Qur'ani yenyewe inatangaza kwamba ilishushwa ili kurekebisha hali za binadamu. Uislamu haukuondoa desturi zote zilizokuwepo kabla yake. Badala yake, uliondoa kila upande wa ufisadi na kufuta desturi zote zilizokuwa na madhara kwa jamii. Kwa hiyo, sheria ya Kiislamu ilikataza riba kwa sababu inanufaika kwa dhuluma kutoka kwa wanachama maskini wa jamii; uzinzi ulikatazwa kwa sababu unawanyonya wanawake na kuharibu uhusiano wa kifamilia; na pombe ilikatazwa kwa sababu ya madhara ya kimwili, kisaikolojia na kiroho inayoyasababisha kwa mtu binafsi na kwa jamii nzima. Mienendo ya biashara ilirekebishwa kwa kufanya msingi wa biashara kuwa ridhaa ya pande zote, na kwa kukataza miamala yote ya kudanganya katika biashara. Mfumo uliokuwepo wa ndoa ulipangwa kwa kuthibitisha baadhi ya aina zake na kukataza nyingine ambazo, kwa kweli, zilikuwa uzinzi au kitu kinachofanana nao. Msingi wa talaka pia ulitambuliwa, lakini matamko yake yalidhibitiwa.

The Qur’aan itself announces that it was revealed to reform human conditions. Islaam did not erase all pre-Islamic customs and practices. Instead, it removed every facet of corruption and cancelled all customs which were harmful to the society. Consequently, Islamic legislation forbade interest because it takes unfair advantage of the less fortunate members of society; fornication was forbidden due to its exploitation of women and the destruction of family bonds; and alcohol was prohibited because of the physical, psychological and spiritual damage which it inflicts on both the individual and society as a whole. Trade practices were reformed by making the basis of trade mutual consent, and by disallowing all deceptive business transactions. The existing system of marriage was organized by confirming certain forms and prohibiting others which were, in fact, fornication of something close to it. The basis of divorce was also recognized, but its pronouncements were limited.

Kwa kuwa Uislamu haukuja kuiharibu ustaarabu wa binadamu, maadili na desturi zao ili kujenga juu yake ustaarabu mpya wenye maadili na desturi mpya, ulitazama kila kitu kwa mtazamo wa ustawi wa binadamu; kilichokuwa na madhara kiliondolewa na kilichokuwa na manufaa kilithibitishwa.

Because Islaam did not come to destroy human civilization, morals and customs, in order to build on it a new civilization with new morals and customs, it looked at everything from the perspective of human welfare; what was harmful was removed and what was beneficial was confirmed.

Allah anasema katika Qur'aan:

Allaah says in the Qur’aan:

Uislamu ni mfumo wa kujenga kimsingi na si wa kubomoa, kwani lengo lake ni kurekebisha na si kutawala na kutawala tu. Hata hivyo, inapaswa kufahamika kwamba Uislamu kuthibitisha baadhi ya desturi za Waarabu hakumaanishi kwamba umechukua sheria na kanuni zake kutoka vyanzo vingine, wala haimaanishi kwamba mila ambazo umezithibitisha si sehemu ya sheria ya Mwenyezi Mungu. Chochote ambacho Uislamu umekithibitisha kinachukuliwa kuwa sehemu muhimu ya kanuni ya kimungu kwa sababu zifuatazo: a) Baadhi ya mila hizo zilirithiwa kutoka vizazi vilivyotangulia ambavyo manabii walitumwa kwavyo. Mfano mzuri ni Hija, ambayo ilianzishwa na Nabii Ibrahim na Ismail.

