Mfumo wa kiutawala ni namna ya kutekeleza kazi fulani, na pia ni mojawapo ya njia za kuitekeleza, kwa hiyo hauhitaji dalili mahsusi. Inatosha kwake kuwa na dalili ya jumla inayoonyesha asili yake. Ingekuwa si sahihi kusema kwamba namna hizi ni vitendo vya kibinadamu, ambavyo kwa sababu hiyo vipaswe kufanywa kwa mujibu wa kanuni za kimungu. Hii ni kwa sababu dalili za vitendo hivi zimekuja kwa kuzingatia asili yake kwa namna ya jumla. Hivyo, inajumuisha vitendo vyote vinavyotokana na asili hiyo, isipokuwa pale panapokuwa na dalili ya kimungu inayohusu kitendo kidogo, ambapo kitendo hicho lazima kifuate dalili hiyo. Kwa mfano, Allah (SWT) anasema: “Na toeni Zakka.” [TMQ At-Tauba: 11]

The administrative system is a style used to perform a task, and is also one of its means, so it does not require specific evidence. It is sufficient for it to have general evidence that indicates its origin. It would be wrong to say that these styles are human actions, which should therefore be conducted according to the divine rules. This is because the evidence for these actions has come with regards to their origin in a general form. Thus it includes all actions that branch out from that origin, unless there is divine evidence that relates to a subsidiary action, in which case the action must follow that evidence. For instance Allah (swt) says; “And pay out the Zakat” [TMQ At-Tauba: 11]

Kisha zikaja dalili mahsusi kuhusu mambo madogo yaliyotokana nayo, kama kiwango cha Nisab, wakusanya Zakat, na aina za vitu ambavyo Zakat huchukuliwa kutoka kwake. Mambo haya yote ni vitendo vinavyotokana na kauli ya Allah: "Na toeni Zakat." Hakuna dalili zinazoeleza jinsi wakusanya Zakat wanavyopaswa kukusanya Zakat. Kwa mfano, je, wanaenda kwa farasi au kwa miguu? Je, wanaajiri wasaidizi wengine au hawaajiri? Je, wanapaswa kuanzisha makao makuu ambapo wote watakutana? Je, watakuwa na maghala ya kuhifadhi kila kitu walichokusanya? Je, nyumba hizo zitakuwa chini ya ardhi au zitajengwa kama vihenge vya nafaka? Je, Zakat ya fedha itakusanywa kwenye mifuko au kwenye masanduku? Mambo haya yote na yanayofanana nayo ni vitendo vidogo vinavyotokana na "Na toeni Zakat." Dalili ya jumla inayahusu yote, kwa kuwa hakuna dalili mahsusi kwayo; na hali hii ni hivyo hivyo kwa mitindo yote. Hivyo basi, mtindo ni kitendo kidogo kinachotegemea kitendo kingine, yaani chanzo chenye dalili ya jumla. Kwa hiyo, mtindo hauhitaji dalili, kwa sababu dalili ya chanzo chake inatumika pia kuwa dalili yake.

, which is a general evidence. Then the evidences came regarding the subsidiary actions which branched out from it, such as the amount of Nisab, the Zakat collectors and the categories of things from which Zakat is to be taken. All these are actions derived from, “And pay out the Zakat.” There are no evidences regarding the manner by which the Zakat collectors have to collect the Zakat. For example, do they go riding or walking? Do they hire other employees to help them or not? Do they have to establish headquarters where they would all meet? Would they have warehouses where they would store everything they had collected? Would these houses be underground or built like grain houses? Would the cash Zakat be collected in bags or coffers? All these actions and the like are, in fact, subsidiary actions originating from “And pay out the Zakat.” The general evidence covers them all, as there are no specific evidences for them; and this is the case with all the styles. Thus, the style is an action subsidiary to an action i.e. to the origin that has general evidence. Therefore, the style does not require evidence, because the evidence of its origin serves as evidence for it as well.

Kuhusu kuanzishwa kwa utawala, yaani kuanzishwa kwa watu watakaosimamia maslahi ya raia katika kila huduma inayohitaji kazi ya kiutawala, jambo hili linahesabiwa kuwa ni kitendo cha msingi na si cha pili; kwa hiyo linahitaji dalili. Dalili yake inatokana na vitendo vya Mjumbe wa Allah ﷺ, kwani alikuwa akitekeleza utawala na usimamizi. Alifikisha ujumbe, akautekeleza na kusimamia mambo ya Waislamu. Kuhusu kufikisha ujumbe (Tabligh), jambo hili linajulikana sana. Kuhusu utekelezaji, wahyi ulikuja ukamwamuru akusanye Sadaka, akate mkono wa mwizi, ampige mawe mzinifu, ampige mjeledi mwenye kumsingizia, na amuue adui; yote hayo ni vitendo vya kutekeleza. Alikuwa akiharibu sanamu kwa mkono wake mwenyewe, jambo ambalo ni utekelezaji, pia alikuwa akiwatuma watu kuziondoa. Alikuwa akiwaua maadui uwanjani wa vita na kuchukua mateka, akiwaamuru watu kutekeleza haki na akaisimamisha. Aliwaadhibu wakosaji na waasi wote kwa aina zao na aliwaamuru watu wafuate yote aliyowaletea. Yote haya ni utekelezaji.

