Mai Shari'a (wato Allah) ya ƙayyade wajibai na gama-gari da ke kan shugaba a fili, ba tare da barin wani gurbi na rashin fahimta ko ruɗani ba. Ya bayyana nauyin da ke kan shugaba dangane da abin da yake wajibi a kansa a matsayinsa na shugaba, da kuma nauyin da ke kansa dangane da dangantakarsa da 'yan ƙasa.

The Legislator (i.e. Allah) fixed the obligatory general responsibilities upon the ruler explicitly without leaving any area for obscurity or confusion. He clarified the ruler’s responsibilities in relation to what is obligatory upon him in his personal capacity as a ruler, and his responsibilities in respect of his relationship with the citizens.

Game da nauyin da ke kan shugaba a matsayinsa na shugaba, an bayyana su a cikin hadisai inda Manzo (saw) ya yi bayani kan wasu daga cikin halayen shugaba. Mafi bayyana daga cikinsu su ne ƙarfi, tsoron Allah (taqwa) da tausayi, kuma cewa bai kasance mai haifar da ƙyama ba. Manzo (saw) ya ce shugaba dole ne ya zama mai ƙarfi, kuma cewa mutum mai rauni bai dace ya zama shugaba ba. Muslim ya ruwaito daga Abu Dharr (ra) cewa Manzon Allah (saw) ya ce:

As for the ruler’s responsibilities in his personal capacity as a ruler, they are clear in the ahadith in which the Messenger (saw) clarified some of the ruler’s attributes. The most apparent of them are strength, consciousness of Allah (taqwa) and kindness, and that he should not be one who causes aversion. The Messenger (saw) opined that the ruler must be strong, and that the weak person is not suitable to become a ruler. Muslim narrated from Abu Dharr (ra) that the Messenger of Allah (saw) said:

Muslim ya kuma ruwaito daga Abu Dharr, wanda ya ce:

Muslim also narrated from Abu Dharr who said:

Ma'anar karfi a nan shi ne karfin hali, wato karfin hankali da karfin rai. Wajibi ne wannan hankali ya zama hankali mai mulki, wanda ta hanyarsa yake fahimtar al'amura da alaka, kuma yanayin zuciyarsa (nafsiyya) ya zama na mai mulki wanda ya fahimci cewa shi mai mulki ne, don haka yake jagorantar sha'awarsa da umarnin Amir. Tunda karfin hali yana dauke da yiwuwar mulki da iko, akwai bukatar a fili cewa mai mulki yana da siffar da za ta kare shi daga sharrin iko. Don haka wajibi ne ya kasance yana da siffar taqwa a cikin kansa da kuma a cikin kula da al'ummah. Muslim da Ahmad sun ruwaito daga Sulaiman bin Buraidah daga mahaifinsa:

The meaning of strength here is strength of personality i.e. intellectual and emotional strength. It is necessary that this intellect be the ruling intellect by which he understands matters and relationships, and that his emotional disposition (nafsiyya) be that of a ruler who understands that he is a ruler so he directs his inclinations with the command of an Amir. Since the strength of the personality has within it the potential of domination and authority, there is an obvious need that the ruler has an attribute which protects him from the evil of authority. So it is necessary that he has the attribute of taqwa within himself and in his taking care of the Ummah. Muslim and Ahmad from Sulayman bin Buraydah from his father:

Mai mulki, idan yana da sani game da Allah (SWT) kuma yana tsoronSa, yana kuma lissafta Shi a cikin ransa a asirce da kuma a fili, to wannan zai hana shi bautar da 'yan ƙasa. Sai dai taqwa ba za ta hana shi tsauri da tsanani ba, domin a lissafinsa na Allah zai takaita kansa ga umarninSa da haninSa. Kuma tun da shi mai mulki ne, a matsayinsa yana da dabi'a ya zama mai tsanani da tauri, saboda haka Mai Shari'a (Ash-Shari') ya umarce shi da ya zama mai sada zumunci kuma kada ya zama mai adawa da 'yan ƙasa. Daga Aisha, wadda ta ce: Na ji Manzon Allah ﷺ yana cewa a gidana:

The ruler, if he is conscious of Allah (swt) and fears Him, and accounts Him in his own soul secretly and openly, then this would stop him from enslaving the citizens. However, the taqwa would not prevent him from harshness and severity since in his taking account of Allah he would restrict himself to His commands and prohibitions. And since he is a ruler, it is natural in his position to be severe and hard, and because of this the Legislator (Ash-Shari’) commanded him to be friendly and not to be hostile to the citizens. From Aisha who said: I heard the Messenger of Allah (saw) saying in his house of mine:

Ya kuma umarta da zama mai bayar da bushara, ba mai nisantar mutane ba. An rawaito daga Abu Musa, wanda ya ce: "Idan Manzon Allah ﷺ ya aika ɗaya daga cikin sahabbansa a wani aiki nasa, sai ya ce masa:

He also commanded to be the one who gives glad tidings and not the one who repels people away. It has been narrated from Abu Musa who said: When the Messenger of Allah (saw) sent one of his companions in some of his affairs, he would say to him:

Wannan yana cikin abin da ya wajaba shugaba ya kasance da shi a cikin halayensa. Dangane da dangantakarsa da 'yan ƙasa, Mai Shari'a ya umarce shi ya lulluɓe 'yan ƙasa da shawara mai kyau, ya gargaɗe shi kada ya taɓa dukiyar jama'a ta kowace hanya, kuma ya tilasta masa ya manne wa mulkin bisa Musulunci kaɗai ba tare da haɗa shi da wani abu ba. Lalle Allah (SWT) ya haramta Aljanna ga shugaban da ba ya lulluɓe 'yan ƙasarsa da shawara mai kyau, ko kuma ya ci amanarsu a cikin wani abu. Daga Ma'aqqil bin Yasar, wanda ya ce: Na ji Annabi ﷺ yana cewa:

This is in relation to what is obligatory for the ruler to have within his personality. As for his relationship with the citizens, the Legislator commanded him to encompass the citizens with good advice, warned him not to touch the public wealth in any way, and compelled him to adhere to ruling by Islam alone without associating it with anything else. Verily Allah (swt) prohibited Paradise to the ruler who does not encompass his citizens with good advice or betrays them in anything. From Mu’aqqil bin Yasar who said: I hear the Prophet (saw) saying:

Ya rawaito daga Mu'aqqil bin Yasar wanda ya ce: Na ji Manzon Allah ﷺ yana cewa:

He (Al-Bukhari) also narrated from Mu’aqqil bin yasar who said: I heard the Messenger of Allah (saw) saying:

Muslim ya ruwaito daga Mu'aqqil, wanda ya ce:

Muslim narrated from Mu’aqqil who said:

Na ji Manzon Allah ﷺ yana cewa:

I heard the Messenger of Allah (saw) saying:

Kuma an ruwaito daga Abu Sa'id: Manzon Allah ﷺ ya ce:

And it has been reported from Abu Said: The Messenger of Allah (saw) said:

Manzon Allah ﷺ ya yi tsokaci sosai kuma da ƙarfi kan muhimmancin yin ƙoƙari domin amfanin al'umma, da kewaye su da shawara mai kyau wadda ke bayyana girman nauyin da ke kan mai mulki a kansu. Dangane da taɓa dukiyar jama'a kuwa, ya yi gargaɗi game da hakan, kuma ya yi tsauri a wannan gargaɗi. Saboda haka, lokacin da ya ga wannan a wani daga cikin gwamnoninsa, sai ya yi masa tsauri, ya kuma yi magana da jama'a game da wannan al'amari. An ruwaito daga Abu Hamid As-Sa'idi cewa Annabi ﷺ ya naɗa ibn Al-Luttaybah a kan sadakokin Banu Sulaym. Lokacin da ya dawo wajen Manzon Allah ﷺ, wanda ya yi masa lissafi, ya ce: "Wannan naku ne, kuma wannan kyauta ce da aka ba ni." Sai Manzon Allah ﷺ ya ce:

The Messenger has clearly & severely emphasised exerting effort on behalf of the citizens and encompassing them with good advice which clarifies the high level of responsibility (of the ruler) over them. As for touching public wealth, he warned about this and was severe in this warning. So when he saw this in one of his governors he was harsh with him and spoke to the public about this matter. It has been reported from Abu Hamid As-Sa’idi that the Prophet (saw) appointed ibn Al-Luttaybah over the sadaqat of Banu Sulaym. When he returned to the Messenger of Allah (saw) who accounted him, he said: This is what is for you and this is a gift given to me. So the Messenger of Allah (saw) said:

Sai Manzon Allah ﷺ ya tsaya ya yi magana da mutane. Ya yabi Allah (SWT) ya ɗaukaka Shi, sannan ya ce:

Then the Messenger of Allah (saw) stood and spoke to the people. He praised Allah (swt) and extolled Him, then said:

Wannan alama ce ta cewa Allah zai yi masa hisabi kuma ya hukunta shi saboda aikinsa, kuma gargaɗi ne mai tsanani ga shugaba cewa kada ya taɓa dukiyar jama'a ta kowace hanya, har da ta kowace fassara ko fatawa.

This is an allusion to Allah’s accounting him and punishing him over his action, which is a severe warning to the ruler not to touch the public wealth in any way whatsoever including through any interpretation or fatwa.

Dangane da dokokin da shugaba ya wajaba ya yi mulki da su, Mai Shari'a (Ash-Shaari') ya takaita hakan, kuma ya tilasta masa yin mulki da Littafin Allah da Sunnar Manzonsa ﷺ. Ya ba shi damar yin ijtihadi a cikinsu biyun, kuma ya haramta masa neman wasu dokoki daga wajen Musulunci ko karɓar wani abu daga waje da Musulunci. Game da takaita mulki ga Littafi da Sunna, wannan a bayyane yake daga ayoyin Alkur'ani. Allah (SWT) ya ce:

In relation to the rules by which the ruler is obliged to rule with, the Legislator has restricted this and compelled him to rule by the Book of Allah and the Sunnah of His Messenger (saw). It gave him the right to perform ijtihad in both of them, and forbade him to seek from other than Islam or to ever adopt from other than Islam. As for restricting the rule to the Book and the Sunnah, this is explicit from the Qur’anic ayat. Allah (swt) said:

Da kuma:

And:

Da kuma:

And:

Wannan yana nufin takaita hukunci ga abin da Allah ya saukar, kuma abin da Allah ya saukar wa ManzonSa (saw), Annabinmu Muhammad (saw), shi ne Alkur'ani Mai Girma a lafazi da ma'ana, da Sunnah a ma'ana ba a lafazi ba. Saboda haka mai mulki yana iyakance a hukuncinsa cikin iyakokin Littafi da Sunnah. Mai Shari'a ya halatta masa yin ijtihadi bisa Littafi da Sunnah, wato bada kokari don fahimta da fitar da hukunce-hukunce daga gare su biyu. An rawaito cewa Manzon Allah ﷺ ya aika Mu'azu zuwa Yaman kuma ya ce masa:

This means limiting the rule to what Allah revealed, and that which Allah revealed to His Messenger (saw), our master Muhammad (saw), is the Noble Qur’an in wording and meaning and the Sunnah in meaning not wording. Therefore the ruler is restricted in his rule within the limits of the Book and Sunnah. The Legislator permitted him to perform ijtihad upon the Book and Sunnah i.e. exerting effort to understand and deduce rules from both of them. It has been narrated that the Messenger (saw) sent Mu’adh to Yemen and said to him:

Ya ba shugaba lada idan ya yi kuskure a cikin ijtihadi, ta haka yana ƙarfafa shi ya yi ijtihadi, kuma yana nesanta shi daga tsayawa kan zahirin nassoshi kawai. Al-Bukhari ya ruwaito daga Amr bin Al-‘Aas cewa ya ji Manzon Allah ﷺ yana cewa:

He gave the ruler a reward if he made a mistake in ijtihad, thereby encouraging him to perform ijtihad and keeping him far away from (sticking) rigidly to the merely apparent (meaning of the) texts. Al-Bukhari narrated from Amr bin Al-‘Aas that he heard the Messenger of Allah (saw) saying:

Shari'a ta yi tsauri sosai wajen takaita dokokin da shugaba zai yi mulki da su ga cewa daga Musulunci suke kawai, ba daga wani abu ba. Duk da cewa ta ba shugaba haƙƙin yin ijtihadi ko da ya yi kuskure, ta yi tsauri wajen takaita hukunci da Musulunci, kuma ta haramta masa yin hukunci da wani abu dabam. Ma fi haka ma, ta haramta masa neman hukunci daga wani abu banda Musulunci, ko kuma ya haɗa da Musulunci wani abu da ba daga gare shi yake ba. Allah (SWT) ya ce yana magana da Manzon Allah ﷺ:

The Shar’a exaggerated in restricting the rules by which the ruler rules as being (from) Islam and nothing else. Despite giving the ruler the right to peform ijtihad even if he errs, it was strict in restricting the ruling by Islam and prohibited his ruling by anything else. Rather, it even prohibited him asking about the ruler from other than Islam or that he associates with Islam anything not from it. Allah (swt) said addressing the Messenger (saw):

Kuma Ya ce (SWT):

And He (swt) said:

Maganar da ake yi wa Manzon Allah (SWT) magana ce ta kiran al'ummarsa, don haka wannan kira ne ga kowane shugaba. Muslim ya ruwaito daga Aisha (RA) cewa ta ce: Manzon Allah ﷺ ya ce:

The speech to the Messenger (swt) is the address to his Ummah so this is an address to every ruler. Muslim narrated from Aisha (ra) who said: The Messenger of Allah (saw) said:

Kuma a wata riwayar

And in another narration

Kuma Al-Bukhari ya ruwaito daga Ubaidullah bin Abdullah cewa Ibn Abbas (ra) ya ce:

And Al-Bukhari narrated from Ubaidullah bin Abdullah that ibn Abbas (ra) said:

Wannan yana bayyana takurin da shugaba (mai mulki) ya zama wajibi ya yi mulki da shi; ya takaita nauyinsa a cikin hukunce-hukunce ga mulki da abin da Allah (SWT) ya saukar.

This hereby clarifies the restriction by which he (the ruler) is obliged to rule by; it restricted his responsibility in the rules to the rule by what Allah (swt) revealed.

Waɗannan wajibai da suke kan shugaba suna nuna cewa Mai Shari'a ya bayyana nauyin al'umma a fili, kuma waɗannan nauyoyi suna kan shugaba ne a matsayinsa na shugaba, ba tare da la'akari da ko shi Khalifah ne ko mataimakinsa, gwamna (wali) ko jami'i ('amil). Dukansu shugabanni ne, kuma suna ɗaure da waɗannan nauyoyi. Saboda haka, idan waɗannan su ne nauyin gwamnoni da shugabanni, da sauran waɗanda ke cikin shugabanni, to su ne nauyin Khalifah. Tun da suna wajaba ga shugaba, to suna wajaba ga wanda ke ɗauke da nauyi mafi girma, bisa dalili mafi girma. Bugu da ƙari, akwai hadisai na gaba ɗaya waɗanda ke magana ga duk wanda ke kula da wani al'amari na al'ummar Musulmi, ko Khalifah ne ko gwamna. Fadar Manzon Allah ﷺ:

These obligatory responsibilities upon the ruler show that the Legislator delineated the public responsibilities clearly and these responsibilities are upon the ruler as a ruler irrespective of his being a Khalifah or his assistant, governor (wali) or official (‘amil). All of them are rulers and they are bound by these responsibilities. Therefore if these are the responsibilities of the governors and leaders, and others among the rulers, then they are the Khalifah’s responsibilities. Since they are obligatory upon the leader therefore they are obligatory upon the one bearing the greater burden by greater reason. Moreover, there are general ahadith addressing whoever oversees an affairs among the Muslims’ affairs, whether a Khalifah or a governor. The Messenger’s statement:

Kuma maganarsa:

And his statement:

Da maganar Allah:

And Allah’s statement:

Duk waɗannan sun zo ne da kalmomi na gaba ɗaya waɗanda suka shafi gwamna da kuma Khalifah. Kuma kiran da aka yi wa Manzon Allah ﷺ kira ne ga kowane mai mulki, ko Khalifah ne ko gwamna. Bugu da ƙari, Manzon Allah ﷺ ya bayyana nauyin da ke kan Khalifah ga al'ummarsa a fili a cikin hadisin da ya fayyace nauyin gaba ɗaya. Al-Bukhari ya ruwaito daga Abdullahi ɗan Umar (ra) cewa Manzon Allah ﷺ ya ce:

All these came with general words covering the governor and covering the Khalifah. And the address to the Messenger (saw) is the address to every ruler, whether Khalifah or governor. Additionally, the Messenger (saw) clarified the Khalifah’s responsibility to his citizens textually in the hadith which clarified the general responsibilities. Al-Bukhari narrated from Abdullah bin Umar (ra) that the Messenger of Allah (saw) said:

Ya sanya Khalifa ya zama mai alhakin gabaɗaya a kan al'ummarsa. Saboda haka, nauyin gabaɗaya yana kan Khalifa kamar yadda yake a kan shugaba.

