Wale wanaosema kuwa Shari'ah ya umma zilizotangulia ni Shari'ah kwa Waislamu hutoa kauli zifuatazo za Allah (SWT) kama dalili zao:

Those who say that the Shari‟ah of the previous nations is a Shar‟iah for the Muslims provide the following sayings of Allah (swt) as Daleels:

Hakika Tumekufunulia wahyi, kama Tulivyomfunulia Nuhu. (Surat An-Nisa: 163)

“We have sent you Wahi, as we sent it to Nuh” (TMQ An-Nisa: 163)

“Amewawekea kutoka katika Dini yale aliyomuusia Nuhu”

“He set for you from the Deen what He advised for Nuh” (TMQ Ash-Shura: 13)

"Kisha Tukakufunulia: „Fuata mila ya Ibrahim.‟" (TMQ An-Nahl: 123)

“Then We revealed to you, „Follow the millah of Ibrahim.‟” (TMQ An-Nahl: 123)

Wanasema kwamba Aya zilizo hapo juu zinawahutubia Waislamu kwa Shari'ah ya Manabii waliotangulia. Pia wanasema kwamba Allah (swt) anawaamuru Waislamu kufuata kila kitu alichokifikisha Mtume ﷺ, isipokuwa mambo mahsusi kwake yeye pekee na mambo yaliyofutwa.

They claim that the above Ayat address the Muslims by the Shar‟iah of the previous Prophets. They also state that Allah (swt) orders the Muslims to abide by everything the Messenger (saw) conveyed, except for issues specific to him and issues that were abrogated.

Kwa msingi wa ufahamu huu, wao wanadai kwamba Waislamu wanahusishwa na Shari'ah ya umma zilizotangulia kwa sababu maandishi ya Qur'ani hayana kutengwa wala kufutwa.

Based upon this understanding, they claim that the Muslims are addressed by the Shar‟iah of previous nations because the Qur‟anic text contains neither an exception nor an abrogation.

Hoja hii inatokana na kuelewa vibaya Aya. Aya ya kwanza inamaanisha kwamba Allah (swt) alimteremshia Muhammad ﷺ Wahyi kwa namna ile ile alivyowateremshia Wahyi Manabii waliotangulia. Aya ya pili inamaanisha kwamba Allah (swt) alimfunulia Muhammad ﷺ Tawhidi ile ile na misingi ile ile ya imani ambayo Nuh (as) aliamriwa kuifuata, na Aya ya tatu inamwamuru Muhammad ﷺ kufuata misingi ya Tawhidi kwa sababu neno „Millah‟ linarejelea Tawhidi. Vilevile, Aya kama, “Fuateni uongofu waliopewa,” zinarejelea Tawhidi pekee, ambayo ndiyo kiini cha Dini ambacho Manabii wote na Mitume walikishiriki, lakini hairejelei Shari‟ah iliyokuja na kila ujumbe.

This argument stems from an incorrect understanding of the Ayat. The first Ayah means that Allah (swt) revealed the Wahi to Muhammad (saw) in the same manner that he revealed the Wahi to previous Prophets. The second Ayah means that Allah (swt) revealed to Muhammad (saw) the same Tawheed and fundamental beliefs that Nuh (as) was ordered to follow, and the third Ayah orders Muhammad (saw) to follow the fundamentals of Tawheed because the word „Millah‟ refers to Tawheed. Similarly, Ayat like, “Follow the guidance they received,” refer exclusively to the Tawheed, which is the core of the Deen that all Prophets and Messengers shared, but it does not refer to the Shar‟iah that came with each message.

Kuhusu kauli ya Allah (SWT), “Hakika Sisi ndio tuliyeiteremsha Taurati: ndani yake mna uongozi na nuru ambazo kwazo Manabii walihukumu...” (TMQ Al-Maidah: 44)

As for the saying of Allah (swt), “It was We who revealed the Torah: therein was guidance and light by which the Prophets ruled...” (TMQ Al-Maidah: 44)

Inahusu Manabii wa Bani Israili, si Muhammad ﷺ, kwa sababu Waislamu hawana Manabii isipokuwa mmoja. Kuhusu hadithi ya Abu Hurairah ambapo Mtume wa Allah ﷺ alisema: “Manabii ni ndugu. Mama zao ni tofauti, na Dini yao ni moja.” (Muslim)

It is addressing the Prophets of Bani Israel, not Muhammad (saw), because the Muslims have no Prophets but one. Regarding the narration of Abu Hurairah in which the Messenger of Allah (saw) said, “The Prophets are brothers. Their mothers are different and their Deen is one.” (Muslim)

Usemi َٚ “dini yao ni moja” unarejelea Tawheed au ‘Aqeedah, ambayo Mitume wote walikuwa nayo. Hii haimaanishi kwamba ujumbe wote au Shari‘ah iliyowekwa kwa kila umma inafanana, kwa sababu Allah (SWT) anasema:

The expression َٚ “their Deen is one” refers to the Tawheed or „Aqeedah, which all the Messengers have. This does not mean that the entire message or Shar‟iah prescribed to each nation is alike because Allah (swt) says:

“Kwa kila mmoja wenu, Tumeweka Shari‘ah na njia.” (TMQ Al-Maidah: 48)

“To each among you, We have prescribed a Shar‟iah and a method.” (TMQ Al-Maidah: 48)

Kwa hiyo, ushahidi unaotumiwa kuthibitisha Shari'ah ya Manabii na umma zilizopita kama chanzo cha sheria si imara. Zaidi ya hayo, zipo dalili zinazokataza kufuata Sharaa'i zilizopita, iwe zimetajwa katika Qur'ani na Hadithi au vinginevyo.

