Halifa ba ya amincewa da wata takamaiman hukuncin Shari'a a cikin al'amuran da suka shafi ibada ('Ibadaat) sai dai a cikin Zakka da Jihadi, da duk abin da ya zama wajibi don kare haɗin kan Musulmi, kuma ba ya karɓar wata ra'ayi daga cikin ra'ayoyin da suka shafi Akidar Musulunci.

The Khalifah does not adopt any specific Shari’ah rule in matters related to rituals (‘Ibadaat) except in Zakat and Jihad, and whatever is necessary to protect the unity of the Muslims, and nor does he adopt any thought from among the thoughts related to the Islamic 'Aqeedah.

Akwai ijma'in sahabbai cewa Khalifa shi kaɗai ne yake da hakkin ɗaukar matsaya (tabanni), kuma daga wannan ijma'in aka samo sanannun ƙa'idodi: "hukuncin Imam yana kawo ƙarshen sabani" da "hukuncin Imam yana ɗaure". Sai dai ya bayyana daga abubuwan da suka faru a zamanin Al-Ma'mun (game da fitinar halittar Alƙur'ani), cewa ɗaukar matsaya a al'amuran da suka shafi 'Aƙida (akidu, jam'in 'Aqeedah) ya haifar da fitina ga Khalifa da kuma rikici tsakanin Musulmi. Saboda haka, Khalifa ya ga ya fi dacewa ya guji ɗaukar matsaya a al'amuran da suka shafi 'Aƙida da kuma hukunce-hukuncen da suka shafi ibada, domin ya kauce wa matsaloli da kuma samun yardar da kwanciyar hankalin Musulmi. Sai dai kauracewa ɗaukar matsaya a al'amuran 'Aƙida da ibada ba yana nufin haramtawa Khalifa ɗaukar matsaya a cikinsu ba; yana nufin dai Khalifa ya zaɓi kada ya ɗauki matsaya a cikinsu, domin zai iya ɗaukar matsaya ko kuma ya ƙauracewa. Don haka, yana iya zaɓar kada ya ɗauki matsaya. Shi ya sa Mataki ya ce Khalifa "ba ya ɗaukar matsaya" maimakon ya ce an "haramta wa Khalifa ɗaukar matsaya", wanda hakan ke nuna cewa yana iya zaɓar kada ya ɗauki matsaya.

There is a consensus of the companions that the Khalifah alone has the right to adopt and from this consensus the famous rules “the decision of the Imam resolves the disagreement” and “the decision of the Iman is binding” have been derived. However, it emerged from the events of Al-Ma’mun (pertaining the Fitna (strife) of the creation of the Quran), that adoption in the thoughts related to ''Aqa'id (beliefs, plural of 'Aqeedah) caused Fitna for the Khalifah and Fitnah amongst the Muslims. Therefore, the Khalifah deems it fit to abstain from adopting in matters related to 'Aqeedah and in rules related to rituals in order to avoid problems and to gain the consent and tranquillity of the Muslims. However, abstaining from adopting in matters of ''Aqa'id and in rituals does not mean that it is forbidden for the Khalifah to adopt in them, it rather means that the Khalifah chooses not to adopt in them for he can either adopt or abstain from adopting. Thus, he may choose not to adopt. That is why the Article stated that the Khalifah “does not adopt” rather than stating that the Khalifah is “forbidden from adopting”, which indicates that he may choose not to adopt.

Dangane da dalilin da ya sa ya zaɓi kada ya ɗauki (tilasta) hukunci a al'amuran ʿAqidah da ibada, wannan ya dogara ne akan abubuwa biyu: Na farko, wahalar da ake jefa mutane a ciki ta hanyar tilasta musu bin wata takamaiman ra'ayi game da al'amuran ʿAqidah. Na biyu, cewa abin da ke sa Khalifah ya ɗauki hukunci a zahiri shi ne tafiyar da al'amuran Musulmai bisa ra'ayi guda ɗaya, da kiyaye haɗin kan Ƙasa da haɗin kan mulki. Saboda haka, yakan ɗauki hukunci a al'amuran da suka shafi alaƙar mutane da juna da kuma al'amuran jama'a, amma ba ya ɗaukar hukunci a al'amuran da suka shafi alaƙar mutum da Ubangijinsa.

