Gwamnati tana aiwatar da Shari'ar Musulunci a kan duk wanda yake da zama ɗan ƙasar Musulunci, babu bambanci tsakanin Musulmi da waɗanda ba Musulmi ba kamar haka:

The State implements the Islamic Shari’ah upon all those who hold the Islamic citizenship, with no difference between Muslims and non-Muslims as follows:

(a) Dukkan dokokin Musulunci za a aiwatar da su a kan Musulmi ba tare da wata keɓewa ba.

(a) All the rules of Islam will be implemented upon the Muslims without any exception.

(b) Wadanda ba Musulmi ba za a ba su izinin bin akidunsu da ibadunsu a cikin iyakar tsarin gaba ɗaya.

(b) The non-Muslims will be allowed to follow their beliefs and worships within the scope of the general system.

(c) Hukuncin ridda zai shafi masu ridda daga Musulunci idan su ne suka yi ridda da kansu. Amma 'ya'yansu, za a yi musu mu'amala kamar waɗanda ba Musulmi ba idan an haife su a haka. Don haka, za a yi musu mu'amala bisa ga matsayinsu na yanzu, ko dai a matsayin masu shirka ko kuma a matsayin Ahlul Kitab.

(c) The rule of apostasy will be implemented upon the apostates from Islam if they themselves were the apostates. As for their children, they will be treated as non-Muslims if they are born as such. Thus,, they will be treated in accordance with their current status as being either polytheists or people of the book.

(d) Ba-musulmi za a yi mu'amala da su a cikin al'amuran abinci da tufafi bisa ga addininsu, kuma cikin iyakar abin da Shari'ah ta halatta.

(d) The non-Muslims will be treated in matters related to foodstuffs and clothing according to their faith and within the scope of what the Shari’ah rules permit.

(e) Al'amuran aure da saki za a warware su a tsakanin wadanda ba Musulmi ba bisa ga addininsu, kuma za a warware su a tsakaninsu da Musulmi bisa ga ka'idojin Musulunci.

(e) Matters of marriage and divorce will be settled among the non-Muslims according to their faith, and will be settled between them and the Muslims according to the rules of Islam.

(f) Daular za ta aiwatar da sauran hukunce-hukuncen Shari'ah da dukkan al'amuran Shari'ar Musulunci, kamar mu'amalolin kasuwanci, dokokin hukunce-hukunce, shaidu, tsarin shari'a da tattalin arziki, da sauransu, daidai gwargwado a kan Musulmi da wadanda ba Musulmi ba. Daular za ta kuma aiwatar da haka a kan wadanda suke da yarjejeniya, masu neman mafaka, da duk wadanda ke karkashin ikon Musulunci ta hanya guda. Tana aiwatar da su a kan dukkan membobin al'umma, sai dai jakadu, konsoshi da makamantansu, domin suna da kariyar diflomasiyya.

(f) The State will implement the rest of the Shari’ah rules and all the Islamic Shari’ah matters, such as transactions, penal codes, testimonies, ruling systems and economics among others equally upon the Muslims and non-Muslims. The State will also implement the same upon those with a covenant, the asylum seekers and all those under the authority of Islam in the same way. It implements them upon all members of society except for the ambassadors, consuls, and similar for they have diplomatic immunity.

Lalle Musulunci ya zo ne domin dukan mutane. Allah (SWT) ya ce.

Truly Islam has come for all people. Allah (swt) says.

“Kuma ba mu aiko ka ba sai domin ka zama cikakken manzo ga dukan mutane.” (Alƙur’ani 34:28). Kamar yadda kafiri yake wajaba ya bi “Usul” (tushe), wato ‘Aqeedar Musulunci, haka ma yana wajaba ya bi rassa, watau hukunce-hukuncen Shari’a. Amma cewa yana wajaba ya bi hukunce-hukuncen, wannan an bayyana shi a fili a cikin ayoyin Alƙur’ani mai girma, kuma cewa yana wajaba ya bi rassan kuwa, saboda Allah (SWT) ya wajabta masa wasu daga cikin rassan a fili, daga cikinsu akwai ayoyin da suke umartar kafiri da bautar Allah (SWT). Ya ce (SWT):

“And We have not sent you except comprehensively to mankind.” (TMQ 34:28). Just like the disbeliever is obligated to abide by the “Usul” (foundations), in other words, by the Islamic 'Aqeedah, he is also obligated to abide by the branches i.e. the Shari’ah rules. As for the fact that he is obligated to abide by the rules, this is clearly mentioned in the verses of the Holy Quran, and as for the fact that he is obligated to abide by the branches, this is because Allah (swt) has clearly obligated him with some of the branches, among which are those verses commanding the disbeliever to worship Allah (swt). He (swt) says,.

"Ya ku mutane, ku bautawa Ubangijinku." (TMQ 2:21), Allah (SWT) ya ce kuma,

“O mankind, worship your Lord.” (TMQ 2:21), Allah (swt) also says,.

"Kuma {Allah} ya wajaba a kan mutane aikin hajji zuwa Dakin Ka'aba" (TMQ 3:97), da makamantansa. Haka kuma, da ba a wajabta wa kafirai bin rassan shari'a ba, Allah (SWT) da bai gargaɗe su a kan karya su ba, kuma ayoyin da ke gargaɗin su a kan barin waɗannan rassan suna da yawa, daga cikinsu akwai: Allah (SWT) ya ce,.

“And [due] to Allah from the people is a pilgrimage to the House.” (TMQ 3:97), and similar. Moreover, were the disbelievers not obligated to abide by the branches, Allah (swt) would not warn them against their violation, and the verses warning them against the forsaking of these branches are numerous, some of which are: Allah (swt) says,.

"Kuma kaiton ya tabbata ga waɗanda suke haɗa wasu da Allah; Waɗanda ba sa bayar da zakka." (TMQ 41:6-7). Allah (SWT) ya kuma ce: "Waɗanda ba sa kiran wani abin bautawa tare da Allah, ko kashe ran da Allah ya haramta, sai da gaskiya, kuma ba sa yin zina. Duk wanda ya aikata haka zai fuskanci azaba." (TMQ 25:68). Allah (SWT) ya kuma ce:

“And woe to those who associate others with Allah; Those who do not give Zakah.” (TMQ 41:6-7). Allah (swt) also says,. "And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will face punishment." (TMQ 25:68). Allah (swt) also says,.

