Watu wote ni mukallaf kwa mujibu wa hukumu za sharia [ahkām]; hivyo ndivyo inavyosemwa kuhusu hukmu ya kisharia [hukm shar'i] kwamba ni khitabu cha mwenye kutunga sheria kinachohusiana na vitendo vya waja. Katika hili hakuna tofauti kati ya Muislamu na kafiri; wote wanaelekezwa kwa khitabu cha mwenye kutunga sheria, na wote ni mukallaf kwa mujibu wa kanuni ya kisharia. Dalili ya hili ni jumla ya matini kuhusu jambo hili, zote zikionyesha wazi kwamba Sharia ya Kiislamu inawaelekea watu wote, bila kujali kama ni Waislamu au makafiri. Allah (SWT) anasema

All the people are legally responsible [mukallaf] with respect to the legal rulings [ahkām]; thus it is said about the legal ruling [hukm shar’i] that it is the address of the legislator related to the actions of the servants. There is no distinction in this respect between the Muslim and the kāfir; all of them are addressed by the address [khitāb] of the legislator, and all of them are legally responsible in terms of the legal rule. The evidence for this is the totality of texts about this matter, all of which clearly indicate that the Islamic Shari’ah is addressed to all people, irrespective of their being Muslim or kāfir. Allah (swt) says

“Sema: Enyi watu! Hakika mimi ni Mtume wa Mwenyezi Mungu kwenu nyote” {al-A‘rāf: 158}, na Mtume wa Mwenyezi Mungu ﷺ alisema, “Nimetumwa kwa kila mwekundu na mweusi”, amesimulia Muslim, yaani, kwa watu wote. Kwa hiyo mwito huu ni wa jumla kwa watu wote, wakiwemo muumini na kafiri.

“Say: O mankind! Verily, I am the messenger of Allah to you all” (al-A’rāf: 158), and the Messenger of Allah (saw) said, “I was sent to every red and black”, narrated by Muslim, that is, to all people. Hence this address is general to all people, including the believer and the disbeliever.

Haipaswi kusemwa kwamba khitabu (mwito) kinahusu Imani katika Uislamu na si hukumu za matendo (ahkām al-furu’iyyah) kwa sababu ni mwito wa ujumbe ambao ndani yake mna Imani, bila kutekeleza hukumu za matendo. Hili si sahihi, kwa kuwa ujumbe una maana ya jumla unaojumuisha Imani pamoja na hukumu za matendo ambazo ulikuja nazo. Kuweka khitabu kwa Imani peke yake ni kubainisha bila sababu ya kubainisha. Zaidi ya hayo, ikiwa lengo lilikuwa kwamba watu wote wanaelekezwa kwa Imani katika Uislamu, na Waislamu peke yao ndio wanaelekezwa kwa hukumu za kisheria, hii kwa kweli ina maana ya kuwaelekeza baadhi ya watu kwa baadhi tu ya hukumu na kutowaelekeza kwa zilizobaki. Kama ingeruhusiwa baadhi ya watu waelekezwe kwa baadhi ya hukumu na wengine wakatengwa na mwito huo, basi hilo lingeruhusiwa katika kila kitu ambacho Shari’ah ilikuja nacho, yaani mfano wake ungeruhusiwa katika misingi ya Uislamu inayohusiana na Imani, kwa sababu kinachoruhusiwa katika hukumu za kisheria kinaruhusiwa pia katika mambo mengine yasiyo hayo, na hili si sahihi kwa kuwa khitabu hiki ni wazi.

It should not be said that the address is about Imān in Islam and not the legal rulings [ahkām al-furu’iyyah] on grounds that it is an address about the message which is Imān in it not acting by the legal rulings. This is incorrect because the message is general in that is includes both Imān as well as the legal rulings with which it came. To specify the address to Imān alone is to specify without a specifying cause. Further if the intent was that all the people are addressed with respect to Imān in Islam and only the Muslims are addressed with the legal rules this effectively means the addressing of some people with only some of the rulings and their not being addressed with the rest. If it were permitted that some people were addressed with some rulings such that others were excluded from this address, this would be permitted in everything the Shari’ah came with, that is, the like of it would be permitted in the foundations of Islam related to Imān, because what is permitted in the legal rulings is permitted in other than them, and this is incorrect because the address is clear,

