Baginda ﷺ juga biasa menulis surat kepada raja-raja, menemui utusan-utusan dan menerima delegasi-delegasi. Baginda ﷺ menguruskan semua hal ehwal luar Negara. Baginda ﷺ secara efektif memimpin angkatan tentera semasa serangan-serangan dan Baginda ﷺ biasa mengetuai peperangan, serta Baginda ﷺ biasa menghantar semua ekspedisi dan melantik ketua-ketuanya. Dalam satu peristiwa, Baginda ﷺ melantik Usamah bin Zayd sebagai ketua satu ekspedisi ke Al-Sham; para Sahabat tidak berpuas hati dengan perkara ini kerana usia Usamah yang masih muda, tetapi Rasulullah ﷺ memaksa mereka menerima kepimpinannya, yang membuktikan bahawa baginda sebenarnya ialah panglima angkatan tentera dan bukan sekadar panglima tertinggi angkatan tentera.
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. .
Dialah yang mengisytiharkan perang terhadap Quraisy, dan terhadap Bani Quraizah, Bani Nadir, Bani Qainuqa', Khaibar dan orang Rom. Semua peperangan yang berlaku diisytiharkan oleh Baginda ﷺ. Ini membuktikan bahawa hanya Khalifah yang berhak mengisytiharkan perang. Rasulullah ﷺ juga yang menandatangani perjanjian dengan Bani Madlij dan sekutu mereka dari Bani Dhumra. Baginda ﷺ menandatangani perjanjian dengan Yuhanna (Jonathan) bin Ru'bah, ketua Ayla, dan Baginda ﷺ juga menandatangani Perjanjian Hudaibiyah. Kaum Muslimin pada ketika itu berasa marah, tetapi Baginda ﷺ mengabaikan pendapat mereka dan menolak rayuan mereka, lalu meneruskan dan menandatangani perjanjian itu. Ini membuktikan bahawa hanya Khalifah yang mempunyai kuasa wajib untuk menandatangani perjanjian, sama ada perjanjian damai atau apa jua perjanjian lain.
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. .
Mengenai bahagian "C", dalilnya ialah bahawa Rasulullah ﷺ sendiri yang menerima dua utusan Musailamah, dan baginda ﷺ juga yang menerima Abu Rafi'i, seorang utusan dari Quraisy. Baginda ﷺ juga yang menghantar utusan kepada Heraclius, Chosroes, Al Muqawqis, Al-Harith Al-Ghassani, Raja Al-Heera, Al Harith Al-Himyary, Raja Yaman, Negus Habsyah (Al-Habashi), dan Uthman Ibn Affan kepada Quraisy semasa peristiwa Hudaybiyah. Ini membuktikan bahawa Khalifah ialah orang yang menerima dan menolak duta-duta (utusan), dan dialah yang melantik duta-duta.
As for 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 Quraish. It was also He (PBUH) who sent envoys to Heraclius, Chosroes, Al Muqawqis, Al- Harith Al-Ghassani, King of Al-Heera, Al Harith Al-Himyary, King of Yemen, the Negus of Abyssinia (Al-Habashi), and Uthman Ibn Affan to Quraish during the Hudaybiyah affair. This proves that the Khalifah is the one who receives and declines the ambassadors (envoys) and it is he who appoints the ambassadors. .
Mengenai bahagian "D", dalilnya ialah bahawa Rasulullah ﷺ sendiri yang melantik Wali-wali. Baginda melantik Muadh sebagai Wali ke atas Yaman. Baginda ﷺ juga memecat mereka; Baginda memecat Al-A’la’ b. Al-Hadrami daripada jawatannya sebagai Wali Bahrain selepas penduduknya mengadu tentangnya. Ini menunjukkan bahawa Wali-wali bertanggungjawab di hadapan penduduk wilayah (daerah wilayah), di hadapan Khalifah, serta di hadapan Majlis Ummah, kerana ia mewakili semua wilayah. Demikianlah berkenaan Wali-wali.
