Rahbarlik, rais lavozimi va imorat (amirlik) bir xil ma'noni anglatadi. Rahbar, rais va amir ham bir xil ma'noga ega. Biroq xilofat butun dunyo musulmonlarining umumiy rahbarligi bo'lsa-da, u imoratdan ko'ra aniqroq, xalifa esa amirdan ko'ra aniqroqdir. Bunga sabab shuki, imorat xilofat bo'lishi mumkin, xilofatdan boshqa ham bo'lishi mumkin, masalan, lashkar amirligi, viloyat (wilayah) amirligi va guruh amirligi. Shunday qilib, imorat xilofatga nisbatan umumiyroqdir. Amir xalifa bo'lishi mumkin, viloyat amiri, lashkar amiri, guruh amiri yoki safar amiri ham bo'lishi mumkin. Demak, amir xalifaga nisbatan umumiyroqdir. Shunday ekan, "xilofat" so'zi mashhur lavozimga xos, "imorat" so'zi esa har bir amir uchun umumiy ma'noda qo'llanadi.

Leadership, presidency and Imarah (emirate) are all of the same meaning. The leader, president and Ameer have the same meaning as well. However, the Khilafah, though it is a general leadership of all the Muslims in the world, is more specific than emirate (Imarah) and the Khaleefah is more specific than the Ameer. This is because the emirate can be the Khilafah and other than the Khilafah, like the emirate of an army and the emirate of the Wilayah and the emirate of the group. Thus the emirate is more general than the Khilafah. The Ameer could be the Khaleefah, the Ameer of a Wilayah, an Ameer of an army, an Ameer of a group, or an Ameer of travel. Hence, the Ameer is more general than the Khaleefah. Thus the word Khilafah is specific to the well-known post, while the word emirate is general for every Ameer.

Islom bitta kishi rahbar, prezident va amir bo‘lishni talab qiladi, bir xil masala ustida, va bir lavozimda bir nechta kishi bo‘lishiga ruxsat bermaydi. Shu sababli Islom jamoaviy rahbarlikni va jamoaviy prezidentlikni tan olmaydi, balki Islomdagi rahbarlik faqat yakka shaxsdan iborat. Demak, rahbar, prezident va amir yakka bo‘lishi kerak, bir nechta kishi bo‘lishi mumkin emas. Bu masaladagi dalil Payg‘ambar ﷺning hadislari va amallaridir. Ahmad ‘Abdulloh ibn ‘Umrudan rivoyat qiladiki, Allohning Elchisi ﷺ shunday degan:

Islam obliges that the leader, the president and the Ameer be one person, over the same matter and it does not allow that there should be more than one person in the same post. Therefore, Islam does not recognise what is called the collective leadership and does not recognise the collective presidency, rather the leadership in Islam is solely singular. So the leader, the president and the Ameer must be singular, and it is not allowed to be more than one person. The evidence on this matter is the traditions and actions of the Prophet (pbuh). Ahmad narrated on the authority of ‘Abdullah ibn ‘Umru that the Messenger of Allah (pbuh) said:

"Ochiq yerda uch kishi birortasini ularning amiri etib tayinlamasdan turishi joiz emas." Abu Dovud Abu Said (roziyallohu anhu)dan rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan:

“It is not allowed for three persons in an open land without appointing one of them as an Ameer over them.” Abu Dawood narrated from Abi Sa’id that the Messenger of Allah said:

“Agar uch kishi safarga chiqsa, ulardan birini amir qilib tayinlasin.” Al-Bazzor Umar ibn al-Xattob rivoyatidan naql qilgan: Payg‘ambar ﷺ aytdilar: “Agar safarda uch kishi bo‘lsa, ulardan birini (Ahad) amir qilib tayinlasin.” Bu rivoyatlarning barchasi amir bitta bo‘lishi kerakligini bildiradi, bu hadislardan shunday tushuniladi. “...ulardan birini amir qilib tayinlamasdan.” “Ulardan birini amir qilib tayinlasinlar.” “Bir” so‘zi, ya’ni “ahad” “vohid” so‘zi bilan teng bo‘lib, bitta sonini bildiradi, undan ko‘pni emas. Bu mafhum al-muxolafa (teskari ma’no) orqali tushuniladi. Sonlar va sifatlar uchun mafhum al-muxolafa matnga muhtoj bo‘lmasdan amalga oshirilishi mumkin. Alloh subhanahu va taolo aytadi:

“If three people went out on a journey, let them appoint one of them as an Ameer.” Al-Bazzaar narrated from the tradition of ‘Umar ibn Al-Khattab that the Prophet (pbuh) said: “If there are three persons in a journey, let them appoint one (Ahad) of them as an Ameer.” All these traditions state that the Ameer should be one, as understood from the Ahadith. “...Without appointing one (Ahad) of them as an Ameer.” “Let them appoint one of them as an Ameer.” The word one ‘Ahad’ is equivalent to the word ‘wahid’ which indicates the number one and not more. This is understood from the opposite meaning (Mafhoom ul- Mukhalafah). The Mafhoom ul-Mukhalafah for numbers and description (Wasf) can be acted upon without the need of text. As Allah (swt) says:

"De: Alloh yagonadir." [TMQ Al-Ikhlas: 1]

“Say: Allah is One.” [TMQ Al-Ikhlas: 1]

bu esa Unga hech qanday sherik yo'qligini anglatadi. Mafhumul-muxolafa (teskari tushuncha) faqat uni bekor qiladigan matn mavjud bo'lsa bekor qilinadi. Masalan, Allohning (SWT) quyidagi so'zi kabi:

which means that there is not a second to him. Mafhoomul-Mukhalafah (the opposite concept) is not annulled unless there is a text that does so. Like the saying of Allah (swt):

"Agar ular nikohni xohlasalar, o'z cho'ri kanizlaringizni fohishalikka majburlamang." [TMQ An-Nur: 33]

“Don’t force your (servant) girls on prostitution if they (wanted) marriage.” [TMQ An-Nur: 33]

Mafhum ul-mukhalafah ushbu oyatning ma'nosi shuni anglatadiki, agar ular nikohni xohlamasa, ular fohishalikka majbur qilinadi. Ammo Allohning quyidagi so'zi bu mafhum ul-mukhalafahni bekor qiladi:

The Mafhoom ul-Mukhalafah of this verse (Ayah) means that if they did not want marriage then they are forced into prostitution. But the saying of Allah annuls this Mafhoom ul-Mukhalafah:

"Zinoga yaqinlashmang, chunki u fahshdir va yomon yo‘ldir." [TMQ Al- Isra: 32]

“Don’t come close to adultery, it is an abomination and an evil way.” [TMQ Al- Isra: 32]

Shunday ekan, agar Mafhum al-Mukhalafahni bekor qiladigan matn bo'lmasa, u holda unga amal qilish kerak. Xuddi shuningdek, Alloh (SWT)ning quyidagi so'zi:

Hence, if there is no text to nullify the Mafhoom al-Mukhalafah then it has to be acted upon. Similarly, the saying of Allah (swt):

Zinokor erkak va ayol, ularning har birini yuz darra bilan urib jazolang. [TMQ An-Nur: 2]

“The adulterer, male and female, strike every one of them with one hundred lashes” [TMQ An-Nur: 2]

Ushbu oyatdagi qamchi urish belgilangan bir miqdor bilan cheklangan, ya'ni yuz qamchi. Bu miqdorning aniq belgilanganligi yuz qamchidan oshirish joiz emasligini bildiradi. Shuningdek, quyidagi hadislardagi Rasululloh ﷺ ning so'zi: "Ularning ichidan bittasini amir qilib tayinlasinlar" (Ahadahum), mafhum al-mukhalafa orqali bir nechta amir tayinlash joiz emasligini ko'rsatadi. Shunga ko'ra, amirlik (imora), rahbarlik va raislik faqat bir kishiga tegishli bo'lib, ushbu hadislarning matni va ma'nosidan kelib chiqqan holda bir necha kishiga bo'lishi umuman joiz emas. Bunga Rasululloh ﷺ ning amalি ham dalil bo'ladi: u amir tayinlagan barcha holatlarda faqat bir kishini tayinlagan va undan ortiq kishini tayinlamagan. Shuningdek, bir joyda bir nechta kishini amir qilib tayinlaganlari sira bo'lmagan.

