Misalin Manzon Allah ﷺ yana nuna hanya guda ɗaya tilo ta dawo da Khilafah da kafa Daular Musulunci, wato mayar da Dar ul-Kufr zuwa Dar ul-Islam.

The example of the Messenger (saw) demonstrates the only methodology of resuming the Khilafah and establishing an Islamic State, in other words changing Dar ul-Kufr to Dar ul-Islam.

Saboda haka, ana buƙatar cikakkiyar fahimta kan yadda ake fitar da rukunan wajibi (Arkan) na Manhajin Annabi ﷺ. Bayan an fahimci wannan sosai, sai a yi amfani da shi a kan halin da muke ciki, wajen tantance hanyar da za a bi wajen komawa ga Khilafah.

Hence, a detailed understanding of how to derive the obligatory elements (Arkan) of the Methodology of the Prophet (saw) is needed. After this is clear it must be applied to our situation in determining the way to resume the Khilafah.

Ka'idar ta'assi, watau koyi da ayyukan Manzon Allah ﷺ, ta kasance tana mamaye wani sashe a cikin littattafan Usul idan ana fahimtar Sunnar Annabi ﷺ. Abin da ake tattaunawa a nan shi ne yadda ake koyi da Manzon Allah ﷺ a halayensa, da kuma irin daraja da ya kamata a ba irin wannan koyi.

The principle of Ta’asi or emulating the actions of the Messenger (saw) has always occupied a section of the books on Usul when understanding the Sunnah of the Prophet (saw). The subject matter under discussion is how to emulate the Messenger (saw) in his behaviour and what value to give such emulation.

Allah (SWT) ya ce a cikin Alkur'ani, "Lalle ne a cikin Manzon Allah ﷺ kuna da kyakkyawan misali" (Suratul Al-Ahzab, aya ta 21)

Allah (swt) states in the Qur’an, “Verily in the Messenger of Allah (saw) you have the finest example” (TMQ al-Ahzab, verse 21)

Allah (SWT) yana umurtar Annabi ﷺ ya ce wa muminai,

Also Allah (swt) orders the Prophet (saw) to say to the believers,

"Idan kuna son Allah, to ku bi ni, Allah zai so ku kuma ya gafarta muku zunubanku, kuma Allah Mai gafara ne, Mai jin kai."

“If you do love Allah then follow me, and Allah will love you and forgive you for your sins and Allah is Ghafoor al-Raheem”. (TMQ al-e-Imran, verse 31)

Saboda haka Musulmi wajibi ne su yi koyi tare da bin sawun Manzon Allah ﷺ idan ana fatan gafarar Allah (SWT) da shiga Aljanna. Don haka, wajibi ne a yi koyi da shi ﷺ kuma a bi shi. Sai dai, Musulmi na bukatar bin shi daidai, kuma ta hanyar da Allah (SWT) ya wajabta mana yin hakan. Ga bayanin ayyukansa ﷺ.

Hence Muslims are obliged to emulate and follow in the footsteps of the Messenger (saw) if the forgiveness of Allah (swt) and entering into Jannah is hoped for. Therefore, it is an obligation to emulate him (saw) and imitate him. However, Muslims are required to imitate him correctly and in the manner which Allah (swt) obliges us to do so. The following is a breakdown of his (saw) actions.

Waɗannan za su kasance ayyuka ne da ke cikin halittar Annabi ﷺ. Misali, Bukhari ya ruwaito cewa idan ya yi fushi sai fuskarsa ta yi ja ﷺ. Haka kuma, a cewar Imam Tirmidhi a cikin Shama'il dinsa, Annabi ﷺ yana tafiya da sauri sosai kamar yana sauka daga tudu ﷺ. Ana halatta mana mu yi koyi da su saboda soyayya, domin ayyuka ne na Annabi ﷺ, amma ba su da wani tasiri na shari'a, don haka suna cikin abin da aka halatta (Mubah).

These would be actions which are part of the nature of the Prophet (saw). So, for example Bukhari narrates that he (saw) would go red when he got angry. Also according to Imam Tirmidhi in his Shama’il, he (saw) would walk very quickly as though he was walking down a hill. These are permitted for us to copy out of love, as they were actions of the Prophet (saw), but they carry no legislative consequences, and thus fall under the Mubah (permissible).

