Manufofin cikin gida na Daular Musulunci shi ne aiwatar da dokokin Musulunci a cikin ƙasa. Daular Musulunci za ta aiwatar da waɗannan dokoki a cikin ƙasar da ke ƙarƙashin ikonta. Tana tsarawa da sa ido kan alaƙoƙi da mu'amaloli, tana aiwatar da hudud, tana aiwatar da hukunce-hukunce, tana tilasta kyawawan ɗabi'u, tana tabbatar da gudanar da ibadodin Musulunci da ayyukan bautar Allah, haka nan tana kula da al'amuran al'ummarta bisa ga dokokin Musulunci. Musulunci ya ƙayyade hanyar da ake aiwatar da dokokinsa a kan mutanen da suka miƙa wuya ga ikonsa, ko Musulmi ne ko ba Musulmi ba. Daular Musulunci ta aiwatar da dokokin Musulunci bisa wannan takamaiman tsari. Tun da yake wannan tsari da kansa hukunci ne na Shari'a, haka nan dokokin da suka shafi al'amuran suma haka suke. Musulunci ya zo ne don yin magana da dukkan mutane, domin Allah (SWT) ya yi magana da dukkan ɗan Adam da Musulunci a matsayinsu na mutane kawai, ba komai ba. Allah (SWT) yana cewa,

The domestic policy of the Islamic State is to execute the rules of Islam internally. The Islamic State would implement these rules in the land which were under its jurisdiction. It organized and supervised relationships and transactions, implemented the hudud, carried out punishments, enforced high morals, ensured the performance of the Islamic rituals and acts of worship, as well as looking after the citizens’ affairs according to the rules of Islam. Islam has determined the method by which its rules are to be implemented on the people who submit to its authority, whether Muslims or otherwise. The Islamic State implemented the rules of Islam following this specific method. Since, the method is by itself a Hukm Sharii, as well as the rules concerning the issues. Islam came to address all people, for Allah (swt) addressed all mankind with Islam as human beings and nothing else. Allah (swt) says,

"Ya ku mutane! Ku bauta wa Ubangijinku (Allah), Wanda ya halicce ku da waɗanda suka gabace ku domin ku zama Al-Muttaqun (masu takawa)." [Al-Baqarah, 2:21].

“O Mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious).” [Al- Baqarah, 2:21].

Ya kuma ce,

He I also says,

"Ya mutum! Me ya sa ka yin sakaci game da Ubangijinka, Mai karimci?" [Al-Infitar, 82:6].

“O man! What has made you careless concerning your Lord, the Most Generous?” [Al-Infitar, 82:6].

Malamai na Usul al-Fiqh (tushen ilimin fiqhu) sun dauki Shari'a a matsayin wadda ake yi wa kowane hankali mai iya fahimta magana da ita, ko Musulmi ne ko ba Musulmi ba. Imam al-Ghazali ya ce a littafinsa Al-Mustasfa fi al-Usul,

The scholars of Usul ul-Fiqh (foundation of jurisprudence) considered the Shari’yah as being addressed to every human mind capable of understanding, be it Muslim or not. Imam al-Ghazali said in his book Al-Mustasfa fi al- Usul,

Lalle ne, wanda ake yi wa dokoki dole ne ya zama mutum mai cikakken alhakin shari'a, sharadin cewa yana da hankali kuma yana iya fahimtar kiran Ash-Shaari'. Abin da ke sanya mutum ya cancanci a dora masa biyayyar dokoki shi ne yanayin ɗan Adam wanda ke ba shi damar ɗaukar ƙarfin tunani wanda ta hanyarsa yake karɓa da fahimtar umarnin Allah.

“Verily the governed must be a responsible person in a legal capacity, the condition being that he is sane and able to understand the address of the Legislator. What qualifies the person to be liable to observe the rules is his human nature which enables him to accommodate the mental capability by which he receives and understands the commandments of Allah.”.

Saboda haka, Musulunci ya yi magana da dukkan mutane. Wannan magana ta zo ne a cikin siffar kira da kuma wajibi: kiran shi ne domin ya gayyaci mutane su karɓi Musulunci, yayin da wajibin kuwa yana nufin ya tilasta mutane su bi dokokinsa. Wannan yana game da mutane gaba ɗaya. Dangane da waɗanda Daular Musulunci take mulki, Musulunci yana ɗaukar su a matsayin rukuni na mutane waɗanda ke biyayya ga wannan mulki, ba tare da la'akari da ɗarikarsu ba, launin fatarsu ko addininsu. Abin da ake buƙata daga gare su kawai shi ne biyayya ga Daula da tsarin mulkinta.

