Tsarin mulkin ƙasa an kafa shi ne a kan cibiyoyi goma sha uku:

The state apparatus is established upon thirteen institutions:

1. Khalifah (Shugaban Ƙasa).

1. The Khalifah (Leader of the State).

2. Mataimaka (ministocin wakilci).

2. The Assistants (delegated ministers).

3. Ministan zartarwa.

3. Executive minister.

4. Gwamnoni.

4. The Governors.

5. Amir na Jihadi.

5. The Amir of Jihad.

6. Tsaron Cikin Gida.

6. The Internal Security.

7. Harkokin Waje.

7. The Foreign Affairs.

8. Masana'antu.

8. Industry.

9. Shari'ar Shari'a: Alƙalanci.

9. The Judiciary.

10. Al'amuran Jama'a (tsarin gudanarwa).

10. The People’s Affairs (administrative apparatus).

11. Baitul Mali (Ma'ajin Jiha).

11. The Treasury (Bayt Al-Mal).

12. Kafofin Watsa Labarai.

12. Media.

13. Majalisar Al-Ummah (Shura da lissafi).

13. The Ummah’s Council (Shura and accounting).

Shaidar wannan ita ce ayyukan Manzon Allah ﷺ, domin shi ne ya kafa tsarin gwamnati a wannan siffa. Shi kansa ne shugaban Dawla, kuma ya umurci Musulmi da su kafa shugaba ga Dawla lokacin da ya umurce su da kafa Khalifah da Imam. Ya ce.

The evidence for this is the actions of the Messenger (pbuh) , since he established the state apparatus in this form. He was himself the leader of the State, and he ordered the Muslims to establish a leader for the state when he ordered them to establish the Khalifah and the Imam. He said.

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُ نُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُ نُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

“Duk wanda ya janye hannunsa daga biyayya (ga Amir) zai sami babu hujja (ta kare kansa) idan ya tsaya gaban Allah ranar Tashi; kuma wanda ya mutu ba tare da ya rantse mubaya'a ba zai mutu mutuwar wanda yake cikin Zamanin Jahiliyya (Jahiliyyah).” (Muslim ne ya ruwaito shi). Mubaya'a kuwa mubaya'a ce ga Khalifa. Sahabbai kuma sun yarda a kan wajibcin kafa magaji, Khalifa, ga Manzon Allah ﷺ bayan rasuwarsa. Yarjejeniyar sahabbai a kan kafa Khalifa ta tabbata sarai ta hanyar jinkirin da suka yi wajen binne Manzon Allah ﷺ saboda shagalinsu wajen zaben magaji a gare shi.

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (Jahilliyah)” (reported by Muslim), and the pledge of allegiance is the pledge of allegiance to the Khalifah. And the companions agreed upon the necessity of establishing a successor, a Khalifah, to the Messenger of Allah (pbuh) after his death. The consensus of the companions upon the establishment of a Khalifah is clearly confirmed by their delaying of the burial of the Messenger of Allah (pbuh) due to their busyness in electing a successor to him .

Dangane da mataimaka, hujjar ita ce abin da Abu Dawud ya ruwaito da isnadi mai kyau daga 'Aisha (ra) cewa Manzon Allah ﷺ ya ce.

As for the assistants, the evidence is from what Abu Dawud narrated with a good chain from 'Aisha (ra) who said that the Messenger of Allah (pbuh) said.

. "إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْ رًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذكََّرَهُ وَإِنْ ذكََرَ أَعَانَهُ. وَإِذ ا أَرَادَ اللَّهُ بِهِ غَيْ رَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذكََرَ لَمْ يُعِنْه " .

. "إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْ رًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذكََّرَهُ وَإِنْ ذكََرَ أَعَانَهُ. وَإِذ ا أَرَادَ اللَّهُ بِهِ غَيْ رَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذكََرَ لَمْ يُعِنْه " .

"Idan Allah (SWT) ya naɗa gwamna a kan Musulmi, kuma ya nufi alheri a gare shi (wannan shugaba), Allah (SWT) zai naɗa masa mataimaki mai gaskiya wanda zai tuna masa idan ya manta, kuma ya taimake shi idan ya tuna." Kuma At-Tirmizi ya ruwaito daga Abu Sa'idi Al-Khudri cewa Manzon Allah ﷺ ya ce.

“When Allah (swt) appoints a governer over Muslims, and desire good for him (this ruler), Alla (swt) appoints a sincere minister (assistant) to him who will remind him if he forgets and helps him if he remembers.”. And Tirmidhi reported from Abu Said Al-Khudri that the Messenger (pbuh) said.

. "مَا مِنْ نَبِيٍّ إِلاَّ لَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الأَرْضِ فَ أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ " .

. "مَا مِنْ نَبِيٍّ إِلاَّ لَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الأَرْضِ فَ أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ " .

"Kowane Annabi (phuh) yana da mataimaka biyu daga sama da mataimaka biyu daga ƙasa. Mataimakana biyu daga sama su ne Jibril da Mika'il, kuma daga ƙasa su ne Abu Bakr da Umar." Ma'anar kalmar "Waziraya" (mataimakana biyu) a nan ita ce mataimakana biyu, domin wannan ita ce ma'anarta a harshen Larabci. Kalmar "minister" bisa ma'anarta ta zamani ma'ana ce ta Yammacin duniya, kuma abin da ake nufi da ita shi ne wani takamaiman aikin mulki. Wannan ma'ana ba ta kasance sananne ga Musulmi ba, kuma tana saba wa tsarin mulki a Musulunci kamar yadda wannan sashe ya bayyana a sarari.

“Every Prophet (phuh) has two ministers from heavens and two ministers from Earth. My two ministers from heavens are Jibril and Mika’il, and from Earth are Abu Bakr and Omar”. The meaning of the word “my two ministers (Waziraya)” here is my two assistants for, since this is the linguistic meaning, and the word ‘minister’ according to its contemporary meaning is a Western definition, and what is intended by it is a specific act of ruling. This meaning was not known to the Muslims and contradicts the system of ruling in Islam as is made clear in that section.

Babban mai kula da gudanarwa shi ne abin da aka sani da Al-Katib (mai rubutu) a zamanin Manzon Allah ﷺ da khulafa masu shiryarwa, aikinsa shi ne taimakawa Khalifa wajen aiwatarwa, bibiya da cimma ayyuka. Bukhari ya ruwaito a cikin Sahihinsa daga Zaid Bin Thabit: "Ya umarce shi da ya koyi rubutun Yahudawa, har na koyi rubuta wa Annabi ﷺ, kuma nakan karanta masa rubuce-rubucensu idan sun rubuta masa."

The executive minister is what was known as Al-Katib (the recorder) at the time of the Messenger of Allah (pbuh) and the righteous successors, and his job is to assist the Khalifah in the execution, follow up and accomplishment of tasks. Bukhari narrated in his Sahih from Zaid Bin Thabit. . كتُبَهُ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِ تَابَ الْيَ هُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ أَنَّ النَّبِيَّ « » وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

"Manzon Allah ﷺ ya umurce shi da koyon rubutun Yahudawa. Ni ma na taba rubuta wasiƙu wa Manzon Allah ﷺ (zuwa ga Yahudawa), kuma na karanta wasiƙunsu lokacin da suka rubuta masa." Ibn Ishaq ya ruwaito daga 'Abdullahi Bn Az-Zubair.

“The Prophet (phuh) commanded him to learn the writing of the Jews. I even wrote letters for the Prophet (phuh) (to the Jews) and also read their letters when they wrote to him.” and Ibn Ishaq reported from ‘Abd Allah Bin Al-Zubair,

. اسْتَكْتَبَ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ بْنِ عَبْدِ ي غَُوثَ، وَكَانَ "أَنَّ رَسُولَ اللَّهِ يُجِيبُ عَنْهُ المُلُوكَ ..." .

. اسْتَكْتَبَ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ بْنِ عَبْدِ ي غَُوثَ، وَكَانَ "أَنَّ رَسُولَ اللَّهِ يُجِيبُ عَنْهُ المُلُوكَ ..." .

"Manzon Allah ﷺ ya kasance yana yi wa ‘Abd Allah bin Al-Arqam b. ‘Abdi Yaghootha magana yana rubutawa, wanda shi kuma yana amsa wa Sarakuna a madadinsa..." Al-Hakim ya ruwaito hadisi a cikin Al-Mustadrak, wanda ya tabbatar da ingancinsa, kuma Al-Dhahabi ya amince da tabbatar da ingancinsa, daga ‘Abd Allah bin Umar wanda ya ce.

“The Messenger of Allah (pbuh) used to dictate to ‘Abd Allah Bin Al-Arqam b. ‘Abdi Yaghootha, who used to respond to the Kings on his behalf...”. Al-Hakim reported a narration in Al-Mustadrak which he authenticated, and Al-Dhahabi confirmed the authentication, from ‘Abd Allah Bin Umar who said.

. ك تَابُ رَجُلٍ، فَ قَالَ لِعَبْدِ اللَّهِ بْنِ الأَرْقَمِ: أَجِبْ عَنِّي. فَكَتَبَ "أَتَى النَّبِيَّ جَوَابَهُ ثُمَّ قَ رَأَهُ عَلَيْهِ، فَ قَالَ: أَصَبْتَ وَأَحْسَنْتَ، اللّهُمَّ وَفِّ قْهُ، فَ لَمَّا وَلِيَ عُمَرُ كَانَ يُشَاوِرُه " .

. ك تَابُ رَجُلٍ، فَ قَالَ لِعَبْدِ اللَّهِ بْنِ الأَرْقَمِ: أَجِبْ عَنِّي. فَكَتَبَ "أَتَى النَّبِيَّ جَوَابَهُ ثُمَّ قَ رَأَهُ عَلَيْهِ، فَ قَالَ: أَصَبْتَ وَأَحْسَنْتَ، اللّهُمَّ وَفِّ قْهُ، فَ لَمَّا وَلِيَ عُمَرُ كَانَ يُشَاوِرُه " .

Wata wasika daga wani mutum ta zo wa Annabi ﷺ, sai ya ce wa ʿAbd Allah bin Al-Arqam: "Ka amsa mata a madadina." Shi kuwa ya amsa, ya karanta wa Annabi ﷺ, sai ya ce: "Ka yi daidai, kuma ka yi kyau; Allah ya taimake ka." Lokacin da Umar ya hau mulki, yana tuntubar sa.

