Daular Khilafah daula ce ta mutane, ba daular tauhidi ba. Daular Musulunci ita ce Khilafah, domin wanda ya rike wannan matsayi zai mallaki dukkan iko na wajibi na mulki, ikon umarni da kuma shari'a ba tare da wani keɓe ba. Ita ce shugabanci mafi girma bisa dukkan Musulmai a duniya, domin aiwatar da dokokin Shari'ar Musulunci ta amfani da ra'ayoyin da Musulunci ya kawo da kuma dokokin da ya shar'anta; da kuma isar da Saƙon Musulunci ga duniya. Ana isar da Saƙon ta hanyar gabatar da Musulunci ga mutane da kira gare su su karɓe shi, da kuma yin Jihadi a hanyar Allah. Ana kuma kiran Khilafah da Imama ko Imaratul-Mu'mineen (shugabancin muminai). Matsayi ne na duniya, ba matsayi da ya shafi Lahira ba. Khilafah tana wanzuwa ne domin aiwatar da Musulunci a kan mutane da yaɗa shi ga bil'adama. Ta bambanta da Annabta, domin Annabta da Manzanci matsayi ne da Annabi ko Manzo ke karɓar Shari'a daga Allah (SWT), ta hanyar wahayi, don isar da ita ga mutane ba tare da la'akari da aiwatarwarta ba. Allah (SWT) ya ce:

The Khilafah State is a Human State and not a Theological State The Islamic State is the Khilafah, for the one who holds its post would possess all the mandatory powers of ruling, authority and legislation without any exception. It is the supreme leadership over all the Muslims worldwide so as to implement the rules of the Islamic Shar’a using the concepts that Islam has brought and the rules which it has legislated; and to convey the Islamic Message to the world. The Message is conveyed by introducing Islam to people and calling on them to embrace it and perform Jihad in the way of Allah. Khilafah is also known as Imama or Imaratul-Mu’mineen (leadership of the believers). It is a temporal post and not a post relating to the Hereafter. The Khilafah exists to implement Islam on people and to spread it to mankind. It is different to the Prophethood, for the Prophethood and the Messengership are posts whereby a Prophet or a Messenger receives the Shar’a from Allah (swt), through revelation, to convey it to people regardless of its implementation. Allah (swt) says:

"Aikin Manzon Allah ﷺ kawai shi ne isar da saƙo bayyananne." [TMQ An-Nur: 54]

“The Messenger’s duty is only to preach the clear Message.” [TMQ An-Nur: 54]

Ya kuma ce (SWT): "Aikinka kawai shi ne isar da saƙo." [TMQ Al-Imran: 20]

He (swt) also says: “Your duty is to convey the Message.” [TMQ Al-Imran: 20]

Allah (SWT) ya ce:

Allah (swt) says:

"Aikin Manzo kawai shi ne isar da Saƙon." [TMQ Al-Ma’idah: 99]

“The Messenger’s duty is only to proclaim the Message.” [TMQ Al-Ma’idah: 99]

Wannan saboda haka ya bambanta da Khilafah, wadda ita ce aiwatar da Shari'ar Allah (swt) a tsakanin mutane. Ba sharadi ba ne ga Annabi ko Manzo ya aiwatar da abin da aka saukar masa daga Allah (swt) a kan mutane don ya zama Manzo. Sharadi ne kawai ya karɓi Shari'a daga Allah (swt) kuma a umarce shi da isar da ita. Ana iya gani, saboda haka, cewa matsayin Annabci da Manzanci na Allah sun bambanta da matsayin Khilafah, domin Annabci al'amari ne na addini, wanda Allah (swt) yake bayarwa ga wanda Yake so. Khilafah kuwa, matsayi ne na mutane, inda Musulmi ke ba da Bai'ahsu ga duk wanda suka ga dama, suna naɗa a matsayin Khalifa a kansu duk wanda suke so daga cikin Musulmi. Manzonmu Muhammadu ﷺ shugaba ne wanda ya aiwatar da Shari'ar da ya karɓa daga Allah. Don haka ya riƙe Annabci da Manzanci, kuma a lokaci guda ya ɗauki matsayin jagorantar Musulmi wajen kafa dokokin Musulunci. Allah (swt) don haka ya umarce shi da yin mulki da kuma isar da Saƙon. Ya umarce shi da cewa:

This is therefore, different from the Khilafah, which is the implementation of the Shar’a of Allah (swt) on mankind. It is not conditional for a Prophet or a Messenger to implement on the people what was revealed to Him from Allah (swt) in order to become a Messenger. Rather, it is conditional for Him to receive Shar’a from Allah (swt) and to be ordered to proclaim it can be seen, therefore, that the posts of Prophethood and Divine Messengership are different from the post of Khilafah, because Prophethood is theological, which Allah (swt) gives to whoever He wishes. The Khilafah on the other hand, is a human post whereby the Muslims give their Bay’ah to whoever they wish and appoint over them as Khaleefah whomever they like from among the Muslims. Our Messenger Muhammad (pbuh), was a ruler who implemented the Shari’ah which he had received from Allah. So he (pbuh) held the Prophethood and the Messengership and at the same time also assumed the post of presiding over the Muslims in establishing the rules of Islam. Allah (swt) thus, commanded Him to rule as well as to convey the Message. He  ordered him:

"Kuma ka yi hukunci a tsakaninsu da abin da Allah Ya saukar." [TMQ Al-Ma’idah: 49]

“And judge between them by that which Allah has revealed.” [TMQ Al-Ma’idah: 49]

Ya kuma ce (swt): "Mun saukar da Littafi zuwa gare ka da gaskiya, domin ka yi hukunci tsakanin mutane da abin da Allah ya nuna maka." [TMQ An-Nisa: 105]

He (swt) also says: “We have sent down to you the Book in truth so that you judge between people by that which Allah has shown you.” [TMQ An-Nisa: 105]

Allah (SWT) kuma yana cewa:

Allah (swt) also says:

Ya Manzon Allah! Ka isar da abin da aka saukar maka daga Ubangijinka. [TMQ Al-Ma’idah: 67]

“O Messenger! Proclaim the (Message) which has been sent to you from your Lord.” [TMQ Al-Ma’idah: 67]

"An yi wahayin wannan Alkur'ani zuwa gare ni domin in yi muku gargaɗi da kowa wanda zai isa gare shi." [TMQ Al-An’am: 19]

“This Qur’an has been revealed to me by inspiration so that I may warn you and all whom it reaches.” [TMQ Al-An’am: 19]

Ya kai wanda aka lulluɓe. Tashi ka yi gargaɗi. [TMQ Al-Muddassir: 1-2]

“O you wrapped up. Arise and deliver warning.” [TMQ Al-Muddassir: 1-2]

Sai dai idan ya (ﷺ) isar da Saƙon ta hanyar kalmomi, kamar yadda ya shelanta maganar Allah (SWT): "Allah ya halatta ciniki, kuma ya haramta riba." [TMQ Al- Baqarah: 275]

However, when he (pbuh) conveyed the Message by words, such as proclaiming the saying of Allah (swt): “And Allah has made trading lawful and has forbidden usury.” [TMQ Al- Baqarah: 275]

Yana iya bayyana shi ta hanyar ayyukansa, kamar yarjejeniyar Hudaibiyya, inda ya yi hakan ba tare da jinkiri ba. Zai ba mabiyansa umarni da ƙarfi su aiwatar da waɗannan umarni ba tare da tuntuɓar kowa ba. Har ma yakan ƙi wata shawara gaba ɗaya idan wani ya ba shi ita, matuƙar ta saɓa wa wahayi. Idan aka tambaye shi game da wata hukunci da ba a riga an saukar da ita ba, zai yi shiru har sai an saukar da wannan hukunci. Sai dai idan ya aiwatar da ayyuka, zai tuntuɓi mutane; kuma idan ya yi hukunci tsakanin mutane, ba ya tabbatar da cewa abin da ya yanke yana daidai da gaskiyar al'amarin. Maimakon haka, yana cewa yana yanke hukunci ne bisa abin da ya ji na hujjoji. Lokacin da aka saukar da Suratul Bara'ah, sai ya umarci Ali ibn Abi Talib ya riski Abu Bakr domin ya kira mutane ya kuma karanta musu surar a lokacin aikin Hajji. Saboda haka Ali (rta) ya karanta musu surar a Arafat, ya zaga cikinsu har ya gama bayyana ta. Lokacin da Manzon Allah ﷺ ya rattaba hannu kan yarjejeniyar Hudaibiyya, ya ƙi dukkan ra'ayoyin Sahabbai ya ɗora musu ra'ayinsa, domin wahayi ne daga Allah (swt). Sa'ad da Jabir ya tambaye shi abin da zai yi da dukiyarsa, bai amsa masa ba har sai an saukar da hukuncin. Bukhari ya rawaito wani Hadisi daga Muhammad ibn al-Munkadir, wanda ya ce:

He might proclaim it through his actions, like the treaty of Hudaybiyah, where he did so without hesitation. He (pbuh) would decisively order his followers to execute those orders without consulting anyone. He (pbuh) would even reject an opinion outright if anyone suggested it to him, if it was contrary to the revelation. If he (pbuh) were asked about a rule that had not yet been revealed to him, he would remain silent until such a rule was revealed. However, when he (pbuh) undertook the actions, he (pbuh) would consult the people; and when he judged between the people he did not confirm that what he decreed was according to the fact of the matter. He, rather said that he judged in accordance with what he heard of evidences.When the Surah of Bara’ah was revealed, he (pbuh) ordered ‘Ali ibn Abi Talib to catch up with Abu Bakr in order to call on the people and to proclaim the Surah to them during the Hajj season. So ‘Ali (rta) recited the Surah to them on ‘Arafat and went about them until he had proclaimed it. When the Messenger of Allah (pbuh) signed the treaty of Hudaybiyah, he rejected all the opinions of the Sahabah and forced his own opinion upon them because it was revelation from Allah (swt).When Jabir asked Him what to do with his wealth, he (pbuh) did not answer Him until the rule was revealed. Bukhari narrates a Hadith on the authority of Mohammed ibn al-Munkadir who said:

Na ji Jabir ibn ‘Abdullah yana cewa: “Na yi rashin lafiya, sai Manzon Allah ﷺ ya zo yana tafiya don ya duba ni tare da Abu Bakr. Ya iske ni a sume. Sai ya yi wudu’i, sannan ya zuba min ruwan da ya yi wudu’in da shi, sai na dawo cikin hankalina. Sai na ce: ‘Ya Manzon Allah ﷺ, me zan yi da dukiyata? Ta yaya zan yi game da dukiyata?’ Bai amsa min ba sai aka saukar da ayar gado (al-Meerath).” Wannan kuwa yana game da aikin Annabta, Manzanci da isar da Saƙo (Tableegh) ga mutane. Amma game da aiwatar da aikin mulki da shugabanci, Manzon Allah ﷺ ya bi wata hanya daban. A yakin Uhud, Manzon Allah ﷺ ya tara Musulmai a cikin Masallaci ya tuntube su kan ko za su yi yaƙi a cikin Madina ko a wajenta. Mafi yawa sun zaɓi yin yaƙi a waje, shi kuma ﷺ ya fi son yin yaƙi a cikin Madina, amma ya zaɓi ya bi ra’ayin mafi yawan mutane, ya yi yaƙi a wajen Madina. Haka kuma, idan ya yi hukunci tsakanin mutane, yakan gargaɗe su cewa watakila ya yanke hukunci da ya fi amfanar wani a kan wani. Al-Bukhari ya ruwaito daga Umm Salama cewa Manzon Allah ﷺ ya ji wata jayayya a wajen ƙofarsa, sai ya fita wajen masu jayayyar ya ce:

“I heard Jabir ibn ‘Abdullah say: ‘I had fallen ill so the Messenger of Allah (pbuh) came walking to visit me with Abu Bakr. He got there while I was unconscious. So he  performed Wudhu then poured that water over me so I regained conscience, then I said, O Messenger of Allah (pbuh), what should I do with my wealth? How shall I act with regard to my wealth? He did not answer me until the verse of al-Meerath (inheritance) was revealed.’” This was with regard to the task of Prophethood, Messengership and the conveying (Tableegh) of the Message to the people. As for executing the task of government and ruling, the Messenger of Allah (pbuh) followed a different course. At the battle of Uhud the Messenger of Allah (pbuh) gathered the Muslims inside the Masjid and consulted them about whether to fight inside al-Madinah or outside it. The majority opted to fight outside while he (pbuh) preferred to fight inside Madinah, however, he (pbuh) chose to go along with the majority and to fight outside al-Madinah. Furthermore, when he (pbuh) judged between people he warned them that he might have judged in their favour at the expense of others. Al-Bukhari reports on the authority of Umm Salama that the Messenger of Allah (pbuh) overheard a dispute outside his doorstep, so he came out to the disputing parties and said:

"Ni mutum ne kawai, kuma wani lokaci masu takaddama suna zuwa wurina, wasunku na iya zama mafi fasaha daga wani, saboda haka na yi imani da Shi, kuma ina yanke hukunci a cikin ni'imarsa. Duk wanda na yanke wa hukunci a cikin ni'imarsa a kan haƙƙin wani Musulmi, to zai zama masa kamar guntu daga Wuta, zai rage gare Shi ya karɓa ko ya bar shi." Ahmad ya ruwaito daga Anas cewa Manzon Allah ﷺ ya ce:

“I am only human and sometimes disputing parties come to me, some of you may be more eloquent than others, so I believe Him and I judge in his favour. Whoever I judged in his favour at the expense of another Muslim’s right it would be for Him like a piece from the Hell-fire, it is up to Him to take it or leave it.” Ahmad narrated from Anas that the Messenger of Allah (pbuh) said:

“...Ina so sosai in haɗu da Allah Azza wa Jall ba tare da wani ya yi mini da'awar wani aikin zalunci da na aikata masa ba, ko na jini ko na dukiya.” Wannan a fili yake yana nuna cewa yana riƙe da matsayi biyu: Annabci tare da Manzanci, da kuma shugabanci a kan dukkan Musulmai a duniya domin kafa Shari'ar Allah wadda Ya (swt) saukar masa (ﷺ). Ya (ﷺ) yana aiwatar da kowane aiki bisa ga abin da aikin kansa ke bukata, yana yin abubuwa daban-daban a kowane matsayi. Ya (ﷺ) ya karɓi Bai'a domin yin mulki a kan Musulmai a cikin mulki. Ya karɓe ta daga maza da mata, amma ba daga yara ƙanana da ba su kai balaga ba. Wannan kawai yana tabbatar da cewa Bai'a ce ta mulki, ba ta Annabci ba. Saboda haka mun ga cewa Allah (swt) bai taɓa tsawatar masa (ﷺ) ba game da isar da Saƙo da aiwatar da ayyukansa. Maimakon haka, Ya roƙe shi kada ya damu ko ya karaya saboda rashin amsa daga mutane a lokacin isar da Saƙon. Allah (swt) yana cewa:

“...I verily would wish to meet Allah Azza wa Jall without anyone claiming from me for an act of injustice I had committed against Him be it blood or money.” This clearly indicates that he  held two posts: Prophethood, together with Messengership and the leadership over all the Muslims in the world in order to establish the Shari’ah of Allah which He (swt) revealed to Him (pbuh). He (pbuh) performed each task in accordance with that which the task itself required, acting differently in each role. He (pbuh) took the Bay’ah to rule upon the Muslims in ruling. He took it from men and women but not from children who had not yet reached puberty. This only confirms that it was a Bay’ah over ruling and not over Prophethood. We therefore find that Allah (swt) has never rebuked Him (pbuh) concerning the conveyance of the Message and the execution of its tasks. Instead He (pbuh) asked Him not to be disheartened by the lack of response from the people during the conveyance of the Message. Allah (swt) says:

"Kada ranki ya dade ya rai ya zo maka da nadama saboda su." [TMQ Fatir: 8]

“Let not your soul be vested in regret for them.” [TMQ Fatir: 8]

Ya kuma ce (SWT): "Kada ka yi baƙin ciki a kansu, kuma kada ka damu da makircinsu." [TMQ An- Nahl: 127]

He (swt) also says: “ Nor grieve over them and distress not yourself because of their plots.” [TMQ An- Nahl: 127]

Ya kuma ce (SWT):

He (swt) also says:

"Aikinka kawai shi ne isar da Saƙo." [TMQ Ash-Shura: 48]

“Your duty is but to convey the Message.” [TMQ Ash-Shura: 48]

Amma Allah (SWT) ya yi masa gargaɗi a hankali a lokacin da ya gudanar da ayyuka irin waɗanda ke da alaƙa da mulki. Wannan ya kasance tare da ayyukan da ya yi yayin aiwatar da dokokin da aka riga aka saukar da kuma isar da su. A irin waɗannan lokuta Allah (SWT) ya tsawata masa saboda aikata abin da ya saɓa wa abubuwan da Shi (ﷺ) ya ɗauka sun fi dacewa. Allah (SWT) yana cewa:

However, Allah (swt) did mildly rebuke Him when he (pbuh) performed such duties as those that were associated with ruling. This was in conjunction with the actions that he performed whilst executing the rules that had already been revealed and conveyed. Allah (swt) in those cases reproached Him for acting contrary to the things that He (pbuh) considered more appropriate. Allah (swt) says:

"Bai dace ga wani Annabi ya kasance yana da fursunonin yaƙi ba sai ya ci ƙasar sosai." [TMQ Al-Anfal: 67]

“It is not fitting for a Prophet that he should have prisoners of war until he had thoroughly subdued the land.” [TMQ Al-Anfal: 67]

Ya kuma ce:

He  also says:

"Allah ya ba ka alheri! Me ya sa ka ba su keɓewa?" Note: Following your rules, "God" should not be written as "Allah." Corrected translation: "Ubangiji ya ba ka alheri! Don me ka ba su keɓewa?" [TMQ At-Tauba: 43]

“God give you grace! Why did you grant them exemption.” [TMQ At-Tauba: 43]

Duk wannan yana nuna a fili cewa matsayin shugabanci da mulkin Musulmi ya bambanta da matsayin Annabci. Haka kuma a bayyane yake cewa matsayin Khilafah matsayi ne na duniya, ba wanda ya shafi Lahira ba. Saboda haka, daga hujjojin da suka gabata muna kammalawa cewa Khilafah, wadda ita ce matsayin shugabanci mafi girma bisa dukkan Musulmi a duniya, matsayi ne na mutane ba na addini ba. Matsayi ne na mulki, wanda Manzon Allah ﷺ ya riƙe. Ya bar wannan matsayi da umarni cewa wani Musulmi ya gaje shi a cikin matsayin mulkin, ba na Annabci ba. Don haka matsayi ne na gadon Manzon Allah ﷺ dangane da shugabancin Musulmi, don aiwatar da dokokin Musulunci da isar da da'awarsa, ba dangane da karɓar wahayi da ɗaukar Shari'ah daga Allah (SWT) ba.

All this clearly demonstrates that the post of leadership and ruling over the Muslims is different from the post of Prophethood. It is also clear that the post of Khilafah is a temporal post and not one related to the Hereafter. We therefore, conclude from the preceding evidences that the Khilafah, which is a post of supreme leadership over all the Muslims in the world, is a human post and not a theological one. It is the post of ruling, which the Messenger of Allah (pbuh) held. He (pbuh) left that post with orders that a Muslim should succeed Him in that post of ruling and not that of Prophethood. It is thus a post of succession to the Messenger of Allah (pbuh) with regards to the leadership of the Muslims, for the implementation of rules of Islam and conveying its Da’wah, and not with regards to receiving revelation and the taking of the Shari’ah from Allah (swt).

