Yeye pia alikuwa akiandika barua kwa wafalme, akikutana na wajumbe na kuwapokea wawakilishi. Yeye ﷺ alisimamia mambo yote ya nje ya dola. Yeye ﷺ alikuwa, kwa vitendo, akiongoza jeshi wakati wa uvamizi, akiongoza vita, akituma misafara yote na kuwateua viongozi wake. Katika tukio moja, alimteua Usama bin Zayd kuwa kiongozi wa msafara kuelekea Al-Sham; Maswahaba hawakufurahishwa na uamuzi huu kwa sababu ya umri mdogo wa Usama, lakini Mjumbe wa Allah ﷺ aliwalazimisha kukubali uongozi wake, jambo linalothibitisha kwamba yeye alikuwa kwa kweli kamanda wa jeshi, na si kamanda mkuu tu wa juu.
He (P.B.U.H) also used to write to the kings and meet with the envoys and receive the delegates. He (P.B.U.H) carried out all the foreign affairs of the State. He (P.B.U.H) effectively used to take command of the armed forces during the raids and He (PBUH) used to lead the battles, and He (PBUH) used to send out all the expeditions and appoint their leaders. In one instance He (PBUH) appointed Usama b. Zayd at the head of an expedition to Al-Sham; the Sahabah were not pleased with this due to Usama’s young age, but the Messenger of Allah (PBUH) forced them to accept his leadership, which proves that he was effectively the commander of the armed forces and not just its supreme commander in chief. .
Yeye ndiye aliyetangaza vita dhidi ya Quraishi, na dhidi ya Banu Qurayzah, Banu Nadir, Banu Qaynuqa’, Khaybar na Warumi. Vita zote zilizotokea zilitangazwa na Yeye ﷺ. Hii inathibitisha kuwa ni Khalifah pekee ndiye mwenye haki ya kutangaza vita. Pia ni Mjumbe wa Allah ﷺ aliyetia saini mikataba na Banu Madlij na washirika wao wa Banu Dhumra. Yeye ﷺ alitia saini mkataba na Yuhanna (Jonathan) b. Ru’ba, kiongozi wa Ayla, na Yeye ﷺ pia alitia saini mkataba wa Al-Hudaybiyah. Waislamu katika tukio hilo walikasirika, lakini Yeye ﷺ alipuuza maoni yao na kukataa maombi yao, akaendelea na kutia saini mkataba. Hii inathibitisha kuwa ni Khalifah pekee ndiye mwenye mamlaka ya lazima ya kutia saini mikataba, iwe ni mikataba ya amani au mingineyo.
It was He (PBUH) who declared war on Quraish, and on Banu Qurayzah, Banu Nadir, Banu Qaynuqa’, Khaybar and the Romans. All the wars that took place were declared by Him (PBUH). This proves that only the Khalifah has the right to declare war. It was also the Messenger of Allah (PBUH) who signed the treaties with Banu Madlij and their allies of Banu Dhumra. He (PBUH) signed a treaty with Yuhanna (Jonathan) b. Ru’ba, the leader of Ayla, and He (PBUH) also signed the treaty of Al-Hudaybiyah. The Muslims on that occasion were outraged but He (PBUH) ignored their opinion and dismissed their pleas, went ahead and signed the treaty. This proves that only the Khalifah has the mandatory powers to sign treaties, whether these are peace treaties or any other. .
Kwa upande wa sehemu "C", ushahidi wake ni kwamba Mjumbe wa Allah ﷺ mwenyewe ndiye aliyewapokea wajumbe wawili wa Musaylama, na ndiye aliyempokea Abu Rafi'i, mjumbe kutoka Quraish. Pia ndiye aliyewatuma wajumbe kwa Heraclius, Chosroes, Al Muqawqis, Al-Harith Al-Ghassani, Mfalme wa Al-Heera, Al Harith Al-Himyary, Mfalme wa Yemen, Najashi wa Abyssinia (Al-Habashi), na Uthman Ibn Affan kwa Quraish wakati wa tukio la Hudaybiyah. Hii inathibitisha kwamba Khalifah ndiye anayepokea na kukataa mabalozi (wajumbe), na ndiye anayewateua mabalozi.
