Ya kamata a lura cewa hukuncin da Daular Musulunci ke aiwatarwa shi ne mafita ta ƙarshe a cikin tsarin dakile da hana aikata laifi. Musulunci yana zuwa ne a matsayin addini (hanyar rayuwa) inda dukkan tsare-tsare ke aiki cikin jituwa, suna samar da cikakken gini mai haɗe-haɗe kuma mai cika juna sosai.

It must be noted that the punishments administered by the Islamic State are the last resort in the process of curbing and preventing crime. Islam comes as a deen (way of life) where all the systems work in harmony, making an integrated and perfectly complementary whole.

Saboda haka, Tsarin Tattalin Arziki zai tabbatar da cewa dukkan 'yan kasar Daular za a biya musu bukatunsu yadda ya kamata, ta yadda babu wanda zai bukaci aikata laifi don ya rayu. Haka kuma, Tsarin Ilimi zai koyar da mutane hanyar tunani ta kin duk wani nau'in laifi, wadanda duk an haramta su a Musulunci, a maimakon biyayya ga Allah (SWT). Tsarin Zamantakewa kuma zai dasa a cikin mutane hanyar tunani ta girmamawa da mutunci ga jinsi na gaba, kuma rabuwar maza da mata a rayuwarsu ta yau da kullum za ta rage yiwuwar aikata laifuka a wannan fanni.

Thus, the Economic System will ensure that all the citizens of the State will have their needs adequately fulfilled such that no-one need resort to crime to sustain themselves. As well, the Education System will teach the people the mentality of rejecting any kind of crime, all of which are forbidden in Islam, in favour of obedience to Allah (swt). And the Social System will inculcate within the people the mentality of respect and dignity towards the opposite sex, and the segregation between men and women in their daily life will minimise the possibility of crimes in this area.

A cikin Daular Musulunci rigakafin laifuffuka tana aiki a matakai uku:

In the Islamic State the prevention of crime works on three levels :

Musulmi yana da yaƙini ga akidar Musulunci ta hankali, wadda aka gina ta bisa nazarin gaskiyar halitta da amfani da hankali. Wannan yana ba shi tushe tabbatacce na imaninsa da Musulunci, kuma yana motsa shi ya zama mai biyayya ga Allah Makaɗaici, Gaskiyayye guda ɗaya, Allah (SWT).

The Muslim has conviction in the rational creed of Islam, which is built upon the study of reality and use of the mind. This gives them the definite foundation for their belief in Islam and motivates them to be subservient to the One and Only True God, Allah (swt).

Laifi rashin biyayya ne ga Allah (SWT). Sha'awar Aljanna da tsoron azabar Wuta ga Musulmi za su hana shi aikata laifi.

Crime is a disobedience to Allah (swt). The Muslim’s longing for the Paradise and their fear of the punishment of Hellfire will prevent them from committing crime.

Yana cikin haƙƙoƙi da wajibai na juna tsakanin Musulmi cewa koyaushe suna lura da kula da al'amuran juna. Ta haka za a rika samun ƙwaɗayi da ƙarfafawa akai-akai daga kowane bangare ga mutane domin su kiyaye ɗabi'ar Musulunci.

It is one of the mutual rights and duties of the Muslims that they always look out for and take care the affairs of each other. Thus there will be a constant motivation and encouragement from all sides for people to observe the Islamic conduct.

Laifi zai zama abin ƙyama da ƙi a cikin al'umma baki ɗaya. Masu laifi da masu yaudara ba za a karɓe su ba, kuma dukiya ko duk wata fa'ida da aka samu ta haramtacciyar hanya ba za a girmama ta ba. Wannan matsin lamba daga ƙimomin da suka mamaye al'umma zai hana waɗanda ake jarabtar su aikata laifi aikata shi.

Crime will be shunned and rejected by the society at large. Criminals and cheats will not be accepted, nor will wealth or any perceived benefits gained illicitly be respected. This pressure from the dominant values in the society will prevent those who are tempted to commit crime from doing so.

Mafita ta ƙarshe ita ce tsoron sakamakon ayyukan laifi ta fuskar hukunci.

The last resort is the fear of the consequences of the criminal actions in terms of the punishment.

Saboda waɗannan dalilai ne ya sa ba a sami adadi mai yawa na lokutan aiwatar da hudud da sauran hukunce-hukunce ta hannun alƙalai ba a tarihin Khilafah.

It is for these reasons that so few incidences of implementation of hadud and other retributions by the judiciary were necessary in the history of the Khilafah.