الْيَ وْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتَْْمْتُ عَلَيْكُمْ نِعْمَتِِ وَرَضِيتُ لَكُمُ الِْْسْلََمَ دِينًا .

الْيَ وْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتَْْمْتُ عَلَيْكُمْ نِعْمَتِِ وَرَضِيتُ لَكُمُ الِْْسْلََمَ دِينًا .

"Leo nimekukamilishia Dini yenu, na nimetimiza neema yangu juu yenu, na nimekuchagulieni Uislamu kuwa Dini yenu." (TMQ Al-Ma'ida: 3)

“Today have I perfected your Deen, completed my favour upon you, And have chosen for you Islam as your Deen.” (TMQ Al-Ma‟ida: 3)

Katika Aya hii, pamoja na nyingine nyingi, Allah (SWT) anaukumbusha Umma wa Kiislamu thamani na heshima ambayo Yeye anayo kwa ujumbe wa Uislamu. Ujumbe huu ni wa kipekee ukilinganishwa na ujumbe uliotangulia kwa njia kadhaa.

In this Ayah, as well as many others, Allah (swt) reminds the Muslim Ummah of the value and regard that He has for the message of Islam. This message is unique in comparison to the previous messages in several ways.

Ni ujumbe wa mwisho na wa mwisho kwa wanadamu kutoka kwa Allah. Wafuasi wa ujumbe huu wana heshima ya kuutekeleza na kuupeleka kwa mataifa mengine bila uwepo wa Mtume wao Muhammad ﷺ.

It is the last and final message for humanity from Allah. The followers of this message have the honour of implementing and carrying it to other nations without the presence of their Messenger Muhammad (saw).

Kinyume chake, Mtume au Mjumbe wao husika aliziongoza Umma zao kabla ya Ujumbe wa Muhammad ﷺ. Heshima hii inajidhihirisha katika ahadi ya Allah (SWT) kwamba Umma wa Kiislamu utakuwa wa kwanza kuingia Peponi. Kwa hiyo, watu walioingia katika Dini hii ndio wenye bahati kweli.

In contrast, their respective Prophet or Messenger led the Ummahs before the Message of Muhammad (saw). This honour manifests itself in Allah‟s (swt) promise that the Muslim Ummah would be the first to enter Paradise. Therefore, the people who have entered this Deen are truly the fortunate ones.

Umma ya Kiislamu ilipata heshima hii kwa kutambua umuhimu wa kutekeleza na kuidumisha Uislamu. Walikuwa walinzi wake hata walipokuwa chini ya utawala wa kikatili wa Wamongolia. Kwa hakika, wakati wa utawala huo waliweza kuwashawishi kwa kiwango kikubwa watawala hao kwa itikadi ya Kiislamu. Tukio hili lisilo na mfano linadhihirisha imani na ufahamu wa wazi wa Uislamu ambao Waislamu walikuwa nao. Ni taifa gani jingine liliweza kuwashawishi na kuwabadilisha washindi wao, hadi wakaanza kufuata Dini ya walioshindwa?

The Muslim Ummah earned this honour by realising the necessity of implementing and maintaining Islam. They were its guardians even when they were under the brutal occupation of Mongols. In fact, during the occupation they were able to dramatically influence the occupiers with the Islamic ideology. This unprecedented event exemplifies the trust and the clear-cut understanding of Islam that Muslims possessed. What other nation was able to influence and change its conquerors, such that they would start carrying the Deen of the conquered?

Ni kwa hisia za masikitiko na huzuni kwamba leo tunawashuhudia Waislamu wakiacha Uislamu au kuukubali kwa sehemu tu. Waislamu wamejaribu kuchanganya mawazo na maadili yake na yale ya itikadi nyingine. Sheria zake zinatekelezwa kwa sehemu pamoja na zile za itikadi nyingine. Uislamu kwa sehemu kubwa unajulikana kwa wafuasi wake kupitia ibada zake tu, na hivyo wao huufikisha kwa mataifa mengine kama ulivyo.

It is with a feeling of regret and sorrow that today we witness Muslims, either leaving or only partially accepting Islam. Muslims have tried to mix its thoughts and values with that of other ideologies. Its laws are partially implemented along with those of other ideologies. Islam for the most part is generally known by its rituals to its followers and thus they convey it to other nations as such.

Hata hivyo, Dini hii bado iko hai na imehifadhiwa sawasawa katika Qur'an na Sunnah. Ni kutoka katika vyanzo hivi viwili ndipo tutaeleza asili ya Uislamu na mambo ya msingi yanayohusiana na msingi wake wa sheria (Usul al-Fiqh), In shaa Allah.

