kwa mamlaka ya Abi Bakra kwamba alisema: Allah amenipa neema ya neno nililolisikia kutoka kwa Mtume wa Allah ﷺ wakati wa siku za Al-Jamal (ngamia), nilipokuwa karibu kujiunga na watu wa Al-Jamal na kupigana nao: Mtume wa Allah ﷺ aliposikia kwamba watu wa Persia wamemteua binti wa Chosroes (Kisra), alisema:

Secondly. The Khaleefah must be male. It is forbidden for a female to be Khaleefah, i.e. the Khaleefah must be a man, not a woman. Al-Bukhari reported on the authority of Abi Bakra that He said: Allah has given me the privilege of a word which I heard from the Messenger of Allah during the days of Al-Jamal (the camel), when I was about to join the people of Al-Jamal and fight with them: When the Messenger of Allah heard that the people of Persia had appointed the daughter of Chosroes (Kisra), He said:

“Watu wanaomteua (Wallaow) mwanamke kuwa kiongozi wao hawatafanikiwa kamwe.” Ikiwa Mjumbe wa Allah ﷺ alitabiri kushindwa kwa wale wanaokabidhi uendeshaji wa mambo yao kwa mwanamke, hii inaashiria katazo. Hii ni kwa sababu lilikuja kwa namna ya lawama kwa wale wanaompa mwanamke mamlaka juu yao wenyewe, kwa kukanusha mafanikio yao, hivyo likionyesha katazo lenye msisitizo. Kwa hiyo katazo la kumteua mwanamke kwenye nafasi ya mamlaka limekuja pamoja na dalili (Qareenah) inayoonyesha kwamba katazo hilo ni la uhakika. Basi, kumteua mwanamke kuwa mtawala ni haramu (Haram). Kumteua mwanamke kwenye nafasi ya mamlaka, katika kesi hii, maana yake ni kumteua kuwa Khaleefah na nafasi nyingine yoyote inayohusiana na utawala. Hii ni kwa sababu Hadith hii inahusu suala la utawala, si mahsusi kwa uteuzi wa binti wa Chosroes kuwa malkia. Hadith hii pia si ya jumla inayojumuisha kila kitu, bali inahusiana tu na mambo ya utawala na mamlaka, hivyo haitumiki kwa nafasi zisizo za utawala.

“People who appoint (Wallaow) a women as their leader will never succeed.” If the Messenger of Allah (pbuh) foretold the failure to those who assign the running of their affairs to a woman this indicates a prohibition. This is because it came in the form of reproach to those who give authority over themselves to a woman by negating their success thus indicative of definite prohibition. So the prohibition of appointing a woman to a position of authority came linked with a connotation (Qareenah) that indicates that the prohibition is decisive. Therefore, appointing a woman as a ruler is forbidden (Haram). Appointing a woman to a position of authority in this case means appointing her as Khaleefah and any other post connected with ruling. This is because this Hadith is related to the issue of ruling not specific to the appointment of Chosroes’s daughter as queen. The Hadith is not also general to cover everything but related only to matters regarding ruling and authority, so it does not apply to other than ruling positions.

Tatu. Khalifa lazima awe mtu mzima; ni haramu kumteua kijana (ambaye bado hajabaleghe). Abu Dawoud amesimulia kutoka kwa ‘Ali bin Abi Talib kwamba Mtume wa Allah ﷺ alisema:

Thirdly. The Khaleefah must be mature; it is forbidden to appoint a youth (pre-pubescent). Abu Dawoud narrated from ‘Ali Ibnu Abi Talib that the Messenger of Allah (pbuh) said:

“Dhamana imeondolewa kwa watu watatu: Aliyelala hadi aamke, kijana (mtoto aliyebaleghe) hadi afikie utu uzima, na mwenye wazimu hadi arejee akili yake.” Katika riwaya nyingine kutoka kwa ‘Ali: “Kalamu imeinuliwa kwa watu watatu: Mwenye wazimu hadi arejeshe akili yake, aliyelala hadi aamke, na kijana hadi afikie utu uzima.” Basi, mtu ambaye kalamu imeinuliwa kwake hawezi kuwajibika kwa nafsi yake, na hana wajibu wowote kisheria. Kwa hiyo, si halali kwake kuwa Khalifa au kushika wadhifa wowote wa mamlaka, kwa kuwa hawajibiki kwa matendo yake. Ushahidi pia unatokana na kisa cha Aqeel, Zahra bin Ma’abed kutoka kwa babu yake ‘Abdullah bin Hisham, aliyefikia wakati wa Mtume ﷺ. Mama yake, Zainab binti Humair, alimchukua hadi kwa Mjumbe wa Allah ﷺ na kusema: “Ewe Mjumbe wa Allah! Mpokee kiapo chake cha utii (Bay’ah).” Mtume ﷺ akasema:

“Accountability is lifted off three persons: The dormant until He awakes, the boy (adolescent) until He reaches maturity and the deranged until He regains his mind.” In another narration from ‘Ali “The pen has been raised off three persons: The deranged in his mind till He restores his mind, the dormant till He wakes up and the adolescent till He reaches maturity.” Therefore, the person for whom the pen is raised is not able to be responsible for himself, and He is not under any liability by Shar’a, so it is unlawful for him to become Khaleefah or to hold any post of authority for He is not responsible for his own actions. Evidence is also derived from the fact that the Messenger Aqeel, Zahra ibn Ma’abed from his grandfather ‘Abdullah Ibnu Hisham who reached the time of the Prophet (pbuh) and his mother Zainab bint Humair took him to the Messenger of Allah (pbuh) and said: ‘O Messenger of Allah! Take his Bay’ah’. The Prophet (pbuh):

"Bado ni mvulana mdogo," basi akamshika kichwa chake na kumwombea dua. Kwa hiyo, ikiwa Bay'ah ya mvulana mdogo si sahihi, na hawezi kutoa Bay'ah kwa Khalifa, basi ni dhahiri kwamba yeye mwenyewe hawezi kuwa Khalifa.

