Ma'anar "ɗaga alƙalami" shi ne ɗaga nauyin hukunci, ta yadda mutum ba zai zama mai alhakin doka ba, kuma hukunce-hukuncen shari'a ba za su shafe shi ba. Ma'anar "Allah ba ya ɗora wa rai..." kuwa, duk da cewa magana ce mara kyau, ta ƙunshi ma'anar hani, kuma hadisin Manzon Allah ﷺ ya tabbatar da hakan: "Idan na umarce ku da wani abu, to ku aikata shi gwargwadon iyawarku," wanda al-Bukhari da Muslim suka ruwaito.
Ba daidai ba ne a ce Allah ya wajabta zakka, nafaƙa da diyya (damanāt) a kan yaro da mahaukaci, don haka suna da alhakin doka (mukallaf), domin an ɗora musu wasu daga cikin hukunce-hukunce. Wannan ba daidai ba ne, domin waɗannan wajibai ba su da alaƙa da aikin yaro ko mahaukaci, sai dai suna da alaƙa da dukiyarsu da kuma zimmarsu (dhimmah). Dukiyarsu da zimmarsu ne abin da ake ɗora wa nauyi, ba yaro ko mahaukaci da kansu ba. Wannan a bayyane yake ta yadda aka ƙayyade ɗaga alƙalami da iyaka bayyananne, "har ya balaga", da "har ya hankalta", kuma wannan yana taimakawa wajen fitar da dalilin da yake aiki, wato rashin balaga ta jiki da rashin hankali, waɗanda ba su da alaƙa da kuɗi da bashi, don haka ba keɓe ne daga ƙa'ida ba.
Haka kuma ba daidai ba ne a ce Allah Maɗaukakin Sarki ya ɗora wa wanda ba shi da ikon aiwatar da wani abu alhakin aiwatar da shi, kamar yadda ya umarci Abu Lahab ya yi imani da abin da aka saukar, alhali Shi (SWT) ya sanar da cewa ba zai yi imani ba. Ta haka ya haɗa abubuwa biyu masu karo da juna, ya ɗora alhakin abin da ba zai yiwu ba, wato ya ɗora wa mutum alhakin abin da ba zai iya yi ba. Wannan ba daidai ba ne, domin Allah da farko ya ɗora wa Abu Lahab alhakin ya yi imani da abin da Shi (SWT)
The meaning of ‘lifting of the pen’ is ‘lifting of the responsibility’ such that one is not legally responsible nor addressed by the legal rulings, and the meaning of “Allah burdens not…”, although a negation, contains the meaning of prohibition, and this is supported by the his (saw) saying, “and if I command you with a matter fulfill it as much as you are able”, narrated by al-Bukhāri and Muslim. It should not be said here that Allah has obliged the zakāt, provision [nafaqah], and liabilities [damanāt] upon the child and the insane and so therefore they are legally responsible [mukallaf] because they have been made responsible for some of the legal rulings. This is not correct because these obligations are not connected to the act of the child or the insane, rather they are connected to their wealth and liability [dhimmah]. Their wealth and liability are the subject of responsibility, not the child or insane themselves. This is clear by the fact that the lifting of the pen is specified by a clear limit, “until he becomes mature”, and “until he becomes sane”, and this benefits the derivation of an effective cause, which is the physical immaturity, and the insanity, and these have no relevance to money and debt, hence they are not an exception to the rule. Nor should it be said that Allah, the Exalted, has made him who has no ability to fulfill a matter responsible with the fulfillment of that matter, as He commanded Abu Lahab to believe in what was revealed, whilst He (swt) informed that he will not believe, so He brought together two contradictory matters, thereby assigning responsibility of the impossible, that is, He made a person responsible for that which he cannot do. This is incorrect because Allah first made Abu Lahab responsible to believe in what He (swt)