“A man’s letter came to the Prophet (phuh) , so he said to ‘Abd Allah Bin Al-Arqam: answer it on my behalf, and so he did and read it to the Prophet (phuh) who said: You were correct and you did well; may Allah help you. When Omar took office, he used to consult him”.

Game da gwamnoni, duka Al-Bukhari da Muslim sun ruwaito daga Abu Birda.

As for the governors, both Al-Bukhari and Muslim reported from Abu Birda.

. أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَ عَثَ كُلَّ بَ عَثَ رَسُولُ اللَّهِ « » وَاحِدٍ مِنْ هُمَا عَلَى مِخْلافٍ، قَالَ: وَالْيَمَنُ مِخْلافَانِ .

. أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَ عَثَ كُلَّ بَ عَثَ رَسُولُ اللَّهِ « » وَاحِدٍ مِنْ هُمَا عَلَى مِخْلافٍ، قَالَ: وَالْيَمَنُ مِخْلافَانِ .

Manzon Allah ﷺ ya aika Abu Musa da Mu'adh Bin Jabal zuwa Yaman. Ya aika kowannensu ya jagoranci wani lardi, domin Yaman ta kasance lardi biyu. Kuma a cikin hadisin da Muslim ya ruwaito daga Abu Musa, Manzon Allah ﷺ ya ce,

“The Messenger of Allah (pbuh) sent Abu Musa and Mu’adh Bin Jabal to Yemen. He sent each of them to administer a province as Yemen consisted of two provinces.” And in the report with Muslim from Abu Musa the Messenger (pbuh) said,

. لَنْ أَوْ لاَ نَسْتَ عْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ « » يَا عَبْدَ اللَّهِ بْنَ قَ يْسٍ، فَ بَ عَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْ بَ عَهُ مُعَاذَ بْنَ جَبَلٍ .

. لَنْ أَوْ لاَ نَسْتَ عْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ « » يَا عَبْدَ اللَّهِ بْنَ قَ يْسٍ، فَ بَ عَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْ بَ عَهُ مُعَاذَ بْنَ جَبَلٍ .

"Ba mu taba naɗa wanda ke neman aiki ya zama mai kula da al'amuranmu ba. Amma, ya Abu Musa! (ko kuma, ya Abdullahi ɗan Qais!) Je ka Yemen." "Sai Annabi ﷺ ya aika Mu'azu ɗan Jabal a bayansa." Al-Bukhari da Muslim sun ruwaito daga Amr ɗan 'Auf Al-Ansari. . هُوَ صَالَحَ أَهْلَ الْبَحْرَيْنِ وَأَمَّرَ عَلَيْهِمْ الْعَلاءَ بْنَ "... وَكَانَ رَسُولُ اللَّهِ الْحَضْرَمِيِّ " .

“We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or Abdullah bin Qais!) Go to Yemen. “The Prophet (phuh) then sent Mu adh bin Jaba after him.” Al-Bukhari and Muslim reported from Amr Bin ‘Auf Al-Ansari. . هُوَ صَالَحَ أَهْلَ الْبَحْرَيْنِ وَأَمَّرَ عَلَيْهِمْ الْعَلاءَ بْنَ "... وَكَانَ رَسُولُ اللَّهِ الْحَضْرَمِيِّ " .

“... Manzon Allah ﷺ ya yi sulhu da mutanen Bahrain, kuma ya nada Al-‘Ala Bin Al-Hadrami a matsayin shugaba a kansu”. Ibn Abdul Al-Birr a cikin Al-isti’ab ya ce: “Manzon Allah ﷺ ya nada Amr b. Al-‘As a matsayin gwamna a kan Oman, kuma ya ci gaba da kasancewa a wannan matsayi har zuwa rasuwar Manzon Allah ﷺ.”

“... And the Messenger of Allah (pbuh) had made a truce with the people of Bahrain, and had appointed Al-‘Ala Bin Al-Hadrami over them”. Ibn Abdul Al-Birr in Al-isti’ab said “The Messenger of Allah (pbuh) made Amr b. Al-‘As the governor over Oman, and he remained in that position until the death of the Messenger of Allah (pbuh) ”.

Shaidar matsayin Amir na Jihadi ta fito ne daga Sunnah: Ibn Sa'd ya ruwaito a cikin Al-Tabaqat cewa Manzon Allah ﷺ ya ce, ".

The evidence for the position of Amir of Jihad comes from the Sunnah: Ibn Sa’d reported in Al-Tabaqat that the Messenger of Allah (pbuh) said, ".

. أَمِيرُ النَّاسِ زَيْدُ بْنُ حَارِثَةَ، فَإِنْ قُتِلَ فَجَعْفَرُ بْنُ أَبِي طَالِبَ، فَإِنْ قُتِلَ فَ عَبْدُ اللَّه بْنُ رَوَاحَةَ، فَإِنْ قُتِلَ فَ لْيَ رْتَضِ ال مُ سْ لِمُونَ بَ يْ نَ هُمْ رَجُ لاً فَ يَجْعَلُوهُ عَلَيْهِمْ " .

. أَمِيرُ النَّاسِ زَيْدُ بْنُ حَارِثَةَ، فَإِنْ قُتِلَ فَجَعْفَرُ بْنُ أَبِي طَالِبَ، فَإِنْ قُتِلَ فَ عَبْدُ اللَّه بْنُ رَوَاحَةَ، فَإِنْ قُتِلَ فَ لْيَ رْتَضِ ال مُ سْ لِمُونَ بَ يْ نَ هُمْ رَجُ لاً فَ يَجْعَلُوهُ عَلَيْهِمْ " .

"Shugaban mutane (Amir) shi ne Zaid Bin Haritha; idan ya mutu, to Ja'far Bin Abi Talib; idan shi ma ya mutu, to 'Abd Allah Bin Rawaha; idan shi ma ya mutu, to duk wanda Musulmi suka yarda da shi zai zama shugabansu." Al-Bukhari ya ruwaito daga 'Abd Allah b. Umar (ra) wanda ya ce.

“The Leader (Amir) of the people is Zaid Bin Haritha; if killed then Ja’far Bin Abi Talib; if killed then ‘Abd Allah Bin Rawaha; if he killed then whomever the Muslims are satisfied with will become their leader”. Al-Bukhari reported from ‘Abd Allah b. Umar (ra) who said.

. فِي غَزْوَةِ مُؤْتَةَ زَيْدَ بْنَ حَارِثَةَ ... " "أَمَّرَ رَسُ ولُ اللَّهِ .

. فِي غَزْوَةِ مُؤْتَةَ زَيْدَ بْنَ حَارِثَةَ ... " "أَمَّرَ رَسُ ولُ اللَّهِ .

Manzon Allah ﷺ ya naɗa Zaid Bin Haritha a matsayin shugaban yakin Mu'ta, kuma Al-Bukhari ya ruwaito a cikin riwayar Salamah Bin Al-Akwa', cewa ya ce, ".

“The Messenger of Allah (pbuh) appointed Zaid Bin Haritha in charge of the Mu’ta expedition” and Al-Bukhari reported in the narration of Salamah Bin Al-Akwa’ that he said, ".

. » سَبْعَ غَزَوَاتٍ وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَ عْمَلَهُ عَلَيْ نَا "غَزَوْتُ مَعَ النَّبِيِّ .

. » سَبْعَ غَزَوَاتٍ وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَ عْمَلَهُ عَلَيْ نَا "غَزَوْتُ مَعَ النَّبِيِّ .

"Na yi yaƙe-yaƙe bakwai tare da Manzon Allah ﷺ, sannan ɗaya tare da Zaid bin Haritha wanda aka naɗa a kanmu." Kuma Al-Bukhari da Muslim sun ruwaito daga ‘Abdullahi bn Umar wanda ya ce,

“I went on seven expeditions with the Messenger of Allah (pbuh), and one with Zaid Bin Haritha who had been appointed over us”. And Al-Bukhari and Muslim reported from ‘Abd Allah b. Umar who said,

. بَ عْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَ عْضُ النَّاسِ فِي "بَ عَثَ النَّبِيُّ أَنْ تَطْعُنُوا فِي إِمَارَتِهِ فَ قَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ : إِمَارَتِهِ، فَ قَالَ النَّبِيُّ قَ بْلُ، وَايْمُ الل هِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ ... " .

. بَ عْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَ عْضُ النَّاسِ فِي "بَ عَثَ النَّبِيُّ أَنْ تَطْعُنُوا فِي إِمَارَتِهِ فَ قَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ : إِمَارَتِهِ، فَ قَالَ النَّبِيُّ قَ بْلُ، وَايْمُ الل هِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ ... " .

Manzon Allah ﷺ ya aika da wata runduna, ya naɗa Usama bin Zaid ya zama kwamandanta. Wasu mutane sun soki shugabancin Usama (suka yi magana mara kyau game da shi). Sai Manzon Allah ﷺ ya tashi ya ce: "Idan kuna sukar shugabancin Usama, to lallai kun riga kun soki shugabancin mahaifinsa a baya. Amma Wallahi (wato, Na rantse da Allah), lallai shi (watau Zaid) ya cancanci shugabanci." Muslim ya ruwaito daga Barida, wanda ya ce:

“The Prophet (phuh) sent an army detachment and made Usama bin Zaid its commander. Some people criticized (spoke badly of) Usama's leadership. So Allah's Prophet (phuh) got up and said, "If you people are criticizing Usama's leadership, you have already criticized the leadership of his father before. But Waaimullah (i.e., By Allah), he (i.e. Zaid) deserved leadership”. Muslim reported from Barida who said,

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ ... " "كَانَ رَسُولُ اللَّهِ .

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ ... " "كَانَ رَسُولُ اللَّهِ .

Duk lokacin da Manzon Allah ﷺ ya naɗa wani a matsayin shugaban runduna ko ƙaramar tawaga, yakan yi masa wasiyya ta musamman.

“Whenever the Messenger of Allah (pbuh) appointed anyone as a leader of an army or detachement, he would especially exhort him”.

Dangane da Tsaron Cikin Gida, wannan ofis ɗin zai kasance ƙarƙashin jagorancin shugaban 'yan sanda, kuma manufarsa ita ce kare tsaro a cikin Dar Al-Islam. Idan sun gaza, to za a naɗa sojoji da izinin Khalifah. Dalili kuwa shi ne abin da Al-Bukhari ya ruwaito daga Anas.

