Khalifa shi ne shugaban sojoji, kuma shi ne yake naɗa Shugaban Ma'aikatan Soja da Amir ga kowace brigade, da kwamanda ga kowace division. Dangane da sauran mukamai a cikin sojoji, kwamandojin brigade ne ke naɗa su. Naɗin mutum zuwa ma'aikata dole ne ya kasance bisa ga al'adar sojansa, kuma Shugaban Ma'aikatan Soja ne ke naɗa shi.

The Khaleefah is the leader of the army and he is the one who appoints the Chief of Staff and an Ameer to every brigade, and a commander to every division. With regards to the other posts in the army the commanders of the brigades appoint them. Appointing a person to the staff has to be according to his military culture and the Chief of Staff appoints him.

Wannan saboda Khilafah ita ce shugabancin gaba ɗaya ga dukkan Musulmai a duniya. Ita ce ke da alhakin kafa dokokin Shari'a da isar da Saƙon zuwa duniya. Hanyar isar da Saƙon zuwa duniya ita ce Jihadi. Saboda haka ya kamata Khaleefah ya jagoranci Jihadi, domin kwangilar Khilafah an ɗora ta a kansa shi kaɗai.

This is because the Khilafah is the general leadership for all the Muslims in the world. It is responsible for establishing the Shar’a rules and for conveying the Message to the world. The way of conveying the Message to the world is Jihad. Therefore the Khaleefah should take charge of the Jihad because the Khilafah contract has been convened upon him alone,

Ba a halatta wani mutum ya aiwatar da shi ba face shi.

so it is not allowed for any other person to carry it out other than him.

Don haka Khalifa ne ke ɗaukar nauyin Jihadi da kansa. Ba a halatta ga kowa ba sai shi ya aiwatar da shi, duk da cewa kowane Musulmi yana gudanar da Jihadi. Saboda haka, aiwatar da Jihadi wani abu ne, ɗaukar nauyinsa wani abu ne daban. Jihadi wajibi ne a kan kowane Musulmi, amma ɗaukar nauyinsa na Khalifa ne kawai. Dangane da cewa Khalifa na iya naɗa wani mutum a madadinsa don ya aiwatar da aikinsa, wannan yana halatta ƙarƙashin kulawa da sa ido na Khalifa da kansa, kuma ba a halatta wannan mutum ya zama mai cin gashin kansa ba, sai dai yana ƙarƙashin kulawa da sa ido na Khalifa. Irin wannan wakilci ba iri ɗaya ba ne da aikin mataimakin Khalifa. Kasancewa mai bayar da rahoto ga Khalifa a wannan mahallin yana nufin wanda ke gudanar da Jihadi a madadinsa ya kasance ƙarƙashin sa ido nasa. Ba da jagorancin runduna tare da wannan sharaɗi, watau ƙarƙashin kulawa da sa ido na Khalifa, ana halatta a ba wanda ya so. Sai dai, karɓar ragamar runduna ba tare da kulawa da sa ido nasa ba, har Khalifa ya zama shugaba a suna kawai, ba a halatta hakan ba. Wannan saboda an ɗora kwangilar Khilafa a kansa, don haka dole ne ya ɗauki nauyin al'amuran Jihadi. Saboda haka, abin da ake faɗa a tsarin da ba na Musulunci ba, cewa Shugaban ƙasa ne babban kwamandan runduna,

Thus the Khaleefah takes responsibility for Jihad himself. It is not allowed for anyone other than him to undertake it, although every Muslim carries out Jihad. Hence carrying out Jihad is one matter and holding of its responsibility is another. Jihad is a duty upon every Muslim, but holding of its responsibility is only for the Khaleefah. Regarding the fact that the Khaleefah may appoint another person on his behalf to carry out his duty, this is allowed under his own observation and supervision and it is not allowed for this person to be independent, rather under the Khaleefah’s observation and supervision. This type of delegation is not the same as the work of an assistant to the Khaleefah. Reporting to the Khaleefah in this context means that the one who carries out Jihad on his behalf should be under his supervision. Leadership of the army with this restriction i.e. under the Khaleefah’s observation and supervision, is allowed to be given to whomever he wishes. However, to take charge of the army without his observation and supervision, leaving the Khaleefah only as a figurehead, is not allowed. This is because the Khilafah contract has been convened upon him, so he has to take the responsibility for the matters of Jihad. Therefore, what is usually said in the non-Islamic systems that the Head of State is the supreme leader of the army,

