Xalifa xilofatga loyiq bo‘lishi va unga xilofat uchun bay’a berilishi uchun yetti shartni bajarishi shart. Bu yetti shart shartnomani haqiqiy qiladi; ulardan biri yo‘q bo‘lsa, xilofat tuzilishi mumkin emas. Shartlar quyidagilardir:

The Khalifah must fulfill seven conditions to be eligible for the Khilafah and to have the bay’ah contracted to him for the Khilafah. These seven conditions validate the contract, if one was missing, the Khilafah cannot not be convened. The conditions are:

1. U musulmon bo'lishi shart. Xalifalikka kofirni hech qanday holatda tayinlab bo'lmaydi va unga itoat qilish majburiy emas, chunki Alloh (SWT) shunday deydi:

1. He must be a Muslim. The Khilafah cannot be contracted to a kafir (disbeliever) whatsoever, nor is his obedience obliged because Allah (swt) says:

Hukmronlik — hokimning hukmronlik qilinayotgan xalq ustidan eng kuchli yo'lidir (sabil). "Lan" (hech qachon) so'zi doimiylikni bildiruvchi ifoda bo'lib, u kofirning hech qanday hukmronlikni — Xalifalikmi yoki undan kamroq ahamiyatga ega bo'lgan har qanday lavozimnimi — qo'lga olishini qat'iy taqiqlashga dalolat qiluvchi qarinadir (qarina).

Ruling is the strongest way (sabeel) of the ruler over the ruled people. The expression of ‘Lan’ (never) which is an indication of permanence is a connotation (qareenah) for the decisive prohibition for the disbeliever taking charge of any ruling whatsoever, whether it was the Khilafah or anything less significant than that.

2. U erkak bo‘lishi shart. Xalifa ayol bo‘lishi joiz emas, ya’ni u erkak bo‘lishi kerak va ayolning xalifa bo‘lishi haqiqiy emas. Bunga Abu Bakra rivoyat qilgan hadis dalil bo‘ladi. U aytadi: “Jamal (tuya) kuni Alloh menga Payg‘ambar ﷺdan eshitgan bir so‘z bilan manfaat berdi. Men jamal ahli bilan qo‘shilib, ular bilan jang qilmoqchi bo‘lganimda shunday bo‘ldi. U aytdi: Forslar Kisraning qizini o‘zlariga malika qilib tayinlaganlari xabari yetib kelganda, Payg‘ambar ﷺ shunday dedilar:”

2. He must be male. The Khalifah is not permitted to be a female i.e. he must be a man and it is invalid for the Khalifah to be a woman due to what was narrated from Abu Bakrah who said: Allah benefited me with a word I heard from the Prophet (saw) in the days of al-Jamal (camel) when I was about to join the people of al-Jamal and fight with them. He said: When the news arrived that the people of Persia appointed the daughter of Kisra as a queen over them, the Prophet (saw) said:

Shunday qilib, Payg'ambar ﷺ ning ishlarini boshqarish uchun ayolni tayinlaganlarning muvaffaqiyatdan mahrum bo'lishi haqidagi hadisi ayolni tayinlashning taqiqlanishidir, chunki bu talab shakllaridan biridir. Ushbu xabar ayolni tayinlab, undan muvaffaqiyatni inkor etganlarni tanbeh qilish ma'nosini ham o'z ichiga olgani uchun, bu qat'iy taqiqqa ishorадir. Demak, bu yerda ayolni tayinlashni taqiqlash talabning qat'iy ekanligini bildiruvchi qarina bilan kelgan; shuning uchun ayolni tayinlash harom hisoblanadi. Bu yerda uning hukmni boshqarishi deganidan murod xalifalik yoki undan past har qanday hokimiyat lavozimini boshqarishdir, chunki hadisning mavzusi Kisroning qizining malika etib tayinlanishidir. Demak, hadis ifodalagan narsa hukmronlik mavzusida umumiydir. U faqat Kisroning qizini tayinlash voqeasi bilan cheklanmaydi va har qanday vazifaga umumlashtirilgan ham emas, shuning uchun u hukmronlikdan boshqa hech qanday vazifani qamrab olmaydi.

