Mataki na 22

Tsarin mulki yana ginuwa ne bisa ka'idoji guda huɗu, waɗanda su ne:

The ruling system is built upon four principles which are:

a. Mulki na Shari'a ne, ba na mutane ba.

a. Sovereignty is for the Shar’ rather than fort the people.

b. Hukuma tana ga al-Ummah.

b. The authority is for the Ummah.

c. Naɗa Khalifah guda ɗaya wajibi ne a kan Musulmi.

c. To appoint a single Khalifah is an obligation upon the Muslims.

d. Halifa shi kaɗai ne yake da hakkin karɓar hukunce-hukuncen Shari'a, don haka shi ne yake kafa kundin tsarin mulki da sauran dokokin.

d. The Khalifah alone has the right to adopt Shari’ah rules, so he is the one who enacts the constitution and the rest of the laws.

Wannan talifin yana bayyana tushen wannan ƙa'ida, wadda ba za ta iya wanzuwa ba sai da wannan tushe. Idan wani abu daga cikin wannan tushe ya ɓace, to ƙa'idar ma ta ɓace. Niyya ita ce hukuncin Musulunci; wato, ikon Musulunci, ba kowace ƙa'ida ba. Kuma an samo wannan tushe bayan bincike mai zurfi a cikin dalilan Shari'a.

This article explains the basis of the rule, which cannot exist without this basis. If anything from this basis goes then the rule goes. The intention is the Islamic ruling; in other words, the authority of Islam, not any rule. And this basis has been derived after scrutiny of the Shari’ah evidences.

Ka'ida ta farko, cewa iko na Shari'a, tana da hakika, kuma wannan kalma ta iko tana da alamarta, kuma alamarta ita ce tana ga Shari'a ba ga mutane ba. Dangane da hakikanin ma'anarta kuwa, wannan kalma ta Yammaci ce, kuma abin da ake nufi da ita shi ne aiwatar da buƙatu da kuma jagorantar su. Idan mutum ɗaya ne yake aiwatar da buƙatunsa, to iko zai kasance nasa, amma idan buƙatunsa ana aiwatar da su kuma ana sarrafa su ta hannun wani ba shi ba, to zai zama bawa. Idan kuma buƙatun al'umma, ko a wata ma'ana, nufin gamayyar mutanenta, yana jagorantar su ta hannun mutane daga cikinsu waɗanda aka ba su haƙƙin jagorantar su bisa yarjejeniya, to al'ummar za ta zama mai mulkin kanta, amma idan nufinta yana sarrafawa ta hannun wasu da ƙarfi, to za ta zama bayi. Saboda wannan dalili tsarin dimokuraɗiyya yana cewa: iko na mutane ne, ko kuma a wata ma'ana, su ne suke aiwatar da nufinsu, suna kafa duk wanda suka so a kansa, suna kuma ba shi haƙƙin jagorantar nufinsu. Wannan ita ce hakikanin iko wanda aka yi niyyar a yi amfani da shi a kan mulki.

The first principle that the sovereignty belongs to the Shari’ah has a reality, and that is the word sovereignty, and this word has its indication, and its indication is that it is for the Shari’ah and not for the people. As for its reality, that is that this word is a Western definition and what is meant by it is the execution of the wishes and its direction. If the individual was the one who applied his wishes and executed them then the sovereignty would be for him, and if his wishes were executed and controlled by other than him then he would be a slave. If the wishes of the Ummah or in other words, if the collective will of its individuals was directed on its behalf by individuals from amongst themselves who were consensually given the right to direct them, then it would be its own master, and if the Ummah's will was controlled by others forcefully then it would be enslaved. For this reason the democratic system says: the sovereignty is for the people or in other words, they are the ones who execute their will and establish upon it whomsoever they want and give them the right of directing their will. This is the reality of sovereignty which is intended to apply to the ruling.

Game da hukuncin wannan iko, yana ga Shari'a ne ba ga mutane ba, domin wanda ke jagorantar sha'awoyin daidaikun mutane bisa ga Shari'a ba shi ne daidaikun mutanen yadda suke so da kansu ba, sai dai nufin mutum yana karkata ne ga umarnin Allah da hanissinsa. Kuma hujjar hakan ita ce faɗinsa (SWT):

As for the rule regarding this sovereignty, it is for the Shari’ah and not for the people, since the one who directs the wishes of the individuals according to the Shari’ah is not the individual as they themselves wish, but rather the will of the individual is directed by the orders and prohibitions of Allah (swt). And the proof for that are His (swt) words.