Waɗannan ayyuka ne da suka kasance na musamman ga Annabi ﷺ. Misali, matan sa a cikin Alƙur'ani an haramta musu su sake yin aure bayan an rasa mazajensu, alhali mata muminai za su iya sake yin aure bayan mutuwar mijin farko ko kuma bayan saki. An kuma halatta wa Annabi ﷺ ya auri fiye da mata huɗu, alhali an haramta wannan ga dukkan Musulmai. Annabi ﷺ yana azumi dare da rana ba tare da ya tsaya ba, amma ya hana Musulmai yin haka. Sallar tahajjud wajibi ce a kansa ﷺ, amma nafila ce ga dukkan Musulmai (al-Shakhsiyyat ul-Islamiyyah, Juzu'i na 3). An hana Musulmai bin Manzon Allah ﷺ a cikin waɗannan al'amura. Don haka ba za a iya yin sallar tahajjud a matsayin farilla ba, kuma ba za a iya hana matan Musulmai sake yin aure bayan sun yi saki ko sun zama gwauraye ba. Haka kuma Musulmai ba za su iya auren fiye da mata huɗu ba. Bin Annabi ﷺ a cikin ɗaya daga cikin waɗannan al'amura zai zama haram.

These are actions that were specific to the Prophet (saw). So, for example his wives in the Qur’an were prohibited from remarrying after being widowed, whereas the believing women can remarry after their first husband dies or they divorce. He (saw) was also permitted to marry more than four wives whilst all Muslims are forbidden from this. He (saw) would fast day and night without stopping, but he prohibited the Muslims from doing so. Tahajjud was wajib upon him but Nafilah for all Muslims (al-Shakhsiyyat ul-Islamiyyah Vol. 3). Muslims are prohibited from following the Messenger (saw) in these matters. So one cannot pray Tahajjud as a Fard, nor can one prevent the Muslim women re-marrying after they divorce or become widows. Nor can Muslims marry more than four wives. Following the Prophet (saw) in any of these would be Haram.

Waɗannan sauran ayyuka, maganganu ko yardar Manzon Allah (saw) ne, kuma suna da sakamako na shari'a. Misali, suna iya bayyana wajibai, abubuwan da aka so (mustahabbai), ko izini. Idan aikin da Annabi (saw) ya ke yi ya zo a matsayin bayani ga wani wajibi da ya gabata (Fard), to wannan al'amari zai zama Fard. Allah (swt), misali, ya ce a ayoyi da dama na Alqur'ani: a tsayar da Salla a lokutanta. Annabi (saw) kuma ya ce a cikin wani Hadisi sananne wanda Imam Bukhari ya ruwaito, "Ku yi Salla kamar yadda kuke ganina ina yi." Don haka, gaskiyar cewa Annabi (saw) ya yi Salla akai-akai cikin tsari guda (Tartībi) da maimaitawa (Ta'addud) yana bayyana wajibin da ya gabata, saboda haka shi ma wajibi ne a kansa. Har ila yau, Allah (swt) ya ce:

These are the rest of the actions, speech or consent of the Messenger (saw) and carry legal consequences. So for example they may explain obligations, recommendations or permission. If the action that the Prophet (saw) was undertaking came as an explanation to a previous obligation (Fard) then that matter would become Fard. Allah(swt), for example, states in many Ayaat of Qur’an to establish the Salah at regular times. The Prophet (saw) stated in a well known Hadith that is narrated by Imam Bukhari, “Pray as you see me pray”. So the fact that the Prophet (saw) repeatedly prayed in the same order (Tarteeb) and in repetition (Ta’addud) explains the previous obligation and hence is obligatory itself. Also, Allah (swt) states,

"Duk wanda a cikinku ya shaida watan, to ya azumta." (Suratul Baqarah, aya ta 184)

“Whosoever amongst you witnesses the month let him fast”. (TMQ al-Baqarah, verse 184)

Annabi (saw) ya ce a cikin wani hadisi sananne, "Ku yi azumi idan kun ga wata, kuma ku daina azumi idan kun ga wata; idan kuma gajimare ya rufe shi, to ku cika kwanaki talatin." (Ibn Hajr al-Asqalani ya tabbatar da ingancinsa a cikin Bulugh ul-Maram). Don haka wannan hadisi ya ƙayyade lokacin fara azumi da lokacin daina azumi, kuma ya bayyana umarnin da ya gabata a cikin Alƙur'ani, don haka ana bin ka'ida guda, wato wajibcin ganin jinjirin wata ko cika kwanaki talatin domin fara azumi ko kammala shi.

