Hizi ni matendo yao na maneno yao, na yote mawili yanaendana, lakini wenye udanganyifu, na baadhi ya Waislamu wasio na tahadhari, wanasisitiza mazungumzo na wanakanusha mgongano na mapambano kati ya ustaarabu. Baadhi ya Ummah huu wanaendelea kusisitiza mazungumzo kati ya dini, wakitaja Ukristo hasa katika mazungumzo haya, hivyo wanatafuta pointi za muungano kati ya Uislamu na Ukristo, kama vile kupambana dhidi ya kutokuamini Mungu, wakisahau au wakijifanya wamesahau kwamba kufuru ni itikadi moja.

These are their actions and sayings and they are both in harmony, yet the deluded, and some naïve Muslims, insist upon dialogue and deny the clash and struggle between civilisations. Some of this Ummah persist upon dialogue between religions, specifying Christianity with this dialogue, thus look for points of reunion between Islam and Christianity such as fighting against atheism, forgetting or pretending to forget that kufr is one creed:

"Kwenu ninyi ni dini yenu" [TMQ Al-Kafirun: 6], kwa sababu Allah subhanahu wa ta'ala aliwaelekeza makafiri kwa lugha ya wingi na kusema:

"To you is your deen" [TMQ Al-Kafirun: 6] for Allah subhanahu addressed the disbelievers with the language of plurality and said:

Sema: Enyi makafiri.{ Qul ya ayyuhal-kafirun } [TMQ Al-Kafirun: 1] Kisha Yeye akataja dini kwa umbo la umoja na kusema:

"Say: O you disbelievers." [TMQ Al-Kafirun: 1] Then He mentioned the deen in singular form and said:

"Kwenu ni dini yenu" [TMQ Al-Kafirun: 6]. Au kama mikutano ya kutatua tatizo la Kipalestina. Lakini ni nani aliyeunda dola ya Kiyahudi, akailinda na kuisaidia kwa fedha, silaha na uungwaji mkono, isipokuwa dola za kikafiri zilizojengwa juu ya ustaarabu wa Kibepari?! Wale waliodanganyika wana wajibu wa kuutekeleza, kwa kuwa wao ni mawakala wa kifikra. Kwa upande wa wajinga, wao wanafanya mzaha na kujishughulisha na jambo lisilo na maana, na wanashiriki katika kuwadanganya watu wengi. Wanaingia katika mikutano, mazungumzo na vikao vinavyoalikwa na Mayahudi na Wakristo. Haya ni miito yenye shaka, ambao waitaji wake wanakusudia kututenganisha na dini yetu, na kuchanganya haki na batili, bila kuacha juhudi yoyote kwa ajili ya hilo: "Hawatakuridhia Mayahudi wala Wakristo mpaka ufuate mila yao. Sema:

"To you is your deen" [TMQ Al-Kafirun: 6]. Or like meetings to solve the Palestinian problem. Yet who created the Jewish state, protected it and assisted it with money, weapons and support, other than the kafir states founded upon the Capitalist civilisation?! The deluded have a duty to discharge, because they are intellectual agents. As for the naïve, they are joking and occupy themselves with something futile, and they share in deluding the masses. They enter into meetings, dialogues and sessions invited by Jews and Christians. They are dubious calls, whose callers intend to detach us from our deen, and mix the truth with falsehood, without sparing any effort for that: "Never will the Jews and Christians be pleased with you until you follow their creed. Say:

"Hakika mwongozo wa Allah ndio mwongozo (pekee)." Na ikiwa ungefuata matamanio yao baada ya kukujia elimu, basi hutakuwa na mlinzi wala msaidizi dhidi ya Allah." [TMQ Al-Baqarah: 120].

'Verily the guidance of Allah is the (only) guidance.' And if you were to follow their desires after what came to you of knowledge, then you would have against Allah no protector or helper" [TMQ Al-Baqarah: 120].

