Wakati tunapotaka kufuata mbinu ambayo kwayo hukumu itathibitishwa kwa yale Allah 􀀬 aliyoteremsha, lazima tutafute hukumu za Shar‘ee zinazohusiana na kufuata mbinu hii, ili Mwislamu aendelee kwa ufahamu, mwongozo na nuru kutoka kwa Allah 􀀬. Yeye 􀀬 amesema: “Huu ndio njia yangu: ninalingania kwa Allah kwa ufahamu, mimi na yeyote anayenifuata.” [TMQ 12:108] Mtu asiseme: “Ni asili ya Shar‘a kumweleza Mwislamu hukumu ya jambo, kisha amwachie akili yake, hali yake na kile kinachohitajika na maslahi (maslahah), ili afuate mbinu anayoona inafaa.” Hili lingemaanisha kwamba Allah 􀀬 ameamuru kuanzishwa kwa Dola ya Kiislamu na kuifanya kuwa fardhi. Hivyo juhudi za Ummah lazima zielekezwe katika kuanzisha fardhi hiyo, lakini mbinu ya kuanzishwa kwake inaachwa kwa Waislamu. Hilo halipaswi kudaiwa, kwa kuwa Shar‘a haikuliachia jambo (la mbinu) wala haikuwapa watu uchaguzi kuhusu hilo.

When we wish to follow the method which will establish the ruling by what Allah 􀀬 has revealed, we must search for the Shar’ee rules related to following this method, so that the Muslim proceeds with awareness, guidance and light from Allah 􀀬. He 􀀬 said; “This is my way: I invite unto Allah with awareness, I and whosoever follows me.” [TMQ 12:108] One should not say; “It is the nature of the Shar’a to clarify to the Muslim the rule of a thing and then leave to his mind, his condition and whatever is required by the benefit (maslahah) to follow the method which he sees appropriate.” This would mean that Allah 􀀬 has ordered the establishment of the Islamic State and made it fard. So the efforts of the Ummah must be focused on establishing the fard, however the method of its establishment is left to the Muslims. That should not be claimed since the Shar’a did not leave the matter (of the method) and did not give people a choice regarding it.

Hii si sahihi kwa sababu inapingana na asili ya hukumu za Shari'ah.

This is incorrect because it contradicts the nature of the Shar’ee rules.

Hakuna kanuni yoyote ya Kishari'a inayoshughulikia suluhisho la tatizo bila Shari'a kufafanua kanuni ya kivitendo ya Kishari'a inayohusiana nalo na kuikamilisha, kwa kueleza namna ya kutekeleza kanuni hii na kuitumia katika uhalisia wa maisha.

There is not a Shar’ee rule that deals with the solution of a problem without the Shar’a clarifying the practical Shar’ee rule relating to it and completing it, by explaining the manner of implementing this rule and applying it in the reality of life.

Hivyo basi, mawazo ya Uislamu na kanuni zake, yanapokosa njia ya vitendo, hugeuka kuwa maadili bora yaliyomo katika vitabu, akili na mawazo ya watu. Kila mtu huzungumzia mambo hayo kwa ajili ya starehe ya kiakili, lakini hayazai matunda yoyote.

Thus, the thoughts of Islam and its rules, if they lack a practical method, turn into ideals found in books, minds and imaginations of people, where everyone talks about them for intellectual enjoyment, but which bear no fruit.

Hivyo basi, Allah 􀀬 alieleza katika Sharia Yake ufumbuzi wa matatizo ya watu. Kwa hiyo amefunulia mifumo kwa ajili yao, inayogusa mambo yao yote ya maisha. Amewatosheleza silika zote na mahitaji ya kiumbe cha binadamu kwa 'Aqeedah ya Kiislamu, na kila kilichotokana nayo katika mifumo. Hivyo basi, Uislamu ni ufafanuzi na ujumbe ulio wazi. Baada ya hapo, Yeye 􀀬 hakuridhika na hilo tu, bali alifunua hukumu nyingine za Kishari'a ambazo lengo lake lilikuwa kufanya ufumbuzi huu utekelezwe na kutendeka katika uhalisia wa maisha, ili Uislamu usibaki kuwa falsafa ya kufikirika au mawaidha na nasaha tupu. Ndiyo maana Mtume ﷺ hakuwa tu mtu aliyefikisha (Ujumbe) kutoka kwa Mola wake, bali mbali na hilo alikuwa pia mtawala na mtekelezaji aliyetekeleza ujumbe huu. Mtume ﷺ hakuridhika tu kubainisha kwamba Allah 􀀬 ndiye Mungu pekee anayestahili kuabudiwa, bali alijitahidi kulianzisha hili katika uhalisia. Hivyo, aliwalingania watu kwa Allah 􀀬, na kundi la Maswahaba lilishirikiana naye huko Makkah kwa ajili ya kuanzisha Dola ya Kiislamu.

