Tsarin gudanarwa salo ne da ake amfani da shi wajen aiwatar da wani aiki, kuma shi ma yana cikin hanyoyin aiwatarwar, don haka ba ya bukatar hujja ta musamman. Ya isa ya kasance yana da hujja ta gaba ɗaya da ke nuna asalinsa. Zai zama kuskure a ce waɗannan salo ayyukan ɗan adam ne, wanda don haka ya kamata a gudanar da su bisa ka'idojin Allah. Wannan saboda hujjar waɗannan ayyuka ta zo ne dangane da asalinsu ta hanyar gaba ɗaya. Saboda haka ta ƙunshi dukkan ayyukan da suka samo asali daga wannan asali, sai dai idan akwai hujjar Allah da ta shafi wani aiki na biyu, a irin wannan yanayi dole aikin ya bi wannan hujja. Misali, Allah (SWT) ya ce: "Kuma ku biya zakka." [TMQ At-Tauba: 11]

The administrative system is a style used to perform a task, and is also one of its means, so it does not require specific evidence. It is sufficient for it to have general evidence that indicates its origin. It would be wrong to say that these styles are human actions, which should therefore be conducted according to the divine rules. This is because the evidence for these actions has come with regards to their origin in a general form. Thus it includes all actions that branch out from that origin, unless there is divine evidence that relates to a subsidiary action, in which case the action must follow that evidence. For instance Allah (swt) says; “And pay out the Zakat” [TMQ At-Tauba: 11]

Ta biyo bayan haka, shaidun sun zo game da ayyukan da suka rassa daga gare shi, kamar adadin Nisab, masu karɓar Zakka, da nau'ukan abubuwan da ake karɓar Zakka daga cikinsu. Dukkan waɗannan ayyuka ne da aka samo daga cikin faɗin Allah: "Ku bayar da Zakka." Babu wasu shaidu game da hanyar da masu karɓar Zakka za su bi wajen tattara ta. Misali, shin suna tafiya ne a kan doki ko a ƙafa? Shin suna ɗaukar wasu ma'aikata su taimaka musu ko a'a? Shin dole ne su kafa wurin taro na musamman inda duk za su haɗu? Shin za su sami rumbuna inda za su ajiye duk abin da suka tattara? Shin waɗannan rumbunan za su kasance a ƙarƙashin ƙasa ko kuma a gina su kamar rumbunan hatsi? Shin za a tattara Zakkar kuɗi a jaka ko a akwati? Duk waɗannan ayyuka da irinsu, a gaskiya, ayyuka ne masu rassa daga "Ku bayar da Zakka." Shaidar gaba ɗaya ta rufe su duka, domin babu takamaiman shaidu a kansu; haka lamarin yake ga dukkan salo-salo. Don haka, salon aiki yana da matsayin aiki mai rassa daga wani aiki, wato daga asalin da yake da shaidar gaba ɗaya. Saboda haka salon ba ya buƙatar shaida, domin shaidar asalinsa tana zama shaida a gare shi ma.

, which is a general evidence. Then the evidences came regarding the subsidiary actions which branched out from it, such as the amount of Nisab, the Zakat collectors and the categories of things from which Zakat is to be taken. All these are actions derived from, “And pay out the Zakat.” There are no evidences regarding the manner by which the Zakat collectors have to collect the Zakat. For example, do they go riding or walking? Do they hire other employees to help them or not? Do they have to establish headquarters where they would all meet? Would they have warehouses where they would store everything they had collected? Would these houses be underground or built like grain houses? Would the cash Zakat be collected in bags or coffers? All these actions and the like are, in fact, subsidiary actions originating from “And pay out the Zakat.” The general evidence covers them all, as there are no specific evidences for them; and this is the case with all the styles. Thus, the style is an action subsidiary to an action i.e. to the origin that has general evidence. Therefore, the style does not require evidence, because the evidence of its origin serves as evidence for it as well.

Dangane da kafa gwamnati, wato kafa mutanen da za su tafiyar da muradun al'umma a kowane fanni da ke bukatar aikin gudanarwa, wannan an rarraba shi a matsayin aiki na asali ba na kari ba; saboda haka yana bukatar dalili. Dalilinsa an samo shi ne daga ayyukan Manzon Allah ﷺ, domin shi ﷺ yana gudanar da mulki da gudanarwa. Ya isar da sako, ya aiwatar da shi, kuma ya tafiyar da al'amuran Musulmai. Dangane da isar da sako (tabligh), wannan sananne ne. Dangane da aiwatarwa, wahayi ya zo yana umurtarsa da karbar sadaka, da yanke hannun barawo, da jefe mazinaci, da bulalar mai zargi, da kashe makiyi; dukkan wadannan ayyuka ne na aiwatarwa. Ya kasance yana lalata gumaka da hannunsa, wato aiwatarwa ke nan, kuma yana aika mutane su cire su. Ya ﷺ yana kashe-kashe a fagen yaki, yana kama fursunonin yaki, yana umurtar mutane su kiyaye adalci kuma ya kafa shi. Ya kasance yana hukunta dukkan masu aikata laifi da 'yan tawaye, yana umurtar mutane su bi duk abin da ya kawo musu. Dukkan wannan aiwatarwa ce.

