Daga cikin ma'anoni da yawa da ake da su, ana iya bayyana akida (ideology) a matsayin saitin manufofi da ra'ayoyi da ke jagorantar burin mutum, tsammaninsa da ayyukansa; ana iya kallon akida a matsayin cikakkiyar hangen nesa, a matsayin hanyar kallon abubuwa. Kalmar akida da kanta ba ta ɗauke da wata ma'ana ko ƙira mai kyau ko mara kyau. A cewar Destutt de Tracy, kalmar ideology an haɗa ta ne daga sassa biyu, idea da logy. A wata ma'ana, akida tana bayyana dalilin (logic) da ke samo saitin manufofi, buri, ƙa'idodi da tsare-tsare daga wata asali kuma cikakkiyar ra'ayi. Daga wannan mahanga, akida akida ce kawai; ba ta da kyau ko mara kyau, ba ta da kyau ko mara kyau, ba a karɓa ko a ƙi ta saboda kanta. Tana samar da hanya ta tsari ta bayyana ra'ayoyi, ƙa'idoji, tsare-tsare, dokoki da hanyoyi. Dangane da haka, ba za a soki akidar gurguzu (socialism) kawai saboda ita akida ce ba. Ana iya soke gurguzu bisa ga ra'ayoyi da imanin da take ɗauke da su; abin da ke cikin akidar ne ya kamata a bincika a soka. Haka nan, ba za a ƙi ko a karɓi jari-hujja (capitalism) kawai saboda ita akida ce ba. Ƙa'idodin jari-hujja da tasirin aiwatar da su ne ya kamata a soke su a bincika. Haka abin yake ga Musulunci. Ba za mu karɓa ko mu ƙi ra'ayin Musulunci bisa dalili cewa yana samar da akida ba.

Among the many existing definitions, an ideology can be defined as a set of aims and ideas that directs one’s goals, expectations, and actions; an ideology can be thought of as a comprehensive vision, as a way of looking at things. The word ideology itself does not carry any positive or negative semantics or connotation. According to Destutt de Tracy, the word ideology is assembled from two parts, idea and logy. In other words, ideology describes the logic which derives the set of goals, aims, rules, and systems from a basic and comprehensive idea. From this perspective, an ideology is just an ideology; it is neither positive nor negative, neither good nor bad, neither acceptable nor rejected. It provides a systematic way of describing ideas, concepts, systems, regulations, and methods. In this regard, the ideology of socialism cannot be criticized simply because it comprises an ideology. Socialism can be criticized based on the ideas and beliefs it carries; it is the content of the ideology that could be subject for scrutiny and criticism. By the same token, capitalism cannot be rejected or accepted simply because it stands as an ideology. It is the principles of capitalism and the impact of its application that should be subject for criticism and scrutiny. The same applies to Islam. We cannot accept or reject the notion of Islam on the basis that it formulates an ideology.

David F. Forte, farfesa a fannin doka a Jami'ar Cleveland State, a wata makala da Heritage Foundation ta buga, ya kai ga matsananciyar ra'ayi lokacin da ya daidaita akida da ta'addanci da kisa, kuma ya dage cewa ya kamata a kalli Musulunci a matsayin addinin da ke iya bayar da sadaka kawai. A cikin kalamansa: "Manufarmu ya kamata ta kasance cewa dukkan al'ummomi, na kowane addini, waɗanda suke cika addininsu da ibada, sadaka, daidaito da kula da wasu, za a girmama su kuma a kare su, amma duk wani mutum, ko da da sunan addini ko gurguzu ko tarihi, wanda ya nemi karɓe iko da wata ƙasa ya mai da wannan imani ya zama akida, akidar da ke tsoratarwa da kashe mutane marasa laifi, to shi abokin gābanmu ne kuma abokin gābar dukkan addini." Duk da cewa ya kamata a bayyana sarai cewa ta'addanci ba zai iya kuma bai kamata a amince da shi ba a kowane hali, ya kamata a bayyana sarai cewa ta'addanci ba daidai yake da "akida" ba.

