Mu’awin-un-Tanfidh ni waziri ambaye Khalifah humteua kuwa msaidizi wake katika utekelezaji wa mambo, kufuatilia na kutekeleza amri zake. Yeye ndiye kiungo kati ya Khalifah na idara mbalimbali za Dola, raia, na ofisi ya mambo ya nje. Hupeleka ujumbe kwa Khalifah na kutoka kwake. Yeye ni msaidizi katika kutekeleza amri na hana mamlaka juu yake wala hakabidhiwi nazo, yaani jukumu lake ni la utekelezaji na la kiutawala, si la kutawala. Idara yake ni chombo kinachotumika kutekeleza yale ambayo Khalifah hutoa kwa ofisi za ndani na za nje, kuhakikisha utii kwa Khalifah katika kila kinachomfikia kupitia ofisi hizi. Idara yake hufanya kazi kama kiungo kati ya Khalifah na wengine, ambapo huwafikishia kwa niaba yake na kumfikishia kutoka kwao.

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. .

Msaidizi mkuu wa kiutendaji alikuwa akiitwa katibu (al-Katib) wakati wa Mtume wa Allah ﷺ na Makhalifa Waongofu. Baadaye alijulikana kama mlinzi wa diwani ya barua au mawasiliano. Kisha iliamuliwa aitwe katibu wa uandishi au mlinzi wa diwani ya uandishi. Mwishowe wanafiqhi walimwita msaidizi mkuu wa kiutendaji (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). .

Khalifa ni mtawala, ambaye majukumu yake ni kutawala, kutekeleza sheria, na kusimamia mambo ya watu. Utekelezaji wa utawala, utekelezaji wa sheria na usimamizi unahitaji hatua za kiutawala. Hili linalazimu kuanzishwa kwa idara maalum inayofanya kazi kwa karibu na Khalifa ili kusimamia kazi zinazomsaidia kutekeleza majukumu ya Khilafah. Kwa hiyo, anahitajika msaidizi mtendaji, atakayeteuliwa na Khalifa kusimamia mambo ya kiutawala lakini si mambo ya kutawala. Yeye hafanyi kazi yoyote ya kutawala kama msaidizi mwakilishi. Hairuhusiwi, kwa mfano, kumteua Wali au amili, wala kusimamia mambo ya watu. Majukumu yake ni ya kiutawala tu, yaani kutekeleza amri za kiutawala na kazi za kiutawala zinazotolewa na Khalifa au msaidizi mwakilishi. Ndiyo maana anajulikana kama msaidizi mtendaji. Wanazuoni wa sheria walikuwa wakimwita 'wazir tanfidh', ambalo kwa urahisi linamaanisha Mu'awin al-Tanfidh, kwa msingi kwamba neno wazir kwa lugha hutumika kumaanisha 'msaidizi'. Walisema kwamba wazir huyu ni mpatanishi kati ya Khalifa, raia na Walii, ambaye hupeleka amri anazopewa, hutekeleza kanuni zake, humjulisha Khalifa kuhusu uteuzi wa Walii, na kuhusu maandalizi ya vikosi kazi na majeshi yaliyopo mipakani. Pia hupeleka kwa Khalifa chochote kinachotoka ofisi hizi na humjulisha mambo yote mapya yanayoweza kujitokeza ili aweze kutekeleza amri za Khalifa kuhusiana nayo. Hii inamfanya kuwa msaidizi katika kutekeleza amri, si katika kuchukua madaraka juu yake, wala kukabidhiwa nayo. Anafanana na mkuu wa divani ya mkuu wa dola katika wakati huu. Kwa kuwa msaidizi mtendaji anaunganishwa moja kwa moja na Khalifa kama vile msaidizi mwakilishi, yeye ni sehemu ya wasaidizi wa karibu wa Khalifa. Kazi yake inahitaji mawasiliano na mtawala (Khalifah), na inahitaji kumfuata Khalifah na kukutana naye faraghani wakati wowote, mchana au usiku, jambo ambalo linapingana na masharti yanayomhusu mwanamke kulingana na hukumu za kimungu. Kwa hiyo, msaidizi mtendaji lazima awe mwanamume. Zaidi ya hayo, msaidizi mtendaji hawezi kuwa kafiri; lazima awe Mwislamu, kwa kuwa ni sehemu ya msafara wa Khalifah. Hii ni kwa sababu Allah (SWT) anasema:.

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:.