“He is still a little boy”, so He stroked his head and prayed for him. Therefore, if the Bay’ah of the little boy is not valid, and He cannot give a Bay’ah to a Khaleefah, He evidently cannot be Khaleefah himself.

Nne: Khalifa lazima awe mwenye akili timamu; si halali kwa Khalifa kuwa mwendawazimu, kwa sababu Mtume wa Allah ﷺ alisema:

Fourthly. The Khaleefah must be sane; it is unlawful for a Khaleefah to be insane because the Messenger of Allah (pbuh) said:

"Kalamu imeinuliwa kwa watu watatu: mwenye wazimu katika akili yake hadi atakaporejeshewa akili yake, aliyelala hadi aamke, na kijana hadi afikie baleghe." Mtu ambaye kalamu imeinuliwa juu yake hana wajibu. Pia akili ndiyo sharti la kuwajibika na kwa sahihi ya vitendo. Khalifa ndiye anayetekeleza sheria na kutekeleza wajibu wote wa kisheria; kwa hiyo haijuzu kuwa na khalifa mwenye wazimu, kwa sababu mwenye wazimu hawezi kujitunza mwenyewe, wala hawajibiki kwa matendo yake, hivyo hawezi kusimamia mambo ya watu kwa hoja yenye nguvu zaidi (Bab Awla).

“The pen has been raised off three persons: The deranged in his mind till He restores his mind, the dormant till He wakes up and the adolescent till He reaches maturity.” The person off whom the pen is raised is not under obligation. Also the mind is the condition for responsibility and for the validity of actions. The Khaleefah enacts the rules and executes all the legal duties, it is therefore unlawful to have an insane Khaleefah because the insane cannot look after himself, nor is He responsible for his own actions, thus He cannot look after the affairs of the people by greater reason (Bab Awla).

Tano. Khalifa lazima awe mwadilifu (‘Adl); haijuzu kwake kuwa ‘Fasiq’ (mwasi). Uadilifu ni msingi wa lazima kwa kuanzishwa kwa Ukhalifa na kwa kuendelea kwake. Hii ni kwa sababu Allah (SWT) ameweka sharti kwamba shahidi lazima awe mwadilifu. Anasema:

Fifthly. The Khaleefah must be just (‘Adl); it is not allowed for him to be a ‘Fasiq’ (rebel). Justice is an obligatory foundation for contracting the Khilafah and for its continuity. This is because Allah (swt) has stipulated that the witness must be just. He (swt) says:

“Na mtake ushahidi wa wanaume wawili waadilifu miongoni mwenu.” [TMQ At-Talaq: 2]

“And seek the witness of two just men from amongst you.” [TMQ At-Talaq: 2]

Hivyo basi, ikiwa shahidi lazima awe mwadilifu, basi Khalifa ambaye ana cheo cha juu zaidi na anatawala juu ya shahidi mwenyewe, yeye kwa sababu ya hoja yenye nguvu zaidi (Bab Awla) lazima awe mwadilifu. Kwa maana ikiwa uadilifu uliwekwa kama sharti kwa shahidi, basi kuwepo kwake kwa Khalifa lazima kuwe kwa sababu ya hoja yenye nguvu zaidi (Bab Awla).

So if the witness must be just, then the Khaleefah who holds a higher post and rules over the witness himself should, by greater reason, be just. For if justice was stipulated in the witness, its presence in the Khaleefah must exist by greater reason (Bab Awla).

Sita. Khalifa lazima awe mtu huru; kwa kuwa mtumwa yuko chini ya utawala wa bwana wake, hivyo hawezi kuendesha mambo yake mwenyewe, na kwa sababu hiyo hana uwezo wa kuendesha mambo ya watu wengine na kuwa kiongozi juu yao.

Sixthly. The Khaleefah must be a freeman; since the slave is under his master’s sovereignty, so he cannot run his own affairs, therefore he has no power to run other people’s affairs and be a ruler over them.

Saba: Kiongozi (Khaleefah) lazima awe na uwezo na ujuzi wa kutekeleza kazi ya Khilafah; hili ni sehemu muhimu ya Bay'ah. Asiyeweza kufanya hivyo hawezi kutekeleza wajibu wa kusimamia mambo ya watu kwa mujibu wa Kitabu na Sunnah ambavyo kwavyo alichukuliwa Bay'ah.

Seventhly. The Khaleefah must be able and skilled in carrying out the task of the Khilafah; this is an integral part of the Bay’ah. One who is unable to do so cannot perform the duty of running the people’s affairs by the Book and the Sunnah upon which he took the pledge of allegiance (Bay’ah).