Waislamu waliteka Uajemi, Iraq, eneo la Sham, Misri, Afrika Kaskazini na Andalusia. Nchi hizi zilikuwa na lugha tofauti, utaifa tofauti, mila na desturi tofauti, sheria tofauti na tamaduni (thaqafat) tofauti. Waislamu walipoingia katika ardhi hizi, walibeba pamoja nao Da'wah ya Kiislamu na wakatumia juu yao mfumo wa Uislamu. Hata hivyo, hawakuwalazimisha watu kukubali; bali nguvu ya itikadi ya Kiislamu, ukweli wake, na unyenyekevu wa imani yake na maumbile yake viliwagusa. Hivyo, waliingia katika dini ya Allah ﷻ makundi kwa makundi. Zaidi ya hayo, ufahamu wa Uislamu ulipatikana kwa urahisi kwa wote. Maulamaa walikuwa wakifuatana na majeshi wakati wa vita na kusafiri hadi nchi zilizotekwa hivi karibuni ili kuwafundisha watu dini. Kwa sababu hiyo, harakati kubwa ya kitamaduni ya Kiislamu ilitokea katika nchi zilizotekwa. Hili lilikuwa na athari kubwa katika uelewa wa watu juu ya uhalisia wa dini na utamaduni wake. Uislamu uliathiri fikra, na pia uliathiri tamaduni zilizokuwepo katika nchi zilizotekwa. Mawazo yote yaliunganishwa pamoja kuwa fikra moja ya Kiislamu (‘aqliyya islamiyya).

The Muslims conquered Persia, Iraq, the Sham region, Egypt, North Africa and Spain. These countries had different languages, nationalities, cultural norms, laws and traditions. They also used to have different cultures (thaqafat). When the Muslims entered these lands they carried to them the Islamic Da’wah and they applied on them the system of Islam. However, they did not coerce people to accept rather the strength of the Islamic ideology, its truthfulness, simplicity of its creed and nature had affected them. So they entered into the deen of Allah  in crowds. Not to mention that the understanding of Islam was easily accessible to all. The Ulama used to accompany the armies in the state of war and travel to the newly conquered country to teach the people the deen. Owing to this a strong Islamic cultural movement took place in the conquered lands. This had a big effect on people’s understanding of the reality of the deen and its culture. Islam affected the thoughts and also affected the cultures which were present in the conquered countries. All the mentalities were fused together into an Islamic mentality (‘aqliyya islamiyya).

Ingawa Uislamu unajichukulia nafasi ya uongozi wa kiakili wa ulimwengu wote na unajitahidi kuwaokoa wanadamu, haulazimishi nafsi yake kwa watu kwa nguvu, ingawa unaandaa nguvu ya kulinda Da'wah (Wito) wake na kuupeleka kwa watu. Vilevile, unaandaa akili na fikra za watu kwa utamaduni wa Kiislamu ili waweze kuelewa ukweli wa Uislamu. Hivyo, msimamo wake kwa watu kuhusu utamaduni wake ulikuwa wa namna iliyo wazi. Waislamu walielewa hili walipotoka Rasi ya Arabia kueneza Uislamu kwa ushindi. Waliingia katika nchi hizi na kuupeleka Uislamu kwao: walipeleka Qur'ani, Sunnah ya Mtume ﷺ na lugha ya Kiarabu. Walikuwa wakiwafundisha watu Qur'ani, hadithi, kanuni za dini, na pia walikuwa wakiwafundisha lugha ya Kiarabu. Walijielekeza katika utamaduni wa Kiislamu. Ndiyo maana kipindi cha utawala juu ya nchi hizi hakikuendelea mpaka utamaduni wa zamani wa nchi zilizoshindwa ukaanza kutoweka na kufa. Utamaduni wa Kiislamu ukawa utamaduni pekee wa nchi, na lugha ya Kiarabu ikawa lugha pekee ya Uislamu. Ndiyo ilikuwa lugha pekee iliyotumiwa na dola. Kwa hiyo, utamaduni wa nchi zote za Kiislamu, licha ya tofauti za watu wake na lugha zao, ukawa utamaduni mmoja ambao ni utamaduni wa Kiislamu. Na hili ni licha ya ukweli kwamba watu wa Persia walikuwa na utamaduni tofauti na watu wa al-Sham (eneo la Levant), na watu wa Afrika walikuwa na utamaduni tofauti na watu wa Iraq, na utamaduni wa watu wa Yemen ulikuwa tofauti na wa watu wa Misri. Fikra zao zote zikawa fikra moja ambayo ni fikra ya Kiislamu, na utamaduni wao ukawa utamaduni mmoja ambao ni utamaduni wa Kiislamu. Kutokana na hili, mataifa yote yaliyoshindwa pamoja na mataifa ya Kiarabu yakawa taifa moja, taifa la Kiislamu, baada ya kuwa mataifa tofauti, na watu hawa tofauti wakawa Ummah mmoja, ambao ni Ummah wa Kiislamu, baada ya kuwa watu waliogawanyika na kutawanyika.

