Ra'ayin cewa Annabinmu Muhammadu ﷺ ya yi Ijtihadi a wasu hukunce-hukunce, kuma ya yi kuskure a cikin Ijtihadinsa wanda Allah daga bisani ya gyara, yana nufin cewa Annabinmu Muhammadu ﷺ ya isar da Shari'ah ga mutane daga Ijtihadinsa ba daga wahayi ba, kuma cewa ba ma'sum ba ne (ba ya kiyayewa daga kuskure) a wasu daga cikin abin da ya isar wa mutane daga Shari'ar Musulunci. Wannan ra'ayi bai inganta ba (batil) ta fuskar hankali da kuma ta fuskar Shari'ah. Lallai Annabinmu Muhammadu ﷺ Annabi ne (nabiy) kuma Manzo (rasul) kamar sauran Annabawa da Manzanni, an kiyaye shi daga aikata kuskure a cikin abin da ya isar game da Allah ﷻ, wannan kariya ce tabbatacciya wacce hankali ke tabbatarwa (dalili 'aqli). Bugu da kari, akwai hujjojin Shari'ah masu tabbataccen ma'ana cewa isar da Sakon (risala) da Manzon ﷺ ya yi, gabaki daya da kuma na musamman, daga wahayi ne kawai. Manzon ﷺ kuma bai isar da hukunce-hukuncen Shari'ah sai daga wahayi ba. Allah ya ce a cikin Suratul Anbiya'i:

The opinion that our master Muhammad  performed Ijtihād in certain rules and he made an error in his Ijtihād which Allah  then corrected means that our master Muhammad  conveyed the Sharī’ah to people from his Ijtihād and not a revelation. And that he is not ma'sum (infallible) in some of what he conveyed to the people from the Sharī’ah of Islam. Rationally & from the Sharī’ah point of view this is invalid (batil). Indeed our master Muhammad  is a Prophet (nabiy) and a Messenger (rasul) like the rest of the Prophets and Messengers, protected from committing mistakes in that which he conveyed about Allah  which is a definite protection proved rationally (dalīl 'aqli). Furthermore, there are Sharī’ah evidences that are definite in their meaning that the Prophet's  conveyance of the Message (risala), in general and specific aspects, was only from revelation. And the Messenger  did not convey the ahkām except from revelation. He  said in Sura al-Ambiya:

Wato, ka faɗa musu, ya Muhammad ﷺ, cewa ina gargaɗe ku ne kawai da wahayin da aka yi mini. Ma'ana, gargaɗina a gare ku an iyakance shi ga wahayin. Kuma Shi (SWT) ya ce a cikin Suratun An-Najm:

That is, tell them O Muhammad  that I warn you with the revelation that has been revealed to me. In other words my admonition to you is restricted to the revelation. And He  said in Sura an-Najm:

Kalmar 'wama yantiqu' tana cikin sigar magana ta gaba ɗaya (sighat al-'umum). Saboda haka tana ƙunshe da Alƙur'ani da Sunnah. Babu wani abu a cikin Littafi da Sunnah da ya sa ta zama ta Alƙur'ani kaɗai. Don haka tana nan a matsayin ta gaba ɗaya, wato duk abin da ya isar daga Shari'ah wahayi ne da aka saukar. Ba daidai ba ne a takaita cewa abin da ya isar daga Alƙur'ani kaɗai yake. Madadin haka, ya kasance a gaba ɗaya, yana ƙunshe da Alƙur'ani da hadisi.

The expression 'wama yantiqu' is from the general form (sighat al-'umum). So it includes the Qur’ān and Sunnah. There is nothing in the Book and Sunnah that makes it specific to the Qur’ān. So it remains general that is, everything he has conveyed from the Sharī’ah is a revelation that has been revealed. It is not correct that it be specified to say that what he conveyed is only from the Qur’ān. Rather, it should remain general and inclusive of the Qur’ān and the hadīth.

Kuma wannan shi ne abin da aya ta biyu ta jaddada lokacin da ya ce,

And this is what the second ayah emphasises on when he  says,

Dangane da keɓe abin da ya isar daga wurin Allah dangane da shari'a, da sauran hukunce-hukunce, akidu, tunani da labarai, da kuma raba salo da hanyoyi da al'amuran duniya kamar ayyukan noma, masana'antu da ilimomi da sauransu daga cikin hakan, wannan keɓewa ta faru ne saboda dalilai biyu: Na farko, wasu daga cikin nassosi da aka saukar game da su sun keɓe su ga shari'a. Ya ce game da batun yin tsaba a dabinon:

As for the specification of what he  conveyed from Allah  in terms of legislation, and other rules, beliefs, thoughts and stories and the seperation of the styles and means and affairs of the world such as the agricultural activities, industry and sciences etc from it, This specification occurred due to two reasons: Firstly, Some of the texts [nusoos] revealed regarding them have specified them to legislation. He  said regarding the subject of pollinating the date palm:

Kuma ya gaya wa Musulmi a yakin Badar lokacin da suka tambaye shi: Shin wannan wahayi ne daga Allah ko kuwa al'amari ne na ra'ayi, yaki da dabara? Sai ya amsa da cewa:

And he  told the Muslims in the battle of Badr when they asked him: Is this revelation from Allah  or is it a matter of opinion, war and strategy? He  replied:

Waɗannan nassosi sun takaita wahayi ga abubuwan da ba su shafi al'amuran duniya ba, da duk abin da ya shafi yaƙi, ra'ayi da dabaru.

These texts have specified the revelation to things that are other than the affairs of the world and whatever is related to war, opinion and strategy.

