Uislamu unamchukulia binadamu kama kiumbe kilicho kamili na kisichogawanyika, na unashughulikia matendo yake kwa Ahkam Sharai'ah kwa namna thabiti na yenye uwiano, bila kujali idadi wala aina ya matendo hayo. Ahkam Sharai'ah hizi ni mifumo ya Kiislamu inayoshughulikia matatizo ya binadamu. Matatizo yanaposhughulikiwa, binadamu huyakabili wakizingatia kwamba kila tatizo linahitaji suluhisho, yaani kulichukulia kama tatizo linalohitaji Hukmu Shar'i. Hivyo, Uislamu unashughulikia matatizo yote kama matatizo ya kibinadamu tu na si kitu kingine. Kwa hiyo, Uislamu unapoyashughulikia tatizo la kiuchumi, kama vile matumizi ya mume kwa mke wake (nafaqah), au tatizo la kiutawala, kama vile kuteuliwa kwa Khalifah, au tatizo la kijamii, kama vile ndoa, haulitatui kama tatizo la kiuchumi, kiutawala au kijamii, bali unalichukulia kama tatizo la kibinadamu ambalo suluhisho lake linapaswa kutolewa, yaani Hukmu Shar'i inapaswa kutolewa. Uislamu una mbinu moja tu ya kushughulikia matatizo ya binadamu, nayo ni kuelewa uhalisia wa tatizo kisha kutoa hukmu ya Allah kwa tatizo hilo kutoka katika dalili za kina za kishariah.

Islam considers a human being as an integrated being (indivisible whole), and addresses his or her actions with AHkam Sharai’ah in a consistent and balanced manner regardless of the number and type of these actions. These AHkam Sharai’ah are the Islamic systems which address the problems of human beings. When problems are addressed, human beings deal with them considering that every problem requires a solution i.e. considering it as a problem that requires a Hukm Shara’i. Thus Islam addresses all problems as human problems and nothing else. So when Islam treats an economic problem such as the husband’s financial support (nafaqah) of his wife or a ruling problem such as the appointment of a Khaleefah or a social problem such as marriage, it does not solve that problem as an economic, ruling or as a social problem but rather treats the problem as a human problem to which a solution should be derived i.e. a Hukm shara’i should be derived. Islam has one method in addressing the problems of human beings, which is to understand the reality of the problem and then derive the rule of Allah for it from the detailed shar’ai evidences.

Mifumo ya Kiislamu imeundwa na Hukumu za Sharia zinazohusiana na ibada, maadili, vyakula, mavazi, mu'amalat (miamala) na kanuni ya adhabu.

The Islamic systems are composed of AHkam Sharai’ah related to ‘ibadat, morals, foodstuffs, clothing, mu’amalat (transactions) and penal code.

Hukumu za kiungu zinazohusiana na ibada, maadili, vyakula na mavazi haziwezi kuelezwa kwa ‘illah (sababu ya kisheria). Mtume ﷺ alisema: "Khamr (pombe) ilikatazwa kwa yenyewe."

The divine rules related to ‘ibadat, morals, food-stuffs, and clothing cannot be reasoned by ‘illah (legal reason). The Messenger (saw) said; “Wine (khamr) was forbidden for itself.”.

