Khalifah ialah negara. Beliau memiliki semua kuasa wajib bagi negara, iaitu:

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

Dialah yang menetapkan hukum-hukum syariat (Ahkam Shari'ah), apabila Dia telah menjadikannya sebagai ketentuan yang mengikat; maka hukum-hukum itu menjadi undang-undang yang wajib dipatuhi, dan melanggarnya tidak dibenarkan.

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.

Dia bertanggungjawab ke atas dasar dalam negeri dan luar negeri negara. Dia ialah panglima tertinggi bagi semua angkatan tentera dan dia mempunyai kuasa penuh untuk mengisytiharkan perang, memeterai perjanjian damai, gencatan senjata dan semua perjanjian lain.

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.

Dia mempunyai kuasa untuk menerima utusan (asing) dan menolak mereka, serta kuasa untuk melantik utusan Muslim dan memecat mereka.

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.

Khalifah yang melantik dan memecat para pembantu serta wulah. Mereka semua bertanggungjawab di hadapannya dan di hadapan Majlis 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.

Dialah yang melantik dan memecat Ketua Hakim (Qadhil-Qudhat), begitu juga pentadbir daerah, panglima tentera, ketua staf, dan panglima tertinggi. Mereka semua bertanggungjawab kepada-Nya dan bukan kepada Majlis Ummah.

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.

Dialah yang menetapkan hukum-hukum ilahi, yang di bawah cahayanya anggaran Negara disusun, dan Dialah yang memutuskan perincian anggaran serta dana yang diperuntukkan bagi setiap jabatan, sama ada yang berkaitan dengan pendapatan atau perbelanjaan.

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.

Bukti kuasa-kuasa wajib ini ialah hakikat bahawa Khilafah, sebagai pemerintahan umum ke atas seluruh umat Islam di seluruh dunia, bertujuan melaksanakan hukum-hukum Deen dan menyampaikan Risalah Islam kepada dunia, dan ini sendiri merupakan satu bukti. Namun, perkataan negara ialah istilah teknikal, yang maknanya berbeza mengikut pandangan bangsa-bangsa. Barat menganggap negara sebagai tanah, penduduk dan para pemerintah, kerana negara pada pandangan mereka ditakrifkan dalam sempadan yang mereka namakan negeri. Kedaulatan, pada pandangan mereka, adalah milik rakyat, manakala pemerintahan, iaitu kuasa, adalah kolektif dan bukan individu. Maka konsep negara menjadi dikenali sebagai jumlah keseluruhan negeri, penduduk dan para pemerintah. Oleh itu, mereka mempunyai ketua negara, iaitu ketua para pemerintah, rakyat, negeri (tanah) dan seorang perdana menteri. Akan tetapi, dalam Islam, tidak terdapat sempadan yang kekal, kerana Risalah Islam mesti disampaikan ke seluruh dunia. Oleh itu, sempadan bergerak mengikut pergerakan kuasa Islam ke negara-negara lain. Istilah negeri bermaksud tempat seseorang tinggal secara tetap, iaitu rumah dan bandarnya, tidak lebih dan tidak kurang. Kedaulatan adalah milik Shar'a, bukan milik rakyat. Maka para pemerintah dikawal oleh kehendak Shar'a. Umat juga dikawal oleh kehendak Shar'a. Pemerintahan, iaitu kuasa, adalah untuk individu dan bukan kolektif. Rasulullah ﷺ bersabda:

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:

"Jika tiga orang daripada kamu sedang dalam perjalanan, hendaklah mereka melantik salah seorang daripada mereka sebagai Ameer." [Diriwayatkan oleh Al-Bazzar daripada Ibn 'Umar] Baginda ﷺ juga bersabda:

“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:

"Jika tiga orang daripada kalian keluar untuk bermusafir, hendaklah mereka melantik salah seorang daripada mereka sebagai Amir." [Diriwayatkan oleh Abu Dawood daripada Abu Sa'id al-Khudri] Muslim meriwayatkan daripada Abu Sa'id al-Khudri, daripada Rasulullah ﷺ, bahawa baginda ﷺ bersabda:

“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:

“Jika Bay’ah telah diambil untuk dua Khalifah, bunuhlah yang terakhir daripada keduanya.” Oleh itu, makna negara dalam Islam berbeza daripada sistem-sistem lain. Negara dalam Islam bermaksud kuasa dan pemerintahan, dan kuasa wajib yang ada padanya ialah kuasa Sultan. Oleh kerana Khalifah ialah pihak yang memegang kuasa itu, maka dialah negara.