Zaidi, Allah (SWT) ameamuru watu wote kutekeleza ibada za kiibada, hivyo makafiri pia wamo. Anasema (SWT)

Further, Allah (swt) has commanded all people with the ritual worships, thus the disbelievers are included. He (swt) says

"Na kuhiji kwenda Nyumbani ni wajibu ambao watu wanamdai Allah" (Āl-ʿImrān: 97). Aya hizi zinabainisha wazi kwamba Allah amewafanya wawajibike kwa hukumu za kisheria, kwa sababu zinawahutubu makafiri kwa hukumu za kisheria, hivyo wanawajibishwa kisheria kuhusiana nazo. Lau wasingewajibishwa kwa hukumu za kisheria, Allah asingewatishia adhabu kali kwa kutozitekeleza, kama katika kauli Yake,

“And pilgrimage to the House is a duty that mankind owes to Allah” (āl-Imrān: 97). These verses are explicit that Allah has made them responsible for the legal rulings, because they address the disbelievers with the legal rulings, so they are legally responsible with respect to them. Had they not been responsible for the legal rulings Allah would not have threatened them a severe punishment for not performing them, such as in His saying,

Kuhusu khitabu cha Mwenyezi Mungu (SWT), hakuna shaka kwamba makafiri wanaelekezwa kwa hukumu za kisheria. Lakini kuhusu utekelezaji wao halisi wa hukumu hizi za kisheria, na kuzitumia hukumu hizi juu yao na dola, na kuwalazimisha kuzitekeleza, kuna maelezo zaidi.

With respect to the (divine) address then there is no doubt that the disbelievers are addressed with the legal rulings. As for their actual performance of these legal rulings, the application of these legal rulings upon them by the state, and its forcing them to perform them, there are further details.

Kuhusu kutekeleza hukumu za kisheria wao wenyewe bila kulazimishwa, kuna hali mbili. Ikiwa Uislamu ni sharti, kwa maandiko ya kisheria, katika utekelezaji wa hukumu husika, kama swala, saumu, Hijja, Zakāt na ibada nyinginezo za aina hiyo, basi si halali kwao kuzitekeleza, na wanazuiwa kuzitekeleza, kwa kuwa Uislamu ni sharti la hukumu hizi, hivyo hazifai pamoja na kufuru. Mifano ya hilo ni ushahidi wa kafiri katika mambo ya fedha kama mkopo, na kafiri kuwa mtawala au hakimu juu ya Waislamu. Hakuna kati ya haya, wala yanayofanana nayo katika hukumu za kisheria ambazo maandiko ya kisheria hayakuruhusu kwa kafiri kwa kufanya Uislamu kuwa sharti la utekelezaji wake, zinazoruhusiwa kutekelezwa na makafiri. Kwa upande wa hukumu zote ambazo Uislamu si sharti la utekelezaji, kama makafiri kupigana pamoja na Waislamu, na ushahidi wa kisheria katika mikataba kama biashara na tiba, wanaruhusiwa kuzitekeleza wakitaka kufanya hivyo. Haya ni kuhusu wao kutekeleza vitendo kwa hiari yao wenyewe. Kuhusu kulazimishwa na (mamlaka ya utendaji ya) dola, kuna hali mbili. Ikiwa hukumu za kisheria ni za aina ambayo inaweza kuelekezwa kwa ujumla, bila kuwekewa sharti la Imani, ili Uislamu usiwe sharti la utekelezaji, au ni zile ambazo makafiri waliruhusiwa kimyakimya kutozitekeleza, basi katika hali hizi mbili hawalazimishwi kuzitekeleza. Hivyo Khalifah hawaadhibu makafiri kwa kutokubali Uislamu, isipokuwa wale wa washirikina wa Arabia wasio Ahl al-Kitāb, kwa sababu ya Kauli yake (SWT),

