Mu'awin-un-Tanfidh ialah wazir yang dilantik oleh Khalifah sebagai pembantunya dalam melaksanakan urusan, mengikuti dan melaksanakan perintahnya. Beliau ialah perantara antara Khalifah dengan pelbagai jabatan Negara, rakyat dan Pejabat Luar Negeri. Beliau menyampaikan mesej kepada Khalifah dan daripadanya. Beliau ialah pembantu dalam melaksanakan perintah dan tidak diberi kuasa ke atas perintah tersebut atau diamanahkan dengannya, iaitu peranannya ialah pelaksanaan dan pentadbiran, bukan pemerintahan. Jabatannya ialah alat yang digunakan untuk melaksanakan apa yang dikeluarkan oleh Khalifah kepada Pejabat dalam negeri dan luar negeri, memastikan ketaatan kepada Khalifah dalam segala yang sampai kepadanya melalui pejabat-pejabat ini. Jabatannya bertindak sebagai perantara antara Khalifah dengan pihak lain, di mana ia menyampaikan kepada mereka bagi pihaknya dan menyampaikan kepadanya daripada mereka.

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. .

Pembantu eksekutif dahulu dipanggil setiausaha (al-Katib) pada zaman Rasulullah ﷺ dan Khulafaa' Rashidun. Kemudian beliau dikenali sebagai penjaga divan surat-menyurat atau kiriman. Selepas itu diputuskan bahawa beliau dipanggil setiausaha penggubahan atau penjaga divan penggubahan. Akhirnya, para fuqaha memanggilnya pembantu eksekutif (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). .

Khalifah ialah seorang pemerintah, yang tugasnya meliputi memerintah, melaksanakan (hukum), dan menjaga urusan rakyat. Pelaksanaan pemerintahan, pelaksanaan hukum dan penjagaan urusan memerlukan tindakan pentadbiran. Ini menuntut penubuhan sebuah jabatan khas yang bekerjasama rapat dengan Khalifah untuk menguruskan tugas-tugas yang membantunya melaksanakan tanggungjawab Khilafah. Oleh itu, diperlukan seorang pembantu pelaksana, yang dilantik oleh Khalifah untuk menguruskan hal ehwal pentadbiran tetapi bukan urusan pemerintahan. Dia tidak melaksanakan sebarang tugas pemerintahan seperti pembantu yang diwakilkan. Contohnya, dia tidak dibenarkan melantik seorang Wali atau amil, mahupun menguruskan hal ehwal rakyat. Tugasnya semata-mata bersifat pentadbiran, iaitu melaksanakan arahan pemerintahan dan tugas-tugas pentadbiran yang dikeluarkan oleh Khalifah atau pembantu yang diwakilkan. Sebab itulah dia dikenali sebagai pembantu pelaksana. Para fuqaha dahulu menamakannya ‘wazir tanfidh’, yang bermaksud Mu’awin al-Tanfidh, atas dasar bahawa perkataan wazir dari segi bahasa digunakan untuk bermaksud ‘pembantu’. Mereka berkata bahawa wazir ini ialah perantara antara Khalifah, rakyat dan para Wali. Dia menyampaikan arahan yang dikeluarkan kepadanya, melaksanakan peraturannya, memaklumkan kepada Khalifah tentang pelantikan para Wali, serta tentang penyediaan pasukan petugas dan tentera yang ditempatkan di sempadan. Dia juga menyampaikan kepada Khalifah apa sahaja yang datang daripada pejabat-pejabat ini dan memaklumkan kepadanya setiap perkara baharu yang mungkin timbul supaya dia dapat melaksanakan arahan Khalifah berkenaannya. Ini menjadikannya pembantu dalam melaksanakan perintah, bukan pengambil alih kuasa ke atasnya, atau diberi amanah dengannya. Dia serupa dengan ketua diwan bagi ketua negara pada masa kini. Oleh kerana pembantu pelaksana dihubungkan secara langsung dengan Khalifah sebagaimana pembantu yang diwakilkan, dia termasuk dalam kalangan rombongan Khalifah. Tugasnya memerlukan hubungan dengan penguasa (Khalifah), dan memerlukan pengejaran serta pertemuan dengan Khalifah secara bersendirian pada bila-bila masa, siang atau malam, perkara yang bercanggah dengan syarat-syarat bagi seorang wanita menurut hukum-hukum syarak. Oleh itu, pembantu eksekutif itu mestilah seorang lelaki. Selain itu, pembantu eksekutif itu tidak boleh seorang kafir; dia mestilah seorang Muslim, kerana dia merupakan sebahagian daripada rombongan Khalifah. Ini kerana Allah (SWT) berfirman:

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:.

“Wahai orang-orang yang beriman! Janganlah kamu jadikan sebagai teman rapat orang selain daripada golongan kamu sendiri, yang tidak henti-henti berusaha untuk merosakkan kamu; mereka suka melihat kamu menderita. Kebencian telah terzahir daripada mulut mereka, tetapi apa yang tersembunyi dalam dada mereka adalah lebih besar.”[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] .

Larangan mengambil seorang bukan Muslim sebagai sebahagian daripada kumpulan pengiring Khalifah adalah sangat jelas dalam ayat tersebut. Oleh itu, pembantu eksekutif tidak boleh seorang kafir, sebaliknya mestilah seorang Muslim kerana dia berhubung secara langsung dengan Khalifah dan tidak terpisah daripadanya, sama seperti pembantu yang diwakilkan. Pembantu eksekutif juga boleh berjumlah lebih daripada seorang mengikut keperluan dan mengikut kerja yang dia uruskan antara Khalifah dan pihak-pihak lain.

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. .

Bagi bidang-bidang di mana Mu'awin al-Tanfidh bertindak sebagai perantara antara Khalifah dan pihak-pihak lain, bidang tersebut ada empat:

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

Hal ehwal luar negeri, sama ada Khalifah menguruskannya secara langsung, atau beliau melantik jabatan luar negeri yang bertanggungjawab ke atasnya.

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

2) Tentera.

2) The army. .

3) Organisasi-organisasi negara selain tentera.

3) The state organizations other than the army. .

4) Hubungan dengan rakyat (warganegara).

4) Relations with the citizens. .

Ini adalah jenis-jenis tugas yang dilaksanakan oleh pembantu eksekutif. Oleh kerana beliau merupakan perantara antara Khalifah dan pihak-pihak lain, beliau dianggap sebagai penghubung yang melaporkan kepada dan daripada Khalifah. Dengan bertindak sedemikian, beliau mengikuti perkara-perkara yang dituntut daripada tindakan jabatan-jabatan Negara.

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 ialah pemerintah yang sebenar. Beliau sendiri yang menguruskan pemerintahan, pelaksanaan hukuman dan pengurusan urusan rakyat. Oleh itu, beliau sentiasa berhubung dengan jentera pemerintahan, hal ehwal antarabangsa dan Ummah. Beliau menggubal undang-undang, membuat keputusan, dan melaksanakan tindakan menjaga kebajikan, memerhatikan prestasi jentera pemerintahan, halangan yang mungkin dihadapinya serta keperluannya. Beliau juga dimaklumkan tentang sebarang tuntutan, aduan dan perkara yang datang daripada Ummah, dan beliau turut mengikuti aktiviti antarabangsa. Oleh itu, berdasarkan sifat tindakan-tindakan ini, Mu'awin at-tanfidh bertindak sebagai perantara berkaitan dengannya, iaitu beliau menyampaikan mesej kepada Khalifah dan sebaliknya menyampaikan arahan Khalifah kepada Ummah. Apa yang dikeluarkan oleh Khalifah kepada pelbagai jabatan dan apa yang datang kepadanya daripada jabatan-jabatan tersebut memerlukan pemantauan dan pelaksanaan, yang dilaksanakan oleh pembantu eksekutif yang memastikan ia dilaksanakan dengan memuaskan. Beliau akan mempengerusikan pelaksanaan arahan Khalifah dan jabatan-jabatan Negara, dan tidak akan berhenti, kecuali jika Khalifah secara khusus memintanya. Dalam hal ini, beliau wajib mematuhi perintahnya kerana Khalifah ialah pemerintah dan perintahnya mesti dilaksanakan.

