Khalifah yana da cikakken haƙƙin tafiyar da al'amuran al'umma bisa ga ra'ayinsa da ijtihadinsa. Yana iya ɗaukar duk wani abu daga cikin abubuwan da aka halatta wanda yake buƙata don gudanar da harkokin Daula da tafiyar da al'amuran jama'a, kuma ba a halatta masa ya saɓa wa wata hukuncin Shari'a ba don neman maslaha. Misali, ba zai iya hana iyali ɗaya haihuwar ɗa fiye da ɗaya ba da uzurin ƙarancin abinci, ko ya ƙayyade farashi da uzurin hana cin zarafi, ko ya naɗa wanda ba Musulmi ba ko mace a matsayin gwamna da uzurin kula da al'amura ko maslaha, ko wani abu kuma wanda ya saɓa wa hukunce-hukuncen Shari'a. Ba a halatta masa ya haramta abin da aka halatta ba, haka kuma ba ya halatta masa ya halatta abin da aka haramta.

The Khalifah has the complete right to govern the affairs of the subjects according to his opinion and Ijtihad. He can adopt anything of the permitted issues that he needs to run the affairs of the State and to manage the peoples’ affairs and he is not permitted to contradict any Shari’ah rule for the sake of benefit. For example, he cannot prohibit the single family from having more than one child on the pretext of shortageof foodstuffs, or fix prices on the pretext of preventing exploitation, or appoint a non-Muslim or a woman as a governor on the pretext of looking after the affairs or benefit, nor anything else which contradicts the Shari’ah rules. It is not permitted for him to prohibit a permitted matter and nor to allow a prohibitedmatter.

Halifa yana da cikakken hakkin tafiyar da al'amuran al'umma bisa ga ra'ayinsa da ijtihadinsa, amma ba a yarda ya saba wa wata hukuncin Shari'a ta hanyar amfani da maslaha a matsayin hujja ba. Don haka ba zai iya hana al'umma shigo da kaya ba don kare masana'antar Jiha, sai dai idan hakan zai cutar da tattalin arzikin Jiha, ko ya sanya farashi don hana cin zarafi, ko tilasta mai mallakar dukiya ya yi hayar dukiyarsa don sauƙaƙa matsalar gidaje, sai dai idan akwai gaggawar larura a kan hakan, ko kuma wani abu da ya saba wa hukunce-hukuncen Shari'a. Ba a yarda ya haramta abin da Shari'a ta halatta ba, ko ya halatta abin da Shari'a ta haramta ba.

The Khalifah has the complete right to govern the affairs of the subjects according to his opinion and Ijtihad, but he is not permitted to contradict any Shari’ah rule using benefit as the proof – so he cannot prevent the subjects from importing goods for the sake of protecting the State’s industry, unless it would damage the State’s economy, or fix prices for the sake of preventing exploitation, or force the owner to rent his property for the sake of easing housing, unless there was a pressing emergency for that, nor anything else which contradicts the Shari’ah rules. It is not permitted for him to prohibit something permitted and to make something prohibited permitted.

The proof for this is the words of the Prophet (phuh). » الإِمَامُ رَاعٍ وَمَسْ ئُولٌ عَنْ رَعِيَّتِهِ « .

The proof for this is the words of the Prophet (phuh). » الإِمَامُ رَاعٍ وَمَسْ ئُولٌ عَنْ رَعِيَّتِهِ « .

