Rundunar sojoji ta kasu kashi biyu:

The army is divided into two parts:

1) Ajiyar Sojoji: Su ne dukkan Musulmai wadanda suke iya aiwatar da ayyukan soja.

1) The Reserves: They consist of all the Muslims who are able to perform the military tasks.

2) Sojojin Na Dindindin: Su ne ma'aikatan soja na dindindin da ke cikin rundunar sojojin kasa, kuma suna karɓar albashi daga kuɗaɗen Gwamnati kamar kowane ma'aikaci.

2) The Regulars: They are permanent conscripts in the armed forces who receive salaries from the State’s funds just like any other employees.

Wannan yana fitowa ne daga wajabcin Jihadi, domin lalle kowane Musulmi an umurce shi da ya aiwatar da aikinsa na Jihadi, kuma an wajabta masa ya yi horo dominsa. Saboda haka dukkan Musulmai suna wakiltar sojojin ajiya. Amma batun mayar da wasu daga cikinsu sojoji, wannan ya dogara ne akan ka'idar Shari'a da ke cewa: "Abin da ya zama wajibi domin cika aiki, shi kansa wajibi ne". Wannan saboda ba za a iya aiwatar da aikin Jihadi a koyaushe ba, kuma ba za a iya kare Musulunci da Musulmai daga Kafirai ba, sai da kasancewar rundunar soja ta dindindin. Don haka Imamu wajibi ne ya kasance yana da rundunar soja ta yau da kullum a hannunsa.

This is derived from the obligation of Jihad, for verily every Muslim is commanded to perform his duty of Jihad, and obliged to train for it. Therefore all the Muslims represent the (army) reserves. As for making part of them into the army, this is based on the Shar’ai principle that states: “That which is necessary to accomplish a duty is itself a duty”. This is because the duty of Jihad cannot be constantly carried out and Islam and Muslims cannot be protected from the Kuffar, except with the presence of a permanent army. The Imam is, therefore, obliged to have a regular army at his disposal.

Dangane da biyan albashi ga sojojin da ke yaƙi, yana kasancewa kamar sauran ma'aikata, kuma wannan a bayyane yake. Ba a wajabta wa wanda ba musulmi ba yin Jihadi, amma idan ya yi shi, to yana karɓuwa daga gare shi, sai a halatta a biya shi saboda hakan kuma a ware masa kuɗi. Wannan saboda abin da At-Tirmidhi ya ruwaito daga Az-Zuhri cewa Manzon Allah ﷺ ya ware rabo ga wasu Yahudawa waɗanda suka yi yaƙi tare da shi. Haka kuma Ibn Hisham ya ruwaito cewa Safwan bin Umayya ya fita yaƙi tare da Manzon Allah ﷺ zuwa Hunain alhali yana har yanzu mushriki, sai Annabi ﷺ ya ba shi kamar yadda ya ba Mu'allafati Qulubuhum (sababbin musulmi) daga ganimar Hunain. An kuma ruwaito a cikin Sirar Ibn Hisham: "Akwai wani baƙon mutum a cikinmu, ba wanda ya san shi, an ce shi Kuzman ne. Manzon Allah ﷺ ya ce lokacin da aka ambaci sunansa gare shi,

As for the allocation of salaries for the armed forces, it is just like other employees, which is evident. A non-Muslim is not required to perform Jihad, but if He did it would be acceptable from him, then it would be permitted to pay Him for it and to allocate funds for him. This is due to what At-Tirmithi narrated from Az-Zuhri that the Messenger of Allah (pbuh) allocated shares to some of the Jews who fought with him. Also Ibn Hisham narrated that Safwan bin Umayya went on an expedition with the Messenger of Allah (pbuh) to Hunain whilst He was still a mushrik, so the Prophet (pbuh) gave to Him like He gave to the Mu’allafati Qulubuhum (new Muslims) from the spoils of Hunain. It was also narrated in the Seerah of Ibn Hisham; “There was amongst us a strange man, nobody knew who He was, it is said that He was Kuzman. The Messenger of Allah (pbuh) said when his name was mentioned to him,

