"Imamu ni mlinzi, nao ni wenye jukumu juu ya raia wao." Pia ni kwa sababu ya kanuni alizowekewa Khalifa na Shari'ah, kama vile kusimamia fedha za Baitul-Mal kwa kufuata maoni yake mwenyewe na Ijtihad yake, na kuwalazimisha watu kufuata maoni maalum moja katika jambo fulani, na mfano wa hayo. Hadithi hii inampa haki ya kutumia mamlaka yake yote bila kizuizi chochote. Usimamizi wa hazina, kupitishwa kwa sheria, kupanga na kuwafunza jeshi, kuteua Wali na mamlaka nyingine alizopewa Khalifa, mamlaka hayo yote hayana kizuizi chochote. Hii inathibitisha kwamba Khalifa anasimamia mambo ya raia kadiri aonavyo inafaa bila vizuizi, na kumtii katika mambo yote kama hayo ni wajibu, na kumwasi ni dhambi. Hata hivyo, kuendesha mambo ya raia lazima kufanyike kwa kufuata kanuni za Shari'ah, yaani kwa kufuata maandiko ya Shari'ah. Mamlaka hayo, ingawa ni kamili, yanazuiliwa na Shari'ah pekee, yaani yawe kwa kufuata kanuni za Shari'ah. Kwa mfano, ingawa Khalifa ana mamlaka ya kuteua Wali kama apendavyo, hawezi kumteua kafiri, mtoto au mwanamke kuwa Wali kwa kuwa Shari'ah imekataza hilo. Pia, kwa mfano, ana mamlaka ya kuruhusu kufunguliwa kwa balozi za nchi za kikafiri katika maeneo chini ya mamlaka yake, na mamlaka hii haina kizuizi. Hata hivyo, itakuwa makosa kwake kuruhusu kufunguliwa kwa ubalozi wa nchi ya kikafiri inayokusudia kutumia ubalozi huo kama chombo cha kutawala ardhi za Kiislamu, kwa kuwa Shari'ah inakataza hilo. Pia, kwa mfano, ana uhuru kamili wa kuamua maelezo ya bajeti na kiasi kinachohitajika kwa kila sehemu. Hata hivyo, hawezi kuidhinisha mradi wa kujenga bwawa wakati mapato ya hazina hayatoshi kwa ajili yake, kwa kisingizio kwamba anakusanya kodi ili kujenga bwawa hilo. Hii ni kwa sababu ikiwa bwawa hilo si la lazima, basi kulazimisha kodi ili kulijenga ni kinyume cha Shari'ah. Hivyo Khalifa amepewa uhuru wa kutosha na Shar'a katika kusimamia mambo ya Ummah kulingana na yale ambayo Shar'a inamruhusu. Hata hivyo, uhuru huu wa usimamizi unafanyika kwa kufuata kanuni za Shar'a. Zaidi ya hayo, kuwa na mamlaka yasiyo na kikomo katika kuendesha serikali hakumaanishi kwamba Khalifa anaweza kutunga sheria anazozitaka ili kusimamia mambo ya dola. Badala yake, maana yake ni kwamba kile kilichoachwa kwa uamuzi wake ni Mubah kwake kukitumia kulingana na maoni yake, kwa njia yoyote anayoona inafaa. Kwa hiyo anaweza kuchukua hukumu katika jambo ambalo ameruhusiwa kutenda kwa kutumia maoni yake mwenyewe, na utiifu kwake katika hukumu hiyo unakuwa wa lazima. Hii ni kwa sababu Shar'a imempa mamlaka ya kutenda kwa kutumia maoni yake, na inatuamuru tumtii. Hivyo ana haki ya kutunga maoni aliyoyachagua kuwa sheria ambayo watu lazima wayafuate. Kwa mfano, anaruhusiwa kusimamia hazina kwa kutumia maoni yake mwenyewe na Ijtihad, na watu wameamriwa kumtii katika hilo. Hivyo ana haki ya kutunga sheria za hazina, ambazo kwa hiyo lazima zitiiwe. Pia ana mamlaka ya kuongoza jeshi na kusimamia mambo ya jeshi, kwa kutumia maoni yake mwenyewe na Ijtihad, na watu lazima wamtii katika hilo. Hivyo ana haki ya kutunga sheria za uongozi wa jeshi, na za kulisimamia jeshi kulingana na hayo, na utiifu kwa sheria hizo unakuwa wa lazima. Khalifa ana haki ya kuendesha mambo ya raia kwa kutumia maoni yake mwenyewe na Ijtihad, na kuwateua wale wanaosimamia mambo hayo kwa kutumia maoni yake mwenyewe na Ijtihad, na watu wanapaswa kumtii katika hilo. Hivyo ana haki ya kutunga sheria za kusimamia idara na sheria za waajiriwa. Kwa hiyo, sheria hizi lazima zitiiwe. Kwa hiyo, kila kitu kilichoachwa kwa Khalifa kukitekeleza kwa mujibu wa maoni yake mwenyewe na Ijtihad, na ambacho ni sehemu ya madaraka yake ya lazima, ana haki ya kupitisha na kutunga sheria kwa mambo kama hayo; na kutii sheria kama hizo ni lazima. Si sahihi kuhitimisha kwamba mitindo yote ni Mubah kwa asili kwa kila mtu kuchagua. Kwa hiyo Khalifa amekatazwa kubainisha mtindo fulani na kuufanya wa lazima, kwa kuwa hilo lingehesabiwa kuwa ni kuifanya kitendo cha Mubah kuwa wajibu, kwani kulazimisha utekelezaji wa Mubah ni sawa na kuifanya Mubah kuwa wajibu, na kuifanya Mubah kuwa Haramu kwa kuzuia mitindo mingine, jambo ambalo haliruhusiwi. Itakuwa si sahihi kusema hivyo, kwa sababu ingawa Mubah