Hukmron tizim to'rt tamoyilga asoslanadi, ular:

The ruling system is built upon four principles which are:

a. Hokimiyat xalq uchun emas, balki Shar'ga tegishlidir.

a. Sovereignty is for the Shar’ rather than fort the people.

b. Hokimiyat ummat uchundir.

b. The authority is for the Ummah.

c. Muslimlar uchun yagona xalifani tayinlash farzdir.

c. To appoint a single Khalifah is an obligation upon the Muslims.

d. Faqat xalifaning huquqi bor, shariat hukmlarini qabul qilish; shuning uchun konstitutsiyani va qolgan barcha qonunlarni aynan u joriy etadi.

d. The Khalifah alone has the right to adopt Shari’ah rules, so he is the one who enacts the constitution and the rest of the laws.

Ushbu maqola qoidaning asosini bayon qiladi, bu asossiz qoida mavjud bo‘la olmaydi. Ushbu asosdan biror narsa yo‘qolsa, qoida ham yo‘qoladi. Niyat islomiy hukmdir; boshqacha aytganda, bu har qanday qoida emas, balki Islomning hokimiyatidir. Ushbu asos esa Shari‘at dalillari chuqur o‘rganilgandan so‘ng chiqarilgan.

This article explains the basis of the rule, which cannot exist without this basis. If anything from this basis goes then the rule goes. The intention is the Islamic ruling; in other words, the authority of Islam, not any rule. And this basis has been derived after scrutiny of the Shari’ah evidences.

Birinchi prinsip, ya'ni hokimiyat Shariatga tegishli ekanligi, o'z haqiqatiga ega. Bu so'zning dalolati shundan iboratki, hokimiyat Shariat uchundir, xalq uchun emas. Uning haqiqatiga kelsak, bu so'z G'arbiy ta'rif bo'lib, undan maqsad istaklarni amalga oshirish va ularni yo'naltirishdir. Agar istaklarni amalga oshiruvchi va ijro etuvchi shaxsning o'zi bo'lsa, hokimiyat unga tegishli bo'lardi; agar uning istaklari boshqasi tomonidan ijro etilsa va nazorat qilinsa, u qul bo'lardi. Agar ummatning istaklari, ya'ni uning shaxslarining jamoaviy irodasi, o'zlaridan ularni yo'naltirish huquqi rozilik bilan berilgan shaxslar tomonidan yo'naltirilsa, u o'z xo'jayini bo'lardi; agar ummatning irodasi boshqalar tomonidan zo'rlik bilan nazorat qilinsa, u qul bo'lib qolardi. Shu sababli demokratik tizim aytadi: hokimiyat xalqniki, ya'ni ular o'z irodalarini ijro etuvchi va xohlagan kishilarini o'z ustiga o'rnatuvchi hamda ularga irodalarini yo'naltirish huquqini beruvchi kishilardir. Hokimlikka nisbatan qo'llanishi nazarda tutilgan hokimiyatning haqiqati shudir.

The first principle that the sovereignty belongs to the Shari’ah has a reality, and that is the word sovereignty, and this word has its indication, and its indication is that it is for the Shari’ah and not for the people. As for its reality, that is that this word is a Western definition and what is meant by it is the execution of the wishes and its direction. If the individual was the one who applied his wishes and executed them then the sovereignty would be for him, and if his wishes were executed and controlled by other than him then he would be a slave. If the wishes of the Ummah or in other words, if the collective will of its individuals was directed on its behalf by individuals from amongst themselves who were consensually given the right to direct them, then it would be its own master, and if the Ummah's will was controlled by others forcefully then it would be enslaved. For this reason the democratic system says: the sovereignty is for the people or in other words, they are the ones who execute their will and establish upon it whomsoever they want and give them the right of directing their will. This is the reality of sovereignty which is intended to apply to the ruling.

Ushbu hokimiyatga oid hukm shariat uchundir, xalq uchun emas. Chunki shariat asosida odamlarning istaklarini boshqaruvchi zot o'zi xohlaganicha yo'naltiruvchi shaxs emas, balki shaxsning irodasi Allohning (SWT) amrlari va qaytariqlari bilan yo'naltiriladi. Buning dalili esa Uning (SWT) so'zlaridir.

