Khulafo'i Roshidinning tayinlanish usulini o'rganib chiqqach, nomzodlarni dastlabki saralash bo'lganligi aniq ko'rinadi. Bani Sa'ida majlisida nomzodlar Abu Bakr, 'Umar, Abu Ubayda va Sa'd ibn 'Ubada edi. O'sha paytda bular yetarli edi, ammo 'Umar va Abu Ubayda Abu Bakrga teng keladigan birorta odamni ko'rmadilar, shuning uchun unga qarshi chiqmadilar. Shunday qilib, raqobat Abu Bakr va Sa'd ibn 'Ubada o'rtasida cheklanib qoldi. Keyin majlisda hozir bo'lgan nufuzli kishilar Abu Bakrni saylab, unga shartnoma bayʼatini berdilar. Ertasi kuni musulmonlar Abu Bakrga itoatkorlik bayʼatini berdilar.

After examining the method of the appointment of the Khulafaa’ Rashidun, it is clear there was short listing of the nominees. In the hall of Bani Sa’idah, the nominees were Abu Bakr, ‘Umar, Abu Ubaydah and Sa’d ibn ‘Ubadah. These were enough at the time, but ‘Umar and Abu Ubaidah did not consider anybody equal to Abu Bakr, so they did not challenge him. Thus competition was limited to Abu Bakr and Sa’d ibn ‘Ubadah. Then the influential people present in the hall elected Abu Bakr and gave him the contracting Bayah. The next day, the Muslims gave Abu Bakr the Bayah of obedience. .

Abu Bakr 'Umarni xalifalik lavozimi uchun musulmonlarga nomzod qilib ko'rsatdi, boshqa nomzodlarni qo'ymasdan. Musulmonlar unga avval shartnoma bayʼatini, so'ngra itoat bayʼatini berdilar.

Abu Bakr nominated ‘Umar to the Muslims for the post of Khalifah, without having any other nominees. The Muslims gave him the contracting Bayah, and then the Bayah of obedience. .

Umar oltita kishini tayinladi va xalifalikni ularning ichida chegaralab qo‘ydi, shunda musulmonlarga ular orasidan birini xalifa qilib saylash huquqi berildi. O‘zini nomzodlar qatoridan chiqarib tashlagan Abdurrahmon qolgan beshtasi bilan maslahatlashdi va nomzodlar sonini ikkitaga, Ali va Uthmonga cheklab qo‘ydi, chunki ular bu masalani unga topshirgan edilar. Odamlarning fikrlarini o‘rganganidan so‘ng, xalifa sifatida Uthmon tanlandi.

‘Umar nominated six people and limited the Khilafah to them, whereby the Muslims were given the choice to choose a Khaleefah from amongst the six. After removing himself from the nominees, Abdul Rahman discussed with the remaining five, limiting the number of candidates to two; Ali and ‘Uthman, after they delegated the matter to him. After investigating the opinions of the people, the opinion settled on ‘Uthman as a Khaleefah. .

Alining tayinlanishiga kelsak, uning xalifalikka boshqa nomzodi yo‘q edi, shuning uchun Madina va Kufa musulmonlarining ko‘pchiligi unga bay’at berdi va u to‘rtinchi xalifa bo‘ldi.

As for the appointment of ’Ali, there was no other nominee for Khalifah beside him, so the majority of Muslims of al-Madinah and al-Kufah gave him the Bayah, and he became the fourth Khaleefah. .

ʻusmon (r.a.) ning bay'ati uch kunlik, ikki kechasi bilan birga, xalifa saylash uchun ruxsat etilgan eng ko'p muddatni o'z ichiga olgani va nomzodlar soni olti kishi bilan cheklangani, keyinchalik ikki kishigacha qisqartirilgani sababli, bu hodisalarni bu masalani to'g'ri tushunishda ularning ahamiyatini hisobga olib batafsil muhokama qilamiz. 1- ʻUmar (r.a.) hijriy 23-yil Zulhijja oyining oxiriga 4 kun qolganda, chorshanba kuni tong vaqtida mehrobda namoz o'qib turgan paytida pichoqlangan edi. ʻUmar (r.a.) hijriy 24-yil Muharram oyining boshida, yakshanba kuni ertalab, Abu Lu'lu'a tomonidan yetkazilgan jarohati natijasida vafot etdi, Alloh uni la'natlasin. Suhayb (r.a.) ʻUmar (r.a.) ning vasiyatiga binoan unga janoza namozini o'qidi.

