Hii ni kwa kadiri ya utawala kwa ujumla. Kuhusu maelezo ya utawala, yanatokana na asili ya utawala wenyewe. Kwa kuchunguza asili yake, tunaona kwamba baadhi ya vitendo hufanywa na Khalifa mwenyewe au na wasaidizi wake, iwe ni shughuli za kutawala, kama vile kutekeleza Shari'a, au mambo ya kiutawala, au kutimiza maslahi ya ziada ya watu ambayo yanahitaji mitindo na njia maalum. Ndiyo maana Khalifa anahitaji muundo maalum wa kusimamia mambo yanayomsaidia kutekeleza majukumu ya Ukhalifa. Watu nao wana maslahi yanayohitaji kushughulikiwa, yanayohusiana na raia. Maslahi haya pia yanahitaji mitindo na njia ili kutekelezwa. Kwa hiyo, ni lazima kuanzishwa muundo maalum wa kutimiza maslahi ya watu.

This is as far as the administration as a whole is concerned. As for the details of the administration, they are taken from the nature of the administration itself. By examining its nature we find that some actions are performed by the Khaleefah himself or by his assistants, whether these were ruling, such as execution of the Shar’a, or the matters of administration or discharging the people’s subsidiary interests which require styles and means. This is why a special structure is needed by the Khaleefah to manage the affairs that help Him carry out the duties of Khilafah. The people also have interests that need to be addressed and which are related to the subjects. These interests also require styles and means in order to perform them. Therefore a special structure has to be set up in order to discharge the people’s interests.

Muundo huu unajumuisha utawala, idara na mikurugenzi. Utawala ni usimamizi wa jumla wa ofisi yoyote ya serikali, kama vile elimu, afya, kilimo, viwanda na nyinginezo. Utawala huu ungesimamia mambo yake yenyewe pamoja na idara zote na mikurugenzi iliyo chini ya udhibiti wake. Idara ingesimamia mambo yake yenyewe pamoja na yale ya mikurugenzi iliyo chini ya udhibiti wake. Mkurugenzi pia angesimamia mambo yake yenyewe pamoja na mambo ya sehemu zote na vitengo vyote vilivyo chini ya udhibiti wake.

This structure consists of administrations, departments and directorates. The administration is the overall management of any government office, such as education, health, agriculture, industry and others. This administration would undertake the management of its own affairs and all the departments and directorates under its control. The department would run its own affairs and those of the directorates under its control. The directorate would also run its own affairs and the affairs of all the sections and divisions under its control.

Lengo la kuanzisha idara, vitengo na mamlaka hizi ni kusimamia mambo ya Dola na kutekeleza maslahi ya watu.

The purpose of establishing these administrations, departments and directorates is to manage the State’s affairs and to discharge the people’s interests.

Ili kuhakikisha uendeshaji mzuri wa idara hizi, mashirika na wakurugenzi, ni lazima wateuliwe wakurugenzi watakaosimamia. Kwa kila idara kuu, mkurugenzi mkuu angeteuliwa kusimamia moja kwa moja na kuangalia idara zote na mashirika chini yake. Kwa kila idara na kwa kila mkurugenzi wa kitengo, meneja huteuliwa kusimamia moja kwa moja idara au kitengo chake na kuwajibika kwa sehemu na vitengo vilivyo chini yake.

In order to guarantee the smooth running of these administrations, departments and directorates, directors must be appointed to take charge of them. For each administration, a general director would be appointed to take direct charge of it and to supervise all the departments and directorates that come under it. For each department and for each directorate a manager is appointed to be directly in charge of his department or directorate and to be responsible for the sections and divisions affiliated to it.

