Jeshi limegawanywa katika sehemu mbili:

The army is divided into two parts:

1) Akiba: Hizi zinajumuisha Waislamu wote wanaoweza kutekeleza majukumu ya kijeshi.

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

2) Wanajeshi wa Kawaida: Hawa ni wanajeshi walioandikishwa kudumu katika vikosi vya jeshi, wanaopokea mishahara kutoka mfuko wa Serikali kama wafanyakazi wengine wowote.

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

Hii inatokana na wajibu wa Jihadi, kwani hakika kila Muislamu ameamrishwa kutekeleza wajibu wake wa Jihadi, na analazimika kujifunza mafunzo yake. Kwa hiyo Waislamu wote wanawakilisha akiba ya jeshi. Kuhusu kuwafanya baadhi yao kuwa jeshi, hili linatokana na kanuni ya Shar'i inayosema: "Kile kinachohitajika kutimiza wajibu chenyewe ni wajibu". Hii ni kwa sababu wajibu wa Jihadi hauwezi kutekelezwa kila wakati, na Uislamu pamoja na Waislamu hawawezi kulindwa dhidi ya makafiri, isipokuwa kwa kuwepo kwa jeshi la kudumu. Kwa hiyo Imamu analazimika kuwa na jeshi la kawaida lililo chini ya amri yake.

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.

Kuhusu utoaji wa mishahara kwa vikosi vya jeshi, ni kama kwa wafanyakazi wengine, jambo ambalo ni dhahiri. Asiyekuwa Muislamu hana wajibu wa kushiriki Jihad, lakini akifanya hivyo, itakubalika kutoka kwake, basi itaruhusiwa kumlipa kwa hilo na kumtengea fedha. Hii ni kutokana na kile At-Tirmidhi alichopokea kutoka kwa Az-Zuhri kwamba Mjumbe wa Allah ﷺ aliwagawia sehemu baadhi ya Mayahudi waliopigana pamoja naye. Pia Ibn Hisham alipokea kwamba Safwan bin Umayya alienda katika msafara pamoja na Mjumbe wa Allah ﷺ kuelekea Hunain akiwa bado ni mushrik, hivyo Nabii ﷺ alimpa kama alivyowapa Mu’allafati Qulubuhum (Waislamu wapya) kutoka katika ngawira za Hunain. Pia imepokewa katika Siyrah ya Ibn Hisham: "Kulikuwa miongoni mwetu mtu wa ajabu, ambaye hakuna aliyejua yeye ni nani; inasemekana alikuwa Kuzman. Mjumbe wa Allah ﷺ alisema alipotajiwa jina lake,

