Ƙasar Musulunci ita ce Khilafah. Ita ce shugabanci mafi girma a kan dukkan Musulmai a duniya, don haka idan an ba wani Khalifah bai'ah ta halal a kowace ƙasa ta Musulmai, aka kuma kafa Khilafah, to haramun ne ga Musulmai a duniya baki ɗaya su kafa wata Khilafah. Wannan saboda faɗin Manzon Allah ﷺ:

he Islamic State is the Khilafah. It is the supreme leadership over all the Muslims worldwide, so if a Khalifah was given a legitimate bayah in any Muslim country, and Khilafah was established, then it is forbidden upon Muslims worldwide to establish another Khilafah. This is due to the saying of the Messenger (PBUH): .

"Idan aka yi wa halifofi biyu mubaya'a, to ku kashe na karshe daga cikinsu." [Muslim, Sahih, #1853].

“If bayah was taken to two Khalifahs, then kill the latter of them.” [Muslim, Sahih, #1853].

Ana kafa Khilafah domin aiwatar da dokokin Shari'ar Musulunci ta hanyar tunanin da Musulunci ya zo da shi da kuma dokokin da ya shimfida; haka kuma domin isar da Sakon Musulunci ga duniya. Ana isar da saƙon ta hanyar gabatar da Musulunci ga mutane da kira gare su su karɓe shi, da yin Jihadi a hanyar Allah. Ana kuma kiran Khilafah da Imamah ko Imaratul-Mu'mineen (shugabancin muminai). Matsayi ne na duniya, ba matsayi ne da ya shafi lahira ba. Khilafah tana wanzuwa ne domin aiwatar da Musulunci a kan mutane da yada shi a tsakaninsu. Tabbas ta bambanta da Annabta.

Khilafah is established for implementing the rules of the Islamic Sharia using the concepts that Islam has brought and the rules that it has legislated; and also to convey the Islamic Message to the world. The message is conveyed by introducing Islam to the people and calling on them to embrace it and performing Jihad in the way of Allah. Khilafah is also known as Imamah or Imaratul-Mu‘mineen (leadership of the believers). It is a temporal post and not a post related to the hereafter. The Khilafah exists to implement Islam on people and to spread it among them. It is definitely different to the Prophethood. .

Annabta matsayi ne na akida wanda Allah (S.W.T) ke bayarwa ga duk wanda Ya ga dama. Shi kuwa Khilafah wani matsayi ne na ɗan adam da Musulmi ke ba da bai'ar su ga duk wanda suka ga dama, suna naɗa duk wanda suke so a matsayin Khalifa a kansu daga cikin Musulmi. Manzonmu Muhammad ﷺ ya kasance shugaba wanda ya aiwatar da Shari'ar da ya karɓa daga Allah (S.W.T).

The Prophethood is a theological position, which Allah (S.W.T) gives to whomever He wishes. The Khilafah on the other hand is a human post whereby the Muslims give their bayah to whomever they wish, and appoint whomever they like over them as Khalifah from among the Muslims. Our Messenger Muhammad (PBUH) was a ruler who implemented the Shariah which he received from Allah (S.W.T). .

Don haka, shi (ﷺ) ya riƙe Annabta da Manzanci, kuma a lokaci guda ya ɗauki matsayin jagorantar Musulmi wajen aiwatar da dokokin Musulunci. Saboda haka Allah (SWT) ya umarce shi da yin mulki da kuma isar da Saƙo.

So He (PBUH) held the Prophethood and the Messengership and at the same time assuming the post of presiding over the Muslims in implementing the rules of Islam. Allah (S.W.T) thus commanded him to rule as well as to convey the Message. .

Ya umarce shi (S.W.T) da ya yi hukunci a tsakaninsu da abin da Allah ya saukar: "Kuma ka yi hukunci a tsakaninsu da abin da Allah ya saukar" [TMQ 5:49].

He (S.W.T) ordered Him (PBUH):. "And judge between them by that which Allah has revealed" [TMQ 5:49] .

Shi ma ya ce (S.W.T): .

He (S.W.T) also says: .

