Mu’awin-un-Tanfidh shi ne wazirin da Khalifah ke nadawa ya zama mataimakinsa wajen aiwatar da al’amura, bin diddigi da aiwatar da umarninsa. Shi ne mai shiga tsakani tsakanin Khalifah da sassan Gwamnati daban-daban, al’ummar Jiha da ofishin harkokin waje. Yana isar da saƙonni zuwa ga Khalifah da kuma daga gare shi. Shi mataimaki ne wajen aiwatar da umarni, kuma ba shi da iko a kansu ko kuma ba a damƙa masa su ba, watau aikinsa aiki ne na zartarwa da gudanarwa, ba mulki ba. Sashensa kayan aiki ne da ake amfani da shi wajen aiwatar da abin da Khalifah ya bayar zuwa ofisoshin cikin gida da na waje, yana tabbatar da biyayya ga Khalifah a duk abin da ke zuwa gare shi ta waɗannan ofisoshi. Sashensa yana aiki a matsayin mai shiga tsakani tsakanin Khalifah da sauran mutane, inda yake isar da saƙo gare su a madadinsa, yana kuma isar da saƙo zuwa gare shi daga gare su.

A Mu’awin-un-Tanfidh is the wazir whom the Khalifah appoints to be his assistant in the execution of matters, the following up and implementation of his orders. He is the intermediary between the Khalifah and the various State departments, the subjects and the foreign office. He conveys messages to and fro to the Khalifah. He is an assistant in executing orders and is not authorized over them or entrusted with them i.e. his role is one of execution and administrative and not ruling. His department is a tool used to execute what the Khalifah issues to the internal and foreign offices, ensuring submission to the Khalifah in all that comes to him through these offices. His department acts as an intermediary between the Khalifah and others, where it conveys to them on his behalf and conveys to him from them. .

Mataimakin shugaban zartarwa (wazir al-tanfidh) an taba kiransa da sakatare (al-Katib) a zamanin Manzon Allah ﷺ da Khulafa'u Rashidun. Daga baya aka san shi da mai kula da sashen wasiku ko haruffa. Daga nan aka yanke shawarar a kira shi sakataren tsarawa ko mai kula da sashen tsarawa. A karshe malaman shari'a suka kira shi mataimakin shugaban zartarwa (wazir al-tanfidh).

The executive assistant used to be called a secretary (al-Katib) at the time of the Messenger of Allah (PBUH) and the Khulafaa’ Rashidun. Then he became known as the keeper of the divan of letters or correspondence. Later it was decided that he be called the secretary of composition or the keeper of the divan of composition. Finally the jurists called him the executive assistant (wazir al-tanfidh). .

Khalifa shi ne mai mulki, wanda ayyukansa sun haɗa da mulki, aiwatarwa, da kula da al'amuran mutane. Aiwatar da mulki, zartarwa da kiyayewa na buƙatar ayyukan gudanarwa. Wannan yana buƙatar kafa wani sashe na musamman wanda zai yi aiki tare da Khalifa sosai don tafiyar da ayyukan da ke taimaka masa wajen gudanar da ayyukan Khilafah. Saboda haka ana buƙatar mataimakin zartarwa, wanda Khalifa zai naɗa domin ya tafiyar da al'amuran gudanarwa, amma ba al'amuran mulki ba. Ba ya gudanar da wani aikin mulki kamar mataimaki mai wakilci. Misali, ba a yarda ya naɗa Wali ko amil ba, haka kuma ba ya tafiyar da al'amuran mutane. Ayyukansa kawai na gudanarwa ne, watau aiwatar da umarnin mulki da ayyukan gudanarwa da Khalifa ko mataimaki mai wakilci ya bayar. Shi ya sa ake kiransa mataimakin zartarwa. Malaman shari'a sun kasance suna kiransa 'wazir tanfidh', wanda ma'anarsa kawai Mu'awin al-Tanfidh ne, bisa dalilin cewa kalmar wazir a harshe tana nufin 'mataimaki'. Sun ce wannan wazir mai shiga tsakani ne tsakanin Khalifa, talakawa da Walis, wanda ke isar da umarnin da aka ba shi, yana aiwatar da dokokinsa, yana sanar da Khalifa game da naɗin Walis, da shirya rundunonin sojoji da ke tsaron iyakoki. Haka kuma yana isar wa Khalifa duk abin da ya zo daga waɗannan ofisoshi, yana sanar da shi duk sababbin al'amura da za su iya tasowa domin ya aiwatar da umarnin Khalifa a kansu. Wannan yana sa shi mataimaki wajen aiwatar da umarni, ba wajen ɗaukar nauyinsu ko damƙa masa su ba. Yana kama da shugaban divan na shugaban ƙasa a yau. Tun da mataimakin zartarwa yana da alaƙa kai tsaye da Khalifa kamar mataimaki mai wakilci, yana cikin dangin Khalifa. Aikinsa yana bukatar tuntuba da Khalifah (shugaba) da kuma bin Khalifah da ganawa da shi shi kaɗai a kowane lokaci, rana ko dare, al'amarin da ya saɓa wa sharuɗɗan da shari'ar Allah ta tanada ga mace. Saboda haka, mataimakin mai zartarwa dole ne ya zama namiji. Haka kuma mataimakin mai zartarwa ba zai iya zama kafiri ba; dole ne ya zama Musulmi, domin shi wani ɓangare ne na mabiyan Khalifah. Wannan saboda Allah (SWT) yana cewa:

The Khalifah is a ruler, whose duties include ruling, execution, and looking after people’s affairs. The carrying out of ruling, execution and guardianship requires administrative actions. This necessitates the setting up of a special department that works closely with the Khalifah to manage tasks that help him carry out the Khilafah’s duties. Thus an executive assistant is required, to be appointed by the Khalifah to run the administrative affairs but not the affairs of ruling. He does not perform any ruling duties like the delegated assistant. He is not allowed, for example, to appoint a Wali or an amil, nor to manage people’s affairs. His duties are merely administrative, i.e. to execute the ruling orders and the administrative tasks issued by the Khalifah or the delegated assistant. This is why he is known as the executive assistant. Jurists used to call him ‘wazir tanfidh’ which simply means Mu’awin al-Tanfidh, on the basis that the word wazir is linguistically used to mean ‘the assistant’. They said that this wazir is an intermediary between the Khalifah, the subjects and the Walis, who conveys the orders issued to him, executes his rules, informs the Khalifah about the appointment of Walis, and about the preparation of task forces and armies stationed at the frontiers. He also conveys to the Khalifah whatever comes from these offices and informs him of all new matters that may arise so that he can implement the Khalifah’s orders regarding them. This makes him an assistant in executing commands, not in taking charge over them, or entrusting him with them. He is similar to the head of the divan of the head of the state at the present time. Since the executive assistant is linked directly to the Khalifah just like the delegated assistant, he is part of the Khalifah’s entourage. His task requires contact with the ruler (Khalifah) and requires pursuance with the Khalifah and meeting with him in isolation at any time, day or night, a matter that disagrees with the conditions for a woman according to the divine rules. Therefore, the executive assistant has to be a man. In addition the executive assistant cannot be a disbeliever; he must be a Muslim, for he is part of the Khalifah’s entourage. This is because Allah (S.W.T) says:.

"Ya ku waɗanda suka yi imani! Kada ku riƙi wasu waɗanda ba cikin ƙungiyarku ba a matsayin abokan ciki, waɗanda ba za su yi ƙasa a gwiwa ba wajen cutar da ku; suna son ku sha wahala. Ƙiyayya tana bayyana daga bakunansu, amma abin da ƙirjinsu ke ɓoyewa ya fi girma.' [TMQ 3: 118]"

‘O you who believe; do not take for intimates other than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater.’[TMQ 3: 118] .

Haramcin ɗaukar wanda ba musulmi ba a cikin tawagar Khalifa a bayyane yake a cikin ayar. Saboda haka mataimakin zartarwa ba zai iya zama kafiri ba, sai dai dole ne ya zama musulmi, domin yana da alaƙa kai tsaye da Khalifa kuma ba ya rabuwa da shi, kamar yadda mataimakin wakilci yake. Mataimakan zartarwa kuma za su iya zama fiye da ɗaya bisa ga buƙata da kuma bisa ga aikin da yake isar da saƙo tsakanin Khalifa da sauran mutane.

The prohibition of taking a non-Muslim as part of the Khalifah’s entourage is very clear in the verse. Therefore the executive assistant cannot be a Kafir but must be Muslim for he is directly connected to the Khalifah and not separate from him, just like the delegated assistant. The executive assistants can also number more than one according to the need and according to the work he communicates between the Khalifah and others. .

Dangane da fagagen da Mu'awin al-Tanfidh ke zama mai shiga tsakani tsakanin Khalifah da wasu, akwai guda huɗu:

As for the areas in which the Mu’awin al-Tanfidh acts as an intermediary between the Khalifah and others, these are four: .

1) Al'amuran ƙasashen waje, ko Khalifa ya tafiyar da su kai tsaye, ko kuma ya naɗa sashen harkokin waje da zai jagorance su.

1) The international affairs, whether the Khalifah discharges them directly, or he appoints a foreign department that takes charge of them. .

2) Rundunar soja.

2) The army. .

3) Ƙungiyoyin gwamnati banda sojoji.

3) The state organizations other than the army. .

4) Dangantaka da 'yan ƙasa.

4) Relations with the citizens. .

Waɗannan su ne nau'o'in ayyukan da mataimakin shugaban zartarwa ke gudanarwa. Tun da shi ne mai shiga tsakani tsakanin Khalifah da sauran mutane, za a ɗauke shi a matsayin wanda ke ba da rahoto zuwa ga Khalifah da kuma karɓar rahoto daga gare shi. Ta wannan aiki, yana sa ido kan abin da ake buƙata daga ayyukan sassan gwamnati.

These are the types of duties, which the executive assistant carries out. Since he is an intermediary between the Khalifah and others, he would be considered as a liaison that reports to and from the Khalifah. By acting as such, he follows up what is required of the State departments’ action. .

