Ya zama wajibi a aiwatar da dokokin Musulunci a kan duk wanda ke cikin Dar al-Islam karkashin mulkin Daular Musulunci, kamar yadda ake aiwatar da su a kan Musulmi daidai da juna, ko shi dhimmi ne, ko mu'ahid, ko musta'min. Shugaba ba shi da zabi a cikin haka; a maimakon haka, wajibi ne a aiwatar da dokokin Musulunci a kansu ba tare da jinkiri ba, domin Allah (SWT) ya ce game da Ahlul Kitab:

It is obligatory to implement the Islamic rules upon all those in Dar al-Islam under the rule of the Islamic State just like they are implemented upon the Muslims equally, whether he is a dhimmi or a mu’ahid or must’amin. The ruler is not given a choice in that; rather it is obligatory to implement the Islamic rules upon them without hesitation because Allah (swt) said in relation to the People of the Book:

Ya kuma ce game da su:

He also said in relation to them:

Kuma Ya (SWT) ya ce:

And He (swt) said:

Wannan ƙa'ida ce ta gaba ɗaya da ta shafi Musulmai da waɗanda ba Musulmai ba, domin kalmar "nas" (mutane) tana nufin kowa da kowa.

This is a general rule covering the Muslims and non-Muslims since the word “nas” (people) is general:

Game da faɗar Allah:

As for Allah’s statement:

Ma'anar ita ce cewa waɗanda suke zuwa Daular Musulunci daga wajenta don su yi hukunci a tsakanin Musulmi da wani kafiri ko kafirai a cikin jayayyarsu. Ana ba Musulmi zaɓi tsakanin yin hukunci a tsakanin su ko kuma juya musu baya. Ayar an saukar da ita ne game da waɗanda Manzon Allah ﷺ ya yi yarjejeniya da su, Yahudawan Madina, waɗanda kabilu ne da ake ɗaukarsu a matsayin wasu ƙasashe; saboda haka akwai yarjejeniyoyi tsakaninsa da su. Amma idan kafirai suna mika wuya ga mulkin Musulunci, kamar lokacin da suke ahlul-dhimma ko kuma suka zo a matsayin musta'min suna mika wuya ga mulkin Musulunci, wato suna yarda su shiga Dar al-Islam tare da mika wuya ga mulkin Musulunci, kamar mu'ahidun da musta'minun, to ba a halatta a yi hukunci a tsakanin su sai da Musulunci. Duk wanda daga cikinsu ya ƙi komawa ga mulkin Musulunci, shugaba yana tilasta shi kuma yana hukunta shi saboda haka, domin ya shiga cikin alkawari bisa sharadin cewa zai bi dokokin Musulunci, ko alkawarin zimma ne ko yarjejeniya ko amana, ba tare da bambanci a tsakaninsu ba, muddin yana cikin Dar al-Islam.

The meaning is that those who come to the Islamic State from outside it to arbitrate to the Muslims in their dispute with another disbeliever or disbelievers. The Muslims are given a choice between judging between them or turning away from them. The ayah was revealed about those whom the Messenger of Allah (saw) made a treaty with the Jews of Madinah and they were tribes considered as other States; accordingly there were treaties between him and them. Whereas if the disbelievers were submitting to the rule of Islam such as when they were dhimmis or they came as musta'min submitting to the rule of Islam i.e. consenting to enter Dar al-Islam together with submitting to the rule of Islam like mu’ahids or must’amins, it is not allowed to rule between them except with Islam. Whoever among them refuses to return to the rule of Islam, the ruler compels him and punishes him because of it since he entered into a pledge with the condition of being bound by the rules of Islam whether it was the pledge of dhimmah or treaty or security without distinction between them as long as he is in Dar al-Islam

Manzon Allah ﷺ ya rubuta wa mutanen Najran, waɗanda Kiristoci ne:

The Messenger of Allah (saw) wrote to the people of Najran, and they were Christians:

Ibn Umar ya ruwaito

Ibn Umar narrated

Anas ya ruwaito

Anas narrated

Waɗannan Yahudawa suna cikin 'yan ƙasar Musulmi, kuma abin da ya bayyana shi ne cewa wannan ya kasance bayan ƙarshen ƙungiyoyin Yahudawa da kuma kariyar da aka ba su a matsayin 'yan ƙasa a ƙarƙashin ikon Musulmi.

These Jews were from the Muslims’ citizens, and what is apparent is that this was after the end of the Jewish entities and their being protected as citizens under the Muslims’ authority.

Amma idan aikin yana shiga cikin rukunan akida a wajensu, ko da yake a wajenmu ba ya cikin rukunan akida ba, to ba ma hana su a cikinsa, sai dai mu bar su tare da shi da abin da suka yi imani da shi game da shi. Don haka idan sun yi imanin halaccin shan giya, ba a azabtar da su saboda shi ba, domin ba su yi imanin haramcinsa ba, don haka ba a ɗaura musu hukuncinsa kamar kafirci (kufr). Ba mu aiwatar musu da abin da ya shafi akida ba, domin a lokacin hakan zai zama tilastawa cikin addini, alhali Allah (SWT) yana cewa:

However if it is an action which enters into the category of creeds for them, even if for us it were not in the category of creeds, we do not oppose them in it but leave them in relation to it and what they believe about it. So if they believed in the permissibility of drinking alcohol, they are not punished over it because they do not believe in its illegality so they are not bound with its punishment like disbelief (kufr). We do not implement upon them what relates to creeds because at that point it would be considered compulsion in the deen while Allah (swt) says:

Kuma saboda Manzon Allah ﷺ ya ce:

And because the Messenger (saw) said:

Yin tilasta musu aiwatar da abin da ya saba wa addininsu tilas ne ya zama fitina daga addininsu; saboda haka ba a tilasta su bin akidu da ibadu ba. Haka kuma, saboda an amince musu su ci gaba da kafircinsu game da akidu, amma ba a amince musu da hukuncin kufurci ba, to, hukunta su saboda abin da ke cikin akidu hukunci ne a kan kufrin da suke yi da shi, kuma hakan ba a yarda da shi ba. Saboda haka wajibi ne a aiwatar da hukunce-hukuncen Musulunci a kan kafiran da ke cikin Dar al-Islam kamar yadda ake aiwatar da su a kan Musulmi.

Implementing upon them what contradicts their religion by force is temptation from their religion; so accordingly they are not forced upon the creeds and worships. Also because they were consented upon their disbelief (kufr) in relation to the creeds when and were not consented upon the rule of kufr, so punishing them over what enters into creeds is punishing them upon kufr which they believe in which is not allowed. Accordingly it is obligatory to implement the rules of Islam upon the disbelievers in Dar al-Islam just as they are implemented upon Muslims.