Xalifani tayinlash uchun bayat berilishidan oldin qo'llaniladigan amaliy choralar turli shakllarda bo'lishi mumkin. Bu Payg'ambar (P.B.U.H) vafotidan keyin darhol kelgan to'g'ri yo'l tutgan xalifalar — Abu Bakr, 'Umar, 'Usmon va 'Ali (Alloh (S.W.T) ulardan rozi bo'lsin) bilan sodir bo'lgan. Barcha sahobalar bu borada jim qolishdi va bunga rozilik bildirishdi, aks holda agar bu Shariatga zid bo'lganida, ular buni qabul qilmagan bo'lardilar. Chunki bu musulmonlarning obro'si va Islom hukmronligini saqlab qolishga bog'liq bo'lgan hayotiy masaladir. Ushbu xalifalarni tayinlash jarayonini kuzatadigan bo'lsak, Banu Sa'ida majlisxonasida (Saqifa) ba'zi musulmonlar muhokama o'tkazganini ko'ramiz. Sa'd, Abu Ubayda, 'Umar va Abu Bakr nomzod qilib ko'rsatildi, boshqa hech kim emas. Biroq 'Umar va Abu Ubayda Abu Bakrga qarshi chiqishdan bosh tortdilar. Bu esa masalaning Abu Bakr va Sa'd o'rtasida qolganini anglatardi. Muhokama natijasida Abu Bakrga bayat berildi. Ertasi kuni musulmonlar masjidga chaqirildi va o'z navbatida bayat berishdi. Demak, Saqifadagi bayat tayinlash bayati bo'lib, shu orqali u musulmonlarga xalifa bo'ldi. Ammo ertasi kuni masjiddagi ikkinchi bayat esa itoat bayati edi.

The practical measures taken to appoint the Khalifah, before the bayah is given to him, can take different forms, which happened with the rightly guided Khulafaa’ who came immediately after the death of the Messenger (P.B.U.H) namely: Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali (May Allah (S.W.T) be pleased with them). All of the Sahabah remained silent about this and vouched for it, otherwise, they would not have accepted it if it was against the Shara. This is because it is related to a vital matter upon which rely the stature of the Muslims and the preservation of the rule of Islam. If we follow the development of the appointment of those Khulafaa, we find that some Muslims had discussions in the hall (Saqifa) of Banu Sa’idah. Sa‘d, Abu Ubaydah, ‘Umar and Abu Bakr were nominated and no-one else. However, ‘Umar and Abu Ubaidah refused to challenge Abu Bakr. This meant the issue was confined to Abu Bakr and Sa’d. As a result of the debate, the Bayah was taken for Abu Bakr. The next day the Muslims were called to the Masjid and in turn they pledged their Bayah. So the Bayah in the Saqifa was a Bayah of appointment, by which he became Khalifah for the Muslims. However, the second Bayah in the Masjid, the next day was a Bayah of obedience. .

Abu Bakr sezganida o'z kasalligi o'lim bilan yakunlanishini his qilib, va musulmon qo'shinlari o'sha davrning fors va rim qudratli davlatlariga qarshi jang qilayotgan bir paytda, u musulmonlarni chaqirib, ulardan o'zidan keyin musulmonlarga kim xalifa bo'lishi mumkinligi haqida maslahatlashish zarur deb hisobladi. U uch oy davomida shu maslahatlashuvlarni davom ettirdi. Ular tugagach va u musulmonlarning ko'pchiligining fikrini bilgach, ularga e'lon qildi, ya'ni tayinladi: o'zidan keyin xalifa bo'lishi uchun 'Umarni. Bu delegatsiya yoki tayinlash 'Umarga o'zidan keyin xalifalik shartnomasi deb hisoblanmadi. Chunki Abu Bakr vafot etgandan keyingina musulmonlar masjidga kelib, 'Umarga xalifalik uchun bay'at berdilar. Aynan shu bay'at orqali 'Umar musulmonlarning xalifasi bo'ldi, maslahatlashuvlar yoki Abu Bakrning tayinlashi natijasida emas. Agar Abu Bakrning 'Umarni tayinlashi unga xalifalik shartnomasi bo'lganida edi, u holda musulmonlarning bay'atiga muhtoj bo'lmas edi. Bundan tashqari, keltirilgan matnlar aniq ko'rsatadiki, musulmonlarning bay'atisiz hech kim xalifa bo'la olmaydi.

