Jeshi limegawanywa katika sehemu mbili: "Akiba", ambayo inajumuisha Waislamu wote wanaoweza kutekeleza majukumu ya kijeshi; na "wanajeshi wa kudumu", ambao ni waandikishwaji wa kudumu katika vikosi vya jeshi na hupokea mishahara kutoka mfuko wa Serikali kama mfanyakazi mwingine yeyote.

The army is divided into two parts: The “Reserves”, which consists of all the Muslims who are able to perform the military tasks; and the “regulars” that are permanent conscripts in the armed forces and receive salaries from the State’s funds just like any other employee. .

Hii inatokana na wajibu wa Jihadi, kwani hakika kila Mwislamu ameamrishwa kutekeleza wajibu wa Jihadi, na hivyo analazimika kujifunza na kujiandaa kwa ajili yake. Kuhusu haja ya kuwa na jeshi la kudumu, hili limejengwa juu ya kanuni ya Shariah isemayo: "Kitu ambacho ni cha lazima ili kutekeleza wajibu, chenyewe pia ni wajibu." Kwa kuwa wajibu wa Jihadi hauwezi kutekelezwa kila wakati, na Uislamu pamoja na Waislamu hawawezi kulindwa dhidi ya makafiri isipokuwa kwa kuwepo kwa jeshi la kudumu, basi Imamu analazimika kuwa na jeshi la kawaida chini ya amri yake.

This is derived from the obligation of Jihad, for verily every Muslim is commanded to perform the duty of Jihad, and hence is obliged to train for it. As for the need to have a regular army, this is based on the Shariah principle which States, ‘That which is necessary to accomplish a duty is itself a duty.’ Since the duty of Jihad cannot be carried out continuously, and Islam and Muslims cannot be protected from the kuffar, except through the presence of a permanent army, the Imam is therefore obliged to have a regular army at his disposal. .

Kuhusu ugawaji wa mishahara kwa vikosi vya jeshi, ni wazi kwamba wanapaswa kutendewa kama mfanyakazi mwingine yeyote. Mtu asiye Mwislamu hana wajibu wa kushiriki Jihad, lakini ikiwa atashiriki, itakubalika kutoka kwake, na itaruhusiwa kumlipa kwa ajili yake na kumtengea fedha. Hii ni kutokana na kile Al-Tirmidhi alichosimulia kutoka kwa Al-Zuhri kwamba:

As for the allocation of salaries for the armed forces, it is obvious that they are to be treated like any other employee. A non-Muslim is not required to perform Jihad, but if he did it would be acceptable from him, and it would be permitted to pay him for it and to allocate funds for him. This is due to what Al- Tirmidhi narrated from Al-Zuhri that: .

Mtume wa Allah ﷺ alitafuta huduma za baadhi ya Mayahudi, akawapa sehemu yao. Pia Ibn Hisham alisimulia kwamba:

“The Messenger of Allah (PBUH) sought the services of some of the Jews and he allocated a share to them.” Also Ibn Hisham narrated that: .

Safwan b. Umayah alikwenda katika msafara pamoja na Mjumbe wa Allah ﷺ kwenda Hunain alipokuwa bado ni mshirikina, na Nabii ﷺ alimtengea fedha kutoka katika ngawira ya Hunain, kutoka sehemu ya Mu’allafati Qulubihim (wale waliopya kuingia Uislamu).” [al-Nasa’i, Sunan, #4723].

“Safwan b. Umayah went on an expedition with the Messenger of Allah (PBUH) to Hunain whilst still a mushrik, and the Prophet ( PBUH) allocated some money for him from the spoils of Hunain from Mu’allafati Qulubihim’s (new converts) share.” [al-Nasa’i, Sunan, #4723].

Kwa hiyo, inaruhusiwa kwa kafiri kupigana kwa ajili ya jeshi la Kiislamu, na kupewa fedha kwa sababu ya uwepo wake pamoja nao. Aidha, ufafanuzi wa 'Ijara' au kuajiri, kwa kuwa ni mkataba unaofanywa juu ya manufaa kwa malipo, unamaanisha kwamba kuajiri kunaruhusiwa kwa kila manufaa ambayo mwajiri anaweza kupata kutoka kwa mtu aliyeajiriwa. Hivyo, kuajiri mtu kwa ajili ya jeshi na kupigana kumejumuishwa katika mkataba kama huo kwa sababu ni manufaa. Basi, ushahidi wa jumla wa kuajiri juu ya manufaa yoyote ni ushahidi halali wa kuruhusu kuajiriwa kwa makafiri kwa ajili ya Jeshi, utumishi wa kijeshi na kupigana.

