A cikin Musulunci, tsarin mulki (da sauran tsarukansa) ba mutum ne ya tsara shi ba, sai dai Mahaliccin dukkan abubuwa, Allah (SWT). Saboda haka, a matsayinmu na Musulmi, dole ne mu bi wannan tsarin mulki.

In Islam, the Ruling System (and its other systems for that matter) is not designed by man, but rather by the Creator of all things, Allah (swt). Therefore, as Muslims we must abide by this ruling system.

Tsarin mulkin da Musulunci ya bayar tsari ne na haɗin kai. Wannan saboda dalilin shari'a bai kawo wani tsari ba, kuma ya haramta mana karɓar wani tsari daban. Wannan tsarin mulki na haɗin kai yana sanya ikon mulki a hannun mutum ɗaya, watau Khaleefah. Babu wani mutum da aka yarda ya raba iko da Khaleefah. Abdullahi ɗan Amr ɗan al-'Aas ne ya ruwaito cewa Manzon Allah ﷺ ya ce: "Duk wanda ya ba wa wani Imam mubaya'a ta hanyar ba shi hannunsa da ƙarfin zuciyarsa, to ya yi masa biyayya muddin yana iya. Idan wani ya zo yana jayayya da Imam, to ka buge kan wannan mutumin." (Muslim da Bukhari).

The ruling system Islam has given is one of unity. This is because the divine evidence has brought nothing else and forbidden us to adopt anything else. This ruling system of unity puts the power of ruling in one mans’ hands, i.e., the Khaleefah. No other person is allowed to share power with the Khaleefah. It is narrated by ‘Abdullah ibn Amr ibn al- ‘A’as, “Whoever gives allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can. If another comes to dispute with the Imam, strike the head of the other.” (Muslim and Bukhari).

Har ila yau, Manzon Allah ﷺ ya ce: "Idan aka yi wa Khalifofi biyu mubaya'a, to ku kashe na karshe daga cikinsu." Muslim da Bukhari ne suka ruwaito shi.

Also, the Messenger of Allah (saw) said, “If two Khaleefahs are given the allegiance, kill the latter of them.” Muslim and Bukhari.

Wannan ya tabbatar da cewa Musulunci ya haramta a sami sarakuna biyu ga Musulmai. Saboda haka, haramun ne a kafa kasashe masu sarakuna daban-daban a kan kasashen Musulmi. Don haka, tsarin mulkin Musulunci tsarin hadin kai ne, ba tsarin tarayya ba.

This proves that Islam prohibits having two rulers for the Muslims. Therefore, it is haram to form nation states with different rulers upon the Muslim lands. Therefore, the Islamic ruling system is one of unity and not of a federate structure.

A cikin Musulunci, tsarin mulki an gina shi gaba ɗaya kuma kawai bisa nassin Allah, watau Alƙur'ani, Sunnah da Ijma'in Sahabbai. Rayuwar Sahabbai ya kamata ta zama fannin nazari, domin Musulmi yana wajaba ya ɗauki hukunce-hukunce daga Ijma'in Sahabbai.

In Islam, the ruling system is based wholly and solely on the divine text, i.e. the Qur’an, Sunnah and Ijma‘ of the Sahabah. The lives of the Sahabah should be an area of study, for a Muslim is obliged to take laws from the Ijma‘ of the Sahabah.

Bambanci da duk sauran tsarin mulki, Musulunci bai barin mutum ya yi doka a cikin wannan tsarin ta hanyar amfani da hankalinsa ba. Shari'a ta kasance ga Allah (SWT) kawai. Mutum yana da aikin ganewa, fahimta, da aiwatar da waɗannan dokoki kawai. Saboda haka, muna watsi da duk wanda ya ba da shawarar ra'ayoyi, tunani da ka'idoji baƙi ga tsarin mulkin Musulunci, kamar Dimokuraɗiyya, Gurguzanci na Musulunci, Jamhuriyar Musulunci (kamar a Iran, Pakistan, Sudan, da sauransu), da sauran irin waɗannan. Hakan bai dace ba, kuma yana kai ga kafirci, a ce Musulunci bai ba mu cikakken, bayyananne, kuma dalla-dalla hoto na tsarin mulkin Musulunci ba. Wannan zai sa mutum ya kasance yana cewa a fakaice cewa Musulunci bai cika ba. Haka kuma, waɗanda suke da'awar cewa tsarin mulkin Musulunci ba ya dacewa da duniyar yau suna shiga cikin tafkin ra'ayoyin kafirci. Musulunci addini ne da ya dace da kowane zamani da kowane wuri.

Unlike all other forms of ruling systems, Islam does not allow man to legislate rules within this system by utilising his own mind. Legislation is left only to Allah (swt). Man only has to recognise, understand, and implement these laws. We, therefore, disregard anyone who suggests ideas, concepts, and theories alien to the Islamic ruling system such as Democracy, Islamic Socialism, Islamic Republic (as in Iran, Pakistan, Sudan, etc.), and so on. It is totally inappropriate, and tantamount to kufr, to say that Islam did not give us a definite, detailed, clear picture of what the ruling system of Islam is. This would lead one to be implicitly stating that Islam is incomplete. Also, those who claim that the Islamic form of ruling system is not applicable in today’s world are delving in the cauldron of kufr ideas. Islam is a deen applicable for all times and places.

Allah (SWT) ta hanyar Alqur'ani, Sunnah da Ijma'i ya ba mu cikakken hoto na abin da tsarin mulki na Musulunci yake.

Allah (swt) through the Qur’an, Sunnah and the Ijma‘ has given us a clear picture of what the Islamic form of ruling system is.

A taƙaice, tsarin mulkin Musulunci ya ƙunshi waɗannan sassa:

Simply put, the Islamic ruling system consists of the following departments:

Khaleefah

Khaleefah.

Mataimaka Waɗanda Aka Wakilta (Mu‘awin Tafweedh).

Delegated Assistants (Mu‘awin Tafweedh).

Mataimakan Shugaba (Mu'awin Tanfeedh).

Executive Assistants (Mu‘awin Tanfeedh).

Gwamnoni (Wulah).

Governors (Wulah).

Amir na Alƙalan Jihadi (Qudah).

Amir of Jihad Judges (Qudah).

Tsarin Gudanarwa (Jihaas Idaari).

Administrative System (Jihaas Idaari).

Majalisar Ummah (Majlis al-Ummah).

Council of the Ummah (Majlis al-Ummah).

Ya kamata a lura cewa daga cikin waɗannan sassan, uku ne kawai masu mulki na gaskiya. Mai mulki shi ne wanda ke da alhakin aiwatar da Musulunci a cikin Jiha, kuma yana da ikon aiwatar da hukunce-hukuncen Musulunci a kan waɗanda suka keta kowace doka ta Musulunci. Sauran hukumomi ba su da ikon tilasta wa mutane aiwatar da dokokin Musulunci sai da izinin masu mulki.

It should be noted that of these departments, three are actual rulers. A ruler is one who maintains the responsibility of implementing Islam, within the State and has the authority of executing Islamic punishments upon those who have violated any Islamic law. The other bodies have no authority to enforce Islamic laws on the people without the permission of the rulers.

Sarakunan nan uku su ne Khalifa, Mataimakan Wakilai da Gwamnoni. Su kuma alkalai, sun hada da mukamai biyu na mulki na gaske, wato Babban Alkalin Alkalai (Qadi al-Quda) da Alkalin Madhalim (korafe-korafe a kan Gwamnati); yayin da sauran jama'a kuma ke da alhakin aiwatar da umarnin wadannan sarakuna.

The three bodies of rulers are the Khaleefah, Delegated Assistants and Governors. As for the judges, they incorporate two positions of actual ruling which are the Chief of Judges (Qadi al-Quda) and the Judge of Madhaalim (complaints against the State); while the other bodies of people are responsible for carrying out the orders of these rulers.