Thus, the evidences that are used for justifying the Shar‟iah of previous Prophets and nations as a legal source are not strong. Furthermore, there are evidences that prohibit following the previous Sharaa‟i whether they are mentioned by the Qur‟an and Hadeeth or otherwise.

Allah (SWT) anasema: "Na mtu yeyote atakayechagua dini nyingine isipokuwa Uislamu, basi kamwe haitakubaliwa kwake" (TMQ Al-Imran: 85)

Allah (swt) says: “If anyone chooses a Deen other than Islam, never will it be accepted of him” (TMQ Al-Imran: 85)

Hakika dini pekee inayokubaliwa na Allah ni Uislamu. (TMQ Al-Imran: 19)

“Verily the only Deen that is accepted by Allah is Islam.” (TMQ Al-Imran: 19)

Maandiko yote mawili yanasema kwamba dini nyingine yoyote isiyokuwa Uislamu haikubaliwi kutoka kwa mtu yeyote. Kwa hiyo, haiwezekani kwamba Allah (SWT) angewalazimisha Waislamu kufuata dini hizo. Allah (SWT) pia anasema:

Both texts state that any Deen other than Islam is not accepted from anyone. Thus, it is not possible that Allah (swt) would require the Muslims to follow them. Allah (swt) also says:

"Nasi tumekuteremshia Kitabu kwa haki, kinachosadikisha Kitabu kilichokuja kabla yake, na kinachokilinda na kukitawala."

“To you We sent the Book with the truth, verifying the Book that came before it, and dominating it.” (TMQ Al-Maida: 48)

Utawala wa Qur-ani juu ya vitabu vilivyotangulia hauwezi kumaanisha kuvithibitisha, kwa sababu Mwenyezi Mungu (SWT) ametumia neno "kuthibitisha" katika Aya hiyo hiyo. Kwa hiyo, maana yake ni kwamba Qur-ani inavifuta vitabu vyote hivyo. Pia, Ijma' ya Maswahaba juu ya jambo hili inaonyesha kwamba sheria za Kiislamu zimevifuta sheria zote zilizotangulia.

The domination of the Qur‟an over previous books cannot mean the verification of them because Allah (swt) used the word “verification” in the same Ayah. Thus, it means that the Qur‟an abrogates them all. Also Ijma‟ as-Sahabah on this matter indicate that the Islamic laws abrogated all previous ones.

Zaidi ya hayo, Allah (SWT) anasema:

In addition, Allah (swt) says:

Je, mlikuwepo wakati mauti yalipomjia Ya‟qoob? Alipowaambia wanawe, „Mtamwabudu nani baada yangu?" Wakasema, „Tutamwabudu Mungu wako na Mungu wa baba zako, Ibrahim, Isma‟eel na Ishaq, Mungu mmoja wa kweli; kwake Yeye tunajisalimisha." Huo ulikuwa umma ulioondoka. Watapata malipo ya waliyoyachuma, nanyi mtapata ya myayachuma. Hamtaulizwa kuhusu waliyoyatenda.

“Were you witnesses when death appeared before Ya‟qoob? Behold he said to his sons, „What will you worship after me? They said, „We will worship your God and the god of your fathers, of Ibrahim, Isma‟eel and Ishaq-the one true God: to Him do we submit.‟ That was an Ummah that passed away. They shall reap the fruit of what they did, and you of what you do. You shall not be asked about what they did.” (TMQ Al-Baqarah: 133-4)

Allah (SWT) anasema kwamba Waislamu hawatahojiwa kuhusu matendo ya Manabii. Kufikisha Shari'ah na kuitendea kazi ni sehemu ya matendo yao ambayo Waislamu hawaulizwi kwayo, na hawasemeshwi nayo, wala haiwalazimu. Pia, Jabir amesimulia kwamba Mtume wa Allah ﷺ alisema:

Allah (swt) states that the Muslims will not be questioned regarding the actions of the Prophets. Conveying the Shar‟iah and acting upon it is a part of their actions which Muslims are not questioned for and the Muslims are not addressed by it, and it is not binding upon them. Also, Jabir narrated that the Messenger of Allah (saw) said:

"Nimepewa mambo matano ambayo hakuna aliyepewa kabla yangu: kila Nabii alitumwa kwa watu wake maalum, ilhali mimi nimetumwa kwa kila mwekundu na mweusi." (Muslim)