So the information from the Prophet (saw) about the negation of success of those who appoint a woman to look after their affairs is a prohibition to appoint her, as this is from the forms of request. And since this information included information of a rebuke for those who appoint a woman by negating success from them, it is a connotation for a decisive prohibition. So the prohibition here of appointing a woman came with a connotation which indicates that the request to refrain is a decisive request; thus the appointment of a woman is haram. The meaning of her taking charge of the rule here is taking charge of the Khilafah or any other ruling post lower than it, because the subject of the hadith is the appointment of the daughter of Kisra as a queen. So it is general in the subject of ruling which the hadith expressed about. It is not specific to the incident of appointing the daughter of Kisra alone, and it is not also general in every function, so it does not include any function other than the ruling in any way whatsoever.

3. U balog'atga yetgan bo'lishi shart. Halifa bola bo'lishi joiz emas, chunki Ali ibn Abu Tolib (r.a.) rivoyat qilgan hadisga ko'ra, Payg'ambar ﷺ shunday degan:

3. He must be mature. The Khalifah is not allowed to be a child due to what was narrated from ‘Ali bin Abu Talib (ra) that the Prophet (saw) said:

Demak, qalami kotarilgan kishi o‘z ishlarini boshqarishga qodir emas va shu sababli shar’an javobgar emas; shuning uchun u xalifa bo‘lishi yoki undan past bo‘lgan har qanday hukmron lavozimda turishi to‘g‘ri emas, chunki unda tasarruf qilish huquqi yo‘q. Bolaning xalifa bo‘lishining joiz emasligiga yana bir dalil shuki, Nabiy ﷺ bolaga bay‘at berishni rad etganlar. U zot ‘Abdulloh ibn Hishomning bay‘atini qabul qilmadilar va buning sababi uning yoshligi ekanini tushuntirib: “U bola”, dedilar. Agar bolaning bay‘ati qabul qilinmasa va u boshqa kishiga xalifa sifatida bay‘at bera olmasa, u holda xalifa bo‘lishi undan ham ko‘proq man etilgan bo‘ladi.

So whosoever has the pen lifted from him is not in a position to conduct his affairs and therefore legally he is not liable; so it is not correct for him to be a Khalifah or in any ruling position subordinate to that, because he does not have the right of disposal. Another evidence for the illegality of the Khalifah being a child is that the Prophet (saw) refused a child to give him the bay’ah. He refused the bay’ah of ‘Abdullah bin Hisham, and explained that it was due to his young age, saying “he is a child.” So if the bay’ah is not accepted from the child and he is not allowed to give a bay’ah to another person as a Khalifah, then it is of greater reason that he is not allowed to be a Khalifah.

4. U aqlli bo'lishi shart. Payg'ambar ﷺ ning: "Qalam uch kishidan ko'tarilgan: uxlayotgan kishidan to uyg'onguncha, bolaning to balog'atga yetguncha va aqli joyida bo'lmagan kishidan to aqli joyiga kelguncha" degan hadisi sababli, aqli buzuq kishining (majnun) bo'lishi noto'g'ri.

4. He must be sane. It is incorrect for him to be insane due to the Messenger of Allah's (saw) statement:

Va u ular orasida shunday dedi (bo'ldi)

And he said among them (is)

Qalam ko'tarilgan kishi hisobdor emas; chunki hisob-kitob aql va tasarruf huquqining sharti bo'lgan aqlga bog'liqdir. Xalifa hukm ishlarini olib boradi va Shariat majburiyatlarini ado etadi, shuning uchun uning aqli past bo'lishi (devona bo'lishi) joiz emas.

The one who has the pen lifted from him is not accountable; this is because the accountability depends on the mind and a condition for the legality of disposition. The Khalifah carries out the acts of the rule and implements the Shari’ah responsibilities, so it is invalid for him to be insane.