"Lallai shi yana daga cikin mutanen wuta." Ya ce,

‘Indeed He is of the people of fire.’ He said,

"A Uhud, Kuzman ya yi yaƙi sosai har ya kashe mushrikai bakwai zuwa takwas shi kaɗai…" Wannan yana ƙari ga abin da aka ruwaito game da Safwan. Waɗannan dalilai suna nuna cewa kafiri na iya kasancewa a cikin rundunar Musulunci kuma a ba shi dukiya ko kuɗi saboda hidimarsa. Ma'anar 'Ijara' ko hayar aiki shi ne kwangila a kan wata fa'ida, wato hayar aiki tana halatta ga kowace fa'ida da mai hayar zai iya samu daga wanda aka ɗauka aiki. Saboda haka, ɗaukar mutum aiki a cikin rundunar yaƙi da faɗa halal ne, domin hakan fa'ida ce. Don haka, dalili gabaɗaya na hayar aiki a kan kowace fa'ida ko fa'idodi ya tabbatar da halascin ɗaukar kafiri aiki a rundunar yaƙi, ko don faɗa. Wannan kuwa game da waɗanda ba Musulmi ba ne. Amma game da Musulmi, duk da cewa jihadi aikin ibada ne, ana halatta ɗaukar Musulmi aiki a rundunar yaƙi da faɗa saboda dalili gabaɗaya na hayar aiki, inda ake halatta hayar aiki don aikin ibada idan amfanin sa ya wuce ga wanda ya yi shi. Wannan yana bisa maganar Manzon Allah ﷺ: "Abin da ya fi cancanta a karɓi ijara a kansa shi ne koyar da Littafin Allah." [Bukhari ne ya ruwaito daga Ibn Abbas]. Koyar da Littafin Allah ibada ce, kuma tunda ana halatta ɗaukar Musulmi aiki ya koyar da Alƙur'ani, ya jagoranci sallah, ko yin kiran sallah, waɗanda duk ayyukan ibada ne, to ana halatta ɗaukar Musulmi aiki ya yi jihadi kuma ya kasance a cikin rundunar yaƙi. Haka kuma, akwai dalili na ɗaukar Musulmi aiki don jihadi duk da cewa wajibi ne a kansu. Abu Dawud ya ruwaito cewa Abdullahi bin Umar ya ce Manzon Allah ﷺ ya ce: "Al-Ghazi yana da ladansa, Al-Ja'il yana da ladansa da ladan Al-Ghazi." Al-Ghazi shi ne mutumin da yake yaƙi da kansa. Al-Ja'il kuwa shi ne wanda yake da wani da zai yi yaƙi a madadinsa saboda wani ijara da yake biya masa. An bayyana a cikin ƙamus na Al-Muheet cewa Al-Ja'ala shi ne adadin kuɗin da ake bayarwa ga wanda ya yi wani aiki, kuma abin da aka tanadar wa mujahidi (Ghazi) idan ya yi jihadi a madadinka da ijara. Ajr yana nufin duka ujrah (ijara, albashi) da thawab (lada). Abin da aka sani a wajen mutane cewa Ajr koyaushe yana nufin lada daga Allah (SWT) ga bawansa saboda aikin alheri, yayin da Ijara kuma ita ce lada ga aiki daga mutum zuwa wani, wanda ya haɗa da Ajeer ko ma'aikaci, to gaskiya babu wata hujja ga wannan banbancin. Maimakon haka, abin da harshe ya nuna shi ne cewa Ajr lada ce akan aiki. An zo a cikin ƙamus na Al-Muheet cewa Al-'ajr lada ce akan aiki, kamar Ijara. Ma'anar Hadisi ita ce Al-Ghazi (mayaƙi) yana da ladansa, Ja'il kuma yana da nasa ladan, da kuma ladan wanda ya ɗauka haya ya yi yaƙi a madadinsa. A nan kalmar Ghazi (mayaƙi) tana nuna cewa abin da ake nufi da Ajr shi ne thawab (lada), kuma kalmar Al-Ja'il ita ma tana nuna cewa Ajr na nufin thawab, domin waɗannan kalmomi biyu (Ghazi da Ja'il) dukansu alamu ne (Qareena) da ke tabbatar da ma'anar da aka nufa. Al-Bayhaqi ya ruwaito daga Jubayr bin Nufayr wanda ya ce: "Manzon Allah ﷺ ya ce,