Dangane da al'amari na biyu, wanda ke ƙayyade wahayi ga shari'a, akida da hukunce-hukunce da sauransu, yana bayyana daga maudu'in tattaunawa. Wannan saboda shi manzo ne, kuma tattaunawar ta shafi abin da aka aiko shi da shi, ba wani abu ba. Don haka an ƙayyade maudu'in tattaunawa, kuma sigar magana ta gaba ɗaya (sighat al-'umum) tana nan a gaba ɗaya, amma kawai dangane da maudu'in da aka yi magana a kansa a gaba ɗaya, ba dukkan maudu'ai ba. I, la'akari yana kan gaba ɗayan lafazi ba kan takamaiman dalilin saukar ayar ba (al-'ibra bi 'umum al-lafz la bi khusus al-sabab). Sai dai abin da ake nufi da dalili (sabab) shi ne al'amarin da aka saukar da Alƙur'ani saboda shi. Maudu'in ba ya takaituwa a gare shi, a maimakon haka yana shafar dukkan al'amura, don haka maudu'in ba game da wani takamaiman al'amari ba ne, illa dukkan al'amura, kuma yana shafar maudu'in tattaunawa ba dukkan maudu'ai ba. Maudu'in wahayi shi ne gargaɗi (indhar), wato shari'a da hukunce-hukunce. Ya ce:

As for the second matter which specifies the revelation to legislation, beliefs and rules etc, it is clear from the topic of discussion. That is because he  is a messenger and the discussion is in what he  has been sent with and not anything else. So the subject of discussion has been specified, and the general address (sighat al-'umum) remains general, however only in respect to the subject which was addressed in generality and not all the subjects. Yes, the consideration is for the generality of the wording and not for the specificity of the cause (sabab) (al-'ibra bi 'umum al-lafz la bi khusus al-sabab). However what is meant by the cause (sabab) is the incident for which the Qur’ān was revealed. The topic is not specific to it rather it is general to all the incidents, so the subject is not regarding the particular incident rather all the incidents and it is pertaining to the subject of discussion and not in all subjects. The subject matter of revelation is the warning (indhar) that is, legislation and rules. He  said:

Waɗannan ayoyin suna nuna cewa abin da aka nufa shi ne abin da ya kawo na akida da hukunce-hukunce, da duk abin da aka umurce shi ya isar da shi da kuma gargaɗi game da shi ga mutane. Shi ya sa bai shiga cikin hanyoyi da salo ko halayen dabi'a waɗanda suke cikin halittarsa ta asali ba, kamar yadda yake tafiya, lafazi, cin abinci da sauransu.

These verses show that what was intended is what he  brought from the beliefs and rules and anything he  had been ordered to convey and warn people of. That is why it does not include the means and styles or the instinctual behaviour which are part of his natural disposition such as the manner of walking, pronunciation, eating etc..

Suna magana ne game da al'amuran da suka shafi akida da hukunce-hukuncen Shari'a, ba game da hanyoyi da salo da sauran abubuwan irin wannan ba wadanda ba sa cikin akida da hukunce-hukunce. Saboda haka, duk abin da Manzon Allah ﷺ ya kawo, na abin da aka umarce shi ya isar game da dukkan al'amuran da suka shafi ayyukan bayi da tunaninsu, wahayi ne daga Allah (SWT).

They are regarding the matters related to the beliefs and Sharī’ah rules and not the means and styles and other things of a similar nature which do not come under beliefs and rules. Therefore, whatever the Messenger  brought, regarding what he  has been ordered to convey in all matters that relate to the actions of the servants and the thoughts, is a revelation from Allah .

Wahayin ya haɗa da maganganun Manzon, ayyukansa da shirunsa, domin an umarce mu mu bi shi. Kuma Allah ya ce:

The revelation includes the sayings, actions and silence of the Messenger , because we have been ordered to follow him. And He  said:

Ya ce:

And He  said:

Saboda haka, magana, aiki da shirunsa na Manzon Allah ﷺ hujja ce ta Shari'a. Dukkansu wahayi ne daga Allah.

Thus, the speech, action and silence of the Messenger PBUH is a Sharī’ah evidence. They are all revelations from Allah .

Manzon Allah, shugabanmu Muhammad ﷺ, yana karɓar wahayi, yana isar da abin da ya kawo daga wurin Allah, yana yanke hukunce-hukunce bisa ga wahayin, kuma bai karkata daga wahayin ba. Ya ce a cikin suratul Ahqaf:

The Messenger of Allah, our master Muhammad  used to receive revelation and convey what he brought from Allah , and resolve matters according to the revelation and did not deviate from the revelation. He  said in sura al-Ahqaf:

Ya ce a cikin suratul A'raf:

And He  said in sura al-A'raf:

I.e. Ban bi-bin abin da Ubangijina ya saukar mini ba. Gabaɗaya, duk wannan a bayyane yake, a fili kuma a sarari. Duk abin da ya shafi Annabi ﷺ ta fuskar abin da aka umarce shi ya isar, wahayi ne kawai. Rayuwar Annabi ﷺ ta shari'a wajen bayyana hukunce-hukunce ga mutane ta tafi a haka: yakan jira wahayi a abubuwa da yawa na hukunce-hukunce, kamar batun zihar, da li'an (la'ana ta rantsuwa) da makamantansu. Ba ya bayyana wani hukunci a kan wata mas'ala, ko yin wata shari'a, ko yin shiru na shari'a, sai bisa wahayi daga Allah. Wani lokaci Sahabbai suna rikitar da hukuncin wani aiki na bayi da ra'ayi game da wani abu, ko hanya, ko salo. Sai su tambayi Manzon Allah ﷺ: shin wannan wahayi ne, ya Manzon Allah? Ko kuma al'amari ne na ra'ayi da shawara (mashura)? Idan ya ce wahayi ne, sai su yi shiru, domin sun san cewa ba daga Annabi ﷺ da kansa yake ba. Amma idan ya ce musu: a'a, al'amarin ra'ayi ne da shawara, sai su tattauna da shi, ma wataƙila zai bi ra'ayinsu kamar yadda ya faru a Badar, da Uhudu, da Khandaq. Kuma a cikin al'amuran da ba abin da ya isar daga Allah ba ne, yakan ce:

I.e I do not follow anything except what my Lord has revealed to me. Generally, all of this is explicit, clear and evident. Everything that relates to the Prophet  in terms of what he has been ordered to convey is only revelation. The legislative life of the Prophet  in clarifying the rules to the people proceeded on this manner, he  used to wait for the revelation in many of the ahkām such as in the case of zihar, li'an (imprecation) and the like. He did not state a hukm (rule) on an issue or perform an act of legislation or remain silent legislatively except on the revelation from Allah . Sometimes the Sahabah  used to confuse the ruling on an action of the servants with an opinion concerning a thing, or a means or style. So they would ask the Messenger : is that a revelation O Messenger of Allah? Or is it a matter of opinion and mashura (advice)? If he said it was revelation they would remain silent because they knew that it was not from the Prophet  himself. But if he  told them: no, it is an issue of opinion and mashura (advice) they would discuss with him and perhaps he  would even follow their opinion as in Badr, Uhud and Khandaq. And in matters other that what he conveyed from Allah  he  used to say:

Kamar yadda aka ruwaito a cikin hadisin da ya shafi hadi a bishiyar dabino. Da a ce Annabi ﷺ ya faɗi wani abu da ya shafi shari'a ba tare da wahayi ba, da bai jira wahayi ya bayyana hukunci ba. Haka kuma, idan Sahabbai sun tambaye shi ko wata magana wahayi ce ko ra'ayinsa, da ya amsa musu daga ra'ayinsa, ko kuma da sun tattauna da shi kan lamarin ba tare da tambayar shi ko wahayi ne ko a'a ba.

As reported in the hadīth concerning the pollination of the date palm. Had the Prophet PBUH said something pertaining the legislation without revelation he would not have waited for the revelation to state the hukm (ruling). And when the Sahabah  asked him whether a statement was a revelation or opinion, he  would have either replied to them from his mind or they would have discussed with him the matter without asking him whether it was a revelation or not.

Saboda haka, babu wani abu da ya fito daga maganganunsa, ayyukansa, da shirunsa sai dai idan ya zo ta hanyar wahayi daga Allah, ba daga ra'ayinsa ba. Ba ya taɓa yin Ijtihādi, kuma Ijtihādi ba ya halatta a gare shi bisa ga Sharī'a da kuma bisa hankali. Dangane da Sharī'a, ayoyin Alƙur'ani a fili suna nuna takaita duk abin da ya shafi wahayi:

Therefore, nothing emanated from his  sayings, actions, and silence except if it came via revelation from Allah  and not from his own opinion. He  never made Ijtihād and Ijtihād is not allowed for him  according to the Sharī’ah and rationally also. As for the Sharī’ah, the verses of the Quran explicitly indicate the restriction of everything that relates to the revelation:

As for the rational reason, it is that the Prophet ﷺ used to wait for revelation in many rulings despite the urgent need to clarify the ruling of Allah (SWT). Had ijtihād been permitted for him, he would not have delayed giving the ruling but would have performed ijtihād, because he used to postpone giving the ruling until revelation was sent down. This indicates that he did not perform ijtihād, and that it was not permitted for him to do so. Had it been permitted, he would not have put off giving the ruling despite the need for it. Also, it is obligatory to follow the Prophet ﷺ. If he had performed ijtihād, it would have been possible for him to make a mistake. If he made a mistake, we would be obliged to follow him, so the matter would necessitate that we follow a mistake, which is not valid, because Allah (SWT) did not order us to follow a mistake. Furthermore, the Messenger ﷺ is infallible (ma'sum) from making mistakes in conveying the Message. It is absolutely impossible on his part to make a mistake in conveying the Message of Allah (SWT), since allowing the Messenger ﷺ to make a mistake negates the concept of messengership and prophethood. So the affirmation of messengership and prophethood determines that the Messenger is not allowed to make mistakes. Regarding the conveyance of the Message, this necessitates that he is protected from error in conveying it. Therefore it is impossible for the Messenger ﷺ to err in what he conveys from Allah (SWT). Consequently, it is not permitted for him to exercise ijtihād. Everything conveyed by him of the rulings, in his saying, action and silence, is revelation from Allah (SWT) and nothing else.

As for the rational reason, it is because the Prophet PBUH used to wait for the revelation in many rules despite the urgent need to clarify the ruling of Allah . If ijthad was allowed for him he would not have delayed in giving the ruling but he would have performed Ijtihād. Because he  used to postpone giving the ruling until the revelation was sent down. This indicates he did not make Ijtihād. It also indicates that it was not allowed for him  to make Ijtihād. Had it been allowed he  would not have put off giving the ruling despite the need to do so. Also, it is obligatory to follow the Prophet , if he exercised Ijtihād it would be possible for him to make a mistake. If he made a mistake we would be obliged to follow him so the matter would necessitate that we follow a mistake which is not valid because Allah  did not order to follow a mistake. Furthermore, the Messenger PBUH is infallible (ma'sum) from making mistakes in the conveyance of the Message. It is absolutely impossible on his  part to make a mistake in the conveyance of (Allah's Message). Since allowing the Messenger PBUH to make a mistake negates the (concept of) Messengership and prophethood. So the affirmation of Messengership and Prophethood determines that the Messenger is not allowed to make mistakes. Regarding the conveyance of the Message it necessitates that he is protected from making mistakes in the conveyance. So it is impossible on the part of the Messenger PBUH to err in what he conveys from Allah . Consequently, it is not allowed on his part to exercise Ijtihād. Everything conveyed by him from the rulings, in his  saying, action and silence is revelation from Allah  and nothing else.