When Abu Bakr felt that his illness carried with it death, and the Muslim armies were fighting the Persian and Roman superpowers of that time, he felt it necessary to invite the Muslims and consult them with regards to who could be a Khalifah for the Muslims after him. He continued to make these consultations for three months. When they were complete and he knew the opinion of the majority of the Muslims, he announced to them, i.e. nominated, ‘Umar to be the Khalifah to succeed him. This delegation or nomination was not considered a contract of Khilafah to ‘Umar after him. This is because it was only after the death of Abu Bakr that Muslims came to the Masjid and pledged their allegiance to ‘Umar for Khilafah. It was through this Bayah that ‘Umar became the Khalifah for the Muslims, and not as a consequence of the consultations or the nomination of Abu Bakr. Had the nomination of ‘Umar by Abu Bakr been a contract of Khilafah to him, then he would not have needed the bayah of Muslims. Besides, the cited texts indicate explicitly that no one can become a Khalifah except with the Bayah from Muslims. .

Umar Roziyallohu anhu xalifa bo‘lib turgan paytda yaralangan edi. Musulmonlar undan o‘rniga xalifa tayinlashni so‘rashdi, lekin u rad etdi. Ular davom etib talab qilishgach, u masalani olti kishiga cheklab qo‘ydi, ya’ni olti kishini tayinladi. So‘ngra Suhaybni namozga imomlik qilish va u tayinlagan kishilarni kuzatib borish uchun tayinladi, toki ular belgilangan uch kun ichida ulardan biri xalifa etib saylansin. Umar Suhaybga dedi: “...Agar olti kishidan beshtasi bir kishiga kelishib, uni qabul qilsa, oltinchisi esa uni rad etsa, uning boshini qilich bilan urib tashla...” Buni At-Tabariy o‘zining “Tarix” kitobida, Ibn Qutayba “al-Imomah va as-Siyosah” (“Xalifalar tarixi” nomi bilan mashhur) kitobida va Ibn Sa’d “at-Tabaqot al-Kubro” kitobida ham rivoyat qilishgan. Shundan so‘ng Umar Abu Talha al-Ansoriyni ellik kishi bilan yig‘ilishni qo‘riqlashga tayinladi va al-Miqdad ibn al-Aswadga olti nomzod uchun yig‘ilish joyini tanlash vazifasini topshirdi. Umar vafot etgach (roziyallohu anhu), nomzodlar yig‘ilishga o‘tirishdi. Abdurrahmon ibn Avf olti kishidan so‘radi: “Kim o‘zini bu (xalifalik) ishidan chetga olib, uni sizlarning eng yaxshingizga topshiradi?” Hech kim javob bermadi, shunda u: “Men o‘zim xalifalikdagi huquqimdan voz kechaman”, dedi. Keyin u ularning har biri bilan alohida maslahatlasha boshladi. Undan so‘radi: “Sizdan tashqari, bu guruhdan kim bu vakolatga loyiq deb o‘ylaysiz?” Ularning javobi ikki kishi bilan cheklandi: Ali va Usmon. So‘ngra Abdurrahmon ikki kishi haqida musulmonlarning fikrini so‘radi va ulardan qaysi birini xalifa etib saylashni xohlashlarini bildirishlarini talab qildi. U odamlarning fikrini o‘rganayotganda erkaklar va ayollardan so‘radi. U xalifani saylash davrida kecha-kunduz ishladi. Al-Bukhoriy al-Miswar ibn Maxramadan rivoyat qiladi, u shunday dedi: “Abdurrahmon kechaning bir qismi o‘tgach eshigimni taqillatdi, men uyg‘ondim. U dedi: ‘Ko‘rayapman, siz uxlab yotibsiz. Alloh haqqi, men bu uch kecha ichida uyquning rohatini ko‘rmadim’”, ya’ni uch kechani nazarda tutgan edi. Fajr namozini o‘qiganlaridan so‘ng, odamlar ‘Usmonga bay’at qildilar va u musulmonlarning bay’ati bilan xalifa bo‘ldi, ‘Umar tomonidan olti kishining tayinlanishi bilan emas.

