Tsarin Daular Musulunci ya ginu ne a kan ginshiƙai bakwai: Khalifa; Mataimakan Khalifa; Kwamandan Jihadi; Ɓangaren Shari'a (Shari'ar Alƙalai); Wula'u (Gwamnoni); Tsarin Gudanarwa; da Majalisar Al-Ummah. Tsarin Daular zai cika ne idan waɗannan abubuwa bakwai suna nan. Idan ɗaya daga cikin waɗannan abubuwan bai samu ba, tsarin zai zama bai cika ba, amma Daular za ta ci gaba da kasancewa ta Musulunci. Duk wani gazawa ko ƙarancin abu ba zai canja matsayinta na Musulunci ba muddin Khalifa yana nan yana iya aiki, domin shi ne tushen Daular. Dangane da ƙa'idodin tsarin mulki a Daular Musulunci kuwa, akwai huɗu.

The structure of the Islamic State is based on seven pillars: the Khalifah; the Assistants; the Commander of Jihad; the Judiciary; the Wulaa’; the Administrative System; and the Majlis Al Ummah. The structure of the State would be complete if these seven elements were in place. If any of these elements were absent, the structure would be incomplete, though the State would still remain Islamic. Any defect or shortage would not upset its status as long as the Khalifah remained viable, since it is he who is the foundation of the State. As for the principles of the ruling system in the Islamic State, there are four:

1. Iko na shari'a ne.

1. The sovereignty belongs to the Shari’ah.

2. Iko na Al'umma ne.

2. The authority belongs to the Ummah.

3. Nada Khalifah guda ɗaya.

3. The appointment of one Khalifah.

4. Khalifa shi kaɗai ne yake da hakkin karɓar hukunce-hukuncen Shari'ah, watau ya mayar da su dokoki.

4. The Khalifah alone reserves the right to adopt the Shari’ah rules, i.e. to enact them as laws.

Idan babu ɗaya daga cikin waɗannan ƙa'idodi huɗu, tsarin mulki zai zama wanda ba na Musulunci ba. Saboda haka, dole ne a aiwatar da waɗannan ƙa'idodi huɗu. Tushen Daular Musulunci shi ne Khalifah, kuma duk wanda ba shi ba mataimaki ne a gare shi ko mashawarci a gare shi; Daular Musulunci ita ce Khalifah wanda ke aiwatar da Musulunci, kuma matsayin Khilafah ko Imamah shi ne samun cikakken iko kan al'amuran Musulmi. Ba ya cikin akidun (‘Aqa’id) Musulunci, sai dai yana cikin hukunce-hukuncen Shari'ah domin yana cikin rassan da suka shafi ayyukan mutum.

If any of these principles were missing, the ruling system would become non-Islamic. Therefore, these four principles must be enforced. The basis of the Islamic State is the Khalifah and anyone other than him is a deputy to him or an advisor for him; the Islamic State is a Khalifah who implements Islam and the office of Khilafah or Imamah is to have full disposal over the affairs of Muslims. It is not part of the doctrines (‘Aqa’id) of Islam, but part of the Shari’ah rules because it is part of the branches related to a human’s actions.

Nada Khalifa wajibi ne a kan Musulmi. Haramun ne a gare su su kwana fiye da dare biyu ba tare da yi masa Bai'a ba. Idan Musulmi ba su nada Khalifa ba cikin kwana uku, to dukkansu za su yi zunubi har sai sun nada Khalifa. Zunubin ba zai sauka ba sai sun kammala duk iyakar kokarinsu wajen nada Khalifa, kuma sun ci gaba da kokarin nada shi.

The appointment of the Khalifah is an obligation upon the Muslims. They are forbidden from spending more than two nights without giving a Ba’yah to him. If the Muslims did not appoint a Khalifah within three days they would all be sinful until they had appointed a Khalifah. The sin would not fall until they had exhausted their efforts to appoint a Khalifah and continued to endeavor to appoint him.