Kalmar Khaleefah a harshen Larabci tana nufin 'magaji'. Amma Shari'ar Musulunci ta ba mu wata ma'ana ta kalmar Khaleefah wadda ta fi fadi da cikakke. Annabin Allah ﷺ ya ce: "...babu wasu annabawa bayan ni, sai Khulafa'a." Bukhari.

The word Khaleefah linguistically means ‘successor’ in the Arabic language. But, the Shari‘ah of Islam has given us another, more comprehensive definition of the word Khaleefah. The Prophet of Allah (saw) said, “...there will be no more prophets after me, only Khulafa‘a.” Bukhari.

A cikin wannan hadisi kalmar Khulafa‘a ba tana nufin magada ba ce, a’a tana nufin shugabannin Daular Musulunci. Saboda haka, kalmar Khaleefah ana fahimtarta da ma’anar Shari‘ah cewa ita ce “wannan mutumin da yake mulkin mutane da Musulunci,” yana aiki a matsayin shugaban Daula. Haka ma ma’anar Shari‘ah za ta yi aiki idan muka yi amfani da kalmar Imam maimakon Khaleefah, don nuna shugaban Daula. Kuma tunda a Musulunci ana ba da bay‘ah ga shugaban Daula kawai, to kalmomin Khaleefah da Imam duka suna nufin shugaban Daula.

In this hadith the word Khulafa‘a is not referring to successors, but to heads of the Islamic State. The word Khaleefah is, therefore, taken to mean ‘that man who rules over a people by Islam,’ acting as the head of the State. The same Shari‘ah definition would apply if we used the word Imam, instead of Khaleefah, to indicate the head of State. And since in Islam, the bay‘ah is given only to a head of the State, both the words Khaleefah and Imam are pertaining to the head of the State.

Hanyar naɗa Khalifa ita ce ta hanyar bai'ah. Ikon yin mulki bisa Musulunci ana ba Khalifa ne daga Al-Ummah. Iko na Al-Ummah ne, kuma tana wakilta Khalifa don aiwatar da Shari'ah. Wannan ana yinsa ne ta hanyar kwangila tsakanin Khalifa da Al-Ummah. Al-Ummah tana da wajibcin yin biyayya muddin Khalifa yana aiwatar da Musulunci a kanta.

The method of installing the Khaleefah is through the process of bay‘ah. The power to rule by Islam is given by the Ummah to the Khaleefah. Authority belongs to the Ummah and it deputises the Khaleefah to enact the Shari‘ah. This is done through a contract between the Khaleefah and the Ummah. The Ummah must obey as long as the Khaleefah implements Islam on them.

Tsarin bay‘ah na iya faruwa bayan zaben gama-gari da dukkan Musulmai na Daular Musulunci suka yi, ko kuma bayan zabe tsakanin ahl al-halli wal-‘aqd (mutanen tasiri da iko). Zabe kawai hanya ce ta gano zabin Ummah, ba ya maye gurbin bay‘ah. Wadanda ba Musulmai ba, yara, da Musulmai da ke zaune a wajen Daular ba su da hakkin zabe. Idan dukkan Musulmai na Daular Musulunci ne ke zabe, to ana ba wanda aka zaba bay‘ah al-in‘iqad (bayar da yarjejeniyar karba, wadda ta sa ya zama Khaleefah). Amma idan zaben ya faru ta hannun wakilai, to wakilan ne fara ba da bay‘ah al-in‘iqad, sannan Ummah ta ba wanda aka zaba bay‘ah al-ta‘a (yarjejeniyar biyayya). Shirurwar Ummah game da Khaleefah da aka zaba za a iya daukarta a matsayin bay‘ah ta biyayya. Ta wannan tsarin bay‘ah ne mutum ke samun matsayinsa na Khaleefah. Ana iya zabar 'yan takarar matsayin Khaleefah, baya ga wadanda suka gabatar da kansu, ta hannun Majlis al-Ummah. Daga cikin wadannan 'yan takara ne Ummah ke zabar wa kanta shugaba.

The process of bay‘ah may occur after a general vote given by all the Muslims of the Islamic State or it may occur after a vote among the ahl al halli wal ‘aqd (people of influence and authority). Voting is merely a means to determine the choice of the Ummah, it does not substitute the bay‘ah. Non-Muslims, children, and Muslims residing out of the State do not have the right to vote. If all the Muslims of the Islamic State are voting then the bay‘ah al-in‘iqad (pledge of acceptance, by which he becomes Khaleefah) is given to the man elected. However, if the vote occurs through the representatives, then a bay‘ah al-in‘iqad is first given by the representatives, after which a second bay‘ah al-ta‘aa (pledge of obedience) is given by the Ummah to the person elected. The silence of the Ummah over the elected Khaleefah can be considered as the bay‘ah of obedience. It is through this bay‘ah process that a person attains his position as Khaleefah. The candidates for the position of Khaleefah may, in addition to self nomination, be chosen by the Majlis al-Ummah. It is from these candidates that the Ummah chooses for itself a ruler.

Da zarar an yi nadin, al'ummah ba ta da hakkin tsige Khalifa, muddin yana tsayawa da Shari'ah kuma yana cika sharuddan zama Khalifa. Tun da yarjejeniyar da ke tsakanin al'ummah da Khalifa ita ce Khalifa ya yi mulki a kansu da Musulunci, al'ummah ba ta da hakkin warware yarjejeniyar, muddin shi yana cika nasa bangaren yarjejeniyar. Saboda haka, Khalifa ba shi da wa'adin mulki. Yana ci gaba da zama shugaban Dawla, muddin yana iya tsayar da yarjejeniyar, ko har sai ya mika takardar murabus dinsa.

Mataimakan wakilci (Mu‘awin Tafweedh) su ne Khalifa ke naɗa su domin su taimaka masa wajen mulkin Dawla. Dalilin wannan naɗi ya samo asali ne daga hadisin Annabi ﷺ inda ya ce: "Mataimakan biyu nawa daga cikin mutane su ne Abu Bakr da 'Umar." (Tirmidhi).

The delegated assistants (Mu‘awin Tafweedh) are appointed by the Khaleefah to assist him in ruling the State. The evidence for this appointment is derived from the hadith of the Prophet (saw) in which he said, “My two ministers (wazirs) from the people are Abu Bakr and ‘Umar.” (Tirmidhi).

Musulunci, a daya bangaren, yana ba da damar waɗannan ministocin su wuce takamaiman aiki guda ɗaya. Ministocin da Annabi ﷺ ya naɗa ba su kasance ƙwararru ko an ɗora musu takamaimen aiki guda ɗaya ba. Saboda haka, ya fi dacewa a yi amfani da kalmar Mu‘awin (mataimaki) maimakon ministoci, don kada a rikita ta da kalmar minista ta tsarin Yammacin Duniya.

Islam, on the other hand, allows these ministers to go beyond a specific function. The ministers whom the Prophet (saw) appointed were not specialised or assigned restrictively to a specific function. It is therefore preferable to use the word Mu‘awin (assistant) instead of ministers, so as not to confuse it with the Western terminology of minister.

Mataimakin wakilci shi ne wanda Khalifa ya wakilta masa dukkan ayyuka ta hanyar wakilci gabaɗaya. Wajibi ne a lokacin nada mataimakin wakilci Khalifa ya ambaci bangarorin biyu a cikin kwangilar: hukuncin gabaɗaya da kuma kasancewarsa mataimakinsa, domin nada shi a bangare daya kawai yana takaita aikinsa a matsayin Mu'awin.

The delegated assistant is one whom the Khaleefah delegates to perform all functions in the way of general delegations. In the appointment of the Delegated assistant it is necessary for the Khaleefah to cite both the aspects of general ruling and being his assistant in the contract, because appointing him in only one aspect restricts his function as a Mu‘awin.

Haka ya faru lokacin da Abu Bakr ya naɗa ‘Umar a matsayin mataimakinsa, da kuma lokacin da ‘Umar ya ɗauki ‘Uthman da ‘Ali a matsayin mataimakansa, da kuma lokacin da ‘Uthman ya ɗauki Marwan ibn al-Hakam da ‘Ali a matsayin mataimakansa. Waɗannan mataimakan da aka wakilta suna da alhakin yin biyayya ga Khalifa, kuma suna sanar da Khalifa abubuwan da ke kewaye da su.