Ma'ana shi kawai shugaba ne na ƙa'ida, yayin da wani shugaba ke tafiyar da sojoji da kansa, wannan ana ɗaukarsa a matsayin ba inganci ba a fahimtar Musulunci. Al'amari ne wanda bai dace da Shari'a ba. Amma game da sauran nau'ikan shugabanci kamar al'amuran gudanarwa da na fasaha, Halifa yana da izinin naɗa wani a madadinsa don gudanar da su da kansu, kamar yadda yake naɗa Gwamnoni waɗanda ba sai sun kasance ƙarƙashin kulawarsa ko sa idonsa ba. Manzon Allah ﷺ shi ma yana jagorantar sojoji da kansa, yana jagorantar yaƙe-yaƙe, kuma yana naɗa shugabannin rukunonin sojojin da suke fita yaƙi ba tare da shi ba, wato sarin-sarin. Ga kowane sari yana naɗa kwamanda, kuma a wasu lokuta yana ɗaukar matakin kariya ta hanyar ambatar wanda zai maye gurbin kwamandan idan an kashe shi, kamar yadda ya faru a sarin Mu'ta.

meaning he is a formal leader only, while another leader runs the army independently, this is considered invalid in the view of Islam. It is a matter which does not agree with the Shar’a. However, for other types of leadership issues like the administrative and technical matters, the Khaleefah is allowed to appoint someone on his behalf to carry them out independently as he appoints the Governors who do not necessarily have to be under his supervision or observation. The Messenger (pbuh) also used to undertake the leadership of the army himself, undertake the leadership of the battles and he also appointed leaders of the divisions of the army which went out for fighting without him, namely the expeditions. For every expedition he used to appoint a commander and in some cases he used to take the precaution of naming who should succeed the commander in case he was killed as happened in the expedition of Mu’ta.

Al-Bukhari narrated on the authority of ‘Abdullah bin ‘Umar who said: “The Messenger of Allah ﷺ appointed Zaid bin Harith as an Amir in the battle of Mu’ta. The Messenger of Allah ﷺ said: ‘If Zaid is killed, then it will be Ja’afar (as the Amir) and if Ja’afar is killed then it will be ‘Abdullah bin Rawaha (as the Amir).’” So the Khalifah is the one who appoints the leaders of the armies, its commanders, and ties for them the flags and appoints the leaders of the divisions. The army that was sent to Syria, like the Army of Mu’ta and the army of Usama, was one brigade, because the evidence for this is that the Prophet ﷺ had tied the flag to Usama. The expeditions that fought in the Arabian Peninsula and returned to Madinah, such as the expedition of Sa’d bin Waqqas that he (raw) sent towards Makkah, were all in the form of divisions. This indicates that the Amirs of the brigades and the commanders of the divisions are appointed by the Khalifah.

Al-Bukhari narrated on the authority of ‘Abdullah bin ‘Umar who said; “The Messenger of Allah (pbuh) appointed Zaid bin Harith as an A meer in the battle of Mu’ta. The Messenger of Allah (pbuh) said; ‘If Zaid is killed, then it will be Ja’afar (as the A meer) and if Ja’afar is killed then it will be ‘Abdullah bin Rawaha (as the A meer).”’ So the Khaleefah is the one who appoints the leaders of the armies, its commanders, and ties for them the flags and appoints the leaders of the divisions. The army that was sent to Syria like the Army of Mu’ta and the army of Usama was one brigade because the evidence for this is that the Prophet (pbuh) had tied the flag to Usama. The expeditions that fought in the Arabian Peninsula and returned back to Madinah, such as the expedition of Sa’d bin Waqqas that he (raw) sent towards Makkah, were all in the form of divisions. This indicates that the Ameers of the brigades and the commanders of the divisions are appointed by the Khaleefah.

Wannan ya nuna ta hanyar cewa Annabi ﷺ yana ci gaba da kasancewa cikin hulɗa ta kusa da shugabannin sojoji da kwamandoji a yakokinsa, kuma yana sanin halin sojojin, watau yanayin rundunar, ta hanyar sojojin da shugabanninsu. Ba a tabbatar cewa Annabi ﷺ ya naɗa wasu ba face shugabannin rundunonin da kwamandojin yake-yake.

This was indicated by the fact that the Prophet (pbuh) used to remain in close contact with the sergeants and commanders in his expeditions and he used to know the conditions of the army i.e. the soldiers through their sergeants and captains. The Prophet (pbuh) was not proved to have appointed other than leaders of the armies and the commanders of the expeditions.

Wannan yana nuna cewa naɗin su a cikin Ghazawat an bar shi ga shugabanninsu. Dangane da Shugaban Hafsoshi wanda ke da alhakin al'amuran fasaha, shi kamar shugaban sojoji yake ta fuskar naɗuwa da Khaleefah, kuma ana iya sanya shi mai cin gashin kansa yana gudanar da ayyukansa ba tare da Khaleefah yana sa ido kai tsaye a kansa ba, duk da cewa dole ne ya kasance ƙarƙashin umarninsa.

This indicates that their appointment in the Ghazawat was left to their leaders. As regards the Chief of Staff who is responsible for the technical matters, he is like the army leader in terms of being appointed by the Khaleefah and he can be made independent and carry out his duties without being directly supervised by the Khaleefah, although he has to be under his command.