Malengo hayahalalishi njia, kwa sababu njia ni sehemu muhimu ya fikra yenyewe. Hivyo basi, wajibu na mambo yaliyoruhusiwa haviwezi kufikiwa kwa kutenda jambo lililoharamishwa. Njia za kisiasa lazima zisipingane na mbinu za kisiasa.

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) ameweka kanuni ili kutibu matatizo ya binadamu, kama vile biashara, kukodisha, ushirikiano na mengineyo, na ameweka kanuni nyingine za kutekeleza matibabu haya baina ya watu, kama vile adhabu ya Ta’zir kwa yule anayedanganya katika biashara, na kukata mkono wa mwizi kama adhabu iliyowekwa (Hadd). Vivyo hivyo, Yeye (SWT) ameweka kanuni za kutibu matatizo yanayotokea baina ya Dola ya Kiislamu na nchi zisizoamini, kama vile kanuni kuhusu yule aliyefungwa na mkataba na yule anayepewa hifadhi, kanuni kuhusu Dar Al-Harb, na kanuni kuhusu kufikisha wito wa Uislamu kwao kwa namna inayovuta umakini, na kadhalika. Na ameweka kanuni nyingine za kutekeleza kanuni hizi, kama vile kulinda damu na mali ya mtu aliyepewa hifadhi kuwa sawa na damu na mali ya Mwislamu, na kukataza kupigana na asiyeamini kabla ya kuitwa kwenye Uislamu kwa namna inayovuta umakini, na kadhalika. Kwa hiyo, njia katika Uislamu ni kanuni za Shari’ah, na hivyo ushindi haupatikani kwa kusaliti, wala ushindi haupatikani kwa kuvunja mkataba. Kwa hiyo, kama vile lengo lazima liwekwe na Shari’ah, basi kinachotumiwa kufikia lengo hilo lazima kiwe miongoni mwa kile ambacho Shari’ah imeruhusu, kwa kuwa lengo na njia zote mbili ni sehemu ya matendo ya mja, na kinachofanya tendo liwe halali au haramu ni dalili ya Shari’ah, wala si matokeo yanayotokana nalo, wala lengo linalotafutwa nalo, kwa kuwa Allah (SWT) anasema:

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:

“Na uhukumu baina yao kwa yale aliyoteremsha Allah (SWT).” (TMQ 5:49),

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

si kwa matokeo ambayo vitendo hivyo huzaa, wala kwa lengo ambalo vitendo hivyo hutumiwa kulifikia; hivyo basi kanuni kuhusu njia ni dalili ya Shari'ah kama vile kanuni kuhusu lengo lenyewe. Kwa maneno mengine, ukweli kwamba dalili ya Shari'ah ndiyo inayothibitisha uhalali au uharamu wa lengo ni ushahidi kwamba lengo halihalalishi njia, yaani, halifanyi njia kuwa halali endapo kuna dalili ya Shari'ah iliyoharamisha. Kwa msingi huo, njia si halali kwa sababu lengo lake lililokusudiwa lilikuwa halali, au la lazima, au la kupendekezwa, wala kwa sababu lengo lake lilikuwa na manufaa, wema au ushindi; bali njia itakuwa halali ikiwa Shari'ah imeihalalisha, na itakuwa haramu ikiwa Shari'ah imeiharamisha. Yaani, lazima iwe kulingana na kanuni za Shari'ah, kwa kuwa kila kitendo cha Muislamu lazima kiongozwe na Shari'ah, na kiafikiane na hukumu ya Shari'ah, kwa kuwa ufafanuzi wa hukumu ya Shari'ah ni khitabu cha Mwekaji Sheria (swt) kinachohusiana na vitendo vya waabudu, hivyo ni wajibu kwamba vitendo vyote vya Muislamu viwe kulingana na hukumu ya Shari'ah.

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.

Kwa msingi huu, Waislamu wanakataa na hawaidhinishi kanuni ya kwamba malengo huhalalisha njia. Ni sahihi kwamba Uislamu una kanuni zilizotokana na dalili zake zinazoipa njia inayotumiwa kufikia lengo hukumu ya lengo lenyewe, kama kanuni isemayo: "Njia ya jambo lililoharamishwa nayo pia ni haramu", na kama kanuni isemayo: "Ikiwa aina moja ya jambo lililoruhusiwa linaleta madhara, aina hiyo peke yake ndiyo inayokatazwa, na jambo lenyewe linabaki kuruhusiwa", na kanuni isemayo: "Kile ambacho bila hicho wajibu hauwezi kutekelezwa, nacho chenyewe ni wajibu", lakini hili lipo ikiwa njia hiyo ni halali au ni wajibu. Ikiwa, kwa upande mwingine, njia ni haramu, basi lengo halifanyi kuwa halali, liwe lilikuwa la wajibu au la kuruhusiwa; bali njia hiyo itabaki kuwa haramu. Kutokana na ufahamu huu, lengo halihalalishi njia, au kwa maneno mengine, lengo la wajibu au lililoruhusiwa halifanyi njia iliyoharamishwa kuwa halali. Makala hii iliandikwa kulingana na msimamo huu.

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.