Hata hivyo, Hukmu za Shari'ah zinazohusu miamala na sheria ya adhabu (penal code) zina 'illah, kwa sababu Hukmu za Kishari'ah katika mambo haya zimejengwa juu ya 'illah, ambayo ndiyo sababu ya kuweka sheria hiyo. Watu wengi wamezoea kuhalalisha Sharia zote kwa kuzingatia maslahi (maslaHah), kwa sababu wameathiriwa na itikadi ya Magharibi na utamaduni wa Magharibi, ambao huona maslahi peke yake kuwa kipimo cha vitendo. Uelewa wa namna hii unapingana na uongozi wa kifikra wa Kiislamu unaoona roho kuwa msingi wa vitendo vyote, na unaofanya mchanganyiko wa roho na mambo ya kimwili kuwa kanuni inayoongoza vitendo vyote. Hukmu za Shari'ah zinazohusu 'ibadah, maadili, vyakula na mavazi hazina sababu (haziko na 'illah) kabisa, kwa kuwa hakuna 'illah kwa kanuni hizi. Zinapaswa kuchukuliwa kama zilivyokuja katika maandiko na hazipaswi kujengwa juu ya 'illah. Sala (Swalaah), Funga (Sawm), Hija, zakaah, namna ya kuswali Swalaah na idadi ya raka'ah zake, matendo ya Hija, na kiwango cha chini cha mali kinachowajibisha zakaah (niSaab ya zakaah) na mfano wake, vinapaswa kuchukuliwa, kukubaliwa na kutiishwa kama vilivyokuja katika maandiko (tawqeefiyyah), wala hakuna 'illah inayotafutwa kwake. Jambo hilo hilo linatumika katika katazo la kula nyama ya mnyama aliyekufa, nguruwe na mfano wake. Kutafuta 'illah kwa kanuni hizi ni kosa na ni hatari. Hii ni kwa sababu, kama 'illah ingetafutwa, matokeo yake yangekuwa kwamba 'illah ya kanuni ikikoma kuwepo, basi kanuni nayo isingekuwepo tena, ilhali jambo halipo hivyo. 'Illah imeunganishwa na kanuni kuwepo na kutokuwepo. Kwa mfano, tukidhani usafi ndio 'illah ya wudhuu, mazoezi ya mwili ndio 'illah ya swalaah, na usafi wa mwili ndio 'illah ya funga (Sawm) n.k., basi katika hali hizi, kila 'illah inapokosekana, kanuni nayo isingekuwepo, ilhali jambo si hivyo. Kwa hiyo kutafuta 'illah ni hatari kwa kanuni yenyewe na kwa utekelezaji wake. Hivyo basi, ni wajibu kuchukua hukumu za ibada kama zilivyo, bila kutafuta 'illah (sababu ya kisheria) kwazo. Kuhusu hikmah (busara) iliyo nyuma ya hukumu, Allah peke yake ndiye anayeijua, kwa kuwa akili zetu haziwezi kufikiria dhati ya Allah, na hivyo hatuwezi kufahamu hikmah Yake. Kuhusu hikmah inayotajwa katika maandiko, kama kauli ya Allah (subhanahu wa ta'ala),

However the AHkam Shara’iah related to transactions and penal code are are reasoned by an ‘illah. This is because the Hukm Shar’ai in these matters are built upon an ‘illah, which is the reason for legislating the rule. Many people have become used to justifying all the Sharee’ah rules according to benefit (maslaHah), because they are influenced by the Western ideology and Western culture, which views benefit alone as a criterion for actions. Such an understanding contradicts the Islamic intellectual leadership which considers spirit as the basis for all actions; and makes the mixing of the spirit with the material the regulator of all actions. The AHkam Sharai’ah related to ‘ibadat, morals, foodstuffs, and clothing are absolutely not reasoned, since there is no ‘illah for these rules. They should be taken as they came in the text and should not be based upon an ‘illah. Prayer (Salaah), fasting (Sawm), the Hajj, zakaah, the method of praying the Salaah and the number of its rak’at, the rites of Hajj and the minimum amount of property liable to payment of zakaah (niSaab of zakaah) and the like, should be taken, accepted and submitted to as they came in the text (tawqeefiyyah) and no ‘illah is sought for them. The same thing applies to the prohibition of eating the meat of a dead animal, pork and the like. Seeking an ‘illah for these rules is wrong and dangerous. This is because if an ‘illah was sought the result would be that if the ‘illah of the rule ceased to exist then the rule would no longer exist. The ‘illah is connected to the rule in existence and absence. As an example, if we assumed cleanliness was the ‘illah for the wudu, and physical exercise as the ‘illah for salaah, and hygiene as the ‘illah for fasting (Sawm) etc., then in these situations, whenever the ‘illah does not exist, the rule would not exist either, though the matter is not like this. Therefore seeking an ‘illah is dangerous for the rule and its performance. Thus, it is obligatory to take rules of ‘ibadat as they are, without seeking an ‘illah for them. As for the Hikmah (wisdom) behind a rule, Allah alone knows it, since our mind cannot conceive the essence of Allah, and hence we cannot comprehend His Hikmah. As for the Hikmah mentioned in the texts, such as the saying of Allah (swt),

"Hakika Sala (Swala) huzuia uchafu na maovu." [TMQ Al-’Ankabut:45]

“Lo! Prayer (Salah) preserves from lewdness and iniquity.” [TMQ Al-’Ankabut:45]

Na maneno ya Allah (SWT),

And Allah (swt) words,

“Ili washuhudie manufaa yao (yaliyowekwa) kwa ajili yao”. [TMQ Al-Hajj:28] na kwa maneno Yake (SWT),

“That they may witness the benefits (provided) for them” [TMQ Al-Hajj:28] and for His (swt) words,

"Kile ulichokitoa katika Zakat ukitafuta radhi za Allah, kitakuwa kimeongezeka mara nyingi." [TMQ Ar- Rum:39]

“That which you give in Zakah seeking Allah’s countenance, has increased manifold.” [TMQ Ar- Rum:39]

Na hekima nyingine zinazotajwa katika maandiko zinapaswa kuchukuliwa kama zilivyotajwa kihalisi, bila kufanya ulinganisho nazo. Isipokuwa hekima ya hukumu imetajwa katika maandiko, basi haipasi kutafuta hekima wala 'illah kwa ajili ya hukumu hiyo.