He made the Khalifah responsible with a general responsibility over his citizens. Therefore the general responsibilities are imposed upon the Khalifah as they are concerning the leader.

Shari'a ta tabbatar sarai ya cika aikin wajibai na wannan nauyi na jama'a ta hanyar umarni (tawjeeh) da doka. Dangane da umarni, ya gargadi shugaba game da azabar Allah idan ya yi sakaci ya kasa cika wajibansa. Ya bayyana cewa akwai wulakanci da nadama idan mai rauni wanda bai iya cika abin da aka dora masa ya karbi mulki, Manzon Allah ﷺ ya roki Allah ya tsananta ga wanda yake tsananta wa al'ummar Musulunci, Allah kuma ya haramta Aljanna ga wanda bai lulluba al'umma da shawara ta gaskiya ba, da sauran gargadi wadanda suka nuna wa shugaba karshensa idan ya kasa cika nauyinsa, watau azabar Allah. Sai dai Shari'a ba ta tsaya nan ba, ta kuma sanya al'umma ta dauki nauyin aikin shugaba nasa; ta wajabta musu su yi masa kakkausar suka idan ya gaza cika nauyinsa ko ya yi zunubi a harkokinsa. Har ma ta umarci al'umma su yaƙe shi da takobi idan ya yi mulki da abin da ba Musulunci ba, har ya zama kafirci a bayyane, kuma ta sanya wanda ya mutu a kan hanyar kakkausar suka ga shugaba ya zama sarkin shahidai. Manzon Allah ﷺ ya ce:

The Legislator has completely guaranteed the ruler’s performance of burdens of these public responsibilities via guidelines (tawjeeh) and legislation. As for the guidelines (tawjeeh), He warned the ruler of Allah’s punishment if he neglected and failed to fulfill his burdens. He clarified that there is disgrace and regrets if the weak person who could not fulfill what is imposed upon him undertook it (the rule), the Messenger (saw) asked Allah that He (swt) be severe to the one who is severe upon the Islamic Ummah and Allah prohibited Paradise for who does not encompass the Ummah with good advice among other warnings which demonstrated to the ruler his end if he failed to fulfill his responsibilities i.e. the punishment of Allah. However, the Shar’a was not satisfied with this but also made the Ummah responsible for the ruler’s performance of his responsibilities; it compelled them to denounce him if he fell short of fulfilling his responsibilities or sinned in his transactions. And it even commanded the Ummah to fight him by the sword if he ruled by other than Islam so that it became open disbelief, and made the one who dies in the way of denouncing the ruler the prince of martyrs. He (saw) said:

Ya sa wanda ya yarda da sakacin shugaba kuma ya bi shi (a kan haka) ya zama abin tambaya a wajen Allah (SWT), kuma ba ya tsira daga azabarSa (SWT). Muslim ya ruwaito daga Umm Salamah cewa Manzon Allah ﷺ ya ce:

It made the one who is pleased with the ruler’s neglect and follows him (upon that) accountable before Allah (swt) and not safe from His (swt) punishment. Muslim narrated from Umm Salamah that the Messenger of Allah (saw) said:

Kuma a wata riwaya:

And in another narration:

Wannan hadisi yana bayyana hadisin farko. Game da maganarsa,

This narration explains the first narration. About his statement,

Duk wanda ya san munkari har ta zama bayyananniya a gare shi, to ya samu hanyar kubuta daga zunubinsa da azabarsa ta hanyar canza shi da hannunsa ko harshensa; idan kuwa ya yi rauni sosai, to ya ƙi shi da zuciyarsa." Kuma maganarsa:

The one who knows the munkar such that it is not ambiguous to him has found a path to innocence from his sin and punishment by changing it by his hand or tongue; and, if he is too weak, then hating it by his heart.” And his statement:

Watau, wanda ba shi da ikon canza shi da hannunsa da harshensa, amma ya ƙi shi da zuciyarsa, to yana tsira daga shiga cikin zunubin tare da su.