As for the Internal Security, this is the office that will be led by the head of the Police, and its objective would be to protect the security in Dar Al-Islam. If they were incapable then the army would be appointed with the permission of the Khalifah. The evidence is from what was reported by Al-Bukhari from Anas.

. بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنْ الأَمِيرِ " "كَانَ قَ يْسُ بْنُ سَعْدٍ مِنْ النَّبِيِّ .

. بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنْ الأَمِيرِ " "كَانَ قَ يْسُ بْنُ سَعْدٍ مِنْ النَّبِيِّ .

Qais bin Sa`d ya kasance ga Annabi ﷺ kamar babban jami'in 'yan sanda ga Amir.

“Qais bin Sa`d was to the Prophet (phuh) like a chief police officer to an Amir”.

Game da Harkokin Waje, Manzon Allah ﷺ yana kafa dangantaka da sauran jihohi da hukumomi. Ya aika ‘Uthman bin ‘Affan ya yi shawarwari da Quraishawa, kamar yadda ya yi shawarwari da manzannin Quraishawa. Haka nan, ya aika manzanni zuwa ga sarakuna, kuma ya karɓi manzanni daga sarakuna da shugabanni, sannan ya kulla yarjejeniyoyi da sulhu. Haka kuma, magadansa bayan sa, sun kafa dangantakar diflomasiyya da sauran jihohi da hukumomi. Sun kuma naɗa wasu su yi hakan a madadinsu, bisa ka’idar cewa abin da mutum ya kan yi da kansa za a iya ba wani ya yi masa, kuma a wakilta wani ya aiwatar masa da shi.

With respect to Foreign Affairs, the Messenger (pbuh) used to establish external relations with other states and bodies. He sent ‘Uthman Bin ‘Affan to negotiate with Quraysh, just as he negotiated with the messengers of Quraysh. In the same manner, he sent messengers to the kings, and received messengers from the kings and leaders, and concluded agreements and peace settlements. And likewise, his successors, after him , established diplomatic relations with other states and bodies. And they appointed others to do that for them, on the basis that what the individual does himself can be delegated to someone else on his behalf, and deputise someone else to carry it out for him.

Game da Sana'a, dalilinta yana cikin Alkur'ani da Sunna. Allah (SWT) ya ce.

As for Industry, its evidence is from the Quran and the Sunnah. Allah (swt) said.

"Kuma ku shirya musu duk abin da kuke iyawa na ƙarfi da dawakai na yaƙi, wanda da shi za ku firgita abokin gābar Allah da abokin gābarku da waɗansu banda su waɗanda ba ku sani ba, amma Allah yana sane da su. Duk abin da kuka ciyar a hanyar Allah kuwa, za a cika muku shi, ba kuwa za a zalunce ku ba." (TMQ 8:60). Dangane da Sunnah, Ibn Sa'd ya ruwaito a cikin Al-Tabaqat daga Makhul,

“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.” (TMQ 8:60). With regards to the Sunnah Ibn Sa’d reported in Al-Tabaqat from Makhul,

. نَصَبَ المِنْجَنِيقَ عَلَى أَهْلِ الطَّائِفِ أَرْبَعِينَ يَ وْم اً" "أَنَّ النَّبِيَّ .

. نَصَبَ المِنْجَنِيقَ عَلَى أَهْلِ الطَّائِفِ أَرْبَعِينَ يَ وْم اً" "أَنَّ النَّبِيَّ .

"Yayin kai hari ga mutanen at-Ta’if, Annabi ﷺ ya kafa manjaniq na tsawon kwanaki arba'in." Kuma Al-Waqidi ya ce a cikin Al-Maghazi.

“While attacking the people of at-Ta’if, the Prophet (phuh) set up the ballista for forty days.” And Al-Waqidi in Al-Maghazi said.

. أَصْحَابَهُ، ف قَالَ لَهُ سَلْمَانُ الفَارِسِيُّ: يَا رَسُولَ اللَّهِ ، "وَشَاوَرَ رَسُولُ اللَّهِ أَرَى أَنْ تَ نْصُبَ المِنْجَنِيقَ عَلَى حِصْنِهِمْ، فَإِنَّا كُنَّا بِأَرْضِ فَارِسَ نَ نْصُبُ المِنْجَنِيقَاتِ عَلَى الحُصُونِ وَتُ نْصَبُ عَلَيْ نَا. فَ نُصِيبُ مِنْ عَدُوِّنَا وَيُصِيبُ مَنَّا بِالمِ نجَنِيقِ، وَإِنْ لَمْ يَكُنْ فَ عَمِلَ مِنْجَنِيقاً بِيَدِهِ، فَ نَصَبَهُ عَلَى حِصْنِ المِنْجَنِيقُ طَالَ الثِّواءُ؛ فَأَمَرَهُ رَسُولُ اللَّهِ الطَّائِفِ ... " .

. أَصْحَابَهُ، ف قَالَ لَهُ سَلْمَانُ الفَارِسِيُّ: يَا رَسُولَ اللَّهِ ، "وَشَاوَرَ رَسُولُ اللَّهِ أَرَى أَنْ تَ نْصُبَ المِنْجَنِيقَ عَلَى حِصْنِهِمْ، فَإِنَّا كُنَّا بِأَرْضِ فَارِسَ نَ نْصُبُ المِنْجَنِيقَاتِ عَلَى الحُصُونِ وَتُ نْصَبُ عَلَيْ نَا. فَ نُصِيبُ مِنْ عَدُوِّنَا وَيُصِيبُ مَنَّا بِالمِ نجَنِيقِ، وَإِنْ لَمْ يَكُنْ فَ عَمِلَ مِنْجَنِيقاً بِيَدِهِ، فَ نَصَبَهُ عَلَى حِصْنِ المِنْجَنِيقُ طَالَ الثِّواءُ؛ فَأَمَرَهُ رَسُولُ اللَّهِ الطَّائِفِ ... " .

"Manzon Allah ﷺ ya tuntubi sahabbansa; sai Salman Al-Farisi ya ce masa, Ya Manzon Allah, ina ganin ya kamata mu yi amfani da manjaniq a kan katangun kagaransu. Lokacin da muna Farisa, muna amfani da manjaniq a kan katanga, su ma suna amfani da shi a kanmu; mu na buga su, su ma suna buga mu. Idan ba don manjaniq ba, kewayen zai dade. Manzon Allah ﷺ ya umarce shi da ya gina manjaniq; ya yi wani da kansa ya kafa shi a kan katangun Ta'if." Ibn Ishaq ya fada haka a cikin Sirarsa.

“and the Messenger of Allah (pbuh) consulted his companions; Salman Al-Farsi said to him, O Messenger of Allah, I think we should use the ballista against their fortifications. When we were in Persia, we used to use the ballista against fortification, and they were used against us; we hit them and they hit us. If it had not been for the ballista, the siege would have taken longer. The Messenger (pbuh) commanded him to build ballista; he made one himself and set it up against Al-Ta’if fortifications”. And Ibn Ishaq said in his Sirah.

. "حَتَّى إِذَا كَانَ يَ وْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ ن فََرٌ مِنْ أَصْحَابِ تَحْتَ دَبَّابَةٍ ، ثُمَّ زَحَفُوا بِهَا إَلَى جِدَارِ الطَّائِفِ لِيَخْرُقُوهُ ... " رَسُولِ اللَّهِ .

. "حَتَّى إِذَا كَانَ يَ وْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ ن فََرٌ مِنْ أَصْحَابِ تَحْتَ دَبَّابَةٍ ، ثُمَّ زَحَفُوا بِهَا إَلَى جِدَارِ الطَّائِفِ لِيَخْرُقُوهُ ... " رَسُولِ اللَّهِ .

"A ranar da bangon da ke kare Ta'if ya karye, wasu daga cikin sahabban Manzon Allah ﷺ sun shiga ƙarƙashin wata tanki, sa'an nan suka yi gaba zuwa bangon don su rushe shi…" Haka kuma, shirye-shiryen da ke sa abokan gaba su ji tsoro wajibi ne, kuma wannan shiri ba ya yiwuwa sai da sana'a, saboda haka sana'a wajibi ne daga wannan hukunci.

“On day that the wall protecting Ta’if broke, a number of the companions of the Messenger of Allah (pbuh) entered under a tank, and then marched forward to the wall in order to destroy it…” Also, preparation for that which puts fear into the enemy is obligatory and this preparation cannot be carried out without industry, and ,therefore, industry is obligatory from the rule.

. )ما لا يتم الواجب إلا به فهو واجب( .

. )ما لا يتم الواجب إلا به فهو واجب( .

"Duk abin da ake buƙata domin cika wani wajibi shi ma wajibi ne." Halifa ko duk wanda ya naɗa shi ne zai tafiyar da shi.

“whatever is required to complete an obligation is itself an obligation”. The Khalifah or anyone he appoints is the one who will manage it.

Dangane da shari'a, Annabi ﷺ yana yin hukunci da kansa, kuma yana naɗa wasu su yi hukunci tsakanin mutane. Yana tafiyar da hukunci da kansa, kamar yadda Umm Salamah ta ruwaito cewa Manzon Allah ﷺ ya ce.

With respect to the judiciary, the Prophet (phuh) used to act as the judge personally, and appointed others to judge between the people. He used to undertake the judging himself as narrated by Umm Salamah that the Messenger of Allah (pbuh) said.

. "إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَ عْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ ب عَْضٍ وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنْ النَّارِ " .

. "إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَ عْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ ب عَْضٍ وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنْ النَّارِ " .

"Lallai ni mutum ne kawai, kuma masu da'awa suna kawo mini (rigingimunsu); watakila wasunsu sun fi wasu iya magana. Ina yanke hukunci gwargwadon abin da na ji daga gare su. Saboda haka, duk wanda na ba shi, ta hanyar hukuncina, rabon da bai dace ba daga hakkin wani Musulmi, to, a gaskiya ina ba shi rabon (Wutar) Jahannama ﷺ." (Waɗanda Al-Bukhari ya ruwaito, kuma aka yarda da lafuzzansa). Da kuma ruwayar Abu Hurairah da Zaid b. Khalid Al-Juhani, wanda ya ce.

“Verily, I am only a human and the claimants bring to me (their disputes); perhaps some of them are more eloquent than others. I judge according to what I hear from them). So, he whom I, by my judgment, (give the undue share) out of the right of a Muslim, I in fact give him a portion of (Hell) Fire” (agreed upon with the wording from Al-Bukhari). And the narration of Abu Hurayrah and Zayd b. Khalid Al-Juhani who said.

