Manzon Allah ﷺ ya yi mulki a kan Musulmai da wadanda ba Musulmai ba, kuma ya tafiyar da al'amuransu tun daga ranar farko da ya sauka a Madina ﷺ. Da zarar an kafa Daular Musulunci, sai ya fara gina al'umma ta Musulunci inda aka tabbatar da jin dadin mutane yadda ya kamata ﷺ. A matsayinsa na shugaban kasa ﷺ, ya kulla yarjejeniyoyi da Yahudawa, da Banu Dhamrah, da Banu Madlaj ﷺ. Daga baya kuma ya kulla yarjejeniyoyi da Quraishawa, da mutanen Aylah, da al-Jarba' da Uzrah ﷺ. Ya kuma yarda cewa ba za a hana kowa yin aikin hajji zuwa Dakin Allah ba, kuma ba wanda zai ji tsoro a cikin watan haramun ﷺ. A matsayinsa na kwamandan rundunar soji, Manzon Allah ﷺ ya tsara kuma ya aiwatar da yaƙe-yaƙe da dama ﷺ. Ya aika Hamzah dan Abdul-Muttalib, da Muhammad dan Ubaidah dan al-Harith, da Sa'ad dan Abi Waqqas a yaƙe-yaƙe kan Quraishawa ﷺ. Ya ba Zaid dan Harithah, da Ja'far dan Abi Talib, da Abdullahi dan Rawahah izinin yaƙar Romawa ﷺ, haka kuma ya yi da Khalid dan al-Walid lokacin da ya aike shi ya jagoranci yaƙi a kan Dumat al-Jandal ﷺ. Shi da kansa ya jagoranci sojoji a yaƙe-yaƙe da dama inda aka yi gwabzawa mai tsanani ﷺ.

The Messenger of Allah (pbuh) ruled over both Muslims and non-Muslims and he (pbuh) managed their affairs from the first day he (pbuh) set foot in Madinah. Once the Islamic State was founded, he (pbuh) set about forming an Islamic society in which the welfare of the people was properly catered for. Acting in his capacity as a statesman he (pbuh) signed treaties with the Jews, with Banu Dhamrah and Banu Madlaj. He (pbuh) then later signed treaties with the Quraysh and with the people of Aylah, al-Jarba’ and Uzrah. He (pbuh) also agreed that no one would be prevented from performing the pilgrimage to the House nor should have any fear in the sacred month. As commander of the armed forces, the Messenger of Allah (pbuh) planned and executed many military campaigns. He (pbuh) sent Hamzah ibn ‘Abd al-Muttalib, Muhammad ibn ‘Ubaydah ibn al-Harith and Sa’d ibn Abi Waqqas in raids against Quraysh. He (pbuh) invested Zayd ibn Harithah, Ja’far ibn Abi Talib and ‘Abdullah ibn Rawahah with the authority to fight the Romans, as he did likewise with Khalid ibn al-Walid when he (pbuh) sent him to lead the fight against Dumat al-Jandal. He (pbuh) led the army himself in numerous actions where fierce battles were fought.

