Machine summary:
' Nevertheless, in most of the prescriptions in God-man relationship, the jurists are in agreement that ultimately these rulings deal with an individual's spiritual destiny and as such no human agency can impose them; and, it is only in those cases where the violations in this area have moral and social implications that the ruler can exercise his discretion to require obedience.
It is relevant to note that although the juridical corpus of the Muslims do not have a section dealing with, for instance, hab al hukamah (Book of Governance) or bab al saltanah (Book of Exercising Power), it can be amply demonstrated that the rulings dealing with interpersonal relationship presupposed the existence of a just ruler (suit:an 'add) who could exercise his authority without any impediment to cause the purposes of Allah (SWT) to be effected in human society.
In this way, the Sharrah as represented in the juridical works of the individual scholars, became the guide for the Muslims to create an adequately just public order, because, in the absence of socio-political justice, the Sharrah provided the ideal for the Divinely ordained just order.
Hence, in the study of Islamic jurisprudence, it is important to keep in mind this cleavage between normative religious law and the demands of concrete situation, adumbrated, in many cases by the arbitrary power of the political authority, which, in a tacit way required the administrators of justice to adopt a discretionary policy of ignoring rather than denying the only valid basis for juridical prescription, namely, the Islamic revelation.