"Shugaban ƙasa (Imam) mai tsaro ne kuma mai ɗaukar nauyi (za a tambaye shi) game da rayuwar al'ummarsa," wanda Al-Bukhari ya ruwaito ta hanyar 'Abdullahi ɗan Umar, da kuma cewa dokokin da Shari'ah ta ba Khalifah, kamar 'yancinsa na yin aiki bisa ra'ayinsa da Ijtihadinsa a dukiyar da aka ɗora masa a Bayt Al-Mal (baitul-mali), da kuma tilasta mutane su bi wani takamaiman ra'ayi a cikin mas'ala guda ɗaya, da duk abin da ya yi kama da haka. Wannan hadisi yana ba Khalifah cikakken 'yancin tafiyar da al'amuran al'umma ba tare da wani takura ba. Dokokin Bayt Al-Mal, karɓar haraji, shirya Sojoji, naɗa gwamnoni, da duk abin da aka ba Khalifah, an ba shi su ne ta hanya ta cikakke ba tare da wani takura ba. Wannan yana nuna cewa zai iya tafiyar da al'amura bisa ga yadda ya ga dama ba tare da wani takura ba, kuma yin biyayya gare shi wajibi ne, yayin da saɓa masa zunubi ne. Sai dai, aiwatar da wannan mulki dole ne ya kasance bisa dokokin Shari'ah, watau bisa nassosin Shari'ah. Don haka ikon da aka ba shi, ko da an ba shi gabaɗaya, Shari'ah tana takaita shi, watau bisa dokokin Shari'ah. Misali, an ba shi ikon naɗa gwamnoni yadda ya ga dama, amma ba daidai ba ne a naɗa kafiri, ko yaro, ko mace a matsayin gwamna, domin Shari'ah ta haramta hakan. Wani misali kuma shi ne, yana iya yarda a buɗe ofisoshin jakadanci na ƙasashen kafirai a cikin ƙasashen da ke ƙarƙashin ikonsa, kuma an halatta masa hakan ba tare da wani takura ba, sai dai ba daidai ba ne a yarda da buɗe ofishin jakadanci ga ƙasar kafirai da ke son amfani da ofishin a matsayin kayan aiki don mallakar ƙasashen Musulmi, domin Shari'ah ta haramta hakan. Haka kuma, yana iya tsara sassan kasafin kuɗi, da adadin kuɗin da ake buƙata ga kowane sashe, amma ba zai iya tsara wani sashe a cikin kasafin kuɗi don gina madatsar ruwa wadda kuɗinta ya zarce kuɗin shigar Bayt Al-Mal ba, bisa dogaro da cewa zai karɓi haraji domin biyan kuɗinta. Wannan saboda Shari'ah ba ta halatta a ƙara haraji saboda wani abu da ba shi da muhimmanci kamar wannan madatsar ruwa. Ta wannan hanya, duk da cewa yana da cikakken iko wajen gudanar da al'amuran da Shari'ah ta ba shi, wannan cikakken ikon yana aiki ne kawai bisa ƙa'idodin Shari'ah. Bugu da ƙari, abin da ake nufi da cikakken haƙƙi wajen gudanar da al'amura ba shi ne cewa zai iya tsara dokokin da yake ganin sun wajaba don gudanar da al'amuran ƙasashe ba, a'a, ma'anar ita ce an ba shi 'yancin aiki don ya yi aiki bisa ra'ayinsa game da yadda ya kamata a tafiyar da al'amura a waɗancan batutuwan da aka halatta masa, a lokacin ne yake tsara dokoki a waɗancan batutuwan da aka halatta masa ya aiwatar bisa ra'ayinsa, sannan sai ya wajaba mutane su yi masa biyayya, tun da Shari'ah ta ba shi 'yancin aiki don ya aiwatar da ra'ayinsa a waɗancan batutuwan, kuma ta umarce mu da mu yi masa biyayya. Saboda haka yana iya mayar da wannan ra'ayi zuwa doka wadda jama'a ke da wajibcin bi. Misali, an ba shi haƙƙin tafiyar da al'amuran Bayt Al-Mal bisa ra'ayinsa da ijtihadinsa, kuma ya umarci mutane su yi masa biyayya gwargwadon haka, saboda haka yana iya tsara dokokin kuɗi na Bayt Al-Mal, a lokacin ne ya zama wajibi a bi waɗannan dokoki. Haka kuma, an ba shi jagorancin Sojoji da tafiyar da al'amuranta bisa ra'ayinsa da ijtihadinsa, kuma an umarci mutane su yi masa biyayya gwargwadon haka. Saboda haka yana iya tsara dokoki game da jagorancin Sojoji da gudanar da su, a lokacin ne ya zama wajibi a bi waɗannan dokoki. Haka kuma, an ba shi haƙƙin tafiyar da maslahohin al'umma bisa ga ra'ayinsa da ijtihadinsa, da naɗa mutane domin tafiyar da maslahohi da aiki tare da su bisa ga ra'ayinsa da ijtihadinsa, kuma an umarci mutane su yi masa biyayya bisa haka. Don haka yana iya tsara dokoki don Tafiyar da Al'amuran Gwamnati, kuma yana iya tsara dokoki game da ma'aikatan gwamnati, a lokacin ne kuma zai zama wajibi a yi biyayya ga waɗannan dokoki. Yana iya tsara dokoki kan duk al'amarin da aka bar wa ra'ayin Khalifah da ijtihadinsa a cikin al'amuran da yake da iko na wajibi a kansu, kuma zai zama wajibi a yi biyayya ga waɗannan dokoki.

