Je, ni mbinu gani ya Shar'ee ambayo kundi lazima lifuate ili kufikia lengo la Shar'ee?

What is the Shar’ee method that the group must follow in order to achieve the Shar’ee objective?

Ni kanuni gani za Shar'ee ambazo kundi linapaswa kuzikubali ili kutimiza lengo hili?

What are the Shar’ee rules that the group needs to adopt so as to realise this objective?

Je, ni vigezo na kanuni gani za Shar'ee vinavyoamua uelewa wa kundi kuhusu idadi kubwa ya hukumu za Shar'ee zinazohitajika ili kuanza da'wah kwa msingi wake?

What are the Shar’ee criteria and principles that determine the understanding of the group regarding the great number of Shar’ee rules necessary to embark in the da’wah on their basis?

Jinsi kundi hilo linavyoshughulikia hukmu ya Shari'ah? Linafikiaje hukmu ya Shari'ah? Vyanzo vyake ni vipi? Je, kundi hilo lina msimamo kwamba kuna zaidi ya hukmu moja ya Allah (SWT) kuhusu suala moja? Msimamo wa kundi hilo ni upi kuhusu hukmu za Shari'ah ambazo kuna ikhtilaaf (tofauti ya maoni)?

How does the group deal with the Shar’ee rule? How does it arrive at the Shar’ee rule? What are its sources? Does the group take the view that there is more than one hukm of Allah 􀀬 regarding a single issue? What is the group’s stance regarding Shar’ee rules about which there is ikhtilaaf (disagreement)?

Kundi hushughulikia vipi suala la akili, na akili ina nafasi gani katika kupitisha hukumu ya Shari'ah na katika kuchukua 'Aqeedah?

How does the group deal with the issue of the mind and what is its role in adopting the Shar’ee rule and in taking the ‘Aqeedah?

Je, inashughulikia vipi uhalisia? Je, kikundi kinaufanya kuwa chanzo cha fikra zake au kuwa mada ya fikra zake?

How does it deal with the reality? Does the group make it the source of its thinking or the subject of its thinking?

Je, inashughulikiaje suala la maslahah (manufaa), na je inabainishwa na akili au na Shari'a?

How does it deal with the question of benefit (maslahah), and is it defined by the mind or the Shar’a?

Baadaye, mara tu tutakapoweka wazi lengo la kundi, kazi yake, mbinu yake na namna yake ya kufikiri, ndipo tutajua ni jambo gani kundi lazima lilifanye na kujengwa juu yake. Baada ya hapo tutajua ushauri (naseehah) tunaopaswa kutoa iwapo litakengeuka, na kulirekebisha iwapo litapotoka.

Afterwards, once we have defined the objective of the group, its work, method, and way of thinking, then we will know what the group must undertake and be established upon. After that we will know what advice (naseehah) we have to give if it diverged, and to rectify it if it deviated.

Kabla ya kujadili mbinu ya Kishari'a ambayo kundi linapaswa kufuata, ni lazima tujikumbushe kanuni ambayo hakuna mtu anayeruhusiwa kuwa mjinga kuhusu usahihi wake. Nayo ni ukweli kwamba Shari'a haikuacha hata jambo moja la maisha haya au la Akhera, wala mambo yanayohusu mema au mabaya, madogo au makubwa, yanayomhusu mwanadamu, bila ya kulizungumzia na kubainisha hukumu yake. Hivyo, Muislamu, iwe anavaa au anavua nguo zake, anaingia nyumbani au msikitini au kutoka humo, anashughulika na wengine, anaoa, anaswali, anafunga, anazungumza au anafanya kitendo chochote; Allah (SWT) ameweka wazi jinsi anavyopaswa kufanya jambo hilo na ameweka wazi hukumu yake, iwe ni amri ambayo analazimika kuitekeleza, au katazo ambalo lazima alijiepushe nalo, au kitendo kinachopendekezwa ambacho ni bora kukifanya, au kitendo kinachochukiza hivyo akichukie, au ni mubah (kinachoruhusiwa).

Before we discus the Shar’ee method the group must follow, we must remind ourselves of a principle regarding which no one is allowed to be ignorant. It is the fact that the Shar’a did not leave a single matter of this life or the Hereafter, or matters regarding good or bad, whether small or big, which concern man, except that it has spoken about it and elucidated its rule. Thus, the Muslim whether he wears or takes off his clothes, enters the house or mosque or exits from them, deals with others, gets married, prays, fasts, speaks of or undertakes any action; Allah 􀀬 has clarified the manner in which he should do this and He 􀀬 has clarified its rule, whether it is a command he is obliged to undertake, or a prohibition he must abstain from, or it is a recommended action that he preferably does, or it is disliked so he detests it, or it is mubah (permitted)

ambapo anapewa chaguo. Kanuni hizi zinahusu matendo yote ya binadamu, ambayo Mwislamu lazima azuiliwe ndani ya mipaka yake. Kinachosemwa kuhusu matendo ni kile kinachosemwa kuhusu vitu, lakini kwa ufafanuzi tofauti. Nako ni kwamba vitu vyote vinavyoonekana na kugusika vinaruhusiwa, isipokuwa kile ambacho kanuni ya Shari'ah imekitenga.

where he is given a choice. These rules are for all man’s actions, to whose limits the Muslim must be confined. What is said regarding actions is said regarding things, but with a different elaboration. Which is that all tangible things are permitted, except what the Shar’ee rule has excluded.

Kwa hiyo, hakuna tendo wala jambo lolote isipokuwa Allah (SWT) ameteremsha kwalo hukumu.

Hence, there is no action or a thing save Allah 􀀬 has revealed for it a rule.

Hii inafuata kanuni mbili za Shari'ah: "Msingi katika vitendo ni kwamba vizuizwe na hukumu ya Shari'ah" (al aslu fil af'aal at taqayyud bil hukm ash-Shar'ee), na "Msingi katika mambo ni kwamba yanaruhusiwa mradi hakuna dalili ya kuharamishwa" (al aslu fil ashyaa al ibaaha ma lam yarid daleelut tahreem).

This is following the two Shar’ee principles; “The basis in actions is that they should be restricted to the Sharee’ah’ rule” (al aslu fil af ’aal at taqayyud bil hukm ash-Shar’ee), and “The basis in things is that they are permitted as long as there is no evidence of prohibition” (al aslu fil ashyaa al ibaaha ma lam yarid daleelut tahreem).