Dawlatul Islamiyyah khalifa ce wacce ke aiwatar da Shari'a. Hukuma ce ta siyasa da zartarwa, wacce aka dora wa alhakin aiwatarwa da tabbatar da dokokin Musulunci, da isar da saƙon Musulunci ga duniya ta hanyar da'awa da Jihadi. Ita ce kadai hanyar da Musulunci ya shimfida don aiwatar da tsarinsa da dokokinsa na gaba daya a rayuwa da al'umma. Ita ce ruhin wanzuwar Musulunci a rayuwar duniya, domin ba tare da ita ba, Musulunci zai janye gaba daya daga kasancewa akida da tsarin rayuwa, kuma zai takaita ga zama kawai tarin ibadu na ruhaniya da dabi'u na kyawawan halaye. Saboda haka, dawla hukuma ce ta dindindin, ba ta wucin gadi ba.

The Islamic State is a Khaleefah implementing the Shar’a. It is a political and an executive body entrusted with the duty of implementing and executing the laws of Islam, and of conveying the Islamic Message to the world by means of da’wah and Jihad. It is the only method that Islam has laid down to implement its systems and general laws in life and society. It is the soul of the existence of Islam in temporal life, for without it, Islam would completely recede from being an ideology and a system of life and it would be confined to merely being a host of spiritual rites and moral values. Therefore the state is a permanent body and not a temporary one.

Dawlar Musulunci an kafa ta ne kawai bisa akidar Musulunci; don haka wannan akida ita ce tushenta, kuma haramun ne a raba Dawla da ita ta kowace hanya. Lokacin da Manzon Allah ﷺ ya kafa ikon Musulunci a Madina ya kuma karbi mulki, ya kafa hukunci bisa akidar Musulunci tun daga ranar farko. Ayoyin shari'a ba su riga sun sauka ba, sai ya ﷺ ya mayar da shahada "babu abin bautawa da gaskiya sai Allah, Muhammadu Manzon Allah ne" tushen rayuwar Musulmi da dangantakar mutane da juna. Ya ﷺ ya mayar da shahada tushen kawar da zalunci, da warware sabani, wato tushen dukkan rayuwa, mulki da iko. Bai tsaya a nan ba, sai ya ﷺ ya yi umarni da Jihadi, ya kuma wajabta shi a kan Musulmi, domin isar da wannan akida ga bil'adama. Al-Bukhari da Muslim duka sun ruwaito daga Abdullahi dan Umar, wanda ya ce: Manzon Allah ﷺ ya ce:

The Islamic State is only established on the Islamic ‘aqeedah; so this ‘aqeedah is its basis, and it is illegal to detach the State from it, by any means. When the Messenger of Allah (pbuh) established the authority of Islam in Madinah and took power, he based the ruling on the Islamic ‘aqeedah from the very first day. The verses of legislation had not been revealed yet, so (pbuh) he made the shahada “there is no God but Allah and Muhammad is the Messenger of Allah” as the basis of the Muslims life and of the relationships amongst people. He (pbuh) made the shahada the basis of averting injustice, settling disputes, that is, and the basis of the whole life, ruling and authority. He (pbuh) did not stop at that, but he decreed Jihad and made it an obligation on Muslims, so as to convey this ‘aqeedah to mankind. Al-Bukhari and Muslim both narrated from ‘Abdullah ibn ‘Umar, who said that the Messenger of Allah (pbuh) said:

“An umurce ni in yaƙi mutane har sai sun shaida cewa babu wani abin bautawa sai Allah, kuma Muhammadu Manzon Allah ne, su tsayar da salla, su bayar da zakka; idan sun yi haka, jininsu da dukiyarsu za su zama masu kariya a wurina, sai dai da haƙƙinsa, kuma lissafinsu yana wurin Allah.” Ya ﷺ ya wajabta wa Musulmi su sa aƙidar Musulunci ta zama tushen mulkin ƙasa. Ya umurci Musulmi da su yi yaƙi idan kafirci a bayyane ya bayyana, watau idan aƙidar Musulunci ta daina zama tushen mulki. An taɓa tambayar Manzon Allah ﷺ game da sarakuna azzalumai, “Shin mu yi yaƙi da su?” Sai ya ﷺ ya amsa: “A’a, matuƙar suna tsayar da salla a tsakaninku.” A cikin alkawarinsa, ya sanya sharaɗi cewa Musulmi kada su yi jayayya da masu iko, sai dai idan sun ga (a aikace-aikacensu) kafirci a bayyane. Muslim ya ruwaito daga ‘Auf ibn Malik game da shugabanni miyagu,

“I have been ordered to fight people until they profess that there is no God but Allah and that Muhammad is the Messenger of Allah, to establish the prayer and give the zakah; if they did so, their blood and their wealth would be inviolable to me, except by its right, and their account will be with Allah.” He (pbuh) made it obligatory on Muslims to have the Islamic ‘aqeedah as the basis for the state. He commanded Muslims to fight if the open disbelief emerged i.e. if the Islamic ‘aqeedah ceased to be the basis of ruling. The Messenger of Allah (pbuh) was asked once about the tyrant rulers, “Do we fight them?” He (pbuh) replied; “No, as long as they established the salah amongst you.” In his pledge, he stipulated that Muslims should not dispute with the people in authority, unless they witness (in their actions) an open disbelief. Muslim narrated from ‘Awf ibn Malik regarding the wicked Imams,

An ce: "Ya Manzon Allah! Shin mu yaƙe su?" Sai ya ce: "A'a, muddin dai suna tsayar da sallah a tsakaninku." Al-Bukhari ya ruwaito daga 'Ubadah ibn al-Samit cewa a cikin Bai'ah ya ce ﷺ:

it was said: “O Messenger of Allah! Do we fight them?’ He (pbuh) replied: “No as long as they established salah amongst you.” Al- Bukhari narrated from ‘Ubadah ibn al-Samit that in the Bay’ah he (pbuh) said:

"Kuma kada ku yi jayayya da masu iko, sai dai idan kun ga (a cikin ayyukansu) kafirci bayyananne wanda kuke da hujja a kansa daga Allah." Al-Tabarani ya ruwaito wannan hadisi guda, amma da lafazin "kafirci bayyananne (suraah)." Duk wannan yana nuna cewa tushen daular Musulunci shi ne akidar Musulunci, domin Manzon Allah ﷺ ya kafa ikonsa a kan wannan tushe, kuma ya umurci Musulmi su yi yaki domin kiyaye shi haka, da kuma yin Jihadi domin yada shi a duniya baki daya.