"Enyi mlioamini; msiwafanye marafiki wa karibu watu wasiokuwa katika kundi lenu, ambao hawatakosa kujitahidi kuwaangamiza. Wanapenda kuwatia shida. Chuki imedhihirika kupitia midomo yao, lakini kile vifua vyao vinachokificha ni kikubwa zaidi." [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] .

Katazo ya kumchukua asiye Mwislamu kuwa sehemu ya msafara wa Khalifah iko wazi sana katika aya hiyo. Kwa hiyo msaidizi mtendaji hawezi kuwa kafiri, bali lazima awe Mwislamu, kwa kuwa yeye yuko karibu moja kwa moja na Khalifah na hajitenganishi naye, kama ilivyo kwa msaidizi aliyekabidhiwa majukumu. Wasaidizi watendaji wanaweza pia kuwa zaidi ya mmoja kulingana na mahitaji na kulingana na kazi anayoiwasilisha kati ya Khalifah na wengine.

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. .

Kuhusu maeneo ambayo Mu’awin al-Tanfidh hufanya kazi kama mpatanishi kati ya Khalifah na wengine, maeneo hayo ni manne:

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

1) Mambo ya kimataifa, iwe Khalifah anayasimamia moja kwa moja, au anamteua idara ya mambo ya nje inayoyasimamia.

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

2) Jeshi.

2) The army. .

3) Taasisi za serikali zisizo jeshi.

3) The state organizations other than the army. .

4) Mahusiano na raia.

4) Relations with the citizens. .

Hizi ni aina za majukumu ambayo msaidizi mtendaji hutekeleza. Kwa kuwa yeye ni mpatanishi kati ya Khalifah na wengine, angechukuliwa kama mtu wa kuunganisha pande hizo, anayeripoti kwa Khalifah na kupokea taarifa kutoka kwake. Kwa kufanya kazi hiyo, hufuatilia kile kinachohitajika kutoka kwa utendaji wa idara za Dola.

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 ndiye mtawala halisi. Yeye mwenyewe ndiye anayeshughulikia utawala, utekelezaji wa hukumu na usimamizi wa mambo ya watu. Kwa hiyo yuko katika mawasiliano ya mara kwa mara na chombo cha utawala, mambo ya kimataifa na Ummah. Yeye hutunga sheria, hufanya maamuzi na kutekeleza vitendo vya kuwajali watu; hutazama utendaji wa chombo cha utawala, vikwazo vinavyoweza kukikabili na mahitaji yake. Pia hupokea taarifa za madai yoyote, malalamiko na mambo yanayotoka kwa Ummah, na hufuatilia shughuli za kimataifa pia. Kwa hiyo, kutokana na asili ya vitendo hivyo, Mu'awin at-tanfidh hufanya kazi kama mpatanishi kuhusiana navyo, yaani, huwasilisha ujumbe kwa Khalifah na kwa upande wake maagizo ya Khalifah kwa Ummah. Kile kinachotolewa na Khalifah kwa idara mbalimbali, na kile kinachomfikia kutoka kwao, kinahitaji ufuatiliaji na utekelezaji, jambo linalofanywa na wasaidizi watendaji ambao huhakikisha utekelezaji wake unaridhisha. Yeye ndiye angeongoza utekelezaji wa maagizo ya Khalifah na idara za Dola, wala asingeacha, isipokuwa Khalifah ameomba hivyo waziwazi. Katika hali hii anawajibika kutii maagizo yake kwa sababu Khalifah ndiye mtawala, na amri yake lazima itekelezwe.

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. .

Kuhusu mambo yanayohusu jeshi na mahusiano ya kimataifa, mambo haya kwa ujumla ni ya siri na ni mahsusi kwa Khalifah. Kwa hiyo, msaidizi mtendaji hafuatilii utekelezaji wa mambo haya wala hayasimamii utekelezaji wake, isipokuwa Khalifah amemwomba afanye hivyo. Katika hali hiyo, atafuatilia tu mambo ambayo Khalifah ameyadai, na si mengine yoyote.

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. .

Kuhusu Ummah, mambo ya kusimamia maslahi yake, kutimiza mahitaji yake na kuondoa dhuluma dhidi yake, ni mambo ya kushughulikiwa na Khalifah na yule anayeteuliwa kuwa naibu wake. Hayo si jukumu la Mu'awin at-tanfidh (msaidizi wa utekelezaji), kwa hiyo yeye hafuatilii mambo hayo isipokuwa yale ambayo Khalifah anamwomba afanye. Kazi yake katika jambo hili ni utekelezaji tu, si ufuatiliaji. Yote haya yanategemea asili ya vitendo ambavyo Khalifah anavitekeleza, na kwa hivyo asili ya vitendo vya Mu'awin at-tanfidh.