As for the rule regarding this sovereignty, it is for the Shari’ah and not for the people, since the one who directs the wishes of the individuals according to the Shari’ah is not the individual as they themselves wish, but rather the will of the individual is directed by the orders and prohibitions of Allah (swt). And the proof for that are His (swt) words.

“Yo‘q, Rabbingiz nomi bilan qasam ichamanki, ular o‘zaro talashgan narsalarida seni hakam qilmagunlaricha, haqiqiy iymon keltirmaydilar”. (TMQ 4:65) Va Payg‘ambarning ﷺ so‘zlari.

“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves.” (TMQ 4:65), and the words of the Prophet (phuh).

. » لاَ ي ؤُْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَ بَعاً لِمَ ا جِئْتُ بِهِ « .

. » لاَ ي ؤُْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَ بَعاً لِمَ ا جِئْتُ بِهِ « .

“Hech biringiz o‘z havoyi-nafsi men keltirgan narsaga bo‘ysundirilmaguncha iymon keltirmaydi”, deb rivoyat qilingan (Ibn Abi ‘Osim “As-Sunna”da). An-Nawaviy ‘Abdulloh ibn ‘Amr ibn al-‘Os rivoyatidan keltirgan “Al-Arba‘in”ni zikr qilib, bu rivoyat sahih hasan ekanini aytgan. Demak, ummatda va alohida shaxsda hukmronlik qilib, ularning irodasini yo‘naltirib turadigan narsa Rasulullah ﷺ olib kelgan dindir. Shunga ko‘ra, ummat ham, alohida shaxs ham Shariatga bo‘ysunadi va shunga muvofiq hokimiyat Shariatga tegishlidir. Shu sababli xalifa ummat tomonidan demokratik tizimdagidek o‘zlari xohlagan narsani amalga oshiruvchi xizmatkor sifatida tayinlanmaydi, balki ummat xalifani Allohning Kitobi va Rasulining ﷺ Sunnati asosida, ya’ni Allohning Kitobi va Sunnatini, boshqacha aytganda Shariatni joriy etish uchun tayinlaydi, odamlar xohlagan narsani emas. Hatto uni tayinlagan odamlar Shariatga xilof ish qilsalar, to‘xtamaguncha ularga qarshi urush olib boriladi. Demak, hokimiyat xalqniki emas, Shariatniki ekanligi haqidagi qoida shu dalil asosida chiqarilgan.

“None of you [truely] believe until his desires are subservient to that which I have brought.” (reported by Ibn Abi ‘Asim in Al-Sunna). Al-Nawawi said after reporting the narration from ‘Abd Allah b. Amr b. Al-‘As in Al-Arba’in that it is a Sahih Hasan narration. So what reigns in the Ummah and the individual and directs the will of the Ummah and the individual, is what the Messenger (pbuh) came with. So the Ummah and the individual submit to the Shari’ah and accordingly the sovereignty is for the Shari’ah. Due to this the Khalifah is not contracted by the Ummah as a servant of theirs to implement what they want, as is the case in the democratic system, but rather the Khalifah is contracted by the Ummah upon the Book of Allah (swt) and the Sunnah of His Messenger , to implement the Book of Allah (swt) and the Sunnah; in other words, to implement the Shari’ah and not whatever the people may want, to the point that if the people who contracted him go against the Shari’ah they are fought against until they desist. Consequently, the evidence was derived for the principle that the sovereignty is for the Shari’ah not the people.

Ikkinchi asos — hokimiyat xalqniki — ning dalili shundan iboratki, Shariat xalifani Ummat tomonidan tayinlanishini belgilagan va xalifa o‘z vakolatini ushbu shartnomadan oladi. Shariat xalifaning Ummat tomonidan tayinlanishini belgilagani esa bay‘at haqidagi rivoyatlardan aniq ko‘rinadi. Ubada ibn Somit rivoyat qilishicha, u shunday degan:

As for the second principle - the authority is for the people - it is taken from the fact that the Shari’ah made the appointment of the Khalifah by the Ummah and the Khalifah takes his authority from this contract. As for the fact that the Shari’ah made the appointment of the Khalifah to be by the Ummah – this is clear from the narrations regarding the pledge of allegiance. It is narrated from ‘Ubadah b. Samit who said.

. » عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْمَنْشَطِ وَالْمَكْرَه بَايَ عْنَا رَسُولَ اللَّهِ « .

. » عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْمَنْشَطِ وَالْمَكْرَه بَايَ عْنَا رَسُولَ اللَّهِ « .

“Biz Allohning Elchisiga ﷺ xohlaganimiz va xohlamaganimizda ham tinglash va itoat qilish bayʼatini berdik” (muttafaqun ʼalayh), va Jarir ibn ʼAbdulloh rivoyat qilib aytdi:

“We gave the pledge of allegiance to the Messenger of Allah (pbuh) that we listen and obey in whatever was pleasing and hateful to us” (agreed upon), and from Jarir Bin ‘Abd Allah who said.

. » عَلَى السَّمْعِ وَالطَّاعَةِ بَايَ عْتُ النَّبِيَّ « .

. » عَلَى السَّمْعِ وَالطَّاعَةِ بَايَ عْتُ النَّبِيَّ « .

“Biz Allah Elchisiga ﷺ eshitish va itoat etish bo‘yicha bay‘at berdik” (muttafaqun alayh), va Abu Hurayradan rivoyat qilinadi: Allah Elchisi ﷺ aytdilar:

“We gave the pledge of allegiance to the Messenger of Allah (pbuh) to listen and obey” (agreed upon), and from Abu Hurayrah that the Messenger of Allah (pbuh) said,

. ثَلاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ ي وَْمَ الْقِيَامَةِ وَلا ي زَُكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ عَلَى « فَضْلِ مَاءٍ بِالطَّرِيقِ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لا ي بَُايِعُهُ إِلاَّ لِدُنْ يَاهُ إِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ ي بَُايِعُ رَجُلاً بِسِلْعَةٍ بَ عْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لَقَدْ » أُعْطِيَ بِهَا كَذَا وَكَذَا فَصَدَّقَهُ فَأَخَذَهَا وَلَمْ ي عُْطَ بِهَا .

. ثَلاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ ي وَْمَ الْقِيَامَةِ وَلا ي زَُكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ عَلَى « فَضْلِ مَاءٍ بِالطَّرِيقِ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لا ي بَُايِعُهُ إِلاَّ لِدُنْ يَاهُ إِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ ي بَُايِعُ رَجُلاً بِسِلْعَةٍ بَ عْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لَقَدْ » أُعْطِيَ بِهَا كَذَا وَكَذَا فَصَدَّقَهُ فَأَخَذَهَا وَلَمْ ي عُْطَ بِهَا .

Uch kishiga Alloh ularga gapirmaydi, ularga qaramaydi va ularni (gunohlaridan) poklamaydi, ularga og'riqli azob bor: (1) Yo'lda ortiqcha suvi bo'lgan, lekin uni yo'lovchilardan ayab qolgan kishi. (2) Musulmon hokimga bay'at bergan, lekin uni faqat dunyoviy manfaat uchun bergan kishi. Agar hokim unga istagan narsasini bersa, u bay'atga sodiq qoladi, aks holda unga rioya qilmaydi. (3) Asrdan keyin boshqa kishi bilan savdolashgan va sotuvchi Alloh nomi bilan yolg'on qasam ichib, buyum uchun shuncha pul taklif qilinganini da'vo qilgan, xaridor esa unga ishonib sotib olgan kishi. (Muttafaqun alayhi.) Demak, bay'at musulmonlar tomonidan xalifaga beriladi, xalifa tomonidan musulmonlarga emas. Ular unga bay'at beradi yoki uni o'zlari ustidan hokim qilib tayinlaydi. Oqil yo'lga solingan xalifalar bilan ham shunday bo'lgan: ular faqat ummatdan bay'at olganlar va ummatning ularga bergan bay'ati orqali xalifa bo'lganlar.