Bugu da ƙari, Manzon Allah ﷺ yana naɗa Wali (gwamna) a kowane lardi, da ‘Amil (mataimakin gwamna) a kowane yanki. Misali, ya naɗa ‘Utab ibn Usayd a matsayin Wali a kan Makkah jim kaɗan bayan an ‘yantar da ita, kuma da Badhan ibn Sasan ya karɓi Musulunci, aka naɗa shi Wali na Yemen. Mu’adh ibn Jabal al-Khazraji aka naɗa a matsayin Wali a kan al-Janad, Khalid ibn Sa’id ibn al-’As kuma aka naɗa shi ‘Amil a kan San’a. Manzon Allah ﷺ kuma ya naɗa Zayd ibn Lubayd ibn Tha’labah al-Ansari a matsayin Wali na Hadramaut, Abu Musa al-Ash’ari a matsayin Wali na Zabeed da Aden, sannan ‘Amr ibn al-’As a matsayin Wali na ‘Oman. A cikin gida kuma, Abu Dujanah aka naɗa a matsayin ‘Amil na Madinah. Manzon Allah ﷺ yana zaɓar waɗanda suka fi dacewa da aikin da ke gabansu, waɗanda za su iya cika zukatan waɗanda suke mulka da Iman. Yana kuma tambayarsu game da hanyoyin da za su bi wajen mulki. An ruwaito cewa Manzon Allah ﷺ ya tambayi Mu’adh ibn Jabal al-Khazraji kafin ya aike shi Yemen, “Da me za ka yi hukunci?” Ya amsa, “Da littafin Allah.” Ya ce, “Idan ba ka sami hukuncin a cikinsa ba fa?” Ya ce, “Zan yi hukunci da Sunnar Manzon Allah ﷺ.” Sai ya ce, “Idan kuma ba ka sami hukuncin a cikinta ba fa?” Mu’adh ya amsa, “Zan yi ijtihadi da ra’ayina.” A nan Manzon Allah ﷺ ya ce, “Godiya ta tabbata ga Allah wanda ya shiryar da wakilin Manzon Allah ga abin da Allah da ManzonSa ke so.” An kuma ruwaito cewa lokacin da Manzon Allah ﷺ ya naɗa Abban ibn Sa’id a matsayin Wali na Bahrain, ya ce, “Ka kyautata wa mutanen ‘Abd Qays, ka kuma yi musu karimci.”

Additionally, Rasulillah (pbuh) appointed a Wali (governor) in every province and an ‘Amil (Sub-Governer) in every area. For example, he (pbuh) appointed ‘Utab ibn Usayd as Wali over Makkah shortly after its liberation and once Badhan ibn Sasan embraced Islam, he was appointed Wali of Yemen. Mu’adh ibn Jabal al-Khazraji was appointed as Wali over al-Janad and Khalid ibn Sa’id ibn al-’As was appointed ‘Amil over San’a. Allah’s Messenger (pbuh) also appointed Zayd ibn Lubayd ibn Tha’labah al-Ansari as the Wali of Hadramaut, Abu Musa al- Ash’ari as the Wali of Zabeed and Aden, and ‘Amr ibn al-’As as the Wali of ‘Oman. At home, Abu Dujanah was appointed the ‘Amil of Madinah. The Messenger of Allah (pbuh) would select those who were best suited for the job at hand. Those who could fill the hearts of those they governed with Iman. He (pbuh) would ask them about the methods they would employ when they governed. It has been narrated that Allah’s Messenger (pbuh) asked Mu’adh ibn Jabal al-Khazraji before sending him to Yemen, “What would you rule by?” In reply he said, “By the book of Allah.” He (pbuh) said, “What if you did not find the verdict in there?” He said, “I would rule by the Sunnah of Allah’s Messenger.” Then he (pbuh) said, “And what if you did not find the verdict in there?” Mu’adh answered, “I would exert my own Ijtihad.” Upon this the Messenger of Allah (pbuh) said, “Praise be to Allah for guiding the Messenger of Allah’s Messenger to what Allah and His Messenger love.” It was also reported that when Allah’s Messenger (pbuh) appointed Abban ibn Sa’id as Wali of Bahrain he said, “Be nice to the people of ‘Abd Qays and be generous to them.”.

Manzon Allah ﷺ yakan naɗa Musulmi mafi kyawun ɗabi'a a matsayin gwamnoni. A mafi yawan lokuta, yakan ba Wali aikin tara kuɗaɗe, da kuma umartarsa ya kawo wa mutane albishir na zuwan Musulunci, ya koyar da su Alƙur'ani, ya sa su fahimci addini. Yakan umarci Wali ya zama mai tausayi da sassauci idan aka fuskanci gaskiya, kuma ya zama mai tsauri wajen magance tawaye da zalunci, sannan ya hana mutane yin kiran kabilu da iyalai idan akwai tashin hankali a tsakaninsu, domin a koma ga Allah kaɗai ba tare da wani abokin tarayya ba.