Khalifah shi ne mai mulki na gaskiya. Shi da kansa yake kula da mulki, aiwatar da hukunce-hukunce da tafiyar da al'amuran jama'a. Saboda haka yana cikin hulɗa akai-akai da hukumomin mulki, al'amuran duniya da Ummah. Yana kafa dokoki, yana yanke shawarwari, yana aiwatar da ayyukan kulawa, yana duba yadda hukumomin mulki suke gudanar da aikinsu, matsalolin da za su iya fuskanta da bukatunsu. Haka kuma ana sanar da shi duk wata bukata, koke da al'amura da suke fitowa daga Ummah, kuma yana bin diddigin ayyukan ƙasashen waje. Saboda haka, bisa ga yanayin waɗannan ayyuka, Mu'awin at-tanfidh yana aiki a matsayin mai shiga tsakani game da su, watau yana isar da saƙonni zuwa ga Khalifah, sannan umarnin Khalifah yana isar da shi zuwa ga Ummah. Abin da Khalifah ya bayar zuwa sassa daban-daban da abin da ke zuwa gare shi daga gare su, yana buƙatar bibiya da aiwatarwa, wanda mataimakan zartarwa ke gudanarwa don tabbatar da an zartar da shi yadda ya kamata. Zai jagoranci aiwatar da umarnin Khalifah da sassan Dawla, kuma ba zai tsaya ba sai dai idan Khalifah ya bukaci hakan musamman. A wannan yanayi yana da wajibi ya yi biyayya ga umarninsa, domin Khalifah shi ne mai mulki kuma umarninsa dole ne a aiwatar da shi.

The Khalifah is the actual ruler. He is the one who deals with ruling, execution and the management of people’s affairs by himself. Therefore he is in constant contact with the ruling apparatus, international affairs and the Ummah. He enacts laws, takes decisions, and carries out actions of caring, looks at the performance of the ruling apparatus, the obstacles it may face and its requirements. He is also informed of any demands, complaints and matters that come from the Ummah, and he follows up the international activities as well. Therefore, based on the nature of these actions, the Mu’awin at-tanfidh acts as an intermediary relating to them, i.e. he conveys messages to the Khalifah and in turn the Khalifah’s orders to the Ummah. What is issued by the Khalifah to the different departments and what comes to him from them, needs following up and implementation, which is undertaken by the executive assistants who ensure its satisfactory execution. He would preside over the execution of the Khalifah’s orders and the State departments and would not stop, unless the Khalifah specifically demanded so. In this case he is obliged to obey his orders because the Khalifah is the ruler and his order has to be implemented. .

Dangane da al'amuran da suka shafi sojoji da dangantakar kasashen duniya, wadannan al'amura gaba daya sirri ne kuma sun keebanta ga Khalifah. Saboda haka mataimakin shugaban zartarwa ba ya bibiyar aiwatar da wadannan al'amura, kuma ba ya neman aiwatar da su, sai dai idan Khalifah ya nemi hakan daga gare shi, a wannan yanayi zai bibiyi kawai al'amuran da Khalifah ya bukata, ba wasu ba.

In regards to the matters related to the army and international relations, these are generally confidential and are specific to the Khalifah. Therefore the executive assistant does not follow up the execution of these matters nor does he pursue their execution, unless the Khalifah requests him to do so, in which case he will follow up only the matters which the Khalifah demanded and not any others. .

Dangane da Ummah, al'amuran kula da harkokinta, biyan bukatunta, da kawar da zalunci daga gare ta, al'amura ne da Khalifah da wanda aka naɗa a matsayin mataimakinsa ke da alhakin yi. Ba su ne aikin mataimakin zartarwa ba, don haka ba ya bibiyar su sai dai waɗanda Khalifah ya umarce shi da bibiyarsu. Aikinsa a wannan fanni kawai aiwatarwa ne, ba bibiya ba. Duk wannan ya dogara da yanayin ayyukan da Khalifah ke gudanarwa, kuma bisa ga haka ya dogara da yanayin ayyukan Mu'awin at-tanfidh.

In regards to the Ummah, matters of looking after her affairs, fulfilling her demands and removing unjust actions from her, are matters for the Khalifah to deal with and the one who is appointed as a deputy to him. They are not a mandate for the executive assistant, so he does not follow them up except for those issues which the Khalifah requests him to do so. His action in this regard is simply execution and not following up. All this depends on the nature of the actions which the Khalifah carries out and accordingly the nature of the Mu’awin at-tanfidh actions. .

Misalai na aikin mataimakin zartarwa a zamanin Manzon Allah ﷺ da Khulafa'u Rashidun (inda ake kiran wannan mataimaki da sakatare a lokacin) sune kamar haka:

Examples of the actions of the executive assistant at the time of the Messenger of Allah (PBUH) and khulafa’ rashidun (where this assistant was called secretary at that time) are as follows: .

1. Misalan mu'amalar hulɗa da ƙasashen duniya:

1. Examples of dealing with International relations: .

Al-Bukhari ya ruwaito wannan daga al-Muswar da Marwan game da yarjejeniyar Hudaybiyyah: .

• Al-Bukhari narrated the following from al-Muswar and Marwan regarding the Hudaybiyah treaty: .

Saboda haka Annabi ﷺ ya kira magatakarda (marubuci)…

“So the Prophet (PBUH) called the secretary (writer)…” .

Abu Yusuf kuma ya ruwaito a cikin littafin Kharaj yana cewa:

Abu Yusuf also narrated in the book of Kharaj saying: .

"Muhammad ibn Ishaq da al-Kalbi sun ba ni labari, wasu kuma sun ƙara a cikin hadisin suna cewa: Ya ce: Rubuta (a cikin jam'i)..." ba tare da ambaton sunan marubucin ba. Ibn Kathir ya ruwaito: .

“Muhammad ibn Ishaq and al-Kalbi informed me, some others added in the hadith saying: He said: Write (in the plural)...” without mentioning the name of the writer. Ibn Kathir narrated: .

Ibn Ishaq ya ce al-Zuhri ya ce… sannan Manzon Allah ﷺ ya kira ’Ali ibn Talib, ya ce: "Rubuta (mufuradi)…".