"Me ya sa ku ka shiga Saqar (Wutar Jahannama)?" Za su ce, "Ba mu kasance daga cikin waɗanda suke yin salla ba."

“"What put you into Saqar (Hell Fire)?" They will say, "We were not of those who prayed.” (TMQ 74:42-3).

Gaskiyar cewa an wajabta wa kafirai su bi wasu daga cikin umarni da hani tana nuna cewa an wajabta musu su bi dukkan umarni da hani. Bugu da kari, ayoyin da ke tabbatar da wajabcin bin rassan shari'a an ambace su ne da lafazi na gama gari, kuma lafazin gama gari yana ci gaba da kasancewa a kan gamammensa sai dai idan an ambaci dalilin takaitawa; a wannan mahallin, babu wata hujja da aka ambata da ke takaita wadannan ayoyi ga Musulmai, don haka sun kasance a kan gamammensu. Misali, Allah (SWT) yana cewa,

The fact that the disbelievers have been obligated to abide by some of the commands and prohibitions indicates that they have been obligated to abide by all the commands and prohibitions. Furthermore, the verses which stipulate the obligation to abide by the branches are mentioned in a general term and the general term remains upon its generality unless the evidence of specification is mentioned; in this context, no evidence has been mentioned which restricts these verses to the Muslims, and so they remain general. For instance, Allah (swt) says,.

"Allah ya halatta ciniki, kuma ya haramta riba." (TMQ 2:275), kuma Ya (SWT) ya ce.

“Allah has permitted trade and has forbidden interest (usury).” (TMQ 2:275), and He (swt) says.

“Idan kuma suka shayar da su, to ku ba su ladansu.” (TMQ 65:6), Allah (SWT) ya kuma ce: “Idan kuna kan tafiya kuma ba ku sami marubuci ba, to a karɓi wani abu a matsayin tabbaci.” (TMQ 2:283), da kuma maganar Manzon Allah ﷺ.

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), Allah (swt) also says,. "And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken." (TMQ 2:283), and the words of the Messenger of Allah (pbuh).

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

"Duk wanda ya raya ƙasar da ba ta da amfani, to ta zama tasa," Ahmad da Al-Tirmiżi suka ruwaito shi da isnadi Sahihi daga Jabir. Manzon Allah ﷺ kuma ya ce: «Hannu yana riƙe da abin da ya karɓa har sai ya mayar da shi.»

“He who revives a barren land, it becomes his” reported by Ahmad and Al-Tirmidhi with a Sahih chain through Jabir. The Messenger of Allah (pbuh) also said . » عَلَى الْيَدِ مَا أَخَذَتْ حَتَّى تُ ؤَدِّيَه «.

"Hannu yana da alhakin abin da ya kwace har sai an mayar da shi," wanda Ahmad ya ruwaito da isnadi Sahih ta hanyar Samurah Bin Jundub. Akwai wasu ka'idoji da yawa irin wannan. Wannan yana zama hujja bayyananniya cewa su wajibi ne su bi rassan fiqhu.

“The hand is liable for what it has taken until it is given back” transmitted by Ahmad with a Sahih chain through Samurah Bin Jundub There are many other rules to this effect. This serves as clear evidence that they are obligated to abide by the branches.

Haka kuma, umarnin bin tushe shi ne kansa umarni ne na bin reshe, kuma umarnin bin cikakken abu shi ne umarni na bin sashinsa; saboda haka, wajibcin sallah yana tattare da wajibcin sujada, karatu, tsayuwa da sauransu. Kafiri an umarce shi da bin tushe, saboda haka, wajibi ne ya bi reshe. Amma rashin karɓar wasu rassa daga kafirai, kamar sallah da azumi, saboda shigar Musulunci sharaɗi ne na karɓuwa; don haka ba za a karɓe su ba sai an cika sharaɗin. Sai dai wannan ba ya nufin ba su wajaba a kansu ba. Dangane da cewa ba a umarce su da wasu rassan da shigar Musulunci ba sharaɗi ne a kansu ba, kamar Jihadi, hakan ya faru ne saboda Jihadi yaƙi ne da kafiri saboda kafircinsa, kuma Zimmi kafiri ne. Don haka ba zai yiwu ya yi yaƙi da kafirai saboda kafircinsu ba; in ba haka ba, za a halatta masa ya yaƙi kansa. Saboda haka, ba ya wajaba a kansa ya yi Jihadi. Sai dai idan ya yarda ya yi yaƙi da kafiri, za a karɓa daga gare shi. Amma ba za a tilasta shi yin Jihadi ba, kuma wannan ba ya nufin ba a umarce shi da shi daga Allah (SWT) ba.

Furthermore, the commandment to abide by the foundation is in itself a commandment to abide by the branch, and the commandment to abide by the whole is a commandment to abide by the part; so, the obligation to pray entails the obligation of the prostration, the recitation, the standing and so on. The disbeliever is commissioned to abide by the foundation; thus, he is obligated to abide by the branch. As for the non-acceptance of some branches from the disbelievers, such as prayer and fasting, this is because the embracing of Islam is one of the conditions of acceptance; thus, they would not be accepted until the condition is fulfilled. However, this does not mean that it is not obligatory upon them. As for the fact that they are not commanded to perform certain branches that embracing Islam is not a condition for such as Jihad this is because Jihad is fighting the disbeliever for their disbelief, and the Dhimmi is a disbeliever. Thus, it is inconceivable for him to fight the disbelievers due to their disbelief; otherwise, it would be permitted for him to fight himself. Therefore, he is not obligated to perform Jihad. However, if he accepts to fight a disbeliever, it will be accepted of him. However, he will not be forced to perform Jihad and this does not mean that he is not commanded by Allah (swt) to perform it.

