Manfaatlarni amalga oshirish ishlarni boshqarishning bir qismidir. Bu Xalifaning vazifasi bo‘lib, shuning uchun u istalgan ma’muriy uslubni qabul qilish va uni majburiy qilish huquqiga ega. Xalifa ma’muriy qonunlar va tizimlarni joriy etish hamda odamlarni ularni amalga oshirishga majburlash huquqiga ega. Bular ikkinchi darajali (furu’) amallar bo‘lib, Xalifa odamlarni ular bo‘yicha harakat qilishga majbur qilishi mumkin. Odamlar uning buyruqlariga itoat etishlari shart, chunki bu Xalifa qabul qilgan hukmning furu’larini amalga oshirishdir. Ulardan birini joriy etish boshqalaridan voz kechish demakdir. Bu xuddi ilohiy hukmlarni qabul qilish bilan bir xil bo‘lib, xuddi shunday tarzda qaralishi kerak. Bu uslublar mubah deb hisoblanib, har bir kishi istagan uslubni qabul qilishga haqli, deyish xato. Agar Xalifa bir mubohni majburiy qilib, boshqa mubohni taqiqlasa, u mubohni taqiqlagan bo‘lar edi, deyish ham xatodir. Bu xato, chunki Xalifa muayyan uslubni qabul qilish orqali bir mubohni majburiy qilmaydi va boshqa mubohni taqiqlamaydi; u shunchaki Shar’iy hukm bergan huquqlar doirasida ish tutadi. Bu huquqlardan biri ilohiy hukmlarni va ularni bajarishga yordam beruvchi uslublarni qabul qilishdir. Hukmlarni qabul qilishga imkon beruvchi vakolatli majburiyat uni bajarishga yordam beradigan uslublarni qabul qilishga ham imkon beradi. Demak, u ularni qabul qilishga haqli, va uning raiyati u qabul qilganga rioya qilishi shart hamda agar u ulardan foydalanishni taqiqlagan bo‘lsa, boshqa uslublardan foydalanmasligi kerak. Odamlarning ishlarini boshqarish uchun qo‘llanadigan bunday mubah amal shunday turadi. Shuning uchun Xalifa uni odamlarning ishlarini yuritish uchun qabul qilishi mubah, chunki vasiylik uning vazifasidir. Bunday uslublarni qabul qilish umuman olganda odamlar uchun mubah bo‘lmaydi, chunki ularda vasiylik vakolati yo‘q. Shunday qilib, Xalifa qabul qilganiga rioya qilish majburiyati mubohni majburiy qilish sababli emas, balki unga itoat etish majburiyati sababli vujudga keladi.

Discharging the interests is part of running the affairs. This is the duty of the Khaleefah, who therefore reserves the right to adopt any administrative style He wishes and make it binding. The Khaleefah has the right to enact the administrative laws and systems and oblige people to implement them. These are subsidiary actions and the Khaleefah is allowed to oblige the people to act in accordance with them. The people must obey his orders, as this is an enforcement of the subsidiaries of a rule that He has adopted. Enforcement of one of them means abandoning others. This is exactly the same as the adoption of divine rules and should be treated in the same manner. It is an error to say that these styles are permitted (Mubah) and any person is entitled to adopt any style He wishes, so if the Khaleefah imposed a Mubah and prohibited another, He would be forbidding the Mubah. This is an error because, by adopting a certain style, the Khaleefah would not be making a Mubah compulsory and forbidding another Mubah, He would merely be acting within the rights given to Him by Shar’a. One of these rights is the adoption of divine rules and styles that help to perform them. The mandatory powers that allow Him to adopt the rules also allow Him to adopt the styles that would help Him to perform such rules. He is therefore entitled to adopt them, and his subjects must abide by what He has adopted and not use other styles if He prevented them from doing so. This type of Mubah action is that used to look after people’s affairs. It is therefore Mubah (permissible) for the Khaleefah to adopt it for running people’s affairs because the guardianship is his duty. Adopting such styles would not be Mubah for the people at large for they do not have the mandate of guardianship. Thus the obligation of abiding by what the Khaleefah has adopted is because of the obligation of obedience to Him and not because of making the Mubah compulsory.