Tsarin mulki a Musulunci ba tsarin tarayya ba ne, inda yankunan kowanne ke rabuwa da juna da cin gashin kai, a'a, tsari ne na haɗin kai a ƙarƙashin hukuma guda. Marrakesh da ke Yamma an ɗauke ta kamar Khurasan da ke Gabas; kuma lardin Al-Fayoom zai zama kamar Alkahira idan ita ce babban birnin Musulunci. Kuɗin dukkan yankuna zai zama ɗaya, kamar kasafin kuɗinsu. Ana kashe kuɗi daidai wa daida akan harkokin al'ummar, ba tare da la'akari da wilayarsu ba. Idan misali kudaden shigar wata wilaya guda sun ninka bukatunta sau biyu, to, za a kashe kuɗaɗen bisa ga bukatun wilayar, ba bisa ga kudaden shigarta ba. Idan kuwa kudaden shigar wata wilayar sun gaza bukatunta, ba za a dauki hakan a matsayin abin la'akari ba, kuma za a kashe kuɗi daga kasafin kuɗin gaba ɗaya domin biyan bukatun wilayar, ko ta tara isassun kudade ko bata tara ba.

The shape of the ruling system in Islam is not a federal one, where its regions separate by autonomy, but unite in the general ruling. It is rather a system of unity, where Marrakesh in the West is considered to be the same as Khurasan in the East; and the province of Al-Fayoom would be the same as Cairo if it were the Islamic capital. The finance of all the regions will be the same, as will their budget. Funds are spent equally on the affairs of the subjects, regardless of their wilayah. If for instance, the revenues of a single wilayah were double its needs, the funds spent will be in accordance with the needs of the wilayah but not in accordance with its revenues. If another wilayah’s revenues fell short of its needs, this would not be taken into consideration, and funds will be spent to satisfy the wilayah’s needs from the general budget whether it raised enough revenues or not.

Saboda haka tsarin mulki na Musulunci tsari ne na haɗin kai ba na tarayya ba. Shi ya sa tsarin mulkin Musulunci ya bambanta da sauran sanannun tsarin mulki, a asali da tushensa, koda yake wasu bangarorinsa na kama da wasu bangarori na sauran tsarin mulki. Haka kuma, tsarin Musulunci tsari ne na mulki mai tsakiya, inda babban iko yake a tsakiya, kuma inda iko da mulki suke shiga kowane bangare na al'umma, ko karami ko babba. Ba a yarda wani bangare ya zama mai cin gashin kansa ba, don haka ana hana rarrabuwar kai. Babban shugaba ne yake nada kwamandojin soja, Walai, sarakuna, da jami'an kudi da tattalin arziki. Shi ne yake nada alkalai a duk yankuna da kowane mai aikin mulki. Shi ne yake kula da harkokin mulki a ko'ina cikin kasa.

Therefore the ruling system is unitary and not a federation. That is why the Islamic ruling system is distinguished from other known systems, in its origin and basis, even if some of its aspects were similar to some of the aspects of other ruling systems. Furthermore, the Islamic system is centralised in its ruling, where the high authority is at the centre, and where the authority and power engulfs every single part of the state, no matter how small or large it is. Independence of any part of it is not allowed thus preventing disintegration. The high authority is the body that appoints the army commanders, the Wulah, rulers and finance and economy officials. He appoints judges in all the regions and everyone whose duties is to rule. He is the one who deals with ruling throughout the land.

A ƙarshe, tsarin mulki a Musulunci tsarin Khilafah ne. An kafa ijma'i gabaɗaya kan haɗin kan Khilafah da ƙasa, cewa ba a halatta a yi wa Khaleefah fiye da ɗaya mubaya'a ba. Kowane imam, faqihi (masanin shari'a) da mujtahidi (malami) sun yarda da wannan. Idan aka yi wa wani Khaleefah mubaya'a alhali akwai Khaleefah a kan mulki, ko kuma an riga an yi wa Khaleefah mubaya'a, to sai a yaƙi na biyun har sai shi da kansa ya yi wa Khaleefah na farko mubaya'a ko a kashe shi, domin mubaya'ar an tabbatar da ita bisa doka ga wanda aka fara yi wa mubaya'a.

In summary the ruling system in Islam is a Khilafah system. The general ijmaa’ about the unity of the Khilafah and the state has been established, that it is not allowed to give the Bay’ah to more than one Khaleefah. Every imam, faqih (Jurist) and mujtahid (Scholar) has agreed on this. If another Khaleefah is given the pledge, while a Khaleefah is in office or a Khaleefah had already been given a pledge, the second one should be fought until he himself gives the pledge of allegiance to the first Khaleefah or he is killed, for the pledge has been confirmed lawfully to the one who was given Bay’ah first.