Xalifa — davlatdir. U davlatning barcha majburiy vakolatlariga ega bo'ladi, ular quyidagilardir:

The Khaleefah is the state. He possesses all of the mandatory powers of the state, and they are:

Aynan U (Alloh) shariat hukmlarini (Ahkomi shar'iya) belgilaydi, ularni majburiy deb qabul qilganidan keyin esa bular bajarilishi shart bo'lgan qonunlarga aylanadi va ularni buzishga ruxsat berilmaydi.

It is He who makes the divine rules (Ahkam Shari’ah) once He adopted them as binding; they would then become laws that have to be obeyed and their violation would not be allowed.

U'shbu davlatning ichki va tashqi siyosati uchun javobgardir. U barcha qurolli kuchlarning oliy bosh qo'mondonidir va urush e'lon qilish, sulh shartnomalari, sulh bitimlari hamda boshqa barcha shartnomalarni tuzish bo'yicha to'liq vakolatga ega.

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, concludes peace treaties, truces and all other treaties.

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

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

Xalifa yordamchilarini va vulotlarni tayinlaydi va lavozimidan ozod qiladi. Ular barchasi undan oldin hamda Ummat Kengashi oldida javobgardirlar.

It is the Khaleefah who appoints and removes the assistants and Wulah. They are all responsible before him and before the Council of the Ummah.

U'zi (Qadhil-Qudhat)ni, shuningdek, tuman hokimlarini, harbiy qo'mondonlarni, shtab boshliqlarini va bosh qo'mondonlarni tayinlaydigan va lavozimidan ozod etadigan ham O'zidir. Ular barchasi Unga javobgardir, Ummat Kengashiga emas.

It is He who appoints and removes the supreme judge (Qadhil-Qudhat), as well as district administrators, army commanders, chiefs of staff, and the commanders in chief. They are all answerable to him and not to the Council of the Ummah.

U'zi adolatli hukmlarni joriy qiladi, ularning nuri ostida davlat byudjeti tuziladi va U byudjetning tafsilotlarini, har bir bo'lim uchun zarur bo'lgan ajratilgan mablag'larni belgilaydi, bu daromadlarga ham, xarajatlarga ham taalluqli bo'ladi.

It is He who adopts the divine rules, in the light of which the State’s budget is drafted, and He decides the details of the budget and the allotted funds required for each department, whether concerning revenues or expenses.

Bu majburiy vakolatlarning dalili shuki, Xilofat butun dunyodagi barcha musulmonlar ustidan umumiy hukmronlik sifatida, Dinning hukmlarini joriy etish va Islom xabarini dunyoga yetkazish maqsadida mavjuddir, va bu o‘zi ham dalildir. Biroq “davlat” so‘zi texnik atama bo‘lib, uning ma’nosi xalqlarning qarashlariga ko‘ra farq qiladi. G‘arb davlatni yer, aholi va hokimlar sifatida ko‘radi, chunki ularning nazarida davlat o‘zlari “mamlakat” deb ataydigan chegaralar ichida belgilanadi. Ularning nazarida egemanlik xalqqa tegishli, hokimiyat esa individual emas, balki jamoaviy hisoblanadi. Shunday qilib, davlat tushunchasi mamlakat, aholi va hokimlarning yig‘indisi sifatida tanildi. Shu sababli ularda davlat rahbari, ya’ni hokimlar boshlig‘i, xalq, mamlakat (yer) va bosh vazir bor. Islomda esa doimiy chegaralar yo‘q, chunki Islom xabari butun dunyoga yetkazilishi kerak. Shu sababli chegaralar Islom hokimiyatining boshqa mamlakatlarga yo‘nalishi bilan birga siljiydi. “Mamlakat” atamasi inson doimiy yashaydigan joyni, ya’ni uning uyi va shaharini anglatadi, na ko‘proq, na kamroq. Egemanlik Shar’ga tegishli, xalqqa emas. Shunday ekan, hokimlar Shar’ning irodasi bilan boshqariladi. Ummat ham Shar’ning irodasi bilan boshqariladi. Hukmronlik, ya’ni hokimiyat individual uchun bo‘lib, jamoaviy emas. Allohning Elchisi ﷺ shunday degan:

Evidence of these mandatory powers is the fact that the Khilafah as a general ruling over all the Muslims worldwide, with the objective of implementing the rules of the Deen and carrying the Message of Islam to the world, and this in itself is an evidence. However, the word state is a technical term, whose meaning differs according to the views of the nations. The West considers the state as the land, inhabitants and the rulers, for the state in their view is defined within borders that they call the country. Sovereignty, in their view, belongs to the people, while the ruling, i.e. the authority is collective and not individualistic. Thus the concept of the state became known as the total of the country, the inhabitants and the rulers. Therefore, they have a head of state, i.e. head of rulers, the people, the country (land) and a prime minister. However, in Islam, there are no permanent borders, for the Message of Islam has to be carried to the whole world. Therefore frontiers move with the movement of the authority of Islam to other countries. The term country means the place where a person resides permanently i.e. his home and town, no more and no less. Sovereignty belongs to the Shar’a, not to the people. Thus the rulers are controlled by the will of the Shar’a. The Ummah is also controlled by the will of the Shar’a. The ruling i.e. authority is for individuals and it is not collective. The Messenger of Allah (pbuh) said:

“Agar sizlardan uchtasi safarda bo‘lsa, ulardan birini amir qilib tayinlasin.” [Al-Bazzar Ibn ‘Umardan rivoyat qilgan.] U zot ﷺ yana shunday dedilar:

“If three of you were on a journey, let them appoint one of them as an Ameer.” [Narrated by Al-Bazzar from ibn ‘Umar] He (pbuh) also said:

“Agar sizlardan uch kishi safarga chiqsa, ulardan birini amir qilib tayinlasin.” [Abu Dovud Abu Sa’id al-Xudriydan rivoyat qilgan]. Muslim Abu Sa’id al-Xudriydan rivoyat qilgan: Allohning Elchisi ﷺ shunday deganlar:

“If three of you went out on a journey, let them appoint one of them as an Ameer.” [Narrated by Abu Dawood from Abu S’aid al- Khudri] Muslim narrated from Abu S’aid al-Khudri from the Messenger of Allah (pbuh), that He (pbuh) said:

“Agar ikki xalifaga bay’at berilgan bo‘lsa, ulardan keyingisini o‘ldiringlar.” Shunday ekan, Islomdagi davlat tushunchasi boshqa tizimlardagi davlat tushunchasidan farq qiladi. Islomda davlat hokimiyat va boshqaruvni anglatadi, uning majburiy vakolatlari esa sultonning vakolatlaridir. Hokimiyatga ega bo‘lgan kishi xalifa bo‘lganligi sababli, u davlatning o‘zidir.

“If a Bay’ah has been taken for two Khulafaa’, kill the latter of them.” Therefore, the meaning of the state in Islam differs from that in other systems. The state in Islam means the authority and ruling, and its mandatory powers are that of the Sultan. Since the Khaleefah is the one who holds the authority, He is then the state.

Biroq, Allohning Elchisi ﷺ Madinada Islom davlatini barpo etganlarida, u davlat rahbari edi va hokimiyatga ega edi. Shunday qilib, butun hokimiyat uning qo'lida edi va hukmronlikka oid barcha vakolatlar uniki edi. Bu, u ﷺ vafot etguniga qadar butun hayoti davomida shunday bo'ldi. Undan keyin Xulafoi Roshidin keldilar va ularning har biri to'liq hokimiyatdan foydalandi hamda hukmronlikka oid barcha majburiy vakolatlarga ega bo'ldi. Bu ham xalifaning davlat ekanligiga dalildir. Bundan tashqari, Allohning Elchisi ﷺ amirga qarshi isyon va itoatsizlikdan ogohlantirganda, buni hokimiyatga (sulton) qarshi isyon sifatida ifodalagan. U ﷺ shunday degan:

However, when the Messenger of Allah (pbuh) established the Islamic State in Madina He was the head of state and He held the authority. Thus all of the authority was in his hands, and all of the powers related to the ruling were his. This was as much throughout his lifetime until He (pbuh) died. Then after him came the Khulafaa’ Ar-Rashidoon, and each one of them enjoyed the full authority and possessed all the mandatory powers related to the ruling. This also serves as evidence that the Khaleefah is the state. Besides, when the Messenger of Allah (pbuh) warned against rebellion and disobedience to the Ameer, He expressed it as being a rebellion against the authority (Sultan). He (pbuh) said:

"Agar kimdir o'z amiridan o'ziga yoqmaydigan biror narsani ko'rsa, sabr qilsin. Chunki kim Sulton (Islom hokimiyati)dan bir qarich bo'lsa ham ajralib chiqsa va shu holatda vafot etsa, u Johiliyyat o'limi bilan o'lgan bo'ladi." Xilofat — mo'minlar ustidan rahbarlik demakdir. Demak, xalifa hokimiyat egasi bo'lib, unda barcha majburiy vakolatlar mavjud, ya'ni u davlatning o'zidir va davlatga berilgan barcha vakolatlarga egadir. Bu majburiy vakolatlar haqidagi umumiy dalildir. Xalifaga tegishli bu vakolatlarning ro'yxatiga kelsak, bu aslida davlatda mavjud bo'lgan vakolatlarning ro'yxati bo'lib, ushbu vakolatlarning batafsil qoidalarini bayon qilish uchun berilgan.

“If anyone sees in his Ameer something that displeases him, let him remain patient. For behold! He who separates himself from the Sultan (authority of Islam) by even so much as a hand span and dies thereupon He has died the death of Jahiliyyah.” The Khilafah is the leadership over the believers. The Khaleefah is therefore the authority, and He has all the mandatory powers, i.e. He is the state and possesses all the powers given to the state. This is the general evidence about these mandatory powers. As for the listing of these powers enjoyed by the Khaleefah, this is in fact the listing of the powers that exist in the state, so as to explain the detailed rules of these powers.

“A” bo‘limi bo‘yicha batafsil dalil — Sahobalarning umumiy ijmo‘idir. Qonun (huquq) — bu texnik atama bo‘lib, hukmdor (Sulton) chiqargan, odamlar unga bo‘ysunishi uchun berilgan buyruqni anglatadi. Qonun ahli uni “Sulton (hukmdor) odamlarni o‘z munosabatlarida rioya qilishga majbur qiladigan tamoyillar majmuasi” deb ta’riflaydi. Shunday ekan, agar Sulton ma’lum qoidalarni chiqarsa, bu qoidalar qonunga aylanadi va odamlar ularga amal qilishlari shart. Agar Sulton ularni chiqarmasa, ular qonunga aylanmaydi va odamlar ularga rioya qilishga majbur bo‘lmaydi. Musulmonlar Shar’iy qoidalarga amal qiladilar, shuning uchun ular Allohning buyruq va taqiqlariga rioya qiladilar. Ular rioya qiladigan narsa Allohning buyruq va taqiqlaridir, Sultonniki emas. Demak, ular Sultonning buyruqlariga emas, balki ilohiy qoidalarga amal qiladilar. Biroq Sahobalar Shar’iy qoidalar borasida ixtilof qilganlar. Ularning ba’zilari ilohiy matnlardan boshqalarning tushunganidan farqli narsalarni tushunganlar. Ularning har biri o‘zi tushungan narsaga amal qilgan va bu u uchun Allohning hukmi bo‘lgan. Shu bilan birga, ummat ishlarini boshqarishga oid shunday ilohiy qoidalar borki, barcha musulmonlar yagona fikrga ko‘ra ularga amal qilishlari lozim, va shaxslar o‘z ijtihodlariga ko‘ra ish tutishlari mumkin emas. Bu o‘tmishda ham sodir bo‘lgan. Masalan, Abu Bakr barcha musulmonlar orasida mablag‘larni teng taqsimlashni to‘g‘ri deb bildi, chunki bu ularning teng huquqi edi. ‘Umar esa Rasululloh ﷺ ga qarshi urushganlarga, Rasululloh ﷺ bilan birga urushganlar bilan bir xil ulush berishni, yoki muhtojlarga boylar bilan teng ulush berishni noto‘g‘ri deb bildi. Ammo Abu Bakr Xalifa bo‘lganida, u odamlarni o‘z fikriga amal qilishga majbur qildi, qozilar va vollar uning fikrini ijro etdilar, ‘Umar esa Abu Bakrning fikriga bo‘ysunib, uni ijro etdi. ‘Umar Xalifa bo‘lganida esa Abu Bakrning fikridan farq qiladigan o‘z fikrini joriy qildi. Shunday qilib, u (ﷺ) mablag'larni teng emas, balki imtiyozli tarzda taqsimlashni buyurdi. Shu tariqa musulmonlarga mablag'lar ularning Islomni qabul qilganlaridagi muddat uzunligiga va ehtiyojlariga ko'ra berildi. Musulmonlar bu qoidaga amal qildilar, qozilar va vulot esa uni ijro etdilar. Shuning uchun sahobalarning umumiy ijmo'i shakllandi, unga ko'ra imomning muayyan qoidalarni joriy etish va ularning ijro etilishini ta'minlash huquqi bor. Musulmonlar bunday qoidalarga, hatto o'z ijtihodlariga zid bo'lsa ham, amal qilishlari kerak va o'z fikrlari hamda ijtihodlaridan voz kechishlari lozim. Qabul qilingan bu qoidalar aslida qonunlardir (kanonlardir). Shuning uchun qonunlarni chiqarish huquqi faqat xalifaga tegishli bo'lib, boshqa hech kimning bunday huquqi yo'q.

As for the detailed evidences of the six sections mentioned above, the evidence about section “A” is the general consensus of the Sahabah. Qanoon (law) is a technical term that means the order that the ruler (Sultan) issues so that people abide by it. People of Qanoon (law) define it as “the host of principles which the Sultan (ruler) compels people to follow in their relations”. So if the Sultan issues certain rules, then these rules become law and people have to abide by them. If the Sultan does not issue them, then they do not become law and people are not obliged to abide by them. The Muslims follow the rules of Shar’a, so they abide by Allah’s repl commands and prohibitions. What they abide by are the commands and prohibitions of Allah, not those of the Sultan. Thus they follow the divine rules and not the orders of the Sultan. However, the Sahabah have differed regarding the Sharia’ah rules. Some of them understood from the divine texts matters different to what the others understood. Each one of them complied with what He understood and that represented the rule of Allah for him. 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, individuals cannot proceed according to their 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. ‘Umar deemed it wrong to give to those who had fought against the Messenger of Allah (pbuh) the same as to those who fought alongside him, or to give to the needy equal to that is given to the wealthy. However when Abu Bakr was the Khaleefah, He forced people to follow his opinion and the judges and Wulah executed his opinion and ‘Umar submitted to Abu Bakr’s opinion and executed it. When ‘Umar became Khaleefah He enforced his own opinion which differed from that of Abu Bakr. So He ordered the funds to be distributed preferentially and not equally. Thus the Muslims were accorded the funds based upon the length of time they had been Muslims and according to their needs. Muslims abided by this rule, and the judges and Wulah 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. Muslims have to abide by such rules even if they disagreed with their own Ijtihad, and they must abandon their own opinions and Ijtihad. These adopted rules are in fact laws (Canons). Therefore the enactment of laws belongs to the Khaleefah alone and no one else has such a right.

“B” bo‘limining dalili Allohning Elchisi (solallohu alayhi vasallam) ﷺ amallaridan olinadi. U zot vulotlarni (hokimlarni) va qozilarni tayinlar hamda ularni o‘ziga hisobdor qilar edi. U zot savdoni nazorat qilar va firibgarlik hamda aldashni taqiqlar edi. U zot mablag‘larni odamlar orasida taqsimlar va ishsizlarga ish topishda yordam berar edi. U zot davlatning barcha ichki ishlarini boshqarar edi. Shuningdek, U zot shohlarga murojaat qilar, elchilar bilan uchrashar va vakillarni qabul qilar edi. U zot davlatning barcha tashqi ishlarini ham olib borar edi. Ghazotlarda qo‘shinlarga bevosita qo‘mondonlik qilar va janglarni o‘zi boshqarar edi. U zot barcha yurishlarni yuborar va ularning boshliqlarini tayinlar edi. Bir holatda U zot Usomo ibn Zayd ni Shomga yuborilgan yurishga boshliq qilib tayinladi. Sahobalar uning yoshi kichikligi sababli bundan norozi bo‘ldilar, ammo Allohning Elchisi ﷺ ularni uning rahbarligini qabul qilishga majbur qildi. Bu shuni isbotlaydiki, U zot haqiqatda qo‘shinning qo‘mondoni bo‘lgan, shunchaki oliy bosh qo‘mondon emas edi. Quraysh, Banu Qurayza, Banu Nazir, Banu Qaynuqa‘, Xaybar va rimliklarga qarshi urushni e’lon qilgan ham Allohning Elchisi ﷺ edi. Sodir bo‘lgan barcha urushlar U zot tomonidan e’lon qilingan. Bu shuni isbotlaydiki, urush e’lon qilish huquqi faqat xalifaga tegishli. Banu Madlij va ularning ittifoqchisi Banu Dumraga nisbatan tuzilgan shartnomalarni ham Allohning Elchisi ﷺ imzolagan. U zot Ayla rahbari Yuhanna (Yonatan) ibn Ru’bа bilan shartnoma tuzgan va Hudaybiya sulhini ham imzolagan. O‘sha vaqtda musulmonlar g‘azablanishgan, ammo U zot ularning fikrini e’tiborsiz qoldirib, iltimoslarini rad etgan va sulhni imzolagan. Bu shuni isbotlaydiki, sulh shartnomalari bo‘lsinmi yoki boshqa shartnomalar, ularni imzolash vakolati faqat xalifaga tegishli.

As for section “B”, its evidence is derived from the actions of the Messenger of Allah (pbuh). He (pbuh) used to appoint the Wulah and judges and hold them accountable to him. He (pbuh) used to control trading and prohibit fraud and cheating. He (pbuh) used to distribute the funds among the people, and help the unemployed find work. He (pbuh) used to run all the state’s internal affairs. He (pbuh) as well used to address the kings and meet with the envoys and receive the delegates. He (pbuh) also carried out all the foreign affairs of the state. He (pbuh) used to effectively take command of the armed forces during the raids and He (pbuh) used to lead the battles. He (pbuh) used to send out all the expeditions and appoint their leaders. In one instance He (pbuh) appointed Usama ibn Zayd at the head of an expedition to Ash-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. This proves that He effectively was the commander of the armed forces and not just its supreme Commander in Chief. It was He (pbuh) who declared war on Quraysh, and on Banu Qurayzah, Banu Nazir, Banu Qaynuqa’, Khayber and the Romans. All the wars that took place were declared by him (pbuh). This proves that the Khaleefah only 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) ibn 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, and went ahead and signed the treaty. This proves that the Khaleefah alone has the mandatory power to sign treaties, whether these were peace treaties or any other.

"C" bo'limining dalili shuki, Musaylamaning ikki elchisini bevosita Allah Elchisi (alayhissalom) o'zlari qabul qilganlar, Quraysh elchisi Abu Rafi'ni ham aynan u zot qabul qilganlar. Shuningdek, u zot ﷺ Heraklius, Xusrav, Al-Muqavqis, Hira podshosi Al-Harits Al-G'assoniy, Yaman podshosi Al-Harits Al-Himyariy, Habashiston najoshiysi (Al-Habashiy) ga elchilar yuborganlar, Hudaybiya voqeasi paytida esa Quraysh oldiga Usmon ibn Affonni yuborganlar. Bu shuni isbotlaydiki, elchilarni qabul qilish yoki rad etish xalifaning vazifasi bo'lib, elchilarni tayinlash ham aynan uning ishidir.

As for the section “C”, its evidence is that it was the Messenger of Allah (pbuh) himself who received the two envoys of Musaylama, and it was He (pbuh) who received Abu Rafi’i, an envoy from Quraysh. It was also He (pbuh) who sent envoys to Heraclius, Khosroes, Al Muqawqis, Al-Harith Al- Ghassani, King of Al-Heera, Al Harith Al-Himiary, King of Yemen, the Negus of Abyssania (Al-Habashi), and He sent ‘Uthman Ibnu ‘Affan to Quraysh during the Hudaybiyah affair. This proves that the Khaleefah is the one who accepts the ambassadors (envoys) and refuses them and it is He who appoints the ambassadors.

"D" bo‘limining dalili shuki, Allah Elchisi (ﷺ) o‘zlari valiylarni tayinlaganlar. U zot (ﷺ) Mu’azni Yaman ustiga valiy qilib tayinlaganlar. Ular (ﷺ) valiylarni lavozimidan olib tashlaganlar ham; Bahrayn ahli o‘z valiysi al-A’la’ ibn al-Hadhramidan shikoyat qilgach, U zot (ﷺ) uni Bahrayn valiyligidan chetlatganlar. Bu shuni ko‘rsatadiki, valiylar vilayatlar (okruglar) aholisi oldida, shuningdek xalifa va ummat kengashi oldida javobgardirlar, chunki u barcha vilayatlarni vakillik qiladi. Valiylar haqidagi gap shu. Yordamchilarga kelsak, Allah Elchisi (ﷺ)ning ikki yordamchisi bor edi: Abu Bakr va Umar. U zot (ﷺ) hayotlik davrlarida ularni olib tashlab, o‘rniga boshqalarni tayinlamadilar. Biroq yordamchi o‘z vakolatini xalifadan oladi va xalifaning o‘rinbosari sifatida ish yuritgani uchun, xalifa uni vakil (vakolatli shaxs) qiyosi bo‘yicha lavozimidan olib tashlash huquqiga ega, chunki kishi o‘z vakilini ishdan bo‘shatish huquqiga egadir.

As for section “D”, its evidence is that it was the Messenger of Allah (pbuh) himself who used to appoint the Wulah. He (pbuh) appointed Mu’az as Wali over Yemen. He (pbuh) used also to remove them; He removed Al-A’la’ ibn Al-Hadhrami from his post as Wali of Bahrain after its people complained about him. This indicates that the Wulah are responsible before the people of the Wilayaat (districts), and before the Khaleefah, as well as the Council of the Ummah, for it represents all the Wilayahs. This is concerning the Wulah. As for the assistants, the Messenger of Allah (pbuh) had two assistants; Abu Bakr and ‘Umar. He did not remove them and appoint others to replace them during his lifetime. However, the assistant derives his authority from the Khaleefah, and since He acts in the capacity of his deputy, the Khaleefah therefore has the right to remove him, by analogy with the representative (agent), for the person has the right to dismiss his representative (agent).