Wani Balarabe ya zo ya ce: "Ya Manzon Allah ﷺ, ka yi mana hukunci bisa ga Littafin Allah." Sai abokin husumarsa ya tashi ya ce: "Gaskiya ya fada, ka yi mana hukunci bisa ga Littafin Allah ..." (Muttafaqun 'alaih, kuma wannan lafazin na Al-Bukhari ne). Dangane da nada wasu a matsayin alkalai, hujjar ita ce abin da Al-Hakim ya rawaito, ya kuma ce sahihi ne bisa sharuddan Muslim da Al-Bukhari, wanda Al-Dhahabi ma ya tabbatar, daga Ibn Abbas, wanda ya ce:

. "جَاءَ أَعْرَابِ ي فَ قَالَ: يَا رَسُولَ اللَّهِ، اقْضِ بَ يْ نَ نَا بِكِتَابِ اللَّهِ. فَ قَامَ خَصْمُهُ فَ قَالَ: صَدَقَ، اقْضِ بَ يْ نَ نَا بِكِتَابِ اللَّهِ ... " “A Bedoin came and said, "O Allah's Prophet (phuh)! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws …” (agreed upon and the wording is from Al-Bukhari). As for the appointment of others to the judiciary, the evidence is what Al-Hakim narrated and stated was Sahih based upon the conditions of Muslim and Al-Bukhari which was also confirmed by Al-Dhahabi, from Ibn Abbas who said.

. إِلَى اليَمَنِ عَلِيّاً فَ قَالَ: عَلِّمْهُمُ الشَّرَائِعَ وَاقْضِ بَ يْ نَ هُمْ. قَالَ: "بَ عَثَ النَّبِيُّ لاَ عِلْمَ لِي بِالقَضَاءِ. فَدَفَعَ فِي صَدْرِهِ فَ قَالَ: اللَّهُمَّ اهْدِهِ لِلْقَضَاءِ " .

. إِلَى اليَمَنِ عَلِيّاً فَ قَالَ: عَلِّمْهُمُ الشَّرَائِعَ وَاقْضِ بَ يْ نَ هُمْ. قَالَ: "بَ عَثَ النَّبِيُّ لاَ عِلْمَ لِي بِالقَضَاءِ. فَدَفَعَ فِي صَدْرِهِ فَ قَالَ: اللَّهُمَّ اهْدِهِ لِلْقَضَاءِ " .

Annabi ﷺ ya aiki Ali zuwa Yemen, ya ce: Ka koya musu shari'a (dokoki) kuma ka yi hukunci a tsakaninsu. Ya ce: Ba ni da ilimin yin hukunci. Sai (Annabi ﷺ) ya buga kirjinsa ya ce: Ya Allah, ka shiryar da shi zuwa ga hukunci. Al-Hakim ya kuma ruwaito shi kuma ya tabbatar da ingancinsa bisa sharuddan Muslim da Al-Bukhari, Al-Dhahabi kuma ya amince da shi, cewa Ali (ra) ya ce.

“The Prophet (phuh) sent ‘Ali to Yemen and said: Teach them the rules (Shari’ah) and judge between them. He replied I have no knowledge of judging, and so he struck his chest and said O Allah guide him to judgement”. Al-Hakim also narrated and authenticated upon the conditions of Muslim and Al-Bukhari, and Al-Dhahabi agreed with him, that ‘Ali (ra) said.

. إِلَى اليَمَنِ فَ قُلْتُ: تَ بْ عَثُنِي إِلَى قَ وْمٍ ذَوِي أَسْنَانٍ وَأَنَا "بَ عَثَنِي رَسُولُ اللَّهِ حَدَثُ السِّنِّ ! قَالَ: إِذَا جَلَسَ إِلَيْكَ الخَصْمَانِ فَلاَ تَ قْضِ لأَحَدِهِمَا حَتَّى تَسْمَعَ مِنَ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ. قَالَ عَل ي: فَمَا زِلْتُ قَاضِي اً" .

. إِلَى اليَمَنِ فَ قُلْتُ: تَ بْ عَثُنِي إِلَى قَ وْمٍ ذَوِي أَسْنَانٍ وَأَنَا "بَ عَثَنِي رَسُولُ اللَّهِ حَدَثُ السِّنِّ ! قَالَ: إِذَا جَلَسَ إِلَيْكَ الخَصْمَانِ فَلاَ تَ قْضِ لأَحَدِهِمَا حَتَّى تَسْمَعَ مِنَ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ. قَالَ عَل ي: فَمَا زِلْتُ قَاضِي اً" .

"Manzon Allah ﷺ ya aike ni zuwa Yemen, sai na ce: Ka aike ni ga mutane masu gogewa, ni kuwa matashi ne! Ya ce: Idan masu husuma biyu suka zauna a gabanka, kada ka yanke hukunci sai ka ji abin da ɗayan zai faɗa. Ali (ra) ya ce: Na daɗe ina alƙali."

“The Messenger of Allah (pbuh) sent me to Yemen, and I said: You have sent me to people of experience, and I am young! He said: When the two litigants sit in front of you, do not decide till you hear what the other has to say. Ali (ra) said: I had been a judege for long”.

Dangane da ijma'i, Al-Mawardi ya ambata a cikin Al-Hawi, "Khulafa'u rashidun na da sun kasance suna yin hukunci tsakanin mutane, kuma suna naɗa alƙalai da masu mulki… don haka hakan ijma'i ne ta hanyar ayyukansu". Ibn Qudamah ya ambata a cikin Al-Mugni, "Musulmi sun yi ittifaqi a kan halaccin naɗa alƙalai".

With respect to the consensus, Al-Mawardi mentioned in Al-Hawi, “The righteous khulafaa’ used to judge between the people, and appointed the judiciary and the rulers…and so it is a consensus through their actions”. Ibn Qudamah mentioned in Al- Mugni “The Muslims are agreed on the legitimacy of appointing judiciary”.

Game da al'amuran mutane (tsarin gudanarwa), Manzon Allah ﷺ yana tafiyar da al'amuransu, kuma yana naɗa marubuta domin gudanar da su. Yana kula da maslahohin mutane, yana lura da harkokinsu, yana warware matsalolinsu, yana tsara dangantakarsu, yana kare bukatunsu, kuma yana jagorantar su zuwa abin da zai amfane al'amuransu. Duk waɗannan suna cikin al'amuran gudanarwa, wanda ke tafiyar da rayuwarsu ba tare da matsala ko rikitarwa ba.

As for the peoples’ affairs (the administrative apparatus) the Messenger of Allah (pbuh) used to manage the affairs and used to appoint writers for their administration. He managed the peoples’ interests, took care of their affairs, resolved their problems, organised their relationships, protected their needs and directed them to what would benefit their matters. All of these are from the administrative affairs, which directs their lives without problems or complication.

A game ta fannin ilimi, Manzon Allah ﷺ ya sanya fansa ga kafiran fursunoni cewa su koyar da yara goma daga cikin yaran Musulmi. Fansa tana cikin ganimar yaki, wacce mallakar Musulmi ce, don haka tabbatar da ilimi yana cikin muradan Musulmi.

In the issue of education, the Messenger of Allah (pbuh) made ransom of the disbelieving prisoners that they should teach ten of the Muslim children. Ransom is part of the war booty, which is the property of the Muslims, and so ensuring education is an interest from the Muslims’ interests.

Kuma a fannin aikin likita – an ba Manzon Allah ﷺ wani likita kyauta, sai aka sanya shi a hannun Musulmi. Kasancewar an ba Manzon Allah ﷺ kyauta wadda bai yi amfani da ita da kansa ba, kuma bai karbe ta ba, sai dai ya ba Musulmi, hujja ce da ke nuna cewa aikin likita yana cikin muhimman bukatun jama'a. Haka kuma an rawaito a cikin hadisi ingantacce daga Aisha (ra) wanda aka yarda da shi baki daya, cewa ta ce:

And in medical practice – the Messenger of Allah (pbuh) was given a doctor as a gift and so he was made available to the Muslims. The fact that the Messenger of Allah (pbuh) was given a gift which he did not use himself, and nor took it but rather gave it to the Muslims is a proof that medical practice is an interest from the people’s interests. In an authentic narration from 'Aisha (ra) which is agreed upon she said.

. "أُصِيبَ سَعْدٌ يَ وْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُ رَيْشٍ ي قَُالُ لَهُ ابْنُ الْعَرِقَةِ رَمَاهُ فِي خَيْمَةً فِي الْمَسْجِدِ يَ عُودُهُ مِنْ قَرِيبٍ ..." الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ .

. "أُصِيبَ سَعْدٌ يَ وْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُ رَيْشٍ ي قَُالُ لَهُ ابْنُ الْعَرِقَةِ رَمَاهُ فِي خَيْمَةً فِي الْمَسْجِدِ يَ عُودُهُ مِنْ قَرِيبٍ ..." الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ .

“An jikkata Sa’d a ranar Yakin Khandaq (yakin Ditch), bayan an harbe shi da kibiya a jijiyar hannu daga wani mutumin Quraishawa mai suna Ibn Al-Ariqa, sai Manzon Allah ﷺ ya kafa masa alfarwa a cikin masallaci domin ya kula da shi.” Ana fahimtar daga damuwar Manzon Allah ﷺ, wanda shi ne shugaban Daula, game da Sa’d yayin da yake rashin lafiya, ta hanyar ajiye shi cikin masallaci, cewa aikin likitanci ko magani abu ne da yake cikin muradun Musulmi wanda Daula ke kula da shi. Halifofin masu adalci sun bi irin wannan tafarki. Al-Hakim ya ruwaito a cikin Al-Mustadrak daga Zayd b. Islam daga mahaifinsa wanda ya ce.

“Sa’d was injured on the day of Al-Khandaq (battle of the Trench), having been hit by an arrow in the arm vein from a Qurayshi man called Ibn Al-Ariqa, and so the Messenger of Allah (pbuh) set up a tent for him in the mosque to look after him”. It is understood from the concern of the Messenger (pbuh) , who was the head of the State, over Sa’d while he was ill, by keeping him within the mosque, that medical practice or treatment is an interest from the Muslims’ interests which the state takes care of. The righteous Khulafaa’ followed the same practice. Al-Hakim narrated in Al-Mustadrak from Zayd b. Islam from his father who said.