As for section "C", its evidence is that it was the Messenger of Allah ( PBUH) himself who received the two envoys of Musaylama, and it was He (PBUH) who received Abu Rafi’i, an envoy from Quraish. It was also He (PBUH) who sent envoys to Heraclius, Chosroes, Al Muqawqis, Al- Harith Al-Ghassani, King of Al-Heera, Al Harith Al-Himyary, King of Yemen, the Negus of Abyssinia (Al-Habashi), and Uthman Ibn Affan to Quraish during the Hudaybiyah affair. This proves that the Khalifah is the one who receives and declines the ambassadors (envoys) and it is he who appoints the ambassadors. .
Kuhusu sehemu "D", ushahidi wake ni kwamba Mtume wa Allah ﷺ mwenyewe ndiye aliyekuwa akiwateua Wali, kwani alimteua Muadh kuwa Wali juu ya Yemen. Pia alikuwa akiwaondoa; alimwondoa Al-A’la’ b. Al-Hadrami katika wadhifa wake wa Wali wa Bahrain baada ya watu wa huko kulalamika juu yake. Hii inaonyesha kwamba Wali wanawajibika mbele ya watu wa wilaya (mkoa-wilaya), mbele ya Khalifah, pamoja na Baraza la Ummah, kwa kuwa linawakilisha wilaya zote. Haya ndiyo yanayohusu Wali.
As for section "D", its evidence is that it was the Messenger of Allah ( PBUH) himself who used to appoint the Walis; for he appointed Muadh as Wali over Yemen. And he (PBUH) used to remove them; he removed Al-A’la’ b. Al-Hadrami from his post as Wali of Bahrain after its people complained about him. This indicates that the Walis are responsible before the people of the wilayah (region-district), before the Khalifah, as well as the Council of the Ummah, as it represents all the wilayahs. This is regarding the Walis. .
Kuhusu wasaidizi, Mjumbe wa Mwenyezi Mungu ﷺ alikuwa na wasaidizi wawili, Abu Bakr na ‘Umar. Hakuwaondoa wala kuwateua wengine kuwabadilisha wakati wa uhai wake. Hata hivyo, msaidizi hupata mamlaka yake kutoka kwa Khalifah, na kwa kuwa hufanya kazi kwa niaba yake kama naibu wake, Khalifah basi ana haki ya kumwondoa. Hili linafanana na wakala (mwakilishi), ambapo mtu ana haki ya kumfukuza wakala wake.
As for the assistants, the Messenger of Allah (PBUH) had two assistants, Abu Bakr and ‘Umar. He did not remove them nor appoint others to replace them during his lifetime. However the assistant derives his authority from the Khalifah, and since he acts in the capacity of his deputy, the Khalifah then has the right to remove him. This is analogous with the representative (agent), where a person has the right to dismiss his representative (agent). .
Kwa upande wa sehemu "E", dalili yake inatokana na ukweli kwamba Mtume wa Allah ﷺ alimteua ’Ali kuwa qadhi wa Yemen. Ahmad amesimulia kwamba Amru b. al-‘Aas alisema: "Watu wawili waliokuwa wakigombana walimjia Mjumbe wa Allah ﷺ (wakitaka haki), naye ﷺ akaniambia: "Waamue baina yao, ewe Amru." Nikasema: "Wewe ni bora zaidi na unastahili zaidi kufanya hivyo." Akasema ﷺ: "Ingawa ni hivyo!" Nikasema: "Nitapata nini nikiwaamua?" Akasema ﷺ: "Ukiwaamua nawe ukawa sahihi, utapata thawabu kumi, na ukikosea utapata thawabu moja."" [Pia kutoka kwa ‘Uqbah b. ‘Amir. Angalia al-Haythami, Majma’ al-Zawa’id, juz. 4, uk. 198].
As for section "E", its evidence is derived from the fact that Allah’s Rasool (PBUH) appointed ’Ali as judge over Yemen. Ahmad narrated that Amru b. al-‘Aas said: "Two men disputing with each other came to the Messenger of Allah (PBUH) (seeking justice), so He (PBUH) said to me: "Judge between them, O Amru." I said: "You are better and more worthy of that." He (PBUH) said: "Even though!" So I said: "What shall I have if I judged?" He (PBUH) said: "If you judged and you were right, you would get ten rewards and if you get it wrong you would get one reward."” [Also from ‘Uqbah b. ‘Amir. See al- Haythami, Majma’ al-Zawa’id, vol.4, p.198] .
