Birinchi asosga ko'ra, hokimiyat Shar'ga tegishli; uning haqiqati bor, bu so'z hokimiyat. Uning Shar'ga tegishli ekanini, Ummatga emas, ko'rsatuvchi dalil bor. Uning haqiqati shuki, bu so'z G'arb atamasi bo'lib, irodani amalga oshiruvchi va uni nazorat qiluvchi shaxsni anglatadi. Shunday ekan, agar biror shaxs o'z irodasini amalga oshirib, uni nazorat qilsa, u o'zi ustidan hokim bo'ladi; ammo uning irodasi o'zidan boshqa birov tomonidan nazorat qilinib, amalga oshirilsa, u qul bo'ladi. Bu Ummatga ham taalluqlidir: agar uning irodasi, ya'ni uning ko'pchilik a'zolarining irodasi, o'zi tomonidan, o'z a'zolarining ba'zilari orqali nazorat qilinsa, va u ularga o'z ixtiyori bilan, erkin ravishda shu irodani nazorat qilish huquqini bergan bo'lsa, u o'z ustidan hokim hisoblanadi. Agar boshqalar uning irodasini, uning xohishiga qarshi, nazorat qilsa, u qul hisoblanadi. Shu sababli demokratik tizim quyidagicha deydi: hokimiyat xalqqa tegishli, ya'ni xalq o'z ishlarini o'zi boshqaradi va istagan vakillarini saylaydi hamda ularga irodasini nazorat qilish huquqini beradi. Hukm chiqarmoqchi bo'lgan hokimiyatning haqiqati shudir. Bu hokimiyat haqidagi hukm shuki, u Shar'ga tegishli, Ummatga emas. Shaxsning irodasi o'zi xohlaganicha emas, balki Allohning (SWT) amrlari va qaytariqlari bilan nazorat qilinadi. Xuddi shunday, Ummat ham o'z erkin irodasi bilan, xohlaganicha harakat qilib boshqarilmaydi, balki Allohning (SWT) amr va qaytariqlariga bo'ysunadi. Bu haqidagi dalil Allohning (SWT) quyidagi so'zida aks etgan:

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:

"Sening Rabbing haqqi bilan, ular o‘zlari orasida nizolashgan narsada seni hakam qilmaguncha iymon keltirmaydilar." [An-Nisa: 65]

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

Va Uning (SWT) kalomi:

And His (swt) speech:

Ey iymon keltirganlar, Allohga itoat qilinglar, Rasulga va o'zlaringizdan bo'lgan hokimlarga itoat qilinglar. Agar biror narsada ixtilof qilsangiz, uni Allohga va Rasulga qaytaringlar, agar Allohga va oxirat kuniga iymon keltirgan bo'lsangiz. [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]

Allohning va Rasulining hukmiga qaytarish Shar'iy qoidalarga qaytarish degani. Demak, ummatni va fardni boshqaradigan, ularning irodasini amalga oshiradigan narsa aslida Allohning Elchisi ﷺ olib kelgan narsadir. Shuning uchun ummat va fardlar Shar'ga bo'ysunadi. Shunday ekan, hokimiyat Shar'ga tegishlidir. Shu sababli ummat xalifaga bay'at bergani holda, uning xohishini bajarish uchun yollangan kishidek emas, demokratik tizimda bo'lgani kabi. Aksincha, unga Allohning Kitobi va Uning Elchisi ﷺning Sunnati asosida bay'at beriladi, Allohning Kitobi (SWT) va Uning Elchisi ﷺning Sunnatini amalga oshirish uchun, ya'ni Shar'ni joriy etish uchun, odamlarning istagini emas. Agar unga bay'at bergan odamlar Shar'dan chetga chiqsa, u ularga qarshi kurashishi kerak, to ular Shar'ga qaytguncha.

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.