Wannan nassi ya fara bayyana wasu muhimman dokoki game da rayuwar ɗan Adam. Wasu daga cikinsu suna da alaƙa da kare rai a cikin al'ummar Musulmi da ke aiwatar da dokar Allah. Wasu kuma suna da alaƙa da kare tsarin daga duk wani tawaye da zai iya neman raunana ikon da ke gudanar da dokar Allah a irin wannan al'umma.

This passage begins to outline some fundamental legislation concerning human life. Some of these are concerned with life protection in a Muslim community that applies Divine law. Others relate to the protection of the system against any rebellion that may seek to undermine the authority administering Divine law in such a society.

Gabaɗaya, waɗannan matakai suna da manufar samar da kariya ta dace ga al'ummar Musulmi, da kuma dukiya da mallakar mutum, a cikin tsarin zamantakewa wanda ya dogara da shiriyar Allah kuma ana mulki da dokar Allah.

All in all, these measures aim to provide proper protection for the Muslim community, as well as wealth and private property in a social set-up based on Divine guidance and ruled by Divine law.

Dokokin da ke rufe waɗannan muhimman fannoni na rayuwar zamantakewa sun mamaye dukan wannan nassi, bayan gabatarwar da ke ba da labarin 'ya'yan Adam biyu. Wannan labari yana bayyana yanayin laifi da dalilan aikata shi, yana kuma nuna mummunan fuskarsa, yana nuna wajabcin tsayawa kan laifi da kawar da shi daga rayuwar al'ummar Musulunci gaba ɗaya.

The legislation covering these important aspects of social life take up this whole passage, after an introduction relating the story of Adam’s two sons. This story exposes the nature of crime and its motives, and reveals its ugly face, showing the need to stand up to crime and to stamp it out of the life of Islamic society altogether.

Yana jaddada buƙatar hukunta mai laifi da kuma kawar da abubuwan da ke haifar da laifi.

It stresses the need to punish the criminal and to counter the motives for crime.

Labarin yana da alaƙa sosai da hukunce-hukuncen da shari'a da ake bayyanawa daga baya a cikin wannan sūrah. Duk mai tunani zai ji cewa an sanya labarin a wurin da ya dace don cika wata muhimmiyar manufa, kuma yana gabatar da hujja mai zurfi da take shiga zuciyar mai karatu. Ta haka yana sa zuciya da hankali su kasance cikin yanayin da ya dace don karɓar tsananin hukunce-hukuncen da Musulunci ya shar'anta kan laifuffukan da ake aikatawa akan rayuwar ɗan Adam, da zaman lafiyar al'umma, da dukiyar mutum. Wajibi ne a aiwatar da waɗannan hukunce-hukunce a cikin al'ummar Musulunci da ke aiwatar da shari'ar Allah.

The story appears to be firmly welded to the rulings and legislation that are subsequently detailed in this sūrah. A reflective reader is bound to feel that the story is given at the right place to fulfil an important function, and present a profound argument that penetrates the reader’s consciousness. It thus puts hearts and minds in the right frame to receive the severe penalties Islam legislates for crimes committed against human life, public order, and personal property. These must be put into effect in an Islamic society which implements Divine law.

Ka karanta musu labarin 'ya'yan Adam guda biyu da gaskiya: yadda kowannensu ya miƙa hadaya, sai aka karɓi tasa daga ɗayansu, amma ba a karɓi ta ɗayan ba. Ya ce: "Lallai zan kashe ka." Ɗayan ya amsa: "Allah yana karɓar ne kawai daga masu tsoron Allah. Ko da ka miƙa hannunka zuwa gare ni don ka kashe ni, ba zan miƙa hannuna zuwa gare ka don in kashe ka ba; gama ina tsoron Allah, Ubangijin talikai. Zan fi so ka ɗauki zunubinka a kaina tare da sauran zunubanka, don ka zama mai zama a Wuta; domin wannan shi ne sakamakon azzalumai." Zuciyarsa mai mugunta ta motsa shi ya kashe ɗan'uwansa; ya kashe shi, sai ya zama ɗaya daga cikin asararru. Sai Allah ya aika da wani hankaka, yana tonon ƙasa, don ya nuna masa yadda zai rufe tsiraicin jikin ɗan'uwansa. Ya ce: "Kaico na! Shin na yi rauni har ban iya yin abin da wannan hankaka ya yi ba, in rufe tsiraicin jikin ɗan'uwana?" Sai nadama ta mamaye shi. (Ayoyi 27-31)