David F. Forte, professor of law at Cleveland State University, in an article published by the Heritage Foundation, takes the extreme point when he equates ideology to terrorism and killing and insists that Islam should be viewed only as a religion capable of providing charity. In his own words, “Our policy ought to be that all peoples, of all religions, who fulfill their religion with devotion, charity, equality and concern for others will be celebrated and protected, but that any person—whether in the name of religion or socialism or history—who seeks to take over a state and turn that belief into an ideology, an ideology which terrorizes and kills innocent people, is our enemy and the enemy of all religion.” Where it should be clear that terrorism cannot and should not be tolerated under any circumstances, it should also be clear that terrorism is not equivalent to “ideology.”.

Abin da ke da muhimmanci a nan ba sunaye ko kalmomin da ake amfani da su wajen bayyana Musulunci ba ne. Abin da ya fi muhimmanci fiye da kalmomi ko sunaye su ne ra'ayoyi da ma'anoni da ke tushen ma'anoni da kalmomin. Kalmar "akida" (ideology) tabbas ta fi tsaka-tsaki fiye da kalmomin "Islamism", "fundamentalism", "Extremism", "phonetic-ism", ko makamancinsu. Domin kauce wa duk wata ruɗani, zan yi ƙoƙarin amfani da kalmar nan mai sauƙi "Musulunci" a maimakon jumlar "akidar Musulunci" inda hakan ya dace.

What is at stake here is not the names or terminology used to describe Islam. What is more important than terms or names are the ideas and concepts underlying the definitions and terms. The term ideology is certainly more neutral than the term Islamism, fundamentalism, Extremism, phonetic-ism, or the like. To avoid any confusion, I will try to use the plain word Islam in lieu of the term ideology of Islam where applicable.

A kusan shekara ta 610 Miladiyya, Annabi Muhammadu (SAW) ya fara karɓar Alƙur'ani a matsayin wahayi daga Allah, Mahalicci.8 Muhammadu yana zaune ne a Makka. Makka ta shahara da kasancewa gida ga Masallaci Mai Alfarma wanda aka gina a kewayen wurin da ake kira Ka'aba. An yi imani cewa Ibrahim Annabi da ɗansa Isma'il ne suka gina Masallaci Mai Alfarma. Addinin da Ibrahim ya yaɗa a Makka da kewayenta ya yi wa'azin tauhidin Allah da ƙimomi masu girma waɗanda addinan Yahudanci, Kiristanci da Musulunci suka ci gaba da koyarwa. Bayan lokaci, Larabawan Makka da kewayenta sun yi nasarar gurɓata addinin Ibrahim, suka kawo addinin shirka mai gumaka da yawa. Larabawan Makka da na ƙasar Larabawa sun saba bautar gumakan dutse a matsayin wakilan Allolin. Tun da Larabawan yankin suna ɗaukar Ka'aba a matsayin wuri mai tsarki, kabilun Makka sun shirya yadda za su zama masu karɓar baƙi da masu kula da dukkan gumakan da Larabawa ke bautawa a Makka da sauran wurare. Wannan matsayi ya tabbatar wa Quraishawa, babbar kabilar Makka, matsayi na musamman da daraja, kuma ya samar musu da taken masu kula da wurin mai tsarki (Al-Haram). Baya ga daraja, girma da matsayi, Quraishawa sun samu riba ta kuɗi da tattalin arziki daga matsayinsu na masu kula da Al-Haram. Alƙur'ani daga baya ya tunatar da Quraishawa wannan matsayi na musamman a cikin Suratu mai suna "Quraish".9

Around the year 610 CE, Prophet Mohammad (PBUH) began to receive Quran in the form of revelation from Allah, god the Creator.8 Mohammad was living in Mecca. Mecca was famous for hosting the Sacred Mosque built around the place called the Ka’aba. The Sacred Mosque is believed to have been built by Prophet Ibraheem and his son Ismail. The religion propagated by Ibraheem in Mecca and its surrounding preached the oneness of god and the supreme values which were carried out by subsequent religions of Judaism, Christianity, and Islam. Over time, the Arabs in Mecca and its surrounding managed to distort the religion of Ibraheem and introduce polytheistic religion with multiple gods. The Arabs in Mecca and Arabia grew accustomed to worshiping stone idols as material representatives of Gods. Since the Ka’aba was considered a holy place by Arabs in the area, the tribes of Mecca worked out their way to become the hosts and custodians of all gods worshiped by Arabs in Mecca and elsewhere. This status has secured for Quraish, the main tribe of Mecca, a special status and prestige, and won them the title of the custodians of the holy place (Al-Haram). Besides the prestige, honor, and status, Quraish was in a position to gain financially and economically from their position as custodians of Al-Haram. The Quran later reminded Quraish of this special status in a Surah named “Quraish.”9