Therefore, all humans have been addressed by Islam. This address has taken the form of an invitation and an obligation, the first one being intended to invite people to embrace Islam and the latter intending to oblige people to adhere to its rules; this is regarding people in general. As for those whom the Islamic State rules over, Islam considers these as a group of humans who abide by that rule, regardless of their sect, race or creed. All that is required from them is simply allegiance to the State and the ruling system.

Ba a wanzuwar kabilu marasa rinjaye ba, domin ana kallon dukkan mutane ta mahangar ɗan Adam, kuma su ne 'yan ƙasar Musulunci muddin sun cika haƙƙoƙin 'yan ƙasa. Duk wanda ke riƙe da zama ɗan ƙasar, yana jin daɗin cikakken haƙƙin da Shari'a ta tanadar masa, ko Musulmi ne ko ba Musulmi ba. Duk wanda ba ya riƙe da wannan zama, ana hana shi waɗannan haƙƙoƙin, ko da kuwa Musulmi ne. Misali, idan wani Musulmi yana da uwa Kirista wadda ke riƙe da zama ɗan ƙasar Musulunci, sannan uba ba ya riƙe da shi, to uwar za ta cancanci samun nafaka daga gare shi, ba ubansa ba. Idan uwar ta nemi nafakar daga gare shi, alkali zai yi hukunci a madadinta, domin za a ɗauke ta a matsayin ɗan ƙasar Musulunci. Amma idan uban ya nemi haka, alkali zai ƙi da'awarsa, domin ba za a ɗauke shi a matsayin ɗaya daga cikin 'yan ƙasarta ba. Saboda haka, Shari'a tana ɗaukar waɗanda Musulunci ke mulkinsu a matsayin 'yan ƙasa, kuma ta sanya zama ɗan ƙasa abin da dukansu ke riƙe da shi tare, wanda ke ba su damar jin daɗin haƙƙoƙin kulawa da jin dadin rayuwa da Musulunci ya wajabta, ta hanyar zama a cikin Ƙasar Musulunci a matsayin 'yan ƙasa.

Ethnic minorities do not exist as all people are viewed from a humanistic point of view and are citizens of the Islamic State so long as they fulfill the duties of citizenship. Every person holding the citizenship of the State enjoys the full rights decreed for him by the Shari’ah, whether he is Muslim or not. Anyone not holding that citizenship is deprived of these rights, even if he were Muslim. For instance, if a Muslim man had a Christian mother who held the Islamic citizenship and a father who did not, then his mother would qualify to receive sustenance from him and his father would not. If the mother claimed it from him the judge would rule in her favor because she would be classified as a citizen of the Islamic State, whereas if the father attempted to do likewise the judge would reject his claim because he would not be classified as one of its citizens. Therefore, the Shari’ah considers those ruled by Islam as citizens and made the citizenship something which they all hold in common and which qualifies them to enjoy the rights of guardianship and welfare decreed by Islam by living in the Islamic State as citizens.

Wannan yana da alaƙa da matsayinsu daga fuskar mulki da wilaya. Dangane da aiwatar da dokokin Musulunci, ana duba shi ne ta fuskar shari'a, ba ta fuskar addini ba. Hakan ya faru ne saboda nassosin Shari'ah ya kamata a duba su ta fuskar doka, kuma an tsara nassin ne don magance matsaloli. Manufar Mai Shari'a (Ash-Shaari') a gare mu ita ce mu bi ma'ana da abin da nassin ya ƙunsa, ba mu tsaya a kan ma'anar zahiri ta nassin ba. Saboda haka, ana la'akari da 'illar (dalilin) hukuncin lokacin fitar da wata doka. A takaice, shi ne bangaren doka na nassin da ake la'akari da shi lokacin duba hukunci. Wannan hukunci, idan Khalifa ya amince da shi, sai ya zama doka, kuma kowa yana wajaba ya bi shi ya aiwatar da shi.