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. .

Berkaitan perkara-perkara yang berhubung dengan tentera dan hubungan antarabangsa, perkara-perkara ini umumnya bersifat rahsia dan khusus bagi Khalifah. Oleh itu, pembantu eksekutif tidak mengikuti perlaksanaan perkara-perkara ini dan tidak pula mengejar pelaksanaannya, melainkan apabila Khalifah memintanya berbuat demikian. Dalam hal sedemikian, dia hanya akan mengikuti perkara-perkara yang diminta oleh Khalifah sahaja, dan bukan perkara-perkara lain.

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. .

Berkenaan dengan Ummah, urusan menjaga kepentingannya, memenuhi tuntutannya dan menghapuskan tindakan zalim daripadanya, adalah perkara yang diuruskan oleh Khalifah dan orang yang dilantik sebagai timbalannya. Ia bukan mandat bagi Mu'awin at-tanfidh, maka dia tidak akan mengikutinya kecuali bagi perkara-perkara yang Khalifah minta supaya dia lakukan. Tindakannya dalam hal ini hanyalah pelaksanaan, bukan pengikutan. Semua ini bergantung kepada sifat tindakan yang dilaksanakan oleh Khalifah, dan sewajarnya sifat tindakan Mu'awin at-tanfidh mengikut keadaan itu.

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. .

Contoh-contoh tindakan pembantu eksekutif pada zaman Rasulullah ﷺ dan Khulafa' Rasyidin (di mana pembantu ini dipanggil setiausaha pada zaman tersebut) adalah seperti berikut:

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. Contoh-contoh urusan hubungan antarabangsa:

1. Examples of dealing with International relations: .

Al-Bukhari meriwayatkan yang berikut daripada al-Miswar dan Marwan mengenai perjanjian Hudaybiyah: .

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

Maka Nabi ﷺ memanggil juru tulis (penulis)…

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

Abu Yusuf juga meriwayatkan dalam kitab Kharaj dengan berkata:

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

“Muhammad ibn Ishaq dan al-Kalbi memberitahu saya, sebahagian yang lain menambah dalam hadith tersebut dengan berkata: Dia berkata: Tulislah (dalam bentuk jamak)...” tanpa menyebut nama penulisnya. Ibn Kathir meriwayatkan:

“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 berkata, al-Zuhri berkata… kemudian Rasulullah ﷺ memanggil ‘Ali bin Talib dan bersabda: ‘Tulislah…’.

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

Abu ‘Ubayd meriwayatkannya dalam kitab al-Amwal daripada Ibnu Abbas, di mana beliau berkata:

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

“….dan beliau bersabda kepada ‘Ali: ‘Wahai ‘Ali, tulislah…’”

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

Al-Hakim meriwayatkan daripada Ibn ‘Abbas, dan al-Zahabi mensahihkannya serta menyetujuinya, dengan berkata:

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

"…..Wahai 'Ali, tulislah…" Teks perjanjian damai ini sudah terkenal, dan tidak perlu disebutkan di sini.