ʿUmar (Allah amridhie) alikuwa akiwateua na kuwaondoa mahakimu. Alimteua Shurayh kuwa hakimu wa Kufa, na Abu Musa kuwa hakimu wa Basra. Pia alimwondoa Shurahbeel b. Hasna katika wadhifa wake wa Wali wa Al-Sham, na badala yake akamteua Muawiya. Shurahbeel alimwambia: "Je, ni kwa sababu ya kitendo cha kutotii au usaliti ndio umeniondoa?" ʿUmar alijibu: "Hapana, lakini nilitaka kumteua mtu aliye imara zaidi."
ʿAli, siku moja, alimteua Abu al-Aswad kisha akamwondoa. Abu al-Aswad alimwuliza: "Kwa nini umeniondoa? Sijawahi kudanganya wala kutenda uhalifu." ʿAli alisema: "Nimegundua kwamba sauti yako ilipanda juu ya sauti za watu wanaogombana."
ʿUmar na ʿAli walifanya hivi mbele ya Masahaba, lakini hakuna hata mmoja wa Masahaba aliyepinga au kulaani matendo yao. Hili linathibitisha kwamba Khalifa ana haki ya msingi ya kuwateua mahakimu, na pia anaweza kumfanya mtu mwingine amteue hakimu, kwa sababu anaruhusiwa kumteua mtu kumwakilisha katika mojawapo ya majukumu yake yoyote.
‘‘Umar (may Allah be pleased with him) used to appoint and remove judges. He appointed Shurayh as a judge over Kufa and Abu Musa as a judge over Basra. He also removed Shurahbeel b. Hasna from his post as Wali over Al- Sham and appointed Muawiya instead. Shurahbeel said to him: "Is it because of an act of disobedience or treason that you removed me?" ‘‘Umar replied: "Neither, but I wanted to appoint a man who is stronger." ‘Ali, on one occasion appointed Abu al-Aswad and then he removed him. Abu al-Aswad asked him: "Why did you remove me? I never cheated or committed a crime" ‘Ali said: "I noticed that your voice rose above the disputing men." ‘Umar and Ali did this in front of the Sahabah, and yet none of the Sahabah disapproved or censured their actions. This proves that the Khalifah reserves the right to appoint the judges in principle, and he can also delegate someone to appoint the judgehis mandatory powers as he is allowed to appoint someone to represent him in any of his dispositions. .
Kuhusu kutengwa kwa mamlaka ya kumwondoa Jaji wa mahakama ya al-mazalim, hili lingekuwa endapo jaji anashughulikia shauri lililofunguliwa dhidi ya Khalifah, wasaidizi wake au Jaji Mkuu. Hii ni kwa mujibu wa kanuni ya Shariah inayosema: "Njia inayoelekeza kwenye haramu yenyewe ni haramu." Iwapo Khalifah atapewa mamlaka ya kumwondoa jaji wa mahakama ya mazalim katika hali hii, basi hilo lingeathiri hukumu ya jaji, na hivyo kuzuia hukumu ya Mwenyezi Mungu, jambo ambalo ni haramu. Kumpa Khalifah mamlaka ya kumwondoa jaji wa mazalim katika hali hii ni hivyo njia ya kuelekea haramu (hasa inatosha kwa kanuni hii kutumika ikiwa uwezekano wa kuathiri hukumu ni mkubwa, si lazima uwe wa hakika). Yote haya hayaleti maana. Kwa hiyo, jukumu la kumwondoa jaji wa mazalim katika hali hii linaachwa kwa mahkamat al-mazalim. Katika hali nyingine isiyo hii, kanuni inabaki kama kawaida, yaani haki ya kumteua na kumwondoa jaji wa mazalim ni ya Khalifah.
As for the exclusion of the powers to remove the Judge of the al-mazalim court, this would be in case the judge is litigating a lawsuit raised against the Khalifah, his assistants or the chief judge. This is according to the Shariah rule that states: “the means that leads to haram is itself haram.” If the Khalifah is given power to dismiss the judge of the mazalim court in this case, then this would influence the verdict of the judge, and accordingly obstruct the divine rule, a matter which is haram. Giving the Khalifah the power of dismissing the judge of mazalim in this case is thus a means to haram, (particularly it is enough for his rule to apply if the influence on the verdict was most likely rather than certainly to take place) All this does not make sense. Therefore, the task of dismissing the judge of mazalim in this case is left to the mahkamat al-mazalim. In other than this case the rule remains as usual, i.e. the right of appointing and dismissing the judge of mazalim is for the Khalifah. .
Kuhusu wakurugenzi wa idara za Dola, Mtume wa Allah ﷺ aliwateua makatibu kwa idara mbalimbali za Dola. Hao walichukuliwa kuwa wakurugenzi wa idara hizo.