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. .

Mifano ya shughuli za msaidizi mkuu wa utendaji wakati wa Mtume wa Allah ﷺ na Makhalifa Waongofu (ambapo msaidizi huyu aliitwa katibu wakati huo) ni kama ifuatavyo:

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. Mifano ya kushughulika na mahusiano ya kimataifa:

1. Examples of dealing with International relations: .

Al-Bukhari alisimulia yafuatayo kutoka kwa al-Miswar na Marwan kuhusu mkataba wa Hudaybiyah:

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

Basi Mtume ﷺ alimwita katibu (mwandishi)…

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

Abu Yusuf pia alisimulia katika kitabu cha Kharaj akisema:

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

"Muhammad bin Ishaq na al-Kalbi waliniambia, wengine waliongeza katika hadithi wakisema: Alisema: Andikeni (kwa wingi)..." bila kutaja jina la mwandishi. Ibn Kathir alisimulia:

“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 alisema kwamba al-Zuhri alisema… kisha Mjumbe wa Allah ﷺ alimwita 'Ali ibn Talib na kusema: 'Andika (kwa umoja)…'.

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

Abu ‘Ubayd alisimulia katika kitabu cha al-Amwal kutoka kwa Ibn Abbas, ambaye alisema:

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

“…na akamwambia ’Ali: ‘Ee ’Ali, andika…’”

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

Al-Hakim alisimulia kutoka kwa Ibn ‘Abbas, na al-Dhahabi akaithibitisha na kuikubali, akisema:

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

"…..Ee ’Ali, andika…" Maandishi ya mkataba huu wa amani yanajulikana vizuri, na hayahitaji kutajwa hapa.

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

• Barua ya Mtume ﷺ kwa Heraclius, iliyosimuliwa na jamaa ya wanazuoni wa hadith (muhaddithin) isipokuwa Ibn Majah. Maneno ya hadith kama yalivyosimuliwa na Al-Bukhari kutoka kwa Ibn Abbas, kutoka kwa 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, kutoka kwa Muhammad ﷺ, mtumwa na Mjumbe wa Allah (SWT), kwenda kwa Heraclius, kiongozi wa Warumi. Amani iwe juu ya yeyote anayefuata uongofu. Baada ya hayo, nakualika kwenye Uislamu. Ukisilimu, Allah atakupa thawabu mara mbili. Ukigeuka, basi utabeba dhambi ya Al-Arisiyyeen (yaani Warumi). Enyi watu wa Kitabu, njooni kwenye neno la haki linalotuhusu sisi na nyinyi: kwamba tusimwabudu yeyote isipokuwa Allah, wala tusimshirikishe na chochote, wala baadhi yetu wasiwafanye wengine kuwa mabwana badala ya Allah. Wakigeuka, basi sema: shuhudieni kwamba sisi ni Waislamu. [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] .

• Barua ya jibu kutoka kwa Heraclius kwenda kwa Mjumbe wa Allah ﷺ imesimuliwa na Abu ‘Ubayd katika kitabu al-Amwal kutoka kwa Bakr ibn Abdullah ibn Abdullah al-Muzni: “…Naye aliandikia Mjumbe wa Allah ﷺ kwamba yeye ni Muislamu, na akamtumia dinari fulani (fedha). Mjumbe wa Allah ﷺ alipoisoma barua hiyo alisema: ‘Amesema uwongo, adui wa Allah, hayuko Muislamu, bali yuko katika Ukristo.’”

• 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 alisema katika al-Fath, hadithi hii ni riwaya sahihi lakini imekatika (mursal) kutoka kwa Bakr.

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

• Barua iliyoandikwa na watu wa Minbaj kwa ‘Umar na jibu lake kwao, ambapo Abu Yusuf alisema katika kitabu cha al-Kharaj: “Abdul Malik ibn Jurayj alitueleza kutoka kwa Amr ibn Shua’yb kwamba watu wa Minbaj – baadhi ya watu wa vita waliokuwa ng’ambo ya bahari – waliandikia ‘Umar ibn al-Khattab (ra) wakisema: ‘Turuhusu kuingia nchini mwako kama wafanyabiashara na ututoze ushuru wa asilimia kumi.’ Alisema kwamba ‘Umar alishauriana na Masahaba kuhusu jambo hili, nao wakamshauri akubali. Hivyo, wao walikuwa watu wa kwanza wa vita kulipa ushuru wa kumi.”

