Halifa yana iyakance ga hukunce-hukuncen shari'a wajen karɓe-karɓe. Don haka an haramta masa ya karɓi wani hukunci da ba a fitar da shi daidai daga dalilan shari'a ba. Haka kuma yana wajaba a kansa ya takaita ga hukunce-hukuncen da ya karɓa, da kuma hanyar Ijtihadi (fitar da hukunce-hukunce) da ya ɗauki kansa a kanta. Saboda haka, an haramta masa ya karɓi hukuncin da aka fitar ta hanyar da ta saɓa wa wadda ya karɓa, ko ya bayar da umarni da ya saɓa wa hukunce-hukuncen da ya karɓa.

The Khaleefah is restricted in the adoption by the divine rules. He is thus forbidden from adopting a rule that has not been correctly 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 committed himself to. Therefore, He is forbidden from adopting a rule that has been extracted by a method contrary to the one He had adopted, nor to issue an order that contradicts the rules that He has adopted.

Matsalar farko ita ce takurawar da Ahkam Shari'ah ta yi wa Khaleefah wajen karbar Ahkam. Wannan takura ta shafe shi wajen yin doka da kafa dokoki, bisa Shari'ar Musulunci. An hana shi karbar duk wata doka da ta saba wa Shari'ah, domin duk dokar da ta saba wa Shari'ah ana ganinta a matsayin dokar kafirci. Idan ya karbi wata doka da ba ta samo asali daga Shari'ah ba, yana sane, to dole a duba lamarin. Idan ya yi imani da dokar da ya karba, zai zama kafiri. Idan bai yi imani da ita ba amma ya karbe ta, yana fahimtar cewa ba ta saba wa Musulunci ba, kamar yadda Khulafa'n Banu 'Uthman suka yi a kwanakinsu na karshe, to haram ne a gare shi ya yi haka, kuma ba zai zama kafiri ba. Amma idan yana da hujja mai yiwuwa (Shuabhat Daleel), kamar yadda lamarin yake ga wanda ya kafa dokar da ba ta da wata hujja, sai dai saboda wata maslaha da ya hango, yana komawa ga ka'idar Al-Masalih Al-Mursala, wato maslahohin da ba a kayyade su ba, ko ka'idar Ma'alat Al-Af'al, wato sakamakon ayyuka, ko ka'idar Sadd Ath-Thara'i, wato toshe hanyoyin sabo, ko makamancin haka. Idan ya dauke wadannan a matsayin ka'idoji da hujjoji na Allah, to ba za a haramta masa ba, kuma ba zai zama kafiri ba, sai dai kawai ya yi kuskure. Saboda haka, dukkan Musulmai za su dauki abin da ya fitar a matsayin dokar Allah, kuma su wajaba su bi ta idan Khaleefah ya karbe ta. Wannan saboda dokar Allah ce da take da hujja mai yiwuwa, ko da yake shi ya yi kuskure wajen hujjar, domin shi kamar wanda ya yi kuskure wajen fitar da hukunci daga hujja (Istinbat) yake. Amma dole Khaleefah ya takura wa kansa wajen karbar Shari'ar Musulunci, kuma a takura masa karbar Shari'ah da dokokin Allah da aka fitar daidai daga hujjojin Shari'ah. Hujjar da ke kan haka ita ce:

There are two issues here that need closer examination. The first is the restriction by the Ahkam Shari’ah of the Khaleefah in his adoption of the Ahkam. This restricts him in legislation and enacting laws, with the Islamic Shari’ah. He is forbidden from adopting any law contradicting Shari’ah, for any law that contradicts Shari’ah is regarded as Kufr law. If He adopted a rule not derived from Shari’ah knowingly, then it has to be examined. If He believed in the rule that He adopted, but He would become a disbeliever. If He did not believe in it but took it, understanding that it did not contradict Islam, as the Khulafaa’ of Banu ‘Uthman did in their last days, then it would be Haram for him to do so, and He would not become a disbeliever. However, if He has a probable evidence (Shuabhat Daleel), as is the case for the one who puts a law that has no evidence, but only due to an interest (Maslahah) He conceives, referring to the principle of Al-Masalih Al Mursala, the undefined interests, or the principle of Maalat Al-Afa’al, the consequences of the actions, or the principle of Sadd Ath-Thara’i, averting the pretext, or the like. If He deems these as divine principles and evidences, then it would not be prohibited for him and He would not become a disbeliever, but simply mistaken. Accordingly, all the Muslims would regard what He extracted as a divine rule, and they should abide by it if the Khaleefah adopted it. This is because it is a divine rule that had probable evidence, though He was mistaken in the Daleel (evidence) for He is like the one who is mistaken in the extraction from the evidence (Istinbat). However, the Khaleefah must restrict himself in the adoption by the Islamic Shari’ah, and He should be restricted in the adoption from the Shari’ah by the divine rules which are correctly extracted from the Shari’ah evidences. The evidence on that is:

Na farko: Allah (ﷺ) ya wajabta kan kowane Musulmi, har da Khalifa, ya gudanar da ayyukansa bisa ga dokokin Ubangiji. Allah (SWT) ya ce:

Firstly: Allah (pbuh) has obliged every Muslim, including the Khaleefah to conduct his actions according to the divine rules. Allah (swt) says:

"Amma a'a, na rantse da Ubangijinka, ba za su yi imani (da gaske) ba sai sun sanya ka alkali a cikin abin da suke sabani a kansa a tsakaninsu." [TMQ An-Nisa: 65]

“But no, by your lord, they will not believe (truly) until they make you judge of what is in dispute between them.” [TMQ An-Nisa: 65]

Aiki da hukunce-hukuncen Shari'a ya wajibta wa Musulmi ya karɓi wata takamaiman hukunci daga cikin hukunce-hukunce daban-daban idan fahimtar maganar Mai Shari'a ta bambanta, watau idan hukuncin Allah ya bambanta. Saboda haka, karɓar takamaiman hukunci daga cikin hukunce-hukunce da dama ya zama wajibi a kan Musulmi idan yana so ya aikata wani aiki, watau idan yana so ya aiwatar da hukuncin. Wannan ya zama wajibi a kan Khalifa shi ma, idan yana gudanar da aikinsa, wato yanke hukunci.

Conducting actions according to the divine rules obliges the Muslim to adopt a specific rule when the understanding of the Legislator’s speech varies i.e. when the divine rule 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 obligatory upon the Khaleefah as well, when He performs his duty that is the ruling.

Na biyu: Abin da ke cikin rubutun Bay'ah da ake ba Khaleefah ya wajabta masa ya bi Shari'ar Musulunci, domin Bay'ah ce a kan Littafi da Sunnah. Don haka an haramta masa ya karya ta, kuma idan ya karya ta da yarda da imani, zai aikata kafirci, yayin da idan ya karya Shari'ah ba tare da yarda ba, zai zama mai sabon umarni, azzalumi kuma mai tawaye.

Secondly: The content of the text of the Bay’ah which the Khaleefah is given obliges him to abide by the Islamic Shari’ah, for it is a Bay’ah on the Book and the Sunnah. He is thus forbidden from violating it and would even commit an act of disbelief if He did so with conviction, while He would be disobedient, a wrongdoer and a rebel if He violated the Shari’ah without conviction.

Thirdly: Al-Khaleefah an an nada ne domin ya aiwatar da Shari'a, saboda haka an haramta masa ya koma ga wani abu banda Shari'a wajen yin hukunci a kan Musulmi. Wannan ya faru ne saboda Shari'a ta haramta hakan da tabbaci, har ta kai ga an musanta imani ga duk wanda ya yi hukunci da wani abu banda Musulunci, al'amarin da ke nuna tabbaci. Wannan yana nufin cewa Al-Khaleefah an takaita shi a cikin karɓar dokoki, musamman wajen kafa doka, ga hukunce-hukuncen Allah kawai. Idan ya kafa wata doka daga wani abu banda Shari'a, zai aikata kafirci idan ya yi haka da yarda da hakan, kuma zai aikata sabo, zalunci da tawaye idan bai yi imani da hakan ba.

Thirdly: The Khaleefah is appointed to implement the Shar’a, therefore He is forbidden to refer to anything other than Shar’a in ruling the Muslims. This is because Shar’a has made this decisively unlawful, to the point where belief is denied of anyone who rules by other than Islam, a matter which is a connotation of decisiveness. This means that the Khaleefah is restricted in his adoption of the rules, namely in his enacting of laws, solely by the divine rules. If He enacts any law from other than Shar’a, He would commit an act of disbelief if He did so with conviction, and an act of disobedience, wrongdoing and rebellion, if He did not believe in that.

Wannan hujjoji guda uku ne na al'amari na farko. Dangane da al'amari na biyu, Khaleefah yana iyakance ga hukunce-hukuncen da ya karɓa, da kuma hanyar istinbaɗi da ya ɗaura kansa a kai. Hujjar hakan ita ce, hukuncin Shari'a da Khaleefah yake aiwatarwa shi ne hukuncin Allah da yake wuyansa, ba kowane hukunci ba. Wato hukunci ne na Shari'a da ya karɓa don tafiyar da al'amuransa, ba kowane hukuncin Shari'a ba. Wannan yana nufin cewa idan Khaleefah ya fitar da wani hukunci ko ya yi koyi a wani hukunci, to wannan hukuncin zai zama hukuncin Allah a wuyansa. Haka kuma zai kasance an iyakance shi wajen karɓar wannan hukunci ga dukkan Musulmai, kuma an hana shi karɓar wani hukunci daban. Wannan saboda duk wani hukunci daban ba zai zama hukuncin Allah a wuyansa ba, don haka ba zai zama hukuncin Shari'a a gare shi ba, kuma saboda haka ba zai zama hukuncin Shari'a ga Musulmai ba. Saboda haka, an iyakance shi cikin umarnin da yake bayarwa ga talakawa ta hanyar hukuncin Shari'a da ya karɓa. An hana shi bayar da umarnin da zai saɓa wa abin da ya karɓa na hukunce-hukuncen Shari'a, domin irin wannan umarni ba zai zama hukuncin Allah a wuyansa ba (ba zai shafe shi ba). Don haka ba zai zama hukuncin Shari'a a gare shi ba, kuma ba zai zama hukuncin Shari'a ga Musulmai ba. A irin wannan hali zai zama kamar ya bayar da umarni saɓanin hukuncin Shari'a, saboda haka an hana shi bayar da umarnin da zai saɓa wa abin da ya karɓa na hukunce-hukuncen Shari'a.