Ba za a iya jayayya cewa waɗannan hukunce-hukuncen salo ne, kuma salon yana cikin abubuwan da aka halatta, don haka an halatta su ga dukan Musulmi, a wannan yanayin ba a halatta wa Khalifah ya ƙayyade takamaiman salo ya kuma wajabta su ba, domin hakan yana wajabta aiki da abin da aka halatta, kuma wajabta aikin da aka halatta shi ne mai da abin da aka halatta ya zama wajibi (Fard), da kuma haramta duk abin da ba waɗannan salon ba, wanda hakan ba a halatta shi ba. Wannan ba za a iya jayayya da shi ba, domin abubuwan da aka halatta salo ne dangane da cewa salo ne. Amma salon tafiyar da Baitul-Mal halal ne ga Khalifah ba ga kowane mutum ba, salon jagorantar Rundunar Soja halal ne ga Khalifah ba ga kowane mutum ba, kuma salon kula da muradun al'ummar Musulmi halal ne ga Khalifah ba ga dukan mutane ba. Saboda haka, wajabcin aiki da wannan abin halal da Khalifah ya yanke shawara a kansa, ba ya mai da wannan halal ɗin ya zama wajibi (Fard), illa dai yana wajabta biyayya ga Khalifah bisa ga abin da Shari'a ta ba shi na 'yancin yin aiki bisa ra'ayinsa da ijtihadinsa, wato a cikin abin da ya yanke shawara da ra'ayi da ijtihadi don tafiyar da al'amura. Domin ko da yake asali abin halal ne, Khalifah ya mai da shi wajibi kuma ya haramta duk abin da ba shi ba, amma halal ne ga Khalifah ya yi mulki bisa gare shi, domin mulki shi ne al'amarinsa, kuma ba halal ba ne ga kowane mutum, domin wannan mulki ba al'amarinsu ba ne. Saboda haka, ba wajibi ba ne a bi abin da Khalifah ya karɓa daga cikin abubuwan da aka halatta don tafiyar da al'amuran mulki; wato, abin da Shari'ah ta ba Khalifah na yin aiki bisa ra'ayinsa da ijtihadinsa, ba ta fuskar cewa Khalifah ya mayar da abin da aka halatta ya zama wajibi, ko ya mayar da abin da aka halatta ya zama haramun ba, sai dai ta fuskar cewa biyayya ga Khalifah wajibi ce a cikin duk abin da Shari'ah ta ba Khalifah na yin aiki bisa ra'ayinsa da ijtihadinsa. Saboda haka, duk abin da aka halatta wanda Khalifah ya sanya ya zama dole don sauƙaƙa tafiyar da al'amura, yana zama wajibi ga kowane mutum daga cikin talakawa ya bi shi. Bisa wannan, Umar bin Al-Khattab (ra) ya yi rijistar sassan gwamnati, kuma bisa wannan, Khulafaʼu sun kafa tsare-tsare na musamman ga masu gudanarwarsu da ga talakawa, suka wajabta musu yin aiki bisa waɗannan tsare-tsare, suka hana su yin aiki ta kowace hanya ta daban. Bisa wannan kuma, an halatta a tsara dokokin gudanarwa da sauran dokokin da suke irin wannan, kuma biyayya gare su wajibi ce kamar yadda biyayya ga sauran dokoki take wajibi, tun da biyayya ga Khalifah ce bisa abin da ya umarta, daga abin da Shari'ah ta ba shi na haƙƙoƙi da 'yancin yin aiki.

