2 Janar-Janar Ƙa'idodi - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

2 Janar-Janar Ƙa'idodi - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

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2 Janar-Janar Ƙa'idodi

2 General Rules

by Sheikh Taqiuddin An-Nabahani5 min readViewed 201 times

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Article 1

Akidar Musulunci (’Aqeedah) ita ce tushen dawla. Saboda haka, babu wani abu da aka yarda ya wanzu cikin tsarinta, ko tsarin mulkinta, ko alhakinta, ko duk wani bangare da ke da alaka da ita, sai dai idan akidar Musulunci ce tushenta. A lokaci guda kuma, akidar Musulunci ita ce tushen kundin tsarin mulki da dokokin Shari'ah; don haka, babu wani abu da ya shafi kundin tsarin mulki ko dokoki da aka yarda ya wanzu sai dai idan ya samo asali daga akidar Musulunci.

The Islamic belief ('Aqeedah) constitutes the foundation of the state. Hence, nothing is permitted to exist within its entity, its structure or its accountability or any other aspect connected to it, unless the Islamic 'Aqeedah is its basis. At the same time, the Islamic 'Aqeedah acts as the basis of the constitution and Shari’ah laws; thus, nothing related to the constitution or to the laws is permitted to exist unless it emanates from the Islamic 'Aqeedah.

Dawlah tana wanzuwa ne ta hanyar bullowar sababbin ra'ayoyi da aka gina ta a kansu. Iko (tafiyar da al'amuran mutane da kula da harkokinsu) a cikin dawlah yana canzawa ne idan sababbin ra'ayoyin suka canza, domin idan waɗannan ra'ayoyin sun zama manyan ra'ayoyi (watau idan an fahimci ma'anarsu kuma an tabbatar da sahihancinsu), to za su yi tasiri a kan halayyar mutum. Wannan halayya kuma za ta bi bisa waɗannan manyan ra'ayoyi. Don haka, ra'ayin mutum game da rayuwa yana canzawa, kuma bisa ga canjinsa, ra'ayinsa game da maslahohi shi ma yana canzawa. Iko kawai shi ne kiyaye waɗannan maslahohi da sa ido a kan tafiyar da su; saboda haka ra'ayi game da rayuwa shi ne tushen da aka gina dawlah a kansa, kuma shi ne tushen da aka kafa iko a kansa. Sai dai, ra'ayi game da rayuwa yana samuwa ne daga takamaimen tunani game da rayuwa. Saboda haka, wannan tunani game da rayuwa ya zama tushen dawlah da tushen iko.

Duk da haka, wannan runduna ta tunani da ake gina ƙasa a kansa, watau runduna ta ra'ayoyi, ma'auni da imani, za a iya gina ta a kan tunani na asali, ko kuma ba a gina ta a kan tunani na asali ba. Idan an gina ta a kan tunani na asali, za ta kasance mai ƙarfi, tana da ginshiƙai masu ƙarfi da kuma tsari mai tsayayye, domin za ta dogara ne a kan tushe mai tushe. Wannan saboda tunani na asali shi ne tunanin da babu wani tunani a bayansa, kuma shi ne Aqeedah ta hankali. A irin wannan yanayi, ƙasar za ta kasance an gina ta a kan Aqeedah ta hankali. A ɗaya ɓangaren kuma, idan ƙasa ba a gina ta a kan tunani na asali ba, hakan zai sauƙaƙa halakarta, kuma ba zai yi wahala a rushe tsarinta ba, sannan a ƙwace ikonta. Wannan saboda ba a gina ta a kan Aqeedah ta hankali guda ɗaya wadda aka kafa ƙasar a kanta ba. Saboda haka, domin ƙasa ta zama tsari mai ƙarfi, wajibi ne a kafa ta a kan Aqeedah ta hankali wadda daga cikinta ne ra'ayoyin da aka gina ƙasar a kansu ke fitowa, watau Aqeedah ta hankali wadda daga cikinta ne runduna ta ra'ayoyi, ma'auni da imani da ke wakiltar ra'ayin ƙasar game da rayuwa ke fitowa, sakamakon haka kuma ra'ayin wannan ƙasa game da rayuwa, kuma wannan shi ne yake haifar da ra'ayinta game da muradun jama'a.

