Xilofat davlati insoniy davlat bo'lib, ilohiy davlat emas. Islom davlati — bu xilofatdir, chunki uning lavozimini egallagan kishi hukmronlik, hokimiyat va qonun chiqarish bo'yicha barcha majburiy vakolatlarga istisnosiz ega bo'ladi. U butun dunyodagi barcha musulmonlar ustidan oliy rahbarlikdir, bu esa Islom Shar'ini Islom keltirgan tushunchalar va u qonunlashtirgan qoidalar asosida amalga oshirish hamda Islom xabarini dunyoga yetkazish uchun kerakdir. Xabar odamlarga Islomni tanishtirish, uni qabul qilishga chaqirish va Alloh yo'lida jihod qilish orqali yetkaziladi. Xilofat imomat yoki Imaratul-Mu'minin (mo'minlar amiri) deb ham ataladi. U dunyoviy lavozim bo'lib, oxiratga oid lavozim emas. Xilofat odamlarga Islomni joriy etish va uni insoniyatga yoyish uchun mavjuddir. U payg'ambarlik lavozimidan farqlanadi, chunki payg'ambarlik va risolat shunday lavozimlarki, unda payg'ambar yoki rasul Shar'ni Alloh subhanahu va taolodan vahiy orqali oladi va uni, uning amalga oshirilishidan qat'i nazar, odamlarga yetkazadi. Alloh subhanahu va taolo aytadi:

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:

"Rasulning vazifasi faqat aniq xabarni yetkazishdir." [TMQ An-Nur: 54]

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

U ham aytadi: «Sizning vazifangiz faqat xabarni yetkazishdir». [TMQ Al-Imran: 20]

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

Alloh (SWT) shunday deydi:

Allah (swt) says:

"Elchining vazifasi faqat xabarni yetkazishdir." [TMQ Al-Ma’idah: 99]

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

Shuning uchun bu, Allohning (swt) shariatini odamlar ustida amalga oshirishni anglatuvchi Xilofatdan farq qiladi. Payg'ambar yoki Rasul uchun Allohdan (swt) unga vahiy qilingan narsani xalqqa tatbiq etishi, Rasul bo'lishining sharti emas. Balki, Allohdan (swt) shariat qabul qilishi va uni yetkazishga buyurilishi uning sharti hisoblanadi. Shunday ekan, Nubuvvat va Ilohiy Risolat mansabi Xilofat mansabidan farqli ekanini ko'rish mumkin, chunki Nubuvvat ilohiy mansabdir, uni Alloh (swt) xohlagan kishisiga beradi. Xilofat esa inson mansabidir, bunda musulmonlar xohlagan kishisiga bay'at beradilar va ular orasidan xohlagan kishisini o'zlariga xalifa etib tayinlaydilar. Bizning Payg'ambarimiz Muhammad ﷺ Allohdan olgan shariatni amalga oshiradigan hokim edi. Shunday qilib, u ﷺ Nubuvvat va Risolat mansabiga ega bo'lgan holda, shu bilan birga Islom qoidalarini o'rnatishda musulmonlarga rahbarlik qilish mansabini ham egallagan edi. Alloh (swt) shunday qilib, unga Risolatni yetkazish bilan birga hokimlik qilishni ham buyurdi. U unga buyurdi:

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:

«Ularning orasida Alloh nozil qilgan (vahiy) bilan hukm qil.» [TMQ Al-Ma’idah: 49]

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

U ham buyuradi: «Biz senga Kitobni haqiqat bilan nozil qildik, toki Alloh senga ko‘rsatganiga ko‘ra odamlar o‘rtasida hukm qilasan.» (SWT) [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]

Alloh (SWT) ham shunday deydi:

Allah (swt) also says:

"Ey Elchi! Rabbingiz tomonidan sizga nozil qilingan (xabarni) yetkazing." {Ey Rasul! Rabbingizdan sizga nozil qilingan narsani yetkazing.} [TMQ Al-Ma’idah: 67]

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

Ushbu Qur'on menga vahiy orqali nozil qilingan, toki men sizlarni va unga yetib boradigan barchani ogohlantiraman. [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]

“Ey o‘ralib olgan kishi. Tur va ogohlantir.” [TMQ Al-Muddassir: 1-2]

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

Ammo u (ﷺ) xabarni so'zlar orqali yetkazganida, masalan, Alloh (SWT) ning: «Alloh savdoni halol qildi va riboni (foizni) harom qildi», degan oyatini e'lon qilganida, [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]