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,

"Hakika yeye ni miongoni mwa watu wa motoni." Akasema,

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

“Siku ya Uhud, Kuzman alipigana kwa nguvu kiasi kwamba yeye peke yake aliua washirikina saba hadi wanane…” Hili ni la ziada kwa yale yaliyopokewa kuhusu Safwan. Ushahidi huu unaonyesha kwamba kafiri anaweza kuwa pamoja na jeshi la Kiislamu na kupewa mali au fedha kwa huduma yake. Ufafanuzi wa ‘Ijara’, yaani kuajiri, kwamba ni mkataba juu ya manufaa, unamaanisha kwamba kuajiri kunaruhusiwa kwa kila manufaa ambayo mwajiri anaweza kuyapata kutoka kwa aliyeajiriwa. Kwa hiyo, kuajiri mtu kwa ajili ya jeshi na kupigana kunaruhusiwa kwa kuwa ni manufaa. Hivyo basi, ushahidi wa jumla wa kuajiri juu ya manufaa yoyote au manufaa kadhaa ni halali kuruhusu kuajiri kafiri kwa ajili ya jeshi, au kwa ajili ya kupigana. Hii inahusu wasio Waislamu. Kwa upande wa Waislamu, ingawa Jihadi ni ibada, bado inaruhusiwa kuwaajiri Waislamu kwa ajili ya jeshi na kupigana kwa sababu ya ushahidi wa jumla wa kuajiri, ambapo kuajiri kunaruhusiwa kwa ajili ya kutekeleza ibada ikiwa manufaa yake yanawafikia zaidi ya yule anayeitekeleza. Hii ni kutokana na kauli ya Mtume ﷺ: “Jambo lenye haki zaidi ya kuchukua ujira juu yake ni kufundisha Kitabu cha Allah.” [Imepokewa na Bukhari kwa mapokezi ya Ibn Abbaas] Kufundisha Kitabu cha Allah ni ibada, na kwa kuwa inaruhusiwa kumwajiri Muislamu kufundisha Qur’an, kuongoza sala, au kutoa Adhana, ambayo yote ni ibada, basi pia inaruhusiwa kumwajiri Muislamu kufanya Jihadi na kuwa katika jeshi. Zaidi ya hayo, kuna ushahidi wa kuajiri Waislamu kwa ajili ya Jihadi ingawa ni wajibu juu yao. Abu Dawood amepokea kwamba ‘Abdullah bin ‘Umar alisema kwamba Mtume ﷺ alisema: “Al-Ghazi ana ujira wake, na Al-Ja’il ana ujira wake na ujira wa Al-Ghazi.” Al-Ghazi ni mtu anayepigana kwa ajili yake mwenyewe. Al-Ja’il ni yule ambaye ana mtu mwingine wa kupigana kwa niaba yake kwa malipo anayomlipa. Imeonyeshwa katika kamusi ya Al-Muheet kwamba Al-Ja’ala ni kiasi kinachotolewa kwa mtu anayefanya kitendo, na ni kile kinachopewa Mujahid (Ghazi) iwapo alifanya Jihadi kwa niaba yako kwa malipo. Ajr ina maana mbili: ujira (malipo ya kazi) na thawabu (malipo ya tendo jema). Watu wengi wanaamini kwamba neno 'ajr' hutumika kila mara kumaanisha thawabu anayopewa mja na Allah (SWT) kwa kutenda tendo jema, na kwamba 'ijara' ni malipo ya tendo kutoka mtu mmoja kwenda kwa mwingine, yanayojumuisha 'ajeer' au kazi ya mikono. Kwa kweli, hakuna ushahidi wa utofautishaji huu. Badala yake, lugha inaonyesha kwamba ajr ni malipo ya tendo. Katika kamusi ya Al-Muheet imeandikwa kwamba Al-'ajr ni malipo juu ya tendo, kama ijara. Maana ya Hadithi ni kwamba Al-Ghazi (mpiganaji) ana thawabu yake, na Al-Ja'il (aliyemtuma) ana thawabu yake pamoja na thawabu ya yule aliyemkodi kupigana kwa niaba yake. Hapa neno Ghazi (mpiganaji) linaonyesha kwamba ajr inamaanisha thawabu, na neno Al-Ja'il linaonyesha pia kwamba ajr inamaanisha thawabu, kwa sababu maneno haya mawili (Ghazi na Ja'il) ni ishara (qareena) inayoamua maana iliyokusudiwa. Al-Bayhaqi alisimulia kwa mnyororo wa wapokezi kutoka kwa Jubayr bin Nufayr, aliyesema: "Mtume ﷺ alisema,"

‘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,

“Wale miongoni mwa Umma yangu wanaopigana vita na kupokea ujira, na kujiimarisha dhidi ya adui yao, ni kama mama wa Musa ﷺ aliyemnyonyesha mwanawe na kupata malipo yake (Ajr).” Hapa, Ajr maana yake ni ujira. Zaidi ya hayo, kufanya Jihadi hakukomei kwa wale wanaotafuta kumkaribia Allah (SWT) (Ahl-ul-Qurba), hivyo ni sahihi kuajiri watu kufanya Jihadi na kuwalipa mishahara kama wafanyakazi wengine.

‘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.

