Wajibi ne ga duk wani motsi na siyasa ko duk wani Musulmi da ke aiki don sake kafa Khilafah su kasance da cikakkiyar fahimta game da yanayin tsarin Musulunci. Mai zuwa wani sashe ne daga littafin Nidhaam ul-Hukm fil Islam, Tsarin Mulki a Musulunci, na Taqiuddin an-Nabhani (Allah ya yi masa rahama), wanda ke bayani dalla-dalla kan tsarin mulki. Wannan sashe ya yi bayani kan tsarin Dawla.

It is necessary that any political movement or any Muslim working to re-establish the Khilafah has a clear insight into the nature of the Islamic system. The following is from the book Nidhaam ul-Hukm fil Islam, the Ruling System in Islam by Taqiuddin an-Nabhani (may Allah have mercy on him), which details the ruling system. The extract elaborates the structure of the State.

Tsarin mulki a Musulunci Tsarin mulki na Musulunci ya bambanta da dukkan sauran tsarin mulki da ake da su a duniya. Ya bambanta a kan tushen da aka gina shi, ya bambanta a ka'idoji da ra'ayoyinsa, ya bambanta a ma'auni da dokokin da yake bi wajen tafiyar da al'amura da kula da su, ya bambanta a kundin tsarinsa da yadda ake aiwatar da dokoki da zartar da su, da kuma a yadda ake wakiltar gwamnati, abin da ya raba shi da dukkan sauran tsare-tsare a duniya.

The framework of the ruling system in Islam The Islamic ruling system is distinct from all other existing ruling systems in the world. It is different in the basis on which it is built, different in its principles and concepts, different in its criteria and laws by which it governs and looks after the affairs, different in its constitution and implementation and execution of laws, and in the way the state is represented which distinguishes it from all other systems in the world.

Ba ya amincewa da tsarin gwamnati irin na sarauta, kuma babu abin da yake da shi a tare da shi. Tsarin gwamnatin sarauta yana karɓar mulki ta gado. 'Ya'ya suna gadon sarauta daga iyayensu, kuma suna gadon gadonsu. Amma a Musulunci, babu mulkin gado; mulki yana hannun wanda al'umma ta ba da mubayi'arta da yardar rai da zaɓi.

It does not approve of the monarchical form of government nor does it have anything in common with it. The monarchical system of government adopts a hereditary rule. The sons inherit the throne from their fathers, and they inherit their legacies. Whereas in Islam, there is no hereditary rule, the rule is performed by whom the Ummah gives her pledge of allegiance willingly and selectively.

Tsarin sarauta yana ba sarki gata da haƙƙoƙi na musamman waɗanda shi kaɗai ne yake da su, shi yana sama da doka, ba ya amsa tambaya ga kowa, shi ne alamar ƙasa. Ko dai sarki ba shi da ikon mulki kamar sarakunan Turai, ko kuma sarki mai mulki har ma ya zama tushen dokoki, yana tafiyar da ƙasa da mutane yadda yake so, kamar sarakunan Saudiyya, Morocco da Jordan.

The monarchical system allows the monarch special privileges and rights exclusively to him, he is above the law and he is answerable to none, he is the symbol of the country, either a monarch without ruling powers like the monarchs of Europe, or a monarch who rules and even becomes the source of the rules, running the land and the people as he wishes, like the kings of Saudi Arabia, Morocco and Jordan.

Duk da haka, tsarin Musulunci bai bai wa Khalifa ko Imam wata fifiko ko haƙƙi na musamman ba. Yana da haƙƙoƙi da nauyin da suke kan kowane mutum a cikin Ummah. Ba shi ne alamar Ummah wanda ke riƙe da matsayi na girmamawa ba tare da wani iko na mulki ba, kuma ba shi ne alamar da ke mulki da tafiyar da al'amuran ƙasa da jama'a yadda ya ga dama ba. Shi wakili ne (mai wakilta) na Ummah a mulki da iko. Ummah ce ke zaɓen shi, tana ba shi mubaya'a da zaɓin ta, don ya aiwatar da Shari'ar Allah a cikinta. Shari'a ce ke jagorantar shi da takura masa ayyukansa, hanyoyin kula da al'amuran Ummah da maslahohinta. Bugu da ƙari, babu sarautar gado a Musulunci; ma yana ƙyamar mulkin gado kuma yana hana a karɓi mulki ta hanyar gādo. Khalifa yana karɓar mulki ne kawai idan Ummah ta ba shi mubaya'a da yardar ranta.