Thus, Allah 􀀬 clarified in His Shar’a the solutions to the problems of people. Hence He has revealed systems for them, which touch upon all their affairs of life. He 􀀬 satisfied all the instincts and organic needs of man with the Islamic ‘Aqeedah, and whatever emanated from it in terms of systems. Thus, Islam is a clarification and a clear message. Thereafter, He 􀀬 was not content with that, rather he revealed other Shar’ee rules whose purpose was to make these solutions implemented in the reality of life and executed, so that Islam does not remain as a fanciful philosophy or mere admonition and exhortation. That is why the Messenger 􀁕 was not only someone who conveyed (the Message) from his Lord, but in addition to that he was a ruler and executer who implemented this message. The Messenger 􀁕 was not content just to make clear that Allah 􀀬 is the only God to be worshipped, rather he worked to establish this in the reality. Thus, he invited people to Allah 􀀬 and the kutla (group) of the Sahabah worked with him in Makkah to establish the Islamic State.

Hatimaye aliianzisha taasisi hii ambayo, ikiwa imejengwa juu ya Imani, ilifanya kazi ya kutekeleza Uislamu na kuwaadhibu wote waliopinga ‘Aqeedah na mfumo. Yeye ﷺ pia alifanya kazi ya kueneza Uislamu kwa njia ya da‘wah na Jihaad. Ni kwa sababu hii ndiyo tuna kanuni za dola ya Kiislamu, kanuni zinazohusu kazi ya kuianzisha, kanuni za ‘uqubaat (adhabu), Jihaad, kanuni za kuamrisha mema na kukataza maovu; zote hizi ni katika hukumu za kivitendo za Shar‘i ambazo Shar‘a imeziweka ili kulinda ‘Aqeedah na mfumo, kuzidumisha, na kufanya kazi ya kuzieneza na kuziita watu kwazo ili ziwe za ulimwengu wote.

Finally he established this entity which, founded upon Imaan, worked to implement Islam and punish anyone who went against the ‘Aqeedah and system. He 􀁕 also worked to spread Islam via the method of da’wah and Jihaad. It is for this reason that we have the rules of the Islamic state, rules regarding the work to establish it, the rules of ‘uqubaat (punishments), Jihaad, rules of enjoining the good and forbidding the evil; all of them are from the practical Shar’ee rules which the Shar’a has laid down to protect the ‘Aqeedah and the system, to maintain them, and to work to spread them and call for them in order to make them universal.

Kama si uwepo wa hukumu hizi za Shari‘ah zinazofafanua namna ya kulinda, kutekeleza na kueneza kanuni za ‘Aqeedah na mfumo, Uislamu ungebaki tuli bila mwendo na usingefika kwetu kisha kuenea. Ungebaki kuwa mawaidha na maagizo matupu, kama dini ya Kikristo, ambayo inaridhika tu kusema: “Usizini, wala usitamani mke wa jirani yako”, bila kuwa na pamoja nayo kile kinachofanya usemi huu uwezekane kutekelezwa katika uhalisia. Uislamu ungeharibiwa na kung’olewa na mawazo mengine ya kivitendo, ambayo yangefanya kile ambacho usingeweza kutekelezwa, hata kama kingefanywa kwa namna isiyo sahihi. Ungebaki katika vitabu kama mawazo mengine ya kubuni, kwa madhumuni ya kuwasilisha historia, kama “The Republic” cha Plato.

If it was not for the presence of these Shar’ee rules which clarified the manner of protection, implementation, and spreading the rules of the ‘Aqeedah and system, Islam would have remained static without motion and would not have reached us and then spread. It would have remained as mere admonition and instruction like the Christian religion, which is content just to say; “Thou shall not commit adultery or covet the wife of your neighbour”, without containing at the same time that which makes this speech applicable in the reality. Islam would then have been destroyed and uprooted by other practical thoughts, which would execute what it could not execute, even if it was done in an incorrect manner. It would have remained in books like other fanciful thoughts for the purpose of historical presentation; like “The Republic”, of Plato.

Kwa kuwa zina ni haramu, kinachozuia kutokea kwa uhusiano huu uliokatazwa katika uhalisia ni hukumu nyingine ya Shariʿa inayohusiana nayo, nayo ni adhabu ya anayefanya zina, inayotekelezwa na Dola ya Kiislamu. Hivyo, Shariʿa ilibainisha hukumu ya zina pale Yeye (SWT) alipösema:

Since zina (unlawful sexual intercourse) is haraam, what prevents the presence of this prohibited relationship in reality is another Shar’ee rule relating to it, which is the punishment of the one who commits zina, applied by the Islamic State. Thus, the Shar’a clarified the hukm of zina when He 􀀬 said:

“Na msikaribie zinaa. Hakika hiyo ni fahisha (dhambi kubwa), na njia mbaya.” [TMQ 17:32]. Yeye 􀀬 pia alifafanua hukumu ya anayefanya zinaa, pale aliposema: “Mwanamke na mwanamume waliofanya zinaa, wapigeni kila mmoja wao mijeledi mia moja.” [TMQ 24:2]. Shariah imeweka mamlaka yanayochukua jukumu la kutekeleza hukumu hiyo na kuhakikisha utekelezaji wake unadumishwa, pale Mtume ﷺ alipose:

“And come not near to the zina. Verly, it is a faahisha (a great sin), and an evil way.” [TMQ 17:32]. He 􀀬 also clarified the rule of the one who commits zina, when He 􀀬 said; “The women and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes.” [TMQ 24:2]. The Shar’a assigned the authority that assumes the responsibility of implementing it and maintaining its application, when the Messenger 􀁕 said:

“Jitahidi kadiri uwezavyo kutowatekelezea Waislamu adhabu za Hudood. Ukipata njia ya kumwepusha Muislamu, basi mwachilie, kwa maana ni bora kwa Imamu kukosea katika kutoa msamaha kuliko kukosea katika adhabu.” [Imepokewa na at-Tirmidhi na al-Haakim]. Hivyo, Sharia imemfanya Imamu kuwajibika kuitekeleza.

“Avoid applying the Hudood on Muslims as much as you can. If you find a way off for the Muslim then let him go, for it is better for the Imaam to make a mistake in giving pardon than a mistake in the punishment.” [Reported by Tirmizi and al-Haakim]. Thus, the Shar’a made the Imaam responsible for undertaking it.

Vivyo hivyo hivyo kwa Swalah (sala). Shari'a imeweka wazi kuwa ni fardhi, na imeweka wazi hukumu inayomhusu mwenye kuiacha Swalah. Pia imemteua anayepaswa kutekeleza adhabu hii, nalo ni Dola ya Kiislamu. Kwa namna hii, kila amri iliyofafanuliwa na Uislamu, njia ya kuitekeleza nayo imefafanuliwa kwa hukumu nyingine ya Shari'a, na Imamu amepewa mamlaka ya utekelezaji katika mambo mengi.

The same goes for the Salah (prayer). The Shar’a has clarified that it is fard and it clarified the rule regarding the punishment of the one who abandons prayer. It also assigned the one who would undertake the implementation of this punishment, which is the Islamic State. In this manner, for every order clarified by Islam, its method of implementation has also been clarified - by another Shar’ee rule - and the Imaam has been granted the authority of implementation in most of the matters.

Tukichunguza, tunakuta kwamba Uislamu una itikadi ya msingi ambayo imani nyingine za kisehemu zinatokana nayo, na ambayo mawazo yanahusishwa nayo.

Upon examination, we find that Islam has a fundamental creed from which other partial beliefs branch out and to which thoughts are related.

Pia ina mawazo yanayofafanua khayr (wema) na sharr (uovu), husn (uzuri na kustahili) na qubh (ubaya na kulaumiwa), ma’roof (yaliyo mema) na munkar (yaliyo maovu), Halaal (inayoruhusiwa) na Haraam (inayokatazwa). Pia ina kanuni za Shar’ee zinazopanga ‘ibadaat (ibada), mu’amalaat (miamala), mat’umaat (vyakula), malboosaat (mavazi) na akhlaaq (maadili). Yote haya yanapaswa kuwepo katika jamii ya Kiislamu, na katika kila jamii ya binadamu. Hii inatoa picha bora ya jamii ambayo Uislamu unaita kuelekea. Imani, mawazo na kanuni hizi vinaweza kuitwa kwa usahihi zaidi al-fikrah al-islamiyyah (fikra ya Kiislamu).

It also has thoughts that clarify the khayr (good) and sharr (bad), husn (beautiful and worthy) and qubh (ugly and reprehensible), the ma’roof and munkar, the Halaal (permitted) and the Haraam (prohibited). It also has Shar’ee rules which organise the ‘ibadaat (worships), mu’amalaat (transactions), mat’umaat (foodstuffs), malboosaat (clothing) and akhlaaq (morals). All of these are required to exist in the Islamic society, and in every human society. This gives a distinguished picture of the society that Islam calls to. These beliefs, thoughts and rules can be better called al-fikrah al-islamiyyah (the Islamic thought)

Kanuni za Shari'ah zinazokamilisha fikra ya Kiislamu, ambazo lengo lake ni kuianzisha, kuilinda na kuieneza, kama vile kanuni za adhabu, kanuni za Jihaad, kanuni za Khilafah, kanuni za namna ya kufikisha da'wah ili kuanzisha Dola ya Kiislamu, na kanuni za kuamrisha mema na kukataza maovu. Kanuni hizi za Shari'ah zinazosaidiana zinaweza kuitwa kwa usahihi zaidi kanuni za at-tariqah al-islamiyyah (mbinu ya Kiislamu).

The Shar’ee rules which complete the Islamic thought, and whose aim is to establish it, protect it and propagate it, such as the rules of punishments, rules of Jihaad, rules of the Khilafah, rules of the manner in which the da’wah is carried to establish the Islamic State and the rules of enjoining the ma’roof and forbidding the munkar. These complementary Shar’ee rules can be better called the rules of at-tariqah al-islamiyyah (the Islamic method).