Jeshi la kijeshi ni chombo kimoja, nalo ni jeshi la ardhini. Vikosi maalum, vilivyopangwa kwa namna ya pekee na kupewa utamaduni fulani mahsusi, huchaguliwa kutoka miongoni mwa jeshi, na huitwa jeshi la polisi.

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.

Imethibitishwa kwamba Mjumbe wa Allah ﷺ alitumia jeshi kama vikosi vyake vya kijeshi, na akachagua kikundi au kitengo kimoja kutekeleza majukumu ya polisi. Hivyo akalitayarisha jeshi, akaliongoza, na pia akamteua Amiri kuwa kiongozi wa jeshi. Al-Bukhari amepokea kutoka kwa Anas kwamba alisema: “Qays Ibnu Sa’d alikuwa kwa Mjumbe wa Allah ﷺ kama mtu wa Shurta (polisi) alivyo kwa Amiri.” Hii inamhusu Sa’d Ibnu Ubadah Al-Ansari Al-Khazraji. Al-Tirmidhi amepokea Hadith hiyo kama: “Qays Ibnu Sa’d alikuwa kwa Mjumbe wa Allah ﷺ kama mtu wa Shurta (polisi) alivyo kwa Amiri.” Al-Ansari alisema: “Maana yake ni kwamba anasimamia mambo ya Amiri.” Ibnu Hayyan alifasiri Hadith hii kwa kusema: “Hili lilikuwa tahadhari kutoka kwa Mjumbe ﷺ dhidi ya Mushrikina endapo wangeingia katika mahakama yake.” Shurta (polisi) pia ni kikosi kinachotangulia jeshi. Al-Azhari alisema: “Shurta wa kitu ni sehemu bora zaidi yake, na Shurta ni wasomi walio bora wa jeshi. Pia inasemwa kwamba ni kundi linalotangulia jeshi, na waliitwa Shurta kwa sababu ya alama tofauti walizokuwa nazo na sare walizovaa.” Maana hii imechaguliwa na Al-Asm’i. Yote haya ni ushahidi kwamba Shurta (polisi) ni sehemu ya vikosi vya kijeshi, na kwamba ni Khalifa anayemteua mkuu wa polisi kama anavyomteua Amiri wa jeshi, na kwamba Shurta (polisi) ni sehemu ya jeshi. Iwe polisi wawe sehemu ya jeshi, au wabaki huru kutoka kwake, ni jambo linaloachwa kwa Khalifa kuamua. Hata hivyo, inaeleweka kutoka kwenye Hadith kwamba mkuu wa polisi huteuliwa kushughulikia yale yanayomfikia Imamu, kama ilivyo kwa mtawala. Atakuwa na jukumu la kuunda kikosi cha kijeshi, kilicho tayari kutekeleza amri za Imamu au mtawala katika jambo lolote linalohitaji utekelezaji, na kuzuia hatari yoyote inayoweza kuathiri au kudhoofisha usalama wa Imamu. Kwa lugha, pia inafahamika kwamba Shurta (polisi) ni kitengo cha jeshi chenye nembo yake maalum, na kinatangulia jeshi. Kuhusu Shurta inayotangulia jeshi, inajulikana kama polisi wa kijeshi, na hakika hii ni sehemu ya jeshi. Kuhusu polisi, ambao wako chini ya amri ya mtawala, hakuna dalili kwamba lazima wawe sehemu ya jeshi, kwa kuwa kazi yao ni kuwa chini ya amri ya mtawala. Hata hivyo, zipo dalili nyingine kwamba wao ni sehemu ya vikosi vya kijeshi vya Dola. Kwa hiyo, Khaliifah anaruhusiwa kuwafanya kuwa sehemu ya jeshi au kikosi kinachojitegemea mbali nalo. Hata hivyo, kwa kuwa vikosi vya kijeshi vinachukuliwa kuwa kitu kimoja kwa upande wa uteuzi wao na Khaliifah, uhusiano wao naye na kupokea amri zake, basi kuvigawa kuwa jeshi na kikosi cha polisi kungedhoofisha upatikanaji wao wa silaha na vifaa vya kijeshi vilevile, kwa kuwa polisi wangekuwa daima wamezingatia masuala ya kawaida yanayomkabili mtawala. Kwa hiyo, ni bora vikosi vya kijeshi viwe kitu kimoja, ili upatikanaji wa silaha zilezile ubaki imara kwa vikosi vyote vya kijeshi, kwa kufuata kanuni zilezile kuhusu maandalizi ya Jihadi. Basi vikosi vya kijeshi ni jeshi ambalo kutoka kwake baadhi ya vitengo vitachaguliwa kutekeleza kazi ya kulinda usalama, huku vikibaki sehemu ya jeshi. Vitengo vingine vitavibadilisha baada ya muda. Hii itahakikisha kwamba uwezo wa vikosi vyote vya kijeshi kutekeleza Jihadi unabaki uleule na uko tayari wakati wote.