It cannot be argued that these laws are styles, and that the styles are from the permitted issues, and so they are permitted for all the Muslims in which case it is not permitted for the Khalifah to specify specific styles and make them obligatory, since it is making it obligatory to act upon something permitted, and to obligate an act upon something permitted is making the Mubah (permitted) Fard (obligatory), and making the Mubah (permitted) Haram (prohibited) by prohibiting anything other than these styles, and this is not allowed. This cannot be argued, since the permitted are styles from the angle that they are styles, as for the styles of administrating the Bayt Al-Mal, they are permitted for the Khalifah and not every person, and the styles of the leadership of the Army are permitted for the Khalifah and not every person, and the styles of the management of the interests of the subjects are permitted for the Khalifah and not all the people. Therefore, the obligation of acting according to this permitted issue which the Khalifah decided upon, does not make that Mubah (permitted) into a Fard (obligation), rather it only makes obeying the Khalifah obligatory according to what the Shari’ah gave to him from the right to act independently according to his opinion and Ijtihad or in other words, in what he decided from opinion and Ijtihad in order to govern the issues. Since although it was originally permitted, the Khalifah made it mandatory and prohibited anything else, but it is permitted for the Khalifah to govern according to it, since the governing is his issue, and it is not permitted for any other person since this governing is not their issue. Therefore, it is not obligatory to adhere to what the Khalifah adopted from the permitted actions in order to govern the affairs; in other words, what the Shari’ah gave to the Khalifah to act independently in according to his opinion and Ijtihad, from the angle that the Khalifah made something Mubah (permitted) into Fard (obligatory), and made the Mubah into Haram (prohibited), but rather from the angle that the obedience to the Khalifah is obligatory in whatever the Shari’ah gave to the Khalifah to act independently in according to his opinion and Ijtihad. So, every Mubah (permitted issue) that the Khalifah made binding in order to facilitate the governing of the issues becomes obligatory upon every individual from the subjects to adhere to. Based upon this, Umar bin Al-Khattab (ra) registered the departments, and based upon this, the Khulafaa’ laid down specific arrangements for their administrators and for the subjects, and obliged them to work according to these arrangements and prohibited them to work in any other way. Based upon this, it is permitted to draft administrative laws and the remaining laws which are from this type, and obedience to them is obligatory in the same manner as obedience to the rest of the laws, since the obedience is to the Khalifah according to what he orders, from what the Shari’ah has given him in terms of rights and independence to act.

Duk da haka, wannan yana cikin al'amuran da aka halatta ne kawai waɗanda suke don tafiyar da harkokin mulki, wato abin da aka bai wa Khalifah ya yi da kansa bisa ra'ayinsa da ijtihadinsa, kamar tsara hukumomin gwamnati, shirya sojoji da makamantansu, ba kuma a dukkan al'amuran da aka halatta ba, illa abin da aka halatta wa Khalifah ne a matsayinsa na Khalifah. Amma sauran hukunce-hukuncen Shari'a daga Fard (wajibi), Mandub (mustahabbi), Makruh (abin ƙi), Haram (haramun) da Mubah (halal) ga dukkan mutane, to Khalifah yana da iyaka a cikinsu bisa hukuncin Shari'a. Ba a halatta masa ya fita daga waɗannan ko kaɗan ba, saboda maganar Annabi ﷺ.

However, this is only in the permitted issues which are for the governing of the affairs, in other words, what has been given to the Khalifah to act independently in according to his opinion and Ijtihad, such as the organisation of the administrations, arranging the soldiers and similar, and not in all the permitted issues but rather only what is permitted for the Khalifah in his capacity as a Khalifah. As for the rest of the rules from the Fard (obligation), Mandub (recommended), Makruh (disliked), Haram (prohibited) and the Mubah (permitted) for all the people, then the Khalifah is restricted in those according to the Shari’ah rule. He is not permitted to stray outside of these at all, due to the words of the Prophet (phuh).

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَ هُوَ رَد « .

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَ هُوَ رَد « .

"Duk wanda ya kawo a cikin al'amarinmu wani abu wanda ba ya cikinsa, to za a ki shi," wanda yake na gaba ɗaya, yana shafar duka Khalifah da kowa.

“If anyone introduces in our matter something which does not belong to it, will be rejected”, which is general encompassing both the Khalifah and anyone else.

