Kutokana na kupitia yaliyotokea katika Bay'ah ya Khulafaa' Ar-Rashidoon na kwa ijmaa' ya Maswahaba, mtu anaweza kuhitimisha kwamba Ukhalifa unathibitishwa kwa Bay'ah. Katika Bay'ah kwa Abu Bakr, Bay'ah kutoka kwa watu mashuhuri miongoni mwa Waislamu (Ahlul Hall Wal 'Aqd) huko Madina peke yake ilitosha kuthibitisha Ukhalifa. Waislamu wa Makka hawakushauriwa, wala wale wanaoishi sehemu nyingine za Rasi ya Arabia; hata hawakuulizwa maoni yao kuhusu jambo hilo. Hali hiyo hiyo ilikuwa katika Bay'ah kwa 'Umar. Kuhusu Bay'ah kwa 'Uthman, 'Abdul Rahman Ibnu 'Awf aliwauliza Waislamu wa Madina maoni yao, na hakujiridhisha tu kwa kuwauliza watu mashuhuri. Bay'ah kwa 'Ali ilipochukuliwa, watu wengi wa Madina na Kufa walimpa Bay'ah, na yeye alichaguliwa peke yake katika Bay'ah hiyo. Bay'ah yake ilikuwa halali hata kwa wale waliompinga na kupigana naye, kwa sababu hawakumpa Bay'ah mtu mwingine kamwe, wala hawakupinga Bay'ah yake. Badala yake walidai kisasi kwa damu ya 'Uthman (kwa kuuawa kwake). Hivyo hukumu kuhusu wao ilikuwa kwamba walikuwa waasi waliojitenga na Khalifa kwa sababu ya jambo moja mahsusi. Katika hali hii, Khalifa alilazimika kuwaeleza hali ilivyo na kupigana nao. Waasi hawa hawakuanzisha Ukhalifa mwingine.

From reviewing what took place in the Bay’ah of the Khulafaa’ Ar- Rashidoon and the consensus of the Sahabah (Ijmaa’), one can conclude that the Khilafah is contracted by the Bay’ah. In the Bay’ah to Abu Bakr, the Bay’ah from the influential figures amongst the Muslims, (Ahlul Hall Wal ‘Aqd) in Madina alone was enough to contract the Khilafah. The Muslims of Makkah were not consulted, nor were those living in other parts of the Arabian Peninsula, indeed they were not even asked about their opinion concerning the matter. This was also the case in the Bay’ah to ‘Umar. With regards the Bay’ah to ‘Uthman, ‘Abdul Rahman Ibnu ‘Awf asked the Muslims of Madina regarding their opinion and He did not merely content himself by asking the influential people. When the Oath was taken for ‘Ali, most of the people of Madina and Kufa gave him their Bay’ah, and He was singled out in the Bay’ah. His Bay’ah was valid even for those who opposed him and fought against him because they never actually gave their Bay’ah to another man nor did they object to his Bay’ah. They rather demanded revenge for the blood of ‘Uthman (for his killing). So the verdict regarding them was that they were rebels who withdrew from the Khaleefah over one particular issue. In this instance the Khaleefah had to explain the situation to them and fight against them. These rebels did not establish another Khilafah.

Yote haya yalitokea zamani zilizopita - Bay'ah kwa Khalifa iliyofanywa na watu wa mji mkuu kwa kuwatenga mikoa mingine - mbele ya Sahaba. Hakuna aliyepinga wala kulaani kwamba kitendo hicho kiwe kimewekewa mipaka kwa watu wa Madina pekee. Hili linachukuliwa kuwa makubaliano ya jumla ya Sahaba (Ijmaa'), yanayosema kwamba wale wanaowakilisha maoni ya Waislamu katika mambo yanayohusu utawala wanaweza kumteua Khalifa. Hii ni kwa sababu tu watu wenye ushawishi na wengi wa watu wa Madina ndio walikuwa wengi wa wale waliowakilisha maoni ya Ummah kuhusu mambo ya utawala, katika maeneo yote ya Dola ya Kiislamu wakati huo.

All of this occurred in the past - the Bay’ah for the Khaleefah by the people of the capital to the exclusion of the other regions - in the presence of the Sahabah. Nobody objected to or condemned that such action be confined to the people of Madina. This is considered to be a general consensus of the Sahabah (Ijmaa’) that states that those who represent the Muslims’ opinion in matters relating to ruling can contract the Khilafah. This is simply because the influential people and the majority of the people of Madina, were the majority of those who represented the opinion of the Ummah regarding the ruling matters, all over the territories of the Islamic State at the time.

