Khalifa yana da iko na wajibi kamar haka: A – Shi ne yake karɓe hukunce-hukuncen Shari'a (Ahkam Shar'iyya) da suka wajaba don tafiyar da al'amuran Ummah, waɗanda ake ciro su ta hanyar ijtihadi mai inganci daga Littafin Allah da Sunnar Manzonsa ﷺ. Ta haka sai su zama doka mai ɗaurewa wadda dole a bi, ba a ƙi ba.

The Khalifah possesses the following mandatory powers: A – It is he who adopts the divine rules (Ahkam Shar’i ya) necessary for managing the affairs of the Ummah, which are deduced through viable ijtihad from the Book of Allah and the Sunnah of His Messenger. Thus they become a binding law that must be obeyed and not rejected. .

B - Yana da alhakin manufofin cikin gida da na waje na Jiha; shi ne babban kwamandan dukkan rundunonin soji kuma yana da cikakken iko na sanar da yaki, kulla yarjejeniyar zaman lafiya, sulhu da duk sauran yarjeniyoyi.

B - He is responsible for the domestic and foreign policies of the State; he is the supreme commander in chief of all the armed forces and he has full powers to declare war, conclude peace treaties, truces and all other treaties. .

C - Yana da iko na karɓar wakilai (na ƙasashen waje) da ƙin karɓarsu, haka kuma yana da iko na naɗa wakilai Musulmi da kuma cire su.

C - He has the powers to accept (foreign) ambassadors and to refuse them, as well as the powers to appoint Muslim ambassadors and to remove them. .

D - Khalifah ne ke naɗawa da cire mataimakan sa da Walis; dukkansu suna da alhakin gaban sa da gaban Majalisar Ummah.

D - It is the Khalifah who appoints and removes the assistants and Walis; they are all responsible before him and before the Council of the Ummah. .

E - Shi ne yake naɗawa da cire Alƙalin alƙalai (Qadi al-Qudah), haka kuma sauran alƙalai banda alƙalin Mahkamat al-Mazalim, inda shi yake naɗa shi, amma an takura masa game da cire shi kamar yadda aka bayyana a babin shari'a. Haka kuma yana naɗa shugabannin sassan gudanarwa, kwamandojin soja, shugabannin ma'aikatan soja, da manyan kwamandoji. Dukansu suna amsa tambaya a gare shi, ba ga Majalisar Ummah ba.

E - It is he who appoints and removes the supreme judge (Qadi al-Qudah), as well as the other judges excluding the judge of mahkamat al-Mazalim, where he appoints him, but he is restricted regarding his dismissal as it is explained in the chapter of the judiciary. He also appoints the managers of the administration departments, army commanders, chiefs of staff, and the commanders in chief. They are all answerable to him and not to the Council of the Ummah. .

F - Shi ne yake karɓar hukunce-hukuncen Allah, waɗanda bisa haskensu ake tsara kasafin kuɗin Ƙasa, kuma shi ne yake yanke shawarar cikakkun bayanan kasafin kuɗin da kuɗaɗen da aka ware wa kowace ma'aikata, ko dai na kuɗin shiga ne ko na kashe kuɗi.

F - It is he who adopts the divine rules, in light of which the State’s budget is drafted, and it is he who decides the details of the budget and the funds allocated to each department, whether concerning revenues or expenses. .

Game da cikakkun hujjojin sassan shida da aka ambata a sama, hujja game da sashe "A" ita ce ijma'in Sahabbai gaba ɗaya. Qanun (doka) kalma ce ta fasaha da ke nufin umarnin da sarki (Sultan) ke bayarwa domin mutane su bi shi. Masana na Qanun suna bayyana shi da cewa "tarin ƙa'idodin da Sultan (sarki) ke tilasta wa mutane su bi a cikin dangantakarsu". A takaice, idan Sultan ya bayar da wasu dokoki, to waɗannan dokoki sun zama doka kuma mutane dole ne su bi su; idan kuma Sultan bai bayar da su ba, .

As for the detailed evidences of the six sections mentioned above, the evidence about section "A" is the general consensus of the Sahabah. Qanun (law) is a technical term which means the order that the ruler (Sultan) issues so that people abide by it. Scholars of Qanun (law) define it as "the host of principles that the Sultan (ruler) compels people to follow in their relations". In other words if the Sultan issues certain rules, then these rules become laws and people have to abide by them; and if the Sultan does not issue them, .

