Islom davlatining tuzilishi yettita ustunga asoslanadi: xalifa; yordamchilar; jihod qo‘mondoni; sud; vulot (vali)lar; ma’muriy tizim va Majlis al-Ummah. Davlat tuzilishi to‘liq bo‘lishi uchun bu yettita unsurning barchasi mavjud bo‘lishi kerak. Ulardan biri yo‘q bo‘lsa, tuzilish to‘liqsiz bo‘ladi, ammo davlat baribir islomiy bo‘lib qoladi. Xalifa faol bo‘lib turgan ekan, har qanday nuqson yoki kamchilik davlatning islomiy maqomiga ta’sir qilmaydi, chunki davlatning asosi aynan u hisoblanadi. Islom davlatidagi boshqaruv tizimining tamoyillariga kelsak, ular to‘rtta.

The structure of the Islamic State is based on seven pillars: the Khalifah; the Assistants; the Commander of Jihad; the Judiciary; the Wulaa’; the Administrative System; and the Majlis Al Ummah. The structure of the State would be complete if these seven elements were in place. If any of these elements were absent, the structure would be incomplete, though the State would still remain Islamic. Any defect or shortage would not upset its status as long as the Khalifah remained viable, since it is he who is the foundation of the State. As for the principles of the ruling system in the Islamic State, there are four:

1. Hokimiyat Shariatga tegishlidir.

1. The sovereignty belongs to the Shari’ah.

2. Hokimiyat ummatga tegishli.

2. The authority belongs to the Ummah.

3. Bitta xalifaning tayinlanishi.

3. The appointment of one Khalifah.

4. Faqat xalifa Shariat hukmlarini qabul qilish, ya’ni ularni qonun sifatida joriy etish huquqiga ega.

4. The Khalifah alone reserves the right to adopt the Shari’ah rules, i.e. to enact them as laws.

Agar bu tamoyillarning birortasi yo‘q bo‘lsa, hukmronlik tizimi islomiy bo‘lmay qoladi. Shu sababli, bu to‘rt tamoyilga amal qilinishi shart. Islomiy Davlatning asosi Xalifadir, undan boshqa har kim uning o‘rinbosari yoki unga maslahatchisidir; Islomiy Davlat Islomni joriy etuvchi Xalifadir, Xalifalik yoki Imomat vazifasi esa musulmonlar ishlari ustidan to‘liq tasarruf qilishdir. Bu Islomning aqidalari (‘Aqa’id) qatoriga kirmaydi, balki insonning amallariga oid masalalar tarmog‘iga tegishli bo‘lgani uchun Shari’at hukmlari qatoriga kiradi.

If any of these principles were missing, the ruling system would become non-Islamic. Therefore, these four principles must be enforced. The basis of the Islamic State is the Khalifah and anyone other than him is a deputy to him or an advisor for him; the Islamic State is a Khalifah who implements Islam and the office of Khilafah or Imamah is to have full disposal over the affairs of Muslims. It is not part of the doctrines (‘Aqa’id) of Islam, but part of the Shari’ah rules because it is part of the branches related to a human’s actions.

Xalifani tayinlash musulmonlarning zimmasidagi farzdir. Ularga xalifaga bay'at bermasdan ikki tundan ortiq qolish harom qilingan. Agar musulmonlar uch kun ichida xalifa tayinlamasa, xalifa tayinlanmaguncha hammasi gunohkor bo'ladi. Gunoh ular xalifa tayinlash uchun barcha harakatlarini tugatib, uni tayinlashga intilishda davom etmaguncha ularning zimmasidan soqit bo'lmaydi.

The appointment of the Khalifah is an obligation upon the Muslims. They are forbidden from spending more than two nights without giving a Ba’yah to him. If the Muslims did not appoint a Khalifah within three days they would all be sinful until they had appointed a Khalifah. The sin would not fall until they had exhausted their efforts to appoint a Khalifah and continued to endeavor to appoint him.

