Tasdiqlanganki, Allohning Elchisi ﷺ qo‘shinni o‘z armiyasi sifatida ishlatgan va politsiya vazifalarini bajarish uchun bir bo‘lim yoki bo‘linmani tanlagan. Shunday qilib, u ﷺ qo‘shinni tayyorlagan, uni boshqargan va shuningdek, qo‘shin qo‘mondonligiga amir tayinlagan.
Al-Buxoriy Anasdan rivoyat qilib, u shunday degan: “Qays ibn Sa’d Allohning Elchisi ﷺ huzurida amirning huzuridagi shurta (politsiya) kishisi kabi edi.” Bu Sa’d ibn Ubada al-Ansoriy al-Xazrajiyga ishora qiladi. At-Tirmiziy hadisni shunday rivoyat qilgan: “Qays ibn Sa’d Allohning Elchisi ﷺ huzurida amirning huzuridagi shurta kishisi kabi edi.”
Al-Ansoriy shunday degan: “Bu uning amirning ishlariga mas’ul bo‘lishini anglatadi.” Ibn Hayyon bu hadisni shunday izohlagan: “Bu Elchi ﷺ tomonidan mushriklar uning saroyiga kirib qolsalar, ehtiyot choralari sifatida qilingan edi.”
Shurta (politsiya) shuningdek qo‘shin oldida boradiganlardir. Al-Azhariy shunday degan: “Biror narsaning shurtasi uning eng yaxshi qismi bo‘ladi, shurta esa qo‘shinning saralangan qismidir. Shuningdek, ular qo‘shin oldida boradigan guruh, ularning o‘ziga xos belgilari va kiyimlari sababli shurta deb atalgan, deyilgan.” Bu ma’noni al-Asma’iy tanlagan.
Bularning barchasi shurta (politsiya) qurolli kuchlarning bir qismi ekanligiga, shuningdek, xalifa politsiya boshlig‘ini qo‘shin amirini tayinlagani kabi tayinlashiga va shurta armiyaning bir qismi ekanligiga dalildir. Politsiyaning armiyaning bir qismi bo‘lishi yoki undan mustaqil qolishi xalifaning qaroriga havola etiladi. Biroq hadisdan shu narsa tushuniladiki, politsiya boshlig‘i imomga yoki hokimga kelgan masalalar bilan shug‘ullanish uchun tayinlanadi, худди hokim kabi. U imom yoki hokimning buyruqlarini, qaysi ishda bajarilishi kerak bo‘lsa, bajarishga tayyor qurolli kuch tuzish va imomning xavfsizligiga tahdid soladigan yoki uni zaiflashtiradigan har qanday xavfning oldini olishga mas’ul bo‘ladi. Lingvistik jihatdan ham ma'lum bo'lganidek, Shurta (politsiya) o'ziga xos emblemasi bo'lgan va armiyadan oldin keladigan harbiy bo'linmadir. Armiyadan oldin keladigan Shurta harbiy politsiya deb ataladi va u shubhasiz armiyaning bir qismidir. Hokimning ixtiyorida bo'lgan politsiya esa armiyaning bir qismi bo'lishi shart ekanligiga dalil yo'q, chunki uning vazifasi hokimning ixtiyorida bo'lishdir. Biroq, ular Davlatning qurolli kuchlarining bir qismi ekanligini ko'rsatuvchi boshqa dalillar mavjud. Shuning uchun Xalifaga uni armiyaning bir qismi yoki undan alohida kuch qilib tashkil etishga ruxsat beriladi.
Shunga qaramay, qurolli kuchlar Xalifa tomonidan tayinlanishi, Unga bog'liqligi va buyruqlarni qabul qilishi jihatidan yagona butun deb hisoblanganligi sababli, ularni armiya va politsiyaga bo'lish politsiyaning bir xil qurol va harbiy jihozlarga kirish imkoniyatini zaiflashtiradi, chunki politsiya doimo hokimning oddiy masalalari bilan band bo'lib qoladi. Shuning uchun qurolli kuchlar yagona butunlik bo'lgani ma'qulroqdir, shunda barcha qurolli kuchlar uchun bir xil qurolga kirish imkoniyati kuchli bo'lib qoladi, jihodga tayyorgarlik bo'yicha bir xil qoidalarga amal qilinadi. Demak, qurolli kuchlar bu armiyadir, undan ba'zi bo'linmalar politsiya vazifasini bajarish uchun tanlanadi, lekin armiyaning bir qismi bo'lib qoladi. Bir muddatdan so'ng boshqa bo'linmalar ularning o'rnini egallaydi. Bu barcha qurolli kuchlarning jihod qila olish qobiliyati bir xil va doimo tayyor bo'lishini ta'minlaydi.
It is confirmed that the Messenger of Allah (pbuh) used the army as his armed forces, and He (pbuh) selected a section or a division to perform the duties of the police. So He (pbuh) prepared the army, led it and also appointed Ameer to be in the command of the army. Al-Bukhari narrated from Anas that He said; “Qays Ibnu Sa’d used to be to the Messenger of Allah (pbuh) like the man of Shurta (police) to the Ameer.” This refers to Sa’d Ibnu Ubadah Al-Ansari Al-Khazraji. Al-Tirmithi narrated the Hadith as; “Qays Ibnu Sa’d was to the Messenger of Allah (pbuh) like the man of Shurta (police) to the Ameer.” Al-Ansari said; “It means that He takes charge of the affairs of the Ameer.’’ Ibnu Hayyan interpreted this Hadith by saying; “This was a precaution from the Messenger (pbuh) against the Mushrikeen in case they entered his court.” The Shurta (police) is also that which comes ahead of the army. Al-Azhari said; “The Shurta of something would be the best part of it, and the Shurta are the elite of the army. It is also said that they are the group who come ahead of the army, and they were called the Shurta because of the distinctive signs they had and the uniforms they wore.” This meaning is chosen by Al-Asm’i. All this serves as evidence that the Shurta (Police) are part of the armed forces, and that it is the Khaleefah who appoints the chief of police as He appoints the Ameer of the army, and that the Shurta (police) is part of the army. Whether the police are to be a part of the army, or to be left independent from it is a matter left to the Khaleefah to decide. It is, however, understood from the Hadith that the chief of police is appointed to deal with that which comes to the Imam, similar to that of the ruler. He would be in charge of forming an armed force, ready to execute the orders of the Imam or the ruler in whatever matter they need to be executed and to prevent any danger that may affect or undermine the safety of the Imam. It is understood linguistically as well, that the Shurta (police) is an army division with its own emblem that comes ahead of the army. As for the Shurta that comes ahead of the army, it is known as the military police, this is undoubtedly part of the army. As for the police, which is at the disposal of the ruler, there is no indication they must form part of the army as their function is to be at the disposal of the ruler. However, there are other indications that they are part of the armed forces of the State. Therefore, the Khaleefah is allowed to make it part of the army or a force separate from it. Nevertheless, since the armed forces were considered as a single entity in terms of their appointment by the Khaleefah, their link with Him and in the receiving of their orders, then dividing them into an army and a police force would weaken their access to the same weaponry and military equipment by keeping the police constantly preoccupied with the ordinary issues facing the ruler. Therefore, it would be better for the armed forces to be a single entity so that access to the same weaponry remains strong for all the armed forces, by following the same regulations regarding the preparation for Jihad. Therefore, the armed forces are the army from which some units would be selected to perform the task of policing, whilst remaining part of the army. Other units would then replace these units after a while. This would ensure that the ability of all the armed forces to perform Jihad remains the same and ready at all times.