Dola ya Khilafah ni dola ya kibinadamu na si dola ya kitheolojia. Dola ya Kiislamu ni Khilafah, kwa sababu mwenye wadhifa wake atakuwa na mamlaka yote ya lazima ya kutawala, mamlaka ya kiutawala na ya kutunga sheria bila ubaguzi wowote. Ni uongozi mkuu juu ya Waislamu wote duniani, ili kutekeleza hukumu za Shari'a ya Kiislamu kwa kutumia dhana ambazo Uislamu umeleta na kanuni ambazo umezitunga; na kufikisha Ujumbe wa Kiislamu duniani. Ujumbe unafikishwa kwa kuwatambulisha watu Uislamu na kuwaita wauukubali, pamoja na kufanya Jihadi katika njia ya Allah. Khilafah pia inajulikana kama Imamah au Imaratul-Mu'mineen (uongozi wa waumini). Ni wadhifa wa kidunia na si wadhifa unaohusiana na Akhera. Khilafah ipo ili kutekeleza Uislamu juu ya watu na kuueneza kwa wanadamu wote. Ni tofauti na Unabii, kwa kuwa Unabii na Ujumbe ni nyadhifa ambazo Nabii au Mtume hupokea Shari'a kutoka kwa Allah (swt), kwa wahyi, ili kuwafikishia watu, bila kujali utekelezaji wake. Allah (swt) anasema:

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:

"Wajibu wa Mtume ni kufikisha ujumbe ulio wazi tu." [TMQ An-Nur: 54]

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

Pia anasema (SWT): "Wajibu wako ni kufikisha Ujumbe." [TMQ Al-Imran: 20]

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

Allah (SWT) anasema:

Allah (swt) says:

Wajibu wa Mtume ni kufikisha Ujumbe tu. [TMQ Al-Ma’idah: 99]

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

Hii ni tofauti na Khilafah, ambayo ni utekelezaji wa Shari'a ya Allah (swt) kwa wanadamu. Si sharti kwa Nabii au Mtume kutekeleza kwa watu kile kilichofunuliwa kwake kutoka kwa Allah (swt) ili awe Mtume. Badala yake, sharti ni kwake kupokea Shari'a kutoka kwa Allah (swt) na kuamrishwa kuifikisha. Hivyo basi, inaonekana kwamba cheo cha Unabii na Utume wa Mwenyezi Mungu ni tofauti na cheo cha Khilafah, kwa sababu Unabii ni wa kiungu, ambao Allah (swt) humpa amtakaye. Khilafah kwa upande mwingine, ni cheo cha kibinadamu ambapo Waislamu humpa Bay'ah amtakaye na humteua juu yao kuwa Khaleefah yeyote wampendaye miongoni mwa Waislamu. Mtume wetu Muhammad ﷺ alikuwa mtawala aliyetekeleza Shari'ah aliyoipokea kutoka kwa Allah. Basi alishika Unabii na Utume na wakati huo huo pia alichukua cheo cha kuwaongoza Waislamu katika kuanzisha kanuni za Uislamu. Allah (swt) basi, alimwamuru atawale pamoja na kufikisha Ujumbe. Alimwamrisha:

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:

"Na uwahukumu baina yao kwa yale aliyoteremsha Mwenyezi Mungu." [TMQ Al-Ma’idah: 49]

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

Yeye (swt) pia anasema: "Hakika Tumekuteremshia Kitabu kwa haki ili uwahukumu watu kwa yale ambayo Allah amekuonyesha." [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]

Mwenyezi Mungu (SWT) pia anasema:

Allah (swt) also says:

"Ee Mtume! Fikisha yale yaliyoteremshwa kwako kutoka kwa Mola wako." [TMQ Al-Ma’idah: 67]

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

"Qur'ani hii imeteremshwa kwangu kwa wahyi ili nikuonyeni nyinyi na kila mtu ambaye itamfikia." [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]

"Ewe uliyejifunika nguo. Simama ukaonye." [TMQ Al-Muddassir: 1-2]

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

Lakini alipowasilisha Ujumbe kwa maneno, kama vile kutangaza kauli ya Allah (SWT): "Na Allah amehalalisha biashara na ameharamisha 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]