“Ibn Ishaq said al-Zuhri said…then the Messenger of Allah (PBUH) called upon ’Ali ibn Talib and said: ‘Write (singular)…’”.

Abu 'Ubayd ya riwaito shi a cikin littafin al-Amwal daga Ibn Abbas, inda ya ce:

Abu ‘Ubayd narrated it in the book of al-Amwal from ibn Abbas, where he said: .

…sai ya ce wa 'Ali: "Ya 'Ali, rubuta…"

“….and he said to ’Ali: ‘O ’Ali, write…’” .

Al-Hakim ya ruwaito daga Ibn ‘Abbas, al-Zahabi kuma ya tabbatar da ingancinsa kuma ya amince da shi, yana cewa:

Al-Hakim narrated from ibn ‘Abbas and al-Zahabi authenticated and approved it, saying: .

"…..Ya 'Ali, rubuta…" Rubutun wannan yarjejeniyar zaman lafiya sananne ne, don haka babu buƙatar ambatonsa a nan.

“…..O ’Ali, write…” The text of this peace treaty is well known, and does not need mentioning here. .

• Wasiƙar Manzon Allah ﷺ zuwa ga Haraklius, wadda jama'ar muhaddithai suka ruwaito sai dai Ibn Majah. Lafazin hadisin kamar yadda Al-Bukhari ya ruwaito daga Ibn Abbas daga Abu Sufyan: .

• The letter of the Messenger (PBUH) to Heraculus, narrated by the jama’ah (of muhaddithin) excluding ibn Majah. The wording of the hadith as narrated by Al-Bukhari from ibn Abbas from Abu Sufyan: .

Bismillah ir-Rahman ir-Rahim, daga Muhammad, bawan Allah kuma Manzon Allah ﷺ, zuwa ga Heraculus, shugaban Romawa: aminci ya tabbata ga wanda ya bi shiriya. Bayan haka, ina kiran ku zuwa Musulunci. Idan kun karɓi Musulunci, Allah zai ba ku lada sau biyu. Idan kuma kun juya baya, to, kuna ɗauke da laifin Arisiyeen (ma'ana, Romawa). "Ya ku Ahlul Kitab, ku zo ga kalma madaidaiciya a tsakaninmu da ku, cewa kada mu bauta wa kowa sai Allah, kada mu yi wa wani shi tarayya da Shi, kuma kada wani ɓangare daga cikinmu ya riƙe wani a matsayin ubangiji baicin Allah." {Idan suka juya baya, to, ku ce: Ku shaida cewa mu Musulmai ne.} [Bukhari, Sahih. #7].

“Bismillah ir-Rahman ir-Rahim, from Mohammad, the slave and Messenger of Allah (PBUH) to Heraculus the leader of the Romans, peace is upon whoever follows the guidance. After which, I invite you to Islam. If you embrace Islam Allah will give you double the reward. If you turn away then you are responsible about the sin of the Arisiyeen (meaning the Romans). O you, people of the book, come forward to a fair word between us and you, so that we do not worship save Allah, we do not associate partners with Him, nor do we take each other as lords besides Allah. If they turned away say bear witness that we are Muslims.” [Bukhari, Sahih. #7] .

• Wasiƙar amsa daga Hirakal zuwa ga Manzon Allah ﷺ an ruwaito ta a cikin littafin al-Amwal na Abu ‘Ubayd, daga Bakr ibn Abdullah ibn Abdullah al-Muzni: “…Ya rubuta wa Manzon Allah ﷺ cewa shi Musulmi ne, kuma ya aiko masa da wasu dinari (kuɗi). Manzon Allah ﷺ ya ce a lokacin da ya karanta wasiƙar: ‘Yana ƙarya, maƙiyin Allah, ba Musulmi ba ne, a'a yana kan Kiristanci.’”.

• The letter of response from Hercules to the Messenger of Allah ( PBUH) has been narrated by Abu ‘Ubayd in the book al-Amwal from Bakr ibn Abdullah ibn Abdullah al-Muzni: “…And he wrote to the Messenger of Allah (PBUH) that he is Muslim, and sent him some dinars (money). The Messenger of Allah (PBUH) said when he read the letter: ‘He lies, the enemy of Allah, he is not Muslim, rather he is on Christianity.’”.

Al-Hafiz ya ce a cikin al-Fath, hadisin ingantaccen riwaya ne amma yana da katsewa (mursal) daga Bakr.

Al-Hafiz said in al-Fath, the hadith is an authentic narration but is disconnected (mursal) from Bakr. .

• Wasiƙar da mutanen Minbaj suka rubuta wa ‘Umar da amsarsa gare su, inda Abu Yusuf ya ce a cikin littafin al-Kharaj: “Abdul Malik ibn Jurayj ya gaya mana daga Amr ibn Shu’ayb cewa mutanen Minbaj – wasu mutanen yaƙi da ke bayan teku – sun rubuta wa ‘Umar ibn al-Khattab (ra) suna cewa: ‘Ka ba mu damar shiga ƙasarka a matsayin ‘yan kasuwa, ka kuma sanya mana harajin wani ɓangare cikin goma.’ Ya ce, ‘Umar ya tuntuɓi sahabbai game da wannan, suka shawarce shi ya amince. Don haka, su ne mutanen yaƙi na farko da suka biya ɗaya cikin goma.”