The Prophet (saw) stated in a well known Hadith, “Fast when you see it (the moon) and stop fasting when you see it (the moon) and if it is cloudy then complete the thirty days” (Authenticated by Ibn Hajr al Asqalani in Bulugh ul-Maram). So this narration determines when to fast and when to stop fasting, thus explaining a previous order in the Qur’an and hence following the same rule i.e. the Fard of sighting the Hilal or the completion of the thirty days in order to begin fasting or end it.

Wani misali kuma da zai kara bayyana wannan magana shi ne lokacin da Allah (SWT) ya ce a cikin Alkur'ani,

Samun yardar Allah (SWT) da kusantar Allah (SWT) ita ce manufar mumini da kuma ginshiƙin dukkan ayyukansa. Saboda haka, ayyukan da ke samun yardar Allah (SWT), kuma idan aka bar su za a iya samun azaba, ana ɗaukar su a matsayin Farilla. Amma ayyukan da ke kusantar Musulmi zuwa ga Allah (SWT), amma idan aka bar su ba su da barazanar azaba, ana ɗaukar su a matsayin ayyuka masu ƙarfafawa ko abin so, wato Mandubi. Idan ayyukan Manzon Allah ﷺ suna nuna kusanci zuwa ga Allah (Taqarrub il Allah), to su ma ana ƙarfafa su. Misali, zikiri da addu'a suna samun alherin Allah (SWT), don haka suna cikin Mandubi. Misali, an rawaito daga Shama'il al-Tirmidhi cewa Annabi ﷺ yana fara cin abinci da Tasmiyya (faɗin Bismillahir Rahmanir Raheem). Wannan zai zama tunatarwa ga Allah (SWT), kuma yana nufin nuna godiya, saboda haka yana da kyau a ƙarfafa shi.

Gaining the pleasure of Allah (swt) and getting closer to Allah (swt) is the purpose of the believer and the fundamental premise of all of his actions. Hence those actions which earn Allah (swt)’s pleasure and if omitted can lead to punishment are deemed as Fard. However, those which bring a Muslim closer to Allah (swt) but if omitted do not carry a threat of punishment are deemed as recommended or preferable acts, Mandoub. If the actions of the Messenger (saw) indicate getting closer to Allah (Taqarrub il Allah) then they are also recommended. So for example the Dhikr and Du’aa gain Allah’s (swt) favour and are thus Mandoub. So, for example, it has been narrated from the Shama’il al-Tirmidhi that the Prophet (saw) used to commence eating with Tasmiyah (saying Bismillahir Rahmanir Raheem) this would serve as a reminder of Allah (swt) and would mean showing thankfulness and hence would be recommended.

Ayyukan da ba su ɗauke da wata alamar qurbah ko barazanar azaba da lada ba, to kawai mubah ne (halatacce), kuma Musulmi zai iya shiga cikinsu idan yana so. Misali, Annabi ﷺ ya yi amfani da marubuta wajen adana Alqur'ani a kan ganyen dabino. Irin wannan hanyar adanawa ba ta da lada ko azaba, saboda haka mubah ne. Sauran hanyoyi kamar CD da bugawa suma haka suke, mubah ne.

As for actions which carry no indication of Qurbah or threat of punishment and reward, they would merely be Mubah (permitted) and Muslims would engage in them if they so wished. For example, he (saw) used scribes to preserve the Qur’an on date palm leaves. This style of preservation carries no reward or punishment hence it is Mubah. Other means such as CD’s and Printing are similarly Mubah.

Muhimmancin hakan ga batun da ake magana a kai shi ne cewa mutum yana iya bambance ayyukan da shi (saw) ya yi a matsayin salo marasa wajibi, daga ayyuka na wajibi (Fard ko Wajib) waɗanda ya aiwatar a matsayin Fard da kuma wani ɓangare na hanyarsa.

The relevance of this for the topic at hand is that one is able to distinguish those actions which he (saw) did as styles that weren’t obligatory, from the obligatory (Fard or Wajib) actions, which he (saw) undertook as Fard and part of his methodology.