‘At the day of Uhud, Kuzman fought so strongly that He alone killed seven to eight of the mushrikeen…’” This is in addition to what was reported about Safwan. These evidences indicate that a Kafir can be with the Islamic army and be given property or money for his service. The definition of ‘Ijara’ or hiring as being a contract over a benefit means that hiring is allowed for every benefit that the hiring person can receive from the hired person. So the hiring of a person for the army and fighting is allowed because it is a benefit. Thus, the general evidence of hiring over any benefit or benefits is valid for allowing hiring of a Kafir for the Army, or for fighting. This is with regards to non-Muslims. As for the Muslims, even though Jihad is an act of worship, it is allowed to hire Muslims for the army and to fight because of the general evidence of hiring where hiring is allowed for carrying out the Ibadah if its benefit extends to more than the one who carries it out. This is due to the saying of the Prophet (pbuh); “The most worthy thing to take a wage on is teaching the Book of Allah.” [Narrated by Bukhari on the authority of Ibn Abbaas] Teaching the book of Allah is a worship and since it is allowed to hire a Muslim to teach the Qur’an, lead the prayer, or give Azaan, which are all acts of worship, it is also allowed to hire a Muslim to do Jihad and be in the army. Moreover, there is evidence for the hiring of Muslims for Jihad even though it is a duty upon them. Abu Dawood narrated that ‘Abdullah bin ‘Umar said that the Prophet (pbuh) said; “Al-Ghazi has his own Ajr and Al-Ja’il has his own Ajr and the Ajr of the Al-Ghazi.” Al-Ghazi is a person who fights for him. Al-Ja’il is the one who has someone else to fight on his behalf in return for a wage He pays to him. It is indicated in the dictionary of Al-Muheet, that Al-Ja’ala is the amount given to someone doing an action and what is assigned to a Mujahid (Ghazi) if He made Jihad on your behalf with a wage. Ajr is both the wage (Ujrah) and reward (Thawab). As for what is well known among people that ‘Ajr always means the reward which comes from Allah (swt) to His servant for doing a good deed and that ‘Ijara’ is the reward for an action from one person to another which includes ‘Ajeer’ or labour. In fact, there is no support for this differentiation. Rather what the language indicated is that the Ajr is the reward for an action. It came in the dictionary Al-Muheet that Al-’ajr is the reward on the action, like the Ijara. The meaning of the Hadith is that Al-Ghazi (fighter) has his own reward while the Ja’il has his own reward and the reward of the one whom He hired to fight on his behalf. Here the word Ghazi, (the fighter) indicates that what is meant by Ajr is reward (Thawab), and the word Al-Ja’il indicates that Ajr means reward (Thawab) as well, because these two words (Ghazi and Ja’il) are both the indication (Qareena) that decides the intended meaning. Al-Bayhaqi narrated on the authority of Jubayr bin Nufayr who said; “The Messenger (pbuh) said,

"Waɗanda suke cikin al'ummata waɗanda suke yaƙi suna karɓar albashi, kuma suna ƙarfafa kansu a kan maƙiyinsu, suna kama da uwar Musa wadda ta shayar da ɗanta nono kuma ta sami ladanta (Ajr)." Ajr a nan yana nufin albashi. Haka kuma, yin Jihadi ba a iyakance shi ga waɗanda suke neman kusanci zuwa ga Allah (SWT) ba (Ahl-ul-Qurba), don haka ya dace a ɗauki mutane su yi Jihadi, a biya su albashi kamar sauran ma'aikata.

‘Those of my Ummah who fight and take wages, and strengthen themselves against their enemy are like the mother of Musa who breastfed her son and got her reward (Ajr).’” Ajr here means the wage. Furthermore, performing Jihad is not limited to those who seek nearness to Allah (swt) (Ahl-ul-Qurba), so it is proper to employ people to do Jihad, and pay them salaries like other employees.

Rundunar sojoji tana da tsari guda ɗaya, wato sojojin ƙasa. Daga cikin sojojin ne ake zaɓar rukunoni na musamman waɗanda aka tsara su ta hanya ta musamman kuma aka ba su wata al'ada ta musamman, kuma ana kiran su da rundunar 'yan sanda.

The armed forces are one entity that is the army. Special divisions that are specially organised and given a particular culture are selected from amongst the army, and they are called the police force.