"Mun saukar maka Littafi da gaskiya domin ka yi hukunci tsakanin mutane da abin da Allah ya nuna maka" [TMQ 4:105].

"We have sent down to you the Book in truth so that you judge between people by that which Allah has shown you" [TMQ 4:105].

Allah (SWT) kuma ya ce:

Allah (S.W.T) also says: .

"Ya Manzo! Ka isar da abin da aka saukar maka daga Ubangijinka" [TMQ 5:67].

"O Messenger! Proclaim the (message) which has been sent to you from your Lord" [TMQ 5:67] .

"Ya kai wanda aka lulluɓe da tufafi. Ka tashi ka yi gargaɗi."

"O you wrapped up. Arise and deliver warning." [TMQ 74:1, 2].

Don haka, Manzon Allah ﷺ yana riƙe da mukamai biyu: mukamin Annabta da isar da Saƙo, da mukamin shugaban Musulmi a rayuwar duniya domin aiwatar da Shari'ar Allah da aka saukar masa.

Thus, the Messenger (PBUH) held two posts: the post of Prophethood and conveyor of the Message, and the post of the leader of the Muslims in the worldly life for implementing the Shariah of Allah revealed to him. .

Amma Khilafah bayan Manzon Allah ﷺ ya kasance a hannun mutane, wadanda ba Manzanni ba ne. Saboda haka, yana yiwuwa halifofi, a matsayinsu na mutane, su yi kuskure, su manta, su aikata zunubi da sauran abubuwa. Wannan kuwa saboda su mutane ne, don haka ba su da kariya daga kuskure, domin ba Annabawa ko Manzanni ba ne. Manzon Allah ﷺ ya sanar da mu cewa Imam na iya yin kuskure, kuma ya sanar da mu cewa Imam na iya aikata abubuwan da mutane ke ƙi, har su la'ance shi a kansu, kamar zalunci, rashin biyayya da sauran abubuwa. Ya kuma sanar da mu cewa kafirci a bayyane na iya bayyana daga Imam. Muslim ya ruwaito daga Abu Huraira cewa Manzon Allah ﷺ ya ce:

However, the Khilafah after the Messenger of Allah (PBUH) was held by humans, who were not Messengers. It is thus possible for the khulafa’ as humans to make mistakes, being absent minded, being forgetful as well as committing a sin and other things. This is because they are humans, so they are not infallible, for they are not Prophet or messengers. The Messenger of Allah (PBUH) has informed us that the Imam may make a mistake and he informed us that the Imam may do things which people hate and curse him for, like oppression, disobedience and other things. He also informed us that open Kufr might appear from the Imam. Muslim reported on the authority of Abu Huraira that the Messenger of Allah (PBUH) said: .

Lalle Imam garkuwa ne kawai wanda mutane ke yaƙi a bayansa kuma da shi suke kare kansu. Saboda haka idan ya umurce mu da kiyaye taqwar Allah kuma ya kasance mai adalci, zai sami lada daidai da waɗannan ayyukan; idan kuwa ya umurce mu da wani abu banda haka, to zai ɗauki laifi daidai da hakan.” [Bukhari, Sahih, #2957].

“Verily the Imam is but a shield from behind which the people fight and with which they protect themselves. So if he ordered us to observe the taqwa of Allah and he was just he would have equal to these (actions) in reward and if he ordered other than that it would be against him equal to that.” [Bukhari, Sahih, #2957] .

Wannan yana nufin cewa yana yiwuwa Imam ya umarci wani abu ba tare da tsoron Allah ba. Muslim ya kuma ruwaito daga ‘Abdullah (ibn Mas’ud) cewa ya ce: Manzon Allah ﷺ ya ce: .

This means that it is possible that the Imam may command with other than the fear of Allah. Muslim also narrated from ‘Abdullah (ibn Mas’ud) who said the Messenger of Allah (PBUH) said: .