Although Islam assumes the role of the universal intellectual leadership and works to save mankind, it does not however impose itself on the people by force, even though it does prepare the power to protect its Da’wah (Call) and to carry it to the people. Likewise, it prepares the minds and intellects of people with the Islamic culture so that they are able to comprehend the truth of Islam. Thus, its attitude with people regarding its culture was in a definite manner. The Muslims understood this when they emerged from the Arabian Peninsula to spread Islam through conquest. They entered these lands and carried Islam to them: they carried to them the Qur’ān, the Prophet’s Sunnah and the Arabic language. They used to teach the people the Qur’ān, hadīth, the rules of the deen and they used to teach them the Arabic language also. They used to restrict their attention to the Islamic culture. That is why the period of rule over these countries did not continue until the old culture of the conquered countries began to disappear and die away. The Islamic culture became the sole culture of the country and Arabic language became the sole language of Islam. It was the only language used by the state. Therefore, the culture of all the Islamic lands despite the disparity in their people and language became one culture which is the Islamic culture. And this is despite the fact that the people of Persia had a culture different to that of the people of al-Sham (the levant region) and the people of Africa had a different culture to that of the people of Iraq and the culture of the people of Yemen was different to that of the people of Egypt. All of their mentalities became one mentality which is the Islamic mentality. And their culture became one which is the Islamic culture. Due to this, all the conquered nations along with the Arab nations became one nation, the Islamic nation after they had been different nations and these different peoples became one Ummah which is the Muslim Ummah after being divided and scattered people.

Orientalistsi wanategemea dhana ya uongo, na baadhi ya wanazuoni wa Kiislamu wenyewe wameangukia katika mtego wake. Wanadai kwamba tamaduni za kigeni kama za Kiajemi, Kirumi, Kigiriki na Kihindi n.k. zilikuwa na athari katika utamaduni wa Kiislamu, na wanatoa hoja kwamba tamaduni hizi nyingi za kigeni zilipenya ndani ya utamaduni wa Kiislamu. Hoja hiyo ni upotofu ulio wazi. Ukweli ni kwamba utamaduni wa Kiislamu uliingia katika nchi zilizotekwa, na kama utamaduni wa nchi hiyo ukaathiri kabisa utamaduni wa wenyeji (asilia), kiasi kwamba tamaduni hizo kwa ujumla zikakoma kuwepo. Ukachukua nafasi ya utamaduni wa awali na kuwa utamaduni pekee wa nchi hiyo.

The orientalists rely on a false proposition and some Muslim scholars themselves have fallen prey to it, they claim that foreign cultures such as the Persian, Roman, Greek and Hindu cultures etc. had an effect on the Islamic culture and the justification is a manifest misguidance when they claim that many of these foreign cultures had penetrated the Islamic culture. The reality is that the Islamic culture entered the conquered lands and in its capacity as the culture of that country it completely affected the (indigenous) culture such that these cultures generally ceased to exist. It assumed the place of the original culture and became the sole culture of the land.