The Islamic system however, does not allow the Khaleefah or the Imam any special privileges or rights, he has the same rights and duties of every single individual of the Ummah, he is not the symbol of the Ummah who holds an honorary position without any ruling powers, nor is he a symbol that rules and runs the country and people’s affairs as he pleases. He is a trustee (representative) of the Ummah in rule and in authority, the Ummah selects him and gives him the pledge of allegiance of her own choice to implement on her Allah’s Shari’ah. He is guided and restricted in his actions, ways of looking after the affairs of the Ummah and her interests by the Shari’ah. Besides there is no hereditary monarchy in Islam, it even abhors hereditary rule and forbids that the rule be taken by legacy. The rule is assumed by the Khaleefah only when the Ummah, willingly, gives him the pledge of allegiance.

Tsarin mulkin Musulunci ma ba jamhuriyya ba ne. Tsarin jamhuriyya yana kan tsarin dimokuradiyya, wanda ikon mallakar al'umma ne. Al'umma tana da hakkin yin mulki da kafa doka, kuma tana da hakkin nada mai mulki da cire shi. Tana da hakkin amincewa da kundin tsarin mulki da kafa sababbin dokoki, da soke, canza ko gyara dokoki. Amma tsarin mulkin Musulunci yana kan Akida ta Musulunci da dokokin Shari'ah. Ikon mallaka yana ga Shari'ar Allah ba ga mutane ba (Ummah), Ummah ba ta da hakkin kafa doka, haka ma Khaleefah. Shi kadai mai kafa doka shine Allah (SWT); Khaleefah yana da hakkin karbar dokoki ne kawai don kundin tsarin mulki, da dokokin da aka samo daga Littafin Allah (SWT) da Sunnar Manzonsa ﷺ. Ummah ba ta da hakkin cire Khaleefah; abin da ke cire shi shine Shari'ah. Sai dai Ummah tana da hakkin nada shi. Domin Musulunci ya tanadi cewa iko nata ne, mulki kuma nata ne, don haka tana wakiltar ta Khaleefah wanda ta zaba kuma take ba shi Bay'ah.

The Islamic ruling system is not republican either. The republican system is based on the democratic regime, where the supremacy is to the people. The people have the right to rule and legislate, they reserve the right to appoint the ruler and depose him. They reserve the right to adopt a constitution and enact new laws, to abolish, alter or modify the rules. Whereas the Islamic ruling system is based on the Islamic Aqeeda and on the Shari’ah laws. The supremacy is to the Shari’ah of Allah and not to people (Ummah), the Ummah has not the right to legislate, nor does the Khaleefah. The sole legislator is Allah (swt), the Khaleefah has only the right to adopt the rules for the constitution, and the laws that are derived from the Book of Allah (swt) and the Sunnah of His messenger. The Ummah does not have the right to remove the Khaleefah; what removes him is the Shari’ah; however the Ummah has the right to appoint him. For Islam has that the authority belongs to her and the rule belongs to her as well, so she is represented by a Khaleefah whom she selects and give the Bay’ah.

A cikin tsarin shugabanci na jamhuriya, shugaban ƙasa yana riƙe da ikon wajibi na shugaban ƙasa da na firaminista, ba shi da firaminista a majalisar ministocinsa, sai dai sakatarorin gwamnati, kamar yadda yake a Amurka. A cikin tsarin majalisa, shugaban ƙasa yana da firaminista, kuma ikon mulki na wajibi yana hannun majalisar ministoci ba shugaban jamhuriya ba, kamar yadda yake a Faransa da Jamus.

In the presidential framework of the republican system, the president of the republic takes up the mandatory powers of the head of state and the prime minister, he does not have in his cabinet a prime minister, but secretaries of state, like in the US. In the parliamentary framework, the president has a prime minister, and the mandatory ruling powers are in the hands of the ministerial cabinet not the president of the republic like in France and Germany.

