الْيَ وْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتَْْمْتُ عَلَيْكُمْ نِعْمَتِِ وَرَضِيتُ لَكُمُ الِْْسْلََمَ دِينًا .

الْيَ وْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتَْْمْتُ عَلَيْكُمْ نِعْمَتِِ وَرَضِيتُ لَكُمُ الِْْسْلََمَ دِينًا .

"Yau na kammala muku addininku, na cika muku ni'imata, na kuma yarda da Musulunci a matsayin addininku." (Suratul Ma'ida: 3)

“Today have I perfected your Deen, completed my favour upon you, And have chosen for you Islam as your Deen.” (TMQ Al-Ma‟ida: 3)

A cikin wannan Aya, da kuma wasu da yawa, Allah (SWT) yana tunatar da al'ummar Musulmi girman daraja da muhimmanci da Yake ba saƙon Musulunci. Wannan saƙo yana da banbanci da saƙonnin da suka gabata ta fannoni da dama.

In this Ayah, as well as many others, Allah (swt) reminds the Muslim Ummah of the value and regard that He has for the message of Islam. This message is unique in comparison to the previous messages in several ways.

Ita ce saƙo na ƙarshe kuma na ƙarshe ga bil'adama daga Allah. Mabiyan wannan saƙo suna da girma na aiwatar da shi da isar da shi ga sauran al'ummai ba tare da kasancewar Manzonsu Muhammad ﷺ ba.

It is the last and final message for humanity from Allah. The followers of this message have the honour of implementing and carrying it to other nations without the presence of their Messenger Muhammad (saw).

Sabanin haka, Annabinsu ko Manzonsu sun jagoranci al'ummominsu kafin saƙon Muhammad ﷺ. Wannan girma yana bayyana ne a cikin alkawarin Allah (SWT) cewa al'ummar Musulmi za ta zama ta farko da za ta shiga Aljannah. Saboda haka, mutanen da suka shiga wannan Addini lallai su ne masu sa'a.

In contrast, their respective Prophet or Messenger led the Ummahs before the Message of Muhammad (saw). This honour manifests itself in Allah‟s (swt) promise that the Muslim Ummah would be the first to enter Paradise. Therefore, the people who have entered this Deen are truly the fortunate ones.

Al-ummah al-Musulmi ta samu wannan girma ne saboda fahimtar wajibcin aiwatarwa da kiyaye Musulunci. Sun kasance masu kiyaye shi ko da suna karkashin mamayar Mongols mai zalunci. A gaskiya, a lokacin mamayar sun iya yin tasiri sosai ga masu mamaya da akidar Musulunci. Wannan al'amari da ba a taba ganin irinsa ba yana nuna amanar da kuma fahimtar Musulunci a sarari da Musulmi suka mallaka. Wace al'umma ce kuma ta iya yin tasiri da canza maharanta, har suka fara daukar addinin wadanda aka ci su?

The Muslim Ummah earned this honour by realising the necessity of implementing and maintaining Islam. They were its guardians even when they were under the brutal occupation of Mongols. In fact, during the occupation they were able to dramatically influence the occupiers with the Islamic ideology. This unprecedented event exemplifies the trust and the clear-cut understanding of Islam that Muslims possessed. What other nation was able to influence and change its conquerors, such that they would start carrying the Deen of the conquered?

Da jin zafi da baƙin ciki ne a yau muke ganin Musulmi, ko dai suna barin Musulunci ko kuma suna karɓarsa a wani ɓangare kawai. Musulmi sun yi ƙoƙarin haɗa tunanin Musulunci da dabi'unsa da na sauran akidu. Ana aiwatar da dokokinsa a wani ɓangare tare da na sauran akidu. Musulunci galibi ana sanin sa ne ga mabiyansa ta hanyar ibadunsa, don haka suke isar da shi ga sauran al'ummai haka.

It is with a feeling of regret and sorrow that today we witness Muslims, either leaving or only partially accepting Islam. Muslims have tried to mix its thoughts and values with that of other ideologies. Its laws are partially implemented along with those of other ideologies. Islam for the most part is generally known by its rituals to its followers and thus they convey it to other nations as such.

Duk da haka, wannan addini yana nan da rai kuma cikakke a cikin Alƙur'ani da Sunnah. Daga waɗannan tushe guda biyu ne za mu yi bayani game da yanayin Musulunci da muhimman abubuwan da ke da alaƙa da tushen dokarsa (Usul al-Fiqh), in Allah ya yarda.

However, this Deen is still alive and intact in the Qur‟an and Sunnah. It is from these two sources that we will explain the nature of Islam and fundamental elements associated with its foundation of law (Usul al-Fiqh), Insha‟Allah.

Musulunci ba a saukar da shi gaba ɗaya a lokaci ɗaya ba, kuma ba kawai jerin "abin da za a yi" da "abin da ba za a yi ba" ba ne kamar kowane kundin tsarin mulki ko takardar doka. Akasin haka, Musulunci ya ba da mafita ga matsalolin yau da kullum yayin da Manzon Allah ﷺ da Sahabbai (ra) suka fuskanta.

Islam was not revealed all at once, and is not just a set of “do‟s” and “don‟ts” like any constitution or legal document. In contrast, Islam offered solutions to the day-to-day problems as they were encountered by the Prophet (saw) and the Sahabah (ra)

Musulunci ya ba Annabi ﷺ wata ƙayyadaddun kuma bayyananniyar hanya kan yadda zai rayu bisa akidarsa. Musulunci bai tsaya kawai wajen samarwa da bayyana dabi'unsa da tunaninsa ba; haka kuma, yana samar da cikakken tsari na dokoki da suka shafi dukkan bangarorin rayuwar dan Adam. Aiwatar da wadannan dokoki ya kawo natsuwa da adalci wanda ba a taba gani ba a cikin al'umma.

Islam provided a definite and clear vision to the Prophet (saw) on how to live up to its ideology. Islam did not only provide and explain its values and thoughts; moreover, it provides a comprehensive set of legal laws regarding all facets of human existence. The implementation of these laws brought unheralded tranquillity and justice in the society.

A cikin ainihin ma'anarta, ana iya bayyana Musulunci a matsayin tarin ra'ayoyi, dabi'u, tunani, ja-gorori da dokoki na musamman kuma marasa misali, waɗanda Annabi Muhammad ﷺ ya bayyana ko ya aiwatar a lokacin rayuwarsa ﷺ.

In essence, Islam can be defined as a composition of unique and unparalleled ideas, values, thoughts, guidelines, and laws which Prophet Muhammad (saw) expressed or applied during his (saw) life.

Akidar Musulunci ta fi akidar jari-hujja/dimokuradiyya, domin tana sa mutum ya zama bawa ga Mahaliccinsa maimakon ga sha'awowinsa. Sauƙin Musulunci yana 'yantar da mutum daga bautar komai face Allah (SWT). Akidar Musulunci tana karkatar da tunanin mutum zuwa neman yardar Allah (SWT) maimakon amfanin kansa da jin daɗin duniya.

The „Aqeedah of Islam surpasses the “„Aqeedah” of capitalism / democracy, in that it makes the human being subservient to his Creator rather than to his own desires. The simplicity of Islam frees the human being from the slavery to anything other than Allah (swt). The „Aqeedah of Islam orients a person‟s thinking to seek the pleasure of Allah (swt) as opposed to self-benefit and material pleasure.

Dokokin Musulunci suna da yanayi iri ɗaya da Akidarsa, domin dukkansu Allah (swt) ne ya saukar da su. Dokokin ba sa nuna son ajin ma'aikata ko na masu manyan mukami a cikin al'umma. Waɗannan halaye ne na dokokin da mutane suka yi, wanda Shari'ah ta fi ƙarfinsu. Saboda haka, babu wani Musulmi, ko mai arziki ko talaka, da zai ji shakka ko nadama wajen aiwatar da dokokin Musulunci.

The laws of Islam are of the same nature as its „Aqeedah, in that they are both revealed by Allah (swt). The laws neither favour the working nor the elite class in the society. These are qualities of man-made laws, which the Shari‟ah transcends. Consequently, no Muslim, whether rich or poor, would feel any hesitation or regret in implementing the Islamic laws.

Amma a yau, shakka da rashin tabbaci sun yi yawa a tsakanin al'ummar Musulunci baki ɗaya. Za mu bincika tare da yin tunani a kan ɗaya daga cikin manyan dalilan wannan halin koma-baya, watau rashin fahimtar al'amuran da suka shafi Fiqh (Dokokin Musulunci) a haɗe kuma cikin tsari.

However, presently, hesitation and scepticism are prevalent at the Ummah level. We will examine and reflect on one of the major causes of such a decadent attitude, i.e. the lack of cohesive understanding of issues surrounding Fiqh (Islamic Laws).

Ta wannan hanya ne muka gabatar da wannan ƙoƙari, domin samar da cikakkiyar fahimta guda ɗaya game da Usul al-Fiqh.

It is with this purpose of developing a cohesive understanding of Usul al-Fiqh that we have put forward this effort.