Such was the case when Abu Bakr appointed ‘Umar as his assistant, and when ‘Umar took ‘Uthman and ‘Ali as his assistants, and when ‘Uthman took Marwan ibn al-Hakam and ‘Ali as his assistants. These delegated assistants are responsible to the Khaleefah and they inform the Khaleefah of the matters surrounding them.

Khalifa yana da izinin shiga cikin harkokin mulki. Annabi (saw) ya shiga cikin harkokin mulki lokacin da ya karya gumaka, ya shirya jihadi, kuma ya goge taken sa daga yarjejeniyar Hudaibiyya. Domin saukaka al'amura, zai iya nada mataimakan zartarwa (Mu‘awin Tanfeedh) don taimaka masa wajen gudanar da mulkin Dawla. Ba kamar mataimakan wakilci ba, mataimakan zartarwa masu aiwatar da umarnin Khalifa ne kawai. Ba masu mulki ba ne. Haka kuma, ana iya ba su aiki a wani yanki na musamman na aiki ko mulki.

The Khaleefah is allowed to engage himself in administrative matters. The Prophet (saw) did engage in administrative matters when he broke idols, organised the Jihad, and erased his title from the Treaty of Hudaybiyah. To facilitate matters, he may appoint executive assistants (Mu‘awin Tanfeedh) to help him manage the administration of the State. Unlike delegated assistants, the executive assistants are only executors of the directives of the Khaleefah. They are not rulers. They may, also, be assigned to one specific area of work or administration.

Kamar yadda ikon Mu‘awin Tanfeedh yake da iyaka, haka ma sharuddan naɗinsa suke. Mataimakin zartarwa yana aiwatar da umarnin da dokokin Khaleefah waɗanda za a aiwatar, sannan ya kawo wa Khaleefah bayani game da yadda aka aiwatar da su.

Just as the authority of the Mu‘awin Tanfeedh is limited so are the conditions for his appointment. The executive assistant carries out the orders and rules of the Khaleefah which are to be implemented, and then brings feedback to the Khaleefah, regarding the execution.

Ana rarraba lardunan wilayaat ko Larduna zuwa ‘amalat ko gundumomi. Kula da alhakin waɗannan ‘amalat ana ba shi ga wani ‘aamel ko mataimakin gwamna.

Subdivisions of the wilayaat or Provinces are called ‘amalat or districts. Supervision and responsibility for these ‘amalat is assigned to an ‘aamel or sub-governor.

Bayan da muka tattauna matsayin Khaleefah a baya, a nan za mu yi nazari kan rawar da wali da 'aamel ke takawa wajen aiwatar da Musulunci a kan mazaunan yankinsu. Wannan iko na gaba ɗaya da wali yake da shi yana sa mu ɗauke shi a matsayin mai mulki. Saboda haka, yana da nauyi irin wanda aka ɗora wa Khaleefah domin tafiyar da Daula yadda ya kamata. Sai dai, al'amuran da za su iya sa shi ya zama mai cin gashin kansa, kamar kuɗaɗen Daula, da sojoji, da shari'a, da kuma karɓar dokokin da suka sha bamban da waɗanda Khaleefah ya karɓa, ba sa ƙarƙashin ikonsa, domin irin waɗannan abubuwa na iya haifar da barazana ga haɗin kan Daula.

Having previously discussed the position of Khaleefah, we will contemplate here on the role of wali and ‘aamel who implement Islam upon their residents. This general jurisdiction of the wali obliges us to consider him as a ruler. He, therefore, has similar responsibilities to those which are assigned to the Khaleefah for the efficient operation of the State. However areas that might make him autonomous, such as finances of the State, the army, and the judiciary, as well as adopting laws other than those adopted by the Khaleefah, are not within his control since they might pose a threat to the unity of the State.

Wali kansa yana iya zaɓar ya ƙara raba yankinsa zuwa 'amalat (larduna) ya naɗa 'aamels (ma'aikata) a kansu. Waɗannan rabe-raben da naɗe-naɗen kowannensu yana taimakawa wajen aiwatar da Musulunci da kuma samun zaman lafiya a cikin Dawla. Annabi ﷺ ya ce wa waɗanda ya naɗa, "Ku sauƙaƙa, kada ku tsananta; ku ƙarfafa mutane, kada ku tsoratar da su; kada ku korar da mutane, amma ku jawo su kusa, kuma ku yi shawara da juna."

The wali himself may choose to further subdivide his region into ‘amalat and appoint ‘aamels to them. These subdivisions and appointments each assist in the implementation of Islam and the resultant tranquillity of the State. The Prophet (saw) said, to his appointees, “Make it easy not difficult, make the people optimistic not pessimistic, do not make the people go away but make them come closer, and consult one another.”.

Wannan alama ce a gare mu cewa mu tafiyar da Daular Musulunci ta hanyar da ba za ta jefa mutane cikin wahala ba wadda ba ta zama dole ba, kuma ta haka mutane za su kusanci Musulunci.

This is an indication for us to administer the Islamic State in a manner which will not put the people to unnecessary hardship, and thereby cause the people to come closer to Islam.

Sassan Amir na Jihadi ya ƙunshi sassa huɗu.

The directorates of the Amir of Jihad consist of four departments.

Waɗannan sune:

These are :

1. Harkokin Waje (Manufofin Ƙasashen Waje).

1. The External Affairs (Foreign Policy).

2. Sojoji.

2. The Military.

3. Tsaron Cikin Gida.

3. The Internal Security.

4. Masana'antu.

4. Industry.

Amir ɗin Jihadi shi ne shugaba kuma mai kula da dukkan sassa huɗun. Khalifa na iya miƙa wannan muƙami ga wani Musulmi cancantacce, amma tunda shi ne shugaban ƙasa, yana da muhimmanci ya ɗauki wannan aiki da kansa.

The Amir of Jihad is the director and supervisor of all four departments. The Khaleefah may delegate this position to a suitably qualified Muslim, but since he is the head of state, it is important that he takes on the role himself.

Manufofin wajen Daular Musulunci sun ƙunshi manufofin waje na Daular da dangantakarta da sauran al'ummai da ƙasashe. Manufofin waje a Musulunci suna da manufa guda uku:

The foreign policy of the Islamic State covers the external policies of the State and its relationship with other nations and countries. The foreign policy in Islam serves three objectives:

1. Don kare tsarin Daula da Al'umma.

1. To protect the entity of the State and the Ummah.

2. Don saukaka da'awa ga sauran mutane da al'ummu.

2. To facilitate the da‘wah to other people and nations.

3. Don tsara dangantakar Daular Musulunci da sauran kasashe.

3. To organise the relationship of the Islamic State with other states.

Idan mutum ya duba waɗannan manufofi, a bayyane yake cewa manufar harkokin wajen Daular Musulunci ba wai farilla kawai ba ce da Musulmi za su aiwatar, a'a, tare da zubar da jini, fyade da lalata da ake yi wa Musulmi a duniya, kamar a Bosnia, Kashmir, Falasdinu da sauransu, lamari ne na larura mai amfani.

When one considers these aims it becomes clearly apparent that the foreign policy of the Islamic State is not merely a fard (obligation) upon the Muslims to implement, but with the existing bloodshed, rape and destruction of Muslims around the world, like Bosnia, Kashmir, Palestine etc., it is a practical necessity.

Yana da matuƙar muhimmanci a kan al'ummar Musulunci su isar da saƙon Musulunci ga ɗan Adam. Lokacin da Manzon Allah ﷺ ya dawo daga Khaybar, ya yi jawabi ga sahabbansa (ra) yana cewa: "Ya ku mutane, Allah ya aiko ni a matsayin rahama ga dukkan mutane; kada ku yi jayayya da ni kamar yadda almajiran Isa (as) ɗan Maryam suka yi jayayya da shi." Sahabbai suka ce: "Ta yaya almajiran suka yi jayayya, ya Annabin Allah?" Sai ya ce: "Shi (Isa) ya kira su zuwa ga abin da na kira ku zuwa gare shi; wanda aka aika zuwa wuri kusa ya yi farin ciki ya gamsu, amma wanda aka aika zuwa wuri nesa ya ƙi yarda kuma ya yi nauyin ƙafa." Wannan yana nuna muhimmancin ɗaukar da'awa.