“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.

Akan tetapi, apabila Rasulullah ﷺ mendirikan Negara Islam di Madinah, baginda adalah ketua negara dan baginda memegang kuasa. Maka seluruh kuasa berada di tangan baginda, dan segala kuasa yang berkaitan dengan pemerintahan adalah milik baginda. Keadaan ini berterusan sepanjang hayat baginda sehingga baginda ﷺ wafat. Kemudian selepas baginda datanglah Khulafa' Ar-Rasyidin, dan setiap seorang daripada mereka menikmati kuasa penuh serta memiliki segala kuasa wajib yang berkaitan dengan pemerintahan. Ini juga menjadi bukti bahawa Khalifah itu ialah negara. Selain itu, apabila Rasulullah ﷺ memberi amaran terhadap pemberontakan dan ketidaktaatan kepada Amir, baginda ﷺ menyatakannya sebagai pemberontakan terhadap kuasa (Sultan). Baginda ﷺ bersabda:

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:

“Sesiapa yang melihat sesuatu pada Amirnya yang tidak menyenangkannya, hendaklah dia bersabar. Sesungguhnya, sesiapa yang memisahkan dirinya daripada Sultan (kuasa Islam) walaupun sejengkal, lalu dia mati dalam keadaan itu, maka dia mati mati Jahiliyyah.” Khilafah ialah kepimpinan ke atas orang-orang beriman. Oleh itu Khalifah ialah pihak berkuasa, dan Dia mempunyai segala kuasa wajib, iaitu Dia adalah negara dan memiliki segala kuasa yang diberikan kepada negara. Ini adalah dalil umum tentang kuasa-kuasa wajib tersebut. Adapun penyenaraian kuasa-kuasa yang dinikmati oleh Khalifah, ia sebenarnya ialah penyenaraian kuasa-kuasa yang wujud dalam negara, bagi menjelaskan hukum-hakam terperinci mengenai kuasa-kuasa tersebut.

“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.

Mengenai bukti-bukti terperinci bagi enam bahagian yang disebutkan di atas, dalil bagi bahagian "A" ialah ijma' (kesepakatan) umum para Sahabat. Qanun (undang-undang) ialah istilah teknikal yang bermaksud perintah yang dikeluarkan oleh penguasa (Sultan) supaya rakyat mematuhinya. Ahli qanun mendefinisikannya sebagai "himpunan prinsip yang Sultan (penguasa) paksa rakyat untuk patuhi dalam hubungan mereka". Maka, jika Sultan mengeluarkan peraturan tertentu, peraturan itu menjadi undang-undang dan rakyat wajib mematuhinya. Jika Sultan tidak mengeluarkannya, maka ia tidak menjadi undang-undang dan rakyat tidak wajib mematuhinya. Orang Islam mengikuti hukum Shar'a, lalu mereka mematuhi perintah dan larangan Allah. Yang mereka patuhi ialah perintah dan larangan Allah, bukan perintah dan larangan Sultan. Dengan itu, mereka mengikuti hukum-hukum ilahi dan bukan arahan Sultan. Namun, para Sahabat berbeza pendapat mengenai hukum-hukum Shari'ah. Sebahagian daripada mereka memahami daripada nas-nas ilahi perkara yang berbeza daripada apa yang difahami oleh yang lain. Setiap seorang daripada mereka mematuhi apa yang difahaminya, dan itulah hukum Allah baginya. Akan tetapi, terdapat sebahagian hukum ilahi berkaitan pengurusan urusan Ummah yang semua orang Islam wajib patuhi menurut satu pendapat sahaja, dan individu tidak boleh bertindak mengikut ijtihad mereka sendiri. Perkara ini sememangnya berlaku pada masa lalu. Abu Bakr, misalnya, berpendapat wajar agihan harta dibahagikan sama rata kepada semua orang Islam kerana itu hak mereka yang sama. 'Umar pula berpendapat salah memberikan kepada mereka yang pernah memerangi Rasulullah ﷺ sama seperti kepada mereka yang berjuang bersama baginda, atau memberikan kepada orang miskin sama seperti yang diberikan kepada orang kaya. Namun apabila Abu Bakr menjadi Khalifah, beliau memaksa rakyat mengikut pendapatnya, dan para hakim serta wali melaksanakan pendapatnya, dan 'Umar tunduk kepada pendapat Abu Bakr serta melaksanakannya. Apabila 'Umar menjadi Khalifah, beliau menguatkuasakan pendapatnya sendiri yang berbeza daripada pendapat Abu Bakr. Maka beliau memerintahkan agar harta itu diagihkan secara keutamaan dan tidak secara sama rata. Oleh itu, kaum Muslimin diberikan harta itu berdasarkan tempoh masa mereka telah menjadi Muslim dan menurut keperluan mereka. Kaum Muslimin mematuhi peraturan ini, dan para hakim serta Wulah melaksanakannya. Oleh sebab itu, suatu konsensus umum di kalangan Sahabah telah terbentuk, yang menyatakan bahawa Imam mempunyai hak untuk menerima pakai peraturan-peraturan tertentu dan menguatkuasakan pelaksanaannya. Kaum Muslimin wajib mematuhi peraturan sedemikian walaupun mereka tidak bersetuju dengan ijtihad mereka sendiri, dan mereka mesti meninggalkan pendapat serta ijtihad mereka sendiri. Peraturan yang diterima pakai ini sebenarnya adalah undang-undang (Qanun). Oleh itu, penggubalan undang-undang hanya menjadi hak Khalifah sahaja dan tiada seorang pun yang lain mempunyai hak tersebut.