Since the Bayah of ‘Uthman (ra) included the maximum period allowed for electing a Khaleefah, i.e. three days including their two nights, as well as the limiting of the nominees to six people, which were shortlisted to two, we are going to discuss these events in detail because of its value in understanding this subject correctly. 1- ‘Umar (ra) was stabbed whilst he was standing in the mihrab praying on the dawn of Wednesday, 4 days before the end of Dhul Hijjah 23 AH. ‘Umar (ra) passed away on Sunday morning, at the beginning of Muharram in 24 AH, as a result of his injury caused by Abu Lu’luah, may Allah curse him. Suhaib (ra) prayed janazah (funeral prayer) on him according to the will of ‘Umar (ra). .

'Umar dafn etilgach, Al-Miqdad 'Umar tavsiya qilgan shura a'zolari bo'lgan olti kishini bir uyda to'pladi, uni Abu Talha qo'riqlab turdi. Ular o'tirib, o'zaro maslahatlashdilar. So'ngra ular o'z orasidan Abdurrahmon ibn Avfni, ularning roziligi bilan, ulardan birini xalifa etib tanlash vakolatiga ega qildilar.

2- When ‘Umar was buried, Al-Miqdad gathered the six people of shura recommended by ‘Umar in a house, which Abu Talha guarded. They sat down consulting with each other. Then they delegated Abdul Rahman ibn Awf from amongst themselves to choose a Khalifah from them, with their consent. .

3- Abdurahmon ular bilan suhbatlasha boshladi va ularning har biriga shunday deb so'radi: "O'zingizdan tashqari, bu guruh orasida bu vakolatga kim loyiq deb o'ylaysiz?" Ularning javabi Ali va Usmondan boshqasi bo'lmadi. Oxir-oqibat, Abdurahmon masalani shu ikkisi o'rtasida hal qildi.

3- Abdul Rahman started discussing with them, and asked each one of them: “Apart from yourself, who do you think is worthy of this authority from among this group?" Their answer was not beyond ’Ali and ‘Uthman. Finally, ‘Abd al- Rahman confined the matter to those two. .

4- Shundan so'ng Abd ar-Rahmon yuqorida aytib o'tilganidek, odamlar bilan maslahatlashishni boshladi.

4- After that Abd al-Rahman started consulting the people as was mentioned above. .

5- Chorshanba kechasi, ya'ni Umar (roziyallohu anhu) vafotidan uchinchi kun kechasi (ya'ni yakshanba kuni), Abdurahmon o'zining jiyani Al-Muswar ibn Maxramaning uyiga bordi. Bu haqda Ibn Kasir o'zining "Al-Bidoya van-nihoya" kitobida quyidagilarni rivoyat qiladi:

5- On Wednesday night, i.e. the night of the third day after the death of ‘Umar (ra) (i.e. Sunday), Abdul Rahman went to the house of his nephew, Al- Muswar ibn Makhramah, where Ibn Kathir reports the following in his book Al- Bidayah Wan-Nihayah: .

"Umar vafotidan keyingi to'rtinchi kunni boshlagan tun kelganida, u jiyani Al-Muswar ibn Maxramaning uyiga kelib dedi: "Uxlayapsanmi, ey Muswar? Allohga qasamki, uch kun bo'yi yaxshi uxlay olmadim..." ya'ni, 'Umar yakshanba kuni tongda vafot etganidan keyingi uch tun, ya'ni dushanba, seshanba va chorshanba kechalari. U so'zida davom etib dedi: "Borib 'Aliy va 'Usmonni mening oldimga chaqir...", so'ngra ularni masjidga olib keldi va odamlar umumiy namozga chaqirildi. Bu chorshanba kuni tong vaqtida edi. Keyin u 'Aliy (roziyallohu anhu)ning qo'lini ushlab, uni Allohning Kitobi, Uning Elchisi ﷺ ning Sunnati hamda Abu Bakr va 'Umarning amaliyoti ustiga bay'at berishi haqida so'radi. 'Aliy (roziyallohu anhu) unga mashhur javobni berdi: Kitob va Sunnat ustiga – ha; Abu Bakr va 'Umarning amaliyotiga kelsak, u o'z ijtihodini qiladi. Shunda u qo'lini qo'yib yubordi va 'Usmonning qo'lini ushlab, unga ham xuddi shu savolni berdi. 'Usmon dedi: "Ha, Allohga qasamki." Shu tariqa 'Usmon (roziyallohu anhu)ga bay'at tugallandi.