Thereupon, it is allowed for the disbeliever to fight for the Islamic army, and be given funds because of his presence with them. Moreover, the definition of ‘Imara’ or hiring as being a contract concluded over benefit in return for compensation means that hiring is allowed for every benefit which the employer can receive from the hired person. So hiring a person for the army and fighting is included in such a contract because it is a benefit. Thus, the general evidence of hiring over any benefit is a valid evidence for allowing the hiring of the kuffar for the Army, military service and fighting. .

Kuhusu wasiokuwa Waislamu, ingawa jihadi ni tendo la ibada, inaruhusiwa kuajiri Waislamu kwa utumishi wa kijeshi na kupigana kutokana na dalili ya jumla inayoruhusu uajiri. Uajiri unaruhusiwa kutekeleza tendo la ibada ikiwa manufaa yake yanawafikia zaidi ya yule anayelifanya.

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 military service and fighting because of the general evidence of hiring. Hiring is allowed to accomplish an act of Ibadah if its benefit extends to more than the one who carries it out. .

Hii ni kwa sababu ya kauli ya Mtume ﷺ: "Jambo lenye haki zaidi kupokea ujira juu yake ni kufundisha Kitabu cha Allah", kama alivyopokea Bukhari [Sahih, #5737] kutoka kwa Ibn ‘Abbas.

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”, as narrated by Bukhari [Sahih, #5737] on the authority of Ibn ‘Abbas. .

Kufundisha kitabu cha Allah ni ibada, na kwa kuwa inaruhusiwa kumwajiri Muislamu kufundisha Qur'ani, kuongoza sala, au kutoa adhana, ambavyo vyote ni matendo ya ibada, basi pia inaruhusiwa kumwajiri Muislamu kufanya jihadi na kushiriki katika utumishi wa kijeshi, kwa kuwa yote haya ni matendo ya ibada ambayo manufaa yake yanawafikia wengine zaidi ya yule anayeyafanya. Zaidi ya hayo, kuna ushahidi wa kuwaajiri Waislamu kwa ajili ya jihadi hata ingawa ni wajibu juu yao, jambo ambalo limetajwa waziwazi katika hadithi. Abu Dawud [Sunan, #2526] amesimulia kutoka kwa Abdullah bin Amru, aliyesema kwamba Nabii ﷺ alisema:

Teaching the book of Allah is worship, and since it is allowed to hire a Muslim to teach the Quran, lead the prayer, or give the Azan, which are all acts of worship, it is also allowed to hire a Muslim to do jihad and partake in military service, as all of these are acts of worship whose benefit extends beyond the one that performs them. Moreover, there is evidence of hiring Muslims for jihad even though it is a duty upon them which has been mentioned explicitly in a hadith. Abu Dawud [Sunan, #2526]. narrated from Abdullah b. Amru, he said that the Prophet (PBUH) said: .

Al-Ghazi ana ujira wake, na al-Ja'il ana ujira wake, na ujira ya Al-Ghazi.

"Al –Ghazi has his own wage and al Ja’il has his own wage and the wage of the Al Ghazi". .

Ghazi ni mtu anayepigana kwa ajili ya nafsi yake. Ja'il ni yule ambaye ana mtu mwingine wa kupigana kwa niaba yake, kwa malipo anayomlipa. Imeelezwa katika kamusi ya Al-Muhit kwamba "Al-ja'ala ni kiasi kinachotolewa kwa mtu anayefanya kitendo; na kile kinachopewa Mujahid (Ghazi) iwapo amefanya jihadi kwa niaba yako pia ni ju'l." Kwa hiyo, hadithi inaonyesha kwamba inaruhusiwa mtu kulipa ujira kwa mtu mwingine apigane kwa niaba yake, yaani inaruhusiwa mtu kuajiriwa kwa ajili ya kupigana.

A ‘Ghazi’ is a person who fights for himself. A ‘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-Muhit 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 is also ju’l.” Thus, the hadith indicates that it is allowed for a person to pay a wage for somebody else to fight on his behalf, i.e. it is allowed for a person to be hired for fighting. .