“And do not dispute with the people in authority, unless you see (in their actions) an open disbelief upon which you have a proof from Allah”. Al-Tabarani extracted the same hadith but with the wording “a clear (suraah) disbelief ”. All this demonstrates that the basis of the state is the Islamic ‘aqeedah, for the Messenger of Allah (pbuh) established his authority on that basis and ordered the Muslims to fight in order to preserve it as such, and to perform Jihad in order to spread it worldwide.

Saboda haka, an haramta wa Dawlar Musulunci ta kasance tana da wani tunani, ra'ayi, doka ko ma'auni wanda ba ya samo asali daga aqeedar Musulunci. Zai zama abin banza ace aqeedar ita ce tushen Dawla a suna kawai; a maimakon haka, ya kamata ta bayyana a kowane fanni da ya shafi wanzuwar Dawla a dukkan al'amuranta. Saboda haka, ba a halatta Dawla ta kasance tana da wani tunani game da rayuwa da iko ba sai dai idan ya samo asali daga aqeedar Musulunci. Bisa haka, Dawla ba za ta karɓi tsarin dimokuraɗiyya ba, domin ba ya samo asali daga aqeedar, kuma ban da haka, yana karo da ra'ayoyin da suka samo asali daga gare ta. Kishin ƙasa da kishin wata ƙasa ba su da wani daraja ko kaɗan, domin ba su samo asali daga aqeedar Musulunci ba, kuma ra'ayoyin da suka samo asali daga aqeedar suna ƙyamata, suna hana, kuma suna gargadi game da haɗarin irin waɗannan ra'ayoyi. Tsarin mulkin Musulunci ba ya ƙunshe da ma'aikatun gwamnati waɗanda ke aiki a tsarin mulkin dimokuraɗiyya, domin wannan ra'ayi ba ya samo asali daga aqeedar Musulunci. Haka kuma, ba ya da wani ra'ayi na sarauta ta daula, ko ta sarki, ko ta jamhuriya, domin ba su samo asali daga aqeedar Musulunci ba, kuma suna saba wa ra'ayoyin da ke fitowa daga gare ta. Haka kuma, ba a halatta a yi lissafin Dawla bisa wani tushe banda aqeedar Musulunci, ko ta hannun mutane, ko jam'iyyu, ko ƙungiyoyi. An haramta kafa duk wata harka, ƙungiya ko jam'iyya bisa wani tushe banda aqeedar Musulunci. Kasancewar aqeedar Musulunci ita ce tushen Dawla yana wajabta duk wannan, kuma yana sa ya zama wajibi ga Dawla ta bi irin waɗannan hukunce-hukunce, wajibi ne kuma ga shugaban Dawla da kuma al'ummar da Dawla ke mulka.

Therefore, it is forbidden for the Islamic State to have any thought, concept, rule or criterion not emanating from the Islamic ‘aqeedah. It would be futile to have the ‘aqeedah as a basis for the State only in name; rather it should be represented in every single area related to the existence of the State in all of its affairs. So, it is not allowed that the State has any concept about life and authority unless it emanates from the Islamic ‘aqeedah. Accordingly, the concept of democracy should not be adopted by the State for it is not derived from the aqeedah, and besides that, it contravenes the concepts that are derived from it. Nationalism and patriotism should not hold any value whatsoever, for these are not derived from the Islamic ‘aqeedah, and concepts originating from the ‘aqeedah abhor, forbid and warn of the dangers of such concepts. The ruling system of Islam does not contain the ministerial departments, which operate in the democratic system of government, for this concept is not derived from the Islamic ‘aqeedah. It also does not have any imperial, royal or republican concepts, because they are not derived from the Islamic ‘aqeedah, and disagree with the concepts that emanate from it. It is also not allowed to account the State on other than the basis of the Islamic ‘aqeedah, whether by individuals, parties or groups. It is forbidden to establish any movements, groups or parties based on other than the basis of the Islamic ‘aqeedah. The fact that the Islamic ‘aqeedah is the basis of the State obliges all that, and makes it obligatory for the State to abide by such rulings, being obligatory on the head of State and on the subjects ruled by the State.

Wajibcin kasancewar akidar Musulunci ita ce tushen Daular Musulunci ya tilasta cewa kundin tsarin mulki da dokokin Daular su samo asali ne daga Alkur'ani da Sunnar Manzon Allah ﷺ. Allah (SWT) ya umarci Imam da shugaba da yi wa mutane hukunci da abin da Allah (SWT) ya saukar wa Manzonsa. Shi (ﷺ) ya dauki duk wanda ya yi hukunci da abin da ba shi ba ne Allah (SWT) ya saukar a matsayin kafiri idan ya yi imani da hakan ko kuma ya yi imanin cewa abin da Allah (SWT) ya saukar ba ya dacewa. Zai zama mai sabo, azzalumi, kuma mai tawaye idan ya yi hukunci da abin da ba shi ba ne Allah (SWT) ya saukar, amma ba tare da ya yi imani da hakan ba. Umarnin da aka saukar an tabbatar da shi a cikin Alkur'ani da kuma Sunnah. Allah (SWT) ya ce:

The obligation of having the Islamic ‘aqeedah as the basis of the Islamic State necessitates that the State’s constitution and rules are derived from the Qur’an and the Sunnah of the Messenger of Allah (pbuh). Allah (swt) has ordered the Imam and the ruler to rule by that which Allah (swt) has revealed to His Messenger. He (pbuh) considered whoever ruled by other than that which Allah (swt) had revealed to be a disbeliever if he believed in it or believed that which Allah (swt) revealed is not suitable. He would be disobedient, a wrong doer, and a rebel if he ruled by other than that which Allah (swt) had revealed, but without believing in it. The command revealed is proved in the Qur’an and in the Sunnah. Allah (swt) says:

Amma a'a, na rantse da Ubangijinka, ba za su yi imani ta gaskiya ba har sai sun sanya ka ka zama alƙali a cikin dukan saɓanin da ke tsakaninsu, kuma ba su sami wani juriya a cikin zukatansu game da hukuncinka ba, sai dai su karɓi hukuncin da cikakkiyar mika wuya. [TMQ An-Nisa: 65]

“But no, by Your Lord, they can have no (real) faith until they make you judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest submission.” [TMQ An-Nisa: 65]

Allah (SWT) ya ce:

Allah (swt) says:

"Kuma ka yi hukunci a tsakaninsu da abin da Allah Ya saukar." [TMQ Al-Ma’idah: 49]

“And rule between them by that which Allah has revealed.” [TMQ Al-Ma’idah: 49]

Dokokin Jiha an takaita su ne ga abin da Allah (SWT) ya saukar. Yana gargadi game da yin hukunci da abin da ba shi ya saukar ba, watau yin hukunci da kafirci. Allah (SWT) yana cewa:

The legislation of the State has been restricted to that which Allah (swt) has revealed. He (swt) warns against ruling by other than that which He (swt) revealed i.e. ruling by Kufr. Allah (swt) says:

“Kuma waɗanda ba su yi hukunci da abin da Allah ya saukar ba, to, waɗannan su ne kāfirai.” [TMQ Al-Ma’idah: 44] Manzon Allah ﷺ ya ce: “Duk aikin da ba ya kan umurninmu, to an mayar da shi.” Duk wannan yana nuna cewa dokokin Ƙasa, ko kundin tsarin mulki ko dokoki, an iyakance su ga abin da ya samo asali daga akidar Musulunci a matsayin dokokin Allah. A wata ma’ana, an iyakance su ga abin da Allah (SWT) ya saukar na hukunce-hukunce a cikin Littafi da Sunna, da kuma abin da Littafi da Sunna suka nuna na Ƙiyas (hukunci ta hanyar kwatancewa) da Ijma’in Sahabbai (yarjejeniyar sahabbai baki ɗaya). Wannan saboda maganar Mai Shari’a ta shafi ayyukan mutane, kuma ta wajabta wa mutane su takaita kansu gare ta a dukkan ayyukansu, don haka tsara ayyuka daga Allah (SWT) take. Shari’ar Musulunci ta zo ne da shafar dukkan ayyukan mutane, da dukkan dangantakarsu, ko dangantakar ta kasance da Allah (SWT), ko da kansu, ko da wasu. Saboda haka babu wurin a Musulunci da mutane za su gabatar da ƙa’idoji ga Ƙasa don tsara dangantakarsu, domin an takaita su ga Ahkamu Shari’ah. Kuma Allah (SWT) yana cewa:

“And those who do not rule by that which Allah has revealed are the disbelievers.” [TMQ Al-Ma’idah: 44] The Messenger of Allah (pbuh) said; “Any action which is not according to our matter is rejected.” All this indicates that the State’s legislations, whether the constitution or laws, are restricted to what emanates from the Islamic ‘aqeedah in the form of divine laws. In other terms, it is restricted to that which has been revealed by Allah (swt) of rules in the Book and the Sunnah, and in whatever the Book and the Sunnah directed to of Qiyas (analogy) and Ijmaa’ al-Sahabah (general consensus of the companions). This is because the speech of the Legislator came related to the actions of the humans, and obliged the people to restrict themselves to it in all their actions, thus the organisation of actions comes from Allah (swt). The Islamic Shari’ah came in relation to all the actions of people, and all their relationships, whether the relationship was with Allah (swt), with themselves or with others. So there is no place in Islam for the people to put forward canons to the State for organising their relationships, because they are restricted to the Ahkam Shari’ah. And Allah (swt) says:

"Duk abin da Manzon ya kawo muku, ku karɓa, kuma duk abin da ya hana ku, ku bar shi." [TMQ Al-Hashr: 7] Haka kuma Ya (SWT) ya ce:

“Whatever the Messenger brings you take it, and whatever he forbids you leave it.” [TMQ Al-Hashr: 7] He (swt) also said:

Bai dace ba ga Musulmi, namiji ko mace, idan Allah da Manzonsa (SWT) sun yanke hukunci a kan wani al'amari, su sami zabi a cikin al'amarinsu. [TMQ Al-Ahzab: 36]

“It is not fitting for a Muslim, man or woman, when Allah and His Messenger (swt) have decreed a matter that they have a choice in their matter.” [TMQ Al-Ahzab: 36]

Annabi ﷺ ya ce,

The Prophet (pbuh) said,

"Lalle Allah yana shimfiɗa wajibai, don haka kada ku yi sakaci da su, kuma ya shimfiɗa iyaka, don haka kada ku ƙetare su, kuma ya haramta wasu abubuwa, don haka kada ku tsunduma cikinsu, kuma ya yi shiru game da wasu abubuwa, a matsayin rahama gare ku ba don mantuwa ba, don haka kada ku tambaye su." Muslim ya ruwaito daga ‘Umar cewa Manzon Allah ﷺ ya ce: "Duk wanda ya ƙirƙiro a cikin al'amarinmu abin da ba shi daga cikinsa ba, to an mayar da shi." Don haka Allah (SWT) ne ya shimfiɗa dokoki, ba Imam ba, kuma ya tilasta wa mutane da shugabanni su bi su a cikin dangantakarsu da ayyukansu, ya iyakance su ga waɗannan dokoki, kuma ya hana su bin wasu banda su.