When the night that begins the fourth day after the death of ‘Umar started, he came to the house of his nephew, Al-Muswar ibn Makhramah and said, “Are you sleeping, O Muswar? By Allah! I have not enjoyed much sleep since three…” i.e. the three nights after the death of ‘Umar on Sunday morning, meaning the nights of Monday, Tuesday and Wednesday. He continued to say, “Go and call ’Ali and ‘Uthman for me…”, then he brought them to the masjid and the people were called to attend a public prayer. This was at dawn on Wednesday. Then he held the hand of Ali (ra) and asked him about taking the Bayah over the book of Allah and the Sunnah of His Messenger and the action of Abu Bakr and ‘Umar. ‘Ali (ra) gave him the well known answer: Over the book and the Sunnah, yes; as for the action of Abu Bakr and ‘Umar, he would make his own ijtihad. So, he dropped his hand and held the hand of ‘Uthman and asked him the same question. ‘Uthman said, “Yes, by Allah.” Thus the bayah was concluded to ‘Uthman (ra). .

Suhaib fajr va zuhr namozlarida o'sha kuni odamlarga imomlik qildi. Keyin Usmon (ra) musulmonlarning xalifasi sifatida odamlarga asr namozida imomlik qildi. Bu shuni anglatadiki, Usmon (ra)ga bay'at fajr namozidan boshlab shartnoma qilingan bo'lsa ham, Suhaibning imomligi faqat al-Madinadagi nufuzli kishilarning Usmonga bay'ati tugagandan keyingina tugadi. Bu ish asrdan biroz oldin, sahobalar bir-birlarini Usmonga bay'at berishga chaqirib, o'sha kunning o'rtasi o'tib, asrdan oldin tugallandi. Bay'at asrdan oldin to'liq olinganda Suhaibning imomligi tugadi va Usmon asr namozida odamlarga xalifa sifatida imomlik qildi. al-Bidoya va an-Nihoya muallifi nima uchun Usmon fajrda bay'at olgan bo'lsa ham, Suhaib odamlarga zuhr namozida imomlik qilganini tushuntiradi. U shunday deydi: "Odamlar unga masjidda bay'at berdilar, so'ng uni shura uyiga (ya'ni shura ahli yig'ilgan uyga) olib borishdi va qolgan odamlar unga bay'at berdilar. Ko'rinishidan, u zuhrdan keyingina bay'atni tugatgan. Shuning uchun Suhaib o'sha zuhr namozini Payg'ambar masjidida o'qidi. Demak, xalifa, amir ul-mu'minin Usmon musulmonlarga birinchi bo'lib imomlik qilgan namoz salat al-asr bo'ldi."

Suhaib led the people in the fajr and zuhr prayers of that day. Then ‘Uthman (ra) led the people in the ‘asr prayer as the Khalifah of the Muslims. This means that despite the contracting Bayah to ‘Uthman (ra) starting at the fajr prayer, the leadership of Suhaib did not expire except after the Bayah of the influential people in al-Madinah to ‘Uthman. This was completed little before ’Asr, when the Sahabah summoned each other to give bayah to ‘Uthman until after the middle of that day had passed and before asr. When the taking of the Bayah was completed before asr the leadership of Suhaib finished, and ‘Uthman led the people in the asr prayer as their Khalifah. The author of al-Bidayah wa al-Nihayah explains why Suhaib led the people in the zuhr prayer though ‘Uthman took the Bayah at fajr. He says: “The people gave him the Bayah in the masjid, then he was taken to the house of shura (i.e. the house where the people of shura met), so the rest of the people gave him the Bayah. It seems he did not finish taking the Bayah until after zuhr. So, Suhaib prayed that zuhr in the Prophet’s mosque, thus the first prayer in which the Khalifah, amir ul-mu’minin, ‘Uthman led the Muslims was salat al-asr.” .