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

• Surat Rasulullah ﷺ kepada Heraklius, yang diriwayatkan oleh jamaah muhaddithin kecuali Ibnu Majah. Lafaz hadis sebagaimana diriwayatkan oleh Al-Bukhari daripada Ibnu Abbas, daripada 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, daripada Muhammad ﷺ, hamba dan Rasul Allah, kepada Heraclius, pemimpin orang-orang Rom. Salam sejahtera ke atas sesiapa yang mengikut petunjuk. Selepas itu, aku menjemput kamu kepada Islam. Jika kamu memeluk Islam, Allah akan memberi kamu pahala dua kali ganda. Jika kamu berpaling, maka kamu bertanggungjawab atas dosa kaum Arisiyeen (maksudnya orang-orang Rom). {Wahai Ahli Kitab, marilah kepada satu kalimah yang adil antara kami dan kamu, bahawa kita tidak menyembah melainkan Allah, tidak mempersekutukan-Nya dengan sesuatu apa pun, dan tidak menjadikan sebahagian daripada kita sebagai tuhan selain Allah.} Jika mereka berpaling, maka katakanlah: saksikanlah bahawa kami adalah orang-orang Islam. [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] .

• Surat balas daripada Hercules kepada Rasulullah ﷺ telah diriwayatkan oleh Abu ‘Ubayd dalam kitab al-Amwal daripada Bakr bin ‘Abdullah bin ‘Abdullah al-Muzni: “…Dia menulis kepada Rasulullah ﷺ bahawa dia adalah seorang Muslim, dan menghantar kepada baginda beberapa dinar (wang). Rasulullah ﷺ bersabda ketika membaca surat itu: ‘Dia berdusta, musuh Allah. Dia bukan seorang Muslim, malah dia berada di atas agama Kristian.’”.

• 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 berkata dalam al-Fath, hadis ini adalah riwayat yang sahih tetapi terputus sanadnya (mursal) pada Bakr.

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

• Surat yang ditulis oleh penduduk Minbaj kepada ‘Umar dan jawapannya kepada mereka, sebagaimana Abu Yusuf berkata dalam kitab al-Kharaj: “‘Abdul Malik bin Juraij menceritakan kepada kami daripada ‘Amr bin Syu‘aib bahawa penduduk Minbaj – sebahagian orang yang memerangi (Rom) di seberang laut – menulis kepada ‘Umar bin al-Khattab (ra) yang berkata: “Izinkan kami memasuki negeri kamu sebagai pedagang dan kenakan ke atas kami sepersepuluh cukai.” Beliau berkata, ‘Umar bermesyuarat dengan para sahabat mengenai perkara ini, dan mereka menasihatkannya supaya bersetuju. Maka mereka adalah kaum pemerang pertama yang membayar sepersepuluh.”.

• 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. Tentera dan sebahagian daripada surat-menyurat yang berkaitan dengannya ialah:

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

• Surat Abu Bakr kepada Khalid, yang di dalamnya beliau memerintahkan Khalid untuk pergi ke Al-Sham. Abu Yusuf berkata dalam kitab Al-Kharaj: "Khalid ingin menjadikan Al-Heerah sebagai pusat kedudukannya. Namun surat Abu Bakr sampai kepadanya, yang di dalamnya beliau memerintahkannya untuk pergi ke Al-Sham sebagai bantuan kepada Abu Ubaydah dan kaum Muslimin…"

• 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…” .

Tentera-tentera di Al-Sham menulis surat kepada ‘Umar meminta bantuan daripadanya, dan beliau membalas surat mereka. Ahmad meriwayatkan daripada perawi-perawi yang dianggap sebagai perawi yang thiqah, bahawa Abu Hatim ibn Habban mendengar Sammak berkata: “Aku mendengar Iyad al-Ash’ari berkata, ‘Aku menyertai Al-Yarmuk ketika kami berada di bawah lima amir: Abu ‘Ubaydah ibn al-Jarrah, Yazid ibn Abi Sufyan, Ibn Hasanag, Khalid ibn Al-Waleed dan Iyadh, yang berbeza daripada perawi yang bercakap dengan Sammak.’ Beliau berkata bahawa ‘Umar berkata, ‘Jika ada suatu perkara yang menimbulkan pertelingkahan, maka mintalah bantuan Abu Ubaydah.’ Sammak berkata: “Maka kami menulis kepadanya bahawa kematian sedang melanda kami dan kami memohon bantuannya. Beliau membalas surat kami dengan menulis, ‘Aku telah menerima surat kamu yang memohon bantuanku. Aku mengarahkan kamu kepada Yang mempunyai pertolongan yang lebih kuat dan yang tenteranya lebih bersedia. Dia ialah Allah (‘azza wa jall), maka mohonlah pertolongan-Nya, kerana Muhammad ﷺ telah diberikan kemenangan di Badr dengan tentera yang lebih sedikit daripada tentera kamu. Apabila suratku ini sampai kepada kamu, perangilah mereka dan jangan rujuk kepadaku.’ Maka kami memerangi mereka dan dengan itu kami mengalahkan mereka. Kami membunuh mereka sejauh empat farsakh.”