An tabbatar cewa Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya yi amfani da runduna a matsayin sojojinsa, kuma ya zaɓi wani ɓangare ko rukuni domin ya gudanar da aikin 'yan sanda. Don haka ya shirya runduna, ya jagorance ta, kuma ya naɗa Amir ya zama shugaban rundunar. Al-Bukhari ya ruwaito daga Anas cewa ya ce: "Qays Ibnu Sa'd ya kasance ga Manzon Allah (tsira da amincin Allah su tabbata a gare shi) kamar mutumin Shurta (’yan sanda) ga Amir." Wannan yana nufin Sa'd Ibnu Ubadah Al-Ansari Al-Khazraji. Al-Tirmidhi ya ruwaito hadisin kamar haka: "Qays Ibnu Sa'd ya kasance ga Manzon Allah (tsira da amincin Allah su tabbata a gare shi) kamar mutumin Shurta ga Amir." Al-Ansari ya ce: "Ma'anarsa ita ce, yana lura da al'amuran Amir." Ibnu Hayyan ya fassara wannan hadisi da cewa: "Wannan matakan kariya ne daga Manzon Allah (tsira da amincin Allah su tabbata a gare shi) saboda masu shirka, idan sun shiga fadarsa." Shurta (’yan sanda) kuma su ne waɗanda ke gaban rundunar soja. Al-Azhari ya ce: "Shurta na wani abu shi ne mafi kyawun ɓangarensa, kuma Shurta su ne zaɓaɓɓun sojoji. Ana kuma cewa su ne ƙungiyar da take gaba da rundunar, kuma an kira su Shurta saboda alamomin bambanci da suke da su da kuma tufafin da suke sanyawa." Wannan ma'anar ita ce Al-Asm'i ya zaɓa. Duk wannan yana zama shaida cewa 'yan sanda wani ɓangare ne na rundunar tsaro, kuma Khalifa ne ke naɗa shugaban 'yan sanda kamar yadda yake naɗa Amir na rundunar soja, kuma 'yan sanda wani ɓangare ne na soji. Ko 'yan sanda su zama wani ɓangare na soji, ko kuma su zauna daban da ita, al'amari ne da aka bar wa Khalifa ya yanke hukunci a kai. Duk da haka, daga hadisin ana fahimtar cewa ana naɗa shugaban 'yan sanda ne domin ya magance abubuwan da suke zuwa wurin Imam, kamar yadda yake ga sarki. Zai kasance mai alhakin kafa rundunar tsaro, shirye don aiwatar da umarnin Imam ko sarki a duk al'amarin da ake buƙatar aiwatarwa, da kuma hana duk wata barazana da za ta shafi ko ta raunana tsaron Imam. Hakika ana fahimtar a harshen Larabci ma cewa Shurta (’yan sanda) wani bangare ne na soja da yake da tutarsa, wanda kuma yake gaban soja. Shurta da ke gaban soja an san ta da ’yan sandan soja, kuma babu shakka wannan wani bangare ne na soja. Amma ’yan sanda, wadanda ke karkashin ikon shugaba, babu wata alama da ke nuna cewa lallai sai sun zama wani bangare na soja, domin aikinsu shi ne su kasance karkashin ikon shugaba. Duk da haka, akwai wasu alamomi da ke nuna cewa su wani bangare ne na rundunonin tsaron Jiha. Saboda haka, Khaleefah yana da izinin ya sanya su wani bangare na soja, ko kuma wata runduna daban da ita. Duk da haka, tun da ana daukar rundunonin tsaro a matsayin guda daya ta fuskar nadinsu daga Khaleefah, da alakarsu da shi, da karbar umarninsu, to raba su zuwa soja da ’yan sanda zai raunana samun damar su ga makami da kayan yaki iri daya, domin ’yan sanda za su kasance a koyaushe suna shagaltuwa da al’amuran yau da kullum da ke fuskantar shugaba. Saboda haka, ya fi kyau rundunonin tsaro su kasance guda daya, domin samun makami iri daya ya ci gaba da kasancewa mai karfi ga dukkan rundunonin tsaro, ta hanyar bin ka’idoji iri daya game da shirye-shiryen Jihadi. Don haka, rundunonin tsaro su ne soja, daga cikinsa ne za a zabi wasu runduna da za su yi aikin ’yan sanda, alhali kuma suna cikin soja. Sannan wasu runduna za su maye gurbinsu bayan wani lokaci. Wannan zai tabbatar da cewa karfin dukkan rundunonin tsaro na yin Jihadi ya ci gaba da kasancewa iri daya kuma a shirye a kowane lokaci.

Ana cajin ‘Yan Shurta da kiyaye tsari, sa ido kan tsaron cikin gida, da aiwatar da duk al’amuran zartarwa. Wannan yana bisa Hadisin Anas da aka ambata a baya, wanda ke cewa Manzon Allah ﷺ ya kai Qays bin Sa’d gabansa a matsayinsa na shugaban ‘yan sanda. Hakan yana nuna cewa ‘Yan Shurta ko ‘Yan Sanda yawanci suna aiki a karkashin mai mulki, watau suna aiwatar da abin da mai mulki ya bukata, misali aiwatar da Shari’a, kiyaye tsari, samar da tsaro, da gudanar da sintiri da dare don korar barayi, da kama masu lalata da masu mugun nufi a cikin al’umma. ‘Abdullah bin Mas’ud ya kasance shugaban sintirin dare a zamanin Abu Bakr. ‘Umar bin al-Khattab ya kasance yana yin sintirin dare da kansa, kuma yana tare da bawansa, wani lokaci kuma tare da ‘Abdur Rahman bin ‘Awf. Saboda haka, abin da ake yi a wasu kasashen Musulunci, inda mutane ke daukar masu gadi domin tsaron gidajensu da shagunansu da dare, ko kuma inda Gwamnati ke nada masu gadi a kudin jama’a, abu ne da bai dace ba. Wannan saboda sintirin dare tun asali aikin Gwamnati ne kuma aikin ‘Yan Sanda, don haka bai kamata jama’a su dauki nauyinsa ko su biya kudinsa ba.