As for section "D", its evidence is that it was the Messenger of Allah ( PBUH) himself who used to appoint the Walis; for he appointed Muadh as Wali over Yemen. And he (PBUH) used to remove them; he removed Al-A’la’ b. Al-Hadrami from his post as Wali of Bahrain after its people complained about him. This indicates that the Walis are responsible before the people of the wilayah (region-district), before the Khalifah, as well as the Council of the Ummah, as it represents all the wilayahs. This is regarding the Walis. .
Adapun para pembantu, Rasulullah ﷺ memiliki dua pembantu, Abu Bakar dan 'Umar. Baginda tidak memberhentikan mereka dan tidak melantik orang lain menggantikan mereka semasa hayat Baginda. Namun, pembantu itu memperoleh kuasanya daripada Khalifah, dan oleh kerana dia bertindak dalam kapasiti sebagai wakilnya, maka Khalifah berhak untuk memberhentikannya. Ini sama dengan wakil (ejen), di mana seseorang berhak memberhentikan wakilnya (ejennya).
As for the assistants, the Messenger of Allah (PBUH) had two assistants, Abu Bakr and ‘Umar. He did not remove them nor appoint others to replace them during his lifetime. However the assistant derives his authority from the Khalifah, and since he acts in the capacity of his deputy, the Khalifah then has the right to remove him. This is analogous with the representative (agent), where a person has the right to dismiss his representative (agent). .
Bagi bahagian "E", dalilnya diambil daripada fakta bahawa Rasul Allah ﷺ melantik ‘Ali sebagai hakim di Yaman. Ahmad meriwayatkan bahawa ‘Amru b. al-‘Aas berkata: "Dua orang lelaki yang sedang berselisih datang kepada Rasulullah ﷺ (untuk meminta keadilan), lalu baginda ﷺ bersabda kepadaku: "Hakimilah antara mereka, wahai ‘Amru." Aku berkata: "Engkau lebih baik dan lebih layak untuk itu." Baginda ﷺ bersabda: "Walaupun begitu!" Maka aku bertanya: "Apakah yang akan aku peroleh jika aku menghakimi?" Baginda ﷺ bersabda: "Jika engkau menghakimi dan engkau betul, engkau akan mendapat sepuluh ganjaran, dan jika engkau tersilap, engkau akan mendapat satu ganjaran."" [Juga daripada ‘Uqbah b. ‘Amir. Lihat al-Haythami, Majma’ al-Zawa’id, jilid 4, m.s. 198.]
As for section "E", its evidence is derived from the fact that Allah’s Rasool (PBUH) appointed ’Ali as judge over Yemen. Ahmad narrated that Amru b. al-‘Aas 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, O Amru." 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."” [Also from ‘Uqbah b. ‘Amir. See al- Haythami, Majma’ al-Zawa’id, vol.4, p.198] .
‘Umar (semoga Allah meridhainya) biasa melantik dan memecat hakim. Beliau melantik Shurayh sebagai hakim di Kufah dan Abu Musa sebagai hakim di Basrah. Beliau juga memecat Shurahbeel b. Hasna daripada jawatannya sebagai Wali di Al-Sham dan melantik Muawiya sebagai gantinya. Shurahbeel berkata kepadanya: "Adakah kerana suatu perbuatan maksiat atau khianat maka tuan memecat saya?" ‘Umar menjawab: "Bukan kedua-duanya, tetapi saya mahu melantik seorang lelaki yang lebih kuat."
‘Ali, pada suatu ketika, melantik Abu al-Aswad dan kemudian memecatnya. Abu al-Aswad bertanya kepadanya: "Mengapa tuan memecat saya? Saya tidak pernah menipu atau melakukan sebarang jenayah." ‘Ali berkata: "Saya perasan bahawa suara anda lebih tinggi daripada lelaki-lelaki yang berselisih."