“Verily Allah puts down obligations so do not neglect them, and puts down limits so do not transgress them, and forbade some things so do not indulge in them, and remained silent about some things, as permitted to you not out of forgetfulness, so do not ask about them.” Muslim narrated from ‘Umar that the Messenger of Allah (pbuh) said; “whoever introduced into our matter that which is not from it, it is rejected.” So Allah (swt) put down the rules, and not the Imam, and He (pbuh) compelled the people and the rulers to follow them in their relationships and their actions, and He (pbuh) restricted them to these rules, and prevented them from following other than them.

Saboda haka, ba wuri ga mutane a cikin Daular Musulunci su kafa dokoki don tsara alakokinsu, kuma ba wuri a cikin shari'a ko ka'idoji na kundin tsarin mulki. Haka kuma, babu wuri ga Imam ya tilasta wa mutane, ko ya ba su izinin bin dokoki ko ka'idoji da mutum ya kawo don tsara alakokinsu.

Thus, there is no place for humans, in the Islamic State, to put down the rules for organising their relationships, nor in legislating the constitution or canons. There is also no place for the Imam to compel the people or to permit them to follow rules or canons introduced by man to organise their relationships.

Annabi ﷺ ya kafa Daular Musulunci a cikin Madinatul Munawwara, tare da tushen da aka gina ta a kansa, harsashinta, ginshiƙanta, cibiyoyinta, rundunarta, da dangantakarta ta cikin gida da ta waje. Tun daga lokacin da ya isa Madina ya yi mulkin Musulmi, ya kula da al'amuransu, ya tafiyar da harkokinsu, kuma ya kafa al'ummar Musulunci. Ya kuma yi yarjejeniya da Yahudawa, da Banu Dhamra da Banu Madlij, sa'an nan da Quraishawa, da mutanen Ilat, da Girba da Azrah. Ya ba mutane alkawari cewa babu wanda za a hana aikin Hajji, kuma babu wanda zai ji tsoro a watan Haram. Ya aike Hamza ɗan Abdul-Muɗɗalib, Ubaidah ɗan Harith, da Sa'd ɗan Abi Waƙƙas cikin yaƙe-yaƙe don yaƙar Quraishawa. Ya aike Zaid ɗan Harithah, Ja'afar ɗan Abi Ɗalib, Abdullahi ɗan Ruwahah don yaƙar Romawa. Ya aike Khalid ɗan Walid don yaƙar Dumma ta Jandal, shi kansa ﷺ kuma ya jagoranci rundunar a yaƙe-yaƙe da dama, inda ya shiga gwabzawa mai tsanani. Ya naɗa wulati (gwamnoni) don lardunan, da ummal (magatakarda masu kula da birane) don garuruwa. Ya naɗa Attab ɗan Asid a kan Makka bayan buɗe ta, da Bazan ɗan Sasan a matsayin wali (gwamna) a kan Yaman, bayan ya musulunta. Ya naɗa Mu'azu ɗan Jabal ga Khazraj a kan Jund, ya naɗa Khalid ɗan Sa'id ɗan Al-'As a matsayin amili (magatakarda) a kan San'a, da Zaid ɗan Labid ɗan Tha'laba Al-Ansari a kan Hadramaut. Ya naɗa Abu Musa Al-Ash'ari a kan Zabid da Aden. Ya naɗa Amr ɗan Al-'As a kan Oman. Abu Dujana kuma ya kasance amili na Manzon Allah ﷺ a kan Madina. Idan ya naɗa gwamnoni, yakan zaɓe su daga cikin waɗanda suka dace da aikin da za su rike, kuma sukan shigar da imani a zukatan al'ummarsu, shi kuma ﷺ yakan tambaye su yadda za su gudanar da mulkinsu. Al-Baihaƙi, Ahmad da Abu Dawud ne suka ruwaito.

The Prophet (pbuh) established the Islamic State in Madinah al- Munawwarah, together with the basis it was built on, its foundations, pillars, institutions, army and it’s domestic and foreign relationships. From the moment he arrived at Madinah he ruled over the Muslims, looked after their affairs, managed their matters and created the Islamic society. He also made a treaty with the Jews, Banu Dhamra and Banu Madlij, then with the Quraysh, with the people of Elat, Girba and Azrah. He gave the people a covenant that no one will be prevented from perfoming Hajj, and that no one is to be afraid in the month of Haram. He sent Hamza ibn ‘Abdul-Muttalib, ‘Ubaydah ibn Harith, and Sa’d ibn Abi Waqqas in expeditions to fight the Quraysh. He sent Zayd ibn Harithah, Ja’far ibn Abi Talib, ‘Abdullah ibn Ruwahah to fight the Romans. He sent Khalid ibn al-Walid to fight the Domma of Jandal, and he (pbuh) himself led the army in numerous battles, where he engaged in severe fighting. He appointed wulah (governors) for the provinces, and ‘ummaal (mayors) for the cities. He appointed ‘Attab ibn Aseed over Makkah after its opening, and Bazan ibn Sasan as wali (governor) over Yemen, after he became Muslim. He appointed Mu’az ibn Jabal for the khazraj over Jund, and he appointed Khalid ibn Sa’id ibn al-’Aas as ‘amil (mayor) over San’aa, and Zayd ibn Labeed ibn Tha’laba al-Ansari over Hadramut. He appointed Abu Musa al-Ash’ari over Zabeed and Aden. He appointed ‘Amr ibn al- ’Aas over Oman. Abu Dujana was ‘amil for the Messenger (pbuh) over Madinah. When he (pbuh) would appoint governors he would choose them from those who were suitable for the job they were responsible for, and they would infuse the hearts of their subjects with Iman, and he (pbuh) used to ask them about the way they would act in their ruling. Al-Baihaqi, Ahmad and Abu Dawood narrated,