The Shurta are charged to keep order, supervise internal security and carry out all executive matters. This is due to the Hadith of Anas mentioned before saying that the Messenger (pbuh) had taken Qays bin Sa’d before Him in his capacity as the leader of the police. This indicates that the Shurta or the Police usually work before the ruler i.e., they carry out or implement what the ruler requires, e.g., implementing Shari’ah, maintaining order, providing security, carrying out patrols at night to chase away thieves, arrest corrupt people and those with evil intentions in society. ‘Abdullah bin Mas’ood used to be the Ameer of the patrols by night at the time of Abu Bakr. ‘Umar bin al-Khattab used to carry night patrols by himself, and He used to have in his company his servant and sometimes ‘Abdul Rahman bin ‘Awf. Therefore, what is done in some Islamic countries where people have to appoint guards for their homes and shops to guard them at night, or when the State appoints guards at the cost of the people is wrong. This is because it is basically night patrol that is the duty of the State and the function of the police, so the people should not take charge of that nor bear its expenses.

Rundunar Musulunci runduna ce guda ɗaya, wadda ta ƙunshi ƙungiyoyi da yawa waɗanda za a iya ba su lambobi kamar na farko, na biyu da sauransu, ko kuma a iya sanya musu sunayen lardunan ko gundumomi, misali rundunar Ash-Sham, rundunar Masar ko rundunar San'a.

The Islamic army is one army, consisting of many contingents which can be given numbers such as the first, second etc, or they can be named after the name of provinces or the districts, for example the army of Ash-Sham, the army of Egypt or the army of Sana’a.

Rundunar Musulunci tana zaune a sansanoni na musamman, kuma a kowane sansani akan sanya wata runduna ta sojoji a cikin cikakkiyar kungiya ko wani bangare na kungiya, ko kungiyoyi da dama. Dole ne a kafa wadannan sansanoni a dukkan larduna, kuma wasu daga cikinsu dole ne a kafa su a sansanonin soji. Wasu daga cikinsu za su kasance sansanoni masu motsi da ke ci gaba da tafiya, kuma za su zama rundunoni masu girma. Ana ba kowane daya daga cikin wadannan sansanoni suna, kamar sansanin Habbaniyah, kuma kowane sansani yana da tutarsa ta musamman.

The Islamic army is stationed in special camps, and in every camp there is placed a group of soldiers in one complete unit or part of a unit, or many units. These camps have to be put in all provinces and some of them have to be put in military bases. Some of them would be mobile camps that would be in constant movement and would be massive forces. A name is given to each of these camps like the camp of Habbaniyah and for each camp there is a special banner.

Waɗannan tsare-tsare na iya kasancewa daga cikin abubuwan mubah, kamar sanya wa rundunoni suna bisa sunayen Wilayaat ko ba su lambobi na musamman, don haka sun dogara ga ra'ayin Khalifa da ijtihadinsa. Haka kuma akwai al'amuran da suka zama wajibi domin kare ƙasa da ƙarfafa sojoji, kamar kafa rundunoni a sansanoni, sanya wasu daga cikin waɗannan sansanoni a dukkan Wilayaat, da kuma sanya su a wurare masu muhimmanci na dabaru domin kare ƙasar.

These arrangements may be of the Mubah such as naming the armies after the names of the Wilayaat or giving them special numbers, so it is left to the opinion of the Khaleefah and his Ijtihad. There may also be matters that are necessary to protect the country and to strengthen the army such as placing the armies in camps, putting some of these camps in all the Wilayaat and placing them in strategic places to protect the country.

’Umar bin Al-Khattab ya raba sansanonin sojoji a kan dukkan Wilayaat, sai ya mai da Filasɗin ta zama sashe guda, da Al-Mosul ta zama sashe guda. Yana ajiye wata runduna ta soji a tsakiyar Daula, kuma yana ajiye wata runduna ta soji a shirye don yaƙi a kowane lokaci.

‘Umar bin Al-Khattab distributed the camps of the army over all the Wilayaat so He made Palestine as one unit and Al-Mosul as one unit. He used to keep one army unit in the centre of the State and He used to keep one army unit ready to fight at a moment’s notice.