As for why he chooses to abstain from adopting in ''Aqa'id and in rituals, this is based upon two issues: Firstly, the hardship caused by coercing people to follow a specific opinion related to 'Aqeedah matters. Secondly, the fact that what prompts the Khalifah to adopt is in reality the management of the Muslims’ affairs by one single opinion and preserving the unity of the State and the unity of the ruling. Hence, he adopts in matters related to the relationships between individuals and related to public matters, and he does not adopt in matters related to relationship of man with his God.

Dangane da batu na farko, Allah ya hana tilasta wadanda ba su yi imani ba su bar addininsu su karbi 'Aqeedar Musulunci, kuma ya hana tilasta su barin ibadunsu, sannan ya umurci a takaita su da sauran hukunce-hukuncen Shari'ah. Saboda haka, da karin dalili, bai kamata a tilasta Musulmi ya bar hukunce-hukuncen da suka shafi akidu ba muddin suna akidun Musulunci, kuma bai kamata a tilasta shi ya bar hukunce-hukuncen da suka shafi ibadu ba muddin suna hukunce-hukuncen Shari'ah. Haka kuma, tilasta barin ra'ayoyin da ke da alaka da akida tabbas yana haifar da wahala, kuma zai kara zafafa biyayya ga wadannan ra'ayoyi, kamar yadda abin da ya faru ga Imamai irin su Imam Ahmad Ibn Hanbal a lokacin Fitinar halittar Alkur'ani ya tabbatar. Lokacin da aka yi musu duka da wulakanci, ba su mika wuya ba, kuma ba su bar abin da suka yi imani da shi ba. Allah (SWT) ya ce: "(Allah) bai sanya muku wata wahala a cikin addini ba." (TMQ 22:78). Ibadu suna kama da akidu, domin tilasta wani takamaiman hukunci alhalin mutum yana da wani ra'ayi daban game da hukuncin Shari'ah yana jefa rai cikin damuwa, domin dangantakar mutane da Allah ce kuma tana da alaka da 'Aqeedah. Saboda haka, Khalifah bai kamata ya dauki duk wani abu da zai jawo wa Musulmi damuwa ba. Duk da haka, ba haramun ba ne a gare shi ya yi hakan.

With respect to the first issue, Allah prohibited the compulsion of the disbelievers to leave their beliefs and to embrace the Islamic 'Aqeedah, forbade forcing them to leave their rituals and ordered compelling them to be restricted by other Shari’ah rules so, by greater reasoning, the Muslims should not be forced to leave the rules related to the beliefs as long as they remained Islamic beliefs and should not be forced to leave the rules related to rituals as long as they were Shari’ah rules. Also, the compulsion to leave ideas connected to beliefs is a definite cause of hardship and will inflame loyalty (to those ideas) without doubt as proven by what happened with Imams such as Imam Ahmed Ibn Hanbal in the Fitna of creation of the Quran. When they were subjected to beating and humiliation, they did not submit neither did they leave what they believed in. Allah (swt) says,. “(Allah) has not placed upon you in the religion any difficulty.” (TMQ 22:78). The rituals are like the beliefs since compulsion upon specific rules while the person holds another opinion as the Shari’ah rule is a cause of distress upon the soul for it is the relationship of people with Allah and because it is bound to the 'Aqeedah; so the Khalifah should not adopt in whatever causes distress upon the Muslims. However, it is not forbidden for him to do so.

Kashi na biyu, akida da ibadodi suna nuna dangantakar mutum da Mahalicci, kuma ba sa haifar da alaƙoƙin da matsaloli ke tasowa daga cikinsu, sabanin mu'amalloli da hukunce-hukunce, domin su ne dangantakar daidaikun mutane a cikin al'umma, kuma suna haifar da alaƙoƙin da matsaloli ke tasowa daga cikinsu. Asalin mu'amalloli shi ne warware rikice-rikice, kuma manufar naɗin Khalifah ita ce tafiyar da harkokin mutane. Ana tafiyar da al'amuransu a bayyane daga bangaren Khalifah dangane da abin da ke tsakaninsu na alaƙoƙi, kuma babu wurin hakan dangane da dangantakarsu da Allah, watau a cikin akidunsu da ibadodinsu.