The Messenger of Allah (pbuh) would appoint the most exemplary Muslims as governors. In most instances, he (pbuh) would assign the task of collecting the funds to the Wali as well as ordering them to bring to the people the glad tidings of the arrival of Islam, acculturating them with the Qur’an and making them understand the Deen. He (pbuh) would instruct the Wali to be gentle and lenient in the face of truthfulness and firm in dealing with rebellion and injustice, and to prohibit people from referring to the tribes and clans if there was agitation amongst them, so that their reference was to Allah (swt) alone without any other associate.

Manzon Allah ﷺ yana umurtar gwamnonin sa su karbi kashi ɗaya cikin biyar na ganima, su tara abin da aka wajabta wa Musulmi na Sadaka, kuma su gaya wa Yahudawa da Nasarorin da suka karɓi Musulunci da radin kansu cewa sun zama muminai masu jin daɗin hakkoki iri ɗaya da kuma wajibcin ayyuka iri ɗaya kamar kowane Musulmi. An umurci Wali da ya hana duk wani cin zarafi ga Nasarori da Yahudawa ta kowace hanya. Manzon Allah ﷺ ya ce wa Mu'azu kafin ya tura shi Yemen, "Za ka je wurin mutane masu Littafi. Abin farko da za ka yi shi ne ka kira su zuwa ga bauta wa Allah. Idan sun yi imani da Allah, ka sanar da su cewa Allah ya wajabta musu Zakka, wadda za a karɓa daga masu wadata a cikinsu a ba mabuƙata. Idan sun yi biyayya, to ka karɓe ta daga gare su, ka kiyaye dukiyarsu; ka kuma ji tsoron Allah game da roƙon wanda aka zalunta, domin babu wani shinge tsakaninsa da Allah."

The Messenger of Allah (pbuh) would instruct his governors to take the fifth of the booty, to collect what had been prescribed on the Muslims as Sadaqah and to tell the Jews and Christians, who had embraced Islam willingly, that they had become believers enjoying the same rights and obliged to fulfill the same duties as any other Muslim. The Wali was instructed to prevent any abuse of the Christians and Jews whatsoever. The Messenger of Allah (pbuh) told Mu’adh before sending him to Yemen, “You will go to people who are People of the Book. Let your first task be to invite them to worship Allah. If they believed in Allah, inform them that He has imposed on them Zakat, taken from the wealthy among them and given to the needy. If they obeyed, do take it from them and look after their money; and fear Allah with the plea of the oppressed for there is no screen between it and Allah.”.

Manzon Allah ﷺ ya kan aika ‘Abdullahi ɗan Ruwahah zuwa ga Yahudawan Khaibar domin ya kimanta amfanin gonakinsu da 'ya'yan itatensu, ya kuma karɓi haƙƙoƙinsu. Sun yi korafi ga Manzon Allah ﷺ game da kimantawarsa, kuma sun taɓa yunƙurin ba shi cin hanci ta hanyar ba shi wasu daga cikin kayan adonsu. Suka ce, “Ka karɓi wannan, ka yi sauƙi a cikin kimantawarka.” ‘Abdullahi ya amsa, “Ya ku mutanen Yahudu! Ku ne halittun Allah mafi ƙasƙanci a wurina, duk da haka hakan ba zai sa in yi muku rashin adalci ba. Abin da kuka miƙa mini a matsayin cin hanci haramun ne, kuma ba mu karɓarsa.” Suka ce, “Ta wannan ne aka halicci sammai da ƙasa.”

The Messenger of Allah (pbuh) used to send ‘Abdullah ibn Ruwahah to the Jews of Khaybar to assess their crops and fruits and collect their dues. They complained to the Messenger of Allah (pbuh) about his appraisal and they once tried to bribe him by offering some of their ornaments to him. They said, “Take this and go easy with your assessment.” ‘Abdullah replied, “O Jewish people! You are to me the most despised creatures of Allah, however, this does not make me treat you unjustly. What you offered me as bribery is forbidden and we do not take it.” They commented, “By this, the Heavens and the Earth were created.”.