Huenda akatangaza jambo hilo kwa matendo yake, kama katika mkataba wa Hudaybiyah, ambapo alilifanya bila kusita. Yeye ﷺ angewaamuru wafuasi wake kwa uamuzi thabiti watekeleze maagizo hayo bila kushauriana na mtu yeyote. Hata angekataa moja kwa moja maoni yoyote aliyopendekezewa na mtu, iwapo yalipingana na wahyi. Akiulizwa kuhusu hukumu ambayo bado haijateremshwa kwake, angekaa kimya hadi hukumu hiyo ishushwe. Hata hivyo, anapofanya mambo ambayo yanahitaji mashauri, alikuwa akiwashauri watu; na anapowahukumu watu, hakuthibitisha kwamba aliyoyahukumu yanalingana na ukweli wa jambo hilo. Badala yake alisema kwamba anahukumu kulingana na yale aliyoyasikia katika ushahidi. Surah ya Bara'ah ilipoteremshwa, aliamuru ﷺ 'Ali ibn Abi Talib amfikie Abu Bakr ili awaite watu na kuitangaza Surah hiyo kwao wakati wa msimu wa Hija. Basi 'Ali (rta) aliisoma Surah hiyo kwao huko 'Arafat, akazunguka kati yao hadi alipoitangaza yote. Mtume wa Allah ﷺ alipotia saini mkataba wa Hudaybiyah, alikataa maoni yote ya Sahaba na kuwalazimisha maoni yake mwenyewe kwa sababu yalikuwa wahyi kutoka kwa Allah (swt). Jabir alipomuuliza ﷺ afanye nini na mali yake, hakumjibu hadi hukumu ilipoteremshwa. Bukhari anasimulia Hadith kwa mapokezi ya Mohammed ibn al-Munkadir aliyesema:

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:

“Nilimsikia Jabir bin ‘Abdullah akisema: ‘Nilikuwa nimeugua, basi Mjumbe wa Allah ﷺ alikuja akitembea kunitembelea pamoja na Abu Bakr. Alifika wakati nilikuwa nimepoteza fahamu. Basi alitawadha kisha akamwagia maji yale juu yangu, nikapata fahamu tena, ndipo nikasema: Ee Mjumbe wa Allah ﷺ, nifanye nini kwa mali yangu? Nitendeje kuhusu mali yangu? Hakunijibu mpaka aya ya al-Miirath (urithi) ilipoteremshwa.’” Hili lilikuwa kuhusu kazi ya Unabii, Utume na kufikisha Ujumbe (Tableegh) kwa watu. Kuhusu kutekeleza kazi ya serikali na utawala, Mjumbe wa Allah ﷺ alifuata njia tofauti. Katika vita vya Uhud, Mjumbe wa Allah ﷺ aliwakusanya Waislamu ndani ya Msikiti na kuwashauri kuhusu kupigana ndani ya al-Madinah au nje yake. Wengi walichagua kupigana nje, ilhali yeye ﷺ alipendelea kupigana ndani ya Madina; hata hivyo, alichagua kukubaliana na wengi na kupigana nje ya al-Madinah. Zaidi ya hayo, alipowahukumu watu, aliwaonya kwamba huenda amewahukumu kwa upendeleo wa upande mmoja kwa hasara ya wengine. Al-Bukhari anasimulia kwa mamlaka ya Umm Salama kwamba Mjumbe wa Allah ﷺ alisikia mzozo nje ya mlango wake, basi akatoka kwa wale wanaozozana na kusema:

“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:

"Mimi ni binadamu tu, na wakati mwingine wagombanaji huja kwangu. Baadhi yenu huenda mkawa fasaha zaidi kuliko wengine. Hivyo, ninamuamini Yeye na ninahukumu kwa niaba yake. Yeyote ambaye nitamhukumu kwa niaba yake kwa gharama ya haki ya Muislamu mwenzake, basi kwake yeye itakuwa kama kipande cha Moto wa Jahannamu; ni juu yake kuuchukua au kuuacha." Ahmad amesimulia kutoka kwa Anas kwamba Mtume wa Allah ﷺ alisema:

“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:

“...Hakika ningependa kukutana na Allah Azza wa Jall bila mtu yeyote kunidai kwa tendo la dhuluma nililomtendea Yeye, iwe ni damu au mali.” Hili linaonyesha wazi kwamba alishika nyadhifa mbili: Utume wa Unabii pamoja na Ujumbe, na uongozi juu ya Waislamu wote duniani, ili kuanzisha Shari'ah ya Allah aliyoiteremsha kwake ﷺ. Alitekeleza kila kazi kwa kadiri ile kazi yenyewe ilivyohitaji, akitenda tofauti katika kila nafasi. Alichukua Bay'ah ya kutawala juu ya Waislamu katika utawala. Aliichukua kutoka kwa wanaume na wanawake lakini si kutoka kwa watoto ambao hawajafikia balehe. Hili linathibitisha tu kwamba ilikuwa Bay'ah ya kutawala na si ya Unabii. Hivyo basi, tunaona kwamba Allah (swt) hajawahi kumkemea ﷺ kuhusu kufikisha Ujumbe na kutekeleza majukumu yake. Badala yake alimwambia ﷺ asikatishwe tamaa na kutojibiwa kwa watu wakati wa kufikisha Ujumbe. Allah (swt) anasema:

“...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:

Usiruhusu nafsi yako ijazwe na majuto kwa ajili yao. [TMQ Fatir: 8]

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

Pia Yeye (swt) anasema: “Wala usihuzunike juu yao, wala usiwe na dhiki kwa sababu ya njama zao.” [TMQ An- Nahl: 127]

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

Yeye (swt) pia anasema:

He (swt) also says:

"Wajibu wako ni kufikisha tu ujumbe." [TMQ Ash-Shura: 48]

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

Hata hivyo, Allah (SWT) alimkemea kwa upole Yeye (ﷺ) alipotekeleza majukumu kama yale yanayohusiana na utawala. Hili lilihusiana na vitendo alivyofanya alipokuwa akitekeleza hukumu ambazo tayari zilikuwa zimeteremshwa na kufikishwa. Katika matukio hayo, Allah (SWT) alimkaripia kwa kutenda kinyume na mambo ambayo Yeye (ﷺ) aliyaona kuwa yanafaa zaidi. Allah (SWT) anasema:

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:

"Haifai kwa Nabii kuwa na mateka wa vita hadi awe ameushinda kabisa ardhi." [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]

Pia anasema:

He  also says:

"Mungu akupe baraka! Kwa nini uliwapa msamaha?" [TMQ At-Tauba: 43]

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

Yote haya yanaonyesha wazi kwamba cheo cha uongozi na utawala juu ya Waislamu ni tofauti na cheo cha Unabii. Pia ni wazi kwamba cheo cha Khilafah ni cheo cha kidunia na si cha Akhera. Kwa hiyo, kutokana na ushahidi uliotangulia, tunahitimisha kwamba Khilafah, ambayo ni cheo cha uongozi wa juu kabisa juu ya Waislamu wote duniani, ni cheo cha kibinadamu na si cha kitheolojia. Ni cheo cha utawala ambacho Mtume wa Allah ﷺ alikishikilia. Yeye ﷺ alikiacha cheo hicho kwa amri kwamba Muislamu amrithi katika cheo hicho cha utawala, na si cha Unabii. Ni, basi, cheo cha kurithi nafasi ya Mtume wa Allah ﷺ katika uongozi wa Waislamu, kwa ajili ya kutekeleza hukumu za Uislamu na kueneza Da'wah yake, na si kwa ajili ya kupokea Wahyi au kuchukua Shari'ah kutoka kwa Allah (SWT).

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).

Kuhusu ‘Isma (kutokuwa na makosa) ya Mtume wa Allah ﷺ, hii inatokana na ukweli kwamba yeye ni Nabii na si kwa sababu ya kuwa mtawala. Hii ni kwa sababu kutokuwa na makosa ni sifa ya Manabii wote na Mitume wote, bila kujali kama wao wenyewe walitawala watu kwa Shari‘ah yao na kuitekeleza au walifikisha tu Shari‘ah yao bila kushika wadhifa wa utawala au kusimamia utekelezaji wake. Musa, ‘Isa na Ibrahim (as) wote hawakuwa na makosa, kama ilivyokuwa kwa Muhammad ﷺ. Kwa hiyo, kutokuwa na makosa ni kwa ajili ya Unabii na Utume, si kwa ajili ya utawala. Ukweli kwamba Mtume wa Allah ﷺ hakuwahi kufanya kitendo kilichoharamishwa (Haram) wala kuacha wajibu (Wajib) wakati akitekeleza kazi za utawala ulitokana na ukweli kwamba alikuwa hana makosa kwa upande wa Unabii na Utume, na si kwa sababu alikuwa mtawala. Hivyo, utekelezaji wake wa utawala hauhitaji kutokuwa na makosa kama hivyo, bali kwa kweli alikuwa hana makosa ﷺ kwa sababu alikuwa Nabii na Mtume. Basi alitekeleza majukumu yake kama mtawala kama vile binadamu yeyote anavyofanya anapowatawala wanadamu wenzake. Qur’ani imeeleza hili waziwazi, Allah (swt) anasema:

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:

"Sema: Hakika mimi ni binadamu tu kama ninyi." [TMQ Al-Kahf: 110]

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

Allah (SWT) anasema katika aya hiyo hiyo kuonyesha tofauti kati yake Yeye na wanadamu wengine:

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

"(Lakini) wahyi umenijia." [TMQ Al-Kahf: 110]

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

Tofauti hiyo, kwa hiyo, iko katika ukweli kwamba yeye (pbuh) alipokea wahyi, yaani Unabii. Mbali na hilo, yeye (pbuh) alikuwa mwanadamu kama wanadamu wengine. Kwa hiyo, katika kutawala, yeye (pbuh) alikuwa binadamu, na bila shaka warithi wake (Khulafaa’) pia wangekuwa binadamu kama binadamu yeyote mwingine, kwa sababu wangekuwa warithi wake tu katika kutawala, si katika Unabii na Utume. Kwa hiyo, kutokuwa na makosa (infallibility) hakuhusu Khalifa, kwa kuwa hakuhitajiki katika kutawala bali ni sharti la Unabii. Khalifa ni mtawala tu, kwa hiyo sharti la kutokuwa na makosa halina umuhimu kwa wale wanaoshika wadhifa huu. Hata ni haramu kuweka kutokuwa na makosa kuwa sharti la lazima kwa yeyote atakayeshika wadhifa wa Khilafah. Hii ni kwa sababu kutokuwa na makosa kumehusishwa na Manabii pekee, na ni haramu kudai kwa ajili ya mtu yeyote asiye Nabii. Kufikisha (Tableegh) Shari’ah kunahitaji kuwepo kutokuwa na makosa kwa Nabii na Mjumbe peke yao, kwa hiyo ni kutokuwa na makosa katika kufikisha Ujumbe wa Mwenyezi Mungu. Utekelezaji wake kwa namna ya kutotenda dhambi wowote unafuata kutokuwa na makosa katika kufikisha (Tableegh). Hii ni kwa sababu kutokuwa na makosa kwake kusingekamilika bila kutokuwa na makosa katika kutenda yaliyoharamishwa. Hivyo, kutokuwa na makosa ni lazima kwa kufikisha Ujumbe, na si kwa watu kumwamini au kutomwamini, wala kwa kutokea au kutokutokea kwa makosa katika vitendo. Bali kinachohitaji kutokuwa na makosa ni kufikisha Ujumbe na si zaidi ya hapo. Lau Mwenyezi Mungu asingemfanya Nabii au Mjumbe asiwe na makosa, ingewezekana kwake kuficha Ujumbe au kuuongezea, au kuupunguza, au kuzusha mambo ambayo Mwenyezi Mungu hakuyasema, au kufanya kosa kwa kutangaza kisichokuwa alichoamriwa kufikisha. Mambo haya yote yanapingana na kufikisha Ujumbe kutoka kwa Mwenyezi Mungu (pbuh), na na kwa kuwa yeye ni Mjumbe, ambaye lazima aaminiwe. Kwa hiyo, ilikuwa ni lazima Mtume awe na sifa ya kutokosea (‘Isma) katika kufikisha Ujumbe, na kwa hivyo kutokosea kwake kutokana na kutenda dhambi kunafuata. Kwa sababu hiyo, wanazuoni walitofautiana kuhusu kutokosea (‘Isma) kwa Manabii katika suala la kutenda mambo yaliyokatazwa (Al-muharramaat). Baadhi yao walisema kwamba yeye ni asiyekosea kutokana na kutenda dhambi kubwa (Al-kabaa’ir) pekee, na inawezekana kwake kutenda dhambi ndogo (As-saghaa’ir). Wengine walisema kwamba yeye ni asiyekosea kwa dhambi kubwa na ndogo zote. Walisema hivyo kwa sababu ukamilifu wa kufikisha Ujumbe unategemea matendo. Ikiwa ukamilifu wa kufikisha Ujumbe unategemea matendo, basi kutokosea katika kufikisha Ujumbe kutajumuisha matendo. Kwa msingi huo, Mtume ﷺ atakuwa asiyekosea kutokana na kutenda dhambi, kwa sababu kufikisha Ujumbe hakutakamilika isipokuwa yeye awe asiyekosea katika matendo. Lakini ikiwa ukamilifu wa kufikisha Ujumbe hautegemei matendo, basi kutokosea hakujumuishi matendo hayo. Hivyo, yeye hatakuwa asiyekosea kwayo, kwa sababu Ujumbe ungekamilika bila hayo. Hii ndiyo sababu hakuna tofauti miongoni mwa Waislamu kwamba Mtume ﷺ hakuwa asiyekosea katika kufanya matendo ambayo Allah (SWT) aliyaona kuwa yanafaa zaidi, kwa kuwa ukamilifu wa kufikisha Ujumbe hakika hautegemei matendo hayo. Kwa hiyo, kutokosea (‘Isma) ni mahsusi kwa kufikisha Ujumbe pekee, na hivyo hakipo isipokuwa kwa Mitume na Manabii, na hakiruhusiwi kuwepo kwa mwingine yeyote kwa ujumla.