These three evidences are evidences of the first matter. As for the second matter, the Khaleefah is restricted to the rules that He adopted, and to the method of deduction He committed himself to. The evidence for this is that the divine rule that the Khaleefah executes is the divine rule that is upon his neck, and not anybody. In other words it is the divine (Shar’ai) rule that He adopted to conduct his affairs and not just any divine rule. This means that if the Khaleefah 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. This is because any other rule would not be Allah’s rule upon his neck, and it would not thus be a divine rule to him, and accordingly it would not be a divine rule to the Muslims. Therefore, He is restricted in the orders that He decrees to the subjects by the divine rule, which He adopted. He is forbidden from issuing an order that conflict with what He had adopted in terms of divine rules, because such an order would not be considered as Allah’s rule on his neck (does not apply to him). Therefore, it would not be a divine rule for him, and thus not a divine rule to the Muslims. In such a case it would be as if He issued an order contrary to the divine rule, hence, He is forbidden to issue an order conflicting with what He had adopted in terms of divine rules.

Fahimtar hukuncin Allah ta fuskar hanyar fitar da hukunci (Istinbat) tana bambanta. Idan Khalifa ya ga cewa illar hukunci (Illah) ta zama illar Allah idan an ɗauke ta daga nassin Allah, kuma bai ɗauki maslaha a matsayin illar Allah ba, ko kuma bai ɗauki maslahohin da ba a ambata ba (Masalih Mursala) a matsayin hujjar Allah, to ya riga ya ƙayyade wa kansa hanyar Istinbat. Saboda haka dole ne ya takaita kansa da ita, kuma ba daidai ba ne a gare shi ya karɓi hukuncin da hujjarsa ita ce Masalih Mursala, ko ya yi amfani da qiyasi bisa illar da ba a fitar da ita daga nassin Allah ba. Irin wannan hukunci ba zai zama hukuncin Shari'a na Allah a wuyansa ba, domin shi yana ganin hujjarsa ba hujjar Allah ba ce, don haka a ganinsa ba zai zama hukuncin Allah ba. Tunda irin wannan hukunci ba a ɗauke shi a matsayin hukuncin Allah dangane da Khalifa ba, to ba zai zama hukuncin Allah dangane da Musulmai ba. Wannan zai zama kamar Khalifa ya karɓi hukuncin da ba ya cikin hukunce-hukuncen Shari'ah, kuma wannan haramun ne. Idan Khalifa mai bin malami (Muqallid) ne ko Mujtahid a wata mas'ala guda (Mujtahid Mas'ala), kuma ba shi da wata takamaiman hanyar Istinbat, to a wannan yanayi an halatta masa ya karɓi duk wani hukuncin Allah, komai hujjarsa, matuƙar yana da hujja mai yiwuwa, kuma ba a takaita shi da wata hanya ba wajen karɓar hukunce-hukunce. Abin da kawai ke takaita shi shi ne, idan ya bayar da umarni, kada ya bayar da su sai bisa ga hukunce-hukuncen da ya karɓa.

The understanding of the divine rule varies according to the method of extraction (Istinbat). If the Khaleefah considers that the reason (Illah) of the rule is considered a divine reason if taken from a divine text, and He does not consider that interest (Maslaha) is a divine reason, or that the Masalih Mursala (undefined interests) are a divine evidence, then He would have defined for himself the method of Istinbat. 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 that was not extracted from a divine text. For such a rule would not be considered a divine Shari’a rule upon his neck, because He considers its evidence not divine evidence, therefore it would not in his view be a divine rule. Since such a rule is not considered a divine rule regarding the Khaleefah, it would not also be a divine rule regarding the Muslims. This would be as if the Khaleefah has adopted a rule alien to the Shari’ah rules and this is forbidden. If the Khaleefah is a Muqallid (imitator) or a Mujtahid Mas’ala (Jurist in a single matter), and has no specific method of Istinbat, in this case, He is allowed to adopt any divine rule whatever its evidence, as long as He has a probable evidence, and He has not been 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.