Manzon Allah ﷺ yana bincika gwamnoni da masu gudanarwa, yana sa ido a kan ayyukansu. Yana sauraron rahotanni game da su. Ya cire al-’Ala’ ibn al-Hadrami, ’Amil na Bahrain, saboda wata tawagar ’Abd Qays ta yi korafi a kansa. Yana kuma bincika tarin kuɗaɗen masu gudanarwa, yana tantance kuɗin shiga da kuɗin da ake kashewa. A wani lokaci ya naɗa wani mutum ya karɓi Zakka, sai lokacin da mutumin ya dawo ya ce, “Wannan naka ne, kuma wannan an ba ni a matsayin kyauta.” Da Manzon Allah ﷺ ya ji haka, ya ce, “Me ya same mutumin? Muna naɗa shi ya yi aiki a kan abin da Allah ya amana a hannunmu, sai ya ce wannan naku ne, wannan kuma kyauta ce da aka ba ni? Ba zai zauna a gidan iyayensa ya ga ko za a ba shi kyauta ba? Idan muka naɗa wani ya yi aiki, muka biya shi ladansa, duk abin da ya ɗauka banda haka to haram ne kuma ribar cin hanci ce.”

The Messenger of Allah (pbuh) would check on the governors and administrators and monitor their work. He (pbuh) would listen to reports about them. He removed al-’Ala’ ibn al-Hadrami, the ‘Amil of Bahrain, because a delegation of ‘Abd Qays complained about him. He (pbuh) would check the administrators’ collections and assess their revenues and expenditures. In one instance he (pbuh) appointed one man to collect the Zakat and when the man returned he said, “This is for you and this has been given to me as a present.” Upon hearing this, Allah’s Messenger (pbuh) said, “What is it with the man? We appoint him to work on what Allah has entrusted in us, and he says this is for you and this is a present given to me? Won’t he stay in his parents home and see if he gets any presents? If we appoint someone to do a job and pay him for it, anything he takes besides that would be ill gained.”.

Manzon Allah ﷺ ya naɗa alƙalai domin su warware rikicin mutane. Ya naɗa ‘Ali ya zama alƙali a kan Yemen, da ‘Abdullah ibn Nawfal ya zama alƙali a kan Madinah. Haka kuma ya naɗa Mu’adh ibn Jabal da Abu Musa al-Ash’ari su zama alƙalai a Yemen. Ya tambaye su, “Da me za ku yi hukunci?” Suka amsa, “Idan ba mu sami hukuncin a cikin Littafi ba, ko a cikin Sunnah, to za mu yi amfani da Qiyas mu fitar da hukunci.” Ya amince da wannan hanya. Manzon Allah ﷺ bai tsaya kawai a kan naɗa alƙalai ba. Ya kuma kafa kotunan korafe-korafe (Madhalim) domin su duba ƙararraki game da alƙalai da kuma waɗanda ke jagorantar al’umma. Ya naɗa Rashid ibn ‘Abdullah ya zama Amir na shari’a da kotunan korafe-korafe, yana da iko na sa ido a kan shari’o’in da ake kawowa gaban irin waɗannan kotunan.

The Messenger of Allah (pbuh) appointed judges to settle the people’s disputes. He (pbuh) appointed ‘Ali as judge over Yemen and ‘Abdullah ibn Nawfal as judge over Madinah. He (pbuh) also appointed Mu’adh ibn Jabal and Abu Musa al- Ash’ari as judges in Yemen as well. He (pbuh) enquired from them, “What would you judge by?” They replied, “If we do not find the judgment in the Book nor in the Sunnah we shall use Qiyas and extract a judgment.” He (pbuh) approved of that method. The Messenger of Allah (pbuh) did not content himself solely with appointing judges. He (pbuh) also established tribunals (Madhalim) to deal with complaints concerning judges and Wulaa’ alike. He (pbuh) appointed Rashid ibn ‘Abdullah as an Amir of the judiciary and the tribunals of complaints, with powers to supervise the cases brought before such tribunals.