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.

Adapun bahagian "B", dalilnya diambil daripada perbuatan Rasulullah ﷺ. Baginda ﷺ dahulu melantik Wulah dan para hakim serta menuntut mereka bertanggungjawab kepada baginda ﷺ. Baginda ﷺ dahulu mengawal perdagangan dan melarang penipuan serta curang. Baginda ﷺ dahulu mengagihkan dana di kalangan rakyat dan membantu golongan yang menganggur mendapatkan pekerjaan. Baginda ﷺ dahulu menguruskan segala hal ehwal dalaman negara. Baginda ﷺ juga dahulu berbicara dengan raja-raja, menemui utusan dan menerima delegasi. Baginda ﷺ turut menguruskan segala hal ehwal luar negara. Baginda ﷺ dahulu benar-benar memegang kepimpinan angkatan tentera semasa ekspedisi dan baginda ﷺ dahulu memimpin peperangan. Baginda ﷺ dahulu menghantar semua pasukan ekspedisi dan melantik ketua-ketuanya. Dalam satu peristiwa, baginda ﷺ melantik Usamah bin Zaid sebagai ketua satu ekspedisi ke Ash-Sham; para Sahabat tidak berpuas hati dengan perkara ini kerana usia Usamah yang masih muda, tetapi Rasulullah ﷺ memaksa mereka menerima kepimpinannya. Ini membuktikan bahawa baginda ﷺ sebenarnya adalah panglima angkatan tentera, bukan sekadar Panglima Tertinggi. Baginda ﷺ jugalah yang mengisytiharkan perang terhadap Quraisy, Bani Quraizah, Bani Nadhir, Bani Qainuqa', Khaibar dan bangsa Rom. Semua peperangan yang berlaku diisytiharkan oleh baginda ﷺ. Ini membuktikan bahawa Khalifah sahaja yang berhak mengisytiharkan perang. Rasulullah ﷺ juga yang menandatangani perjanjian dengan Bani Madlij dan sekutu mereka daripada Bani Dhumrah. Baginda ﷺ menandatangani perjanjian dengan Yuhanna (Jonathan) bin Ru'bah, pemimpin Ayla, dan baginda ﷺ juga menandatangani Perjanjian Al-Hudaibiyah. Kaum Muslimin pada ketika itu sangat marah, tetapi baginda ﷺ mengabaikan pendapat mereka dan menolak rayuan mereka, lalu meneruskan penandatanganan perjanjian tersebut. Ini membuktikan bahawa Khalifah sahaja yang mempunyai kuasa wajib untuk menandatangani perjanjian, sama ada perjanjian damai mahupun perjanjian lain.

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.

Adapun bahagian "C", dalilnya ialah bahawa Rasulullah ﷺ sendiri yang menerima dua utusan Musaylamah, dan Baginda ﷺ jugalah yang menerima Abu Rafi', utusan daripada Quraisy. Baginda ﷺ juga yang menghantar utusan kepada Heraclius, Khosroes, Al Muqawqis, Al-Harith Al-Ghassani, Raja Al-Heera, Al Harith Al-Himiary, Raja Yaman, Negus dari Abyssinia (Al-Habashi), dan Baginda ﷺ menghantar 'Uthman Ibnu 'Affan kepada Quraisy semasa peristiwa Hudaybiyah. Ini membuktikan bahawa Khalifah ialah orang yang menerima utusan (duta) dan menolak mereka, dan dialah yang melantik para utusan (duta).

