Shar'u Min Qablinaa si shariá kwetu na haichukuliwi kuwa miongoni mwa Adillah Ash-Shar'iyah. Dalili yake ni Kitabu, Sunnah na Ijmaa' As-Sahaabah.

The Shar’u Min Qablinaa is not a Shar’a for us and it is not considered to be from the Adillah Ash-Shar’iyah. The Daleel for that is the Kitaab, the Sunnah and the Ijmaa’ As-Sahaabah.

1 - Kuhusu Kitaab:

1 - As for the Kitaab:

Allah (SWT) amesema:

Allah (swt) has said:

Na Yeye (SWT) akasema:

And He (swt) said:

Na Uislamu ndio Dini ambayo Allah (SWT) aliyoiteremsha kwa Muhammad ﷺ.

And Islaam is the Deen that Allah (swt) revealed upon Muhammad (saw).

Maana ya Aya ya kwanza ni kwamba dini inayokubalika kwa Allah baada ya kutumwa kwa Mtume Muhammad ﷺ ni dini ya Uislamu.

The meaning of the first Aayah is that the Deen that is considered to be acceptable to Allah after the sending of the Messenger Muhammad (saw) is the Deen of Islaam.

Na maana ya Aya ya pili ni kwamba yeyote atakayeingia katika Dini nyingine isipokuwa Dini ya Uislamu baada ya kutumwa Muhammad ﷺ, basi Allah hatamkubalia hilo, nao atakuwa miongoni mwa waliopotea Akhera. Hili linathibitishwa na ukweli kwamba Wakristo (Naswara) na Mayahudi wanaelekezwa na Shariah ya Uislamu na kuamrishwa waache Shariah zao. Zaidi ya hayo, Ukristo na Uyahudi baada ya kutumwa Muhammad ﷺ vinahesabiwa kuwa Kufr (ukafiri), na wafuasi wake ni Makafiri. Hii inaonyesha kwamba Shar'u Min Qablinaa si Shariah kwetu, na kwa kweli inaonyesha kwamba ni Haramu kufuata Shar'u Min Qablinaa.

And the meaning of the second Aayah is that whoever embraces a Deen other than the Deen of Islaam after the sending of Muhammad (saw) then Allah will not accept that from him and he will be from amongst the losers in the hereafter. This is supported by the fact that the Nasraaniy (Christian) and Yahoodiy (Jew) are addressed by the Sharee’ah of Islaam and commanded to leave their Sharee’ahs. In addition, Christianity and Judaism after the sending of Muhammad are considered to be Kufr (disbelief) and their adherents Kuffaar (disbelievers). This indicates that the Shar’u Min Qablinaa is not a Shar’a for us and indeed it indicates that it is Haraam to follow the Shar’u Min Qablinaa.

Allah (SWT) alisema:

Allah (swt) said:

Hii ina maana kwamba Sharia ya Muhammad ﷺ si Sharia zilizotangulia, na Sharia zilizotangulia si Sharia ya Muhammad ﷺ kwa sababu hazikuwa Shir'ah yake na Minhaaj yake, pale ambapo kila Mtume ana Shir'ah na Minhaaj yake. Hii ni hoja (Daleel) kwamba yeye ﷺ na Ummah wake wamefungwa kufuata Sharia ya Uislamu tu, na si Sharia nyingine yoyote.

This means that the Sharee’ah of Muhammad (saw) is not the previous Sharaa’i and that the previous Sharaa’i are not the Sharee’ah of Muhammad because they are not his Shir’ah and Minhaaj in the case where every Messenger has a Shir’ah and Minhaaj. This is therefore a Daleel that he and his Ummah are restricted to adhering to the Sharee’ah of Islaam and not to any other Sharee’ah.

2 – Kuhusu Sunnah:

2 – As for the Sunnah:

Jaabir (ra) alisimulia kwamba Mtume wa Allah ﷺ alisema:

Jaabir (ra) related that the Messenger of Allah (saw) said:

Hapa Mtume (ﷺ) anatujulisha kwamba kila Nabii aliyekuja kabla yake alitumwa kwa watu wake au taifa lake (Qawm), yaani maana yake ni kwamba yeye hakutumwa kwa wengine ila kwa watu wake, na kwamba wengine hawakuwa wamefungwa na Sharia yake. Kwa hiyo inathibitika kwamba hakuna hata mmoja wa Manabii aliyetumwa kwetu isipokuwa Muhammad (ﷺ), na hivyo Sharia zao si Sharia kwetu.

Here the Messenger (saw) is informing us that every Nabi before him was sent to his people or nation (Qawm) specifically meaning that he had not been sent to other than his Qawm and that others were not bound by his Sharee’ah. It is therefore established that none of the Anbiyaa’ were sent to us apart from Muhammad (saw) and consequently their Sharee’ahs are not a Sharee’ah for us.

3 – Kuhusu Ijmaa' As-Sahaabah:

3 – As for Ijmaa’ As-Sahaabah:

Ijmaa’ As-Sahaabah imekubaliana kwamba Sharia ya Nabii Muhammad ﷺ imefuta Sharia za Manabii na Mitume waliotangulia, na kwamba ibada zilizofanywa kulingana nazo zilikuwa kwa sababu zimethibitishwa na Sharia yetu, wala si kwa kuwa zimefutwa na hizo.