Kuhusu dhana kwamba utamaduni wa Kiislamu uliathiriwa na tamaduni zisizo za Kiislamu, dhana hii inatokana na upotoshaji wa makusudi ambao wasiokuwa Waislamu wanautegemea wanapobadilisha dhana kuhusu mambo, na pia inatokana na upeo mfupi wa baadhi ya watafiti. Ni kweli kwamba utamaduni wa Kiislamu ulinufaika na kutumia tamaduni za kigeni. Ulizifanya kuwa njia ya kuongeza tija na ukuaji wake wenyewe. Hata hivyo, hili halimaanishi kuathiriwa (ta’aththur) bali kunufaika (intifa’) nazo. Jambo hili ni la lazima kwa tamaduni zote.

As for the suspicion that the Islamic culture was affected by the non-Islamic cultures, this suspicion comes from the intentional distortion on which the non-Muslims depend when changing the concepts about things, It also comes from the shortsightedness of some researchers. Yes, the Islamic culture did benefit from and make use of the foreign cultures. It made them a means for its own productivity and growth. However, this does not constitute effect (ta’aththur) but rather benefiting (intifa’) from them. This is necessary for all cultures.

Tofauti kati ya kuathiriwa na jambo na kunufaika nalo ni hii: kuathiriwa na utamaduni ni kuusoma na kuchukua fikra zilizomo ndani yake, na kuziingiza katika fikra za utamaduni wa kwanza kwa sababu tu ya kuwepo kufanana baina yake na fikra hizo, na kwa sababu tu ya kupendelea fikra hizo. Kuathiriwa na utamaduni kunapelekea kuamini fikra zake. Kama Waislamu wangeathiriwa na utamaduni wa kigeni mwanzoni mwa mapambano ya ushindi, basi wangehamisha, kutafsiri na kuingiza sheria ya Kirumi katika Sheria ya Kiislamu wakiiona kuwa sehemu ya Uislamu. Wangefanya pia falsafa ya Kigiriki kuwa sehemu ya imani zao, na katika maisha yao wangefuata mwenendo wa Wajusi na Warumi kwa kuruhusu mambo ya dola yaongozwe na yale waliyoyaona kuwa na manufaa kwao. Kama wangefanya hivyo, Uislamu ungefuata mwelekeo usio na mpangilio na wenye mchanganyiko tangu mwanzo wa kujitokeza kwake katika Rasi ya Arabia, na fikra zake zingechanganyikana kabisa, na kusababisha kuacha kuwa wa Kiislamu. Hii ndiyo maana ya kuathiriwa na utamaduni mwingine, kama kweli ndivyo ilivyotokea. Kuhusu kunufaika na utamaduni mwingine, ni kuusoma kwa kina utamaduni huo mwingine na kujua tofauti kati ya fikra zake na fikra za utamaduni wa Kiislamu. Kisha kuchukua maana zilizomo katika utamaduni huo pamoja na mfanano uliomo, na kuboresha utamaduni wa kifasihi, na kuboresha namna ya kutoa maana hizi na tamathali hizi bila kuruhusu mgongano wowote kuingia katika fikra za Uislamu, na bila kuchukua fikra zozote kutoka katika dhana zake kuhusu maisha, sheria na ‘aqīdah (imani). Kizuizi cha kunufaika na utamaduni na kutouathiri ni kwamba kuusoma kwake kunajumuisha taarifa tu ambazo hazibadilishi mtazamo kuhusu maisha. Waislamu tangu mwanzo wa ushindi wa Kiislamu hadi zama za kudorora ambazo uvamizi wa kitamaduni na wa kimishenari ulifanyika katikati ya karne ya 18 C.E walikuwa wakifanya utamaduni wa Kiislamu kuwa msingi wa utamaduni wao, na walikuwa wakisoma tamaduni zisizo za Kiislamu ili kunufaika nazo kwa upande wa maana kuhusu mambo ya maisha, bila kuwa na imani katika mawazo yao, na ndiyo maana hawakuathiriwa nazo; bali walinufaika nazo tu. Hili ni kinyume na hali ya Waislamu baada ya shambulio la kitamaduni la Magharibi dhidi yao. Walisoma utamaduni wa Magharibi na wakaanza kupenda mawazo yake. Miongoni mwao walikuwepo wale ambao waliamini mawazo kama hayo na kuacha utamaduni wa Kiislamu... na walikuwepo wale waliopenda mawazo haya na wakayaingiza katika utamaduni wa Kiislamu kama sehemu yake, na baadhi yake yalianza kuchukuliwa kuwa mawazo ya Kiislamu ingawa yanapingana na Uislamu. Wengi wao, kwa mfano, walikuwa wakichukulia kanuni maarufu ya kidemokrasia kuwa...

