4.10 Je, Kanuni za Shari'ah ni Jaribio? - Da'wa Kwa Uislamu | Quran Course

4.10 Je, Kanuni za Shari'ah ni Jaribio? - Da'wa Kwa Uislamu | Quran Course

Hakika, sheria zote za Magharibi ni majaribio. Kwao, kigezo cha kama kitendo ni sahihi au si sahihi ni kama kinatimiza lengo au la. Kama kinazaa matokeo, basi ni sahihi; kama hakizai, basi si sahihi. Jambo hili ni tofauti kwa Muislamu kutokana na asili tofauti ya Uislamu, ambao ni mbinu ya kimungu kutoka kwa al-'Aleem (Mjuzi wa yote) na al-Khabeer (Mwenye ujuzi wa kina). Ni sahihi na kamilifu mradi tu umetegemea dalili ya Kishari'a. Usahihi wake unatokana na usahihi wa dalili ya Kishari'a, na usahihi wa istidlaal (kutoa hoja kwa dalili), na si kutokana na uhusiano wake na matokeo. Kwa hiyo, kufuata (dalili) ndiko msingi, na ni kutoka msingi huu ndiko tathmini hufanywa. Kuhusu vitendo vya mbinu hii, matokeo yake, yaani kupata madaraka na kuimarika, ni lengo ambalo lazima lifikiwe kwa sababu ya kauli Yake (ﷻ): "Allah amewaahidi wale miongoni mwenu walioamini na kutenda mema, kwamba bila shaka atawapa madaraka duniani, kama alivyowapa walio kabla yao, na kwamba atayaimarisha dini yao aliyowachagulia, na atawabadilishia hali yao baada ya hofu waliyokuwa nayo kuwa amani na usalama. Watanimwabudu Mimi peke yangu, wala hawatanishirikisha na chochote." [TMQ 24:55]; na kwa sababu ya kauli Yake (ﷻ): "Enyi mlioamini! Mkimsaidia (dini ya) Allah, Yeye atakusaidieni na kuithibitisha miguu yenu." [TMQ 47:7]. Matokeo yasipopatikana, mtu hauweki batili mbinu wala kuibadilisha kwa kitu kingine, wala hautangazi kuwa imeshindwa. Badala yake, kanuni za mbinu hiyo zipitiwe upya na kuchunguzwa tena. Hakuna kanuni ya Kishari'a inayopaswa kuachwa isipokuwa kama kundi lina uhakika kwamba limekosea katika kuielewa. Kundi likishindwa kutambua kosa lolote, basi halina chaguo jingine zaidi ya kushikamana na msimamo lililonao na kuwa na subira (sabr) mpaka Allah (ﷻ) alilete ushindi. Huenda pia ikawa ni kwa sababu ya sheria ya kuchelewesha ushindi, jambo ambalo hata Mitume waliotangulia hawakuokolewa nalo. Anasema Yeye {Mtukufu}: “(Walicheleweshewa) hadi pale Mitume walipokata tamaa na wakadhani kwamba wamekanushwa (na watu wao), basi likawajia msaada Wetu.” [TMQ 12:110] Hakika kazi hii ni ngumu na yenye kuchosha, inahitaji juhudi kubwa. Njia za kundi daima zitakuwa ndogo sana ikilinganishwa na njia zilizo mikononi mwa tawala wanazokabiliana nazo. Mafanikio ya kazi hii hayahusiani na muda maalum, hata pale muda unapokwisha bila kuzaa matunda, ikaitwa kushindwa. Badala yake, yanahusiana na usahihi wa wazo, nguvu ya kushikamana kwa wale wanaoifanya kazi hii, na kukubalika kwa jumla kwa wazo hilo miongoni mwa watu. Yanapotimia masharti haya, ndipo mtu huuliza kuhusu ushindi ambao kundi litaupata kwa kutafuta Nusra (msaada wa kimaada), kama alivyofanya Mtume ﷺ. Tathmini ya kwamba mambo haya yamekwisha kupatikana kwa hakika imeachwa kwa Allah {Mtukufu}. Tathmini ya kundi katika jambo hili inategemea uwezekano.