This is regarding their position from a ruling and guardianship point of view. As for the application of the Islamic laws, this is considered from a legal point of view and not from a religious point of view. This is so, because the Shari’ah texts should be viewed from a legal aspect and the text has been decreed to deal with problems. The Legislator’s aim for us is to follow the meaning and the content and not to stop at the apparent meaning of the text. Therefore the ‘illah (reason) behind the ruling is taken into consideration when extracting a rule. In other words, it is the legislative side of the text that is taken into consideration when viewing a verdict. This verdict, if adopted by the Khaleefah, becomes law and everyone is obliged by it and to execute it.

Saboda haka, biyayyar dukkan mutanen da ke zaune a cikin Daular Musulunci ga Shari'ah cikakkiya ce kuma ba ta komawa baya. Ga Musulmi, imaninsu da rungumar Musulunci ne ke daure su da bin dukkan dokokinsa, domin biyayya ga imani na nufin biyayya ga dukkan ka'idojin da ke fitowa daga wannan 'Aqeedah, don haka rungumar wannan 'Aqeedah na wajabta musu bin dukkan dokokin da wannan 'Aqeedah ta zo da su ba tare da kokwanto ba. Don haka, ga Musulmi, Shari'ah ita ce sashen dokoki na Musulunci. Suna daure da aiwatar da dukkan ka'idojinta, ko wadanda suka shafi dangantakarsu da Allah, wato ayyukan 'Ibadah (bauta), ko wadanda suka shafi dangantakarsu da kansu, kamar dabi'unsu da abincinsu, ko wadanda suka shafi dangantakarsu da wasu, wadanda suka shafi mu'amaloli da hukunce-hukunce.

Therefore, the submission of all people living in the Islamic State to the Shari’yah is conclusive and irrevocable. For the Muslims, it is their belief and their embracing of Islam which covenants them to abide by all its laws because the submission to the belief means submission to all the rules which emanate from that ‘Aqeedah, so their embracing of that ‘Aqeedah obliges them to conclusively abide by all the laws brought by that ‘Aqeedah. Thus, for the Muslims, the Shari’ah is the legislative part of Islam. They are covenanted to carry out all of its rules, whether those related to their relationship with Allah, which are acts of ‘Ibadah (worship), or those related to their relationship with themselves, such as their morals and diet, or those related to their relationship with others, these being concerned with transactions and penalties.

Musulmi suna haɗe kan Akidar Musulunci da kuma gaskiyar cewa Alkur'ani da Sunna su ne tushen Shari'a, wanda daga gare su ake samo ka'idoji da hukunce-hukunce. Babu wanda ya taɓa saɓa wa wannan batu ko kaɗan. Sai dai saboda Ijtihadi, sun sha bamban wajen fahimtar Alkur'ani da Sunna, kuma sakamakon wannan bambanci ne aka samu makarantun tunani da ƙungiyoyi daban-daban. Wannan ya faru ne saboda Musulunci ya ƙarfafa Musulmi su yi Ijtihadi, da kuma saboda bambancin fahimta na halitta tsakanin mutane. Saboda haka, bambance-bambance sun bayyana a fahimtar Akida, a fannin shari'a, da kuma a hanyar Usulul Fiqhu. Manzon Allah ﷺ ya ƙarfafa Ijtihadi, kuma ya jaddada cewa mujtahidi (wanda ya cancanci fitar da hukunce-hukunce) idan ya yi Ijtihadi kuma ya yi kuskure, yana samun lada, amma idan ya yi daidai, ladansa yana ninkawa. Saboda haka, ba abin mamaki ba ne a ga Sunna, Shi'a, Mu'tazila da sauran ƙungiyoyi, haka kuma ba abin mamaki ba ne ganin bayyanar madhhabai da dama kamar su Shafi'i, Hanafi, Maliki, Hanbali, Ja'fari, Zaidi da sauransu. Dukan waɗannan ƙungiyoyi da madhhabai sun riƙe Akida guda ɗaya, wato Akidar Musulunci, kuma an umarce su duka da su bi wajibai da kuma nisantar abubuwan da Allah (SWT) ya hana. Dukansu suna da wajabci na bin Shari'a, ba na bin wani madhhabi na musamman ba.

