Pelo que então julgariam? Responderam que, se não encontrassem a norma no Livro ou na Sunnah, mediriam a questão com outra e agiriam com aquilo que estivesse mais próximo da verdade. O Mensageiro de Allah ﷺ consentiu com isso, o que indica que ele ﷺ escolhia os juízes e verificava o seu método de julgamento. Ele ﷺ cuidava dos assuntos do povo e nomeava secretários como chefes dos departamentos. ʿAli ibn Abu Talib era o secretário dos acordos e dos tratados de paz. Muʿayqeeb ibn Abu Fatimah era o responsável pelo selo oficial do Profeta ﷺ e era o secretário do butim. Huzayfah ibn al-Yaman avaliava os frutos do Hijaz, e Zubair ibn al-ʿAwwam registrava os fundos da sadaqah, e al-Mughira ibn Shuʿabah registrava as dívidas e as transações, e Shurahbeel ibn Hasanah redigia as cartas aos líderes de outros estados. Ele ﷺ nomeava um secretário para cada um dos interesses, por mais numerosos que fossem. Ele ﷺ fazia muitas consultas com os seus companheiros e não se privava de consultar as pessoas de opinião e de visão, e aqueles cuja inteligência e honra ele ﷺ testemunhava, e que demonstravam a sua firme fé e o seu sacrifício na convocação ao Islam. Ele ﷺ designou catorze homens para a Shura, a quem recorria para buscar uma opinião. Escolheu-os porque eram os chefes de seus povos, ou seja, os seus representantes. Eram sete dos muhajiroon e sete dos Ansar. Entre eles estavam Abu Bakr, Hamza, ʿUmar, ʿAli, Jaʿfar, Bilal, Ibn Masʿud, Salman, ʿAmmar e Abu Dharr. Ele ﷺ também buscava conselho de outras pessoas além destas, mas estas mencionadas são aquelas com quem ele ﷺ mais consultava. Na realidade, essas pessoas constituíam o Majlis al-Shura. Ele ﷺ recolhia os fundos devidos pelos muçulmanos e pelos não muçulmanos, sobre as terras, os frutos e o gado. Eram eles: zakat, ʿushr, fai, kharaj e jizyah. Os fundos provenientes dos espólios e do butim eram devidos ao Bait al-Maal. O zakat era distribuído pelos oito tipos de pessoas mencionados no Alcorão, e não era dado a outros nem utilizado para gerir os assuntos do Estado. Os fundos para cuidar dos assuntos do povo provinham das receitas do fai, do kharaj, da jizyah e do butim, que eram suficientes para manter o Estado e preparar o exército, de modo que o Estado não sentia escassez de recursos. Desta forma, o Profeta ﷺ estabeleceu a estrutura do Estado Islâmico e concluiu-a em vida. Ele ﷺ era o líder do Estado e tinha assistentes, governadores, juízes, exército, diretores de departamentos e um majlis ao qual recorria para a Shura. Este quadro, na sua estrutura e funções, foi mencionado nos textos da Shari'ah. O Mensageiro de Allah ﷺ exerceu as funções de líder do Estado desde o momento em que chegou a Madinah até à sua morte, e Abu Bakr e 'Umar foram os seus assistentes. Os Sahabah consentiram, depois dele, em estabelecer um líder para o Estado que sucedesse ao Mensageiro de Allah ﷺ apenas na liderança do Estado, e não na Mensagem ou na Profecia, pois ele ﷺ era o selo dos Profetas. Assim, o Mensageiro ﷺ estabeleceu toda a estrutura do Estado em vida, e deixou a forma de governo e a estrutura do Estado completamente conhecidas e claras.
By what would they judge? They replied that if they did not find the rule in the Book or the Sunnah then they would measure the matter with another, and they would act with that which is closer to the truth. The Messenger of Allah (pbuh) consented with that, which indicates that he (pbuh) chose the judges and checked their method of judging. He (pbuh) used to look after the affairs of the people and he appointed secretaries as heads of the departments. ‘Ali ibn Abu Talib was the secretary of agreements and peace treaties. Mu’ayqeeb ibn Abu Fatimah was in charge of the Prophet’s official seal and he was the secretary for booty. Huzayfah ibn al-Yaman used to assess the fruits of the Hijaz and Zubair ibn al-’Awaam used to record the funds of the sadaqah, and al- Mughira ibn Shu’abah used to record the debts and transactions, and Shurahbeel ibn Hasanah used to write the letters to the leaders of other states. He (pbuh) appointed a secretary for each of the interests, however numerous these were. He (pbuh) used to make many consultations with his companions and he (pbuh) did not prevent himself from consulting the people of opinion and vision and those whom he (pbuh) witnessed of their intellect and honour, and showed their strong Iman and sacrifice in calling for Islam. He (pbuh) assigned fourteen men for Shura to whom he used to refer to for seeking an opinion. He (pbuh) chose them because they were the chiefs of their people, i.e. their representatives. They were seven from the muhajiroon and seven from the Ansar. Amongst them were Abu Bakr, Hamza, ‘Umar, ‘Ali, Ja’far, Bilal, Ibn Mas’ud, Salman, ‘Ammar and Abu Dharr. He (pbuh) also used to seek advice from other than these people, but these people mentioned are the ones he sought opinion from extensively. In reality these people constituted the Majlis al-Shura. He (pbuh) collected funds that were due on the Muslims and non-Muslims, and on lands, fruits and livestock. These were: zakat, ‘ushr, fai, kharaj and jizyahh. The funds of spoils and booties were due to Bait al-Maal. Zakat was distributed on the eight types of people mentioned in the Qur’an and it was not given to other than them nor was it used to manage the affairs of the State. Funds for looking after the affairs of the people used to be from the revenues of fai, kharaj, jizyah and booty, which were sufficient for running the State and preparing the army, thus the State did not feel that it had a shortage of funds. In this way the Prophet (pbuh) established the structure of the Islamic State and he completed it in his life. He (pbuh) was the leader of the State and had assistants, governors, judges, army, directors of departments, and a majlis he used to refer to for Shura. This framework in its structure and functions has been mentioned in the Shari’ah texts. The Messenger of Allah (pbuh) performed the actions of the leader of the State from the moment he (pbuh) arrived in Madinah until his (pbuh) death, and Abu Bakr and ‘Umar were his assistants. The Sahabah consented after him on establishing a leader for the State who would succeed the Messenger of Allah (pbuh) in the leadership of the State only, and not in Messengership or Prophethood because he (pbuh) was the seal of the Prophets. Thus the Messenger (pbuh) established the whole structure of the State in his life, and he left behind the shape of ruling, and structure of the State completely known and clear.