. )مرضت في زمان عمر بن الخطاب مرضاً شديداً فدعا لي عمر طبيباً فحماني حتى كنت أمص النواة من شدة الحمية( .

. )مرضت في زمان عمر بن الخطاب مرضاً شديداً فدعا لي عمر طبيباً فحماني حتى كنت أمص النواة من شدة الحمية( .

"Na yi rashin lafiya mai tsanani a zamanin Umar b. Al-Khattab, sai Umar ya kira mini likita. Ya dumama ni har na kai ga tsotson kwayoyin dabino saboda tsananin zafin."

“I fell severely ill in the time of Umar b. Al-Khattab, and so Umar called a physician for me. He warmed me up to the point I would suck on date pits due to the intense heat”.

A cikin al'amuran aiki, Manzon Allah ﷺ ya ba wani mutum shawara ya sayi igiya da gatari, sannan ya tattara itace ya sayar wa mutane maimakon ya roƙe su kuɗi, don kada wani ya ba shi, wani kuma ya ƙi. Wannan yana cikin hadisin da Abu Dawud da Ibn Majah suka ruwaito.

In affairs of work the Messenger of Allah (pbuh) advised a man to purchase rope and an axe and then to collect wood and sell it to the people instead of asking them for money such that one person would give and the next would refuse. This was in the narration from Abu Dawud and Ibn Maja which mentioned.

. وَاشْتَرِ بِالدِّرْهَمِ الآخَرِ قَدُوماً فَائْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ ...« عُوداً بِيَدِهِ ثُمَّ قَالَ: اذْهَبْ وَاحْتَطِبْ وَبِعْ، فَلاَ أَرَيَ نَّكَ خَمْسَةَ عَشَرَ يَ وْماً، فَ فَعَلَ، »... فَجَاءَ وَقَدْ أَصَابَ عَ شْ رَةَ دَرَاهِ مَ .

. وَاشْتَرِ بِالدِّرْهَمِ الآخَرِ قَدُوماً فَائْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ ...« عُوداً بِيَدِهِ ثُمَّ قَالَ: اذْهَبْ وَاحْتَطِبْ وَبِعْ، فَلاَ أَرَيَ نَّكَ خَمْسَةَ عَشَرَ يَ وْماً، فَ فَعَلَ، »... فَجَاءَ وَقَدْ أَصَابَ عَ شْ رَةَ دَرَاهِ مَ .

"…kuma ka sayi wata gatari da sauran dirhami ka kawo mini. Ya kawo masa ita. Manzon Allah ﷺ ya sanya wa gatarin hannu da kansa, ya ce: Je ka tattara itacen wuta ka sayar da shi, kada in sake ganin ka tsawon kwana goma sha biyar. Mutumin ya tafi ya tattara itacen wuta ya sayar da shi, kuma idan ya dawo ya samu dirhami goma…". Kuma a cikin wata riwaya daga Al-Bukhari, Manzon Allah ﷺ ya ce,

“…and buy an axe with the other dirham and bring it to me. He brought it to him. The Messenger of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for fifteen days. The man went away and gathered firewood and sold it, and when he returned he had earned ten dirhams...”. And in a narration from Al-Bukhari the Messenger of Allah (pbuh) said,

. لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْ لَهُ فَ يَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَ يَبِيعَهَا فَ يَكُفَّ « » اللَّهُ بِهَا وَجْهَهُ خَ يْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَ عُوه .

. لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْ لَهُ فَ يَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَ يَبِيعَهَا فَ يَكُفَّ « » اللَّهُ بِهَا وَجْهَهُ خَ يْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَ عُوه .

"Ya fi kyau ga kowa daga cikinku ya ɗauki igiya (ya yanke) ya kawo damar itace (daga daji) a bayansa ya sayar da ita, Allah kuma zai kiyaye fuskarsa (daga Wuta) saboda hakan, fiye da ya roƙi mutane waɗanda ƙila su ba shi ko ba su ba." Don haka ya kasance yana warware matsalar aiki ta wannan hanya a matsayin ɗaya daga cikin maslahohin Musulmi.

“It is better for anyone of you to take a rope (and cut) and bring a bundle of wood (from the forest) over his back and sell it and Allah will save his face (from the Hell-Fire) because of that, rather than to ask the people who may give him or not .” So he used to solve the problem of work in that matter as one of the interests of the Muslims.

Game da hanyoyin mota, Manzon Allah (ﷺ) ya kasance yana tsara hanyoyi a zamaninsa ta hanyar sanya fadin hanya ya zama hasashen kamu bakwai idan an sami sabani. Al-Bukhari ya ruwaito shi a babin Al-Tariq Al-Mita’ (tazarar da ke tsakanin hanya).

With regards to the highways, the Messenger of Allah (pbuh) used to organise the pathways in his time by making the space of the pathway seven cubits if there was a dispute. Al-Bukhari narrated in the chapter of Al-Tariq Al-Mita’ (the space between the road).

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْ عَةِ أَذْرُعٍ قَضَى النَّبِيُّ « .

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْ عَةِ أَذْرُعٍ قَضَى النَّبِيُّ « .

Annabi ﷺ ya yanke hukunci cewa a bar kamu bakwai na hanya a matsayin hanyar jama'a idan aka samu sabani game da hanyar tafiya, kuma Muslim ya ruwaito shi.

“The Prophet (phuh) judged that seven cubits should be left as a public way when there was a dispute about the pathway”, and Muslim narrated.

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ ع رْضُهُ سَبْعَ أَذْرُعٍ « .

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ ع رْضُهُ سَبْعَ أَذْرُعٍ « .

"Idan kuka sabawa game da wata hanya, ana hukunta ta cewa faɗinta ya kai kamu bakwai," wanda hakan wani tsari ne na gudanarwa a lokacin, kuma idan buƙatar ta fi girma, da an biya ta, kamar yadda yake a mazhabar Shafi'i.

“When you disagree about a pathway, it is judged to be seven cubits in width”, which was an administrative organisation at that time and if the need was greater it would have been met, as it is in the Shafi’i school of thought.

A cikin noma, Az-Zubair da wani mutum daga Ansar sun yi saɓani game da ban ruwa, sai Annabi ﷺ ya ce.

In agriculture, Al-Zubayr and a man from the Ansar had a dispute regarding irrigation, and so the Prophet (phuh) said.

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ « .

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ « .

"Ya Zubair, ka shayar da gonarka sannan ka bar ruwan ya kwarara zuwa ga makwabcinka."

“O Zubayr, irrigate and then let the water flow to your neighbour” (agreed upon with the wording from Muslim).

Wannan ita ce hanyar da Manzon Allah ﷺ ya bi wajen tafiyar da al'amuran mutane, kuma khalifofi nagari bayansa sun tafiyar da su, ko dai da kansu, ko kuma ta hanyar naɗa wani ya tafiyar da su.

This is the manner in which the Messenger of Allah (pbuh) managed the affairs of the people and the righteous khulafaa’ after him managed them either by themselves or by appointing someone to manage them.

Game da baitul mali, akwai hujjoji masu yawa da ke nuna cewa baitul mali yana ƙarƙashin ikon kai tsaye na Manzon Allah ﷺ, ko Khalifa, ko kuma duk wanda Khalifa ya ba shi alhakin sa. Saboda haka Manzon Allah ﷺ a wasu lokuta yakan ajiye dukiya da kansa, yana da ma'ajiya. Yakan karɓi dukiyar da kansa, ya raba ta, ya sanya ta a wurinta. A wasu lokutan kuma yakan naɗa wasu su gudanar da waɗannan al'amura. Khalifofi masu adalci bayan sa suka bi hanya guda: ko dai su kansu suna tafiyar da al'amuran baitul mali kai tsaye, ko kuma su naɗa wasu su yi hakan a madadinsu.

As for the treasury, there are plenty of evidences that indicate that the Bayt Al-Mal was under the direct authority of the Messenger (pbuh) , the Khalifah, or whoever was encharged with it by the Khalifah. And so the Messenger of Allah (pbuh) sometimes used to directly store the wealth and he had a storehouse. He would directly take the wealth, apportion it and put it in its place. At other times he would appoint others to undertake these issues. The righteous khulafaa’ after him carried on in the same way after him , either directly taking charge of the affairs of the treasury or appointing others to do it on their behalf.

Manzon Allah ﷺ yakan sanya dukiya a masallaci, kamar yadda Al-Bukhari ya ruwaito daga Anas, wanda ya ce.

The Messenger of Allah (pbuh) would either place the wealth in the mosque, as has been narrated by Al-Bukhari from Anas who said.

. » يبَِالٍ يمنَ الْبَحْرَيْ ي ن فَ قَالَ : انْ ثُ رُوهُ فِي الْمَسْجِدِ أُيتَِ النَّيبُِّ « .

. » يبَِالٍ يمنَ الْبَحْرَيْ ي ن فَ قَالَ : انْ ثُ رُوهُ فِي الْمَسْجِدِ أُيتَِ النَّيبُِّ « .

"An kawo dukiya daga Bahrain zuwa ga Annabi ﷺ. Ya ce: Ku watsa ta a masallaci", ko a ɗaki ɗaya daga cikin matan sa, kamar yadda Al-Bukhari ya ruwaito daga Uqbah wanda ya ce,

“Wealth from Bahrain was brought to the Prophet (phuh) . He said: Spread it out in the mosque”, or in one of his wives’ rooms as has been narrated by Al-Bukhari from Uqbah who said,

. بيالْمَ ي دينَية الْعَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْيرعًا، فَ تَخَطَّى يرقَابَ صَلَّيْتُ وَرَاءَ النَّيبِِّ « النَّا ي س إيلَى ب عَْ ي ض حُجَير نيسَائييه، فَ فَيزعَ النَّاسُ يمنْ سُرْعَتييه، فَخَرَجَ عَلَيْيهمْ، فَ رَأَى أَن هَُّمْ عَ ي جبُوا يم نْ » سُرْعَتييه، فَ قَالَ: ذكََرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ .

. بيالْمَ ي دينَية الْعَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْيرعًا، فَ تَخَطَّى يرقَابَ صَلَّيْتُ وَرَاءَ النَّيبِِّ « النَّا ي س إيلَى ب عَْ ي ض حُجَير نيسَائييه، فَ فَيزعَ النَّاسُ يمنْ سُرْعَتييه، فَخَرَجَ عَلَيْيهمْ، فَ رَأَى أَن هَُّمْ عَ ي جبُوا يم نْ » سُرْعَتييه، فَ قَالَ: ذكََرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ .

Na yi sallar La'asar a bayan Annabi ﷺ a Madina. Bayan da ya gama sallar da Taslim, sai ya tashi da sauri ya fita yana ketare layukan mutane zuwa ɗaya daga cikin ɗakunan matansa. Mutane suka firgita saboda gudunsa. Sai Annabi ﷺ ya dawo ya ga mutane sun yi mamaki saboda gaggawarsa, sai ya ce musu: "Na tuna da wani yanki na zinariya da ke gida na, kuma ban so shi ya karkatar da hankalina daga ibadar Allah ba, don haka na umarci a raba shi."

“I offered Asr prayer behind the Prophet (phuh) at Medina. When he had finished the prayer with Taslim, he got up hurriedly and went out by crossing the rows of the people to one of the dwellings of his wives. The people got scared at his speed . The Prophet (phuh) came back and found the people surprised at his haste and said to them, "I remembered a piece of gold lying in my house and I did not like it to divert my attention from Allah's worship, so I have ordered it to be distributed ”.

A zamanin Khulafa'u Rashidun, wurin da ake ajiye dukiya ya zama sananne da suna Baitul Mal (ma'ajiyar dukiya). Ibn Sa'd ya ambata a cikin Al-Tabaqat daga Sahl b. Abi Hathmah da wasu.

During the era of the righteous Khulafaa’ the place where the wealth would be stored became known as the Bayt Al-Mal (treasury). Ibn Sa’d mentioned in Al-Tabaqat from Sahl b. Abi Hathmah and others.

. أن أبا بكر كان له بيت مال بالسنح ليس يحرسه أحد، فقيل له: ألا تجعل « عليه من يحرسه؟ قال: عليه قفل. فكان يعطي ما فيه حتى يفرغ. فلما انتقل إلى وروى هناد في الزهد بإسناد جيد عن أنس قال: .» المدينة، حوّله فجعله في داره جاء رجل إلى عمر فقال: يا أمير المؤمنين، احملني فإني أريد الجهاد، فقال عمر « »... لرجل: خذ بيده فأدخله بيت المال يأخذ ما يشاء .

. أن أبا بكر كان له بيت مال بالسنح ليس يحرسه أحد، فقيل له: ألا تجعل « عليه من يحرسه؟ قال: عليه قفل. فكان يعطي ما فيه حتى يفرغ. فلما انتقل إلى وروى هناد في الزهد بإسناد جيد عن أنس قال: .» المدينة، حوّله فجعله في داره جاء رجل إلى عمر فقال: يا أمير المؤمنين، احملني فإني أريد الجهاد، فقال عمر « »... لرجل: خذ بيده فأدخله بيت المال يأخذ ما يشاء .

Abu Bakr yana da Bayt Al-Mal wanda babu wanda yake tsaronsa. An ce masa: Ba za ka naɗa wanda zai tsare shi ba? Ya amsa da cewa yana da makulli. Yakan raba duk abin da ke cikinsa har sai ya zama babu kowa. Lokacin da ya koma Madina, ya ɗauke shi ya ajiye a gidansa. Hinad ne ya ruwaito shi a cikin Al-Zuhd da isnadi mai kyau daga Anas: "Wani mutum ya zo wurin Umar ya ce: Ya shugaban muminai, ka ba ni kuɗi domin ina so in shiga jihadi. Sai Umar ya ce wa wani mutum: Ka kai shi Bayt Al-Mal, domin ya ɗauki duk abin da yake so."

“Abu Bakr had Bayt Al-Mal which had no one guarding it. It was said to him: Won’t you appoint someone to guard it? He replied it has lock on it. He used to distribute all that were in it until it became empty. When he moved to Madinah, he took it and placed it in his house”. It is reported by Hinad in Al-Zuhd with a good chain from Anas “a man came to Omar and said: O leader of the believers, fund me because I want to participate in the Jihad, and so Omar said to a man – take him to Bayt Al-Mal, so that he can take whatever he wishes”.

Dangane da hujja, shaidar ta fito ne daga Alkur'ani da Sunnah. Game da Alkur'ani, Shi (SWT) ya ce.

As for information, the evidence for it is from the Quran and the Sunnah. With respect to the Quran, He (swt) said.

“Idan kuma wani labari game da tsaro ko tsoro ya zo musu, sai su yada shi. Amma da sun mayar da shi ga Manzon Allah ﷺ da kuma ga masu iko daga cikinsu, da waɗanda suke iya fitar da gaskiyar al'amari daga gare shi sun san shi.” (TMQ 4:83).

“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).

Dangane da Sunnah, akwai riwayar Ibn Abbas game da buɗe Makkah wacce ke cikin Al-Mustadrak na Al-Hakim, wanda ya ce ingantacciya ce kuma tana kan sharuɗɗan Muslim, Al-Dhahabi kuma ya tabbatar da hakan, inda ta ce: "aka ɓoye labarin daga Quraishawa, don haka ba su samu wani bayani game da Manzon Allah ﷺ ba, kuma ba su san abin da ake shirin yi ba." Haka kuma akwai riwayar Mursal daga Abu Salama wacce Ibn Abi Shaybah ya ruwaito, wacce ta ce: sannan Annabi ﷺ ya ce wa Aisha (ra):

As for the Sunnah, the narration of Ibn Abbas during the opening of Makkah which is found in Al-Mustadrak of Al-Hakim who said it was authentic and upon the conditions of Muslim, and Al-Dhahabi confirmed this, which mentioned “and the news was kept from the Quraysh, and so they did not receive any information about the Messenger of Allah (pbuh) and did not know what was being undertaken”. And a Mursal narration from Abu Salama with Ibn Abi Shaybah which mentioned: and then the Prophet (phuh) said to 'Aisha (ra),

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَداً، ... ثُمَّ أَمَرَ بِالطُّرُقِ فَحُبِسَتْ، فَ عَمَّى عَلَى « » أَهْلِ مَكَّةَ لاَ يَأْتِيهِمْ خَبَ رٌ .

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَداً، ... ثُمَّ أَمَرَ بِالطُّرُقِ فَحُبِسَتْ، فَ عَمَّى عَلَى « » أَهْلِ مَكَّةَ لاَ يَأْتِيهِمْ خَبَ رٌ .

"Ka shirya ni, kuma kada ka sanar da kowa game da shi." Sannan ya umarce a toshe hanyoyin, don haka mutanen Makkah suka kasance cikin duhu, kuma babu wani labari da ya isa gare su.

“Prepare me, and do not inform 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 came to them”.

Wannan yana nuna cewa bayanan da suka shafi tsaron ƙasa suna da alaƙa da Khalifah ko wata hukuma da ke cika wannan manufa.

This indicates that the information which is connected to the security of the state is tied to the Khalifah or an institution which meets this aim.

Dangane da majalisar Shura (ta shawara), Manzo ﷺ bai kasance yana da wata majalisa ta musamman da ta dindindin ba, sai dai yana tuntuɓar Musulmi a lokuta da dama, bisa ga faɗinsa (SWT).

As for the Shura (consultative) council, the Messenger (pbuh) did not use to have a specific permanent council, but rather he used to consult the Muslims at numerous times in line with His (swt) words.

"Kuma ku tuntubi su a cikin al'amarin." (TMQ 3:159). Misali na waɗannan tuntuɓar yana daga abin da Muslim ya ruwaito daga Anas game da ranar yaƙin Badr:

“And consult them in the matter.” (TMQ 3:159). An example of these consultations comes from what has been narrated by Muslim from Anas about the day of the battle of Badr:

. شَاوَرَ حِينَ ب لََغَهُ إِقْ بَالُ أَبِي سُفْيَانَ. قَالَ: فَ تَكَلَّمَ أَبُو بَكْرٍ "أَنَّ رَسُولَ اللَّهِ فَأَعْرَضَ عَنْهُ، ثُمَّ تَكَلَّمَ عُمَرُ فَ أَعْرَضَ عَنْهُ، فَ قَامَ سَعْدُ بْنُ عُبَادَةَ فَ قَالَ: إِيَّانَا تُرِيدُ يَا رَسُولَ اللَّهِ، وَالَّذِي نَ فْسِي بِيَدِهِ، لَوْ أَمَرْتَ نَا أَنْ نُخِيضَهَا الْبَحْرَ لأَخَضْنَاهَا، وَلَوْ أَمَرْتَ نَا أَنْ فَانْطَلَقُوا حَتَّى نَضْرِبَ أَكْبَادَهَا إِلَى بَ رْكِ الْغِمَادِ لَفَعَ لْنَا. قَالَ فَ نَدَبَ رَسُولُ اللَّهِ نَ زَلُوا بَدْرًا" .

. شَاوَرَ حِينَ ب لََغَهُ إِقْ بَالُ أَبِي سُفْيَانَ. قَالَ: فَ تَكَلَّمَ أَبُو بَكْرٍ "أَنَّ رَسُولَ اللَّهِ فَأَعْرَضَ عَنْهُ، ثُمَّ تَكَلَّمَ عُمَرُ فَ أَعْرَضَ عَنْهُ، فَ قَامَ سَعْدُ بْنُ عُبَادَةَ فَ قَالَ: إِيَّانَا تُرِيدُ يَا رَسُولَ اللَّهِ، وَالَّذِي نَ فْسِي بِيَدِهِ، لَوْ أَمَرْتَ نَا أَنْ نُخِيضَهَا الْبَحْرَ لأَخَضْنَاهَا، وَلَوْ أَمَرْتَ نَا أَنْ فَانْطَلَقُوا حَتَّى نَضْرِبَ أَكْبَادَهَا إِلَى بَ رْكِ الْغِمَادِ لَفَعَ لْنَا. قَالَ فَ نَدَبَ رَسُولُ اللَّهِ نَ زَلُوا بَدْرًا" .