The Muslims are united under the Islamic ‘Aqeedah and by the fact that the Qur’an and the Sunnah are sources of Shari’ah, whereas the principles and verdicts are derived from it. None of them has differed on this issue at all. However, due to Ijtihad, they have differed in the understanding of the Qur’an and the Sunnah, and as a result of this difference different schools of thought and sects emerged. This was due to the fact that Islam encouraged the Muslims to make Ijtihad and to the fact that there are natural variances in understanding. Therefore, differences emerged in the understanding of the ‘Aqeedah, the legislation, and methodology of ‘Usul ul Fiqh. The Messenger of Allah (pbuh) had encouraged Ijtihad and stressed that if the Mujtahid (one qualified to extract rules) makes Ijtihad and he errs, he receives a reward and if he is right his reward is doubled. Therefore, it was never surprising to find the Sunnah, Shi’ah, Mu’tazilah, and other sects. Nor was it surprising to witness the emergence of several Madhahib such as the Shafi’i, the Hanafi, the Maliki, the Hanbali, the Ja’fari, the Zaydi and others. All these Islamic sects and Madhahib embraced one single ‘Aqeedah, i.e. the Islamic ‘Aqeedah, they were all commanded to follow the obligations and abstain from the prohibitions of Allah (swt).They were all under the obligation to abide by the Shari’ah and not by any particular Madhahib .

Madhhabi kawai wata fahimta ce ta musamman game da hukuncin Shari'ah wadda Muqallid (wanda ba Mujtahid ba ne) yake bi idan ya kasa yin Ijtihadin kansa. Musulmi yana bin dokar Allah ne ba Madhhabi ba. Yana karbar hukunci ta hanyar Ijtihadi idan yana iya, idan kuma ba ya iya Ijtihadi sai ya karba ta hanyar bin wani Madhhabi. Saboda haka, duk darikoki da Madhhabai da suka karbi Aqidar Musulunci, suka yi imani da Alkur'ani da Sunnah - a matsayin tushen Shari'ah kadai - duk suna cikin Musulunci. Masu goyon bayansu duk Musulmi ne, kuma dokokin Musulunci suna aiki a kansu. Don haka Gwamnati bai kamata ta tsoma baki a cikin wadannan kungiyoyi ko mabiya Madhhabai daban-daban muddin ba sa karkata daga Aqidar Musulunci ba. Amma idan suka karkata daga Aqidar Musulunci, ko dai ta mutum daya ko ta gungu, wannan za a dauka a matsayin aikin Irtidad (ridda) daga Musulunci, kuma za a aiwatar musu da hukuncin masu ridda. Musulmi yana daure da dukkan dokokin Musulunci. Wasu daga cikin wadannan dokoki suna da tabbas, da fahimta daya kacal da ta ingance, kamar yanke hannun barawo, haramcin riba, wajabcin Zakah, da kuma kasancewar sallolin farilla guda biyar, da sauransu. Wadannan dokoki suna daure ga dukkan Musulmi wadanda ke bin fahimta daya tak, domin suna da tabbas kuma suna yanke hukunci.

The Madhahib is only a particular understanding of the Shari’ah verdict which is followed by the Muqallid (the one who is not a Mujtahid) if he is unable to make his own Ijtihad. The Muslim is commanded by the Divine rule and not by the Madhab. He takes the rule by means of Ijtihad if he can, otherwise he takes it by following a Madhab if he is unable to make Ijtihad. Therefore, all the sects and Madhahib which embraced the Islamic ‘Aqeedah, and believed in the Qur’an and Sunnah - as the sole source of Shari’ah - are all Islamic. Their advocates are all Muslims and the Islamic laws are to be implemented on them. The State should not, therefore, interfere with these groups nor with the followers of various Madhahib as long as they do not deviate from the Islamic ‘Aqeedah, but if they deviated from the Islamic ‘Aqeedah, whether individually or collectively, this would be considered an act of Irtidad (apostasy) from Islam and the punishment of apostates would be carried out on them. The Muslims are compelled by all Islamic laws. Some of these laws are definite with only one valid opinion, like the cutting of the hand of the thief, the prohibition of usury, the obligation of Zakah, and the obligatory prayers being five, etc. These laws are binding on all Muslims following one single understanding, for they are definite and decisive.

