Hokimning vakolatlari va mas'uliyati, u Xalifaning vakili sifatida o'z hokimligidagi bo'limlarning vazifalari ustidan majburiy hukmronlik va javobgarlikka ega bo'lishi bilan belgilanadi. Shu sababli u o'z viloyatida, davlatda yordamchi (muovin) ega bo'lgan barcha vakolatlarga egadir. U viloyat aholisi ustidan rahbarlikka va moliya, sud va Armiyadan tashqari, unga bog'liq bo'lgan barcha narsalar ustidan nazoratga ega. Biroq, politsiya ma'muriyat jihatidan emas, balki ijro jihatidan uning rahbarligi ostida bo'ladi.

The governor has the mandatory powers of ruling and responsibility over the tasks of the departments in his governorship as a delegate of the Khalifah, so he has all the powers in his province that the assistant has in the State. He has leadership over the people of his province and control over everything that is connected with it apart from the finances, judiciary and Army. However, the police come under his leadership from the angle of implementation not administration.

Uning dalili shuki, hokim xalifaning o‘sha lavozimdagi vakilidir, shuning uchun u o‘sha lavozimda xalifaga tegishli majburiy vakolatlarga ega bo‘ladi. Agar uning hokimligi umumiy bo‘lsa, u bu borada yordamchiga o‘xshaydi; boshqacha aytganda, u o‘sha lavozimda umumiy nazorat huquqi berilgan kishidir. Agar uning hokimligi xos bo‘lsa, u faqat tayinlangan masalalarda xos nazorat vakolatiga ega bo‘ladi va bundan boshqa masalalarda majburiy nazorat vakolatiga ega emas.

Its evidence is that the governor is the delegate of the Khalifah in the position that he was appointed to and so he has the mandatory powers of the Khalifah in that position, and he is similar to the assistant with respect to the general control if his governorship was a general one; in other words, he has been given the general control in that position. He has specific control in the issues that he was appointed to alone if his governorship was specific, and he has no mandatory powers for control in other than that.

Rasulullah ﷺ umumiy hokimlik bilan hokimlarni tayinlar edilar, masalan, u zot Mu’odni Yamanga yuborib, uni namoz va sadaqa ishlariga mas’ul qilganlarida. Ba’zilarini esa muayyan bir jihatda, cheklangan hokimlik bilan tayinlar edilar, masalan, Farvah ibn Masyakni Murod, Mazhij va Zabid qabilalari ustiga tayinlab, u bilan birga Xolid ibn Said ibn al-As’ni sadaqa ishiga yuborganlarida. Shunga ko‘ra, Mu’odning namoz va sadaqa ustidan umumiy hokimligi bor edi, Farvah ibn Masyakning hokimligi esa faqat namozga, Xolid ibn Saidniki esa faqat sadaqaga oid edi.

The Messenger (pbuh) used to appoint the governors to unrestricted governorships in ruling, such as when he sent Mu’adh to Yemen and made him in charge of the prayer and Sadaqah. And some were appointed a specific governorship in a particular aspect, such as when he appointed Farwah Bin Masyak over the tribes Murad and Mathij and Zabid, and sent Khalid Bin Said Bin Al-’Aas with him over the charity. Accordingly, Mu’adh had a general governorship over the prayer and charity, whereas the governorship of Farwah Bin Masyak was specific to the prayer, and that of Khalid Bin Said to the charity.

Xuddi shunday, Rasul (ﷺ) ba'zi hokimlarni yuborar va ularga qanday ish tutishni o'rgatmas edi — u Alini ibn Abu Tolib (r.a.) ni Yamanga yubordi va uning haqida bilgani hamda qobiliyatini hisobga olib, unga hech narsa o'rgatmadi. Boshqalarni esa yuborar va ularga qanday ish tutishni o'rgatardi — u (ﷺ) Muoz (r.a.) ni Yamanga yubordi va unga shunday dedi.

In the same manner, the Messenger (pbuh) would send some governors and not teach them how to proceed - he sent ’Ali b. Abi Talib (ra) to Yemen and did not teach him anything due to his (pbuh) knowledge of him and his capability. He would send others and teach them how to proceed – he (pbuh) sent Mu’adh to Yemen and he said to him.

. كَيْفَ تَ قْضِي إِنْ عَرَضَ لَكَ قَضَاءٌ قَالَ أَقْضِي بِكِتَابِ اللَّهِ قَالَ فَإِنْ لَمْ يَكُنْ « فِي كِتَابِ اللَّهِ قَالَ فَسُنَّةِ رَسُولِ اللَّهِ صَل ى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَإِنْ لَمْ يَكُنْ فِي سَنَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَجْتَهِدُ رَأْيِي وَلَا آلُو قَالَ فَضَرَبَ صَدْرِي فَ قَالَ » الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِمَا ي رُْضِي رَسُولَه .

. كَيْفَ تَ قْضِي إِنْ عَرَضَ لَكَ قَضَاءٌ قَالَ أَقْضِي بِكِتَابِ اللَّهِ قَالَ فَإِنْ لَمْ يَكُنْ « فِي كِتَابِ اللَّهِ قَالَ فَسُنَّةِ رَسُولِ اللَّهِ صَل ى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَإِنْ لَمْ يَكُنْ فِي سَنَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَجْتَهِدُ رَأْيِي وَلَا آلُو قَالَ فَضَرَبَ صَدْرِي فَ قَالَ » الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِمَا ي رُْضِي رَسُولَه .

