Hukumar tana da tsari na tsakiya, amma gudanarwarta tana da tsari na warwatse.

The ruling is centralised and the administration is decentralised.

An tsara wannan maƙala ne domin a raba tsakanin hukumci (Hukm) da gudanarwa. Bambancin da ke tsakanin su yana bayyana ta fuskoki biyu: daga hakikanin kowannensu, da kuma daga ayyukan Manzon Allah ﷺ wajen naɗa gwamnoni (Wali) da kuma ba da aikin ma'aikatan gwamnati. Dangane da hakikanin kowannensu, hukumci (Hukm), mulki (Mulk) da iko (Sultan) suna da ma'ana ɗaya, wato ikon aiwatar da dokoki. An ambata a cikin ƙamus na Al-Muheet cewa "…Al-Mulk shi ne girma da Sultan", kuma a wani wuri cewa "Al-Sultan shi ne hujja da ikon Mulk", kuma a wuri na uku cewa "Al-Hukm: hukunci…kuma Al-Haakim shi ne wanda yake aiwatar da Hukm". Wannan yana nufin cewa hukumci a ma'anar harshe shi ne hukunci, kuma Haakim (mai mulki) a ma'anar harshe shi ne mai aiwatar da hukumci. Abin da ake nufi da hukumci a wannan maƙala kuwa shi ne ma'anar ƙa'ida (terminological), wato aiwatar da dokoki, wato ƙarfi, iko da ikon yin hukunci. Ko a wata kalma, aikin shugabanci da Shari'a ta wajabta wa Musulmi bisa maganar Manzon Allah ﷺ.

This article was drafted in order to separate between the rule and the administration. The difference between the two of them is apparent from two angles: from the reality of each of them and from the actions of the Messenger of Allah (pbuh) in the appointment of the governors (Wali) and the assignment of civil employees. As for the reality of each of them, the rule (Hukm), power (Mulk) and the authority (Sultan) have the same meaning, and that is the authority which implements the laws. It is mentioned in the Al-Muheet dictionary that “…Al-Mulk is greatness and Sultan”, and in another place “Al-Sultan is the proof and the capability of Mulk”, and in a third place “Al-Hukm: the decree…and Al-Haakim is the one who implements the Hukm”. And this means that the rule linguistically means the decree and the Haakim (ruler) linguistically is the implementer of the rule, and what is intended by the rule in this article is the terminological meaning; the implementation of the laws, in other words, the power, the authority and the capability of rule. Or by another expression, the action of leadership which the Shari’ah obligated upon the Muslims with the words of the Messenger (pbuh).

.» وَلا يَحِلُّ لِثَلاثَةِ نَ فَرٍ يَكُونُونَ بِأَرْضِ فَلاةٍ إِلاَّ أَمَّرُوا عَلَيْهِمْ أَحَدَهُمْ «.

.» وَلا يَحِلُّ لِثَلاثَةِ نَ فَرٍ يَكُونُونَ بِأَرْضِ فَلاةٍ إِلاَّ أَمَّرُوا عَلَيْهِمْ أَحَدَهُمْ «.

"Ya haramta ga mutum uku a kowace fili marar zama ba tare da sun naɗa ɗaya daga cikinsu a matsayin shugaba ba", wanda Ahmad ya ruwaito daga ‘Abdullahi ɗan ‘Amr, kuma aikin shugabanci shi ne iko da ake amfani da shi wajen hana zalunci da warware sabani, ko kuma a wata magana, hukuncin shi ne wilaya ta iko wadda aka ambata a cikin maganarsa (SWT).