“Cewa lokacin da Manzon Allah ﷺ ya aika Mu’azu zuwa Yaman, sai ya ce masa: ‘Yaya za ka yi hukunci idan an gabatar maka da wata matsala?’ Ya ce: ‘Da Littafin Allah.’ Ya ce: ‘Idan ba ka same ta a cikin Littafin Allah ba fa?’ Ya ce: ‘Zan yi hukunci da Sunnar Manzon Allah ﷺ.’ Ya ce: ‘Idan ba ka same ta a cikin Sunnar Manzon Allah ﷺ ba fa?’ Ya ce: ‘Zan yi ijtihadi da ra’ayina, ba zan gajiya ba wajen yin hakan.’ Ya ce: ‘Sai Manzon Allah ﷺ ya buga hannunsa a kirjina, ya ce: Godiya ta tabbata ga Allah wanda ya taimaki manzon Manzon Allah ﷺ ga abin da ke faranta wa Manzon Allah ﷺ rai.’” An ruwaito daga Sa’id, daga ‘Amr ibn Auf, cewa Manzon Allah ﷺ ya nada Iban ibn Sa’id ibn al-’As a matsayin shugaban Bahrain, sannan ya ce masa:

“That when the Messenger of Allah (pbuh) sent Mu’az to Yemen he (pbuh) said to him, ‘How would you judge if a matter was raised to you?’ He said, ‘By the Book of Allah.’ He (pbuh) said, ‘If you do not find it in the Book of Allah?’ He said, ‘I would judge by the Sunnah of the Messenger of Allah (pbuh).’ He (pbuh) said, ‘If you did not find it in the Sunnah of the Messenger of Allah?’ He said, ‘I would perform my own ijtihad, sparing no effort in doing that.’ He said, ‘He (the Messenger of Allah (pbuh)) hit his hand on my chest and said: Praise be to Allah who helped the messenger of the Messenger of Allah in that which pleases the Messenger of Allah’”. It was narrated from Sa’id from ‘Amr ibn Awf that the Messenger (pbuh) appointed Iban ibn Sa’id ibn al-’Aas over Bahrain and he (pbuh) said to him,

"Ka kula da Abdu Qais, kuma ka girmama shugabanninsu." Manzon Allah ﷺ yana aika gwamnoni daga cikin mafi kyawun waɗanda suka karɓi Musulunci. Yana umurtar gwamnonin su koyar da Musulunci ga waɗanda suka karɓi Musulunci, da karɓar sadaka daga mutane. Sau da yawa, manzon Allah ﷺ yana ba gwamna aikin karɓar haraji, kuma yana umurtar sa ya yi wa mutane wa'azi da alheri, ya koya musu Alƙur'ani, ya ilimantar da su game da addini, kuma ya ba shi shawara ya zama mai sassauci ga mutane cikin gaskiya, ya zama mai tsauri a kansu cikin yanayin zalunci. Haka nan ya umurci gwamnonin su hana mutane kiran ƙabilunsu idan an sami tashin hankali tsakanin mutane, domin kiransu ya zama ga Allah shi kaɗai ba tare da abokin tarayya ba. Ya gaya wa gwamnonin su karɓi ɗaya bisa biyar na dukiya, da abin da Musulmi ke da wajibi na sadaka. Kuma duk wanda ya karɓi Musulunci da gaske daga Yahudawa ko Nasara, ya miƙa wuya ga addinin Musulunci, to zai zama mumini wanda haƙƙoƙinsa kamar nasu suke, wajibcinsa kuma kamar nasu yake; amma duk wanda ya ci gaba da kasancewa Bayahude ko Banasare, kada a jarabce shi daga addininsa.

“Take care of Abdu Qais and respect their leaders.” He (pbuh) used to send governors from the best of those who embraced Islam. He used to order the governors to teach Islam to those who had accepted Islam, and to take sadaqah from the people. On many occasions, he (pbuh) would delegate the governor the job of levying of taxes, and He (pbuh) would command him to exhort the people with good, teach them the Qur’an, educate them in the deen, and he (pbuh) advised him to be lenient with the people in the truth and be hard against them in situations of injustice. He (pbuh) also ordered the governors to forbid the people from calling to their tribes when there was agitation between the people, so that their call be to Allah (swt) alone without partner. He (pbuh) told the governors to take a fifth of the wealth and what was obliged upon the Muslims of sadaqah. And that whoever accepted Islam sincerely from the Jews or the Christians and submitted to the deen of Islam, he would be a believer whose rights are like their rights and his obligations are like their obligations; and whoever remained a Jew or a Christian, he should not be tempted from his deen.

Muslim da al-Bukhari sun ruwaito daga Ibn ‘Abbas cewa lokacin da Manzon Allah ﷺ ya aika Mu’az zuwa Yaman, ya ce: “Za a naɗa ka shugaba a kan kabilu daga cikin Ahlul Kitab, don haka abu na farko da za ka kira su zuwa gare shi ya zama bautar Allah (SWT). Idan sun san Allah (SWT), to ka sanar da su cewa Allah (SWT) ya wajabta musu sallolin yini da dare guda biyar. Idan sun yi haka, to ka gaya musu cewa Allah (SWT) ya wajabta musu zakka, wadda ake karɓa daga masu dukiya daga cikinsu, a raba wa talakawansu. Idan sun yi biyayya, to ka karɓi (zakkar) daga gare su, kuma ka nisanci mafi kyawun dukiyarsu.” A wata riwaya, sun ƙara cewa,

Muslim and al-Bukhari narrated from Ibn ‘Abbas that when the Messenger of Allah (pbuh) sent Mu’az to Yemen he (pbuh) said; “You will be appointed over tribes from the People of the Book so let the first matter you call them to be the worship of Allah (swt). If they recognised Allah (swt) then inform them that Allah (swt) has obliged on them five prayers in the day and night. If they did that tell them that Allah (swt) obliged on them zakat which is taken from their wealthy people and paid to their poor people. If they obeyed, take (zakat) from them and stay away from their best property.” In another narration, they added,

“Kuma ka kare kanka daga addu’ar wanda aka zalunta, domin babu shinge tsakaninta da Allah (SWT).” A wasu lokuta, Annabi ﷺ ya kan naɗa takamaiman mutane domin su kula da al’amuran kuɗi. Kowace shekara, Annabi ﷺ yana aika ‘Abdullahi ɗan Ruwahah zuwa ga Yahudawan Khaibar domin ya tantance ’ya’yan itatuwansu. Al-Muwatta ya ambata,

“And protect you of the prayer (du’a) of the wronged (person), for there is no barrier between it and Allah (swt).” On some occasions he (pbuh) appointed specific people to deal with financial matters. Every year, he (pbuh) would send ‘Abdullah ibn Ruwahah to the Jews of Khayber to assess their fruits. Al-Muwatta mentioned,

Manzon Allah ﷺ yakan aika Abdullahi ɗan Ruwahah ya tantance 'ya'yan itacen da ke tsakaninsa da su. Sai ya ce: idan kuna so, wannan naku ne, ko kuma idan kuna so, wannan nawa ne. Sai su karɓa.