As for the second issue, the beliefs and the rituals are the relationship between man and the Creator and they do not bring about relationships upon which problems spring from, as opposed to the transactions and punishments since they are the relationship between the individuals within the society and cause the occurrence of relationships from which problems result. The origin in transactions is the resolution of disputes and the essence of the Khalifah’s adoption is to manage the peoples’ affairs. Their affairs are openly managed on the part of the Khalifah with respect to what is between them in terms of relationships and there is no scope for this in regards to their relationship with Allah, in other words, in their beliefs and rituals.

Saboda haka, ainihin ma'anar karɓar ɗa da Khalifah yake yi ita ce ta kasance kawai a cikin dangantakar mutane da juna don tafiyar da al'amuransu, ba a cikin dangantakar su da Allah ba. Saboda haka, ainihin ma'anar karɓar ɗa ita ce tana kasancewa ne kawai a cikin dangantakar mutane da juna da kuma dangantakar jama'a. Don haka, karɓar ɗa a cikin dangantakar mutum da Mahalicci, wato, a cikin akida da ibada, yana sabawa ainihin ma'anar karɓar ɗa. Bisa wannan, Khalifah ba zai karɓi ɗa a cikin abin da ya sabawa ainihin ma'anar karɓar ɗa ba. Sai dai, ba haramun ba ne a gare shi ya yi haka.

For that reason the tangible reality of adoption by the Khalifah is that it can only be in respect to the relationships between people in order to manage their affairs and not in the relationships between them and Allah. Consequently, the reality of adoption is that it is only in the relationships between the people and the public relationships. So, adoption in the relationship between man and the Creator, in other words, in the beliefs and rituals, contradicts the reality of adoption. Based upon this, the Khalifah will not adopt in what contradicts the reality of adoption. However, it is not forbidden for him to do so.

Bisa waɗannan abubuwa biyu – wahala ko tsanani da kuma sabani da gaskiyar tabbatacciyar aiwatarwa na karɓe (tabanni), Khalifah ba ya karɓe (tabanni) a cikin tunanin akidu ko a cikin hukunce-hukuncen ibada. Duk da haka, idan an ambaci hani bayyananne a cikin Alƙur'ani da Sunnah game da wata akida ('Aqeedah), to a lokacin ana karɓe shi (hanin akidar) koda akwai wahala, koda kuma ya sabawa gaskiyar aiwatarwa, domin a fifita nassi tabbatacce. Misali, akidu ba za a karɓe su ba sai da yarda da gaskiya. Haka kuma ana iya yin hakan idan tafiyar da al'amuran Musulmi ta buƙaci tattara su akan dokaci guda. Wannan yana bisa nassosin da suke umurtar kare jama'ar Musulmi da kare haɗin kan ƙasa. Misalan haka su ne ƙayyade lokutan Hajji da azumin watan Ramadan, bikin Sallah, Zakka da Jihadi.

Built upon these two matters – the distress or the hardship and the contradiction of the tangible reality of adoption, the Khalifah does not adopt in the thoughts of the beliefs or in the rules of the rituals. However, if a clear prohibition is mentioned in the Quran and in the Sunnah regarding a certain belief ('Aqeedah), then, at that time it is adopted (prohibiting that belief) even if there is hardship and even if it contradicts the reality of adoption so as to give preference to the definite text. For example, beliefs cannot be adopted except by conviction. In a similar fashion, it can be done if managing the affairs of the Muslims necessitates collecting them upon one rule. This is based upon the texts that enjoin the protection of the congregation of Muslims and the protection of the unity of the state. As example for this are the specification for the times of Hajj and fasting Ramadan, the Eid celebrations, Zakat and Jihad.

فيما يتعلق بهذه المسائل، يتبنى الخليفة حكماً شرعياً محدداً، لأنه فيما يخص العقيدة لا يجوز الإكراه على ترك الاعتقاد، بل يُلزم بالتمسك بما يُعتقد. وهذا من النصوص القطعية الثبوت والدلالة. أما المسائل التعبدية، فلا حرج فيها، لأنها ليست مما يختص بالعلاقة بين العبد وربه وحده كالصلاة، بل هي مما يتصل بالعلاقات بين الناس، كالاحتفالات. ولأجل ذلك يُباح التبني في هاتين الحالتين، أي في العقائد والشعائر.