ni mtindo kwa asili, mitindo ya kusimamia hazina ya serikali ni Mubah kwa Khalifa peke yake na si kwa watu wengine. Vilevile, mitindo ya kuendesha jeshi ni Mubah kwa Khalifa peke yake na si kwa watu. Vivyo hivyo ni kwa kuendesha masuala ya raia. Haya ni Mubah kwa Khalifa peke yake na si kwa watu wote. Kwa hiyo, wajibu wa kufuata Mubah hakufanyi Mubah hiyo kuwa Fardhi. Ni badala yake kufanya utii kuwa wa lazima katika mambo ambayo Shari'a imemruhusu Khalifa kuyatunga kwa mujibu wa maoni yake mwenyewe na Ijtihad, yaani katika kile alichochagua cha maoni na Ijtihad ili kusimamia mambo. Ingawa ni Mubah kwa Khalifa kuwalazimisha watu kutekeleza jambo fulani na kuzuia jingine, ni Mubah kwake kusimamia mambo kwa mujibu wake, kwa kuwa kusimamia mambo ni wajibu wake, na si Mubah kwa usimamizi wa watu wote. Kwa hiyo, wajibu wa kufuata Mubahaat ambazo Khalifa ameziteua kusimamia mambo ya watu katika yale ambayo Shari'a imempa mamlaka ya kuyaendesha kwa mujibu wa maoni yake mwenyewe na Ijtihad, hauhesabiwi kuwa ni kana kwamba Khalifa ameifanya Mubah kuwa Fardhi na Mubah nyingine kuwa Haramu. Ni kulazimisha utii katika mambo ambayo Shariah imemruhusu Khalifa kuyaamua kwa kutumia maoni yake mwenyewe na ijtihadi. Kwa hiyo kila jambo la mubah ambalo Khalifa ameamua kulitumia kuendesha mambo ya dola huwa la lazima kwa kila raia kulifuata. Kwa msingi huu, 'Umar ibn al-Khattab alianzisha dawawin, na kwa msingi huu huo Makhalifa waliweka kanuni fulani kwa ajili ya 'Amil wao na kwa raia, wakawalazimisha kuzifuata na kuzitekeleza kikamilifu. Hivyo, Khalifa anaruhusiwa kuandaa sheria za utawala na sheria nyingine zote za aina hiyo. Utii wake katika sheria kama hizo ni wa lazima, kwa kuwa ni utii kwa Khalifa katika lolote analoamuru katika mambo yaliyo ndani ya mamlaka aliyopewa na Shariah.
“The Imam is a guardian and He is responsible over his subjects.” It is also because of the rules that the Shar’a gave to the Khaleefah, like his managing of the funds of Baitul-Mal according to his own opinion and Ijtihad, and like forcing of the people to abide by one specific opinion in one matter, and the like. This Hadith gives him the right of exercising his total authority without any restriction whatsoever. The management of the treasury, the adoption of laws, the organising and training of the armed forces and the appointing of Wulah and other powers given to the Khaleefah, all these powers are not subject to any restriction. This proves that the Khaleefah looks after the affairs of the subjects as He deems fit without any restrictions, and obedience to him in all such matters is compulsory and disobedience to him is a sin. However, running of the subjects’ affairs has to be performed according to the Shar’a rules, namely according to the Shari’ah texts. The powers, although they are absolute, but are restricted by Shar’a only, that is to be according to the Shari’ah rules. For instance, although the Khaleefah has the powers to appoint the Wulah as He deems, He cannot appoint a disbeliever or a child or a woman as Wali for Shar’a has forbidden this. He also, for instance, has the powers to allow the opening of embassies of disbelieving countries in territories under his authority and this power is unrestricted. It would however be wrong for him to allow the opening of an embassy of a disbelieving state which intends to use the embassy as a tool to dominate the Islamic lands, for Shar’a forbids this. He also for instance has a free hand in deciding the details of the budget and the amounts needed for each section. However, He cannot endorse a project of building a dam while the revenues of the treasury are not enough for it, under the pretext that He collects taxes to build the dam. This is because if the dam is not indispensable, then it is wrong according to Shari’ah to impose taxes to build it. The Khaleefah is thus given a free hand by the Shar’a in governing the Ummah’s affairs according to what Shar’a allows him. However, this freedom of management is conducted according to the Shar’a rules. Furthermore, having unrestricted powers in running the government does not mean that the Khaleefah can enact laws that He wants to manage the affairs of the state. Rather, it means that what is left for his disposition it is Mubah for him to dispose of it according to his opinion, in whatever way He deems fit. So He can adopt the rule in the matter in which He is allowed to act according to his own opinion, and obedience to him in this rule becomes compulsory. This is because the Shar’a gives him the authority to act according to his own opinion, and commands us to obey him. Thus He has the right to enact such adopted opinion as a law by which people must abide. He, for instance is allowed to manage the treasury according to his own opinion and Ijtihad, and people are commanded to obey him in that. He, therefore, has the right to enact the laws of the treasury that, accordingly, must be obeyed. He also has the power to head the armed forces and to run the affairs of the army, and according to his own opinion and Ijtihad, and people must obey him in that. Thus He has the right to enact laws for the army leadership, and for administering the army accordingly, and obedience to such laws becomes binding. The Khaleefah has the right to run the affairs of the citizens according to his own opinion and Ijtihad, and to appoint those who run these affairs according to his own opinion and Ijtihad, and people have to obey him in that. So He has the right to enact laws to administer the departments and laws for the employees. Accordingly, these laws must be obeyed. Therefore, everything that is left to the Khaleefah to act upon according to his own opinion and Ijtihad, and is part of his mandatory powers, He has the right to adopt and enact laws for such matters; and compliance with such laws is compulsory. It is not correct to conclude that all styles are mubah in essence for everyone to choose. So the Khaleefah is forbidden from specifying a particular style and making it compulsory, for this would be considered as making the Mubah action compulsory, since forcing the execution of the Mubah is equivalent to making the Mubah compulsory, and making the Mubah Haram by preventing the other styles, a matter which is not allowed. It would be wrong to say this because although Mubah is a style in essence, the styles of managing the treasury are Mubah for the Khaleefah only and not to other people. Likewise, the styles of running the armed forces are Mubah for the Khaleefah only and not for the people. The same is true with running the affairs of the citizens’ affairs. These are exclusively Mubah for the Khaleefah and not for all the people. Therefore, the obligation of abiding by the Mubah does not make this Mubah as Fard. It is rather making obedience compulsory in the matters which the Shar’a has allowed the Khaleefah to enact according to his own opinion and Ijtihad, i.e. in what He chose of opinion and Ijtihad to manage the affairs. Though it is Mubah that the Khaleefah obliged its execution and prevented other than it, it is however a Mubah for the Khaleefah to manage the affairs according to it, because managing the affairs is his duty, and it is not Mubah for management by all the people. Therefore, the obligation of abiding by the Mubahaat which the Khaleefah has adopted for managing the people’s affairs in the matters which the Shar’a has given him powers to conduct according to his own opinion and Ijtihad, is not considered as if the Khaleefah had made the Mubah as Fard and the Mubah as Haram. It is rather making obedience compulsory in the matters which the Shar’a has allowed the Khaleefah to enact according to his own opinion and Ijtihad. So every Mubah the Khaleefah chose to manage the affairs becomes obligatory upon every citizen to abide by. Based on this ‘Umar ibn al-Khattab laid down dawawin, and based on this the Khulafaa’ enacted certain regulations for their ‘Amil and for the subjects and they obliged them to act upon such regulations and execute them exclusively. Therefore, it is allowed for the Khaleefah to draw up the administrative laws and all the other laws of such nature. His obedience in such laws is compulsory, for it is an obedience to the Khaleefah in whatever He orders in matters which are within the mandate given to him by Shar’a.