“I have been given five things which none before me was given: each Prophet was sent specifically to his people while I have been sent to every red and black.” (Muslim)

Abu Hurairah alisimulia kwamba Mtume wa Allah ﷺ alisema:

Abu Hurairah narrated that Allah‟s Messenger (saw) said:

"Nimepewa upendeleo juu ya Manabii wengine kwa mambo sita," mojawapo likiwa ni kwamba: ﷺ

“I have been preferred over other Prophets with six things,” one of which was that:

"Nimetumwa kwa viumbe wote." (Muslim)

“I am sent to all of creation.” (Muslim)

Mtume (ﷺ) anasema kwamba kila Nabii aliyetangulia kabla yake alitumwa kwa watu wake peke yake, maana yake ni kwamba hakuna mtu mwingine isipokuwa watu wao wenyewe wanaowajibika kwa Shari'ah yao. Hakuna hata mmoja wa Manabii waliotangulia aliyetumwa kwa Waislamu. Kwa hiyo, sheria zao si Shari'ah kwa Umma wa Kiislamu.

The Prophet (saw) says that each Prophet before him (saw) was sent only to his people, which means no one else but their own people are responsible for their Shar‟iah. None of the previous Prophets were sent to the Muslims. Therefore, their laws are not a Shar‟iah for the Muslim Ummah.

Hili linaungwa mkono na yale yaliyotajwa waziwazi katika Qur'an:

This is supported by what is clearly mentioned in the Qur‟an:

"Kwa Thamud, Tulimtuma ndugu yao Saleh" (TMQ Hud: 61)

“To Thamood, We sent their brother Saleh” (TMQ Hud: 61)

"Kwa „Ad, tulimtuma ndugu yao Hud" (Al-Araf 7: 65)

“To „Ad, we sent their brother Hud” (Al-Araf 7: 65)

Kwa Madyan, Tulimtuma ndugu yao Shu‘ayb.

“To Midian, We sent their brother Shu‟ayb” (Al-Araf 7: 85)

Hivyo juu vinaonyesha kwamba sheria zilizotangulia si Shari'ah kwa Waislamu kwa sababu tatu. Kwanza, dalili zinazotumiwa zinahusu Tawheed na Aqa'id tu, wala si Shari'ah. Pili, zipo nasi za kisheria zinazokataza kufuata Shari'ah yoyote isipokuwa Shari'ah ya Kiislamu. Tatu, kila Nabii alitumwa mahsusi kwa watu wake.

The above show that the previous laws are not Shara‟i for the Muslims for three reasons. First, the Daleels that are used refer only to the Tawheed and Aqa‟id, and not the Shar‟iah. Second, there are legal texts that prohibit following any Shar‟iah except the Islamic Shar‟iah. Third, each Prophet was sent specifically to his people.

Waislamu si sehemu ya umma zilizotangulia, manabii waliotangulia hawakutumwa kwa Waislamu, na Waislamu hawashughulikiwi kwa sheria zao wala hawawajibiki nazo. Hivyo basi, sheria ya umma zilizotangulia haichukuliwi kuwa chanzo cha hukumu.

The Muslims are not part of previous nations, the previous Prophets were not sent to the Muslims, and the Muslims are not addressed by their law and consequently not responsible for them. Thus, the law of previous nations is not considered as a source of rules.

Kuhusu dai kwamba Waislamu wanapaswa kufuata kila kitu ambacho Mjumbe ﷺ alikitaja, Allah (SWT) aliwaamuru Waislamu kufuata kile alicholeta Mjumbe ﷺ. Mjumbe ﷺ alisimulia mambo ya umma zilizopita ili kujifunza na kuchukua mafunzo kutokana na maadili ya hadithi zao, si kuzifuata sheria zao. Mjumbe ﷺ aliwasimulia Waislamu hadithi za Manabii waliotangulia pamoja na habari kuhusu mataifa mengine. Alieleza hali zao na kanuni walizokuwa wakizifuata, kwa ukumbusho tu, si kama amri ya kufuata sheria zao. Habari za mambo ya mataifa hayo na kanuni walizokuwa wakizifuata zote zilitajwa kama simulizi tu za kujifunza kutoka kwazo, si kama sheria za kufuatwa.

Regarding the claim that Muslims have to follow everything that the Messenger (saw) mentioned. Allah (swt) ordered the Muslims to follow what the Messenger (saw) brought. The Messenger (saw) narrated the affairs of previous nations to learn and take lessons from the morale of their stories, and not to abide by their laws. The Messenger (saw) narrated to the Muslims the stories of the previous Prophets as well as information about other nations. He (saw) explained their situations and rules they were following just as a reminder, not as an order to follow their laws. The news about the nations‟ affairs and rules they were following were all mentioned as mere narrations to take lessons from and not as laws to follow.