As for the directors of the State departments, the Messenger of Allah (PBUH) appointed secretaries for the various departments of the State. They were considered to be directors of those departments. .
Alimteua Al-Muayqeeb b. Abi Fatimah Al-Dusi kuwa msimamizi wa muhuri wake rasmi na wa ngawira ya vita. Alimteua Hudhayfah b. Al Yaman kukadiria mavuno ya Al-Hijaz, na Zubayr b. Al-awwam kuandika mapato ya "Sadaqah". ﷺ
He (PBUH) appointed Al-Muayqeeb b. Abi Fatimah Al-Dusi in charge of his official seal and the booty. He (PBUH) appointed Hudhayfah b. Al Yaman to assess the harvest of Al-Hijaz, and Zubayr b. Al-awwam to record the funds of the "Sadaqah". .
Alimteua Al-Mughira b. Shu’ba kuwa msimamizi wa kuandika madeni na miamala mbalimbali, na kadhalika. ﷺ
He (PBUH) appointed Al-Mughira b. Shu’ba in charge of registering the debts and various transactions, and so on. .
Kuhusu makamanda wa majeshi na makamanda wakuu, Mtume wa Allah ﷺ alimteua Hamza bin ’Abd al-Muttalib kuwa kamanda wa jeshi la wapanda farasi thelathini kwenda kukabiliana na Quraish pwani ya bahari; na alimteua Muhammad bin ’Ubayda bin Al-Harith kuongoza wapiganaji sitini na kumwagiza akabiliane na Quraish katika Bonde la Rabigh. Pia alimteua Sa’d bin Abi Waqqas kuongoza msafara wa wapanda farasi ishirini na kumtuma kuelekea Makka ﷺ.
As for the army commanders and chief commanders, the Messenger of Allah (PBUYH) appointed Hamza b. ’Abd al-Muttalib as commander of an army of thirty riders to confront Quraish on the seashore; and he appointed Muhummad b. ‘Ubayda b. Al-Harith at the head of sixty fighters and instructed him to confront Quraish in the Wadi of Rabigh. He (PBUH) also appointed Sa’d b. Abi Waqqas at the head of an expedition numbering twenty riders and dispatched him towards Makkah. .
Kwa hiyo inaonekana kwamba yeye ﷺ alikuwa akiwateua makamanda wa jeshi, na hii inathibitisha kwamba ni Khalifah ndiye anayewateua makamanda na wakuu wa majeshi.
Therefore it can be seen that He (PBUH) used to appoint the army commanders, and this proves that it is the Khalifah who appoints the commanders and the army chiefs of staff. .
Watu wote waliokuwa wanashika nyadhifa hizi walikuwa wanawajibika kwa Mtume wa Allah ﷺ peke yake, wala si kwa mtu mwingine yeyote, na hili linaonyesha kwamba mahakimu walikuwa wakimwakilisha yeye. Hili linafanana na uwakilishi (wakalah), ambapo yeye ana haki ya kumteua naibu wake katika kila kazi. Wakurugenzi wa idara, makamanda wa jeshi, wakuu wa majeshi na maafisa wengine wakuu mbalimbali wanawajibika kwa Khalifah peke yake, na kwamba hawawajibiki mbele ya Baraza la Ummah. Ni wasaidizi waliopewa mamlaka, Wali na Amil pekee ndio wanaowajibika mbele ya Baraza la Ummah, kwa sababu wao ni watawala. Hakuna wengine zaidi ya hawa wanaowajibika mbele ya Baraza; bali kila mtu mwingine analazimika kutoa taarifa kwa Khalifah peke yake.
All those occupying these posts were answerable to Allah’s Messenger (PBUH) and to nobody else, and this indicates that the judges,s on his behalf. This is analogous with representation (wakalah), where he reserves the right to assign a deputy for himself in any of irectors of departments, army commanders, chiefs of staff and various senior officials are answerable to none but the Khalifah, and that they are not answerable to the Council of the Ummah. Only the delegated assistants, the Walis and the amils are responsible before the Council of the Ummah because they are rulers. None other than these are responsible before the Council; rather everyone else is obliged to report back to the Khalifah alone. .
