Khalifa ana haki kamili ya kusimamia mambo ya raia kulingana na maoni yake na ijtihadi yake. Anaweza kuchukua chochote miongoni mwa mambo yaliyoruhusiwa ambacho anakihitaji ili kuendesha mambo ya Dola na kusimamia mambo ya watu, lakini hairuhusiwi kwake kupingana na hukumu yoyote ya Shari'ah kwa kisingizio cha manufaa. Kwa mfano, hawezi kuzuia familia moja kuwa na zaidi ya mtoto mmoja kwa kisingizio cha uhaba wa chakula, wala kupanga bei kwa kisingizio cha kuzuia unyonyaji, au kumteua asiye Muislamu au mwanamke kuwa gavana kwa kisingizio cha kutunza mambo au manufaa, wala jambo lolote jingine linalopingana na hukumu za Shari'ah. Si halali kwake kukataza jambo lililoruhusiwa, wala kuruhusu jambo lililokatazwa.

The Khalifah has the complete right to govern the affairs of the subjects according to his opinion and Ijtihad. He can adopt anything of the permitted issues that he needs to run the affairs of the State and to manage the peoples’ affairs and he is not permitted to contradict any Shari’ah rule for the sake of benefit. For example, he cannot prohibit the single family from having more than one child on the pretext of shortageof foodstuffs, or fix prices on the pretext of preventing exploitation, or appoint a non-Muslim or a woman as a governor on the pretext of looking after the affairs or benefit, nor anything else which contradicts the Shari’ah rules. It is not permitted for him to prohibit a permitted matter and nor to allow a prohibitedmatter.

Khalifah ana haki kamili ya kusimamia mambo ya raia kulingana na maoni yake na Ijtihad yake, lakini haruhusiwi kupingana na hukumu yoyote ya Shari'ah kwa kutumia maslahi kama ushahidi. Kwa hiyo hawezi kuzuia raia kuagiza bidhaa kwa lengo la kulinda viwanda vya Dola, isipokuwa ikiwa jambo hilo lingeharibu uchumi wa Dola, wala kupanga bei kwa lengo la kuzuia unyonyaji, wala kumlazimisha mwenye mali kuikodisha mali yake kwa lengo la kurahisisha upatikanaji wa makazi, isipokuwa pale palipokuwa na dharura ya haraka kwa ajili ya hilo, wala jambo lingine lolote linalopingana na hukumu za Shari'ah. Haruhusiwi kuharamisha kitu kilichoruhusiwa wala kuhalalisha kitu kilichoharamishwa.

The Khalifah has the complete right to govern the affairs of the subjects according to his opinion and Ijtihad, but he is not permitted to contradict any Shari’ah rule using benefit as the proof – so he cannot prevent the subjects from importing goods for the sake of protecting the State’s industry, unless it would damage the State’s economy, or fix prices for the sake of preventing exploitation, or force the owner to rent his property for the sake of easing housing, unless there was a pressing emergency for that, nor anything else which contradicts the Shari’ah rules. It is not permitted for him to prohibit something permitted and to make something prohibited permitted.

The proof for this is the words of the Prophet (phuh). » الإِمَامُ رَاعٍ وَمَسْ ئُولٌ عَنْ رَعِيَّتِهِ « .

The proof for this is the words of the Prophet (phuh). » الإِمَامُ رَاعٍ وَمَسْ ئُولٌ عَنْ رَعِيَّتِهِ « .