In these issues the Khalifah adopts a specific Shari’ah rule since, with respect to the 'Aqeedah, there cannot be compulsion to leave conviction, rather adhering to what is held as conviction is enforced. This is from text which is conclusive in its narration and indication (Qati’ Thobut Qati’ Dalalah). With regards to the ritualistic issues, there is no hardship in them since they are not from that which pertains to the relationship solely between man and His Lord such as prayer, rather they are those that are connected to the relationships between people, such as the celebrations. Due to this adoption is permitted in these two circumstance regarding beliefs and rituals.

Abin da ke tantance ko wata akida ta fito daga 'Aqeedah ko kuma daga hukunce-hukuncen Shari'ah shi ne dalilin Shari'ah da ke tare da ita. Idan dalilin nuni ne ga umarni da ya shafi aikin bayin Allah, to hukuncin Shari'ah ne, domin hukuncin Shari'ah shi ne kiran Mai Shari'anta da ya shafi aikin bawa. Idan kuma bai shafi aikin bawa ba, to yana cikin 'Aqeedah. Bugu da kari, bambanci tsakanin 'Aqeedah da hukuncin Shari'ah shi ne abin da ake bukatar a yi imani da shi, ba tare da an bukaci wani aiki a cikinsa ba, kamar labarai da bayanan abin da ba a gani, yana cikin 'Aqeedah. Wadanda kuma ake bukatar aiki a cikinsu, su ne hukunce-hukuncen Shari'ah. Saboda haka, fadar Allah da ke biye da wannan duka daga 'Aqeedah ce.

What determines whether an idea is from the 'Aqeedah or from the Shari’ah rules is its Shari’ah evidence. So, if the evidence is an address related to the action of the servants of Allah, then, it is a Shari’ah rule since the Shari’ah law is the address of the Legislator related to the actions of the servant, and if it is not related to the actions of the servant, then, it is from the 'Aqeedah. Additionally, the difference between the 'Aqeedah and the Shari’ah rule is that what is requested to have Iman in and has no action requested in it, is from the 'Aqeedah, such as the stories and the information regarding the unseen. Those issues that request action are the Shari’ah rules. So, the following words of Allah are all from 'Aqeedah:

"Ku yi imani da Allah da ManzonSa da Littafin da Ya saukar wa ManzonSa." (TMQ 4:136),.

“Believe in Allah and His Messenger and the Book that He revealed to His Messenger.” (TMQ 4:136),.

"Allah ne Mahalicin dukkan abubuwa." (TMQ 39:62),.

“Allah is the Creator of all things.” (TMQ 39:62),.

“Kuma ka ambaci, [ya Muhammadu ﷺ], a cikin Littafi [labarin] Maryam.” (TMQ 19:16), da kalmomin.

“And mention, [O Muhammad], in the Book [the story of] Maryam.” (TMQ 19:16), and the words.

"Ranar da mutane za su zama kamar malam buɗe ido warwatsaɗɗu, Kuma duwatsu su zama kamar ulu mai laushi da aka kaɗa." (TMQ 101:4-5). Duk waɗannan suna cikin 'Aqeedah, domin ba su da alaƙa da ayyukan bayi; su ne abin da ake buƙatar Imani da su, kuma babu wata buƙata ta aiki a cikinsu. Haka kuma, maganar Allah:

“It is the Day when people will be like moths, dispersed, And the mountains will be like wool, fluffed up.” (TMQ 101:4-5). All of these are from 'Aqeedah because they are not related to the actions of the servants; they are from what Iman is requested in, and there is no request for action in them. Also, the words of Allah:

"Amma Allah ya halatta ciniki, ya kuma haramta riba." (TMQ 2:275),.

“But Allah has permitted trade and has forbidden interest (usury).” (TMQ 2:275),.

"Idan kuma suka shayar muku, to ku ba su ladansu." (TMQ 65:6), da kuma maganarSa,

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), and His words,.

"Lokacin da kuke yanke hukunci tsakanin mutane, ku yanke hukunci da adalci." (Suratun Nisa'i, 4:58) Dukkan wannan na cikin hukunce-hukuncen Shari'a, domin suna da alaka da ayyukan bayi, kuma suna cikin al'amuran da ake bukatar aiki da su.