Akwai dokoki da ra'ayoyi da Musulmi suka sabawa juna a kansu, saboda kowane Mujtahid yana fahimtar wata lamari daban da wanda yake fahimta. Misali, sharadin Khaleefah, ko karbar zakka a filin Kharaj, ko hayar fili, da sauran misalai. Game da irin wadannan dokoki, Khaleefah yana karbar wata ra'ayi, kuma biyayya ta zama wajibi ga kowa. Duk wanda yake da ra'ayin da ya sabawa wanda Khaleefah ya karba, ya kamata ya bar wannan ra'ayi ya bi ra'ayin Imam. Don haka ra'ayin Imam yana kawo karshen dukkan sabani, kuma biyayya ga Imam wajibi ce ga kowa. Musulmi duka suna wajibi su aiwatar da umarnin Khaleefah game da ra'ayoyin da ya karba, kuma ra'ayinsa yana daure su, a bayyane da kuma a boye. Duk wanda ya aiwatar da wata dokar Ubangiji banda wadda Imam ya karba, zai yi zunubi. Da zarar Khaleefah ya kafa dokar Shari'a, tana daure dukkan Musulmi. Dokar Shari'a game da wata lamari guda ba ta iya zama dokoki da yawa ga mutum daya.

There are several rules and thoughts on which the Muslims differed, due to each Mujtahid understanding an issue differently from the other. For example, the prerequisite of the Khaleefah or the taking of the tithe on the Kharaj land or the rental of land, amongst others. In the case of such laws, the Khaleefah adopts an opinion and obedience becomes compulsory on everyone. Everyone who holds a different opinion to that adopted by the Khaleefah should abandon that opinion and comply with the Imam’s opinion. Thus the opinion of the Imam settles all the differences and the obedience to the Imam is compulsory on everyone. The Muslims are all obliged to execute the order of the Khaleefah concerning the opinions which he adopts and his opinion is binding on them, both publicly and privately. Whoever implements a Divine rule other than the one adopted by the Imam will be sinful. Once the Khaleefah enacts a Shari’ah rule it becomes binding upon all Muslims. The Shari’ah rule concerning one issue cannot be multiple for one person.

Amma bai kamata Khalifa ya ɗauki wata doka ta musamman da ta shafi al'amuran 'Aqeedah ba, domin hakan zai jefa Musulmi cikin wahala. Amma idan bidi'o'i da halaye da suka dogara da 'akidu ɓatattu suka bayyana, Dawla za ta riƙe waɗanda suke da laifi da matakai masu tsauri, muddin waɗannan bidi'o'in ba su kai ga kafirci ba. Idan kuwa sun kai ga kafirci, to za a yi wa masu alhakin hukuncin murtadi. Haka kuma, bai kamata Khalifa ya ɗauki wata doka ta musamman da ta shafi al'amuran ibada ba, domin hakan ma zai kai ga wahala ga Musulmi.

However, the Khaleefah should not adopt a particular law which concerns matters related to the ‘Aqeedah, because this would cause hardship on the Muslims. But if innovations and tendencies based on erroneous ‘Aqa’id emerged, the State would hold accountable the culprits with firm measures as long as these innovations do not lead to disbelief. If they did, the responsible individuals would be treated as apostates. Also, the Khaleefah should not adopt any particular law which concerns matters related to worship because this too would lead to a hardship for the Muslims.

Saboda haka, Khalifa bai kamata ya karɓi wata takamaiman ra'ayi a cikin al'amuran 'Aqeedah ba muddin waɗannan su kasance na Musulunci, kuma bai karɓi wata takamaiman doka a cikin al'amuran ibada ba, sai dai Zakka, muddin waɗannan ayyukan ibada dokoki ne na Allah da aka amince da su. Banda haka, Khalifa zai iya karɓa da kafa duk wata takamaiman doka da ta shafi mu'amalloli, tun daga sayarwa da saye, haya, aure, saki, nafaka, haɗin kasuwanci, rikon yara, da sauransu. Haka kuma zai iya kafawa da karɓar takamaiman doka game da dokar hukunci, ko game da abinci, sutura ko al'amuran ɗabi'a, kuma Musulmai suna da wajibi su yi masa biyayya a duk abin da ya karɓa.