Islaam is fundamentally system of building and not one of destruction as its goal is reformation and not merely control and government. It should be noted, however, that Islaam’s confirmation of some Arab customs does not mean that it has taken its laws and principles from other sources, nor does it mean that those practices which it confirmed are not a part of divine law. Whatever Islaam confirmed is considered an integral part of the divine code for the following reasons: a) Some of the practices were inherited from earlier generations to which prophets had been sent. A good example of this is Hajj which was instituted by prophet Abraham and Ishmael.

b) Kanuni za Kiislamu hazipingani na akili ya binadamu, wala hazieleweki kwa kukosa maana. Badala yake, zinaiweka huru akili ya binadamu kutoka kwenye upumbavu. Kwa hiyo, zinakubali matokeo yenye manufaa ya shughuli za kiakili za binadamu.

b) Islamic principles do not contradict human reason nor are they unintelligible. Instead they free the human intellect from irrationality. Consequently, they recognize the useful results of human intellectual activity.

c) Ikiwa desturi zilizothibitishwa hazingekuwepo, Uislamu ungezianzisha kutokana na hitaji la kibinadamu lililopo kwazo.

c) If the confirmed practices were not present, Islaam would have instituted them due to the existing human need for them.

Hata hivyo, idadi ya mambo yaliyothibitishwa ilikuwa, kwa kweli, ndogo sana ikilinganishwa na mengi yaliyofutwa. Zaidi ya hayo, hata jina lililothibitishwa halikubakia katika hali yake ya awali. Ni msingi wake tu ndio uliobaki bila kuguswa.26 Ili sheria ya Kiislamu ifikie lengo lake la kurekebisha jamii, imeweka mfululizo wa amri na makatazo ya kisheria, ambayo kwa pamoja huunda kanuni za mwenendo zinazoongoza mfumo wa kijamii wa Uislamu. Hata hivyo, katika kutunga sheria, mafunuo ya Qur'ani yamezingatia kanuni nne za msingi zifuatazo:

Nevertheless, the number of confirmed practices were, in fact, quite few in proportion to the many which were cancelled. And, further-more, even the title that was confirmed was not kept in its existing form. Only its foundation remained untouched.26 In order for Islamic legislation to achieve its goal of reformation, it has enacted a series of legal commandments and prohibitions, which make up the rules of conduct governing the social system of Islaam. However in the enactment of laws, the Qur’anic revelations have taken into consideration the following four basic principles:

Mfumo wa Uislamu umeteremshwa kwa manufaa ya mwanadamu. Unamtolea mwongozo katika nyanja zote za maisha ili kumhakikishia maisha yaliyo mema ndani ya jamii yenye haki, inayojitolea kumtumikia Mungu. Sheria za Kiislamu hazikusudiwi kuwa mzigo, wala kuleta ugumu kwa mwanadamu ili akue kiroho, kama baadhi ya mifumo inavyodai. Zimebuniwa ili kurahisisha mahitaji ya mtu binafsi na ya jamii ya wanadamu.

The system of Islaam has been revealed for man’s benefit. It provides him with guidance in all walks of life in order to ensure for him a righteous lifestyle within a just society committed to the service of God. Islamic laws are not meant to be a burden, creating difficulties for man in order for him to grow spiritually, as some systems may claim, They are designed to facilitate mankind’s individual and societal needs.

Kwa hiyo, miongoni mwa nguzo ambazo Uislamu umejengwa juu yake ni kuondoa matatizo yasiyo ya lazima pale inapowezekana.

As such, among the pillars on which Islaam is based is the removal of unnecessary difficulties wherever possible.

Ushahidi wa kuthibitisha kwamba sheria ya Kiislamu imejengwa juu ya dhana ya kuondoa ugumu unapatikana katika Qur'aan yote. Aya zifuatazo kutoka Qur'aan ni mifano michache tu:

Evidence to support the fact that Islamic law is based on the concept of removal of difficulty can be found throughout the Qur’aan. The following verses from the Qur’aan are only a few examples:

Kwa sababu ya kanuni hii, Allah ameweka pamoja na sheria zake za kidini aina mbalimbali za ruhusa na mapunguzo ya kisheria, kama vile ruhusa ya kufuturu katika Ramadhani na kupunguza na kuunganisha swala wakati wa safari. Zaidi ya hayo, kula vitu vilivyokatazwa (kwa mfano nguruwe na pombe) katika hali ya dharura kubwa pia kumeruhusiwa.

Because of this principle, Allaah has enacted along with the divine laws a variety of legal concessions, like the permission to break fast, and shorten and join prayers during travel. More over, the consumption of prohibited substances (e.g., pork and alcohol) in cases of dire necessity was also permitted.