5. U adolatli bo'lishi shart. Shuningdek, u fosiq (fosiq, ya'ni gunohkor) bo'lishi joiz emas. Adolat xalifalik tayinlanish shartnomasining va uning davom etishining muhim sharti hisoblanadi, chunki Alloh (SWT) guvohning odil bo'lishini shart qilib qo'ygan. Alloh (SWT) shunday degan:

5. He must be just. Also it is invalid for him to be an evildoer (fasiq). Justice is an essential condition for the appointment contract of the Khilafah and its continuation, because Allah (swt) made it a condition for the witness to be just. Allah (swt) said:

Shuning uchun, agar adolat sharti guvohga tegishli bo'lsa, u xalifani tayinlashda shart bo'lishi yanada aniqroqdir, chunki xalifa guvohdan ham yuqoriroq mavqeda turadi.

So if the condition of justice applies to a witness, it obviously applies even more as a condition for appointing of a Khalifah since the Khalifah is in an even greater position than the witness.

6. U erkin bo'lishi kerak. Qul o'z xo'jayiniga tegishli bo'ladi, shuning uchun u o'z nafsi ustidan tasarruf qilish huquqiga ega emas. Demak, u boshqalarning ishlarini yuritishga va xalq ustidan hukmronlik qilish mas'uliyatini o'z zimmasiga olishga undan ham ko'proq darajada haqli emas.

6. He must be free. The slave is possessed by his master, so he does not have the authority to dispose of his own self. So, by greater reason, he cannot conduct the affairs of others and so cannot take charge of ruling over the people.

7. U Xalifalik mas'uliyatlarini bajarishga qodir bo'lishi kerak: Bu bay'ah talablaridan biri bo'lgani uchun, Xalifalik mas'uliyatlarini bajarishga qodir bo'lmagan kishiga bay'ah qilish haqiqiy emas. Bular Xalifaning Xalifalikka shartnoma tuzilishining shartlaridir. Bu yettita shartdan boshqa narsalar shartnoma sharti bo'lishga yaroqli emas, garchi ular sahih matnlardan kelib chiqqan bo'lsa yoki sahih matn bilan isbotlangan hukm doirasiga kirsa, afzallik shartlari bo'lishi mumkin. Buning sababi shuki, biror shart shartnoma sharti bo'lishi uchun uning dalilida majburiylikka ishora qiladigan qat'iy talab bo'lishi kerak. Agar dalilda qat'iy talab bo'lmasa, bu shart afzallik sharti bo'ladi, shartnoma sharti emas. Bu yettita shartdan boshqa, qat'iy talabni o'z ichiga olgan hech qanday dalil naql qilinmagan, shuning uchun aynan shu yettitasi shartnoma shartlaridir. Sahih dalillarda kelgan boshqa shartlar faqat afzallik shartlaridir. Shu sababli, Xalifaning mujtahid bo'lishi Xalifalik uchun shartnoma sharti emas, chunki bu masalada sahih matn yo'q. Shuningdek, Xalifaning vazifasi hukm qilish bo'lib, u albatta ijtihod qilishi shart emas: u hukm haqida so'rashi, bir mujtahidga ergashishi va qonunlarni o'sha mujtahidning fikriga muvofiq qabul qilishi mumkin. Shuning uchun uning mujtahid bo'lishi shart emas, garchi bu afzal bo'lsa ham; ammo agar u mujtahid bo'lmasa ham, Xalifalik unga baribir shartnoma orqali topshiriladi. Shuningdek, Xalifaning jasur bo'lishi yoki jamiyat ishlarini boshqarish va uning manfaatlarini yuritish uchun chuqur idrok va ko'ra bilish qobiliyatiga ega bo'lishi Xalifalik uchun shartnoma sharti emas. Buning sababi, bu masalada sahih hadis naql qilinmagan va bu shar'iy hukm doirasiga kirmaydi, shuning uchun u shartnoma sharti bo'la olmaydi; garchi Xalifaning jasur bo'lishi va chuqur idrok hamda ko'ra bilish qobiliyatiga ega bo'lishi afzal bo'lsa ham.