Wajibcin naɗa Khalifa ya tabbata ta Alƙur'ani, da Sunnah, da kuma ijma'in Sahabbai gaba ɗaya.

The obligation of appointing a Khalifah has been confirmed by the Qu’ran, Sunnah and the general consensus of the Sahabah.

Allah (SWT) ya umurci Manzon Allah (ﷺ) da tabbatacciyar umarni da ya yi hukunci a tsakanin Musulmi da abin da aka saukar masa. Allah (SWT) ya ce,

Allah (swt) ordered the Messenger (pbuh) conclusively to rule among the Muslims whatever was revealed to him. Allah (swt) says,

"Saboda haka ka yi hukunci a tsakaninsu da abin da Allah Ya saukar, kuma kada ka bi son zuciyarsu."

“So judge between them by what Allah has revealed, and follow not their vain desires.” [Al-Maidah 5:48].

{Kuma ka yi hukunci a tsakaninsu da abin da Allah ya saukar, kada ka bi son zuciyarsu}, [Al-Ma'ida 5:49].

“And so judge between them by what Allah has revealed and follow not their desires,” [Al-Maidah 5:49].

Duk wani kira da aka yi wa Manzo (ﷺ) ana ɗaukarsa kira ga dukkan Ummah, muddin babu dalili (daleel) da ke takaita umarnin ga Manzo (ﷺ). Kuma babu irin wannan dalili, saboda haka, Musulmi an umarce su da kafa wannan hukunci. Kafa Khilafah shi ne kafa wannan hukunci.

Any address to the Messenger (pbuh) is considered an address to the entire Ummah as long as there is no daleel restricting the order to the Messenger (pbuh). And there is no such daleel, therefore, Muslims are mandated to establish this ruling. Establishing the Khilafah is the establishment of this ruling.

A cikin Sunnah, Manzon Allah ﷺ ya ce: “Duk wanda ya mutu bai san Imamin zamaninsa ba, to ya mutu mutuwar Jahiliyya.” Ahmad da al-Tabarani sun ruwaito daga Hadisin Mu’awiyya cewa: Manzon Allah ﷺ ya ce: “Duk wanda ya mutu alhali babu Bai’a a wuyansa, to ya mutu mutuwar Jahiliyya.” Muslim ya ruwaito a cikin Sahihinsa daga Ibn ‘Umar cewa ya ce: Na ji Manzon Allah ﷺ yana cewa: “Duk wanda ya janye hannunsa daga biyayya ga Allah, zai hadu da Shi a Ranar Tashin Alkiyama ba tare da wata hujja a gare shi ba, kuma duk wanda ya mutu alhali babu Bai’a a wuyansa, to ya mutu mutuwar Jahiliyya.” Hisham ya ruwaito daga ‘Urwa, wanda ya ruwaito daga Abu Salih, wanda ya ruwaito daga Abu Hurayrah cewa Manzon Allah ﷺ ya ce: “Shugabanni za su rike al’amuranku bayan raina, inda mai takawa zai jagorance su da takawarsa, mai zunubi kuma da zunubinsa. Don haka ku saurare su, ku kuma yi musu biyayya a cikin dukkan abin da ya dace da gaskiya. In sun aikata daidai, to amfaninsa naku ne, idan kuma sun aikata ba daidai ba, to ana lissafa muku shi, kuma a kansu.”

As for the Sunnah, the Messenger of Allah (pbuh) said, “He who died not knowing the Imam of his time has died a death of Jahiliyyah.” Ahmed and al- Tabarani extracted from the Hadeeth of Mu’awiyah the following: The Messenger of Allah (pbuh) said, “Whoso dies while there was no Ba’yah on his neck dies a death of Jahiliyyah.” Muslim reported in his Sahih on the authority of Ibn ‘Umar that he said, I heard the Messenger of Allah (pbuh) say, “Whoso takes off his hand from allegiance to Allah will meet Him on the Day of Resurrection without having any proof for him, and whoso dies while there was no Ba’yah on his neck dies a death of Jahiliyyah.” Hisham reported on the authority of ‘Urwa, who reported on the authority of Abu Salih, who reported on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) said, “Leaders will take charge of you after me, where the pious one will lead with his piety and the impious with his impiety, so listen to them and obey them in everything which conforms with the truth. If they acted rightly it is to your benefit, and if they acted wrongly it is counted for you and against them.”.

