Akidar Musulunci ('Aqeedah) ita ce tushen jiha. Saboda haka, babu abin da aka yarda ya wanzu cikin tsarinta, ko cikin tsarin mulkinta, ko cikin alhakinta, ko kuma wani fanni da ke da alaka da ita, sai idan akidar Musulunci ita ce tushensa. A lokaci guda kuma, akidar Musulunci ita ce tushen kundin tsarin mulki da dokokin Shari'a; don haka, babu wani abu da ya shafi kundin tsarin mulki ko dokoki da aka yarda ya wanzu, sai 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 samuwa ne ta hanyar fitowar sabbin ra'ayoyi da aka kafa ta a kansu. Hukumci (tafiyar da al'amuran mutane da sarrafa matsalolinsu) a cikin dawlah yana sauyawa idan sabbin ra'ayoyin suka sauya, domin idan wadannan ra'ayoyin suka zama manufofi (watau idan an fahimci ma'anarsu kuma an tabbatar da gaskiyarsu), za su yi tasiri a kan halayyar mutum. Wannan halayya kuma za ta biyo bayan wadannan manufofi. Ta haka ne ra'ayin mutum game da rayuwa yana sauyawa, kuma gwargwadon sauyinsa, ra'ayinsa game da muradu shi ma yana sauyawa. Hukumci kawai shi ne kula da wadannan muradu da sa ido kan tafiyar da su; don haka ra'ayin rayuwa shi ne tushen da ake gina dawlah a kansa, kuma shi ne tushen da ake kafa hukumci a kansa. Duk da haka, ra'ayin rayuwa yana samuwa ne daga wani takamaiman tunani game da rayuwa. Saboda haka, wannan tunani game da rayuwa ya zama tushen dawlah da tushen hukumci.

The state comes into being by the emergence of new ideas upon which it is established. The authority (the governing of people’s affairs and the management of their issues) in the state changes when the new ideas change, since if these ideas turned into concepts (i.e. if their meaning was perceived and their credibility was established), they would influence man’s behaviour. This behaviour would then proceed according to these concepts. Thus, man’s viewpoint about life changes, and according to its change, his viewpoint towards the interests also changes. The authority is simply the guardianship of these interests and the supervision of their management; thus the viewpoint about life is the basis upon which the state is built and it is the basis upon which the authority is established. However, the viewpoint about life is generated by a specific thought about life. Hence, this thought about life becomes the basis of the state and the basis of the authority.

Tun da yake takamaiman tunani game da rayuwa yana tattare ne a cikin ɗimbin ra'ayoyi, ƙa'idoji da imani, wannan ɗimbin ra'ayoyi, ƙa'idoji da imani ana ɗaukarsu a matsayin tushe. Hukuma tana kula da al'amuran mutane kuma tana sa ido kan yadda ake tafiyar da muradunsu bisa wannan ɗimbin ra'ayoyi, ƙa'idoji da imani. Saboda haka, tushen shi ne ɗimbin tunani, ba ra'ayi ɗaya kaɗai ba. Shi ne wannan ɗimbin tunani baki ɗaya ya haifar da ra'ayi game da rayuwa, kuma daga nan aka kafa ra'ayi game da muradun, hukuma kuma ta fara tafiyar da su bisa wannan ra'ayi. Don haka, an bayyana jiha a matsayin hukuma mai aiwatar da ɗimbin ra'ayoyi, ƙa'idoji da imani da wani rukunin mutane ya karɓa.

Since the specific thought about life is embodied in a host of concepts, criteria and convictions, this host of concepts, criteria and convictions is considered a basis. The authority looks after peoples’ affairs and supervises the management of their interests according to this host of concepts, criteria and convictions. Therefore, the basis is a host of thoughts and not just one single idea. It is this host of thoughts in its entirety that generated the viewpoint about life, and consequently the viewpoint towards the interests was established and the authority set about managing them according to this viewpoint. Therefore, the state was defined as being an executive entity for a host of concepts, criteria and convictions that a group of people had adopted.

Wannan magana ce game da daular siyasa, daga mahangar cewa daula hukuma ce mai kula da muradun jama'a da kuma sa ido kan yadda ake tafiyar da wadannan muradu.

This is regarding the state from the fact that it is a state i.e. from the fact that this state is the authority that looks after the interests of people and supervises the management of these interests.