It is an utmost duty upon the Muslim Ummah to convey the message of Islam to humanity. On His arrival from Khaybar, the Messenger of Allah (saw), addressing his companions (ra), said, “Oh people, Allah has sent me as a mercy to all mankind; do not dispute with me like the disciples disputed with Isa (as) son of Maryam. The companions exclaimed : And how did the disciples dispute, O Prophet of Allah? He (saw) answered : He (Isa) called them to that which I called you; he who was sent to a near place was pleased and satisfied, but he who was sent to a far place became displeased and heavy footed.” This is an indication of the importance of carrying the da‘wah.

Alakar Daular Musulunci da sauran ƙasashe ya kamata a gina ta bisa hanyoyi huɗu.

The relationship of the Islamic State with other states should be built upon four approaches:

1. Da farko, ƙasashen duniyar Musulunci ya kamata a ɗauke su a matsayin ƙasa ɗaya. Saboda haka, waɗannan ƙasashe ba a sanya su cikin fagen manufofin harkokin waje ba. Maimakon haka, hanyar da za a bi ita ce a haɗa su duka waje ɗaya zuwa ƙasa guda. Misali, idan an kafa Dawla a Masar, to dukkan sauran ƙasashen Musulunci za a ɗauke su - ba a matsayin ƙasashen waje ba - amma a matsayin wani ɓangare na Al'ummar Musulmi. Ba za mu amince da su a matsayin ƙasashe daban ba. Saboda haka, ba za mu kafa ofisoshin jakadancinmu a cikinsu ba, haka kuma ba za su kafa nasu a cikin ƙasarmu ba. Maimakon haka, ya kamata mu kira Musulmin waɗannan ƙasashe zuwa ga aikinsu, wato su haɗa kansu da Dawlar Musulunci.

1. Firstly, the countries of the Muslim world are to be considered as being part of one country. Hence, these countries are not considered in the sphere of foreign policy. Instead the procedure will be to unify them all into one state. For example, if the State was established in Egypt, then all the other Muslim countries would be considered - not as foreign states - but as part of the Muslim Ummah. We would not recognise them as separate states. Therefore, we would not establish our embassies in them or vice versa. Instead we should call the Muslims in those countries to their duty which is to unite themselves to the Islamic State.

2. Ƙasashen da Daular Musulunci take da yarjejeniyoyin tattalin arziki, kasuwanci, makwabtaka mai kyau, da/ko al'adu da su, ana mu'amala da su bisa ga sharuddan yarjejeniyoyin. Duk da haka, dangantakar tattalin arziki da kasuwanci da su dole ne a takaita ta ga wasu kayayyaki da ke amfanar Al'umma. Kada ta kai ga karfafa wadannan kasashe a kan kudinmu.

2. Those states with whom the Islamic State has economic, commercial, good neighbouring and/or cultural treaties; they are treated in accordance to the terms of the treaties. However, the economic and commercial relations with them must be confined to certain items that benefit the Ummah. It must not lead to the strengthening of those states on our account.

3. Jihohin da ba mu da yarjejeniya da su; jihohin mulkin mallaka na gaske kamar Amurka, Faransa da Birtaniya; da jihohin da ke da burin mamaye Daular Musulunci, kamar Rasha. Dukan waɗannan jihohi ana ɗaukar su a matsayin abokan gaba da za su iya yaƙi da mu, da kuma masu yuwuwar mamayewa. Ya kamata a ɗauki duk matakan kariya a kansu.

3. Those states with whom we do not have treaties; the actual Imperialist states like America, France and Britain; and those states that have ambitions in the Islamic State, such as Russia. All these states are considered as potential enemies of war and possible invaders. All precautions should be taken with them.

Tushen mu'amala tsakanin Daular Musulunci da sauran jihohi shi ne wajibcin yada kiran Musulunci (da'wah). Hanyar cimma wannan ita ce shelar Jihadi. Wannan ita ce hanyar Muhammad ﷺ tun lokacin da aka kafa Daular Musulunci a Madina. Dole ne a jaddada cewa Musulmai ba a yarda su fara yaki da abokin gaba ba sai dai bayan an ba su damar karbar Musulunci da shiga cikinsa, ta yadda za su zama wani bangare na Daular Musulunci. Wannan shi ne mataki na farko na hanyar matakai uku ta isar da kiran Musulunci ta hanyar Jihadi.

The root of interaction between the Islamic State and the other states is the duty to propagate the call of Islam (da‘wah). The method by which to achieve this is the declaration of Jihad. This was the method of Muhammad (saw) as soon as the Islamic State was established in Madinah. It must be stressed that the Muslims are not permitted to start fighting with the enemy without first presenting them with the opportunity to accept and embrace Islam, thereby becoming part of the Islamic State. This is the first process of the three stage method of delivering the call of Islam through Jihad.

Idan aka ƙi wannan tayin, to ana buƙatar su biya jizya (harajin kai) kuma su zama ɓangare na Jiha. Za a kula da su a matsayin ahlul-dhimma (ɗan ƙasa wanda ba Musulmi ba a cikin Jiha), wato Jiha za ta kasance mai alhakin tsaronsu da kariyarsu. Za a yi musu mulki bisa Shari'ar Musulunci, kuma ƙasarsu za ta zama ƙasar Musulmi kuma ɓangare na Daular Musulunci.

If this offer is turned down, they are asked to pay jizyah (head tax) and to be part of the State. They would be treated as dhimma (non- Muslim citizen of the State), i.e. the State would be responsible for their security and protection. They would be ruled by the Islamic Shari‘ah and their land would become Muslim land and part of the Islamic State.

Idan kuma abokin gaba ya ƙi duka biyun, wato ya ƙi ya karɓi Imani da Tsarin Musulunci, ya kuma ƙi ya karɓi Tsarin Musulunci tare da biyan jizyah, to Musulmi za su shiga mataki na uku su ayyana yaƙi a kansu. Muslim ya ruwaito daga Sulaiman ibn Buraid cewa Manzon Allah ﷺ ya ce: "Idan sun ƙi karɓar Musulunci, ku nemi jizyah daga gare su. Idan sun amince su biya, ku karɓa daga gare su kuma ku kame hannuwanku. Idan sun ƙi biyan jizyah, ku nemi taimakon Allah ku yaƙe su."

If the enemy on the other hand refused both of these options, namely to reject the Islamic Belief and System or reject the System and the payment of jizyah, the Muslims would proceed to the third stage and declare war upon them. Muslim narrated on the authority of Sulaiman ibn Buraid that the Messenger of Allah (saw) said, “If they refuse to accept Islam, demand from them the jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the jizyah, seek Allah’s help and fight them.”.

Batutuwan tsaro na cikin gida, da iyawar yada da'awah, da kuma kare kai daga hare-haren waje, sojoji ne ke kula da su.

The issues of internal security, the ability to spread da‘wah, and repel foreign attacks are taken care of by the army.

Allah (SWT) ya wajabta mana yada Musulunci a duniya, kuma ya ƙayyade hanyar da ya ce ita ce da'awah da Jihadi, kuma cewa Jihadi farilla ce. Saboda haka, kowane namijin Musulmi da ya kai shekara goma sha biyar wajibi ne ya shiga aikin soja kuma ya yi horon soja don shirya wa Jihadi. Allah (SWT) ya ce,

Allah (swt) has obligated us to spread Islam to the world and has specified the method as da‘wah and Jihad, and that Jihad is fard. Accordingly, every male Muslim who reaches the age of fifteen is obliged to enlist in the army and undergo military training to prepare for Jihad. Allah (swt) says,.

"Ku yaƙe su har sai babu sauran fitina ko zalunci, kuma addini ya zama na Allah gaba ɗaya, a ko'ina."