• 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. Jeshi na baadhi ya mawasiliano yake ni: .

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

• Barua ya Abu Bakr kwa Khalid, ambayo anamwamuru asafiri kwenda Al-Sham. Abu Yusuf alisema katika kitabu cha Al-Kharaj: "Khalid alitaka kuifanya Al-Heerah kuwa kituo chake. Hata hivyo, barua ya Abu Bakr ilimfikia ambamo alimwamuru asafiri kwenda Al-Sham kuwa msaada kwa Abu Ubaydah na Waislamu…"

• 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…” .

Majeshi huko Al-Sham yaliandikia 'Umar wakimwomba msaada, naye akawaandikia kujibu. Ahmad ameripoti kutoka kwa wapokezi waliochukuliwa kuwa wapokezi sahihi kwamba Abu Hatim ibn Habban alimsikia Sammak akisema: "Nilimsikia Iyad al-Ash'ari akisema, 'Nilihudhuria vita vya al-Yarmuk tukiwa chini ya amiri watano: Abu 'Ubaydah ibn al-Jarrah, Yazid ibn Abi Sufyan, Ibn Hasanag, Khalid ibn Al-Waleed na Iyadh, ambaye alikuwa tofauti na mpokezi aliyezungumza na Sammak." Alisema kwamba 'Umar alisema, "Ikiwa kuna jambo la mgogoro, basi tafuteni msaada wa Abu Ubaydah." Sammak alisema: "Kwa hiyo tulimwandikia kwamba kifo kilitushambulia kwa nguvu na tukatafuta msaada wake. Yeye alituandikia akijibu, 'Nimepokea barua yenu mliyoomba msaada wangu. Ninawaelekeza kwa yule aliye na msaada wenye nguvu zaidi na ambaye askari wake wako tayari zaidi. Huyo ni Allah (‘azza wa jall), basi tafuteni msaada Wake, kwa sababu Muhammad ﷺ alipewa ushindi huko Badr akiwa na jeshi dogo kuliko lenu. Barua yangu itakapowafikia, piganeni nao wala msinishauri. Basi tulipigana nao na hivyo tukawashinda. Tuliwaua kwa umbali wa farsakh nne.'"

• 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.” .

• Jeshi la Al-Sham liliandikia 'Umar ibn Al-Khattab, "Tunapokutana na adui na kuona wamefunika silaha zao kwa hariri, tunajaa hofu mioyoni mwetu." 'Umar akawajibu, "Nanyi fanyeni hivyo hivyo, basi funikeni silaha zenu kwa hariri," kama alivyoeleza Ibn Taymiyyah katika 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. Baadhi ya mawasiliano ya mashirika ya serikali mbali na jeshi.

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

Barua ya Mtume ﷺ kwa Muadh kuhusu zaka ya kumi:

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

Yahya bin Adam alisimulia katika kitabu cha Al-Kharaj kuhusu utawala, alisema: "Mtume wa Allah ﷺ alimwandikia Muadh huko Yemen:"

Yahya ibn Adam narrated in the book of Al-Kharaj about ruling, he said: . “The Messenger of Allah (PBUH) wrote to Muadh in Yemen: .

• "Zaka ya usumbi (moja ya kumi) inalazimika kwa kile kilichomwagiliwa kwa mvua au kwa maji mengi ya mto; na nusu ya moja ya kumi inalazimika kwa kile kinachomwagiliwa kwa ndoo." Ash-Shafi'i pia amesimulia mfano wake.

• “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. .

• Barua ya Mtume wa Allah ﷺ kwa Al-Mundhir ibn Sawa kuhusu kodi ya kichwa (jizyah). Abu Yusuf ametaja katika kitabu cha Al-Kharaj kutoka kwa Abu ‘Ubaydah, amesema:

• 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: .

Mtume wa Allah ﷺ aliandikia Al-Mundir ibn Sawa na kusema: ‘Yeyote atakayeswali swala yetu, akaelekea qiblah yetu, akala nyama tuliyochinja, basi huyo ni Muislamu, na ana haki ya kulindwa na Allah na Mtume Wake. Na yeyote miongoni mwa Wamajusi atakayekubali, basi yuko salama, na yeyote atakayekataa anapaswa kulipa 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”. .