Zaidi ya hayo, sheria nyingi hizo zinapingana na Shari'ah ya Kiislamu katika maelezo yake. Kama Waislamu wangeambiwa na sheria hizo, wangeambiwa na Shari'ah mbili tofauti, jambo ambalo haliwezekani. Kwa mfano, Allah (SWT) anasema kuhusu Sulaiman:

Moreover, many of those rules contradict the Islamic Shar‟iah in their details. If the Muslims were addressed by these laws, they would be addressed by two different Sharaa‟i, which is impossible. For example, Allah (swt) says regarding Sulayman:

Akahesabu ndege, akasema: "Mbona sioni Hudhud? Au yuko miongoni mwa wasiokuwepo?" {Hakika nitamwadhibu adhabu kali, au nitamchinja, isipokuwa atanilete hoja iliyo wazi.}

“And he took an account of the birds; and he said, „Why is it I do not see the Hud? Or is he among the absentees? I will certainly punish him with a severe punishment, or execute him, unless he brings me a clear reason.”‟ (TMQ An-Naml: 20-21)

Hakuna mabishano miongoni mwa Waislamu kwamba hakupaswi kuwepo adhabu kwa ndege, na kwa wanyama wote kwa ujumla, hata kama wanasababisha madhara fulani. Maandishi wazi kutoka kwa Mtume ﷺ yanasema:

There is no disagreement among Muslims that there should be no punishment for birds, and all animals for that matter, even if they cause some harm. The clear text from the Messenger (saw) states:

"Kosa linalofanywa na wanyama halihesabiwi." (Bukhari)

“The transgression of animals is not accounted for.” (Bukhari)

Kwa hiyo, uharibifu wa wanyama pamoja na ndege hauna fidia.

Thus, the transgression of animals as well as the birds is not compensated for.

Pia, Allah (SWT) alimsemesha Musa (AS):

Also, Allah (swt) addressed Musa (as):

Tulikataza kila (mnyama) mwenye kwato zisizogawanyika, na tukawakataza mafuta ya ng'ombe na kondoo, isipokuwa yale yaliyo migongoni mwao au matumboni mwao, au yaliyochanganyika na mfupa.

“We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep, except what adheres to their backs of their entrails, or is mixed up with a bone.” (TMQ Al-Anam: 146)

Katika Shari'ah ya Kiislamu, Allah (SWT) amefanya haya yote kuwa halali kwa Waislamu kwa kusema: "Na chakula chenu kimehalalishwa kwao." Mafuta yaliyotajwa katika Aya hii ni sehemu ya chakula cha Waislamu. Kwa hiyo, yanaruhusiwa kwao. Watu wa Zakaria pia walikuwa na Shari'ah yao wenyewe, kama inavyotajwa katika Qur'an.

In the Islamic Shar‟iah Allah (swt) made all of this Halal to the Muslims by saying, “And your food is made halal for them.” The fat mentioned in the Ayah is part of the Muslims‟ food. Thus, it is allowed for them. The people of Zakariah also had their own Shar‟iah as mentioned in the Qur‟an.

Mama yake Maryam alisema:

Maryam‟s mother said:

"Nimeweka nadhiri kwako kile kilichomo tumboni mwangu." (Al-Imran: 35)

“I vowed what is in my womb for you.” (Al-Imran: 35)

Hii ni Haramu katika Uislamu. Pia, Allah (SWT) alimzungumzia Ya‛qoob:

This is Haram in Islam. Also, Allah (swt) addressed Ya‟qoob:

"Chakula chote kilikuwa halali kwa Wana wa Israili, isipokuwa kile ambacho Israili mwenyewe alikijiharamishia" (TMQ Al-Imran: 93)

“All food was lawful to the Children of Israel, except what Israel made unlawful for himself” (TMQ Al-Imran: 93)

Katika Uislamu ni Haramu kwa mtu yeyote kuharamisha kitu chochote ikiwa Allah (SWT) hakukifanya Haramu.

In Islam it is Haram for anyone to make anything Haram if Allah (swt) did not make it Haram:

"Kwa nini unaharamisha yale ambayo Mwenyezi Mungu amekuhalalishia?" (TMQ At-Tahrim: 1)

“Why do you make unlawful that which Allah made lawful for you.” (TMQ At-Tahrim: 1)

Vivyo hivyo, Qur'ani inataja Shari'ah ya Watu wa Kitabu wakati wa siku za Watu wa Pangoni:

Similarly the Qur‟an mentions the Shar‟iah of the Kitabyeen during the days of the People of the Cave:

Wale waliopata ushindi juu ya jambo lao walisema, „Hakika tutajenga msikiti juu yao.‟ (TMQ Al-Kahf: 21)

“Those who prevailed over their affair said, „Let us surely take a place of worship over them.‟” (TMQ Al-Kahf: 21)

Hii ni Haramu katika Uislamu kwa sababu Mtume ﷺ alisema:

This is Haram in Islam because the Prophet (saw) said:

"Hao ni watu ambao, mtu mcha Mungu anapofariki miongoni mwao, hujenga mahali pa ibada juu ya kaburi lake kisha huchora picha hizo ndani yake. Hao ni viumbe waovu zaidi mbele ya Allah." (Bukhari na Muslim)

“Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah.” (Bukhari & Muslim)

Katika Aya nyingine, Allah (swt) alizungumza na watu wa Musa:

In another Ayah, Allah (swt) addressed the people of Musa:

Tuliwawekea wajibu: „Roho kwa roho, jicho kwa jicho, pua kwa pua, sikio kwa sikio, jino kwa jino, na majeraha yalipwe kwa usawa sawa.‟ (TMQ Al-Maidah: 45)

“We ordained upon them: „Life for a life, eye for an eye, nose for a nose, ear for an ear, tooth for a tooth, and wounds equal for equal.‟” (TMQ Al-Maidah: 45)

Waislamu hawafuati amri hii. Badala yake, Uislamu unawalazimu Waislamu, katika kesi hii, kuchukua al-Qawad, yaani adhabu ya kifo dhidi ya mauaji (ndani ya kanuni maalum). Zaidi ya hayo, Uislamu umeweka fidia ya kifedha kwa uhalifu wowote ulio chini ya huu, kama Allah (SWT) anavyosema:

Muslims do not follow this order. Instead, Islam obligates Muslims in this case to take al-Qawad, or the capital punishment against murder (within specific rules). Furthermore, Islam established the monetary compensation for any crime below this, as Allah (swt) says:

"Basi yeyote atakayewafanyia uadui, nanyi mfanyieni uadui kama alivyowafanyia." (TMQ Al-Baqarah: 194)

“If then anyone transgresses against you, transgress likewise against him.” (TMQ Al-Baqarah: 194)

"Na mkiadhibu, basi adhibuni kwa kiwango sawa na ule uovu uliofanyiwa ninyi." (TMQ An-Nahl: 126)

“And if you punish, let your punishment be proportional to the wrong that has been done against you.” (TMQ An-Nahl: 126)

“Na malipo ya kitendo kibaya ni kitendo kama hicho.” (TMQ Ash-Shura 42: 40)

“And the punishment for a wrong deed is likewise.” (TMQ Ash-Shura 42: 40)

Pia, maana ya Aya, "Na majeraha yalipwe kwa majeraha yanayolingana," inatofautiana na Qisasi katika Uislamu. Qisasi katika Uislamu huitwa Irshi, ambayo ni fidia ya kifedha kwa uhalifu dhidi ya sehemu yoyote ya mwili. Taurati haina kukubalika kwa Irshi. Kwa kuwa sheria nyingi zilizotumika kwa Manabii na mataifa yaliyotangulia zinapingana na sheria za Kiislamu, Waislamu hawawezi kuhutubiwa kwa sheria hizo.

Also, the meaning of the Ayah, “And wounds equal for equal,” differs from the Qisas in Islam. Qisas in Islam is called Irsh, which is the monetary compensation for crimes against any part of the body. The Torah does not contain the acceptance of Irsh. Since many rules that applied to the previous Prophets and nations contradict the Islamic laws, the Muslims cannot be addressed by them.

Haipaswi kusemwa kwamba ni zile kanuni zilizotajwa hapo juu tu ndizo zilizofutwa na kanuni zinazolingana nazo za Kiislamu. Sababu ni kwamba kanuni za Kiislamu hazikuja kufuta kanuni zilizotangulia kwa msingi wa kesi moja moja, bali zilikuja kama Shari'ah kamili kwa wanadamu wote ambayo haina uhusiano wowote na zilizotangulia. Kwa hiyo, dai la kufutwa kwa kesi moja moja ni batili.

It should not be said that only those rules mentioned above are abrogated by their corresponding Islamic rules. The reason for this is because the Islamic rules did not come to abrogate the previous rules on a case-by-case basis but rather came as a complete Shar‟iah for humanity that has no relationship with the previous ones. Thus, the claim of case-by-case abrogation is invalid.

Zaidi, kama ilivyoelezwa hapo awali, naskh ni kubatilishwa kwa hukumu iliyopo katika maandishi kwa maandishi mapya. Kwa mfano, Mtume ﷺ anasema:

Moreover, as explained earlier abrogation is the invalidation of an existing rule in the text by a new text. For example, the Messenger (saw) says:

"Nilikuwa nakukataza kuzuru makaburi, sasa basi zuruni."

“I used to forbid you from visiting the graves, now you should visit them.” (Muslim, Tirmidhï, Abu Dawud & al-Nasa‟i)

Kubatilishwa kwa kanuni ya zamani kwa maandishi mapya huitwa naskh (kufuta). Katika naskh, kanuni inayofutwa lazima iwe imeteremshwa kabla ya kanuni mpya, na kanuni mpya lazima pia iwe na dalili (Daleel) kwamba inaifuta kanuni iliyotangulia. Ikiwa sharti hizi mbili hazitimizwi, hakuna naskh. Kutofautiana au kupingana tu kati ya kanuni mbili hakufanyi moja ya hizo ifute nyingine. Kwa hiyo, kanuni zilizotajwa kuhusu Sharia zilizotangulia hazifutwi na kanuni za Kiislamu zinazozipinga au kuzikinzana nazo. Hakuna dalili yoyote inayothibitisha dai kama hilo. Pia, hakuna uhusiano wowote kati ya sheria ya Kiislamu na kanuni hizi. Hata hivyo, kanuni hizi zimefutwa kama sehemu ya kufutwa kwa Sharia zilizotangulia kwa ujumla. Hivyo, hazihitaji kanuni maalum za kuzifuta.