U shunday ko'rsatishi mumkin edi, masalan Hudaybiya sulhida, u (ﷺ) buni ikkilanmasdan amalda ko'rsatgan. U (ﷺ) izdoshlariga qat'iy buyruq berar, bu buyruqlarni hech kimga maslahat solmasdan bajarishni talab qilar edi. Agar kimdir unga vahyga zid biror fikrni taklif qilsa, u (ﷺ) uni shu zahoti rad etar edi. Agar unga hali vahiy qilinmagan hukm haqida savol berilsa, o'sha hukm vahiy qilinguncha jim turar edi. Biroq u (ﷺ) amallarni o'zi bajarayotganda odamlar bilan maslahatlashar edi; odamlar orasida hukm chiqarganda esa, hukm qilgan narsasi haqiqatga muvofiq ekaniga qat'iy ishonch bildirmas edi. Aksincha, u dalillarni eshitganiga ko'ra hukm qilishini aytar edi. Bara'ah surasi nozil bo'lganda, u (ﷺ) Ali ibn Abu Tolibga Abu Bakrga yetib olishni buyurdi, toki hajj mavsumida odamlarni chaqirib, ularga surani e'lon qilsin. Shunda Ali (rta) Arafotda ularga surani o'qib berdi va uni e'lon qilguncha odamlar orasida yurdi. Allohning Elchisi (ﷺ) Hudaybiya sulhini imzolaganda, sahobalarning barcha fikrlarini rad etdi va o'z fikrini ularga majburan qabul qildirdi, chunki bu Allohdan (subhanahu va taolo) kelgan vahiy edi. Jobir u (ﷺ)dan molining nima qilinishini so'raganida, u (ﷺ) hukm vahiy qilinguncha unga javob bermadi. Buxoriy Muhammad ibn al-Munkadirdan rivoyat qiladi, u shunday degan:

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:

Jobir ibn Abdulloh shunday deganini eshitdim: «Men xasta bo‘lib qolgan edim, shunda Allohning Elchisi ﷺ Abu Bakr bilan birga yurib meni ko‘rgani keldilar. Ular kelganlarida men hushimni yo‘qotgan edim. Shunda u zot wudu’ qildilar, so‘ng o‘sha suvdan menga sepdilar, men hushimga keldim va dedim: “Ey Allohning Elchisi ﷺ, mol-mulkim bilan nima qilay? Uning haqida qanday ish tutay?” U zot menga javob bermadilar, to meros oyati nozil bo‘lguncha». Bu payg‘ambarlik, elchilik va xabarni odamlarga yetkazish (tabliğ) vazifasiga oid edi. Hukumat va hokimiyat yuritish vazifasini ado etishda esa Allohning Elchisi ﷺ boshqacha yo‘l tutdilar. Uhud jangida Allohning Elchisi ﷺ musulmonlarni masjidga to‘plab, Madina ichida jang qilish yoki undan tashqarida jang qilish haqida ular bilan maslahatlashdilar. Ko‘pchilik tashqarida jang qilishni ma’qul ko‘rdi, Elchi ﷺ esa Madina ichida jang qilishni xohlagan bo‘lsalar ham, ko‘pchilikka ergashib, Madinadan tashqarida jang qilishni tanladilar. Bundan tashqari, u zot ﷺ odamlar o‘rtasida hukm chiqarganlarida, boshqalar zarariga bo‘lsa-da, ularning foydasiga hukm chiqarib qo‘yishlari mumkinligidan ularni ogohlantirardilar. Imom Buxoriy Umm Salama roziyallohu anhodan rivoyat qiladilar: Allohning Elchisi ﷺ o‘z eshiklari oldida ikki kishining bahslashayotganini eshitdilar, shunda ularning oldiga chiqib, dedilar:

“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:

“Men ham faqat insonman, va ba'zan ixtilofli tomonlar mening huzuriga keladi. Sizlarning ba'zilaringiz boshqalaridan notiqroq bo'lishi mumkin. Shuning uchun men Unga ishonaman va hukm chiqarishda Uning foydasiga hukm qilaman. Kim birovning haqqini poymol qilib, birortasi foydasiga hukm qilsam, bu Uning huzurida Do'zax o'tidan bir parcha bo'lib qoladi; uni olish yoki qoldirish Unga bog'liq", deb aytgan. Ahmad Anas (roziyallohu anhu) dan rivoyat qilgan ko'ra, Allohning Elchisi ﷺ shunday degan:

“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:

“...Men Alloh Azza va Jall huzuriga, menga qarshi biror kishi mendan qon yoki mol bo‘yicha Unga qilgan zulmim uchun da’vo qilmagan holda, uchrashishni chin dildan istardim.” Bu aniq ko‘rsatadiki, u zot ikki vazifani bajargan: Payg‘ambarlik hamda Elchilik, shuningdek, Allohning Shariatini joriy etish uchun butun dunyo musulmonlari ustidan rahbarlik vazifasi. Alloh (subhanahu va taolo) unga vahiy qilgan Shariatni joriy etish uchun u zot ﷺ har bir vazifani o‘sha vazifaning o‘zi talab qilgan tarzda, har bir rolda turlicha ish tutib bajargan. U zot ﷺ musulmonlarni boshqarish uchun, hukmronlik yuzasidan bay‘at olgan. Bu bay‘atni erkaklardan ham, ayollardan ham olgan, lekin balog‘atga yetmagan bolalardan olmagan. Bu, bay‘atning payg‘ambarlikka emas, balki hukmronlikka oid ekanini tasdiqlaydi. Shunday ekan, Alloh (subhanahu va taolo) Xabarni yetkazish va uning vazifalarini ado etish borasida Payg‘ambar ﷺ ni hech qachon koyimagan. Aksincha, Xabarni yetkazish davomida odamlarning javob bermayotganidan Unga ko‘ngli tushmasligini so‘ragan. Alloh (subhanahu va taolo) shunday deydi:

“...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:

"Ularning ortidan qayg‘urib, ruhingizni tushkunlikka solmang." [TMQ Fatir: 8]

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

U Ham shunday demoqda: «Ularning (fitnachilik) hiylalari tufayli qayg‘urma va ko‘ngling tushmasin.» [TMQ An- Nahl: 127]

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

U bundan tashqari (swt) shunday deydi:

He (swt) also says:

"Sizning vazifangiz faqat xabarni yetkazishdir." [TMQ Ash-Shura: 48]

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

Biroq, Alloh (SWT) Rasulullohga (ﷺ) hokimiyatga tegishli vazifalarni bajarganida ularda ba'zi yumshoq tanbeh bergan. Bu, u zot ilgari nozil qilingan va yetkazilgan hukmlarni ijro etayotganida qilgan ishlari bilan bog'liq edi. Bunday hollarda Alloh (SWT) u zotni o'zi afzal deb bilgan narsalarga zid ish qilgani uchun koyigan. Alloh (SWT) shunday deydi:

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:

"Biror Payg'ambarga yer yuzini to'liq bo'ysundirmaguncha asirlarga ega bo'lishi loyiq emas." [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]

U ham shunday deydi:

He  also says:

"Alloh sizga rahmat bersin! Nega ularga ruxsat berdingiz?" [TMQ At-Tauba: 43]

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

Shunday qilib, bularning barchasi shuni ko‘rsatadiki, musulmonlar ustidan rahbarlik va hukmronlik qilish lavozimi payg‘ambarlik lavozimidan farqlidir. Shuningdek, ma’lum bo‘ladiki, xalifalik lavozimi dunyoviy lavozim bo‘lib, oxiratga oid emas. Shu sababli, yuqorida keltirilgan dalillardan xulosa qilamiz: dunyodagi barcha musulmonlar ustidan oliy rahbarlik lavozimi bo‘lgan xalifalik inson lavozimidir, ilohiy lavozim emas. Bu Allahning Elchisi ﷺ egallagan hukmronlik lavozimidir. Ular ushbu lavozimni tark etarkan, musulmon kishi hukmronlik lavozimida ularning o‘rnini egallashi haqida vasiyat qildilar, payg‘ambarlik lavozimida emas. Demak, bu musulmonlar rahbarligi borasida Allahning Elchisi ﷺ ortidan vorislik lavozimi bo‘lib, islom qoidalarini amalga oshirish va uning da’vatini yetkazish uchundir, vahiy qabul qilish va Allah (SWT) tomonidan Shariatni olish borasida emas.

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).