Wannan ya samo asali ne daga gaskiyar cewa suna da wajibcin bin dokokin Musulunci. Dangane da cewa shugaba ya kamata ya aiwatar da dukkan dokokin Musulunci a kansu, hakan yana nunawa ne a cikin faɗin Allah (SWT) game da Ahlul Kitab.

This is from the fact that they are obligated to abide by the rules of Islam. As for the fact that the ruler should implement all the rules of Islam upon them, this is reflected in Allah's (swt) saying with respect to the People of the Book.

"Ka yi hukunci a tsakaninsu da abin da Allah Ya saukar, kuma kada ka bi son zuciyarsu." (TMQ 5:48). Allah (SWT) ya kuma ce game da su.

“Judge between them by what Allah has revealed and do not follow their inclinations.” (TMQ 5:48). Allah (swt) also says with respect to them.

"Ka yi hukunci a tsakaninsu da abin da Allah ya saukar, kada ka bi son zuciyarsu." (TMQ 5:49). Allah (SWT) ya kuma ce.

“Judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations.” (TMQ 5:49). Allah (swt) also says.

"Lalle ne, Mun saukar maka (ya Muhammad) da Littafi da gaskiya, domin ka yi hukunci a tsakanin mutane da abin da Allah ya nuna maka." (TMQ 4:105). Wannan kira ne na gaba ɗaya wanda ya shafi Musulmi da waɗanda ba Musulmi ba, domin kalmar "mutane" a cikinsa.

“Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you.” (TMQ 4:105). This is a general address that includes Muslims and non- Muslims alike, because the word “people” in.

domin ka yi hukunci a tsakanin mutane" ya zama na gaba ɗaya. Dangane da faɗar Allah (SWT) cewa:

“so that you judge between people” is general. As for His (swt) saying.

“[Su ne] masu sauraron karya, masu cin haram. Saboda haka idan sun zo maka [ya Muhammadu], ka yi hukunci a tsakaninsu ko ka juya musu baya.” (TMQ 5:42). Wannan yana nufin cewa idan wani ya zo wa Daular Musulunci daga waje yana neman sasancin Musulmai a wata takaddama tsakaninsa da wani kafiri ko wasu kafirai, to Musulmai a wannan hali suna da zabi: ko dai su yi hukunci a tsakanin masu takaddama, ko kuma su ki yin hakan. Wannan saboda ayar an saukar da ita ne game da wadanda Manzon Allah ﷺ ya yi sulhu da su, ya kuma rattaba yarjejeniya da su daga cikin Yahudawan Madina wadanda ke zaune a matsayin kabilu, kuma ana dauke su a matsayin sauran kasashe. Ba su karkashin ikon Musulunci; a maimakon haka, su sauran kasashe ne. Saboda haka ya rattaba yarjejeniya da su. Amma idan suna karkashin ikon Musulunci, kamar Ahlul Zimma, ko kuma idan sun zo a matsayin masu neman mafaka, to haramun ne a yi hukunci a tsakaninsu da wani abu banda Musulunci. Duk wanda ya ki komawa ga hukuncin Musulunci, shugaba zai tilasta masa hakan, kuma shugaban zai hukunta shi saboda hakan.

“[They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them.” (TMQ 5:42), this means that if one were to come to the Islamic State from abroad seeking the arbitration of the Muslims in a dispute with another disbeliever or other disbelievers, the Muslims in this case are given the choice of either judging between the disputing parties or declining to do so. This is since the verse was revealed concerning those whom the Messenger of Allah (pbuh) had made peace with and signed treaties with from among the Jews of Madinah who were living as tribes and they were considered as other states. They were not under the authority of Islam; rather, they were other states. Thus, he had signed treaties with them. However, if they were under the authority of Islam, such as the Dhimmi, or if they came as asylum seekers, it would be forbidden to judge between them by other than Islam. The one who refused to refer to the rule of Islam, would be forced to by the ruler and the ruler would punish him for it.

Haramun ne a kulla yarjejeniyar zimma mara iyaka da kafiri sai dai idan an cika sharuddan biyu. Na farko, cewa ahlul-zimma su tsaya kan biyan Jizya kowace shekara, na biyu kuma cewa su bi dokokin Musulunci, wato su karɓi abin da aka wajabta musu na aiwatar da umarni da nisantar abubuwan da aka hana. Wannan saboda maganar Allah (SWT):

It is forbidden to conclude an indefinite Dhimmah oath with the disbeliever unless two conditions are fulfilled. Firstly, that Dhimmis adhere to paying the Jizya each year, and secondly that they abide by the rules of Islam i.e. the acceptance of what is enforced upon them in terms of executing orders and abstaining from prohibitions. This is due to the words of Allah (swt):

"Har sai sun bayar da jizya da yardar rai alhali suna cikin ƙasƙanci." (TMQ 9:29), wato har sai sun miƙa wuya ga dokokin Musulunci. Bugu da ƙari, Manzon Allah ﷺ ya kasance yana aiwatar da dokokin Musulunci a kansu. Al-Bukhari ya ruwaito daga Ibn Umar:

“Until they give the Jizyah willingly while they are humbled.” (TMQ 9:29), meaning until they submit to the rules of Islam. In addition, the Messenger of Allah (pbuh) used to implement the rules of Islam upon them. Al-Bukhari transmitted through Ibn Umar:

.» بِرَجُلٍ مِنْ هُمْ وَامْرَأَةٍ زَنَ يَا فَأَمَرَ بِهِمَا فَ رُجِمَا أَنَّ الْيَ هُودَ جَاءُوا إِلَى النَّبِيِّ «.

.» بِرَجُلٍ مِنْ هُمْ وَامْرَأَةٍ زَنَ يَا فَأَمَرَ بِهِمَا فَ رُجِمَا أَنَّ الْيَ هُودَ جَاءُوا إِلَى النَّبِيِّ «.

Yahudawa sun zo wurin Annabi ﷺ da wani namiji da wata mace daga cikinsu waɗanda suka yi zina, sai ya umarce su da a jejjefe su, kamar yadda Al-Bukhari ya ruwaito daga Anas.