“And fight them (on) until there is no more tumult or oppression, and there prevails justice and faith in Allah, altogether and everywhere.” [TMQ 8:39].

Annabi ﷺ ya ce, "Ku yaƙi mutanen da suke haɗa wani abu da Allah da dukiyoyinku, da hannayenku, da harsunanku."

The Prophet (saw) said, “And fight the people who associate (things) with Allah with your wealth, your hand and your tongue.”.

Ana raba sojoji zuwa sassa biyu. Na farko, akwai 'na yau da kullum', waɗanda ake ɗaukar aiki a matsayin sojojin rundunar Ƙasa, kuma ana biyansu albashi daga kasafin kuɗin Ƙasa. Na biyu, akwai 'ma'ajiya', waɗanda suka haɗa da duk Musulman da ke iya yaƙi, kuma ana kiransu a lokacin da buƙatar sojoji ta taso.

The army is divided into two sections. Firstly, there are the ‘regulars’, who are employed as soldiers of the State’s army and who are paid salaries from the State’s budget. Secondly, there are the ‘reservists’, who comprise of all the Muslims who are capable of fighting, and are mobilised when the demand for soldiers requires it.

Gabaɗaya, Khalifa ne shugaban sojoji; shi ne ke nada babban kwamandan sojoji, janar ga kowace brigade, da kwamanda ga kowane division. Brigediya da kwamandoji ne ke nada sauran darajojin sojoji. Mambobin babban hafsan soji ana nada su ne gwargwadon ƙwarewarsu ta soji ta babban shugaban hafsoshi.

It is generally the Khaleefah who is the leader of the army; he appoints the commander-in-chief, a general for each brigade and a commander for each division. The brigadiers and commanders appoint the remaining ranks of the army. Members of the general staff are appointed according to their military culture by the general chief of staff.

Rundunar Khilafah runduna ce guda ɗaya, wadda take cikin sansanoni na musamman. Wasu daga cikin waɗannan sansanonin dole ne su kasance a larduna daban-daban (wilayaat) da wuraren dabaru, kuma wasu dole ne su kasance a matsayin dakarun yaƙi masu motsi a koyaushe. Ana tsara sansanonin a ƙungiyoyi da dama, kuma kowace ƙungiya tana da lamba da ke tare da sunanta, kamar Runduna ta 1, ko Runduna ta 3, ko kuma ana iya sanya mata suna bisa sunan lardi (wilayah) ko gunduma (‘imala).

The army of the Khilafah is one army, which is located in specific camps. Some of these camps must be located in different provinces (wilayaat) and strategic locations, and some must remain permanently mobile fighting forces. The camps are organised in numerous groups, each one of which is given a number to accompany its name, such as the 1st Army, the 3rd Army, or it can be named after a province (wilayah) or district (‘imala).

Ɗaya daga cikin ayyukan sojoji, a Musulunci, shi ne cika wajibcin Jihadi - yaƙi na zahiri (a fagen yaƙi) da kafirai, ko dai na kai hari ko na kare kai, domin a ɗaukaka Sunan (addini) Allah (SWT). Allah (SWT) ya umarce da shirya Jihadi a cikin ayar:

One of the functions of the army, in Islam, is to fulfil the obligation of Jihad - the physical fighting (in the field of battle) against the kafiroon (disbelievers), be it offensive or defensive, in order to make the Name (deen) of Allah (swt) dominant. Allah (swt) ordered the preparation for Jihad in the ayah:

"Ku shirya musu (kafirai) duk abin da za ku iya na ƙarfin soji da dawakai ɗaure, domin da shi ku tsoratar da maƙiyin Allah da maƙiyinku, da wasu waɗanda ba ku sansu ba. Allah yana sanin su. Duk abin da kuka ciyar a hanyar Allah, za a biya muku shi cikakke, ba kuwa za a zalunce ku ba." [TMQ 8:60].

“Make ready for them (the unbelievers) all you can of (armed) force and of horses tethered, that thereby you may strike fear into the hearts of the enemy of Allah and your enemy, and others beside them whom you know not. Allah knows them. Whatsoever you spend in the way of Allah it will be repaid for you in full, and will not be wronged.” [TMQ 8:60].

Annabi ﷺ ya nuna ƙarfin Daula ta hanyar yin tattaki da rundunar Musulmi a cikin Madinah kafin su tafi Tabuk don yaƙi. Wannan aikin ya razana abokan gaba. Kamar yadda ﷺ ya ce, "An ba ni nasara ta hanyar tsoro da aka jefa a cikin zukatan abokan gābana, koda daga nisan tafiyar wata ɗaya."

The Prophet (saw) showed the power of the State by marching the Muslim army inside Madinah before they went to Tabuk for war. This action frightened the enemy. As he (saw) said, “I have been given the victory by the terror thrown in the hearts of my enemies even from the distance of one month travelling.”.

Waɗannan ayyukan sojoji duk suna da alaƙa da kiyaye tsaron ƙasar waje.

These functions of the army are all related to maintaining the external security of the State.

Manufofin waje na Daular Musulunci shi ne yada Musulunci a ko'ina a duniya. Hanyar da Daular take bi wajen isar da Musulunci ita ce da'wah da Jihadi. Saboda haka, tun da Al'umma ta ba Imami ko Khalifa iko na gudanar da wannan Jihadi, yana da muhimmanci shugaban runduna ya zama shugaban ƙasa. Annabi ﷺ ya kulla dangantaka da wasu bisa tushen yada Musulunci. Ya tabbatar da yarjejeniyar Hudaibiyya domin ya samu damar yada Musulunci a ko'ina cikin tsibirin Larabawa. Annabi ﷺ shi ne shugaban ƙasa a Madina, kuma ya ba da umarnin zuwa dukkan yaƙe-yaƙen da suka faru a zamaninsa. Bayan haka, Khulafa'ur Rashidun ma su ne suka riƙa ba da umarni game da inda da lokacin da runduna za ta yi yaƙi. Daga waɗannan abubuwa a bayyane yake cewa shugaban ƙasa shi ne mutumin da ke da alhakin jagorancin runduna.

Sojoji yawanci su ne kayan aikin da ke buɗe wasu ƙasashe ga da'war Musulunci. Saboda haka, dole ne jami'an sojoji su kasance da ilimi mai zurfi. Ma'ana, dole ne su kasance masu sanin Musulunci sosai, kuma su iya isar da saƙon ga wasu mutane. Haka kuma, dole ne jami'an su kasance masu fahimtar siyasa, don su ci gaba da mayar da hankali kuma kada abokan gaba su yi amfani da su.

The army is usually the tool that opens up other countries to the da‘wah of Islam. Thus, the army personnel have to be intellectually elevated. Meaning, that they have to be well educated about Islam and be able to convey the message to other people. Furthermore, the personnel have to be politically aware so that they remain focused and are not manipulated by the opponents.

Sojan wata muhimmiyar hanya ce wajen isar da saƙon Musulunci ga duniya. Saboda haka, dole ne mutanensa su kasance masu ilimi sosai game da Musulunci, kuma masu ƙarfin imani. Dole ne sojojin su mayar da hankali wajen gina mutane masu waɗannan halaye a cikin sahunsu. Sojan da ke da ƙarfin imani tabbas zai iya cin nasara a kan abokan gābansa. Mun ga haka a zamanin Annabi ﷺ. Musulmi sun kasance a ƙasa da adadin abokan gābansu a yaƙe-yaƙe da dama na farko, amma da taimakon Allah (SWT) sun samu nasara. Wannan mun gani a yakin Badar inda adadin ya kasance 3 zuwa 1, da kuma yakin Ahzab inda adadin ya kasance 4 zuwa 1.

The army is an integral part of delivering the message of Islam to the world. Its people must, therefore, be highly educated in Islam, and with firm iman. The army must place emphasis on building people with these characteristics within its ranks. An army with strong iman will surely be able to defeat its opponents. We find this to be the case in the time of the Prophet (saw). Muslims were outnumbered in many of the early battles, but with the help of Allah (swt) still achieved victory. This we saw in the battle of Badr where there was a 3 to 1 ratio and in the battle of Ahzab, where there was a 4 to 1 ratio.