Payg'ambar Muhammad ﷺning ma'sumligi (‘Isma) haqida: bu uning payg'ambar ekanligidan kelib chiqadi, hokim bo'lganligidan emas. Chunki ma'sumlik barcha payg'ambarlar va rasullarning sifatidir, ular o'z shariatlari bilan odamlarni boshqarib, uni joriy etganmi yoki hokimlik lavozimini egallamay, faqat shariatlarini yetkazganmi, buning ahamiyati yo'q. Muso, Iso va Ibrohim (alayhimussalom) ma'sum bo'lganlar, Muhammad ﷺ ham shunday. Demak, ma'sumlik payg'ambarlik va rasullik uchun, hokimlik uchun emas. Payg'ambar ﷺ hokimlik vazifalarini bajarayotganda harom ish qilmagani va vojib amalni tark etmagani ham uning hokim bo'lganligidan emas, balki payg'ambarlik va rasullik jihatidan ma'sum bo'lganligidan kelib chiqqan. Shuning uchun hokimlikni amalga oshirish o'z-o'zidan ma'sumlikni talab qilmaydi, balki u ﷺ payg'ambar va rasul bo'lgani uchun haqiqatda ma'sum edi. U ﷺ hokimlik vazifalarini xuddi boshqa odamlarni boshqaradigan har qanday inson kabi bajargan. Qur'oni karim buni aniq bayon qilgan, Alloh (subhanahu va taolo) aytadi:

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:

"De: albatta, men ham sizlar kabi bir odamman." [TMQ Al-Kahf: 110]

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

Alloh (SWT) bir xil oyatda O'zi bilan boshqa insonlar o'rtasidagi farqni bayon qilib aytadi:

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

"(Lekin) menga vahiy kelgan." [TMQ Al-Kahf: 110]

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

Shunga ko'ra, farq shundaki, u zot (s.a.v.) vahiy, ya'ni nubuvvatga ega bo'lgan. Bundan tashqari u zot (s.a.v.) boshqa har bir odam kabi oddiy inson edi. Shuning uchun hukmronlikda u zot (s.a.v.) inson edi va shubhasiz, uning xalifalari (Xulafa') ham boshqa har qanday inson kabi inson bo'lar edilar, chunki ular unga faqat hukmronlikda voris bo'lar edilar, nubuvvat va risolatda emas. Shu sababli xalifaga ismatlilik (gunohsizlik) talab qilinmaydi, chunki bu hukmronlikda emas, balki nubuvvatning talabidir. Xalifa faqat hukmdor, xolos, shuning uchun bu lavozimni egallagan kishilar uchun ismatlilik sharti ahamiyatsizdir. Hatto xalifalik lavozimini egallagan har bir kishi zimmasiga ismatlilikni shart qilib qo'yish ham man etiladi. Chunki ismatlilik faqat payg'ambarlarga xos bo'lib, payg'ambar bo'lmagan birovga bunday da'vo qilish harom qilingan. Shariatni yetkazish (tableg') faqat payg'ambar va rasulda ismatlilikning mavjudligini talab qiladi, ya'ni bu ilohiy xabarni yetkazishdagi ismatlilikdir. Gunohlardan saqlanish shaklidagi uning amalga oshishi yetkazishdagi ismatlilikdan keyin keladi. Chunki unda gunoh qilmaslik bilan birga taqiqlangan narsalardan ismatlilik bo'lmasa, uning ismatligi to'liq bo'lmas edi. Demak, ismatlilik xabarni yetkazish uchun zarurdir, odamlarning unga iymon keltirishi yoki keltirmasligi uchun yoki amallarda xato yuz berishi yoki bermasligi uchun emas. Balki ismatlilikni talab qiladigan narsa xabarni yetkazishdir, boshqa narsa emas. Agar Alloh payg'ambar yoki rasulni ma'sum qilmagan bo'lganida, unda Alloh xabarni yashirishi, unga qo'shishi yoki undan ayirishi, Alloh aytmagan narsalarni to'qishi yoki o'zi yetkazishga buyurilganidan boshqasini e'lon qilib xato qilishi mumkin bo'lar edi. Bularning barchasi Allohdan (s.a.v.) xabarni yetkazish bilan zid keladi va e'tiqod qilinishi lozim bo'lgan rasul bo'lish bilan ham ziddir. Shuning uchun, Elchi xabarni yetkazishda ‘ismat (gunohsizlik) bilan ajralib turishi zarur edi va shunga muvofiq, uning gunohlar sodir etishdan ‘ismati ham shundan kelib chiqadi. Shu sababli olimlar payg‘ambarlarning ‘ismati haqida, ya’ni harom qilingan narsalarni (al-muharramat) sodir etish masalasida ixtilof qilganlar. Ba’zilari, u faqat katta gunohlardan (al-kaba’ir) ma’sum bo‘lib, kichik gunohlarni (as-saghaa’ir) sodir etishi mumkin, dedilar. Ba’zilari esa u ham katta, ham kichik gunohlardan ma’sumdir, dedilar. Ular buni shunga asoslab aytdilar: xabarni mukammal yetkazish amallarga bog‘liqdir. Agar xabarning mukammalligi amallarga bog‘liq bo‘lsa, u holda xabardagi ‘ismat amallarni ham o‘z ichiga oladi. Demak, Payg‘ambar ﷺ gunoh qilishdan ma’sum bo‘ladi, chunki amallarida ma’sum bo‘lmasa, xabar mukammal bo‘lmaydi. Ammo agar xabarning mukammalligi amallarga bog‘liq bo‘lmasa, u holda ‘ismat ularni o‘z ichiga olmaydi. Shunday ekan, u ulardan ma’sum bo‘lmaydi, chunki xabar ularsiz ham mukammal bo‘lardi. Shu sababli musulmonlar orasida hech qanday ixtilof yo‘qki, Payg‘ambar ﷺ Alloh ta’olo munosib deb hisoblamagan amallarni qilishdan ma’sum emas edi, chunki xabarning mukammalligi aynan o‘sha amallarga bog‘liq emas. Shunday qilib, ‘ismat faqat xabarga xos bo‘lib, u faqat Elchilar va Payg‘ambarlarda mavjuddir va ularden boshqalar uchun mutlaqo ruxsat etilmaydi.

