Wani abu da aka keɓe daga wajibcin biyayya ga shugaba shi ne lokacin da ya umarci zunubi. Wannan keɓewa an tabbatar da ita da nassi. Nafi' ya ruwaito daga Ibnu 'Umar cewa Manzon Allah ﷺ ya ce: "Wajibi ne ga Musulmi ya saurara ya yi biyayya ko yana so ko bai so ba, sai dai idan an umarce shi da aikata zunubi. Idan an umarce shi da aikata zunubi, Musulmi kada ya saurara kuma kada ya yi biyayya." [Muslim ne ya ruwaito shi] Maudu'in da ake magana a kansa a nan shi ne halin shugaba da ya umarci Musulmi ya aikata zunubi. Ba ya magana ne a kan batun shugaba da kansa mai aikata zunubi. Idan shugaban ya aikata zunubi a gabanka ba tare da ya umarce ka ka aikata shi ba, har yanzu kana da wajibcin yi masa biyayya. Muslim ya ruwaito daga 'Awf Ibnu Malik Al-Ashja'i, ya ce: "Na ji Manzon Allah ﷺ yana cewa:

One matter that has been excluded from the obligation of obeying the ruler is when He orders a sin. This exclusion has been confirmed by text. Nafi’ reported on the authority of Ibnu ‘Umar that the Messenger of Allah (pbuh) said; “It is obligatory upon a Muslim that He should listen and obey whether He likes it or not, except when He is ordered to commit a sinful act. If He is ordered to do a sinful act, a Muslim should neither listen nor obey.” [Narrated by Muslim] The subject being addressed here is the case of a ruler ordering a Muslim to commit sin. It does not address the issue of a ruler being sinful. If the ruler committed the sin before you, without ordering you to commit it, you still have to obey him. Muslim reported on the authority of ‘Awf Ibnu Malik Al- Ashjai’, He said; “I heard the Messenger of Allah (pbuh) say:

"Mafi kyau daga cikin shugabanninku su ne waɗanda kuke ƙaunarsu suna kuma ƙaunarku, waɗanda kuke yi musu addu'a suna kuma yi muku addu'a, kuma mafi munin shugabanninku su ne waɗanda kuke ƙinsu suna kuma ƙinku, kuna la'antarsu suna kuma la'antar ku." Muka ce: "Ya Manzon Allah, ba za mu yaƙe su ba ne?" Sai ya ce: "A'a, muddin suna tsayar da salla a tsakaninku. Ku sani! Duk wanda aka naɗa masa wali (shugaba) sai ya ga ya aikata wani abin sabon Allah, to ya ƙi aikin sabon Allah da wali ya aikata, amma kada ya janye hannunsa daga biyayya." Wannan yana zama shaida cewa abin da ake nufi da umurni da aikin zunubi shi ne umurnin aikin kansa daga shugaba, ba shugaban da kansa yana aikata shi ba. Idan an ga shugaba yana aikata zunubi, ba halal ba ne a saɓa masa, amma idan ya umurci wani ya saɓa wa Allah, to ba a biye masa, don babu biyayya ga wani halitta a cikin aikin saɓon Mahaliccin.

‘The best of your Imams are those whom you love and they love you, and whom you pray for and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.’We asked; ‘O Messenger of Allah, shall we not then declare war on them?’ He (pbuh) said; ‘No, as long as they establish prayer among you. Beware! Whoever has a Waali (ruler) appointed over Him and He saw Him commit an act of disobedience to Allah, He should hate the Waali’s act of disobedience to Allah, but should not withdraw his hand from obedience.’” This serves as an evidence that what is intended by ordering a sinful act is ordering of the act itself by the ruler rather than the ruler himself committing it. If the ruler is seen committing a sin, it would not be lawful to disobey him, but if He ordered somebody to disobey Allah, then He should not be obeyed for there is no obedience to any created person in an act of disobedience to the Creator.

Wannan ita ce kadai hali da kin yin biyayya ga shugaba yake halal kuma wajibi, wato idan ya umarce shi da aikata zunubi. Dole ne a sani babu shakka cewa abin da aka umarta lallai zunubi ne, kamar idan ya umarce shi ya karɓi riba. Amma idan umarninsa shi ne aikata wani abu wanda, a ra'ayinsa, halal ne, amma wasu na iya ganin haramun ne, to ya kamata a yi masa biyayya kuma ba a halatta a ƙi yi masa biyayya ba. Wannan ba za a ɗauka a matsayin umarni da aikata zunubi ba, sai dai umarni da aikata abin halal. Misali, idan aka umarci mutum, saɓanin ra'ayinsa, ya ɗauki hoto don wata harka ta hukuma da shugaba ya ba da umarni a kai, to ya kamata a yi masa biyayya. Domin shugaba yana ganin cewa Hadisin Ibnu 'Abbas da ya hana ɗaukar hoto yana nufin zane da sassaƙa da hannu, amma ba ya shafar hoton ɗaukar hoto na na'ura. Saboda haka, a ra'ayinsa wannan hujja ce ko kuma hujja mai yiwuwa. Don haka umarninsa na amfani da hoton ɗaukar hoto a cikin harkokin hukuma ko takardun hukuma ba umarni ne na aikata zunubi ba. Ya kamata a yi masa biyayya, kuma ƙin yi masa biyayya haramun ne.

This is the only case when disobedience to the ruler is lawful and obligatory, namely when He orders a sinful act. It must be known without doubt that what has been ordered is truly a sin, such as if He orders one to take usury. If however, his order is to perform something that in his opinion is lawful but may be considered unlawful by others, He should be obeyed and it is not allowed to disobey him. This would not be considered an order to commit a sin, but an order to commit a lawful act. For instance, if one is ordered, against one’s own opinion, to have a photograph taken for an official transaction by the ruler, He should be obeyed. For the ruler deems that the Hadith of Ibnu ‘Abbas that prohibits photographing refers to the manual drawing and sketching, but does not apply to the photographic picture. Accordingly, this is evidence or probable evidence in his view. Therefore, his order to use a photographic picture in the official transactions or documents is not an order to commit a sin. He should therefore be obeyed and it would be unlawful to disobey him.