Davlat sakkiz ustunga asoslanadi:

The state is founded on eight pillars:

1) Xalifa,

1) The Khaleefah,

2) Vakolat berilgan yordamchilar,

2) Delegated Assistants,

3) Ijro etuvchi yordamchilar,

3) The Executing Assistants,

4) Jihod amiri,

4) The Ameer of Jihad,

5) Hokimlar (Vulot)

5) The Governors (Wulah),

6) Sud hokimiyati,

6) The Judiciary,

7) Ma'muriy bo'limlar,

7) The Administrative Departments,

8) Ummat Kengashi,

8) The Council of the Ummah,

Bu tuzilmaning dalillari Allohning Elchisi ﷺ ning amallarida aks etgan, chunki Davlat tuzilmasini aynan shu shaklda tashkil etgan. U zot ﷺ davlat rahbari edi va musulmonlarga Xalifa yoki Imom tayinlashni buyurganida, davlat rahbarini tayinlashni ularga amr qilgan. Yordamchilarga kelsak, Allohning Elchisi ﷺ ikki yordamchisi sifatida Abu Bakr va Umarni tanlagan. Al-Hokim va At-Termiziy Abu Sa'id al-Xudriydan rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan:

Evidence of this structure is reflected in the actions of the Messenger of Allah (pbuh) since this was the form in which he set up the structure of the State. He (pbuh) was the head of State and he ordered the Muslims to establish a head of State when he ordered them to establish a Khaleefah or an Imam. As for the assistants, the Messenger of Allah (pbuh) chose Abu Bakr and ‘Umar as his two assistants. Al-Hakim and Al-Tirmithi narrated from Abu Sa’id Al Khudri that the Messenger of Allah (pbuh) said:

“Mening osmondagi ikki vazirim Jibra’il va Mika’il, yer yuzidagi ikki vazirim esa Abu Bakr va ‘Umar.” Bu yerda “mening ikki vazirim” iborasining ma’nosi – mening ikki yordamchim, chunki arab tilida “vazir” so‘zi lug‘aviy jihatdan aynan shunday ma’noni anglatadi. Hozirgi kunda odamlar qo‘llaydigan “minister” so‘zi esa g‘arbiy atama bo‘lib, ma’lum turdagi hokimiyat boshqaruvidagi vazifani bildiradi. Bu musulmonlarga tanish bo‘lgan narsadan yiroq bo‘lib, islomiy boshqaruv tizimiga zid keladi. Darhaqiqat, Allohning Elchisi ﷺ vazir deb atagan yordamchi biror aniq vazifaga tayinlanmagan. U, aksincha, xalifaning yordamchisi bo‘lib, xalifa unga umumiy vakolat berib, vazifalarni bajarishga yuboradi; uni biror aniq ishga biriktirish kerak emas. Wulah (hokimlar)ga kelsak, Allohning Elchisi ﷺ ularni viloyatlarga (Wilayaat) tayinlagan. Makka fath etilgach, u zot ﷺ Attob ibn Usaydni Makka ustidan vali qilib tayinladi. Bazan ibn Sasan Islomni qabul qilgach, uni Yaman valisi (hokimi) etib tayinladi. Allohning Elchisi ﷺ boshqa ko‘plab hokimlarni ham tayinlagan. Qozilik ishi bevosita Allohning Elchisi ﷺ nazorati ostida bo‘lgan. U zot ﷺ odamlar orasidagi nizolarni hal qilish uchun qozilarni tayinlagan. Shunday qilib, u zot ﷺ ‘Ali ibn Abu Tolibni Yaman ustidan qozi etib tayinladi, Mu’oz ibn Jabal va Abu Musoni esa Yamanda qozilik va imorat (amirlik) ishlariga mas’ul qildi. At-Tabaroniy ishonchli rivoyatchilar orqali Masruqdan rivoyat qilib, u shunday dedi:

“My two ministers from the heavens are Jibra’eel and Mika’el and from the people of the earth are Abu Bakr and ‘Umar.” The meaning of the term “my two ministers” here is my two assistants, because this is what the word Wazir (minister) linguistically means in Arabic. As for the word ‘minister’, which people currently refer to, this is a Western term that means the function of a particular type of ruling. This is alien to that which the Muslims know and it contradicts the Islamic ruling system. Indeed the assistant, who the Messenger of Allah (pbuh) called minister (Wazir), is not assigned to a certain function. He is rather an assistant to whom the Khaleefah gives a general delegation to carry out tasks; and he should not be assigned to a specific task. As for the governors (Wulah), the Messenger of Allah (pbuh) appointed them over the provinces (Wilayaat). He (pbuh) appointed Attab Ibnu Usayd as Wali over Makkah after its conquest. After Bazan Ibnu Sasan had embraced Islam he (pbuh) appointed him Wali (governor) of Yemen. The Messenger of Allah (pbuh) also appointed many other Wulah. The Messenger of Allah was in direct charge of the judiciary. He (pbuh) appointed the judges in order to settle the disputes between the people. So he (pbuh) appointed ‘Ali Ibnu Abi Talib as judge over Yemen, and he (pbuh) charged Mua’z Ibn Jabal and Abu Mousa with Judiciary and Imarah over Yemen. Al-Tabarani reported through trustworthy narrators from Masrooq, he said:

“Payg‘ambar ﷺ davrida qozilik ishini olib borgan kishilar olti nafar edi: ‘Umar, ‘Ali, ‘Abdullah ibn Mas‘ud, Ubay ibn Ka‘b, Zayd ibn Sobit va Abu Muso al-Ash‘ariy.” Ma‘muriy tizimga kelsak, Rasululloh ﷺ turli davlat idoralarini boshqarish uchun kotiblar tayinladi, ular idoralar mudirlari sifatida ish olib borardilar. Rasululloh ﷺ Mu‘ayqib ibn Abu Fotimani o‘ljalar bo‘limining mudiri (muovin kotib) etib tayinladi, Huzayfa ibnul Yamon esa Hijoz hosilini baholash bo‘yicha mudir etib tayinlandi. U zot ﷺ boshqa bo‘limlarga ham boshqa kishilarni tayinladi, ularning har birining ustidan kotib bor edi. Lashkarga kelsak, u ma‘muriy jihatdan Jihad amirining vakolati ostida bo‘lib, amalda Rasululloh ﷺ nazoratida edi. Lashkarning haqiqiy qo‘mondoni ham aynan Rasululloh ﷺ edi, u zot lashkarning ma‘muriy ishlarini hal qilar va uning ishlarini boshqarardi. Shunga qaramay, Rasululloh ﷺ ba‘zi yurishlarga qo‘mondonlar tayinlardi. Bir safar u zot ﷺ ‘Abdullah ibnu Jahshni Quraysh tomon yuborilgan razvedka otryadining boshlig‘i etib tayinladi. Boshqa safar esa Rasululloh ﷺ Abu Salama ibnu ‘Abdil Asadni 150 kishidan iborat otryadning qo‘mondoni etib tayinladi va unga bayroqni berdi. Bu otryadda musulmonlarning eng yaxshi jangchilari bor edi, jumladan, Abu Ubayda ibnul Jarroh, Sa‘d ibnu Abu Vaqqos va Usayd ibnu Hudayr ham bor edi.Ummat Kengashiga kelsak, uning vazifasi maslahat (shuro) berish va hokimni hisobdor qilishdan iborat. Rasululloh ﷺ hayotligida doimiy kengash tuzmadi, lekin zarur deb topgan paytlarida musulmonlar bilan maslahatlashdi. Shunday qilib, u zot ﷺ Uhud kuni va Hadisul-ifk (Oisha roziyallohu anhoning iftiro qilinishi) kuni hamda boshqa bir necha holatlarda musulmonlarni to‘plab, ular bilan maslahatlashdi. Garchi u (sollallohu alayhi vasallam) musulmonlarni maslahatga to‘plagan bo‘lsa-da, ba’zi sahobalarini muntazam ravishda chaqirib, ular bilan maslahatlashib turardi; ular xalq boshliqlari sanalardi. Ular: Hamza, Abu Bakr, Ja’far, Umar, Ali, Ibn Mas’ud, Salmon, Ammor, Huzayfa, Abu Zarr, Al-Miqdod va Bilol edilar. Ular uning (sollallohu alayhi vasallam) Shuro kengashi hisoblanardi, chunki u ular bilan muntazam maslahatlashardi. Bu shuni ko‘rsatadiki, Allohning Elchisi (sollallohu alayhi vasallam) Davlat uchun aniq tuzilma o‘rnatgan va u Robbisiga (subhanahu va taolo) qo‘shilguncha shu tuzilmaga amal qilgan. Keyin uning (sollallohu alayhi vasallam) vafotidan so‘ng uning xalifalari (vorislari) keldi va ular Elchining (sollallohu alayhi vasallam) o‘zi belgilagan bir xil tuzilma asosida boshqarishda unga ergashdilar. Ular buni sahobalar oldida qilishdi. Shunday ekan, Islom Davlatining hukumat tuzilmasi aynan shu shaklda bo‘lishi kerak. Ba’zilar, Allohning Elchisi (sollallohu alayhi vasallam) moliya ishlari uchun alohida amaldor tayinlagan va uni moliya bo‘limiga mas’ul qilgan, deb aytishi mumkin. Bu odamlarda moliya bo‘limi hukumat tuzilmasining bir qismi emas, balki mustaqil organ, degan fikr paydo qilishi mumkin. Biroq haqiqat shuki, Allohning Elchisi (sollallohu alayhi vasallam) moliya uchun maxsus amaldor tayinladi, ya’ni unga boshqarish uchun mustaqil bo‘lim berdi, ammo uni mustaqil tuzilma qilmadi, balki hukumat tuzilmasining bir qismi qildi. Ba’zi voliylar (hokimlar) boshqarish va moliya ishlarini o‘z ichiga olgan umumiy majburiy vakolatlar bilan tayinlangan, ba’zilari faqat boshqarish vakolatlari bilan tayinlangan, moliya ustiga esa alohida voliy tayinlangan. Masalan, Allohning Elchisi (sollallohu alayhi vasallam) Amrni u ga yozib bergan xatda belgilangandek yubordi va moliya ishlari bilan shug‘ullandi. Furva ibn Musayk Murod, Zubayd va Muzhij qabilalari ustiga omil sifatida Allohning Elchisi (sollallohu alayhi vasallam) tomonidan tayinlangan, Holid ibn Sa’id ibn al-Os esa zakot yig‘uvchi sifatida u bilan birga tayinlangan. Shariat atamasi bo'yicha yakka hokimlik yurgizgan volini "Solat volisi" deb atashgan; bu atama moliyadan tashqari barcha ma'muriyat, sud, siyosat, urush va ibodatlar hamda boshqa vazifalar uchun mas'ul bo'lgan voliyni anglatadi. Moliya bo'yicha mas'ul bo'lgan voli esa muqobil ravishda "Xaroj volisi" nomi bilan atalgan, ya'ni zakot va yer xarojini birga yig'ish hamda boshqa moliyaviy vazifalar uchun javobgar bo'lgan shaxs. Umumiy hokimlik lavozimini egallagan voli esa "Solat va Xaroj volisi" deb atalgan. Bu shuni aniq ko'rsatadiki, moliya bo'limi alohida tuzilma bo'lmagan, balki imoratning, ya'ni viloyatning vazifalari tarkibiga kirgan. Hokim faqat tumanning moliyaviy ishlarini yuritish uchun tayinlanishi mumkin, yoki bu vazifa umumiy hokimga topshirilishi mumkin. Ikkala holatda ham moliya bo'limi davlat markazida (poytaxtda) alohida idora sifatida emas, balki oxir-oqibat Xalifaning nazorati ostida qolgan. Demak, u alohida tuzilma emas, balki davlat tuzilmasining bir qismidir. Xuddi shunday, urushni, tashqi va ichki ishlarni hamda sanoatni boshqaradigan "Jihod imorati" har doim Allohning Elchisi ﷺ va uning xalifalari bevosita nazorati ostida bo'lgan. Allohning Elchisi ﷺ o'zi qo'shinni tayyorlar, uning mashg'ulotlari va qurol-yarog'ini nazorat qilar hamda tashqi va ichki ishlarni olib borganidek, qo'shinning barcha ishlarini boshqarar edi. U ﷺ Yamandagi Jurashga qurol ishlab chiqarishni o'rganish uchun odamlarni yuborgan. Undan keyin kelgan xalifalar ham shu siyosatga amal qilganlar. Biroq Umar ibn al-Xattob davrida u urush kengashi (Diwan ul-Jund) tuzdi va bu kengashga rais tayinladi, bu esa Jihod amirining vazifasidir.

Shu tariqa bilan Rasulullah ﷺ asos solgan Davlat ana shu tuzilma asosida barpo etilgan edi.

Thus, the State that the Messenger of Allah (pbuh) had established was founded on this structure.