"Imom – vasiy (qo'riqchi) va u o'z raiyatiga nisbatan mas'uldir." Shuningdek, Shari'at Xalifaga bergan qoidalar tufayli – masalan, Bayt al-mol mablag'larini o'z fikri va ijtihodiga ko'ra boshqarishi, xalqni bir masalada aniq bir fikrga amal qilishga majbur etishi va shunga o'xshash ishlar – ham shunday. Bu hadis unga hech qanday cheklovsiz to'liq vakolatini amalga oshirish huquqini beradi. Xazinani boshqarish, qonunlarni qabul qilish, qurolli kuchlarni tashkil etish va o'qitish, vollarni (hokimlarni) tayinlash hamda Xalifaga berilgan boshqa vakolatlarning barchasi hech qanday cheklovga bo'ysunmaydi. Bu shuni isbotlaydiki, Xalifa raiyat ishlarini o'zi munosib ko'rgan tarzda, hech qanday cheklovsiz boshqaradi va bunday barcha masalalarda unga itoat qilish majburiydir, unga itoatsizlik esa gunohdir. Biroq raiyat ishlarini yuritish Shar'iy qoidalar, ya'ni Shariat matnlari asosida amalga oshirilishi lozim. Vakolatlar mutlaq bo'lsa-da, ular faqat Shar'iy qoidalar, ya'ni Shariat hukmlari bilan cheklangandir. Masalan, Xalifa vollarni o'zi xohlagancha tayinlash vakolatiga ega bo'lsa-da, Shar'iy kofirni, bolani yoki ayolni vali etib tayinlay olmaydi, chunki Shar'at buni taqiqlagan. U, masalan, o'z hokimiyati ostidagi hududlarda kofir davlatlarning elchixonalarini ochishga ruxsat berish vakolatiga ham ega, bu vakolat cheklanmagan. Biroq agar kofir davlat elchixonadan islom yerlarini hukmronlik qilish vositasi sifatida foydalanmoqchi bo'lsa, unga ruxsat berish u uchun noto'g'ri bo'ladi, chunki Shar'at buni taqiqlaydi. U, masalan, byudjetning tafsilotlarini va har bir bo'lim uchun kerakli miqdorlarni belgilashda ham erkindir. Biroq xazina daromadi to'siq qurish uchun yetarli bo'lmaganda, u soliq yig'ayotgani bahonasida to'g'on qurilishini tasdiqlay olmaydi. Shuning uchun, agar to'g'on zarur bo'lmasa, uni qurish uchun soliq solish Shariat nuqtai nazaridan noto'g'ri hisoblanadi. Shunday qilib, Shar'a Xalifaga Ummat ishlarini boshqarishda, Shar'a ruxsat bergan narsalar doirasida, erkin qo'l beradi. Biroq bu boshqaruv erkinligi Shar'a qoidalariga muvofiq amalga oshiriladi. Bundan tashqari, davlatni boshqarishda cheklanmagan vakolatga ega bo'lish Xalifa xohlagan qonunlarni chiqarishi mumkinligini anglatmaydi. Aksincha, bu degani, uning ixtiyoriga qoldirilgan narsa unga o'z fikriga ko'ra, o'zi ma'qul ko'rgan tarzda tasarruf etish uchun mubahdir. Demak, u o'z fikriga ko'ra amal qilishga ruxsat berilgan masalada hukmni qabul qilishi mumkin va bu hukmga itoat qilish majburiy bo'ladi. Chunki Shar'a unga o'z fikri bo'yicha harakat qilish vakolatini bergan va bizni unga itoat etishga buyurgan. Shu tariqa, u qabul qilgan bunday fikrni odamlar rioya qilishi shart bo'lgan qonun sifatida joriy etish huquqiga ega. Masalan, u xazinani o'z fikri va ijtihodiga ko'ra boshqarishga ruxsat etilgan va odamlar bunda unga itoat qilishga buyurilgan. Demak, u xazina qonunlarini chiqarish huquqiga ega bo'lib, bu qonunlarga rioya qilish shart. U, shuningdek, qurolli kuchlarga rahbarlik qilish va armiya ishlarini o'z fikri va ijtihodiga ko'ra yuritish vakolatiga ega, odamlar esa bunda unga bo'ysunishlari kerak. Shunday ekan, u