The invalidation of an old rule by a new text is termed abrogation. In abrogation, the abrogated rule must have been revealed before the new rule, and the new rule must also contain a Daleel that it is abrogating the previous rule. If both conditions are not met, there is no abrogation. The mere disagreement or contradiction between two rules does not make one of them abrogate the other. Therefore, the rules mentioned regarding the previous Sharaa‟i are not abrogated by their corresponding Islamic ones that conflict or contradict them. There is no Daleel for such a claim. Also, there is no relationship between the Islamic legislation and these rules. However, these rules are abrogated as part of the abrogation of the previous Sharaa‟i as a whole. Thus, they do not need specific rules to abrogate them.

Ushahidi huu wote unaonyesha wazi kwamba dhana ya kwamba Waislamu wanawajibika kwa kila kitu alichokifikisha Mtume ﷺ ni batili. Waislamu wanawajibika na wanalazimika kufuata tu Shari‛ah ya Uislamu. Waislamu hawaelekezwi kwa visa na mambo ya Manabii waliotangulia, wala hawaelekezwi kwa hukumu ambazo mataifa yaliyotangulia yalizifuata. Kwa hiyo, Shari‛ah ya mataifa yaliyotangulia si Shari‛ah kwa Waislamu, wala si chanzo cha kisheria cha kutunga sheria.

All of these evidences clearly illustrate the invalidity of the notion that the Muslims are responsible for everything that the Messenger (saw) conveyed. The Muslims are responsible and obligated to follow only the Shar‟iah of Islam. The Muslims are not addressed with stories and affairs of the previous Prophets, nor are they addressed with the rules that the previous nations followed. Therefore, the Shar‟iah of previous nations is neither a Shar‟iah for the Muslims nor a legal source of legislation.

Hata hivyo, ikiwa kuna maandiko mengine yaliyokuja na kauli zinazojumuisha hukumu kutoka katika Sharaa'i zilizotangulia, zikionyesha kwamba Waislamu ndio wanaoelekezwa nazo, basi hukumu hiyo inakuwa sehemu ya Shari'ah ya Kiislamu. Hivyo, Waislamu wanalazimika kufuata hukumu hii kwa sababu ni sehemu ya Shari'ah ya Kiislamu, si kwa sababu wanalazimika kufuata Sharaa'i zilizotangulia. Waislamu wanalazimika kutekeleza hukumu hiyo kwa sababu Allah (SWT) ametaja maandiko yanayoonyesha kwamba hukumu hii inawaelekea Waislamu.

However, if there is another text that came with statements which includes a rule from the previous Sharaa‟i indicating that Muslims are addressed by them, then this rule becomes part of the Islamic Shari‟ah. Thus, Muslims are obliged to follow this rule because it is part of the Islamic Shari‟ah, not because Muslims are obligated to follow the previous Sharaa‟i. Muslims are obliged to apply the rule because Allah (swt) stated the text that indicates this rule is addressed to the Muslims.

Kuchunguza kanuni zilizotajwa katika Qur'ani na Sunnah ambazo zimeelekezwa kwa Manabii waliotangulia kunaonyesha kwamba Waislamu pia wanaelekezwa na kanuni hizi katika hali tatu:

Scrutinising the rules mentioned in the Qur‟an and the Sunnah which are addressed to the previous Prophets indicates that the Muslims are also addressed by these rules in three situations:

1) Ikiwa Aya inayoeleza hukumu inaanza kwa kuwasemesha Waislamu. Kwa mfano, katika Aya inayozungumzia suala la kukusanya mali, Allah (SWT) anasema:

1) If the Ayah which contains the rule begins by addressing the Muslims. For example, in the Ayah addressing the issue of hoarding wealth, Allah (swt) says:

"Enyi mlioamini! Hakika wengi katika maulamaa wa Mayahudi na watawa wa Kikristo hula mali za watu kwa dhulma na huwazuia watu na Njia ya Mwenyezi Mungu. Na wale wanaokusanya dhahabu na fedha wala hawazitoi katika njia ya Mwenyezi Mungu, basi wabashirie adhabu iliyo chungu." (Qur'an, At-Tawbah: 34)

“O you who believe! There are many rabbis and priests who eat the wealth of people unjustly and they yasuddun (keep people away from) Allah‟s Path, and there are those who hoard the gold and silver and do not spend it in the cause of Allah. Promise them a severe punishment.” (TMQ At-Tauba: 34)

Allah (swt) katika Aya hii amewaelekeza Waislamu, kwa hiyo kanuni zilizokuja katika Aya hiyo ni sehemu ya Shari‟ah ya Kiislamu. Kwa mujibu wa Aya hii, kuhifadhi mali (kuikusanya na kuiweka bila kuitoa) ni Haramu katika Shari‟ah ya Kiislamu, ingawa kanuni hiyo imekuja kama sehemu ya Aya inayoeleza hadhi ya makuhani na marabi.