Al-Bayhaqi alisimulia kwa mapokezi ya Jubair bin Nufayr aliyesema:

Al –Bayhaqi narrated on the authority of Jubair b. Nufayr who said: .

Mtume ﷺ alisema: .

The Messenger (PBUH) said: .

"Wale wa Ummah yangu wanaopigana vita na kupokea ujira, na kujiimarisha dhidi ya adui yao, ni kama mama wa Musa aliyemnyonyesha mwanawe na kupata thawabu yake (ajr)." Ajr hapa ina maana ya ujira. Kwa hiyo, wanajeshi hupewa mishahara kama watumishi wengine wa serikali.

“Those of my Ummah who fight and take wages, and strengthen themselves against their enemy are like the mother of Moses who breastfed her son and got her reward (ajr).” Ajr here means the wage. Thus, soldiers are given salaries like other civil servants. .

Wapiganaji Waislamu wangepata thawabu yao kwa Allah katika jihadi yao hata kama wangepokea mishahara. Hii ni kwa sababu ya hadithi ya Al-Bukhari, inayoruhusu kuchukua ujira kwa kufundisha Kitabu cha Allah, ambacho ni tendo la ibada. Hii ina maana kwamba mwalimu kama huyo ana thawabu kwa Allah kulingana na nia yake. (SWT)

Muslim soldiers would have their reward with Allah in their jihad even if they received salaries. This is due to the hadith of Al-Bukhari, which allows taking wage for teaching the book of Allah, which is an act of worship. This means such a teacher has the reward with Allah (PBUH) in accordance with his intention. .

Jeshi la Kiislamu ni jeshi moja, linalojumuisha vikosi vingi ambavyo vinaweza kupewa namba kama cha kwanza, cha pili n.k., au vinaweza kupewa majina ya mikoa au wilaya, kwa mfano jeshi la al-Sham, jeshi la Misri au jeshi la Sana.

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 provinces or the districts, for example the army of al-Sham, the army of Egypt or the army of Sana. .

Jeshi la Kiislamu limewekwa katika kambi maalum, na katika kila kambi kunawekwa kundi la wanajeshi katika kikosi kamili au sehemu ya kikosi, au vikosi vingi. Kambi hizi lazima ziwekwe katika majimbo yote, na baadhi yake lazima ziwekwe katika kambi za kijeshi. Baadhi yake zitakuwa kambi zinazohama, zitakazokuwa zikisogea kila wakati na zitakuwa nguvu kubwa. Kila moja ya kambi hizi hupewa jina, kama kambi ya Habbaniyah, na kwa kila kambi kuna bendera maalum.

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 will be mobile camps which will be in constant movement and will 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. .

Baadhi ya mipango ya kijeshi inaweza kuwa ya Mubah, kama vile kuipa majeshi majina yanayotokana na majina ya Wilaya, au kuyapa namba maalum; jambo hili huachwa kwa maoni ya Khalifah na ijtihad yake. Mipango mingine ni mambo ambayo bila hayo wajibu hauwezi kutekelezwa, kama vile lazima ya kulinda nchi na kuliimarisha jeshi, kama vile kuyaweka majeshi mipakani, na kuweka baadhi ya kambi hizi katika Wilaya zote na katika maeneo ya kimkakati ili kulinda nchi.

Some arrangements may be of the Mubah, such as, naming the armies after the names of the Wilayaat or giving them special numbers, a matter left to the opinion of the Khalifah and his ijtihad. Other arrangements are matters without which an obligation cannot be performed, such as the necessity to protect the country and to strengthen the army, like placing the armies at the frontiers, and putting some of these camps in all the Wilayaat and in strategic places to protect the country. .

‘Umar b. al-Khattab (ra) aliweka kambi za jeshi katika Wilaya zote. Hivyo alipanga kikosi kimoja huko Palestina na kikosi kimoja huko Al-Mosul, na kadhalika. Alikuwa akiweka kikosi kimoja cha jeshi katikati ya Dola, na alikuwa akiweka kikosi kimoja cha jeshi tayari kupigana wakati wowote.

‘Umar b. al-Khattab (ra) distributed the camps of the army over all the Wilayaat. So he positioned one unit in Palestine and one unit in Al-Mosul etc. 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.