Ba ya zama mulkin daular (imperial) ba, domin tsarin mulkin daular ya yi nisa da tsarin Musulunci. Duk da bambancin kabilu, yankunan da Musulunci ke mulki, ko da yake ana tafiyar da su karkashin gwamnati guda - a (ofishin tsakiya) - ba a tafiyar da su ta tsarin daular mulki ba. Tsarin daular mulki ba ya daidaita kabilu a yankuna daban-daban na daular. Yankin tsakiyar daular kullum yana da wasu gata, a mulki, kudi da tattalin arziki. Hanyar mulki ta Musulunci kuwa ita ce daidaita tsakanin dukkan talakawa a dukkan yankunan kasar. Musulunci yana ba wadanda ba Musulmi ba masu zama 'yan kasa cikakkun hakkokin da Musulmi ke da su, suna jin dadin gata iri daya. Haka kuma, kowane dan kasa, ba tare da la'akari da addininsa ba, yana jin dadin hakkoki fiye da a kowane tsarin mulki, har ma fiye da Musulmin da ke zaune a waje ba tare da zama dan kasa ba. Da wannan adalci, tsarin Musulunci ya banbanta gaba daya da na daular mulki. Tsarin Musulunci ba ya mayar da yankunan karkashin mulkinsa mulkin mallaka, ko wuraren cin zarafi, ko tushen arziki da ke kwararowa zuwa yankin tsakiya kawai, sai dai yana mulki da kula da dukkan yankuna daidai, domin Musulunci yana ganin dukkan yankuna a matsayin kasa guda daya, ko da kuwa sun yi nisa da juna, kuma ko da kuwa kabilu sun bambanta. Kowane yanki ana ganinsa a matsayin wani bangare na kasa, kuma 'yan kasarsa suna jin dadin hakkoki iri daya da wadanda ke yankin tsakiya. Musulunci yana sa hukuma mai mulki, tsarin mulki da dokokinsa su zama iri daya a dukkan yankuna.

It is neither imperial, since the imperial system of government is far from the Islamic one. Despite the differences of race, the regions ruled by Islam, although governed by a single administration - in (central office) - they are not ruled by an imperial system. The Imperial system does not treat the races equally in the various regions of the empire. The empires central region has always some privileges, in the rule, finance and economy. The Islamic way of ruling is to equate between all the subjects in all the regions of the state. Islam grants non-muslims who hold citizenship, the full rights that the Muslims have, they enjoy also the same privileges furthermore, every single citizen regardless of his or her creed enjoys better rights than in any other system, even better than a Muslim living abroad and holding no citizenship. With this equity, the Islamic system differs completely from the Imperial one. The Islamic system does not make the regions under its rule colonies, nor areas of exploitation, nor sources of wealth pouring into the central region alone, but rules and treats all regions the same, for Islam considers all regions to be one single entity, no matter how far apart they were, and no matter how many different races there are. Every single region is considered to be part of the state and its citizens enjoy the same rights as those in the central region. Islam makes the ruling authority, the system and its legislation the same in all the regions.

Tsarin mulki a Musulunci ba na tarayya ba ne. Yankunansa suna da 'yancin kai a kan al'amuransu, kuma suna jin wani irin mulkin kai, amma suna haɗuwa a cikin doka ta gaba ɗaya, tsarin haɗin kai, inda Marrakesh a Yamma ake ɗaukarta daidai da Khurasan a Gabas, kuma lardin Al-Fawwoum zai zama daidai da Alkahira idan da ita ce babban birnin Musulunci. Kuɗi da kasafin kuɗi ɗaya ne ga dukkan yankuna. Ana kashe kuɗi daidai wa daida a kan al'amuran al'umma, ba tare da la'akari da Wilayah ba. Misali, idan haraji da aka tara a wata Wilayah ya ninka abin da ake kashewa a cikinta sau biyu, za a kashe kuɗin ne don biyan bukatun Wilayar, ba bisa ga yawan harajin da ta tara ba. Idan kuma harajin wata Wilayah bai cika kashe-kashen ta ba, ba za a yi la'akari da hakan ba, sai dai a yi watsi da shi, kuma za a kashe kuɗi daga kasafin kuɗi na gaba ɗaya don biyan bukatun Wilayar, ko ta tara isasshen haraji ko ba ta tara ba.

The ruling system in Islam is not federal. Its regions have autonomy over their own affairs and enjoy some kind of self rule, but unite in the general rule, a system of unity, where Marrakesh in the West is considered to be the same as Khurasan in the East, the province of Al-Fawwoum would be the same of Cairo if it were the Islamic capital. The financing and the budget is one and the same for all the regions. Money is spent equally on the affairs of the subjects, regardless of the Wilayah. If for instance, the taxes collected in one Wilayah were double its expenditure, the money spent will be to cover the Wilayah’s needs but not according to how much tax it raised. If another Wilayah’s taxes fell short of its expenditure, this would not be considered, but dismissed and money will be spent to satisfy the Wilayah’s needs from the general budget whether it raised enough taxes or not.