Indeed, all the western laws are experiments. For them the criterion of whether an action is correct or not, is only if it realises the objective or not. If it produces the result then it is correct, otherwise it is not. This matter is different for the Muslim due to the different nature of Islam, which is a devine methodology from al-’Aleem (the All-Knowing) and al- Khabeer (All-Aware). It is correct and complete as long as it depended on the Shar’ee daleel. Its correctness stems from the correctness of the Shar’ee evidence, and the correctness of istidlaal (deduction) and not from its linkage to the result. Therefore, adherence (to the evidence) is the basis, and it is from this basis the evaluation is made. As regards the actions of the method, the result ie assuming the power and establishment, is an aim which must be achived due to His 􀀬 saying; “Allah has promised to those among you who believe and work righteous deeds, that of a certainty, He will cause them to assume power on earth, as He granted it to those before them, that He will establish in authority their deen which he has chosen for them, and that He will change (their state) after the fear in which they lived, to one of security and peace: They will worship Me (alone) and not ascribe powers to any beside Me.” [TMQ 24:55]; and due to His 􀀬 saying; “O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm.” [TMQ 47:7]. If the result is not obtained, one does not nullify the method or substitue it by something else, and nor does one declare it a failure. Rather the rules of the method should be reviewed and re-examined. No Shar’ee rule is to be abandoned except if the group is sure that it has made a mistake in its understanding. If the group can discern no error, then the group has no option other than to adhere to the opinion it holds and have sabr (patience) until Allah 􀀬 brings it the victory. Or it may be to do with the law of delaying the victory, something from which even the prophets before were not saved. He 􀀬 said; “(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help.” [TMQ 12:110] Indeed, the work is tedious and hard, requiring huge effort. The means of the group are always going to be far less than the means at the disposal of the regimes they face. The success of the work is not linked to a fixed period of time such that when the time expires without yeilding its fruits, it is described as failure. Rather it is linked to the soundness of the idea, the strength of the adherence of those undertaking it, and the general acceptance of the idea by the people. When these requirements are met, then one asks about the victory which the group will achieve by seeking the Nusrah (material support), just as the Messenger 􀁕 did. The evaluation that these matters have been definitely achieved is left to Allah 􀀬. The evaluation of the group in this regard is based on probability.

Suala la mabadiliko linahusu Ummah na si watu binafsi. Taratibu za kubadilisha jamii ni ngumu zaidi kuliko kubadilisha watu binafsi, hivyo mwenendo wake ni wa polepole zaidi, na hauonekani kwa urahisi, isipokuwa kwa yule aliyepewa maono ya kina na uongozi sahihi. Hii haimaanishi kwamba mtu binafsi anafanya kazi huku akifikiri kwamba lengo halitatimizwa mikononi mwake, wala kwamba litatimizwa mikononi mwa vizazi vijavyo; bali mwanachama au wanachama wanapaswa kuanza wakiwa na msimamo kwamba dola itaanzishwa mikononi mwao, na kwamba wataishuhudia, insha Allah, kama ilivyoanzishwa mikononi mwa Mtume ﷺ na Maswahaba wake. Kusudi ni kusema kwamba maisha ya mtu binafsi yanaweza kuwa mafupi au marefu, na ahadi ya ushindi haikuja kwa mtu binafsi au watu binafsi, bali kwa kundi. Ni kundi hili la waumini ambalo Allah (SWT) amelipa ahadi ya kurithishwa (istikhlaf) ardhini. Wakati wa kazi, mtu binafsi anaweza kufa, au Amiri anaweza kufa na wengi wanaweza kuanguka njiani, lakini ahadi itabaki maadamu kundi linaendelea kushikamana na amri ya Allah (SWT). Ushindi utatimia mikononi mwao, iwe itachukua muda mrefu au la. Ujuzi wa hili uko kwa Allah (SWT), na hakuna anayewajibika kwa hilo, bali kundi linawajibika tu kwa kushikamana (na mwenendo huo).

The issue of change relates to the Ummah and not individuals. The mechanics of changing the society is of greater complexity than changing individuals, thus its movement is much slower, and is hardly seen, except by the one who has been granted a penetrating vision and correct patronage. This does not mean that the individual works while thinking the aim will not be achieved at his hands, or that it will be achieved at the hands of future generations; rather the member or members should set out from the standpoint that the state will be established at their hands, and that they will witness it, insha Allah, just as it was established at the hands of the Messenger 􀁕 and his companions. It is intended to say the life of an individual may be short or long, and the promise of victory did not come for an individual or individuals, but for the group. It is this believing group to which Allah 􀀬 has promised succession (istikhlaf) on the earth. During the work, the individual may die, or the Ameer may die and many may fall along the way, but the promise will remain as long as the group remains on attending to the order of Allah 􀀬. The victory will be realised at their hands whether it took a long time or not. The knowldge of this is with Allah 􀀬, and no one is responsible for this, but the group is responsible only for the adherence (to the method).