ʿUmar yaralangan kun, vafot etgan kun va Ustmonga bay'at qilingan kun haqida turli rivoyatlar mavjud. Biroq biz eng kuchli dalilga ega bo'lgan rivoyatni keltirishga harakat qildik.

There are some reported differences about the days in which ‘Umar was injured, the day of his death and the day of bayah to ‘Uthman. However we have endeavoured to mention the report with the strongest evidence. .

Shu sababli, xalifalik lavozimi bo‘shagandan keyin (vafot etish yoki lavozimdan chetlatish orqali), xalifa etib nomzod ko‘rsatishda quyidagi masalalarga e’tibor berilishi lozim: 1- Xalifa tayinlash ishi vazifa bajarilguncha kecha-kunduz davom ettirilishi kerak.

Consequently the following matters must be considered when making nominations for the post of Khilafah after it becomes vacant (through death or dismissal), which are: 1- The work to appoint a Khaleefah must be done day and night until the task is completed. .

2- Nomzodlar shartnoma shartlarini bajarish nuqtai nazaridan saralanishi kerak, bu ish mazolim mahkamasi tomonidan amalga oshiriladi.

2- Nominees have to be shortlisted in terms of fulfilling the contractual conditions, a matter that is conducted by the mahkamat al-mazalim. .

3- Nomzodlar ikki marta saralanadi: avval oltitaga, so‘ngra ikkitagacha. Bu saralashni Ummat kengashi Ummat vakillari sifatida amalga oshiradi. Buning sababi shuki, Ummat ‘Umar (ra)ga o‘z vakili bo‘lishni topshirgan, u esa oltita nomzodni tayinlagan, va bu oltita nomzod o‘z orasidan vakil tayinlagan — Abdurrahmon, u muhokamadan so‘ng nomzodlarni ikkitagacha saralagan. Shunday qilib, bularning barchasida ishora Ummat kengashiga, ya’ni uning vakillariga qaratilgan.

3- Nominees are short listed twice: to six, and then to two. The council of the Ummah conducts this short listing as representatives of the Ummah. This is because the Ummah delegated ‘Umar (ra) to represent them, who nominated six people, and the six nominees delegated a representative from amongst themselves, Abul Rahman, who shortlisted the nominees to two after discussion. Thus, the reference in all of this is the Ummah’s council, i.e. its representatives. .

4- Muvaqqat amirning vazifasi xalifa tomonidan bay'at olish tugagach tugaydi, natijalar e'lon qilingach emas. Suhayb imomligi ‘Usmonning saylanishi bilan emas, balki uning bay'ati tugallanishi bilan tugagan.

4- The task of the provisional amir expires after the completion of the taking of the Bayah by the Khalifah, rather than by the announcement of the results. The leadership of Suhaib did not finish by the election of ‘Uthman, but rather by the completion of his Bayah. .

Shunga ko‘ra, uch kun, shu jumladan kechalari davomida xalifani saylash tartibini belgilovchi qonun chiqariladi. Bu qonun allaqachon qabul qilingan bo‘lib, insha’Alloh, tegishli vaqtda muhokama qilinib, tasdiqlanadi.

Accordingly, a law will be issued that determines the way of electing the Khalifah during the three days including their nights. This law has already been enacted, and it will be discussed and adopted at the right time, insha’allah. .

Bu holat, agar bir Xalifa bo‘lib, u vafot etgan yoki lavozimidan chetlatilgan bo‘lsa va uning o‘rniga boshqa Xalifa tayinlanishi zarur bo‘lsa, shunday bo‘ladi. Ammo agar umuman Xalifa bo‘lmasa, musulmonlarga Xalifa tayinlash farz bo‘ladi, shariat qoidalarini joriy etish va islomiy da’vatni dunyoga yetkazish uchun, 1342 hijriy yil 28-rajabda (1924-yil 3-mart) Istanbuldagi Islom Xilofati bekor qilinganidan beri hozirgi holat shunday. Bunday vaziyatda islom dunyosidagi musulmon davlatlarning har biri Xalifa tayinlashga yaroqli bo‘ladi va Xilofat unga topshiriladi. Shunday qilib, agar musulmon davlatlardan biri Xalifaga bay’at bersa va Xilofat unga topshirilsa, boshqa davlatlardagi musulmonlarga uning itoatiga, ya’ni uning hokimiyatiga bo‘ysunish bay’atini berish farz bo‘ladi. Bu, Xilofat uning mamlakati xalqining bay’ati orqali unga topshirilganidan keyin amalga oshadi. Biroq o‘sha mamlakatda quyidagi shartlar bajarilishi lozim:

This is the case if there was a Khalifah and he passed away or was removed, and a Khaleefah needs to be appointed to replace him. However, if there is no Khaleefah at all, it becomes obligatory upon the Muslims to appoint a Khaleefah, to implement the rules of the Shariah and to carry the Islamic da’wah to the world, as is currently the case since the removal of the Islamic Khilafah in Istanbul, on 28th Rajab 1342 H (3rd March 1924). In such a situation, every one of the Muslim countries in the Islamic world is suitable to appoint a Khalifah, and the Khilafah would be concluded to him. So, if one of the Muslim countries gave the Bayah to a Khaleefah, and the Khilafah was concluded to him, it becomes obligatory upon the Muslims in the other countries to give him the Bayah of obedience, i.e. a bayah of submission to his authority. This is after the Khilafah has been concluded to him through the Bayah of the people of his country. However, the following conditions have to be fulfilled in that country: .

1. Davlat hokimiyati musulmonlar qo'lida bo'lishi kerak, islomga zid bo'lmagan davlat qo'lida yoki islomga zid bo'lmagan ta'sir ostida bo'lmasligi kerak.

1. The authority of the country must be in the hands of the Muslims and not in the hands of a non-Islamic country or under a non-Islamic influence. .

2. Ushbu mamlakatdagi musulmonlarning xavfsizligi Islom tomonidan kafolatlanishi kerak, ya’ni ularning uy ichida va chet elda himoyasi Islom nomidan hamda boshqa barcha kuchlarni chetga surib, faqat islomiy kuchlar tomonidan ta’minlanishi lozim.

2. The security of the Muslims in that country must be guaranteed by Islam, i.e. its protection at home and abroad should be in the name of Islam and by Islamic forces to the exclusion of all others. .

3. Islamni amalga oshirish darhol, keng qamrovli va tubdan ravishda amalga oshirilishi kerak; Xalifa Islam xabarini yetkazishda ishtirok etishi shart.

3. The implementation of Islam should take place with immediate effect in a comprehensive and radical manner; the Khalifah must be involved in the conveying of the Islamic Message. .

4. Xalifa shartnomaning barcha shartlarini bajarishi shart, garchi u afzal shartlarni bajarmagan bo‘lishi mumkin, chunki muhim bo‘lgan narsa aynan shartnomaning shartlaridir.

4. The Khalifah must fulfil all the contractual conditions, although he might not fulfil the preferred conditions, since what really matters are the conditions of the contract. .

Agar o‘sha mamlakat ushbu to‘rt shartni bajarsa, u holda xalifalik faqat o‘sha mamlakatning bay’ati bilan o‘rnatiladi va faqat u orqali yakunlanadi. Ular bay’at bergan xalifa qonuniy xalifa bo‘ladi, uning o‘rniga boshqa kishiga berilgan har qanday bay’at esa haqiqiy bo‘lmaydi. Shundan keyin boshqa xalifaga bay’at bergan har qanday mamlakatning bay’ati haqiqiy bo‘lmaydi, chunki Allohning Elchisi ﷺ shunday degan: {.}

Should that country satisfy these four conditions then the Khilafah would be established by the Bayah of that country alone, and the Khilafah would be concluded by her alone. The Khalifah to whom they gave the Bay’ah would become the legitimate Khalifah, and any Bay’ah to other than him would be invalid. Any country that might give the Bayah to another Khalifah after that, his Bayah would be invalid, due to the saying of the Messenger of Allah (P.B.U.H): .

“Agar ikki xalifaga bay’a berilsa, u holda ulardan keyingisini o‘ldiringlar.” [Muslim, Sahih, #1853].

“If Bay’ah was taken to two Khaleefah, then kill the latter of them.” [Muslim, Sahih, #1853] .