Hata hivyo, ushahidi wa kutokuwa na makosa (ismah) ni wa kiakili na si wa kimaandiko. Kwa hiyo, ni akili inayolazimisha kwamba Manabii na Mitume wawe bila makosa katika kufikisha Ujumbe. Kwa kuwa kuwa Mtume au Nabii kunahitaji hivyo, vinginevyo asingekuwa Mtume wala Nabii. Pia ni kupitia matumizi ya akili kwamba yule ambaye hajaamriwa kufikisha Ujumbe kutoka kwa Allah hairuhusiwi kuwa asiye na makosa, kwa sababu yeye ni binadamu. Kwa asili aliyoweka Allah ndani yake, yeye yuko chini ya kukosea na kusahau. Kwa kuwa hajapewa amri ya Ujumbe kutoka kwa Allah, hakuna sababu inayomlazimu kuwa asiye na makosa. Mtu akidai kwamba hana makosa, basi hii inamaanisha kwamba amepewa amri ya Ujumbe kutoka kwa Allah, jambo ambalo haliruhusiwi, kwa kuwa hakuna Nabii baada ya Muhammad ﷺ. Allah (SWT) anasema:

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:

Yeye ni Mtume wa Allah na mhitimishaji wa Manabii ﷺ. [TMQ Al-Ahzab: 40]

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

Kwa hiyo, dai la kutokosea (ismah) ni dai la kuwa Mtume. Hii ni kwa sababu Mtume anafikisha Ujumbe kutoka kwa Allah, na kwa kuwa ni binadamu ana uwezo wa kufanya makosa na kupotoka katika Ujumbe wa Allah, basi kutokosea kunahitajika ili kulinda Ujumbe wa Allah usibadilishwe au kupotoshwa. Hivyo, Mtume lazima awe hana makosa ili kumlinda asiangukie katika upotofu au kufanya makosa. Ni kwa sababu hii pekee ambapo kutokosea ni miongoni mwa sifa za Mitume na Manabii, na ni wao peke yao wanaohitaji kutokosea huku. Iwapo dai la kutokosea litadaiwa na mtu mwingine asiyekuwa Mtume, basi maana yake ni kwamba mtu huyo anadai sababu na lengo la kutokosea, ambalo ni kufikisha Ujumbe, yaani angedai kwamba ameamrishwa kufikisha Ujumbe kutoka kwa Allah. Kwa hiyo, haijuzu kuweka sharti la kutokosea kwa Khalifa, kwa sababu kufanya kutokosea kuwa sharti kwake kunamaanisha kwamba ameamrishwa kutangaza Ujumbe kutoka kwa Allah unaomfanya awe lazima asiwe na makosa, jambo ambalo haliruhusiwi.

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.