Na:

(And):

"Wanatamani wewe ulegee (kwao) ili nao walegee (kwako)" [TMQ Al-Qalam: 9], yaani kuelekea kwao. Aya hii, ingawa iliteremshwa kuhusu washirikina wa Makka, hata hivyo inawahusu kila kafiri (kafir) na kila mshirikina (mushrik). Aya zilizo wazi zinathibitisha, Masahaba walikuwa na ijmaa, na Umma wa Kiislamu unajua, kwamba Watu wa Kitabu ni makafiri; kwa hiyo haiwezekani kuafikiana nao wala kuelekea kwao. Badala yake, ni wajibu kuonyesha upotofu wa dini yao, ukafiri wao na uongo wao, na kuwalingania waingie katika dini ya kweli, dini ya Uislamu. Baada ya kuanzisha Dola ya Khilafah, wanalinganiwa kwenye Uislamu; wakikataa,

"They wish that you compromise (with them) so that they compromise (with you)" [TMQ Al-Qalam: 9] i.e. incline to them. This ayah, even though it was revealed about the Makkan polytheists, however it applies upon every disbeliever (kafir) and polytheist (mushrik). The definite aayaat prove, and the Sahabah have had a consensus (ijmaa), and the Islamic Ummah knows, that the People of the Book are disbelievers; hence it is not possible to compromise with them and or incline towards them. Rather, it is obligatory to demonstrate the fallacy of their deen, their disbelief and lies, and invite them to enter the true deen, the deen of Islam. After establishing the Khilafah State, they are invited to Islam; if they reject,

kisha Jizyah, na wakikataa, basi upanga. Kuchukua hoja kutoka kwa kauli yake ﷺ ni udanganyifu.

then the Jizyah, and if they reject, then the sword. It is deception to deduce with His (PBUH) saying:

"Msibishane na Watu wa Kitabu isipokuwa kwa njia iliyo bora" [TMQ Al-Ankabut: 46] na nyamaza kuhusu hitimisho la aya: "isipokuwa wale walio dhulumu miongoni mwao. Na sema:

"Argue not with the People of the Book except with that which is better" [TMQ Al-Ankabut: 46] and remain silent about the ayah's conclusion: "except those who do wrong among them. And say:

"Tunaamini yale yaliyoteremshwa kwetu na yaliyoteremshwa kwenu, na Mungu wetu na Mungu wenu ni mmoja, na sisi tunajisalimisha (katika Uislamu) kwake" [TMQ Al-Ankabut: 46]. Basi wale miongoni mwao waliofanya dhulma wametengwa na mjadala kwa njia iliyo bora; wao ndio wanaopigana na hawalipi jizya, kwa hiyo kinachotakiwa ni kuwashinda na si kujadiliana nao.

'We believe in that which was revealed to us and revealed to you, our God and your God is one, and we submit (in Islam) to Him" [TMQ Al-Ankabut: 46]. So those who among them made wrong are excluded from the arguing with that which is better; they are the one who fight and do not pay the jizyah, so what is required is the triumph over them and not arguing with them.

Ni kosa pia kutoa hukumu kutokana na kauli yake ﷺ:

It is also erroneous to deduce His (PBUH) saying:

"Na waambie wale wasioamini: 'Fanyeni kwa uwezo wenu, hali yenu na mwenendo wenu. Sisi pia tunafanya (vivyo hivyo). Na subirini! Sisi pia tunasubiri'" [TMQ Hud: 121-2] kama 'kuishi pamoja kwa amani baina yetu na wao'. Amri hii inaonyesha vitisho na kutishia. Badala yake, tumeamrishwa, zaidi ya kuwatisha na kuwatishia, kupigana nao mpaka waukubali Uislamu au walipe jizya kama itakavyofuata. Basi kuishi pamoja kwa amani kuko wapi?! Kuhusu hoja iliyotokana na kauli yake (SWT) ﷺ...

"And say to those who do not believe: 'Act according to your ability, situation and way. We are acting (likewise). And wait! We (too) are waiting" [TMQ Hud: 121- 2] as 'peaceful co-existence between us and them'. This command indicates intimidation and threat. Rather, we are commanded, beyond intimidating and threatening them, to fight them until they embrace Islam or pay the jizyah as will follow. So where is the peaceful co- existence?! As for the deduction with His (PBUH) saying:

"Hakika wale walioamini, na Mayahudi, na Wasabai, na Wakristo, na Wazoroastria, na wale waliomshirikisha (Allah), hakika Allah atahukumu baina yao Siku ya Kiyama. Hakika Allah ni Shahidi juu ya kila kitu" [TMQ Al-Hajj: 17] kwa kuacha "tofauti za itikadi na mwenendo baina yetu na wao kwa Allah kuhukumu baina yetu Siku ya Kiyama." Ikiwa hii inamaanisha kutowalazimisha kuingia Uislamu, basi ni sahihi. Ikiwa inamaanisha kwamba Allah atahukumu baina yao Siku ya Kiyama, basi hilo nalo ni sahihi. Ikiwa inamaanisha kutowalingania kwenye dini ya haki, basi ni batili, kwa kuwa tumeamriwa kuwapelekea da'wah hadi waukubali Uislamu au walipe jizya au wapigwe vita. Ikiwa inamaanisha kutopigana nao, hilo pia ni sahihi, kwa sababu vita vya kushambulia (qital ut-talab) ni fardhi kama itakavyofuata.

"Verily those who believe and the Jews and Sabians and Christians and Zoroastrians, and those who associate (with Allah), verily Allah will judge between them on the Day of Resurrection. Verily Allah is witness over all things" [TMQ Al-Hajj: 17] for leaving "the differences in beliefs and conduct between us and them to Allah to judge between us on the Day of Resurrection." If this means not compelling them to enter Islam, then it is correct. If it means that Allah will judge between them on the Day of Resurrection, then that is also correct. If it means not inviting them to the deen of truth, it is false, because we are commanded to carry the da'wah to them until they embrace Islam or pay jizyah or they are fought. If it means not fighting them, this is also wrong, because the offensive war (qital ut- talab) is fard as will follow.

Kuhusu kuhitimisha kutokana na kauli Yake (SWT):

As for deducing from His (SWTH) saying:

"Mwenyezi Mungu hakukatazi ninyi kuwatendea wema na uadilifu wale ambao hawakukupigeni vita kwa sababu ya dini wala hawakukutoeni majumbani mwenu. Hakika Mwenyezi Mungu anawapenda wenye uadilifu" [TMQ Al-Mumtahinah: 8] juu ya wema, uadilifu na kuwatendea vyema watu hawa. Inasemekana kuwa lengo la aya hii ni wale walioamini huko Makka lakini hawakuhama, kwa hiyo hoja inayotokana nayo iko nje ya mada. Iwapo maana ni kila mmoja wa watu wa dini (nyingine), hoja hiyo ni sahihi kwa wale ambao hawakutupigeni vita wala hawakututoa katika majumba yetu. Hakika hii haijumuishi wale wanaowapiga vita Waislamu wa Palestina, wakiwafukuza na kusaidia kufukuzwa kwao. Pia haijumuishi kila anayewapiga vita Waafghani sasa hivi, wakiwafukuza na kusaidia kufukuzwa kwao. Vilevile, haijumuishi watu wowote wanaotupiga vita nchini Iraq tangu Vita ya Pili ya Ghuba, wala wale wanaotupiga vita Kashmir, Chechnya na mfano wake.

"Allah does not prohibit you to deal kindly and justly with regard to those who did not fight you over the deen nor drove you from your houses. Verily Allah loves those are just" [TMQ Al-Mumtahinah: 8] upon kindness, justice and treating these people well. It is said that what is meant by this ayah is those who believed in Makkah and did not emigrate, so the deduction with it is outside the subject. If the meaning is every one of the people of (other) religions, the deduction is correct regarding those who did not fight us or drive us out from our houses. Definitely this does not include those who fight the Muslims of Palestine, expelling them and assisting in their expulsion. Also it does not include everyone who fights the Afghans now, expelling them and assisting in their expulsion. Likewise, it does not include any people fighting us in Iraq since the Second Gulf War, neither does it includes those fighting us in Kashmir, Chechnya and their like.

Iwapo watatumia kama ushahidi kauli yake ﷺ:

If they use as evidence His (PBUH) saying:

"Na wakiegemea amani, basi nawe ielekee kwake" [TMQ Al-Anfal: 61] (kusema) kwamba Uislamu ni dini ya amani na kwamba amani ndiyo asili, basi aya hii inapaswa kufahamika pamoja na aya hii:

"And if they incline to peace, then you incline to it" [TMQ Al-Anfal: 61] (to say) that Islam is a deen of peace and that peace is the origin, then this ayah has to be understood together with this ayah:

"Msiwe dhaifu na kuomba amani hali ya kuwa ndio mnaoshinda" [TMQ Muhammad: 35].