Kwa hiyo, Khilafah inaanzishwa iwapo Bay'ah itachukuliwa kutoka kwa wale wanaowakilisha wengi wa Ummah ya Kiislamu inayoishi chini ya mamlaka ya Khaleefah (wa mwisho), ambaye mahali pake inatafutwa Khaleefah mwingine kuteuliwa, kama ilivyokuwa wakati wa Khulafaa' Ar-Rashidoon. Bay'ah yao itakuwa Bay'ah ya mkataba, wakati kwa wengine, mara Khilafah itakapokuwa imeanzishwa, Bay'ah yao itahesabiwa kuwa Bay'ah ya utii, yaani Bay'ah ya kumtii Khaleefah, na si Bay'ah ya mkataba.

Therefore, the Khilafah is contracted if the Bay’ah was taken from those who represent the majority of the Islamic Ummah that lives under the authority of the (last) Khaleefah, in whose place another Khaleefah is sought to be appointed, as it was the case at the time of the Khulafaa’ Ar- Rashidoon. Their Bay’ah would constitute a Bay’ah of contract, while for the others, once the Khilafah has been contracted; their Bay’ah would be classed as a Bay’ah of obedience, i.e. a Bay’ah of allegiance to the Khaleefah and not a Bay’ah of contract.

Hii ingekuwa hivyo ikiwa kungekuwa na Khalifa aliyefariki au kuondolewa, na ikatafutwa Khalifa mpya wa kumrithi. Lakini ikiwa hakuna Khalifa yeyote aliyekuwa madarakani, na Waislamu walikuwa na wajibu wa kumteua Khalifa kwa ajili yao ili kutekeleza hukumu za Shari'a na kuufikisha wito wa Kiislamu kwa dunia, basi hali ndiyo hii tangu kuvunjwa kwa Khilafah ya Kiislamu huko Istanbul mwaka 1343 Hijria (1924). Kila nchi katika ulimwengu wa Kiislamu ingestahili kumpa Khalifa Bay'ah, na hivyo Khilafah ingeidhinishwa kwake. Ikiwa nchi yoyote katika ulimwengu wote wa Kiislamu ingempa Khalifa Bay'ah na Khilafah ikaidhinishwa kwake, basi ingekuwa wajibu kwa Waislamu wote wanaoishi katika nchi nyingine zote kumpa Bay'ah ya utii, yaani Bay'ah ya kiapo cha utiifu, baada ya Khilafah kuidhinishwa kwake kwa Bay'ah ya Waislamu katika nchi yake. Hili linatumika bila kujali ukubwa wa nchi hiyo, iwe kubwa kama Misri, Uturuki na Indonesia au ndogo kama Yordani, Tunisia na Lebanon. Hata hivyo, nchi hii lazima itimize masharti manne.

This would be the case if there was a Khaleefah who died or was removed and a new Khaleefah was sought to replace him. However, if there was no Khaleefah at all in office, and the Muslims were under obligation to appoint a Khaleefah for them to implement the rules of the Shar’a and to convey the Islamic call to the world. This has been the case since the destruction of the Islamic Khilafah in Istanbul in the year 1343 Hijri (1924). Every country in the Islamic world would be eligible to give Bay’ah to a Khaleefah and thus the Khilafah would be contracted to him. If any country throughout the Islamic world gave Bay’ah to a Khaleefah and the Khilafah was contracted to him, then it would become an obligation on all the Muslims living in all the other countries to give him the Bay’ah of obedience, i.e. the Bay’ah of allegiance after the Khilafah was contracted to him by the Bay’ah of the Muslims in his country. This is regardless of the size of that country, big like Egypt, Turkey and Indonesia or small like Jordan, Tunisia and Lebanon. However, this country must fulfill four conditions:

Kwanza. Mamlaka katika nchi hiyo lazima itegemee Waislamu pekee, na haipaswi kutegemea nchi isiyo ya Kiislamu wala ushawishi usio wa Kiislamu.

Firstly. The authority in that country must depend on the Muslims only and should not depend on a non-Islamic country or a non-Islamic influence.

Pili. Usalama wa Waislamu katika nchi hiyo lazima uhakikishwe kwa jina la Uislamu, si kwa jina la Kufr. Hii ina maana kwamba ulinzi wa nchi dhidi ya tishio la ndani au la nje unapaswa kuwa ulinzi wa Uislamu pekee, unaofanywa na jeshi la Kiislamu, kwa uwezo wake kama jeshi la Kiislamu tu.

Secondly. The security of the Muslims in that country must be guaranteed in the name of Islam, not in the name of Kufr. This means that the protection of the country against domestic or foreign threat should be a protection of Islam solely by a Muslim force, in its capacity as a purely Islamic force.