And other sorts of Hikmah that are stated in the texts, they should be taken literally as mentioned in the text without making comparison to them. Unless the Hikmah of the rule is mentioned in a text, neither Hikmah and nor an ‘illah has to be sought for the rule.

Hili linahusu ‘ibadat. Maadili (Aqhlaaq), hata hivyo, ni thamani ambazo kanuni zimewekwa ili kuonyesha fadhila na matendo mema, pamoja na mambo yanayopingana nayo. Pia yanatokana na ‘ibadat, na yanazingatiwa katika mu’amalat. Hii ni kwa sababu Uislamu, katika sheria zake, unalenga kumpeleka mwanadamu kwenye njia ya ukamilifu ili afikie kiwango cha juu kabisa kinachowezekana. Kwa hiyo, mwanadamu anapaswa kujitahidi kupata sifa bora zaidi na kuzidumisha. Maadili mema ni thamani ambayo mtu hukusudia kuidhihirisha anapoionyesha. Yanahusu fadhila (faDaa`il) zilizotajwa na Shar’, na thamani yake hulengwa wakati wa kutekeleza fadhila hizi na kuzipata. Maadili ni sehemu ya Shari’ah ya Kiislamu, na sehemu ya amri na makatazo ya Allah (SWT), ambayo kila Muislamu lazima ayatimize ili utiifu wake wa Uislamu uwe kamili, na utekelezaji wake wa amri na makatazo ya Allah (SWT) ukamilike.

This is in respect to ‘ibadat. Morals (Aqhlaaq) are however values for which rules have been established to illustrate the virtues and noble deeds and the things that contradict them. They also result from ‘ibadat, as well as being observed in mu’amalat. This is because Islam aims in its legislation to take man on the road towards perfection so as to reach the highest achievable level. Therefore man has to work towards acquiring the supreme qualities and to maintain them. The good Aqhlaaq is a value which one intends to realise when exhibiting it. It is specific to the virtues (faDaa`il) stated by the Shar’, and its value is targeted when performing these virtues and acquiring them. Aqhlaaq are a part of the Islamic Shari’ah, and a part of the commands and prohibitions of Allah, which must be achieved by every Muslim so that his observance of Islam becomes complete, and his undertaking of the commands and prohibitions of Allah is perfected.

Muislamu hajipatii tabia njema (Akhlaaq) kwa ajili ya tabia yenyewe, wala kwa ajili ya faida inayodhaniwa. Badala yake, anazipata kwa sababu tu Allah (SWT) ameamuru awe nazo, na si kwa sababu nyingine yoyote. Kwa hiyo Muislamu hatambuliki kwa ukweli kwa ajili ya ukweli wenyewe, wala kwa ajili ya faida inayodhaniwa, bali kwa sababu Shari'a imeamuru hivyo.

A Muslim neither acquires Aqhlaaq attributes for their sake, nor for the perceived benefit. Rather he or she acquires them only because Allah commanded him with them and for no other reason. So a Muslim is not characterised with truthfulness for the sake of truthfulness in itself, nor for the perceived benefit, rather because Shar’a ordered it.

Kuhusu jambo kwamba Muislamu hapati tabia njema (Aqhlaaq) kwa ajili ya tabia njema yenyewe, sababu yake ni maelezo ya vitendo. Kitendo ambacho wanadamu wanakifanya chaweza kuwa kibaya chenyewe, lakini wao wakakiona kuwa ni kizuri, hivyo wakakifanya. Sifa ambayo wanadamu wanajulikana nayo nayo yaweza kuwa mbaya chenyewe, lakini wao wakiona kuwa ni sifa nzuri, hivyo wakaipata. Kwa hiyo makosa huibuka, kwa sababu mwanadamu alizingatia tabia njema kwa manufaa yake mwenyewe. Isipokuwa Uislamu ukiwabainishia Waislamu sifa nzuri na sifa mbaya, na Muislamu akatenda kulingana na maelezo hayo, basi kupata kwao sifa hizi hakutakuwa sambamba na Hukmu za Shari'ah. Hivyo, Waislamu hawapaswi kujulikana kwa ukweli kwa ajili ya ukweli wenyewe, wala kujulikana kwa huruma kwa ajili ya huruma yenyewe, wala kujulikana kwa tabia zote njema kwa ajili ya manufaa yao wenyewe. Badala yake wanapaswa kujulikana nazo kwa sababu ni amri kutoka kwa Allah, kwa kuwa msingi wa jambo lenyewe ni kwamba tabia hizi zimejengwa juu ya 'Aqeedah ya Kiislamu. Kuzingatia jambo hili kutahakikisha kupatikana kwa tabia njema kwa watu binafsi, na hivyo kuitakasa nafsi na uchafu wowote na kuiweka mbali na mambo yoyote yanayoiharibu. Njia bora ya kulinda tabia njema ni kuzifunga katika yale yaliyoelezwa katika maandiko (Qur'an na Sunnah), kuzipunguzia kwenye msingi wa kiroho, na kuzijenga juu ya 'Aqeedah ya Kiislamu.