"Be not weak and call to peace while you have the upper hand" [TMQ Muhammad: 35].

Basi ikiwa Waislamu wanaishi kwa heshima, nguvu, mamlaka na kuwa kundi moja (jama'ah), basi hakuna amani. Tathmini ya faida au hasara ya amani inaachwa kwa Khalifa, na hakuna umuhimu wa tathmini ya mtu mwingine yeyote isipokuwa ikiwa amepewa mamlaka na yeye. Ikiwa wanatumia kama ushahidi kauli yake ﷺ:

So if Muslims are living with dignity, strength, power and (as one) group (jama’ah), then no peace. The evaluation of the benefit, or otherwise, of peace is left to the Khaleefah, and there is no importance to the evaluation of anyone else unless he is delegated by him. If they use as evidence His (PBUH) saying:

"Enyi mlioamini, ingieni katika Uislamu wote kwa ukamilifu, wala msifuate nyayo za Shetani. Hakika yeye ni adui yenu wa wazi." [TMQ Al-Baqarah: 208] Inasemekana kwamba ni lazima kujua ni watu gani wanaoelekezwa kwa aya hii, kisha kujua maana ya 'as-silm'. 'Wale walioamini' wanaweza kumaanisha Waislamu wanaoelekezwa, na inaweza kuwa waumini wa Manabii waliotangulia Muhammad ﷺ. Na 'as-silm' hapa inaweza kuwa Uislamu, au ikamaanisha amani (sulh). Ikiwa wanaoelekezwa ni waumini wa Muhammad ﷺ, basi haina maana kuwaambia: 'Ingieni katika amani pamoja na waumini', kwa sababu wao si wapiganaji bali ni waumini kama wao. Inasemwa kwao tu: 'Ingieni katika Uislamu kikamilifu', yaani kutii Shari'ah Yake yote na kuweka mipaka na kanuni Zake, bila kujaribu kuchagua baadhi na kuacha baadhi. Ikiwa wanaoelekezwa ni waumini wa Manabii waliotangulia, basi haina maana kuwaomba waingie katika amani; bali maana hii haipatikani katika Qur'an. At-Tabari alisema: "Kuhusu kuwaita kwanza kwenye amani, hilo halipo katika Qur'an." Kwa hiyo maana ni kuwaita kwenye Uislamu na kuingia ndani yake. Kwa hivyo, yeyote aliyeelekezwa, hakuna wito humo kwa Waislamu kuingia katika mkataba wa amani na makafiri, yaani amani ya pande zote (muwada'ah). Na wakitumia kama ushahidi kauli Yake (SWT):

"O you who believe, enter into submission (as-silm) completely and do not follow the footsteps of Satan. Verily he is an open enemy to you." [TMQ Al-Baqarah: 208] It is said that it is necessary to know those being addressed with this ayah then know the meaning of 'as-silm'. 'Those who believe' could mean the Muslims as being addressed, and it could be the believers in Prophets before Muhammad (PBUH), and 'as-silm' could here be Islam or it could mean peace (sulh). If those addressed are the believers in Muhammad (PBUH), there is no meaning in saying to them: 'Enter into peace with believers', because they are not warriors but are rather believers like them; it is only said to them: 'Enter completely into Islam, meaning the obeying of all His Shari'ah and establishing His limits and rules, without trying to choose some and leaving some.' If those addressed are the believers in the previous Prophets, there is no meaning in requesting them to enter into peace; rather this meaning does not exist in the Qur'an. At-Tabari said: "As for calling them initially to peace, this does not exist in the Qur'an." So the meaning is calling them to Islam and to enter therein. Thus whoever was the one addressed, there is no call therein for Muslims to enter into treaty of peace with disbelievers i.e. mutual peace (muwada'ah). And if they use as evidence His (SWTH) saying:

"Na wakijiondoa kwenu, wasipigane nanyi na wakawapelekea amani, basi Allah (SWT) hajakuwekea njia ya kuwashambulia." [TMQ An-Nisa: 90] (Maana yake) ni kwamba ni haram kwa Waislamu kuanzisha vita dhidi ya makafiri wenye amani wanaojiondoa kupigana na Waislamu. Imesemwa kwamba aya hii inahusu wanafiki wanaofanya urafiki na kufikia watu ambao tuna mkataba nao, yaani wanafuata sheria yao katika mkataba (muwada'ah). Inaweza pia kumaanisha wale wanaotoka pamoja nao kwa kulazimishwa kupigana nasi kisha wanajiondoa kwenye mapigano, kama wale waliotoka siku ya Badr pamoja na washirikina; basi hakuna njia kwetu dhidi yao. Wakitumia kama ushahidi kauli Yake (SWT):