However, this Deen is still alive and intact in the Qur‟an and Sunnah. It is from these two sources that we will explain the nature of Islam and fundamental elements associated with its foundation of law (Usul al-Fiqh), Insha‟Allah.

Uislamu haukuteremshwa wote kwa mara moja, wala si seti tu ya "mambo ya kufanya" na "mambo ya kuepuka" kama katiba au hati nyingine yoyote ya kisheria. Kinyume chake, Uislamu ulitoa suluhisho za matatizo ya kila siku kadiri yalivyokutana na Mtume ﷺ na Maswahaba (ra).

Islam was not revealed all at once, and is not just a set of “do‟s” and “don‟ts” like any constitution or legal document. In contrast, Islam offered solutions to the day-to-day problems as they were encountered by the Prophet (saw) and the Sahabah (ra)

Uislamu ulimpa Mtume (ﷺ) maono yaliyo wazi na thabiti kuhusu jinsi ya kuishi kulingana na itikadi yake. Uislamu haukutoa na kufafanua tu maadili na mawazo yake; zaidi ya hayo, unatoa seti kamili ya sheria kuhusu nyanja zote za maisha ya binadamu. Utekelezaji wa sheria hizi ulileta utulivu na haki ambavyo havijawahi kushuhudiwa katika jamii.

Islam provided a definite and clear vision to the Prophet (saw) on how to live up to its ideology. Islam did not only provide and explain its values and thoughts; moreover, it provides a comprehensive set of legal laws regarding all facets of human existence. The implementation of these laws brought unheralded tranquillity and justice in the society.

Kwa msingi wake, Uislamu unaweza kufafanuliwa kuwa mkusanyiko wa mawazo, maadili, fikra, miongozo na sheria za kipekee na zisizo na mfano, ambazo Nabii Muhammad ﷺ alizieleza au kuzitekeleza wakati wa uhai wake ﷺ.

In essence, Islam can be defined as a composition of unique and unparalleled ideas, values, thoughts, guidelines, and laws which Prophet Muhammad (saw) expressed or applied during his (saw) life.

Itikadi ya Uislamu inazidi itikadi ya ubepari / demokrasia, kwa kuwa inamfanya binadamu awe mtumwa wa Muumba wake badala ya kuwa mtumwa wa matamanio yake mwenyewe. Unyofu wa Uislamu unamkomboa binadamu kutoka utumwa wa chochote kingine isipokuwa Allah (SWT). Itikadi ya Uislamu inaelekeza fikra za mtu kutafuta radhi za Allah (SWT), tofauti na kutafuta manufaa binafsi na starehe za kimada.

The „Aqeedah of Islam surpasses the “„Aqeedah” of capitalism / democracy, in that it makes the human being subservient to his Creator rather than to his own desires. The simplicity of Islam frees the human being from the slavery to anything other than Allah (swt). The „Aqeedah of Islam orients a person‟s thinking to seek the pleasure of Allah (swt) as opposed to self-benefit and material pleasure.

Sheria za Uislamu zina asili sawa na Aqeedah yake, kwa kuwa zote mbili zimeteremshwa na Allah (swt). Sheria hizi haziegemei upande wa tabaka la wafanyakazi wala la watu wa hali ya juu katika jamii. Hizi ni sifa za sheria zilizotungwa na binadamu, ambazo Shari'ah inazipita. Kwa hiyo, hakuna Muislamu, awe tajiri au maskini, atakayehisi kusita wala kujuta katika kutekeleza sheria za Kiislamu.

The laws of Islam are of the same nature as its „Aqeedah, in that they are both revealed by Allah (swt). The laws neither favour the working nor the elite class in the society. These are qualities of man-made laws, which the Shari‟ah transcends. Consequently, no Muslim, whether rich or poor, would feel any hesitation or regret in implementing the Islamic laws.

Hata hivyo, hivi sasa, kusita na kutilia shaka vimeenea katika ngazi ya Ummah. Tutachunguza na kutafakari mojawapo ya sababu kuu za mtazamo huu wa kuporomoka, yaani ukosefu wa uelewa wenye mshikamano kuhusu masuala yanayohusu Fiqh (Sheria za Kiislamu).

However, presently, hesitation and scepticism are prevalent at the Ummah level. We will examine and reflect on one of the major causes of such a decadent attitude, i.e. the lack of cohesive understanding of issues surrounding Fiqh (Islamic Laws).

Ni kwa lengo hili la kukuza uelewa thabiti wa Usul al-Fiqh ndipo tumeweka juhudi hizi.

It is with this purpose of developing a cohesive understanding of Usul al-Fiqh that we have put forward this effort.