Manzon Allah ﷺ ya yi shawara da Sahabbansa. Mai ruwaitowa ya ce: Abu Bakr ya yi magana (yana bayyana ra'ayinsa), amma bai kula da shi ba. Sannan 'Umar ya yi magana, amma shi ma bai kula da shi ba. Sannan Sa'd b. 'Ubada ya tashi ya ce: Manzon Allah ﷺ, kana so mu yi magana. Na rantse da Allah wanda rayuwata take hannunSa, idan ka umarce mu da mu tsoma dawakanmu cikin teku, za mu yi haka. Idan ka umarce mu da mu tuka dawakanmu zuwa wuri mafi nisa kamar Barkul-Ghimad, za mu yi haka. Mai ruwaitowa ya ce: Sai Manzon Allah ﷺ ya kira mutane (domin yaƙin). Don haka suka fita suka sauka a Badr. Al-Bukhari ya ruwaito wani misali daga ranar Al-Hudaibiyya ta hanyar Al-Miswar da Marwan, wanda ya ce:

The Messenger of Allah (pbuh) held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he did not pay heed to him. Then spoke 'Umar , but he did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of Allah, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark Al- Ghimad, we would do so. The narrator said: Now the Messenger of Allah (pbuh) called upon the people (for the encounter). So they set out and encamped at Badr”. Al-Bukhari reported another example from the day of Al-Hudaybiyah through Al-Miswar and Marwan who said:

. حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْ نُهُ، قَالَ إِنَّ قُ رَيْشًا جَمَعُوا "وَسَارَ النَّبِيُّ لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْب يْتِ، وَمَانِعُوكَ. فَ قَالَ: أَشِيرُوا أَي هَُّا النَّاسُ عَلَيَّ، أَتَ رَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَ يْتِ؟ فَإِنْ يَأْتُونَا كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ قَطَعَ عَيْ نًا مِنَ الْمُشْ رِكِينَ وَإِلاَّ تَ رَكْنَاهُمْ مَحْ رُوبِينَ. قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ خَرَجْتَ عَامِدًا لِهَذَا الْبَ يْتِ لا تُرِيدُ قَ تْلَ أَحَ دٍ وَلا حَرْبَ أَحَدٍ، فَ تَ وَجَّهْ لَهُ فَمَنْ صَدَّنَا عَنْهُ قَاتَ لْنَاهُ. قَالَ امْضُوا عَلَى اسْمِ اللَّهِ .

. حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْ نُهُ، قَالَ إِنَّ قُ رَيْشًا جَمَعُوا "وَسَارَ النَّبِيُّ لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْب يْتِ، وَمَانِعُوكَ. فَ قَالَ: أَشِيرُوا أَي هَُّا النَّاسُ عَلَيَّ، أَتَ رَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَ يْتِ؟ فَإِنْ يَأْتُونَا كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ قَطَعَ عَيْ نًا مِنَ الْمُشْ رِكِينَ وَإِلاَّ تَ رَكْنَاهُمْ مَحْ رُوبِينَ. قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ خَرَجْتَ عَامِدًا لِهَذَا الْبَ يْتِ لا تُرِيدُ قَ تْلَ أَحَ دٍ وَلا حَرْبَ أَحَدٍ، فَ تَ وَجَّهْ لَهُ فَمَنْ صَدَّنَا عَنْهُ قَاتَ لْنَاهُ. قَالَ امْضُوا عَلَى اسْمِ اللَّهِ .

"Annabi (phuh) ya ci gaba har ya isa (wani ƙauye da ake kira) Ghadir-Al-Ashtat. A can ɗan leƙensa ya zo ya ce, 'Quraishawa (kafirai) sun tara mutane masu yawa a kanka, kuma sun tara Habashawa a kanka, kuma za su yi yaƙi da kai, za su hana ka shiga Ka'aba kuma su hana ka.' Annabi (phuh) ya ce, 'Ya ku mutane! Ku ba ni shawararku. Shin kuna ba da shawarar in hallaka iyalai da zuriyar waɗanda suke son hana mu zuwa Ka'aba? In sun zo mana (don neman zaman lafiya) to Allah zai hallaka ɗan leƙen asiri daga cikin mushrikai, in kuma ba haka ba, za mu bar su cikin halin wahala.' A kan haka Abu Bakr ya ce, 'Ya Annabin Allah (phuh)! Ka zo ne da niyyar ziyartar wannan Gida (watau Ka'aba) kuma ba ka son kashe kowa ko yaƙar kowa. Don haka ka ci gaba zuwa gare shi, kuma duk wanda ya hana mu, za mu yaƙe shi.' A kan haka Annabi (phuh) ya ce, 'Ku ci gaba, da sunan Allah!' Ko da yake ya tara Musulmai ya tuntuɓe su, yakan kira wasu mutane na musamman akai-akai don neman shawara, kuma waɗannan su ne shugabannin mutane: Hamza, Abu Bakr, Ja'far, Umar, Ali, Ibn Mas'ud, Sulaiman, Ammar, Hudhaifa, Abu Dharr, Al-Miqdad, da Bilal (Allah ya yarda da su). Ana iya ɗaukar su a matsayin majalisar shawara a gare shi, saboda yadda yake nemansu musamman akai-akai don shawara."

“The Prophet (phuh) proceeded on till he reached (a village called) Ghadir-Al-Ashtat. There his spy came and said, "The Quraish (infidels) have collected a great number of people against you, and they have collected against you the Ethiopians, and they will fight with you, and will stop you from entering the Ka`ba and prevent you." The Prophet (phuh) said, "O people! Give me your opinion. Do you recommend that I should destroy the families and offspring of those who want to stop us from the Ka`ba? If they should come to us (for peace) then Allah will destroy a spy from the pagans, or otherwise we will leave them in a miserable state." On that Abu Bakr said, "O Allah Prophet (phuh)! You have come with the intention of visiting this House (i.e. Ka`ba) and you do not want to kill or fight anybody. So proceed to it, and whoever should stop us from it, we will fight him." On that the Prophet (phuh) said, "Proceed on, in the Name of Allah!'”. Though he gathered the Muslims and consulted them, he would call specific people consistently to consult with, and these were the leaders of the people; Hamza, Abu Bakr, Ja’far, Umar, ‘Ali, Ibn Mas’ud, Sulayman, ‘Ammar, Hudhayfah, Abu Dharr, Al-Miqdad, and Bilal (may Allah be pleased with them). They could be considered as a Shura council for him due to his specifically seeking them out consistently for consultation.

Haka kuma khulafa'u masu adalci za su yi wa jama'a shawara gabaɗaya, kuma za su zaɓi takamaiman mutane domin neman shawararsu. Abubakar (ra) ya kasance yana neman shawarar mutane na musamman daga cikin Muhajirai da Ansarawa domin ya ji ra'ayinsu idan wani al'amari ya faru, kuma su ne mutanen Shura a gare shi. Mutanen Shura a zamaninsa su ne malamai da waɗanda ke ba da fatawa (hukunce-hukunce). Ibn Sa'd ya ruwaito daga Al-Qasim. أن أبا بكر الصديق كان إذا نزل به أمر يريد مشاورة أهل الرأي وأهل الفقه فيه، دعا رجالاً من المهاجرين والأنصار، دعا عمر، وعثمان، وعلياً، وعبد الرحمن بن عوف، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت.

In the same manner the righteous khulafaa’ would consult the people generally, and would specifically seek out individuals for consultation. Abu Bakr (ra) used to specially consult men from the emigrants and Ansar in order to take their opinion if an issue occurred, and they were the people of Shura to him. The people of Shura in his time were the ‘ulama’ and those who would give fatawa (verdicts). Ibn Sa’d reported from Al-Qasim. . أن أبا بكر الص دي ق كان إذا نزل به أمر يريد مشاورة أهل الرأي وأهل الفقه « فيه، دعا رجالاً من المهاجرين والأنصار، دعا عمر، وعثمان، وعلياً، وعبد الرحمن بن » عوف، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت .

Lokacin da wata matsala ta faru a zamanin Abu Bakr Al-Siddiq wadda ta sa shi son tuntuɓar mutanen basira da fiqhu, sai ya kira wasu mazaje daga cikin Muhajirai da Ansar; ya kira Umar, Usman, Ali, ‘Abdur-Rahman b. ‘Auf, Mu’azu Bin Jabal, Ubayyu Bin Ka’ab da Zaid b. Thabit. Dukansu suna bayar da fatawa a lokacin Khalifancin Abu Bakr (ra), mutane kuma suna komawa gare su don neman hukunci, ta haka ne Abu Bakr (ra) ya kasance yana yi. Idan Umar (ra) ya karɓi shugabanci, shi ma yana kiran wannan rukunin mazaje.

“When some issue occurred at the time of Abu Bakr Al-Siddiq making him want to consult with the people of insight and Fiqh, he would call some men from the emigrants and Ansar; he would call Umar, Uthman, Ali, ‘Abd Al-Rahman b. ‘Awf, Mu’adh Bin Jabal, Abai Bin Ka’ab and Zayd b. Thabit.” All of these used to give fatawa during the Khilafah of Abu Bakr (ra), and the people would refer to them for verdicts and so this was the way that Abu Bakr (ra) preceded and when Umar (ra) took charge he used to call that same group of men.

Duk waɗannan suna nuna cewa ana ɗaukar wani takamaiman majalisa wadda take wakiltar Al-Ummah don shawara da aka tsara a cikin nassin Alƙur'ani da Sunna, wadda ake kira Majlis Al-Ummah (Majalisar Al-Ummah) saboda ita ce wakiliyar Al-Ummah a shawara. Haka kuma, aikinta zai haɗa da yin lissafi bisa ga hujjar da aka rubuta. Muslim ya ruwaito,

All of this indicates taking a specific council that represents the Ummah for the fixed Shura that is mentioned in the text of the Quran and Sunnah, which is called the People’s Council (Majlis Al-Ummah) since it is the representative of the Ummah in Shura. In the same manner, its work would include accounting due to the evidence recorded. Muslim reported,

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِ يَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَ الَ: لاَ مَا صَلَّوْا .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِ يَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَ الَ: لاَ مَا صَلَّوْا .

"Za a sami Amirai (shugabanni), kuma za ku ji dadin kyawawan ayyukansu, ku kuma ƙi munanan ayyukansu. Wanda ya ga ayyukansu (ya kuma yi ƙoƙarin hana maimaitawarsu) ya tsira daga zargi, wanda kuma ya ƙi munanan ayyukansu a zuciyarsa (saboda bai iya hana sake faruwarsu ba) shi ma yana cikin aminci. Amma wanda ya amince da munanan ayyukansu kuma ya bi su, to ya lalace a ruhaniyance." Suka tambaya: "Shin ba za mu yaƙe su ba?" Ya amsa: "A'a, muddin suna ci gaba da yin salla," kuma salla a nan misali ne na mulkin bisa Musulunci.

