Abu Bakr va Umar ning bay'ati, shuningdek Usmon va Ali ning bay'ati jarayonida nima sodir bo'lganini ko'rib chiqib va sahobalarning ijmoʼini o'rganib, shunday xulosaga kelish mumkin: xalifalik bay'at orqali tuziladi. Abu Bakr ga bay'at berilganda, Madinadagi musulmonlarning nufuzli shaxslari (Ahlul Hall Val 'Aqd) bergan bay'atning o'zi xalifalikni tuzish uchun yetarli bo'ldi. Makka musulmonlari bilan maslahatlashilmadi, Arabiston yarim orolining boshqa hududlarida yashovchilar ham so'ralmadi, hatto ularning fikri ham bu masalada so'ralmadi. Umar ga bay'at berilganda ham ahvol shu edi. Usmon ga bay'at masalasida esa Abdurahmon ibn Avf Madinadagi musulmonlarning fikrini so'radi va faqat nufuzli kishilar bilan cheklanib qolmadi. Ali uchun bay'at olinganda, Madina va Kufa aholisining ko'pchiligi unga bay'at berdi va u bay'atda alohida ajratib ko'rsatildi. Unga qarshi chiqqan va u bilan urushganlarning ham uning bay'ati to'g'ri hisoblanadi, chunki ular hech qachon boshqa birortasiga bay'at bermagan va uning bay'atiga e'tiroz bildirmagan. Ular faqat Usmon qonining qasosini talab qilgan. Shu sababli ularga nisbatan hukm shunday bo'ldi: ular bitta masala yuzasidan xalifadan ajralib chiqqan isyonchilar hisoblandi. Bunday holatda xalifa ularga vaziyatni tushuntirishi va ular bilan urushishi kerak edi. Bu isyonchilar boshqa xalifalik tuzmagan edi.

From reviewing what took place in the Bay’ah of the Khulafaa’ Ar- Rashidoon and the consensus of the Sahabah (Ijmaa’), one can conclude that the Khilafah is contracted by the Bay’ah. In the Bay’ah to Abu Bakr, the Bay’ah from the influential figures amongst the Muslims, (Ahlul Hall Wal ‘Aqd) in Madina alone was enough to contract the Khilafah. The Muslims of Makkah were not consulted, nor were those living in other parts of the Arabian Peninsula, indeed they were not even asked about their opinion concerning the matter. This was also the case in the Bay’ah to ‘Umar. With regards the Bay’ah to ‘Uthman, ‘Abdul Rahman Ibnu ‘Awf asked the Muslims of Madina regarding their opinion and He did not merely content himself by asking the influential people. When the Oath was taken for ‘Ali, most of the people of Madina and Kufa gave him their Bay’ah, and He was singled out in the Bay’ah. His Bay’ah was valid even for those who opposed him and fought against him because they never actually gave their Bay’ah to another man nor did they object to his Bay’ah. They rather demanded revenge for the blood of ‘Uthman (for his killing). So the verdict regarding them was that they were rebels who withdrew from the Khaleefah over one particular issue. In this instance the Khaleefah had to explain the situation to them and fight against them. These rebels did not establish another Khilafah.

Bularning barchasi o‘tmishda sodir bo‘lgan — poytaxt aholisi tomonidan, boshqa hududlarni chetlab o‘tgan holda, Xalifa uchun bay’at berilishi sahobalar huzurida ro‘y bergan. Bunga hech kim e’tiroz bildirmagan va bunday ishning faqat Madina aholisi bilan cheklanishini hech kim qoralamagan. Bu sahobalarning umumiy kelishuvi (ijmo‘) deb hisoblanadi, unga ko‘ra, hukmronlik masalalarida musulmonlar fikrini ifodalaydigan kishilar Xilofatni tuzishi mumkin. Buning sababi shuki, o‘sha paytda Islom davlatining barcha hududlarida hukmronlik masalalari bo‘yicha Ummat fikrini ifodalovchilarning ko‘pchiligini nufuzli kishilar va Madina aholisining aksariyati tashkil etgan.

All of this occurred in the past - the Bay’ah for the Khaleefah by the people of the capital to the exclusion of the other regions - in the presence of the Sahabah. Nobody objected to or condemned that such action be confined to the people of Madina. This is considered to be a general consensus of the Sahabah (Ijmaa’) that states that those who represent the Muslims’ opinion in matters relating to ruling can contract the Khilafah. This is simply because the influential people and the majority of the people of Madina, were the majority of those who represented the opinion of the Ummah regarding the ruling matters, all over the territories of the Islamic State at the time.