Relate to them in all truth the story of the two sons of Adam: how each offered a sacrifice, and it was accepted from one of them while it was not accepted from the other. [The latter] said: ‘I will surely kill you.” [The other] replied: “God accepts only from those who are God-fearing. Even if lay your hand on me to kill me, I shall not lay my hand on you to kill you; for I fear God, the Lord of all the worlds. I would rather you should add your sin against me to your other sins, and thus you will be destined for the Fire; since that is the just retribution of wrongdoers.” His evil soul drove him to kill his brother; and he murdered him, and thus he became one of the lost. God then sent forth a raven which scratched the earth, to show him how he might conceal the nakedness of his brother’s body. He cried out: “Woe to me! Am I then too weak to do what this raven has done, and to conceal the nakedness of my brother’s body?” He was then overwhelmed by remorse. (Verses 27-31)

Wannan labari ya ba mu misali bayyananne game da yanayin mugunta da zalunci maras hujja. Haka kuma ya ba mu misali da ke nuna yanayin alheri da halin zaman lafiya ga kowa. Misalan biyu an sanya su a sabanin juna a fili. Sakamakon shi ne wani laifi mai muni, wanda ke sa mu ji bukatar dokar shari'a da za ta sanya hukuncin adalci mai dacewa da kuma hana masu zalunci kafin su aikata laifukansu. Idan kuwa suka aikata laifuka duk da haka, tabbas za su karɓi hukuncin da ya dace da laifukansu. Don haka dokar shari'a za ta iya kare masu nagarta tare da tabbatar da 'yancinsu na rayuwa. Lallai irin waɗannan mutane ne ya kamata su ji tsaro da aminci a ƙarƙashin kariyar dokar da ke hana aikata laifi kuma ke tabbatar da adalci.

This story gives us a clear example of the nature of evil and totally unjustified aggression. It also gives us an example showing the nature of goodness and a peaceful attitude towards everyone. The two examples are set in clear contrast. The result is a sordid crime, which makes us feel the need for a legal code to impose just retribution and to stop aggressors even before they commit their crimes. If they, nevertheless, do commit crimes, they are certain to receive a punishment commensurate to their crimes. The legal code will thus be able to protect those who are good and ensure their right to live. It is indeed such people that should feel secure and safe under the protection of the law that deters crime and administers justice.

Bayan duk wannan nasiha da lallashi, cikin tsari mai cike da lumana da taushi, sai mugun rai ya rinjayi, aka aikata laifin. Mugun ransa ya iya shawo kan kowane cikas, ya kuma sa shi ya zama mai ƙarancin juriya ga tunanin kisa. Don haka ya kashe ɗan'uwansa, sai dai ya hallaka kansa: "Saboda haka ya zama ɗaya daga cikin masu hasara." (Aya ta 30) Ya rasa komai, domin ya jefa kansa cikin halaka, ya kuma rasa ɗan'uwansa wanda ya kamata ya zama abokinsa da mataimakinsa. Ya kuma rasa duniyarsa, domin mai kisan kai ba zai taɓa samun farin ciki a rayuwa ba. Haka nan, babu shakka ya rasa rayuwarsa ta gaba, domin ya ƙara sabon zunubinsa a kan zunuban da ya riga ya aikata.

After all this admonition and persuasion, in a perfectly peaceful and gentle approach, the evil soul prevailed and the crime was committed. His evil soul was able to override every hindrance and made him less resistant to the thought of killing. Thus, he killed his own brother, only to be doomed: “Thus he became one of the lost.” (Verse 30) He lost all as he brought himself into ruin, and lost his brother who should have been his friend and support. He also lost his world, since a murderer can never be happy in life. Most certainly, he lost his future life as he added his new sin to his earlier ones.

Girman laifinsa mai ban tsoro an bayyana masa shi a cikin sifarsa ta zahiri fiye da kowace.

The ghastliness of his crime was made to appear to him in its most physical shape.

Gawar ɗan'uwansa da ya mutu ta fara ruɓewa, tsiraicinta kuma ya zama abin da ba za a iya jurewa ba.

The dead corpse of his brother started to rot and its nakedness became intolerable.

Kisan kai ya zama, ba da daɗewa ba aka sa shi ya fahimci rauninsa, domin bai san yadda zai ɓoye tsiraicin gawar ɗan'uwansa ba. Ya fi rauni fiye da hankaka a cikin tsuntsaye: "Sai Allah ya aiko da wani hankaka yana tona ƙasa, don ya nuna masa yadda zai ɓoye tsiraicin jikin ɗan'uwansa. Ya yi kuka ya ce: 'Kaico gare ni! Shin ina da rauni har in kasa yin abin da wannan hankaka ya yi, in ɓoye tsiraicin jikin ɗan'uwana?' Sai nadama ta mamaye shi." (Aya ta 31)

Murderer as he was, he was soon made to realise his powerlessness, as he did not know how to conceal the nakedness of his brother’s corpse. He was weaker than a raven among birds: “God then sent forth a raven which scratched the earth, to show him how he might conceal the nakedness of his brother’s body. He cried out: ‘Woe to me! Am I then too weak to do what this raven has done, and to conceal the nakedness of my brother’s body?’ He was then overwhelmed by remorse.” (Verse 31)

Wasu rahotanni sun nuna cewa akwai wasu gaggafa guda biyu, kuma ɗayansu ya kashe ɗayan.

Sūrah ɗin sa'an nan yana amfani da zurfin bayanin wannan labari ta hanyar ƙarfafa amsa mai kyau ga dokar da aka kafa don magance irin wannan laifi. Wannan doka tana cimma manufa biyu: rage sha'awar aikata kisan kai da kuma kafa hukuncin da ya dace da irin wannan laifi duk lokacin da ya faru: "Saboda haka ne Muka wajabta wa Banu Isrā'īla cewa duk wanda ya kashe rai, ba donramuwa ga kisan kai ko don yaɗa fasadi a cikin ƙasa ba, to kamar ya kashe dukan mutane ne; kuma duk wanda ya ceci rai, to kamar ya ceci dukan mutane ne. Manzanninmu sun zo musu da hujjoji bayyanannu, amma duk da haka, da yawa daga cikinsu suna ci gaba da aikata dukan nau'o'in ta'addanci a cikin ƙasa." (Aya ta 32)

The sūrah then makes use of the profundity of relating this story by enhancing a positive response to the legislation enacted to deal with such a crime. The legislation achieves the dual purpose of weakening the motive to commit a murder and establishing the just punishment for such a crime whenever it takes place: “Because of this did We ordain to the Children of Israel that if anyone slays a human being, for anything other than in punishment of murder or for spreading corruption on earth, it shall be as though he had slain all mankind; and that if anyone saves a human life, it shall be as though he had saved all mankind. Our messengers brought them clear evidence of the truth, but despite all this, many of them continue to commit all manner of excesses on earth.” (Verse 32)

Irin wannan mutum yana wanzuwa, kuma ana aikata zalunci ga mutane masu zaman lafiya da kyakkyawar dabi'a, waɗanda ba su riƙe ƙiyayya ko mugun nufi ga kowa ba. Tunatarwa da gargaɗi ba za su amfana komai ba ga waɗanda suke da mummunar dabi'a.

This type of person exists and aggression is committed against peaceful and good- natured people who harbour neither grudges nor ill-feelings towards others. A reminder and a warning may achieve nothing with those who have an evil nature.