Duk da haka, wannan rukunin tunani da jihar ta dogara da shi, wato rukunin ra'ayoyi, ma'auni da imani, zai iya kasancewa an gina shi a kan tunani na asali, ko kuma ba a gina shi a kan tunani na asali ba. Idan an gina shi a kan tunani na asali, to zai kasance da ƙarfi sosai, da ginshiƙai masu ƙarfi da kuma tsari mai tsayayye; domin zai dogara ne akan tushe na asali. Wannan kuwa haka yake saboda tunani na asali shi ne tunanin da babu wani tunani a bayansa, kuma shi ne 'Aqeedah ta hankali. A irin wannan hali, jihar za ta kasance an gina ta ne a kan 'Aqeedah ta hankali. A gefe guda kuma, idan jihar ba a gina ta a kan tunani na asali ba, wannan zai sauƙaƙa halakarta, kuma ba zai yi wuya a rushe tsarinta ba, sannan a kwace ikonta. Wannan saboda ba a gina ta a kan 'Aqeedah ta hankali guda ɗaya wadda aka kafa jihar a kanta ba. Saboda haka, wajibi ne domin jihar ta zama tsari mai ƙarfi, a kafa ta a kan 'Aqeedah ta hankali wadda daga cikinta ne ra'ayoyin da jihar ta dogara da su suke fitowa, watau 'Aqeedah ta hankali wadda daga cikinta ne rukunin ra'ayoyi, ma'auni da imani da suke wakiltar ra'ayin jihar game da rayuwa suke fitowa, sakamakon haka kuma ra'ayin wannan jiha game da rayuwa, kuma wannan shi ne yake haifar da ra'ayinta game da maslahohi.

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.

Daular Musulunci an gina ta ne kawai bisa Akidar Musulunci, domin jerin ra'ayoyi, ma'auni da imani da al'ummar Musulmi (jama'ar Musulmi) ta karɓa duk sun samo asali ne kawai daga wata akida ta hankali. Al'umma ta fara karɓar wannan akida, ta rungume ta a matsayin akida tabbatacciya bisa hujja bayyananniya. Saboda haka, wannan akida ita ce cikakkiyar fahimtarta game da rayuwa, kuma bisa gare ta aka siffanta ra'ayinta game da rayuwa, daga gare ta kuma aka samo ra'ayinta game da maslahohi. Al'umma ta kuma ɗauki jerin ra'ayoyi, ma'auni da imani daga gare ta. Don haka, Akidar Musulunci ita ce tushen Daular Musulunci.

The Islamic State is built solely upon the Islamic 'Aqeedah because the host of concepts, criteria and convictions which the Ummah (collective of Muslims) has adopted emanate solely from an intellectual 'Aqeedah. The Ummah has first of all adopted this 'Aqeedah and embraced it as a conclusive 'Aqeedah based on decisive evidence. Hence, this 'Aqeedah was its comprehensive idea about life and accordingly its viewpoint about life was shaped and based upon it and its viewpoint towards the interests was derived from it. The Ummah also took the host of concepts, criteria and convictions from it and ,therefore, the Islamic 'Aqeedah is the basis of the Islamic State.

Bugu da kari, Manzon Allah (tsira da aminci su tabbata a gare shi) ya kafa Daular Musulunci bisa wani tushe na musamman; saboda haka, wannan tushe ya zama lallai ya zama tushen Daular Musulunci a kowane zamani da kowane wuri. Lokacin da Manzon Allah ﷺ ya kafa hukuma a Madina ya karɓi mulkinta, ya kafa ta bisa tushen Aqidar Musulunci tun daga rana ta farko, kuma ayoyin shari'a ba su riga sun sauka ba. Saboda 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 Musulmai da dangantakar da ke tsakanin mutane, da kuma tushen kawar da korafe-korafe da warware rikice-rikice. Wato, ita ce tushen dukkan bangarorin rayuwa da tushen iko da gwamnati. Shi ma (SWT) bai tsaya nan ba; a maimakon haka, shi ma (SWT) ya shar'anta Jihadi ya kuma wajabta shi a kan Musulmai domin isar da wannan Aqida 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:

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ « اللَّهِ وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا » بِحَقِّ الإِسْلامِ، وَحِ سَاب هُُمْ عَلَى اللَّهِ .

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ « اللَّهِ وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا » بِحَقِّ الإِسْلامِ، وَحِ سَاب هُُمْ عَلَى اللَّهِ .