"Imamu (mtawala) ni mlezi na anawajibika (ataulizwa) kuhusu raia wake," imepokewa na Al-Bukhari kupitia 'Abd Allah bin Umar. Pia, sheria ambazo Shari'ah inampa Khalifah, kama vile uhuru wake wa kutenda kulingana na maoni yake na Ijtihad katika mali ya Bayt Al-Mal (hazina ya dola), na kama vile kuwalazimisha watu kufuata maoni fulani katika suala moja, na chochote kingine kinachofanana na hayo. Simulizi hii inampa Khalifah haki kamili ya kusimamia mambo ya raia bila vizuizi vyovyote. Kanuni za Bayt Al-Mal, kupitisha sheria, kuandaa jeshi, kuteua magavana, na chochote kingine alichopewa Khalifah, alipewa kwa namna ya jumla bila kizuizi chochote. Hii ni dalili kwamba anaweza kusimamia mambo ya utawala kulingana na anavyoona bila kizuizi, na kumtii ni wajibu, wakati kumwasi ni dhambi. Hata hivyo, utekelezaji wa utawala huu lazima ufanywe kulingana na kanuni za Shari'ah; yaani, kulingana na maandiko ya Shari'ah. Hivyo, mamlaka ya lazima, hata kama amepewa kwa ujumla, yamewekewa mipaka na Shari'ah; yaani, kulingana na kanuni za Shari'ah. Kwa mfano, amepewa uwezo wa kuteua magavana anavyopenda, lakini si sahihi kumteua asiyeamini, mtoto, au mwanamke kuwa gavana, kwa kuwa Shari'ah imekataza hilo. Mfano mwingine ni kwamba anaweza kuruhusu kufunguliwa kwa balozi za nchi zisizoamini katika ardhi iliyo chini ya mamlaka yake, na anaruhusiwa kufanya hivyo bila kizuizi; hata hivyo, si sahihi kuruhusu kufunguliwa kwa ubalozi wa nchi isiyoamini inayotaka kutumia ubalozi huo kama chombo cha kudhibiti ardhi za Kiislamu, kwa kuwa Shari'ah imekataza hilo. Vivyo hivyo, anaweza kuandaa sehemu za bajeti, pamoja na kiasi kinachohitajika kwa kila sehemu, lakini hawezi kuweka katika bajeti sehemu ya kujenga bwawa ambalo gharama yake inazidi mapato ya Bayt Al-Mal kwa msingi kwamba atakusanya kodi kulilipia. Hii ni kwa sababu Shari'ah hairuhusu kutoza kodi kwa ajili ya jambo lisilo la lazima kama bwawa hili. Kwa namna hii, ingawa ana mamlaka kamili katika kusimamia mambo aliyopewa na Shari'ah, mamlaka hayo kamili yanaweza kufanya kazi tu kwa mujibu wa kanuni za Shari'ah. Zaidi ya hayo, maana ya haki kamili katika kusimamia mambo si kwamba anaweza kutunga sheria anazoona ni muhimu kwa kusimamia mambo ya nchi, bali maana yake ni kwamba amepewa uhuru wa kutenda kwa mujibu wa maoni yake kuhusu jinsi mambo yanavyopaswa kuendeshwa katika masuala yale ambayo ameruhusiwa kuyashughulikia. Hapo ndipo hutunga sheria katika masuala hayo aliyoruhusiwa kuyatekeleza kwa mujibu wa maoni yake, na kisha inakuwa wajibu kwa watu kumtii, kwa kuwa Shari'ah imempa uhuru wa kutenda ili kutekeleza maoni yake katika masuala hayo, na imetuamuru kumtii. Hivyo anaweza kuyageuza maoni haya kuwa sheria ambayo watu wanalazimika kuifuata. Kwa mfano, amepewa haki ya kusimamia mambo ya Bayt Al-Mal kwa mujibu wa maoni yake na Ijtihad, na kuwaamuru watu wamtii kwa hilo, hivyo anaweza kutunga sheria za kifedha kwa Bayt Al-Mal, na hapo inakuwa wajibu kuzitii sheria hizo. Vilevile, amepewa uongozi wa Jeshi na usimamizi wa mambo yake kwa mujibu wa maoni yake na Ijtihad, na watu wameamriwa kumtii kwa hilo. Hivyo anaweza kutunga sheria kuhusu uongozi wa Jeshi na utawala wake, na hapo inakuwa wajibu kuzitii sheria hizo. Vivyo hivyo, amepewa haki ya kusimamia maslahi ya raia kwa kufuata maoni yake na Ijtihad yake, na kuwateua watu wa kusimamia maslahi hayo na kufanya kazi nao kwa kufuata maoni yake na Ijtihad yake, na raia wameamrishwa kumtii ipasavyo. Hivyo, anaweza kuandaa sheria za Uendeshaji wa Mambo ya Dola, na anaweza kuandaa sheria zinazohusu watumishi wa umma, na katika hali hiyo inakuwa wajibu kuzitii sheria hizo. Anaweza kuandaa sheria kwa kila jambo ambalo limeachwa kwa maoni ya Khalifah na Ijtihad yake katika mambo ambayo ana mamlaka ya lazima juu yake, na itakuwa wajibu kuzitii sheria hizo.

Haiwezekani kusema kwamba sheria hizi ni mitindo, na kwamba mitindo hiyo ni katika mambo yaliyoruhusiwa, hivyo ni halali kwa Waislamu wote. Katika hali hiyo, si halali kwa Khalifah kubainisha mitindo maalum na kuifanya ya lazima, kwa sababu hiyo ni kufanya lazima kutenda kwa jambo lililoruhusiwa, na kulazimisha kitendo juu ya jambo lililoruhusiwa ni kufanya Mubah kuwa Fard (wajibu), na kufanya Mubah kuwa Haram (haramu) kwa kukataza kitu chochote kisicho mitindo hii, jambo ambalo haliruhusiwi. Hoja hii haiwezi kujibiwa, kwa kuwa mambo yaliyoruhusiwa ni mitindo kwa mtazamo wa kuwa ni mitindo tu. Kwa upande mwingine, mitindo ya kusimamia Bayt Al-Mal ni halali kwa Khalifah na si kwa kila mtu; mitindo ya uongozi wa Jeshi ni halali kwa Khalifah na si kwa kila mtu; na mitindo ya kusimamia maslahi ya raia ni halali kwa Khalifah na si kwa watu wote. Kwa hiyo, wajibu wa kutenda kulingana na jambo hili lililoruhusiwa ambalo Khalifah ameamua, haugeuzi Mubah hiyo kuwa Fard. Badala yake, unafanya tu utiifu kwa Khalifah kuwa wajibu, kulingana na haki aliyopewa na Shari’ah ya kutenda kwa kujitegemea kulingana na maoni yake na Ijtihad yake; yaani, katika yale aliyoamua kwa maoni na Ijtihad ili kusimamia mambo. Ingawa hapo awali lilikuwa limeruhusiwa, Khalifah amelifanya lazima na kukataza kitu kingine chochote, lakini ni halali kwa Khalifah kutawala kulingana nalo, kwa kuwa utawala ni jukumu lake, na si halali kwa mtu mwingine yeyote kwa kuwa utawala huu si jukumu lao. Kwa hiyo, si lazima kufuata kile ambacho Khalifa amekichagua miongoni mwa mambo yaliyoruhusiwa katika kuendesha mambo ya dola; yaani, kile ambacho Shari'ah imempa Khalifa uhuru wa kutenda kwa mujibu wa maoni yake na Ijtihad yake, si kwa mtazamo kwamba Khalifa amefanya jambo lililoruhusiwa (Mubah) kuwa la lazima (Fard), wala lililoruhusiwa kuwa haramu, bali kwa mtazamo kwamba utii kwa Khalifa ni wa lazima katika kila jambo ambalo Shari'ah imempa Khalifa uhuru wa kutenda kwa mujibu wa maoni yake na Ijtihad yake. Kwa hiyo, kila jambo lililoruhusiwa ambalo Khalifa amelifanya kuwa la lazima ili kurahisisha uendeshaji wa mambo, linakuwa la lazima kwa kila mtu miongoni mwa raia kulifuata. Kwa msingi huu, Umar bin Al-Khattab (ra) aliandikisha idara, na kwa msingi huu, Makhalifa waliweka mipango maalum kwa watawala wao na kwa raia, wakawalazimisha kufanya kazi kwa mujibu wa mipango hiyo, na wakawakataza kufanya kazi kwa njia nyingine yoyote. Kwa msingi huu, inaruhusiwa kuandaa sheria za kiutawala na sheria nyingine zilizo za aina hii, na utii kwazo ni wa lazima kwa namna ileile ya utii kwa sheria nyingine, kwa kuwa utii ni kwa Khalifa kulingana na analoamuru, katika yale ambayo Shari'ah imempa kwa suala la haki na uhuru wa kutenda.

It cannot be argued that these laws are styles, and that the styles are from the permitted issues, and so they are permitted for all the Muslims in which case it is not permitted for the Khalifah to specify specific styles and make them obligatory, since it is making it obligatory to act upon something permitted, and to obligate an act upon something permitted is making the Mubah (permitted) Fard (obligatory), and making the Mubah (permitted) Haram (prohibited) by prohibiting anything other than these styles, and this is not allowed. This cannot be argued, since the permitted are styles from the angle that they are styles, as for the styles of administrating the Bayt Al-Mal, they are permitted for the Khalifah and not every person, and the styles of the leadership of the Army are permitted for the Khalifah and not every person, and the styles of the management of the interests of the subjects are permitted for the Khalifah and not all the people. Therefore, the obligation of acting according to this permitted issue which the Khalifah decided upon, does not make that Mubah (permitted) into a Fard (obligation), rather it only makes obeying the Khalifah obligatory according to what the Shari’ah gave to him from the right to act independently according to his opinion and Ijtihad or in other words, in what he decided from opinion and Ijtihad in order to govern the issues. Since although it was originally permitted, the Khalifah made it mandatory and prohibited anything else, but it is permitted for the Khalifah to govern according to it, since the governing is his issue, and it is not permitted for any other person since this governing is not their issue. Therefore, it is not obligatory to adhere to what the Khalifah adopted from the permitted actions in order to govern the affairs; in other words, what the Shari’ah gave to the Khalifah to act independently in according to his opinion and Ijtihad, from the angle that the Khalifah made something Mubah (permitted) into Fard (obligatory), and made the Mubah into Haram (prohibited), but rather from the angle that the obedience to the Khalifah is obligatory in whatever the Shari’ah gave to the Khalifah to act independently in according to his opinion and Ijtihad. So, every Mubah (permitted issue) that the Khalifah made binding in order to facilitate the governing of the issues becomes obligatory upon every individual from the subjects to adhere to. Based upon this, Umar bin Al-Khattab (ra) registered the departments, and based upon this, the Khulafaa’ laid down specific arrangements for their administrators and for the subjects, and obliged them to work according to these arrangements and prohibited them to work in any other way. Based upon this, it is permitted to draft administrative laws and the remaining laws which are from this type, and obedience to them is obligatory in the same manner as obedience to the rest of the laws, since the obedience is to the Khalifah according to what he orders, from what the Shari’ah has given him in terms of rights and independence to act.

Lakini hii ni katika mambo yanayoruhusiwa tu, ambayo ni ya kuendesha masuala ya utawala, yaani yale aliyopewa Khalifa ili atende kwa kujitegemea kulingana na maoni yake na Ijtihad yake, kama vile kupanga mfumo wa utawala, kuwapanga askari na mambo kama hayo, na si katika mambo yote yanayoruhusiwa bali tu yale yanayoruhusiwa kwa Khalifa katika nafasi yake kama Khalifa. Kuhusu kanuni nyingine za Fardh (wajibu), Mandub (inayopendekezwa), Makruh (inayochukiwa), Haram (iliyokatazwa) na Mubah (inayoruhusiwa) kwa watu wote, Khalifa amezuiwa katika hizo kulingana na kanuni ya Shari'ah. Hairuhusiwi kabisa kwake kwenda nje ya haya, kwa sababu ya maneno ya Mtume ﷺ.

However, this is only in the permitted issues which are for the governing of the affairs, in other words, what has been given to the Khalifah to act independently in according to his opinion and Ijtihad, such as the organisation of the administrations, arranging the soldiers and similar, and not in all the permitted issues but rather only what is permitted for the Khalifah in his capacity as a Khalifah. As for the rest of the rules from the Fard (obligation), Mandub (recommended), Makruh (disliked), Haram (prohibited) and the Mubah (permitted) for all the people, then the Khalifah is restricted in those according to the Shari’ah rule. He is not permitted to stray outside of these at all, due to the words of the Prophet (phuh).

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَ هُوَ رَد « .

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَ هُوَ رَد « .

"Yeyote atakayeanzisha katika jambo letu kitu ambacho si sehemu yake, kitakataliwa", ambalo ni la jumla linalojumuisha Khalifah na mtu mwingine yeyote.

“If anyone introduces in our matter something which does not belong to it, will be rejected”, which is general encompassing both the Khalifah and anyone else.