Maelezo haya yanahusu asili ya usimamizi wa utawala, ambao unaitwa usimamizi wa dola. Ni muundo wa jumla kwa raia wote na kwa wale wanaoishi chini ya mamlaka ya dola, na muundo huo umeitwa diwani. Usimamizi wa taasisi za utawala au diwani haukupangwa kwa namna maalum wakati wa Mtume wa Allah ﷺ. Badala yake, Mtume ﷺ alikuwa akimteua kwa kila taasisi ya utawala katibu ambaye angefanya kazi kama mkurugenzi, katibu, na kutekeleza vitendo vyote vinavyohusiana nayo.

This describes the nature of the management of the administration, or what is called the State’s administrations. It represents a general structure for all the subjects and for those who live under the authority of the State, and it has been called the diwan. The management of the administrations or diwan was not organised in a specific way at the time of the Messenger of Allah (pbuh). He (pbuh) rather used to appoint for each administration a secretary who would act as the director, the secretary and undertakes all the related actions.

ʿUmar bin al-Khaṭṭāb alikuwa wa kwanza katika historia ya Uislamu kuanzisha diwani (daftari la kumbukumbu). Sababu ya hilo ni kwamba mara moja alituma kikosi cha jeshi, na al-Harmazan, ambaye alikuwepo wakati huo, akamwambia ʿUmar: “Hii ni safari ambayo umeamuru fedha zigawanywe kati ya watu wake, lakini ikiwa mmoja wao atabaki nyuma, masahaba wako watamjuaje? Kwa nini usiweke rekodi (daftari – diwani) kwa ajili ya hili?” Basi ʿUmar alimuuliza al-Harmazan kuhusu diwani, naye akamweleza. Abid bin Yahya alipokea kwa mnyororo wa wapokezi kutoka kwa al-Ḥārith bin Nufayl kwamba ʿUmar aliwashauri Waislamu kuhusu kuandika madaftari (dawawin), naye ʿAlī bin Abī Ṭālib akapendekeza: “Gawanya fedha zote unazokusanya kila mwaka, wala usibakize chochote.” ʿUthmān bin ʿAffān alisema: “Ninaona kuna fedha nyingi za kutosha kwa watu wote, na zisipohesabiwa ili kujua nani amechukua na nani hajachukua, ninaogopa jambo hili linaweza kutoka mikononi.” Hapo al-Walīd bin Hishām bin al-Mughīra akasema: “Nilikuwa Ash-Shām na nikaona wafalme wake wameanzisha diwani na kuajiri wanajeshi, kwa nini nawe usifanye hivyo?” ʿUmar alichukua ushauri wake, akawaita ʿAqīl bin Abī Ṭālib, Makhrama bin Nufayl na Jubayr bin Muṭʿim, ambao walikuwa wataalamu wa nasaba wa Quraysh, akasema: “Andaeni sensa ya nyumba kwa nyumba.” Uislamu ulipofika Iraq, diwani ya malipo na ukusanyaji wa fedha iliendelea kama awali. Diwani ya Ash-Shām ilikuwa kwa lugha ya Kilatini kwa kuwa ilikuwa sehemu ya Dola ya Kirumi, na diwani ya Iraq ilikuwa kwa lugha ya Kiajemi kwa kuwa ilikuwa sehemu ya Dola ya Kiajemi. Wakati wa ʿAbdul Malik bin Marwān, diwani ya Ash-Shām ilihamishiwa kwa lugha ya Kiarabu, yaani mwaka 81 AH. Kisha madaftari kadhaa yaliwekwa kulingana na mahitaji na kutegemea umuhimu wake katika kuendesha maslahi ya watu. Madaftari ya majeshi yalianzishwa kwa ajili ya usajili na utoaji wa ruzuku, na mengine yaliwekwa kurekodi ada na madai ya miamala yote. Diwani nyingine ilianzishwa kwa ajili ya 'Aamileen na Wulah ili kurekodi kila uteuzi na kila kuondolewa, na madiwani mengine yalitumiwa katika hazina (Bait ul-Mal) kurekodi mapato na matumizi na mengineyo. Kuanzishwa kwa diwani kulifuata mahitaji yake, na mtindo wake ulibadilika kwa miaka kutokana na tofauti za mitindo na njia.

