Xalifalik lavozimini talab qilish va u uchun raqobatlashish barcha musulmonlar uchun joizdir, makruh emas; uning man etilganligini bildiruvchi hech qanday matn zikr qilinmagan. Tasdiqlanganki, Payg‘ambar (ﷺ) hali dafn etilmagan holda o‘z to‘shagida yotganlarida, Banu Sa’ida mehmonxonasida musulmonlar bu lavozim uchun raqobatlashganlar. Shuningdek, tasdiqlanganki, shuro kengashining olti a’zosi — barchasi yetuk sahobalar — lavozim uchun raqobatlashganlar, sahobalar huzurida bo‘lgan va hech kim ularni koyimagan, aksincha, bu raqobatga rozilik bildirgan. Bu shuni ko‘rsatadiki, xalifalik lavozimi uchun raqobatlashishning joizligi va lavozimga ariza berish, uni talab qilish hamda shu maqsadga erishish uchun dalil va fikrlar, takliflar va boshqa vositalar bilan targ‘ibot qilishning joizligi haqida sahobalar ijmo’i qaror topgan. Hadislarda kelgan imoratni (hokimiyatni) talab qilish man etilishiga kelsak, u Abu Zarr kabi bunga munosib deb topilmaydigan kuchsiz shaxslarga qaratilgan. Ammo unga munosib bo‘lganlar Banu Sa’ida hovlisidagi voqea va shuro olti kishisining voqeasi dalili bilan uni talab qilishlari mumkin. Demak, hadislar lavozimga — imorat bo‘lsin yoki xalifalik bo‘lsin — layoqatli bo‘lmaganlar haqidadir. Payg‘ambar (ﷺ) unga layoqatli bo‘lgan kishini koyimagan, uni talab qilgan kishiga esa lavozimni bergan. Payg‘ambar (ﷺ) esa imoratni talab qilgan kishiga uni bergan. U (ﷺ) layoqatsiz kishilarning talab qilishini man etgan. Shunday ekan, bu mutlaq taqiq emas.

To seek the Khilafah post and compete over it is lawful to all the Muslims and it is not Makruh; no text has ever been listed indicating its prohibition. It has been confirmed that the Muslims competed for it in the hall of Banu Sa’ida while the Messenger of Allah (pbuh) was lying on his bed still unburied. It has also been confirmed that the six members of the Shura council who were all senior Sahabah competed over the post, in the presence of the Sahabah and no one had reproached them but rather consented to this competition. This demonstrates that a consensus (‘Ijmaa’) of the Sahabah has been established about the permissibility of competing for the Khilafah post and the permissibility of applying for the post and campaigning for it by putting forward the arguments and opinions, proposals etc for the aim of achieving that goal. As for the prohbition of seeking the Imarah (authority) that came in the Ahadith, it is forbidding the weak persons, like Abu Dharr, who are not deemed suitable for it. But those who are suitable for the Imarah are permitted to seek it by the evidence of the courtyard of Bani Saa’idah and the incident of the six people of the Shura. Therefore, the Ahadith are specific to those who are not qualified for the post, whether it was Imarah or Khilafah, the Messenger of Allah (pbuh) did not reproach the one who was qualified for it, the, and He appointed the one who asked for it. Since the Messenger (pbuh) appointed the Imarah to the one who asked for it. He (pbuh) forbade the seeking of Imarah regarding the one who seeks it from those who are not suitable. Thus it was not an absolute prohibition.