Cibiyar Ofishin Watsa Labarai ce ke da alhakin tsara da aiwatar da dabarun watsa labarai na siyasa ga Jiha, domin tallafawa muradun Musulunci da Musulmi. A cikin gida, tana aiki wajen gina al'umma ta Musulunci mai karfi da hadin kai, tana kuma karyata abin da ke da mugun nufi, tana tabbatar da abin da yake nagari. A harkokin waje kuma, aikinta shi ne yada Musulunci a lokacin zaman lafiya da yaki, ta hanyar bayyana girman Musulunci, adalcinsa da karfin rundunarsa, da kuma fallasa cin hanci da zalunci na tsarin mutane da raunin rundunarsa.

The institution of the Media Office is responsible for drawing up and executing the political media strategy for the State in order to support the interests of Islam and the Muslims. Internally, it works to build an Islamic society that is strong and cohesive, and it refutes that which is malicious while confirming that which is good. In external affairs it is to promote Islam during peace and war, in a manner that explains the greatness of Islam, its justice and the strength of its army, and expose the corruption and oppression of manmade system and the weakness of its army.

Kafofin watsa labarai na ɗaya daga cikin muhimman al'amura ga kiran zuwa Musulunci (Da'wah) da kuma ga Daula. Ba ɗaya ba ne daga cikin harkokin jama'a da ke ƙarƙashin ikon sashen harkokin jama'a. A maimakon haka, yana da alaƙa kai tsaye da Khalifah a matsayin cibiya mai zaman kanta, kamar kowace cibiya ta Daula.

Media is one of the important matters for the call to Islam (Da’wah) and the State. It is not one of the interests of the people that are under the authority of the department of peoples’ affairs. Rather, it is directly connected to the Khalifah as an independent institution, just like any of the institutions of the State.

Kasancewar ingantacciyar manufar watsa labarai mai ƙarfi, wadda ke gabatar da Musulunci da ƙarfi da tasiri, zai tada hankalin mutane su juya zuwa ga Musulunci, su yi nazarinsa, kuma su yi tunani a kansa. Hakan kuma yana sauƙaƙa mamayar ƙasashen Musulunci zuwa cikin Daular Khilafah. Haka nan, akwai batutuwan watsa labarai da suke da alaƙa da ƙarfin Daula sosai, waɗanda ba za a iya bugawa ba sai da umarnin Khalifa. Wannan yana bayyana a al'amuran soji da abubuwan da suke da alaƙa da su, kamar motsin sojoji, da labarin nasara da shan kashi, da masana'antun soji. Irin wannan labari dole ne a haɗa shi kai tsaye da Imam, domin shi ne zai yanke shawarar wane labari ne za a ɓoye, kuma wane labari ne za a sanar da yaɗawa.

The presence of a distinguished media policy that presents Islam strongly and effectively would provoke the minds of the people to turn toward Islam, to study it and to think about it. It also facilitates the annexation of Islamic lands to the Khilafah State. Furthermore, there are many issues of media which are closely related to the State and they cannot be published without the Khalifah's instruction. This is manifested in the military matters and related issues, such as the movement of the armies, and the news of victory and defeat and the military industries. This type of news must be linked directly to the Imam so he can decide which news has to be concealed and which news must be announced and advertised.

Shaidar wannan tana cikin Littafi da Sunna. Game da Littafi, faɗinsa (SWT):

The evidence for this is the Book and the Sunnah. With regards to the Book, His (swt) saying:

“Idan kuwa wani al'amari na tsaro ko na tsoro ya je musu, sai su yada shi. Amma da sun mayar da shi ga Manzon Allah ﷺ da kuma ga masu iko daga cikinsu, to, da waɗanda ke iya fitar da ma'ana daidai daga gare shi sun san da shi.”(TMQ 4:83) - Batun ayar shi ne labari.

“And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger (pbuh) or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it.” (TMQ 4:83) - the subject of the verse is the news.

