Xalifa quyidagi majburiy vakolatlarga ega: A – U Ummat ishlarini boshqarish uchun zarur bo‘lgan shar’iy hukmlarni (Ahkom shar’iyya) qabul qiladi, ular Allohning Kitobidan va Uning Rasuli ﷺ sunnatidan maqbul ijtihod orqali chiqarilgan bo‘lib, shu tariqa ular rad etilishi mumkin bo‘lmagan, bajarilishi shart bo‘lgan qonunga aylanadi.

The Khalifah possesses the following mandatory powers: A – It is he who adopts the divine rules (Ahkam Shar’i ya) necessary for managing the affairs of the Ummah, which are deduced through viable ijtihad from the Book of Allah and the Sunnah of His Messenger. Thus they become a binding law that must be obeyed and not rejected. .

B - U davlatning ichki va tashqi siyosati uchun javobgardir; u barcha qurolli kuchlarning oliy bosh qo‘mondonidir va urush e’lon qilish, tinchlik shartnomalari, sulh va boshqa barcha bitimlarni tuzish bo‘yicha to‘liq vakolatga ega.

B - He is responsible for the domestic and foreign policies of the State; he is the supreme commander in chief of all the armed forces and he has full powers to declare war, conclude peace treaties, truces and all other treaties. .

C - U (xorijiy) elchilarni qabul qilish va rad etish, shuningdek, musulmon elchilarni tayinlash va ularni lavozimidan chetlatish vakolatiga ega.

C - He has the powers to accept (foreign) ambassadors and to refuse them, as well as the powers to appoint Muslim ambassadors and to remove them. .

D - Xalifa yordamchilarni va Vali'larni tayinlaydi va lavozimdan ozod qiladi; ularning barchasi unung oldida va Ummat Majlisi oldida javobgardir.

D - It is the Khalifah who appoints and removes the assistants and Walis; they are all responsible before him and before the Council of the Ummah. .

E - Qozi al-qudot (bosh qozi) ni tayinlash va lavozimidan chetlatish, shuningdek, Mazolim mahkamasi qozisidan tashqari boshqa qozilarni ham tayinlash va chetlatish unga tegishlidir. U tayinlashda Mazolim mahkamasi qozisini ham tayinlaydi, lekin uni lavozimidan chetlatishda cheklangan, bu sud tizimi bobida tushuntirilgan. U shuningdek, ma'muriy bo'limlar boshliqlarini, armiya qo'mondonlarini, shtab boshliqlarini va bosh qo'mondonlarni tayinlaydi. Ularning barchasi unga hisobdor bo'ladi, Ummat Kengashiga emas.

E - It is he who appoints and removes the supreme judge (Qadi al-Qudah), as well as the other judges excluding the judge of mahkamat al-Mazalim, where he appoints him, but he is restricted regarding his dismissal as it is explained in the chapter of the judiciary. He also appoints the managers of the administration departments, army commanders, chiefs of staff, and the commanders in chief. They are all answerable to him and not to the Council of the Ummah. .

F - U shunday zotdirki, ilohiy hukmlarni qabul qiladi, ular asosida Davlat byudjeti tuziladi, va u byudjetning tafsilotlarini, har bir bo'limga ajratiladigan mablag'larni, daromadlarga yoki xarajatlarga tegishli bo'lsin, o'zi hal qiladi.

F - It is he who adopts the divine rules, in light of which the State’s budget is drafted, and it is he who decides the details of the budget and the funds allocated to each department, whether concerning revenues or expenses. .

Oltita yuqorida zikr etilgan bo‘limning batafsil dalillariga kelsak, "A" bo‘limining dalili sahobalarning umumiy ijmo‘idir. Qonun (qonun) atamasi texnik ma’noda hukmdor (sulton) chiqargan, xalqning unga amal qilishi uchun berilgan buyruqni bildiradi. Qonun ulamolari uni "sultonning (hukmdorning) xalqni o‘z munosabatlarida amal qilishga majbur qiladigan tamoyillar majmuasi" deb ta’riflaydilar. Boshqacha aytganda, agar sulton ma’lum qoidalarni chiqarsa, bu qoidalar qonunga aylanadi va xalq ularga amal qilishi shart bo‘ladi; agar sulton ularni chiqarmasa, ...

As for the detailed evidences of the six sections mentioned above, the evidence about section "A" is the general consensus of the Sahabah. Qanun (law) is a technical term which means the order that the ruler (Sultan) issues so that people abide by it. Scholars of Qanun (law) define it as "the host of principles that the Sultan (ruler) compels people to follow in their relations". In other words if the Sultan issues certain rules, then these rules become laws and people have to abide by them; and if the Sultan does not issue them, .