Xalifa tayinlash majburiyati Qur’on, Sunnat va sahobalarning umumiy ittifoqi bilan tasdiqlangan.

The obligation of appointing a Khalifah has been confirmed by the Qu’ran, Sunnah and the general consensus of the Sahabah.

Alloh (SWT) Elchiga (ﷺ) musulmonlar orasida faqat unga nozil qilingan narsa bilan hukm qilishni qat'iy buyurgan. Alloh (SWT) shunday deydi:

Allah (swt) ordered the Messenger (pbuh) conclusively to rule among the Muslims whatever was revealed to him. Allah (swt) says,

“Shas ularning orasida Alloh nozil qilgan narsa bilan hukm qil va ularning nafsga ergashgan havaslariga ergashma.” [Moida 5:48].

“So judge between them by what Allah has revealed, and follow not their vain desires.” [Al-Maidah 5:48].

{“Va shuning uchun ular orasida Alloh nozil qilgan narsa bilan hukm qil va ularning xohishlariga ergashma,” [Moida 5:49].}

“And so judge between them by what Allah has revealed and follow not their desires,” [Al-Maidah 5:49].

Har qanday xitob Rasulga (ﷺ) qaratilgan bo'lsa, u, agar uni faqat Rasulga (ﷺ) xos qiluvchi dalil bo'lmasa, butun Ummatga qaratilgan xitob hisoblanadi. Bunday dalil yo'q, shuning uchun musulmonlar bu hukmni amalga oshirishga majburdirlar. Xalifalikni o'rnatish esa ushbu hukmning amalga oshirilishidir.

Any address to the Messenger (pbuh) is considered an address to the entire Ummah as long as there is no daleel restricting the order to the Messenger (pbuh). And there is no such daleel, therefore, Muslims are mandated to establish this ruling. Establishing the Khilafah is the establishment of this ruling.

Sunnatga kelsak, Allohning Elchisi ﷺ shunday degan: "Kim o'z zamonasining imomini bilmasdan vafot etsa, u johiliyat o'limi bilan o'libdi." Ahmad va at-Tabaroniy Mu'owiya hadisidan quyidagini keltirganlar: Allohning Elchisi ﷺ shunday degan: "Kimning bo'yniga bay'at bo'lmasdan turib vafot etsa, u johiliyat o'limi bilan o'libdi." Muslim o'zining "Sahih"ida Ibn Umar rivoyati bilan xabar bergan: u aytdi: Men Allohning Elchisi ﷺ shunday deganlarini eshitdim: "Kim Allohga bo'lgan itoatdan qo'lini tortib olsa, Qiyomat kuni unga hech qanday hujjati bo'lmagan holda uchrashadi. Kimning bo'yniga bay'at bo'lmasdan turib vafot etsa, u johiliyat o'limi bilan o'libdi." Hisham Urvadan, u Abu Solihdan, u Abu Hurayradan rivoyat qilganki, Allohning Elchisi ﷺ shunday degan: "Mendan keyin sizlarni rahbarlar boshqaradi: taqvodor kishi o'z taqvosi bilan yetakchilik qiladi, fosiq kishi esa o'z fisqi bilan. Shuning uchun ularni tinglang va haqqa muvofiq bo'lgan barcha ishlarda ularga itoat qiling. Agar ular to'g'ri ish qilsalar, bu sizlarning foydangizga bo'ladi; agar noto'g'ri ish qilsalar, bu sizlar uchun savob, ularga esa gunoh bo'ladi."

As for the Sunnah, the Messenger of Allah (pbuh) said, “He who died not knowing the Imam of his time has died a death of Jahiliyyah.” Ahmed and al- Tabarani extracted from the Hadeeth of Mu’awiyah the following: The Messenger of Allah (pbuh) said, “Whoso dies while there was no Ba’yah on his neck dies a death of Jahiliyyah.” Muslim reported in his Sahih on the authority of Ibn ‘Umar that he said, I heard the Messenger of Allah (pbuh) say, “Whoso takes off his hand from allegiance to Allah will meet Him on the Day of Resurrection without having any proof for him, and whoso dies while there was no Ba’yah on his neck dies a death of Jahiliyyah.” Hisham reported on the authority of ‘Urwa, who reported on the authority of Abu Salih, who reported on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) said, “Leaders will take charge of you after me, where the pious one will lead with his piety and the impious with his impiety, so listen to them and obey them in everything which conforms with the truth. If they acted rightly it is to your benefit, and if they acted wrongly it is counted for you and against them.”.