Kafin shelar addinin Musulunci daga Annabi Muhammadu ﷺ, addini a Makka ya koma ga al'adu da labarun tatsuniya da kuma siffantawa da wakiltar Allah. Matsayin Allah a matsayin tushen dokoki da umarni an ba shi ga shugabanni masu tasiri da arziki a Makka.10, 11 Daga karshe, manyan dabi'u na addinin Ibrahim sun zama babu a Makka da kuma al'ummomin Larabawa. Mafi tsarki a cikin tsohon addini shi ne zagayawa Ka'aba cikin fatan rahamar Allah da gafararsa. Larabawa, karkashin tasirin Quraishawa, sun mayar da wannan al'ada ta zama abin ban mamaki lokacin da suka bar maza da mata tsirara su yi zagayen. 12 An soke wannan al'ada a hukumance da kuma a aikace bayan Annabi Muhammadu ﷺ ya ci Makka shekara ashirin bayan fara saukar Musulunci.

Kusan shekara ta 623 Miladiyya, shekaru goma sha uku bayan fara Musulunci, Annabi Muhammad ﷺ da sahabbansa sun yi hijira daga Makka zuwa birnin Madina (wanda ake kira Yathrib har zuwa ranar hijirar). Wannan shekara ta kuma nuna farkon kalandar Musulunci. Musulmi sun zabi wannan shekara don fara kalanda maimakon shekarar da Musulunci ya fara a zahiri shekaru goma sha uku kafin hakan. Muhimmancin wannan shekara shi ne cewa ta nuna canjin Musulunci daga zama tsarin ka'ida zuwa zama tsarin aiki.

Around the year 623 CE, thirteen years after the initiation of Islam, Prophet Mohammad and his companions migrated from Mecca to the city of Medina (called Yathrib until the day of migration). That same year marked the beginning of the Islamic calendar. Muslims chose this year to mark the calendar instead of the year Islam physically began thirteen years earlier. The significance of this year is that it marked the transfer of Islam from being a theoretical model into a practical one.

Annabi Muhammadu ﷺ ya ƙara wa matsayinsa na manzo mai karɓar wahayin Allah, matsayin shugaban ƙasa mai aiwatar da dokoki a kan mutane. Shugabancinsa a Madina ya samu amincewa baki ɗaya ba tare da wata adawa ba, har ma daga ƙabilun Yahudawa da ke zaune kusa da Madina, ko daga ƙungiyar da ba ta karɓi Musulunci sosai ba.

Prophet Mohammad added to his role as a messenger who receives god’s revelations, the role of a statesman who applies the rules upon people. His leadership position in Medina was unanimously approved without the least challenge, not even from Jewish tribes living in the vicinity of Medina or the group which did not thoroughly accept Islam.

Nan da nan bayan hijira zuwa Madina da kafuwar dauloli Musulunci ta farko, wahayin Alkur'ani ya dauki sabuwar hanya. Mayar da hankali a yanzu ya fi karkata ga dokoki, ka'idoji, tsari, tsare-tsare, da alaka tsakanin mutane. Mutanen Madina, wadanda suke karkashin mulkin Musulunci, an bukace su da su kawo al'amuransu, matsalolinsu, da sabanin da ke tsakaninsu ga Muhammadﷺ domin ya yi hukunci da yanke hukunci a kansu.

Right after the migration to Medina and the creation of the nucleus Islamic state, the revelation of the Quran took a new direction. The emphasis now is more focused on the rules, regulations, structure, organization, and relationships between people. The people in Medina, who were under the rule of Islam, were requested to bring their issues, problems, disputes to Mohammad for ruling and judgments.

