Manufa ba ta halatta hanyoyi, domin hanya tana cikin tunani ne. Saboda haka, wajibi da abin da aka halatta ba za a iya cimma su ta hanyar aikata abin da aka haramta ba. Hanyoyin siyasa kuma ba dole ne su saba wa hanyoyin siyasa ba.

Ends do not justify means, because the method is integral to the thought. Thus, the obligation and the permitted cannot be attained by performing a forbidden action. Political means must not contradict the political methods.

Allah (SWT) ya shimfiɗa dokoki domin magance matsalolin mutum, kamar kasuwanci, haya, haɗin gwiwa da sauransu, ya kuma shimfiɗa wasu dokoki domin aiwatar da waɗannan magunguna a tsakanin mutane, kamar hukuncin Ta'zir ga wanda ya yaudara a kasuwanci, da yankewar hannun ɓarawo a matsayin hukuncin da aka tsara (Hadd). Haka kuma, Allah (SWT) ya shimfiɗa dokoki domin magance matsalolin da suke faruwa tsakanin Daular Musulunci da ƙasashen kafirai, kamar dokoki game da wanda yake ƙarƙashin yarjejeniya da wanda ya sami aminci, da dokoki game da Dar Al-Harb, da dokoki game da isar da kiran Musulunci a gare su ta hanyar da take ɗaukar hankali, da sauransu. Ya kuma shimfiɗa wasu dokoki domin aiwatar da waɗannan dokoki, kamar kare jinin dukiyar wanda yake da aminci kamar jinin dukiyar Musulmi, da hana yaƙar kafiri kafin a kira shi zuwa Musulunci ta hanyar da take ɗaukar hankali, da sauransu. Saboda haka, hanyar a Musulunci tana bin dokokin Shari'a, don haka ba a samun nasara ta hanyar cin amana, kuma ba a samun cin nasara ta hanyar karya yarjejeniya. Kamar yadda dole ne a ƙayyade manufa ta hanyar Shari'a, haka ma abin da ake amfani da shi wajen isa ga wannan manufa dole ne ya kasance daga abin da Shari'a ta halatta, tun da manufa da hanya duka sassa ne na ayyukan bawa, kuma abin da ke sa aiki ya zama halal ko haram shi ne dalilin Shari'a, ba sakamakon da aka samu ta hanyarsa ba, kuma ba manufar da ake nema ta hanyarsa ba, domin Allah (SWT) yana cewa:

Allah (swt) set rules in order to treat the problems of man, such as trade, renting, partnerships and so on, and set other rules in order to implement these treatments between the people, such as the discretionary (Ta’zir) punishment for the one who cheats in trade and cutting the hand of the thief as a prescribed punishment (Hadd). And in the same manner, He (swt) set rules to treat the problems that occur between the Islamic State and the disbelieving states, such as the rules regarding the one who is covered by a treaty and the one who takes amnesty, and the rules regarding the Dar Al-Harb and the rules regarding conveying the call to Islam to them in a way that attracts attention, and so on. And He (swt) set other rules in order to implement these rules, such as the protection of the blood and property of someone who has amnesty being equivalent to the blood and property of the Muslim, and the prohibition of fighting the disbeliever before they have been called to Islam in a manner which attracts attention, and so on. Therefore, the method in Islam is the Shari’ah rules, and so victory is not achieved through betrayal and conquest is not achieved through breaking a treaty. So in the same way that the goal must be defined by the Shari’ah, what is used to reach that goal must be from what the Shari’ah permitted, since the goal and the means are both part of the actions of the worshipper, and what makes the action permitted or forbidden is the Shari’ah evidence, and not the results which are produced by it, nor the goal which is sought by it since Allah (swt) says:

"Kuma ka yi hukunci a tsakaninsu da abin da Allah (SWT) ya saukar, ya Muhammadu ﷺ."

