Khalifa ya takaitu da dokokin Shari'a a cikin ikonsa na zaɓar dokoki. Saboda haka an haramta masa ya zaɓi wata doka da ba a fitar da ita daga hujjojin Shari'a ba. Haka kuma wajibi ne ya takaita ga dokokin da ya zaɓa, da kuma hanyar ijtihadi (fitar da dokoki) da ya ɗauki alƙawarin bi. Don haka an haramta masa ya zaɓi wata doka da aka fitar ta hanyar da ta saɓa wadda ya zaɓa, ko ya bada umarni da ya saɓa wa dokokin da ya zaɓa. Khalifa don haka yana takaitu da abubuwa biyu:

The Khalifah is restricted by the divine rules in his powers of adoption. He is thus forbidden from adopting a rule that has not been extracted from the divine evidences. He is also obliged to restrict himself to the rules he has adopted, and to the method of ijtihad (extracting rules) he has committed himself to. Therefore he is forbidden from adopting a rule that has been extracted by a method that is contrary to the one he had adopted, or from issuing an order that contradicts the rules which he has adopted. The Khalifah is thus restricted with two matters: .

Shaidun da ke nuna cewa al'amari na farko, wato cewa Khalifa an takaita shi wajen karɓar hukunce-hukuncen Allah, su ne:

The evidences for the first matter, i.e. the Khalifah is restricted regarding the adoption of the divine rules, are: .

1. Allah (SWT) ya wajabta kan kowane Musulmi, har da Khalifah, ya gudanar da ayyukansa bisa ga dokokin Allah. Allah (SWT) yana cewa:

1. Allah (S.W.T) has obliged every Muslim, including the Khalifah to conduct his actions according to the divine rules. Allah (S.W.T) says: .

"Amma a'a, na rantse da Ubangijinka, ba za su yi imani ba (da gaskiya) sai sun sanya ka alkali a cikin abin da ya zama takaddama a tsakaninsu." [TMQ 4-65]

"But no, by your lord, they will not believe (in the truth) until they make you judge of what is in dispute between them." [TMQ 4-65] .

Amfani da hukunce-hukuncen Allah wajen aiwatar da ayyuka yana wajabta wa Musulmi ya karɓi wata takamaiman mas'ala daga cikin mas'aloli dabam-dabam, idan fahimtar maganar Mai Shari'a (Ash-Shaari') ta bambanta, wato idan fahimtar ma'anar maganar Mai Shari'a ta bambanta. Don haka karɓar takamaiman hukunci daga cikin hukunce-hukunce dabam-dabam ya zama wajibi a kan Musulmi a lokacin da yake son aiwatar da aiki, wato a lokacin da yake son aiwatar da hukunci. Wannan kuma wajibi ne a kan Khalifah a lokacin da yake gudanar da aikinsa, wanda shi ne yin hukunci.

Conducting actions according to the divine rules obliges the Muslim to adopt a specific rule when understanding of the Legislator’s speech varies, i.e. when understanding the meaning of the Legislator’s speech varies. So adopting a specific rule from amongst various rules becomes obligatory upon the Muslim when he wants to carry out an action, i.e. when he wants to implement the rule. This is also obligatory upon the Khalifah, when he performs his duty, which is the ruling. .

2. Abin da rubutun bai'ar da ake yi wa Khalifah ya ƙunsa yana wajabta masa bin Shari'ar Musulunci, domin bai'a ce a kan Littafi da Sunnah. Saboda haka an haramta masa ya saba mata, kuma idan ya yi hakan da yarda da ƙudurin cewa haka ya dace, zai iya fadawa cikin kafirci. Idan kuwa ya saba Shari'a ba tare da yarda da hakan ba, za a ɗauke shi a matsayin mai rashin biyayya, mai zalunci kuma mai tayar da kai.