“The Jews came to the Prophet (pbuh) with a man and woman from amongst them who had committed adultery and so he had them stoned”, and Al-Bukhari reported through Anas:

. » قَ تَلَ يَ هُودِيًّا بِجَارِيَةٍ قَ تَ لَهَا عَلَى أَوْضَاحٍ لَهَا أَنَّ النَّبِيَّ «.

. » قَ تَلَ يَ هُودِيًّا بِجَارِيَةٍ قَ تَ لَهَا عَلَى أَوْضَاحٍ لَهَا أَنَّ النَّبِيَّ «.

"Annabi ﷺ ya kashe wani Bayahude wanda ya kashe wata mace saboda kayan adonta." Waɗannan Yahudawa suna ƙarƙashin Daular Musulunci. Haka kuma, Manzon Allah ﷺ ya rubuta wa mutanen Najran, waɗanda Kirista ne, yana cewa:

“The Prophet (pbuh) killed a Jew who killed a woman for her ornaments”. Those Jews were subjects of the Islamic State. Also, the Messenger of Allah (pbuh) wrote to the people of Najran who were Christians saying:

.» أَنَّ مَنْ بَايَعَ مِنْكُمْ بِالرِّبَا فَلاَ ذِمَّةَ لَه « .

.» أَنَّ مَنْ بَايَعَ مِنْكُمْ بِالرِّبَا فَلاَ ذِمَّةَ لَه « .

“Duk wanda ya yi ribar kuɗi daga cikinku, to za a hana shi alkawarin Dhimmah” wanda Ibn Abu Shaybah ya ruwaito ta hanyar Al-Shu’bah (riwaya Mursal). Duk wannan yana zama hujja a kan wajabcin aiwatar da dukkan dokokin Musulunci a kan dukkan jama’a ba tare da bambanci tsakanin Musulmi da waɗanda ba Musulmi ba. Bisa wannan tushe ne aka rubuta sashe A na wannan Mataki.

“He who deals in usury from amongst you, shall be denied the Dhimmah covenant” reported by Ibn Abu Shaybah through Al-Shu’bah (Mursal narration). All this serves as evidence about the obligation to implement all the rules of Islam upon all of the subjects without any difference between Muslims and non- Muslims. It is on this basis that clause A of this Article has been drafted.

Game da sashe na B, umarnin gaba ɗaya game da aiwatar da dukkan dokokin Musulunci yana cikin faɗin Allah (SWT).

As for clause B, the general order regarding the implementation of all the rules of Islam is mentioned in Allah’s (swt) saying.

"Saboda haka ka yi hukunci a tsakaninsu da abin da Allah Ya saukar."

“So judge between them by what Allah has revealed.” (TMQ 5:48).

Wannan ƙa'ida an tabbatar da ita ta hanyar Shari'a; banda Akida da suke riƙewa, da hukunce-hukuncen da suke ɗaukar su a matsayin al'amarin imani, da hukunce-hukuncen da suka shafi ayyukan da Manzon Allah ﷺ ya ba su izinin yi. Akida da dukkan waɗannan hukunce-hukunce Musulunci ya keɓe su ta hanyar nassoshi masu yawa bayyanannu. Allah (SWT) yana cewa:

This general rule has been specified by Shari’ah; excluding the 'Aqeedah they embrace, the rules which are to them a matter of faith and the rules pertaining the actions which the Messenger of Allah (pbuh) has allowed them to perform. The 'Aqeedah and all of these rules have been made an exception by Islam through a host of clear texts. Allah (swt) says:

"Babu tilasci a cikin addini." (TMQ 2:256). Manzon Allah ﷺ ya ce:

“There shall be no compulsion in [acceptance of] the religion.” (TMQ 2:256), and the Messenger of Allah (pbuh) said:

. » إِنَّهُ مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

. » إِنَّهُ مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

"Duk wanda yake Bayahude ko Nasara, ba a tilasta masa barin addininsa, kuma dole ne ya biya Jizya" wanda Abu Ubaid ya ruwaito a cikin Al-Amwal ta hanyar 'Urwah. Saboda haka, duk wani aiki da ake ɗauka a matsayin al'amarin addini a wurinsu, bai kamata mu tsoma baki a cikinsa ba, kuma ya kamata mu bar su su yi abin da suka yi imani da shi, koda kuwa hakan ba ya cikin al'amuran Aqeedah a Addininmu. Bugu da ƙari, bai kamata mu tsoma baki a cikin ayyukan da Manzon Allah ﷺ ya halatta musu su yi ba, kamar shan giya da yin aure, a cikin tsarin gaba ɗaya. A takaice, an halatta musu shan giya a rayuwarsu ta sirri, amma ba a cikin harkokin jama'a inda suke haɗuwa da Musulmai ba, kamar kasuwannin jama'a da makamantansu.

“Whoever is a Jew or a Christian should not be coerced away from his faith, and he must pay Jizya” transmitted by Abu Ubaid in Al-Amwal through ‘Urwah. Hence, any action which is considered as a matter of faith to them should not be interfered with by us and we should allow them to practise what they believe, even if this were not part of 'Aqeedah matters in our Deen. Additionally, we should also not interfere with them in regard to any actions that the Messenger of Allah (pbuh) allowed them to perform, such as drinking alcohol and getting married, within the scope of the general system. In other words, it is permitted for them to drink alcohol in their private lives but not in the general affairs where they mix with the Muslims such as the general markets and the like.

Dangane da Sashe 'C' na wannan Mazaɓa, Musulunci ya shar'anta dokoki da yawa game da mai ridda, daga cikinsu akwai cewa a kashe mai ridda idan bai tuba ba, domin Manzon Allah ﷺ ya ce:

As for Clause 'C' of this Article, Islam has decreed a host of rules regarding the apostate, amongst them that the apostate should be killed he or she does not repent since the Messenger of Allah (pbuh) said:

. » مَنْ بَدَّلَ دِينَهُ فَاقْ تُ لُوه « .

. » مَنْ بَدَّلَ دِينَهُ فَاقْ تُ لُوه « .