Sashen Tsaron Cikin Gida yana kula da duk abin da ya shafi tsaro a cikin Dawlar Musulunci, yana amfani da rundunonin soji domin wannan manufa.

The department of Internal Security oversees everything connected with security inside the Islamic State, utilising the military forces for this purpose.

Tsaro a cikin gida, da kuma tsaro a waje, sojoji ne ke kiyaye su. Ayyukan (’yan sanda) suna ƙarƙashin ikon sojoji. Annabi ﷺ ya naɗa Qays ibn Sa‘ad a matsayin shugaban tsaro. Yana wurin ne don kare Annabi ﷺ a lokacin da yake cikin majlis. Ya fi dacewa rundunar tsaron cikin gida ta bi tsarin aikin sojojin yau da kullum, domin ta kasance cikin tsari, da ƙwarewa, da haɗin kai kamar yadda sojoji na yau da kullum suke. Rundunar tsaron cikin gida tana da aikin sa ido, da kiyaye doka da oda, da aiwatar da dokokin da Ƙasa ta kafa. Annabi ﷺ ya naɗa ‘Abdullah ibn Mas‘ud a matsayin shugaban assas (sa ido). Sa ido ta wannan ɓangaren sojoji ba yana nufin shiga sirrin mutane ba. Maimakon haka, amfaninsa shi ne sa ido na gaba ɗaya. Tun da kiyaye tsaron cikin gida aiki ne da Ƙasa ke da alhakinsa, ba ta da hakkin karɓar kuɗi daga ’yan ƙasar domin aiwatar da wannan aiki.

The internal security, as well as the external security, is preserved by the army. The functions of the (police) are under the control of the army. The Prophet (saw) appointed Qays ibn Sa‘ad as the head of security. He was there to protect the Prophet (saw) when he was in Majlis. It is preferable for the internal security force to maintain the procedures of the regular army, so that it will remain organised, efficient, and co-ordinated as in a regular army. The internal security force has the function of surveillance, preserving law and order, and to execute the laws adopted by the State. The Prophet (saw) appointed ‘Abdullah ibn Mas‘ud as the leader of assas (surveillance). Surveillance, by this part of the army, does not mean to invade the privacy of others. Rather, its usage is for general surveillance. Since maintaining the internal security is an action the State is responsible for, it has no right to levy payments on the citizens of the State for executing this function.

Shirye-shiryen manufofin ƙasashen waje za su buƙaci runduna mai ƙarfi sosai. Saboda haka, Jihohin Musulunci za su yi ƙoƙari su mallaki sabuwar fasahar yaƙi, ciki har da ƙarfin nukiliya, shirye-shiryen sararin samaniya da fasahar kwamfuta, domin su kasance cikin shiri don yaƙar abokan gaba ta irin yadda su ke yaƙarsu. Tattalin arziki da masana'antu a cikin Jihohin Musulunci za a tsara su ta hanya irin wannan don tallafa wa rundunar soji da ƙoƙarin Jihadi.

Preparation for the foreign policy will require a strongly equipped army. Therefore, the Islamic State will endeavour to obtain the latest technology in warfare, including nuclear capability, space programmes and computer technology, to be ready to fight the enemy in a like way as she is fought. The economy and industry in the Islamic State will be similarly geared towards sustaining the army and the effort of Jihad.

Ma'aikatar masana'antu tana jagorantar dukkan al'amuran da suka shafi masana'antu, ciki har da masana'antun karfe, kamar samar da injina da inji-inji da jikin motoci; masana'antun karafa; masana'antun lantarki da masana'antun haske; da kuma masana'antu na mallakar masu zaman kansu da na gwamnati da ke da alaka da masana'antar soja. Dukkan masana'antu, ko wane iri ne, ya kamata a kafa su ne bisa tushen cika manufofin soja.

The department of industry directs all affairs connected with industry, including heavy industry, such as the production of motors engines and car bodies; metallurgical industries, electronics and light industries; and factories of private and public ownership connected with the military industry. All factories of whatever type should be established on the basis of complementing the military policy.

Ƙarƙashin jagorancin sashen Amir na Jihad ne Daular Musulunci za ta aiwatar da manufofinta na waje tare da yada addinin Musulunci ga sauran al'umman duniya. Ta waɗannan hanyoyi, da taimakon Allah (SWT), Daular za ta iya cimma rinjayen maganar Allah (SWT) a ko'ina a duniya.

It is under the guidance of the department of the Amir of Jihad that the Islamic State will implement its foreign policy and propagate the deen of Islam to the rest of mankind. By these means, and the help of Allah (swt), the State will be able to achieve the dominance of the word of Allah (swt) throughout the world.

Tsarin shari'a a Musulunci ya dogara ne kawai kan Shari'ah. Dole ne mu kasance masu lura da cewa ba za a iya yin adalci sosai ba sai an aiwatar da Musulunci gaba ɗaya. Yin haka in ba haka ba, zai zama barin wasu sassan dokokin Allah da karɓar mulkin mutum a matsayin wanda ya fi iya magance matsalar da ke gaba. Wannan ba wai kawai yana haifar da rushewar jin daɗin al'umma ba, har ma yana nuna cewa Allah (SWT) ba shi ne Mai Mulki na gaske ba. Muna samun a cikin Alƙur'ani, Allah (SWT) yana cewa wa Manzon Allah ﷺ:

The judicial system in Islam is solely based on the Shari‘ah. We must be mindful of the fact that justice cannot be fully served until and unless Islam is applied in its totality. To do otherwise, would mean leaving parts of Allah’s commandments and accepting the rule of man as better able to cope with the issue at hand. This not only leads to the disruption of the society’s well-being but is also an acknowledgement that Allah (swt) is not truly the Sovereign. We find in the Qur’an, Allah (swt) says to the Prophet (saw) :

"Amma a'a, na rantse da Ubangijinka, ba za su yi imani ba har sai sun sanya ka ka zama mai hukunci a cikin duk sabanin da ke tsakaninsu, sannan ba za su sami wani ƙunci a cikin zukatansu game da hukuncinka ba, kuma za su karɓe shi da cikakkiyar gamsuwa." [TMQ 4:65]

“But no by your Lord they can have no (real) faith until they make you judge in all disputes between them and in their souls find no resistance against your decisions but accept them with the fullest conviction.” [TMQ 4:65].

Ana tattauna cikakkun bayanai game da tsarin shari'ar Musulunci a wani wuri (duba Tsarin Shari'a), amma yana da amfani a tattauna a nan dangantakar tsarin mulki da kotuna.

The details of the Islamic judicial system are discussed elsewhere (see the Judicial System), but it is useful to discuss here the relationship of the ruling system with the courts.

Wannan rukuni na alƙalai cikin tsarin mulkin Musulunci ya ƙunshi alƙalan da ke warware rikice-rikicen da ke tasowa tsakanin mutane da Gwamnati. Wannan alƙali yana da iko a cikin kotun da ake kira Mahkamat al-Madhaalim (Kotun Ayyukan Zalunci) a cikin Daular Musulunci. A takaice, an naɗa alƙalin Kotun Ayyukan Zalunci ne domin kawar da duk ayyukan zalunci a cikin Daular Musulunci, ko Khaleefah ne ya aikata su, ko gwamnoni, ko kowane jami'in Gwamnati. A lokacin rikice-rikice tsakanin mutane da jami'an Daular Musulunci, alƙalin wannan kotu yana da hakkin ya cire jami'in Gwamnati daga aiki idan aka tabbatar da sakacinsa ga Shari'ah ko zaluncin da ya yi wa mutane.

This category of judges within the ruling system of Islam consists of judges who settle disputes arising among the people and the State. This judge has jurisdiction within a court called Mahkamat al-Madhaalim (the Court of Unjust Acts) in the Islamic State. In essence, this judge of the Court of Unjust Acts is appointed to remove all unjust acts within the Islamic State, whether they are committed by the Khaleefah, governors, or any other official of the State. In cases of disputes between the people and the officials of the Islamic State, the judge of this court has the right to dismiss the official of the State once his negligence of the Shari‘ah or injustice committed upon the people is established.