‘Umar dan ‘Ali melakukan perkara ini di hadapan para Sahabat, namun tiada seorang pun daripada para Sahabat yang tidak bersetuju atau mencela tindakan mereka. Ini membuktikan bahawa Khalifah pada prinsipnya berhak melantik para hakim, dan beliau juga boleh mewakilkan seseorang untuk melantik hakim, kerana beliau dibenarkan melantik seseorang untuk mewakilinya dalam mana-mana urusan tugasnya.
‘‘Umar (may Allah be pleased with him) used to appoint and remove judges. He appointed Shurayh as a judge over Kufa and Abu Musa as a judge over Basra. He also removed Shurahbeel b. Hasna from his post as Wali over Al- Sham and appointed Muawiya instead. Shurahbeel said to him: "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 did this in front of the Sahabah, and yet none of the Sahabah disapproved or censured their actions. This proves that the Khalifah reserves the right to appoint the judges in principle, and he can also delegate someone to appoint the judgehis mandatory powers as he is allowed to appoint someone to represent him in any of his dispositions. .
Mengenai pengecualian kuasa untuk memecat Hakim mahkamah al-mazalim, ini adalah dalam kes apabila hakim tersebut sedang mendengar tuntutan yang dibangkitkan terhadap Khalifah, pembantu-pembantunya atau ketua hakim. Ini berdasarkan kaedah Syariah yang menyatakan: “perkara yang membawa kepada haram adalah haram itu sendiri.” Jika Khalifah diberi kuasa untuk memecat hakim mahkamah al-mazalim dalam kes ini, maka ia akan mempengaruhi keputusan hakim, lalu menghalang hukum Allah, suatu perkara yang haram. Memberi Khalifah kuasa memecat hakim mazalim dalam kes ini adalah dengan itu satu jalan kepada haram (memadai bagi hukum ini untuk berlaku sekiranya pengaruh terhadap keputusan itu kemungkinan besar berlaku, bukan semestinya pasti berlaku). Semua ini tidak masuk akal. Oleh itu, tugas memecat hakim mazalim dalam kes ini diserahkan kepada mahkamat al-mazalim. Dalam keadaan selain daripada ini, hukumnya kekal seperti biasa, iaitu hak melantik dan memecat hakim mazalim adalah milik Khalifah.
As for the exclusion of the powers to remove the Judge of the al-mazalim court, this would be in case the judge is litigating a lawsuit raised against the Khalifah, his assistants or the chief judge. This is according to the Shariah rule that states: “the means that leads to haram is itself haram.” If the Khalifah is given power to dismiss the judge of the mazalim court in this case, then this would influence the verdict of the judge, and accordingly obstruct the divine rule, a matter which is haram. Giving the Khalifah the power of dismissing the judge of mazalim in this case is thus a means to haram, (particularly it is enough for his rule to apply if the influence on the verdict was most likely rather than certainly to take place) All this does not make sense. Therefore, the task of dismissing the judge of mazalim in this case is left to the mahkamat al-mazalim. In other than this case the rule remains as usual, i.e. the right of appointing and dismissing the judge of mazalim is for the Khalifah. .
Mengenai pengarah jabatan-jabatan Negara, Rasulullah ﷺ telah melantik setiausaha bagi pelbagai jabatan Negara. Mereka dianggap sebagai pengarah bagi jabatan-jabatan tersebut.
As for the directors of the State departments, the Messenger of Allah (PBUH) appointed secretaries for the various departments of the State. They were considered to be directors of those departments. .
Baginda ﷺ melantik Al-Muayqeeb b. Abi Fatimah Al-Dusi untuk menjaga cincin meterai rasmi baginda dan harta rampasan perang. Baginda ﷺ melantik Hudhayfah b. Al Yaman untuk menaksir hasil tanaman di Al-Hijaz, dan Zubayr b. Al-Awwam untuk mencatat dana "Sadaqah".
He (PBUH) appointed Al-Muayqeeb b. Abi Fatimah Al-Dusi in charge of his official seal and the booty. He (PBUH) appointed Hudhayfah b. Al Yaman to assess the harvest of Al-Hijaz, and Zubayr b. Al-awwam to record the funds of the "Sadaqah". .
Beliau ﷺ melantik Al-Mughira b. Shu’ba untuk bertanggungjawab mencatatkan hutang-hutang dan pelbagai transaksi, dan seterusnya.
He (PBUH) appointed Al-Mughira b. Shu’ba in charge of registering the debts and various transactions, and so on. .
Adapun para panglima tentera dan ketua panglima, Rasulullah ﷺ telah melantik Hamzah bin ‘Abd al-Muttalib sebagai ketua sepasukan tiga puluh penunggang kuda untuk menghadapi Quraisy di tepi pantai; dan baginda melantik Muhammad bin ‘Ubaydah bin al-Harith sebagai ketua enam puluh pejuang dan memerintahkannya untuk menghadapi Quraisy di Wadi Rabigh. Baginda ﷺ juga melantik Sa‘d bin Abi Waqqas sebagai ketua suatu ekspedisi yang berjumlah dua puluh penunggang kuda dan mengutusnya ke arah Makkah.
As for the army commanders and chief commanders, the Messenger of Allah (PBUYH) appointed Hamza b. ’Abd al-Muttalib as commander of an army of thirty riders to confront Quraish on the seashore; and he appointed Muhummad b. ‘Ubayda b. Al-Harith at the head of sixty fighters and instructed him to confront Quraish in the Wadi of Rabigh. He (PBUH) also appointed Sa’d b. Abi Waqqas at the head of an expedition numbering twenty riders and dispatched him towards Makkah. .
Oleh itu, dapat dilihat bahawa baginda ﷺ biasa melantik ketua-ketua tentera, dan ini membuktikan bahawa Khalifah lah yang melantik ketua-ketua tentera dan ketua staf tentera.
Therefore it can be seen that He (PBUH) used to appoint the army commanders, and this proves that it is the Khalifah who appoints the commanders and the army chiefs of staff. .
Semua yang memegang jawatan-jawatan ini bertanggungjawab kepada Rasulullah ﷺ dan kepada tiada siapa yang lain, dan ini menunjukkan bahawa para hakim, ... (sic) ... bagi pihak baginda. Ini adalah sama dengan perwakilan (wakalah), di mana baginda memelihara hak untuk melantik seorang timbalan bagi dirinya dalam mana-mana jabatan, dan pengarah jabatan, komandan tentera, ketua staf serta pelbagai pegawai kanan lain hanya bertanggungjawab kepada Khalifah, dan mereka tidak bertanggungjawab kepada Majlis Ummah. Hanya para pembantu yang diwakilkan, para Wali dan para Amil yang bertanggungjawab di hadapan Majlis Ummah kerana mereka adalah pemerintah. Tiada selain daripada mereka yang bertanggungjawab di hadapan Majlis; sebaliknya setiap orang lain wajib melapor kembali kepada Khalifah sahaja.
All those occupying these posts were answerable to Allah’s Messenger (PBUH) and to nobody else, and this indicates that the judges,s on his behalf. This is analogous with representation (wakalah), where he reserves the right to assign a deputy for himself in any of irectors of departments, army commanders, chiefs of staff and various senior officials are answerable to none but the Khalifah, and that they are not answerable to the Council of the Ummah. Only the delegated assistants, the Walis and the amils are responsible before the Council of the Ummah because they are rulers. None other than these are responsible before the Council; rather everyone else is obliged to report back to the Khalifah alone. .
Mengenai bahagian "F", belanjawan Negara dari segi hasil dan perbelanjaan dikawal oleh hukum Syariah. Tidak satu sen pun dikenakan kutipan kecuali menurut hukum Allah, dan tidak satu sen pun dibelanjakan kecuali menurut hukum Allah. Namun, perincian perbelanjaan, yang dikenali sebagai bahagian-bahagian belanjawan, diserahkan kepada Khalifah menurut ijtihadnya, begitu juga perincian hasil. Khalifahlah, sebagai contoh, yang menentukan kadar Kharaj ke atas tanah, Jizyah, serta sebarang cukai dan hasil lain.