Ammo, ismatning dalili naqliy emas, balki aqliydir. Shunday ekan, payg'ambarlar va elchilarning Xabarni yetkazishda ma'sum bo'lishini aql taqozo qiladi. Chunki payg'ambar yoki elchi bo'lish buni talab qiladi; aks holda u payg'ambar yoki elchi bo'lmas edi. Aql orqali ham shu narsa ma'lum bo'ladiki, Allohdan Xabarni yetkazish buyurilmagan kishi ma'sum bo'lishi mumkin emas, chunki u insondir. Alloh uning tabiatiga joylagan xususiyatga ko'ra, u xato qilishga va unutuvchanlikka moyildir. Allohdan Xabar bilan buyurilmagan ekan, uni ma'sum bo'lishga majbur qiladigan sabab yo'q. Agar biror kishi o'zini ma'sum deb da'vo qilsa, bu uning Allohdan Xabar bilan buyurilganini anglatadi, bu esa ruxsat etilmagan narsadir, chunki Muhammad ﷺ dan keyin hech qanday payg'ambar yo'q. Alloh (subhanahu va taolo) aytadi:

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:

U U u Alloh elchisi va payg'ambarlarning so'nggisidir. Correction for clarity, the correct translation is: U Alloh elchisi ﷺ va payg'ambarlarning so'nggisidir. [TMQ Al-Ahzab: 40]

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

Demak, ismatlilikni da’vo qilish aslida risolatni da’vo qilishdir. Chunki Rasul Allohdan xabar yetkazadi va inson xato qilishi hamda Allohning xabarida adashishi mumkin bo‘lgani uchun, Allohning xabari o‘zgarishi yoki buzilishining oldini olish maqsadida ismatlilik talab qilinadi. Shuning uchun Rasul adashish va xatoga yo‘l qo‘yishdan saqlanishi uchun ismatli bo‘lishi shart. Ismatlilik payg‘ambarlar va rasullarning sifatlaridan biri bo‘lishi ham faqat shu sababdandir va ismatlilikka faqat ular muhtoj. Agar ismatlilikni rasuldan boshqa biror kimsa da’vo qilsa, bu shaxs ismatlilikning maqsadi va sababini, ya’ni xabarni yetkazishni da’vo qilgan bo‘ladi, ya’ni u Allohdan xabar yetkazishga buyurilganini da’vo qilgan bo‘ladi. Shu sababli xalifaga ismatlilikni shart qilib qo‘yish joiz emas, chunki unga ismatlilikni shart qilish, uning Allohdan xabar e’lon qilishga buyurilganini anglatadi va bu esa joiz bo‘lmagan ishdir.

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.