Manzon Allah (ﷺ) ya kula da dukkan al'amuran al'umma. Ya naɗa masu rajista, waɗanda suke aiki a matsayin shugabannin sassan gwamnati. ‘Ali ibn Abi Talib shi ne marubucin yarjejeniyoyi, al-Harith ibn ‘Auf yana kula da hatimin Manzon Allah (ﷺ), Mu’ayqeeb ibn Abi Fatimah shi ne sakataren ganima, Hudhayfah ibn al-Yaman yana da alhakin tantance amfanin gona da 'ya'yan itatuwa a ko'ina cikin Hijaz, Zubayr ibn al-’Awwam shi ne sakataren Sadaqah, al-Mughira ibn Shu’bah an ba shi aikin rubuta dukkan yarjejeniyoyin bashi da mu'amala, sannan Sharkhabeel ibn Hasanah an ɗauke shi a matsayin marubucin saƙonnin da ake aikawa zuwa sarakuna daban-daban. Manzon Allah (ﷺ) yana naɗa wa kowane sashe sakatare ko darakta, ko da menene adadin sassan. A cikin waɗannan al'amura, ya tuntuɓi Sahabbansa sosai, musamman waɗanda suka nuna zurfin fahimta da tunani mai zurfi, kuma suke da babban sadaukarwa ga Musulunci. Akwai irin waɗannan sahabbai guda bakwai daga Ansar da bakwai daga Muhajirai. Daga cikin su akwai Hamzah, Abu Bakr, Ja’far, ‘Umar, ‘Ali, ibn Mas’ud, Salman, ‘Ammar, Hudhayfah, Abu Dharr, al-Muqdad da Bilal. Ya kuma tuntuɓi wasu kuma, amma sahabban da aka ambata a sama su ne waɗanda ya fi tuntuɓa. Gaba ɗaya sun kafa Majlis al-Ummah (Majalisar Al'umma).

The Messenger of Allah (pbuh) managed all aspects of the people’s affairs. He appointed registrars, who functioned as the heads of departments of State. ‘Ali ibn Abi Talib was the writer of treaties, al-Harith ibn ‘Auf was in charge of the Messenger’s seal, Mu’ayqeeb ibn Abi Fatimah was secretary of the booties, Hudhayfah ibn al-Yaman was in charge of appraising the crops and fruits throughout Hijaz, Zubayr ibn al-’Awwam was secretary of Sadaqah, al-Mughira ibn Shu’bah was given the task of writing all the loan agreements and transactions, and Sharkhabeel ibn Hasanah was employed as the writer of messages which were sent to various kings. He (pbuh) would appoint for every department a secretary or director regardless of the number of departments. In these matters, he (pbuh) consulted his Companions extensively, especially those who showed a large degree of understanding and deep thinking and who possessed great devotion to Islam. There were seven such companions from the Ansar and seven from the Muhajireen. Some of these were Hamzah, Abu Bakr, Ja’far, ‘Umar, ‘Ali, ibn Mas’ud, Salman, ‘Ammar, Hudhayfah, Abu Dharr, al-Muqdad and Bilal. He (pbuh) also consulted others as well, but the above mentioned companions were those whom he (pbuh) consulted most. In all they comprised the Majlis al-Ummah (Assembly of the Ummah).