The lashing in this verse is limited to a certain number, which is one hundred lashes. The fact that it has given this specific number means that it is not allowed to increase over the hundred lashes. Therefore, the saying of the Messenger (pbuh) in these Ahadith; “Let them appoint one from them (Ahadahum) as an Ameer”, indicates by use of Mafhoom ul-Mukhalafah, that it is not allowed to appoint more than one Ameer. Thereupon the emirate (Imarah), leadership and presidency is for one person only, and it is not allowed absolutely, from the text and meaning of these Ahadith, to be for more than one person. This is also supported by the action of the Prophet (pbuh), as he, in all the situations in which He appointed an Ameer; He appointed only one person and no more. And He absolutely did not appoint more than one person in the same place.

Mu’oz va Abu Muso Yamanga yuborilgani haqida Elchi (ﷺ)dan rivoyat qilingan hadis yuzasidan: u zot ikkovlariga shunday dedilar:

With regards to the Hadith narrated from the Messenger (pbuh) that He sent Mu’az and Abu Musa to Yemen, and He said to them:

“Osonlashtiringlar, qiyinlashtirmanglar; xushxabar bering, nafratlantirmanglar va bir-biringizga hamkorlik qilinglar.” Bu voqeada Payg‘ambar ﷺ ularning har birini Yamanning turli joylariga yubordi, bir joyga emas. Bu hadisni Al-Buxoriy ikki xil matnda rivoyat qilgan. Ulardan birida u ikki joyga yuborilganlari haqida shunday deydi:

“Make it easy and not difficult, give good tidings and not bad news, and co-operate with eachother.” In this incident the Prophet (pbuh) sent each one of them to a different part of the Yemen and not to the same place. This Hadith was narrated by Al-Bukhari in two different texts. In one of them He states that they were sent to two places, where He said:

“Muso bizga rivoyat qildi: Abu ‘Owanah rivoyat qildi: ‘Abdul Malik Abi Burdahdan rivoyat qildi, u esa aytdi: Allah Elchisi ﷺ Abu Musa va Mu’az ibn Jabalni Yamanga yubordi va ularning har birini bir viloyatga jo‘natdi va dedi: “Yaman ikki joydan iboratdir.” Keyin dedi: “Osonlashtiringlar, qiyinlashtirmanglar. Xushxabar beringlar, nafratlantirmanglar.” Ularning har biri o‘z vazifasiga yo‘l oldi…” Shuning uchun bir ishga ikki boshliq bo‘lmasligi, bir joyga ikki rais bo‘lmasligi kerak, balki rais, rahbar va amir faqat bitta bo‘lishi lozim, va ko‘proq bo‘lishi harom qilingan.”

“Musa narrated to us that Abu ‘Owanah narrated that ‘Abdul Malik narrated from Abi Burdah who said that the Messenger of Allah (pbuh) sent Abu Musa and Mu’az ibn Jabal to Yemen and He sent each of them to a province and said: ‘Yemen is of two places.’ Then He said ‘Make it easy not difficult. Give good news and not bad.’ Each one of them set out for his job…” Therefore, there must not be two chiefs for the same matter, nor two presidents for the same place, rather the president, the leader and Ameer must be only one and it is forbidden for there to be more than one.

Musulmonlar mamlakatlarida keng tarqalgan, kengash, qo'mita yoki ma'muriy birlashma kabi shakldagi jamoaviy rahbarlikni joriy etish borasida aytadigan bo'lsak, bularning barchasi, agar rahbarlik vazifasi shu birlashma, kengash yoki qo'mitaga berilsa, ilohiy hukmga zid keladi. Chunki bunda rahbarlik guruhga berilgan bo'ladi, hadislar matnlariga ko'ra esa bu haromdir. Biroq, agar qo'mita, kengash yoki birlashma vazifalarni bajarsa, masalalarni muhokama qilsa va maslahat qilsa, bularning barchasi joiz bo'lib, Islomdandir, chunki musulmonlar o'zaro maslahat qilgani uchun maqtovga sazovor bo'lganlar. Bunday qo'mitalarning fikri ushbu kitobda bayon qilingan shuro hukmiga ko'ra e'tiborga olinadi.

In regards to what has spread in Muslims’ countries with regard to the establishment of a collective leadership in the form of a council, or a committee, or an administrative association and the like, that have the functions of leadership, all this disagrees with the divine rule, if leadership is given to the association, council or committee. This is because leadership would be given to a group, which is Haram according to the texts of the Ahadith. However, if the committee, the council or the association were to carry out tasks, or discuss matters and make consultation, then all this is allowed and is from Islam, because the Muslims are praised for having consultation amongst themselves. The opinion of these committees would be considered according to the Hukm of Shura explained in this book.