Xalifa o'zining qabul qilish vakolatlarida ilohiy hukmlar bilan cheklangan. Shuning uchun u ilohiy dalillardan chiqarilmagan hukmni qabul qilishdan man etiladi. U shuningdek o'zi qabul qilgan hukmlar va o'zi bog'langan ijtihod (hukmlarni chiqarish) usuli bilan cheklanishga majburdir. Shu sababli u o'zi qabul qilgan usulga zid usul bilan chiqarilgan hukmni qabul qilishdan yoki o'zi qabul qilgan hukmlarga zid buyruq berishdan man etiladi. Shunday qilib, xalifa ikki narsa bilan cheklangan:

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: .

Birinchi masala, ya'ni xalifaning ilohiy hukmlarni qabul qilishda cheklangan ekanligi bo'yicha dalillar: .

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

1. Alloh (S.W.T) har bir musulmonni, jumladan xalifani ham, o‘z ishlarini ilohiy qoidalarga muvofiq olib borishga majbur qilgan. Alloh (S.W.T) aytadi: .

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: .

"Yo'q, Rabbingga qasam, ular o'rtalarida kelib chiqqan nizoda seni hakam qilmaguncha iymon keltirmaydilar." [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] .

Xudoning hukmlari bo'yicha amallarni bajarish musulmondan, Shorecha (Qonun chiqaruvchi) ning nutqini tushunishda turli xil ma'nolar paydo bo'lganda, aniq bir hukmni qabul qilishni talab qiladi, ya'ni Qonun chiqaruvchining nutqi ma'nosini tushunishda farqlar bo'lganda. Shunday ekan, musulmon biror amalni bajarmoqchi bo'lganda, ya'ni hukmni amalga oshirmoqchi bo'lganda, turli hukmlar orasidan aniq bir hukmni qabul qilishi vojib bo'ladi. Bu talab, o'z vazifasi bo'lgan hukm chiqarishni bajarayotganda, Xalifaga ham vojibdir.

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. Xalifaga berilgan bay'at matni uni Islom shariatiga rioya qilishga majbur qiladi, chunki bu Kitob va Sunnatga qilingan bay'atdir. Shu sababli unga bu bay'atni buzish taqiqlanadi va agar u buni e'tiqod bilan qilsa, hatto kufr ishini sodir etgan bo'lishi mumkin. Agar u shariatni e'tiqodsiz buzsa, uni itoatsiz, zolim va isyonkor deb hisoblashadi.

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. Xalifa Islomni tatbiq etish uchun tayinlanadi, shuning uchun u musulmonlarni boshqarishda Shariatdan boshqa narsaga murojaat qilishi taqiqlangan. Buning sababi shuki, Shariat buni qat'iy ravishda harom qilgan, hatto Islomdan boshqa narsa bilan hukm qilgan har bir kishining iymoni buzilishi haqida gap boradi va bu masala qat'iy ma'nolarni o'z ichiga oladi. Demak, xalifa hukmlarni qabul qilishda, ya'ni qonunlar chiqarishda faqat ilohiy hukmlar bilan chegaralangan. Agar u Shariatdan boshqa biror qonunni joriy etsa, uni e'tiqod bilan qilgan taqdirda kufr ishini qilgan bo'ladi, unga ishonmagan holda qilgan taqdirda esa itoatsizlik, zulm va isyon qilgan bo'ladi. Ikkinchi masalaga kelsak, xalifa o'zi qabul qilgan hukmlar va o'zi tanlagan istidlol usuli bilan chegaralangan. Buning dalili shuki, xalifa bajaradigan ilohiy hukm aynan uning bo'yniga yuklangan hukm bo'lib, boshqa birovning bo'yniga emas. Boshqacha aytganda, bu uning ishlarini olib borish uchun qabul qilgan ilohiy (Shariat) hukmi bo'lib, shunchaki istalgan ilohiy hukm emas. Demak, agar xalifa biror hukmni istinbot qilsa yoki biror hukmda taqlid qilsa, bu ilohiy hukm uning bo'ynidagi Allohning hukmiga aylanadi. U ushbu hukmni barcha musulmonlar uchun qabul qilishda ham cheklangan bo'ladi va boshqa hukmni qabul qilishi taqiqlanadi, chunki boshqa hukm uning bo'ynidagi Allohning hukmi bo'lmaydi, shuning uchun u uning uchun ilohiy (Shariat) hukmi bo'lmaydi va shunga ko'ra musulmonlar uchun ham ilohiy (Shariat) hukmi bo'lmaydi. Shu sababli, u fuqarolarga chiqargan buyruqlarida o'zi qabul qilgan ilohiy (Shariat) hukmlari bilan cheklangan. U o'zi qabul qilgan ilohiy (Shariat) hukmlariga zid keladigan buyruq berishi taqiqlangan. Agar shunday qilsa, bu ilohiy (Shariat) hukmiga zid buyruq bergan bo'lardi, shuning uchun u o'zi qabul qilgan ilohiy (Shariat) hukmlariga zid keladigan buyruq berishi man etilgan.

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. .

Ilohiy (shar'iy) hukmni tushunish ham istinbat (chiqarish) usuliga qarab turlicha bo'ladi. Agar xalifa hukmning 'illatini (huquqiy sababini) shar'iy matndan olingan bo'lsa ilohiy sabab deb hisoblasa, maslahatni ilohiy sabab deb hisoblamasa va masolih mursalani (cheklanmagan manfaatlarni) shar'iy dalil deb qabul qilmasa, u holda o'zi uchun istinbat usulini belgilab olgan bo'ladi. Shunga ko'ra u o'zini shu usul bilan cheklashi kerak, va uning dalili "masolih mursala" bo'lgan hukmni qabul qilishi yoki shar'iy matndan chiqarilmagan 'illatga asoslangan qiyosdan foydalanishi noto'g'ri bo'ladi. Chunki bunday hukm uning nazarida shar'iy dalilga ega bo'lmagan manbaga tayangani uchun, unga nisbatan ilohiy shar'iy hukm hisoblanmaydi va shu sababli uning nazarida ilohiy hukm bo'lmaydi. Xalifa uchun ilohiy hukm bo'lmagan narsa musulmonlar uchun ham ilohiy hukm bo'lmaydi. Bu xuddi xalifa shariatga yot hukmni qabul qilgani kabi bo'ladi, bu esa harom qilingandir. Agar xalifa muqallid yoki masala bo'yicha mujtahid bo'lib, aniq istinbat usuliga ega bo'lmasa, bunday holda u dalili qanday bo'lishidan qat'i nazar, ehtimoliy dalili bor ekan, har qanday ilohiy (shar'iy) hukmni qabul qilishi mumkin va hukmlarni qabul qilishda hech qanday usul bilan cheklanmaydi. U faqat buyruq berganda cheklanadi: o'zi qabul qilgan hukmlarga muvofiq bo'lmagan holda buyruq bermasligi kerak.

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.