"Za a sami bayan raina son kai da abubuwan da kuke ƙi." Suka ce: "Ya Manzon Allah, me za ka umarce mu da shi, mu da za mu shaida hakan daga cikinmu?" Ya ce: "Ku bayar da haƙƙin da ya rataya a wuyanku, kuma ku roƙi Allah abin da ke haƙƙinku." [Bukhari, Sahihu, #7052] ﷺ

“There would be after me selfishness and matters which you hate.” They said: ‘O Messenger of Allah, how do you order the one from us who would witness that?’ He (PBUH) said: “You should offer the right due upon you, and you ask from Allah the thing which is due to you.” [Bukhari, Sahih, #7052] .

Bukhari ya ruwaito daga Junada b. Abi Umayah wanda ya ce: "Mun je wurin 'Ubadah b. al-Samit a lokacin da yake rashin lafiya, sai muka ce masa: Allah (SWT) ya shiryar da kai. Ka ba mu labarin wani Hadisi daga Manzon Allah ﷺ domin Allah ya amfanar da kai da shi." Sai ya ce:

Bukhari narrated on the authority of Junada b. Abi Umayah who said: “We went to ‘Ubadah b. al-Samit when he was sick and we said may Allah (S.W.T) guide you. Inform us of a Hadith from the Messenger of Allah (PBUH) so Allah may benefit you from it. He said: .

"Manzon Allah (ﷺ) ya kira mu, muka kuwa muka yi masa bai'a, sai ya ce game da abin da ya karɓa daga gare mu: cewa mu yi masa alkawarin sauraro da biyayya, cikin abin da muke so da abin da ba ma so, a cikin wahala da sauƙi, da cewa kada mu yi jayayya da ikonsa a kan mutane sai dai idan mun ga kafirci bayyananne wanda muke da hujja daga Allah a kansa." [Bukhari, Sahih, #7055]

“The Messenger of Allah (PBUH) called upon us and we gave him the bayah, and he said of that which he had taken from us that we should give him the pledge to listen and obey, in what we like and dislike, in our hardship and ease, and that we should not dispute his authority over the people unless we saw open Kufr upon which we had a proof from Allah.” [Bukhari, Sahih, #7055] .

Aisha ta ruwaito cewa Manzon Allah (SWT) ya ce:

Aisha narrates that the Messenger of Allah (S.W.T) said: .

"Ka kawar da hukunce-hukunce daga Musulmi gwargwadon iyawarka, don haka idan wanda ake zargi yana da wata hanyar fita, to ka sake shi, domin yafiya ga Imam ta fi kuskure a wajen aiwatar da hukunci." An ruwaito shi a [Tirmidhi, Sunan, #1424].

“Avert the punishments from the Muslims as much as you can, so if the accused has any way out let him go free, because it is better for the Imam to make a mistake in forgiving than to make a mistake in imposing the punishment.” Narrated [Tirmidhi, Sunan, #1424] .

Waɗannan Hadisai a fili suke nuna cewa yana yiwuwa Imam ya yi kuskure, ya manta, ko ya saɓa. Duk da haka, Manzon Allah ﷺ ya umarci a yi masa biyayya muddin yana mulki bisa Musulunci, kuma babu kafirci a bayyane daga gare shi, kuma baya umartar zunubi. Saboda haka, Khulafa'u da suka zo bayan Manzon Allah ﷺ mutane ne, suna aikata alheri da sharri, ba su da kariya daga kuskure, watau ba Annabawa ba ne. Don haka ba daidai ba ne a ce Khilafah jiha ce ta tiyoloji. Jiha ce ta mutane, wacce Musulmi ke yi wa Khalifa mubaya'a don aiwatar da dokokin Shari'ar Musulunci.

These Ahadith clearly make the point that it is possible for the Imam to make a mistake, forget or disobey. Despite this, the Messenger of Allah ( PBUH) has ordered obedience to him as long as he governs by Islam and no open Kufr occurs from him and he does not command with sin. Therefore, the Khulafa’ who came after the Messenger of Allah (PBUH) are humans, who do both right and wrong, and they are not infallible, i.e. they are not Prophet. Therefore it is incorrect to say that the Khilafah is a theological state. It is rather a human State, in which Muslims give bayah to a Khalifah for implementing the rules of Islamic Shariah.