"An umurce ni (daga Allah) da in yi yaƙi da mutane har sai sun shaida cewa babu wani abin bautawa da gaskiya sai Allah, kuma Muhammadu Manzon Allah ne ﷺ, kuma su yi Salla, su bada Zakka. Idan sun yi haka, za su sami kariya ga jininsu da dukiyarsu daga gare ni, sai dai in akwai hujja a Musulunci, kuma lissafinsu yana wurin Allah." (An amince da shi, rubutun da aka yi amfani da shi daga Bukhari).

“I have been commanded (by Allah) to fight people until they testify that there is no true god except Allah, and that Muhammad is the Messenger of Allah (pbuh), and perform Salat and pay Zakat. If they do so, they will have protection of their blood and property from me except when justified by Islam, and then account is left to Allah.” (Agreed upon, text used from Bukhari).

Manzon Allah ﷺ ya kuma sanya kiyaye ci gaban kasancewar 'Aqidah a matsayin tushen gwamnati wajibi ne a kan Musulmai, kuma ya umarci Musulmai da su zare takobi su yi yaki idan kafirci bayyananne ya bayyana; wato, idan 'Aqidah ta daina zama tushen iko da mulki. An tambayi Manzon Allah ﷺ game da sarakuna azzalumai, "mafi muni daga cikin shugabanni": "Shin mu kalubalance su da takobi?" Sai ya amsa.

The Messenger of Allah (pbuh) also made the protection of the continued presence of the 'Aqeedah as a basis for the state an obligation upon the Muslims and he ordered the Muslims to brandish the sword and to fight if the flagrant Kufr (disbelief) were to become apparent; in other words, if the 'Aqeedah ceased to be the basis of authority and rule. The Messenger of Allah (pbuh) was asked about the tyrant rulers “the most evil of the leaders”: “Do we challenge them with the sword?” He replied.

» لا، مَا أَقَامُوا فِيكُمُ الصَّلاة «.

» لا، مَا أَقَامُوا فِيكُمُ الصَّلاة «.

"A'a, muddin suna ci gaba da tsayar da sallah a tsakaninku." (Muslim), kuma ya yi mubaya'a (alkawarin biyayya ga shugaba) bisa biyayyar Musulmai ga masu mulki, sai dai idan Musulmai sun ga kafirci a fili. A cikin ruwayar Auf Bin Malik game da shugabanni marasa kyau: قِيلَ: يَا رَسُولَ اللَّهِ، أَفَلا ن نَُابِذُهُمْ بِالسَّيْفِ ؟ فَ قَالَ: لا، مَا أَقَامُوا فِيكُمُ « » الصَّلاة.

“No, as long as they continue to establish prayer amongst you.” (Muslim), and he made the Bay’a (pledge of allegiance to the ruler) based on the Muslims’ obedience to the people in authority unless the Muslims witness a flagrant Kufr. In the narration of Auf Bin Malik regarding the evil leaders. قِيلَ: يَا رَسُولَ اللَّهِ، أَفَلا ن نَُابِذُهُمْ بِالسَّيْفِ ؟ فَ قَالَ: لا، مَا أَقَامُوا فِيكُمُ « » الصَّلاة.

An aka ce, "Ya Manzon Allah (ﷺ) – ba za mu yake su da takobi ba ne?" Sai ya ce: "A’a, muddin dai suna tsayar da salla" (Muslim). Kuma ‘Ubadah B. Samit ya ce a cikin ruwayar da aka yarda da ita game da Bay’a.

“It was said O Messenger of Allah (pbuh) – do we not challenge them with the sword? And he replied:"No as long as they establish the prayer” (Muslim). And ‘Ubadah B. Samit said in the agreed upon narration regarding the Bay’a.

» وَأَنْ لا ن نَُازِعَ الأمْرَ أَهْلَهُ إِلا أَنْ تَ رَوْا كُفْرًا بَ وَاحًا «.

» وَأَنْ لا ن نَُازِعَ الأمْرَ أَهْلَهُ إِلا أَنْ تَ رَوْا كُفْرًا بَ وَاحًا «.

“kuma cewa ba za mu yi jayayya game da mulki da masu iko ba sai dai idan mun ga kafirci bayyananne (kufr mai tsanani)”. Haka kuma a cikin riwayar Al-Tabarani, lafazin ya kasance:

“and that we would not dispute about rule with the people in authority unless we witness evident enfidelity (flagrant Kufr)” and in the narration of Al-Tabarani, the wording was:

» كفراً صُراح اً «.

» كفراً صُراح اً «.