Dangane da ‘Isma (kāriya daga kuskure) na Manzon Allah ﷺ, hakan ya samo asali ne daga kasancewarsa Annabi, ba daga kasancewarsa shugaba ba. Wannan saboda ‘isma sifa ce ta dukkan Annabawa da Manzanni, ko sun yi mulkin mutane da Shari'arsu suka aiwatar da ita, ko kuwa sun isar da Shari'arsu ba tare da rike mukamin shugaba ko kula da aiwatar da ita ba. Musa, ‘Isa da Ibrahim (amincin Allah su tabbata a gare su) duk sun kasance masu ‘isma, haka ma Muhammad ﷺ. Saboda haka, ‘isma na Annabci da Manzanci ne, ba na mulki ba. Kuma cewa Manzon Allah ﷺ bai taba aikata haramun ba, ko ya yi sakaci da wajibi, yayin gudanar da ayyukan mulki, hakan ya samo asali ne daga kasancewarsa mai ‘isma dangane da Annabci da Manzanci, ba don kasancewarsa shugaba ba. Don haka aiwatar da mulkinsa ba ya bukatar ‘isma a matsayinsa na mulki, amma a zahiri ya kasance mai ‘isma ne saboda shi Annabi ne kuma Manzo. Saboda haka ya gudanar da ayyukansa na shugaba kamar kowane mutum da ke mulkin wasu mutane. Alkur'ani ya bayyana haka a fili, Allah (SWT) yana cewa:

As for the infallibility (‘Isma) of the Messenger of Allah (pbuh), this results from the fact that he is a Prophet and not from being a ruler. This is because infallibility is an attribute of all the Prophets and Messengers, regardless of whether they themselves ruled people with their Shari’ah and implemented it or whether they just conveyed their Shari’ah without holding the post of ruler or managing its implementation. Musa, ‘Isa and Ibrahim (as) were all infallible, as was Muhammad (pbuh). Therefore, infallibility is for Prophethood and the Messengership, not for ruling. The fact that the Messenger of Allah (pbuh) never committed a forbidden act (Haram) nor neglected a duty (Wajib) whilst executing the functions of ruling resulted from the fact that he was infallible with respect to Prophethood and Messengership and not because he was a ruler. Thus his execution of ruling does not require infallibility as such, but in reality he (pbuh) was infallible because he was a Prophet and a Messenger. He (pbuh), therefore, assumed his duties as a ruler just as any other human being, who rules over other humans, does. The Qur’an has clearly stated this, Allah (swt) says:

"Ka ce: Lalle ni mutum ne kawai kamar ku." [TMQ Al-Kahf: 110]

“Say, verily I am but a man like yourselves.” [TMQ Al-Kahf: 110]

Allah (SWT) yana cewa a cikin aya guda cewa an bayyana bambanci tsakaninsa da sauran mutane:

Allah (swt) saying in the same verse outlines the difference between Him (pbuh) and other humans:

"(Amma) wahayi ya zo mini." [TMQ Al-Kahf: 110]

“(But) the inspiration has come to me.” [TMQ Al-Kahf: 110]

Saboda haka, bambancin yana cikin cewa shi (pbuh) ya karɓi wahayi, wato Annabci. Banda haka, shi (pbuh) mutum ne kamar kowane mutum. Saboda haka, a mulki ya kasance mutum, kuma babu shakka magadansa (Khulafaa’) su ma mutane ne kamar kowane mutum, domin su magada ne kawai a mulki, ba a Annabci da Manzanci ba. Don haka rashin kuskure (infallibility) ba ya shafar Khaleefah, domin ba a buƙatarsa a mulki, sai dai buƙata ce ta Annabci. Khaleefah mai mulki ne kawai, don haka sharadin rashin kuskure ba shi da alaƙa da waɗanda suka karɓi wannan matsayi. Ma an haramta a sanya rashin kuskure a matsayin sharaɗi wajen duk wanda zai karɓi matsayin Khilafah. Wannan saboda rashin kuskure an iyakance shi ga Annabawa, kuma an haramta a yi da'awar sa ga wani ba Annabi ba. Isar da Shari'ah (Tableegh) yana buƙatar kasancewar rashin kuskure ga Annabi da Manzo kaɗai, don haka rashin kuskure ne a isar da Saƙon Allah. Tabbatar da shi a cikin rashin aikata zunubai yana biyo bayan rashin kuskure a isarwa (Tableegh). Wannan saboda rashin kuskure a gare shi ba zai cika ba sai da rashin aikata abubuwan da aka haramta. Saboda haka rashin kuskure wajibi ne domin isar da Saƙon, ba domin mutane su yi imani da shi ko ba su yi ba, ko domin kuskure ya faru ko bai faru ba a aikace-aikace. Abin da ke buƙatar rashin kuskure shi ne isar da Saƙon kawai, ba fiye da haka ba. Idan Allah bai sanya Annabi ko Manzo ya zama marar kuskure ba, da zai yiwu a ɓoye Saƙon ko a ƙara masa, ko a cire masa, ko a ƙirƙiro abubuwan da Allah bai faɗa ba, ko a yi kuskure ta hanyar shelanta abin da ba a umarce shi ya isar ba. Dukkan waɗannan al'amura sun saɓa wa isar da Saƙo daga Allah (pbuh), da kuma kasancewarsa Manzo wanda dole ne a yi imani da shi. Saboda haka, ya zama wajibi Manzon ya kasance yana da kariya daga kuskure (’Isma) wajen isar da Saƙo, kuma bisa wannan, kariyarsa daga aikata zunubai ta biyo baya. Saboda haka malamai sun sha bamban game da kariyar Annabawa (’Isma) a batun aikata abubuwan da aka haramta (Al-muharramaat). Wasu daga cikinsu sun ce yana kiyaye kansa daga aikata manyan zunubai (Al-kabaa’ir) kawai, kuma yana yiwuwa ya aikata ƙananan zunubai (As-saghaa’ir). Wasu kuma sun ce yana da kariya daga manyan zunubai da ƙananan zunubai baki ɗaya. Sun ce hakan ne saboda cikar isarwa ya dogara ne da ayyuka. Idan cikar isarwa ya dogara da ayyuka, to kariya a cikin isarwa za ta haɗa da ayyuka. Bisa haka, Annabi ﷺ zai kasance yana da kariya daga aikata zunubai, domin isarwa ba zai cika ba sai ya kasance yana da kariya a cikin ayyuka. Amma idan cikar isarwa bai dogara da ayyuka ba, to kariya ba ta haɗa da su ba. Don haka, ba zai kasance yana da kariya daga gare su ba, domin isarwa zai cika ba tare da su ba. Wannan ne ya sa babu wani sabani a tsakanin Musulmi cewa Annabi ﷺ ba shi da kariya daga yin ayyukan da ba waɗanda Allah ya ɗauka mafi dacewa ba, domin cikar isarwa tabbas ba ya dogara da waɗannan ayyuka ba. Saboda haka, kariya (’Isma) tana keɓe ne ga isarwa kawai, kuma don haka ba ta wanzu sai ga Manzanni da Annabawa, kuma ba a yarda ta kasance ga wasu ba ko kaɗan.