As for their acting on the legal rulings by themselves without being forced, there are two scenarios. If Islam is a condition, by a legal text, in the performance of the legal rulings in question, like the prayer, fasting, Hajj, Zakāt, other ritual worships and the like, then it is not permissible for them to perform them, and they are to be prevented from performing them, because Islam is a condition for these legal rulings, and thus they are not permissible with kufr. Examples of this include the testimony of the disbeliever on financial matters like the loan, and the disbelievers’ being a ruler or judge over Muslims. None of these, and the like of them of the legal rulings which a legal text has not permitted for the kāfir by making Islam a condition for their performance, are allowed to be performed by the disbelievers. As for all those legal rulings in which Islam is not a condition of performance, like the disbelievers fighting with the Muslims and the legal testimony in contracts like trade and medicine, they are allowed to perform them if they choose to do so. This is with respect to their performing the actions of their own accord. As for their being forced by (the executive authority of) the state, then there are two scenarios. If the legal rulings are of the kind which can as a general address, unqualified by the condition of Imān, such that Islam is not a condition of performance or they are of those which the disbelievers were tacitly approved for not performing, then in these two cases they are not forced to perform them. Thus the Khalifah does not punish the disbelievers for their not adopting Islam - except if they are from the polytheists of Arabia other than the Ahl al-Kitāb – due to the His (swt) saying,

"Nyinyi pigeni vita nao au watasilimu…" (al-Fath: 16), ambayo ni mahsusi kwa washirikina wa Kiarabu peke yao. Vilevile makafiri hawaamrishwi kuswali wala kuzuiwa kutoka katika swala yao wenyewe, kwa sababu ya kukubali kimyakimya kwa Mtume ﷺ kwamba waendelee kwenye ibada yao, na kwa makanisa yao yaliyokuwepo Yemen, Bahrain na Najrān. Hakubomoa makanisa ya wale ambao hawakusilimu. Hii inaonyesha kwamba wameachwa juu ya imani yao na ibada yao. Vilevile hukumu ya Jihad haitumiki juu yao, wala hawalazimishwi kuitekeleza, kwa sababu mapigano yanayotakiwa katika aya za Jihad ni kupigana na makafiri kama jinsi, na haiwezekani kwa kafiri kupigana nafsi yake mwenyewe. Vivyo hivyo hawalazimishwi kujiepusha na pombe, wala kuadhibiwa kwa kuinywa, kwa sababu kulikuwa na Wakristo Yemen waliokuwa wakinywa pombe na waliachwa wanywe, na kwa sababu Masahaba walipoyafungua maeneo hawakuwazuia makafiri kunywa pombe. Vilevile ni hukumu zote za kisheria ambazo Uislamu ni sharti la usahihi wake, au ambazo Mtume ﷺ aliridhia makafiri waendelee nazo, au Masahaba walikubali kuwaacha makafiri wazitekeleze. Katika kesi zote hizi, makafiri hawalazimishwi kuzitekeleza, wala kanuni hizi hazitumiki juu yao na Khalifah. Lakini zile hukumu za kisheria ambazo si za namna hiyo, yaani Uislamu si sharti la usahihi wake, na hakuna dalili ya kisheria iliyokuja kuonyesha kwamba hazitumiki kwa makafiri, basi wanaombwa kuzitekeleza. Kanuni hizi zinatumika juu yao na wanalazimishwa kuzitekeleza, na wanaadhibiwa kwa kuziacha. Hii ni kwa sababu asili ya makafiri ni kwamba wanaelekezwa kwa khitabu cha kisheria, na pale ambapo hakuna dalili ya kufanya hukumu iwe na sharti la imani au kuruhusu wasiitekeleze, basi khitabu cha jumla cha asili kinabaki kwa ujumla wake, hivyo kuwajumuisha. Kwa hiyo makafiri wanalazimishwa kutii hukumu zote za kisheria isipokuwa tu zile ambazo ushahidi wa kisheria unatoa ubaguzi kwa kanuni ya jumla. Ushahidi wa hili ni utekelezaji wa Mtume ﷺ wa hukumu hizi za kisheria kwa makafiri. Imethibitishwa kwamba Mtume ﷺ aliwashughulikia kwa mujibu wa hukumu za Kiislamu katika mambo ya miamala (muamalāt), na kwamba aliwaadhibu kwa makosa ya jinai (kulingana na hukumu za Kiislamu za makosa hayo). Kutoka kwa Anas: "Myahudi mmoja alimpiga kichwa msichana mtumwa kati ya mawe mawili, hivyo akaulizwa 'nani amekufanyia hivi, je, ni fulani au fulani?' mpaka Myahudi akatajwa, naye akatikisa kichwa. Myahudi huyo alipelekwa na akakiri kitendo chake. Mtume ﷺ akaamuru aadhibiwe, hivyo kichwa chake kikapigwa kwa mawe," amesimulia al-Bukhāri. Kutoka kwa Abu Salamah ibn Abd al-Rahmān na Sulaymān ibn Yasār, wakisimulia kutoka kwa baadhi ya watu wa Ansār: "Mtume ﷺ alisema kwa Mayahudi, akianza nao, 'Wapite hamsini miongoni mwenu waape kiapo.' Wakakataa, hivyo akawaambia Ansār: 'Fanyeni lile linalowapa haki ya dai lenu'. Wakasema: 'Je, tuape kiapo kuhusu jambo ambalo hatukulishuhudia, Ee Mjumbe wa Allah?' Hivyo Mjumbe wa Allah ﷺ akaweka diyya (fidia ya damu) juu ya Mayahudi kwa sababu (aliyeuawa) alikutwa miongoni mwao," amesimulia Abu Dawūd. Kutoka kwa Jabir ibn Abdullah kwamba alisema: "Mtume ﷺ alimpiga mawe mtu mmoja kutoka (kabila la) Aslam, pamoja na mwanamume Myahudi na mkewe", amesimulia Muslim. Ahadith hizi zinaonyesha kwamba Mtume (saw) alikuwa akiwaadhibu makafiri kama alivyokuwa akiwaadhibu Waislamu, jambo linaloonyesha kwamba wanalazimishwa kutekeleza hukumu za kisheria, na hukumu za kisheria zinatekelezwa juu yao kama zinavyotekelezwa juu ya Waislamu, nao wamefungwa nazo kama Waislamu wanavyofungwa na hukumu za kisheria za miamala, adhabu na hukumu nyingine za kisheria; na hakuna kinachoweza kutengwa na jambo hili isipokuwa kile ambacho dalili yenyewe imekitenga katika utekelezaji, si katika kuelekezwa kwa hukumu. Hizi ndizo hukumu ambazo Uislamu ni sharti la uhalali wake, na zile ambazo imethibitishwa kwa maandishi kwamba wao hawalazimishwi kuzitekeleza.