Dangane da Sunnah, akwai riwayar Ibn ‘Abbas game da fathin Makka, wadda Al-Hakim ya ruwaito a cikin Al-Mustadrak, kuma ya bayyana ta a matsayin sahihiya bisa sharadin Muslim, Al-Dhahabi kuma ya tabbatar da hakan. Riwayar ta ce:

With regards to the Sunnah it is the narration of Ibn ‘Abbas about the conquest of Makkah as is reported by Al-Hakim in Al-Mustadrak, described as authentic based on the condition of Muslim, and Al-Dhahabi confirmed that. The narration mentions:

. وَلاَ يَدْرُونَ وَقَدْ عَمِيَتِ الأَخْ بَارُ عَلَى قُ رَيْشٍ، فَلاَ يَأْتِيهِمْ خَبَ رُ رَسُولِ اللهِ « » مَا هُوَ صَانِعٌ .

. وَلاَ يَدْرُونَ وَقَدْ عَمِيَتِ الأَخْ بَارُ عَلَى قُ رَيْشٍ، فَلاَ يَأْتِيهِمْ خَبَ رُ رَسُولِ اللهِ « » مَا هُوَ صَانِعٌ .

"An boye labarin daga Quraishawa; saboda labarin Manzon Allah ﷺ bai isa gare su ba, kuma ba za su san abin da yake shirin yi game da su ba." Akwai kuma hadisi Mursal (hadisin da ba a haɗa shi kai tsaye da Manzon Allah ﷺ ba, sai dai an ɓace sunan wani sahabi) na Abu Salama kamar yadda Ibn Abi Shaiba ya ruwaito, wanda ya ce: "Sannan Annabi ﷺ ya ce wa 'Aisha:"

“The news was obscured from Quraysh; so the news of the Messenger of Allah (pbuh) would not reach them, and nor would they know what he is planning regarding them”. There is also the Mursal (narration not directly connected to the Messenger (pbuh) rather the name of a companion is missing) of Abu Salamah as reported by Ibn Abi Shaybah, which mentions: “Then the Prophet (phuh) said to 'Aisha:

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَد اً، ... ثُمَّ أَمَرَ بيالطُّرُي ق فَحُبيسَتْ، فَ عَمَّى عَلَى أَهْيل مَكَّةَ لاَ يَأْتيييهمْ خَبَ رٌ .

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَد اً، ... ثُمَّ أَمَرَ بيالطُّرُي ق فَحُبيسَتْ، فَ عَمَّى عَلَى أَهْيل مَكَّةَ لاَ يَأْتيييهمْ خَبَ رٌ .

"Ka shirya ni, kuma kada ka gaya wa kowa game da shi…" sannan ya umarci a toshe hanyoyi, don haka mutanen Makkah suka kasance cikin duhu, kuma babu labari da ya isa gare su.’”

‘Prepare me, and do not tell anyone about it…and then he commanded that the highways be obstructed, and so the people of Makkah were kept in the dark and no news reached them.’”.

Har ila yau akwai riwayar Ka'b wadda aka amince da ita game da Yakin Tabuk (yakin wahala), wadda ta ce:

There is also the narration of Ka’b which is agreed upon regarding the Battle of Tabuk (the expedition of Hardship) which says:

. يُيريدُ غَ زْوَةً إيلا وَرَّى بيغَ يْ يرهَا، حَتََّّ كَانَتْ تيلْكَ الْغَزْوَةُ وَلََْ يَكُنْ رَسُولُ اللَّيه « يفي حَرٍّ شَ ي ديدٍ، وَاسْ تَ قْبَلَ سَفَرًا بَعييدًا وَمَفَازًا وَعَدُوًّا كَثييرًا، فَجَلَّى غَزَاهَا رَسُولُ اللَّيه » ليلْمُسْليي مينَ أَمْرَهُمْ لييَتَأَهَّ بُوا أُهْ بَةَ غَزْيويهمْ، فَ أَخْ بَ رَهُمْ بيوَجْيهيه الَّ ي ذي يُيريدُ .