armiya rahbariyati va uni shunga muvofiq boshqarish uchun qonunlar chiqarish huquqiga ega va bunday qonunlarga itoat qilish majburiydir. Xalifa fuqarolar ishlarini o'z fikri va ijtihodiga ko'ra boshqarish, shuningdek, bu ishlarni olib boradigan shaxslarni o'z fikri va ijtihodiga ko'ra tayinlash huquqiga ega, odamlar esa bunda unga itoat qilishlari lozim. Demak, u bo'limlarni boshqarish va xodimlar uchun qonunlar chiqarish huquqiga ega. Shunga ko'ra, bu qonunlarga rioya qilinishi shart. Shuning uchun, Xalifa o'z fikri va ijtihodiga ko'ra hal qilishi kerak bo'lgan va uning majburiy vakolatlariga kiradigan barcha masalalar bo'yicha u bunday masalalar uchun qonunlar qabul qilish va joriy etish huquqiga ega; bunday qonunlarga rioya qilish esa majburiydir. Barcha uslublar mohiyatan barcha uchun tanlash uchun mubohdir, deb xulosa qilish to'g'ri emas. Shuning uchun Xalifaga muayyan uslubni belgilash va uni majburiy qilish man etiladi, chunki bu mubohni majburiy qilish deb hisoblanadi, mubohni bajarishni majburlash mubohni majburiy qilishga teng, boshqa uslublarni taqiqlash orqali mubohni harom qilish esa ruxsat etilmagan ishdir. Bunday deyish noto'g'ri, chunki mohiyatan uslub muboh bo'lsa-da, xazinani boshqarish uslublari faqat Xalifa uchun mubohdir, boshqa odamlar uchun emas. Xuddi shuningdek, qurolli kuchlarni boshqarish uslublari ham faqat Xalifa uchun mubohdir, xalq uchun emas. Fuqarolar ishlarini boshqarishda ham xuddi shunday: bular faqat Xalifa uchun mubohdir, barcha odamlar uchun emas. Demak, mubohga rioya qilish majburiyati bu mubohni farz qilmaydi. Bu, aksincha, Shar' Xalifaga o'z fikri va ijtihodiga ko'ra amalga oshirishga ruxsat bergan masalalarda itoatni majburiy qilishdir, ya'ni Xalifa ishlarni boshqarish uchun fikr va ijtihodida tanlagan narsada. Xalifa uni bajarishni majburiy qilib, undan boshqasini man etishi mubohdir, ammo ishlarni shu asosda boshqarish Xalifa uchun mubohdir, chunki ishlarni boshqarish uning vazifasidir, ammo bu barcha odamlar uchun boshqarish mubohi emas. Shuning uchun, Shar' Xalifaga fikr va ijtihodiga ko'ra yuritish vakolatini bergan masalalarda, xalq ishlarini boshqarish uchun Xalifa qabul qilgan mubohot(lar)ga rioya qilish majburiyati, Xalifa mubohni farz va mubohni harom qilgandek hisoblanmaydi. Bu, Shar’ diganlar tomonidan halifaga ijtihodi va o‘z fikriga ko‘ra amalga oshirishga ruxsat berilgan ishlarda itoatni majburiy qilishdir. Shunday ekan, halifa ishlarni boshqarish uchun tanlagan har bir mubox narsa barcha fuqarolar uchun bajarilishi shart bo‘lgan majburiyatga aylanadi. Shu asosda ‘Umar ibn al-Xattob devonlar (dawawin) tashkil qildi, va shu asosda xulafolar o‘z amillari va raiyyatlari uchun ma’lum tartib-qoidalar joriy etdilar hamda ularni shu qoidalarga amal qilishga va faqat shu tarzda ijro etishga majbur qildilar. Demak, halifaning ma’muriy qonunlarni va bunga o‘xshash barcha boshqa qonunlarni tuzishi joizdir. Bunday qonunlarga itoat qilish majburiydir, chunki bu Shar’ tomonidan unga berilgan vakolat doirasidagi ishlarda halifaning buyrug‘iga, ya’ni u nima buyursa, o‘shanga itoat qilishdir.
“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.