"Kufr" bayyananne". Kuma a cikin wata riwaya da Ibn Hibban ya ruwaito a cikin tarin Sahihinsa, lafazin shi ne: » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

“explicit Kufr”. And in a narration by Ibn Hibban in his Sahih collection, the wording was: » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

“unless the disobedience to Allah is flagrant”. Duk wannan yana nuna cewa tushen gwamnati shi ne 'Aqeedar Musulunci, tun da Manzon Allah ﷺ ya kafa iko a kan ta, ya umarci a yi amfani da takobi domin a kiyaye ta a matsayin tushen mulki, kuma ya umarci Jihadi saboda ita. An rubuta Mataki na farko na kundin tsarin mulki bisa wadannan dalilai da aka ambata a baya. Wannan Mataki ya haramta wa gwamnati samun wani ra'ayi, imani ko ma'auni da bai samo asali daga 'Aqeedar Musulunci ba. Samun 'Aqeedar Musulunci a matsayin tushe a suna kawai ga gwamnati bai isa ba; a'a, wannan tushe ya kamata ya bayyana a cikin kowane bangare da ya shafi kasancewar Gwamnati da kowane al'amari, karami ko babba. Saboda haka, haramun ne ga gwamnati ta kasance da wani ra'ayi game da rayuwa ko game da mulki sai dai idan ya samo asali daga 'Aqeedar Musulunci. Gwamnati ba za ta amince da wani ra'ayi da ba ya samo asali daga wannan 'Aqeedah ba. Saboda haka, ba za ta amince da a karbi ra'ayin dimokuradiyya a cikin gwamnati ba, domin ba ya samo asali daga 'Aqeedar Musulunci, kuma saboda 'Aqeedar Musulunci ta saba wa ra'ayoyin da suka samo asali daga gare ta. Haka kuma, ba za a bar ra'ayin kishin kasa ya samu wata kulawa ba ko kadan, domin ba ya samo asali daga 'Aqeedar Musulunci, kuma ra'ayoyin da suka samo asali daga 'Aqeedar Musulunci suna kyamarsa, suna hana shi, kuma suna bayyana hatsarinsa. Hakazalika, ra'ayin kishin kasa bai kamata ya kasance ba, domin ba ya samo asali daga 'Aqeedar Musulunci, kuma yana saba wa ra'ayoyin da suka samo asali daga 'Aqeedar Musulunci. Bugu da kari, sassan gwamnati ba za su kasance da ma'aikatun gwamnati bisa fahimtar dimokuradiyya ba, haka kuma a cikin gwamnatinta ba za a samu wani ra'ayin sarauta, masarauta ko jamhuriya ba, domin wadannan ba su samo asali daga 'Aqeedar Musulunci ba, kuma sun saba wa ra'ayoyin da suka samo asali daga gare ta. Haka kuma, an haramta sosai wa daidaikun mutane, ƙungiyoyi ko jam'iyyu su yi hisabi ga Daular Islama bisa wani abu banda Akidar Musulunci. Saboda haka, irin wannan hisabi da ya dogara da wani abu banda Akidar Musulunci haramun ne, kuma kafa ƙungiyoyi da jam'iyyu bisa wani abu banda Akidar Musulunci haramun ne. Kasancewar Akidar Musulunci ita ce tushen Daula, hakan yana sa dukkan wannan ya zama wajibi a kan Daular kanta, kuma ya zama wajibi a kan 'yan ƙasar da take mulki. Wannan saboda rayuwarta, a matsayinta na Daula, da rayuwar kowane al'amari da ke fitowa daga gare ta a matsayinta na Daula, da kowane aiki da ke da alaƙa da ita a matsayinta na Daula, da kowace dangantaka da aka kafa da ita a matsayinta na Daula, dole ne su dogara ne da Akidar Daula, wato Akidar 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, shaidar sa tana bayyana ne a cikin cewa kundin tsarin mulki shi ne doka ta asali (Qanun Al-Asaasi) na Dawla; don haka, doka ce, kuma dokar kanta ita ce umarnin hukuma. Allah (SWT) ya umarci mai mulki da yin hukunci da abin da Ya saukar, kuma Ya bayyana wanda ya yi hukunci da wani abu banda abin da Allah (SWT) Ya saukar a matsayin kafiri idan ya yi imani da abin da yake yi wa hukunci kuma ya yi imani da rashin dacewar abin da Allah (SWT) Ya saukar wa ManzonSa ﷺ. Ya kuma bayyana mai mulkin da ya yi hukunci da wani abu banda abin da Ya saukar, amma bai yi imani da shi ba, a matsayin ‘Aassi (mai rashin biyayya). Wannan yana nuna cewa imani ga Allah (SWT) da ManzonSa ﷺ dole ne ya zama tushen umarnin mai mulki; wato, tushen dokoki da tushen kundin tsarin mulki. Amma umarnin Allah (SWT) ga mai mulki da ya yi hukunci da abin da Ya saukar, wato, da hukunce-hukuncen Shari'a, wannan an tabbatar da shi a cikin Littafi da Sunnah. Allah (SWT) ya ce: “Amma a'a, ina rantsuwa da Ubangijinka, ba za su yi imani ba sai sun sanya ka, (ya Muhammad ﷺ), ka zama alkali game da abin da suke sabani a cikinsa a tsakaninsu,” (TMQ 4:65) kuma Ya ce:

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,.

"Kuma ka yi hukunci, [ya Muhammadu], a tsakaninsu da abin da Allah ya saukar." (TMQ 5:49). Allah (SWT) ya takaita dokokin Dawla ga abin da Ya saukar, kuma Ya yi gargadi game da yin hukunci da wani abu banda shi. Ya ce (SWT),

“And judge, [O Muhammad], between them by what Allah has revealed.” (TMQ 5:49). Allah (swt) has confined the State’s legislation to what He had revealed and He warned against ruling by other than it. He (swt) says,.

"Kuma duk wanda bai yi hukunci da abin da Allah ya saukar ba, to waɗancan su ne kafirai." (TMQ 5:44). Haka kuma, Manzon Allah ﷺ ya ce a cikin Hadisi da aka yarda da shi,

“And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.” (TMQ 5:44). Also, the Messenger of Allah (pbuh) said in an agreed upon Hadith,.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَ هُوَ رَد «.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَ هُوَ رَد «.

"Duk wanda ya ƙirƙiro a cikin al'amarinmu (Musulunci) wani abu wanda ba ya cikinsa, to, an ƙi shi" (Muttafaqun 'alaih, rubutun Bukhari), da kuma cikin riwayar Muslim.

“Whoever introduces into our matter (Islam) something that is not in it, then it is rejected” (Agreed upon, text from Bukhari), and in the narration in Muslim.

. » ما ليس منه «.

. » ما ليس منه «.

"wani abu da ba daga cikinsa yake ba", da kuma a cikin riwayar daga Ibn Hazm a cikin Al-Muhalla da Ibn ‘Abd Al-Barr a cikin Al-Tamhid.

“something that is not from it”, and in the narration from Ibn Hazm in Al-Muhalla and Ibn ‘Abd Al-Barr in Al-Tamhid.

. » كُلُّ عَمَلٍ لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد «.

. » كُلُّ عَمَلٍ لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد «.

"Duk aikin da ba ya bisa umarninmu, to an ƙi shi". Wannan yana nuna cewa dokar Gwamnati dole ne ta takaita ga abin da ke fitowa daga Akidar Musulunci; waɗannan su ne dokokin Shari'ah da muke tabbatar da cewa Allah (SWT) ya saukar wa Manzon Allah ﷺ, ko saukarsu ta bayyana ne; ta hanyar cewa dokar Allah (SWT) ce kuma tana nan a cikin Littafi, ko Sunnah, ko kuma Sahabbai (abokan Annabi ﷺ) sun yi ittifaqi a kanta cewa dokar Allah (SWT) ce, ko kuwa saukarsu ta kasance a fakaice; ta hanyar cewa wannan alama ce ta dokar Allah (SWT) da aka samo ta ta hanyar qiyas wanda 'Illarsa (dalilinta) 'Illa ce ta Shari'ah. Shi ya sa aka tsara batu na biyu a cikin Labarin.

“Every action which is not based upon our command, it is rejected”. This indicates that the legislation of the State must be confined to what emanates from the Islamic 'Aqeedah; these are the Shari’ah rules which we certainly believe that Allah (swt) has revealed to the Messenger of Allah (pbuh) , whether their revelation were explicit; by stating that it is the rule of Allah (swt) and it is reflected in the Book, the Sunnah or the Sahabah (companions of the Prophet) unanimously consented that it is the rule of Allah (swt), or whether their revelation was implicit; by saying this is an indication of the rule of Allah (swt) taken by way of analogy whose ‘Illah (reason) is a Shari’ah ‘Illah. This is why the second issue has been drafted in the Article.