Game da Ijma'in Sahabbai kuwa, sun sanya nada Khalifa a matsayin abin da suka fi ba muhimmanci a bayan tafiyar Manzon Allah ﷺ. Wannan yana kamar yadda aka ruwaito a cikin Hadisai biyu Sahihai game da abin da ya faru a farfajiyar Banu Sa'idah, haka kuma bayan mutuwar kowane Khalifa da ya biyo baya. Matsayar gaba ɗaya ta Sahabbai game da wajabcin nada Khalifa an isar da ita ta hanyar Khabar Mutawatir (labari mai yaɗuwa). Sahabbai sun yarda cewa shi ne mafi muhimmanci daga dukkan wajibai. Wannan ana ɗaukarsa a matsayin hujja bayyananniya. An kuma tabbatar ta hanyar Tawatur cewa Al'ummah ba za ta taɓa zama ba tare da Khalifa ba. Wajibi ne a kan dukkan Al'ummah ta nada Khalifa, watau ta kafa shi a kan mulki ko ta jagoranci al'amuranta. Umarnin yana kan dukkan Al'ummah. Wannan ya fara aiki tun daga lokacin tafiyarsa ﷺ kuma zai ci gaba har zuwa Ranar Alƙiyama.

As for the ‘Ijma’ of the Sahabah, they made the appointment of a Khalifah their top priority in the wake of the departure of the Messenger of Allah (pbuh). This is according to that which has been narrated in the two Sahih Ahadeeth about the events in the courtyard of Banu Sa’idah and also in the wake of the death of each subsequent Khalifah. The general consensus of the Sahabah concerning the obligation of appointing a Khalifah has been transmitted by way of Khabar Mutawatir (continuous report). The Sahabah agreed that it was the most important of all obligations. This is considered to be a conclusive evidence. It has also been confirmed by means of Tawatur that the Ummah should at no time remain without a Khalifah. It is obligatory upon the whole Ummah to appoint a Khalifah, i.e. to establish him in office or to govern her affairs. The command is addressed to the entire Ummah. This took effect from the moment of his (pbuh) departure and will continue to the Day of Judgment.

Girman wajabcin sake kafa Khalifanci da fahimtar wannan wajabci a tsakanin Sahabbai a bayyane yake a cikin ayyukansu bayan rasuwar Manzon Allah ﷺ. Sun jinkirta binne Manzon Allah ﷺ har sai an yi wa wani Khalifa mubaya'a domin ya jagoranci Daula. Haka kuma ya bayyana a fili a aikin 'Umar ibn al-Khattab, bayan da aka soke shi lokacin da azabar mutuwa ta kusanto; a lokacin ne Musulmi suka roke shi ya nada magajinsa. Da farko ya ki, amma da suka nace, sai ya zaɓi mutane shida daga cikinsu za a zaɓi Khalifa. Ya kuma sanya wa'adin kwana uku ga mutanen shidan su cimma yarjejeniya. Ya ba da umarni cewa idan mutanen shidan ba su cimma yarjejeniya cikin kwana uku ba, to a kashe wanda ya nuna adawa da hukuncin. Lallai ya umarci a kashe wanda ya zauna yana adawa, duk da cewa mutanen shidan dukkansu mutanen Shura ne kuma manyan Sahabbai. Su ne: 'Ali, 'Uthman, 'Abd al-Rahman ibn 'Auf, al-Zubayr ibn al-'Awwam, Talhah ibn 'Ubaydullah, da Sa'd ibn Abi Waqqas. Cewa ɗaya daga cikin waɗannan Sahabbai zai iya a kashe shi, idan ba su iya cimma yarjejeniya a kan zaben Khalifa ba, hujja ce bayyananniya ƙwarai da gaske cewa nada Khalifa wajibi ne.