I.e. the one who is unable to change it by his hand and tongue and rejects it by his heart is safe from associating with them in the sin

Wato, wanda ya yarda da aikinsu kuma ya bi su a kan aiwatar da shi, ba shi da laifi, kuma ba shi da aminci. A cikin wannan hadisi Manzon Allah ﷺ ya umarta da kin amincewa da shugaba, kuma ya wajabta hakan ta kowace hanya mai yiwuwa: da hannu, bisa sharadin cewa bai kai ga yaƙi ba; sannan ƙasa da haka, da takobi ko harshe ta kowace hanya, wato da kalmomi, ko kuma da zuciya idan mutum ya yi rauni ga amfani da hannu ko harshe. Ya ɗauki wanda bai ƙi ba a matsayin abokin tarayya ga shugaba cikin zunubi lokacin da ya ce wanda ya yarda da abin da suke aikatawa kuma ya bi hakan, ba shi da laifi, kuma ba shi da aminci daga zunubi. Sai dai wannan ƙin amincewa yana kasancewa ne kawai idan sun aikata ba daidai ba amma har yanzu suna mulki da Musulunci. Idan kuwa sun bar aiwatar da Musulunci suka aiwatar da dokokin kafirci, Shari'a ba ta gamsu da ƙin amincewa kawai da hannu, harshe da zuciya ba, a maimakon haka ta mayar da hanyar canza abin da suke aikatawa, ko su kansu (shugabannin), takobi da yaƙi. A cikin hadisin Ummu Salama wanda Muslim ya ruwaito,

I.e. the one who is pleased by their action and follows them in acting upon it is neither guiltless nor safe. In this hadith the Messenger (saw) commanded rejecting against the ruler and obliged it through any means possible by the hand on condition that it does not reach fighting i.e. less than the sword or the tongue in any way whatsoever i.e. by words or by the heart if he is too weak to use the hand or tongue. He considered the one who does not reject a partner to the ruler in sin when he said that the one who is pleased by what they do and follows upon that is neither guiltless nor safe from sin. However this rejection is only when they act wrong but still rule by Islam. If they leave the implementation of Islam and implement the rules of kufr, the Shar’a is not satisfied with mere rejection by hand, tongue and heart but it rather made the method of changing what they do, or them (the rulers), the sword and fighting. In the hadith of Umm Salamah which was narrated by Muslim,

Kuma a cikin hadisin Auf bin Malik wanda Muslim ya ruwaito,

And in the hadith of Awf bin Malik which was narrated by Muslim,

Kuma a wata riwaya suka ce:

And in a narration they said:

Kuma a cikin Al-Bukhari daga Ubadah bin As-Samit wanda ya ce

And in Al-Bukhari from Ubadah bin As-Samit who said

Fahimtar wannan hadisi ita ce, mu yi jayayya da masu iko idan mun ga kafirci bayyananne, kuma mu yi jayayya da su da takobi mu yaƙe su idan ba su tsayar da sallah a cikinmu ba. Wannan, dangane da shugaba, magana ce ta kinaya ma'ana mulki da Musulunci, watau muddin suna mulki da Musulunci to babu yaƙi, adawa ko jayayya. Idan kuwa suna mulki da wani abu banda Musulunci, to wajibi ne a lokacin nan kai tsaye a yaƙe su, a adawa da su, a yi jayayya da su. Ta haka ne Musulunci ya tabbatar da cikakken aiwatar da nauyin al'amuran jama'a.

The understanding of this hadith is that we dispute the authority with those who possess it if we see open disbelief, and that we dispute with them by the sword and fight them if they do not establish the prayer over us. This, in relation to the ruler, is a metaphoric expression (kinayah) for ruling by Islam i.e. as long as they rule by Islam then there is no fighting, opposition or dispute. If they rule with other than Islam, then it is obliged at that very time to fight, oppose and dispute with them. In this way, Islam has completely guaranteed the execution of the public responsibilities.