7. He must be capable to undertake the responsibilities of the Khilafah: This is because this is from the requirements of the bay’ah and therefore the bay’ah to one incapable to undertake the responsibilities of the Khilafah is invalid. These are the conditions of contracting the Khalifah to the Khilafah. Anything other than these seven conditions are not suitable to be a contracting condition though they may be from the conditions of preference if they are produced from sound texts, or if they came under a hukm proven by a sound text. This is so because in order for condition to be a condition of contract, its daleel should include a decisive demand that becomes a connotation for its obligation. So if the evidence does not include a decisive demand, then the condition is one of preference and not of contracting. No evidence including a decisive demand was reported other than these seven conditions, so they are alone the conditions of contract. Other conditions included in sound evidences are conditions of preference only. Therefore, it is not a condition of contract to the Khilafah that the Khalifah must be a mujtahid because there is no sound text on the matter, and also because the duty of the Khalifah is to rule and he does not necessarily need to make ijtihad since he can inquire about the hukm, follow a mujtahid and adopt laws according to the opinion of that mutjahid. It is therefore not necessary for him to be a mujtahid, although it is preferable; but if he were not a mutjahid, the Khilafah would still be contracted to him. Also it is not a contracting condition to the Khilafah that the Khalifah must be brave, or of the people of good vision to manage the affairs of the community and to conduct its interests. This is so because no sound hadith was reported on this issue and it does not come under a hukm shari’ which makes it a contracting condition; although it is preferable that the Khalifah be brave and carry deep insight and vision.

Ibn ‘Umardan rivoyat qilinadi, u aytdi: Payg‘ambar ﷺ aytdilar:

And it was narrated from ibn ‘Umar that he said: The Prophet (saw) said:

Ushbu hadislar va boshqalar, ya'ni Payg'ambar (ﷺ) dan sahih rivoyat qilingan, xalifalikning Quraysh qabilasi bilan cheklanishi haqidagi hadislar xabar shaklida kelgan, ularning hech biri amr shaklida (seegat al amr) kelmagan. Xabar shakli (seegat al akhbar), garchi talabni ko'rsatsa-da, tasdiqni bildiruvchi biror qo'shimcha ma'no bilan birga kelmasa, qat'iy talab hisoblanmaydi; sahih rivoyatlarning hech birida bu xabar shakllari urg'u (ta'keed) ma'nosini bildiruvchi biror qo'shimcha ma'no bilan birga kelmagan. Demak, bu hadislar ko'rsatmalik (tavsiya) ekanini, majburiyat emasligini, shuning uchun bu afzallik sharti bo'lib, shartnomaviy shart emasligini bildiradi. Hadisdagi uning so'zi esa...

These ahadith and others which were soundly ascribed to the Prophet (saw) about limiting the Khilafah to Quraish came in an informative form, and not even a single one of them came in the instructive form (seegat al amr). The informative form (seegat al akhbar), although it indicates a request, is not considered a decisive request unless it was associated with a connotation which indicates the confirmation; and these informative forms were not associated with any connotation which indicates emphasis (ta'keed) in any sound narration. So these ahadith indicate that it is a recommendation and not an obligation, thus it is a condition of preference not a contracting condition. As for his saying in the hadith

Bu boshqa ma'noda bo'lib, ularning dushmanligini man etishdir, uning so'zini tasdiqlash emas.

This is another meaning in prohibiting their enemity and not a confirmation to his saying:

Hadisda aytilishicha, bu masala Quraysh qavmidadir va ularga qarshi adovat qilish man etilgan. Bundan tashqari, "Quraysh" so'zi ism bo'lib, sifat emas, va usul (fiqh asoslari) terminologiyasida u laqab deb ataladi. Ismning ma'nosi, ya'ni laqabning ma'nosi umuman amalga oshirilmaydi, chunki ism, ya'ni laqab, o'ziga xos ma'no-mafhum tashimaydi (la mafhum lahu). Shuning uchun Quraysh haqidagi gap xalifalik Quraysh bo'lmaganlardan bo'lishi mumkin emas degani emas. Shunday ekan, Nabiy ﷺ ning so'zi...

The hadith states that the matter is in the Quraish, and that their enemity is prohibited. Moreover, the word “Quraish” is a name and not an adjective and in the terminology of usul (principles of fiqh) it is called a title (laqb). The meaning of the name i.e. the meaning of the title is not acted on at all, because the name i.e. the title carries no understanding (la mafhum lahu). Therefore the statement about Quraish does not mean that the Khilafah cannot in from other than the Quraish. So the saying of the Prophet (saw)

Va

And

Bu, xalifaning Quraysh bo‘lmagan kishidan bo‘lishi harom ekanini anglatmaydi, shuningdek, "rahbarlik Quraysh ichida qoladi" degan so‘z ularning bo‘lmaganlardan bo‘lishi bilan xalifalik haqiqiy emas degani ham emas. Aksincha, rahbarlik ularda bo‘ladi, lekin boshqalardan bo‘lishi ham joizdir. Demak, ular haqidagi bu gap xalifaning boshqalardan bo‘lishiga to‘sqinlik qilmaydi. Shunga ko‘ra, bu afzallik sharti bo‘lib, shartnoma (aqd) sharti emas.

Does not mean that it is illegal for the Khalifah to be from other than Quraish nor (does the saying) that the leadership will remain in Quraish mean that it invalid for it to be in other than them. Rather it is in them and it is valid to be in other than them. Thus the statement about them does not prevent the Khalifah to be from other than them. Accordingly, this is a condition of preference and not a condition of contract.

Бундан ташқари, Аллоҳнинг Элчиси (саллаллоҳу алайҳи васаллам) Абдуллоҳ ибн Руваҳа (розияллоҳу анҳу), Зайд ибн Ҳориса (розияллоҳу анҳу) ва Усома ибн Зайд (розияллоҳу анҳум)ни амирлар этиб тайинлаганлар, ва уларнинг барчаси Қурайш қабиласидан эмас эдилар. Демак, Аллоҳнинг Элчиси (ﷺ) Қурайшдан бошқа кишиларга раҳбарлик берганлар. "Бу иш" деган сўз ҳокимиятни, яъни бошқарувни англатади ва у фақат Халифаликка хос эмас. Шундай хулосага келамизки, Пайғамбар (ﷺ) бошқарувга Қурайштан бўлмаганларни тайинлаганлари, бу бошқарувнинг фақат улар учун эмаслигига ва бошқаларга берилишига тўсиқ эмаслигига далилдир. Демак, бу ҳадислар Халифаликка лойиқ бўлган баъзи кишиларни эслатиб, уларга бўлган афзалликни билдиради, Халифаликни фақат шулар ичида чеклаш ва уни бошқа кишиларга берилишини тақиқлаш учун эмас. Шунингдек, Имом Бухорий ривоят қиладилар, Аллоҳнинг Элчиси (ﷺ) шундай деганлар:

Additionally, the Messenger of Allah (saw) did appoint as leaders ‘Abdullah bin Ruwaha (ra), Zaid bin Haritha (ra), and Usama bin Zaid (ra), and all of them were not from Quraish. Thus the Messenger (saw) gave leadership to people other than the Quraish. The word “this matter” means the authority i.e. the rule and it is not restricted in the Khilafah alone. We can conclude therefore that since the Messenger (saw) appointed other than Quraish in the ruling then this is evidence that ruling is not restricted to them and not prevented from people other than them. So these ahadith state some of the people who are eligible for the Khilafah to indicate their preference, not to restrict the Khilafah within them and to prevent its contracting to people other than them. Also, Al-Bukhari narrated that the Messenger of Allah (saw) said:

Abu Zarr (ra) rivoyat qilgan, u kishi aytadi:

And Muslim narrated from Abu Dharr (ra) who said:

Boshqa rivoyatda:

And in another narration:

Bu hadislar qora tanli qulning musulmonlar rahbarligini qo'lga olishiga ruxsat berishda aniq dalillardir. Bu shuni aniq ko'rsatadiki, xalifalik yoki rahbarlik (wilayah al-amr) Quraysh qabilasidan bo'lmagan, hatto arab bo'lmagan kishilar tomonidan ham egallanishi joiz. Demak, bu hadislar Quraysh ba'zi kishilarining afzalligini bayon qilishga qaratilgan, xalifalikni ular bilan cheklashga yoki ularsiz boshqasiga topshirish imkonsizligiga emas.

These ahadith are explicit texts in allowing a black slave to take charge of leadership of the Muslims. This indicates explicitly that the Khilafah or leadership (wilayah al-amr) is permitted to be taken charge of by people who are not from Quraish, rather not even Arabs. So the ahadith stated upon the preference of some of those who are from the people of the Quraish and not the restriction of the Khilafah within them nor the impossibility of contracting it to other than them.

Shunga ko'ra, Xalifa Hoshimiy yoki Alaviy (ʻAli avlodidan) bo'lishi shart emas, chunki Payg'ambar ﷺ hukmronlikni Bani Hoshimdan va Bani ʻAliдan bo'lmagan kishilarga ham topshirgani sobit bo'lgan. U Tabuk tomon yo'lga chiqqanida Madina ustiga hokim qilib Muhammad ibn Maslama (roziyallohu anhu) ni tayinlagan, u esa Hoshimiy ham, Alaviy ham emas edi. Shuningdek, Yaman uchun Muoz ibn Jabal (roziyallohu anhu) va ʻAmr ibn al-ʻOs (roziyallohu anhu) ni hokim qilib tayinlagan, ular ham na Hoshimiy, na Alaviy edilar. Musulmonlar Xilofat bay'atini Abu Bakr, ʻUmar va ʻUsmonga bergani va ʻAli (roziyallohu anhu) ularning har biriga bay'at qilgani, holbuki ular Bani Hoshimdan emas edi, ham qat'iy dalil bilan sobit bo'lgan. Barcha sahobalar ularning bay'atiga rozi bo'ldilar va ularning bay'atini hech kim inkor qilgani rivoyat qilinmagan, holbuki ular na Hoshimiy, na Alaviy edilar. Demak, ʻAli, Ibn ʻAbbos va boshqa Hoshimiylar ham kiradigan sahobalarning bu ijmosi bo'ldi: Xalifaning Hoshimiy yoki Alaviy bo'lmasligi joizdir. Hazrat ʻAli (roziyallohu anhu) va Payg'ambar ﷺ ahli baytining afzalligi haqidagi hadislarga kelsak, ular ularning afzalligiga dalolat qiladi, Xilofat aqdi uchun ular orasidan bo'lish shart ekaniga emas.

Accordingly, it is not a condition that the Khalifah must be Hashemite or Alawite (from the family of ‘Ali) because it was confirmed that the Prophet (saw) had given the ruling to people other than Banu Hashim, and Banu ‘Ali. When he left for Tabuk he appointed Muhammad bin Maslamah (ra) as ruler over Madinah, and he was not a Hashemite or Alawite. He also appointed Mu‘adh bin Jabal (ra) and ‘Amr bin al-‘Aas (ra) as rulers for Yemen, and they were neither Hashemites nor Alawites. It was also proven by decisive evidence that the Muslims made the bay’ah of Khilafah to Abu Bakr, ‘Umar and ‘Uthman, and that ‘Ali (ra) made bay’ah to each one of them although they were not of Banu Hashim. And all the Sahabah agreed on their bay’ah, and it was not narrated that anyone denied their bay’ah although they were neither Hashemites nor Alawites. So this was an Ijma’a from the Sahabah, including ‘Ali and ibn ‘Abbas and the rest of the Hashemites, that it is allowed for the Khalifah to be non-Hashemite or non-Alawite. As for the ahadith talking about the superiority of our master ‘Ali (ra) and the household of the Prophet (saw), they indicate their preference, not that it is a condition for the Khilafah contract that the Khalifah must be from them.