Bugu da ƙari, tun da ayyukan masu bautawa dole ne su kasance a iyakance ga abin da Mai Shari'a (swt) ya yi umarni da shi, to, mulkinsu ya kamata ya kasance daga Allah (swt), kuma Shari'ar Musulunci ta zo ne don ta yi magana kan dukkan ayyukan mutane da dukkan dangantakarsu, ko dangantakar tasu da Allah (swt) ne, ko da kansu, ko kuma da sauran mutane. Saboda haka, babu wuri a Musulunci ga mutane su kafa dokoki daga kansu don su tafiyar da dangantakarsu, domin an takaita su ga dokokin Shari'ah. Allah (swt) yana cewa: "Abin da Manzo ya ba ku, to ku karɓa; abin da ya hana ku kuma, to ku hanu." (TMQ 59:7). Haka kuma Yana cewa (swt):

In addition, since the actions of the worshippers must be confined to the address of the Legislator (swt), their governing should, therefore, be from Allah (swt), and the Islamic Shari’ah came to address all the actions of people and all of their relationships, whether these relationships were with Allah (swt), with themselves or with other people. Hence, there is no place in Islam for people to enact laws from themselves in order to govern their relations for they are restricted to the laws of Shari’ah. Allah (swt) says “And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). He (swt) also says:

"Ba ya halatta ga mumini namiji ko mumina mace, idan Allah da ManzonSa suka yanke hukunci a kan wani al'amari, su sami zabi a cikin al'amarinsu." (TMQ 33:36). Manzon Allah ﷺ ya ce:

“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” (TMQ 33:36). The Messenger of Allah (pbuh) said:

. إِنَّ اللَّهَ تعالى فَ رَضَ فَ رَائِضَ فَلاَ تُضَيِّ ع وهَا، وَحَدَّ حُدُوداً فَلاَ تَ عْتَدُوهَا، وَحرَّم « »، أَشْيَاءَ فَلاَ تَ نْتَهِكُوهَا.

. إِنَّ اللَّهَ تعالى فَ رَضَ فَ رَائِضَ فَلاَ تُضَيِّ ع وهَا، وَحَدَّ حُدُوداً فَلاَ تَ عْتَدُوهَا، وَحرَّم « »، أَشْيَاءَ فَلاَ تَ نْتَهِكُوهَا.

"Allah, Maɗaukaki, ya shimfiɗa wasu farillai waɗanda bai kamata ku yi sakaci da su ba, ya kuma sanya wasu iyakoki waɗanda bai kamata ku ƙetare su ba, sannan ya haramta wasu abubuwa, don haka kada ku keta su." (Al-Daraqutni ne ya ruwaito shi daga Abi Tha'labah, kuma Al-Nawawi ya tabbatar da cewa Hasan ne a cikin Riyadh Al-Salihin). Ya kuma ce:

“Allah, the Exalted, has laid down certain duties which you should not neglect, and has put certain limits which you should not transgress, and has forbidden some things, so don’t violate them.” (extracted by Al-Daraqutni from Abi Tha’labah, and confirmed as Hasan by Al-Nawawi in Al-Riyadh Al-Salihin). He also said:

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَ يْسَ مِنْهُ فَ هُوَ رَد «.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَ يْسَ مِنْهُ فَ هُوَ رَد «.

"Duk wanda ya ƙirƙiro a cikin al'amarinmu (Musulunci) wani abu wanda ba ya cikinsa, to, an ƙi shi" (Muttafaqun 'alaih, daga 'Aisha (ra), kuma lafazin daga Muslim ne).

“Whoever introduces into our matter (Islam) something that is not in it, then it is rejected” (Agreed upon, through 'Aisha (ra) and the wording is from Muslim).

Saboda haka, Allah (SWT) ne Ya shar'anta dokoki, ba mai mulki ba, kuma Shi ne Ya wajabta wa mutane da mai mulki bin su a cikin mu'amalarsu da ayyukansu, Ya takaita su da waɗannan dokoki, kuma Ya hana su bin wani abu daga cikin wasu. Saboda wannan, babu wurin da mutum zai shar'anta dokoki da za su tafiyar da alakar mutane, kuma babu wurin da mai mulki zai tilasta wa mutane ko ya ba su zaɓin bin ƙa'idodi da dokokin da mutum ya shimfiɗa domin tafiyar da alakarsu.

Therefore, it is Allah (swt) who legislated the rules, not the ruler, and it is He (swt) who obliged people and obliged the ruler to adhere to them in their relations and in their actions, restricted them to these rules and prohibited them from following anything else. Due to this, there is no scope for man to lay down laws to govern peoples’ relations and there is no place for the ruler to force people or to give them the choice to follow principles and rules laid down by man to govern their relations.