Halifa yana da cikakken iko na tafiyar da al'amuran al'umma bisa ra'ayinsa da ijtihadinsa. Sai dai an haramta masa ya keta wata hukuncin Shari'a da sunan maslaha. Misali, ba zai iya hana talakawa shigo da kaya da sunan kare masana'antun cikin gida ba, sai dai idan hakan na cutar da tattalin arzikin kasa a zahiri. Haka nan ba zai iya sanya farashi ga mutane da sunan hana cin zarafi ba. Ba zai iya tilasta masu gidaje su yi hayar dukiyoyinsu da sunan saukaka matsalar gidaje ba, sai dai idan akwai bukata mai matsi game da hakan, ko kuma duk wata manufa da ta sabawa hukunce-hukuncen Shari'a. Don haka an haramta masa ya hana aikin mubah, ko ya halatta aikin haram.

The Khaleefah has the absolute authority to manage the citizens’ affairs according to his own opinion and Ijtihad. However, He is forbidden from violating any Shari’ah rule under the pretext of benefit (Maslaha). For instance He cannot prevent the subjects from importing goods under the pretext of protecting the local industry unless it actually harms the economy of the country. He cannot also set prices for the people under the pretext of preventing exploitation. He also cannot force landlords to rent their properties under the pretext of easing housing, unless there was a pressing need for that, or any other policy that violates the Shari’ah rules. He is, therefore, forbidden from prohibiting a Mubah action, or allowing a Haram one.

Wannan saboda abin da Manzon Allah ﷺ ya faɗa:

This is because of what the Messenger of Allah (pbuh) said:

“Imam jagora ne, kuma shi ne ke da alhakin al’ummarsa.” Haka kuma saboda dokokin da Shari’a ta ba Khaleefah, kamar sarrafa kudaden Baitul-Mal bisa ra’ayinsa da ijtihadinsa, da tilasta mutane su bi takamaiman ra’ayi guda a wani al’amari, da makamantan haka. Wannan Hadisi yana ba shi damar yin amfani da cikakken ikonsa ba tare da wani takura ba. Gudanar da baitul-mali, kafa dokoki, tsarawa da horar da rundunar soja, nada Wulah da sauran iko da aka ba Khaleefah, duk waɗannan ikoki ba su da wani takura. Wannan yana nuna cewa Khaleefah yana kula da al’amuran al’umma yadda ya ga dama ba tare da takura ba, kuma yi masa biyayya a dukkan irin waɗannan al’amura wajibi ne, sabawa kuwa zunubi ne. Sai dai gudanar da al’amuran al’umma dole ne ya kasance bisa ka’idojin Shari’a, watau bisa nassosin Shari’ah. Wadannan ikoki, duk da cewa cikakku ne, Shari’a kawai take takura su, wato su kasance bisa ka’idojin Shari’ah. Misali, ko da yake Khaleefah yana da ikon nada Wulah yadda ya ga dama, ba zai iya nada kafiri ko yaro ko mace a matsayin Wali ba, domin Shari’a ta haramta hakan. Haka kuma, misali, yana da ikon amincewa da buɗe ofisoshin jakadanci na ƙasashen kafirai a yankunan da ke ƙarƙashin ikonsa, kuma wannan iko ba shi da takura. Sai dai zai zama ba daidai ba ya amince da buɗe ofishin jakadancin wata ƙasa kafira da niyyar amfani da shi a matsayin kayan aiki na mamaye ƙasashen Musulunci, domin Shari’a ta haramta hakan. Haka kuma, misali, yana da cikakken ikon yanke shawara kan cikakkun bayanan kasafin kudi da adadin kuɗin da kowane sashe ke buƙata. Sai dai ba zai iya amincewa da aikin gina madatsar ruwa ba alhali kudaden shiga na baitul-mali ba su isa ba, da hujjar cewa zai karɓi haraji domin gina madatsar. Wannan saboda idan madatsar ba ta zama dole ba, to haramun ne a cikin Shari'a a sanya haraji don gina ta. Don haka Shari'a ta ba wa Khaleefah 'yancin yin mulki wajen tafiyar da al'amuran Ummah bisa abin da Shari'a ta halatta masa. Sai dai wannan 'yancin tafiyar da mulki ana yin sa ne bisa ka'idojin Shari'a. Haka kuma, kasancewar mutum yana da cikakken iko wajen tafiyar da gwamnati ba ya nufin Khaleefah zai iya kafa dokokin da yake so don tafiyar da harkokin kasa. A maimakon haka, yana nufin abin da ya rage ga ra'ayinsa mubah ne a gare shi ya yi da shi bisa ga ra'ayinsa, ta kowace hanya da ya ga dama. Don haka yana iya karɓar hukunci a cikin al'amarin da aka ba shi damar yin aiki bisa ra'ayinsa, kuma biyayya gare shi a cikin wannan hukunci ta zama wajibi. Wannan saboda Shari'a ta ba shi ikon yin aiki bisa ra'ayinsa, kuma ta umurce mu da yi masa biyayya. Saboda haka yana da hakkin ya kafa irin wannan ra'ayin da ya karɓa a matsayin doka da mutane za su bi. Misali, an ba shi izinin tafiyar da baitul-mali bisa ra'ayinsa da Ijtihadinsa, kuma an umurci mutane su yi masa biyayya a haka. Don haka yana da hakkin ya kafa dokokin baitul-mali waɗanda, bisa haka, dole ne a yi biyayya gare su. Haka nan yana da ikon jagorantar rundunar soji da tafiyar da al'amuran sojoji, bisa ra'ayinsa da Ijtihadinsa, kuma mutane dole su yi masa biyayya a haka. Don haka yana da hakkin ya kafa dokoki don shugabancin sojoji da tafiyar da su bisa haka, kuma biyayya ga irin waɗannan dokoki ta zama wajibi. Khaleefah yana da hakkin tafiyar da al'amuran 'yan kasa bisa ra'ayinsa da Ijtihadinsa, da nada waɗanda za su tafiyar da waɗannan al'amura bisa ra'ayinsa da Ijtihadinsa, kuma mutane dole su yi masa biyayya a haka. Saboda haka yana da hakkin ya kafa dokoki don tafiyar da sassan gwamnati da dokoki ga ma'aikata. Bisa haka, wajibi ne a yi biyayya ga waɗannan dokoki. Saboda haka, duk abin da aka bar wa Khalifa ya aiwatar da shi bisa ra'ayinsa da ijtihadinsa, kuma yana cikin ikon da ya wajaba a kansa, to yana da haƙƙin ɗaukar doka da kafa dokoki a irin waɗannan al'amura; kuma biyayya ga irin waɗannan dokoki wajibi ne. Ba daidai ba ne a ƙarasa da cewa dukkan salo-salo mubah ne a asali ga kowa ya zaɓa. Don haka Khalifa an hana shi ya ƙayyade wani salo ya wajabta shi, domin hakan zai zama kamar sanya aikin mubah ya zama wajibi, tilasta aiwatar da mubah yana daidai da sanya mubah ya zama wajibi, kuma haramta mubah ta hanyar hana sauran salo wani abu ne da ba a yarda da shi ba. Zai zama kuskure a ce haka, domin ko da yake mubah salo ne a asali, salon sarrafa baitul-mali mubah ne ga Khalifa kaɗai, ba ga sauran mutane ba. Haka kuma salon tafiyar da sojoji mubah ne ga Khalifa kaɗai, ba ga jama'a ba. Haka lamarin yake wajen tafiyar da harkokin al'ummar ƙasa. Waɗannan mubah ne ga Khalifa kaɗai, ba ga dukkan mutane ba. Saboda haka, wajibcin bin mubah ba ya mayar da wannan mubah ya zama farilla. Abin da yake nufi shi ne wajabta biyayya a cikin al'amuran da Shari'a ta ba Khalifa damar yin doka a kansu bisa ra'ayinsa da ijtihadinsa, watau abin da ya zaɓa daga ra'ayi da ijtihadi wajen tafiyar da al'amura. Ko da yake mubah ne Khalifa ya wajabta aiwatar da wani abu ya kuma hana wani daban, duk da haka mubah ne ga Khalifa ya tafiyar da al'amura bisa hakan, domin tafiyar da al'amura aikinsa ne, kuma ba mubah ba ne a tafiyar da su ga dukkan mutane. Saboda haka, wajibcin bin mubahat da Khalifa ya ɗauka don tafiyar da al'amuran jama'a a cikin abubuwan da Shari'a ta ba shi iko ya aiwatar bisa ra'ayinsa da ijtihadinsa, ba a ɗauke shi a matsayin Khalifa ya mayar da mubah farilla, ko mubah haramun ba. Yana dai wajibta biyayya a cikin al'amuran da Shari'a ta halatta wa Khalifa ya tsara su bisa ra'ayinsa da ijtihadinsa. Saboda haka duk wani mubahi da Khalifa ya zaɓa domin tafiyar da al'amura ya zama wajibi ga kowane ɗan ƙasa ya bi shi. Bisa wannan ne ‘Umar ibn al-Khattab ya kafa dawawin, kuma bisa wannan ne Khulafa'u suka kafa wasu ƙa'idoji ga ma'aikatansu da ga al'umma, suka kuma wajabta musu su aiki da irin waɗannan ƙa'idoji su kuma aiwatar da su kaɗai. Saboda haka ya halatta Khalifa ya zana dokokin gudanarwa da duk sauran dokokin irin wannan. Biyayya gare shi a cikin irin waɗannan dokoki wajibi ne, domin biyayya ce ga Khalifa a cikin duk abin da ya umarta a cikin al'amuran da ke cikin ikon da Shari'a ta ba shi.