The Ijmaa’ As-Sahaabah has convened over the Sharee’ah of the Nabi Muhammad (saw) abrogating the Sharee’ah of those Prophets and Messengers that came previously and if worships were undertaken in accordance to them then that was due to being affirmed by our Sharee’ah and not as an abrogation to them.

Zaidi ya hayo, lau Shar'u Min Qablinaa lingekuwa Shari'a kwetu, basi Maswahaba (rah) wangeitilia mkazo sana, wangewajali, wangetupitishia na kuyahifadhi pamoja na Sharia yetu. Lakini hilo halikutokea, kwa sababu Shar'u Min Qablinaa si Shari'a kwetu.

In addition, had the Shar’u Min Qablinaa been a Shar’a for us, then the Sahaabah (rah) would have paid a great deal of attention to them, cared for them, transmitted them to us and recorded them along with our Sharee’ah. However, that did not happen because the Shar’u Min Qablinaa is not a Shar’a for us.

Majibu kwa baadhi ya hoja zilizowasilishwa:

Response to some of the arguments presented:

Kuhusu kauli ya Allah Taʿālā:

As for the Qawl of Allah Ta’Aalaa:

Hukumu zilizotajwa katika Aya hii hazikuwekwa kwetu kwa sababu zimetajwa katika Aya hii, bali kwa sababu zimethibitishwa na dalili nyingine kutoka katika Sharia yetu. Kwa hiyo, Al-Qisaas (kisasi) kilichotajwa katika Aya tukufu kuwa kimewekwa juu ya Bani Israili pia ni hukumu miongoni mwa hukumu za Sharia yetu. Allah (SWT) amesema:

The Ahkaam mentioned in this Aayah were not established for us because they have been mentioned in this Aayah but rather through being proven by other Dalaa’il (indications) from our Sharee’ah. So Al-Qisaas (the law of retribution) mentioned in the Noble Aayah as being prescribed upon Bani Israa’eel is also a Hukm from the Ahkaam of our Sharee’ah. Allah (swt) said:

Na Yeye (SWT) akasema:

And He (swt) said:

Na imethibitishwa kwa kauli ya Mtume ﷺ:

And it is established by the Qawl of the Messenger (saw):

(Kwa) mauaji ya makusudi, kisasi ni lazima isipokuwa mlezi wa aliyeuawa amsamehe (At-Tabaraani katika Majma’ Az-Zawaa’id 286/6).

(For) the intentional (killing) is retaliation unless the guardian of the killed person pardons (At-Tabaraani in Majma’ Az-Zawaa’id 286/6).

Na Qawl yake ﷺ:

And his Qawl (saw):

Kuhusu kauli ya Mtume ﷺ:

As for the Qawl of the Messenger (saw):

Katika hali ambayo yeye (saw) alisoma kauli ifuatayo ya Allah Ta'aala baada ya kauli hii:

In the case where he (saw) recited the following Qawl of Allah Ta’Aalaa following this statement:

Ambayo ni anwani kwa Musa (as).

Which is an address to Mousaa (as).

Ujumbe wa Mtume (ﷺ) wa kutaja Aya baada ya kueleza hukumu ya mtu aliyelala au kusahau kuswali Swala yake kwa wakati wake ulikuwa tu ni kufafanua kwamba hukumu ya Kishari'a ya Uislamu katika suala hili ni ile ile iliyotolewa kwa Musa (as). Kwa hiyo, kujitolea kwetu na kufuata kwetu ni kulingana na kile ambacho Mtume wetu Muhammad (ﷺ) alituarifu, na si kulingana na kile ambacho Allah (SWT) alimwambia Musa (as).

The Messenger’s (saw) mention of the Aayah after explaining the Hukm for the one who slept through of forgot to perform his Salaah in its time was only to explain that the Hukm Ash-Shar’iy of Islam in this issue is the same Hukm that was provided to Mousaa (as). Therefore, our commitment and adherence is in accordance to that which our Messenger Muhammad (saw) informed us of and not in accordance to what Allah (swt) addressed Mousaa (as) with.

Nimeyataja ndani ya sehemu ya Masaadir At-Tashree' (vyanzo vya sheria): Al-'Urf, Madh'hab As-Sahaabiy na Shar'u Min Qablinaa, na nimefanya hivyo ili kufafanua na kuweka wazi maoni yangu kuhusiana nayo, kama baadhi ya 'Ulamaa waliotangulia walivyofanya katika kazi zao... Allah atupe ufahamuulio madhubuti zaidi, na tunamwomba kama alivyotufundisha:

I have mentioned within the section of the Masaadir At-Tashree’ (sources of legislation): Al-‘Urf, Madh’hab As-Sahaabiy and Shar’u Min Qablinaa, and I did that to explain and make clear my opinion in respect to them just like some of the previous ‘Ulamaa had done in their works… May Allah inspire us to reach the strongest understanding and we supplicate to Him as He has taught us: