Uislamu umejengwa juu ya wazo moja kuu lisilobadilika: kuelewa kwamba kuna Muumba mmoja, Allah (SWT), na kujisalimisha kikamilifu kwake. Kujisalimisha huku kunamaanisha kwamba marejeo yote ya mambo ya maisha lazima yaelekezwe kwa Allah (SWT) ili apate kutoa hukumu, iwe ni swala zetu, funga zetu, mahusiano yetu na familia zetu au yasiyo Waislamu, mambo ya kisiasa na kiuchumi. Nguzo kuu za imani (kuamini Allah, Malaika Wake, Mitume Wake, Vitabu Vyake, Siku ya Hukumu na kadari na qadhi ya Mwenyezi Mungu) ndizo msingi wa vitendo vyetu vyote. Kwa hiyo sisi hurejea Kitabu cha Allah (SWT) na Sunnah ya Mtume Wake ﷺ pekee kama wahyi, pamoja na vyanzo vinavyotokana na hivyo, yaani Ijmaa‘ (makubaliano) ya Masahaba na Qiyas, kwa ajili ya mwongozo. Ingawa hakuna Muislamu anayeingia katika dini bila kuamini kikamilifu misingi ya imani (‘aqeedah), kuchukua sheria na kuzifuata ni jambo la lazima, iwe muumini anazielewa kikamilifu au hapana. Allah (SWT) anasema,

Islam is based upon one main fixed idea - the comprehension of one Creator, Allah (swt), and complete submission to Him. This submission means that all reference for lifes affairs must be directed to Allah (swt) for judgement, whether our prayers, fasting, relations with our families or non-Muslims, political and economic matters. The central pillars of faith (belief in Allah, His Angels, His Messengers, His books, the Day of Judgement and Divine fate and destiny) form the basis of all our actions. Therefore we refer only to the Book of Allah (swt) and the Sunnah of His Messenger (saw) as revelation (wahi) and the sources derived from these, Ijma‘ (consensus) of the Sahabah and Qiyas, for guidance. Whilst no Muslim enters the deen without full conviction in the articles of belief (‘aqeedah), the adoption of laws and the adherence to them are compulsory regardless of whether the believer fully understands them or not. Allah (swt) says,.

“Nao husema: Tumesikia na tunatii.” [TMQ 2:285].

“And they say: We hear and we obey.” [TMQ 2:285].

Hakika Shari‘ah inatumika kwa wote (Waislamu na wasio Waislamu) bila kujali imani yao.

Indeed the Shari‘ah is applied to all (Muslims and non-Muslims) regardless of belief.

Uislamu unaunganisha kwa pekee mkanganyiko kati ya imani na vitendo, au kati ya itikadi (aqida) na mifumo. Binadamu lazima aamue msingi sahihi (imani au itikadi), kisha ajenge mfumo wake au vitendo vyake juu ya msingi huo, kwa kufuata sheria iliyotolewa. Sheria iliyotolewa kupitia wahyi ndiyo inayotawala vitendo vyote, iwe ni vya kibinafsi au vya kijamii, iwe ni ibada za kiibada au siasa za kimataifa, na bila shaka suala la kuhuisha (ufufuo).

Islam uniquely bridges the confusion between belief and action or doctrine and systems. The human must determine the correct basis (creed or doctrine) and then base the system or his actions upon that provided by the law. The law provided by wahi (revelation) is that which governs all actions whether personal or societal, whether ritual worships or international politics and of course the issue of revival.

Kufuata maandishi ya Kiislamu ni mchakato wa kiakili unaoleta uamsho, mradi tu mbinu ya Kiislamu itumiwe. Kwa mbinu ya Kiislamu tunamaanisha mchakato wa ijtihad ambapo mwanachuoni hutumia maandishi ya Kiislamu kwenye uhalisia baada ya mchakato mkali wa kuthibitisha tatizo (tahkeek al-manat), kisha kutumia dalili zinazofaa za Shari‘ah kwenye tatizo hilo. Hii ni tofauti kabisa na Magharibi, ambako suluhisho hutokana na tatizo lenyewe; kwa mfano, sheria huletwa ili kudhibiti udereva wa wanywaji pombe bila kuchunguza asili ya tatizo, au kama unywaji wenyewe si tatizo halisi.

The following of Islamic text is an intellectual process which leads to revival, provided the Islamic methodology is used. By Islamic methodology we mean the process of ijtihad where the scholar applies the Islamic text to the reality after a rigorous process of verification of the problem (tahkeek al-manat) and then applying the appropriate Shari‘ah evidence to the problem. This is completely different from the West where they derive the solution from the problem, so for example a law is brought to curb drink driving without examining the nature of the problem or whether drinking itself is not the real problem. .

Katika ulimwengu wa Kiislamu leo tunateseka kutokana na wanazuoni wafisadi ambao hutoa suluhisho linalowaridhisha Magharibi, kisha maandiko hutafutwa ili kuhalalisha jibu hilo, kama tulivyoona wakati fatwa ya kidini ya Shari‘ah ilipotafutwa ili kuhalalisha uvamizi wa vikosi vya Marekani katika Hijaz wakati wa Vita vya Ghuba. Na jambo baya zaidi ni pale ambapo mchakato sahihi wa ijtihad haufuatwi, na wanaoitwa wanazuoni huleta daleel (ushahidi) bila kufuata ijtihad ya kawaida ya kitamaduni. Hili ni baya zaidi kwa sababu huchelewesha kwa lazima ufufuo wa kweli unaojengwa juu ya dalili zilizo wazi.

In the Muslim world today we suffer from corrupt scholars that bring a solution to satisfy the West and then text is sought to justify the answer, as we saw when a so-called Shari‘ah opinion was sought to justify the invasion of the US forces into the Hijaz during the Gulf War, or potentially even worse where the correct process of ijtihad is not followed and so called scholars bring daleel (evidence) without following classical ijtihad. This is more damaging because the true revival based upon the clear cut evidences is inevitably delayed.