Allah (SWT) ya aiko Muhammad ﷺ da Shari'ar Musulunci a matsayin rahama ga bil'adama. Ya ce:

Allah (swt) sent Muhammad (saw) with the Islamic Sharee’ah as a mercy for mankind. He (swt) said:

Allah Ta'ala ya ce:

And Allah Ta’Aalaa said:

Allah (SWT) ya aiko Manzonsa da Musulunci, a matsayin rahama ga bil'adama, don ya fitar da su daga bautar wanin Allah zuwa bautar Allah, kuma (SWT) ya tsara alakokinsu da mafi kyawun tsari.

Allah (swt) sent His Messenger with Islaam, as a mercy to mankind, to bring them out from worshipping other than Allah to worshipping Allah and He (swt) organised their relationships with the best of systems.

Saboda haka manufar da burin Sharee'ah gaba ɗaya shi ne Rahama (jinƙai) ga bil'adama. Domin Sharee'ah tana wakiltar Rahama. Wannan yana nufin cewa Sharee'ah gaba ɗaya ta zo ne domin kawo da tabbatar da Masaalih (amfani/moriya) da kuma kawar da Mafaasid (abubuwan da ba su da amfani kuma masu lalatawa/cutarwa) dangane da mutane gaba ɗaya idan aka aiwatar da ita a kansu. Adillah (hujjoji) a bayyane suke game da cewa Rahama ita ce manufa ko burin Sharee'ah gaba ɗaya. Amma babu wata alama a cikin waɗannan hujjoji na gaba ɗaya da ke nuna cewa Rahama ita ce manufar ko burin kowane hukunci guda ɗaya da kansa ko kowace nassi daga cikin nassosin Sharee'ah.

The aim and purpose of the Sharee’ah as a whole is therefore a Rahmah (mercy) for mankind. As the Sharee’ah represents a Rahmah. This means that the Sharee’ah as a whole came to bring and secure Masaalih (benefits/interests) and to repel Mafaasid (unbeneficial and corrupting/bad elements) in relation to the people generally when it is applied upon them. The Adillah (evidences) are explicit in respect to the Rahmah (mercy) representing the overall aim or objective of the Sharee’ah as a whole. That is whilst there isn’t any indication within these general evidences to indicate that the Rahmah represents the aim or objective of every single individual ruling in itself or of every text from amongst the Sharee’ah texts.

Saboda haka, manufar Shari'a gabaɗaya ita ce tabbatar da cika maslahohin bayi (mutane). Sai dai waɗannan masalahohi ba abin da mutum yake gani a matsayin maslaha bisa ga son zuciyarsa da sha'awarsa ba ne, a'a, maslaha ita ce abin da yake maslaha bisa ma'aunin Shari'a, ba ma'aunin son zuciya da sha'awa ba. Malamai sun raba waɗannan masalahohi zuwa kashi uku:

Consequently, the overall Maqsad (aim) of the Sharee’ah is the realisation or accomplishment of the interests of the ‘Ibaad (servants/people) however these Masaalih (interests/benefits) are not what the human views to be representative of a Maslahah or benefit in accordance to his whims or desires but rather the Maslahah is that which is a Maslahah according to the scale of the Shar’a and not the scale of whims and desires. The ‘Ulamaa have classified these Masaalih into three categories:

Ta hanyar waɗannan ana nufin Maslahohin da rayuwar mutane, kafuwar al'umma da zamanta su ke dogara a kansu. Idan ba a cika waɗannan Maslahohi ba, ko ba a tabbatar da su ba, tsarin rayuwa zai lalace, kuma hargitsi da fasadi za su mamaye. Za su fuskanci wahala da azaba a wannan Duniya, da kuma uquba a Lahira. Waɗannan Daruriyyat (muhimman abubuwa) guda biyar ne: Hifzh ud-Deen, Hifzh un-Nafs, Hifzh ul-‘Aql, Hifzh un-Nasl da Hifzh ul-Maal (kiyaye Addini, rai, hankali, zuriya/nasaba da dukiya). Musulunci ya shar'anta Ahkam domin kiyaye kowane ɗaya daga cikin waɗannan Daruriyyat (muhimman abubuwa).

By these it is meant the Masaalih upon which the life of the people, the establishment of the society and its stability rests. If these Masaalih are not fulfilled or realised the system of life will become flawed and chaos and corruption will prevail. They will face hardship and suffering in this Dunyaa and punishment in the Aakhirah (hereafter). These Darooriyaat (essential matters) number five: Hifzh ud-Deen, Hifzh un-Nafs, Hifzh ul-‘Aql, Hifzh un-Nasl and Hifzh ul-Maal (preservation of the Deen, life, mind, progeny/lineage and property). Islaam has legislated Ahkaam for the preservation of each of these Darooriyaat (essential matters).

Shari'ar Musulunci ba ta tilastawa ko matsa wa kowa lamba ya shiga Musulunci ba. Allah (SWT) ya ce:

The Islamic legislation does not force or compel anyone to enter into Islaam. Allah (swt) said:

Wannan hukunci ya kasance ne bayan Larabawan mushrikai sun shiga Musulunci. Amma game da Musulmin da ya yi ridda daga Musulunci, ana tattaunawa da shi kuma ana neman tuba daga gare shi tsawon kwana uku. Sannan, bayan haka, idan ya ci gaba da ridda tasa, sai a kashe shi. Manzon Allah ﷺ ya ce:

And this was applicable after the Arab Mushrikeen entered into Islaam. However, in respect to the Muslim that apostatises from Islaam, he is discussed with and his repentance is sought for three days. Then, after that, if he persists upon his apostasy, he is killed. The Messenger of Allah (saw) said:

Wannan shi ne saboda Akidar Musulunci tana cikin jituwa da Fitrah (dabi'ar halitta) ta mutum, kuma an gina ta bisa hankali (ko tunani). Saboda haka, Murtadd (mai ridda daga wannan Akida) yana zama kamar wata alamar cuta da dole ne a tumɓuke ta, domin kada ta kamu da sauran al'ummar Musulunci. Wannan yana da alaka da kiyaye Addini.

That is because the Islamic Aqeedah is in harmony with the Fitrah (intrinsic nature) of the human being and built (or based) upon the mind (rationality). As such, the Murtadd (apostate) from this Aqeedah becomes like a manifestation of sickness that must be uprooted so that it does not infect the rest of the Islamic society. This relates to the preservation of the Deen.

Musulunci ya ɗauki Al-Fitnah (fitina) a cikin addini a matsayin wani abu da ya fi muni kuma ya fi tsanani fiye da kisa. Allah Ta'ala ya ce:

Islaam has considered Al-Fitnah (strife) in the Deen to be worse and more severe than killing. Allah Ta’Aalaa said:

Saboda haka Musulunci ya shar'anta abubuwa masu zuwa domin kiyaye addini: Kira zuwa gare shi (da'wah), kare shi daga harin ko zalunci da ake yi masa, da kuma wajabcin Jihadi a kan waɗanda suke son kawar da shi. Allah (SWT) ya ce:

As such Islaam has legislated the following for the preservation of the Deen: The Da’wah (invitation) to it, repelling the assault or aggression against it and the obligation of Al-Jihaad against those who wish to negate it. Allah (swt) says:

Don Kiyaye rai (nafs), Musulunci ya shar'anta duk abin da ake bukata domin dorewarsa ko rayuwarsa, kamar abinci, abin sha, da hukunta duk wanda ya ci zarafinsa. Allah (SWT) ya ce:

For the preservation of the Nafs (life) Islaam legislated all that which is required for its continuance or survival like food, drink and punishing the one who aggresses against it. Allah (swt) says:

Har ila yau, ya haramta jefa rai cikin halaka, ta hanyar sanya kisan kai ya zama haramun.

It has also prohibited exposing the life to destruction by making suicide Haraam.

Don Kiyaye hankali, Musulunci ya haramta shan giya (khamr) ko amfani da miyagun ƙwayoyi masu sa maye. A lokaci guda kuma, ya ƙarfafa kuma ya yi kira zuwa ga neman ilimi, tunani mai zurfi da ijtihadi, waɗanda duk abubuwa ne da ke bunƙasa ƙarfin tunanin mutum. Musulunci yana yabon waɗanda suke da ilimi da waɗanda suka samu ilimi:

For the preservation of the mind Islaam has prohibited the drinking of Khamr or consumption of drugs (intoxicants). At the same time, it has encouraged and urged the pursuit of knowledge, contemplation and Ijtihaad, which are all matters that develop the intellectual capability within the person. Islaam commends those who are knowledgeable and attain knowledge:

Domin kiyaye shi, Musulunci ya halatta haramcin zina da kuma hukuncin mai aikata ta. Haka kuma ya haramta al-qadhf (zargin kamun kai) da kuma ya shar'anta hukuncin wanda ya yi irin wannan zargi ko da'awa (al-qaadhif). Ya haramta zubar da ciki sai dai saboda uzuri na shari'a, kuma ya ƙarfafa aure da haihuwar zuriya mai yawa.

For its preservation Islaam has legislated the prohibition of Zinaa and a punishment for its perpetrator. It has also prohibited Al-Qadhf (accusations against chastity) and legislated the punishment for the one who makes such accusations or claims (Al-Qaadhif). It prohibited abortion for other than a Shar’iy ‘Udhr (excuse) and encouraged marriage and the reproduction of many offspring.

Musulunci ya shar'anta haramcin sata da hadin da aka kayyade wa barawo, don kiyaye dukiya. Haka kuma ya haramta lalata dukiya, ya kafa dokokin takaitawa don kare dukiyar wanda bai san yadda ake tafiyar da kudi ba (Safeeh) da wanda hankalinsa bai cika ba (Majnoon), ya halatta mallakar dukiya ta mutum, kuma ya ƙarfafa ci gaban dukiya.

Islaam has legislated the prohibition of stealing and the Hadd (set punishment) for the thief in regards to the preservation of the property. It has also prohibited the damaging of property, provided restrictive legislation to safeguard the wealth of the Safeeh (foolish) and Majnoon (not of sound mind), made (private) ownership permissible and encouraged wealth growth.

Waɗannan su ne al'amuran da mutane suke buƙata domin a ɗauke musu wahala ko ƙunci (Haraj) da kuma sauƙaƙa nauyin taklifi a kansu. Allah (SWT) ya ce:

These are the matters that the people need to lift the hardship or difficulty (Haraj) from them and to lighten the burdens of the Takleef upon them. Allah (swt) said:

Dangane da ibadodi, taklifi (nauyin shari'a) yana bisa ga iyawar mutum. Haka kuma an shar'anta rukhasi (izini na musamman) a matsayin sauki gare su a lokacin da wahala ta same su, dangane da azima (dokar asali kafin rukhasi). Saboda haka, an sanya buɗa baki a watan Ramadan ya zama mubaah ga matafiyi, da kuma yin sallah zaune ga wanda ba shi da ikon tsayuwa, da sauran irin waɗannan hukunce-hukunce.

So in relation to the ‘Ibaadaat the Takleef is in accordance to their capability whilst Rukhas (special permissions) have been legislated for them as a lightening for them in the case where there is a hardship upon them in respect to the ‘Azeemah (the obligation before the Rukhsah). Consequently, it made the Iftaar (breaking of fast) in Ramadhaan Mubaah for the traveller and the prayer sitting for the one incapable of standing amongst other such rulings.

Dangane da abinci kuwa, an halasta wa mutane abubuwa masu kyau (Tayyibaat), an kuma haramta musu abubuwa marasa kyau (Khabaa'ith), yayin da wanda aka tilasta (Mudtarr) aka halasta masa cin abin da aka haramta a kansa. Allah (SWT) ya ce:

And in respect to the foodstuffs, the Tayyibaat (good things) were made Halaal for them and the Khabaa’ith (dirty/bad things) were made Haraam, whilst the one who is compelled to (Mudtarr) has been permitted to eat that which has been made Haraam upon him. Allah (swt) said:

Kuma an shar'anta diyya (kudin jini) a kan 'aaqilah (dangin mai kisan) dangane da kisan kai ba da gangan ba, a matsayin sauƙaƙa nauyi a kan mai kisan.