"Amma a'a, na rantse da Ubangijinka, ba za su yi imani ba sai sun sa ka, ya Muhammadu, ka yi hukunci a cikin abin da suka sabani a tsakaninsu." (TMQ 4:65), da kuma maganar Annabi ﷺ.

“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves.” (TMQ 4:65), and the words of the Prophet (phuh).

. » لاَ ي ؤُْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَ بَعاً لِمَ ا جِئْتُ بِهِ « .

"Babu ɗaya daga cikinku da zai yi imani na gaske har sai son zuciyarsa ya zama mai biyayya ga abin da na kawo." (wanda Ibn Abi ‘Asim ya ruwaito a cikin Al-Sunna). Al-Nawawi ya ce bayan ya ruwaito hadisin daga ‘Abd Allah bn ‘Amr bn Al-‘As a cikin Al-Arba’in cewa hadisi ne Sahih Hasan. Don haka abin da yake mulki a cikin al'umma da kuma cikin mutum, kuma yake jagorantar nufin al'umma da na mutum, shi ne abin da Manzon Allah ﷺ ya zo da shi. Saboda haka al'umma da mutum suna mika wuya ga Shari'a, kuma bisa haka mulki yana ga Shari'a. Saboda wannan, ba a ɗaukar Khalifa aiki daga al'umma a matsayin bawan su domin ya aiwatar da abin da suke so, kamar yadda yake a tsarin dimokuraɗiyya, sai dai al'umma ce suke ɗaukar Khalifa aiki bisa Littafin Allah (SWT) da Sunnar Manzonsa ﷺ, domin ya aiwatar da Littafin Allah (SWT) da Sunnar; wato, ya aiwatar da Shari'a ba duk abin da mutane za su so ba, har ta kai ga cewa idan mutanen da suka ɗauke shi aiki suka saɓa wa Shari'a, sai a yaƙe su har su daina. Saboda haka, an samo hujja ga ƙa'idar cewa mulki yana ga Shari'a ba ga mutane ba.

“None of you [truely] believe until his desires are subservient to that which I have brought.” (reported by Ibn Abi ‘Asim in Al-Sunna). Al-Nawawi said after reporting the narration from ‘Abd Allah b. Amr b. Al-‘As in Al-Arba’in that it is a Sahih Hasan narration. So what reigns in the Ummah and the individual and directs the will of the Ummah and the individual, is what the Messenger (pbuh) came with. So the Ummah and the individual submit to the Shari’ah and accordingly the sovereignty is for the Shari’ah. Due to this the Khalifah is not contracted by the Ummah as a servant of theirs to implement what they want, as is the case in the democratic system, but rather the Khalifah is contracted by the Ummah upon the Book of Allah (swt) and the Sunnah of His Messenger , to implement the Book of Allah (swt) and the Sunnah; in other words, to implement the Shari’ah and not whatever the people may want, to the point that if the people who contracted him go against the Shari’ah they are fought against until they desist. Consequently, the evidence was derived for the principle that the sovereignty is for the Shari’ah not the people.

Ka'ida ta biyu - cewa iko na al'umma - an samo ta ne daga cewa Shari'ah ta sanya nada Khalifa ya zama ta hannun al'umma, kuma Khalifa yana samun ikonsa ne daga wannan yarjejeniya. Kuma cewa Shari'ah ta sanya nada Khalifa ya zama ta hannun al'umma - wannan a bayyane yake daga hadisai game da mubaya'a. An rawaito daga 'Ubadah b. Samit wanda ya ce:

As for the second principle - the authority is for the people - it is taken from the fact that the Shari’ah made the appointment of the Khalifah by the Ummah and the Khalifah takes his authority from this contract. As for the fact that the Shari’ah made the appointment of the Khalifah to be by the Ummah – this is clear from the narrations regarding the pledge of allegiance. It is narrated from ‘Ubadah b. Samit who said.

. » عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْمَنْشَطِ وَالْمَكْرَه بَايَ عْنَا رَسُولَ اللَّهِ « .

"Mun yi wa Manzon Allah ﷺ mubaya'a cewa za mu saurara mu yi biyayya a cikin abin da ya faranta mana rai da abin da ya ƙi jinin mu" (an amince da shi), da kuma daga Jarir bin ‘Abd Allah wanda ya ce.

“We gave the pledge of allegiance to the Messenger of Allah (pbuh) that we listen and obey in whatever was pleasing and hateful to us” (agreed upon), and from Jarir Bin ‘Abd Allah who said.

. » عَلَى السَّمْعِ وَالطَّاعَةِ بَايَ عْتُ النَّبِيَّ « .

"Mun yi wa Manzon Allah (ﷺ) mubaya'a a kan ji da biyayya," (an ruwaito shi a cikin Sahihan biyu), kuma daga Abu Hurairah cewa Manzon Allah (ﷺ) ya ce,

“We gave the pledge of allegiance to the Messenger of Allah (pbuh) to listen and obey” (agreed upon), and from Abu Hurayrah that the Messenger of Allah (pbuh) said,

. ثَلاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ ي وَْمَ الْقِيَامَةِ وَلا ي زَُكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ عَلَى « فَضْلِ مَاءٍ بِالطَّرِيقِ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لا ي بَُايِعُهُ إِلاَّ لِدُنْ يَاهُ إِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ ي بَُايِعُ رَجُلاً بِسِلْعَةٍ بَ عْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لَقَدْ » أُعْطِيَ بِهَا كَذَا وَكَذَا فَصَدَّقَهُ فَأَخَذَهَا وَلَمْ ي عُْطَ بِهَا .

Akwai mutum uku da Allah ba zai yi magana da su ba, ba zai duba su ba, ba zai tsarkake su (daga zunubai) ba, kuma suna da azaba mai raɗaɗi. (Su ne): (1) Wani mutum da yake da ruwan da ya wuce bukata a hanya, sai ya hana matafiya shi. (2) Wani mutum da yake yi wa shugaban Musulmi mubaya'a, kuma yana yi masa ita ne kawai don neman abin duniya. Idan shugaban ya ba shi abin da yake so, sai ya ci gaba da bin sa; idan kuma bai ba shi ba, sai ba ya cika alkawari. (3) Wani mutum yana ciniki da wani bayan sallar La'asar, sai wannan ya rantse da sunan Allah ƙarya cewa an ba shi kaza da kaza don abin, sai dayan ya yarda da shi (ya gaskata shi) ya saya.” (an yarda da shi). Saboda haka, mubaya'a daga bangaren Musulmi take zuwa ga Khalifa, ba daga bangaren Khalifa zuwa ga Musulmi ba, don haka su ne suke ba shi mubaya'a ko su nada shi shugaba a kansu, kuma abin da ya faru da Khulafa'i shiryayyu shi ne sun karɓi mubaya'a ne kawai daga Al'umma, kuma ba su zama Khulafa'i ba sai da mubaya'ar Al'umma a gare su.

“There are three persons whom Allah will neither talk to nor look at, nor purify from (the sins), and they will have a painful punishment. (They are): (1) A man possessed superfluous water on a way and he withheld it from the travelers. (2) a man who gives a pledge of allegiance to a Muslim ruler and gives it only for worldly gains. If the ruler gives him what he wants, he remains obedient to It, otherwise he does not abide by it, and (3) a man bargains with another man after the `Asr prayer and the latter takes a false oath in the Name of Allah claiming that he has been offered so much for the thing, and the former (believes him and) buys it.” (agreed upon). Accordingly, the pledge is from the side of the Muslims to the Khalifah and not from the Khalifah to the Muslims, and so they are the ones who give him the pledge or establish him as a ruler upon them, and what occurred with the rightly guided Khulafaa’ is that they only took the pledge of the allegiance from the Ummah and they did not become Khulafaa’ except by the pledge of the Ummah with them.

Game da tasirin da Khalifah yake samu na iko daga wannan mubaya'a, to wannan a bayyane yake daga hadisan biyayya da kuma hadisan game da hadin kan Khalifah. 'Abdullahi bn 'Amr b. Al-'As ya ce ya ji Manzon Allah ﷺ yana cewa,

As for the effect that the Khalifah takes the authority from this pledge, then this is clear from the narrations of obedience and in the narrations about the unity of the Khalifah. ‘Abd Allah Bin Amr b. Al-‘As said that he heard the Messenger of Allah (pbuh) say,

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْ قَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ جَاءَ « » آخَرُ ي نَُازِعُهُ، فَاضْرِبُوا عُنُقَ الآخَرِ .

"Duk wanda ya yi mubaya'a ga Halifa, to ya ba shi hannunsa da zuciyarsa cikin gaskiya (watau ya miƙa wuya gare shi a zahiri da kuma a ciki). Ya yi masa biyayya gwargwadon ikonsa. Idan wani mutum ya fito (yana neman zama Halifa), yana jayayya da ikonsa, to Musulmi su kashe shi," (wanda Muslim ya ruwaito, daga Nafi').