Kuhusu sehemu "F", bajeti ya Dola kwa upande wa mapato na matumizi inadhibitiwa na hukumu za Shari'ah. Hakuna senti hata moja inayokusanywa isipokuwa kwa mujibu wa hukumu ya Mwenyezi Mungu, wala hakuna senti hata moja inayotumika isipokuwa kwa mujibu wa hukumu ya Mwenyezi Mungu. Hata hivyo, maelezo ya matumizi, yaani kile kinachojulikana kama vifungu vya bajeti, yameachwa kwa Khalifah kwa kutumia ijtihad yake, kama vilivyo maelezo ya mapato. Ni Khalifah, kwa mfano, anayeamua kiasi cha Kharaj cha ardhi, na Jizya pamoja na kodi nyingine yoyote na mapato mengine.
As for section "F", the State budget in terms of the revenues and the expenditures is controlled by the Shariah rules. Not a single penny is levied except according to a divine rule, nor is any single penny spent except according to a divine rule. However the details of the expenditure or what is known as the budget sections is left to the Khalifah according to his ijtihad, as are the details of the revenues. It is the Khalifah, for instance, who decides the amount of the Kharaj of land, and the Jizya as well as any other levies and revenues. .
Ni Khalifah ndiye anayeamua matumizi yaliyotengwa kwa ajili ya ujenzi wa barabara, hospitali na aina nyingine za matumizi. Mambo yote kama haya yameachwa kwa Khalifah, naye huyaamua kwa mujibu wa ijtihadi yake mwenyewe na maoni yake.
It is the Khalifah who decides the expenditures allotted for the roadwork, hospitals and other types of expenditure. All such matters are left to the Khalifah, and he decides them according to his own ijtihad and opinion. .
Hii ni kwa sababu Mjumbe wa Allah (SAW) alikuwa akipokea mapato kutoka kwa maamil, na kuyatumia. Ni yeye (SAW) aliyewaruhusu Wali wengine wakati fulani kupokea fedha na kuzitumia; hali hiyo ilikuwa wakati alipomteua Muadh kuwa Wali wa Yemen. Baadaye Khulafaa' Rashideen waliendelea kufanya hivyo hivyo. Kila mmoja wao alikusanya mapato na kuyatumia kulingana na maoni yake na ijtihad yake kama Khalifah. Hakuna Sahaba yeyote aliyewahi kupinga, na hakuna aliyetumia senti moja bila idhini ya Khalifah. 'Umar alipomteua Muawiya kuwa Wali, alimpa wilaya ya jumla ambayo ndani yake alikuwa na mamlaka ya kukusanya na kutumia fedha. Haya yote yanathibitisha kwamba sehemu mbalimbali za bajeti huamuliwa na Khalifah au mtu yeyote anayetenda kwa niaba yake. Hizi ndizo dalili za kina kuhusu mamlaka ya lazima ya Khalifah, na zinathibitishwa na Hadith aliyosimulia Ahmad na Al-Bukhari kutoka kwa Abdullah bin 'Umar, ambaye alisema kwamba alimsikia Mjumbe wa Allah (SAW) akisema: .
This is because the Messenger of Allah (PBUH) used to receive the revenues from the amils, and spend them. It was He (PBUH) who authorized the Walis on some occasions to receive funds and spend them; this was the case when He (PBUH) appointed Muadh over Yemen. Subsequently the Khulafaa’ Rashideen continued to do the same. Each one of them collected the revenues and spent them according to his opinion and ijtihad in his capacity as Khalifah. None of the Sahabah ever disapproved, and nobody ever spent a single penny without the Khalifah’s consent. When ‘Umar appointed Muawiya as Wali, he gave him a general wilayah whereby he had powers to collect and spend the funds. All this proves that the different sections of the budget are decided by the Khalifah or anyone acting on his behalf. These are the detailed evidences regarding the Khalifah’s mandatory powers, and these are confirmed by the Hadith narrated by Ahmad and Al-Bukhari from Abdullah b ‘‘Umar who reported that he heard the Messenger of Allah (PBUH) say: .
"Imamu ni mlinzi, na yeye anawajibika kwa raia wake." [Bukhari, Sahih, #893].
"The Imam is a guardian, and he is responsible for his subjects." [Bukhari, Sahih, #893].
Hii ina maana kwamba mambo yote yanayohusiana na usimamizi wa masuala ya raia ni jukumu la Khalifah, naye ana haki ya kumteua yeyote kwa kazi yoyote, kwa namna anavyoona inafaa, kwa kulinganishwa na wakala (uwakilishi).
This means that all the matters related to the management of the subject’s affairs is the responsibility of the Khalifah, and he reserves the right to delegate anyone with whatever task, however he deems fit, with analogy to wakala (representation)..