Yana da matuƙar muhimmanci ga dukkan al'ummar Musulunci su fahimci a sarari ka'idojin mulki da hujjojinsu, kamar yadda muke aiki don fahimtar sauran farillai (furood) gaba ɗaya. Duk da haka, akwai wasu ƙa'idoji da ya kamata a kafa kafin nazarin ka'idojin mulki a Musulunci. Misali, rashin ko da ka'ida guda ɗaya zai sa tsarin ya zama tsarin da ba na Musulunci ba. Saboda haka, dole ne dukkan ka'idoji su kasance domin a ɗauki tsarin mulki a matsayin Tsarin Mulkin Musulunci, misali idan mulki ba na Allah (SWT) ba ne kuma shugaba ya ɗora wa mutane mulkinsa, to ba za a ƙara ɗaukar Jiha a matsayin Jihar Musulunci ba. A takaice, dole ne a kafa sharuɗɗa masu kyau da ke tabbatar da cewa wata jiha ta cancanci zama Jihar Musulunci, in ba haka ba kowace jiha za ta iya ikirarin cewa ita ce ba bisa ƙa'ida ba, kamar yadda ake yi a yanzu da ƙasashe kamar Saudiyya, Iran, Pakistan da sauransu.

It is of the utmost importance that all in the Ummah understand clearly the principles of ruling and its evidences in the same way in which we work to understand fully all other obligations (furood). However, a few guidelines need to be established before studying the principles of ruling in Islam. For instance, the absence of any single principle will make the system a non-Islamic system. Thus, all the principles have to exist in order for it to be considered an Islamic Ruling System, e.g. if the sovereignty does not belong to the Allah (swt) and the leader forces his own rule on the people, the State can no longer be considered an Islamic State. Simply put, there must be proper conditions laid down that qualify a state to become an Islamic State, otherwise any state could claim illegitimately to be so, as is currently the case with countries such as Saudi Arabia, Iran, Pakistan etc.

Iko ya tabbata ga Shari'a.

Sovereignty belongs to the Shari‘ah.

Mutum ɗaya ba ya tafiyar da harkokin al'ummah (ƙasa) ko na wani mutum yadda yake so; haka ma al'ummah ba za ta tafiyar da harkokinta yadda take so ba. Ayyuka da fara-fararen mutum da na al'ummah suna ƙarƙashin umarnin Allah (SWT) da hanawarsa. Saboda haka, iko na Shari'ah ne, watau Alƙur'ani da Sunnar Manzon Allah ﷺ, ba na al'ummah ba. A wata ma'anar kuma, babu wani ɗan adam da yake da hakkin yin doka a Musulunci. Saboda haka, babu wata majalisar yin doka a tsarin mulkin Musulunci. Hujjoji a kan haka suna da yawa daga Alƙur'ani, da Sunnah, da ijma'in Sahabbai (Ijma'in sahabban Manzon Allah ﷺ).

An individual does not run the affairs of the Ummah (nation) or those of another individual as he pleases; nor can the Ummah run her affairs as she pleases. The individual and the Ummah’s actions and initiations are subject to Allah’s (swt) commands and prohibitions. Thus, the sovereignty belongs to the Shari‘ah, i.e. the Qur’an and the Sunnah of the Messenger (saw), and not to the Ummah. In other words, no human being has the right to legislate in Islam. Consequently, no law-making body exists in the Islamic ruling system. Evidence of this is abundant from the Qur’an, the Sunnah and Ijma‘ of the Sahabah (Consensus of the companions of the Messenger).

Shaidu daga Alkur'ani:

Evidence from the Qur’an:

Allah (SWT) ya ce,

Allah (swt) has said,.

"Hukunci ba na kowa ba ne sai na Allah." [TMQ 6: 57].

“The rule is to none but Allah .” [TMQ 6: 57].

"Duk wanda ya yi hukunci da abin da Allah bai saukar ba, to waɗannan su ne kafirai." [TMQ 5:44].

“If anyone rules by other than what Allah has revealed they are kafiroon (unbelievers).” [TMQ 5:44].

Wannan a bayyane yake yana tabbatar da cewa hukunci, shari'a da iko duka na Allah (SWT) ne shi kaɗai.

This clearly proves that the rule, judgement and supremacy are all to Allah (swt) alone.

Shaidu daga Sunnah:

Evidence from the Sunnah:

Manzon Allah ﷺ ya ce: "Babu wani daga cikinku da zai zama mumini har sai son zuciyarsa ya zama daidai da abin da na zo da shi."

Iko yana hannun Al-Ummah.