Mtume (s.w.), ambaye alikuwa mfano bora wa jinsi sheria ya Kiislamu ilivyopaswa kutekelezwa, alielezwa kuwa daima alichagua njia rahisi zaidi pale alipopewa uchaguzi kati ya njia mbili zinazowezekana, mradi njia rahisi zaidi isiwe ya dhambi.32 Pia alipokewa akisema kwa baadhi ya wafuasi wake wakati wa kuwatuma kwenda kuwa magavana wa Yemen, “Fanyeni mambo kuwa mepesi (kwa watu) wala msiyafanye kuwa magumu.”33 Wanazuoni wa sheria za Kiislamu wanakubaliana kwa pamoja kwamba dhana hii ni kanuni ya msingi isiyopingika ambayo Mwenyezi Mungu huifuata katika kutunga sheria. Kwa hiyo, katika kutekeleza sheria za Mwenyezi Mungu, wamestakhrajisha sheria nyingi za pili kwa msingi huu.34

The Prophet (s.w.), who was the prime example of how Islamic law was to be implemented, was himself described as always choosing the easier path whenever a choice was given to him between two possible paths, as long as the easier path was not sinful.32 He was also reported to have said to some of his followers on the occasion of their dispatchment/ departure as governors of Yemen, “Make things easy (for the people) and do not make them difficult.”33 Islamic legal scholars unanimously consider this concept an indisputable fundamental principle followed by God in the enactment of laws. Consequently, in their implementation of the divine laws, they have deduced many secondary laws on this basis. 34

Kwa kuzingatia kanuni iliyotangulia, matokeo yake ni kwamba idadi ya wajibu wa kisheria inapaswa kuwa ndogo kiasi.

A number consequence of the previous principle is that the total number of legal obligations should be relatively few.

Kwa hiyo, vitendo na vitu vilivyokatazwa katika sheria ya Kiislamu ni vichache sana ukilinganisha na vile vilivyoruhusiwa kwa amri ya moja kwa moja au kwa kukosekana kwa amri yoyote ya kukataza. Kanuni hii inaonekana wazi katika njia ambayo Qur’aan inashughulikia makatazo na ruhusa. Katika kesi ya makatazo, aina ndogo zake hutajwa na kuorodheshwa, ilhali katika kesi ya ruhusa, kibali cha jumla hutolewa kutokana na wingi mkubwa wa aina zilizomo ndani yake. Kwa mfano, kuhusu wanawake ambao ndoa nao imeharamishwa, Allaah anasema,

Accordingly, the prohibited acts and substances in Islamic legislation are quite few in comparison to those which are allowed by direct command or by the absence of any command of prohibition. This principle can be clearly seen in the method by which the Qur’aan deals with prohibitions and permissions. In the case of prohibitions, the sub-categories are named and listed, while in the case of permissions, a general allowance is given due to the great number of categories included in it. For example, with regard to women with whom marriage is forbidden, Allaah states,

Baada ya kumaliza makundi yaliyokatazwa, Allah anasema,

After completing the prohibited categories, Allaah says,

Kuhusu vyakula, aina zilizokatazwa pia zimeorodheshwa kwa undani.

As for foods, the forbidden categories are also listed in detail.

Qur'ani inasema,

The Qur’aan states,

Kwa upande mwingine, kuhusu vyakula vilivyo halali, Allah (SWT) anasema,

On the other hand, in regard to the permissible foods, Allaah states,

Zaidi ya hayo, ingawa vitu vilivyokatazwa ni vichache ukilinganisha na vile vilivyoruhusiwa, dhambi ya mtu anayelazimishwa kutumia vitu vilivyokatazwa pia imeondolewa, kama ilivyotajwa hapo awali. Allah (SWT) ametoa ruhusa hii katika sehemu kadhaa katika Qur’ani. Kwa mfano:

Furthermore, in spite of the fact that the things which have been forbidden are quite few in comparison to those which have been permitted, the sin of one who is forced to take forbidden substances has also been lifted, as was mentioned previously. Allaah states this concession in a number of places in the Qur’aan. For example:

Ni muhimu pia kutambua kwamba sheria, kwa ujumla, hazina maelezo mengi kiasi cha kuwaletea ugumu wale wanaotaka kufuata kwa ukamilifu mafundisho ya Qur'aan. Miongoni mwa aya za Qur'aan zinazoonyesha kuwepo kwa kanuni hii ni ifuatayo:

It is also worth nothing that the laws, on the whole, do not contain so many details as to create difficulty for those who wish to strictly follow the teachings of the Qur’aan. Among the verses of the Qur’aan which indicate the existence this principle is the following:

Maswali yaliyokatazwa ni yale yanayohusu mambo ambayo Allaah ameamua kuweka makatazo kwayo kwa sababu ya maswali hayo.

The prohibited questions concern issues about which Allaah has chosen to enact prohibitions due to their questions.

Na, lau wasingeuliza kuhusu hayo, wangeachwa na chaguo kati ya kuyafanya na kutoyafanya.

And, if they did not ask about them, they would have been left with a choice between doing them and not doing them.

Miongoni mwa mifano hiyo ni jibu la Mtume (s.w.) kwa swali lililorudiwa-rudiwa kuhusu kama Hija ilikuwa ya lazima kila mwaka.41 Alisema: "Ningesema ndiyo, ingekuwa imekuwa ya lazima. Niacheni katika mambo ambayo nimewaachia nyinyi, kwani hakika wale waliokuwa kabla yenu waliangamizwa kwa sababu ya maswali yao mengi yasiyo ya lazima, na mabishano yao na kutofautiana kwao na manabii wao."42 Katika riwaya nyingine, alisimuliwa kuwa amesema: "Nikikukataza kufanya jambo, liepukeni kabisa. Lakini nikiwaamuru kufanya jambo, fanyeni kadiri muwezavyo."43 Pia alisimuliwa kuwa amesema: "Waislamu waliotenda kosa kubwa zaidi dhidi ya Waislamu wenzao ni wale walioulizia mambo ambayo hayakukatazwa, kwa sababu ya maswali yao."44 Mfano mzuri wa kutokuweka maelezo mengi unaweza kuonekana katika jinsi Qur'ani inavyoshughulikia miamala ya kibiashara. Sheria zinazohusu jambo hili hazijafafanuliwa kwa undani kabisa. Badala yake, kanuni za jumla zinazofaa kwa hali zote zimewekwa.

Included in this category is the Prophet’s (s.w.) response to repeated question concerning whether Hajj was compulsory every year.41 He said, “If I sad yes, it would have become compulsory. Leave me alone concerning things which I have left up to you, for certainly those before you were destroyed because of their many unnecessary questions and their arguments and disagreements with their prophets.”42 In another narration, he was reported to have said, “If I have prohibited you from doing something, avoid it totally. But, if I command you to do something, do as much of it as you can.”43 He was also reported to have said, “The Muslims who have committed the gravest offense against Muslims are those who asked about things which were not prohibited, because of their questions.”44 A good Example of limitation of details can be found in the Qur’anic treatment of business transactions. The laws in this regard have not at all been detailed. Instead, general precepts suitable for all circumstances have been legislated.

Kwa mfano, Allah anasema:

For example, Allaah states:

Kwa kuwa sheria za Uislamu ziliwekwa hasa kwa manufaa ya jumla ya wanadamu wote, Mtume (s.w.) alikuwa nabii wa ulimwengu mzima, aliyetumwa kwa watu wote hadi mwisho wa zama. Allaah ameeleza hilo katika Qur'aan bila shaka yoyote:

Because the laws of Islaam were primarily enacted for the general good of all mankind, the Prophet (s.w.) was a universal prophet sent to all people till the end of time . Allaah stated that in the Qur’aan in no uncertain terms:

Kuwepo kwa nasikh na mansukh katika sheria ya Kiislamu ni miongoni mwa dhihirisho za kuzingatia maslahi ya binadamu katika sheria ya Kiislamu. Mwenyezi Mungu anaweza kuweka sheria inayowafaa watu wakati wa kutungwa kwake, au inaweza kutumikia lengo maalum lenye mipaka.

