Mfumo wa utawala katika Uislamu si wa kishirikisho, ambapo mikoa yake hujitenga kwa kujitawala, bali huungana chini ya utawala mmoja wa jumla. Ni mfumo wa umoja, ambapo Marrakesh upande wa Magharibi huchukuliwa kuwa sawa na Khurasan upande wa Mashariki; na mkoa wa Al-Fayoom ungekuwa sawa na Cairo endapo ungekuwa mji mkuu wa Kiislamu. Fedha za mikoa yote zitakuwa moja, na bajeti yao pia itakuwa moja. Fedha hutumika kwa usawa katika mambo ya raia, bila kujali wilayah yao. Kwa mfano, ikiwa mapato ya wilayah moja yangekuwa mara mbili ya mahitaji yake, fedha zitakazotumika zitakuwa kulingana na mahitaji ya wilayah hiyo, lakini si kulingana na mapato yake. Na ikiwa mapato ya wilayah nyingine yangepungua kuliko mahitaji yake, jambo hilo halitazingatiwa, na fedha zitatumika kukidhi mahitaji ya wilayah hiyo kutoka bajeti ya jumla, iwe imekusanya mapato ya kutosha au la.

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.

Kwa hiyo mfumo wa utawala ni wa umoja (wa kati) na si wa shirikisho. Ndiyo sababu mfumo wa utawala wa Kiislamu unatofautiana na mifumo mingine inayojulikana, katika asili yake na msingi wake, ingawa baadhi ya vipengele vyake vinafanana na vipengele vya mifumo mingine ya utawala. Zaidi ya hayo, mfumo wa Kiislamu ni wa kati katika utawala wake, ambapo mamlaka ya juu iko katikati, na ambapo mamlaka na nguvu vinaenea kila sehemu ya dola, iwe ndogo au kubwa. Kujitenga kwa sehemu yoyote yake hakuruhusiwi, hivyo kuzuia mgawanyiko. Mamlaka ya juu ndiyo chombo kinachowateua makamanda wa jeshi, Wulah, watawala na maafisa wa fedha na uchumi. Huwateua majaji katika mikoa yote na kila mtu ambaye wajibu wake ni kutawala. Ndiye anayeshughulikia utawala kote nchini.

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.

Kwa muhtasari, mfumo wa utawala katika Uislamu ni mfumo wa Khilafah. Makubaliano ya jumla (ijmaa') kuhusu umoja wa Khilafah na dola yameshathibitishwa, kwamba hairuhusiwi kutoa Bay'ah kwa zaidi ya Khalifa mmoja. Kila imamu, faqihi (mwanazuoni wa sheria) na mujtahidi (mwanazuoni mwenye uwezo wa kutoa hukumu kwa ijtihadi) wamekubaliana juu ya jambo hili. Ikiwa Bay'ah itatolewa kwa Khalifa mwingine wakati Khalifa yupo madarakani, au wakati Khalifa tayari alishapewa Bay'ah, huyo wa pili apigwe vita mpaka yeye mwenyewe atoe Bay'ah kwa Khalifa wa kwanza, au auawe, kwa kuwa Bay'ah imethibitika kihalali kwa yule aliyepewa Bay'ah kwanza.

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.