Authority belongs to the Ummah.

Ana iya duba shaidar wannan ka'ida ta bangarori biyu:

Evidence of this principle can be looked at from two sides:

Na farko: Shari'ah ta ba al'ummah haƙƙin naɗa Khalifa; wato al'ummah ce take zaɓen Khalifa tare da ba shi bai'ah (mubaya'a). Wannan ya tabbata ta hanyar bai'ar da Musulmi suke yi masa. Wannan kuma ana goyon bayansa da hadisai da yawa, daga cikinsu muke lissafa kamar haka:

Firstly: The Shari‘ah has given the right of appointing the Khaleefah to the Ummah; in other words it is the Ummah who chooses the Khaleefah and gives him the pledge of allegiance. This was accomplished by the pledge of allegiance given to him by the Muslims. This is backed by many ahadith from which we list the following:

Ubada ibn al-Samit ya ruwaito cewa: "Mun yi wa Manzon Allah ﷺ alkawarin biyayya gaba daya, a cikin wadata da kuma a cikin wahala..."

Ubada ibn al-Samit reported, “We pledged ourselves in complete obedience to the Messenger of Allah in wealth and woe...”.

Jarir ibn ‘Abdullah ya ruwaito cewa, "Na ba da alkawarin biyayya gabaki ɗaya ga Manzon Allah ﷺ."

Jarir ibn ‘Abdullah reported, “I pledge myself in complete obedience to the Messenger of Allah.”.

Abu Hurayrah (ra) ya ruwaito, "Manzon Allah ﷺ ya ce: Akwai mutane uku da Allah ba zai yi magana da su ba a Ranar Lissafi, kuma ba zai yafe musu ba; za a azabtar da su sosai: Mutumin da yake da ruwa fiye da bukatarsa, amma ba ya ba wa matafiyi; mutum na biyu kuwa shi ne wanda yake ba da alkawarinsa ga Imam, amma ba don addininsa ba - idan ya ba shi abin da yake so ne kawai zai yi masa biyayya, idan kuwa bai ba shi ba, ba zai yi masa biyayya ba; sannan mutum na uku shi ne wanda yake yin ciniki da wani mutum bayan sallar Asr, yana rantsuwa da sunan Allah cewa an ba shi kaza-kaza don kayan, alhali ba a ba shi haka ba."

Abu Hurayrah (ra) reported, “The Messenger of Allah (saw) said: Three types of people Allah will not talk to on the Day of Reckoning, nor would he forgive them; they would be severely punished: A man who has water to spare and would not give it to the traveller, a man who gives his pledge to an Imam but not for his deen - he would only obey him if he gave him what he wanted, otherwise he would not, and a man who would strike a deal with another man after ‘Asr, swearing by Allah that he was given so much for the goods and he was not given so.”.

Ahadith da yawa sun tabbatar da cewa an haramta wa musulmi su kasance da jihohi fiye da ɗaya da kuma shugabanni (Amir) fiye da ɗaya a duniya baki ɗaya. Ga hadisai biyu da suka shafi wannan batu:

Many ahadith confirm that Muslims are forbidden from having more than one state and from having more than one ruler (Amir) in the whole world. Following are two ahadith related to this issue:

a. Imam Muslim ya ruwaito daga Abu Sa'id al-Khudri cewa Manzon Allah ﷺ ya ce: "Idan an yi wa halifofi biyu mubaya'a, to ku kashe na karshe daga cikinsu." (Muslim).

a. Imam Muslim reported on the authority of Abu Said al-Khudri that the Messenger of Allah (saw) said, “When the bay‘ah has been given for two Khaleefahs kill the latter of them.” (Muslim).

b. Imam Muslim ya ruwaito daga Abdullahi ɗan Amr ɗan al-'As cewa Manzon Allah ﷺ ya ce: "Duk wanda ya yi mubaya'a ga wani Imami, ya ba shi hannunsa da 'ya'yan zuciyarsa, to ya yi masa biyayya gwargwadon iyawarsa. Idan kuma wani ya zo yana jayayya da shi, to ku sare wuyan wannan mutumin." (Muslim)

b. Imam Muslim reported on the authority of ‘Abdullah ibn Amr ibn al-‘A’as that the Messenger of Allah (saw) said, “Whosoever pledges allegiance to an Imam giving him the clasp of his hand and the fruit of his heart should obey him as long as he can and if another comes to dispute him you must strike the neck of that man.” (Muslim)