The existence of abrogation within Islamic legislation is among the manifestations of human welfare considerations in Islamic legislation. God may prescribe a law suitable to people at the time of its enactment, or it may serve a particular limited purpose.

Hata hivyo, umuhimu wake unaweza baadaye kutoweka au lengo lake la pekee likawa limeshatimia. Katika mazingira kama hayo, haja ya sheria hiyo inakoma na uhalali wake unafutwa. Yafuatayo ni mifano michache tu kati ya mingi ya aina hii, inayopatikana kwenye Qur’aan na Sunnah.50 Wasia (Waseeyah): Katika utamaduni wa Kiarabu kabla ya Uislamu, watoto wa marehemu ndio waliorithi mali yake, na wazazi walirithi tu iwapo wasia ulifanywa.51 Hivyo, katika hatua za mwanzo za Uislamu, Allaah aliifanya kuandika wasia kwa wazazi na jamaa kuwa lazima, ili kuifundisha jamii mpya ya Waislamu umuhimu wa haki za familia kuhusu mali zao.

However, its suitability may later disappear or its unique purpose may have been achieved. In such circumstances, the need for the law ceases to exist and its validity becomes cancelled. The following are only a few of many such examples which may be found recorded in both the Qur’aan and the Sunnah.50 Bequest (Waseeyah): In pre-Islamic Arab culture, his children inherited the property of the decease, and parents would only inherit if a bequest were made.51 Thus, in the early stages of Islaam, Allaah made the writing of a bequest for parents and relatives compulsory, in order to teach the new community of Muslims the importance of family rights with regard to their wealth.

Lakini baada ya jamii kukubali sheria hii kwa hiari na kuanza kuitekeleza kikamilifu, Allah alilibadilisha kwa kuteremsha katika Qur'ani mfumo ulio wazi wa sheria za urithi. Na Mtume ﷺ alithibitisha zaidi kufutwa kwa sheria za zamani kwa kusema: "Hakika Allah amempa kila mwenye haki (ya urithi) haki yake, kwa hiyo hakuna wasia kwa warithi."53 Kipindi cha Maombolezo: Kipindi cha maombolezo cha mjane awali kilikuwa mwaka mzima, na ilikuwa ni wajibu kwa mumewe kuacha katika wasia wake riziki na makazi kwa kipindi chote hicho. Qur'ani inasema:

However, after the community willingly accepted this law and they began to strictly put it into practice, Allaah replaced it by revealing in the Qur’aan a clearly defined system of inheritance laws. And the Prophet (s.w.) further confirmed the abrogation of the old laws by stating, “Surely Allaah has given everyone with a right (to inheritance) his right, so there should be no bequest for inheritors.”53 Mourning Period: The widow’s mourning period was originally a full year, and it was compulsory for her husband to leave in his will provision for maintenance and housing during that whole period the Qur’aan states:

Kisha muda wa kusubiri ulipunguzwa hadi miezi minne na siku kumi.

Then the waiting period was reduced to four months and ten days.

Sheria hii baadaye ilifutwa (ilinasikhwa) katika Qur'aan kwa kuweka adhabu maalum ya mfano.

This law was later abrogated in the Qur’aan by the setting of a particular exemplary punishment.

Zaidi ya hayo, Mtume (s.w.) alitekeleza adhabu ya kupigwa mawe hadi kufa kwa wale waliofanya zinaa,58 na akaweka adhabu ya kifo kwa watu wa jinsia moja bila kubainisha njia ya kutekeleza adhabu hiyo.59 Uchunguzi wa aya zilizofutwa unaonyesha kwamba sheria ya mwanzo huenda ikabadilishwa kwa sheria kali zaidi, kama ilivyokuwa kwa sheria ya uzinzi ambayo ilibadilika kutoka kufungwa na kuadhibiwa hadi kuchapwa viboko au kupigwa mawe hadi kufa; au inaweza kubadilishwa kwa sheria nyepesi zaidi, kama ilivyokuwa kwa kipindi cha maombolezo ya mjane; au inaweza kubadilishwa kwa sheria inayofanana lakini inayofaa zaidi. Kwa vyovyote vile, katika hali zote, sheria iliyofutwa ilikuwa inafaa kwa wakati na mazingira ambayo ilishushwa. Hali ilipobadilika, sheria mpya ilitungwa ili kutimiza lengo la Allah katika sheria ya awali.