As for the establishment of the administration, i.e. the establishment of those who would manage the citizens’ interests in every utility that needs an administrative work, this would be categorised as an original action and not a subsidiary one; hence it requires evidence. Its evidence is deduced from the actions of the Messenger of Allah (pbuh) as He (pbuh) used to perform the ruling and the administration. He (pbuh) conveyed the message, executed it and discharged the Muslims’ affairs. With regards to the Tableegh (conveying) this is well known. With regards to the execution, the revelation came and ordered Him to collect the Sadaqah, to cut the hand of the thief, to stone the adulterer, to lash the slanderer and to kill the enemy; all of which are executive actions. He used to destroy the idols by his own hand, which is execution, and He would also send people to remove them. He (pbuh) would kill in the battlefield and take prisoners of war, order people to observe justice and established it. He would punish all the various wrongdoers and rebels and order people to adhere to all that He brought to them. All of this is execution.

Kuhusu nafasi yake katika kusimamia mambo ya utawala, Yeye (rehema na amani zimshukie) alianzisha mfumo wa utawala kwa idara mbalimbali, na aliwateua makatibu wa kuziendesha idara hizo. Alikuwa akisimamia mambo ya watu huko Madina, na aliwateua makatibu wa kumsaidia katika kuziendesha idara mbalimbali. Ali bin Abi Talib alikuwa mtunzaji wa viapo na mikataba, ambalo lilikuwa jukumu la kiutawala na si wadhifa wa kutawala. Al Mu’ayqib bin Abi Fatima alikuwa msimamizi wa muhuri wake rasmi, jukumu la kiutawala na si wadhifa wa kutawala. Al-Bukhari ameripoti katika historia kutoka kwa Muhammad bin Bashaar, kutoka kwa babu yake Mu’ayqib, aliyesema: “Muhuri wa Mtume wa Allah ﷺ ulitengenezwa kwa chuma kilichofunikwa kwa fedha, na ulikuwa mikononi mwangu. Mu’ayqib alikuwa na jukumu la muhuri wa Mtume wa Allah ﷺ.” Mu’ayqib bin Abi Fatima pia alikuwa katibu msimamizi wa ghanima na nyara. Huzayfah bin al-Yaman alikuwa mkusanyaji wa kodi za matunda za Hijaz, na ‘Abdullah bin Arqam alikuwa msajili wa makabila na maji yao na kadhalika. Yote haya ni ushahidi kwamba Mtume wa Allah ﷺ alisimamia utawala pamoja na kutekeleza jukumu lake la kuwa kiongozi. Hata hivyo, Yeye ﷺ alikuwa ameweka kwa kila mmoja wa wasimamizi hao aina ya kazi aliyomteua kuifanya, kama vile kurekodi ghanima na nyara, au kukadiria na kukusanya kodi za matunda au mfano wake. Lakini Yeye ﷺ hakubainisha vitendo vidogo ambavyo wasimamizi hao wangefuata ili kutimiza kazi zao. Kutobainishwa huku kulimaanisha kwamba vitendo hivyo ni vya pili, vinavyofuata msingi mkuu. Kwa hiyo, watu waliopewa amri ya kutekeleza kazi hizo wangekuwa huru kuchagua mtindo wowote waliopenda ili kutimiza kazi walizopewa na kutekeleza maslahi kwa njia yenye ufanisi zaidi.

As for his role in managing the affairs, He (pbuh) established a system of administration for the various departments and appointed secretaries to run those departments. He (pbuh) used to run people’s affairs in Madinah and He appointed secretaries to assist Him with the running of the various departments. Ali Ibnu Abi Talib used to be the notary of the oaths and treaties, which was an administrative duty and not a ruling post. Al Mu’ayqib ibnu Abi Fatima was in charge of his official stamp, an administrative duty and not a ruling post. Al-Bukhari reported in the history from Muhammad bin Bashaar from his grandfather Mu’ayqib, who said; “The stamp of the Messenger of Allah (pbuh) was made of iron covered with silver and it was with me (in my hand). Mu’ayqib was responsible for the stamp of the Messenger of Allah (pbuh).” Mu’ayqib Ibnu Abi Fatima was also the secretary in charge of the spoils and booty. Huzayfah Ibnul-Yaman was the collector of fruit levies of Hijaz, and ‘Abdullah Ibnu Arqam was the registrar of tribes and their waters and so on. All this serves as evidence that the Messenger of Allah (pbuh) ran the administration in addition to carrying out his role as a ruler. However, He (pbuh) had determined for each one of those directors the type of task He had appointed them to do, such as recording the spoils and booty, or the assessment and collection of fruit levies or the like. He (pbuh) however, did not specify the subsidiary actions, which the directors would follow to accomplish their tasks. This non-specification meant that those actions are subsidiaries of the origin. Therefore, those people ordered to carry out those tasks would have been free to choose any styles they wished in order to accomplish the tasks assigned to them and discharge the interests in the most effective way.