“And judge, [O Muhammad], between them by what Allah (swt) has revealed.” (TMQ 5:49),

ba ta hanyar sakamakon da ayyukan ke haifarwa ba, ko kuma manufar da ake son cimmawa ta hanyar waɗannan ayyuka, sai dai hukuncin hanyoyin ma yana bisa dalilin Shari'a kamar yadda hukuncin manufar yake. Wato, kasancewar dalilin Shari'a ne ke tabbatar da halascin manufa ko haramcinta, hakan yana nuna cewa manufa ba ta halasta hanya ba, wato ba ta sa hanyar ta zama halal ba idan akwai dalilin Shari'a da ya haramta ta. Saboda haka hanyoyi ba sa halal domin manufar da ake nufi halal ce, ko wajibi ce, ko mustahabbi ce, ko kuma domin manufar tana da amfani ko alheri ko nasara; a maimakon haka, hanya za ta zama halal idan Shari'a ta halasta ta, kuma za ta zama haram idan Shari'a ta haramta ta. Wato dole ne ta kasance daidai da ƙa'idodin Shari'a, domin kowane aiki na Musulmi dole ne Shari'a ta jagorance shi, kuma ya dace da hukuncin Shari'a, domin ma'anar hukuncin Shari'a ita ce umarnin Mai Shari'a (SWT) da ke da alaƙa da ayyukan bayi, don haka wajibi ne dukkan ayyukan Musulmi su dace da hukuncin Shari'a.

not by what results the actions produce, or these actions are used to reach, and so the rule regarding the means is the Shari’ah evidence just like the rule regarding the goal. In other words, the fact that the Shari’ah evidence is what establishes the permissibility or impermissibility of the goal is evidence that the goal does not justify the means, in other words, does not make it permitted if there is Shari’ah evidence which has forbidden it. Accordingly the means are not permitted because its intended goal was permitted, or obligatory, or recommended, or because its goal had benefit or good or a victory; rather the means would be permitted if the Shari’ah permitted it and would be forbidden if the Shari’ah forbade it. In other words, it must be in accordance with the rules of the Shari’ah, because every action of the Muslim must be directed by the Shari’ah, and agree with the Shari’ah rule, because the definition of the Shari’ah rule is the address of the Legislator (swt) connected to the actions of the worshippers, and so it is obligatory that all the actions of the Muslim are in accordance with the Shari’ahh rule.

Bisa wannan, Musulmi suna ƙin yarda da kuma kushe ƙa'idar cewa manufa tana halatta hanyoyi. Gaskiya ne cewa Musulunci yana da ƙa'idodi da aka fitar daga hujjojinsa waɗanda ke ba da hukuncin manufa ga hanyoyin da ake amfani da su wajen cimma ta, kamar ƙa'idar: "Hanyar zuwa abin haramta ma haramun ce", da kuma ƙa'idar: "Idan wani nau'i na abin halal ya kai ga cutarwa, shi kaɗai ake haramtawa, kuma abin ya kasance halal", da kuma ƙa'idar: "Abin da wajibi ba ya cika ba tare da shi ba, shi kansa wajibi ne". Sai dai wannan yana kan hanya idan hanyar halal ce ko wajibi ce. Idan kuwa hanyoyin haramun ne, to manufa ba ta mai da su halal ba, ko manufar wajibi ce ko halal; a maimakon haka hanyoyin za su kasance haramun. Daga wannan fahimta, manufa ba ta halatta hanyoyi, ko a wata ma'ana, manufa wajibi ko halal ba ta mai da hanyar haramun halal. An rubuta maƙalar bisa wannan.

Based upon this, the Muslims reject and disapprove of the principle that the ends justify the means. It is correct that Islam has principles deduced from its evidences that give the means used to reach the goal the rule of the goal, such as the principle: “The means to something forbidden is also forbidden”, and such as the principle: “If one type of a permitted thing leads to a harm, only that one is prohibited, and the thing remains permitted”, and the principle: “That, without which the obligation cannot be accomplished, is itself an obligation”, however this is if the means is permitted or obligatory. If, on the other hand, the means are forbidden, then the goal does not make it permitted, whether it was obligatory or permitted; rather the means would remain forbidden. From this understanding, the goal does not justify the means, or in other words, the obligatory or permitted goal does not make the forbidden means permitted. The article was drafted in accordance with this.