As for section "F", the State budget in terms of the revenues and the expenditures is controlled by the Shariah rules. Not a single penny is levied except according to a divine rule, nor is any single penny spent except according to a divine rule. However the details of the expenditure or what is known as the budget sections is left to the Khalifah according to his ijtihad, as are the details of the revenues. It is the Khalifah, for instance, who decides the amount of the Kharaj of land, and the Jizya as well as any other levies and revenues. .
Khalifah-lah yang memutuskan perbelanjaan yang diperuntukkan bagi kerja-kerja jalan raya, hospital dan jenis perbelanjaan lain. Semua perkara sedemikian diserahkan kepada Khalifah, dan dia memutuskannya menurut ijtihadnya sendiri dan pendapatnya.
It is the Khalifah who decides the expenditures allotted for the roadwork, hospitals and other types of expenditure. All such matters are left to the Khalifah, and he decides them according to his own ijtihad and opinion. .
Hal ini kerana Rasulullah ﷺ dahulu menerima hasil daripada para amil dan membelanjakannya. Baginda ﷺ jugalah yang memberi kuasa kepada para wali pada sesetengah keadaan untuk menerima dana dan membelanjakannya; ini berlaku ketika Baginda ﷺ melantik Muadh sebagai wali di Yaman. Kemudian Khulafa' Rasyidin terus melakukan perkara yang sama. Setiap seorang daripada mereka mengutip hasil dan membelanjakannya mengikut pandangan dan ijtihad mereka sebagai khalifah. Tiada seorang pun daripada para Sahabat yang pernah membantah, dan tiada seorang pun yang membelanjakan walau satu sen tanpa persetujuan khalifah. Apabila 'Umar melantik Muawiyah sebagai wali, beliau memberinya wilayah umum yang membolehkannya mengutip dan membelanjakan dana. Semua ini membuktikan bahawa pelbagai bahagian belanjawan ditentukan oleh khalifah atau sesiapa yang bertindak bagi pihaknya. Inilah dalil-dalil terperinci mengenai kuasa wajib khalifah, dan ia disahkan oleh hadis yang diriwayatkan oleh Ahmad dan Al-Bukhari daripada Abdullah bin 'Umar, yang melaporkan bahawa beliau mendengar Rasulullah ﷺ bersabda: .
This is because the Messenger of Allah (PBUH) used to receive the revenues from the amils, and spend them. It was He (PBUH) who authorized the Walis on some occasions to receive funds and spend them; this was the case when He (PBUH) appointed Muadh over Yemen. Subsequently the Khulafaa’ Rashideen continued to do the same. Each one of them collected the revenues and spent them according to his opinion and ijtihad in his capacity as Khalifah. None of the Sahabah ever disapproved, and nobody ever spent a single penny without the Khalifah’s consent. When ‘Umar appointed Muawiya as Wali, he gave him a general wilayah whereby he had powers to collect and spend the funds. All this proves that the different sections of the budget are decided by the Khalifah or anyone acting on his behalf. These are the detailed evidences regarding the Khalifah’s mandatory powers, and these are confirmed by the Hadith narrated by Ahmad and Al-Bukhari from Abdullah b ‘‘Umar who reported that he heard the Messenger of Allah (PBUH) say: .
Imam itu adalah penjaga, dan dia bertanggungjawab terhadap rakyatnya. [Bukhari, Sahih, #893].
"The Imam is a guardian, and he is responsible for his subjects." [Bukhari, Sahih, #893].
Ini bermakna bahawa segala urusan yang berkaitan dengan pengurusan hal ehwal rakyat adalah tanggungjawab Khalifah, dan beliau berhak untuk mewakilkan sesiapa sahaja dengan apa jua tugasan, sebagaimana yang beliau anggap sesuai, dengan kiasan kepada wakalah (perwakilan).
This means that all the matters related to the management of the subject’s affairs is the responsibility of the Khalifah, and he reserves the right to delegate anyone with whatever task, however he deems fit, with analogy to wakala (representation)..