Allah (swt) in this Ayah has addressed the Muslims therefore the rules that came in the Ayah are part of the Islamic Shari‟ah. Based on this Ayah, hoarding wealth is Haram in the Islamic Shari‟ah, even though the rule came as part of an Ayah which explains the status of priests and rabbis.

2) Ikiwa Aya inayojumuisha hukumu ina mojawapo ya maneno yanayodokeza maana ya jumla, kama Aya ya kutawala kwa sheria nyingine isipokuwa sheria za Allah. Allah (SWT) anasema:

2) If the Ayah which includes the rule has one of the words that imply a general connotation, such as the Ayat of ruling with other than Allah‟s rules. Allah (swt) says:

"Na yeyote (waman) anayehukumu kwa lisilokuwa alichoteremsha Allah, basi hao ndio Dhalimuun (madhalimu)." (TMQ Al-Maidah: 45)

“Whoever (waman) rules by other than what Allah has revealed, then those are the Dhalimoon (oppressors).” (TMQ Al-Maidah: 45)

Neno "Mann" katika Kiarabu linaashiria maana ya jumla. Kwa hivyo, Waislamu wanaelekezwa na Aya hii.

The word “Mann” in Arabic establishes a general connotation. Thus, the Muslims are addressed by this Ayah.

3) Ikiwa Aya inayojumuisha hukumu inamalizika kwa kitu kinachoielekeza akili ya Waislamu kwenye hukumu hiyo. Kwa mfano, katika Aya za Surat al-Qasas zinazorejelea hadhi na mwenendo wa Qaarun. Aya hiyo inaanza kwa kusema:

3) If the Ayah which includes the rule, ends with something that directs the attention of Muslims to the rule. For example, in the Ayat of Surah al-Qasas which alludes to the position and practices of Qaroon. The Ayat start by saying:

Qaroon alikuwa miongoni mwa watu wa Musa, lakini aliwafanyia uonevu. Tulimpa hazina kiasi kwamba funguo zake zingekuwa mzigo kwa kundi la watu hodari. Watu wake walipomwambia: „Usifurahi (kwa kutokushukuru neema za Allah). Hakika Allah hawapendi wale wanaofurahi (kwa kutokushukuru neema za Allah).‟ „Lakini tafuta, kwa mali hiyo aliyokupa Allah, makao ya Akhera, wala usisahau sehemu yako ya stareha halali duniani, na fanya wema kama Allah alivyokufanyia wema, wala usitafute fitina katika ardhi. Hakika Allah hawapendi Mufsidoon.” (TMQ Al-Qasas: 76-77)

“Qaroon was from the people of Musa; however he transgressed over them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. When his people said to him, „Do not be glad (with ungratefulness to Allah‟s Favors). Verily! Allah likes not those who are glad (with ungratefulness to Allah‟s Favors).‟ But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidoon.” (TMQ Al-Qasas: 76-77)

Akasema, "Hiki amepewa mimi kwa sababu tu ya elimu niliyo nayo." Je, hakujua kwamba Allah aliwaangamiza kabla yake vizazi vilivyokuwa na nguvu kumzidi na vilivyokuwa na mali nyingi zaidi? Lakini wakosaji hawataulizwa kuhusu dhambi zao (kwa sababu Allah anawajua vizuri, kwa hiyo wataadhibiwa bila hesabu). Basi alitoka mbele ya watu wake akiwa katika fahari yake. Wale waliokuwa wakiitamani maisha ya dunia wakasema, "Ole, laiti tungalipata kama alivyopewa Qaaruni! Hakika yeye ni mwenye bahati kubwa."

“He said, 'This has been given to me only because of knowledge I possess.' Did he not know that Allah had destroyed generations before him, men who were stronger than him in might and greater in the amount they had collected? But the Mujrimoon will not be questioned of their sins (because Allah knows them well, so they will be punished without account). So he went forth before his people in his pomp. Those who were desirous of the life of the world said, 'Ah, would that we had the like of what Qaroon has been given. Verily! He is the owner of a great fortune.” (TMQ Al-Qasas: 78 -79)

Lakini wale waliopewa elimu walisema: "Ole wenu! Malipo ya Mwenyezi Mungu ni bora zaidi kwa wale walioamini na kutenda mema, lakini hayatapewa ila wale wanaosubiri kwa subira." Basi tulimfanya ardhi immeze yeye na makao yake. Wala hakuwa na kikundi wala kundi la kumsaidia dhidi ya Mwenyezi Mungu, wala hakuwa miongoni mwa wale waliojiokoa. Na wale waliotamani nafasi yake jana walianza kusema: "Je, hujui kwamba ni Mwenyezi Mungu anayemkunjulia riziki amtakaye miongoni mwa waja wake, na kumbana amtakaye? Lau si kwamba Mwenyezi Mungu alitufanyia wema, bila shaka angetufanya ardhi imeze sisi pia! Je, hujui kwamba makafiri hawatafaulu kamwe?"