Furthermore, the Prophet (s.w.) applied the punishment of stoning to death for those who committed adultery58 and set the death penalty for homosexuals without specifying the method.59 A review of the abrogated verses indicates that the early law may be replaced by a more severe law, as in the case of the law for fornication which changed from confinement and punishment to lashes or stoning to death; or it may be replaced by a less severe law as in the case of the mourning period for widows; or it may be replaced by a similar but more suitable law. At any rate, in all cases, the abrogated law was suitable for the time and circumstances under which it was revealed. When the situation changed, a new law was enacted in order to realize Allaah’s intent in the earlier legislation.

Lau si hali ya jumuiya ya Waislamu ya awali, sheria iliyofuta hukumu ingekuwa imewekwa tangu mwanzo. Kwa mfano, katika kesi ya mjane ambaye mwanzoni alilazimishwa kukaa katika nyumba ya mumewe aliyefariki kwa kipindi cha mwaka mmoja akiwa katika maombolezo, wakati ambapo hakuweza kuolewa tena, ilikuwa desturi ya Waarabu kuwafungia wajane na kuwazuia kuolewa kwa vipindi visivyojulikana, vinavyoanzia mwaka mmoja hadi mwisho wa maisha yao.

Were it not for the situation of the Muslim community earlier, the abrogating law would have been enacted from the beginning. For Example, in the case of the widow who was at first required to wait in her deceased husband’s house in mourning for the period of one year during which she could not get married, it was the custom of the Arabs to confine widows and prevent them from marriage for indefinite periods, lasting from a year to the remainder of their lives.

Na wakati wa kipindi cha kufungiwa ndani, walilazimika kuvaa nguo zao kuukuu kabisa.60 Lau kipindi cha kungoja kingepunguzwa hadi miezi minne na siku kumi, pamoja na ruhusa ya kutoka nje ya nyumba zao iwapo wangependa, Waislamu wa mwanzo wangepata shida kubwa kukubali jambo hilo. Kwa sababu hiyo, mwaka mmoja wa maombolezo uliwekwa pamoja na kufutwa kwa kufungiwa ndani na wajibu wa kugharamiwa matumizi. Muda mfupi baada ya wao kukubali mabadiliko hayo na kuzoea, sheria mpya ilishushwa ikipunguza kipindi cha maombolezo.

Mtume (s.w.) mara nyingi alitaja sababu za hukumu zake za kisheria. Kwa mfano, katika kesi ya kufutwa kwa katazo la kuzuru makaburi, alipokewa kwa kauli yake isemayo: "Nilikuwa nimekukataza kuzuru makaburi, lakini sasa nimepewa ruhusa ya kuzuru kaburi la mama yangu. Basi zuruni, kwani yanakumbusha maisha ya Akhera."65

The Prophet (s.w.) often made mention of the rationale behind his legal pronouncements. For example, in the case of the abrogation of the prohibition of visiting graveyards, he was reported to have said, “I had forbidden you from visiting the graveyards, however, permission has been given to me to visit the grave of my mother. So, visit them, for they do remind one of the next life.”65

Maelezo ya sababu za sheria yanaonyesha kwamba kuwepo au kutokuwepo kwa sheria kunategemea kuwepo au kutokuwepo kwa sababu zake. Ikiwa manufaa ambayo sheria ilitungwa kwa ajili yake yanaendelea, basi sheria inaendelea; lakini ikiwa manufaa hayo yamebadilika kutokana na mabadiliko ya hali, sheria nayo lazima ibadilike, vinginevyo hakutakuwa na faida yoyote katika kuendelea kwake. Kwa msingi wa kanuni hii, ‘Umar ibn al-Khattaab alisimamisha ugawaji wa sehemu ya Zakaah iliyotengwa kwa ajili ya kuwahimiza wasiokuwa Waislamu wakubali Uislamu, ambayo Mtume ﷺ alikuwa akiitoa. Kama alivyoeleza, haja ya kuwahimiza ilikuwepo wakati Uislamu ulipokuwa ukipanda na ulihitaji kuungwa mkono; lakini wakati wake dola ya Kiislamu ilikuwa tayari imesimama imara.