And the Diyah (blood money) has been legislated upon the ‘Aaqilah’ (relatives of the killer) in relation to the unintentional killing as a lightening (of the burden) upon the killer.

A cikin fagen "Uqoobaat" (hukunce-hukuncen laifi), an tsara wannan ka'ida:

Within the area of the ‘Uqoobaat’ (punishments/penal-code) the following principle has been legislated:

Waɗannan al'amura ne waɗanda ke inganta yanayin mutane, suna dacewa da buƙatun jin girma, mutunci da kyawawan ɗabi'u masu daraja. Saboda haka, dangane da ‘Ibaadaat, an shar'anta tsarkake jiki, tufafi da wuri, baya ga shar'anta kiyayewa daga Najaasaat (abubuwan ƙazanta), da kuma umartar Musulmai su kula da adonsu a kowane Masallaci (watau su sa tufafi masu kyau). Dangane da Mu'aamalaat, Al-Ghish (yaudara/ci-mutunci), zamba, ruɗu, Israaf (almubazzaranci) da rowa an haramta su. Bugu da ƙari, mu'amala da kowane irin Najas (ƙazanta) da Daarr (abu mai cutarwa) an hana ta. Shari'a ta hana mutum yin ciniki a kan cinikin ɗan'uwansa, da ƙayyade farashi, tare da wasu al'amura. Haka ma yake a kan ‘Uqoobaat (hukunce-hukunce/dokar hukunci): kashe malamai masu ibada, yara da mata a Al-Jihaad an haramta, kamar yadda yanke jiki, cin amana, kashe manzanni (wakilai) da ƙona matattu ko masu rai an hana su.

These are the matters that improve the condition of the people conforming with the requirements of a sense of honour, dignity and noble virtuous morals. Consequently, in respect to the ‘Ibaadaat the purification of the body, clothing and place was legislated in addition to legislating caution in respect to the Najaasaat (impurities) and for the Muslims to pay attention to their adornment at every Masjid (i.e. where nice clothing.) In regards to the Mu’aamalaat Al-Ghish (swindling/cheating), fraud, deceit, Israaf and stinginess has been made Haraam. In addition, dealing with every kind of Najas (impurity) and Daarr (harmful matter) is prohibited. The Shar’a forbade a person conducting a trade over the trade of his brother and fixing prices amongst other matters. Similar to that applies in respect to the ‘Uqoobaat (punishments/penal code) whilst the killing of monks, children and women have been made Haraam in Al-Jihaad, just as mutilation, treachery, killing of messengers (envoys) and burning the dead or living has been forbidden.

Dangane da Akhlaaq (kyawawan halaye), Musulunci ya wajabta wa mutum ya siffantu da gaskiya (amana), amincewa, haƙuri, juriya da adalci, yayin da ya haramta ƙarya, yaudara, ruɗu, rashin jarumta da maganganun batsa. Manzon Allah ﷺ ya ce:

In relation to the Akhlaaq (morals) Islaam has demanded the person to be characterised with truthfulness (honesty), trustworthiness, patience, perseverance and righteousness whilst it has forbidden lying, cheating, deceiving, cowardice and lewd speech. The Messenger of Allah (saw) said:

An Manzon Allah ﷺ aka tambaye shi game da abin da ya fi shigar da mai shi Aljannah (aljanna), sai ya ce ﷺ:

And the Messenger of Allah (saw) was asked about that which most enters (its possessor) into Al-Jannah (paradise) and he (saw) said:

Kyawawan halaye (akhlaq al-hasanah) ne ke haifar da soyayya, girmamawa da aminci ko amincewa a tsakanin mutanen al'umma.

The Akhlaaq Al-Hasanah (good morals/virtues) as such are responsible for generating affection, respect and trust or confidence amongst the individuals of the society.