"And if they withdraw from you, fight not against you and offer you peace, then Allah (SWTH) has opened no way for you against them" [TMQ An-Nisa: 90] (to say) that it is haram for Muslims to initiate fighting against peaceful disbelievers who withdraw from fighting Muslims. It is said that this ayah relates to hypocrites who befriend and reach a people with whom we have a covenant i.e. they follow their rule in the treaty (muwada'ah). It might mean those who go out with them under compulsion to fight us and then they withdraw from the fighting, like those who came out on the day of Badr with the polytheists; then there is no way for us against them. If they use as evidence His (SWTh) saying:

"Ruhusa (ya kupigana) imetolewa kwa wale waliopigwa vita, kwa sababu wamedhulumiwa. Na hakika Allah (SWTH) ana uwezo wa kuwasaidia." [TMQ Al-Hajj: 39] (Maana yake) ni kwamba ruhusa ya kupigana ni kwa aliyedhulumiwa dhidi ya yeyote aliyeanzisha vita dhidi yake. Imesemwa kwamba amri ya kupigana ni ya jumla (mutlaq), bila kufungwa na hali ya kudhulumiwa. Hii ni kwa sababu kauli yake: "kwa sababu wamedhulumiwa" si sababu ya kisheria ('illah) ya kupigana, bali ni hali halisi ya kuelezea (wasf waqi'). Hii ni kwa sababu Maquraishi walikuwa wakiwadhuru vikali Waislamu waliokuja kwa Rasuli wa Allah ﷺ, wakiwapiga na kuwajeruhi kichwani, wakilalamika kwake, naye akawaambia: "Subirini, kwani sijaamriwa kupigana," hadi walipohama. Kisha aya hii ikateremshwa, ambapo Allah aliwaamuru kupigana baada ya kuwazuia kufanya hivyo. Ad-Dhahhak alisema: "Masahaba wa Mtume wa Allah ﷺ waliomba ruhusa ya kupigana na makafiri walipowadhuru, naye Allah (SWTH) akateremsha:

"Permission (to fight) is given to those who were fought, because they were oppressed. And verily Allah (SWTH) is Able to support them" [TMQ Al-Hajj: 39] (to say) that the permission to fight is for the oppressed against whoever initiated fighting against him. It is said that the command to fight is absolute (mutlaq) without restriction to the situation of oppression. This is because His saying: "because they were oppressed" is not a divine reason ('illah) for fighting, but rather a descriptive reality (wasf waqi'). This is because the Quraysh used to severely harm the Muslims who would come to Rasool Allah (PBUH), beaten and wounded in the head, complaining to him and he would say to them: "Be patient for I have not been commanded with fighting" until they emigrated. Then this ayah was revealed wherein Allah commanded them with fighting after He prevented them from it. Ad- Dhahak said: "The companions of the Messenger of Allah (SWTH) sought permission to fight the disbelievers when they harmed them, and Allah (SWTH) revealed:

"Hakika Allah hawapendi kila msaliti mkafiri" [TMQ Al-Hajj: 38]. Alipohama, ikateremshwa:

'Verily Allah likes not any treacherous disbeliever" [TMQ Al-Hajj: 38]. When he emigrated, it was revealed:

"Ruhusa (ya kupigana) imepewa wale ambao walipigwa vita kwa sababu walidhulumiwa. Hakika Mwenyezi Mungu (SWTH) ana uwezo wa kuwasaidia" [TMQ Al-Hajj: 39]. Hivyo aya hii ilishushwa ili kuondoa katazo kwa Waislamu la kuzuia madhara yasiwafikie. Kwa hiyo ni hali maalumu, ingawa inaashiria amri ya kupigana kupitia maana iliyodokezwa (dalalat al-ishara). Basi aya hii haielezi uhalali wa kupigana katika njia ya Mwenyezi Mungu, bali uhalali wa kupigana ili kuzuia madhara. Hivyo hakuna mgongano kati ya aya hii na aya za Surat At-Tawbah. Zaidi ya hayo, aya za At-Tawbah zilishushwa baadaye, kwa hiyo hakuna kufuta hukmu (naskh), wala kubainisha (takhsis), wala kuweka mipaka kwake.