Sai dai wannan yana shafar Mubah ne kawai da ya shafi kula da al'amuran jama'a, watau duk wani al'amari da Khalifa yake da izinin ya aiwatar bisa ra'ayinsa da Ijtihadinsa. Wannan ya shafi al'amura kamar tsara harkokin sassan gwamnatin kasa, tsara rundunar soji da sauran al'amura irin wadannan. Ba ya shafar dukkan al'amuran Mubah ba, sai dai abin da aka halatta wa Khalifa, a matsayinsa na Khalifa. Amma sauran hukunce-hukuncen kamar Fard, Mandub, Makruh, Haram da Mubah wadanda suka shafi dukkan mutane, Khalifa yana takaitacce ga hukunce-hukuncen Shari'a a kansu, kuma an hana shi gaba daya keta su. Domin Al-Bukhari da Muslim sun ruwaito daga 'Aisha cewa Manzon Allah ﷺ ya ce:

However, this only concerns the Mubah relating to looking after the affairs, namely in whatever matter the Khaleefah is allowed to conduct according to his own opinion and Ijtihad. This is in matters such as organising the administration of the state’s departments, the organising of the armed forces and other similar matters. It does not apply to all Mubah matters, but only in what has been made Mubah to the Khaleefah, in his capacity as a Khaleefah. As for the other rules like the Fard, Mandub, Makruh, Haram and Mubah which relate to all the people, the Khaleefah is restricted by the Shar’a rules regarding them, and He is absolutely forbidden from violating them. For Al-Bukhari and Muslim narrated from ‘Aiesha  that the Messenger of Allah (pbuh) said:

"Duk wanda ya saka wani abu a cikin wannan al'amarinmu (Addini) wanda ba shi da asali a cikinsa, to, an mayar da shi."

“Whoever inserted anything in this our matter (Deen) that is not part of it, it is rejected.” This is a general text that includes the Khaleefah and others.