Shundan kelib chiqib, xalifa oddiy inson ekanini va u xato qilishi, unutuvchan bo'lishi, shuningdek yolg'on gapirishi, xiyonat qilishi, gunoh sodir etishi va boshqa narsalarni qilishi mumkinligi qabul qilinadi. Chunki u payg'ambar yoki elchi emas, balki oddiy insondir. Allohning Elchisi ﷺ bizga xabar berdilarki, imom xato qilishi mumkin, u odamlar nafratlanadigan va la'nat o'qiydigan ishlarni, masalan zulm, itoatsizlik va boshqa narsalarni qilishi mumkin. U zot ochiq kufr imomdan chiqishi mumkinligini ham xabar berdilar. Muslim Abu Hurayradan rivoyat qiladi: Allohning Elchisi ﷺ shunday dedilar:

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:

"Albatta, imom faqat ortidan xalqning jang qilishi va o'zini himoya qilishi uchun qalqon bo'lgan kishidir. Agar u Allohning taqvosiga rioya qilishni buyursa va adolatli bo'lsa, bunga muvofiq ajr oladi. Agar boshqacha buyursa, bu Uning oldida shunga teng gunoh bo'ladi." Bu shuni anglatadiki, imom Allohdan qo'rqishdan boshqa narsaga buyurishi mumkin. Muslim ‘Abdulloh ibn Mas‘uddan ham rivoyat qilgan, u shunday degan: "Allohning Elchisi ﷺ dedilar: "Mendan keyin xudbinlik va sizlar yomon ko'radigan ishlar bo'ladi." Sahobalar dedilar: "Ey Allohning Elchisi, bunday paytda bizdan biri guvoh bo'lsa, qanday qilishni buyurasiz?" U zot ﷺ dedilar: "Zimmangizdagi haqni ado etinglar va o'zingizga tegishli haqni Allohdan so'anglar." Muslim ‘Avf ibn Molikdan rivoyat qilgan: Allohning Elchisi ﷺ shunday dedilar:

“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:

“Eng yaxshi imomlaringiz – sizni sevadigan va siz ham sevadigan, sizning ham duo qiladigan va sizga ham duo qiladigan kishilardir. Eng yomon imomlaringiz esa – sizni yomon ko‘radigan va sizning ham ularni yomon ko‘radigan, ularga la’nat o‘qiydigan va ularning ham sizga la’nat o‘qiydigan kishilardir.” Biz so‘radik: “Ey Allohning Elchisi, ularga qarshi urush e’lon qilmaymizmi?” U zot dedilar: “Yo‘q, to ular orangizda namozni o‘qirlar ekan. Agar hokimlaringizdan yoqtirmaydigan biror ish ko‘rsangiz, o‘sha ishni yomon ko‘ring, lekin itoat qilishdan qo‘l tortmang.” Al-Buxoriy Junoda ibn Abu Umayya rivoyat qilgan holda aytadi: “Biz Ubada ibn as-Somitning kasal paytida uning huzuriga bordik va dedik: ‘Alloh sizni to‘g‘ri yo‘lga boshlasin! Allohning Elchisidan bir hadis aytib bering, Alloh sizni undan foydalantirsin.’ U aytdi: ‘Allohning Elchisi bizni chaqirdi va biz unga bay’at qildik. U bizdan olgan ahdlaridan biri shu edi: biz unga quloq solishga va itoat qilishga, xohlagan va xohlamagan ishlarimizda, qiyinchilik va osonlikda bo‘lsak ham, itoat qilishga va hokimiyat egalari bilan ularning hokimiyatini tortishmaslikka, faqat Alloh tomonidan dalilimiz bor ochiq kufrni ko‘rmagunimizcha, ahd qildik.’” Oisha rivoyat qiladi: Allohning Elchisi ﷺ dedilar: “Qo‘lingizdan kelguncha musulmonlardan jazolarni qaytaring. Agar ayblanuvchining chiqish yo‘li bo‘lsa, uni qo‘yib yuboring, chunki imomning jazolashda xato qilishidan kechirishda xato qilishi yaxshiroqdir.” [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]

Bu hadislar imomning xato qilishi, unutishi yoki itoatsizlik qilishi mumkinligini aniq ko‘rsatadi. Shunga qaramay, Allahning Elchisi ﷺ Islom bilan hukm yuritadigan va undan ochiq kufr sodir bo‘lmagan, gunohga buyurmagan ekan, unga itoat qilishni buyurgan. Shunday ekan, Allahning Elchisi ﷺ Xalifalar haqida xabar berganidan keyin, ulardan musulmonlar inkor qiladigan ishlar sodir bo‘lishi, holbuki u ﷺ musulmonlarni ularga itoat qilishga buyurgani haqida biror narsa deyish mumkinmi? Shundan keyin xalifa ma’sum bo‘lishi kerak, u boshqa insonlar kabi emas, deyish mumkinmi? Xilofat davlati insoniy davlat ekani, teokratik davlat emasligi aniq.

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.