“He who swears allegiance to a Caliph should give him the grasp of his hand and the sincerity of his heart (i. e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. If another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter.” (reported by Muslim, and from Nafi’),

. مَنْ خَ لَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

"Duk wanda ya janye hannunsa daga biyayya (ga Amir) zai tsaya a gaban Allah ranar Tashin Alkiyama babu hujja a tare da shi; kuma duk wanda ya mutu ba tare da ya rantse masa da biyayya ba, zai mutu mutuwar mutanen Zamanin Jahiliyya (Jahiliyyah)" (wanda Muslim ya ruwaito), kuma daga Ibn Abbas cewa Manzon Allah ﷺ ya ce,

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (Jahilliyah)” (reported by Muslim), and from Ibn Abbas that the Messenger of Allah (pbuh) said,

. مَنْ كَ رِهَ مِنْ أَمِيرِهِ شَيْئًا فَ لْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ خَرَجَ مِنْ « » السُّلْطَانِ شِبْ رًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

"Duk wanda ya ga wani abu a cikin Amir dinsa wanda ba ya so, to ya yi hakuri, domin duk wanda ya rabu da jama'ar Musulmai har da tazarar hannu daya sannan ya mutu, to zai mutu mutuwar zamanin Jahiliyya" (an yarda da shi baki daya). Abu Hurairah ya ruwaito cewa Manzon Allah ﷺ ya ce,

“One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya” (agreed upon). Abu Hurayrah narrated that the Prophet (phuh) said,

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَا ئِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

"Banu Isra'ila ne Annabawa suke mulkinsu. Duk lokacin da wani Annabi ya rasu, sai wani ya gaje shi; amma bayan raina babu wani Annabi, kuma za a sami halifofi, kuma za su yi yawa." Sahabbansa suka ce: "Me kake umurnin mu yi (idan muka samu fiye da halifa guda)?" Ya ce: "Wanda aka fara yi wa mubaya'a yana da fifiko a kan sauran. Ku ba su haqqoqinsu (watau ku yi musu biyayya). Allah zai tambaye su game da al'ummomin da Ya danƙa musu." (Muttafaqun 'alaih)

“Banu Isra'il were ruled over by the Prophet (phuh)s. When one Prophet (phuh) died, another succeeded him; but after me there is no Prophet (phuh) and there will be caliphs and they will be quite large in number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i. e. obey them). Allah will question them about the subjects whom He had entrusted to them.” (agreed upon).

Waɗannan hadisai suna nuna cewa Khalifa ba ya samun iko sai ta wannan mubaya'a, tun da Allah (SWT) ya umarce da a yi masa biyayya ta wannan mubaya'a – "Duk wanda ya rantse da mubaya'ar Imam, dole ne ya yi masa biyayya." Don haka ya karɓi Khilafah ta hanyar mubaya'a, kuma wajibi ne a yi masa biyayya domin shi Khalifa ne da aka yi wa kwangila. Ma'ana, ya karɓi iko daga Ummah, kuma wajibi ne Ummah ta yi biyayya ga duk wanda ta yi wa kwangila, wato wanda mubaya'ar da aka ba shi ta wuya a wuyansa. Wannan kuma yana nuna cewa iko na Ummah ne. Bugu da kari, Manzon Allah ﷺ, duk da cewa Manzo ne, ya karɓi mubaya'a daga mutane. Wannan mubaya'a ta kan mulki da iko ce, ba ta kan annabta ba, kuma ya karɓe ta daga mata da maza, ba daga yara ƙanana waɗanda ba su kai shekarar bambancewa ba. Don haka, kasancewar Musulmi ne suke kafa Khalifa da yi masa kwangila bisa Littafin Allah (SWT) da Sunnar Manzonsa ﷺ, da kuma kasancewar Khalifa yana samun ikonsa ta wannan mubaya'a kawai, hujja ce bayyananniya cewa iko na Ummah ne ta ba wanda ta ga dama.

These narrations indicate that the Khalifah only gets his authority via this pledge, since Allah (swt) ordered obedience to him by this pledge – “Whoever has sworn the oath of allegiance to an Imam , must obey him” – so he took the Khilafah through the pledge and obedience to him is obligated because he is the Khalifah who has been contracted. So it means that he took the authority from the Ummah and the obligation of the Ummah obeying whomsoever it contracted, in other words, the one who has the pledge of allegiance upon their necks, by this pledge given to him, and this indicates that the authority is for the Ummah. On top of that, the Messenger (pbuh) , even though he was a Messenger, took the pledge of allegiance from the people. This was a pledge upon the rule and authority and not a pledge upon the Prophethood, and he took it from the women and the men and not from youngsters who had not yet reached the age of distinction. So the fact that the Muslims are the ones who establish the Khalifah and contract him upon the Book of Allah (swt) and the Sunnah of His Messenger , and the fact that the Khalifah only takes his authority through this pledge, is clear evidence that the authority is for the Ummah to give to whomsoever they please.