“It is unlawful for three people in any barren land not to appoint one of them as their leader” reported by Ahmad through ‘Abd Allah Bin Amr, and the action of leadership is the authority which is used to prevent injustice and to settle disputes, or by another expression the rule is the guardianship of the authority mentioned in His (swt) words

"Ya ku waɗanda suka yi imani, ku bi Allah, ku bi Manzon Allah ﷺ, da masu iko daga cikinku." (Suratun Nisa'i, 4:59) da kuma maganarsa (SWT)

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) and His (swt) words

"Amma idan da sun mayar da shi ga Manzon Allah ﷺ ko ga masu iko a cikinsu." (TMQ 4:83), wanda shi ne aikin tafiyar da al'amura a zahiri. Wannan shi ne ainihin hukunci. Bisa haka, riƙon iko, shugabanci da mulki su ne hukunci, kuma duk abin da ya wuce haka ana ɗaukarsa a matsayin gudanarwa. Saboda haka, abin da Khalifa da shugabanni, daga cikin gwamnoni da ma'aikata, suke yi wajen tafiyar da al'amuran jama'a ta hanyar aiwatar da hukunce-hukuncen Shari'a da hukunce-hukuncen shari'a, ana ɗaukarsa a matsayin hukunci; duk abin da suke yi ko wasu daga cikin waɗanda aka naɗa daga cikin jama'a ko Khalifa ya naɗa, ana ɗaukarsa a matsayin gudanarwa. Don haka, bambanci tsakanin hukunci da gudanarwa ya bayyana sosai.

“But if they had referred it back to the Messenger (pbuh) or to those of authority among them.” (TMQ 4:83), which is the undertaking of practically governing matters. This is the reality of the rule. Based upon that, the guardianship of the authority, the leadership and the power are the rule, and anything else is considered to be administration. Consequently, what the Khalifah and the leaders from the governors and workers do in terms of managing the affairs of people by implementing the Shari’ah rules and the legal judgments is considered to be the rule; anything else from what they or others do from those who were appointed from the people or by the Khalifah is considered to be administration. Accordingly the difference between the ruling and administration has become obvious.

Shari'ah ta bayar da hukuncin da aka bayyana ga Khalifah wanda Ummah ta zaɓa, ko Amir wanda suka zaɓa, don haka ta hanyar zaɓen Ummah ga Amir ko ta hanyar mubaya'arta ga Khalifah, sai Khalifah ko Amir ya zama shi ne yake da haƙƙin mulki, ko kuma mulkin na Khalifah ne ko Amir. Babu wani da zai iya ɗaukar mulki sai dai idan shi ya ba shi, kuma ta haka ne mulki ke zama na tsakiya. A takaice, mulki na Ummah ne ta ba wa wani mutum, Khalifah ko Amir, sannan ta hanyar ba shi mulkin ta mubaya'a ko zaɓe ko kuma zaɓi, sai mulkin ya zama nasa, a lokacin kuma yana ba da haƙƙin yin mulki ga duk wanda ya so, kuma babu wani da yake da haƙƙin yin mulki sai dai idan ya ba shi. Saboda haka, a bayyane yake cewa tsakiyar mulki shi ne takaita haƙƙin mulki ga wanda Ummah ta zaɓa, wanda yake da cancantar mulki ta atomatik. Babu wani kuma da yake da cancantar mulki ta atomatik; a maimakon haka, yana samunta ne ta hanyar wani ya ba shi, kuma yana iyakance da wannan izini ta lokaci, wuri da yanayi, kuma a wannan yanayin hakikanin hukuncin yana nuna cewa mulkin na tsakiya ne kuma tsakiyarsa wajibi ne.

The Shari’ah gave the rule as described to the Khalifah who was elected by the Ummah, or the Amir chosen by them, so by the Ummah’s choice for the Amir or by her pledge of allegiance to the Khalifah, the Khalifah or the Amir then becomes the one who has the right to the rule, or the rule is for the Khalifah or the Amir. No one else can take the rule unless it was given to them by him, and in this manner the rule is centralised. In other words, the rule is for the Ummah to give to a person, Khalifah or Amir, and by giving them the rule by the pledge of allegiance or by selection or elections, the rule becomes his, and at that time he gives the right to rule to whomever he wishes and no one else has the right to rule unless he gives it to them. Accordingly, it becomes apparent that centralisation of the rule is the restriction of the right to the rule with the one whom the Ummah has selected, where he is entitled to the rule automatically. No one else is entitled to the rule automatically; rather they gain it through being granted it by someone else, and are limited with respect to this permission by time, place and situation, and in that case the reality of the ruling indicates that it is centralised and its centralisation is necessary.