Don't become law, kuma mutane ba su wajaba su bi su ba. Musulmi suna bin dokokin Shari'a, don haka suna biyayya ga umarnin Allah (S.W.T.) da hanawarsa. Abin da suke bi shi ne umarni da hani na Allah, ba na Sarki ba, don haka abin da suke bi dokoki ne na Allah, ba umarnin Sarki ba. Sai dai Sahabbai sun sha bamban game da dokokin Shari'a. Wasu daga cikinsu sun fahimci al'amura daga nassoshin Allah sabanin fahimtar juna. Kowannensu ya bi abin da ya fahimta, kuma hakan ya wakilci dokar Allah (S.W.T.) a madadinsa. Duk da haka, akwai wasu dokokin Allah da suka shafi tafiyar da al'amuran Al'umma da duk Musulmi ya wajaba su bi bisa ra'ayi guda ɗaya, ba kowa ya bi ijtihadinsa ba. Wannan ya faru a zamanin baya. Abu Bakr, alal misali, ya ga ya dace a raba kuɗaɗe daidai wa daida tsakanin dukkan Musulmi, domin haƙƙinsu ɗaya ne. Sai dai 'Umar ya ga ba daidai ba ne a ba waɗanda suka yi yaƙi da Manzon Allah ﷺ da waɗanda suka yi yaƙi tare da shi, ko a ba mabuƙata daidai da abin da aka ba masu arziki. Sai dai a lokacin da Abu Bakr ya zama Khalifa, ya tilasta ra'ayinsa a kan mutane, alƙalai da Walis suka aiwatar da ra'ayinsa, 'Umar ma ya miƙa wuya ga ra'ayin Abu Bakr ya aiwatar da shi. Lokacin da 'Umar ya zama Khalifa kuma, ya tilasta ra'ayinsa wanda ya sha bamban da na Abu Bakr, watau ya umarta a raba kuɗaɗe bisa fifiko ba daidai ba, inda aka raba su gwargwadon tsawon lokacin da mutum ya kasance Musulmi da kuma gwargwadon bukatunsu. Musulmi sun bi wannan doka, alƙalai da Walis kuma suka aiwatar da ita. Saboda haka, sahabbai sun yi ijma'i (matsaya ta gama gari) cewa Imam yana da hakkin ya karɓi wasu takamaiman dokoki kuma ya tilasta aiwatar da su, kuma musulmai dole ne su bi irin waɗannan dokoki koda kuwa sun saɓa da ijtihadinsu, kuma dole ne kuma su bar ra'ayoyinsu da ijtihadinsu. Waɗannan dokoki da aka karɓa a zahiri suna zama doka (ko ka'idoji); saboda haka, kafa dokoki na Khalifah kaɗai ne, kuma babu wani mutum da yake da irin wannan hakki.

then they do not become law and people are not obliged to abide by them. The Muslims follow the rules of Shara’, so they abide by Allah’s (P.B.U.H) commands and prohibitions. What they abide by are the commands and prohibitions of Allah, not those of the Sultan, so what they follow are divine rules and not the orders of the Sultan. However the Sahabah have differed regarding the Shariah rules. Some of them understood matters from the divine texts different to one another’s’ understanding. Each one of them abided by what he understood and that represented the rule of Allah (S.W.T) on his behalf. However, there are some divine rules related to managing the affairs of the Ummah that all the Muslims should abide by according to one single opinion, and not each proceeding according to his own ijtihad. This indeed took place in the past. Abu Bakr, for instance, considered it fit to distribute the funds equally among all Muslims for it was their equal right. However ‘Umar deemed it wrong to give to those who had fought against the Messenger of Allah (P.B.U.H) and those who fought alongside him, or to give to the needy equal to that which was given to the wealthy. However when Abu Bakr was the Khalifah, he enforced his opinion upon the people, the judges and Walis executed his opinion and ‘Umar also submitted to Abu Bakr’s opinion and executed it. And when ‘Umar became Khalifah he enforced his own opinion which differed from that of Abu Bakr, i.e. he ordered the funds to be distributed preferentially and not equally, whereby the funds were distributed according to the length of time they had been Muslims and according to their needs. The Muslims abided by this rule, and the judges and Walis executed it. Therefore, a general consensus of the Sahabah was established stating that the Imam has the right to adopt specific rules and enforce their implementation, and Muslims have to abide by such rules even if they contradict with their own ijtihad, and they must also abandon their own opinions and ijtihads. These adopted rules are in fact laws (or canons); thus the enaction of laws belongs to the Khalifah alone and no one else has such a right. .