• 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.” .

Tentera Al-Sham menulis kepada ‘Umar ibn Al-Khattab, "Apabila kami bertemu musuh dan melihat mereka menutup senjata mereka dengan sutera, hati kami dipenuhi ketakutan." ‘Umar membalas kepada mereka, "Lakukan juga perkara yang sama, maka tutuplah senjata kamu dengan sutera," diriwayatkan oleh Ibn Taymiyyah dalam 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. Sebahagian surat-menyurat daripada organisasi-organisasi negara selain tentera.

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

Surat Rasulullah ﷺ kepada Muadh mengenai sepersepuluh:

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

Yahya bin Adam meriwayatkan dalam kitab Al-Kharaj tentang pemerintahan, beliau berkata: . "Rasulullah ﷺ menulis surat kepada Muadz di 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: .

"Zakat sepersepuluh wajib dikeluarkan atas hasil tanaman yang diairi dengan hujan atau dengan air yang banyak; dan setengah daripada sepersepuluh wajib dikeluarkan atas hasil tanaman yang diairi dengan timba." Ash-Shafi'i juga meriwayatkan yang seumpama dengannya.

• “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. .

• Surat Rasulullah ﷺ kepada Al-Mundir bin Sawa mengenai cukai kepala (jizyah). Abu Yusuf menyebutkan dalam kitab Al-Kharaj daripada Abu ‘Ubaydah, katanya: .

• 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: .

Rasulullah ﷺ menulis surat kepada Al-Mundir ibn Sawa dan menyatakan: "Sesiapa yang solat seperti solat kami, menghadap kiblat kami, dan memakan sembelihan kami, maka dia adalah seorang Muslim, dan dia berhak mendapat perlindungan Allah dan Rasul-Nya. Sesiapa daripada kaum Majusi yang menerima, maka dia selamat, dan sesiapa yang menolak hendaklah membayar jizyah."

“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”. .

• Surat Abu Bakr kepada Anas mengenai kewajipan Sadaqah, ketika beliau mengutusnya ke Bahrain. Al-Bukhari meriwayatkan daripada Anas bahawa "Abu Bakr (ra) menulis kepadanya mengenai kewajipan Sadaqah yang diperintahkan oleh Allah dan Rasul-Nya ﷺ..."

• 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…” .

• Surat ‘Umar kepada ‘Amr pada tahun Ramadah (kemarau panjang), dan balasan ‘Amr kepadanya. Ibn Khuzaymah meriwayatkannya dalam Sahih-nya, dan al-Hakim berkata ia sahih menurut syarat Muslim, dan ia juga diriwayatkan oleh al-Bayhaqi dalam Sunan-nya, serta Ibn Sa‘d dalam at-Tabaqat, daripada Zayd bin Aslam daripada ayahnya, yang berkata: “Ketika tiba tahun Ramadah, dan tanah orang Arab dilanda kemarau, ‘Umar bin al-Khattab menulis surat kepada ‘Amr bin al-‘As. ‘Daripada ‘Abdullah, Amir al-Mu’minin, kepada ‘Amr bin al-‘As. Demi Allah, engkau tidak peduli jika engkau dan orang-orang di pihakmu menjadi gemuk ketika aku dan orang-orang di pihakku menjadi kurus. Tolonglah kami!’ ‘Amr membalas, ‘Salam sejahtera ke atasmu. Aku sedia berkhidmat kepadamu; aku sedia berkhidmat kepadamu. Unta-unta sedang datang kepadamu, yang awalnya ada padamu dan akhirnya ada padaku; walaupun aku berharap dapat menemui jalan untuk membawa bekalan melalui laut.’”