Shunga ko'ra, agar Bay'at Islom Ummatining ko'pchiligini tashkil etuvchi, oxirgi Xalifaning hukmi ostida yashayotgan kishilar vakillaridan olingan bo'lsa, Xilofat shartnoma asosida tuziladi. Ularning o'rniga yangi Xalifa tayinlanishi kerak bo'ladi, xuddi Xulafo'i Roshidun davrida bo'lgani kabi. Ularning bay'ati shartnoma bay'ati hisoblanadi, boshqalarning bay'ati esa Xilofat tuzilgandan keyin itoat bay'ati, ya'ni Xalifaga sadoqat bay'ati deb hisoblanadi, shartnoma bay'ati emas.

Therefore, the Khilafah is contracted if the Bay’ah was taken from those who represent the majority of the Islamic Ummah that lives under the authority of the (last) Khaleefah, in whose place another Khaleefah is sought to be appointed, as it was the case at the time of the Khulafaa’ Ar- Rashidoon. Their Bay’ah would constitute a Bay’ah of contract, while for the others, once the Khilafah has been contracted; their Bay’ah would be classed as a Bay’ah of obedience, i.e. a Bay’ah of allegiance to the Khaleefah and not a Bay’ah of contract.

Bu holat, agar bir Xalifa vafot etgan yoki lavozimidan chetlatilgan bo‘lsa va uning o‘rniga yangi Xalifa izlansa, mavjud bo‘lar edi. Biroq, agar hech qanday Xalifa lavozimda bo‘lmasa va musulmonlar Shariat hukmlarini amalga oshirish hamda Islom da’vatini dunyoga yetkazish uchun ularga Xalifa tayinlash majburiyatida bo‘lsalar, bu holat 1343 hijriy (1924 milodiy) yilda Istanbuldagi Islom Xilofati barham topganidan beri davom etmoqda. Islom olamidagi har bir mamlakat Xalifaga bay’at berishga haqli bo‘lib, shu tarzda Xilofat unga shartnoma asosida topshiriladi. Islom olamining biror mamlakatida Xalifaga bay’at berilib, unga Xilofat shartnoma asosida topshirilsa, unda boshqa barcha mamlakatlarda yashovchi barcha musulmonlar zimmasiga, uning mamlakatidagi musulmonlarning bay’ati bilan Xilofat unga topshirilganidan so‘ng, unga itoat bay’ati, ya’ni sodiqlik bay’atini berish farz bo‘ladi. Bu mamlakat Misr, Turkiya va Indoneziya kabi katta bo‘lishidan yoki Iordaniya, Tunis va Livan kabi kichik bo‘lishidan qat’i nazar shunday. Biroq, bu mamlakat to‘rt shartni bajarishi kerak.

This would be the case if there was a Khaleefah who died or was removed and a new Khaleefah was sought to replace him. However, if there was no Khaleefah at all in office, and the Muslims were under obligation to appoint a Khaleefah for them to implement the rules of the Shar’a and to convey the Islamic call to the world. This has been the case since the destruction of the Islamic Khilafah in Istanbul in the year 1343 Hijri (1924). Every country in the Islamic world would be eligible to give Bay’ah to a Khaleefah and thus the Khilafah would be contracted to him. If any country throughout the Islamic world gave Bay’ah to a Khaleefah and the Khilafah was contracted to him, then it would become an obligation on all the Muslims living in all the other countries to give him the Bay’ah of obedience, i.e. the Bay’ah of allegiance after the Khilafah was contracted to him by the Bay’ah of the Muslims in his country. This is regardless of the size of that country, big like Egypt, Turkey and Indonesia or small like Jordan, Tunisia and Lebanon. However, this country must fulfill four conditions:

Birinchidan. Ushbu mamlakatdagi hokimiyat faqat musulmonlarga tayanishi kerak va musulmon bo'lmagan davlatga yoki musulmon bo'lmagan ta'sirga bog'liq bo'lmasligi lozim.

Firstly. The authority in that country must depend on the Muslims only and should not depend on a non-Islamic country or a non-Islamic influence.

Ikkinchidan. Ushbu mamlakatdagi musulmonlarning xavfsizligi Kufr nomidan emas, balki Islom nomidan ta'minlanishi kerak. Bu shuni anglatadiki, mamlakatni ichki yoki tashqi tahdiddan himoya qilish faqat musulmon kuchi tomonidan, sof islomiy kuch sifatida Islomni himoya qilish bo'lishi kerak.

Secondly. The security of the Muslims in that country must be guaranteed in the name of Islam, not in the name of Kufr. This means that the protection of the country against domestic or foreign threat should be a protection of Islam solely by a Muslim force, in its capacity as a purely Islamic force.

