Game da ka'ida ta farko, cewa iko na Shari'a ne; tana da hakika, wadda ita ce kalmar "sovereignty" (iko/mulkin kai). Tana da hujja da ke nuna cewa na Shari'a ne, ba na Al'umma ba. Hakikanin wannan kalma kalmar Yammaci ce, ma'anarta shi ne wanda ke aiwatarwa da sarrafa nufi. Don haka idan mutum ya aiwatar da sarrafa nufinsa, to zai zama mai iko a kan kansa, amma idan nufinsa wani ya sarrafa shi kuma ya aiwatar da shi, sai ya zama bawa. Haka lamarin yake ga Al'umma ma: idan nufinta, wato nufin mafi yawan mutanenta, ta sarrafa shi kanta ta hannun wasu daga cikin mutanenta, waɗanda ta ba da haƙƙin sarrafa wannan nufi gare su da yardarta da son ranta, to za a ɗauke ta a matsayin mai iko a kan kanta. Amma idan wasu suka sarrafa nufinta, ba tare da yardarta ba, to za a ɗauke ta a matsayin bauta. Shi ya sa tsarin dimokuraɗiyya ke cewa: iko na al'umma ne, wato mutane su ne ke tafiyar da al'amuransu, suna zaɓen wakilan da suke so, suna ba su haƙƙin sarrafa nufinsu. Wannan ita ce hakikanin ikon da muke son mu yi wa hukunci. Hukuncin da ya shafi wannan iko shi ne cewa iko na Shari'a ne, ba na Al'umma ba. Nufin mutum ba ya tafiya yadda yake so da kansa, sai dai ta umarnin Allah da hanansa (swt). Haka kuma Al'umma ba ta tafiya da nufinta na kanta inda take aiki yadda ta ga dama, sai dai tana ƙarƙashin umarnin Allah da hanansa (swt). Hujjar wannan tana cikin faɗin Allah:

As for the first principle, that the sovereignty belongs to the Shar’a; it has a reality, which is the word sovereignty. It has evidence that indicates that it belongs to the Shar’a and not to the Ummah. Its reality is that this word is a Western term, which means the one who exercises and controls the will. So if an individual exercised and controlled his own will, he would be sovereign over himself, but if his will was controlled and exercised by other than himself he would be a slave. This applies to the Ummah as well, if her will i.e. the will of the majority of her individuals, was controlled by herself via some of her individuals, to whom she willingly and freely granted the right of controlling that will, she would be considered sovereign over her own self. Whereas if others cotrolled her will, against her wishes, she would be considered enslaved. That is why the democratic system states: the sovereignty belongs to the people i.e. the people exercise their own affairs and elect the delegates they wish and give them the right to control their will. This is the reality of the sovereignty that we want to apply the verdict on. The verdict regarding this sovereignty is that it belongs to the Shar’a and not to the Ummah. The will of the individual is not controlled by himself as he pleases but by the commands and prohibitions of Allah (swt). Similarly, the Ummah is not controlled by her own free will where she acts as she pleases but is rather subjected to the commands and prohibitions of Allah (swt). The evidence about this is reflected in Allah’s saying:

"Kuma ina rantsuwa da Ubangijinka, ba za su yi imani ba sai sun sanya ka alkali a tsakaninsu." [An-Nisa: 65]

“And by thy Lord they will not believe until they make you judge between them.” [An-Nisa: 65]

Kuma maganarSa (SWT):

And His (swt) speech:

Ya ku waɗanda suka yi imani, ku bi Allah, ku bi Manzonsa da masu iko daga cikinku. Idan kuka yi sabani a kan wani abu, to ku mayar da shi ga Allah da Manzonsa, idan kuna imani da Allah da Ranar Ƙarshe. [An-Nisa: 59]

“O you who believe, Obey Allah, Obey His Messenger and those in authority from amongst you and if you differ then refer it to Allah and His Messenger if you believe in Allah and the Last Day.” [An-Nisa: 59]

Ma'anar mayar da al'amari zuwa ga Allah da Manzonsa shi ne mayar da shi zuwa ga dokokin Shari'a. Saboda haka, abin da ke tafiyar da al'ummah da mutum, kuma yake aiwatar da nufin al'ummah da mutum, shi ne ainihin abin da Manzon Allah ﷺ ya kawo. Don haka al'ummah da daidaikun mutane suna miƙa wuya ga Shari'a. Ta haka mulki yana ga Shari'a. Saboda haka al'ummah ba ta ba Khaleefah Bay'ah kamar yadda ake ɗaukar mai aiki da shi don aiwatar da abin da ta ke so, kamar yadda yake a tsarin dimokuraɗiyya. A maimakon haka ana ba shi Bay'ah bisa Littafin Allah da Sunnar Manzonsa ﷺ, domin ya aiwatar da Littafin Allah (SWT) da Sunnar Manzonsa ﷺ, watau ya aiwatar da Shari'a ba abin da mutane suke so ba. Ko da mutanen da suka ba shi Bay'ah sun karkata daga Shari'a, dole ne ya yaƙe su har sai sun koma zuwa Shari'a.

Referring it to Allah and the Messenger means to the rules of Shar’a. Therefore, that which controls the Ummah and the individual, and conducts the will of the Ummah and the individual is, in fact, what the Messenger of Allah (pbuh) has brought. So the Ummah and the individuals submit to the Shar’a. Thus, the sovereignty is for the Shar’a. Therefore, the Ummah does not give the Bay’ah to the Khaleefah as if hired by her to execute what she wishes, as is the case in the democratic system. He is rather given the Bay’ah on the Book of Allah and the Sunnah of His Messenger (pbuh), so as to execute the Book of Allah (swt) and the Sunnah of His Messenger (pbuh) i.e. to implement the Shar’a and not what the people wish. Even if the people who gave him the Bay’ah deviated from the Shar’a he has to fight them until they revert back to the Shar’a.