Khalifa shi ne ƙasa. Yana da dukkan ikon da ya wajaba ga ƙasa, kuma su ne:

The Khaleefah is the state. He possesses all of the mandatory powers of the state, and they are:

Shi ne ya ke tsara hukunce-hukuncen shari'a (Ahkam Shari'ah) tun da ya karɓe su a matsayin abin ɗaurewa; a lokacin ne za su zama dokoki da dole ne a bi su, kuma keta su ba zai halatta ba.

It is He who makes the divine rules (Ahkam Shari’ah) once He adopted them as binding; they would then become laws that have to be obeyed and their violation would not be allowed.

Shi ne ke da alhakin manufofin cikin gida da na waje na ƙasar. Shi ne babban kwamandan dukkan rundunonin sojoji, kuma yana da cikakken iko na shelar yaƙi, kulla yarjejeniyar zaman lafiya, sulhu da duk sauran yarjejeniyoyi.

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, concludes peace treaties, truces and all other treaties.

Yana da ikon karɓar jakadu (na ƙasashen waje) da kuma ƙin karɓarsu, haka kuma yana da ikon naɗa jakadun Musulmi da kuma tsige su.

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

Khalifa ne ke naɗawa da cire mataimaka da Wulah. Dukkansu suna da alhakin gabansa da gaban Majalisar Ummah.

It is the Khaleefah who appoints and removes the assistants and Wulah. They are all responsible before him and before the Council of the Ummah.

Shi ne ke naɗawa da cire babban alƙali (Qadhil-Qudhat), da kuma shugabannin yankuna, kwamandojin soja, shugabannin hafsoshi, da manyan kwamandoji. Dukkansu suna da hisabi a gare shi, ba ga Majalisar Ummah ba.

It is He who appoints and removes the supreme judge (Qadhil-Qudhat), as well as district administrators, army commanders, chiefs of staff, and the commanders in chief. They are all answerable to him and not to the Council of the Ummah.

Shi ne ke kafa dokokin Allah, wadanda a cikin hasken su ake tsara kasafin kudin Gwamnati, kuma shi ne yake tsara bayanan kasafin kudin da kudaden da aka ware wa kowane sashe da ake bukata, ko dai game da kudaden shiga ko kuma kashe-kashe.

It is He who adopts the divine rules, in the light of which the State’s budget is drafted, and He decides the details of the budget and the allotted funds required for each department, whether concerning revenues or expenses.

Shaidar wannan wajibcin iko shi ne cewa Khilafah, a matsayin mulki na gaba ɗaya a kan dukkan Musulmai a duniya, da manufar aiwatar da hukunce-hukuncen Addini da isar da Saƙon Musulunci ga duniya, wannan kanta hujja ce. Sai dai kalmar "dawla" (ƙasa/gwamnati) kalma ce ta fasaha, wacce ma'anarta ke bambanta gwargwadon ra'ayoyin al'ummai. Yammacin duniya tana ɗaukar dawla a matsayin ƙasa, mazauna da masu mulki, domin dawla a fahimtarsu tana iyaka ne cikin iyakokin da suke kira ƙasa. Ikon ƙoli, a fahimtarsu, na al'umma ne, yayin da mulki, wato hukuma, na gama-gari ne ba na mutum ɗaya ba. Don haka ma'anar dawla ta zama sananne a matsayin jimlar ƙasa, mazauna da masu mulki. Saboda haka suna da shugaban ƙasa, wato shugaban masu mulki, al'umma, ƙasa (yanki) da firayim minista. Sai dai a Musulunci babu iyakoki na dindindin, domin dole ne a isar da Saƙon Musulunci zuwa ga duniya baki ɗaya. Don haka iyakoki suna motsawa tare da motsin ikon Musulunci zuwa wasu ƙasashe. Kalmar ƙasa (watan) tana nufin wurin da mutum ke zaune har abada, watau gidansa da garinsa, babu ƙari babu ragi. Ikon ƙoli na Shari'a ne, ba na al'umma ba. Don haka masu mulki suna ƙarƙashin nufin Shari'a. Al'ummar Musulmi ma tana ƙarƙashin nufin Shari'a. Mulki, watau hukuma, na ɗaiɗaikun mutane ne ba na gama-gari ba. Manzon Allah ﷺ ya ce:

Evidence of these mandatory powers is the fact that the Khilafah as a general ruling over all the Muslims worldwide, with the objective of implementing the rules of the Deen and carrying the Message of Islam to the world, and this in itself is an evidence. However, the word state is a technical term, whose meaning differs according to the views of the nations. The West considers the state as the land, inhabitants and the rulers, for the state in their view is defined within borders that they call the country. Sovereignty, in their view, belongs to the people, while the ruling, i.e. the authority is collective and not individualistic. Thus the concept of the state became known as the total of the country, the inhabitants and the rulers. Therefore, they have a head of state, i.e. head of rulers, the people, the country (land) and a prime minister. However, in Islam, there are no permanent borders, for the Message of Islam has to be carried to the whole world. Therefore frontiers move with the movement of the authority of Islam to other countries. The term country means the place where a person resides permanently i.e. his home and town, no more and no less. Sovereignty belongs to the Shar’a, not to the people. Thus the rulers are controlled by the will of the Shar’a. The Ummah is also controlled by the will of the Shar’a. The ruling i.e. authority is for individuals and it is not collective. The Messenger of Allah (pbuh) said:

"Idan mutum uku suna tafiya, to su naɗa ɗaya daga cikinsu ya zama Ameer." [Al-Bazzar ne ya riwaito shi daga Ibn ‘Umar] Shi ma ya ce ﷺ:

“If three of you were on a journey, let them appoint one of them as an Ameer.” [Narrated by Al-Bazzar from ibn ‘Umar] He (pbuh) also said:

"Idan mutum uku suka fita tafiya, to su naɗa ɗaya daga cikinsu ya zama Ameer." [Abu Dawood ne ya ruwaito shi daga Abu S'aid al-Khudri] Muslim ya ruwaito daga Abu S'aid al-Khudri daga Manzon Allah ﷺ, cewa shi ﷺ ya ce:

“If three of you went out on a journey, let them appoint one of them as an Ameer.” [Narrated by Abu Dawood from Abu S’aid al- Khudri] Muslim narrated from Abu S’aid al-Khudri from the Messenger of Allah (pbuh), that He (pbuh) said:

"Idan an yi wa Khalifofi biyu mubaya'a, to ku kashe na karshe daga cikinsu." Saboda haka, ma'anar daula a Musulunci ta bambanta da ta sauran tsare-tsare. Daula a Musulunci tana nufin iko da mulki, kuma ikonta na wajibi shi ne na Sarki. Tunda Khalifa ne mai riƙe da iko, to shi ne daula.

“If a Bay’ah has been taken for two Khulafaa’, kill the latter of them.” Therefore, the meaning of the state in Islam differs from that in other systems. The state in Islam means the authority and ruling, and its mandatory powers are that of the Sultan. Since the Khaleefah is the one who holds the authority, He is then the state.

Amma lokacin da Manzon Allah (ﷺ) ya kafa Daular Musulunci a Madina, shi ne shugaban ƙasa, kuma yana riƙe da iko. Saboda haka dukkan iko yana hannunsa, kuma dukkan ikon da ya shafi mulki yana gare shi. Haka abin yake a tsawon rayuwarsa, har zuwa lokacin da ya rasu (ﷺ). Bayan sa sai Khulafaa’ Ar-Rashidoon suka zo, kowannensu yana da cikakken iko kuma yana mallakar dukkan ikon wajibi da ya shafi mulki. Wannan kuma yana nuna cewa Khaleefah shi ne ƙasar. Bugu da ƙari, lokacin da Manzon Allah (ﷺ) ya yi gargaɗi game da tawaye da rashin biyayya ga Ameer, ya bayyana hakan a matsayin tawaye ga iko (Sultan). Ya ce (ﷺ):

However, when the Messenger of Allah (pbuh) established the Islamic State in Madina He was the head of state and He held the authority. Thus all of the authority was in his hands, and all of the powers related to the ruling were his. This was as much throughout his lifetime until He (pbuh) died. Then after him came the Khulafaa’ Ar-Rashidoon, and each one of them enjoyed the full authority and possessed all the mandatory powers related to the ruling. This also serves as evidence that the Khaleefah is the state. Besides, when the Messenger of Allah (pbuh) warned against rebellion and disobedience to the Ameer, He expressed it as being a rebellion against the authority (Sultan). He (pbuh) said:

“Duk wanda ya ga wani abu a cikin Amirinsa wanda ya ƙi jinsa, to ya yi haƙuri. Gaskiya ne! Duk wanda ya ware kansa daga Sultan (ikon Musulunci) ko da da faɗin hannu ɗaya ne, sannan ya mutu a kan haka, to ya mutu mutuwar Jahiliyya.” Khilafah ita ce shugabancin muminai. Don haka Khaleefah shi ne hukuma, kuma yana da dukkan iko na wajibi, watau shi ne dawla (ƙasa) kuma yana mallakar dukkan ikon da aka bai wa dawla. Wannan ita ce hujja ta gaba ɗaya game da waɗannan iko na wajibi. Amma lissafin waɗannan ikon da Khaleefah yake da su, a zahiri lissafin ikon da suke a cikin dawla ne, don bayyana hukunce-hukuncen cikakkun bayanai na waɗannan iko.

“If anyone sees in his Ameer something that displeases him, let him remain patient. For behold! He who separates himself from the Sultan (authority of Islam) by even so much as a hand span and dies thereupon He has died the death of Jahiliyyah.” The Khilafah is the leadership over the believers. The Khaleefah is therefore the authority, and He has all the mandatory powers, i.e. He is the state and possesses all the powers given to the state. This is the general evidence about these mandatory powers. As for the listing of these powers enjoyed by the Khaleefah, this is in fact the listing of the powers that exist in the state, so as to explain the detailed rules of these powers.

Game da cikakkun hujjojin sassan shida da aka ambata a sama, hujjar sashe "A" ita ce ijma'in Sahabbai baki ɗaya. Qanoon (doka) kalma ce ta fasaha wacce ke nufin umarnin da sarki (Sultan) ya bayar domin mutane su bi shi. Masu ilimin doka sun bayyana shi da cewa "jimlar ƙa'idodin da Sultan ke tilasta mutane su bi a dangantakarsu". Saboda haka idan Sultan ya bayar da wasu dokoki, to waɗannan dokokin sun zama doka kuma mutane dole ne su bi su. Idan kuma Sultan bai bayar da su ba, to ba su zama doka ba kuma mutane ba su wajaba su bi su ba. Musulmai suna bin dokokin Shari'a, don haka suna bin umarnin Allah da haramcinsa. Abin da suke bi shi ne umarni da haramcin Allah, ba na Sultan ba. Don haka suna bin dokokin Ubangiji ba umarnin Sultan ba. To sai dai Sahabbai sun sha bamban a kan dokokin Shari'a. Wasu daga cikinsu sun fahimci daga nassoshin Ubangiji abubuwan da suka sha bamban da abin da wasu suka fahimta. Kowannensu ya bi abin da ya fahimta, kuma hakan ya zama dokar Allah a gare shi. Duk da haka, akwai wasu dokokin Ubangiji masu alaƙa da tafiyar da al'amuran Al'umma waɗanda dukkan Musulmai ya kamata su bi bisa ra'ayi guda ɗaya, daidaikun mutane ba za su iya bin ijtihadin kansu ba. Wannan ya faru a baya. Misali, Abu Bakr ya ga ya dace a raba kuɗaɗe daidai tsakanin dukkan Musulmai, domin haƙƙinsu daidai yake. 'Umar kuwa ya ga ba daidai ba ne a ba wanda ya yi yaƙi da Manzon Allah ﷺ irin abin da aka ba wanda ya yi yaƙi tare da shi, ko a ba mabukaci irin abin da aka ba mai arziki. Sai dai lokacin da Abu Bakr ya zama Khaleefah, ya tilasta mutane su bi ra'ayinsa, alƙalai da gwamnoni kuma suka aiwatar da ra'ayinsa, 'Umar ya miƙa wuya ga ra'ayin Abu Bakr ya aiwatar da shi. Lokacin da 'Umar ya zama Khaleefah kuwa, ya aiwatar da ra'ayinsa wanda ya sha bamban da na Abu Bakr. Saboda haka ya umarta a raba kuɗaɗen bisa fifiko, ba daidai wa daida ba. Ta haka aka ba Musulmi kuɗaɗen bisa tsawon lokacin da suka yi suna Musulmi da kuma bisa bukatunsu. Musulmi suka bi wannan ƙa'ida, alƙalai da waliyyai kuma suka aiwatar da ita. Saboda haka, aka kafa ijma'in Sahabbai gabaɗaya cewa Imam yana da 'yancin ɗaukar takamaiman dokoki da kuma tilasta aiwatar da su. Musulmi dole ne su bi irin waɗannan dokoki koda kuwa sun saɓa da ijtihadinsu, kuma dole ne su bar ra'ayoyinsu da ijtihadinsu. Waɗannan dokokin da aka karɓa a zahiri su ne ƙa'idoji (Canons). Saboda haka, kafa dokoki na Khaleefah ne kaɗai, ba kowa ba ne yake da wannan 'yanci.

As for the detailed evidences of the six sections mentioned above, the evidence about section “A” is the general consensus of the Sahabah. Qanoon (law) is a technical term that means the order that the ruler (Sultan) issues so that people abide by it. People of Qanoon (law) define it as “the host of principles which the Sultan (ruler) compels people to follow in their relations”. So if the Sultan issues certain rules, then these rules become law and people have to abide by them. If the Sultan does not issue them, then they do not become law and people are not obliged to abide by them. The Muslims follow the rules of Shar’a, so they abide by Allah’s repl commands and prohibitions. What they abide by are the commands and prohibitions of Allah, not those of the Sultan. Thus they follow the divine rules and not the orders of the Sultan. However, the Sahabah have differed regarding the Sharia’ah rules. Some of them understood from the divine texts matters different to what the others understood. Each one of them complied with what He understood and that represented the rule of Allah for him. 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, individuals cannot proceed according to their 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. ‘Umar deemed it wrong to give to those who had fought against the Messenger of Allah (pbuh) the same as to those who fought alongside him, or to give to the needy equal to that is given to the wealthy. However when Abu Bakr was the Khaleefah, He forced people to follow his opinion and the judges and Wulah executed his opinion and ‘Umar submitted to Abu Bakr’s opinion and executed it. When ‘Umar became Khaleefah He enforced his own opinion which differed from that of Abu Bakr. So He ordered the funds to be distributed preferentially and not equally. Thus the Muslims were accorded the funds based upon the length of time they had been Muslims and according to their needs. Muslims abided by this rule, and the judges and Wulah 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. Muslims have to abide by such rules even if they disagreed with their own Ijtihad, and they must abandon their own opinions and Ijtihad. These adopted rules are in fact laws (Canons). Therefore the enactment of laws belongs to the Khaleefah alone and no one else has such a right.

Sashe "B" dalilinsa ya samo asali ne daga ayyukan Manzon Allah ﷺ. Ya kasance yana naɗa Wulah da alƙalai, yana kuma riƙe su da alhakin gaban sa. Ya kasance yana sa ido kan harkokin ciniki, yana hana zamba da yaudara. Ya kasance yana raba kuɗaɗe ga mutane, yana kuma taimaka wa marasa aikin yi su sami aiki. Ya kasance yana gudanar da dukkan harkokin cikin gida na ƙasa ﷺ. Haka kuma ya kasance yana magana da sarakuna, yana haɗuwa da manzanni, yana karɓar wakilai ﷺ. Ya kuma gudanar da dukkan harkokin waje na ƙasa ﷺ. Ya kasance yana jagorantar rundunar soji a yaƙe-yaƙe, yana kuma jagorantar yaƙoƙi ﷺ. Ya kasance yana aika dukkan ƙananan runduna, yana naɗa shugabanninsu ﷺ. Wata rana ya naɗa Usama ɗan Zaid a matsayin shugaban wata runduna zuwa Ash-Sham; Sahabbai ba su ji daɗin hakan ba saboda ƙuruciyar Usama, amma Manzon Allah ﷺ ya tilasta musu karɓar jagorancinsa ﷺ. Wannan ya tabbatar da cewa shi ﷺ ya kasance kwamandan rundunar soji a zahiri, ba kawai babban kwamandan ƙoli ba ﷺ. Shi ﷺ ne ya ayyana yaƙi da Quraishawa, da Banu Quraiza, da Banu Nadir, da Banu Qainuqa', da Khaibar, da Rumawa. Dukkan yaƙe-yaƙen da suka faru an ayyana su ne daga gare shi ﷺ. Wannan ya tabbatar da cewa Khalifa shi kaɗai ne yake da haƙƙin ayyana yaƙi ﷺ. Haka kuma Manzon Allah ﷺ ne ya sanya hannu kan yarjejeniyoyi da Banu Madlij da abokansu na Banu Dhumra. Ya sanya hannu kan yarjejeniya da Yuhanna (Jonathan) ɗan Ru'ba, shugaban Ayla ﷺ, kuma ya sanya hannu kan yarjejeniyar Al-Hudaibiyya ﷺ. Musulmi a wancan lokaci sun yi fushi, amma ya yi watsi da ra'ayinsu ya ƙi roƙonsu, ya ci gaba ya sanya hannu kan yarjejeniyar ﷺ. Wannan ya tabbatar da cewa Khalifa shi kaɗai ne yake da ikon wajibi na sanya hannu kan yarjejeniyoyi, ko na zaman lafiya ne ko wasu ﷺ.

As for section “B”, its evidence is derived from the actions of the Messenger of Allah (pbuh). He (pbuh) used to appoint the Wulah and judges and hold them accountable to him. He (pbuh) used to control trading and prohibit fraud and cheating. He (pbuh) used to distribute the funds among the people, and help the unemployed find work. He (pbuh) used to run all the state’s internal affairs. He (pbuh) as well used to address the kings and meet with the envoys and receive the delegates. He (pbuh) also carried out all the foreign affairs of the state. He (pbuh) used to effectively take command of the armed forces during the raids and He (pbuh) used to lead the battles. He (pbuh) used to send out all the expeditions and appoint their leaders. In one instance He (pbuh) appointed Usama ibn Zayd at the head of an expedition to Ash-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. This proves that He effectively was the commander of the armed forces and not just its supreme Commander in Chief. It was He (pbuh) who declared war on Quraysh, and on Banu Qurayzah, Banu Nazir, Banu Qaynuqa’, Khayber and the Romans. All the wars that took place were declared by him (pbuh). This proves that the Khaleefah only 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) ibn 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, and went ahead and signed the treaty. This proves that the Khaleefah alone has the mandatory power to sign treaties, whether these were peace treaties or any other.

Dangane da sashe na "C", hujjarsa ita ce cewa Manzon Allah (ﷺ) da kansa ne ya karɓi jakadun Musaylama guda biyu, kuma shi ne ya karɓi Abu Rafi'i, jakada daga Quraishawa. Haka kuma shi ne ya aika jakadu zuwa ga Heraclius, Khosroes, Al-Muqawqis, Al-Harith Al-Ghassani, Sarkin Al-Heera, Al-Harith Al-Himiary, Sarkin Yemen, da Negus na Habasha (Al-Habashi), kuma ya aika Uthman Ibnu Affan zuwa ga Quraishawa a lokacin al'amarin Hudaybiyyah. Wannan yana tabbatar da cewa Khalifa ne ke karɓar jakadun (wakilai) ya kuma ƙi su, kuma shi ne ke nada jakadun.

As for the section “C”, its evidence is that it was the Messenger of Allah (pbuh) himself who received the two envoys of Musaylama, and it was He (pbuh) who received Abu Rafi’i, an envoy from Quraysh. It was also He (pbuh) who sent envoys to Heraclius, Khosroes, Al Muqawqis, Al-Harith Al- Ghassani, King of Al-Heera, Al Harith Al-Himiary, King of Yemen, the Negus of Abyssania (Al-Habashi), and He sent ‘Uthman Ibnu ‘Affan to Quraysh during the Hudaybiyah affair. This proves that the Khaleefah is the one who accepts the ambassadors (envoys) and refuses them and it is He who appoints the ambassadors.

Dangane da sashe na "D", dalilinsa shi ne cewa Manzon Allah (ﷺ) da kansa ne yake naɗa Walai. Ya naɗa Mu'az ya zama Wali a kan Yaman. Haka kuma yana cire su; ya cire Al-A'la' ibn Al-Hadhrami daga muƙaminsa na Wali a Bahrain bayan mutanen wurin sun koka a kansa. Wannan yana nuna cewa Walai suna da alhakin gaban mutanen Wilayoyi (gundumomi), da gaban Khalifa, da kuma gaban Majalisar Al-Ummah, domin shi ne ke wakiltar dukkan Wilayoyi. Wannan shi ne game da Walai. Amma game da mataimaka, Manzon Allah (ﷺ) yana da mataimaka biyu; Abu Bakr da 'Umar. Bai cire su ba, bai kuma naɗa wasu su maye gurbinsu ba a lokacin rayuwarsa. Duk da haka, mataimaki yana samun ikonsa ne daga Khalifa, kuma tunda yana aiki a matsayin wakilinsa, Khalifa yana da hakkin ya cire shi, bisa ga kwatankwacin wakili, domin mutum yana da hakkin ya sallami wakilinsa.

As for section “D”, its evidence is that it was the Messenger of Allah (pbuh) himself who used to appoint the Wulah. He (pbuh) appointed Mu’az as Wali over Yemen. He (pbuh) used also to remove them; He removed Al-A’la’ ibn Al-Hadhrami from his post as Wali of Bahrain after its people complained about him. This indicates that the Wulah are responsible before the people of the Wilayaat (districts), and before the Khaleefah, as well as the Council of the Ummah, for it represents all the Wilayahs. This is concerning the Wulah. As for the assistants, the Messenger of Allah (pbuh) had two assistants; Abu Bakr and ‘Umar. He did not remove them and appoint others to replace them during his lifetime. However, the assistant derives his authority from the Khaleefah, and since He acts in the capacity of his deputy, the Khaleefah therefore has the right to remove him, by analogy with the representative (agent), for the person has the right to dismiss his representative (agent).

Dangane da sashe na "E", dalilinsa ya samo asali ne daga cewa Manzon Allah ﷺ ya nada ‘Ali a matsayin alkali a kan Yemen. Ahmad kuma ya ruwaito daga ‘Amru Ibn al-‘A‘as, ya ce: "Mutum biyu da ke jayayya da juna sun zo wurin Manzon Allah ﷺ (suna neman shari'a), sai ya ce mini: ‘Ka yi hukunci tsakanin su.’ Na ce: ‘Kai ne mafi cancanta kuma mafi dacewa da hakan.’ Sai ya ce: ‘Duk da haka!’ Sai na ce: ‘Me zan samu idan na yi hukunci?’ Sai ya ce: ‘Idan ka yi hukunci kuma ka yi daidai, za ka sami lada goma, idan kuma ka yi kuskure, za ka sami lada ɗaya.’" ‘Umar (Allah ya yarda da shi) yana nada alkalai kuma yana cire su. Ya nada Sharih a matsayin alkali a kan Kufa, da Abu Musa a matsayin alkali a kan Basra. Haka kuma ya cire Shurahbeel ibn Hasna daga mukaminsa na Wali a kan Ash-Sham, ya naɗa Mu'awiya a madadinsa. Shurahbeel ya ce masa:

As for the section “E”, its evidence is derived from the fact that the Messenger of Allah (pbuh) appointed ‘Ali as judge over Yemen. Ahmad also narrated from ‘Amru Ibn al-‘A‘as, He said: “Two men disputing with each other came to the Messenger of Allah (pbuh) (seeking justice), so He (pbuh) said to me ‘Judge between them.’ I said ‘You are better and more worthy of that.’ He (pbuh) said ‘Even though!’ So I said: ‘What shall I have if I judged?’ He (pbuh) said ‘If you judged and you were right, you would get ten rewards and if you get it wrong you would get one reward.’” ‘Umar (may Allah be pleased with him) used to appoint and remove judges. He appointed Sharih as a judge over Kufa and Abu Musa as a judge over Basra. He also removed Shurahbeel ibn Hasna from his post as Wali over Ash-Sham and appointed Mu’awiya instead. Shurahbeel said to him:

"Shin saboda wani aikin rashin biyayya ko cin amana ne ka cire ni?" 'Umar ya amsa, "A'a, amma ina so in nada mutumin da ya fi karfi." 'Ali, a wani lokaci, ya nada Abu al-Aswad sannan ya cire shi. Abu al-Aswad ya tambaye shi: "Me ya sa ka cire ni? Ban taba yin magudi ba ko aikata laifi?" 'Ali ya ce: "Na lura cewa muryarka ta fi ta mutanen da ke jayayya." 'Umar da 'Ali sun aiwatar da wannan a gaban Sahabbai, kuma babu wanda daga cikinsu da ya nuna rashin amincewa ko ya soki ayyukansu. Wannan ya tabbatar da cewa Khalifa yana da hakkin nada alkalai bisa ka'ida. Haka nan yana iya bai wa wani wakilci wajen nada alkalai a madadinsa, bisa tsarin wakilci (Wakalah). Wannan saboda yana da hakkin ya sanya wakili a madadinsa a kowane daga cikin ayyukansa na wajibi, kamar yadda aka halatta masa ya nada wani ya wakilce shi a kowane daga cikin al'amuransa.

“Is it because of an act of disobedience or treason that you removed me?” ‘Umar replied, “Neither, but I wanted to appoint a man who is stronger.” ‘Ali, on one occasion appointed Abu al-Aswad and then He removed him. Abu al-Aswad asked him: “Why did you remove me. I never cheated or committed a crime?” ‘Ali said: “I noticed that your voice rose above the disputing men.” ‘Umar and ‘Ali enacted this in the presence of the Sahabah and none of them disapproved or censured their actions. This proves that the Khaleefah reserves the right to appoint the judges in principle. He can also delegate someone to appoint the judges on his behalf, in analogy with representation (Wakalah), This is because He reserves the right to assign a deputy for him in any of his mandatory powers as He is allowed to appoint someone to represent him in any of his dispositions.

Dangane da shugabannin sassan gwamnati, Manzon Allah ﷺ ya naɗa sakatarori domin sassa daban-daban na gwamnati. An ɗauke su a matsayin shugabannin waɗannan sassa. Ya naɗa Al-Mu’ayqeeb ibn Abi Fatimah Ad-Dooci mai kula da hatiminsa da ganima. Ya naɗa Huzayfah ibn Al Yaman domin ya kimanta amfanin gona na Al-Hijaz, sannan ya naɗa Zubayr ibn Al-’Awwam domin ya rubuta kuɗaɗen Sadaqah. Ya naɗa Al-Mughira ibn Shu’ba mai kula da rajistar basussuka da mabambantan ciniki, da sauransu ﷺ.

As for the directors of the state’s departments, the Messenger of Allah (pbuh) appointed secretaries for the various departments of the state. They were considered to be directors of those departments. He (pbuh) appointed Al-Mu’ayqeeb ibn Abi Fatimah Ad-Dooci in charge of his stamp and the booty. He (pbuh) appointed Huzayfah ibn Al Yaman to assess the harvest of Al-Hijaz, and Zubayr ibn Al-’Awwam to record the funds of the Sadaqah. He (pbuh) appointed Al-Mughira ibn Shu’ba in charge of registering the debts and various transactions, and so on.

Dangane da shugabannin runduna da manyan kwamandoji, Manzon Allah ﷺ ya nada Hamza ɗan ʿAbdul Muɗɗalib a matsayin kwamandan runduna ta mahaya talatin don su fuskanci Quraish a gefen teku. Ya nada Muhammad ɗan ʿUbaidah ɗan Al-Harith a kan mayaka sittin, ya kuma umarce shi ya fuskanci Quraish a Kwarin Rabigh. Haka nan ya nada Saʿd ɗan Abi Waqqas a kan wata tawaga mai mahaya ashirin, ya tura shi zuwa Makkah. Don haka ana iya gani cewa shi ﷺ yana nada kwamandojin runduna, wanda ke tabbatar da cewa Khalifa ne ke nada kwamandoji da shugabannin hafsoshin soji.

As for the army commanders and chief commanders, the Messenger of Allah (pbuh) appointed Hamza ibn ‘Abdul Muttalib as commander of an army of thirty riders to confront Quraysh on the seashore. He appointed Muhummad ibn ‘Ubaydah ibn Al-Harith at the head of sixty fighters and instructed him to confront Quraysh in the Wadi of Rabigh. He (pbuh) also appointed Sa’d ibn Abi Waqqas at the head of an expedition numbering twenty riders and dispatched him towards Makkah. It can be seen therefore, that He (pbuh) used to appoint the army commanders, which proves that the Khaleefah is the onewho appoints the commanders and the army chiefs of staff.

Dukkan wadannan mukamai suna da alhaki ne ga Manzon Allah ﷺ kadai, ba ga kowa ba. Wannan yana nuna cewa alkalai, shugabannin sassan gwamnati, kwamandojin soja, shugabannin hafsoshi da sauran manyan jami'ai suna da alhaki ga Khalifa kadai; ba sa da alhaki ga Majalisar Ummah. Mataimakan da aka wakilta su kadai, da Wulah da 'Amilai, su ne ke da alhakin gaban Majalisar Ummah, domin su masu mulki ne. Babu wani kuma da yake da alhaki a gaban Majalisar; a maimakon haka, kowa dole ne ya koma ya yi bayani ga Khalifa.

All these posts were answerable to the Messenger of Allah (pbuh) and nobody else. This indicates that the judges, directors of departments, army commanders, chiefs of staff and various senior officials are answerable to none but the Khaleefah; they are not answerable to the Council of the Ummah. Only the delegated assistants, the Wulah and the ‘Amils are responsible before the Council of the Ummah for they are rulers. Nobody else is responsible before the council; rather everyone has to report back to the Khaleefah.

Dangane da sashe na "F", kasafin kuɗin ƙasa, ta fuskar kuɗaɗen shiga da kuɗaɗen kashewa, dokokin Shari'a ne ke tsara shi. Babu ko dinari ɗaya da ake karɓa sai bisa ga hukuncin Allah, kuma babu ko dinari ɗaya da ake kashewa sai bisa ga hukuncin Allah. Amma cikakkun bayanai na kashe kuɗi, abin da ake kira sassan kasafin kuɗi, an bar su ga Khaleefah bisa ga ijtihadinsa, haka ma cikakkun bayanai na kuɗaɗen shiga. Khaleefah ne, misali, yake yanke adadin Kharaj ɗin ƙasa, da jizyah, da duk sauran haraji da kuɗaɗen shiga. Khaleefah ne yake yanke kuɗaɗen da za a ware don aikin hanyoyi, da asibitoci, da sauran nau'o'in kashe kuɗi. Duk waɗannan al'amura an bar su ga Khaleefah, shi kuma yana yanke su bisa ga ijtihadinsa da ra'ayinsa. Wannan saboda Manzon Allah ﷺ yana karɓar kuɗaɗen shiga daga hannun 'Amilai, yana kuma kashe su. Shi ne ya ba wasu Wulah izinin karɓar kuɗi da kashe su a wasu lokuta, kamar lokacin da ya naɗa Mu'az a matsayin wali a kan Yemen. Khulafa'u Ar-Rashidun ma sun yi haka; kowannensu yana karɓar kuɗaɗen shiga yana kashe su bisa ga ra'ayinsa da ijtihadinsa a matsayinsa na Khaleefah. Babu ɗaya daga cikin Sahabbai da ya taɓa ƙi, kuma babu wanda ya taɓa kashe ko dinari ɗaya ba tare da izinin Khaleefah ba. Sa'ad da 'Umar ya naɗa Mu'awiya a matsayin Wali, ya ba shi Wilayah ta gaba ɗaya, wadda ta ba shi iko na karɓar kuɗi da kashe su. Duk wannan yana tabbatar da cewa Khaleefah ko wanda yake aiki a madadinsa ne yake yanke sassa daban-daban na kasafin kuɗi.

As for section “F”, the state budget in terms of the revenues and the expenses is controlled by the Shari’ah rules. Not a single dinar is levied except according to a divine rule, nor any single dinar is spent except according to a divine rule. However, the details of the expenditure or what is known as the budget sections, it is left to the Khaleefah according to his Ijtihad, as are the details of revenues. It is the Khaleefah, for instance, who decides the amount of the Kharaj of land, and the jizyah as well as any other levies and revenues. It is the Khaleefah who decides the expenditures allotted for the road works, and hospitals and other sorts of expenditures. All such matters are left to the Khaleefah, and He decides that according to his own Ijtihad and opinion. This is because the Messenger of Allah (pbuh) used to receive the revenues from the ‘Amils, and spend them. It was He (pbuh) who authorised the Wulah on some occasions to receive funds and spend them; this was the case when He (pbuh) appointed Mu’az over Yemen. The Khulafaa’ Ar-Rashidoon then did the same; each one of them collected the revenues and spent them according to his opinion and own Ijtihad in his capacity as Khaleefah. None of the Sahabah ever disapproved, and nobody ever spent a single dinar without the consent of the Khaleefah. When ‘Umar appointed Mu’awiya as Wali, He gave him a general Wilayah whereby He had powers to collect and spend the funds. All this proves that the Khaleefah or anyone acting on his behalf decides the different sections of the budget.

Waɗannan su ne dalilai dalla-dalla game da ikon da wajibi ne ga Khalifa ya mallaka. Hadisin da Ahmad da Al-Bukhari suka ruwaito daga ‘Abdullahi ɗan ‘Umar, cewa ya ji Manzon Allah ﷺ yana cewa: “Imam mai tsaro ne, kuma shi ne abin tambaya game da al'ummarsa.” Wannan na nufin cewa dukkan al'amuran da suka shafi tafiyar da harkokin al'umma nauyi ne a kan Khalifa. Amma yana da ikon ya ba wanda ya ga dama kowane aiki da ya dace da shi, bisa misalin Wakala (wakilci).

These are the detailed evidences regarding the mandatory powers of the Khaleefah. These are confirmed by the Hadith narrated by Ahmad and Al-Bukhari from ‘Abdullah b ‘Umar that He heard the Messenger of Allah (pbuh) say; “The Imam is a guardian, and He is responsible over his subjects.” This means that all the matters related to the management of the subjects’ affairs is the responsibility of the Khaleefah. He, however reserves the right to delegate anyone with whatever task He deems fit, in analogy with Wakala (representation).