Dangane da sashe na "B", hujjarsa ta samo asali ne daga ayyukan Manzon Allah ﷺ. Ya kasance yana naɗa Walis da alƙalai yana kuma riƙe su da alhakin gabansa ﷺ. Ya kasance yana sa ido kan cinikayya yana kuma hana zamba da yaudara. Ya kasance yana raba dukiya a tsakanin mutane, yana kuma taimakon marasa aikin yi su sami aiki. Ya kasance yana gudanar da dukkan harkokin cikin gida na Dawla ﷺ.

As for section "B", its evidence is derived from the actions of the Messenger of Allah (P.B.U.H). He (P.B.U.H) used to appoint the Walis and judges and hold them accountable to him. He (P.B.U.H.) used to control trading and prohibit fraud and cheating. He (P.B.U.H) used to distribute the funds among the people, and help the unemployed find work. He (P.B.U.H) used to run all the State’s internal affairs.

Shi kuma ya kasance yana rubuta wasiƙu zuwa ga sarakuna, yana ganawa da jakadu, yana karɓar wakilai. Shi ne yake gudanar da dukkan harkokin waje na Ƙasa. Haka kuma, a lokacin yaƙe-yaƙe da hare-hare, yana jagorantar sojoji a zahiri, yana jagorantar yaƙe-yaƙe da kansa, yana aika dukkan rundunoni tare da naɗa shugabanninsu. Ɗaya daga cikin lokutan, ya naɗa Usama ɗan Zaid a matsayin shugaban wata runduna zuwa Al-Sham; Sahabbai ba su ji daɗin hakan ba saboda ƙuruciyar Usama, amma Manzon Allah ﷺ ya tilasta musu karɓar jagorancinsa, wanda ke tabbatar da cewa shi ne a zahiri kwamandan sojoji, ba kawai babban kwamandan sojojin ba.

He (P.B.U.H) also used to write to the kings and meet with the envoys and receive the delegates. He (P.B.U.H) carried out all the foreign affairs of the State. He (P.B.U.H) effectively used to take command of the armed forces during the raids and He (PBUH) used to lead the battles, and He (PBUH) used to send out all the expeditions and appoint their leaders. In one instance He (PBUH) appointed Usama b. Zayd at the head of an expedition to Al-Sham; the Sahabah were not pleased with this due to Usama’s young age, but the Messenger of Allah (PBUH) forced them to accept his leadership, which proves that he was effectively the commander of the armed forces and not just its supreme commander in chief. .

Shi ne ya shelanta yaki a kan Quraish, da Banu Qurayzah, da Banu Nadir, da Banu Qaynuqa’, da Khaybar da Romawa. Dukkan yake-yaken da suka faru Shi ne ya shelanta su (ﷺ). Wannan yana tabbatar da cewa Khalifah kadai ne yake da hakkin shelanta yaki. Haka kuma Manzon Allah ﷺ ne ya sanya hannu a yarjejeniyoyi da Banu Madlij da kawayensu na Banu Dhumra. Ya (ﷺ) kuma ya sanya hannu a yarjejeniya da Yuhanna (Jonathan) b. Ru’ba, shugaban Ayla, sannan ya sanya hannu a yarjejeniyar Al-Hudaybiyah. Musulmai a wannan lokaci sun yi fushi, amma ya yi watsi da ra’ayinsu ya kuma yi watsi da rokonsu, ya ci gaba ya sanya hannu a yarjejeniyar. Wannan yana tabbatar da cewa Khalifah kadai ne yake da ikon wajibi na sanya hannu a yarjejeniyoyi, ko na zaman lafiya ne ko na wani abu daban.

It was He (PBUH) who declared war on Quraish, and on Banu Qurayzah, Banu Nadir, Banu Qaynuqa’, Khaybar and the Romans. All the wars that took place were declared by Him (PBUH). This proves that only the Khalifah has the right to declare war. It was also the Messenger of Allah (PBUH) who signed the treaties with Banu Madlij and their allies of Banu Dhumra. He (PBUH) signed a treaty with Yuhanna (Jonathan) b. Ru’ba, the leader of Ayla, and He (PBUH) also signed the treaty of Al-Hudaybiyah. The Muslims on that occasion were outraged but He (PBUH) ignored their opinion and dismissed their pleas, went ahead and signed the treaty. This proves that only the Khalifah has the mandatory powers to sign treaties, whether these are peace treaties or any other. .