The distinction, therefore, lies in the fact that he (pbuh) received revelation, namely the Prophethood. Other than that he (pbuh) was a man like any other man. Therefore, in ruling he (pbuh) was human, and undoubtedly his successors (Khulafaa’) would also be humans just like any other human, because they would only be successors to Him in ruling, not Prophethood and Messengership. Infallibility does not therefore apply to the Khaleefah, as this is not required in ruling but it is a requirement of Prophethood. The Khaleefah is only a ruler no more, so the condition of infallibility is irrelevant to those who take up this post. It is even forbidden to stipulate infallibility as a precondition incumbent upon whoever takes up the post of Khilafah. This is because infallibility is restricted to the Prophets and it is forbidden to claim it on behalf of anyone other than a Prophet. The conveyance (Tableegh) of a Shari’ah requires the existence of infallibility in the Prophet and Messenger alone, so it is infallibility in the conveyance of the divine Message. Its realisation in the shape of not committing any sins follows the infallibility in conveyance (Tableegh). This is because the infallibility in Him would not be complete without the infallibility from committing the forbidden things. Thus infallibility is necessary for conveying of the Message and not for the people to believe or not in Him or for the occurrence or not of error in the actions. Rather what requires the infallibility is the conveyance of the Message and no more. If Allah had not made the Prophet or Messenger infallible it would then have been possible for Him to hide the Message or to add to it, or take away from it, or fabricate things which Allah did not say, or make a mistake by proclaiming other than what he has been ordered to convey. All these matters contradict with the conveyance of a Message from Allah (pbuh), and for being a Messenger, who must be believed in. Therefore, it was necessary that the Messenger be characterised by infallibility (‘Isma) in proclaiming the Message, and accordingly his infallibility from committing sins follows. Therefore the scholars differed over the infallibility (‘Isma) of the Prophets in the issue of committing the forbidden things (Al-muharramaat). Some of them said he is infallible from committing the major sins (Al-kabaa’ir) only and it is possible that he commits minor sins (As-saghaa’ir). Some of them said that he is infallible with regards to both major and minor sins. They said that because the perfection of proclamation depends on the actions. If the perfection of the proclamation depends on the actions, then the infallibility in the proclamation will include the actions. Accordingly, the Prophet will be infallible from committing sins, since the proclamation will not be perfected unless he is infallible in the actions. But if the perfection of the proclamation does not depend on the actions, then the infallibility does not include them. Thus, he will not be infallible from them, because the proclamation would then be perfected without them. This is why there is no difference amongst the Muslims that the Prophet (pbuh) was not infallible from doing actions other than those that Allah considered more appropriate, because the perfection of proclamation definitely does not depend upon these actions. Thereupon, the infallibility (‘Isma) is only specific to the proclamation, and thus it does not exist except for the Messengers and the Prophets and it is not allowed to be for other than them absolutely.

Amma hujjar ma'asumci hujja ce ta hankali ba ta nassi ba. Don haka, hankali ne ke tilasta cewa Annabawa da Manzanni su zama ma'asumai wajen isar da Saƙo. Domin zama Manzo ko Annabi yana bukatar hakan, in ba haka ba ba zai zama Manzo ko Annabi ba. Haka kuma, ta hanyar amfani da hankali, wanda ba a umarce shi da isar da Saƙo daga Allah ba ba a yarda ya zama ma'asumi ba, domin mutum ne. Bisa ga halitta da Allah ya sanya a cikinsa, yana iya yin kuskure da mantuwa. Tun da ba a umarce shi da Saƙo daga Allah ba, babu dalilin da zai sa ya zama ma'asumi. Idan mutum ya yi ikirarin cewa ma'asumi ne, to wannan yana nufin an umarce shi da Saƙo daga Allah, abin da ba a yarda da shi ba, domin babu Annabi bayan Muhammad ﷺ. Allah (SWT) yana cewa:

However, the evidence of the infallibility is rational and not textual. Thus, it is the mind that necessitates that the Prophets and Messengers be infallible in the conveyance of the Message. For being a Messenger or a Prophet requires it, otherwise he would not be a Messenger or a Prophet. It is also through the use of the mind that the one who is not commanded to propagate a Message from Allah is not allowed to be infallible, because he is a human being. By the nature that Allah made innate in Him he is subject to error and forgetfulness. Since he is not commanded with a Message from Allah there is no cause that requires Him to be infallible. If a person claims he is infallible then this implies that he is commanded with a Message from Allah, something that is not allowed, because there is no Prophet after Muhammad (pbuh). Allah (pbuh) says:

Shi ne Manzon Allah kuma innanƙarar Annabawa. [TMQ Al-Ahzab: 40]

“He is the Messenger of Allah and the seal of the Prophets.” [TMQ Al-Ahzab: 40]

Saboda haka, da'awar ma'asumci (rashin laifi) a zahiri da'awar Manzanci ce. Wannan saboda Manzo yana isar da Saƙo daga Allah, kuma a matsayinsa na mutum yana iya yin kuskure da ɓata a cikin Saƙon Allah, don haka ma'asumci yana da wajibi don kare Saƙon Allah daga canzawa ko gyara. Saboda haka, dole ne Manzo ya zama ma'asumi, don a kare shi daga faɗawa cikin ɓata ko yin kuskure. Saboda wannan dalili kaɗai ne ma'asumci yake ɗaya daga cikin siffofin Manzanni da Annabawa, kuma su kaɗai ne ke buƙatar wannan ma'asumci. Idan wani wanda ba Manzo ba ya yi da'awar ma'asumci, to yana nufin wannan mutum yana da'awar dalili da manufar ma'asumci, wato isar da Saƙo, watau zai yi da'awar cewa an umarce shi da isar da Saƙo daga Allah. Saboda haka, ba a halatta a sanya ma'asumci a matsayin sharaɗi ga Khalifa ba, domin sanya ma'asumci a matsayin sharaɗi a kansa yana nuna cewa an umarce shi da isar da Saƙo daga Allah wanda hakan ke sa ya zama wajibi a gare shi ya zama ma'asumi, al'amarin da ba a halatta ba.

Hence, a claim of infallibility is in fact a claim of a Messengership. This is because the Messenger is conveying a Message from Allah, and being a human has the capacity to make mistakes and err in the Message from Allah, infallibility is required to prevent the Message of Allah from change or alteration. Thus, the Messenger must be infallible to protect Him from falling into error or making mistakes. It is for this reason alone that infallibility is one of the characteristics of the Messengers and Prophets and it is only they who require this infallibility. If infallibility is claimed by anybody other than a Messenger then it means that this person claims the purpose and the cause of infallibility, which is the conveyance of the Message i.e. he would claim that he is commanded with conveying a Message from Allah. Therefore, it is not allowed to stipulate infallibility to the Khaleefah, because making infallibility a condition upon Him implies that he is commanded to proclaim a Message from Allah that makes it necessary for Him to be infallible, a matter that is not allowed.

Daga wannan, mun fahimci cewa Khalifa mutum ne, kuma an yarda cewa yana iya yin kuskure, ya manta, ya yi mantuwa, ya yi karya, ya ci amana, ya aikata zunubi da sauran abubuwa. Wannan kuwa saboda shi ba Annabi ba ne ko Manzo ba ne, illa dai mutum na al'ada. 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'anci shi saboda su, kamar zalunci, rashin biyayya da sauran abubuwa. Ya sanar da mu cewa kafirci bayyananne na iya fitowa daga Imam. Muslim ya ruwaito daga Abu Hurayra cewa Manzon Allah ﷺ ya ce:

From this, we deduce that the Khaleefah is a human being and it is accepted that he might make mistakes, be absent minded, forgetful as well as lie, betray, commit sin and other things. This is because he is not a Prophet or a Messenger, but just a normal human being. The Messenger of Allah (pbuh) has informed us that the Imam may make a mistake and he informed that the Imam may do things which people hate and curse Him for, like oppression, disobedience and other things. He informed us that open Kufr may appear from the Imam. Muslim reported on the authority of Abu Hurayra that the Messenger of Allah (pbuh) said:

"Lalle Imam garkuwa ce kawai da mutane ke yaƙi a bayansa, kuma da ita suke kare kansu. Saboda haka, idan ya umarci a bi taqwar Allah, kuma ya kasance mai adalci, zai sami lada daidai da waɗannan ayyuka. Idan kuwa ya umarci wani abu banda haka, to zai ɗauki laifi daidai da hakan a wajen Allah." Wannan na nufin cewa yana yiwuwa Imam ya umarci wani abu banda tsoron Allah. Muslim ya kuma ruwaito daga ‘Abdullah, wanda ya ce: "Manzon Allah ﷺ ya ce: ‘Bayan raina, za a sami son kai da abubuwan da kuke ƙyama.’ Suka ce: ‘Ya Manzon Allah, me kake umartar wanda daga cikinmu zai shaida hakan?’ Sai ya ce: ‘Ku biya haƙƙin da ya rataya a wuyanku, kuma ku roƙi Allah abin da ke haƙƙinku.’" Muslim ya ruwaito daga ‘Auf ibn Malik cewa Manzon Allah ﷺ ya ce:

“Verily the Imam is but a shield from behind which the people fight and by which they protect themselves. So if he ordered to observe the Taqwa of Allah and he was just he would have equal to these (actions) in reward, and if ordered other than that it would be against Him equal to that.” This means that it is possible that the Imam may command with other than the fear of Allah. Muslim also narrated from ‘Abdullah who said: “The Messenger of Allah (pbuh) said; ‘There would be after me selfishness and matters which you hate.’ They said, ‘O Messenger of Allah, how do you order the one of us who would witness that?’ He (pbuh) said, ‘You should offer the right due upon you, and you ask Allah the thing which is due to you.’” Muslim narrated from ‘Auf ibn Maalik that the Messenger of Allah (pbuh) said:

“Mafi kyawun Imamanku su ne waɗanda kuke ƙauna, suma suna ƙaunarku, kuna yi musu addu'a, suma suna yi muku addu'a; mafi munin Imamanku kuma su ne waɗanda kuke ƙyama, suma suna ƙyamarku, kuna la'antar su, suma suna la'antar ku.” Sai muka ce: “Ya Manzon Allah, shin ba za mu yaƙe su ba?” Ya ce: “A’a, muddin suna tsayar da salla a cikinku. Kuma idan kun ga wani abu da kuke ƙi a cikin shugabanninku, to ku ƙi aikin, amma kada ku janye biyayyar da kuke yi musu.” Al-Bukhari ya ruwaito daga Junada ibn Abi Umayya, wanda ya ce: “Mun tafi wurin ‘Ubadah ibn as-Samit lokacin da yake rashin lafiya, sai muka ce: ‘Allah ya shiryar da kai. Ka faɗa mana wani Hadisi daga Manzon Allah ﷺ, domin Allah ya amfanar da kai da shi.’ Ya ce: ‘Manzon Allah ﷺ ya kira mu, muka yi masa Bai’a, sai ya ce, daga cikin abin da ya karɓa daga wajenmu, cewa za mu ba shi alƙawarin sauraro da biyayya, cikin abin da muke so da abin da ba ma so, cikin wahala da sauƙi, kuma kada mu yi jayayya da ikon masu shi sai dai idan mun ga kafirci a fili wanda muke da hujja daga Allah a kansa.’” ‘A’isha ta ruwaito cewa Manzon Allah ﷺ ya ce: “Ku kawar da hukunce-hukunce daga Musulmi gwargwadon iyawarku, idan mai laifi yana da wata mafita, to ku sake shi, domin Imam ya yi kuskure wajen yafewa ya fi kyau a gare shi fiye da ya yi kuskure wajen sanya hukunci.” [Narrated by at-Tirmithi]

“‘The best of your Imams are those whom you love and they love you and you pray for them 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 said; ‘No, as long as they establish prayer among you. And if you see something which you hate in your rulers then hate the action and do not withdraw your allegiance of obedience.’” Al-Bukhari narrated on the authority of Junada ibn abi Umayyah who said: “We went to ‘Ubadah ibn as- Samit when he was sick and we said; ‘May Allah (swt) guide you. Inform us of a Hadith from the Messenger of Allah (pbuh) so Allah may benefit you from it.’ He said, ‘The Messenger of Allah (pbuh) called upon us and we gave Him the Bay’ah, 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 the authority of its people unless we saw open Kufr upon which we had a proof from Allah.’” ‘Aiesha narrates that the Messenger of Allah (pbuh) said; “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 by at-Tirmithi]

Dukkan wadannan hadisai a fili suke nuna cewa yana yiwuwa Imam ya yi kuskure, ya manta, ko ya saba. Duk da haka, Manzon Allah ﷺ ya umarci a yi masa biyayya muddin yana mulki da Musulunci, ba a samu kafirci bayyananne daga gare shi ba, kuma bai umarci da zunubi ba. To, shin akwai abin da za a ce bayan labarin Manzon Allah ﷺ game da Khulafa'i cewa za a samu daga cikinsu abubuwan da Musulmi ke musanta su, duk da cewa ya umarci Musulmi su yi musu biyayya? Shin yana yiwuwa bayan wannan a ce Khalifa dole ne ya zama ba ya yin kuskure, kuma ba ya kama da sauran mutane? A bayyane yake cewa Daular Khilafah daula ce ta mutane, ba daula ta tiyokarase ba.

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 the obedience to Him as long as he governed by Islam and no open Kufr occurred from Him and he did not command with sin. So, is there anything to be said after the news of the Messenger of Allah (pbuh) about the Khulafaa’ that there would be from them things which Muslims deny despite the fact that he commanded Muslims to obey them? It is possible after this to say that the Khaleefah has to be infallible and he has not to be like other human beings? It is clear that the Khilafah State is a human state and not a theocratic state.