Kuhusu jambo ambalo halikupewa Khalifah kuliendesha kwa mujibu wa maoni yake na Ijtihad yake, bali liliruhusiwa kwa watu wote – si halali kwake kutunga sheria zinazowalazimisha watu juu yake. Kwa mfano, mbinu za kuongoza Jeshi huendeshwa kwa mujibu wa maoni yake na Ijtihad yake, lakini watu wameruhusiwa kuvaa nguo wanazozipenda kwa mwonekano wanaoupenda, hivyo haiwezekani kuandaa sheria zitakazodhibiti mwonekano wa nguo zao. Pia wameruhusiwa kujenga nyumba zao kwa mtindo wowote wa usanifu wanaoupenda, hivyo si halali kwa Khalifah kutunga sheria zitakazozuia mitindo ya nyumba zao, kwa kuwa hili ni jambo la Mubah (linaloruhusiwa) kwa watu wote. Hivyo, kuwalazimisha watu kufuata jambo fulani mahususi katika jambo hili la Mubah kwa gharama ya wengine ni sawa na kuwajibisha na kukataza yaliyo Mubah, na jambo hili si halali kwa Khalifah. Akifanya hivyo, utii kwake hautakuwa wajibu, na suala hilo litapelekwa katika mahakama ya Madhalim (dhuluma). Bali kupitishwa kwake kumepunguzwa katika eneo moja tu, nalo ni lile ambalo amepewa uhuru wa kutenda kwa mujibu wa maoni yake na Ijtihad yake. Ni halali kwake kuwafanya watu wafuate maoni mahususi na Ijtihad mahususi, na utii kwake ni wajibu; yaani, ni halali kwake kutunga sheria katika masuala haya, yaani yale masuala ambayo ni halali kwa Khalifah lakini si kwa watu wa kawaida, kama mitindo ya kuongoza Jeshi na mengineyo. Katika masuala kama haya, anaweza kuwawajibisha watu kufuata maoni yake mahususi na Ijtihad yake mahususi, nao watawajibika kumtii; yaani, ni halali kwake kutunga sheria katika jambo kama hilo, wakati si halali kabisa kwake kufanya hivyo katika jambo lolote lisilo katika masuala haya.

With regards to that which has not been given to the Khalifah to run according to his opinion and Ijtihad but instead was permitted for all of the people – it is not permitted for him to legislate laws which force people upon it; for example, the techniques of leading the Army are run according to his opinion and Ijtihad, but the people are permitted to wear the clothes that they like according to the appearance they like and so it is not permitted to draft laws which would limit the appearance of their clothes. And they are permitted to build their houses according to any architectural style they like, and so it is not permitted for the Khalifah to draft laws which would limit the styles for their houses, since this is a Mubah (permitted) issue for all the people, so any forcing of the people upon a specific thing in this type of Mubah (permitted) issue at the expense of others, is equivalent to obligating and prohibiting the Mubah, and this is not permitted for the Khalifah. If he did it, obedience to him would not be obligatory and the issue would be raised to the court of the Madhalim (injustices). Rather, his adoption is limited to a single area, which is that in which he has been given the independence to act according to his opinion and Ijtihad. It is permitted for him to make the people adhere to a specific opinion and Ijtihad, and obedience to him is obligatory; in other words, it is permitted for him to draft laws in these issues, in other words, those issues which are permitted for the Khalifah and not for the general people such as the styles of leading the Army and so on. In such issues, he can obligate people to follow his specific opinion and Ijtihad, and it would be obligatory upon them to obey him, in other words, it is permitted for him to draft laws in such issue, while it is not permitted for him to do so at all in anything other than these issues.

Kwa hiyo, si halali kwa Khalifa kuharamisha kile kilichohalalishwa au kuhalalisha kile kilichoharamishwa kwa kisingizio kwamba ni kwa ajili ya kusimamia mambo ya dola. Hivyo, si halali kwake kusema kwamba kuuza sufu nje ya nchi hizi hairuhusiwi kwa kisingizio kwamba ni kwa ajili ya kusimamia mambo ya dola; kwani biashara ni Mubah (inaruhusiwa). Haifai kuifanya Haram (imekatazwa) wala kuizuia. Lakini, ikithibitika kwamba kuuza sufu au silaha au chochote miongoni mwa vitu vilivyo Mubah (vinavyoruhusiwa) husababisha madhara, basi kuuza kitu hicho pekee kunakuwa Haram (kimekatazwa) kwa sababu kinapelekea madhara, huku kitu chenyewe kikibaki Mubah (kinaruhusiwa). Hii ni kulingana na kanuni inayotokana na wakati Mtume ﷺ alipowakataza jeshi kunywa maji ya visima vya Thamud.

Accordingly, it is not permitted for the Khalifah to make prohibited what has been permitted or to make permitted what has been prohibited with the justification that it is for the governing of the affairs. So it is not permitted for him to say that it is not permitted to sell wool to outside of these lands with the justification that it is for the sake of governing the affairs; this is since trade is Mubah (permitted). It is not permitted to make it Haram (prohibited) or to prevent it. But, if selling wool or weapons or anything from amongst the Mubah (permitted) things is confirmed to cause a harm, then selling that thing alone becomes Haram (prohibited) because it leads to a harm, while the object itself remains Mubah (permitted); this is according to the principle taken from when the Prophet (phuh) prohibited the Army from drinking from the wells of Thamud.