Kamar faɗinsa:

And such as His  saying:

Kamar faɗinSa:

And like His  saying:

Kuma irin waɗannan ayoyi da hadisai, wannan ba saboda shi ya yi ijtihadi game da wani hukunci ya kuma isar da shi ga mutane ba ne. Maimakon haka, ya kasance ne ta hanyar tsawatarwa mai sauƙi saboda aikata ayyuka waɗanda suka saɓa wa abin da ya fi dacewa da Manzon Allah ﷺ ya yi. Bai taɓa faruwa ba cewa Manzon Allah ﷺ ya isar da wani takamaiman hukunci ga mutane sannan wata aya ta zo don bayyana kuskuren hukuncin da ya isar, ta bayyana kuskuren ijtihadinsa, kuma ta umarce shi da ya isar da ra'ayi daidai game da wannan hukuncin. Maimakon haka, gaskiyar al'amari ita ce Manzon Allah ﷺ ya aikata wani aiki wajen aiwatar da wani hukunci na Shari'ah daga cikin dokokin Allah da aka saukar a baya cikin wahayi, kuma Manzon Allah ﷺ ya riga ya isar da shi ga mutane. Manzon Allah ﷺ ya yi aiki ta hanyar saɓawa abin da ya fi dacewa da shi ya yi bisa wannan hukunci. Saboda haka, an tsauta masa a hankali saboda wannan saɓani. Wannan tsawatarwa mai sauƙi ba shari'a ce ta sabon hukunci ba. Hukuncin ya riga ya bayyana, an riga an umarci aiwatar da shi, kuma Manzon Allah ﷺ ya riga ya isar da shi. Don haka, a cikin waɗannan al'amura da ayoyin suka ambata, ya aikata aiki bisa abin da Allah ya umarta, sai dai aikinsa ya saɓa wa abin da ya fi kyau, saboda haka aka tsauta masa a hankali. Saboda haka, waɗannan ayoyi suna tsawatar wa Manzon Allah ﷺ a hankali saboda aikata abin da ya saɓa wa mafi kyawun aiki. Ba ayoyi ne da ke shar'anta sabbin hukunce-hukunce waɗanda ba a shar'anta su a baya ba. Haka kuma ba sa gyara wani ijtihadi ko shar'anta wani hukunci wanda ya saɓa wa hukuncin da Manzon Allah ﷺ ya yi ijtihadi a kansa. Daga Shari'ah da kuma bisa hankali, ana halatta ga Annabawa da Manzanni su aikata abin da ya saɓa wa mafi kyau, domin ma'anar aikata abin da ya saɓa wa mafi kyau ita ce al'amari ne mubahi, sai dai wasu ayyuka sun fi wasu kyau. Ko kuma akwai al'amari wanda yake abin so (mandub), amma akwai ayyuka waɗanda suka fi wasu kyau. Saboda haka, ya halatta mutum ya zauna a birni ko a ƙauye. Amma zama a birni ya fi zama a ƙauye ga wanda yake son ya duba al'amuran mulki da yin lissafi ga masu mulki. Idan ya zauna a ƙauye, to ya yi abin da ya saɓa wa abin da yake mafi kyau. Bayar da sadaka a bayyane ko a ɓoye abu ne da yake abin so (mandub), amma bayar da sadaka a ɓoye ya fi bayar da ita a bayyane. Idan ya bayar da ita a bayyane, to ya aikata abin da ya saɓa wa abin da yake mafi kyau. Saboda haka, ya halatta ga Manzon Allah ﷺ ya aikata abin da ya saɓa wa abin da yake mafi kyau, a'a, ya halatta masa ya aikata duk abin da ba a ɗauka a matsayin zunubi ba. Lallai ya aikata abin da ya saɓa wa abin da yake mafi kyau, saboda haka Allah ya tsawata masa a hankali saboda hakan. Wanda ya yi tunani sosai game da ayoyin da suke ambata, zai ga cewa salon kalmomin ayar, fahimtarta da ma'anarta suna nuna haka.

And other such ayats and hadīth, this is not due to his  exercising Ijtihād regarding a ruling and conveying it to the people. Rather, it is by way of a mild rebuke for undertaking actions which are contrary to what is more befitting for the Messenger PBUH to do. It never happened that the Messenger PBUH conveyed a specific ruling to the people and then an ayah came to clarify the error of the ruling which he had conveyed and clarify the mistake in his Ijtihād and demand that he  convey the correct opinion regarding this ruling. Rather the matter of truth is that the Messenger  undertook an action in applying a Sharī’ah rule from the rules of Allah  which had previously been sent down in the revelation and the Messenger PBUH had already conveyed it to the people. The Messenger PBUH acted in a manner contrary to what was more befitting for him to have done in accordance with this ruling. Thus, he was mildly reproached for this contradiction. This mild reproach is not a legislation of a new ruling. So the ruling has already been revealed, and its application had been ordered and the Messenger PBUH had already conveyed it. Thus, in these incidents mentioned in these verses he  undertook an action in accordance with what Allah  had ordered, except that his  performance of this action was contrary to what was best, thus he was mildly rebuked for this. Therefore, these ayat mildly rebuke the Messenger PBUH for undertaking what was contrary to the best action. They are not ayat which legislate new rules which had not been legislated earlier. Nor do they correct an Ijtihād or legislate another ruling which is at variance with the ruling the Messenger PBUH had already made Ijtihād for. From the Sharī’ah and rationally it is allowed for the Prophets and Messengers to do what is contrary to the best because the meaning of doing what is contrary to the best is that it is a permissible (mubah) issue, however, some actions are better than others. Or, there is a matter which is preferable (mandub) but there are actions which are better than others. Thus, it is permissible for a person to live in the city or in the village. But living in the city is better than living in the village for the one who wishes to see to the matters of ruling and accounting the rulers. If he lives in the village he has done contrary to what is the best. Giving sadaqa openly or discreetly is a preferable matter (mandub) but giving sadaqa secretly is better than giving it publicly. If he gives it in public, he has acted contrary to what is best. So, it is allowed for the Messenger PBUH to undertake what is contrary to the best, rather it is allowed for him to do everything that is not considered sinful. He  infact undertook what was contrary to the best so Allah  mildly censured him for it. The one who thinks deeply about these verses that they cite will find that the wording of the verse, its understanding and meaning indicates this.

Yana nuna cewa an riga an shar'anta kama fursunoni tare da sharadin cewa za a yi kisan kiyashi mai tsanani (ithkhan) kafin hakan. Wannan yana goyon bayan ayar:

indicates that the taking of prisoners had already been legislated on the condition that a severe slaughter (ithkhan) took place before it. This is supported by the ayah:

Don haka, hukuncin kama fursuna ba a saukar da shi a cikin wannan ayar ba.

Thus, the ruling of taking prisoners was not revealed in the ayah:

A'a, an riga an saukar da shi a cikin Suratu Muhammad, wadda ake kira Suratul Qital (Suratun Yaki). An saukar da ita kafin Suratul Anfal. Saboda haka, a cikin wannan Surar ta yaki ne aka saukar da hukuncin kama fursunoni. Ya ce:

Rather, it was revealed before that in Sura Muhammad which is called the Sura of fighting (sura al-qital). It was revealed before Sura al-Anfal. Thus, it is in this Sura of fighting that the ruling of taking prisoners was revealed. He  said:

Don't Hausa translation: "Don't" not applicable. Translation: Dokar kama fursuna an riga an saukar da ita kuma an san ta kafin saukar da:

So the rule of taking prisoners had been revealed and was known before the revelation of:

A cikin wannan ayar babu wata shari'a game da fursunoni. Kuma a cikin kalmomin ayar babu wata shari'a game da fursunoni da za a iya samu. Maimakon haka, ayar kawai magana ce zuwa ga Manzon Allah ﷺ cewa bai kamata ya kama fursunoni ba sai bayan ya yi kisa mai tsanani a bayan kasa (ithkhan). Abin da ake nufi da ithkhan shi ne kisa da haifar da tsoro mai tsanani. Babu shakka a ranar Badar sahabbai sun kashe mutane masu yawa, kuma sun ci yaƙin. Ba sharadi ne na yin kisa mai tsanani a bayan kasa ba cewa a kashe kowa. Sannan bayan sun kashe adadi mai yawa, sai suka kama wasu rukuni a matsayin fursunoni. Wannan an halatta shi ne daga ayar da ke cikin Suratu Muhammad, wadda ita ce Suratun yaƙi, da kuma daga wannan ayar kuma. Yana nuna cewa bayan yin kisa mai tsanani (ithkhan) an halatta a kama fursunoni. Don haka wannan ayar ta zo ne don nuna dalili bayyananne cewa kama fursunoni an halatta shi bisa hukuncin wannan ayar. Saboda haka ba daidai ba ne a ce Manzon Allah ﷺ ya yi ijtihadi game da hukuncin fursunonin yaƙi lokacin da ya kama fursunoni, aka saukar da ayar don gyara ijtihadinsa. Haka kuma ba gaskiya ba ne cewa kama fursunonin da Manzon Allah ﷺ ya yi a Badar shari'a ce, ayar kuma ta zo don bayyana kuskurensa. Haka kuma wannan kama ba zunubi ba ne ko keta dokar da aka saukar ba. Sai dai yana nuna cewa Manzon Allah ﷺ wajen aiwatar da hukuncin kama fursunoni kamar yadda aka ambata a Suratu Muhammad:

In this verse there is no legislation for prisoners. And in the wording there is no legislation for prisoners to be found. Rather, it is only an address to the Messenger  that he should not have taken prisoners until he had inflicted a severe slaughter (ithkhan). What is meant by ithkhan is killing and creating intense fear. There is no doubt that on the day of Badr the Sahabah killed a great number of people and that they won the battle. It is not a condition of inflicting a severe slaughter in the land that everyone should be killed. Then after killing a great number they took a group as prisoners. This is permitted from the ayah in Sura Muhammad which is the Sura of fighting and from this ayah as well. It indicates that after inflicting a severe slaughter (ithkhan) it is allowed to take prisoners. So this ayah has come to indicate a clear indication that the capture of prisoners was allowed according to the ruling of this ayah. So it is not correct to say that the Messenger PBUH made Ijtihād regarding the ruling of prisoners of war when he took prisoners and the ayah was revealed to correct his Ijtihād. And nor is it the case that the capture done by the Messenger PBUH in Badr was a legislation and the ayah came to clarify his mistake. Likewise this capture was not a sin or a breach of the rule that had been revealed. However, it indicates that the Messenger PBUH in applying the rule of taking captives as mentioned in Sura Muhammad:

A cikin wannan lamari, watau yakin Badar, da ya kasance ya fi kyau idan kisan ya fi yawa, domin al-ithkhan ya fi bayyana. Saboda haka, aka saukar da ayar don a yi wa Annabi ﷺ tsawatarwa kaɗan saboda ya yi amfani da hukuncin ta hanyar da ta saɓa wa abin da ya fi dacewa. Tsawatarwa ce a kan wani aiki da ya aikata na yin amfani da hukuncin da ya gabata, ba shi ne shar'anta wani hukunci ba, kuma ba shi ne gyara wani ijtihadi ba. Amma game da faɗarsa a ƙarshen ayar:

in this incident i.e the battle of Badr, it was better if the killing was greater so that the ithkhan was more evident. Thus, the verse was revealed to mildly reproach the Prophet PBUH for applying the ruling in a manner which is contrary to the best. It is the censure of an action undertaken by him to apply a previous ruling, it is not the legislation of a ruling and nor is it the correction of an Ijtihād. As for His  saying at the end of the ayah:

Wannan ita ce ƙarshen gargaɗin da ke cikin ayar. Ma'anarta ita ce: kun kama fursuna kafin ku yi iyakar ƙoƙarinku wajen kashe mutane da yawa (ithkhan), kuna fatan samun fansa ga waɗannan fursunonin. Watau, ta hanyar kama mutane kuna neman abubuwan duniya na ɗan lokaci, daga fansar (fidya) da ita ce sakamakon kama su. Allah kuma yana son ya ƙarfafa addininsa ta hanyar kashe su a yaƙi, ba ta hanyar kama su a matsayin fursuna ba. Abin da ake nufi shi ne, kama fursuna da neman abubuwan alheri na duniya sakamako ne na kama su; ba gargaɗi mai sauƙi ba ne game da karɓar fansa. A maimakon haka, gargaɗi ne mai sauƙi kawai game da kama fursuna kafin a yi kisan gilla mai tsanani. Wannan ya cika ma'anar ayar, wadda ta fara da wannan ma'ana tun daga farkonta.