Sahobalarning ijmo'iga ko'ra, ular Allohning Elchisi (sallallohu alayhi vasallam) vafotidan keyin xalifa tayinlashni o'zlarining eng birinchi vazifalari deb bildilar. Bu Banu Sa'ida hovlisidagi voqealar haqida ikki sahih hadisda rivoyat qilinganidek, shuningdek, har bir keyingi xalifaning vafotidan keyin ham shunday bo'lgan. Xalifa tayinlash majburiyati haqida sahobalarning umumiy kelishuvi xabari mutavotir (uzluksiz rivoyat) orqali yetib kelgan. Sahobalar bu majburiyatni barcha majburiyatlar ichida eng muhimi deb kelishib olganlar. Bu qat'iy dalil hisoblanadi. Shuningdek, tavotur orqali tasdiqlanganki, ummat hech qachon xalifasiz qolmasligi kerak. Butun ummat zimmasiga xalifa tayinlash, ya'ni uni lavozimga o'rnatish yoki uning ishlarini boshqarish majburiyati yuklatilgan. Bu buyruq butun ummatga qaratilgan. U Elchi (sallallohu alayhi vasallam) vafot etgan paytdan kuchga kirgan va Qiyomat kunigacha davom etadi.

As for the ‘Ijma’ of the Sahabah, they made the appointment of a Khalifah their top priority in the wake of the departure of the Messenger of Allah (pbuh). This is according to that which has been narrated in the two Sahih Ahadeeth about the events in the courtyard of Banu Sa’idah and also in the wake of the death of each subsequent Khalifah. The general consensus of the Sahabah concerning the obligation of appointing a Khalifah has been transmitted by way of Khabar Mutawatir (continuous report). The Sahabah agreed that it was the most important of all obligations. This is considered to be a conclusive evidence. It has also been confirmed by means of Tawatur that the Ummah should at no time remain without a Khalifah. It is obligatory upon the whole Ummah to appoint a Khalifah, i.e. to establish him in office or to govern her affairs. The command is addressed to the entire Ummah. This took effect from the moment of his (pbuh) departure and will continue to the Day of Judgment.

Halifalikni qayta tiklash majburiyatining hajmi va bu majburiyat haqidagi xabardorlik sahobalar orasida Payg'ambar (alayhissalom) vafotidan keyingi ularning amallarida aniq namoyon bo'ladi. Ular Payg'ambar ﷺ ning dafn etilishini davlatni boshqarish uchun xalifaga bay'at berilguniga qadar kechiktirdilar. Bu, shuningdek, Umar ibn al-Xattobning o'limi yaqinlashib, pichoqlangandan keyingi harakatida ham aniq ko'rinadi: musulmonlar undan vorisni tayinlashni so'raganlarida. Avvaliga u rad etdi, lekin ular talab qilib turganida, xalifa saylanishi kerak bo'lgan oltita nomzodni ko'rsatdi. Shuningdek, oltitalar uch kun ichida kelishuvga kelishlari uchun muddat belgiladi. U shunday ko'rsatma berdi: agar oltitalar uch kun ichida kelisha olmasalar, qarorga qarshi chiqqan kishi o'ldirilsin. Haqiqatan ham, u oltitalarning hammasi shura ahli va etakchi sahobalar bo'lishiga qaramay, qarshi o'tirgan kishini o'ldirishni buyurdi. Oltitalar esa 'Ali, 'Usmon, 'Abdurrahmon ibn 'Avf, az-Zubayr ibn al-Avvom, Talha ibn 'Ubaydulloh va Sa'd ibn Abu Vaqqos edi. Xalifani saylash bo'yicha kelishuvga erisha olmaganlarida bu sahobalardan birining o'ldirilishi mumkin bo'lgani, xalifa tayinlashning majburiy ekanligining juda aniq dalilidir.