2. The content of the text of the bayah which the Khalifah is given obliges him to abide by the Islamic Shariah, as it is a bayah on the Book and the Sunnah. He therefore is forbidden from violating it and may even commit an act of disbelief if he did so with conviction. If he violated the Shariah without conviction he would be considered disobedient, a wrongdoer and a rebel. .

3. Halifa an naɗa shi ne don aiwatar da Shari'a, saboda haka an haramta masa ya koma ga wani abu banda Shari'a wajen yin hukunci a kan Musulmi. Wannan kuwa saboda Shari'a ta haramta hakan sarai, har ya zamana wanda ya yi mulki da wani abu banda Musulunci imaninsa ya lalace, kuma wannan lamari ne mai muhimmancin hukunci tabbatacce. Ma'ana, Halifa an takaita shi wajen karɓar dokoki, watau wajen kafa doka, ga hukunce-hukuncen Allah kawai. Idan ya kafa wata doka daga wani abu banda Shari'a, to idan ya yi haka yana mai yarda da ita, zai zama ya aikata kafirci, idan kuwa bai yarda da ita ba, zai zama ya aikata biyayya ga wani, da zalunci, da tawaye. Dangane da al'amari na biyu, Halifa an takaita shi ga hukunce-hukuncen da ya karɓa, da kuma hanyar ƙaddamarwa (istidlali) da ya ɗaura kansa a kai. Hujjar hakan ita ce, hukuncin Allah da Halifa yake aiwatarwa shi ne hukuncin Allah da yake wuyansa, ba na kowa ba. Watau shi ne hukuncin Allah (na Shari'a) da ya karɓa don gudanar da al'amuransa, ba kowane hukuncin Allah ba. Ma'ana, idan Halifa ya ciro wani hukunci ko ya yi koyi a cikin wani hukunci, wannan hukuncin zai zama hukuncin Allah a wuyansa. Haka kuma za a takaita shi wajen karɓar wannan hukuncin ga dukkan Musulmi, kuma an haramta masa karɓar wani hukunci daban, domin wani hukuncin ba zai zama hukuncin Allah a wuyansa ba, don haka ba zai zama hukuncin Shari'a a gare shi ba, kuma bisa haka ba zai zama hukuncin Shari'a ga Musulmi ba. Saboda haka an takaita shi a cikin umarnin da yake bayarwa ga talakawa ga hukunce-hukuncen Shari'a (na Allah) da ya karɓa. An haramta masa ya bayar da umarni da ya saɓa wa abin da ya karɓa na hukunce-hukuncen Shari'a. Idan ya yi haka, zai zama kamar ya bayar da umarni wanda ya saɓa wa hukuncin Shari'a, don haka an haramta masa ya bayar da umarnin da ya saɓa wa abin da ya karɓa na hukunce-hukuncen Shari'a.

3. The Khalifah is appointed to implement the Sharia, therefore he is forbidden to refer to anything other than Sharia in ruling the Muslims. This is because Sharia has made this decisively unlawful, to the point where belief is compromised for anyone who rules by other than Islam, and this is a matter which carries decisive connotations. This means that the Khalifah is restricted in his adoption of the rules, i.e. in his enacting of laws, solely by the divine rules. If he enacts any law from other than Sharia, he would be committing an act of disbelief if he did so with conviction, and an act of disobedience, wrongdoing and rebellion if he did not believe in it. As for the second matter, the Khalifah is restricted to the rules that he adopts, and to the method of deduction he commits himself to. The evidence for this is that the divine rule that the Khalifah executes is the divine rule that is upon his neck and not on anybody else. In other words it is the divine (Shariah) rule that he adopted to conduct his affairs and not just any divine rule. This means that if the Khalifah extracted a rule or imitated in a rule, this divine rule would become Allah’s rule on his neck. He would be restricted also in adopting this rule for all the Muslims, and forbidden from adopting any other rule, for another rule would not be Allah’s rule upon his neck, and therefore it would not be a divine (Shariah) rule for him, and accordingly it would not be a divine (Shariah) rule for the Muslims. Therefore he is restricted in the orders which he decrees for the subjects by the divine (Shariah) rules that he has adopted. He is forbidden from issuing an order that conflicts with what he has adopted in terms of divine (Shariah) rules. In the case he did so, it would be as if he issued an order contrary to the divine (Shariah) rule, hence he is forbidden from issuing an order conflicting with what he adopts in terms of divine (Shariah) rules. .