. يُيريدُ غَ زْوَةً إيلا وَرَّى بيغَ يْ يرهَا، حَتََّّ كَانَتْ تيلْكَ الْغَزْوَةُ وَلََْ يَكُنْ رَسُولُ اللَّيه « يفي حَرٍّ شَ ي ديدٍ، وَاسْ تَ قْبَلَ سَفَرًا بَعييدًا وَمَفَازًا وَعَدُوًّا كَثييرًا، فَجَلَّى غَزَاهَا رَسُولُ اللَّيه » ليلْمُسْليي مينَ أَمْرَهُمْ لييَتَأَهَّ بُوا أُهْ بَةَ غَزْيويهمْ، فَ أَخْ بَ رَهُمْ بيوَجْيهيه الَّ ي ذي يُيريدُ .

"Manzon Allah ﷺ bai taɓa shirya yaƙi ba sai ya yi ishara zuwa wani abu, sai dai lokacin da ya shirya (yaƙi) a lokacin zafi mai tsanani, zuwa wani wuri mai nisa, hamada, da kuma abokin gaba mai girma. Saboda haka, ya bayyana wa Musulmai al'amarinsu domin su shirya don yaƙinsu, ya kuma sanar da su wurin da yake so ya nufa."

“The Messenger of Allah (pbuh) never intended an expedition without alluding to something else, until he made during a very hot weather, a distant place, a desert and a huge enemy. So, he explained to the Muslims their matter to be ready for their raid, and he thus informed them of the destination he wants.”.

Akwai kuma ruwayar Anas kamar yadda Al-Bukhari ya ruwaito ta.

There is also the narration of Anas as reported by Al- Bukhari.

. ن عََى زَيْدًا وَجَعْفَرًا وَابْنَ رَوَاحَةَ ليلنَّا ي س قَ بْلَ أَنْ يَأْتييَ هُمْ خَبَ رُهُمْ فَ قَالَ: أَنَّ النَّيبَِّ « أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَ جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَ ابْنُ رَوَاحَةَ فَأُصِيبَ، وَعَيْ نَاهُ » تَذْرِفَانِ، حَتَّى أَخَذَ سَيْفٌ مِنْ سُيُوفِ اللَّهِ حَ تَّى فَ تَحَ اللَّهُ عَلَيْهِمْ .

. ن عََى زَيْدًا وَجَعْفَرًا وَابْنَ رَوَاحَةَ ليلنَّا ي س قَ بْلَ أَنْ يَأْتييَ هُمْ خَبَ رُهُمْ فَ قَالَ: أَنَّ النَّيبَِّ « أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَ جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَ ابْنُ رَوَاحَةَ فَأُصِيبَ، وَعَيْ نَاهُ » تَذْرِفَانِ، حَتَّى أَخَذَ سَيْفٌ مِنْ سُيُوفِ اللَّهِ حَ تَّى فَ تَحَ اللَّهُ عَلَيْهِمْ .

Annabi ﷺ ya sanar da mutuwar Zaid, Ja'far da Ibn Ruwaha kafin labarin mutuwarsu ya isa gare shi. Ya ce: Zaid ya karɓi tuta amma aka kashe shi, sannan Ja'far ya karɓa aka kashe shi, sannan Ibn Ruwaha ya karɓa aka kashe shi; ya faɗi haka yana kuka. A ƙarshe ɗaya daga cikin takubban Allah ya karɓa har Allah ya ba su nasara.

“The Prophet (phuh) announced the death of Zayd, Ja'far and Ibn Ruwaha before the news of their death reached him. He said: Zayd took the flag but he was killed, then Ja'far took it and he was killed, then Ibn Ruwahah took it and he was killed; he said that while he was crying. Lastly one of the swords of Allah took it till Allah granted them victory.”.

Wasu daga cikin misalan wannan ƙa'ida a zamanin Khulafa'ur Rashidun shi ne abin da Ibn Al-Mubarak ya ruwaito a babin Jihadi; Al-Hakim ya ruwaito shi a cikin Al-Mustadrak – kuma ya ɗauke shi a matsayin ingantacce bisa sharadin Muslim, wanda Al-Dhahabi ya tabbatar – daga Zaid bn Aslam daga mahaifinsa daga Umar bn Al-Khattab (ra) cewa: "An sanar da shi cewa Abu Ubaidah ya kewaye, kuma abokan gaba sun taru a kansa. Sai Umar ya rubuta masa: 'Aminci ya tabbata a gare ka. Bayan haka, babu wata wahala da take samun mumini face Allah ya samar masa da mafita daga cikinta; kuma wahala ba za ta taba cin nasara a kan sauƙi biyu ba.'"