Tatu. Utekelezaji wa Uislamu unapaswa kuanza mara moja, kwa njia kamili na ya kimsingi, na nchi hiyo inapaswa kushiriki katika kueneza Wito wa Kiislamu.

Thirdly. The implementation of Islam should take place with immediate effect in a comprehensive and radical manner, and that country must be involved in conveying the Islamic Call.

Nne. Khalifa lazima atekeleze masharti yote ya mkataba; ingawa hahitaji kutekeleza masharti ya upendeleo, kwa kuwa kinachojalisha hasa ni masharti ya mkataba.

Fourthly. The Khaleefah must fulfil all the contractual conditions; although He needs not fulfil the conditions of preference, since what really matters are the conditions of the contract.

Ikiwa nchi hiyo itatimiza masharti manne haya, basi Bay'ah ya nchi hiyo peke yake ingekuwa imeanzisha Khilafah, hata kama haikuwakilisha wengi wa watu wenye ushawishi ndani ya Ummah wa Kiislamu. Hii ni kwa sababu kuanzisha Khilafah ni wajibu wa kutosheleza (Fard Kifayah), na yeyote atakayetekeleza jukumu hilo kwa njia halali basi atakuwa ametimiza wajibu huo. Hata hivyo, kuweka sharti kwamba Bay'ah itolewe na wengi wa watu wenye ushawishi kungetumika tu pale ambapo Khilafah ipo na Khalifa anatafutwa kumrithi Khalifa aliyekufa au aliyeondolewa. Lakini ikiwa hakuna Khilafah kabisa na tunataka kuianzisha, basi jambo kwamba imeanzishwa kwa njia halali, Khilafah itaidhinishwa kwa Khalifa yeyote atakayetimiza masharti ya mkataba, bila kujali idadi ya Waislamu waliompa Bay'ah. Kwa sababu jambo muhimu wakati huo ni kuanzishwa kwa wajibu ambao Waislamu wameupuuza kwa kipindi kinachozidi siku tatu. Kupuuza kwao wajibu huo kunawanyang'anya haki yao ya kuchagua wale wanaowataka. Kwa hiyo, chini ya hali hizi, yeyote atakayetekeleza wajibu huo atatosha kwa Khilafah kuidhinishwa kupitia yeye. Mara Khilafah itakapoanzishwa katika nchi hiyo, na Khilafah ikaidhinishwa kwa Khalifa kwa vitendo, Waislamu wote watalazimika kuja chini ya bendera ya Khilafah na kutoa Bay'ah yao kwa Khalifa, vinginevyo watakuwa wenye dhambi mbele ya Allah (swt). Khalifa anapaswa kuwaalika watoe Bay'ah kwake. Iwapo watakataa, basi hukumu kuhusu waasi (Bughat) itawahusu, na Khalifa anapaswa kupigana nao mpaka waingie chini ya utiifu wake. Ikiwa Bay'ah ingetolewa kwa Khalifa mwingine katika nchi hiyo, au katika nchi nyingine yoyote, baada ya Bay'ah kuwa imetolewa kwa Khalifa wa kwanza, na Ukhalifa ukawa umefungwa kwake kihalali huku masharti manne yakiwa yametimizwa, basi Waislamu watalazimika kupigana na 'Khalifa' wa pili hadi atakapotoa Bay'ah yake kwa Khalifa wa kwanza. Imepokelewa kwa mnyororo wa wapokezi kutoka kwa 'Abdullah Ibnu 'Amru Ibn al-'A'as kwamba alimsikia Mtume wa Allah ﷺ akisema:

Should that country satisfy these four conditions then the Bay’ah of that country alone would have established the Khilafah, even if it did not represent the majority of the influential people within the Islamic Ummah. This is because establishing the Khilafah is an obligation of sufficiency (Fard Kifayah), and whoever performs that duty legitimately would then have accomplished the obligation. However, stipulating that the Bay’ah should be by most of the influential people would only apply if the Khilafah existed and a Khaleefah was sought to succeed the deceased Khaleefah or one who had been removed. But if there was no Khilafah at all and we sought to establish one, then the fact that it was established legitimately, the Khilafah would be contracted to any Khaleefah who fulfilled the contractual conditions, regardless of the number of Muslims who had given him the Bay’ah. For what matters at that point in time is the establishment of a duty that Muslims have neglected for a period that has exceeded three days. Their neglect of that duty would strip them of their right to choose whom they want. Therefore, under these circumstances, whoever performs the duty would be enough for the Khilafah to be contracted by them. Once the Khilafah was established in that country, and the Khilafah was effectively contracted to a Khaleefah, all the Muslims would be obliged to come under the banner of the Khilafah and give their Bay’ah to the Khaleefah, otherwise they would be sinful before Allah (swt). The Khaleefah should invite them to give the Bay’ah to him. If they were to refuse then the verdict regarding the rebels (Bughat) would apply on them, and the Khaleefah should fight against them until they entered under his loyalty. If the Bay’ah were to be given to another Khaleefah in that country, or in any other country for that matter, once the Bay’ah had been given to the first Khaleefah, and the Khilafah had been legitimately contracted to him with the four conditions being fulfilled. The Muslims would then be obliged to fight against the second ‘Khaleefah’ until He had given his Bay’ah to the first Khaleefah. It has been narrated on the authority of ‘Abdullah Ibnu ‘Amru Ibn al-‘A‘as that He heard the Messenger of Allah (pbuh) say:

“Yeyote aliyeapa utii kwa Imamu, akampa mkono wake na tunda la moyo wake, basi amtii kadiri awezavyo, na ikiwa mwingine atakuja kugombana naye, mpigeni shingo mtu huyo.” Khalifa pia ndiye anayewaunganisha Waislamu chini ya bendera ya Uislamu. Kwa hiyo, mara Khilafah itakapoanzishwa, Jama‘ah (jumuiya) ya Waislamu itakuwepo, na inakuwa wajibu kwa Waislamu kujiunga nayo, na ni dhambi kujitenga nayo. Al-Bukhari na Muslim walisimulia kutoka kwa Ibnu ‘Abbas kwamba Mjumbe wa Allah ﷺ alisema:

“Whoever pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as He can, and if another comes to dispute with him you must strike the neck of that man.” The Khaleefah is also the one who unites the Muslims under the banner of Islam. So once the Khilafah was established, the Jama’ah (community) of the Muslims would have existed, and it becomes an obligation upon the Muslims to join it, and it is a sin to alienate oneself from it. Al-Bukhari and Muslim narrated from Ibnu ‘Abbas that the Messenger of Allah (pbuh) said:

“Mtu yeyote akiona kwa Amiri wake kitu kinachomchukiza, na asubiri kwa subira, kwani hakika! Yule anayejitenga na Jama'ah (jamii) hata kwa umbali wa shubiri moja, kisha akafa katika hali hiyo, amekufa kifo cha Jahiliyyah.” Muslim pia ameripoti kwa mapokezi ya Ibnu ‘Abbas kwamba Mtume wa Allah ﷺ alisema:

“If anyone sees in his Ameer something that displeases him, let him remain patient, for behold! He who separates himself from the Jama’ah (community) by even so much as a hand span and dies thereupon He has died the death of Jahiliyyah.” Muslim also reported on the authority of Ibnu ‘Abbas that the Messenger of Allah (pbuh) said:

“Mtu yeyote akiona kwa Amiri wake kitu kinachomchukiza, basi na asubiri kwa subira. Kwani yeyote atakayejitenga na Sultani (mamlaka) hata kwa umbali wa shubiri moja, kisha akafa katika hali hiyo, atakuwa amekufa kifo cha Jahiliyyah.” Kutokana na Hadithi hizi mbili tunafahamu kuwa kushikamana na Jama’ah (jumuiya) na na Sultani (mamlaka) ni wajibu.

“If anyone sees in his Ameer something that displeases him let him remain patient, for if anyone separates himself from the Sultan (authority) by even so much as a hand span and dies thereupon, He has died the death of Jahiliyyah.” We gather from these two Ahadith that adherence to the Jama’ah (the community) and to the Sultan (authority) is obligatory.

Wasiio wasio Waislamu hawana haki katika Bay'ah. Hii ni kwa sababu ni Bay'ah juu ya Uislamu, yaani juu ya Kitabu cha Allah (SWT) na juu ya Sunnah ya Mtume Wake ﷺ. Inalazimu Imani katika Uislamu, katika Kitabu na Sunnah. Wasiio Waislamu hawawezi kushika nyadhifa za utawala wala kumchagua mtawala, kwa sababu hakuna njia (mamlaka) yoyote kwao juu ya Waislamu, na hawana sauti katika Bay'ah.

The non-Muslims have no right in the Bay’ah. This is because it is a Bay’ah on Islam, i.e. on the Book of Allah (swt) and on the Sunnah of His Messenger (pbuh). It necessitates Iman (belief) in Islam, in the Book and the Sunnah. The non-Muslims can’t be in the ruling positions nor can they elect the ruler, because there is no way (power) for them over the Muslims, and they have no say in the Bay’ah.