Annabi Muhammadu ﷺ bai ɗauki lokaci ba kafin ya fara tsara dangantaka a sabuwar al'umma. Ya kafa tsarin haɗa mutane, inda ya haɗa waɗanda suka yi hijira daga Makka da takwarorinsu a Madina. Wannan tsarin haɗawa ya ba sababbin baƙi damar daidaita rayuwarsu cikin sauƙi a sabon wuri da yanki bayan sun bar dukiyarsu da kayansu a Makka. Raba dukiya ita ce mafi bayyanannen sakamakon shirin haɗawar. Annabi Muhammadu ﷺ kuma ya rubuta yarjejeniya da ke tsara dangantaka tsakanin kabilun Yahudawa da Musulmi a Madina. Yarjejeniyar ta bayyana alhakin juna wajen kare lafiya da tsaron Madina da yankunanta.

Daular Musulunci tun daga lokacin ta zama sananne da suna daular khalifanci (khilafah). Daular ta ci gaba da aiki a irin wannan salo: dokoki da ka'idoji da aka samo daga nassosin Alkur'ani da Sunnah.

The Islamic state came to be known since then as the state of the caliphate (khilafah). The state continued to function in the same manner: rules and regulations derived from the texts of the Quran and the Sunnah.

Tare da naɗin Abu Bakr a matsayin halifan farko na Manzon Allah ﷺ, siffa da yanayin tsarin Musulunci sun ɗauki halayya da kamanni na musamman. Tsarin ya ƙunshi wata jiha wadda halifa ke shugabanta. Halifa yana hawa muƙamin shugaban ƙasa ta hanyar zaɓe, sannan a bi shi da bai'ah. Wata majalisa da ke wakiltar jama'a ce ke da alhakin naɗa halifa. Halifa yana naɗa mataimaka da za su taimaka masa wajen ɗaukar nauyin mulki. Rikice-rikice a cikin jiha ana warware su ta hannun jami'an shari'a. Yankunan nesa a cikin jiha ana mulkinsu ta hannun gwamnonin da halifa ya naɗa. Bayan lokaci, waɗannan sassan jiha sun ƙara tabbata kuma sun ƙara bayyana sosai. Jihar khilafah ta zama, gabaɗaya, mai alhakin aiwatar da tsarin Musulunci. Ta hanyar dimbin dokoki da aka samo daga Alƙur'ani da Sunnah, ana iya nuna cewa tsarin Musulunci ya ƙunshi tsarin tattalin arziki, zamantakewa, siyasa da shari'a. Abin da ya fi jan hankali a wannan littafi shi ne tsarin tattalin arziki, wanda za a tattauna shi cikin cikakken bayani a sassan da ke biye.

With the appointment of Abu Bakr as the first successor of the Prophet, the shape and the context of the Islamic structure has taken its distinct character and shape. The structure included a state with the khalifah as the head of the state. The khalifah assumes the post of the head of state through a process of election followed by a process of bai’ah. A council representing the people is charged with the process of appointing the khalifah. The khalifah appoints assistants to help him carry the governing responsibilities. Disputes within the state are handled by judicial personnel. Remote areas within the state are governed by governors appointed by the khalifah. Over time, these organs of the state became more stable and better defined. The state of the khilafah collectively became responsible for the implementation of the systems of Islam. Through a large set of rules derived from the Quran and the Sunnah, it can be shown that the structure of Islam comprised economic, social, political, and judicial systems. Of particular interest to this publication is the economic system, which will be discussed in greater details in subsequent sections.

Tsarin akida na Musulunci an taƙaita shi a cikin Hoto na 28. Tushen ilimi shi ne akida ta asali, wadda kuma ta ƙunshi imani da Allah a matsayin Ubangiji ɗaya tilo, da Muhammad ﷺ a matsayin Manzon Allah na ƙarshe zuwa ga dukkan mutane, da kuma Alkur'ani a matsayin saƙon Allah na ƙarshe ga ɗan adam. Hanyar aiwatar da akidar ita ce Daular Musulunci, wadda ke da alhakin aiwatar da tsare-tsare daban-daban.