Shuning uchun ular qonun bo‘lmaydi va odamlar ularga rioya qilishga majbur emas. Musulmonlar Shar’ qoidalariga amal qiladilar, ya’ni Allohning (P.B.U.H) buyruqlari va taqiqlariga bo‘ysunadilar. Ular rioya qiladigan narsa Allohning buyruqlari va taqiqlari bo‘lib, Sultonning buyruqlari emas. Demak, ular amal qiladigan narsa ilohiy qoidalar bo‘lib, Sultonning farmonlari emas. Biroq sahobalar shariat qoidalari borasida ixtilof qilganlar. Ulardan ba’zilari ilohiy matnlardan masalalarni bir-biridan farqli tushunganlar. Ularning har biri o‘zi tushungan narsaga amal qilgan va bu uning nomidan Allohning (S.W.T) hukmi bo‘lgan. Ammo Ummat ishlarini boshqarishga oid shunday ilohiy qoidalar ham borki, barcha musulmonlar ularga bir yagona fikrga ko‘ra rioya qilishlari kerak, har biri o‘z ijtihodiga ko‘ra ish tutmasligi lozim. Bu o‘tmishda ham shunday bo‘lgan. Masalan, Abu Bakr mablag‘larni barcha musulmonlar o‘rtasida teng taqsimlash to‘g‘ri deb hisobladi, chunki bu ularning teng huquqi edi. Umar esa Rasulullah ﷺ ga qarshi urushganlar va u bilan birga urushganlarga berish, shuningdek, muhtojlarga boylar bilan teng ulush berish noto‘g‘ri deb bildi. Ammo Abu Bakr xalifa bo‘lganida, u o‘z fikrini xalqqa majburlab o‘tkazdi, qozilar va voliylar uning fikriga amal qildilar, Umar ham Abu Bakrning fikriga bo‘ysunib, uni ijro etdi. Umar xalifa bo‘lgach esa, Abu Bakrning fikridan farq qiluvchi o‘z fikrini joriy qildi, ya’ni mablag‘larni teng emas, balki imtiyozli taqsimlashni buyurdi: musulmon bo‘lganlik muddatiga va ehtiyojlariga ko‘ra taqsimlandi. Musulmonlar bu qoidaga amal qildilar, qozilar va voliylar uni ijro etdilar. Shunday qilib, sahobalar o'rtasida umumiy konsensus shakllandi, unga ko'ra imomning ma'lum qoidalarni qabul qilish va ularning ijro etilishini ta'minlash huquqi bor, musulmonlar esa o'z ijtihodlariga zid bo'lsa ham, bunday qoidalarga bo'ysunishlari shart, hamda o'z fikrlari va ijtihodlaridan voz kechishlari kerak. Bu qabul qilingan qoidalar aslida qonunlar (yoki kanonlar) hisoblanadi; demak, qonunlarni joriy etish huquqi faqat xalifaga tegishli bo'lib, boshqa hech kimning bunday huquqi yo'q.

then they do not become law and people are not obliged to abide by them. The Muslims follow the rules of Shara’, so they abide by Allah’s (P.B.U.H) commands and prohibitions. What they abide by are the commands and prohibitions of Allah, not those of the Sultan, so what they follow are divine rules and not the orders of the Sultan. However the Sahabah have differed regarding the Shariah rules. Some of them understood matters from the divine texts different to one another’s’ understanding. Each one of them abided by what he understood and that represented the rule of Allah (S.W.T) on his behalf. However, there are some divine rules related to managing the affairs of the Ummah that all the Muslims should abide by according to one single opinion, and not each proceeding according to his own ijtihad. This indeed took place in the past. Abu Bakr, for instance, considered it fit to distribute the funds equally among all Muslims for it was their equal right. However ‘Umar deemed it wrong to give to those who had fought against the Messenger of Allah (P.B.U.H) and those who fought alongside him, or to give to the needy equal to that which was given to the wealthy. However when Abu Bakr was the Khalifah, he enforced his opinion upon the people, the judges and Walis executed his opinion and ‘Umar also submitted to Abu Bakr’s opinion and executed it. And when ‘Umar became Khalifah he enforced his own opinion which differed from that of Abu Bakr, i.e. he ordered the funds to be distributed preferentially and not equally, whereby the funds were distributed according to the length of time they had been Muslims and according to their needs. The Muslims abided by this rule, and the judges and Walis executed it. Therefore, a general consensus of the Sahabah was established stating that the Imam has the right to adopt specific rules and enforce their implementation, and Muslims have to abide by such rules even if they contradict with their own ijtihad, and they must also abandon their own opinions and ijtihads. These adopted rules are in fact laws (or canons); thus the enaction of laws belongs to the Khalifah alone and no one else has such a right. .