• The letter written by the people of Minbaj to ‘Umar and his reply to them, where Abu Yusuf said in the book of al-Kharaj: “Abdul Malik ibn Jurayj told us from Amr ibn Shua’yb that the people of Minbaj – some people of war behind the sea – wrote to ‘Umar ibn al-Khattab (ra) saying: “Allow us to enter your country as traders and impose upon us the tenth of a tax.” He said, ‘Umar consulted with the companions regarding this, and they advised him to agree. Thus, they were the first people of war that paid the tenth.” .

2. Sojoji da wasu daga cikin wasiƙunsu su ne:

2. The army and some of its correspondence are: .

• Wasiƙar Abu Bakr zuwa ga Khalid, wadda a cikinta ya umurce shi da ya tafi Al-Sham. Abu Yusuf ya ce a cikin littafin Al-Kharaj: "Khalid ya so ya mai da Al-Heerah cibiyarsa. Sai dai wasiƙar Abu Bakr ta zo masa, inda ya umurce shi da ya tafi Al-Sham domin ya ƙarfafa Abu Ubaydah da Musulmai..."

• The letter of Abu Bakr to Khalid, in which he commands him to travel to Al- Sham. Abu Yusuf said in the book of Al-Kharaj: “Khalid wanted to take Al- Heerah as his centre. However the letter of Abu Bakr came to him in which he commanded him to travel to Al-Sham as a reinforcement for Abu Ubaydah and the Muslims…” .

Sojojin da ke Al-Sham sun rubuta wa ‘Umar, suna neman tallafinsa, sai ya rubuta musu amsa. Ahmad ya ruwaito daga masu ruwaito waɗanda ake ɗaukar su amintattu, cewa Abu Hatim ibn Habban ya ji Sammak yana cewa: “Na ji Iyad al-Ash’ari yana cewa, ‘Na halarci yakin al-Yarmuk a lokacin da muke ƙarƙashin shugabanni biyar: Abu ‘Ubaydah ibn al-Jarrah, Yazid ibn Abi Sufyan, Ibn Hasanag, Khalid ibn Al-Waleed da Iyadh, wanda ba shi ne mai ruwaitowa wanda ya yi magana da Sammak ba.’ Ya ce ‘Umar ya ce, ‘Idan akwai wani rikici, to ku nemi taimakon Abu Ubaydah.’” Sammak ya ce: “Sai muka rubuta masa cewa mutuwa ta yi ƙarfi a kanmu, kuma muna neman tallafinsa. Ya rubuta mana amsa yana cewa, ‘Na karɓi wasiƙarku da kuke neman tallafina. Ina umurtar ku zuwa ga wanda yake da ƙarfin tallafi mafi girma, kuma sojojinsa sun fi shirye. Shi ne Allah (‘azza wa jalla), don haka ku nemi taimakonsa, domin an ba Muhammad ﷺ nasara a Badr da sojoji ƙasa da naku. Da zarar wasiƙata ta isa gare ku, ku yi yaƙi da su, kada ku tuntuɓe ni.’ Sai muka yi yaƙi da su, muka kayar da su, muka kashe su har tsawon farsakh huɗu.”

• The armies in Al-Sham wrote to ‘Umar asking him for support, and he wrote back to them. Ahmad has reported from narrators considered as sound narrators that Abu Hatim ibn Habban heard Sammak saying: “I heard Iyad al- Ash’ari say, “I attended al-Yarmuk when we were under five amirs: Abu ‘Ubaydah ibn al-Jarrah, Yazid ibn Abi Sufyan, Ibn Hasanag, Khalid ibn Al-Waleed and Iyadh who was different to the narrator that spoke to Sammak. He said that ‘Umar said, “If there is a matter of conflict, then seek the help of Abu Ubaydah.” Sammak said: “So we wrote to him that death raged against us and we sought his support. He wrote to us replying, “I received your letter in which you seek my support. I direct you to the one who is of stronger support and whose soldiers are more ready. He is Allah (‘azza wa jall), so seek His help, because Muhammad (PBUH) was given victory at Badr with less than your army. Once my letter has reached you, fight against them and do not consult with me. So we fought against them and thus defeated them. We killed them for four farsakh.” .

Rundunar Al-Sham ta rubuta wa ‘Umar ibn Al-Khattab cewa: "Idan mun haɗu da abokan gaba mu ga sun rufe makamansu da siliki, sai zuciyarmu ta cika da tsoro." ‘Umar ya amsa musu: "Ku ma ku yi haka, ku rufe makamanku da siliki", Ibn Taymiyyah ya ruwaito shi a cikin Al-Fatawa.

• The army of Al-Sham wrote to ‘Umar ibn Al-Khattab “When we meet the enemy and see them cover their weapons with silk we find terror in our hearts.” ‘Umar replied to them, “You do the same, so cover your weapons with silk”, narrated by Ibn Taymiyyah in Al-Fatawa. .

3. Wasu wasiƙu na ƙungiyoyin gwamnati ban da na sojoji.

3. Some correspondence of the state’s organizations other than the army. .

Wasiƙar Manzon Allah ﷺ zuwa ga Mu'az game da ɗaya cikin goma:

• The letter of the Messenger (PBUH) to Muadh regarding the tenth: .

Yahya ibn Adam ya ruwaito a cikin littafin Al-Kharaj game da mulki, ya ce: "Manzon Allah ﷺ ya rubuta wa Mu'azu a Yaman:

Yahya ibn Adam narrated in the book of Al-Kharaj about ruling, he said: . “The Messenger of Allah (PBUH) wrote to Muadh in Yemen: .