“There are three persons whom Allah will neither talk to nor look at, nor purify from (the sins), and they will have a painful punishment. (They are): (1) A man possessed superfluous water on a way and he withheld it from the travelers. (2) a man who gives a pledge of allegiance to a Muslim ruler and gives it only for worldly gains. If the ruler gives him what he wants, he remains obedient to It, otherwise he does not abide by it, and (3) a man bargains with another man after the `Asr prayer and the latter takes a false oath in the Name of Allah claiming that he has been offered so much for the thing, and the former (believes him and) buys it.” (agreed upon). Accordingly, the pledge is from the side of the Muslims to the Khalifah and not from the Khalifah to the Muslims, and so they are the ones who give him the pledge or establish him as a ruler upon them, and what occurred with the rightly guided Khulafaa’ is that they only took the pledge of the allegiance from the Ummah and they did not become Khulafaa’ except by the pledge of the Ummah with them.

Xalifaning bu bay'atdan vakolat olishi haqidagi gapga kelsak, bu itoat haqidagi rivoyatlardan va xalifaning birligi haqidagi rivoyatlardan ravshan bo'ladi. Abdulloh ibn Amr ibn al-Os rivoyat qilishicha, u Allah Elchisi ﷺ ning shunday deganlarini eshitgan:

As for the effect that the Khalifah takes the authority from this pledge, then this is clear from the narrations of obedience and in the narrations about the unity of the Khalifah. ‘Abd Allah Bin Amr b. Al-‘As said that he heard the Messenger of Allah (pbuh) say,

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْ قَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ جَاءَ « » آخَرُ ي نَُازِعُهُ، فَاضْرِبُوا عُنُقَ الآخَرِ .

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْ قَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ جَاءَ « » آخَرُ ي نَُازِعُهُ، فَاضْرِبُوا عُنُقَ الآخَرِ .

"Kim halifaga bay'at bersa, unga qo'lining kaftini va yuragining samimiyatini bersin (ya'ni tashqi va ichki jihatdan unga bo'ysunsin). U o'zining imkoni boricha unga itoat etsin. Agar boshqa biri (xalifalikka da'vogar sifatida) chiqib, uning hokimiyatiga qarshi bo'lsa, (musulmonlar) shu kishining boshini kesishsin", (Muslim rivoyat qilgan, Nofi'dan).

“He who swears allegiance to a Caliph should give him the grasp of his hand and the sincerity of his heart (i. e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. If another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter.” (reported by Muslim, and from Nafi’),

. مَنْ خَ لَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ خَ لَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

“Kimki (Amirga) itoatdan qo‘lini tortib olsa, Qiyomat kuni Allohning huzuriga turganda, uning uchun hech qanday hujjat topilmaydi; kimki bay’at bermasdan vafot etsa, u Johiliyat (johiliyat davri) kishisining o‘limi bilan o‘ladi” (Muslim rivoyat qilgan), va Ibn Abbosdan rivoyat qilinadiki, Allohning Elchisi ﷺ shunday degan:

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (Jahilliyah)” (reported by Muslim), and from Ibn Abbas that the Messenger of Allah (pbuh) said,

. مَنْ كَ رِهَ مِنْ أَمِيرِهِ شَيْئًا فَ لْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ خَرَجَ مِنْ « » السُّلْطَانِ شِبْ رًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ كَ رِهَ مِنْ أَمِيرِهِ شَيْئًا فَ لْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ خَرَجَ مِنْ « » السُّلْطَانِ شِبْ رًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

“Kimki o‘z amiridan biror narsani yoqtirmasa, sabr qilsin, chunki jamoadan bir qarich ham ajralib chiqqan va shu holatda o‘lgan kishi Johiliyat davridagidek o‘lgan bo‘ladi”, — deb (Buxoriy va Muslim rivoyat qilgan). Abu Hurayra (roziyallohu anhu) rivoyat qiladi: Payg‘ambar ﷺ aytdilar:

“One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya” (agreed upon). Abu Hurayrah narrated that the Prophet (phuh) said,

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَا ئِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَا ئِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

"Bani Isroil ustidan payg'ambarlar hukmronlik qilardi. Bir payg'ambar vafot etganda, uning o'rniga boshqa payg'ambar almashardi; ammo mendan keyin payg'ambar yo'q, balki xalifalar bo'ladi va ularning soni juda ko'p bo'ladi." Sahobalari so'radilar: "Bizga nimani buyurasiz (agar bir nechta xalifa bo'lsa)?" U aytdi: "Avval unga bay'at qilingan kishi boshqalardan ustunroqdir. Ularga o'z haqlarini bering (ya'ni ularga itoat qiling). Alloh ularga topshirgan rayyatlar haqida ulardan so'raydi." (Muttafaqun alayh).

“Banu Isra'il were ruled over by the Prophet (phuh)s. When one Prophet (phuh) died, another succeeded him; but after me there is no Prophet (phuh) and there will be caliphs and they will be quite large in number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i. e. obey them). Allah will question them about the subjects whom He had entrusted to them.” (agreed upon).

Ushbu rivoyatlar shuni ko'rsatadiki, xalifa faqat shu bay'at orqali hokimiyat oladi, chunki Alloh (swt) unga shu bay'at orqali itoat etishni buyurgan – "Kim imomga bay'at qilgan bo'lsa, unga itoat qilishi kerak". Demak, u xalifalikni bay'at orqali oladi va unga itoat qilish majburiy, chunki u shartnoma bilan tayinlangan xalifadir. Bundan kelib chiqadiki, u hokimiyatni ummatdan oladi va ummatning o'zi shartnoma bilan tayinlagan kishiga itoat qilishi majburiydir, boshqacha aytganda, o'z bo'yinlarida bay'at bo'lgan, ularning unga berilgan bay'ati tufayli. Bu esa hokimiyat ummat uchun ekanini ko'rsatadi. Bundan tashqari, Payg'ambar ﷺ, garchi Rasul bo'lsa ham, odamlardan bay'at olgan. Bu hokimiyat va boshqaruv uchun berilgan bay'at bo'lib, nubuvvat uchun emas edi, va u bay'atni ayollardan ham, erkaklardan ham olgan, lekin farqlash yoshiga yetmagan yoshlardan olmagan. Shunday ekan, musulmonlar xalifani o'rnatuvchi va uni Alloh (swt)ning Kitobi hamda Uning Rasuli ﷺ sunnatiga muvofiq shartnoma bilan tayinlovchilardir, va xalifa hokimiyatni faqat shu bay'at orqali olishi – hokimiyatning ummat uchun ekanini va ummat uni xohlagan kishisiga berishi mumkinligini aniq dalil bilan ko'rsatadi.

These narrations indicate that the Khalifah only gets his authority via this pledge, since Allah (swt) ordered obedience to him by this pledge – “Whoever has sworn the oath of allegiance to an Imam , must obey him” – so he took the Khilafah through the pledge and obedience to him is obligated because he is the Khalifah who has been contracted. So it means that he took the authority from the Ummah and the obligation of the Ummah obeying whomsoever it contracted, in other words, the one who has the pledge of allegiance upon their necks, by this pledge given to him, and this indicates that the authority is for the Ummah. On top of that, the Messenger (pbuh) , even though he was a Messenger, took the pledge of allegiance from the people. This was a pledge upon the rule and authority and not a pledge upon the Prophethood, and he took it from the women and the men and not from youngsters who had not yet reached the age of distinction. So the fact that the Muslims are the ones who establish the Khalifah and contract him upon the Book of Allah (swt) and the Sunnah of His Messenger , and the fact that the Khalifah only takes his authority through this pledge, is clear evidence that the authority is for the Ummah to give to whomsoever they please.