The extent of the obligation to reestablish the Khalifah and awareness of this obligation among the Sahabah is clearly reflected in their actions following the death of the Messenger of Allah (pbuh). They delayed the burial of the Messenger of Allah (pbuh) until a Khalifah had been given the Ba’yah to head the State. It is also clearly reflected in the action of ‘Umar ibn al-Khattab, in the wake of his stabbing while the agony of death neared; when the Muslims asked him to nominate a successor. At first he refused, when they persisted he nominated six candidates from which a Khalifah was to be elected. He also set a deadline of three days for the six to reach an agreement. He gave instructions stating that in the case of the six not coming to an agreement within the three days, the one who opposed the decision should be killed. Indeed, he ordered the killing of the one who sat in opposition despite the fact that the six were all people of Shura and senior Sahabah. The six were in fact ‘Ali, ‘Uthman, ‘Abd al-Rahman ibn ‘Auf, al-Zubayr ibn al-’Awwam, Talhah ibn ‘Ubaydullah and Sa’d ibn Abi Waqqas. That one of these Sahabah could have been killed, should they have been unable to reach an agreement concerning the election of a Khalifah, serves as an overwhelmingly clear evidence that the appointment of a Khalifah is compulsory.

Bundan tashqari, ko‘plab shar’iy vazifalar xalifaning mavjudligiga bog‘liq, masalan: Islom hukmlarini joriy etish, jinoyat kodeksini ijro etish, chegaralarni qo‘riqlash, jamiyatni tarbiyalash, qurolli kuchlarni o‘qitish va ta’minlash, nizolarni hal qilish, huquqiy tartib va xavfsizlikni saqlash, shuningdek boshqa masalalarga e’tibor berish hamda individlar va jamoaviy birliklar o‘rtasidagi iqtisodiy va ijtimoiy munosabatlarni tartibga solish. Shunday ekan, xalifa tayinlash majburiydir.

Besides, numerous Shari’ah duties depend on the presence of the Khalifah, such as the implementation of Islamic rules, the execution of the penal code, guarding the frontiers, educating the society, training and equipping the Armed Forces, settling disputes and keeping law and order, in addition to looking after other matters and regulating the economic and societal transactions which take place between individuals and collective entities. Thus the appointment of a Khalifah is compulsory.

Xalifalik lavozimini talab qilish va unga da'vogarlik qilish noma'qul emas: sahobalar Saqifada bu lavozim uchun raqobatlashdilar, Shura ahli ham bu mansab uchun talashdilar. Buni hech kim qoralamadi va rad etmadi. Aksincha, sahobalarning xalifalik lavozimi uchun raqobatlashishga oid umumiy ittifoqi aniq qaror topgan bo'lib, bu ishning joiz va maqbul ekanini tasdiqlaydi.

Seeking the post of Khalifah and competing for it is not undesirable, the Sahabah competed for the post in the Saqeefah and the people of Shura also competed for the office. Nobody condemned or disowned this action. On the contrary, the general consensus of the Sahabah regarding the competition for the post of Khalifah, is clearly established, confirming that it is lawful and acceptable.