The extent of the obligation to reestablish the Khalifah and awareness of this obligation among the Sahabah is clearly reflected in their actions following the death of the Messenger of Allah (pbuh). They delayed the burial of the Messenger of Allah (pbuh) until a Khalifah had been given the Ba’yah to head the State. It is also clearly reflected in the action of ‘Umar ibn al-Khattab, in the wake of his stabbing while the agony of death neared; when the Muslims asked him to nominate a successor. At first he refused, when they persisted he nominated six candidates from which a Khalifah was to be elected. He also set a deadline of three days for the six to reach an agreement. He gave instructions stating that in the case of the six not coming to an agreement within the three days, the one who opposed the decision should be killed. Indeed, he ordered the killing of the one who sat in opposition despite the fact that the six were all people of Shura and senior Sahabah. The six were in fact ‘Ali, ‘Uthman, ‘Abd al-Rahman ibn ‘Auf, al-Zubayr ibn al-’Awwam, Talhah ibn ‘Ubaydullah and Sa’d ibn Abi Waqqas. That one of these Sahabah could have been killed, should they have been unable to reach an agreement concerning the election of a Khalifah, serves as an overwhelmingly clear evidence that the appointment of a Khalifah is compulsory.

Bugu da ƙari, akwai ayyuka da dama na Shari'a da suka dogara da kasancewar Khalifah, kamar aiwatar da dokokin Musulunci, aiwatar da dokar hukunci, tsaron iyakoki, ilmantar da al'umma, horarwa da kayar da Rundunar Sojoji, warware rigingimu da kiyaye doka da oda, baya ga kula da sauran al'amura da daidaita harkokin tattalin arziki da zamantakewa da ke faruwa tsakanin daidaikun mutane da ƙungiyoyi. Saboda haka, nada Khalifah wajibi ne.

Besides, numerous Shari’ah duties depend on the presence of the Khalifah, such as the implementation of Islamic rules, the execution of the penal code, guarding the frontiers, educating the society, training and equipping the Armed Forces, settling disputes and keeping law and order, in addition to looking after other matters and regulating the economic and societal transactions which take place between individuals and collective entities. Thus the appointment of a Khalifah is compulsory.

Neman matsayin Khalifa da yin takara don samunsa ba abu ne da aka ƙi ba. Sahabbai sun yi takara a kan matsayin a Saqeefah, kuma mutanen Shura ma sun yi takara don samun wannan muƙami. Babu wanda ya la'anci wannan aiki ko ya nisanta kansa daga gare shi. Akasin haka, matsayar gaba ɗaya ta Sahabbai game da yin takara don matsayin Khalifa tana nan a bayyane, wanda ke tabbatar da cewa halal ne kuma karɓaɓɓe.

Seeking the post of Khalifah and competing for it is not undesirable, the Sahabah competed for the post in the Saqeefah and the people of Shura also competed for the office. Nobody condemned or disowned this action. On the contrary, the general consensus of the Sahabah regarding the competition for the post of Khalifah, is clearly established, confirming that it is lawful and acceptable.

Musulmi an haramta musu nada Khalifah fiye da ɗaya. Imam Muslim ya ruwaito daga Abu Sa'id al-Khudry cewa Manzon Allah ﷺ ya ce: "Idan an karɓi mubaya'a ga Khalifofi biyu, to ku kashe na ƙarshe daga cikinsu." A wani hadisin, an ruwaito cewa ya ce: "Duk wanda ya yi wa Imam mubaya'a ta hannu da zuciyarsa, to ya bi shi muddin yana iya. Idan kuma wani ya zo yana kalubalantarsa, to ku sare wuyan wannan mutumin." A wata ruwayar kuma kalmomin sun kasance: "...ku buge shi da takobi, duk wanda ya zama." Umarnin kashe ɗayan zai fara aiki idan bai bi ba, bai kuma janye ba. Idan wata ƙungiya ta mutane, waɗanda suka cika dukkan sharuɗɗan da ake buƙata don matsayin Khilafah, aka ba su mubaya'a, to wanda yake da rinjayen kuri'u shi ne zai zama Khalifah, kuma duk wanda ya yi adawa da rinjayen daga baya za a ɗauke shi a matsayin mai tayar da fitina. Wannan zai shafi idan waɗanda aka zaɓa sun taru a zahiri, amma idan an ba da Khilafah ga mutum ɗaya wanda ya cika sharuɗɗan Khilafah, sannan mafi yawan Musulmi suka ba da mubaya'arsu ga wani, to mutum na farko ya kamata ya zama Khalifah, na biyu kuma a ƙi shi.