"Duk wanda ya canza addininsa (watau ya yi ridda) to ku kashe shi." (Al-Bukhari ya ruwaito shi daga Ibn Abbas). Anas ya ruwaito:

“He who changes his religion (i.e. apostates) kill him.” (transmitted by Al-Bukahri through Ibn Abbas). Anas reported:

. "فقدمت على عمر رضي الله عنه فقال: يا أنس، ما فعل الستة الرهط من بكر بن وائل الذين ارتدوا عن الإسلام فلحقوا بالمشركين؟ قال: يا أمير المؤمنين، قتلوا بالمعركة، فاسترجع عمر، قلت: وهل كان سبيلهم إلا القتل؟ قال: نعم، قال: كنت أعرض عليهم الإسلام، فإن أبوا أودعتهم السجن" .

. "فقدمت على عمر رضي الله عنه فقال: يا أنس، ما فعل الستة الرهط من بكر بن وائل الذين ارتدوا عن الإسلام فلحقوا بالمشركين؟ قال: يا أمير المؤمنين، قتلوا بالمعركة، فاسترجع عمر، قلت: وهل كان سبيلهم إلا القتل؟ قال: نعم، قال: كنت أعرض عليهم الإسلام، فإن أبوا أودعتهم السجن" .

Na zo wurin Umar, sai ya ce: "Ya Anas, me ya faru da mutum shida daga Banu Bakr bn Wa'il?" Sai na ce: "Ya Amirul Muminina, an kashe su a yaƙi." Nan take Umar ya karanta faɗar Allah (SWT): "Mu na Allah ne, kuma gare Shi za mu koma." Sai na ce: "Ko da yake ba a yi musu wani hukunci ba face kisa?" Ya ce: "Eh, da zan yi musu kira zuwa Musulunci, idan kuma suka ƙi, da zan jefa su a kurkuku," kamar yadda Al-Bayhaqi ya ruwaito. Ma'ana, har sai sun tuba, idan kuma ba su tuba ba, to za a kashe su. Wannan saboda mai ridda za a kira shi zuwa Musulunci, kuma a ƙare dukkan hanyoyin tuba, idan kuma har yanzu ya ƙi, to sai a kashe shi. Ba za a kashe mai ridda kawai saboda ya yi ridda ba, saboda abin da aka ruwaito daga Jabir:

“I came to Omar who said: O Anas, what happened to the six from Bakr Ibnu Wa’il? So I said: O Amir of believers, they were killed in the battle. Upon this Omar recited Allah’s (swt) saying: “To Allah we belong and to Him we will return”. So I said: “Could they have been dealt with by other than death? He said: “Yes, I would have invited them to Islam and had they refused, I would have thrown them in jail” as reported by Al- Bayhaqi. In other words, until they repent and if they did not, they would be killed. This is because the apostate would be invited to Islam and all the means of repentance would be exhausted, and if he still refused he would then be killed. An apostate should not be killed just for apostatising due to what is narrated from Jaber:

. أَنَّ امْرَأَةً هِيَ أُمُّ مَرْوَانَ ارْتَدَّتْ، فَأَمَرَ النَّبِيُّ « بِأَنْ ي عُْرَضَ عَلَيْ هَا الإِسْلاَمُ، » فَإِنْ تَابَتْ، وَإِلاَّ قُتِلَتْ .

. أَنَّ امْرَأَةً هِيَ أُمُّ مَرْوَانَ ارْتَدَّتْ، فَأَمَرَ النَّبِيُّ « بِأَنْ ي عُْرَضَ عَلَيْ هَا الإِسْلاَمُ، » فَإِنْ تَابَتْ، وَإِلاَّ قُتِلَتْ .

"Wata mace, Umm Marwan, ta yi ridda, sai Manzon Allah ﷺ ya umarta a gabatar mata da Musulunci, idan ta tuba (ana karɓar tubanta). In kuma ba haka ba, a kashe ta," Al-Bayhaqi da Al-Daraqutni suka ruwaito. Wannan ruwaya malamai masu yawa na fiqhu sun dogara da ita: Ibn Qudamah ya yi amfani da ita a matsayin hujja a cikin Al-Mugni, Al-Mawardi a cikin Al-Hawi Al-Kabir da Al-Ahkam Al-Sultaniyyah, Abu Ishaq Al-Shirazi ya yi amfani da ita a cikin Al-Muhadhdhab, Al-Rafi'i a cikin Al-Sharh Al-Kabir, Al-Baghawi a cikin Al-Tadhhib, da Ibn Al-Jawzi a cikin Al-Tahqiq. Don haka ana ɗaukar ta daga ruwayoyin Hasan (ingantattu/karɓaɓɓu), kuma ana aiki da ita – wato, ana neman a bayar da tuba kafin a aiwatar da kisa.

“A woman, Umm Marwan, apostatized, so the Prophet (pbuh) commanded that she should be presented Islam, and if she repented (it is accepted). Otherwise, she is to be killed” reported by Al-Bayhaqi and Al-Daraqutni. This narration is used by masses of F uqaha’; - Ibn Qudamah uses it as evidence in Al-Mugni, Al-Mawardi in Al-Hawi Al-Kabir and Al-Ahkam Al-Sultaniyyah, Abu Ishaq Al-Shirazi uses it in Al-Muhadhdhab, Al-Rafi’i in Al-Sharh Al-Kabir, Al-Baghawi in Al-Tadhhib and Ibn Al-Jawzi in Al-Tahqiq; so it is considered from the Hasan (acceptable authority) narrations and is acted upon – in other words, he is asked to report before execution.

Hukunce-hukuncen Sashe 'C' duk sun shafi mai ridda da kansa ne; ba su shafi 'ya'yansa ba. Amma idan wani Musulmi ya fita daga Musulunci, ya kuma ci gaba da kasancewa a kan addinin da ya fita zuwa gare shi, misali ya ci gaba da zama Bakirista, Bayahude ko mai shirka, sannan ya haifi 'ya'ya da suka yi addini iri ɗaya, shin 'ya'yan nasa za a ɗauke su a matsayin masu ridda ne? Kuma za a yi musu hukuncin masu ridda ne? Ko kuwa za a ɗauke su da addinin da suke da shi tun lokacin haihuwarsu?