Fahimtar hukuncin shari'a (na Allah) ita ma tana bambanta bisa ga hanyar "istinbat" (fitar da hukunci). Idan Khalifa ya ga cewa 'illar (dalilin doka mai tasiri) ta hukunci tana da daraja ta shari'a idan an samo ta daga nassin shari'a, kuma bai ɗauki maslaha (amfani) a matsayin dalilin shari'a ba, haka kuma bai ɗauki masalih mursala (maslahohin da ba a takaita su ba) a matsayin hujjar shari'a ba, to zai kasance ya ayyana hanyar istinbat din kansa. Saboda haka, dole ne ya takaita kansa da ita, kuma ba zai dace ba a gare shi ya karɓi wani hukunci wanda hujjarsa "masalih mursala" ce, ko ya yi kiyasi (qiyas) bisa wata 'illa da ba a fitar da ita daga nassin shari'a ba. Irin wannan hukunci ba zai zama hukuncin shari'a da ya rataya a wuyansa ba, domin bai ɗauki tushensa a matsayin hujjar shari'a ba; don haka ba zai zama hukuncin shari'a a ra'ayinsa ba. Kuma tun da irin wannan hukunci ba a ɗauke shi a matsayin hukuncin Allah ga Khalifa ba, to ba zai zama hukuncin Allah ga Musulmi ba. Wannan zai zama kamar Khalifa ya karɓi hukuncin da ba shi da alaƙa da shari'a, kuma hakan haramun ne. Idan Khalifa mai bin malami (muqallid) ne, ko mujtahid a wata mas'ala guda (mujtahid fi'l-mas'ala), kuma ba shi da wata takamaiman hanyar istinbat, to a wannan yanayi an halatta masa ya karɓi duk wani hukuncin shari'a ko menene hujjarsa, muddin yana da hujja mai yiwuwa, kuma ba za a takaita shi da wata hanya ba wajen karɓar hukunce-hukunce. Ana takaita shi ne kawai idan ya bayar da umarni: ba zai bayar da su ba sai daidai da hukuncin da ya karɓa.

The understanding of the divine (Shariah) rule also varies according to the method of "Istinbat" (extraction). If the Khalifah considers that the ‘Illah (effective legal cause) of the ruling is considered a divine cause if taken from a divine (Shariah) text, and he does not consider the interest (maslaha) as a divine cause, nor consider the Masalih mursala (unrestricted interests) as being a divine (Shariah) evidence, then he would have defined the method of istinbat for himself. Accordingly, he must restrict himself to it, and it would be wrong for him to adopt a rule that had its evidence as "Masalih Mursala", or to use an analogy (qiyas) based on an ‘illah (cause) that was not extracted from a divine (Shariah) text. For such a rule would not be considered a divine Shariah rule upon his neck, because he does not consider its source as a divine (Shariah) evidence, therefore it would not be a divine Shariah rule in his view. And since such a rule is not considered a divine rule for the Khalifah, it would also not be a divine rule for the Muslims. This would be as if the Khalifah adopted a rule alien to the Shariah and this is forbidden. If the Khalifah is a "Muqallid" (imitator) or a Mujtahid fi’l-Mas’ala (Jurisprudent in a single matter), and has no specific method of Istinbat, in this case, he is allowed to adopt any divine (Shariah) rule whatever its evidence, as long as he has a probable evidence, and he would not be restricted by any method in adopting the rules. He is only restricted when he issues orders, not to issue them except in accordance with the rules he has adopted.