Dangane da abin da ba a ba Khalifah izinin gudanar da shi bisa ra'ayinsa da Ijtihadinsa ba, a maimakon haka an halatta shi ga dukkan mutane – ba halal ba ne a gare shi ya yi dokokin da ke tilasta mutane a kansu; misali, hanyoyin jagorantar Runduna suna gudana bisa ra'ayinsa da Ijtihadinsa, amma mutane an halatta musu su sa tufafin da suke so bisa yanayin da suke so, saboda haka ba halal ba ne a tsara dokoki da za su takaita yanayin tufafinsu. Kuma an halatta musu su gina gidajensu bisa kowane salon gini da suke so, saboda haka ba halal ba ne ga Khalifah ya tsara dokoki da za su takaita salon gidajensu, tun da wannan al'amari ne mubah (halatacce) ga dukkan mutane. Don haka duk tilasta mutane kan wani abu takamaimai a cikin irin wannan al'amari na mubah a kan wasu, daidai yake da wajabta da haramta abin da yake mubah, kuma hakan ba halal ba ne ga Khalifah. Idan ya yi haka, biyayya gare shi ba za ta zama wajibi ba, kuma al'amarin zai kai ga kotun Madhalim (zalunci). A maimakon haka, karbuwarsa takaitacciya ce ga fanni guda, wanda shi ne wanda aka ba shi 'yancin aiki a kansa bisa ra'ayinsa da Ijtihadinsa. Halal ne a gare shi ya sa mutane su bi takamaiman ra'ayi da Ijtihadi, kuma biyayya gare shi wajibi ce; wato, halal ne a gare shi ya tsara dokoki a cikin wadannan al'amura, wato al'amuran da suke halal ga Khalifah amma ba ga talakawa ba, kamar salon jagorantar Runduna da sauransu. A cikin irin wadannan al'amura, zai iya wajabta wa mutane bin takamaiman ra'ayinsa da Ijtihadinsa, kuma za su wajaba su yi masa biyayya; wato, halal ne a gare shi ya tsara dokoki a irin wannan al'amari, yayin da ba halal ba ne a gare shi ya yi haka a komai ba face wadannan al'amura.

With regards to that which has not been given to the Khalifah to run according to his opinion and Ijtihad but instead was permitted for all of the people – it is not permitted for him to legislate laws which force people upon it; for example, the techniques of leading the Army are run according to his opinion and Ijtihad, but the people are permitted to wear the clothes that they like according to the appearance they like and so it is not permitted to draft laws which would limit the appearance of their clothes. And they are permitted to build their houses according to any architectural style they like, and so it is not permitted for the Khalifah to draft laws which would limit the styles for their houses, since this is a Mubah (permitted) issue for all the people, so any forcing of the people upon a specific thing in this type of Mubah (permitted) issue at the expense of others, is equivalent to obligating and prohibiting the Mubah, and this is not permitted for the Khalifah. If he did it, obedience to him would not be obligatory and the issue would be raised to the court of the Madhalim (injustices). Rather, his adoption is limited to a single area, which is that in which he has been given the independence to act according to his opinion and Ijtihad. It is permitted for him to make the people adhere to a specific opinion and Ijtihad, and obedience to him is obligatory; in other words, it is permitted for him to draft laws in these issues, in other words, those issues which are permitted for the Khalifah and not for the general people such as the styles of leading the Army and so on. In such issues, he can obligate people to follow his specific opinion and Ijtihad, and it would be obligatory upon them to obey him, in other words, it is permitted for him to draft laws in such issue, while it is not permitted for him to do so at all in anything other than these issues.

Bisa haka, ba a halatta ga Khalifah ya haramta abin da aka halatta, ko ya halatta abin da aka haramta, da hujjar cewa hakan don tafiyar da al'amuran al'umma ne. Saboda haka, ba a halatta gare shi ya ce ba a halatta a sayar da ulu zuwa wajen waɗannan ƙasashe ba, da hujjar cewa don tafiyar da al'amura ne, domin ciniki halal ne. Ba a halatta a sanya shi haram ko a hana shi ba. Amma idan an tabbatar da cewa sayar da ulu ko makamai, ko kuma wani abu daga cikin abubuwan halal, yana jawo cutarwa, to sayar da wannan abu kaɗai ya zama haram, saboda yana kai ga cutarwa, alhali abin kansa ya kasance halal. Wannan yana bisa ƙa'idar da aka samo daga lokacin da Annabi ﷺ ya hana Rundunar yin sha daga rijiyoyin Thamud.

Accordingly, it is not permitted for the Khalifah to make prohibited what has been permitted or to make permitted what has been prohibited with the justification that it is for the governing of the affairs. So it is not permitted for him to say that it is not permitted to sell wool to outside of these lands with the justification that it is for the sake of governing the affairs; this is since trade is Mubah (permitted). It is not permitted to make it Haram (prohibited) or to prevent it. But, if selling wool or weapons or anything from amongst the Mubah (permitted) things is confirmed to cause a harm, then selling that thing alone becomes Haram (prohibited) because it leads to a harm, while the object itself remains Mubah (permitted); this is according to the principle taken from when the Prophet (phuh) prohibited the Army from drinking from the wells of Thamud.