2. Ijma'in Sahabbai.

2. The Ijma‘ of the Sahabah.

A cikin littattafan Al-Fasil-fi-al Milal na Ibn Hazim, Tarikh na al-Tabari, Al-‘Aqd al-Fareed na Al-Waqidi, Al-Seerah na Ibn Kathir, Al-Sunan al-Kubra‘a na Bayhaqi da Al-Seerah na Ibn Hisham, an ruwaito cewa Al-Habbab ibn al-Mundhir ya ce lokacin da Sahabbai suka taru bayan rasuwar Manzon Allah ﷺ a zauren Saqifa na Banu Sa‘ida, “Amir guda daga cikinmu da Amir guda daga cikinku.” (ma'ana, guda daga Ansar da guda daga Muhajireen). A kan haka Abu Bakr ya amsa da cewa, “Haramun ne ga Musulmi su sami Amirai (shugabanni) biyu...”.

In the books of Al-Fasil-fi-al Milal by Ibn Hazim, Tarikh of al- Tabari, Al-‘Aqd al-Fareed of Al-Waqidi, Al-Seerah of Ibn Kathir, Al- Sunan al-Kubra‘a of Bayhaqi and Al-Seerah of Ibn Hisham it is reported that Al-Habbab ibn al-Mundhir said when the Sahabah met in the wake of the death of the Messenger of Allah (saw) at the saqifa (hall) of bani Sa‘ida, “One Amir from us and one Amir from you (meaning one from the Ansar and one from the Muhajireen).” Upon this Abu Bakr replied, “It is forbidden for Muslims to have two Amirs (rulers)...”.

Sahabbai sun ji shi, suka amince kuma suka yarda; babu wanda ya yi jayayya da hukuncin, sai dai suka mika wuya gare shi suka karbe shi a matsayin doka (alama ta dalili daga Sunnah). Sai Ansar suka janye da'awarsu ta Khilafah, kuma al-Habbab ibn al-Mundhir ne ya fara ba da mubaya'arsa ga Abu Bakr (ra).

Khalifa yana da ikon keɓantacce na karɓar Dokokin Allah. Shi kaɗai ne yake kafa Kundin Tsarin Mulki da dokoki iri-iri.

The Khaleefah has the exclusive power to adopt the Divine Laws. He alone enacts the Constitution and various laws.

Wannan ka'ida, wacce aka samo daga Alkur'ani, Sunnah da Ijma'in Sahabbai, ana iya fitar da ita ta kusurwoyi biyu daban-daban:

This principle, derived from the Qur’an, the Sunnah and Ijma‘ of the Sahabah, can be extracted from two different angles:

a. Biyayya ga shugaban Jiha ta Musulunci wajibi ne a kan Musulmi.

a. Obedience to the head of the Islamic State is an obligation on Muslims.

b. Kula da harkokin Musulmi wajibi ne a kan shugaban ƙasa.

b. Looking after the affairs of the Muslims is an obligation on the head of State.

Abu na farko: Biyayya ga shugaban Daular Musulunci wajibi ne ga Musulmai.

The first point: Obeying the head of the Islamic State is an obligation on Muslims.

Wannan an tabbatar da shi sosai a cikin ayoyin Alƙur'ani da hadisai, har ta kai ga Shari'a ta ɗauki biyayya ga shugaba a matsayin wani ɓangare na biyayya ga Allah (SWT) da Manzonsa ﷺ. Saboda haka, biyayya ga shugaba tana kawo lada, kuma sabawa shi yana kawo azaba.

This has been clearly confirmed in many Qur’anic verses and ahadith to the point where the Shari‘ah considered the obedience to the ruler as part of the obedience to Allah (swt) and His Messenger (saw). Therefore obeying the ruler entails a reward and disobedience entails punishment.

Ga wata hujja daga Alkur'ani:

Following is an evidence from the Qur’an:

"Ya ku waɗanda suka yi imani! Ku bi Allah, ku bi Manzon Allah ﷺ, da waɗanda suke da iko daga cikinku." [TMQ 4:59]

“O you who believe! Obey Allah, and obey the Messenger and those of you who are in authority.” [TMQ 4:59].

Shaidu daga Sunnah:

Evidence from the Sunnah:

Bukhari, Muslim, Abu Daud, al-Nisa‘i da Ibn Majah sun ruwaito daga Abu Hurairah (ra) cewa ya ji Manzon Allah ﷺ yana cewa: "Duk wanda ya yi mini biyayya, to ya yi wa Allah biyayya; duk wanda ya saɓa mini, to ya saɓa wa Allah. Duk wanda ya yi wa Amir biyayya, to ya yi mini biyayya, kuma duk wanda ya saɓa masa, to ya saɓa mini."