Kuhusu kanuni ya kwanza, kwamba mamlaka ni ya Shari'a; ina uhalisia wake, ambao ni neno "sovereignty" (mamlaka kamili). Lina ushahidi unaoonyesha kwamba ni la Shari'a na si la Ummah. Uhalisia wake ni kwamba neno hili ni istilahi ya Kimagharibi, linalomaanisha yule anayetekeleza na kudhibiti matakwa. Kwa hiyo, mtu binafsi akitekeleza na kudhibiti matakwa yake mwenyewe, atakuwa mwenye mamlaka juu ya nafsi yake; lakini matakwa yake yakidhibitiwa na kutekelezwa na mwingine asiyekuwa yeye, atakuwa mtumwa. Jambo hili linatumika pia kwa Ummah: ikiwa matakwa yake, yaani matakwa ya wengi wa watu wake, yanadhibitiwa na yeye mwenyewe kupitia baadhi ya watu wake, ambao amewapa kwa hiari na kwa uhuru haki ya kudhibiti matakwa hayo, atachukuliwa kuwa na mamlaka juu ya nafsi yake. Lakini wakidhibiti matakwa yake wengine kinyume na utashi wake, atachukuliwa kuwa mtumwa. Ndiyo maana mfumo wa kidemokrasia unasema: mamlaka ni ya watu, yaani watu wanatekeleza mambo yao wenyewe na kuwachagua wawakilishi wanaowataka, na kuwapa haki ya kudhibiti matakwa yao. Hii ndiyo uhalisia wa mamlaka ambayo tunataka kutoa hukumu yake. Hukumu kuhusu mamlaka hayo ni kwamba ni ya Shari'a na si ya Ummah. Matakwa ya mtu binafsi hayadhibitiwi na yeye mwenyewe kama apendavyo, bali na amri na makatazo ya Allah (SWT). Vivyo hivyo, Ummah haudhibitiwi na matakwa yake huru ambapo hutenda apendavyo, bali unatawaliwa na amri na makatazo ya Allah (SWT). Ushahidi wa jambo hili unadhihirika katika kauli ya 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:

"Na kwa Mola wako, hawataamini mpaka wakufanye hakimu baina yao." [An-Nisa: 65]

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

Na usemi Wake (SWT):

And His (swt) speech:

Enyi mlioamini, mtiini Mwenyezi Mungu, mtiini Mtume Wake, na wenye mamlaka miongoni mwenu. Na mkikhitilafiana katika jambo lolote, lirejesheni kwa Mwenyezi Mungu na kwa Mtume Wake ikiwa mnamwamini Mwenyezi Mungu na Siku ya Mwisho. [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]

Kurejelea jambo hilo kwa Allah na Mtume maana yake ni kurejea kwenye kanuni za Shari'a. Kwa hiyo, kinachoongoza Ummah na mtu binafsi, na kinachotekeleza matakwa ya Ummah na mtu binafsi, ni kile alichokileta Mtume wa Allah ﷺ. Hivyo Ummah na watu binafsi wanatii Shari'a. Basi mamlaka ni ya Shari'a. Kwa hiyo, Ummah haumpi Bay'ah Khalifa kana kwamba amemwajiri ili atekeleze anachotaka, kama ilivyo katika mfumo wa kidemokrasia. Badala yake, anapewa Bay'ah juu ya Kitabu cha Allah na Sunnah ya Mtume wake ﷺ, ili atekeleze Kitabu cha Allah (SWT) na Sunnah ya Mtume wake ﷺ, yaani kutekeleza Shari'a na si kile watu wanachotaka. Hata kama watu waliompa Bay'ah wakiiacha Shari'a, ni lazima awapige vita mpaka warejee kwenye 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.