Davlat boshqaradigan yerlar birliklarga bo‘linadi, va har bir birlik Wilayah (viloyat) deb ataladi. Har bir viloyat yana birliklarga bo‘linadi, va har bir birlik ’Imalah (tuman) deb ataladi. Viloyatni boshqargan kishi Wali (hokim) yoki Amir deb ataladi, ’Imalahni boshqargan kishi esa ’Aamil (xodim) yoki Hakim (boshqaruvchi) deb ataladi.

The lands which are ruled by the State are divided into units, where each unit is called a Wilayah (province). Each province is divided into units and each unit is called an ’Imalah (district). The one who governs the province is called the Wali (governor) or Amir and the one who governs the ’Imalah is called the ’Aamil (worker) or Hakim (ruler).

Hokimlar hokimlik hukmronlik bo‘lgani uchun hukmdorlardir; bu haqida "Al-Muhit" lug‘atida shunday deyilgan: "Biror narsani boshqarish — unga nisbatan hokimlik (wilayah) va vasiylik (wilayah) bo‘ladi, yoki bu ildiz bo‘lib, wilayah — tadbir, yetakchilik va vakolatdir". Hokimlik Xalifaning yoki u vakolat bergan shaxsning vakolat berishini talab qiladi, shuning uchun hokim faqat Xalifa tomonidan tayinlanadi. Hokimlik yoki yetakchilikning, boshqacha aytganda hokimlar va yetakchilarning asosi Payg‘ambar ﷺ ning amalidir. Tasdiqlanganki, u yerlarga hokimlar tayinlagan va ularga hududlarni boshqarish huquqini bergan. U Mu’oz ibn Jabalni Al-Jundga, Ziyod ibn Labidni Hadramavtga, Abu Muso al-Ash’ariyni esa Zabid va Adanga tayinlagan. Hokim Xalifaning vakili bo‘lib, qaysi ishda Xalifani vakil qilgan bo‘lsa, o‘sha ishni bajaradi. Shariat bo‘yicha hokimlikning aniq chegarasi yo‘q, shuning uchun Xalifa tayinlash paytida belgilagan so‘zlarga ko‘ra, boshqaruvning har qanday ishida Xalifa nomidan ish yuritgan har bir kishi o‘sha ishda hokim hisoblanadi. Biroq yerlar ustidan hokimlik yoki yetakchilik aniq belgilangan hudud doirasida bo‘ladi, chunki Payg‘ambar ﷺ hokim bo‘ladigan hududni belgilar yoki yetakchi uchun yetakchilikka vakolat berar edi. Bu hokimlik ikki turli bo‘ladi — umumiy yoki xususiy. Umumiy hokimlik boshqaruvdagi barcha masalalarni o‘z ichiga oladi; bunday vakolat berilganda, Xalifa unga hokimlik shahri yoki hududining barcha aholisi ustidan yetakchilikni va barcha ishlarni hal etishni topshiradi, shu tariqa u keng ko‘lamli nazoratga ega bo‘ladi. Xususiy yetakchilik esa yetakchining vakolati armiyani boshqarish, raiyatni idora qilish, chegaralarni himoya qilish va o‘sha hudud yoki shahardagi muqaddas narsalarni himoya qilish bilan cheklanganda bo‘ladi. U hukmron sudyalik ishiga va soliqlarni yig'ishga aralasha olmaydi.

The governors are rulers since the governorship is ruling; it is mentioned in the Al-Muhit dictionary: “And to govern something and upon it governorship (Wilayah) and guardianship (Wilayah), or it is the root and wilayah is the plan and leadership and authority”, and requires empowerment by the Khalifah or one whom he delegated to empower and so the governor is not appointed except by the Khalifah. The origin of governorship or leadership, in other words, in the governors and leaders, is the action of the Messenger (pbuh) . It is confirmed that he appointed governors over lands, and gave them the right to rule over the regions. He appointed Mu’adh Bin Jabal over Al-Jund, Ziyad Bin Labid over Hadramout and Abu Musa Al-Ash’ari over Zabid and ’Aden. The governor is the representative of the Khalifah and he undertakes whatever actions he represents the Khalifah in according to what he has been delegated. The governorship does not have a specific limit according to the Shari’ah so everyone who acts on behalf of the Khalifah in any action of ruling is considered to be a governor in that action according to the words which the Khalifah specified during his appointment. However, the governorship of the lands or the leadership is over a defined area, since the Messenger (pbuh) used to define the area which he would be a governor over or empower the leadership for the leader. This governorship is of two types - general or specific; general encompasses all of the issues of ruling in the governorship and being empowered in this manner means that the Khalifah delegates to him the leadership of the city or region of the governorship over all of its people, and the handling of the issues in all of his actions, and so he has a general control. As for the specific leadership, this is when the leader’s leadership is limited to the management of the Army, governing of the subjects, protection of the borders and defence of the sanctities in that region or city. He cannot interfere with the judiciary and the collection of taxes.