“When you judge between people to judge with justice.” (TMQ 4:58) are all from the Shari’ah rules since they are related to the actions of the servants and they are from the issues that actions are requested in.

Dangane da wannan, kasancewar Manzon Allah (ﷺ) shi ne innalsha'ni na Annabawa an ɗauke shi daga cikin Aqidah, tun da yana cikin abubuwan da aka umarci mutum ya yi imani da su. Akasin haka, Imamanci, wato Khilafah, ba ya cikin Aqidah, domin yana cikin al'amuran da ake neman aiki da su. Kasancewar Annabi (ﷺ) ba shi da zunubi ana ɗaukar sa daga Aqidah. Sai dai batun cewa Khalifa dole ne ya fito daga Quraishawa, ko daga Ahlul Baiti (iyalan gidan Annabi), ko kuma kowane Musulmi daga cikin Musulmai, yana daga cikin hukunce-hukuncen Shari'ah, ba daga Aqidah ba, domin yana da alaƙa da ayyukan bayi da kuma sharuɗɗan Khalifa. Ta haka ne, duk abin da ba shi da alaƙa da ayyuka ko kuma abin da ake neman imani da shi, to yana daga Aqidah, amma abin da yake daga ayyukan bayi ko abin da ake neman a aiwatar da shi, ana ɗaukar sa a matsayin hukunce-hukuncen Shari'ah.

Based upon this, the fact that the Messenger of Allah (pbuh) is the seal of the Prophets is considered from the 'Aqeedah since it comes under what is requested to have Iman in. Conversely, the Imamate, in other words, the Khilafah is not from the 'Aqeedah since it is amongst the issues which action is requested in. The fact that the Prophet (pbuh) is free from sin is considered from the 'Aqeedah. However, the issue of the Khalifah being from Quraysh, Ahl Al-Bayt (family of the Prophet) or any Muslim from amongst the Muslims is from the rules of the Shari’ah and it isn’t from the 'Aqeedah since it is related to the actions of the servants and is related to the conditions of the Khalifah. In this manner, everything that is not connected to the actions or is requested to have Iman in is from the 'Aqeedah, but what is from the actions of the servants or what is requested to be acted upon is considered to be from the Shari’ah rules.

Gaskiyar akida ita ce cewa tunani ne na asali; ma'anar cewa akida ce shi ne cewa ana ɗaukar sa a matsayin ma'auni na asali don auna duk wani abu. Saboda haka, idan ra'ayin ba shi ne na asali ba, to ba za a ɗauke shi a matsayin akida ba. Haka kuma, akida ita ce cikakkiyar fahimta game da duniya, mutum da rayuwa, abin da ya gabata kafin rayuwar duniya, da abin da zai biyo bayanta, da kuma dangantakar rayuwa da abin da ya gabata kafinta da abin da zai biyo bayanta. Wannan ma'anar ta shafi kowace akida, kuma ana aiwatar da ita a kan akidar Musulunci. Ma'anar ta kuma haɗa da abin da ba a gani a cikinta. Saboda haka, duk wani tunani daga cikin ra'ayoyin wannan cikakkiyar fahimta yana daga cikin akida. Don haka, duk abin da ke da alaka da Allah, da Ranar Alƙiyama, da halittar duniya da makamantansu yana cikin akida, amma duk abin da ba shi da wata alaka da hakan ba a ɗaukar sa daga cikin akida.

The reality of 'Aqeedah is that it is a fundamental thought; the meaning of it being an 'Aqeedah is that it is taken as the fundamental criteria to measure anything else; ,therefore, if the idea was not a fundamental one, then it would not be considered 'Aqeedah. Also, 'Aqeedah is the comprehensive thought regarding the universe, man and life, what came before the life of this world and what will come after it and the relationship between life and what came before it and what will be after it. This definition is for every 'Aqeedah and is applied upon the Islamic 'Aqeedah. The definition also includes the unseen within it. Accordingly, every thought from the ideas of this comprehensive thought is from the 'Aqeedah. So, everything which is related to Allah, the Day of Judgement, the creation of the universe and the like is part of the 'Aqeedah, but everything which has no relation with that is not considered from the 'Aqeedah.