Manzon Allah ﷺ ya sanya haraji ga Musulmi da wadanda ba Musulmi ba a kan filaye da wasu dukiyoyi, da 'ya'yan itatuwa da dabbobi. Wadannan sun hada da Zakka, da Ushr (kashi goma na wasu amfanin gona na musamman), da Fai'i (ganima ta yaki), da Kharaj (harajin filaye) da kuma Jizyah (wanda wadanda ba Musulmi ba, 'yan kasa masu yarjejeniya a cikin Daula ke biya). Anfal da sauran ganima na cikin baitul-malin Daula. Ana raba Zakka ga nau'o'in mutane takwas da suka cancanci samunta, kamar yadda Alkur'ani ya ambata, ba ga wani ba. Ba a taba karkatar da kudin Zakka don biyan kudaden gwamnati ba, domin wadannan kudade an riga an rufe su da Fai'i, Kharaj, Jizyah da ganimar yaki. Wadannan sun isa su biya kudaden Daula da kuma samar da kudin yakin. Daula ba ta taba karancin kudi ba.

The Messenger of Allah (pbuh) levied taxes upon Muslims and non-Muslims on land and on some properties, fruit and livestock. These consisted of the Zakat, the ‘Ushr (1/10 of specific crops), the Fay’i (war booty), the Kharaj (land tax) and the Jizyah (paid by the non Muslim covenanted citizens of the State). The Anfal and the booties belonged to the State treasury. The Zakat was distributed among the eight categories of people entitled to it, as mentioned in the Qur’an, and nobody else. The Zakat fund was never siphoned off to pay for government expenditures, as those were covered by the Fay’i, Kharaj, Jizyah and spoils of war. These were sufficient to cover the State’s expenditure and finance the war effort. The State was never short of money.

Wannan ita ce hanyar da Manzon Allah (ﷺ) ya kafa tsarin mulki da tsarin Daular Musulunci. Shi da kansa ya kafa komai, kuma ya kammala shi a lokacin rayuwarsa (ﷺ). Shi ne shugaban Daula, yana da mataimaka, da gwamnoni, da alkalai, da runduna, da sakatarori, da majalisar Shura. Wannan irin tsari ya zama wajibi a bi shi kuma a karɓe shi a lokacin aiwatar da Daular Musulunci. Bayanai game da duk waɗannan cikakkun bayanai na tsarin Daular Musulunci an watsa su daga tsara zuwa tsara ta hanyar Tawatur (shaida ta gama-gari kuma tabbatacciya). Manzon Allah (ﷺ) ya riƙe matsayin shugaban Daula tun daga ranar farko da ya isa Madina, har zuwa rasuwarsa (ﷺ). Abu Bakr da 'Umar su ne mataimakansa biyu. Sahabbai sun yarda bayan rasuwarsa (ﷺ) a kan wajibcin naɗa Khalifa da zai bi shi a matsayin shugaban Daula kawai, ba a cikin Saƙo ba, kuma ba a matsayin Annabi ba, domin shi (ﷺ) hakika shi ne ƙarshen Annabawa.

This is how the Messenger of Allah (pbuh) founded the system and structure of the Islamic State. He set up everything himself and completed it during his (pbuh) lifetime. He (pbuh) was the head of State, he (pbuh) had assistants, governors, judges, an army, secretaries and a council of Shura. This type of structure must be followed and adopted when implementing the Islamic State. Information concerning all these details of the structure of the Islamic State has been transmitted from generation to generation via Tawatur (collective and assured testimony). The Messenger of Allah (pbuh) held the post of head of State from the very first day he (pbuh) arrived in Madinah, until his (pbuh) death. Abu Bakr and ‘Umar were his two assistants. The Sahabah agreed after his death on the obligation of appointing a Khaleefah to follow him as the head of State only, and not in the Message, nor as a Prophet, for he (pbuh) was verily the seal of Prophets.

Saboda haka, shi (ﷺ) ya kafa cikakken tsarin mulki a lokacin rayuwarsa. Ya bar bayansa irin mulki da tsarin gwamnati da kowa ya sani kuma ya bayyana a gare shi.

Therefore, he (pbuh) established a complete system of government during his lifetime. He (pbuh) left behind him the type of rule and the governmental structure known by and evident to everyone.