Game da ka'ida ta uku, cewa nada Khalifa guda ɗaya wajibi ne ga Musulmi, wajibcin nada Khalifa ya tabbata a cikin hadisi mai daraja, daga Nafi'u wanda ya ce: Abdullahi ɗan Umar ya ce, ya ji Manzon Allah ﷺ yana cewa,

As for the third principle, that to appoint a single Khalifah is obligatory upon the Muslims, the obligation of appointing the Khalifah is fixed in the noble narration, on the authority of Nafi’ who said that ‘Abd Allah b. Umar said that he heard the Messenger of Allah (pbuh) say,

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

"Duk wanda ya janye hannunsa daga biyayya (ga Amir) zai sami babu hujja (a kare shi) idan ya tsaya a gaban Allah ranar Tashi; kuma wanda ya mutu ba tare da ya rantse mubaya'a ba zai mutu mutuwar wanda yake cikin Zamanin Jahiliyya (jahiliyyah)" (Muslim ne ya ruwaito shi ta hanyar 'Abdullahi ɗan Umar). Abin da ake fahimta daga wannan hadisi shi ne cewa Manzon Allah ﷺ ya wajabta wa kowane Musulmi ya kasance yana da bai'ar biyayya ga Khalifa a wuyansa, bai kuma sanya wajibi cewa kowane Musulmi dole ne ya ba Khalifa wannan bai'a da kansa ba. Don haka wajibi shi ne kasancewar bai'a a wuyan kowane Musulmi, wato kasancewar Khalifa wanda ta dalilinsa bai'a ke kasancewa a wuyan kowane Musulmi, ko sun ba shi bai'a da kansu ko ba su ba shi ba. Saboda haka, kasancewar Khalifa ne ke sa bai'a ta kasance a wuyan kowane Musulmi, ba tare da la'akari da ko sun ba shi bai'ar da kansu ba.

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (jahilliyah)” (reported by Muslim through ‘Abd Allah b. Umar). The angle of deduction from this narration is that the Messenger (pbuh) made it obligatory upon every Muslim to have the pledge of allegiance to the Khalifah upon their neck, and did not make it necessary that every Muslim has to give that pledge to the Khalifah. So the obligation is the presence of the pledge upon the neck of every Muslim, in other words, the presence of a Khalifah due to whom there is a pledge present upon the neck of every Muslim. Accordingly, it is the presence of the Khalifah that makes the pledge present upon the neck of every Muslim irrespective of whether they had given him the pledge personally or not.

Game da batun cewa Khalifa guda ɗaya ne, hakan yana bisa ruwayar Abu Sa'id Al-Khudri, cewa Manzon Allah ﷺ ya ce:

As for the issue of the Khalifah being one, it is due to the narration of Abu Said Al-Khudri that the Messenger of Allah (pbuh) said,

. » إِذَا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

"Idan an yi wa halifofi biyu mubaya'a, to a kashe wanda aka yi wa mubaya'a daga baya." (Muslim ne ya rawaito shi), kuma wannan haramci ne bayyananne na barin Musulmi su sami halifa fiye da daya.

“When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later.” (reported by Muslim), and this is an unambiguous prohibition of allowing more than one Khalifah for the Muslims.

Dangane da ka'ida ta huɗu, wato cewa shugaban Dawla shi kaɗai yana da hakkin ƙirƙiro dokoki, wannan an tabbatar da shi ta hanyar Ijma'in Sahabbai cewa Khalifa shi kaɗai yana da hakkin ƙirƙiro dokoki, kuma daga wannan Ijma'i ne aka samo shahararrun ka'idojin Shari'a: "Umarnin Imam yana kawar da sabani", "Ana aiwatar da umarnin Imam" da kuma "Mai mulki yana iya fitar da hukunce-hukunce kamar yadda matsaloli suke bayyana" - duk an samo su daga wannan.

With respect to the fourth principle, which is that the leader of the State alone has the right to adopt the laws, this has been established by the Ijma’ of the companions that the Khalifah alone has the right to adopt the laws, and from this Ijma’ the famous Shari’ah principles:“The order of the Imam resolves the difference”, “The order of the Imam is executed” and “The ruler can issue as many judgements as there are problems that appear” are all derived.