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.

Adapun bahagian "D", dalilnya ialah bahawa Rasulullah ﷺ sendirilah yang biasa melantik Wulah. Baginda ﷺ melantik Mu'az sebagai Wali ke atas Yaman. Baginda ﷺ juga biasa memecat mereka; Baginda ﷺ memecat Al-A'la' ibn Al-Hadhrami daripada jawatannya sebagai Wali Bahrain selepas penduduknya mengadu tentangnya. Ini menunjukkan bahawa Wulah bertanggungjawab di hadapan penduduk Wilayaat (daerah), dan di hadapan Khalifah, serta Majlis Ummah, kerana ia mewakili semua Wilayah. Demikianlah berkenaan Wulah. Adapun pembantu, Rasulullah ﷺ mempunyai dua orang pembantu, iaitu Abu Bakr dan 'Umar. Baginda ﷺ tidak memecat mereka dan melantik orang lain menggantikan mereka semasa hayat Baginda ﷺ. Namun, pembantu itu memperoleh kuasanya daripada Khalifah, dan oleh kerana dia bertindak dalam kapasiti sebagai wakil baginya, Khalifah oleh itu berhak untuk memecatnya, dengan qiyas kepada wakil (ejen), kerana orang itu berhak memecat wakilnya.

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).

Adapun bahagian "E", dalilnya ialah bahawa Rasulullah ﷺ melantik ‘Ali sebagai hakim di Yaman. Ahmad juga meriwayatkan daripada ‘Amru bin al-‘As, dia berkata: "Dua orang lelaki yang berselisih datang kepada Rasulullah ﷺ (untuk mendapatkan keadilan), lalu baginda ﷺ berkata kepadaku: 'Hakimilah antara mereka.' Aku berkata: 'Engkau lebih layak dan lebih berhak 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 benar, engkau akan mendapat sepuluh ganjaran, dan jika engkau tersilap, engkau akan mendapat satu ganjaran.'" ‘Umar (semoga Allah meredainya) biasa melantik dan memecat hakim. Dia melantik Syuraih sebagai hakim di Kufah dan Abu Musa sebagai hakim di Basrah. Dia juga memecat Shurahbeel bin Hasanah daripada jawatannya sebagai wali di Syam dan melantik Mu‘awiyah menggantikannya. Shurahbeel berkata kepadanya:

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:

“Adakah ini kerana satu perbuatanderhaka atau khianat sehingga kamu memecat saya?” ‘Umar menjawab, “Tidak, tetapi saya mahu melantik seorang lelaki yang lebih kuat.” ‘Ali pada satu ketika pernah melantik Abu al-Aswad, kemudian memecatnya. Abu al-Aswad bertanya kepadanya: “Mengapa kamu memecat saya? Saya tidak pernah menipu atau melakukan sebarang jenayah?” ‘Ali berkata: “Saya perasan suara kamu lebih tinggi daripada lelaki-lelaki yang sedang berselisih.” ‘Umar dan ‘Ali melaksanakan perkara ini di hadapan para Sahabat, dan tiada seorang pun daripada mereka yang membantah atau mencela tindakan mereka. Ini membuktikan bahawa Khalifah berhak secara prinsipnya untuk melantik para hakim. Beliau juga boleh mewakilkan seseorang untuk melantik para hakim bagi pihaknya, berdasarkan qiyas kepada wakalah (perwakilan), kerana beliau berhak melantik seorang wakil baginya dalam mana-mana kuasa wajibnya, sebagaimana beliau dibenarkan melantik seseorang untuk mewakilinya dalam mana-mana urusannya.

“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.

Adapun para pengarah jabatan-jabatan negara, Rasulullah ﷺ telah melantik setiausaha bagi pelbagai jabatan negara. Mereka dianggap sebagai pengarah bagi jabatan-jabatan tersebut. Baginda ﷺ melantik Al-Mu'ayqeeb bin Abi Fatimah Ad-Dooci untuk menguruskan cop mohor Baginda ﷺ dan harta rampasan perang. Baginda ﷺ melantik Huzayfah bin Al Yaman untuk menilai hasil tanaman di Al-Hijaz, dan Zubayr bin Al-'Awwam untuk merekodkan dana Sadaqah. Baginda ﷺ melantik Al-Mughira bin Shu'ba untuk bertanggungjawab mendaftarkan hutang dan pelbagai transaksi, dan seterusnya.

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.