Shurta wana jukumu la kudumisha utulivu, kusimamia usalama wa ndani na kutekeleza mambo yote ya kiutendaji. Hii inatokana na Hadith ya Anas iliyotajwa hapo awali, inayosema kwamba Mtume (pbuh) alimleta Qays bin Sa'd mbele yake kwa nafasi yake kama kiongozi wa polisi. Hii inaonyesha kwamba Shurta au Polisi kwa kawaida hufanya kazi chini ya mtawala, yaani, wao hutekeleza au kutekeleza kile anachokihitaji mtawala, kwa mfano kutekeleza Shari'ah, kudumisha utulivu, kutoa usalama, kufanya doria usiku kuwafukuza wezi, kuwakamata watu wafisadi na wale wenye nia mbaya katika jamii. 'Abdullah bin Mas'ood alikuwa Ameer wa doria za usiku wakati wa Abu Bakr. 'Umar bin al-Khattab alikuwa akifanya doria za usiku peke yake, na alikuwa na mtumishi wake pamoja naye, na wakati mwingine 'Abdul Rahman bin 'Awf. Kwa hiyo, kinachofanywa katika baadhi ya nchi za Kiislamu, ambapo watu wanalazimika kuajiri walinzi kulinda nyumba na maduka yao usiku, au Serikali inapowateua walinzi kwa gharama ya wananchi, ni jambo lisilo sahihi. Hii ni kwa sababu doria ya usiku kimsingi ni wajibu wa Serikali na kazi ya polisi, kwa hiyo watu hawapaswi kuchukua jukumu hilo wala kubeba gharama zake.

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.

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

Jeshi la Kiislamu limewekwa katika kambi maalum, na katika kila kambi kuna kikundi cha wanajeshi kilichopangwa katika kitengo kamili, au sehemu ya kitengo, au vitengo vingi. Kambi hizi zinatakiwa kuwekwa katika mikoa yote, na baadhi yake zinatakiwa kuwekwa katika kambi za kijeshi. Baadhi ya kambi hizi zitakuwa za kutembea, zikiwa katika mwendo wa kudumu, na zitakuwa vikosi vikubwa sana. Kila kambi hupewa jina, kama vile 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 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.

Mipangilio hii inaweza kuwa miongoni mwa mambo ya Mubah, kama vile kuzipa majeshi majina ya Wilaya zake au kuyapa namba maalum, hivyo jambo hilo limeachwa kwa maoni ya Khalifah na ijtihadi yake. Pia kunaweza kuwepo mambo yanayohitajika kwa ajili ya kulinda nchi na kuimarisha jeshi, kama vile kuweka majeshi katika kambi, kuweka baadhi ya kambi hizi katika Wilaya zote, na kuziweka mahali penye umuhimu wa kimkakati ili kulinda nchi.

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 aliigawanya kambi za jeshi katika Wilayaat zote, akaifanya Palestina kuwa kitengo kimoja na Al-Mosul kuwa kitengo kimoja. Alikuwa akiweka kitengo kimoja cha jeshi katikati ya Dola, na alikuwa akiweka kitengo kimoja cha jeshi tayari kupigana wakati wowote.

‘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.