Musulmonlarga xalifa tayinlash uchun belgilangan muddat kechayu kunduzi bilan birga uch kundir. Musulmon uchun biror kechani bayah bo'yniga tushmagan holda uch kechadan ortiq o'tkazishi harom qilingan. Kechalarni eng ko'pi bilan uch kecha deb belgilanishining sababi shuki, xalifa vafot etgan yoki lavozimidan chetlatilgan paytdan boshlab xalifa tayinlash farz bo'lib qoladi. Shunga qaramay, musulmonlar hal qilinishi lozim bo'lgan ish bilan kechayu kunduzi uch kun davomida band bo'lsalar, tayinlashni kechiktirish ruxsat etiladi. Agar chegara uch kechadan oshib ketsa va shu vaqtga qadar xalifa tayinlanmagan bo'lsa, masala ko'rib chiqilishi kerak: agar musulmonlar xalifa tayinlashda ishtirok etgan bo'lsalar-u, o'zlari qo'lidan kelmaydigan va ixtiyorlaridan tashqari bo'lgan asosli sabablarga ko'ra uch kecha ichida buni amalga oshira olmagan bo'lsalar, unda gunoh ularning bo'ynidan soqit bo'ladi, chunki ular bu vazifani bajarish uchun harakat qilganlar va o'z irodalaridan tashqari ravishda uni amalga oshirishni kechiktirishga majbur bo'lganlar. Ibn Hibbon va Ibn Moja Ibn Abbosdan rivoyat qilganlar, u aytadi: Allohning Rasuli ﷺ shunday degan edilar: .

The time limit allowed for the Muslims to appoint a Khalifah is three days including their nights. It is forbidden for a Muslim to spend more than three nights without having a bayah on his neck. As for allowing a maximum of three nights, this is because appointing of a Khalifah becomes compulsory from the very moment the former Khalifah dies or is removed. However, it is allowed to delay the appointment as long as the Muslims are involved with the task at hand for three days including their nights. If the limit exceeds three nights and a Khalifah is not appointed by that time the matter should be examined: If the Muslims were involved in the appointment of a Khalifah and failed to do so within three nights for compelling reasons beyond their control and ability, then the sin would fall from their necks, for they were endeavouring in their task to perform this duty and were compelled against their will to delay the implementation of that duty. Ibn Hibban and Ibn Majah narrated from Ibn Abbas who reported that the Messenger of Allah (PBUH) said: .

"Alloh mening ummatimni xato va unutishdan hamda majburlangan narsalardan kechirdi". [an-Navaviy, al-Majmu' Sharh al-Muhazzab, 8-jild, 450-bet].

"Allah had forgiven my Ummah for the mistake and forgetfulness and that which they were compelled of". [al-Nawawi, al-Majmu’ Sharh al-Muhadhdab, vol.8, p.450] .

Agar ular bu vazifada ishtirok etmaganlarida, xalifa tayinlanmaguncha ularning barchasi gunohkor bo‘lib qolardi, va faqat shundan keyingina gunoh ularning bo‘ynidan soqit bo‘lardi. Xalifa tayinlashni e’tiborsiz qoldirgani uchun qilgan gunohlari esa ulardan soqit bo‘lmasdi, balki qolaverardi va Alloh (S.W.T) ularni, vazifani bajarmagani uchun musulmon qilgan har qanday gunohi uchun jazolagani kabi, jazolardi.

But if they were not involved in the task they would all be sinful until such time that a Khalifah was appointed, and only then would the sin fall from their necks. As for the sin they had committed by neglecting the duty of appointing a Khalifah, this would not fall from them, rather it remains, and Allah (S.W.T) would punish them as he would punish any sin committed by a Muslim for not performing a duty. .

Xalifa lavozi bo‘shagach, xalifani bay’at qilishga darhol kirishish vojibligi haqida: bu masala Payg‘ambar (ﷺ) vafotidan so‘ng, o‘sha kuni, dafn etilishidan oldin Bani Sa’idah majlisida Sahobalar tomonidan ko‘rib chiqilgani bilan bog‘liq. Abu Bakrning dastlabki bay’ati o‘sha kunning o‘zida, uning vafoti kuni tuzildi. Ikkinchi kuni xalq itoat bay’ati berish uchun Abu Bakrga masjidda to‘plandi.

As for the obligation of the immediate involvement in the bayah of the Khalifah once the Khilafah post becomes vacant, this is because the Sahabah addressed this matter in the hall of Bani Sai’dah after the death of the Messenger (PBUH) , on the same day of his death and before his burial. The contracting bayah of Abu Bakr was concluded on the same day of his death. On the second day, the people were gathered in the masjid to give the bayah of obedience to Abu Bakr. .