Uchinchi tamoyilga kelsak, ya'ni muslimonlarga yagona xalifa tayinlash vojib ekanligiga, xalifa tayinlashning vojibligi Nofi‘ rivoyati bilan sobit bo‘lgan. Nofi‘ aytadiki, ‘Abdulloh ibn ‘Umar aytgan: u Allahning Elchisi ﷺ ning shunday deganlarini eshitgan:

As for the third principle, that to appoint a single Khalifah is obligatory upon the Muslims, the obligation of appointing the Khalifah is fixed in the noble narration, on the authority of Nafi’ who said that ‘Abd Allah b. Umar said that he heard the Messenger of Allah (pbuh) say,

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

"Kimki itoatdan (amirga) qo‘lini tortib olsa, Qiyomat kuni Alloh huzuriga borganida uning uchun hech qanday hujjat topilmaydi; kimki bay’at qilmasdan vafot etsa, johiliyat davrining o‘limi bilan o‘ladi" (Muslim Abdulloh ibn Umar orqali rivoyat qilgan). Bu hadisdan olinadigan xulosaning yo‘nalishi shundaki, Payg‘ambar ﷺ har bir musulmonning bo‘yniga xalifaga bay’at berish majburiyatini qo‘ygan, ammo har bir musulmon o‘sha bay’atni xalifaga bevosita berishi shart qilinmagan. Demak, majburiyat har bir musulmonning bo‘ynida bay’atning mavjud bo‘lishidir, boshqacha aytganda, bay’at har bir musulmonning bo‘yniga shu sababli bog‘langan xalifaning mavjudligidir. Shunga ko‘ra, har bir musulmon unga shaxsan bay’at bergan-bermaganidan qat’i nazar, bay’atning uning bo‘yniga bog‘liq bo‘lishini ta’minlaydigan xalifaning mavjudligidir.

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (jahilliyah)” (reported by Muslim through ‘Abd Allah b. Umar). The angle of deduction from this narration is that the Messenger (pbuh) made it obligatory upon every Muslim to have the pledge of allegiance to the Khalifah upon their neck, and did not make it necessary that every Muslim has to give that pledge to the Khalifah. So the obligation is the presence of the pledge upon the neck of every Muslim, in other words, the presence of a Khalifah due to whom there is a pledge present upon the neck of every Muslim. Accordingly, it is the presence of the Khalifah that makes the pledge present upon the neck of every Muslim irrespective of whether they had given him the pledge personally or not.

Xalifaning yagona bo‘lishi masalasiga kelsak, Abu Said al-Xudriy rivoyat qilgan hadis sababli, unda Allah elchisi ﷺ shunday degan:

As for the issue of the Khalifah being one, it is due to the narration of Abu Said Al-Khudri that the Messenger of Allah (pbuh) said,

. » إِذَا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

. » إِذَا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

"Ikki xalifa uchun bay'at berilgan bo'lsa, keyin bay'at berilgan kishini o'ldiringlar", deb rivoyat qilgan Muslim, va bu musulmonlar uchun bir nechta xalifa bo'lishini aniq taqiqlashdir.

“When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later.” (reported by Muslim), and this is an unambiguous prohibition of allowing more than one Khalifah for the Muslims.

To'rtinchi tamoyilga ko'ra, ya'ni davlat rahbari yagona huquqqa ega ekanligi, qonunlarni qabul qilish huquqi faqat unga tegishli ekanligi sahobalarning ijmosi bilan sobit bo'lgan: xalifa yagona qonunlarni qabul qilish huquqiga ega. Ushbu ijmodan mashhur shar'iy qoidalar kelib chiqadi: "Imomning amri ixtilofni hal qiladi", "Imomning amri ijro etiladi" va "Hokim paydo bo'lgan muammolar qancha bo'lsa, shuncha hukm chiqarishi mumkin".

With respect to the fourth principle, which is that the leader of the State alone has the right to adopt the laws, this has been established by the Ijma’ of the companions that the Khalifah alone has the right to adopt the laws, and from this Ijma’ the famous Shari’ah principles:“The order of the Imam resolves the difference”, “The order of the Imam is executed” and “The ruler can issue as many judgements as there are problems that appear” are all derived.