This is the conclusion of the rebuke in the ayah. that is, you have taken prisoners before doing your outmost to inflict a severe slaughter (ithkhan) hoping to get ransom for those prisoners i.e by taking captives you desire the transient things of the world, from the ransom (fidya) which is the consequence of taking them captive. And Allah  wishes to strengthen His  deen by killing them in the battle & not by taking them as prisoners. The issue is the taking of prisoners and desiring the good of this world is a result of the capture, it is not a mild rebuke for taking ransom. Rather, it is only a mild rebuke for taking captives before inflicting a severe slaughter. It completes the meaning of the ayah which began with this meaning from its very beginning:

Game da faɗinSa:

As for His  saying:

Ba alkawarin azaba daga Allah ba ne saboda karɓar fansa kamar yadda wasu za su yi zato. Maimakon haka, yana bayyana sakamakon da zai iya biyo baya daga kama fursunoni kafin a yi iyakar ƙoƙari wajen kashe maƙiya sosai, kamar rasa yaƙin da Musulmi su mutu a hannun kafirai. Wannan ita ce babbar azaba; ba azabar Allah ba ne. Watau, idan ba don Allah ya san cewa za ku ci nasara ba, to saboda kama fursunoni kafin ku yi iyakar ƙoƙarinku wajen kashe kafirai, maƙiyanku da sun kashe ku kuma sun ci ku da yaƙi. Alƙur'ani ya yi amfani da kalmar 'azaab (azaba) ga kisa a yaƙi. Ya ce:

It is not a promise of a punishment from Allah  for taking ransom as some would imagine. Rather, it clarifies the consequences that could possibly result from taking prisoners before doing ones outmost to inflict asevere slaughter, such as losing the battle and Muslims being killed by the Kuffar. This is the great punishment; it is not the punishment of Allah . i.e, if it were not that Allah  knew that you would be victorious, then for taking prisoners before doing your outmost to slaughter the Kuffar, your enemies would haves killed you and defeated you. The Qur’ān has used the word 'azaab (punishment) for killing in war. He  said:

Ba zai yiwu ba a ce yana nufin azabar Allah ba, domin kalmar umarni tana zuwa ta gaba ɗaya ga Manzo ﷺ da muminai. Domin idan ayar, kamar yadda suke jayayya, an ɗauke ta a matsayin gyara ga ijtihadi, to kuskure ne da aka gafarta, wanda ba su cancanci a azabtar da su ba daga Allah. Idan kuma an ɗauke ta a matsayin ɗan tsawatarwa saboda aikata abin da ya saɓa wa abin da ya fi kyau, kamar yadda gaskiyar lamarin take a wannan yanayin, to ba ta cancanci wata azaba daga Allah ba. Ba zai yiwu ba kwata-kwata a ce tana nufin zuwan azaba daga Allah. Maimakon haka, ma'anar ita ce abokan gābanka za su kashe ka tare da wulaƙanta ka. Dangane da hadisin da aka ruwaito game da dalilin saukar wannan aya, da labaran da ke cikinta, rahotanni ne guda ɗaya (khabar ahad) waɗanda ba a karɓe su a matsayin hujja a cikin akida ba. Halatta ko rashin halatta ijtihadi daga bangaren Manzo ﷺ na cikin al'amuran akida. Dangane da abin da Allah ya saukar a cikin Alƙur'ani:

It cannot be that it means the punishment of Allah , because the address is general to the Messenger PBUH and the believers. Because if the ayah, as they contend, is considered to be correcting an Ijtihād then it is a mistake that has been forgiven for which they do not deserve to be punished by Allah . If it is considered a mild reproach for acting contrary to what is best, as is the reality in this case, then it does not merit any punishment from Allah . It is not at all possible that it means the approaching of a punishment from Allah , Rather the meaning is that your enemies would have killed and humiliated you. As for the hadīth reported regarding the cause of this ayah being revealed, and regarding its stories, they are isolated reports (khabar ahad) which are not admissable as evidence for the aqeeda. Permitting or not permitting Ijtihād on the part of the Messenger PBUH is from the creedal issues. As for what was revealed by Allah  in the Quran:

Ba ya nuna Ijtihād ba, saboda hukuncin cewa Annabi an halatta masa ya yafe wanda ya so an saukar da shi kafin wannan ayar. Allah yana cewa a cikin Suratun An-Nur:

It does not indicate Ijtihād because the ruling that the prophet  was permitted to excuse whomever he wished was revealed before this ayah. Allah  says in Sura An-Nur:

Kuma wannan Sura an saukar da ita bayan Suratul Hashr a yakin Khandaq, da kuma ayar

And this Sura was revealead after Sura Al-Hashr in the battle of the trench, and the ayah

An-Tawba ta sauka ne a kan lamarin yaƙin Tabuk a shekara ta tara bayan Hijira, don haka hukuncin ya zama sananne sosai, kuma ayar Suratun Nur ta nuna a fili cewa Annabi ﷺ yana da izinin ya yafe wa waɗanda suka nemi izininsa su zauna a baya. Sai dai a wannan lamari da aka saukar da ayar Suratut-Tawba saboda shi, wato balaguron Tabuk da shirya rundunar "al-'usra" (wahala), da ya fi kyau Manzon Allah ﷺ bai ba munafukai (munafiqin) izinin zama a baya ba. Lokacin da ya ba su izinin a daidai wannan lamari, Allah (SWT) ya tsawata masa a hankali saboda wannan aikin, wato ya tsawata masa saboda aikata abin da ya saba wa abin da ya fi dacewa. Ayar ba ta gyara wani ijtihadi ba, kuma ba ta kafa hukunci mabambanci da hukuncin da Manzon Allah ﷺ ya yi ijtihadi a kansa game da wannan lamari ɗaya ba. Maimakon haka, tsawatarwa ce a hankali kan abin da ya saba wa abin da ya fi kyau.

was revealead in Sura At-Tawba, and it was revealed in the context of the battle of Tabuk in the ninth year Hijri, so the ruling was well known and the ayah of Sura an-Noor clearly indicates that the prophet PBUH is permitted to excuse those who ask him for permission (to stay behind). However in the incident for which the ayah of Sura at-Tawba was revealed, i.e the expedition of Tabuk and the preparation of the army of 'usra (hardship), It would have been better if the Messenger PBUH did not grant the hypocrites (munafiqin) permission to stay behind. When he  gave them the permission in that very incident, Allah  mildy rebuked him for this action, i.e He  rebuked him  for undertaking an action that was contrary to what was better. The ayah does not correct an Ijtihād and it does not legislate a ruling which is different to the ruling the Messeneger PBUH had made Ijtihād for concerning the same incident. Rather, it is a mild rebuke for something that was contrary to what was best.

