Islomdagi hukmronlik tizimining shakli federativ emas, ya'ni viloyatlar muxtoriyat asosida ajralib chiqib, umumiy hokimiyatda birlashmaydigan tizim emas. Aksincha, bu birlik tizimi bo'lib, unda G'arbdagi Marrokash Sharqdagi Xuroson bilan bir xil hisoblanadi; agar Islom poytaxti bo'lganida, Al-Fayyum viloyati Qohira bilan teng bo'lardi. Barcha viloyatlarning moliyasi bir xil bo'ladi, byudjetlari ham bir xil bo'ladi. Mablag'lar ularning wilayasidan qat'i nazar, fuqarolarning ishlariga teng ravishda sarflanadi. Masalan, agar bir wilayaning daromadi uning ehtiyojidan ikki baravar ko'p bo'lsa, sarflanadigan mablag' wilayaning daromadiga emas, balki ehtiyojlariga muvofiq bo'ladi. Agar boshqa bir wilayaning daromadi ehtiyojidan kam bo'lsa, bu e'tiborga olinmaydi va wilayaning ehtiyojlarini qondirish uchun umumiy byudjetdan mablag' sarflanadi, u yetarli daromad to'plagan bo'ladimi yoki yo'qmi, farqi yo'q.

The shape of the ruling system in Islam is not a federal one, where its regions separate by autonomy, but unite in the general ruling. It is rather a system of unity, where Marrakesh in the West is considered to be the same as Khurasan in the East; and the province of Al-Fayoom would be the same as Cairo if it were the Islamic capital. The finance of all the regions will be the same, as will their budget. Funds are spent equally on the affairs of the subjects, regardless of their wilayah. If for instance, the revenues of a single wilayah were double its needs, the funds spent will be in accordance with the needs of the wilayah but not in accordance with its revenues. If another wilayah’s revenues fell short of its needs, this would not be taken into consideration, and funds will be spent to satisfy the wilayah’s needs from the general budget whether it raised enough revenues or not.

Shunday qilib, hokimiyat tizimi unitar bo'lib, federatsiya emas. Aynan shu sababli Islom hokimiyat tizimi o'zining kelib chiqishi va asosi jihatidan boshqa ma'lum tizimlardan farq qiladi, garchi uning ba'zi jihatlari boshqa hokimiyat tizimlarining ba'zi jihatlariga o'xshash bo'lsa ham. Bundan tashqari, Islom tizimi hokimiyatni markazlashtirilgan holda boshqaradi: oliy hokimiyat markazda bo'lib, vakolat va hokimiyat davlatning har bir qismini, katta yoki kichik bo'lishidan qat'i nazar, qamrab oladi. Uning biron-bir qismining mustaqilligiga yo'l qo'yilmaydi, shu tariqa parchalanishning oldi olinadi. Oliy hokimiyat lashkar qo'mondonlarini, vali (viloyat hokimlari), hokimlar, moliya va iqtisod xodimlarini tayinlaydi. U barcha hududlarga qozilarni va hokimiyat yuritishga mas'ul bo'lgan barcha shaxslarni tayinlaydi. Butun yurt bo'yicha hokimiyat ishlarini aynan u boshqaradi.

Therefore the ruling system is unitary and not a federation. That is why the Islamic ruling system is distinguished from other known systems, in its origin and basis, even if some of its aspects were similar to some of the aspects of other ruling systems. Furthermore, the Islamic system is centralised in its ruling, where the high authority is at the centre, and where the authority and power engulfs every single part of the state, no matter how small or large it is. Independence of any part of it is not allowed thus preventing disintegration. The high authority is the body that appoints the army commanders, the Wulah, rulers and finance and economy officials. He appoints judges in all the regions and everyone whose duties is to rule. He is the one who deals with ruling throughout the land.

Xulosa qilib aytganda, Islomdagi boshqaruv tizimi Xilofat tizimidir. Xilofat va davlatning birligi haqida umumiy ijmo’ qaror topgan: bir necha xalifaga bay’at berish joiz emas. Har bir imom, faqih (huquqshunos) va mujtahid (olim) bu masalada kelishgan. Agar xalifa lavozimda turganda yoki avval bir xalifaga bay’at berilgan bo‘lsa, unga boshqa xalifa bay’at qilinsa, ikkinchisi birinchi xalifaga o‘zi bay’at bermaguncha yoki o‘ldirilmaguncha qarshi kurashilishi kerak, chunki bay’at qonuniy ravishda avval bay’at berilgan kishiga tegishli bo‘lib qolgan.

In summary the ruling system in Islam is a Khilafah system. The general ijmaa’ about the unity of the Khilafah and the state has been established, that it is not allowed to give the Bay’ah to more than one Khaleefah. Every imam, faqih (Jurist) and mujtahid (Scholar) has agreed on this. If another Khaleefah is given the pledge, while a Khaleefah is in office or a Khaleefah had already been given a pledge, the second one should be fought until he himself gives the pledge of allegiance to the first Khaleefah or he is killed, for the pledge has been confirmed lawfully to the one who was given Bay’ah first.