Therefore, the Khaleefah should not adopt any particular opinion in matters of ‘Aqeedah as long as these were Islamic, and he does not adopt any particular law in matters of worship, except for Zakat, as long as these acts of worship are approved Divine laws. Other than that, the Khaleefah can adopt and enact any particular law related to transactions, ranging from buying and selling, renting, marriage, divorce, alimony, business partnership, custody, etc. He can also enact and adopt a particular law concerning the penal code, or concerning diet, clothing or moral issues, and the Muslims are obliged to obey him in whatever he adopts.

Khalifa yana da alhakin aiwatar da Shari'ah dangane da ayyukan ibada. Yana hukunta wadanda suka bar sallah da wadanda ba sa yin azumin watan Ramadan. Yana aiwatar da dukkan dokokin da suka shafi ayyukan ibada, baya ga dukkan Shari'ah, kuma wannan aikinsa ne. Wajibcin sallah ba abu ne da ake yin ijtihadi a kansa ba, kuma ba za a iya ɗaukarsa a matsayin doka da aka karɓa ba. Hakika aiwatar da wata hukuncin Allah ne wanda aka kafa shi a fili a tsakanin kowa. Dangane da dokar laifuffuka kuwa, Khalifa yana karɓar wata doka da za a umarci dukkan Musulmi su bi ta, kamar yadda ake yi da kowace dokar laifuffuka. Wannan shi ne abin da ya shafi Musulmi. Dangane da wadanda ba Musulmi ba kuwa, su ne mutanen da suka karɓi akida wacce ba ta Musulunci ba, kuma an rarraba su zuwa rukunai kamar haka:

The Khaleefah has to implement the Shari’yah related to the acts of ritual worship. He punishes those who abandon the prayer and those who do not observe fasting in the month of Ramadhan. He implements all laws regarding acts of worship in addition to all of the Shari’yah and this is his duty. The obligation of prayer is not a matter open for Ijtihad and cannot be considered as a law being adopted, it is plainly the implementation of a Divine rule that has been conclusively established among everyone. As for the penal code, the Khaleefah adopts a law which all Muslims will be ordered to comply with, the same as for any other penal code. This is as far as the Muslims are concerned. As for the non-Muslims, these are the people who have embraced a creed other than the Islamic one, and they are classified under the following categories:

Waɗanda suke iƙirarin cewa Musulmi ne alhali suna imani da wasu al'amura a cikin akidarsu waɗanda suka saɓa wa akidar Musulunci.

1) Those who claim to be Muslims while believing in some issues in their creed which contradicts the Islamic ‘Aqeedah.

2) Mutanen Littafi.

2) The People of the Book.

3) Masu shirki (masu hada Allah da wasu), waɗanda daga cikinsu akwai Majusawa (masu bautar wuta), Hindawa, Buddhawa da duk waɗanda ba Ahlul Kitab ba ne.

3) The Polytheists, among whom are the Majus (fire worshippers), Hindus, Buddhists and all those who are not People of the Book.

Waɗannan mutane za a bar su su kaɗai, kuma ba za a tsoma baki a imaninsu ko ibadarsu ba. Za a ba su damar bin dokokinsu na addini a al'amuran aure da saki bisa ga addininsu. Gwamnati za ta naɗa alƙali daga cikin mutanensu don warware rikicinsu bisa ga addininsu a kotunan da ke ƙarƙashin gwamnati. Dangane da abincinsu da adonsu kuwa, za a yi musu bisa ga ƙa'idodinsu a cikin tsarin jama'a. Sauran mutanen da ba Ahlul Kitab ba, za a yi musu hakan iri ɗaya. Manzon Allah ﷺ ya ce game da Majusawa: "Ku yi musu kamar yadda kuke yi wa Ahlul Kitab." Dangane da mu'amalar kasuwanci da dokar laifuffuka kuwa, ana aiwatar da su a kan Musulmi da waɗanda ba Musulmi ba baki ɗaya. Za a yanke wa waɗanda ba Musulmi ba hukuncin laifuffuka kamar yadda ake yi wa Musulmi, ba tare da nuna wariya ba. Duk waɗanda ke da ɗan ƙasar Daular Musulunci suna da wajibi su bi Shari'ar da ta shafi mu'amalar kasuwanci da dokar laifuffuka, ba tare da la'akari da addininsu ba, ko kabilarsu, ko ɗarikarsu. Dukkansu dole ne su bi Shari'ar. Sai dai biyayyarsu ga dokokin za ta kasance ta doka da shari'a ne, ba ta addini ko ta ruhi ba. Don haka ba za a wajabta musu yin imani da su ba, domin hakan zai zama tilasta musu shiga Musulunci; Allah (SWT) yana cewa,