Musulmonlarga bir nechta xalifa tayinlash taqiqlangan. Imom Muslim Abu Sa’id al-Xudriydan rivoyat qilishicha, Allah elchisi ﷺ shunday degan: “Agar ikki xalifa uchun bay’at berilgan bo‘lsa, ulardan keyingisini o‘ldiringlar.” Boshqa bir hadisda ﷺ shunday deganlari rivoyat qilingan: “Kim imomga qo‘l berib bay’at qilsa va qalbining mevasini bersa, qodir bo‘lganicha unga itoat etsin. Agar boshqa biri unga tortishib kelsa, o‘sha odamning bo‘yniga uringlar.” Boshqa rivoyatda so‘zlar quyidagicha: “...kim bo‘lishidan qat’i nazar, uni qilich bilan uringlar.” Agar u itoat qilmasa va chekinmasa, ikkinchisini o‘ldirish buyrug‘i kuchga kiradi. Agar xalifalik lavozimi uchun zarur barcha shartlarga javob beradigan odamlar guruhiga bay’at berilgan bo‘lsa, unda ko‘pchilik ovoz bergan kishi xalifa bo‘ladi, ko‘pchilikka qarshi chiqqan esa isyonchi hisoblanadi. Bu nomzodlar shaxsan bir joyga to‘planganda qo‘llaniladi. Agar xalifalik bir kishiga shartnoma asosida berilgan bo‘lib, xalifalik shartlariga javob beradigan va musulmonlarning ko‘pchiligi boshqasiga bay’at bergan bo‘lsa, unda birinchi kishi xalifa bo‘lishi, ikkinchi kishi esa rad etilishi kerak.

Muslims are forbidden from appointing more than one Khalifah. Imam Muslim reported on the authority of Abu Sa’id al-Khudry that the Messenger of Allah (pbuh) said, “If a bay’ah has been taken for two Khulafah, kill the latter of them.” In another Hadeeth, he (pbuh) is reported to have said, “Whoso pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him you must strike the neck of that man.” In another narration, the wording was as follows, “...strike him with the sword whoever he may be.” The command to kill the other one would come into effect if he did not comply and retreat. If a group of people, who met all the requirements necessary for the post of Khilafah, were given the Ba’yah then it would be the one with the majority of votes who would become Khalifah, whoever opposed the majority would subsequently be considered a rebel. This would apply if the nominees were gathered together in person, but if the Khilafah had been contracted to one man who fulfilled the requirements of the Khilafah and the majority of the Muslims gave their Ba’yah to another, then the first man should become Khalifah and the second man should be turned down.

Xilofat lavozimi uchun shartlar: islom, erkaklik, ozodlik, qobiliyat, balog'at, aql-idrok va adolat, ya'ni nomzod musulmon, erkak, balog'atga yetgan, aqlli, ozod, qobiliyatli va adolatli bo'lishi kerak. Musulmon bo'lish sharti esa Allohning quyidagi so'zi sababli joriy etiladi:

The requirements for the Khilafah office are Islam, manhood, freedom, competence, maturity, sanity and justice, i.e. the candidate should be Muslim, male, mature, sane, free, competent and just. As for the condition of being a Muslim, this follows because of Allah’s saying,

“Va Alloh kofirlarga mo‘minlar ustidan hech qachon yo‘l (g‘alaba) bermaydi.” [An-Niso, 4:141].

“And never will Allah grant to the disbelievers a way (triumph) over the believers.” [An-Nisa, 4:141].

Что касается условия, согласно которому халиф должен быть мужчиной, оно выводится из хадиса Посланника Аллаха ﷺ, который сказал: «Никогда не будет преуспевать народ (умма), которым правит женщина». Условия зрелости и разумности必须 соблюдаться, поскольку безумный и несовершеннолетний нуждаются в опекунах и попечителях, которые заботятся об их благополучии. Поэтому тот, кто не может управлять собственными делами, очевидно, не способен управлять и чужими делами. Что касается справедливости, то это условие должно быть выполнено, поскольку обязанность халифа состоит в том, чтобы применять предписания Дина. Если он не может применять их к себе, то ему нельзя доверить применять их к другим, ибо нельзя дать то, чего не имеешь. Справедливость сделана условием, которое халиф обязан выполнять, потому что если он будет фасиком, то окажется негодным для халифата и не сможет оставаться на своей должности. Надёжность является условием, установленным в договоре, и её необходимо соблюдать на протяжении всего срока.