• Barua ya Abu Bakr kwa Anas kuhusu wajibu wa Sadaqah, alipomtuma Bahrain. Al-Bukhari amesimulia kutoka kwa Anas "kwamba Abu Bakr (ra) alimwandikia kuhusu wajibu wa Sadaqah ambao Allah na Mtume Wake waliuamuru…" 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…” .

• Barua ya ‘Umar kwa Amr katika mwaka wa Ramada (njaa), na jibu la Amr kwake. Ibn Khuzaymah alisimulia katika Sahih yake, na al-Hakim akasema ni sahihi kulingana na masharti ya Muslim, na ipo pia kwa al-Bayhaqi katika Sunan, na Ibn Sa’d katika Tabaqaat kutoka kwa Zayd ibn Aslam kutoka kwa baba yake aliyesema: “Mwaka wa Ramadat ulipofika, na ardhi ya Waarabu ikateseka kwa ukame, ‘Umar ibn Al-Khattab aliandika kwa Amr ibn Al-As. ‘Kutoka kwa Abdullah, amiri wa Waumini, kwenda kwa Amr ibn Al-As. Kwa Allah, hujali kama wewe na watu upande wako mmenenepa wakati mimi na watu upande wangu tumekonda. Tusaidie!’ Amr akajibu, ‘Amani iwe juu yako. Niko kwa huduma yako; niko kwa huduma yako. Ngamia wanakujia, ambapo wa kwanza yuko kwako na wa mwisho yuko kwangu; ingawa natumaini kupata njia ya kusafirisha vifaa kwa bahari.’”

• 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.’” .

• Barua ya Muhammad bin Abu Bakr kwa ’Ali kuhusu waasi wa dini (murtadin), na jibu lake kwake. Ibn Abi Sheba alipokea kutoka kwa Qabus bin al-Mukhariq, kutoka kwa baba yake, kwamba alisema: “’Ali alimtuma Muhammad bin Abu Bakr kuwa amiri wa Misri, naye akamwandikia kuhusu baadhi ya zindiki (waasi wa dini). Baadhi yao walikuwa wakiabudu jua na mwezi, na baadhi yao walikuwa wakiabudu vitu vingine huku wakidai kuwa ni Waislamu. Kwa hiyo ’Ali alimwamuru amuue yule aliyedai kuwa Muislamu huku akiabudu vitu vingine, na awaache wengine waabudu chochote wanachotaka.” .

• 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. Barua zilizoelekezwa moja kwa moja kwa raia, baadhi yake ni kama zifuatazo:

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

• Barua ya Mtume ﷺ kwa watu wa Najran. Imesimuliwa na Abu Dawud kutoka kwa Al-Suddi, kutoka kwa Ibn ‘Abbas – ambapo al-Mundhiry anatoa maoni kwamba al-Suddi kusikia moja kwa moja kutoka kwa Ibn ‘Abbas kuna mjadala fulani kuhusu hilo – kwamba Abu ‘Ubayd aliisimulia katika Al-Amwal kutoka kwa Abu Al-Malih Al-Hadhaly, ambayo inasema mwishoni mwake: “‘Uthman ibn ‘Affan na Mu’ayqib walishuhudia hilo, na wakaandika”. Abu Yusuf ameisimulia hii katika Al-Kharaj, na anataja kwamba mwandishi alikuwa Al-Mughirah ibn Abi Shu’bah. Kisha Abu Yusuf alitaja barua ya Abu Bakr kwao, ambayo mwandishi wake alikuwa Al-Mughirah, barua ya ‘Umar na mwandishi aliyekuwa Muayqib, barua ya ‘Uthman kwao na mwandishi aliyekuwa mtumwa wake aliyemwachia huru (mawla) Humran, na barua ya ‘Ali na mwandishi, 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’. .

Barua ya Mtume kwa Tamimu Al-Dari. Abu Yusufu alisimulia yafuatayo katika al-Kharaj: "Tamimu Al-Dari, ambaye ni Tamimu bin Aws, mtu kutoka Lakham, alisema: 'Ewe Mjumbe wa Allah; nina majirani kutoka miongoni mwa Warumi huko Palestina. Wana kijiji kinachoitwa Habra, na kingine kinachoitwa Aynoon. Ikiwa Allah ataushinda Al-Sham kwa ajili yako, tafadhali nipe (vijiji hivyo viwili).' Mtume ﷺ alisema: 'Ni vyako.' Tamimu alisema: 'Basi niandikie kuthibitisha hili.'"