These people will be left alone and there is no interference with their beliefs or their worship. They will be allowed to adhere to their own laws in matters of marriage and divorce according to their religion. The State will appoint a judge from their own people to settle their disputes based on their religion in courts belonging to the State. As for their diet and adornment, they will be treated according to their own rules within the public order. People other than the People of the Book will be treated in the same way. The Messenger of Allah (pbuh) said concerning the Majus, “Treat them in the same way you treat the People of the Book.” As for transactions and penal code, they are implemented on Muslims and non-Muslims alike. Penal judgments will be passed on non-Muslims in the same way as on Muslims without any prejudice. All those who hold the citizenship of the Islamic State are obliged to comply with the Shari’yah related to transactions and penal codes regardless of their religion, race, or sect. They all have to abide by the Shari’yah. However, their adherence to the laws would be legislative and legal rather than religious or spiritual. They would therefore not be obliged to believe in them because that would constitute them being forced to embrace Islam; Allah (swt) says,

"Babu tilastawa a cikin addini." [Al-Baqarah, 2:256].

“No compulsion in the Deen.” [Al-Baqarah, 2:256].

Manzon Allah ﷺ ya hana Musulmai tsoma baki ko tsananta wa Ahlul Kitab game da imaninsu, amma za a wajabta musu bin dokokin Musulunci ta fuskar doka da shari'a.

The Messenger of Allah (pbuh) has forbidden the Muslims from interfering with or persecuting the People of the Book about their belief, but they would be obliged to comply with the Islamic laws from a legislative and legal point of view.

A ƙarshe, manufofin cikin gida na Daular Musulunci za su kasance aiwatar da Shari'ar Musulunci a kan duk waɗanda suke riƙe da zama ɗan ƙasar Daular, ko Musulmi ne ko wanda ba Musulmi ba. Za a aiwatar da dokokin kamar haka:

In conclusion, the Islamic State’s domestic policy would be to implement the Islamic Shari’ah on all those who hold the State’s citizenship, whether they were Muslims or non-Muslims. The laws would be implemented as follows:

Duk dokokin Musulunci za a aiwatar da su a kan Musulmai.

1) All Islamic laws would be implemented upon the Muslims.

2) Ba za a tsoma baki a cikin imaninsu da ibadarsu ba, ga wadanda ba musulmi ba.

2) Non-Muslims would not be interfered with regarding their beliefs and worship.

3) Ba-musulmi za a yi musu mu'amala bisa ga akidunsu a al'amuran da suka shafi abinci da adon jiki, cikin tsarin shari'a gabaɗaya.

3) The non-Muslims would be treated according to their beliefs in matters related to diet and adornment within the general frame work of the law.

4) Rigingimun da suka shafi aure da saki ga wadanda ba musulmi ba za a warware su ta hanyar nada alkalai daga cikinsu a kotunan da Gwamnati ta kafa, ba a kotunan sirri ba; rigingimu irin wadannan tsakaninsu da musulmai kuwa za a warware su bisa shari'ar Musulunci ta hannun alkalan musulmi.

4) Disputes related to marriage and divorce for non-Muslims would be dealt with by appointing judges from themselves in courts set up by the State and not in private courts; similar disputes between them and the Muslims would be dealt with according to Islamic law by Muslim judges.

5) Gwamnati za ta aiwatar da sauran al'amuran Shari'a da suka shafi harkokin tattalin arziki, zamantakewa da shari'a ga kowane ɗan ƙasa, Musulmi da wanda ba Musulmi ba, ba tare da nuna bambanci ba.

5) The State will enforce all other Shari’ah matters related to economic, social, and legal transactions on every citizen Muslim and non-Muslim alike without prejudice.

Dukkan wadanda suke rike da zama dan kasar Musulunci mabiyan Dawla ne, kulawarsu da tafiyar da al'amuranta nauyi ne a kan Dawla, ba tare da nuna wariya ba.

6) All those who hold the Islamic citizenship are subjects of the State, their guardianship and the management of their affairs is the duty of the State, without any discrimination.