Imorat, riyosat yoki qiyodat bir xil ma'noni anglatadi, shuningdek, rais, qoid va amir ham bir xil ma'noni anglatadi. Xilofatga kelsak, u butun dunyo musulmonlarining rahbarligi bo'lib, rahbarlikdan bo'lgan va rahbarlik toifasiga kiradi. Xalifa amir bo'lib, mo'minlarning amiri deb ataladi. Imorat umumiyroq, xilofat esa aniqroq, ikkalasi ham riyosatdir. "Xilofat" so'zi mashhur bir lavozimga xos, "imorat" so'zi esa har bir amir uchun umumiydir. Musulmonlarga xalifa tayinlash farz qilinganidek, ularning ustiga amir tayinlash ham buyurilgan, chunki imorat hokimiyat turlaridan bo'lib, u berilgan ish ustidagi vilayat (amr vilayati)dir. Imorat bilan xilofat o'rtasidagi farq shundaki, xilofat dunyodagi barcha musulmonlar uchun umumiy, imorat esa uni tayinlagan kishilarga va unga berilgan vakolat doirasiga xos. U o'zini tayinlagan kishilardan oshib ketmaydi, xuddi berilgan vakolatidan oshmagani kabi. Riyosat, qiyodat va imorat shar'iy hukmdir, ular uslub emas. Musulmonlar bunda Alloh (SWT) buyurgan va Shariat keltirgan chegaralar bilan cheklangandir.

The imarah or riyasah or qiyadah have the same meaning, and rais and qaid and Amir have the same meaning. As for the Khilafah, it is the leadership of all Muslims in the world and it is from the leadership and is categorised under the leadership. The Khalifah is an Amir and is known as the Amir of the believers. The imarah is more general and the Khilafah is more specific, and both of them are riyasah. The word “Khilafah” is specific to a well-known position, and the word “imarah” is general for every Amir. The Muslims are commanded to appoint an Amir over them as they are commanded to appoint a Khalifah, because the imarah is from the types of rule which is the authority over the matter (wilayah amr) in what he is given authority over. The distinction between it and the Khilafah is that the Khilafah is general for all the Muslims in the world, so this is specific for who appointed him and in what he was given authority over. It does not exceed those who appointed him in the same way it does not exceed what he was given authority over. The riyasah, qiyadah and imarah are hukm shari’; they are not styles. Muslims are restricted in it with the limits of what Allah (swt) commanded in it and what the Shar’a came with.

Har bir jamoa (jama’ah) musulmonlari birgalikdagi ishni bajarayotganda, ularning ustidan amir tayinlash vojibdir. Agar ish har bir kishiga xos bo‘lib, boshqa bir ishga aloqasi bo‘lmasa, bunday holda ulardan ustiga amir qo‘yish talab qilinmaydi. Imorat (amirlik) bir guruh ustida ular o‘rtasidagi bog‘liq ish yuzasidan o‘rnatiladi, shunda unga hokimiyat, ularga esa hal qiluvchi so‘z bo‘ladi. Har qanday guruhlar o‘rtasida birgalikdagi ish mavjudligi haqiqati ularni albatta ustidan amir tayinlashga majbur qiladi, aks holda bu masala ular o‘rtasida nizo sababi bo‘lib, ular orasida fitna kelib chiqadi. Birgalikdagi ishni bajaruvchi guruh uchun rahbar tayinlash musulmonlarga vojib ekani esa Abdulloh ibn ‘Amr rivoyat qilgan quyidagi hadisga asoslanadi. Payg‘ambar ﷺ shunday deganlar:

It is an obligation upon every group (jama’ah) of Muslims performing a collective matter to appoint an Amir over them. Whereas if the matter is specific to each individual without involving another matter, then it is not requested from them in this case to establish an Amir over them. The imarah is established over a group in a matter associated between them, so that there is for him the authority and for them a decisive word. The reality of the existence of a collective matter between any groups inevitably compels them to establish an Amir over them or else this matter will be cause of trouble between them and discord will result between them. As for the establishment of a leader for the group who performs a collective matter between them being obligatory upon Muslims, this is due to what Abdullah bin ‘Amru narrated that the Prophet (saw) said:

Abu Said rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan: (SWT) Note: the honorific "(saw)" in the original refers to the Prophet Muhammad, so it is replaced with ﷺ, and "(SWT)" is kept as is per the rules, though it is placed here as the original's Allah-related marker would be. Since the source sentence ends at "said:" the translation ends accordingly.

And also due to what Abu Said narrated that the Messenger of Allah (saw) said:

Bu, Al-Bazzar sahih sanad bilan rivoyat qilgan hadisda Umar ibn al-Xattob (roziyallohu anhu) aytgani bilan ham tasdiqlanadi:

This is also due to what Al-Bazzar narrated via a correct chain that Umar bin Al-Khattab (ra) said:

Al-Bazzar ibn Umar (ra) orqali sahih isnad bilan rivoyat qilgan: Allohning Elchisi ﷺ shunday degan:

Al-Bazzar also narrated from ibn Umar (ra) via a correct chain that the Messenger of Allah (saw) said:

Abu Said al-Xudriy (roziyallohu anhu) rivoyat qilgan hadis:

And the hadith of Abu Said al-Khudri (ra):

Bu hadislar aniq bayon qiladiki, uch yoki undan ko‘p kishi bir joyga yig‘ilganda ulardan birini amir qilib tayinlash farz qilingan. Faqat uning hadislardagi: “ochiq joyda” va “safarda” degan so‘zlari shuni ko‘rsatadiki, ular ochiq joyda yoki safarda yoki shunga o‘xshash, jamoa bo‘lib ish qilishning hammasida – partiya, tashkilot, harbiy yurish, qo‘shin, qabila, shahar va viloyat va boshqalarda – birgalikda bir ish bilan band bo‘lishadi. Agar bu hukm ochiq joyda yoki safarda bo‘lgan uch kishi uchun belgilangan bo‘lsa, unda katta sonli kishilar yoki kattaroq ish uchun uning joizligi yanada ustuvor va yanada munosibroqdir. Hadislar ochiq joy, safar yoki bu ikkisidan boshqa, ulardan kattaroq va muhimroq bo‘lgan har qanday ish uchun umumiy bo‘lib, buni to‘g‘ri tushuncha ham ko‘rsatadi. Usul (fiqh asoslari) qoidasiga ko‘ra, kalomning ishorasi (fahwa al-khitab) ham e’tiborga olinadi. Shunday ekan, biror narsa buyurilsa yoki man qilinsa, buyruq yoki man qilish bilan birga, aytilgan matn (mantuq) orqali bildirilgan narsa bilan birga, undan ham kattaroq yoki muhimroq narsalar ustuvorlik bilan shu buyruq yoki man qilish ichiga kiradi. Buning misoli – Allohning shu so‘zidagi ishoradan kelib chiqib, ota-onani so‘kish va urishning man qilinishidir.

These ahadith are explicit in that it is prescribed for any number reaching three and more to appoint one Amir over them, except that his statement(s) in the ahadith: “in an open space” and “in a voyage” which indicates that they are gathered together in a collective matter between them in an open space or travelling in a voyage or the like in a collective matter which includes a party, an organisation, an expedition, army, tribe, city and region etc. So if this is prescribed for three who are in an open space in the land or are travelling, then its legitimacy for a greater number or a bigger job is of more precedence and more worthiness. The ahadith are general for open space, on a voyage or any matter other than these two which is larger and greater than them as the conforming understanding indicates this. The principle of usul (roots of jurisprudence) is that the meaning of the speech (fahwa al-khitab) is acted upon. Thus if something is commanded or prohibited, the understanding of what he is commanded or prohibited with enters together with the stated text (mantuq) into what is commanded or prohibited. Nor is it restricted to merely what was stated, meaning that if a thing is commanded or prohibited then this command or prohibition includes what is greater or larger by precedence. Its example is the prohibition of abusing and beating of (one’s) parents from the indication of Allah’s statement:

Va Allohning quyidagi so‘zidan dalolat olingan, yetimlarning molini yeb-yo‘qotish man etilishi haqida:

And the prohibition of destroying the orphans’ wealth from the indication of Allah’s statement:

Va uning (qintar) dan kam bo'lgan narsani qaytarishi yoki bir dinardan ortiq narsani to'lamasligi, Allohning quyidagi so'zidan:

And his returning what is less than the (qintar) or not paying what is more than a dinar from Allah’s statement:

Rasululloh (saw) safarda va ochiq joyda bir amirni tayinlashni buyurganlar. Shunga ko'ra, bu buyruq ochiq joyda bo'lishdan ko'ra xavfliroq va muhimroq bo'lgan masalalarga asoslangan va bunga yanada kuchli dalil bilan (bab uwla) bunday masalalarni ham o'z ichiga oladi. Oldingi hadislardagi bu aniq va mosliklarga mos tushunchani Rasululloh ﷺ ning amaliyoti ham mustahkamlaydi: u safardan ham xavfliroq bo'lgan ishda amir tayinlagan. U hajda, janglarda va Davlatning viloyatlarida rahbar tayinlagan.

The Messenger (saw) commanded the appointment of one Amir in a voyage and open space. Accordingly, this command is based upon what is more dangerous, and important, than being present in open space, and it includes such matters by greater reason (bab uwla). This clear conforming understanding in the preceding ahadith is strengthened by the practice of the Messenger (saw) who appointed an Amir in what was more dangerous than a voyage. He appointed a leader in the Hajj, in the battles and in the provinces of the State.

Bu har bir guruh yoki bir joyda yoki o'zaro bog'liq umumiy masalada Amir tayinlash majburiyati haqida. Bu Amirga kelsak, Shariat uning bitta bo'lishini va bittadan ortiq bo'lishiga ruxsat berilmasligini farz qilgan. Islomda jamoaviy rahbarlik (qiyadah) ham, jamoaviy raislik (riyasah) ham yo'q. Islomda rahbarlik qat'iy ravishda yakka bo'lib, Rais, Amir yoki Qaid bitta bo'lishi shart va undan ortiq bo'lishiga ruxsat yo'q. Buning dalili oldingi hadislarning matnidan va Rasululloh ﷺ ning amalidan aniq ko'rinib turibdi. Barcha hadislarda: "ulardan biri", "sizlardan biri" degan so'zlar keladi, "ahad" so'zi esa "vahid" (bitta) so'zi bo'lib, sonni, ya'ni bittani bildiradi, undan ortiqni emas. Bu mafhum muxolafa (teskari tushuncha) orqali tushuniladi. Sonning, sifatning va maqsadning teskari tushunchasi matnsiz ham amalga oshiriladi; teskari tushuncha esa uni bekor qiluvchi matn kelgan bitta holat bundan mustasno, masalan, Allohning quyidagi so'zi kabi:

This is in respect to the obligation of establishing an Amir for every group in a place or common matter associated between them. As for this Amir, the Shari’ah has obliged that he be one and it not permitted to be more than one. Islam does not have collective leadership (qiyadah) or collective presidency (riyasah). Leadership in Islam is strictly singular so it is obliged for the Rais or Amir or Qaid to be one, and he is not allowed to be more than one. The evidence for this is clear from the text of the preceding ahadith and the actions of the Messenger (saw). All the ahadith state: “one of them”, “one of you” and the word (ahad) is the word one (wahid) which indicates the number i.e. one and not more. This is understood from the contrary understanding (mafhum mukhalafah). The contrary understanding of the number, attribute (sifat) and objective is acted upon without a text; and the contrary understanding is not negated except in one situation which is where there comes a text annulling it like Allah’s statement:

Boshqacha tushuncha shundaki, agar ular iffatni istamasa, ular (fohishalikka) majbur qilinadi. Biroq bu boshqacha tushuncha Allohning quyidagi so'zi bilan bekor qilinadi:

The contrary understanding is that if they do not wish chastity then they are compelled (into prostitution). However this contrary understanding is annulled by Allah’s statement:

Agar bu tushunchaga qarshi bo'lgan biror matn kelmasa, u holda bu holatda u xuddi Allohning quyidagi so'zi kabi amalga oshiriladi:

If there does not come any text annulling the contrary understanding, then in this case it is acted upon like Allah’s statement:

Va uning (saw) ushbu hadisi:

And like his (saw) statement:

Ushbu ikki matndagi hukm son bilan cheklangan bo'lib, bu cheklash shu sonlardan tashqarisi hukmga zid ekanini bildiradi. Bu yuz darradan kam bo'lgan narsaga ruxsat yo'qligini va ikki qullatdan ortiq bo'lgan suvning najasatni ko'tarmasligini bildiradi. Shunga ko'ra, Payg'ambar ﷺ ning so'zi:

The rule in these two texts runs restricted by specified number, and this restriction indicates that what is beyond these numbers are contrary to it (in the rule). This indicates the absence of permission for what is less than one hundred (lashes) and that what is more than two (qullat) does not carry filth. Therefore the Messenger (saw)’s statement:

Mafhum mukhalafa (qarama-qarshi tushuncha) orqali shuni ko'rsatadiki, bittadan ortiq kishini rahbar etib tayinlash joiz emas. Shunday qilib, rahbarlik bir kishi uchun bo'lib, hadislarning matni (mantuq) va mazmuni (mafhum) bo'yicha bir nechta kishi uchun bo'lishi ruxsat etilmagan. Buni Payg'ambar ﷺning amali ham mustahkamlaydi: u rahbar tayinlagan barcha holatlarda faqat bitta kishini tayinlagan, boshqasini emas. U hech qachon bir joyda bittadan ortiq kishini rahbar qilib tayinlamagan.

Indicate by contrary understanding (mafhum mukhalafa) that it is not allowed to appoint more than one. Thus leadership is for one, and it is not permitted to be for more than one by the text of the ahadith in their stated text (mantuq) and understanding (mafhum). This is strengthened by the Messenger (saw)’s action in that in all incidents wherein he appointed (a leader), he would appoint one and not any other (number). He never appointed more than one in one place.

Rivoyat qilinishicha, Payg‘ambar ﷺ Mu’oz va Abu Muso al-Ash’ariyni Yamanga yuborib, ularga shunday dedilar:

As for the hadith narrated, that the Messenger (saw) sent Mu’adh and Abu Musa Al-Ash’ari to Yemen and said to them:

Bu, u bir joyda ikkita kishini tayinlaganini bildirmaydi. Hadis Al-Buxoriyda quyidagi matn bilan kelgan:

This does not indicate that he appointed two in one place. The hadith came in Al-Bukhari with the text:

Xuddi shu hadis "Al-Mag'ozi" (Yurish ishlari) kitobida ham shunday deb rivoyat qilingan:

The same hadith came in the book of war expeditions (Al-Maghazi) saying:

Bu rivoyat uning Yamanga ikki kishini yuborgani haqidagi boshqa rivoyatlarni aniqlab beradi. U har biriga uning bir hududini belgilab berdi, shuning uchun bir joyda ikki amir bo'lmadi. Balki ularning har biri boshqa birining amir bo'lgan joyidan farqli joyda amir edi. Shu sababli bir ish uchun ikki rais bo'lishi ham, bir joy uchun ikki rais bo'lishi ham joiz emas. Balki faqat bitta amir bo'lishi vojib, undan ko'p bo'lishi esa man etilgan. Lekin shuni tushunish kerakki, Islomda riyosa, imora va qiyoda faxriy hokimiyat emas, chunki faxriy hokimiyat za'imga (boshliqqa) ergashishni talab qiladi. Islomdagi riyosaga kelsak, u rais (yetakchi)ga ishlarni boshqarish huquqini va yetakchilik unga berilgan masala ustidan hokimiyatni, shuningdek, rais tayinlangan masalada Shar'i chegarasi doirasida, unga topshirilgan vakolatga muvofiq yetakchilik doirasiga kiruvchi barcha narsani bajarish huquqini beradi.

This narration clarifies the other narrations that he sent two to Yemen. He made for each one a region of it so they were not two Amirs in one place. Rather each one of them was Amir at a place different from where the other was Amir. Therefore it is not allowed for one matter (to have) two leaders (rais) nor for one place two leaders. Rather it is obligatory to have only one Amir and it is prohibited for there to be more (than one). However it must be understood that ri’asah and imarah and qiyadah in Islam is not honorary authority as the honorary authority requires following the chief (za’im). As for ri’asah in Islam, it grants the right to the leader to take care of the affairs and authority over the matter in which leadership is for him and the execution of all that falls within the leadership according to the competence for which he was appointed Amir within the limit given by the Shar’a in the matter which the rais was appointed.

Bu Musulmon mamlakatlarida keng tarqalgan, rahbarlikni majlis, qo‘mita yoki ma’muriy apparat nomi bilan jamoaviy shaklda o‘rnatish va shunga o‘xshash tashkilotlarga rahbarlik vakolatini berish holatiga kelsak, agar rahbarlik shu apparat, majlis yoki qo‘mitaga berilsa, bu Shar’ga zid keladi, chunki rahbarlik guruhga berilmoqda, bu esa hadislarning matni bilan man etilgan. Agar qo‘mita, majlis yoki apparat mas’uliyatni o‘z zimmasiga olish va masalalarni muhokama qilish hamda maslahat (shura) uchun tuzilgan bo‘lsa, bunday holatda bu joiz va Islomdan hisoblanadi, chunki Musulmonlar o‘z ishlarida maslahat olganliklari uchun maqtovga sazovor bo‘lganlar. Amallarni bajarishga oid masalalarda ularning fikri ko‘pchilik ovozi bilan majburiy deb qaraladi, fikrlar, texnik qarashlar va ta’riflarga oid qoidalar bo‘yicha esa u maslahat sifatida qabul qilinadi. Amir biror narsa haqida qaror qabul qilganda, amallarni bajarishga aloqador bo‘lmagan masalalarda u o‘zi to‘g‘ri deb bilgan narsani amalga oshiradi. Kommunistik mutafakkirlarning rahbarlik jamoaviy bo‘lishi yoki yakka shaxsiy bo‘lishi haqidagi ixtiloflariga kelsak, Islomda bu masalani o‘rganishga o‘rin yo‘q. Chunki Islom rahbarlikni matn va amal bilan yakka shaxsga xos qilib belgilagan, bu borada Sahobalar ijmo‘i bo‘lgan va Ummat barcha davrlarda shunga amal qilib kelgan.