At the time when ‘Umar was Khalifah and he was injured, the Muslims asked him to nominate a Khalifah, but he refused. They continued to insist and so he confined it to six people, i.e. he nominated six people. Then he appointed Suhaib to lead the prayer and to watch over those nominated by him so as to select the Khalifah from amongst them within the three days assigned to them. ‘Umar said to Suhaib: “…If five (of the six) agreed and accepted one man, while one (of the six) man rejected him, then strike his head with the sword...” This is also reported by At-Tabari in his Ta’rikh; by Ibn Qutaybah the author of the book al-Imamah and Siyasah known as “The history of the Khulafa’” and Ibn Sa’d in his book al-Tabaqaat al-Kubra. ‘Umar then appointed Abu Talha Al-Ansari to protect the gathering with fifty men and he charged Al-Miqdad ibn al-Aswad with the duty of choosing the meeting place for the six candidates. After his death (ra) the nominees settled into their meeting. Abdul Rahman ibn Awf then asked the six "Who would take himself out of it (the Khilafah) and give it to the best among you?” No one answered him, so he went on saying, “I myself renounce my right to the Khilafah.” Then he started to consult them one by one. He would ask them, “Apart from yourself, who do you think is worthy of this authority from among this group?" Their answer was confined to two: Ali and ‘Uthman. Then Abdul- Rahman sought the opinion of the Muslims regarding the two people and which they would elect as Khalifah. He asked the men and women when investigating the opinion of the people. He (ra) worked day and night during the period of electing the Khalifah. Al-Bukhari reported from Al-Miswar ibn Makhramah that he said: “Abdul 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’”, meaning the three nights. After the people had prayed the dawn prayer (fajr), the Bayah was concluded to ‘Uthman and he became Khalifah by the bayah of the Muslims, and not due to the nomination of the six people by ‘Umar. .

Usmon (r.a.) o'ldirilgan paytda Madina va Kufa musulmonlarining ommasi Ali ibn Abu Tolibga bay'at berdi, shu tariqa u musulmonlarning bay'ati bilan xalifa bo'ldi.

At the time of ‘Uthman’s (ra) murder the Muslim masses of al-Madinah and al- Kufah gave the bayah to Ali ibn Abi Talib, so he became a Khalifah by the bayah of the Muslims. .

Ularning (ra) bay'at usulini diqqat bilan o'rganilganda shu narsa ayon bo'ladiki, xalifalikka nomzodlar xalqqa e'lon qilingan va ularning har biri shartnoma shartlarini bajargan. So'ngra musulmonlar orasidagi ummatni vakillik qiluvchi nufuzli kishilarning fikri so'ralgan. Xulafoi Roshidin davrida ummat vakillari ma'lum edi, chunki ular sahobalar (ra) yoki Madinai munavvara ahli edi. Sahobalar yoki ularning ko'pchiligi qabul qilgan kishiga shartnoma bay'ati berilar va u xalifa bo'lardi, unga itoat qilish musulmonlarga vojib bo'lardi. So'ngra musulmonlar unga itoat bay'atini berardi va xalifa hukmronlik va hokimiyatda ummatning vakiliga aylanardi.

Upon close examination regarding the method of their (ra) Bayah it is clear that the nominees to the Khilafah were announced to the people and each one of them fulfilled the contractual conditions. Then the opinion of the influential people among the Muslims, who represent the Ummah, was sought. The representatives of the Ummah were known at the time of the Khulafaa’ Rashidun, for they were the Sahabah (ra), or the people of al-Madinah. Whoever was accepted by the Sahabah or their majority was given the contracting bayah, and he became a Khalifah, and obedience to him became incumbent upon the Muslims. Muslims would then give him the Bayah of obedience, and the Khalifah would become the representative of the Ummah in ruling and authority. .

Bu Xulafoi Roshidin (roziyallohu anhum) ga berilgan bay’at asosida tushuniladi. ‘Umarning olti kishini nomzod qilib ko‘rsatishidan va ‘Usmon (roziyallohu anhu) bay’atida qo‘llangan choralardan ikki masala tushuniladi. Bu ikki masala: yangi xalifa tayinlanguncha bo‘lgan davrni boshqaruvchi vaqtinchalik amirning mavjudligi hamda nomzodlar sonini olti kishi bilan cheklashdir.

This is understood from the Ba’yah given to the Khulafa’ al-Rashidun (ra). There are two issues that are understood from ‘Umar’s nomination of six people and from the measures followed in the Bayah of ‘Uthman (ra). These two issues are the presence of a provisional amir that takes care of the period during which the new Khalifah is appointed and limiting the number of nominees to six people. .