Misali, wannan kotu na iya bincika duk al'amuran da Daular Musulunci ta aiwatar da suka shafi nuna wariya ga 'yan ƙasa, rashin dacewar aiwatar da Shari'a, rashin dacewar fassara Shari'a ko Kundin Tsarin Mulkin Daular Musulunci, sakaci daga bangaren Khaleefah wajen bin shawarwarin da aka ba shi, sanya haraji ba bisa ka'ida ba a kan 'yan ƙasar Daular Musulunci, da sauransu.

As examples, this court may investigate all matters executed by the Islamic State involving discrimination upon citizens, improper application of the Shari‘ah, improper interpretation of the Shari‘ah or the Constitution of the Islamic State, negligence by the Khaleefah of the opinions given to him, forcing a tax unduly upon the citizens of the Islamic State, etc.

Wani lamari mai ban sha'awa yakan taso ne idan aka yi nazari kan wani al'amari da ya shafi sakaci da Khalifa ya yi wa Shari'ah. Alkalin Madhaalim zai yanke hukunci ko dai a goyi bayan ayyukan Khalifa ko kuma a yi masa adawa. Idan hukuncin ya goyi bayan Khalifa, to umarninsa zai ci gaba da kasancewa, kuma hakan zai sa al'amarin ya zama daidai, ba sakaci ba. Idan kuwa alkali ya yanke hukunci a kan Khalifa, wanda hakan ke nufin sakaci da Shari'ah, to dole ne Khalifa ya bi hukuncin alkalin. Idan ya ki yin hakan, alkalin zai da izinin cire Khalifa daga matsayinsa bisa dalilin sakaci da Shari'ah.

An interesting situation arises when a case is studied involving the Khaleefah’s negligence of the Shari‘ah. The Qadi al-Madhaalim will have to either pass a judgement in favour of the actions of the Khaleefah or against him. If it is in favour of the Khaleefah, then the Khaleefah’s mandate will remain, and will, in fact, render the case as being proper and not negligence. If, on the other hand, the judge decides against the Khaleefah, which entails negligence of the Shari‘ah, the Khaleefah must abide by the judgement of the judge. If he fails to do so, the judge will be authorised to remove the Khaleefah from his position on the grounds of negligence of Shari‘ah.

Tsarin gudanarwa ya ƙunshi wannan jama'a na mutane waɗanda ke aiwatar da umarnin Daular Musulunci a kan 'yan ƙasa, kuma suke tafiyar da al'amuran Daular Musulunci. Tun da dole ne Daular Musulunci ta aiwatar da Shari'ah a kan dukkan 'yan ƙasarta, sai ya zama wajibi a sami tsarin gudanarwa don cimma hakan. Dokoki da yawa a Musulunci suna tilasta wa Daular Musulunci samun wata hukuma ta gudanarwa don aiwatar da su. Misali ɗaya shi ne dokar karɓar zakka, wacce ke wajabta wa Daular Musulunci ɗaukar ma'aikata don aiwatar da ita yadda ya kamata. Duk wata hanya ko dabara da aka yi amfani da ita za ta halatta, muddin tana cikin dokokin Shari'ah. Amma abin da yake da muhimmanci shi ne 'aikin ya tafi daidai'. Saboda haka, ya zama wajibi ga Daular Musulunci ta yi amfani da hanya mafi inganci wajen aiwatar da dokar Musulunci, muddin tana cikin iyakokin Shari'ah.

The administrative system consists of that body of people which executes the Islamic State’s orders upon the citizens and manages the Islamic State’s affairs. Since the Islamic State must implement the Shari‘ah upon all of its citizens, it becomes necessary to have an administrative system to accomplish this. Many rules in Islam compel the Islamic State to have an administrative body for their implementation. As such, the rule for collection of zakat, which necessitates the Islamic State to employ personnel for its proper implementation, is one example. Any style or tactic used would be permissible, as long as it accords with the Shari‘ah. But, the important point is that ‘the job gets done’. Therefore, it is incumbent upon the Islamic State to use the most efficient style to implement the rule of Islam, as long as they fall within the bounds of the Shari‘ah.

Mun sani cewa Annabi ﷺ ya tafiyar da al'amuran Al'umma a lokacin zamansa a Madina. Ya nada masu gudanarwa da yawa don su gudanar da ayyuka daban-daban domin Daular Musulunci ta gudana yadda ya kamata. Misali, ya nada 'Ali ibn Abi Talib (ra) a matsayin marubucin yarjejeniyoyin da Annabi ﷺ ya kulla da sauran al'ummomi.

We know that the Prophet (saw) managed the affairs of the Ummah, during his period in Madinah. He (saw) appointed many administrators to carry out various functions so that the Islamic State would run efficiently. As an example, he appointed ‘Ali ibn Abi Talib (ra) as a scribe for treaties which the Prophet (saw) concluded with other nations.

Manzon Annabi ﷺ (saw) ya ba Al-Harith ibn Auf al-Mazi kula da hatiminsa (wanda yake amfani da shi wajen buga sa hannunsa a takardun hukuma na Daular Musulunci). An dora wa Ibn Abi Fatimah alhakin tattara kididdigar ghanima (ganima ta yaƙi). Hudhayfa ibn al-Yaman ne marubucin adadin 'ya'yan itatuwan da ake nomawa a yankin Hijaz na tsibirin Larabawa. An naɗa 'Abdullah ibn Arqam don ƙididdige yawan mutanen kabilu, kuma an ƙara ɗora masa alhakin kula da ruwa a cikin Daular Musulunci. A shekara ta ashirin bayan Hijira, 'Umar ibn al-Khattab, wanda shi ne Khalifa na biyu, ya fara amfani da deewan (wani irin rajista) a matsayin jerin sunayen sojoji da sauran muhimman bayanai. Wannan hanyar riƙe deewan an aro ta ne daga Farisawa, waɗanda suka ɗauki wannan salo wajen adana bayanan sojojinsu, kayan yaƙinsu, da sauran muhimman bayanai. 'Umar (ra) ya yi amfani da irin wannan tsari, domin hanya ce ta mubah (halal).

Yana da matukar muhimmanci a fahimci ma'anar shura (shawara), kamar yadda ake amfani da ita a Musulunci, da abin da take nufi a zahiri kafin a shiga cikakken bayani kan Majlis al-Ummah, wanda shi ne babban majalisar da ke shiga cikin shura. Allah (SWT) ya ce a cikin Alkur'ani:

It is of utmost necessity to comprehend the concept of shura (consultation), as used in Islam, and what it actually means before indulging in a detailed discussion on Majlis al-Ummah, which is the main body that participates in shura. Allah (swt) states in the Qur’an:

"Ka yafe musu, ka roƙe musu gafara, kuma ka tuntube su a cikin al'amura. Idan kuma ka yanke shawara, to ka dogara ga Allah." [TMQ 3:159].

“Pardon them and ask forgiveness for them and consult with them upon the conduct of affairs, and when you have decided (upon a course of action), place your trust in Allah.” [TMQ 3:159].

Da waɗanda suka amsa kiran Ubangijinsu, suka tsayar da salla, kuma al'amuransu shawara ce a tsakaninsu. {Suratu Ash-Shura, 42:38}

“And those who answer the call of their Lord and establish worship, and whose affairs are a matter of counsel.” [TMQ 42:38].

Ayoyin Alkur'ani biyu da aka ambata a sama suna da alaka kai tsaye da batun shawara. Shura na nufin shiga tattaunawa ko musayar ra'ayi tsakanin juna kan wani al'amari na musamman, watau neman ra'ayin mutane. Neman ra'ayin mutane yana faruwa ne daga bangaren Khalifa ko duk wani Amir ko mutum mai dauke da nauyi, ko shi sarki ne ko shugaba. Amma bayyana ra'ayi ga mai rike da al'amari, ko shi sarki ne ko shugaba, shi kawai nasiha ne.