‘Umar Ibnu Al-Khattab was the first in the history of Islam to introduce the diwan. The cause for this was that He once dispatched an army expedition and Al-Harmazan, who was present at the time, said to ‘Umar; “This is an expedition in which you ordered funds to be distributed amongst its people, but if anyone of them stayed behind, how would your companions know about him? Why don’t you keep a record (register - diwan) for this?” So ‘Umar asked Al-Harmazan about the diwan and He explained it to him. Abid Ibnu Yahya reported on the authority of Al-Harith Ibnu Nufayl that ‘Umar consulted the Muslims about the recording of the Dawawin, and Ali Ibnu Abi Talib suggested; “Divide all the funds you collect each year and do not keep any of them.” ‘Uthman Ibnu ‘Affan said; “I see that there are a lot of funds enough for all the people, and if they are not counted in order to know who has taken and who has not, I fear that the matter could get out of hand.” Upon this Al-Waleed Ibnu Hisham Ibnul-Mughira said; “I was in Ash- Sham and I noticed that its kings had introduced a diwan and recruited soldiers, so why don’t you do the same?’ “‘Umar took his advice and summoned ‘Aqeel Ibnu Abi Talib and Makhrama Ibnu Nufayl and Jubayr Ibnu Mat’am who were the genealogists of Qur’aysh and said; “Prepare a house to house census.” When Islam reached Iraq, the diwan of payments and funds collection continued as before. The diwan of Ash-Sham was in Latin for it had been part of the Roman Empire, and the diwan of Iraq was in Persian for it had been part of the Persian Empire. In the time of ‘Abdul Malik Ibnu Marwan the diwan of Ash-Sham was transferred to Arabic, ie. in the year 81 AH. Several dawawin were then set up according to necessity and depending on the need for them in running the people’s interests. dawawin for the armed forces were introduced for registration and grant purposes, and others were introduced to record the fees and claims of all transactions. Another diwan was introduced for the ‘Aamileen and Wulah to record each appointment and each removal and other dawawin were used in the treasury (Bait ul-Mal) to record revenues and expenses and so on. The introduction of a diwan was according to the need for it, and its style varied over the years due to the difference in styles and means.

Kila diwan iliteuliwa kiongozi mmoja pamoja na wafanyakazi wengine, na katika baadhi ya hali kiongozi huyo aliruhusiwa kuwateua wafanyakazi mwenyewe. Katika hali nyingine nyingine, wafanyakazi waliteuliwa kwake bila yeye kuwateua.

A chief was appointed for each diwan along with other employees, and in some cases the chief was allowed to appoint the employees himself. In some other cases employees were appointed to Him not by him.

Hivyo basi diwani ingeanzishwa kulingana na mahitaji, pamoja na mitindo na njia zitakazosaidia kutekeleza mahitaji hayo. Inaruhusiwa kuwa na mitindo na njia tofauti kulingana na zama, Wilayah au nchi.

A diwan would thus be set up according to need, along with the styles and means that would help discharging that need. It is permitted to have different styles and means according to the era, or Wilayah or country.

Kuhusu wajibu wa watumishi wa umma kama hao, wao ni wafanyakazi walioajiriwa na pia ni raia. Katika kiwango cha kitaaluma wanawajibika kwa meneja wa idara yao wenyewe, na kama raia wanawajibika kwa watawala, iwe ni Wulah, wasaidizi wao au Khaleefah. Ni lazima wazingatie hukumu za Shari'ah na mifumo ya kiutawala.

With regards to the responsibility of such civil servants, they are hired employees and at the same time citizens. At a professional level they are answerable to their own directorate manager, and as citizens they are answerable to the rulers whether these are Wulah, the assistants or Khaleefah. They have to abide by the Shari’ah rules and the administrative systems.