Rulings of Clause 'C' are all about the apostate himself; they are not about his children. However, if a Muslim apostatised from Islam and remained upon the faith to which he apostatised, for example he continued to be a Christian, a Jew or a polytheist, and he were then to have children who had the same faith, would his children be considered as apostates? And would they be treated as apostates? Or would they be considered as being of the faith they had at birth?

Amsar ita ce cewa 'ya'yan murtadi wadanda aka haifa kafin murtadar ubansu ana daukar su a matsayin Musulmi ba tare da wata shakka ba. Sai dai idan su ma suka bi ubansu suka yi murtadi, to za a dauke su a matsayin murtadai. Idan kuwa an haife su ne bayan ya yi murtadi daga matar kafira ko murtadiya, wadannan yara za a dauke su a matsayin kafirai ba murtadai ba; don haka, za a yi musu hukunci kamar mutanen addinin da suka gada tun a lokacin haihuwa. Saboda haka, duk yaron da aka haifa bayan murtadar ubansa daga matar kafira ko murtadiya, za a yanke masa hukunci a matsayin kafiri, tun da an haife shi ne daga iyaye biyu kafirai. Don haka, idan iyayen biyu sun zama Yahudawa ko Nasara, watau mutanen Littafi, to za a yi da shi kamar yadda ake yi da mutanen Littafi, kuma idan iyayen biyu sun zama masu bautar gumaka, to za a dauke shi a matsayin mai bautar gumaka. Wannan saboda Ibn Mas'ud ya ruwaito cewa:

The answer is that the children of the apostate who are born before their father’s apostasy are considered as Muslims without any doubt. However, if they were to follow their father and apostatise as well, they would be treated as apostates. If they were born after he had apostatised from a disbelieving or an apostate wife, these children would be considered as disbelievers and not as apostates; thus, they would be treated just like the people of the faith they inherited at birth. Hence, every child born after his father’s apostasy from a disbelieving wife or an apostate wife, would be judged as a disbeliever since he or she would have been born from two disbelieving parents. Therefore, if the two parents became Jews or Christians i.e. from the People of the Book, he or she would be treated as the People of the Book would be treated, and if the two parents became polytheists, he or she would be treated as a polytheist. This is so because Ibn Mas’ud reported:

. وَسَلَّمَ لَمَّا أَرَادَ قَ تْلَ أَبِيكَ )عقبة بن أبي معيط( قَالَ مَنْ لِلصِّبْ يَةِ قَالَ أَنَّ « » النَّارُ .

. وَسَلَّمَ لَمَّا أَرَادَ قَ تْلَ أَبِيكَ )عقبة بن أبي معيط( قَالَ مَنْ لِلصِّبْ يَةِ قَالَ أَنَّ « » النَّارُ .

“Lokacin da Manzon Allah ﷺ ya so ya kashe mahaifinka (Uqbah Ibn Abi Mu’it), sai ya ce: “Yaya game da yara?” Sai ya ce: “Wutar Jahannama.” (Abu Dawud ne ya ruwaito shi, Al-Hakim ya tabbatar da ingancinsa, Al-Dhahabi kuma ya yarda da shi). A cikin ruwayar Al-Daruqutni:

“When the Messenger of Allah (pbuh) wanted to execute your father (Uqbah Ibn Abi Mu’it), the latter said: “What about the children?” He said: “Hell fire” (reported by Abu Dawud, Al- Hakim authenticated it, and Al-Dhahabi agreed with him). In the narration of Al-Daruqutni:

.» النَّارُ لَهُمْ وَلأَبِيهِمْ « .

.» النَّارُ لَهُمْ وَلأَبِيهِمْ « .

"Wutar Jahannama domin su da ubansu." Haka kuma yake a cikin Sahihin Al-Bukhari, a babin Ahlul-Dar, a littafin Jihad.

“Hell fire for them and for their father”. It is also the case since in Sahih of Al-Bukhari in the section of the people of the abode, in the book of Jihad,.

. بِالأَبْ وَاءِ - أَوْ بِوَدَّانَ - وَسُئِلَ عَنْ أَهْلِ الدَّارِ، ي بَُ يَّتُونَ مِنْ مَرَّ بِيَ النَّبِيُّ « » هُمْ مِنْ هُمْ : الْمُشْرِكِينَ فَ يُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ، قَالَ .

. بِالأَبْ وَاءِ - أَوْ بِوَدَّانَ - وَسُئِلَ عَنْ أَهْلِ الدَّارِ، ي بَُ يَّتُونَ مِنْ مَرَّ بِيَ النَّبِيُّ « » هُمْ مِنْ هُمْ : الْمُشْرِكِينَ فَ يُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ، قَالَ .

"Annabi ﷺ ya wuce ta gare ni a wani wuri da ake kira Al-Abwa ko Waddan, sai aka tambaye shi ko ya halatta a kai hari ga mayaƙan mushrikai da dare, alhali kuwa akwai yiwuwar mata da yara za su shiga cikin haɗari. Annabi ﷺ ya ce: "Su (watau mata da yara) suna daga cikinsu (watau masu shirka)". Saboda haka, duk yaron da aka haifa wa iyaye biyu kafirai ana ɗaukarsa kafiri, kuma hukuncin kafirai yana shafarsa."

“The Prophet (pbuh) passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet (pbuh) replied, "They (i.e. women and children) are from them (i.e. polytheists)”. Therefore, every child born to two disbelieving parents is considered a disbeliever and the rule pertaining to the disbelievers applies to him.