“Zakatin kashi goma (usham) ana biyansa a kan abin da aka shayar da ruwan sama ko da ruwa mai yawa; kuma rabin usham ana biyansa a kan abin da aka shayar da guga.” Ash-Shaafi’i ma ya ruwaito irin wannan.

• “The tenth is due in whatever was irrigated with rain or with sizable water; and half of a tenth is due in whatever is irrigated with a bucket.” Ash-Shi’ has also narrated the like of it. .

• Wasiƙar Manzon Allah ﷺ zuwa ga Al-Mundir ibn Sawa game da harajin kai (jizyah). Abu Yusuf ya ambata a littafin Al-Kharaj daga Abu ‘Ubaydah, ya ce: .

• The letter of the Messenger of Allah (PBUH) to Al-Mundir ibn Sawa regarding the head tax (jizyah). Abi Yusuf mentioned in the book of Al-Kharaj from Abu ‘Ubaydah, he said: .

Manzon Allah ﷺ ya rubuta wa Al-Mundir ibn Sawa, yana cewa: "Duk wanda ya yi sallarmu, ya juya zuwa alkiblarmu, ya ci naman dabbar da muka yanka, to shi Musulmi ne, kuma yana da hakkin kariyar Allah da ManzonSa. Duk wanda daga cikin Majusawa ya karɓa, to yana cikin aminci, kuma duk wanda ya ƙi, to dole ne ya biya jizya."

“The Messenger of Allah (PBUH) wrote to Al-Mundir ibn Sawa and stated: ‘Whoever prayed our prayer, turned to our qiblah, ate our slaughtered meat, then he is a Muslim, and he is entitled to the protection of Allah and His Messenger. Whoever of the Magus accepts, then he is safe, and whoever rejects has to pay the jizyah”. .

• Wasiƙar Abu Bakr zuwa ga Anas game da wajibcin Sadaqah, lokacin da ya aike shi zuwa Bahrain. Al-Bukhari ya ruwaito daga Anas cewa: "Abu Bakr (ra) ya rubuta masa game da wajibcin Sadaqah wanda Allah da Manzonsa ﷺ suka umarta…"

• The letter of Abu Bakr to Anas regarding the duty of Sadaqah, when he sent him to Bahrain. Al-Bukhari narrated from Anas “that Abu Bakr (ra) wrote to him regarding the duty of Sadaqah which Allah and His Messenger commanded…” .

• Wasiƙar ‘Umar zuwa ga Amr a shekarar Ramada (yunwa), da amsar Amr gare shi. Ibn Khuzaymah ya ruwaito a cikin Sahihinsa, al-Hakim kuma ya ce yana da inganci bisa sharuddan Muslim, sannan al-Bayhaqi ya ruwaito shi a cikin Sunan, Ibn Sa’d kuma a cikin Tabaqaat daga Zayd ibn Aslam daga mahaifinsa, wanda ya ce: “Lokacin da shekarar Ramadat ta zo, kasar Larabawa ta sha fama da fari, sai ‘Umar ibn Al-Khattab ya rubuta wa Amr ibn Al-As. ‘Daga Abdullahi, amirul Mu’minin, zuwa ga Amr ibn Al-As. Na rantse da Allah, ba ruwanka ko kai da mutanen gefenka kun yi kiba a lokacin da ni da mutanen gefena muka yi rauni. Ka taimake mu!’ Amr ya amsa, ‘Aminci ya tabbata a gare ka. Ina a shirye don hidimarka; ina a shirye don hidimarka. Raƙuma suna zuwa gare ka, inda farkonsu yana wurinka kuma ƙarshensu yana wurina; ko da yake ina fatan samun hanyar ɗaukar kayan abinci ta teku.’”

• The letter of ‘Umar to Amr in the year of Ramada (famine), and the reply of Amr to him. Ibn Khuzaymah narrated in his Sahih, and Al-Hakim said it is sound according to the conditions of Muslim, and is by al-Bayhaqi in the Sunan, and Ibn Sa’d in the Tabaqaat from Zayd ibn Aslam from his father who said: “When the year of Ramadat took place, and the land of the Arabs suffered from drought, ‘Umar ibn Al-Khattab wrote to Amr ibn Al-As. ‘From Abdullah, amir al-Mu’minin to Amr ibn Al-As. By Allah you do not bother if you and the people on your side became fat at the time I and the people on my side became slim. Help us!’ Amr replied, ‘Peace is upon you. I am at your service; I am at your service. Camels are coming to you, where its first is with you and its last is with me; though I hope to find a way to carry the supplies by sea.’” .

• Wasikar Muhammad ibn Abu Bakr zuwa ga ’Ali game da murtaddai, da amsar sa gare shi. Ibn Abi Sheba ya ruwaito daga Qabus ibn al-Mukhariq daga mahaifinsa, ya ce: “’Ali ya aika Muhammad ibn Abu Bakr a matsayin amir zuwa Masar, sai ya rubuta masa game da wasu zindiƙai (murtaddai). Wasu daga cikinsu suna bautar rana da wata, wasu kuma suna bautar wasu abubuwa alhali suna da’awar cewa su Musulmi ne. Saboda haka ’Ali ya umarce shi da ya kashe wanda ya yi da’awar Musulunci alhali yana bautar wasu abubuwa, ya bar sauran su bauta wa abin da suke so.”