As for the fact that the Muslim does not acquire Aqhlaaq for the sake of Aqhlaaq, this is because of the description of the actions. An action which human beings perform might be by itself qabeeh but they thought it hasan so they performed it. The attribute which human beings are characterised with might be by itself qabeeh but they consider it a hasan attribute so they acquire it and thus errors would arise because man observed Aqhlaaq for their own sake. Unless Islam defines for the Muslim the hasan attributes and the qabeeh attributes and unless the Muslim performs them according to this definition, then their acquiring of these attributes would not be in compliance with the AHkam Sharai’ah. Therefore Muslims should not be characterised with truthfulness for the sake of truthfulness, nor should they be characterised with compassion for the sake of compassion, nor should they be characterised with all the Aqhlaaq for their own sake. Rather they should be characterised with them because they are commands from Allah because the fundamental fact is that these Aqhlaaq are based on the Islamic ‘aqeedah. Observing this issue would guarantee the acquisition of the Aqhlaaq in individuals thus purifying the soul of any impurity and distancing it from any corrupting factors. The best way to protect Aqhlaaq is to confine them to what is stated in the text (Qur’an and Sunnah), restrict them to the spiritual basis and build them upon the Islamic ‘aqeedah.

Kuhusu kutozitafuta Akhlaaq kwa ajili ya manufaa, hii ni kwa sababu mtu hatafuti wala hakusudii kupata manufaa kupitia Akhlaaq, kwa kuhofia kwamba zitaharibika na kuzungukia manufaa hayo. Akhlaaq ni sifa ambazo mwanadamu lazima ajipambe nazo, kwa hiari yake na kwa utashi wake, kwa kichocheo cha taqwa (kumcha Allah). Waislamu hawazifuati Akhlaaq kwa sababu tu zinawanufaisha au kuwadhuru maishani; bali wanazifuata kwa kujibu amri na makatazo ya Allah. Kwa kuelewa hivi, kujipamba kwa Akhlaaq njema ni jambo la kudumu na thabiti, wala halizunguki manufaa.

As for not acquiring Aqhlaaq for the sake of benefit, this is because one does not seek or aim to acquire benefit from the Aqhlaaq, lest it corrupts it and makes it revolve around the benefit. Aqhlaaq are attributes which man must be characterised with, freely and willingly, by the incentive of taqwa (the fear of Allah). Muslims do not abide by Aqhlaaq simply because they benefit or harm them in life; rather they do so in response to the commands and prohibitions of Allah. With this understanding the characterisation with good Aqhlaaq is constant and steadfast and does not revolve around benefit.

Maadili kama hayo yaliyojengwa juu ya kubadilishana manufaa yangemfanya mtu kuwa mnafiki, akidhihirisha tabia fulani huku akificha hali yake halisi. Hii ni kwa sababu maadili yao yamejengwa juu ya manufaa, hivyo maadili yao yanazunguka manufaa, kwani wanazifanya kanuni zenye sababu zizunguke 'illah yake, na hawaamini kuwepo kwa kanuni hizo wala wajibu wake iwapo 'illah hiyo itakoma kuwepo.

Such Aqhlaaq built on the exchange of benefit would make the individual a hypocrite, revealing certain behaviour while concealing his true nature. This is because their Aqhlaaq are built on benefit, so their Aqhlaaq revolve around the benefit, for they make the reasoned rules revolve around their ‘illah and they do not believe in the existence of the rules nor in their obligation if the ‘illah ceased to be present.

Akhlaqi hazifanyiwi sababu (illah) na hazipaswi kuchukuliwa kwa sababu yake kamwe. Zinapaswa kukubaliwa jinsi zilivyokuja katika Shari'a, bila kujali sababu yoyote. Ni makosa na hatari kutafuta sababu (illah) ya akhlaqi, ili mtu asiziache tabia hizo za akhlaqi pale sababu yake inapokoma.

Aqhlaaq are not reasoned and should never be taken by their ‘illah. They must be accepted as they came in Shar’a, irrespective of any ‘illah. It is erroneous and dangerous to seek ‘illah for Aqhlaaq, so as not to abandon the characterisation with Aqhlaaq when their ‘illah has ceased.

Inadhihirika kwamba lengo la ibada ni thamani ya kiroho pekee, na lengo la kujipatia Akhlaq ni thamani ya kimaadili pekee. Mambo haya lazima yabaki ndani ya malengo hayo yaliyokusudiwa. Faida au maslahi hayapaswi kuonekana katika ibada na Akhlaq, kwa sababu kuonekana kwa faida hiyo ni hatari, kwani husababisha unafiki kwa wale wanaoabudu na kwa wale wanaojiona kuwa watu wema. Pia itasababisha kuachwa kwa ibada na Akhlaq pale faida au maslahi yake yanapokosekana kuonekana.

It becomes evident that the aim of the ‘ibadat is the spiritual value only and the aim of acquiring Aqhlaaq is the moral value only. They must be restricted to these intended values. Benefit or interest should not be manifested in the ‘ibadat and Aqhlaaq, because such a manifestation is dangerous, causing hypocrisy in those who worship and those who are virtuous people. It will also lead to the abandonment of the ‘ibadat and Aqhlaaq when their benefit or interest does not appear.

Kuhusu hukmu za Sharia zinazohusu matendo ya mtu katika mahusiano yake na wengine, baadhi ya matini zilizokuja kama dalili juu yake zinajumuisha 'illah (sababu ya hukmu), kama vile katika suala la kugawa ngawira za Bani Nadhir kwa Muhajirina na si kwa Ansar. Allah (SWT) anasema kuhusu jambo hili,

In regard to the AHkam Sharia’ah related to man’s actions in his relation with others, some of the texts that came as evidence to them include an ‘illah such as in respect to giving the spoils of Bani Nadhir to the Muhajireen and not the Ansar. Allah (swt) says regarding this,

"kwamba lisiwe bidhaa inayozunguka miongoni mwa matajiri kati yenu." [TMQ Al-Hashr:7]

“that it does not become a commodity between the rich among you.” [TMQ Al-Hashr:7]

Baadhi ya matini nyingine hazina 'illah kabisa, kama vile,

While some other texts do not include an ‘illah at all such as,

"Allah ameruhusu bai'a (biashara) na ameharamisha Riba (riba/faida ya mkopo)." [Al-Baqara:275]

“Allah has permitted bai’a (trading) and has forbidden Riba (interest).” [Al-Baqara:275]

Kwa hiyo, hukumu zozote ambazo maandishi yake yanajumuisha 'illah ni za kufikiriwa kwa akili na Qiyas inaweza kufanywa juu yake; ilhali kwa hukumu ambazo maandishi yake hayana 'illah, 'illah haitafutwi na Qiyas haiwezi kutumika. 'Illah sahihi ni 'illah ya Kishari'a iliyotajwa katika maandishi kutoka Qur'ani na Sunnah, kwa kuwa hivi viwili pekee ndivyo maandiko ya Kishari'a. 'Illah ambayo hukumu ya Kishari'a yenye sababu imejengwa juu yake ni 'illah ya Kishari'a na si 'illah ya kiakili. Kwa maneno mengine, 'illah lazima itajwe katika maandishi, iwe waziwazi, kwa kudokezwa, kwa kuelewa kwa maana, au kupitia Qiyas. 'Illah hii inahusishwa na hukumu yenye sababu katika kuwepo kwake na kutokuwepo kwake. Hivyo hukumu zinazunguka pamoja na 'illah yake. Kwa hiyo tunaona kwamba jambo fulani limekatazwa katika hali fulani kutokana na kuwepo kwa 'illah ya Kishari'a, na 'illah hii ikitoweka, jambo hilo lenyewe linakuwa halali. Basi hukumu ya Kishari'a huzunguka pamoja na 'illah katika kuwepo kwake na kutokuwepo kwake: 'illah ikiwepo hukumu inakuwepo, na 'illah isipokuwepo hukumu haipo.

Therefore any rules where the text included an ‘illah are reasoned and Qiyas may be made to them; whereas for the rules whose text is without an ‘illah, an ‘illah is not sought and Qiyas cannot be used. The valid ‘illah is the Shar’ai ‘illah that is mentioned in the text from Qur’an and Sunnah, for only these two are the Shar’ai texts. The ‘illah upon which the reasoned Hukm Shar’ai is built is a Shar’ai ‘illah and not a rational ‘illah. In other words the ‘illah must be mentioned in the text either explicitly or implicitly or by deduction or through Qiyas. This ‘illah is connected with the reasoned Hukm in presence and absence. Thus the rules revolve with their ‘illah. So we find a thing is prohibited in a situation due to the existence of a Shar’ai ‘illah, and if this ‘illah disappears that very thing becomes permissible. So the Hukm Shar’ai revolves with the ‘illah in existence and in absence, when it exists the Hukm exists and if the ‘illah does not exist the Hukm does not exist.