Uchinchidan. Islomni amalga oshirish darhol, keng qamrovli va tubdan tarzda boshlanishi kerak, va o‘sha mamlakat Islom da’vatini yetkazishda ishtirok etishi lozim.

Thirdly. The implementation of Islam should take place with immediate effect in a comprehensive and radical manner, and that country must be involved in conveying the Islamic Call.

To'rtinchidan. Xalifa shartnomaviy shartlarning barchasini bajarishi shart; ammo afzallik shartlarini bajarishi shart emas, chunki haqiqatda muhim bo'lgan narsa shartnoma shartlaridir.

Fourthly. The Khaleefah must fulfil all the contractual conditions; although He needs not fulfil the conditions of preference, since what really matters are the conditions of the contract.

Agar o'sha mamlakat ushbu to'rtta shartni bajarsa, u holda o'sha mamlakatning bay'ati o'zi Islom Ummasining nufuzli kishilarining ko'pchiligini tashkil etmagan taqdirda ham Xilofatni o'rnatgan bo'ladi. Buning sababi shuki, Xilofatni o'rnatish farzi kifoya (Fard Kifayah) hisoblanadi va bu vazifani qonuniy ravishda bajargan kishi shu majburiyatni ado etgan bo'ladi. Biroq, bay'at nufuzli kishilarning ko'pchiligi tomonidan bo'lishi talabi faqat Xilofat mavjud bo'lgan va vafot etgan yoki lavozimidan chetlatilgan Xalifaning o'rniga boshqa Xalifa izlangan holatlarda qo'llaniladi. Ammo agar umuman Xilofat mavjud bo'lmasa va uni o'rnatishga intilsak, u qonuniy ravishda o'rnatilganda, Xilofat shartnoma shartlarini bajargan har qanday Xalifa bilan tuziladi, unga bay'at bergan musulmonlar soni qancha bo'lishidan qat'i nazar. Chunki bu paytda muhim bo'lgan narsa, musulmonlar uch kundan ortiq vaqt davomida e'tiborsiz qoldirgan farzni amalga oshirishdir. Ularning bu farzga e'tiborsizligi o'z xohlagan kishisini tanlash huquqidan mahrum etadi. Shunday ekan, bunday sharoitda vazifani bajargan kishi Xilofat ular bilan tuzilishi uchun yetarli bo'ladi. Xilofat o'sha mamlakatda o'rnatilib, Xalifa bilan haqiqatda shartnoma tuzilgach, barcha musulmonlar Xilofat bayrog'i ostiga kirishga va Xalifaga bay'at berishga majbur bo'ladilar, aks holda ular Alloh (SWT) huzurida gunohkor bo'ladilar. Xalifa ularni unga bay'at berishga chaqirishi kerak. Agar ular rad etsalar, u holda isyonkorlar (Bug'at) haqidagi hukm ularga tatbiq etiladi va Xalifa ular o'z sodiqligi ostiga kirmaguncha ular bilan urush olib borishi kerak. Agar bay'at birinchi xalifaga berilgan bo'lsa va xilofat to'rt shart bajarilgan holda unga qonuniy ravishda bog'langan bo'lsa, u holda bu mamlakatda yoki boshqa har qanday mamlakatda ikkinchi bir xalifaga bay'at berilsa, musulmonlar birinchi xalifaga bay'at bermaguncha ikkinchi "xalifa"ga qarshi jang qilishga majbur bo'ladilar. Abdulloh ibn Amr ibn al-Os rivoyat qilinadi: u Allohning Rasuli ﷺ shunday deganlarini eshitgan:

Should that country satisfy these four conditions then the Bay’ah of that country alone would have established the Khilafah, even if it did not represent the majority of the influential people within the Islamic Ummah. This is because establishing the Khilafah is an obligation of sufficiency (Fard Kifayah), and whoever performs that duty legitimately would then have accomplished the obligation. However, stipulating that the Bay’ah should be by most of the influential people would only apply if the Khilafah existed and a Khaleefah was sought to succeed the deceased Khaleefah or one who had been removed. But if there was no Khilafah at all and we sought to establish one, then the fact that it was established legitimately, the Khilafah would be contracted to any Khaleefah who fulfilled the contractual conditions, regardless of the number of Muslims who had given him the Bay’ah. For what matters at that point in time is the establishment of a duty that Muslims have neglected for a period that has exceeded three days. Their neglect of that duty would strip them of their right to choose whom they want. Therefore, under these circumstances, whoever performs the duty would be enough for the Khilafah to be contracted by them. Once the Khilafah was established in that country, and the Khilafah was effectively contracted to a Khaleefah, all the Muslims would be obliged to come under the banner of the Khilafah and give their Bay’ah to the Khaleefah, otherwise they would be sinful before Allah (swt). The Khaleefah should invite them to give the Bay’ah to him. If they were to refuse then the verdict regarding the rebels (Bughat) would apply on them, and the Khaleefah should fight against them until they entered under his loyalty. If the Bay’ah were to be given to another Khaleefah in that country, or in any other country for that matter, once the Bay’ah had been given to the first Khaleefah, and the Khilafah had been legitimately contracted to him with the four conditions being fulfilled. The Muslims would then be obliged to fight against the second ‘Khaleefah’ until He had given his Bay’ah to the first Khaleefah. It has been narrated on the authority of ‘Abdullah Ibnu ‘Amru Ibn al-‘A‘as that He heard the Messenger of Allah (pbuh) say:

“Kimki imomga qo‘l berib, qalbining mevasini berib bay‘at qilsa, imkoni boricha unga itoat qilsin; agar boshqa biri uni tortishmoqchi bo‘lib kelsa, o‘sha odamning bo‘yniga urish kerak.” Xalifa shuningdek musulmonlarni Islom bayrog‘i ostida birlashtiruvchi kishidir. Shunday qilib, Xilofat o‘rnatilgach, musulmonlarning Jamoasi (jamiyati) mavjud bo‘ladi va unga qo‘shilish musulmonlarning burchi bo‘lib qoladi, undan o‘zini ajratib olish esa gunoh hisoblanadi. Al-Bukhoriy va Muslim Ibn ‘Abbosdan rivoyat qilishadi: Allohning Elchisi ﷺ shunday deganlar:

“Whoever pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as He can, and if another comes to dispute with him you must strike the neck of that man.” The Khaleefah is also the one who unites the Muslims under the banner of Islam. So once the Khilafah was established, the Jama’ah (community) of the Muslims would have existed, and it becomes an obligation upon the Muslims to join it, and it is a sin to alienate oneself from it. Al-Bukhari and Muslim narrated from Ibnu ‘Abbas that the Messenger of Allah (pbuh) said:

“Kimda-kim o‘z amiridan biror narsani yoqtirmasa, sabr qilsin, chunki kim jamoatdan bir qarich ham ajralib, shu holatda vafot etsa, u johiliyat o‘limi bilan o‘ladi.” Muslim Ibn ‘Abbos rivoyati orqali ham xabar bergan: Allah elchisi ﷺ shunday degan:

“If anyone sees in his Ameer something that displeases him, let him remain patient, for behold! He who separates himself from the Jama’ah (community) by even so much as a hand span and dies thereupon He has died the death of Jahiliyyah.” Muslim also reported on the authority of Ibnu ‘Abbas that the Messenger of Allah (pbuh) said:

“Kimki o‘z amiridan unga yoqmaydigan biror narsani ko‘rsa, sabr qilsin, chunki kim sultonga (hokimiyatga) bir qarich bo‘lsa ham ayrilib, shu holatda o‘lsa, u johiliyyat o‘limi bilan o‘lgan bo‘ladi”. Ushbu ikki hadisdan shu narsa anglashiladiki, jamoaga (umma birligiga) va sultonga (hokimiyatga) rioya qilish vojibdir.

“If anyone sees in his Ameer something that displeases him let him remain patient, for if anyone separates himself from the Sultan (authority) by even so much as a hand span and dies thereupon, He has died the death of Jahiliyyah.” We gather from these two Ahadith that adherence to the Jama’ah (the community) and to the Sultan (authority) is obligatory.

Kofirlarning Bay'ada hech qanday huquqi yo'q. Chunki bu Islomga, ya'ni Allohning Kitobi va Uning Rasuli ﷺ sunnatiga bo'lgan bay'adir. U Islomga, Kitobga va Sunnatga iymonni (ishonchni) talab qiladi. Kofirlar hukmronlik lavozimlarida bo'lolmaydi va hokimni saylay olmaydi, chunki ularning musulmonlar ustidan hech qanday yo'li (hokimiyati) yo'q va Bay'ada ularning so'zi yo'q.

The non-Muslims have no right in the Bay’ah. This is because it is a Bay’ah on Islam, i.e. on the Book of Allah (swt) and on the Sunnah of His Messenger (pbuh). It necessitates Iman (belief) in Islam, in the Book and the Sunnah. The non-Muslims can’t be in the ruling positions nor can they elect the ruler, because there is no way (power) for them over the Muslims, and they have no say in the Bay’ah.