The explanation of the reasons for laws indicates that the presence of absence of laws depends on the existence or nonexistence of their causes. If the benefit for which the law was enacted continuous, then the law is continuous; but if it has changed due to a change in circumstances, the law must also change; otherwise there would not be any benefit in its continued existence. On the basis of this principle, ‘Umar ibn al-Khattaab cancelled the distribution of the portion of Zakaah assigned for the encouragement of non-Muslims to accept Islaam which the Prophet (s.w.) used to give out. As he explained, the need for their encouragement existed during the time when Islaam was on the rise and in need of support, however, in his time the Islamic state was already firmly established.

Kuzingatia mahitaji ya binadamu kwa mujibu wa sheria pia kunaweza kupatikana katika mbinu ya kutunga sheria. Kwa sheria ambazo manufaa ya binadamu hayabadiliki kwa wakati au hali, Allah ameweka wazi maelezo yake kwa uwazi mkubwa. Kwa mfano, katika ibada za kidini, sheria za familia za ndoa, talaka na urithi, na sheria dhidi ya uhalifu ambao madhara yake hayabadiliki kwa kupita kwa wakati, kama vile mauaji, zinaa na uzinifu, wizi, na kashfa. Kwa upande wa mambo ambayo manufaa au madhara yake yanaweza kutofautiana kutoka mahali hadi mahali, Allah ameweka kanuni za jumla zenye manufaa ya kila mahali, ambazo zinaweza kutekelezwa na wenye mamlaka kulingana na mahitaji ya binadamu.

Legislative consideration of human needs can also be found in the methodology of legislation. In the case of laws wherein human benefit will not change with time or conditions, Allaah has spelled out the details very clearly. For example, in the case of religious rites, family laws of marriage, divorce and inheritance, laws against crimes whose harm will not change with the passage of time, like murder, fornication and adultery, theft, and slander. As for things whose benefit or harm may vary from place to place, Allaah has legislated general laws of universal benefit, which may be implemented by those in authority according to human needs.

Mifano ya jambo hili inapatikana katika sheria zinazohusu miamala ya kibiashara na mpangilio wa jamii. Kwa mfano, Allah amesema: “Enyi mlioamini, mtiini Allah na mtiini Mtume, na wale wenye mamlaka miongoni mwenu.”66

Examples of this category can be found in the laws concerning business transactions and the structuring of the society. For example, Allaah said, “Oh you who believe, obey Allaah and obey the Messenger, and those in authority among you.”66

Mtume (s.a.w.) mwenyewe alipokewa kusema: “Ikiwa mtumwa Mhabeshi aliyekatika kiungo atateuliwa juu yenu, akasimamia mambo yenu kwa mujibu wa Kitabu cha Allaah, basi msikilizeni na mtii (amri zake).”67 Kanuni ya kisheria pia inaweza kupatikana katika kutanguliza maslahi ya jumla ya jamii juu ya manufaa ya mtu binafsi, na katika kuzuia madhara makubwa zaidi kuliko madhara yanayofanana nayo.68 Mfano mzuri wa kanuni hiyo unapatikana katika uthibitisho wa Uislamu wa desturi karibu ya kila mahali ya kuoa wake wengi (ume wengi). Uislamu ulipunguza idadi ya juu ya wake kuwa wanne na ukabainisha wajibu wa wale wanaohusika. Ingawa kushiriki mume mmoja kunaweza kuwa chungu kwa wanawake wengi, hitaji la ndoa ya wake wengi katika jamii nyingi, lililothibitishwa na ufisadi unaotokana na kuzuiwa kwake rasmi, linadai kuhalalishwa kwake. Kwa hiyo, kwa maslahi ya jumla ya wanaume na wanawake, Uislamu ulikubali ume wengi wenye mipaka, na hivyo ukatanguliza manufaa ya jamii juu ya yale ya mwanamke mmoja mmoja.