Saboda haka, waɗanda suka rabu da Musulunci suka koma ƙungiyoyin da ba na Musulunci ba, kamar Druze, Bahai', Qadiani da makamantansu, ba a bi da su a matsayin murtaddai ba, domin ba su yi ridda ba, amma kakanninsu ne suka yi ridda, don haka aka haife su da iyaye biyu kafiran. Saboda haka, ana hukunta su a matsayin kafirai, kuma za a bi da su haka. Haka kuma, tun da ba su koma wani addini daga cikin Ahlul Kitab ba, watau ba su koma Kiristanci ko Yahudanci ba, to, za a dauke su a matsayin masu shirka. Saboda haka, ba za a ci naman dabbobin da suka yanka ba, kuma ba za a auri matansu ba, domin ana ɗaukar kafiran da ba Musulmi ba ko dai Ahlul Kitab ne ko kuma masu shirka, babu wani rukuni na uku. Shi ya sa Manzon Allah ﷺ ya faɗi game da Majusawan Hajar, kamar yadda Al-Hasan bin Muhammad bin Al-Hanafiyya ya riwaito:

Hence, those who apostatised from Islam and became non- Islamic sects, such as the Druze, the Bahai’, the Qadiani and the like, are not treated as apostates since they didn’t apostatise but their ancestors were the apostates and they were ,therefore, born with two disbelieving parents. Thus, they are judged as disbelievers and they will be treated as such. Moreover, since they have not apostatised to a faith from among the People of the Book i.e. they have not apostatised to Christianity or to Judaism, they will be ,therefore, treated as polytheists. Hence, their slaughtered meat will not be eaten and their women will not be wedded since the non-Muslims are either considered to be People of the Book or polytheists and there is no third category. This is why the Messenger of Allah (pbuh) said about the Magi of Hajar as narrated by Al-Hasan Bin Muhammad Bin Al-Hanafiyya:

. فَمَنْ أَسْلَمَ قُبِلَ مِنْهُ، وَمَنْ لَمْ يُسْلِمْ ضُرِبَتْ عَلَيْهِ الجِزْيَةُ، غَيْ رَ نَاكِحِي « » نِسَائِهِمْ وِلاَ آكِلِي ذَبَائِحِهِمْ .

. فَمَنْ أَسْلَمَ قُبِلَ مِنْهُ، وَمَنْ لَمْ يُسْلِمْ ضُرِبَتْ عَلَيْهِ الجِزْيَةُ، غَيْ رَ نَاكِحِي « » نِسَائِهِمْ وِلاَ آكِلِي ذَبَائِحِهِمْ .

"Duk wanda ya karɓi Musulunci to ka karɓe shi, duk kuma wanda bai karɓa ba to ka sanya masa Jizya, amma kada ka auri matansu ko ka ci abincin da suka yanka" (Al-Hafiz ya ce a cikin Al-Dirayah: "Abd Al-Razzaq da Ibn Abi Shaybah ne suka ruwaito shi, kuma riwaya ce ta Mursal da sarkar ruwaya mai kyau"). Amma waɗanda suka yi ridda daga Musulunci suka koma Kiristanci - kamar yadda lamarin yake a Lebanon da iyalin Shihab; kakannin wannan iyali Musulmi ne, sai suka yi ridda zuwa Kiristanci, 'ya'yansu kuma aka haife su a matsayin Kiristoci - waɗannan mutane da irinsu za a yi musu mu'amala da su a matsayin Ahlul Kitab.

“Whoever embraces Islam then accept them, and whoever does not then impose Jizya upon them, but do not wed their women or eat their slaughtered food” (Al-Hafiz said in Al- Dirayah: “narrated by ‘Abd Al-Razzaq and Ibn Abi Shaybah, it is a Mursal narration with a good chain”). As for those who apostatised from Islam and became Christians - as in the case in Lebanon with the family of Shihab; this family’s forefathers were Muslims and they apostatised to Christianity and their children were born as Christians - these people and their like will be treated as People of the Book.

Dangane da Sashe na 'D' da 'E', hujjarsu ta samo asali ne daga cewa Manzon Allah ﷺ ya halatta wa Yahudawa da Nasara shan giya, ya kuma karɓi auren su da kuma tsarin rabuwarsu; don haka, amincewarsa ta zama takamaiman bayani ga ƙa'ida ta gaba ɗaya. Sai dai, amincewar Manzon Allah ﷺ game da auren kafirai an bayar da ita ne kawai idan ma'auratan biyu kafirai ne, amma idan miji Musulmi ne kuma mata Kirista ce ko Bayahudiya, to, dokokin Shari'a za su shafi su duka biyun. Ba zai yiwu mace ta zama Musulma alhali miji kafiri ba, domin hakan haramun ne. Allah (SWT) yana cewa:

As for Clauses 'D' and 'E', their evidence is derived from the fact that the Messenger of Allah (pbuh) allowed the Jews and the Christians to drink alcohol and accepted their marriage and divorce proceedings; thus, his acceptance serves as a specification of the general rule. However, the approval of the Messenger of Allah (pbuh) with regard to the disbelievers’ marriage is given only when the two spouses are disbelievers, but if the husband were Muslim and if the wife were either Christian or Jew, the rules of the Shari’ah would then be applied upon both of them. It is not feasible for the wife to be Muslim and the husband to be disbeliever for this is unlawful. Allah (swt) says:

"Saboda haka kada ku mayar da su ga kafirai; ba su halatta ga kafirai ba, kuma su (kafiran) ba su halatta ga su ba." (TMQ 60:10). Saboda haka, haramun ne ga musulmar mace ta auri wanda ba musulmi ba, kuma idan ta yi haka auren nata ba shi da inganci kuma haram ne.

“Then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.” (TMQ 60:10). Therefore, it is forbidden for a Muslim woman to marry a non-Muslim, and if she did her marriage would be unlawful.

