Kuhusu raia wasiomwamini Mungu (makafiri) walio chini ya Dola ya Kiislamu kufungwa na Ahkaam Ash-Shar'iyah, na kuhusu utekelezaji wake (au utumiaji wake) juu yao na Dola kuwalazimisha kuyatekeleza, kuna mambo kadhaa ya kina:

In respect to the disbeliever subjects of the Islamic State being bound by the Ahkaam Ash-Shar’iyah and in terms of its application (or implementation) upon them by the State and compelling them to undertake them, there are a number of details:

1 – Ikiwa Hukmu za Shari'ah zimewekewa sharti la Uislamu kwa ajili ya kutekelezwa kwa dalili ya maandiko ya Shari'ah, kama vile Swalaah, Swawm, Hijja, Zakaah na ‘Ibaadaat nyingine zilizobaki, basi si halali kwao kuzitekeleza, nao wanazuiwa kufanya hivyo kwa sababu sharti lake ni Uislamu (yaani kwamba wawe Waislamu).

1 – If the Ahkaam are stipulated with the condition of Islaam for their performance by a Shar’iy text like the Salaah, Sawm. Hajj, Zakaah and the remainder of the ‘Ibaadaat, then it is not permissible for them to undertake them and they are prevented from that because their Shart (condition) is Islaam (i.e. that they are Muslim).

2 – Ikiwa Ahkaam Ash-Shar’iyah (hukumu za kisheria) hazihitaji Uislamu, basi inaruhusiwa kuzitekeleza. Kwa mfano, inaruhusiwa kwao kupigana pamoja na Waislamu kama watu binafsi, ingawa hawalazimishwi wala kushinikizwa kufanya hivyo. Vilevile, ushahidi wao (Shahaadah) unakubalika kuhusu mali (Amwaal) na katika mambo yote ya ufundi (Fanniyah).

2 – If the Ahkaam Ash-Shar’iyah do not stipulate Islaam it is permissible for them to undertake them and so for instance it is allowed for them to fight with the Muslims as individuals although they are not forced or pressured to do that. Similarly, their Shahaadah (testimony) is accepted in respect to Amwaal (properties) and in all Fanniyah (crafts) matters.

3 – Ikiwa Ahkaam Ash-Shar'iyah haziweki sharti la Uislamu katika utekelezaji wake, na hakuna dalili ya Shar'i inayoonyesha kuachwa kwa utekelezaji wake kwao, basi wanaombwa kuzitekeleza, zinatekelezwa juu yao, wanalazimishwa kuzitekeleza na wanaadhibiwa kwa kuziacha au kujizuia nazo. Hiyo ni kwa sababu wanashughulikiwa kwa Ahkaam Ash-Shar'iyah kwa njia ya jumla, wala hawaondolewi kutoka kwazo kwa sababu ya Kufr (ukafiri). Wanaingia katika khitabu hicho, na hili linajumuisha Mu'aamalaat (miamala) na 'Uqoobaat (adhabu). Hivyo basi, biashara (Al-Bai'u) ni halali kwao, lakini wanaadhibiwa kwa kujihusisha na Ribaa' (riba), na wanaadhibiwa kwa Ahkaam za Uislamu kuhusu Saraqah (wizi), Zinaa (uzinzi na usaliti wa ndoa), Al-Qisaas (sheria ya kisasi) pamoja na adhabu nyinginezo. Mtume wa Allah ﷺ alimpiga mawe mwanamume Myahudi na mwanamke aliyefanya Zinaa.

3 – If the Ahkaam Ash-Shar’iyah do not stipulate Islaam in respect to their performance and there is no Shar’iy text indicating the abandoning of its application upon them, then they are requested to do them, they are applied upon them, are compelled to undertake them and punished for leaving or refraining from them. That is because they are addressed with the Ahkaam Ash-Shar’iyah in a general form and they are not exempted from them due to their Kufr (disbelief). They are covered by the address and this includes the Mu’aamalaat (transactions) and ‘Uqoobaat (punishments). As such, trade (Al-Bai’u) is permissible for them but they are punished for dealing with Ribaa’ (usury) and they are punished by the Ahkaam of Islaam in respect to Saraqah (theft), Zinaa (fornication and adultery), Al-Qisaas (law of retaliation) in addition to the other punishments. The Messenger of Allah (saw) stoned a Jewish man and a woman who had committed Zinaa.