• The letter of Muhammad ibn Abu Bakr to ’Ali regarding the apostates, and his reply to him. Ibn Abi Sheba reported from Qabus ibn al-Mukhariq from his father that he said: “’Ali sent Mohammad ibn Abu Bakr as an amir to Egypt, and he wrote to him regarding some zendik (apostates). Some of them worshipped the sun and moon, and some of them worship other things whilst claiming that they are Muslim. Hence Ali ordered him to kill the one that claimed to be Muslim whilst worshipping other things and leave others to worship whatever they like.” .

4. Wasiku da ake aika kai tsaye ga 'yan ƙasa, waɗansu daga cikinsu kamar haka:

4. Letters addressed directly to the citizens, some of which are as follows: .

• Wasiƙar Manzon Allah ﷺ zuwa ga mutanen Najran. Abu Dawud ne ya ruwaito ta daga Al-Suddi, daga Ibn ‘Abbas ﷺ – inda al-Mundhiry ya yi sharhi cewa Al-Suddi da ya ji daga al-‘Abbas kai tsaye yana da wata tattaunawa a kanta – cewa Abu ‘Ubayd ya ruwaito ta a cikin Al-Amwal daga Abu Al-Malih Al-Hadhaly, wanda ya ce a karshenta: “‘Uthman ibn ‘Affan da Mu’ayqib sun shaida hakan, kuma suka rubuta.” Abu Yusuf ya ruwaito wannan a cikin Al-Kharaj, kuma ya ambata cewa marubucin shi ne Al-Mughirah ibn Abi Shu’bah. Sannan Abu Yusuf ya ambaci wasiƙar Abu Bakr zuwa gare su, wadda marubucinta shi ne Al-Mughirah, da wasiƙar ‘Umar da marubucinta Mu’ayqib, da wasiƙar ‘Uthman zuwa gare su da marubucinta abokinsa (mawla) Humran, da wasiƙar ‘Ali da marubucinta, Abdullah ibn Rafi’.

• The letter of the Messenger (PBUH) to the people of Najran. It is narrated by Abu Dawud from Al-Suddi from ibn ‘Abbas - where al-Mundhiry comments that al-Suddi directly hearing from al-‘Abbas has some discussion regarding it – that Abu ‘Ubayd narrated it in Al-Amwal from Abu Al-Malih Al- Hadhaly, which says at its end: “‘Uthman ibn ‘Affan and Mu’ayqib testified to that, and wrote”. Abu Yusuf has narrated this in Al-Kharaj, and he mentions the scribe was Al-Mughirah ibn Abi Shu’bah. Then Abu Yusuf mentioned the letter of Abu Bakr to them, whose scripter was Al-Mughirah, the letter of ‘Umar and the scripter who was Muayqib, the letter of ‘Uthman to them and the scripter who was his associate (mawla) Humran, and the letter of ’Ali and the scribe, Abdullah ibn Rafi’. .

• Wasikar Manzon Allah (ﷺ) zuwa ga Tamim Al-Dari. Abu Yusuf ya ruwaito wannan a cikin al-Kharaj: "Tamim Al-Dari, wato Tamim ibn Aws, mutum daga Lakham, ya ce: 'Ya Manzon Allah; ina da makwabta daga cikin Romawa a Falasdinu. Suna da wani kauye da ake kira Habra, da wani kuma da ake kira Aynoon. In Allah ya ba ka nasarar Al-Sham, don Allah ka ba ni waɗannan (kauyuka biyu).' Sai ya ce (ﷺ): 'Naku ne.' Tamim ya ce: 'To ka rubuta min tabbatar da hakan.'"

• The letter of the Messenger (PBUH) to Tamim Al-Dari. Abu Yusuf narrated the following in al-Kharaj: “Tamim Al-Dary, who is Tamim ibn Aws, a man from Lakham, said: ‘O Messenger of Allah; I have neighbours from the Romans in Palestine. They have a village called Habra, and another one called aynoon. If Allah conquered Al-Sham for you, please grant those (two villages) to me.’ He (PBUH) said: ‘They are yours.’ Tamim said: ‘So write confirming this for me.’ .

Ya rubuta masa wasiƙa:

He (PBUH) wrote to him: .

"Bismillahi Ar-Rahmani Ar-Rahim. Wannan wasika ce daga Muhammad ﷺ, Manzon Allah, zuwa ga Tamim ibn Aws Al-Dari, cewa yana da kauyen Habra da kauyen Bayt 'Aynun, dukkan filayensu, duwatsunsu, ruwansu, gonakinsu da ake nomawa, Nabatawa da shanu, da kuma zuriyarsa bayansa. Babu wanda zai kalubalanci hakkinsa a kansu, kuma babu wanda zai karkata daga hakkinsu ba bisa adalci ba. Duk wanda ya yi haka ya dauki wani abu daga gare su, to ya cancanci la'anar Allah, da Mala'iku, da dukkan mutane." Ali ne ya rubuta wannan.

‘Bismillah al-Rahman al-Rahim. This is a letter from Mohammad, the Messenger of Allah, to Tamim ibn Aws Al-Dari, that he has the village of Habra and the village of Bayt ‘Aynun, all of its plains, mountains, water, arable land, Nabateans and cows, and to his offspring after him. No one would challenge him regarding his right over them, and nor would any one deviate from their right unjustly. Whoever did so and took anything from them he deserves the curse of Allah, the Angels and all mankind.’ Ali wrote this.” .

Sa'ad Abu Bakr ya karɓi ragamar mulki, sai ya rubuta musu wasiƙa a kan wannan al'amari, wadda ta ce:

When Abu Bakr took authority he wrote to them a letter regarding this matter that said: .

Bismillahi r-Rahmani r-Raheem. Wannan wasiƙa ce daga Abu Bakr, amintaccen mai kula da Manzon Allah ﷺ, wanda aka ba shi iko a ƙasar. Ya rubuta ta ga Darys, cewa babu wanda zai raina abin da suka mallaka na ƙauyen Habra da ‘Aynoon. Duk wanda ya saurari Allah kuma ya yi masa biyayya, kada ya raina su da komai. Shugabana dole ne ya kafa musu ƙofofi biyu, ya kuma kare su daga masu ɓarna.

“Bismillah ir Rahman ir Raheem. This is a letter from Abu Bakr, the trustee of the Messenger of Allah (PBUH) that has been given authority in the land. He writes it to the Darys, that no one would undermine what they possess of the village of Habra and ‘Aynoon. Whoever listens to and obeys Allah, must not undermine them in anything. My chief must set up two doors for them, and protect them from the corrupters.” .

Khalifa yana da hakkin ya nada sakatarori da yawan da yake bukata don gudanar da rubuce-rubucensa. Wannan ma yana zama wajibi idan ba za a iya gudanar da aikin ba sai an nada su.

The Khalifah has the right to appoint as many secretaries as he needs to carry out his correspondence. This even becomes obligatory if the duty cannot be performed without their appointment. .

Marubutan sirah sun ambata cewa Manzon Allah ﷺ yana da kusan marubuta ashirin.

The authors of the seerah mentioned that the Messenger of Allah ( PBUH) had about twenty scripters. .

Al-Bukhari ya ambata a cikin Saheehinsa cewa Manzon Allah (ﷺ) ya umarci Zayd ibn Thabit ya koyi harshen Yahudawa domin ya karanta wa Manzon Allah (ﷺ) idan sun rubuta masa. Don haka Zayd ibn Thabit ya koyi Ibrananci cikin kwanaki goma sha biyar. Ibn Ishaq ya ruwaito daga Abdullah ibn Al-Zubayr cewa:

Al-Bukhari mentioned in his Saheeh that the Messenger of Allah ( PBUH) ordered Zayd ibn Thabit to learn the language of the Jews so as to read to the Messenger of Allah (PBUH) when they wrote to him. So Zayd ibn Thabit learnt Hebrew in fifteen days. Ibn Ishaq narrated from Abdullah ibn Al-Zubayr that: .

"Manzon Allah ﷺ ya yi dictation ga Abdullahi ɗan Al-Arqam ɗan Abd Yaghuth, kuma yana amsa wa sarakuna a madadinsa…" Al-Bayhaqi ya ruwaito daga Abdullahi ɗan ‘Umar (ra) cewa ya ce: .

“The Messenger of Allah (PBUH) dictated to Abdullah ibn Al-Arqam ibn Abd Yaghuth, and he used to reply to the kings on his behalf…” Al- Bayhaqi narrated from Abdullah ibn ‘Umar (ra) that he said: .

Wata wasika daga wani mutum ta zo wa Annabi ﷺ, sai ya ce wa Abdullah ɗan Al-Arqam, "Ka amsa mini a madadina." Ya rubuta amsarsa, sannan ya karanta wa Annabi ﷺ.

“A letter from a man came to the Prophet (PBUH), so he said to Abdullah ibn Al-Arqam, “Reply on my behalf.” He wrote his reply and then read it to the Prophet (PBUH). .

Ya ce "Ka yi abin da yake daidai kuma ka yi shi da kyau." ﷺ (Allah ya ba shi nasara).

He (PBUH) said “You did what is right and proficient.” (May Allah give him success). .

Muhammad ibn Sa’d ya ruwaito daga Ali ibn Muhammad Al-Mada’ini ta cikin isnadansa cewa Muhammad ibn Maslamah ne ya taba rubuta wasika ga wani wakili, bisa umarni daga Manzon Allah ﷺ, kuma Ali ibn Abi Talib ne yake rubuta yarjejeniyoyi a duk lokacin da Manzon Allah ﷺ ya yi yarjejeniya, yana rubuta sharuddan zaman lafiya a duk lokacin da ya yi sulhu. Muayqib ibn Abi Fatimah ne yake da alhakin tambarinsa. Al-Bukhari ya ruwaito a cikin Tarihi ta hanyar Muhammad ibn Bashar daga kakansa Muayqib cewa ya ce:

Muhammad ibn Sa’d reported from Ali ibn Muhammad Al-Mada’ini through his isnads that Muhammad ibn Maslamah was the one who once wrote a letter to a delegate, based on an order from the Messenger of Allah (PBUH) and that Ali ibn Abi Talib was the one that used to write the treaties when the Messenger (PBUH) made treaties, and write the terms of peace when he made peace. Muayqib ibn Abi Fatimah was responsible for his stamp. Al-Bukhari reported in the history through Muhammad ibn Bashar from his grandfather Muayqib that he said: .

Zoben hatimin Manzon Allah ﷺ an yi shi ne da ƙarfe mai launi, aka liƙa masa azurfa, kuma yana hannuna; Mu'ayqib kuwa shi ne mai kula da hatimin Manzon Allah ﷺ.

“The seal ring of the Messenger of Allah (PBUH) was made of coloured iron, with silver on it, and it was with me; and Mu’ayqib was responsible for the stamp of the Messenger of Allah (PBUH) ”.