• 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.’ .

Yeye ﷺ alimwandikia yeye: .

He (PBUH) wrote to him: .

"Bismillahi Al-Rahmani Al-Rahimi. Huu ni waraka kutoka kwa Muhammad ﷺ, Mjumbe wa Allah, kwenda kwa Tamimu bin Aws Al-Dari, kwamba amepewa kijiji cha Habra na kijiji cha Bayt 'Aynun, pamoja na tambarare zake zote, milima, maji, ardhi inayolimika, Wanabatea na ng'ombe, na kwa watoto wake baada yake. Hakuna mtu atakayepinga haki yake juu yao, wala mtu yeyote hataondoa haki yao kwa dhulma. Yeyote atakayefanya hivyo na kuchukua chochote kutoka kwao, atastahili laana ya Allah, Malaika na watu wote." Aliandika Ali.

‘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.” .

Abu Bakr alipokushika madaraka, aliwaandikia barua kuhusu jambo hili iliyosema:

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

"Bismillahi r-Rahmani r-Rahiim. Hii ni barua kutoka kwa Abu Bakr, mdhamini wa Mtume wa Allah ﷺ, aliyepewa mamlaka katika nchi. Anaandika kwa Darys, kwamba hakuna mtu atakayevuruga kile wanachomiliki katika kijiji cha Habra na 'Aynoon. Yeyote anayesikiliza na kumtii Allah, asiwavuruge katika jambo lolote. Kiongozi wangu lazima aweke milango miwili kwa ajili yao, na kuwalinda dhidi ya waharibifu."

“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.” .

Khalifa ana haki ya kuteua makatibu wengi kadri anavyohitaji ili kutekeleza mawasiliano yake. Hili hata linakuwa wajibu iwapo jukumu hilo haliwezi kutekelezwa bila kuteuliwa kwao.

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. .

Waandishi wa sira walitaja kwamba Mtume wa Allah ﷺ alikuwa na waandishi wa wahyi wapatao ishirini.

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

Al-Bukhari alitaja katika Saheeh yake kwamba Mtume wa Allah ﷺ alimwamuru Zayd bin Thabit ajifunze lugha ya Mayahudi ili aweze kumsomea Mtume wa Allah ﷺ pale walipomwandikia. Hivyo Zayd bin Thabit alijifunza lugha ya Kiebrania ndani ya siku kumi na tano. Ibn Ishaq alisimulia kutoka kwa Abdullah bin Al-Zubayr kwamba:

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: .

“Mtume wa Allah ﷺ alimwamuru Abdullah bin Al-Arqam bin Abd Yaghuth aandike kwa niaba yake, naye alikuwa akiwajibu wafalme kwa niaba yake…” Al-Bayhaqi alisimulia kutoka kwa Abdullah bin ‘Umar (ra) kwamba alisema:

“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: .

"Barua kutoka kwa mtu mmoja ilimfikia Mtume ﷺ, basi akamwambia Abdullah ibn Al-Arqam, 'Mjibu kwa niaba yangu.' Akaandika jibu lake, kisha akalisoma kwa Mtume 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). .

Alisema ﷺ "Umefanya lililo sahihi na lenye ufanisi." (Allah amjaalie mafanikio).

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

Muhammad ibn Sa'd alipokea kutoka kwa Ali ibn Muhammad Al-Mada'ini kupitia silsila zake za wapokezi kwamba Muhammad ibn Maslamah ndiye aliyewahi kuandika barua kwa mjumbe mmoja, kwa amri kutoka kwa Mtume wa Allah ﷺ, na kwamba Ali ibn Abi Talib ndiye aliyekuwa akiandika mikataba pale Mtume ﷺ alipofanya mikataba, na kuandika masharti ya amani pale alipofanya amani. Muayqib ibn Abi Fatimah ndiye aliyekuwa na jukumu la muhuri wake ﷺ. Al-Bukhari alipokea katika kitabu cha historia kupitia Muhammad ibn Bashar kutoka kwa babu yake Muayqib kwamba alisema:

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: .

Pete ya mhuri ya Mjumbe wa Allah ﷺ ilitengenezwa kwa chuma cha rangi, ikiwa na fedha juu yake, na ilikuwa kwangu; na Mu'ayqib alikuwa na jukumu la muhuri wa Mjumbe wa Allah 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) ”.