Kutokuwepo kwa hukmu kutokana na kutokuwepo kwa 'illah hakumaanishi hata kidogo kwamba hukmu ya Shar'i imebadilika; badala yake, hukmu ya Shar'i ya suala hilo inabaki kama ilivyo bila mabadiliko. Ni kwamba tu hukmu hiyo haitekelezwi tena kutokana na kutokuwepo kwa 'illah, na itatekelezwa endapo 'illah itakuwepo.

The absence of the Hukm due to the absence of the ‘illah does not at all mean that the Hukm Shar’ai has changed, rather the Hukm Shar’ai of the question remains as it is without change. It is only that the Hukm is no longer applied due to the absence of the ‘illah and will be applied if the ‘illah is present.

Uhusiano wa hukumu na 'illah wake katika kuwepo kwake na kutokuwepo kwake hauna maana kwamba hukumu hubadilika kwa sababu ya kubadilika kwa wakati na mahali. Kwa hiyo, kudai kwamba kuleta manufaa na kuzuia uharibifu ni 'illah ya Hukm Shar'ai, ambayo hubadilika kadiri wakati na mahali vinavyobadilika, na kwamba Hukm Shar'ai nayo hubadilika ipasavyo, ni dai lisilo sahihi. Kuleta manufaa na kuzuia madhara si 'illah ya Ahkam hata kidogo, kwa kuwa hakuna nassi iliyokuja kuonyesha kwamba kuleta manufaa na kuzuia uharibifu ni 'illah ya Ahkam zote, wala kuonyesha kwamba ni 'illah ya hukumu maalum. Kwa hiyo, haiwezi kuchukuliwa kuwa 'illah ya Shar'.

The relationship of the rule with the ‘illah in existence and in absence does not mean that the rules change due to the change of the time and place, therefore claiming that bringing about the benefit and preventing corruption is the ‘illah of the Hukm Shar’ai, which changes as the time and place change, so the Hukm Shar’ai changes accordingly. Bringing about benefit and preventing harm are not at all the ‘illah of the AHkam, since no text came to denote that bringing about benefit and preventing corruption are ‘illah for all the AHkam, nor to denote that they are an ‘illah for a specific Hukm. Consequently, it cannot be taken as a Shar’ai ‘illah.

Shar'ai 'illah ni kile kinachochukuliwa kutoka kwenye matini ya Shari'ah na kinapaswa kukomewa kwenye matini hiyo na maana yake. Matini ya Shari'ah haijaashiria kwamba kuleta manufaa au kuzuia uharibifu ni 'illah. 'Illah ya Shari'ah ni kile ambacho matini ya Shari'ah imekileta, si kuleta manufaa au kuzuia uharibifu. Kile kilicholetwa katika matini hakijaashiriwa kwa wakati wala mahali, wala hakijaashiriwa na kitendo chenyewe. Badala yake, kimeashiriwa na matini inayodhihirisha 'illah ya Hukm. Matini hii haibadiliki kamwe, kwa hiyo hakuna kuzingatiwa kwa wakati na mahali katika muktadha huu, wala hakuna thamani katika kuleta manufaa na kuzuia uharibifu.

The Shar’’ai ‘illah is that which is taken from a Shar’ai text and should be restricted to it and its meaning. The Shar’ai text has neither indicated that bringing about a benefit nor warding off corruption as being the ‘illah. The Shar’ai ‘illah is that which the Shar’ai text has brought, not the bringing about of benefit or warding off corruption. That which is brought in the text is not indicated by the time or the place nor indicated by the action itself. It is rather indicated by the text in manifesting the ‘illah of the Hukm. This text never changes, so no consideration is given to the time and place in this context, nor is there a value to bringing about benefit and preventing corruption.

Kwa hiyo, Hukmu za Shari'ah hazibadiliki kwa kubadilika kwa wakati na mahali; zinabaki kama zilivyo bila kujali mabadiliko haya.

Consequently, AHkam Shara’iah do not change with the changing of the time and place, they remain as they are regardless of this change.

Kuhusu mabadiliko ya desturi na mila za watu, hayo hayana athari katika kubadilisha hukmu. Kwani desturi si 'illah ya Hukmu ya Shar'i wala si chanzo chake. Desturi zinaweza kukubaliana au kutokubaliana na Shari'a. Zikitofautiana na Shari'a, basi Shari'a imekuja kuzifuta na kuzibadilisha, kwa kuwa kazi ya Shari'a ni kubadilisha desturi na mila zilizoharibika, kwani hizo ndizo sababu za uharibifu katika jamii. Kwa hiyo hazichukuliwi kuwa chanzo cha Hukmu ya Shar'i wala 'illah yake, na hukmu haibadiliki. Ikiwa desturi zinakubaliana na Shari'a, basi hukmu hudhibitishwa kwa dalili yake ya Shar'i na kwa 'illah yake ya Shar'i, si kwa desturi hizo, hata kama desturi hizo hazipingani na Shari'a. Desturi haziwezi kutawala Shari'a, bali Shari'a ndiyo inayotawala desturi na mila. Hukmu za Shar'i zina dalili zake, nayo ni matini (maandiko), na zina 'illah za Shar'i, na desturi na mila si sehemu ya hizo kabisa.

As for the change of traditions and customs of people, this does not have an effect in changing the rule, for the tradition is not an ‘illah of the Hukm Shar’ai and neither a source for it. The traditions may agree or disagree with the Shar’a. If they disagree with the Shar’a then the Shar’a has come to abrogate and change them, since the function of the Shar’a is to change the corrupted traditions and customs, because they are the factors that cause corruption in society. Hence they are not taken as a source for the Hukm Shar’ai nor an ‘illah for it and the Hukm does not change. If the traditions were in agreement with shar’a, then the Hukm is proved by its Shar’ai evidence and by its Shar’ai ‘illah and not by these traditions, even if these traditions do not contradict the Shar’a. The customs cannot rule over the Shar’a, rather the Shar’a rules over the traditions and customs. The AHkam Shara’iah have their own evidences, which is the text and they have Shar’ai ‘illah and the traditions and customs are not a part of that at all.

Kuhusu kufaa kwa Sharia ya Kiislamu kwa kila zama na kila mahali, hilo linatokana na ukweli kwamba Sharia ya Kiislamu hushughulikia matatizo ya mwanadamu kwa kanuni zake kupitia zama zote na mahali pote, na ina uwezo wa kutatua matatizo yote ya binadamu, bila kujali yanavyotofautiana au yalivyo mengi. Hii ni kwa sababu inapoyashughulikia matatizo yao, huyashughulikia kwa kuzingatia hali yao kama binadamu tu, si kwa hadhi nyingine yoyote. Kwa kila zama na kila mahali, binadamu hubaki vilevile kwa upande wa silika zao na mahitaji yao ya kimaumbile bila kubadilika kabisa. Kwa hiyo kanuni zinazotatua matatizo yao hazibadiliki. Kinachobadilika kwa binadamu ni mienendo ya maisha, ambayo haiathiri mtazamo wao kuhusu maisha. Kwa upande wa mahitaji mapya na mengi yanayoendelea kuibuka kwa binadamu, yanajitokeza kutokana na juhudi za binadamu za kutosheleza silika na mahitaji yao ya kimaumbile. Sharia iliteremshwa ili kutatua mahitaji hayo mapya na mengi, bila kujali idadi yake au jinsi mienendo yake inavyobadilika. Hili lilikuwa moja ya sababu zilizochangia kukua kwa fiqh. Hata hivyo, uwezo huu mpana wa Sharia haumaanishi kwamba inanyumbulika na kuendana na kila kitu au kila jambo hata likipingana nayo. Wala haimaanishi kwamba inabadilika na kubadilika kulingana na wakati. Badala yake, maana yake ni kwamba maandiko yana uwezo wa kutoa kanuni nyingi kutoka kwake. Pia maana yake ni kwamba kanuni zina uwezo wa kutumika katika masuala mengi. Kwa mfano, Allah (SWT) anasema: “Basi wakikunyonyesheeni, wapeni ujira wao.” [TMQ At-Talaq: 6]

As for the suitability of the Islamic Shari’ah for every time and place, it results from the fact that the Islamic Shari’ah addresses man’s problems by its rules through all times and places and is capable of solving all problems of human beings irrespective of how diverse and numerous they are. This is because when it addresses their problems, it treats them in their capacity as a human being and not in any other capacity. Whatever the time and place, human beings remain the same with respect to their instincts and biological needs without changing at all. Hence the rules which solve their problems do not change. What does change for human beings, are the patterns of life, which do not affect their viewpoint about life. As for the constant new and numerous demands of human beings, they emerge as a result of the humans endeavour to satisfy their instincts and biological needs. The Shari’ah was revealed to solve such new and numerous demands, regardless of their number or how their patterns change. This was one of the factors which contributed towards the growth of fiqh. However this vast capacity of the Sharee’ah does not mean that it is flexible and adapts to everything or to every issue even if it contradicts it. Nor does it mean that it evolves thereby it changes with time. It rather means that the texts have the capacity to derive numerous rules from them. It also means that the rules have the ability to apply on many issues. So for example, Allah (swt) says; “Then if they give suckle for you (your children) give them their due payment.” [TMQ At-Talaq: 6]