“E” bo‘limining dalili shundan kelib chiqadiki, Allah Elchisi (ﷺ) ‘Aliyni Yaman ustiga qozi etib tayinlagan. Ahmad ‘Amr ibn al-‘Os (r.a.) dan ham rivoyat qilgan: u aytdi: “Bir-biri bilan nizolashgan ikki kishi (adolat talab qilib) Allah Elchisi (ﷺ) huzuriga kelishdi. U zot menga: ‘Ularning orasida hukm qil’, dedilar. Men dedim: ‘Siz bu ishga menga qaraganda loyiqroq va munosibroqsiz.’ U zot (ﷺ) dedilar: ‘Shunday bo‘lsa ham!’ Men dedim: ‘Agar hukm qilsam, menga nima bo‘ladi?’ U zot (ﷺ) dedilar: ‘Agar hukm qilsang-u, to‘g‘ri hukm qilsang, unga o‘n savob olasan, agar xato qilsang, bir savob olasan.’” ‘Umar (Allah undan rozi bo‘lsin) qozilarni tayinlar va lavozimdan bo‘shatar edi. U Sharihni Kufa ustiga qozi, Abu Musoni Basra ustiga qozi etib tayinladi. Shuningdek, u Shurahbil ibn Hasnani Shom valiyligidan bo‘shatib, o‘rniga Mu‘oviyani tayinladi. Shurahbil unga dedi:

As for the section “E”, its evidence is derived from the fact that the Messenger of Allah (pbuh) appointed ‘Ali as judge over Yemen. Ahmad also narrated from ‘Amru Ibn al-‘A‘as, He said: “Two men disputing with each other came to the Messenger of Allah (pbuh) (seeking justice), so He (pbuh) said to me ‘Judge between them.’ I said ‘You are better and more worthy of that.’ He (pbuh) said ‘Even though!’ So I said: ‘What shall I have if I judged?’ He (pbuh) said ‘If you judged and you were right, you would get ten rewards and if you get it wrong you would get one reward.’” ‘Umar (may Allah be pleased with him) used to appoint and remove judges. He appointed Sharih as a judge over Kufa and Abu Musa as a judge over Basra. He also removed Shurahbeel ibn Hasna from his post as Wali over Ash-Sham and appointed Mu’awiya instead. Shurahbeel said to him:

“Bu xiyonat yoki isyon sababli meni lavozimdan olib tashladingizmi?” deb so‘radi u. ‘Umar javob berdi: “Yo‘q, lekin men kuchliroq bo‘lgan odamni tayinlamoqchi edim.” Bir safar ‘Ali Abu al-Aswadni tayinladi, keyin uni lavozimidan olib tashladi. Abu al-Aswad undan so‘radi: “Nega meni lavozimimdan olib tashladingiz? Men hech qachon aldamadim va hech qanday jinoyat qilmadim-ku?” ‘Ali javob berdi: “Men sizning ovozingiz bahslashayotgan odamlarning ovozidan balandroq ekanini payqadim.” ‘Umar va ‘Ali bu ishni sahobalar huzurida amalga oshirdilar, ularning hech biri bunga e’tiroz bildirmadi va ularning harakatlarini qoralamadi. Bu shuni isbotlaydiki, xalifa prinsip jihatdan sudyalarni tayinlash huquqiga ega. U, shuningdek, vakolat (Wakalah) qiyosiga ko‘ra, sudyalarni tayinlash ishini o‘zi nomidan boshqa birovga topshirishi mumkin. Chunki u o‘ziga yuklangan har qanday majburiy vakolatlarda o‘rnini bosuvchi tayinlash huquqiga ega, xuddi o‘z tasarrufidagi har qanday ishda vakil tayinlashga ruxsat berilgani kabi.

“Is it because of an act of disobedience or treason that you removed me?” ‘Umar replied, “Neither, but I wanted to appoint a man who is stronger.” ‘Ali, on one occasion appointed Abu al-Aswad and then He removed him. Abu al-Aswad asked him: “Why did you remove me. I never cheated or committed a crime?” ‘Ali said: “I noticed that your voice rose above the disputing men.” ‘Umar and ‘Ali enacted this in the presence of the Sahabah and none of them disapproved or censured their actions. This proves that the Khaleefah reserves the right to appoint the judges in principle. He can also delegate someone to appoint the judges on his behalf, in analogy with representation (Wakalah), This is because He reserves the right to assign a deputy for him in any of his mandatory powers as He is allowed to appoint someone to represent him in any of his dispositions.

Davlat idoralarining direktorlariga kelsak, Allohning Elchisi ﷺ davlatning turli idoralari uchun kotiblar tayinlagan. Ular o‘sha idoralarning direktorlari hisoblangan. U zot ﷺ Al-Mu’ayqeeb ibn Abi Fotima Ad-Dooсini muhr va o‘ljalar ishiga mas’ul qilib tayinlagan. U zot ﷺ Huzayfa ibn Al-Yamonni Hijoz hosilini baholashga, Zubayr ibn Al-Avvomni esa sadaqa mablag‘larini qayd etishga tayinlagan. U zot ﷺ Al-Mug‘iyra ibn Shu’bani qarzlarni va turli muomalalarni ro‘yxatga olishga mas’ul qilib tayinlagan va hokazo.

As for the directors of the state’s departments, the Messenger of Allah (pbuh) appointed secretaries for the various departments of the state. They were considered to be directors of those departments. He (pbuh) appointed Al-Mu’ayqeeb ibn Abi Fatimah Ad-Dooci in charge of his stamp and the booty. He (pbuh) appointed Huzayfah ibn Al Yaman to assess the harvest of Al-Hijaz, and Zubayr ibn Al-’Awwam to record the funds of the Sadaqah. He (pbuh) appointed Al-Mughira ibn Shu’ba in charge of registering the debts and various transactions, and so on.

Harbiy qo‘mondonlar va bosh qo‘mondonlarga kelsak, Allohning Elchisi ﷺ Hamza ibn ‘Abdul Muttalibni o‘ttiz nafar suvoriydan iborat qo‘shinga qo‘mondon etib tayinladilar, u Quraysh bilan dengiz qirg‘og‘ida to‘qnashishi uchun. Muhammad ibn ‘Ubaydah ibn al-Horisni esa oltmish nafar jangchiga boshliq qilib tayinladilar va uni Rabig‘ vodiysida Quraysh bilan to‘qnashishga buyurdilar. Shuningdek, u zot ﷺ Sa’d ibn Abu Waqqosni yigirma nafar suvoriydan iborat yurishga boshliq etib tayinladilar va uni Makka tomon jo‘natdilar. Demak, ko‘rinib turibdiki, u zot ﷺ harbiy qo‘mondonlarni tayinlar edilar, bu esa xalifaning harbiy qo‘mondonlarni va qo‘shin shtabining boshliqlarini tayinlovchi shaxs ekanligini isbotlaydi.

As for the army commanders and chief commanders, the Messenger of Allah (pbuh) appointed Hamza ibn ‘Abdul Muttalib as commander of an army of thirty riders to confront Quraysh on the seashore. He appointed Muhummad ibn ‘Ubaydah ibn Al-Harith at the head of sixty fighters and instructed him to confront Quraysh in the Wadi of Rabigh. He (pbuh) also appointed Sa’d ibn Abi Waqqas at the head of an expedition numbering twenty riders and dispatched him towards Makkah. It can be seen therefore, that He (pbuh) used to appoint the army commanders, which proves that the Khaleefah is the onewho appoints the commanders and the army chiefs of staff.

Bu lavozimlarning barchasi Allah Elchisi (s.a.v.) oldida javobgar edi va boshqa hech kim oldida emas edi. Bu shuni ko'rsatadiki, qozilar, bo'limlar direktorlari, qo'shin qo'mondonlari, shtab boshliqlari va turli yuqori mansabdor shaxslar faqat xalifa oldida javobgardir; ular Ummat Kengashi oldida javobgar emas. Faqat vakolatli yordamchilar, Vulat va 'Omillargina Ummat Kengashi oldida javobgardir, chunki ular hokimlardir. Kengash oldida boshqa hech kim javobgar emas; aksincha, har bir kishi xalifaga hisobot berishi kerak.

All these posts were answerable to the Messenger of Allah (pbuh) and nobody else. This indicates that the judges, directors of departments, army commanders, chiefs of staff and various senior officials are answerable to none but the Khaleefah; they are not answerable to the Council of the Ummah. Only the delegated assistants, the Wulah and the ‘Amils are responsible before the Council of the Ummah for they are rulers. Nobody else is responsible before the council; rather everyone has to report back to the Khaleefah.

"F" bo'limga ko'ra, davlat byudjeti daromad va xarajatlar jihatidan Shariat qoidalari bilan boshqariladi. Ilohiy hukmga ko'ra bo'lmasa, bir dinor ham undirilmaydi va ilohiy hukmga ko'ra bo'lmasa, bir dinor ham sarflanmaydi. Biroq xarajatlarning tafsilotlari, ya'ni byudjet bo'limlari, xuddi daromadlarning tafsilotlari singari, Xalifaning ijtihodiga ko'ra hal etiladi. Masalan, yer xarojining miqdorini, jizyani va boshqa barcha soliqlar hamda daromadlarni belgilash Xalifaga tegishlidir. Yo'l ishlari, shifoxonalar va boshqa turdagi xarajatlar uchun ajratiladigan mablag'larni ham Xalifa belgilaydi. Bu barcha masalalar Xalifaning ixtiyorida bo'lib, u buni o'z ijtihodi va fikriga ko'ra hal qiladi. Buning sababi shuki, Allohning Elchisi ﷺ 'Omillardan daromadlarni qabul qilib, ularni sarflar edilar. Ba'zi hollarda ﷺ Vulotga mablag'larni qabul qilib, sarflash vakolatini ham bergan edilar; masalan, ﷺ Muoz ibn Jabalni Yaman ustiga tayinlaganlarida shunday qilgan edilar. So'ngra Xulafoi Roshidin ham shunday qildilar: ularning har biri o'z vaqtida, Xalifa sifatidagi ijtihodi va fikriga ko'ra daromadlarni yig'ib, sarflardi. Sahobalardan hech biri buni inkor etmadi va Xalifaning roziligisiz hech kim bir dinor ham sarflamadi. 'Umar Muoviyani Vali etib tayinlaganida, unga keng Viloyat berdi, shu bilan birga mablag'larni yig'ish va sarflash vakolatini ham berdi. Bularning barchasi shuni isbotlaydiki, byudjetning turli bo'limlarini Xalifa yoki uning nomidan ish ko'ruvchi shaxs belgilaydi.

As for section “F”, the state budget in terms of the revenues and the expenses is controlled by the Shari’ah rules. Not a single dinar is levied except according to a divine rule, nor any single dinar is spent except according to a divine rule. However, the details of the expenditure or what is known as the budget sections, it is left to the Khaleefah according to his Ijtihad, as are the details of revenues. It is the Khaleefah, for instance, who decides the amount of the Kharaj of land, and the jizyah as well as any other levies and revenues. It is the Khaleefah who decides the expenditures allotted for the road works, and hospitals and other sorts of expenditures. All such matters are left to the Khaleefah, and He decides that according to his own Ijtihad and opinion. This is because the Messenger of Allah (pbuh) used to receive the revenues from the ‘Amils, and spend them. It was He (pbuh) who authorised the Wulah on some occasions to receive funds and spend them; this was the case when He (pbuh) appointed Mu’az over Yemen. The Khulafaa’ Ar-Rashidoon then did the same; each one of them collected the revenues and spent them according to his opinion and own Ijtihad in his capacity as Khaleefah. None of the Sahabah ever disapproved, and nobody ever spent a single dinar without the consent of the Khaleefah. When ‘Umar appointed Mu’awiya as Wali, He gave him a general Wilayah whereby He had powers to collect and spend the funds. All this proves that the Khaleefah or anyone acting on his behalf decides the different sections of the budget.

Bu hadis, xalifaning vakolatlari majburiy ekanligini tasdiqlovchi batafsil dalillardir. Ularni Ahmad va al-Buxoriy Abdulloh ibn Umardan rivoyat qilgan hadis tasdiqlaydi: u Allohning Elchisi ﷺ shunday deganini eshitgan: “Imom – posbon va u o‘z ra’iyatidan mas’uldir.” Bu shuni anglatadiki, ra’iyat ishlarini boshqarishga oid barcha masalalar xalifaning zimmasidadir. Biroq u o‘zi zarur deb hisoblagan har qanday vazifani, vakolat (vakala) qiyosiga ko‘ra, istalgan shaxsga topshirish huquqini o‘zida saqlaydi.

These are the detailed evidences regarding the mandatory powers of the Khaleefah. These are confirmed by the Hadith narrated by Ahmad and Al-Bukhari from ‘Abdullah b ‘Umar that He heard the Messenger of Allah (pbuh) say; “The Imam is a guardian, and He is responsible over his subjects.” This means that all the matters related to the management of the subjects’ affairs is the responsibility of the Khaleefah. He, however reserves the right to delegate anyone with whatever task He deems fit, in analogy with Wakala (representation).