Mazkur masalada, musulmonlar uchun xalifa tayinlash uchun ruxsat etilgan eng ko‘p muddat kechasi bilan birga uch kun ekanligining dalili shuki, ‘Umar o‘limi yaqinlashganini his qilganda, u Shura ahliga xalifa tayinlashni topshirdi va ularga uch kunlik muddat berdi hamda uch kun o‘tgach, guruhga qarshi chiqqan har kimni o‘ldirishni buyurdi. Bu buyruqning ijrosini, ya’ni qarshi chiqishi mumkin bo‘lgan kishini o‘ldirishni, Shura ahli va yetakchi sahobalardan iborat guruh bo‘lishiga qaramay, musulmonlardan ellik kishiga topshirdi. Bu sahobalar huzurida sodir bo‘ldi va hech kim bu buyruqqa e’tiroz bildirmadi va uni qoralamadi. Shu tariqa sahobalarning umumiy ijmo‘i shakllandi: musulmonlar kechasi bilan birga uch kundan ortiq xalifasiz qolishi harom ekani, sahobalarning ijmo‘i esa Qur’on va Sunnat kabi shar’iy dalil ekani.

As for the fact that the maximum time limit allowed for the Muslims to appoint a Khalifah is three days including their nights, its evidence is that when ‘Umar felt that his death was imminent he delegated the people of the Shura to appoint a Khalifah giving them a time limit of three days and instructing them to kill anyone who disagreed with the group once the three days had lapsed. He assigned the execution of such instruction, i.e. killing the one who might disagree, to fifty people from the Muslims despite the fact that the group was formed of the Shura people and the senior Sahabah. This took place in the presence of the Sahabah and no one objected or condemned such instruction. This became a general consensus of the Sahabah stating that it is forbidden for Muslims to remain without a Khalifah for more than three days including their nights and the consensus of the Sahabah is Sharia evidence just like the Qur’an and the Sunnah. .

Al-Buxoriy Al-Miswar ibn Maxramadan rivoyat qilgan: u aytdi: "Abd al-Rahmon kechaning bir qismi o'tgach eshigimni taqillatdi, men uyg'ondim. U dedi: "Ko'rib turibman, siz uxlab yotgan ekansiz. Allohga qasamki, bu uch kecha ichida men yaxshi uxlay olmadim..." (ya'ni uch kecha)." [Buxoriy, Sahih, #7207]. Bomdod namozi o'qilgach, bay'at 'Usmonga berildi.

Al-Bukhari reported from Al-Miswar ibn Makhramah that he said: “Abd al- Rahman knocked at my door after a part of the night passed till I woke up. He said, “I see you have been sleeping. By Allah, I did not enjoy much sleep in these three…” (I.e. the three nights).” [Bukhari, Sahih, #7207]. Once the people prayed fajr, the bayah was concluded to ‘Uthman. .

Shunga ko'ra, halifalik lavozimi bo'shagach, musulmonlarga yangi halifa uchun bay'at tayyorlash bilan shug'ullanish va uni uch kun ichida yakunlash farz qilingan. Agar ular halifaga bay'at berish bilan shug'ullanmasalar, xilofat barham topsa-yu, ular bu haqda sukut saqlasalar, u holda ular xilofat barham topgan paytdan boshlab va bu haqda sukut saqlagan muddat davomida gunohkor bo'ladilar. Bugungi kunda ham shunday: musulmonlar 1342 yil 28 rajabda xilofat yo'q qilingan paytdan boshlab, uni qayta o'rnatmagunlaricha gunohkordirlar. Bu gunohdan faqat xilofatni o'rnatish uchun samimiy va rostgo'y guruh ichida jiddiy ish olib borayotganlargina xalos bo'ladi. Bunday holatda u gunohdan o'zini qutqazadi. Bu gunoh, Allohning Elchisi ﷺ hadislarida bayon etilganidek, juda katta gunohdir: .

So, it is obliged upon Muslims once the post of the Khalifah becomes vacant, to engage in preparing the bayah for the next Khalifah, and to complete it within three days. If they however did not engage in the bayah of the Khalifah, the Khilafah was removed and they remained silent about it, then they are sinful from the moment the Khilafah was removed and for the period they remained silent about it. This is the case today, where Muslims are sinful because they did not establish the Khilafah from the moment it was eliminated on 28 Rajab 1342 H until they establish it. No one would be free of that sin except those who were engaged in the serious work for establishing it within a sincere truthful group. In that case he would relieve himself of the sin. This sin is great as explained in the hadith of the Messenger of Allah ( PBUH) : .

“Kimki boyin ustida hech qanday bay’at bo‘lmagan holda vafot etsa, u johiliyyat o‘limi bilan o‘lgan bo‘ladi.” [Buxoriy, Sahih, #7054 va Muslim, Sahih, #4767] Bu gunohning ulug‘ligini ko‘rsatadi.

“Whoever passed away without having a bayah on his neck he would have died the death of jahiliyyah.” [Bukhari, Sahih, #7054 and Muslim, Sahih, #4767] This indicates the greatness of the sin. .