• 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.’” .

• Surat Muhammad ibn Abu Bakr kepada 'Ali mengenai golongan murtad, dan balasan beliau kepadanya. Ibn Abi Sheba meriwayatkan daripada Qabus ibn al-Mukhariq, daripada ayahnya, bahawa beliau berkata: "'Ali menghantar Muhammad ibn Abu Bakr sebagai amir ke Mesir, lalu beliau menulis kepadanya mengenai sebahagian zindiq (golongan murtad). Sebahagian daripada mereka menyembah matahari dan bulan, dan sebahagian yang lain menyembah benda-benda lain sambil mendakwa bahawa mereka beragama Islam. Maka 'Ali memerintahkannya supaya membunuh orang yang mendakwa beragama Islam sambil menyembah benda-benda lain, dan membiarkan yang lain menyembah apa sahaja yang mereka kehendaki."

• 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. Surat-surat yang ditujukan secara langsung kepada rakyat, sebahagiannya adalah seperti berikut:

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

• Surat Rasulullah ﷺ kepada penduduk Najran. Ia diriwayatkan oleh Abu Dawud daripada Al-Suddi daripada Ibn ‘Abbas – di mana al-Mundhiry mengulas bahawa Al-Suddi yang mendengar terus daripada al-‘Abbas mempunyai beberapa perbincangan mengenainya – dan Abu ‘Ubayd meriwayatkannya dalam Al-Amwal daripada Abu Al-Malih Al-Hadhaly, yang berbunyi pada akhirnya: “‘Uthman ibn ‘Affan dan Mu’ayqib menjadi saksi kepadanya, dan menulisnya”. Abu Yusuf turut meriwayatkannya dalam Al-Kharaj, dan beliau menyebut bahawa jurutulisnya ialah Al-Mughirah ibn Abi Shu’bah. Kemudian Abu Yusuf menyebut surat Abu Bakr kepada mereka, yang jurutulisnya ialah Al-Mughirah, surat ‘Umar dan jurutulisnya yang ialah Muayqib, surat ‘Uthman kepada mereka dan jurutulisnya yang ialah sekutunya (mawla) Humran, dan surat ‘Ali dan jurutulisnya, 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’. .

• Surat Rasulullah ﷺ kepada Tamim Al-Dari. Abu Yusuf meriwayatkan yang berikut dalam al-Kharaj: "Tamim Al-Dary, iaitu Tamim bin Aws, seorang lelaki dari Lakham, berkata: 'Wahai Rasulullah ﷺ; saya mempunyai jiran dari kalangan Rom di Palestin. Mereka mempunyai sebuah kampung bernama Habra, dan sebuah lagi bernama aynoon. Jika Allah menakluki Al-Sham untuk kamu, sila kurniakan kedua-dua kampung itu kepada saya.' Baginda ﷺ bersabda: 'Ia adalah milik kamu.' Tamim berkata: 'Maka tuliskan untuk saya surat yang mengesahkan perkara ini.'" .

• 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.’ .

Beliau (PBUH) menulis kepadanya:

He (PBUH) wrote to him: .