Some of the applications of this rule at the time of the Righteous Khulafaa’ is that which is narrated by Ibn Al-Mubarak in the subject of Jihad; Al-Hakim reported in Al-Mustadrak - and he considered it authentic based on the condition of Muslim, which Al-Dhahabi confirmed - from Zayd b. Aslam from his father from Umar b. Al-Khattab (ra) “that he was informed that ‘Abu ‘Ubaydah was surrounded and the enemy rallied against him. So, Umar wrote to him, ‘Peace is upon you. After that, there is not any difficulty that befalls a believer except Allah made for him a way out of it; and never a hardship would defeat two eases.’.

“Ya ku waɗanda suka yi imani, ku yi haƙuri, ku ƙara haƙuri, ku kasance a shirye, kuma ku ji tsoron Allah domin ku samu nasara.” (TMQ 3:200) Ya ce: Abu ‘Ubaidah ya rubuta masa, “Aminci ya tabbata a gare ka. Bayan haka, Allah ya ce a cikin Littafinsa:

“O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.” (TMQ 3:200) He said: Abu ‘Ubaydah wrote to him, “Peace is upon you, after that Allah says in His Book:

"Sani cewa rayuwar duniya wasa ce da nishadi da ado da fariya a tsakaninku da gasa wajen yawan dukiya da 'ya'ya." (TMQ 57: 20). Ya ce: Sai Umar ya fita yana riƙe da wasiƙarsa, ya hau mimbari ya karanta wa mutanen Madina, ya ce: "Ya ku mutanen Madina! Abu Ubaidah yana gaishe da ku, yana cewa ku nuna sha'awa ga jihadi."

“Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children .” (TMQ 57: 20). He said, then Umar went out holding his letter, sat on the pulpit and read it to the people of Madinah and said, “O people of Madinah! Abu ‘Ubaydah expresses to you that you should show interest in Jihad.”.

Akwai wasu nau'in labarai waɗanda ba su da alaƙa kai tsaye da Dawla, kuma ba sa buƙatar ra'ayin Khalifah kai tsaye, kamar labaran yau da kullum, shirye-shiryen siyasa, al'adu da kimiyya, da harkokin ƙasashen duniya. Ko da yake waɗannan na iya shiga tsakani da ra'ayin rayuwa a wasu sassa, da kuma ra'ayin Dawla game da alaƙar ƙasashen duniya, duk da haka irin ikon da Dawla take da shi a kansu ya bambanta da nau'in labarai na farko.

There are other types of news which have no direct connection to the State, and do not require the direct opinion of the Khalifah, such as the daily news, the political, cultural, and scientific programmes, and the international affairs. Though these may interfere with the viewpoint of life in some parts, and with the view of the State towards international relations, but despite that the type of State control over them differs from the first type of news.

Saboda haka, cibiyar yada labarai dole ta ƙunshi sassa biyu na asali:

Accordingly the media institution must contain two main departments:

Aikinsa yana da alaka da labaran da suka shafi Gwamnati, kamar al'amuran soja, masana'antar soja, dangantakar kasa da kasa, da sauransu.

The first: Its task is related to news that has connection with the State, such as the military matters, the military industry and international relations, and so on.

Aikin wannan sashe shi ne kula kai tsaye da irin waɗannan labarai. Don haka, irin waɗannan labarai ba a watsa su a kafafen watsa labarai na gwamnati ko na musamman sai bayan an gabatar da su ga cibiyar kafafen watsa labarai.

The task of this department is the direct supervision of such news. So, such news is not broadcasted in the state media or the special sources of media except after their presentation to the institute of media.

Na biyu: yana da alaƙa da wasu labarai; kuma sa ido a kansu ba kai tsaye yake ba. Duka kafofin watsa labarai na gwamnati da na masu zaman kansu ba sa buƙatar izini don gabatar da irin waɗannan labarai.

The second: is related to other news; and its supervision of them is not direct. Both state and private media do not need any permission for presenting such news.