'Permission (to fight) is given to those who were fought because they were oppressed. And verily Allah (SWTH) is Able to support them' [TMQ Al-Hajj: 39]." Thus the ayah was revealed to lift the ban from Muslims in repelling harm from them. So it is a specific situation, even if it avails the command to fight via the indicated meaning (dalalat al-ishara). So the ayah does not explain the legitimacy of fighting in the way of Allah, but the legitimacy of fighting to repel harm. Thus there is no contradiction between this ayah and the aayaat of At-Taubah. Moreover, the aayaat of At-Taubah were revealed later, so there is no abrogation, specification or restriction (to them).

Iwapo watatoa hoja kwa hadithi ya Ibn Abi Awfa iliyokubaliwa: Mtume wa Allah ﷺ alisema:

If they deduce with the hadith of ibn Abi Awfa that is agreed upon: The Messenger of Allah (PBUH) said:

"Enyi watu, msitamani kukutana na adui, na muombe Allah afya njema. Na mkikutana nao, subirini na jueni kwamba Pepo iko chini ya kivuli cha panga." Hadithi hii haina uhusiano wowote na amani ya pande mbili, kwa kuwa iliyomo ni katazo la kutamani kukutana nao, si katazo la kupigana nao wala amri ya kufanya amani nao. Wanazuoni wamesema katazo hili linatokana na yaliyomo katika kutamani kukutana na adui, yaani kiburi ('ijab); kwa hiyo ni hitimisho lililotolewa nje ya muktadha. Kuna majaribio mengine ya kutoa hitimisho ambayo hayastahili kujibiwa, bali hayastahili hata kutajwa. Hata hivyo tunayataja ili kuonyesha kwamba baadhi ya watu hawa hawasiti kukusanya ushahidi kwa namna yoyote ile. Lengo lao kuu ni kuthibitisha kwamba Uislamu ni dini ya amani, si dini ya mapambano, mgogoro na jihadi. Bali, kwa mtazamo wao, ni dini ya usalama, amani na uvumilivu. Baadhi ya kile wanachodai kuwa ushahidi katika somo hili ni kauli Yake (SWT):

"O people, do not wish to meet the enemy and ask Allah for well- being. And if you meet them, be patient and know that Paradise is under the shadow of swords." This hadith has no relation with mutual peace, since what is therein is prohibition from wishing to meet them not prohibition from fighting them or the command for making peace with them. The scholars have said this prohibition is due to what there is in wishing to meet the enemy of pride ('ijab); so it is a deduction out of context. There are other attempts of deduction that do not deserve rebuttal, nay they do not (even) deserve mention. However we mention them to prove that some of these people do not refrain from gathering the evidences in any way. Their main concern is to prove Islam is a deen of peace and not a deen of struggle, conflict and jihad. Rather, in their view it is rather a deen of security, peace and tolerance. Some of what they claim to be evidence in the subject is His (SWTH) saying:

"Na akawafanya wawe salama baada ya hofu" [TMQ Quraish: 4] na kauli yake (SWT):

"And made them safe from fear" [TMQ Quraish: 4] and His (SWTH) saying:

"…hifadhi salama" [TMQ Al-Ankabut: 67] na kauli Yake (SWTH):

"…a secure sanctuary" [TMQ Al-Ankabut: 67] and His (SWTH) saying:

"Na kwa mji huu uliohifadhiwa salama" [TMQ At-Tin: 3] na kauli Yake (SWT):

"And by this city of security" [TMQ At-Tin: 3] and His (SWTH) saying:

"Na Tutawabadilishia usalama baada ya hofu yao" [TMQ An-Nur: 55]. Na kauli yake (ﷺ):

"And We will exchange for them security after their fear" [TMQ An-Nur: 55]. And his saying (PBUH):

"Yeyote miongoni mwenu anayeamka akiwa salama katika kundi lake (sirb)." Hii, kwa kweli, ni kudharau Shari'a na akili za watu!

"Whoever of you awakes safe in his flock (sirb)." This, indeed, is scorning of the Shar'a and the minds of people!