Game da faɗinSa:

As for His  saying:

Ya zo bayan faɗinSa:

It came after His  saying:

Allah ya bayyana a cikin ayar;

Allah  has clarified in the ayah;

cewa Manzon Allah ﷺ bai kamata ya barsu su yi tafiya tare da shi a yakokinsa ba. Kuma wannan ya kasance ne domin a wulakanta su da kuma kunyata su, don kada su sami darajar yin jihadi da fita (yaki) tare da Manzon Allah ﷺ. Kuma Shi (SWT) a cikin ayar da take biye kai tsaye...

that the Messenger PBUH should not allow them to accomany him in his expedetions. And this was in order to humiliate and disgrace them so that they do not get the hounour of making jihad and going out (to fight) with the Messenger PBUH. And He  in the ayah that comes immediatly after

a'an ya sanar (kawai) wani abu na wulakanta su. Wannan ya faru ne a lokacin yakin da aka yi da su domin a hallaka su. Saboda haka wannan ayar, ayar da ke gabanta da wadda ke bayanta sun bayyana hukunce-hukuncen game da munafukai da yadda ya kamata a yi da su, ta hanyar nuna musu raini, wulakanta su da sauke su daga matsayin muminai. Babu wani abu a cikin ayar da ke nuna cewa Manzon Allah ﷺ yayi ijtihadi game da wani hukunci. Ayar ta zo tana nuna akasin haka. Maimakon haka, shiri ne na farko na shari'a game da munafukai. Yana daidai da sauran ayoyin game da munafukai da aka maimaita a cikin wannan surar. Babu wani abu a cikinta, ko a fili, ko ta hanyar ishara, ko ta kalma, ko ta fahimta, ko kuma wata alamar shubha (irin wannan ma'ana) cewa tana gyara wani ijtihadi ko tana jan hankali zuwa ga kuskure. Dangane da abin da aka ruwaito game da dalilin saukar wannan ayar ta fuskar rahotanni, rahotanni ne na mutum daya (akhbar ahad) kuma ba a karbe su a matsayin hujja ga akidah ba, kuma ba za su iya saba wa nassi bayyananne ba wanda ya takaita isar da hukunce-hukunce da Manzon Allah ﷺ yake yi ga abin da ya zo da shi ta wahayi kawai, babu wani abu. Bai bi komai ba sai wahayi. Balle kuma wadannan hadisai su sa Umar bin al-Khattab ya yi kokarin hana Manzon Allah ﷺ yin sallar janaza. Don haka ko dai yana so ya hana shi aikata wani abu da aka shar'anta a matsayin hukunci, ko kuma yana so ya hana Manzon Allah ﷺ yin wata ibada bisa ga wata dokar shari'a da aka shar'anta, Manzon Allah ﷺ kuma ya yi shiru game da hakan. Sannan ya koma ga ra'yin Umar bayan saukar wannan ayar. Wannan ba a halatta shi ba game da Manzon Allah ﷺ. Aiki da wannan hadisin yana sabawa gaskiyar cewa Manzo annabi ne, don haka hadisin an ki karbarsa dangane da ma'ana (dirayatan). Hadisin ya nuna cewa Manzon Allah ﷺ ya ba da rigarsa ga Abdullahi ɗan Ubayyi, kuma ya yi ƙoƙarin yi masa sallar janaza duk da cewa shi ne shugaban munafukai. Allah ya tona asirin Abdullahi ɗan Ubayyi bayan yaƙin Banu Mustaliq. Ɗansa ya zo wajen Manzon Allah ﷺ don ya tabbatar ko Manzon Allah ﷺ ya yanke shawarar kashe shi, domin shi kansa ya kashe mahaifinsa. Allah ya saukar da Suratul Munafiqun bayan yaƙin Banu Mustaliq, kuma ya ce wa Manzon Allah ﷺ game da ita:

announced (just) another thing to humiliate them. This took place during the campaign against them in order to destroy them. So this ayah, the ayah before it and the ayah after it clarify the rules regarding the hypocrites and the manner in which they should be treated by showing them contemp, humiliating them and lowering them them from the status of the believers. There is nothing in the ayah which indicates that the Messenger PBUH made Ijtihād regarding a ruling. The ayah came showing the contrary. Rather it is the preliminary legislation with respect to the hypocrites. It is in line with the other verses regarding the hypocrites repeated in the same Sura. Nothing appears in it, whether explicitly, by way of indication, by wording or understanding, or giving cause for any semblence (shubha) (of such a meaning) that it corrects an Ijtihād or draws attention to a mistake. As for what has been narrated regarding the reason for revealing this ayah in terms of reports, they are solitary reports (akhbar ahad) and are not admissable as evidence for ‘aqīdah (creed) and nor can they contradict the definite text which restricts the Meseneger's PBUH conveyance of rulings to that what he  brought through revelation and nothing else. He  did not follow anything but the revelation. Let alone that these ahadīth should make 'Umar bin al Khattab  try to prevent the Messenger PBUH from praying the janazah. So either he wanted to prevent him from doing an action legislated as a ruling or he wanted to prevent the Messenger PBUH from undertaking a worship according to a legislated Sharī’ah rule and the Messenger PBUH was silent about it. Then he  reverted to 'Umar's opinion after the revelation of this ayah, This is not allowed in respect to the Messenger PBUH. Acting upon this hadīth contradicts the fact the Mesenger  is a Prophet, so the hadīth is rejected in terms of meaning (dirayatan). The hadīth indicates that the Messenger PBUH gave his shirt to 'Abd Allah ibn Ubayy and that he tried to pray (janaza) for him though he was the head of the munafiqin. 'Abd Allah ibn Ubayy was exposed by Allah  after the battle of Bani al-Mustaliq, his son came to the Messenger PBUH to find out if the Messenger  had taken the desicion to kill him so that he may himself kill his father. Allah  revealed Sura al Munafiqin after the battle of Bani al-Mustaliq and He  said to the Messenger PBUH regrading it:

Kuma Ya faɗa masa game da shi:

And He  told him with respect to it:

Sai Ya ce masa:

And He  told him:

Sannan Manzon Allah ﷺ ya zo bayan haka, ya ba da rigarsa ga shugaban munafukai, kuma ya yi niyyar yi masa sallar janaza, sai 'Umar ya hana shi. Wannan ya saba wa ayoyin. Ayar Suratu al-Tawba an saukar da ita a shekara ta tara bayan Hijira, bayan Suratu al-Munafiqun da shekaru da dama. Don haka hadisan game da 'Umar (ra) da rigar da sauran hadisai irinsu sun saba wa gaskiyar yadda aka yi da munafukai bayan yakin Banu al-Mustaliq, kuma sun saba wa ayoyin da aka saukar kafin hakan game da munafukai. Saboda haka, an ki karbar su ko daga wannan fuska ta ma'ana (dirayatan).

And then the Messenger PBUH came after this and gave his shirt to the head of the hypocrites and tries to pray (janaza) for the head of the hypocrites and then 'Umar  prevents him. This contradicts the ayāt. The ayah of Sura al-Tawba was revealed in the ninth year (AH) after Sura al Munafiqin by a number of years. So the ahadīth about 'Umar (ra) and the shirt and other such ahadīth contradict the reality of how the hypocrites were treated after the battle of Bani al Mustaliq and they contradict the verses which were revealed before it regarding the hypocrites. Therefore, they are rejected also from this angle in terms of their meaning (dirayatan).

Game da faɗinSa:

As for His  saying:

Kuma ayoyin da suke biye da shi, ba sa nuna wani Ijtihadi ba. Manzon Allah ﷺ an umarce shi da isar da Da'wah ga dukkan mutane da koyar da Musulunci ga Musulmi. Aikin Manzon Allah ﷺ ne ya aiwatar da dukkan umarnin biyu a kowane lokaci. 'Abdullahi ɗan Ummu Maktum ya musulunta ya koyi Musulunci. Ya zo wajen Manzon Allah ﷺ yana tare da shugabannin Quraishawa; 'Utbah da Shaibah (’ya’yan Rabi'ah), Abu Jahl ɗan Hisham, al-'Abbas ɗan al-Muɗɗalib, Umayyah ɗan Khalaf, al-Walid ɗan al-Mughirah. Manzon Allah ﷺ yana kira su zuwa Musulunci da fatan wasu za su shiga Musulunci idan sun shiga cikinsa. Ibn Ummu Maktum ya ce wa Annabi ﷺ a cikin wannan yanayi: "Ya Manzon Allah! Ka koyar da ni karatu, ka koyar da ni abin da Allah ya koyar da kai." Ya maimaita haka bai san cewa Annabi ﷺ yana cikin magana da waɗannan mutane ba. Manzon Allah ﷺ bai so katsewa a maganarsa ba, sai ya kwantar da fuska ya juya baya, sai wannan ayar ta sauka. Manzon Allah ﷺ an umarce shi da isar da (Da'wah) kuma an umarce shi da koyar da Musulunci. Don haka ya aiwatar da isar da Kiran, ya juya daga koyar da wanda ya nemi a koyar da shi saboda shagaltuwarsa da isar da Da'wah. Da ya fi kyau ya koyar da Ibn Ummu Maktum abin da ya nema. Amma bai yi haka ba, sai Allah ya yi masa tsawatarwa a hankali saboda hakan. Tun da yake... *Musulunci Personality Vol.1, shafi na 113*

and the ayāt that follow, they do not indicate any Ijtihād..The Messenger PBUH is ordered to convey the Da’wah to all the people and to teach Islam to the Muslims. It is for the Messenger PBUH to undertake both the orders all the time. 'Abd Allah ibn Umm Maktum became a Muslim and learnt Islam. He came to the Messenger of Allah  while he was with the leaders of Quraysh; 'Utbah and Shaybah (the two sons of Rabi'ah), Abu Jahl ibn Hisham, al-'Abbas ibn al-Muttalib, Umayyah ibn Khalaf, al-Walid ibn al-Mughira. He  was inviting them to Islam in the hope that others would embrace Islam if they entered its fold. Ibn Umm Maktum said to the Prophet  while he was in this situation: Oh Messenger of Allah! Teach me to read and teach me what Allah  has taught you'. He repeated this not knowing that the Prophet  was busy (speaking) with these people. The Messenger of Allah  did not like the interruption in his conversation and so he frowned and turned away, and so this verse was reveled. The Messenger  is ordered to convey (the Da’wah) and ordered to teach Islam. So he undertook the convayance of the Call and turned away from teaching the one who asked to be tought due to being preoccupied with the convayance of the Da’wah. It was better for him to teach Ibn Umm Maktum  what he had asked for. But he  did not do this so Allah  mildly rebuked him  for that. Since his  The Islamic Personality Vol.1 113

Juyawa daga Ibn Umm Maktum ya saba da mafi kyawun aiki, saboda haka Allah ya yi masa tsawatarwa a hankali saboda aikata abin da ya saba da mafi kyau. A cikin wannan babu Ijtihadi game da hukunci ko gyaran wani aiki. Abin da kawai aka yi shi ne aiwatar da hukuncin Allah a kan wani lamari, wanda ya saba da mafi kyawun aiki, saboda haka Allah ya tsawatar masa a hankali.