Uislamu (kuwa Mwislamu) si sharti la uwajibikaji wa kisheria [taklīf] kuhusiana na hukumu za kisheria, isipokuwa hukumu ambayo maandiko yanabainisha kuwa ni kwa Waislamu, aidha kwa uwazi [sarahatan], kama vile,

Islam (being Muslim) is not a condition for legal responsibility [taklīf] with respect to the legal rulings, except for a ruling about which a text specifies that it is for Muslims, either explicitly [sarahatan], like,

Kwa hiyo Uislamu ni mojawapo ya masharti ya uwajibikaji wa kisheria katika yale ambayo unakuja kama sharti lake. Hata hivyo, zipo sharti za jumla zaidi za uwajibikaji wa kisheria, ambazo hakuna tofauti kati ya Muislamu au kāfir. Sharti hizo ni ukomavu wa kimwili [bulūgh], akili timamu au akili yenye busara [‘aql], na uwezo [qudrah]. Hivyo, ili mtu awe na uwajibikaji wa kisheria, lazima awe amekomaa kimwili, awe na akili timamu, na awe na uwezo wa kutekeleza yale aliyofanywa kuwajibika nayo. Kutoka kwa Ali (Mwenyezi Mungu amtukuze uso wake) kwamba Mtume wa Mwenyezi Mungu ﷺ alisema: "Kalamu imeinuliwa kwa watatu: aliyelala mpaka aamke, mwenye wazimu mpaka arejee akili yake, na mtoto mpaka akomae", imepokewa na Imam Zayd katika kitabu chake cha Musnad. Na Mwenyezi Mungu, Mtukufu, anasema,

Therefore Islam is one of the conditions of legal responsibility in that which it comes as a condition. However there more general conditions of legal responsibility, in which there is no distinction between Muslim or kāfir. These conditions are physical maturity [bulūgh], sanity or a sane intellect [‘aql], and ability [qudrah]. Thus for a person to be legally responsible he must be physically mature, sane, and able to perform what he has been made responsible with. From Ali (may Allah ennoble his face) that the Messenger of Allah (saw) said, “The pen is lifted from three: the sleeping one until he wakes up, the insane until he regains his sanity, and the child until he matures”, narrated by Imam Zayd in his Musnad. And Allah, the Exalted, says,

Maana ya 'kuinuliwa kwa kalamu' ni 'kuinuliwa kwa wajibu', kiasi kwamba mtu hana dhima ya kisheria wala hahusishwi na hukumu za kisheria. Na maana ya "Allah haweki mzigo…", ingawa ni kukanusha, inabeba maana ya katazo, na hili linathibitishwa na kauli yake ﷺ: "na nikikuamrisha jambo, litekelezeni kadiri mnavyoweza", iliyopokewa na al-Bukhāri na Muslim. Hapa haifai kusemwa kwamba Allah ameiwajibisha zaka, matumizi ya lazima [nafaqah], na madai ya fidia [damanāt] juu ya mtoto na mwenye akili iliyoharibika, na hivyo wao ni wenye dhima ya kisheria [mukallaf] kwa sababu wamefanywa kuwajibika kwa baadhi ya hukumu za kisheria. Hili si sahihi, kwa sababu wajibu huu hauhusiani na kitendo cha mtoto wala cha mwenye akili iliyoharibika, bali unahusiana na mali yao na dhima yao [dhimmah]. Mali yao na dhima yao ndio kitu kinachowajibika, si mtoto au mwenye akili iliyoharibika wenyewe. Hili liko wazi kwa sababu kuinuliwa kwa kalamu kumebainishwa kwa mpaka wazi, "mpaka abaleghe", na "mpaka apate akili", na hili linasaidia kupata sababu yenye athari, ambayo ni udogo wa umri wa kimwili, na wazimu, na hivi havina uhusiano wowote na fedha na deni, kwa hiyo si ubaguzi wa kanuni hii. Wala haifai kusemwa kwamba Allah, Mtukufu, amemwajibisha mtu asiye na uwezo wa kutekeleza jambo kwa utekelezaji wa jambo hilo, kama alivyomwamuru Abu Lahab aamini yaliyoteremshwa, ilhali Yeye (swt) alishaeleza kwamba hatoamini; hivyo akakusanya mambo mawili yanayopingana, na kwa hivyo kumwekea wajibu wa jambo lisilowezekana, yaani, akamfanya mtu awajibike kwa kile asichoweza kukifanya. Hili si sahihi, kwa sababu Allah kwanza alimwajibisha Abu Lahab kuamini kile alichokiteremsha (swt)

The meaning of ‘lifting of the pen’ is ‘lifting of the responsibility’ such that one is not legally responsible nor addressed by the legal rulings, and the meaning of “Allah burdens not…”, although a negation, contains the meaning of prohibition, and this is supported by the his (saw) saying, “and if I command you with a matter fulfill it as much as you are able”, narrated by al-Bukhāri and Muslim. It should not be said here that Allah has obliged the zakāt, provision [nafaqah], and liabilities [damanāt] upon the child and the insane and so therefore they are legally responsible [mukallaf] because they have been made responsible for some of the legal rulings. This is not correct because these obligations are not connected to the act of the child or the insane, rather they are connected to their wealth and liability [dhimmah]. Their wealth and liability are the subject of responsibility, not the child or insane themselves. This is clear by the fact that the lifting of the pen is specified by a clear limit, “until he becomes mature”, and “until he becomes sane”, and this benefits the derivation of an effective cause, which is the physical immaturity, and the insanity, and these have no relevance to money and debt, hence they are not an exception to the rule. Nor should it be said that Allah, the Exalted, has made him who has no ability to fulfill a matter responsible with the fulfillment of that matter, as He commanded Abu Lahab to believe in what was revealed, whilst He (swt) informed that he will not believe, so He brought together two contradictory matters, thereby assigning responsibility of the impossible, that is, He made a person responsible for that which he cannot do. This is incorrect because Allah first made Abu Lahab responsible to believe in what He (swt)