Muslims are forbidden from appointing more than one Khalifah. Imam Muslim reported on the authority of Abu Sa’id al-Khudry that the Messenger of Allah (pbuh) said, “If a bay’ah has been taken for two Khulafah, kill the latter of them.” In another Hadeeth, he (pbuh) is reported to have said, “Whoso pledged 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, and if another comes to dispute with him you must strike the neck of that man.” In another narration, the wording was as follows, “...strike him with the sword whoever he may be.” The command to kill the other one would come into effect if he did not comply and retreat. If a group of people, who met all the requirements necessary for the post of Khilafah, were given the Ba’yah then it would be the one with the majority of votes who would become Khalifah, whoever opposed the majority would subsequently be considered a rebel. This would apply if the nominees were gathered together in person, but if the Khilafah had been contracted to one man who fulfilled the requirements of the Khilafah and the majority of the Muslims gave their Ba’yah to another, then the first man should become Khalifah and the second man should be turned down.

Sharuɗɗan ofishin Khilafah sun haɗa da Musulunci, kasancewa namiji, balaga, hankali, 'yanci, iya aiki (ƙwarewa) da adalci; watau mai neman wannan matsayi ya zama Musulmi, namiji, balagagge, mai hankali, mai 'yanci, mai ƙwarewa, kuma mai adalci. Sharadin kasancewa Musulmi kuwa yana biyo baya ne saboda faɗin Allah,

The requirements for the Khilafah office are Islam, manhood, freedom, competence, maturity, sanity and justice, i.e. the candidate should be Muslim, male, mature, sane, free, competent and just. As for the condition of being a Muslim, this follows because of Allah’s saying,

"Kuma Allah ba zai taɓa ba wa kafirai hanya (nasara) a kan muminai ba." [An-Nisa, 4:141].

“And never will Allah grant to the disbelievers a way (triumph) over the believers.” [An-Nisa, 4:141].

Dangane da sharadin cewa Khalifa dole ne ya zama namiji, an samo shi daga Hadisin Manzon Allah (ﷺ), wanda ya ce: "Al'umma ba za ta taba samun nasara ba idan mace ce ke jagorancinta?" Sharuɗɗan balaga da hankali dole ne su cika, domin wanda ba shi da hankali da wanda bai balaga ba suna bukatar masu koyar da su da masu kula da su don kula da walwalarsu. Saboda haka, idan mutum ba zai iya tafiyar da al'amuran kansa ba, to a fili yake ba zai iya tafiyar da wasu al'amura ba fiye da nasa. Dangane da adalci, dole ne a cika shi, domin aikin Khalifa shi ne aiwatar da dokokin Addini, kuma idan ba zai iya aiwatar da su a kan kansa ba, to ba za a amince da shi ya aiwatar da su a kan wasu ba; domin ba zai iya bayar da abin da bai mallaka ba. An sanya adalci ya zama sharadi da Khalifa dole ne ya cika, domin idan ya zama Fasiqi, to zai zama bai cancanci Khilafah ba kuma ba zai iya ci gaba da rike mukamin ba. Amana kuwa sharadi ne da aka tanada a cikin kwangilar, kuma dole ne a kiyaye shi a dukkan lokaci.