“But those who had been given knowledge said, 'Woe to you! The reward of Allah is better for those who believe and do righteous good deeds, and this none shall attain except those who are patient.' So We caused the earth to swallow him and his dwelling place. Then he had no group or party to help him against Allah, nor was he one of those who could save themselves. And those who had desired his position the day before began to say, 'Know you not that it is Allah Who enlarges the provision or restricts it to whomsoever He pleases of His slaves. Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up (also)! Know you not that the disbelievers will never be successful.'” (Al-Qasas 28: 80-82)

Katika Aya hizo, Allah (SWT) anazungumzia Qaroon, na mara baada yake zinafuata Aya zinazosema:

In those Ayat, Allah (swt) is talking about Qaroon, and they are immediately followed by the Ayat which state:

"Tutawapa Akhera wale ambao hawatafuti kiburi wala uharibifu katika ardhi, na mwisho mzuri ni kwa Al-Muttaqeen (wacha Mungu). Yeye aliyekuja na Al-Hasana atapewa thawabu bora kuliko hiyo..." (TMQ Al-Qasas: 83)

“We will grant the Hereafter to those who do not seek arrogance or mischief in the earth, and the good end is for the Mutaqeen (pious). He who comes with the Hasana will be rewarded better than it...” (TMQ Al-Qasas: 83)

Aya mbili za mwisho zilianza kumhutubia Mtume (saw) na Waislamu, jambo linalomaanisha kwamba zinaelekeza umakini wa Waislamu kwa Qaroon na kwa kanuni zilizotajwa katika Aya zinazomhusu yeye. Qaroon alikuwa miongoni mwa wale waliotafuta kiburi duniani. Kwa hiyo, Waislamu wanahutubiwa kwa kanuni zile zile.

The last two Ayat started addressing the Prophet (saw) and the Muslims, which means that they direct the attention of the Muslims to Qaroon and to the rules mentioned in the Ayat discussing him. Qaroon was from those who sought arrogance in the earth. Thus, the Muslims are addressed by the same rules.

Katika hali hizi tatu, kanuni zilizotajwa katika aya hizi ni sehemu ya Sharia ya Kiislamu kwa sababu zipo dalili za maandiko zinazoonyesha kwamba Waislamu ndio wanaosemeshwa nazo.

In these three situations, the rules mentioned in these Ayat are a part of the Islamic Shari‟ah because there are texts indicating that the Muslims are addressed by it.

Hadithi ifuatayo inasisitiza kwamba tunalazimika kufuata Sharia iliyoteremshwa kwa Muhammad ﷺ, na si nyingine yoyote.

The following Hadith reiterates the point that we are obliged to follow the Shariah revealed to Muhammad (saw) and not any other.

Jabir ibn Abdullah alisimulia kwamba Umar ibn al-Khattab alimletea Mtume ﷺ nakala ya Taurati, akasema: “Ee Mjumbe wa Allah, hii ni nakala ya Taurati.” Lakini [Mtume ﷺ] alinyamaza kimya. Kisha Umar akaanza kuisoma, na uso wa Mtume ﷺ ukaendelea kubadilika. Hapo Abu Bakr akamkatiza kwa ukali: “Huoni uso wa Mjumbe wa Allah ﷺ?” Umar akatazama uso wa Mtume ﷺ, akasema: “Allah aniepushe na ghadhabu Yake, na na ghadhabu ya Mjumbe Wake ﷺ. Tumemkubali Allah kuwa Mola, Uislamu kuwa dini, na Muhammad ﷺ kuwa Nabii.” Kisha Mtume ﷺ akasema:

Jabir ibn Abdullah narrated that Umar Ibn al-Khattab brought a copy of the Torah to the Prophet (saw) and said: “O Messenger of Allah, this is a copy of the Torah.” But [the Prophet] kept silent. Then Umar started reading and the face of the Prophet kept changing. So, Abu Bakr interrupted him violently: “Don't you see the face of the Messenger (saw)?” Umar looked at the Prophet's face and said, “May Allah preserve me from His anger and from the anger of his Messenger (saw), we accepted Allah as Lord and Islam as religion and Muhammad as Prophet.” Then the Prophet (saw) said:

"Naapa kwa Yule anayemiliki roho ya Muhammad ﷺ, kama Musa (as) angekutokea nawe ukamfuata na kuniacha, basi ungepotea kutoka njia iliyo sawa; na kama angekuwa hai akafikia [wakati wa] unabii wangu, angenifuata mimi."26

“By the One Who owns Muhammad's soul, if Musa (as) appeared to you and you followed him and left me, you would go astray from the right path and if he were alive and reached [the time of] my prophethood he would have followed me.”26

26 Tirmizi 194; Darimi 1/435 and Mishkat, 1/20

26 Tirmizi 194; Darimi 1/435 and Mishkat, 1/20