As for the establishment of the administration, i.e. the establishment of those who would manage the citizens’ interests in every utility that needs an administrative work, this would be categorised as an original action and not a subsidiary one; hence it requires evidence. Its evidence is deduced from the actions of the Messenger of Allah (pbuh) as He (pbuh) used to perform the ruling and the administration. He (pbuh) conveyed the message, executed it and discharged the Muslims’ affairs. With regards to the Tableegh (conveying) this is well known. With regards to the execution, the revelation came and ordered Him to collect the Sadaqah, to cut the hand of the thief, to stone the adulterer, to lash the slanderer and to kill the enemy; all of which are executive actions. He used to destroy the idols by his own hand, which is execution, and He would also send people to remove them. He (pbuh) would kill in the battlefield and take prisoners of war, order people to observe justice and established it. He would punish all the various wrongdoers and rebels and order people to adhere to all that He brought to them. All of this is execution.

Game da rawar da ya taka wajen tafiyar da al'amura, ﷺ ya kafa tsarin gudanarwa ga sassa daban-daban, kuma ya naɗa sakatarori don tafiyar da waɗannan sassa. ﷺ yana tafiyar da al'amuran mutane a Madina, kuma ya naɗa sakatarori su taimaka masa wajen tafiyar da sassa daban-daban. Ali Ibnu Abi Talib shi ne mai rubuta rantsuwa da yarjejeniyoyi, wanda aiki ne na gudanarwa ba muƙamin mulki ba. Al-Mu'ayqib ibnu Abi Fatima kuwa yana kula da tambarin ﷺ na hukuma, wanda shi ma aiki ne na gudanarwa ba muƙamin mulki ba. Al-Bukhari ya ruwaito a cikin tarihi daga Muhammad bin Bashaar, daga kakansa Mu'ayqib, wanda ya ce: "Tambarin Manzon Allah ﷺ an yi shi ne da ƙarfe an lulluɓe shi da azurfa, kuma yana hannu na. Mu'ayqib ne ke da alhakin tambarin Manzon Allah ﷺ." Mu'ayqib ibnu Abi Fatima kuma shi ne sakataren da ke kula da ganima da dukiyar yaƙi. Huzaifah Ibnul-Yaman shi ne mai karɓar harajin 'ya'yan itace na Hijaz, kuma Abdullahi Ibnu Arqam shi ne mai rajistar kabilu da ruwayensu da sauransu. Duk wannan yana nuna cewa Manzon Allah ﷺ yana gudanar da gwamnati tare da aiwatar da rawar da yake takawa a matsayin shugaba. Sai dai ﷺ ya ƙayyade wa kowane ɗaya daga cikin waɗannan masu gudanarwa irin aikin da ya naɗa su domin yi, kamar rubuta ganima da dukiyar yaƙi, ko tantancewa da karɓar harajin 'ya'yan itace, ko makamantansu. Amma ﷺ bai ƙayyade ayyukan ƙarin da masu gudanarwar za su bi don cimma aikinsu ba. Rashin ƙayyadewar nan yana nufin cewa waɗannan ayyukan ƙari ne ga asali. Saboda haka, mutanen da aka umarta su aiwatar da waɗannan ayyuka za su kasance da 'yancin zaɓar duk salon da suke so domin cimma ayyukan da aka ba su, da cika muradun jama'a ta hanya mafi inganci.

As for his role in managing the affairs, He (pbuh) established a system of administration for the various departments and appointed secretaries to run those departments. He (pbuh) used to run people’s affairs in Madinah and He appointed secretaries to assist Him with the running of the various departments. Ali Ibnu Abi Talib used to be the notary of the oaths and treaties, which was an administrative duty and not a ruling post. Al Mu’ayqib ibnu Abi Fatima was in charge of his official stamp, an administrative duty and not a ruling post. Al-Bukhari reported in the history from Muhammad bin Bashaar from his grandfather Mu’ayqib, who said; “The stamp of the Messenger of Allah (pbuh) was made of iron covered with silver and it was with me (in my hand). Mu’ayqib was responsible for the stamp of the Messenger of Allah (pbuh).” Mu’ayqib Ibnu Abi Fatima was also the secretary in charge of the spoils and booty. Huzayfah Ibnul-Yaman was the collector of fruit levies of Hijaz, and ‘Abdullah Ibnu Arqam was the registrar of tribes and their waters and so on. All this serves as evidence that the Messenger of Allah (pbuh) ran the administration in addition to carrying out his role as a ruler. However, He (pbuh) had determined for each one of those directors the type of task He had appointed them to do, such as recording the spoils and booty, or the assessment and collection of fruit levies or the like. He (pbuh) however, did not specify the subsidiary actions, which the directors would follow to accomplish their tasks. This non-specification meant that those actions are subsidiaries of the origin. Therefore, those people ordered to carry out those tasks would have been free to choose any styles they wished in order to accomplish the tasks assigned to them and discharge the interests in the most effective way.