As for the condition that the Khalifah must be a man, it is derived from the Hadeeth of the Messenger of Allah (pbuh), who said, “A nation (Ummah) will never be successful if they are headed by a woman?” The conditions of maturity and sanity must be met because the insane and the minor need tutors and guardians to look after their welfare. Therefore, if one cannot rule one’s own affairs, he is obviously unable to run other affairs beyond his own. As for justice, this must be fulfilled because the duty of the Khalifah is to implement the rules of the Deen, and if he could not implement them upon himself then he could not be trusted to implement them upon others; for one cannot give what one does not possess. Justice has been made a condition which the Khalifah must fulfill because if he were a Fasiq then he would be unfit for the Khilafah and he could not remain in office. Trustworthiness is a condition laid down in the contract and it must be observed throughout.

Dangane da 'yanci kuwa, tun da bawa ba shi da iko a kan kansa, don haka ba zai sami iko a kan wasu ba. Dangane da cancanta kuwa, sharadi ne domin neman marar cancanta ya aikata abubuwan da suka fi ƙarfinsa ba shi da inganci. Wannan yana kaiwa ga raunana shari'a da haƙƙoƙin mutane, wanda ba a yarda da shi ba.

As for the freedom, since the slave does not have the authority upon himself, therefore, he would not have authority over others. As for the competence, it is a requirement since asking an incompetent person to do things beyond his capacity is invalid. This leads to the undermining the legislation and the rights of the people, which is not allowed.

Waɗannan su ne sharuɗɗan da aka kayyade don matsayin Khalifah. Dangane da sauran sharuɗɗan da malamai suka ambata, kamar jarumta, ilimi, da kasancewa daga Quraishawa ko zuriyar Fɗimah, da sauransu, waɗannan ba sharuɗɗa ne masu wajibci don kwangilar Khilafah ba, kuma babu ɗaya daga cikin hujjojin da aka gabatar don tabbatar da irin waɗannan ikirari da ya tabbata a matsayin abin dogaro, don haka ba za a iya ɗaukar su a matsayin sharuɗɗa ba. Duk wani Musulmi namiji wanda ya balaga, mai hankali, amintacce, ɗan 'yanci, kuma mai iya aiki, ya cancanci a ba shi Ba'ya daga sauran Musulmi domin ya zama Khalifansu, kuma babu wasu sharuɗɗa da ake buƙata, kuma bai kamata a shimfiɗa wasu ba.

These are the set conditions for the post of Khalifah, as for the other conditions which the scholars have mentioned, such as bravery, knowledge and belonging to the Quraysh or a descendant of Fatimah among others, these are not necessary conditions for the contract of the Khilafah and none of the evidences put forward to back such claims have proven to be reliable and therefore cannot be considered as conditions. Every male Muslim who is mature, sane, trustworthy, free and able is fit to be given the Ba’yah by the other Muslims in order to become their Khalifah and no other conditions are needed nor should be laid down.

Sake kafa Daular Musulunci ta zama wajibi ga dukkan Musulmai, saboda wannan ya tabbata ta hanyar Sunnah da ijma'in Sahabbai gaba daya. Wajibi ne a kansu su rayu a cikin kasar Musulunci kuma su mallaki zama 'yan kasar Musulunci, amma ba za su iya cimma hakan ba sai sun kafa Daular Musulunci. Saboda haka, Musulmai za su ci gaba da zama masu zunubi har sai sun fara aiki don sake kafa Daular Musulunci, domin su iya yi wa Khalifa mubaya'a wanda zai aiwatar da Musulunci kuma ya isar da Sakonsa ga duniya.

Reestablishing the Islamic State is a duty upon all the Muslims because this has been confirmed by the Sunnah and the general consensus of the Sahabah. It is obligatory upon them to live in an Islamic homeland and to have possess Islamic citizenship, yet they cannot achieve this unless they establish the Islamic State. Thus, the Muslims would remain sinful until they began to work towards reestablishing the Islamic State so that they could give their Ba’yah to a Khaleefah who would implement Islam and carry its Message to the world.