had an tayar da wahayi, bai kuma bayyana a wannan lokacin cewa Abu Lahab ba zai yi imani ba. Sai bayan haka ne Allah (swt) ya sanar da cewa ba zai yi imani ba. Don haka sanarwar da Allah (swt) ya yi cewa Abu Lahab ba zai yi imani ba, ba ta zo tare da ɗora masa alhakin imani ba, domin sanarwar ta zo ne bayan hujjar da ke tabbatar da wajabcin imani. Wannan yana cikin sharuɗɗan asali na ɗaukar nauyin shari'a dangane da hukunce-hukuncen shari'a. Amma game da ɗage hukunce-hukuncen shari'a daga wanda aka ɗora wa su, waɗannan ba sharuɗɗan ɗaukar nauyin shari'a ba ne, sai dai dalilai ne da ke halatta barin hukuncin. Irin wannan shi ne mai tilasta, wanda ya yi kuskure, da wanda ya manta; waɗannan al'amura (tilastawa, kuskure, mantuwa) suna ɗage laifin [haraj] na rashin cika hukuncin daga waɗanda aka ɗora wa alhakin hukuncin da ya dace. Wannan ba yana nufin waɗannan mutane ba su da alhakin tun farko ba ne, don haka waɗannan al'amura ba su cikin sharuɗɗan ɗaukar nauyin shari'a. Manzon Allah ﷺ ya ce: "Allah ya ɗauke wa Al'ummata [wada'a 'an] kuskure, mantuwa, da abin da aka tilasta mutum a kansa", Ibn Majah ne ya ruwaito shi. Ka lura da bambanci tsakanin faɗinsa ﷺ: "An ɗaga alkalami…" da faɗinsa: "an ɗauke daga Al'ummata", inda na farko yana nufin ɗaga ɗaukar nauyin shari'a, ta yadda mutum ba shi da alhakin tun asali, yayin da na ƙarshe yana nufin cire hisabi daga Al'ummar, kuma ba ya nufin ɗaga ɗaukar nauyin shari'a.
had revealed, and did not at that stage reveal that Abu Lahab will not believe. Only after this did Allah (swt) inform that he will not believe. Thus His (swt) informing that Abu Lahab will not believe did not come with His being made responsible with the belief, because the informing came after the evidence establishing the obligation of belief. This is in terms of the original conditions of legal responsibility with respect to the legal rulings. As for the lifting of the legal rulings from the one made responsible for them, these are not conditions of legal responsibility, rather they are reasons which make permissible the leaving of the ruling. These are like the one who is coerced, the one who makes a mistake, and the one who forgets; these matters (coercion, error, forgetfulness) lift the blame [haraj] of non-fulfillment from those made responsible for the relevant legal ruling. This is not a case of these people not been responsible in the first instance, hence these matters are not of the conditions of legal responsibility. The Messenger (saw) said, “Allah has removed from [wada’a ‘an] my Ummah mistakes, forgetfulness, and that which one is coerced upon”, narrated by Ibn Majah. Notice the difference between his (saw) saying, “The pen is lifted…”, and his saying, “removed from my Ummah”, such that the former refers to the lifting of legal responsibility, such that one is not originally responsible, whilst the latter refers to the removal of accountability from the Ummah, and it does not necessitate the lifting of the legal responsibility.
Tilasta da doka ta yi la'akari da ita ita ce tilastawar da ke tilasta a aikata aiki ta hanyar da ba za a iya barin shi ba, kuma idan ba ta tilasta aikin ta wannan hanya ba, ba a ɗauke ta a matsayin tilastawa ba. Don haka idan tilastawar ta kai matakin larura [idtirar], to mutum ba shi da laifi saboda aikin. Amma idan ba ta kai matakin larura ba, to har yanzu yana da zaɓin kauracewa, don haka shi abin tambaya ne.
The legally-considered coercion is the coercion which forces an act to be performed in a manner that one could not leave it, and if it does not force the act in this manner it is not considered. Thus if the coercion reaches the level of necessity [idtirar] then one is not accountable for the act. However if it does not reach level of necessity, then one still has the option of abstaining, so he is accountable.