The two ayat (verses of Qur’an) mentioned above are directly related to the issue of consultation. Shura denotes engaging in mutual consultation or mutual discussions regarding a particular matter i.e. taking people’s opinion. Taking opinions occurs on the part of the Khaleefah or any Amir or responsible person be it a ruler or a leader. As for the declaration of the opinion to the person in charge, be it a ruler or a leader, it is just a naseeha (advice).

Kafin mu tattauna aikace-aikacen shura, kamar yadda Manzon Allah (saw) ya yi amfani da ita dangane da al'amuran zamaninmu, dole ne mu yi nazari kan ra'ayin neman shawara, mu kuma kawar da duk wani shubuha da ke cikin zukatan Musulmi. Hakika, ana iya neman shawara a kan:

Before addressing the application of shura, as taken by the Messenger of Allah (saw) in relation to our affairs nowadays, we need to study the idea of taking an opinion, and remove any ambiguity existing in the minds of the Muslims. Realistically, an opinion can be taken regarding :

Majlis al-Ummah wani bangare ne na tsarin mulki a Musulunci. Yana fuskantar al'amuran da suke mubah, wadanda ba sa bukatar kwararre domin a kai ga madaidaicin hukunci. Shawarwarin Majlis al-Ummah ana kiransu da 'mashura'. Ra'ayin mafi rinjaye shi ne ra'ayin da ke daure, a wannan yanayi, tunda babu wani abu da aka kayyade a matsayin daidai ko kuskure a al'amuran mubah. Saboda haka Khaleefah yana da wajibi ya tabbatar da ra'ayoyin Majlis al-Ummah, muddin ra'ayoyin suna cikin fagen shari'a da ya dace da Majlis al-Ummah. Wannan yana tabbata ne ta hadisin Annabi ﷺ: "In dukkanku biyu (yana nufin 'Umar da Abu Bakr) kun amince da wata mashura, ba zan saba mata ba."

The Majlis al-Ummah is part of the ruling structure of Islam. It deals with matters which are mubah and do not require an expert to arrive at the correct conclusion. These decisions of the Majlis al-Ummah are termed as ‘mashura’. The majority’s opinion is the binding opinion, in this case, since there is no set right or wrong in the mubah matters. The Khaleefah is therefore obliged to uphold the opinions of the Majlis al- Ummah, as long as the opinions are in the legal area of opinion for the Majlis al-Ummah. This is substantiated by the hadith of the Prophet (saw) : “If both of you (referring to ‘Umar and Abu Bakr) agree on a mashura, I would not go against it..”

Mutanen da ke wakiltar Musulmi wajen bayyana ra'ayoyinsu ga shugaban Dawla ana kiransu zuwa Majlis al-Ummah. Ana halatta ga wadanda ba Musulmi ba su halarci wasu zaman Majlis, domin gabatar da korafe-korafe game da zalunci daga hannun hukumar mulki, ko kuma domin korafi game da duk wata matsala da suka fuskanta dangane da aiwatar da Musulunci a kansu.

The persons who represent the Muslims in voicing their opinions to the head of the State are called to the Majlis al-Ummah. It is allowed for the non-Muslims to be in certain sessions of the Majlis, for the purpose of presenting complaints about oppression by the hand of the ruling apparatus or to complain about any problems, which they encounter with regards to the implementation of Islam upon them.

Membobin Majlis al-Ummah ana zaɓen su ne daga al'umma, kuma babu bambancin jinsi a cikin waɗanda za su iya zama memba. Matuƙar dan takara yana da ɗan ƙasa, yana cikin hankalinsa, kuma yana cikin shekarun balaga, to ya cancanta, ko ita ta cancanta.

The members of the Majlis al-Ummah are elected by the people, and there is no gender distinction in who can be a member. As long as the candidate carries the citizenship, is sane and is in his/her post-puberty years, then he or she qualifies.

Dangane da tsarin Majlis al-Ummah, za a iya samun kwamitoci guda biyu manya. Ɗaya don sa ido kan gwamnatin tsakiya, ɗaya kuma don gwamnatin lardi. A cikin waɗannan manyan kwamitoci akwai ƙananan kwamitoci waɗanda ake ba su takamaiman ayyuka bisa ga ƙwarewar mutanen da ke cikinsu.

Pertaining to the structure of the Majlis al-Ummah, there can be two main committees. One to oversee the central government and one for the provincial government. Within these main committees exist subcommittees which are assigned specific tasks based on the ability of the individuals.

Yanayin Musulunci shi ne kiyaye adalci da zaman lafiya a cikin al'umma, da kawar da zalunci na tsari idan ya bayyana da kuma kawar da shi gaba daya. Iko na tushen dokokin Musulunci ne, kuma manufar tushen dokokin Musulunci ita ce tabbatar da kiyaye manufofin al'umma, tare da biyan bukatun kowane mutum a cikin al'umma. Musulunci ya ba jama'a ikon aiwatar da hukunce-hukuncen Shari'ah ta yadda za a kiyaye wadannan manufofi da burin. Jama'a kuma suna zaben mutum guda (Halifa) domin ya mulke su da Musulunci, kuma an ba su izinin yin amfani da karfi wajen cire Halifan idan a fili ya saba wa Shari'ah.

The nature of Islam is to preserve justice and societal harmony, and to uproot and eliminate institutional oppression if and when it presents itself. Sovereignty belongs to Islam’s legislative sources, and the aim of Islam’s legislative sources is to secure and uphold the societal ideals, while satisfying the individual needs of each human being in the society. Islam granted the people the authority to implement the Shari‘ah rules whereby these aims and objectives would be maintained. The people in turn appoint one person (The Khaleefah) to rule them by Islam, and they are permitted to use force to remove the Khaleefah, in case he clearly went against the Shari‘ah.

Ɗaya daga cikin rassan tsarin shari'a ana kiransa Mahkamat al Madhaalim (Kotun Ayyukan Zalunci). Babban aikin ko manufar wannan reshen shari'a shi ne warware rigingimu tsakanin mutane da Khalifa. Hukunci ko shawarar alkali a reshen shari'a ba za a iya dakatar da shi ba, sai dai dole a aiwatar da shi, koda kuwa hukuncin shi ne a cire Khalifa da kansa, ko duk wanda ya wakilta. Rashin aiwatar da hukunci ko shawarar alkali a Mahkamat al Madhaalim, yana ba mutane izinin cire Khalifa, har ma da tilastawa idan ya zama dole.

One of the branches of the judicial system is called Mahkamat al Madhaalim (Court of Unjust Acts). The primary role or function of this judicial branch is to settle disputes between the people and the Khaleefah. The order or finding of a judge in the judicial branch cannot be stayed, but rather it must be implemented, even if the order was to remove the Khaleefah himself, or anyone that he has deputised. Failure to implement the order or finding of a judge in Mahkamat al Madhaalim, provides a license to the people to remove the Khaleefah, even by force if necessary.

Ɗaya daga cikin ayyukan Majlis al-Ummah shi ne samar da dandali wanda ta hanyarsa mutane za su iya bayyana gamsuwarsu ko rashin gamsuwarsu da korafinsu ga gwamnati. Mahkamat al-Madhaalim za ta karɓi korafe-korafe daga Majlis al-Ummah, ko kuma duk wani mutum a cikin Jiha zai iya kai korafinsa kai tsaye zuwa Mahkamat al-Madhaalim. Kowa yana ƙarƙashin hanyoyin shari'a na Musulunci, don haka babu wani ajin masu manyanta a cikin al'ummar Musulunci, kuma duk wanda yake ƙarƙashin ikon Jihar Musulunci, ko Musulmi ne ko wanda ba Musulmi ba, dole ne a kare haƙƙoƙinsa. Saboda haka, hanyar Musulunci ta kiyaye adalci da zaman lafiyar al'umma, da kawar da zalunci da kawar da shi gaba ɗaya, hanya ce mai yiwuwa kuma mai aiki.