Akwai Amirai (shugabanni) kuma za ku so ayyukansu na alheri, ku ƙi ayyukansu na sharri. Wanda ya ga ayyukansu ya hana sake aikatawarsu, ba a zarge shi ba, kuma wanda ya ƙi ayyukansu na sharri a zuciyarsa, bai iya hana sake faruwarsu ba, shi ma yana cikin aminci. Amma wanda ya amince da ayyukansu na sharri, ya kuma bi su, to ya halaka a ruhaniyance.
Waɗannan nassoshi gabaɗaya ne, kuma suna nuna wajabcin lissafta shugaba bisa ƙa'idodin Shari'a. Haka kuma, lissafi na iya shafar kowane aiki. Wannan lissafi daga Majalisar Khalifa da sauran mataimaka, gwamnoni, da ma'aikata zai shafi kowane aiki da aka aiwatar a zahiri, ko wannan aiki ya saba wa hukuncin Shari'a, ko ya zama ba daidai ba ko cutarwa ga Musulmai, ko ya zama zalunci ko sakaci ga 'yan ƙasa wajen kula da al'amuransu. Dole ne Khalifa ya amsa wannan lissafi da korafe-korafe ta hanyar bayyana ra'ayinsa da hujjarsa game da maganganunsa, ayyukansa, da ayyukan da ya ɗauka, domin Majalisa ta tabbata da kyakkyawan aikinsa, da gaskiyarsa da amincinsa. Idan kuwa Majalisa ba ta karɓi ra'ayin Khalifa ba, ta ƙi hujjarsa, to dole ne a bincika wannan al'amari. Idan wannan al'amari yana cikin waɗanda ra'ayin mafi yawa ke ɗaurewa, to ra'ayin Majalisa zai ɗaure, kamar al'amuran da ke cikin (a). In ba haka ba, ba zai ɗaure ba kamar al'amuran da ke cikin (b). Misali, idan lissafin ya kasance game da rashin samar da makarantar a misalin da ya gabata, to lissafin yana ɗaure. Idan lissafin ya kasance game da tsarin da ya zaɓa don makarantar, to lissafinsa ba ya ɗaurewa.
“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined”. These texts are in general form and indicate holding to accounting the ruler in accordance with the rules of the Shari’ah. Furthermore accounting can be over any action. This holding to account by the Council of the Khalifah and other assistants, governors, and ‘Amils would be over any action which has been actually executed whether this action disagreed with the Shari’ah rule, was wrong or harmful to Muslims, or was unjust or complacent toward the citizens in looking after their affairs. The Khalifah must respond to this accounting and the objections by showing his view and evidence regarding his words, actions, and tasks he undertook, so that the Council can be assured of a good performance, the sincerity, and honesty of the Khalifah. If, however, the Council does not accept the view of the Khalifah and rejects his argument, this must be examined. If this matter was of the issues over which the majority opinion is binding then the opinion of the Council is binding like the issues in (a), otherwise it would not be binding as in the issues in (b). If the accounting, for example, was regarding not providing the school in the previous example then the accounting is binding. If the accounting was regarding the design he chose for the school then his accounting is not binding.