The difference between being effected by and deriving benefit from something is: that being affected by the culture is to study it and adopt the thoughts that it contains and incorporate them into the thoughts of the first culture due to the mere presence of a similarity between them and due to the mere preference for these thoughts, being effected by a culture leads to believing in its thoughts. If the Muslims were to be effected by the foreign culture in the beginning of the conquests then they would have transferred, translated and incorporated Roman law into the Islamic Law considering it as a part of Islam. They would have also made Greek philosophy a part of their beliefs and in their lives they would have followed the way of the Persian and Romans by allowing the affairs of the state to be guided by what they saw as beneficial to them. If they did that then Islam would have followed a disorderly and confused course from the beginning of its emergence from the Arabian peninsula and its thoughts would have completely mixed up, causing it to cease being Islamic. This is what it means to be affected by another culture, if indeed that is what happened. As for benefiting from another culture, it constitutes the deep study of another culture and knowledge of the difference between its thoughts and the thoughts of the Islamic culture. Then taking the meanings in that culture and the similarities that it contains and enriching the literary culture, and improving the rendition of these meanings and similes without allowing any contradiction to enter the thoughts of Islam and without taking any thoughts from its concepts about life, legislation & ‘aqīdah (creed). The restriction of benefiting from the culture and not being affected by it means that its study constitutes only information which does not affect the viewpoint about life. The Muslims from the beginning of the Islamic conquests until the era of decline in which the cultural and missionary invasion took place during the middle of the 18th Century C.E used to make the Islamic culture the basis of their culture and they used to study the non-Islamic cultures to benefit from them in terms of the meanings about things in life & not to have conviction in their thoughts and this is why they were not effected by them, rather they only benefited from them which is contrary to the situation of the Muslims after the western cultural onslaught against them, they studied the western culture and they came to like its thoughts. Amongst them there were those who came to be convinced of such thoughts and abandoned the Islamic culture...and there were those who liked these thoughts and included them in the Islamic culture as being part of it and some of it came to be considered as Islamic thoughts even though they contradict Islam. Many of them for example, used to consider the well known democratic principle