“The Messenger (pbuh) used to send ‘Abdullah ibn Ruwahah to assess their fruits between him and them. Then he would say: if you would like, this is for you, or if you like it is for me. They used to take it”.

Salman ibn Yassar ya ce, "Sun tara wasu daga cikin kayan adon matansu. Sa'an nan suka ce, 'Wannan naku ne, ku rage mana, kuma ku yi hakuri a rabon'. 'Abdullah ibn Ruwahah ya ce, 'Ya ku mutanen Yahudawa! Na rantse da Allah, daga cikin halittun Allah (swt) ni ne na fi ƙin ku, amma wannan ba zai sa ni zalunce ku ba. Amma cin hanci da kuka miƙa mini haram ne, kuma ba mu cinye (karɓa) shi'. Suka ce, 'Da wannan (adalci) ne sammai da ƙasa suke tsayuwa'." Shi ﷺ yakan bincika halin gwamnoni da shugabannin birane, kuma yakan saurari abin da aka kawo masa na labaransu. Ya cire 'Ala ibn al-Hadhrami wanda shi ne mai aikinsa a kan Bahrain, saboda wakili daga Abdu Qais ya kai ƙara a kansa. Ibn Sa'id ya ce Muhammad ibn 'Umar ya ce, "An faɗa mini daga 'Amr ibn 'Awf, abokin ƙawancen Banu 'Aamer ibn Luai, cewa Manzon Allah ﷺ ya aika 'Ala ibn al-Hadhrami zuwa Bahrain, sa'an nan ya cire shi daga cikinta, ya aika Iban ibn Sa'id a matsayin mai aiki a kanta." Muhammad ibn 'Umar ya ce, "Manzon Allah ﷺ ya rubuta wa 'Ala ibn al-Hadhrami ya zo wurinsa tare da mutum ashirin daga Abdu Qais, sai ya zo masa da su. Shugabansu shi ne 'Abdullah ibn 'Awf al-Ashajj, kuma 'Ala ya naɗa al-Munzir ibn Sawa a kan Bahrain bayansa. Wakilan sun kai ƙara kan 'Ala ibn al-Hadhrami. Sai Manzon Allah ﷺ ya cire shi, ya naɗa Iban ibn Sa'id al-'Aas, ya ce masa, 'Ka kula da Abdu Qais, ka girmama shugabanninsu'." Shi ﷺ yakan karɓi cikakkun asusun kuɗi na shugabannin birane, yana kuma tambayar kuɗaɗen shigarsu da kashe-kashensu.

Salman ibn Yassar said, “They gathered some of their women’s jewelry. Then they said, ‘This is for you and reduce from us and tolerate in the division’. ‘Abdullah ibn Ruwahah said ‘O people of the Jews! By Allah, from amongst the creatures of Allah (swt) I hate you most, but this will not drive me to oppress you. As for the bribe you offered me it is illegal property and we do not eat (take) it’. They said, ‘By this (justice) the heavens and the earth stand’.” He (pbuh) used to inquire about the situation of the governors and mayors and he used to listen to what is reported to him of their news. He removed ‘Ala ibn al-Hadhrami who was his ‘amil over Bahrain because a delegate from ‘Abdu Qais complained about him. Ibn Sa’id said that Muhammad ibn ‘Umar said, “I was told from ‘Amr ibn ‘Awf, the ally of Bani ‘Aamer ibn Luai that the Messenger of Allah (pbuh) sent ‘Ala ibn al-Hadhrami to Bahrain, then he removed him from it, and sent Iban ibn Sa’id as an ‘amil over it.” Muhammad ibn ‘Umar said, “The Messenger of Allah (pbuh) had written to ‘Ala ibn al-Hadhrami to come to him together with twenty men of ‘Abdu Qais, so he came to him with them. Their leader was ‘Abdullah ibn ‘Awf al-Ashajj and ‘Ala appointed al-Munzir ibn Sawa over Bahrain after him. The delegation complained of ‘Ala ibn al-Hadhrami. So the Messenger of Allah (pbuh) removed him and appointed Iban ibn Sa’id al-’Aas and said to him; “Take care of ‘Abdu Qais and respect their leaders”. He (pbuh) used to receive the full (financial) accounts of the mayors and would enquire about their revenues and expenses.