Mengenai panglima tentera dan ketua panglima, Rasulullah ﷺ melantik Hamzah bin ‘Abdul Muttalib sebagai ketua pasukan tiga puluh penunggang kuda untuk menghadapi Quraisy di tepi pantai. Baginda ﷺ melantik Muhammad bin ‘Ubaydah bin Al-Harith memimpin enam puluh pejuang dan memerintahkannya untuk menghadapi Quraisy di Lembah Rabigh. Baginda ﷺ juga melantik Sa‘d bin Abi Waqqas memimpin satu ekspedisi yang berjumlah dua puluh penunggang kuda dan mengutusnya ke arah Makkah. Maka jelaslah bahawa Baginda ﷺ biasa melantik panglima-panglima tentera, yang membuktikan bahawa Khalifah ialah orang yang melantik panglima-panglima dan ketua-ketua staf tentera.

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.

Semua jawatan ini bertanggungjawab kepada Rasulullah ﷺ dan kepada sesiapa pun yang lain. Ini menunjukkan bahawa para hakim, pengarah jabatan, komander tentera, ketua staf dan pelbagai pegawai kanan hanya bertanggungjawab kepada Khalifah; mereka tidak bertanggungjawab kepada Majlis Ummah. Hanya para pembantu yang diwakilkan, iaitu Wulah dan 'Amil, yang bertanggungjawab di hadapan Majlis Ummah kerana mereka adalah pemerintah. Tiada sesiapa pun yang lain bertanggungjawab di hadapan majlis; sebaliknya, setiap orang wajib melaporkan kembali kepada Khalifah.

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.

Bahagian "F": Belanjawan negeri, dari segi hasil dan perbelanjaannya, dikawal oleh hukum-hukum Syari'ah. Tiada satu dinar pun dikenakan kecuali menurut hukum Ilahi, dan tiada satu dinar pun dibelanjakan kecuali menurut hukum Ilahi. Namun, perincian perbelanjaan, atau yang dikenali sebagai bahagian-bahagian belanjawan, diserahkan kepada Khalifah mengikut ijtihadnya, begitu juga perincian hasil. Khalifahlah, misalnya, yang memutuskan kadar Kharaj ke atas tanah, jizyah, serta sebarang cukai dan hasil lain. Khalifahlah yang memutuskan perbelanjaan yang diperuntukkan untuk kerja-kerja jalan raya, hospital dan jenis perbelanjaan lain. Semua perkara ini diserahkan kepada Khalifah, dan dialah yang memutuskannya mengikut ijtihad dan pendapatnya sendiri. Ini kerana Rasulullah ﷺ dahulu menerima hasil daripada para 'Amil dan membelanjakannya. Baginda ﷺ jugalah yang pada sesetengah ketika memberi kuasa kepada para Wali untuk menerima dana dan membelanjakannya; itulah yang berlaku ketika Baginda ﷺ melantik Mu'az sebagai wali ke atas Yaman. Khulafa' Ar-Rasyidin kemudiannya melakukan perkara yang sama; setiap seorang daripada mereka mengutip hasil dan membelanjakannya mengikut pendapat dan ijtihadnya sendiri dalam kapasitinya sebagai Khalifah. Tiada seorang pun daripada para Sahabat yang membantah, dan tiada seorang pun yang membelanjakan satu dinar tanpa persetujuan Khalifah. Apabila 'Umar melantik Mu'awiyah sebagai Wali, beliau memberinya Wilayah yang umum, yang dengannya Mu'awiyah mempunyai kuasa untuk mengutip dan membelanjakan dana. Semua ini membuktikan bahawa Khalifah atau sesiapa yang bertindak bagi pihaknya memutuskan bahagian-bahagian yang berbeza dalam belanjawan.

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.

Ini adalah dalil-dalil terperinci mengenai kuasa-kuasa wajib bagi Khalifah. Perkara ini disahkan oleh hadis yang diriwayatkan oleh Ahmad dan Al-Bukhari daripada ‘Abdullah bin ‘Umar bahawa beliau mendengar Rasulullah ﷺ bersabda: “Imam itu adalah pemelihara, dan dia bertanggungjawab ke atas rakyatnya.” Ini bermakna bahawa segala urusan yang berkaitan dengan pentadbiran hal ehwal rakyat adalah tanggungjawab Khalifah. Namun, dia berhak untuk mewakilkan sesiapa sahaja dengan apa-apa tugas yang difikirkannya sesuai, dengan kiasan kepada Wakalah (perwakilan).

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).