Khalifa amezuiliwa na kanuni za kimungu katika mamlaka yake ya kupitisha sheria. Kwa hiyo amekatazwa kupitisha kanuni yoyote ambayo haikutolewa kutoka kwenye ushahidi wa kimungu. Pia amelazimika kujizuia na kanuni alizopitisha, na na mbinu ya ijtihadi (kutoa kanuni) ambayo amejifunga nayo. Hivyo amekatazwa kupitisha kanuni iliyotolewa kwa mbinu inayopingana na ile aliyokuwa ameipitisha, au kutoa amri inayopingana na kanuni alizopitisha. Khalifa amezuiliwa hivyo kwa mambo mawili: .

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: .

Ushahidi wa jambo la kwanza, yaani kwamba Khalifa amezuiliwa katika kupitisha hukumu za Mwenyezi Mungu, ni kama ifuatavyo:

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

1. Allah (SWT) amemwajibisha kila Muslim, pamoja na Khalifah, kuendesha mambo yake kulingana na hukumu za Mwenyezi Mungu. Allah (SWT) anasema: .

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: .

"Lakini hapana, naapa kwa Mola wako, hawataamini (haki) mpaka wakufanye hakimu wa yale waliyokhitilafiana baina yao." [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] .

Kutekeleza vitendo kulingana na hukumu za Mwenyezi Mungu kunamlazimu Mwislamu kuchukua hukumu maalum pale ufahamu wa usemi wa Mwekaji Sheria unapotofautiana, yaani pale ufahamu wa maana ya usemi wa Mwekaji Sheria unapotofautiana. Kwa hiyo, kuchukua hukumu maalum miongoni mwa hukumu mbalimbali kunakuwa wajibu kwa Mwislamu anapotaka kutekeleza kitendo, yaani anapotaka kutekeleza hukumu. Jambo hili pia ni wajibu kwa Khalifah anapotekeleza wajibu wake, ambao ni kutoa hukumu.

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. Maudhui ya maandishi ya bay'ah anayopewa Khalifah yanamlazimu kufuata Sharia ya Kiislamu, kwa kuwa ni bay'ah juu ya Kitabu na Sunnah. Kwa hiyo ameharamishwa kuvunja, na anaweza hata kutenda kufuru ikiwa atafanya hivyo kwa imani thabiti. Ikiwa atakiuka Sharia bila imani hiyo, atachukuliwa kuwa mwasi, mdhalimu na muasi.

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. Khalifa ameteuliwa kutekeleza Sharia, kwa hiyo amekatazwa kurejea kitu chochote kingine isipokuwa Sharia katika kutawala Waislamu. Hii ni kwa sababu Sharia imeharamisha jambo hili kwa uthabiti, kiasi kwamba imani ya mtu inaharibika kwa yeyote anayetawala kwa kitu kingine isipokuwa Uislamu, na hili ni jambo lenye maana ya uthabiti. Maana yake ni kwamba Khalifa amezuiliwa katika kuchukua kanuni, yaani katika kutunga sheria, kwa kanuni za kimungu pekee. Akitunga sheria yoyote kutoka kwa kitu kisicho Sharia, atakuwa amefanya kitendo cha kufuru ikiwa atafanya hivyo kwa kuiamini, na kitendo cha kutii amri, dhulma na uasi ikiwa hakuiamini. Kuhusu jambo la pili, Khalifa amezuiliwa kwa kanuni anazozichukua, na kwa mbinu ya istinbat (kutoa hukumu kwa dalili) ambayo amejifunga nayo. Dalili ya hili ni kwamba kanuni ya kimungu anayoitekeleza Khalifa ni kanuni ya kimungu iliyo shingoni mwake na si shingoni mwa mtu mwingine yeyote. Yaani, ni kanuni ya kimungu (ya Sharia) aliyoichukua kuendesha mambo yake, na si kanuni yoyote ya kimungu. Hii ina maana kwamba Khalifa akitoa kanuni au akaiga katika kanuni, kanuni hiyo ya kimungu itakuwa hukumu ya Allah iliyo shingoni mwake. Atazuiliwa pia kuichukua kanuni hii kwa Waislamu wote, na amekatazwa kuchukua kanuni nyingine yoyote, kwa sababu kanuni nyingine haitakuwa hukumu ya Allah iliyo shingoni mwake, na hivyo haitakuwa kanuni ya kimungu (ya Sharia) kwake, na ipasavyo haitakuwa kanuni ya kimungu (ya Sharia) kwa Waislamu. Kwa hiyo amezuiliwa katika amri anazozitoa kwa raia kwa kanuni za kimungu (za Sharia) alizozichukua. Amekatazwa kutoa amri inayopingana na kile alichokichukua katika kanuni za kimungu (za Sharia). Akifanya hivyo, itakuwa kana kwamba ametoa amri kinyume na kanuni ya kimungu (ya Sharia), hivyo amekatazwa kutoa amri inayopingana na kile anachokichukua katika kanuni za kimungu (za Sharia).

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. .

Uelewa wa hukmu ya Kiungu (Shariah) pia hutofautiana kulingana na mbinu ya "Istinbat" (kutoa hukmu kutoka kwenye chanzo). Ikiwa Khalifah anaona kwamba ‘Illah (sababu ya kisheria yenye athari) ya hukmu inazingatiwa kuwa ni sababu ya Kiungu ikiwa imetolewa kutoka kwenye maandiko ya Kiungu (Shariah), na yeye hazingatii maslahi (maslaha) kuwa ni sababu ya Kiungu, wala haoni Masalih mursala (maslahi yasiyo na mipaka) kuwa ni ushahidi wa Kiungu (Shariah), basi atakuwa ameweka mbinu ya istinbat kwa ajili yake mwenyewe. Kwa hiyo, lazima ajizuie nayo, na itakuwa si sahihi kwake kupitisha hukmu ambayo ushahidi wake ni "Masalih Mursala", au kutumia qiyas (kulinganisha) kwa msingi wa ‘illah (sababu) ambayo haikutolewa kutoka kwenye maandiko ya Kiungu (Shariah). Kwa maana hukmu kama hiyo haitazingatiwa kuwa hukmu ya Kiungu ya Shariah iliyo juu ya shingo yake, kwa sababu hazingatii chanzo chake kuwa ni ushahidi wa Kiungu (Shariah), hivyo haitakuwa hukmu ya Kiungu ya Shariah kwa mtazamo wake. Na kwa kuwa hukmu kama hiyo haizingatiwi kuwa hukmu ya Kiungu kwa Khalifah, basi pia haitakuwa hukmu ya Kiungu kwa Waislamu. Hii ni sawa na kama Khalifah angepitisha hukmu ngeni kwa Shariah, na hilo ni haramu. Ikiwa Khalifah ni "Muqallid" (mfuasi wa mwingine) au Mujtahid fi’l-Mas’ala (mwanazuoni wa sheria katika suala moja), na hana mbinu maalum ya Istinbat, katika hali hii anaruhusiwa kupitisha hukmu yoyote ya Kiungu (Shariah) bila kujali ushahidi wake, mradi awe na ushahidi unaowezekana, na hatazuiliwa na mbinu yoyote katika kupitisha hukumu. Anazuiliwa tu anapotoa amri, kwamba asizitoe isipokuwa kulingana na hukumu alizozipitisha.

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.