Dangar F, dalilin aiwatar da dukkan hukunce-hukuncen Musulunci ya samo asali ne daga duk abin da aka ambata yanzu haka, cewa kafiri wajibi ne ya bi tushe da rassan (addini), don haka an umarce shi da ya mika wuya ga dukkan hukunce-hukuncen Musulunci. Wannan magana ce ta gaba ɗaya, kuma ta ƙunshi Zimmi da wanda ba Zimmi ba daga cikin waɗanda suke zaune a karkashin ikon Musulunci. Saboda haka, dukkan kafirai da suka shiga Dar Al-Islam dole ne a sanya su ƙarƙashin hukunce-hukuncen Musulunci, sai dai al'amuran Aqida, hukunce-hukuncen da suka shafi al'amuran Aqida, da duk wani aiki da Manzon Allah ﷺ ya halatta musu, ko waɗannan kafirai Zimmawa ne, masu yarjejeniya, ko masu neman mafaka. Sai dai jakadu da waɗanda suke kamarsu ba a haɗa su da wannan ba, kuma hukunce-hukuncen Musulunci ba za a aiwatar da su a kansu ba, domin za a ba su abin da ake kira rigar kariya ta diflomasiyya. Wannan saboda Ahmad ya ruwaito daga Abu Wa'il, wanda ya ce:

As for Clause 'F', the evidence with respect to the implementation of all the rules of Islam is derived from all what has just been mentioned that the disbeliever is obligated to abide by the foundations and the branches, thus, he is commanded to submit to all the rules of Islam. This is general, and it includes the Dhimmi and the non-Dhimmi from among those who live under the authority of Islam. Hence, all the disbelievers who enter Dar Al-Islam must be subjected to the rules of Islam except the 'Aqeedah matters, the rules related to 'Aqeedah matters and any action which the Messenger of Allah (pbuh) allowed them to do whether these disbelievers were Dhimmi, under covenant or asylum seekers. However, the ambassadors and their likes are excluded from this and the rules of Islam would not be implemented upon them for they would be given what is known as diplomatic immunity. This is so because Ahmed reported on the authority of Abu Wa’il who said:

فَ قَالَ لَهُمَا: ، جَاءَ ابْنُ النَّ وَّاحَةِ وَابْنُ أُثَالٍ، رَسُولاَ مُسَيْلِمَةَ إِلَى النَّبِيِّ « : أَتَشْهَدَانِ أَنِّي رَسُولُ اللَّهِ؟ قَالاَ: نَشْهَدُ أَنَّ مُسَيْلِمَةَ رَسُولُ اللَّهِ، فَ قَالَ النَّبِيُّ آمَنْتُ بِاللَّهِ وَرُسُلِهِ، لَوْ كُنْتُ قَاتِلاً رَسُولاً لَقَتَ لْتُكُمَا، قَالَ عَبْدُ اللَّهِ: قَالَ: فَمَضَتِ السُّنَّةُ » أَنَّ الرُّسُلَ لاَ تُ قْتَلُ.

فَ قَالَ لَهُمَا: ، جَاءَ ابْنُ النَّ وَّاحَةِ وَابْنُ أُثَالٍ، رَسُولاَ مُسَيْلِمَةَ إِلَى النَّبِيِّ « : أَتَشْهَدَانِ أَنِّي رَسُولُ اللَّهِ؟ قَالاَ: نَشْهَدُ أَنَّ مُسَيْلِمَةَ رَسُولُ اللَّهِ، فَ قَالَ النَّبِيُّ آمَنْتُ بِاللَّهِ وَرُسُلِهِ، لَوْ كُنْتُ قَاتِلاً رَسُولاً لَقَتَ لْتُكُمَا، قَالَ عَبْدُ اللَّهِ: قَالَ: فَمَضَتِ السُّنَّةُ » أَنَّ الرُّسُلَ لاَ تُ قْتَلُ.

Ibn Nawwaha da Ibn Uthal sun zo wurin Manzon Allah ﷺ a matsayin manzannin Musaylima maƙaryaci, sai Manzon Allah ﷺ ya ce musu: "Shin kuna shaida cewa ni Manzon Allah ne ﷺ?" Suka ce: "Muna shaida cewa Musaylima Manzon Allah ne." A kan haka Manzon Allah ﷺ ya ce: "Na yi imani da Allah da Manzanninsa. Ina ba ku aminci ta hanyar Allah da Manzonsa. Idan da zan kashe manzo, da na kashe ku biyun." Abdullahi ya ce: "Hanyar sunnah ita ce, ba a kashe manzanni." (Ahmad ne ya ruwaito shi, Al-Haythami kuma ya tabbatar da cewa hasan ne). Don haka wannan ruwayar tana nuna cewa ba a halatta a kashe manzannin kafirai ba, haka kuma ba a aiwatar da hukunce-hukunce (Uqubat) a kansu. Sai dai wannan hukunci yana aiki ne kawai ga waɗanda suke da matsayin manzo, kamar jakada da "Chargé d'affaires" da makamantansu. Amma ga waɗanda ba a yi musu matsayin manzo ba, kamar Consul da Commercial Attaché da makamantansu, ba su da wata kariya, domin ba su da matsayin manzo. Ya kamata a koma ga yarjejeniyar ƙasa da ƙasa a wannan al'amari, domin lafazi ne na ƙwarewa wanda hakikaninsa ana fahimtarsa ta hanyar duba yarjejeniyar, kuma yana cikin tabbatar da Manat (hakika); wato, tabbatar da ko ana ɗaukar su manzanni ko a'a.

“Ibn Nawwaha and Ibn Uthal came to the Messenger of Allah (pbuh) as Musaylima envoys - the liar - and the Messenger of Allah (pbuh) said to them “Do you bear witness that I am the Messenger of Allah (pbuh)?” They said “We bear witness that Musaylima is the Messenger of Allah (pbuh).” Upon this the Messenger of Allah (pbuh) said: I believe in Allan and His Messengers. “I give you security by Allah and His Messenger. If I were to kill an envoy I would have killed the two of you”Abdullah said: the precedent of the sunna is that envoys are not killed.” (reported by Ahmad and declared Hasan by Al- Haythami). So, this narration indicates that it is not permitted to kill the envoys of the disbelievers and nor to apply the punishments (Uqubat) upon them. However, this is exclusively applicable upon those who have the capacity of an envoy such as the ambassador and the “Chargé d'affaires” and the like. As for those upon whom the capacity of an envoy does not apply such as the Consul and the Commercial Attaché and the like, they would not have any immunity for they do not have the capacity of an envoy. This matter should be referred to the international convention because it is a terminological expression whose reality should be understood by way of looking into the convention and it is part of establishing the Manat (reality); in other words, establishing whether they are considered envoys or not.