Bukhari da Muslim sun ruwaito daga Abu Hammeed al-Sa'idi cewa,

Al-Bukhari and Muslim narrated from Abu Hammeed al-Saidi that,

Annabi ﷺ ya naɗa Ibn al-Lutbiyyah a kan sadaqar Banu Sulaim. "Lokacin da ya dawo wajen Manzon Allah ﷺ kuma ya yi lissafi tare da shi, ya ce: ‘Wannan naka ne, kuma wannan kyauta ce a gare ni.’ Manzon Allah ﷺ ya ce: ‘Don me ba ka zauna a gidan iyayenka ka ga ko za a kawo maka kyautarka ba, idan kana faɗin gaskiya?’ Sai Manzon Allah ﷺ ya tsaya yana wa mutane wa'azi. Ya yabi Allah, ya girmama Shi, ya ce: ‘Bayan haka, ina naɗa wasu daga cikinku a kan wasu al'amura waɗanda Allah (SWT) ya ba ni iko a kansu. Sai wani daga cikinku ya zo ya ce: Wannan naku ne, kuma wannan kyauta ce da aka ba ni. Ai bai zauna a gidan ubansa da mahaifiyarsa ba, don a kawo masa kyautarsa idan yana faɗin gaskiya. Na rantse da Allah, babu wani daga cikinku da zai ɗauki wani abu daga cikinsu (sadaqar) ba da gaskiya ba face ya zo wajen Allah (SWT) yana ɗauke da shi a Ranar Kiyama. Ku sani, zan san duk wanda ya zo wajen Allah da raƙumi mai yin ruri, da saniya mai yin ƙara, da tunkiya mai yin ihu.’ Sannan ya ɗaga hannayensa har na ga farin cikin hammatarsa. ‘Ashe ban isar da saƙo ba?’" Abu Dawud ya ruwaito daga Buraida cewa Manzon Allah ﷺ ya ce: "Duk wanda muka naɗa a aikinsa, muka kuma ba shi wasu kuɗi, to duk abin da ya ɗauka ba da gaskiya ba, zai zama ghulul (almundahana)." Mutanen Yemen sun koka game da tsawon sallar Mu'az, sai Manzon Allah ﷺ ya hana shi. Al-Bukhari da Muslim sun ruwaito daga Abu Mas'ud al-Ansari, wanda ya ce: "Wani mutum ya ce: ‘Ya Manzon Allah ﷺ, ba kasafai nake halartar sallar jam'i ba, saboda wane yana tsawaita ta.’ Ban taɓa ganin Annabi ﷺ yana fushi a cikin wa'azi ba fiye da yadda ya yi fushi a lokacin. Ya ce: ‘Ya ku mutane! Kuna korar mutane! Duk wanda ya zama limami ga mutane, bari ya sauƙaƙa (sallar), domin a cikinsu akwai marasa lafiya, da raunana, da mai buƙata mai gaggawa.’" A wata riwayar Muslim daga Jabir, ya ce (ﷺ): "… Ya Mu'az!" "Shin kai mai ruɗi ne (fattan)?" Ya kasance yana naɗa alƙalai domin su yi hukunci tsakanin mutane. Ya naɗa ‘Ali ibn Abu Talib a matsayin alƙali a kan Yaman. Haka kuma ya aika Mu’az ibn Jabal da Abu Musa al-Ash’ari a matsayin alƙalai zuwa Yaman. Ya tambaye su duka biyu:ﷺ

The Prophet (pbuh) appointed Ibn al-Lutbiyyah over the sadaqah of Bani Saleem, “When he returned back to the Messenger of Allah (pbuh) and he revised accounts with him, he said, ‘This is what is yours, and this is a gift to me.’ The Messenger of Allah (pbuh) said, ‘Won’t you stay in your parents home and see if you get your present, if you say the truth?’ Then the Messenger of Allah (pbuh) stood preaching to the people. So he praised Allah and glorified Him and said, ‘after all, I appoint some men of you over some affairs in which Allah (swt) gave me authority. Then someone amongst you comes and says: This is for you and this is a gift given to me. Had he not sat in his fathers’s and mother’s home so as his gift comes to him if he says the truth. By Allah, no one of you would take of them (the sadaqah) anything unduly but comes to Allah (pbuh) carrying it on the Day of Judgement. Beware, I will know any man who comes to Allah with a camel that brays and a cow that is mooing and a sheep that bleats.’ Then he raised his hands till I could see the whiteness of his armpits. ‘Didn’t I convey’.” Abu Dawood narrated from Bareeda that the Messenger of Allah (pbuh) said, “Whomever we appointed in his job and we provided him (some funds), so whatever he took unduly would be ghalool (misappropriation).” The people of Yemen complained of the length of Mu’az’s prayer, so the Messenger of Allah (pbuh) restrained him. Al-Bukhari and Muslim narrated from Abu Mas’ud al- Ansari, who said, “ A man said, ‘O Messenger of Allah (pbuh) I hardly attend the (jama’a) prayer, because so and so person makes it long.’ As a response I have never seen the Prophet (pbuh) in any preaching angrier than he was then. He said, ‘O people! You drive the people away. So whoever becomes Imam to the people let him lighten (the prayer), for there are amongst them the sick, the weak and the one who has a pressing need’.” In another narration by Muslim from Jabir, he (pbuh) said, “… O Mu’az! Are you a seducer (fattan).” He (pbuh) used to appoint judges to judge between the people. He appointed ‘Ali ibn Abu Talib as a judge over Yemen. He also dispatched Mu’az ibn Jabal and Abu Musa al-Ash’ari as judges to Yemen. He asked the two of them:

Da me za su yi hukunci? Sai suka amsa da cewa idan ba su sami hukuncin a cikin Littafi ko Sunnah ba, to za su auna al'amarin da wani, kuma za su yi aiki da abin da ya fi kusa da gaskiya. Manzon Allah ﷺ ya amince da hakan, wanda ke nuna cewa shi ﷺ ne ya zaɓi alƙalan kuma ya duba hanyar yankewar hukuncinsu. Yana kula da al'amuran jama'a, kuma ya naɗa sakatarori a matsayin shugabannin sassan gwamnati. ‘Ali ibn Abu Talib shi ne sakataren yarjejeniyoyi da sulhu. Mu'ayqeeb ibn Abu Fatimah yana kula da hatimin hukuma na Manzon Allah ﷺ, kuma shi ne sakataren ganima. Huzaifah ibn al-Yaman yana tantance 'ya'yan itatuwan Hijaz, Zubair ibn al-'Awwam yana rubuta kuɗaɗen sadaka, al-Mugira ibn Shu'abah yana rubuta bashi da ciniki, Shurahbeel ibn Hasanah kuwa yana rubuta wasiƙu zuwa ga shugabannin sauran ƙasashe. Ya naɗa sakatare ga kowace harka, duk da yawan waɗannan harkoki. Manzon Allah ﷺ ya yi shawarwari da yawa tare da sahabbansa, kuma bai hana kansa tuntuɓar mutanen ra'ayi da basira ba, da waɗanda ya shaida hankalinsu da mutuncinsu, da waɗanda ya ga ƙarfin imaninsu da sadaukarwarsu wajen kiran zuwa Musulunci. Ya zaɓi mutum goma sha huɗu domin Shura, waɗanda yake komawa gare su don neman ra'ayi. Ya zaɓe su ne saboda su ne shugabannin mutanensu, watau wakilansu. Bakwai daga cikinsu muhajirai ne, bakwai kuma Ansar ne. Daga cikinsu akwai Abu Bakr, Hamza, 'Umar, 'Ali, Ja'far, Bilal, Ibn Mas'ud, Salman, 'Ammar da Abu Dharr. Shi ma ﷺ yana neman shawara daga waɗanda ba su cikin waɗannan, amma waɗannan da aka ambata su ne wanda ya fi nema wa ra'ayi sosai. A zahiri waɗannan mutane sun zama Majlis al-Shura. Ya tara kuɗaɗen da suke wajibi a kan Musulmi da waɗanda ba Musulmi ba, da kan filaye, 'ya'yan itatuwa da dabbobi. Waɗannan su ne: zakka, 'ushr, fai', kharaj da jizyah. Kuɗaɗen ganima da na dukiyar yaƙi suna zuwa ne ga Baitul Mal. An raba zakka ga nau'o'in mutane takwas da aka ambata a cikin Alƙur'ani, kuma ba a ba wa wasu ba, haka kuma ba a yi amfani da ita wajen tafiyar da harkokin Gwamnati ba. Kuɗaɗen kula da harkokin jama'a sun kasance daga kuɗin shiga na fai'i, da kharaj, da jizya, da ganima, waɗanda suka isa wajen tafiyar da Gwamnati da shirya rundunar soja, don haka Gwamnati ba ta ji cewa tana da ƙarancin kuɗi ba. Ta haka ne Annabi ﷺ ya kafa tsarin Gwamnatin Musulunci, kuma ya kammala shi a lokacin rayuwarsa. Shi ﷺ ne shugaban Gwamnati, kuma yana da mataimaka, da gwamnoni, da alƙalai, da rundunar soja, da shugabannin sassan gwamnati, da majalisar da yake komawa gare ta don yin shawara. Wannan tsari, a cikin tsarinsa da ayyukansa, an ambace shi a cikin nassosin Shari'a. Manzon Allah ﷺ ya gudanar da ayyukan shugaban Gwamnati tun daga lokacin da ya isa Madina har zuwa rasuwarsa ﷺ, kuma Abubakar da Umar sun kasance mataimakansa. Sahabbai sun amince bayansa da kafa shugaban Gwamnati wanda zai gaji Manzon Allah ﷺ a shugabancin Gwamnati kawai, ba a Manzanci ko Annabta ba, domin shi ﷺ shi ne cikamakin Annabawa. Ta haka Manzon ﷺ ya kafa dukkan tsarin Gwamnati a lokacin rayuwarsa, kuma ya bar siffar mulki da tsarin Gwamnati a sarari kuma a bayyane gaba ɗaya.

By what would they judge? They replied that if they did not find the rule in the Book or the Sunnah then they would measure the matter with another, and they would act with that which is closer to the truth. The Messenger of Allah (pbuh) consented with that, which indicates that he (pbuh) chose the judges and checked their method of judging. He (pbuh) used to look after the affairs of the people and he appointed secretaries as heads of the departments. ‘Ali ibn Abu Talib was the secretary of agreements and peace treaties. Mu’ayqeeb ibn Abu Fatimah was in charge of the Prophet’s official seal and he was the secretary for booty. Huzayfah ibn al-Yaman used to assess the fruits of the Hijaz and Zubair ibn al-’Awaam used to record the funds of the sadaqah, and al- Mughira ibn Shu’abah used to record the debts and transactions, and Shurahbeel ibn Hasanah used to write the letters to the leaders of other states. He (pbuh) appointed a secretary for each of the interests, however numerous these were. He (pbuh) used to make many consultations with his companions and he (pbuh) did not prevent himself from consulting the people of opinion and vision and those whom he (pbuh) witnessed of their intellect and honour, and showed their strong Iman and sacrifice in calling for Islam. He (pbuh) assigned fourteen men for Shura to whom he used to refer to for seeking an opinion. He (pbuh) chose them because they were the chiefs of their people, i.e. their representatives. They were seven from the muhajiroon and seven from the Ansar. Amongst them were Abu Bakr, Hamza, ‘Umar, ‘Ali, Ja’far, Bilal, Ibn Mas’ud, Salman, ‘Ammar and Abu Dharr. He (pbuh) also used to seek advice from other than these people, but these people mentioned are the ones he sought opinion from extensively. In reality these people constituted the Majlis al-Shura. He (pbuh) collected funds that were due on the Muslims and non-Muslims, and on lands, fruits and livestock. These were: zakat, ‘ushr, fai, kharaj and jizyahh. The funds of spoils and booties were due to Bait al-Maal. Zakat was distributed on the eight types of people mentioned in the Qur’an and it was not given to other than them nor was it used to manage the affairs of the State. Funds for looking after the affairs of the people used to be from the revenues of fai, kharaj, jizyah and booty, which were sufficient for running the State and preparing the army, thus the State did not feel that it had a shortage of funds. In this way the Prophet (pbuh) established the structure of the Islamic State and he completed it in his life. He (pbuh) was the leader of the State and had assistants, governors, judges, army, directors of departments, and a majlis he used to refer to for Shura. This framework in its structure and functions has been mentioned in the Shari’ah texts. The Messenger of Allah (pbuh) performed the actions of the leader of the State from the moment he (pbuh) arrived in Madinah until his (pbuh) death, and Abu Bakr and ‘Umar were his assistants. The Sahabah consented after him on establishing a leader for the State who would succeed the Messenger of Allah (pbuh) in the leadership of the State only, and not in Messengership or Prophethood because he (pbuh) was the seal of the Prophets. Thus the Messenger (pbuh) established the whole structure of the State in his life, and he left behind the shape of ruling, and structure of the State completely known and clear.