“Qanday asosda hukm qilasan?” dedi. U aytdi: “Allohning Kitobi bilan.” Dedi: “Agar hukmini Kitobdan topa olmasang-chi?” U aytdi: “Allohning Rasulining sunnati bilan.” Dedi: “Agar uni ham topa olmasang-chi?” U aytdi: “O‘zim ijtihod qilaman.” Shunda Allohning Rasuli ﷺ dedi: “Allohga hamd bo‘lsinki, Allohning Rasuli elchisini Rasuli ﷺ rozi bo‘lgan narsaga muvaffaq qildi” (Ahmad, At-Termiziy, Ad-Doromiy va Abu Dovud rivoyat qilgan, matn Ahmadniki). Ibn Qudama “Al-Mug‘niy”da va Al-Omidiy “Al-Ihkom”da unga o‘xshash narsani zikr qilganlar, shuning uchun bu rivoyat mashhurdir va e’tirof etilgan olimlar uni qabul qilganlar, shu jihatdan u hasan deb hisoblanadi.

“What will you rule by?” He said: “By the Book of Allah.” He said: “What if you do not find the rule?” He said: “By the Sunnah of the Messenger of Allah (pbuh).” He said: “What if you do not find the rule?” He said: “I will exert my own opinion.” Upon this the Messenger of Allah (pbuh) said: “Praise be to Allah Who guided the envoy of the Messenger of Allah (pbuh) to what satisfies His Messenger” (reported by Ahmad, Al-Tirmidhi, Al-Darimi and Abu Dawud, with the wording from Ahmad). Ibn Qudama mentioned similar to it in Al-Mughni and Al-Amidi in Al-Ihkam, so the narration is mashhur, and recognised scholars have taken it, and so from this angle it is considered Hasan.

Shunga ko'ra, hokimlarni umumiy yoki xos hokimliklarga tayinlash joiz bo'lganidek, ularga ishlarini qanday bajarish kerakligini batafsil yoki umumiy tarzda tushuntirish ham joizdir.

Accordingly, it is permitted to appoint governors to general governorships or specific ones, as it is permitted to explain to them how to carry out their work in detail or in general.

Garchi xalifaning hokimlarni umumiy hokimlikka va alohida hokimlikka tayinlashi joiz bo‘lsa-da, Mu‘oviya (ra)ning umumiy hokimligidan u ‘Usmon (ra) davrida xalifadan mustaqil bo‘lib olgani, ‘Usmonning uning ustidan hokimiyatining sezilmay qolgani ma’lum va tasdiqlangan. ‘Usmon (ra) vafotidan keyin fitna yuz berdi, chunki Mu‘oviyaning Al-Sham yerlaridagi barcha masalalarda hukm yuritish vakolatlari bor edi. Abbosiy xalifalarning zaiflashgan davridan boshlab hokimliklarning mustaqil bo‘lib ketishi ro‘y bergani ham tasdiqlangan, shu darajaga yetganki, xalifaning ularning ustidan hech qanday hokimiyati qolmagan, faqat ularda uning nomidan namoz o‘qilib, uning nomi bilan pul zarb qilinar edi. Shundan kelib chiqadiki, umumiy hokimliklarni berish Islom davlatiga zarar keltirgan, shu sababli hokimning hokimligi xalifadan mustaqillikka olib kelmaydigan narsa bilan cheklangan alohida hokimlik bo‘lishi kerak. Mustaqillikni ta’minlaydigan narsalar — qo‘shin, moliya va sud bo‘lgani uchun, qo‘shin kuch, moliya hayot uchun tayanch, sud esa huquqlarni himoya qilish va jazolarni joriy etishni ko‘rinadigan qilgani sababli, hokimlarning hokimligi sud, qo‘shin va moliyadan boshqa sohalardagi alohida hokimlik bo‘ladi, chunki bular hokimning qo‘lida bo‘lsa, mustaqillik xavfini tug‘dirishi va bu davlat xavfsizligi uchun nimalarga olib kelishi mumkin. Shu asosda ushbu moddaning ikkinchi qismi tuzildi.

Though it is permitted for the Khalifah to appoint governors to a general governorship, and to a specific governorship, it is confirmed from the general governorship of Mu’awiyah that he become independent of the Khalifah at the time of ’Uthman (ra), and the authority of ’Uthman over him was not apparent. After the death of ’Uthman (ra), the Fitnah occurred because Mu’awiyah had powers of ruling in all issues in the land of Al-Sham. And it is confirmed since the days of the weakness of the Abbasid Khulafaa’ that independence of governorates occurred, to the point that the Khalifah had no authority over them except for prayers being made and money being stamped in his name. From this, the bestowing of general governorships caused harm to the Islamic State, and for that reason the governorship of the governor is specific to that which does not lead to independence from the Khalifah. Since it is the Army, finances, and judiciary which enable the independence, because the Army is the power, and the finance is the support for life, and the judiciary makes apparent the protection of the rights and the establishment of the punishments, so accordingly the governorship for the governors is a specific governorship in other than the judiciary, Army and finance, since if they are in the hands of the governor, they can cause the danger of independence, and what that entails for the security of the State. Based upon this the second part of this article was drafted.

Oxirgi qism bo'yicha: hokim hukmdor bo'lib, u ijro etish vakolatiga ega bo'lishi shart. Shu sababli politsiya uning rahbarligi ostida bo'ladi va bu rahbarlik yuqorida aytib o'tilgan uchtasidan tashqari barcha masalalarda bo'lgani kabi to'liq bo'ladi. Biroq politsiya Armiyaning bir qismi hisoblanadi, shuning uchun uning boshqaruvi ularga tegishli, lekin u hokimning nazorati ostida bo'ladi.

As for the final part, the governor is a ruler and it is imperative that he has the power of execution and for this reason the police are under his leadership and his leadership over it is comprehensive in the same manner it is comprehensive over all issues apart from the three just mentioned. However, the police are considered a part of the Army, so its administration is under them, but it is under the control of the governor.