hat Ummah ingepitisha sheria na kutunga kanuni. Hili linapingana na Uislamu kwa sababu mamlaka kuu ni ya Sharī’ah pekee, si ya Ummah, na sheria zinatoka kwa Allah, si kwa watu. Wamekuwepo wengi waliojaribu kuufanya Uislamu uwe wa kidemokrasia, wa kijamaa au wa kikomunisti. Hata hivyo, Uislamu unapingana na demokrasia kwa kuwa mtawala hutekeleza Sharī’ah pekee, na yeye mwenyewe amefungwa nayo. Hajaajiriwa na Ummah wala hatekelezi mapenzi yao. Badala yake, anatunza maslahi yao kulingana na Sharī’ah. Vilevile, Uislamu unapingana na ujamaa kwa kuwa unamiliki umiliki kwa namna ya njia ya kupata mali, si kwa kiasi cha mali. Pia unapingana na ukomunisti kwa kuwa Uislamu unaifanya imani kwa Allah kuwa msingi wa maisha, na unahimiza umiliki binafsi na kuulinda. Kuufanya Uislamu uwe wa kidemokrasia, wa kijamaa au wa kikomunisti kwa kuyapendelea mawazo hayo ni kuathiriwa na utamaduni wa kigeni, si kunufaika nao. Kibaya zaidi ni kwamba uongozi wa kiakili wa Magharibi ni itikadi inayopingana na itikadi ya Uislamu. Baadhi waliathiriwa nao, na wenye elimu miongoni mwao wakaanza kusema kwamba dini inapaswa kutenganishwa na dola! Na wasiosoma miongoni mwao walisema dini ni kinyume cha siasa!! Na msiingize siasa katika dini... jambo linaloonyesha kwamba Waislamu wa zama za kudorora baada ya uvamizi wa kitamaduni walisoma tamaduni zisizo za Kiislamu na wakaathiriwa nazo, kinyume na hali ya Waislamu wa zamani waliosoma tamaduni zisizo za Kiislamu na kunufaika nazo lakini hawakuathiriwa na mawazo yao.

hat the Ummah would pass legislation and enacts canons. This contradicts Islam because the sovereignty is only for the Sharī’ah and not the Ummah and the laws are from Allah  and not from the people. There were many who tried to make Islam democratic, Socialist or Communist. Even though Islam contradicts democracy because the ruler only implements the Sharī’ah and he is restricted by it. He is not employed by the Ummah and nor does he implement their will. Rather, he looks after their interests according to the Sharī’ah. Likewise, Islam contradicts Socialism because for it ownership is restricted to the mode and not restricted by the amount. Also, it contradicts with communism because Islam makes the belief in Allah  the basis of life and advocates private ownership and acts to protect it. Making Islam Democratic, Socialist or Communist by preferring those thoughts constitutes being affected by the foreign culture and not benefiting from it. What is worse is that the Western Intellectual leadership is a creed which contradicts the creed of Islam. Some were affected by it and the educated amongst them began to say that religion should be separated from the state! And the uneducated amongst them would say religion is contrary to politics!! And do not enter politics into the religion...which indicates that the Muslims in the era of decline after the cultural invasion had studied the non-Islamic culture and were affected by it contrary to the situation of the Muslims before who studied the non-Islamic cultures and benefited from them but were not affected by their thoughts.

Kwa hiyo, ikawa ni fardhi kwa Waislamu kufanya Ijtihadi ili kutoa hukmu ya Shari'ah kwa kila suala lililotokea. Na hukumu zilizotolewa zilikuwa ni hukumu za Shari'ah ya Kiislamu, zilizotolewa kutoka katika Qur'ani na Sunnah, au kutoka kwa chochote ambacho Qur'ani na Sunnah zilidokeza kwa upande wa dalili.

Thus, it was fard on the Muslims to perform Ijtihād to deduce the Sharī’ah rule for each issue that occurred. And the rules that were deduced were Islamic Sharī’ah rules, deduced from the Quran and Sunnah or whatever the Quran and Sunnah alluded to in terms of evidences.

