“…agar Allohga itoatsizlik ochiq-oshkora bo‘lsa”. Bularning barchasi davlatning asosi islomiy aqidaga ekanini ko‘rsatadi, chunki Allohning Elchisi ﷺ hokimiyatni aynan shu asosda o‘rnatgan, uni saqlash uchun qilichni yalang‘ochlashni buyurgan va uning uchun jihodni ham farz qilgan. Konstitutsiyaning birinchi moddasi yuqorida zikr etilgan asoslarga tayangan holda tuzilgan. Ushbu modda davlatga islomiy aqidadan kelib chiqmagan hech qanday tushuncha, e’tiqod yoki mezonga ega bo‘lishni taqiqlaydi. Islomiy aqidani davlatning nomigagina asos qilib olish yetarli emas; aksincha, bu asos davlat mavjudligiga oid har bir jihatda va har bir kichik yoki katta masalada aks etishi kerak. Shunga ko‘ra, davlatning hayot yoki boshqaruv haqida islomiy aqidadan kelib chiqmagan har qanday tushunchaga ega bo‘lishi harom. Davlat bu aqidadan kelib chiqmagan hech qanday tushunchani ko‘tarmaydi. Shu sababli, demokratiya tushunchasini davlatda qabul qilishga yo‘l qo‘yilmaydi, chunki u islomiy aqidadan kelib chiqmaydi va islomiy aqida undan kelib chiqadigan tushunchalarga zid. Shuningdek, millatchilik tushunchasiga hech qanday e’tibor berilishi mumkin emas, chunki u islomiy aqidadan kelib chiqmaydi, islomiy aqidadan kelib chiqadigan tushunchalar esa uni yomon ko‘radi, taqiqlaydi va xavfini bayon qiladi. Xuddi shunday, vatanparvarlik tushunchasi ham mavjud bo‘lmasligi kerak, chunki u islomiy aqidadan kelib chiqmaydi va islomiy aqidadan kelib chiqadigan tushunchalarga zid. Bundan tashqari, demokratik tushunchaga ko‘ra davlat apparatida vazirliklar bo‘lmaydi, uning hukumatida ham imperiya, monarxiya yoki respublika tushunchalari bo‘lmasligi kerak, chunki bular islom aqidasidan kelib chiqmaydi va undan kelib chiqadigan tushunchalarga zid. Bundan tashqari, shaxslar, harakatlar yoki guruhlarning Islom davlatini Islom aqidasidan boshqa asosda hisoblashlari qat'iyan taqiqlangan. Shunday ekan, Islom aqidasidan boshqa asosga tayangan bunday hisoblash taqiqlanadi, shuningdek, Islom aqidasidan boshqa asosda harakatlar va guruhlar tashkil etish ham taqiqlanadi. Islom aqidasi davlatning asosi bo'lganligi sababli, bularning barchasi davlatning o'zi uchun majburiy bo'ladi va u hukm yuritadigan fuqarolarga ham vojib bo'ladi. Chunki davlat sifatidagi uning hayoti, davlat sifatida undan kelib chiqqan har bir masalaning hayoti va davlat sifatida unga bog'liq har bir amal hamda davlat sifatida unga asoslangan har bir munosabat davlatning aqidasi, ya'ni Islom aqidasiga asoslanishi shart.
“unless the disobedience to Allah is flagrant”. All of this indicates that the basis of the state is the Islamic 'Aqeedah, since the Messenger of Allah (pbuh) established the authority upon it, ordered the brandishing of the sword in order to maintain it as a basis for the authority and he also ordered Jihad for its sake. The first Article of the constitution was drafted based on the previously mentioned grounds. This Article prohibits the state from having any concept, conviction or criterion that does not emanate from the Islamic 'Aqeedah. To have the Islamic 'Aqeedah as a nominal basis for the state would not be sufficient; rather, this basis should be reflected in every aspect related to the State’s existence and in every minor or major issue. Hence, it is forbidden for the state to have any concept about life or about ruling unless it emanates from the Islamic 'Aqeedah. The state would not tolerate any concept not emanating from this 'Aqeedah. Therefore, it would not tolerate the concept of democracy to be adopted within the state because it does not emanate from the Islamic 'Aqeedah and because the Islamic Aqidah contradicts with the concepts which emanate from it. Additionally, the concept of nationalism would not be allowed to have any consideration whatsoever because it does not emanate from the Islamic 'Aqeedah and because the concepts which emanate from the Islamic 'Aqeedah abhor it, prohibit it and outline its danger. Likewise, the concept of patriotism should not have any existence, for it does not emanate from the Islamic 'Aqeedah and because it contradicts with the concepts that emanate from the Islamic 'Aqeedah. Furthermore, the apparatus of the State would not have any ministerial departments according to the democratic understanding and nor should there be in its government any imperial, monarchical or republican concepts for these do not emanate from the 'Aqeedah of Islam and they contradict with the concepts emanating from it. Furthermore, it is categorically forbidden for individuals, movements or groups to account the Islamic State on other than the basis of the Islamic 'Aqeedah. Hence, such type of accounting that is based upon other than the Islamic 'Aqeedah would be prohibited and the establishment of movements and groups on other than the basis of the Islamic 'Aqeedah would be prohibited. The fact that the Islamic 'Aqeedah acts as the basis for the State makes all of this binding upon the State itself and makes it incumbent upon the citizens over which it rules. This is since its life, in its capacity as a state, as well as the life of every matter originating from it in its capacity as a state, and every action linked to it in its capacity as a state, and every relationship established with it in its quality as a state, must have as its basis the 'Aqeedah of the State, that is the Islamic 'Aqeedah.