"B" bo'limining dalili Allohning Elchisi (SAV) ning amallaridan olingan. U zot (SAV) hokimlar va qozilarni tayinlar va ularni o'ziga hisob berishga majbur qilar edi. U zot (SAV) savdoni nazorat qilar va firibgarlik hamda aldashni taqiqlar edi. U zot (SAV) mablag'larni odamlar o'rtasida taqsimlar va ishsizlarga ish topishda yordam berar edi. U zot (SAV) davlatning barcha ichki ishlarini boshqarar edi.

As for section "B", its evidence is derived from the actions of the Messenger of Allah (P.B.U.H). He (P.B.U.H) used to appoint the Walis and judges and hold them accountable to him. He (P.B.U.H.) used to control trading and prohibit fraud and cheating. He (P.B.U.H) used to distribute the funds among the people, and help the unemployed find work. He (P.B.U.H) used to run all the State’s internal affairs.

U.S. (sallallohu alayhi vasallam) ham qirollarga xat yozar, elchilar bilan uchrashar va vakillarni qabul qilar edi. U zot davlatning barcha tashqi ishlarini olib borardilar. Ko‘plab yurishlar paytida u zot haqiqatda qo‘shinlarning qo‘mondonligini o‘z qo‘llariga olar, janglarga o‘zlari boshchilik qilar edilar, barcha lashkarlarni yuborar va ularning sardorlarini tayinlar edilar. Bir holatda u zot Usama ibn Zayd ni Shomga yuboriladigan lashkarga boshliq etib tayinladilar. Sahobalar Usamaning yoshi kichikligi sababli bunga rozi bo‘lmadilar, lekin Allohning Rasuli ﷺ ularni uning rahbarligini qabul qilishga majbur qildilar. Bu esa u zotning qo‘shinlarning haqiqiy qo‘mondoni bo‘lganini, shunchaki oliy bosh qo‘mondon emasligini isbotlaydi.

He (P.B.U.H) also used to write to the kings and meet with the envoys and receive the delegates. He (P.B.U.H) carried out all the foreign affairs of the State. He (P.B.U.H) effectively used to take command of the armed forces during the raids and He (PBUH) used to lead the battles, and He (PBUH) used to send out all the expeditions and appoint their leaders. In one instance He (PBUH) appointed Usama b. Zayd at the head of an expedition to Al-Sham; the Sahabah were not pleased with this due to Usama’s young age, but the Messenger of Allah (PBUH) forced them to accept his leadership, which proves that he was effectively the commander of the armed forces and not just its supreme commander in chief. .

U bo‘lgan (ﷺ) — Quraysh, Banu Quraydha, Banu Nazir, Banu Qaynuqa’, Xaybar va Rum (Vizantiya) ga qarshi urush e’lon qilgan zot. Sodir bo‘lgan barcha urushlar Uning (ﷺ) tomonidan e’lon qilingan. Bu shuni isbotlaydiki, urush e’lon qilish huquqi faqat xalifaga tegishli. Shuningdek, Allohning Elchisi (ﷺ) Banu Madlij va ularning ittifoqchisi bo‘lgan Banu Dhumra bilan sulh shartnomalarini imzolagan. U zot (ﷺ) Ayla hokimi Yuhanna (Jonathan) ibn Ru’ba bilan shartnoma tuzgan va Hudaybiya sulhini ham imzolagan. O‘sha voqeada musulmonlar g‘azablangan, ammo u zot (ﷺ) ularning fikrini e’tiborga olmay, iltimoslarini rad etib, shartnomani imzolashda davom etgan. Bu shuni isbotlaydiki, tinchlik shartnomalari yoki boshqa har qanday shartnomalarni imzolash majburiy vakolati faqat xalifaga tegishli.

It was He (PBUH) who declared war on Quraish, and on Banu Qurayzah, Banu Nadir, Banu Qaynuqa’, Khaybar and the Romans. All the wars that took place were declared by Him (PBUH). This proves that only the Khalifah has the right to declare war. It was also the Messenger of Allah (PBUH) who signed the treaties with Banu Madlij and their allies of Banu Dhumra. He (PBUH) signed a treaty with Yuhanna (Jonathan) b. Ru’ba, the leader of Ayla, and He (PBUH) also signed the treaty of Al-Hudaybiyah. The Muslims on that occasion were outraged but He (PBUH) ignored their opinion and dismissed their pleas, went ahead and signed the treaty. This proves that only the Khalifah has the mandatory powers to sign treaties, whether these are peace treaties or any other. .