Rasul (ﷺ) Amr ibn Hazmni Yaman ustidan umumiy hokimlikka tayinladilar, kabi umumiy hokimliklarga tayinladilar. Shuningdek, u zot maxsus hokimliklarga ham tayinladilar, masalan, Ali ibn Abu Tolib (ra) ni Yamandagi qozilar ustidan tayinlagani kabi. Undan keyingi xalifalar ham shu yo‘lni davom ettirdilar. Shu sababli ular umumiy hokimliklarga tayinlar edilar, masalan, Umar ibn al-Xattob (ra) Muoviya ibn Abu Sufyonni umumiy hokimlikka tayinlagani kabi. Ular maxsus hokimliklarga ham tayinlar edilar, masalan, Ali ibn Abu Tolib (ra) Abdulloh ibn Abbosni moliyaviy ishlardan tashqari barcha ishlarda Basra ustidan tayinlagani va moliya ishlariga Ziyodni tayinlagani kabi.

The Messenger (pbuh) appointed general governorships, such as the appointment of Amr b. Hazm over Yemen. He also appointed specific governorships, such as the appointment of ’Ali Bin Abi Talib (ra) over the judges in Yemen. The Khulafaa’ after him continued in the same manner, and so they used to appoint general governorships such as Umar Bin Al-Khattab (ra) appointing Mu’awiyah Bin Abi Sufyan to a general governorship. They would also appoint specific governorships, such when ’Ali Bin Abi Talib (ra) appointed ’Abdullah Bin ’Abbas over Basra in everything other than the finances and appointed Ziyaad over the finances.

Birinchi davrlardagi hokimlik ikki turga bo‘lingan: namoz hokimligi va xiroj (yer solig‘i) hokimligi. Shunga ko‘ra tarix kitoblarida rahbarlarning hokimligi haqida gapirilganda ikki xil ibora ishlatiladi: birinchisi “namoz ustidagi rahbarlik”, ikkinchisi “namoz va xiroj ustidagi rahbarlik”. Boshqacha aytganda, rahbar yo namoz va xiroj rahbari, yo faqat namoz rahbari bo‘lishi mumkin edi. Hokimlik yoki rahbarlikdagi “namoz” so‘zining ma’nosi uning faqat odamlarning namozida imom bo‘lganini anglatmaydi; aksincha, uning ma’nosi moliyaviy ishlardan tashqari, ularning barcha ishlarida hokimlik qilishdir. Demak, “namoz” so‘zi soliq yig‘ishdan tashqari hukmronlikni bildirgan.

The governorship in the first eras was of two types: governorship of the prayer and the governorship of the land taxes. Accordingly, in the history books they use two expressions when talking about the governorship of the leaders: the first being the leadership over the prayer and the second being the leadership over the prayer and the land taxes. In other words, the leader could either be a leader of the prayer and the land taxes or the leader of the prayer alone. The meaning of the word prayer in the governorship or leadership is not that he was the Imam of the people in their prayer alone; rather its meaning was the governorship over them in all of their affairs except the finances. So the word prayer meant the ruling with the exception of the collection of the taxes.

Agar hokim ham namozga, ham xarojga (yer soliqlariga) oid ishlarga mas'ul bo'lsa, uning hokimligi umumiy bo'ladi; agar u faqat namoz yoki faqat yer soliqlari bilan cheklangan bo'lsa, unda uning hokimligi xoslangan bo'ladi. Har qanday holatda ham bu masala Xalifaning xoslangan hokimlikdagi tayinlovlariga qaytadi: u uni yer soliqlariga, yoki sud ishlariga, yoki moliya, sud va armiyadan tashqari barcha ishlarga xos qilib belgilashi mumkin; davlat boshqaruvi yoki viloyat boshqaruvi uchun yaxshi deb hisoblagan ishni qiladi. Bunga sabab shuki, Shariat hokim uchun maxsus ish belgilamagan, balki hokim yoki rahbarning vazifasini hukmronlik va hokimiyat bilan chegaralagan, u Xalifaning o'rnida ish yuritadi va ma'lum bir joyga rahbar hisoblanadi. Bu esa Rasulullah ﷺ qilgan ishga muvofiqdir.

If the governor was both over prayer and land taxes, his governorship was general, and if it was limited to the prayer or to the land taxes, then his governorship was specific. In every case, this returns back to the arrangements of the Khalifah in the specific governorship, so he can make it specific to the land taxes, or the judiciary, or to make it specific to everything other than the finances, judiciary and Army; he does whatever he thinks is good for the administration of the State or the administration of the province. This is since the Shari’ah did not limit specific work for the governor, but rather limited the work of the governor or leader to ruling and authority, and that he is acting on behalf of the Khalifah and is a leader over a specific place, and this is according to what the Messenger (pbuh) did.

Aksincha, Shariat Xalifaga umumiy va xususiy hokimliklarni tayinlash huquqini bergan, buni u amallardan ko‘rgan narsasiga ko‘ra qiladi va bu Payg‘ambar ﷺ ning ishlaridan ayon bo‘ladi. Payg‘ambar ﷺ ning rahbarlik yoki hokimning hokimligini bir shahar yoki hudud bilan chegaralashlariga asoslanib, davlatni viloyatlarga va tumanlarga bo‘lishni nazarda tutgan ellik ikkinchi modda tuzilgan.

Rather the Shari’ah gave the Khalifah the right to appoint general and specific governorships, according to what he sees from the actions, and that is apparent from the action of the Messenger (pbuh) . Built upon the limiting of the leadership of the leader or the governorship of the governor to a city or region by the Messenger (pbuh) , article fifty-two was drafted which divided the State into provinces and districts.