Kuhusu tafsīr (ufafanuzi wa Qur'ani), wanachuoni walikuwa wakifafanua aya za Qur'ani na kujaribu kueleza maana za aya kwa kuzingatia kile kilichoonyeshwa na maneno na sentensi, kwa mujibu wa maana za kilugha na za kishariah, au kwa kukubali mambo yanayotokea ambayo yalikuwa ndani ya maana za maneno hayo na sentensi hizo. Ingawa tafsiri ilianza kupanuka na ufafanuzi wa maana za aya ukawa wa kina zaidi, dhana za Kiroma na Kigiriki kuhusu mtazamo wa maisha au sheria, ambazo zilionekana kuwa zimetokana na tamaduni zisizo za Kiislamu, hazikuingizwa katika fasihi ya tafsiri. Kwa hakika, kulikuwepo hadithi zilizozushwa na dhaifu ambazo baadhi ya Mufassirun walizitumia. Waliingiza maana zake katika tafsiri ya Qur'ani ingawa hazikuwa za Kiislamu. Hata hivyo, hilo halipaswi kuchukuliwa kama mfano wa kuathiriwa na utamaduni usio wa Kiislamu, bali kama upotoshaji wa utamaduni wa Kiislamu, kama vile kuingizwa kwa hadithi ambazo Mtume ﷺ hakuzitamka kweli. Kuna tofauti kati ya kuingiza kitu katika Uislamu kupitia kuzusha hadithi, na kuathiriwa na utamaduni usio wa Kiislamu kwa kuchukua mawazo yake na kuyaingiza ndani ya Uislamu kama sehemu ya Uislamu. Kwa ufupi, taaluma za Shariah hazikuathiriwa na tamaduni zisizo za Kiislamu. Kuhusu taaluma za fasihi na lugha n.k., ushawishi wa lugha ya Kiarabu juu ya lugha nyingine katika nchi zilizoshindwa ulikuwa mkubwa, hadi lugha nyingine zikatoweka katika matumizi ya kawaida katika mambo ya maisha. Lugha ya Kiarabu ilikuwa ndiyo lugha pekee iliyotawala mambo yote ya maisha kwa nafasi yake kama kipengele cha kisiasa katika kuelewa Uislamu, kwa kuwa ndiyo lugha ya Qur'ani. Ndiyo maana utaona kwamba mataifa yaliyoshindwa, baada ya kuamini Uislamu, yalishiriki katika kuimarisha ushawishi huu, kwa sababu ilikuwa mojawapo ya masharti ya Uislamu, dini waliyokuja kuikiri. Kwa hiyo, lugha ya Kiarabu haikuathiriwa na lugha na utamaduni wa nchi zilizoshindwa. Kinyume chake, lugha yenyewe ilizipa nchi hizo athari na kudhoofisha lugha zao asili hadi baadhi yazo zikatoweka kabisa au karibu kutoweka, huku lugha ya Kiarabu ikibaki kuwa lugha pekee ya Uislamu, lugha pekee iliyotumiwa na dola, lugha ya kawaida, lugha ya utamaduni, sayansi na siasa. Ingawa fasihi ya Kiarabu ilikutana na vitu vya kimaumbile katika nchi zilizoshindwa kama bustani, majumba, bahari, mito, mandhari n.k., ilikua pamoja na ongezeko la maana zake, mawazo, tashbihi na mada; ilinufaika na hivyo, lakini haikuathiriwa na mawazo yaliyopingana na Uislamu. Hivyo, tunaona kwamba mambo yanayohusu itikadi yanayopingana na Uislamu hayakuathiri fasihi yoyote ya Kiislamu, bali waandishi wa fasihi hiyo waliyapinga kabisa. Ingawa falsafa ya Kigiriki ilitafsiriwa na ikapewa umakini, fasihi ya Kigiriki iliyokiri imani ya miungu wengi na kuwapa sifa za kibinadamu haikupata umaarufu mkubwa miongoni mwa Waislamu; kwa kweli hawakuipa umakini wowote. Ndiyo, baadhi ya watu walipita mipaka ya yale yaliyofaa kwa utamaduni wa Kiislamu. Walijiweka wazi kwa maana ambazo Uislamu haukuzitambua. Kama vile watu waliopotoka kimaadili miongoni mwa waandishi na washairi walivyofanya, walijumuisha katika mashairi yao maana ambazo Uislamu haukukubaliana nazo. Lakini hao walikuwa wachache wasiojali, ambao hawastahili kutajwa kuhusiana na jamii ya Kiislamu. Hata hivyo, fasihi yao ingawa iliathiriwa na maana zilizokatazwa na Uislamu, hiyo haikuwa athari iliyoathiri utamaduni wa Kiislamu. Badala yake, utamaduni wa Kiislamu uliendelea, kama vile utamaduni wa Kiarabu na lugha ya Kiarabu, bila shaka yoyote.