Saboda haka tsarin mulki na Musulunci tsarin hadin kai ne, ba tarayya ba. Shi ya sa tsarin mulkin Musulunci ya bambanta da sauran sanannun tsare-tsare, ta fuskar asali da tushensa, koda yake wasu bangarorinsa suna kama da wasu tsare-tsare. Bisa abin da muka lissafa a baya, muna kammalawa da cewa tsarin Musulunci yana da tsakiya a mulkinsa, inda babban iko yake a babban ofishi, kuma inda iko da mulki suke rufe kowane bangare na kasa, komai nisan sa. Ba a yarda wani bangare ya ballanta daga cikinta ba, domin a tabbatar kasa ba ta watse ba. Babban iko ne yake nada kwamandojin soja, da Walis, da shugabanni, da jami'an kudi da tattalin arziki. Yana nada alkalai a dukkan yankuna, da wadanda aikinsu shi ne yin hukunci. Shi ne mai fara dukkan dokoki a fadin kasar.

Therefore the ruling system is unitary not a federation. That is why the Islamic ruling system is distinguished from other known systems, in origins and its bases, even if some aspects were similar to other systems. In light of what we listed so far, we conclude that the Islamic system is central in its rule, where the high authority is at head office, and where the authority and hegemony engulfs every single part of the state no matter how remote. Independence of any part of it is not allowed, ensuring that the state does not disintegrate. The high authority, is the body which appoints the army commanders, the Walis, rulers and finance and economy officials. It appoints judges in all the regions and the ones whose duties are to rule; it is the initiator of all the rules all over the country.

Ikon wajibi na Khaleefah:- Khaleefah shi ne dawla. Yana da cikakken ikon wajibi da aka ba dawla, kuma sune:- A - Shi ne yake sanya hukunce-hukuncen shari'a da ya karɓa su zama dole. Za su zama dokoki da dole ne a bi su, kuma keta su haramun ne.

The mandatory powers of the Khaleefah:- The Khaleefah is the state. He possesses full mandatory powers given to the state and they are:- A - It is he who makes the divine laws that he adopts binding. They would then become laws that have to be obeyed and their violation would be forbidden.

B - Shi ne mai alhakin harkokin cikin gida da na waje na ƙasa; shi ne babban kwamandan dukkan sojojin ƙasa, kuma yana da cikakken iko na shelanta yaƙi, ƙulla yarjejeniyar zaman lafiya, yarjejeniyar tsagaita wuta da duk sauran yarjejeniyoyi.

B - He is responsible about the internal and foreign policies of the state; he is the high commander in chief of all the armed forces and he has full powers to declare war, hold peace treaties, truces and all other treaties.

C - Yana da ikon karɓar jakadun (baƙi) na ƙasashen waje da kuma ƙin karɓar su, haka kuma yana da ikon naɗa jakadun Musulmi da kuma tsige su.

C - He has the powers to accept (foreign) ambassador’s and to refuse them, as well as the power to appoint Muslim ambassadors and to remove them.

D - Khalifa ne yake nada da cire mataimakansa da Walis; dukansu suna da alhakin gabansa da gaban majalisar Ummah.

D - It is the Khaleefah who appoints and removes the assistants and Walis; they are all responsible before him and before the council of the Ummah.

E - Shi ne yake nada babban alkali (Qadhil-Qudhat) da kuma cire shi, haka nan shugabannin gundumomi, kwamandojin soja, shugabannin hafsoshi, da manyan kwamandoji; dukkansu suna da alhakin amsa tambayoyi a gare shi, ba ga Majalisar Al'umma ba.

E - It is he who appoints and removes the supreme judge (Qadhil-Qudhat), as well as district administrators, army commanders, chiefs of staff, and the commanders in chief; they are all (responsible) answerable to him and not to the Council of the Ummah.

F - Shi ne yake ɗaukar dokokin Allah, wanda bisa hasken su ake tsara kasafin kuɗin ƙasa, kuma shi ne yake yanke shawara akan cikakkun bayanan kasafin kuɗin da kuma kashe-kashen kowane sashe, wanda ake ware masa bisa ga buƙatunsa, ko dai kudaden shiga ne ko kuma kashe-kashe.

F - It is he who adopts the Divine laws, on the light of which the state’s budget is drafted, and he decides the details of the budget and the expenditure of each department which is allotted according to its needs, whether it is revenues or expenses.