Tafiyar da al'amuran jama'a wani bangare ne na gudanar da al'amura. Wannan aiki ne na Khaleefah, wanda saboda haka yana da hakkin ya zabi duk wata hanyar gudanarwa da yake so ya kuma sanya ta zama wajibi. Khaleefah yana da hakkin ya kafa dokoki da tsare-tsaren gudanarwa, ya kuma tilasta wa mutane aiwatar da su. Wadannan ayyuka ne na rassa, kuma Khaleefah yana da izinin ya tilasta wa mutane yin aiki bisa gare su. Dole ne mutane su bi umarninsa, domin wannan aiwatar da rassan wata doka ce da ya zaba. Aiwatar da daya daga cikinsu na nufin barin wasu. Wannan daidai yake da zabar dokokin Allah, kuma ya kamata a yi musu kallo iri daya. Kuskure ne a ce wadannan hanyoyi halal ne (Mubah) kuma kowane mutum yana da 'yancin zabar duk hanyar da yake so, domin idan Khaleefah ya sanya wata Mubah ta zama wajibi kuma ya hana wata, zai zama yana haramta Mubah. Wannan kuskure ne, domin ta hanyar zabar wata hanya, Khaleefah ba ya mayar da wata Mubah wajibi ya kuma haramta wata Mubah, sai dai kawai yana aiki ne a cikin hakkokin da Shari'a ta ba shi. Daya daga cikin wadannan hakkoki shi ne zabar dokokin Allah da hanyoyin da suke taimakawa wajen aiwatar da su. Ikon wajibi da ke ba shi damar zabar dokoki, shi ma yana ba shi damar zabar hanyoyin da za su taimaka masa wajen aiwatar da wadannan dokoki. Saboda haka yana da hakkin ya zaba su, kuma talakawansa dole ne su bi abin da ya zaba, kada kuma su yi amfani da wasu hanyoyi idan ya hana su. Irin wannan aiki na Mubah shi ne wanda ake amfani da shi wajen kula da al'amuran mutane. Saboda haka Mubah ne ga Khaleefah ya zabe shi don tafiyar da al'amuran jama'a, domin kula da su aiki ne nasa. Zabar irin wadannan hanyoyi ba zai zama Mubah ga jama'a baki daya ba, domin ba su da wannan ikon kula. Don haka wajibcin bin abin da Khaleefah ya zaba yana samuwa ne saboda wajibcin biyayya gare shi, ba saboda mayar da Mubah ta zama wajibi ba.

Discharging the interests is part of running the affairs. This is the duty of the Khaleefah, who therefore reserves the right to adopt any administrative style He wishes and make it binding. The Khaleefah has the right to enact the administrative laws and systems and oblige people to implement them. These are subsidiary actions and the Khaleefah is allowed to oblige the people to act in accordance with them. The people must obey his orders, as this is an enforcement of the subsidiaries of a rule that He has adopted. Enforcement of one of them means abandoning others. This is exactly the same as the adoption of divine rules and should be treated in the same manner. It is an error to say that these styles are permitted (Mubah) and any person is entitled to adopt any style He wishes, so if the Khaleefah imposed a Mubah and prohibited another, He would be forbidding the Mubah. This is an error because, by adopting a certain style, the Khaleefah would not be making a Mubah compulsory and forbidding another Mubah, He would merely be acting within the rights given to Him by Shar’a. One of these rights is the adoption of divine rules and styles that help to perform them. The mandatory powers that allow Him to adopt the rules also allow Him to adopt the styles that would help Him to perform such rules. He is therefore entitled to adopt them, and his subjects must abide by what He has adopted and not use other styles if He prevented them from doing so. This type of Mubah action is that used to look after people’s affairs. It is therefore Mubah (permissible) for the Khaleefah to adopt it for running people’s affairs because the guardianship is his duty. Adopting such styles would not be Mubah for the people at large for they do not have the mandate of guardianship. Thus the obligation of abiding by what the Khaleefah has adopted is because of the obligation of obedience to Him and not because of making the Mubah compulsory.