Aya hizi zote ni ukumbusho (na si kubainisha). Vivyo hivyo hadīth ya Mtume (saw), "Yeyote anayemwamini Allah na Siku ya Mwisho, basi na aseme maneno mazuri au anyamaze kimya", aliyoipokea al-Bukhāri, Muslim na wengineo. Haya yote ni ukumbusho wa Imani, wala si sharti la kuwajibika kisheria kuhusiana na hukumu za kisheria. Kwa hiyo, kuunganishwa kwa anwani ya ‘Enyi mlioamini’ hakuifanyi kuwa mahsusi kwa Waislamu, bali ni ukumbusho kwao wa imani yao. Kwa mujibu huo, anwani ya kuwajibika kisheria inabaki kuwa ya jumla, ikiwajumuisha makafiri na Waislamu. Hivyo basi makafiri wanaelekezwa kwa Sharia nzima, misingi (ya itikadi) pamoja na matawi (ya fiqhi), na Khalifah ameamrishwa kutekeleza hukumu zote za kisheria juu yao. Ziko nje ya utekelezaji, lakini si nje ya anwani, zile hukumu za kisheria ambazo kutotekelezwa kwake kwa makafiri au ambazo umahsusi wake kwa Waislamu umethibitishwa kwa maandiko ya Qur’ani au Hadīth. Hukumu nyingine zote za kisheria zinatekelezwa juu ya makafiri kama zinavyotekelezwa juu ya Waislamu.

All these verses are a reminder (and not a specification). Likewise is the hadīth of the Messenger (saw), "Whosoever believes in Allah and the Last, then let him speak good or keep silent", narrated by al-Bukhāri, Muslim and others. All of this is a reminder of the Imān, and not a condition for legal responsibility with respect to the legal rulings. Therefore, the conjunction of the address with ‘O you who believe’ does not specify it for the Muslims, but it is a reminder to them of their belief. Accordingly, the address of legal responsibility remains general, including both the disbelievers and the Muslims. Hence the kuffār are addressed with the entirety of the Shari'ah, foundations (creed) as well as branches (jurisprudence), and the Khalifah is commanded to implement all the legal rulings upon them. Excluded from the implementation, but not the address, are those legal rulings whose non implementation on the kuffār or whose specificity to the Muslims is established by a text of the Qur’an or Hadīth. All other legal rulings are implemented upon the kuffar as they are implemented on the Muslims.