As for the condition that the Khalifah must be a man, it is derived from the Hadeeth of the Messenger of Allah (pbuh), who said, “A nation (Ummah) will never be successful if they are headed by a woman?” The conditions of maturity and sanity must be met because the insane and the minor need tutors and guardians to look after their welfare. Therefore, if one cannot rule one’s own affairs, he is obviously unable to run other affairs beyond his own. As for justice, this must be fulfilled because the duty of the Khalifah is to implement the rules of the Deen, and if he could not implement them upon himself then he could not be trusted to implement them upon others; for one cannot give what one does not possess. Justice has been made a condition which the Khalifah must fulfill because if he were a Fasiq then he would be unfit for the Khilafah and he could not remain in office. Trustworthiness is a condition laid down in the contract and it must be observed throughout.

Erkinlikka kelsak, qul o'z ustidan vakolatga ega bo'lmagani uchun, u boshqalar ustidan ham vakolatga ega bo'lmaydi. Layoqatga kelsak, u shart hisoblanadi, chunki layoqatsiz kishidan o'z imkoniyatidan tashqari ishlarni talab qilish batildir. Bu esa shariat qonunlarini va odamlarning huquqlarini buzishga olib keladi, bu esa joiz emas.

As for the freedom, since the slave does not have the authority upon himself, therefore, he would not have authority over others. As for the competence, it is a requirement since asking an incompetent person to do things beyond his capacity is invalid. This leads to the undermining the legislation and the rights of the people, which is not allowed.

Xalifalik lavozimi uchun shart qilib belgilangan talablar mana shulardir. Ulamolar zikr qilgan boshqa shartlarga, masalan jasurlik, ilm, Quraysh qabilasiga mansub bo‘lish yoki Fotima avlodidan bo‘lish kabilarga kelsak, bular xalifalik aqdi uchun zaruriy shartlar emas. Bunday da’volarni isbotlash uchun keltirilgan dalillarning birortasi ham ishonchli ekani isbotlanmagan, shuning uchun ularni shart deb hisoblash mumkin emas. Balog‘atga yetgan, aqli raso, ishonchli, ozod va qodir bo‘lgan har bir musulmon erkak boshqa musulmonlar tomonidan unga bay’at berilishiga loyiqdir, shunda u ularning xalifasi bo‘ladi. Boshqa shartlar talab qilinishi kerak emas va qo‘yilmasligi lozim.

These are the set conditions for the post of Khalifah, as for the other conditions which the scholars have mentioned, such as bravery, knowledge and belonging to the Quraysh or a descendant of Fatimah among others, these are not necessary conditions for the contract of the Khilafah and none of the evidences put forward to back such claims have proven to be reliable and therefore cannot be considered as conditions. Every male Muslim who is mature, sane, trustworthy, free and able is fit to be given the Ba’yah by the other Muslims in order to become their Khalifah and no other conditions are needed nor should be laid down.

Islomiy davlatni qayta tiklash barcha musulmonlarning burchidir, chunki bu Sunnat bilan va sahobalarning umumiy ijmosi bilan tasdiqlangan. Ularning islomiy vatanda yashashi va islomiy fuqarolikka ega bo‘lishi vojibdir, ammo islomiy davlatni barpo etmasdan turib buga erishib bo‘lmaydi. Shu sababli, musulmonlar islomiy davlatni qayta tiklash uchun harakat boshlamaguncha gunohkor bo‘lib qoladilar, toki Islomni joriy etib, uning xabarini dunyoga yetkazadigan xalifaga bay’at bera olsinlar.

Reestablishing the Islamic State is a duty upon all the Muslims because this has been confirmed by the Sunnah and the general consensus of the Sahabah. It is obligatory upon them to live in an Islamic homeland and to have possess Islamic citizenship, yet they cannot achieve this unless they establish the Islamic State. Thus, the Muslims would remain sinful until they began to work towards reestablishing the Islamic State so that they could give their Ba’yah to a Khaleefah who would implement Islam and carry its Message to the world.