However, this host of thoughts upon which the state is founded i.e. the host of concepts, criteria and convictions could either be built upon a fundamental thought or not built upon a fundamental thought. If it were built upon a fundamental thought, it would be solidly built with strong pillars and a firm entity; since it would rest upon a fundamental foundation. This is so because the fundamental thought is the thought that has no other thought behind it, and that is the intellectual 'Aqeedah. In such a case, the state would be built upon an intellectual 'Aqeedah. On the other hand, if the state were not built upon a fundamental thought, this would ease its destruction and it would not be difficult to demolish its entity and then usurp its authority. This is because it has not been built upon one intellectual 'Aqeedah upon which the state was established. Therefore, it is essential that in order for the state to be a strong entity, it must be established upon an intellectual 'Aqeedah from which ideas that the state was founded upon emanate i.e. an intellectual 'Aqeedah from which the host of concepts, criteria and convictions that represent the idea of the state regarding life emanate and consequently the viewpoint of this state towards life and this is what produces its viewpoint towards the interests.

Bugu da kari, Manzon Allah (tsira da aminci su tabbata a gare shi) ya kafa Daular Musulunci bisa wani tushe ƙayyadadde; saboda haka, wannan tushe ɗin ne dole ya zama tushen Daular Musulunci a kowane zamani da kowane wuri. Lokacin da Manzon Allah ﷺ ya kafa hukuma a Madina ya kuma ɗauki mulkin ta, ya kafa ta bisa tushen Akidar Musulunci tun daga ranar farko, kuma ayoyin shari'a ba su kasance an saukar da su ba tukuna. Don haka, Manzon Allah ﷺ ya sanya Shahada ta "Babu abin bautawa da gaskiya sai Allah, kuma Muhammadu Manzon Allah ne" ﷺ a matsayin tushen rayuwar Musulmi da dangantakar mutane da juna, da kuma tushen kawar da ƙorafe-ƙorafe da warware sabani. Wato, ita ce tushen dukkan fannonin rayuwa da tushen iko da gwamnati. Shi (SWT) bai tsaya nan ba; a'a, Shi (SWT) ya kuma shar'anta Jihadi, ya kuma wajabta shi a kan Musulmi domin isar da wannan Akida ga dukkan mutane. Abu Dawud ya ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ (SWT) ya ce:

Additionally, the Messenger of Allah (pbuh) established the Islamic State upon a specific basis; ,therefore, this very basis must be the basis of the Islamic State in every era and in every location. When the Messenger of Allah (pbuh) established the authority in Madinah and assumed the rule over it, he established it on the basis of the Islamic 'Aqeedah from the very first day and the verses of legislation had not been revealed yet. Hence, the Messenger of Allah (pbuh) made the Shahadah (testimony) of “There is no true god but Allah and Muhammad is the Messenger of Allah (pbuh)” as the basis of the Muslims’ life and of the relationships between people as well as the basis for removing grievances and settling disputes. In other words, it was the basis of all aspects of life and the basis of authority and government. He (swt) did not stop at that; rather, He (swt) also legislated for Jihad and made it an obligation upon the Muslims in order to carry this 'Aqeedah to all people. Abu Dawud reported on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) (swt) said:

“sai dai idan rashin biyayya ga Allah ya bayyana a fili”. Duk wannan yana nuna cewa tushen Dawlah shi ne Akidar Musulunci, tun da Manzon Allah (pbuh) ya kafa mulki a kansa, ya umarci a tsananta yaki da takobi domin kiyaye shi a matsayin tushen mulki, kuma ya umarci Jihadi saboda shi. An rubuta Mataki na farko na kundin tsarin mulki bisa wadannan dalilai da aka ambata a baya. Wannan Mataki ya haramta wa Dawlah samun wani ra'ayi, imani ko ma'auni wanda ba ya fitowa daga Akidar Musulunci. Samun Akidar Musulunci a matsayin tushe na suna kawai ga Dawlah bai isa ba; a maimakon haka, wannan tushe ya kamata ya bayyana a kowane bangare da ya shafi wanzuwar Dawlah da kowane al'amari, karami ko babba. Saboda haka, haramun ne ga Dawlah ta kasance da wani ra'ayi game da rayuwa ko game da mulki sai dai idan ya fito daga Akidar Musulunci. Dawlah ba za ta amince da wani ra'ayi da ba ya fitowa daga wannan Akida ba. Don haka, ba za ta amince a karbi tsarin dimokuradiyya a cikin Dawlah ba, domin ba ya fitowa daga Akidar Musulunci, kuma domin Akidar Musulunci tana saba wa ra'ayoyin da suke fitowa daga gare ta. Haka kuma, ba za a bar ra'ayin kishin kasa ya samu wani muhalli ba ko kadan, domin ba ya fitowa daga Akidar Musulunci, kuma domin ra'ayoyin da suke fitowa daga Akidar Musulunci suna kyamarsa, suna hana shi, kuma suna bayyana hadarinsa. Haka nan, ra'ayin soyayyar kasa bai kamata ya wanzu ba, domin ba ya fitowa daga Akidar Musulunci, kuma yana saba wa ra'ayoyin da suke fitowa daga Akidar Musulunci. Bugu da kari, sassan Dawlah ba za su kasance da ma'aikatun ministoci bisa fahimtar dimokuradiyya ba, haka nan kuma ba ya kamata a samu a cikin gwamnatinta wani ra'ayi na sarauta, na masarauta ko na jamhuriya, domin wadannan ba sa fitowa daga Akidar Musulunci, kuma suna saba wa ra'ayoyin da suke fitowa daga gare ta. Bugu da ƙari, an haramta gaba ɗaya ga daidaikun mutane, ƙungiyoyi ko jam'iyyu su ɗora wa Daular Islama hisabi bisa wani abu banda Aƙidar Musulunci. Saboda haka, irin wannan hisabi da ake yi bisa wani abu banda Aƙidar Musulunci haramun ne, kuma kafa ƙungiyoyi da jam'iyyu bisa wani abu banda Aƙidar Musulunci ma haramun ne. Kasancewar Aƙidar Musulunci ita ce tushen Daula, hakan yana wajabta wa Daular kanta, da kuma wajabta wa 'yan ƙasar da take mulki. Domin rayuwarta, a matsayinta na Daula, da rayuwar duk wani al'amari da ke fitowa daga gare ta a matsayinta na Daula, da duk wani aiki da ke da alaƙa da ita a matsayinta na Daula, da duk wata dangantaka da ake kafawa da ita a matsayinta na Daula, dole ne su ginu ne a kan Aƙidar Daula, wato Aƙidar Musulunci.