Kutokana na aya hii, linatolewa Hukmu ya Shar'i kwamba mwanamke aliyeachwa anastahili malipo kwa kumnyonyesha mtoto. Pia linatolewa Hukmu nyingine ya Shar'i kutokana nayo, kwamba mtu aliyeajiriwa anastahili ujira iwapo amekamilisha kazi yake, iwe ni mfanyakazi wa sekta binafsi au wa umma. Kanuni hii inatumika katika maeneo mengi, kama vile mfanyakazi wa serikali, mfanyakazi wa kiwandani, mkulima shambani, na kadhalika. Hivyo kila mmoja wao anastahili ujira wake iwapo amemaliza kazi yake, kwa sababu ni wafanyakazi wa sekta binafsi. Vivyo hivyo kwa seremala anayetengeneza kabati, mshonaji anayeshona nguo, mtengeneza viatu anayetengeneza kiatu, na kadhalika. Wote hao wanastahili ujira wao iwapo wametekeleza kazi zao, kwa sababu ni wafanyakazi wa umma. Kwa kuwa ajira ni mkataba baina ya mwajiri na mwajiriwa, Haakim (mtawala) hajumuishwi humo, kwa sababu haajiriwi na Ummah, bali yeye hutekeleza Ahkaam Shar'iyyah, yaani hutekeleza Uislamu. Khaleefah hastahili ujira kwa kutekeleza kazi yake, kwa kuwa alipewa bai'ah ya kutekeleza Shari'ah na kubeba da'wah ya Kiislamu, hivyo hajaajiriwa na Ummah. Vilevile, wasaidizi wake (manaibu), yaani wajumbe wa tawala ya utendaji na Wali (magavana), hawastahili ujira kwa kutekeleza kazi zao, kwa kuwa kazi yao ni utawala, hivyo wao si wafanyakazi walioajiriwa. Hawapokei mshahara, bali hupewa kiasi maalum cha kukidhi mahitaji yao kutokana na kuzuiwa kushughulika na mambo yao binafsi na kazi zao wenyewe.

From this verse a Hukm Shar’ai is derived, that the divorced woman deserves a compensation for suckling the baby. Another Hukm Shar’ai is derived from it, that the hired person is entitled to a wage if he or she has carried out their work, whether they are a private or common employee. This rule applies to numerous areas, such as the government employee, the labourer in the factory, the farmer on the farm and the like. So every one of them is entitled to their wage if they have completed their work, this is because they are private employees. The same applies to the carpenter who makes the cupboard, the tailor who sews the dress, the shoemaker who makes the shoe and the like. All of them are entitled to their wage if they have carried out their work because they are common employees. Since the employment is a contract between an employer and an employee the ruler (Haakim) is not included, because he is not hired by the Ummah, but rather he executes the AHkam Shar’aiah i.e. implements Islam. The Khaleefah is not entitled to a wage for carrying out his work, since he was given the pledge to implement the Shar’a and to convey the Islamic Da’wah, so he is not employed by the Ummah. Similarly, his assistants (deputies), i.e. the members of the executive and the Walis (governors) are not entitled to a wage for carrying out their work since their work is ruling, thus they are not employees. They do not take a salary but an amount is assigned to them to meet their needs due to being kept preoccupied from practising their own affairs and occupations.

Uwezo huu wa matini wa kutoa hukumu nyingi, na uwezo wa hukumu hizo kutumika katika matatizo mengi, ndio unaoifanya Shari'ah ya Kiislamu kufaa kushughulikia matatizo yote ya maisha katika kila mahali na wakati, na kwa watu wote na vizazi vyote. Hili haliwezi kuelezwa kama unyumbufu na mabadiliko.

This capacity of the texts to derive many rules and the capacity of the rules to be applied to many problems is what makes the Islamic Sharee’ah suitable to address all problems in life at all places and times as well as to all peoples and generations. This cannot be described as flexibility and evolution.

Dalili ya hukmu ya Sharia inayotokana na maandishi, iwe Qur'ani au Sunnah, ni kushughulikia matatizo yaliyopo, kwa sababu Mwenye kutunga Sharia alikusudia tufuate maana za maandishi badala ya kusimama kwenye maana ya kimaneno ya maandishi. Kwa hiyo, wakati wa kutoa Ahkam Shar'iyyah, ni lazima kuzingatiwa maana ya 'illah, yaani kuangalia upande wa kisheria katika maandishi wakati wa kuhitimisha hukumu.

The Daleel of the Hukm Shar’ai taken from the text, either Qur’an or Sunnah, is to address existing problems, because the Legislator intended that we follow the meanings of the texts rather than halting at the literal meaning of the text. Therefore, when deriving the AHkam Shar’aiah, attention has to be paid to the meaning of the ‘illah i.e. to observe the legislative aspect in the text when deducing the rule.