Muslimlarga xalifa tayinlash uchun belgilangan muddat uch kun, shu jumladan ularning kechalari, hisoblanadi. Musulmon kishi uch kechadan ortiq vaqt davomida bo‘yniда bay‘at bo‘lmagan holda yashashi harom qilingan. Eng ko‘pi bilan uch kechaga ruxsat berilishining sababi shuki, xalifa vafot etgan yoki lavozimidan chetlatilgan paytdan boshlab xalifa tayinlash farz bo‘ladi. Biroq, musulmonlar shu ishga uch kun, shu jumladan kechalari, davomida mashg‘ul bo‘lsalar, tayinlashni kechiktirish mumkin. Agar muddat uch kechadan oshib ketsa va shu vaqtgacha xalifa tayinlanmagan bo‘lsa, masalani tekshirib ko‘rish kerak: agar musulmonlar xalifa tayinlashda ishtirok etgan bo‘lsalar-u, ammo o‘zlari qo‘lidan kelmaydigan va iloji bo‘lmagan sabablarga ko‘ra uch kecha ichida buni amalga oshira olmagan bo‘lsalar, u holda gunoh ularning bo‘ynidan soqit bo‘ladi. Chunki ular bu vazifani bajarish uchun harakat qilgan va bu farzni ado etishni o‘z irodalariga qarshi ravishda kechiktirishga majbur bo‘lgan. Ibn Habbon va Ibn Moja Ibn Abbosdan rivoyat qilishadi, u aytdi: “Allohning Elchisi ﷺ aytdilar:

The time limit allowed for the Muslims to appoint a Khaleefah is three days, including their nights. It is forbidden for a Muslim to spend more than three nights without having a Bay’ah on his neck. As for allowing a maximum of three nights, this is because appointing a Khaleefah becomes compulsory from the very moment the former Khaleefah 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 Khaleefah is not appointed by that time the matter should be examined: If the Muslims were involved in the appointment of a Khaleefah and failed to do so within three nights for compelling reasons beyond their control and ability, then the sin would fall from their necks. This is because they were endeavouring in their task to perform this duty and were compelled against their will to delay the execution of that duty. Ibn Habban and Ibn Majah narrated from Ibn ‘Abbas, He said: “The Messenger of Allah (pbuh) said,

“Alloh mening ummatimni xato, unutish va majbur bo‘lib qilgan ishlari uchun kechirdi.” Lekin agar ular bu vazifada ishtirok etmagan bo‘lsalar, xalifa tayinlanguniga qadar ularning barchasi gunohkor bo‘lib qolardi. Faqat xalifa tayinlangandan keyingina gunoh ularning bo‘ynidan tushardi. Xalifa tayinlashni e’tiborsiz qoldirish orqali qilingan gunoh esa ulardan tushmasdi. U aksincha qolib ketardi va Alloh (SWT) ularni xuddi musulmon tomonidan vazifani bajarmaslik natijasida qilingan har qanday gunoh uchun jazolagani kabi jazolardi.

‘Allah had forgiven my Ummah for the mistake and forgetfulness and that which they were compelled to do.’” But if they were not involved in the task, they would all be sinful until such time that a Khaleefah was appointed. Only then would the sin fall from their necks. As for the sin they had committed by neglecting the duty of appointing a Khaleefah this would not fall from them. It rather remains, and Allah (swt) would punish them as He would punish for any sin committed by a Muslim for not performing a duty.

Khalifalik lavozimi bo‘shagan zahoti xalifani bay’at qilishda darhol ishtirok etish majburiyatining dalili shundaki, Sahoba Payg‘ambar ﷺ vafot etganlaridan so‘ng, o‘sha kuni va dafn etilishlaridan oldin Bani So‘idaning Saqifasida bu ishni amalga oshirgan. Abu Bakrga shartnoma bo‘yicha bay’at o‘sha kuni bo‘lib o‘tgan, keyingi kuni esa odamlarni masjidga to‘plab, Abu Bakrga itoat bay’ati berilgan.

As for the evidence of the obligation of the immediate involvement in the Bay’ah of the Khaleefah once the post of Khilafah becomes vacant is that the Sahabah had undertook that in the Saqeefah of Bani Saa’idah after the death of the Messenger (pbuh), in the same day and before his burial. The Bay’ah of cotract to Abu Bakr took place in the same day, and then in the next day, they gathered the people in the Masjid to give Abu Bakr the Bay’ah of obedience.

Uch kecha-kunduzdan iborat uch kunlik muddat, ya'ni musulmonlarga xalifa tayinlash uchun berilgan vaqt chegarasi haqida gap ketganda, bunga sabab shuki, 'Umar (roziyallohu anhu) o'limi yaqinlashganini his qilganda, Shuro a'zolariga xalifa tayinlashni topshirdi va ularga uch kun muddat berdi hamda uch kun o'tgach, guruhdan ixtilof qilgan har kimni o'ldirishni buyurdi. Bu buyruqning ijrosini, ya'ni ixtilof qilishi mumkin bo'lgan kishini o'ldirishni, Shuro ahli va yetakchi sahobalar bo'lishiga qaramay, musulmonlardan ellik kishiga topshirdi. Bu sahobalar huzurida sodir bo'ldi va hech kim bunday buyruqqa e'tiroz bildirmadi hamda uni qoralamadi. Bu sahobalarning umumiy ijmosiga aylandi: musulmonlarga kechasi bilan birga uch kundan ortiq xalifasiz qolish harom ekanligi. Sahobalarning ijmosi, xuddi Kitob va Sunnat kabi, shar'iy dalildir.

With regards to the time limit of three days and two nights which Muslims are given to appoint the Khaleefah, this is because when ‘Umar felt that his death was imminent He delegated the people of the Shura to appoint a Khaleefah 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 of the Shura people and the senior Sahabah. This took place in the presence of the Sahabah and no one has objected or condemned such instruction. This became a general consensus of the Sahabah stating that it is forbidden for Muslims to remain without a Khaleefah for more than three days including their nights. The consensus of the Sahabah is Shar’ai evidence just like the Book and the Sunnah.

Imom al-Buxoriy Al-Miswar ibn Maxramadan rivoyat qilgan: u aytadi: "Abdurrahmon ibn Avf kechasi uyqudan so'ng eshigimni qoqdi. U eshikni meni uyg'otguncha qoqib turdi. U dedi: "Seni uxlayotganingni ko'ryapman. Allohga qasamki, bu uch kecha ichida yetarlicha uxlay olmadim (uxlashdan bahra ololmadim)." Odamlar bomdod namozini o'qiganlarida, bay'at tuzildi."

Al-Bukhari reported from Al-Miswar ibn Makhrama, He said; “Abdur Rahman ibn ‘Awf knocked at my door after a slumber in the night, so He knocked on the door till I awoke. He said; ‘I see you sleeping. By Allah, I did not enjoy (was not able to have) enough sleep in these three (nights).’ When the people prayed the Subh, the Bay’ah was concluded.”