"Bismillah al-Rahman al-Rahim. Ini ialah surat daripada Muhammad ﷺ, Rasulullah, kepada Tamim ibn Aws Al-Dari, bahawa beliau memiliki kampung Habra dan kampung Bayt 'Aynun, dengan segala dataran, gunung-ganang, air, tanah yang boleh diusahakan, orang Nabatea dan lembu-lembunya, dan kepada zuriatnya selepas beliau. Tiada sesiapa yang akan mempertikaikan haknya ke atas mereka, dan tiada sesiapa yang akan menyimpang daripada hak mereka secara zalim. Sesiapa yang berbuat demikian dan mengambil apa-apa daripada mereka, maka dia layak menerima laknat Allah, para Malaikat dan seluruh manusia." Ali menulis ini.

‘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.” .

Apabila Abu Bakr memegang tampuk pemerintahan, beliau menulis kepada mereka surat mengenai perkara ini yang berbunyi:

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

"Bismillah ir Rahman ir Raheem. Ini ialah surat daripada Abu Bakr, wakil Rasulullah ﷺ yang diberi kuasa di negeri itu. Beliau menulisnya kepada keluarga Darys, bahawa tiada seorang pun boleh menceroboh apa yang mereka miliki di kampung Habra dan 'Aynoon. Sesiapa yang mendengar dan taat kepada Allah, tidak boleh menceroboh mereka dalam apa jua perkara. Ketua saya mesti menyediakan dua pintu untuk mereka, dan melindungi mereka daripada orang-orang yang membuat kerosakan."

“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.” .

Khalifah berhak melantik seramai mana setiausaha yang diperlukannya untuk menjalankan urusan surat-menyurat baginya. Ini bahkan menjadi wajib jika tugas tersebut tidak dapat dilaksanakan tanpa pelantikan mereka.

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. .

Para penulis sirah menyebutkan bahawa Rasulullah ﷺ mempunyai kira-kira dua puluh orang penulis wahyu.

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

Al-Bukhari menyebut dalam Sahihnya bahawa Rasulullah ﷺ memerintahkan Zayd bin Thabit untuk mempelajari bahasa orang Yahudi supaya dia dapat membacakan kepada Rasulullah ﷺ apabila mereka menulis surat kepada baginda. Maka Zayd bin Thabit mempelajari bahasa Ibrani dalam masa lima belas hari. Ibnu Ishaq meriwayatkan daripada Abdullah bin Al-Zubayr bahawa:

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: .

Rasulullah ﷺ mendiktekan kepada Abdullah bin Al-Arqam bin Abd Yaghuth, dan dia biasa membalas surat-surat raja-raja bagi pihak baginda…” Al-Bayhaqi meriwayatkan daripada Abdullah bin ‘Umar (ra) bahawa beliau berkata:

“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: .

"Sepucuk surat daripada seorang lelaki sampai kepada Nabi ﷺ, lalu baginda bersabda kepada Abdullah bin Al-Arqam, "Balaslah bagi pihakku." Dia menulis balasannya, kemudian membacakannya kepada Nabi 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). .

Baginda ﷺ bersabda, "Kamu telah melakukan apa yang benar dan tepat." (Semoga Allah memberinya kejayaan).

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

Muhammad ibn Sa’d meriwayatkan daripada Ali ibn Muhammad Al-Mada’ini melalui sanad-sanadnya bahawa Muhammad ibn Maslamah pernah menulis sepucuk surat kepada seorang utusan, berdasarkan perintah daripada Rasulullah ﷺ, dan bahawa Ali ibn Abi Talib ialah orang yang biasa menulis perjanjian apabila Rasulullah ﷺ mengadakan perjanjian, dan menulis syarat-syarat perdamaian apabila baginda membuat perdamaian. Muayqib ibn Abi Fatimah pula bertanggungjawab ke atas cop mohor baginda ﷺ. Al-Bukhari meriwayatkan dalam kitab sejarahnya melalui Muhammad ibn Bashar daripada datuknya Muayqib bahawa beliau berkata:

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: .

"Cincin meterai Rasulullah ﷺ diperbuat daripada besi berwarna, dengan perak di atasnya, dan ia berada bersama aku; dan Mu'ayqib bertanggungjawab ke atas cop meterai Rasulullah 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) ”.