“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined. They asked: “Shouldn't we fight against them?” He replied: No, as long as they still pray” and prayer here is a metaphor for ruling by Islam.

Wani ɓangare na lissafi shi ne Musulmai sun yi jayayya a farkon al'amarin, kuma a kan gaba akwai Umar (ra) wanda ya yi haka ga Abu Bakr (ra) lokacin da ya nace kan yaƙar murtaddan. Muslim da Al-Bukhari sun ruwaito daga Abu Hurairah wanda ya ce,

Part of accounting is Muslims disputing at the start of the issue and at the head of them is Umar (ra) who did that to Abu Bakr (ra) when he was insistent to fight against the apostates. Muslim and Al-Bukhari reported from Abu Hurayrah who said,

وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، ، وَكَانَ أَبُو بَكْرٍ لَمَّا تُ وُفِّيَ رَسُولُ اللَّهِ « أُمِرْتُ أَنْ أُقَاتِلَ : كيْفَ تُ قَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ : فَ قَالَ عُمَرُ النَّاسَ حَتَّى يَ قُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّ هِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللَّهِ، لأُقَاتِلَنَّ مَنْ فَ رَّقَ بَ يْنَ الصَّلاةِ وَالزَّكَاةِ، فَإِنَّ لَقَاتَ لْتُ هُمْ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ، لَوْ مَنَ عُونِي عَنَاقًا كَانُوا ي ؤَُدُّونَ هَا إِلَى رَسُولِ اللَّهِ  فَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ عَلَى مَنْعِ هَا. قَالَ عُمَرُ » فَ عَرَفْتُ أَنَّهُ الْحَقُّ.

وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، ، وَكَانَ أَبُو بَكْرٍ لَمَّا تُ وُفِّيَ رَسُولُ اللَّهِ « أُمِرْتُ أَنْ أُقَاتِلَ : كيْفَ تُ قَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ : فَ قَالَ عُمَرُ النَّاسَ حَتَّى يَ قُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّ هِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللَّهِ، لأُقَاتِلَنَّ مَنْ فَ رَّقَ بَ يْنَ الصَّلاةِ وَالزَّكَاةِ، فَإِنَّ لَقَاتَ لْتُ هُمْ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ، لَوْ مَنَ عُونِي عَنَاقًا كَانُوا ي ؤَُدُّونَ هَا إِلَى رَسُولِ اللَّهِ  فَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ عَلَى مَنْعِ هَا. قَالَ عُمَرُ » فَ عَرَفْتُ أَنَّهُ الْحَقُّ.

Lokacin da Manzon Allah (ﷺ) ya rasu, Abu Bakr ya zama khalifa, sai wasu Larabawa suka koma kafirci (suka yi ridda). Abu Bakr ya yanke shawarar yin yaƙi da su. Sai `Umar ya ce wa Abu Bakr, "Ta yaya za ka yi yaƙi da waɗannan mutane, alhali Manzon Allah (ﷺ) ya ce: 'An umarce ni (daga wurin Allah) da in yi yaƙi da mutane har sai sun ce: "Babu wani abin bautawa da cancanta sai Allah", duk wanda ya faɗi haka, to zai tsare rayuwarsa da dukiyarsa daga gare ni, sai dai idan ya keta doka (haƙƙoƙi da sharuɗɗan da za a hukunta shi da adalci a kansu), kuma lissafinsa yana wurin Allah.'" Abu Bakr ya ce, "Wallahi! Zan yi yaƙi da duk wanda ya raba tsakanin salla da zakka, domin zakka haƙƙi ne na wajibi da ake karɓa daga dukiya (bisa umarnin Allah). Wallahi! Idan suka ƙi ba ni ko da ɗan awaki da suke bayarwa a zamanin Manzon Allah (ﷺ), zan yi yaƙi da su saboda hana shi." Sai `Umar ya ce, "Wallahi, ba komai ba ne, sai dai Allah ya buɗe ƙirjin Abu Bakr zuwa ga wannan shawara (ta yaƙi), kuma na san cewa shawararsa daidai take."

“When Allah's Prophet (phuh) died and Abu Bakr became the caliph some Arabs renegade (reverted to disbelief) (Abu Bakr decided to declare war against them), `Umar, said to Abu Bakr, "How can you fight with these people although Allah's Prophet (phuh) said, 'I have been ordered (by Allah) to fight the people till they say: "None has the right to be worshipped but Allah, and whoever said it then he will save his life and property from me except on trespassing the law (rights and conditions for which he will be punished justly), and his accounts will be with Allah.' " Abu Bakr said, "By Allah! I will fight those who differentiate between the prayer and the Zakat as Zakat is the compulsory right to be taken from the property (according to Allah's orders) By Allah! If they refuse to pay me even a she-kid which they used to pay at the time of Allah's Prophet (phuh) . I would fight with them for withholding it" Then `Umar said, "By Allah, it was nothing, but Allah opened Abu Bakr's chest towards the decision (to fight) and I came to know that his decision was right ”.

Haka kuma Bilal bin Rabah (RA) da Al-Zubayr (RA) da wasu sun yi takaddama da Umar (RA) game da hukuncinsa na raba filayen Iraki tsakanin mayaka, da kuma yadda wani Balarabe ya yi jayayya da Umar (RA) game da kare wani yanki na filin. Abu 'Ubayd ya ruwaito a cikin Al-Amwal daga Amer bin 'Abd Allah bin Al-Zubayr, ina ganin daga mahaifinsa ne, wanda ya ce:

Likewise, Bilal Bin Rabah (ra) and Al-Zubayr (ra) and others disputed with Umar (ra) about his decision regarding splitting the land of Iraq between the fighters, and how a Bedouin argued with Umar (ra) regarding protecting some of the land; Abu ‘Ubayd narrated in Al-Amwal from Amer Bin ‘Abd Allah Bin Al- Zubayr, I consider it to be from his father, who said.

أتى أعرابي عمر فقال: يا أمير المؤمنين، بلادنا قاتلنا عليها في الجاهلية، « وأسلمنا عليها في الإسلام، علام تحميها؟ قال: فأطرق عمر، وجعل ينفخ ويفتل شاربه، وكان إذا كربه أمر فتل شاربه ونفخ، فلما رأى الأعرابي ما به جعل يردد ذلك عليه، فقال عمر: المال مال الله، والعباد عباد الله، والله لولا ما أحمل عليه في سبيل » الله ما حميت من الأرض شبراً في شبر.

أتى أعرابي عمر فقال: يا أمير المؤمنين، بلادنا قاتلنا عليها في الجاهلية، « وأسلمنا عليها في الإسلام، علام تحميها؟ قال: فأطرق عمر، وجعل ينفخ ويفتل شاربه، وكان إذا كربه أمر فتل شاربه ونفخ، فلما رأى الأعرابي ما به جعل يردد ذلك عليه، فقال عمر: المال مال الله، والعباد عباد الله، والله لولا ما أحمل عليه في سبيل » الله ما حميت من الأرض شبراً في شبر.

Wani Badawi ya zo wurin Umar ya ce: Ya Amirul muminai, mun yi yaƙi a ƙasarmu a zamanin Jahiliyya, kuma mun zama Musulmi alhali tana hannunmu – to me ya sa kake kare ta (ka sanya ta Hima)? Umar ya yi ƙasa da kansa, ya busa, ya murɗa gashin baki – yana yin haka sa'ad da ya damu – sai Badawin ya ga abin da yake yi, sai ya sake maimaita abin da ya faɗa. Sai Umar ya ce: Dukiya mallakin Allah ce, bayi kuma na Allah ne; na rantse da Allah – da ba a ɗora mini wannan a cikin tafarkin Allah ba, ba zan kare (sanya Hima) ba ko da tsawon tafin hannu ɗaya na ƙasa. Umar (ra) yana kare wasu daga cikin ƙasa daga dukiyar jama'a domin dawakan sojojin Musulmi. Haka kuma wata mace ta kalubalance shi game da hanansa na jama'a su ƙara sadakin mata fiye da dinari ɗari huɗu, tana cewa masa:

“A Bedouin came to Omar and said: O Amir of the believers, we fought on our land in Jahiliyyah, and we became Muslims while it is still under our possession, – Why are you protecting it (make it Hima) ? Umar bowed his head, blew and twisted his moustache – would do so when distressed – so when the Bedouin saw what he was doing, he repeated what he said again. Then Umar said: The property is Allah’s property, and the slaves are Allah’s; I swear by Allah- had I not been charged with that in the cause of Allah, would I not have protected (made Hima) a hand-span of land”. , and Umar (ra) used to protect some of the land from the general property for the Muslim cavalry. In the same way a woman accounted him over his prohibition of people increasing the Mahr over four hundred Dinar, saying to him:

"Wannan ba na ka ba ne, ya Umar – ashe ba ka ji maganar Allah ba: "Kuma idan kun ba wani daga cikinsu dukiya mai yawa, kada ku karɓi komai daga cikinsa" (TMQ 4:20)? Sai ya ce: Matar ta yi gaskiya, Umar (ra) kuwa ya yi kuskure."

“This is not for you Umar – did not you hear the words of Allah “And you have given one of them a great amount [in gifts], do not take [back] from it anything.” (TMQ 4:20), and so he said the woman is correct and Umar (ra) is wrong.

Ta haka ne aka bayyana cewa bayanin wannan maƙala ya fito fili: cewa Manzo ﷺ ya kafa wani tsari na musamman ga Daula, mai wani sifa ta musamman, kuma ya ci gaba da aiki da shi har zuwa lokacin da ya haɗu da Ubangijinsa (SWT). Khulafa'u Ar-Rashidun bayansa sun ci gaba da bin wannan hanya, suna mulki bisa wannan tsari da Manzo ﷺ ya kafa, kamar yadda sahabbai suka gani suka kuma ji, kuma saboda haka aka ƙayyade cewa tsarin Daular Musulunci ya zama bisa wannan sifa.

In this way, the explanation for this article has been made clear in that the Messenger (pbuh) established a specific apparatus for the State with a specific form and applied that until he met His Lord (swt). The righteous Khulafaa’ after him continued upon the same method, ruling according to this apparatus that the Messenger (pbuh) set up, as seen and heard by the companions, and for this reason it is specified that the apparatus of the Islamic State should be upon this form.