“unless the disobedience to Allah is flagrant”. All of this indicates that the basis of the state is the Islamic 'Aqeedah, since the Messenger of Allah (pbuh) established the authority upon it, ordered the brandishing of the sword in order to maintain it as a basis for the authority and he also ordered Jihad for its sake. The first Article of the constitution was drafted based on the previously mentioned grounds. This Article prohibits the state from having any concept, conviction or criterion that does not emanate from the Islamic 'Aqeedah. To have the Islamic 'Aqeedah as a nominal basis for the state would not be sufficient; rather, this basis should be reflected in every aspect related to the State’s existence and in every minor or major issue. Hence, it is forbidden for the state to have any concept about life or about ruling unless it emanates from the Islamic 'Aqeedah. The state would not tolerate any concept not emanating from this 'Aqeedah. Therefore, it would not tolerate the concept of democracy to be adopted within the state because it does not emanate from the Islamic 'Aqeedah and because the Islamic Aqidah contradicts with the concepts which emanate from it. Additionally, the concept of nationalism would not be allowed to have any consideration whatsoever because it does not emanate from the Islamic 'Aqeedah and because the concepts which emanate from the Islamic 'Aqeedah abhor it, prohibit it and outline its danger. Likewise, the concept of patriotism should not have any existence, for it does not emanate from the Islamic 'Aqeedah and because it contradicts with the concepts that emanate from the Islamic 'Aqeedah. Furthermore, the apparatus of the State would not have any ministerial departments according to the democratic understanding and nor should there be in its government any imperial, monarchical or republican concepts for these do not emanate from the 'Aqeedah of Islam and they contradict with the concepts emanating from it. Furthermore, it is categorically forbidden for individuals, movements or groups to account the Islamic State on other than the basis of the Islamic 'Aqeedah. Hence, such type of accounting that is based upon other than the Islamic 'Aqeedah would be prohibited and the establishment of movements and groups on other than the basis of the Islamic 'Aqeedah would be prohibited. The fact that the Islamic 'Aqeedah acts as the basis for the State makes all of this binding upon the State itself and makes it incumbent upon the citizens over which it rules. This is since its life, in its capacity as a state, as well as the life of every matter originating from it in its capacity as a state, and every action linked to it in its capacity as a state, and every relationship established with it in its quality as a state, must have as its basis the 'Aqeedah of the State, that is the Islamic 'Aqeedah.

Dangane da batu na biyu a cikin Maƙala, shaidarsa tana bayyana ne a cikin cewa kundin tsarin mulki shi ne doka ta asali (Qanun Al-Asaasi) ta Ƙasa; don haka, doka ce, kuma dokar kanta ita ce umarnin hukuma. Allah (SWT) ya umarci shugaba ya yi mulki da abin da Ya saukar, kuma Ya siffanta wanda ya yi mulki da abin da ba Allah ya saukar ba da cewa kafiri ne idan ya yi imani da abin da yake mulki da shi kuma ya yi imani da rashin dacewar abin da Allah (SWT) ya saukar wa Manzonsa ﷺ. Ya siffanta shugaban da ya yi mulki da abin da ba Ya saukar ba, amma bai yi imani da shi ba, da ‘Aassi (mai rashin biyayya). Wannan yana nuna cewa imani da Allah (SWT) da Manzonsa ﷺ dole ne ya zama tushen umarnin shugaba; wato, tushen dokoki da tushen kundin tsarin mulki. Amma umarnin Allah (SWT) ga shugaba ya yi mulki da abin da Ya saukar, wato, da hukunce-hukuncen Shari'a, wannan an tabbatar da shi a cikin Littafi da Sunnah. Allah (SWT) yana cewa: “Amma a’a, ina rantsuwa da Ubangijinka, ba za su yi imani ba sai sun sanya ka, (ya Muhammad ﷺ), ka yi hukunci game da abin da suke gardama a tsakaninsu.” (TMQ 4:65) kuma yana cewa:

As for the second issue in the Article, its evidence is reflected in the fact that the constitution is the fundamental law (Qanun Al-Asaasi) of the State; thus, it is a law, and the law itself is the order of the authority. Allah (swt) ordered the ruler to rule by what He (swt) revealed to the Messenger of Allah (pbuh) and described the one who rules by other than what Allah (swt) has revealed as a disbeliever if he believed in what he ruled by and believed in the unsuitability of what Allah (swt) revealed to His Messenger . He (swt) described the ruler who rules by other than what He (swt) revealed but did not believe in it as ‘Aassi (disobedient). This indicates that belief in Allah (swt) and His Messenger must be the basis of the orders of the ruler; that is, the basis of the laws and the basis of the constitution. As for the command of Allah (swt) to the ruler to rule by what He (swt) revealed, in other words, by the Shari’ah rules, this is established in the Book and the Sunnah. Allah (swt) says,. “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves.” (TMQ 4:65) and says,.