Kutokana na hili, tunapata hitimisho kwamba Khalifa ni binadamu, na inakubalika kwamba anaweza kukosea, kusahau, kuwa mwepesi wa kusahau, pia kusema uongo, kusaliti, kutenda dhambi na mambo mengine. Hii ni kwa sababu yeye si Nabii wala Mtume, bali ni binadamu wa kawaida. Mtume wa Allah ﷺ ametufahamisha kwamba Imamu anaweza kufanya makosa, na ametufahamisha kwamba Imamu anaweza kufanya mambo ambayo watu huyachukia na kumlaani kwayo, kama vile dhuluma, kutotii na mengineyo. Ametufahamisha pia kwamba kufuru dhahiri inaweza kutokea kutoka kwa Imamu. Muslim amepokea kwa mapokezi ya Abu Hurayra kwamba Mtume wa Allah ﷺ alisema:

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:

Hakika Imamu ni ngao tu ambayo watu hupigana nyuma yake na kwa kupitia kwake hujikinga. Kwa hiyo, akiamuru kumcha Mungu (Taqwa ya Allah) na akawa mwadilifu, atapata thawabu sawa na hizo, na akiamuru kinyume na hayo, dhambi itakuwa juu yake sawa na hiyo. Maana yake ni kwamba inawezekana Imamu akaamuru jambo lisilo la kumcha Allah. Muslim pia amepokea kutoka kwa ‘Abdullah aliyesema: “Mtume wa Allah ﷺ alisema: ‘Baada yangu kutakuwa na ubinafsi na mambo ambayo mtayachukia.’ Wakasema: ‘Ee Mtume wa Allah, utatuamuruje sisi tutakaoshuhudia hayo?’ Akasema ﷺ: ‘Mtatoa haki iliyo juu yenu, nanyi mtamwomba Allah jambo ambalo ni haki yenu.’” Muslim amepokea kutoka kwa ‘Auf ibn Maalik kwamba Mtume wa Allah ﷺ alisema:

“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:

“Viongozi bora kati yenu ni wale ambao mnawapenda nao wanawapenda, mnawaombea dua nao wanawaombea dua; na viongozi wabaya kabisa kati yenu ni wale ambao mnawachukia nao wanawachukia, mnawalaani nao wanawalaani.” Tuliuliza: “Ee Mjumbe wa Allah, je, tusiwapigie vita?” Akasema: “Hapana, mradi tu wanasimamisha Sala miongoni mwenu. Na mkiona kitu mnachokichukia kwa watawala wenu, basi chukieni kitendo hicho, lakini msiondoe utii wenu kwao.” Al-Bukhari alisimulia kwa mamlaka ya Junada bin Abi Umayyah aliyesema: “Tulimwendea ‘Ubadah bin As-Samit alipokuwa mgonjwa, tukamwambia: ‘Allah (SWT) akuongoze. Tupe Hadithi kutoka kwa Mjumbe wa Allah ﷺ ili Allah akunufaishe nayo.’ Akasema: ‘Mjumbe wa Allah ﷺ alituita, nasi tukamtolea Bay’ah, naye akatuchukulia ahadi ya kumsikiliza na kumtii, katika mambo tunayoyapenda na tusiyoyapenda, katika shida na wepesi, na kwamba tusibishane na mamlaka ya watu wake isipokuwa tuone Kufr wazi ambalo tunalo uthibitisho kutoka kwa Allah.’” ‘Aisha ameeleza kwamba Mjumbe wa Allah ﷺ alisema: “Zuieni adhabu zisiwafikie Waislamu kadiri mnavyoweza. Ikiwa mshtakiwa ana njia yoyote ya kutoka, mwacheni huru, kwa kuwa ni bora kwa Imamu kukosea katika kusamehe kuliko kukosea katika kutoa adhabu.” [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]

Ahadith hizi wazi zinaonyesha kwamba inawezekana kwa Imamu kufanya kosa, kusahau au kuasi. Licha ya hayo, Mjumbe wa Allah ﷺ ameamuru kumtii mradi anatawala kwa mujibu wa Uislamu, na hakutokea kwake kufuru ya wazi, wala hakuamuru dhambi. Basi, je, kuna cha kusema baada ya habari ya Mjumbe wa Allah ﷺ kuhusu Makhalifa kwamba kutatokea kwao mambo ambayo Waislamu wanayakataa, ilhali yeye aliwaamuru Waislamu kuwatii? Je, baada ya hili inawezekana kusema kwamba Khalifa lazima awe asiyekosea na kwamba si kama wanadamu wengine? Ni wazi kwamba Dola ya Khilafah ni dola ya kibinadamu na si dola ya kiteokrasia.

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.