Adopting a peaceful attitude may not be sufficient to prevent aggression. Saboda haka, kisan mutum ɗaya laifi ne mai girma da ƙazanta har an ɗauke shi daidai da laifin kashe dukan ɗan adam. A ɗaya ɓangaren kuma, ƙoƙarin hana kisa da ceton rayuwar mutum ɗaya ana ɗaukarsa aiki mai girma, daidai da ceton dukan ɗan adam. Dokar da aka bai wa Banu Isra'ila ta ƙunshi wannan ƙa'ida, wadda ta daidaita rayuwar kowane mutum da rayuwar kowa. Haƙƙin rayuwa yana shafar kowa. Saboda haka, kashe mutum ɗaya take haƙƙin rayuwa ne, haƙƙin da dukan mutane suke daidai a cikinsa. Haka kuma, hana kisan kai da ceton rayuwar mutum ɗaya, ko ta hanyar kare wanda za a iya kashewa, ko ta hanyar yanke wa mai kisan hukuncin kisa domin hana kashe wani, shi ne kare haƙƙin rayuwa na asali wanda ya shafi kowa.

Adopting a peaceful attitude may not be sufficient to prevent aggression. For all this, the ghastly crime of killing one person is considered so grave and so sordid that it is equated with the crime of killing all mankind. On the other hand, efforts to prevent killing and to spare the life of one person are considered a great action, equal to saving all mankind. The law given to the Children of Israel included this principle which equates the life of any human being with every life. The right to live is applicable to all. Hence, killing one person is an aggression against the right to live in which all people stand equal. Similarly, preventing murder and sparing the life of one person, either through defending the would-be victim or inflicting the death penalty on the killer in order to prevent the murder of another, is to save the basic right of life applicable to all.

Sūrah ɗin ta bayyana hukuncin laifin da irin waɗannan miyagun mutane ke aikatawa. A cikin tsarin dokar Musulunci, wannan shi ake kira hukuncin yaƙi da Musulunci: “Hukuncin da ya dace ga waɗanda ke yaƙi da Allah da ManzonSa, kuma suke ƙoƙarin yaɗa fasadi a bayan ƙasa, shi ne a kashe su, ko a gicciye su, ko a yanke hannayensu da ƙafafunsu a gefe biyu, ko a kore su daga ƙasa. Wannan ita ce wulakancinsu a duniya, kuma a lahira za su sha azaba mai girma; sai dai waɗanda suka tuba kafin ku rinjaye su. Lalle ku sani cewa Allah Mai yawan gafara ne, Mai jin ƙai.” (Ayoyi 33-34)

The sūrah lays down the punishment for the crime that such wicked elements commit. This is known in the Islamic legal code as the punishment for waging war against Islam: “It is but a just punishment of those who make war on God and His Messenger, and endeavour to spread corruption on earth, that they should be put to death, or be crucified, or have their hands and feet cut off on alternate sides or that they should be banished from the land. Such is their disgrace in this world, and more grievous suffering awaits them in the life to come; except those who repent before you overpower them. For you must know that God is Much-Forgiving, Merciful.” (Verses 33-34)

Laifin da wannan sanarwar doka ke magana a kansa ya shafi tayar da hankali ga shugaban Musulunci mai aiwatar da dokokin Musulunci. Masu tayar da hankali suna taruwa a cikin ƙungiya suna musanta ikon shugaban. Suna haifar da tsoro a cikin al'ummar Musulmi da ke zaune a ƙasar Musulunci, kuma suna aikata zalunci kan rayukansu da dukiyoyinsu. Wasu malamai kuma suna sanya sharadin cewa hakan ya faru nesa da yankunan da ikon shugaban ke aiki. Wasu kuma suna ganin cewa kasancewar irin waɗannan masu tayar da hankali suna fara taruwa suna amfani da ƙarfi wajen zalunci ga mutanen ƙasar Musulunci, shi kansa ya sa wannan tanadin doka ya shafe su duk inda suke.

The crime to which this legislative statement refers involves rebellion against a Muslim ruler who implements the laws of Islam. The rebels gather in a group renouncing the ruler’s authority. They cause fear among the Muslim community living in the Muslim land and they commit aggression against their lives and property. Some scholars also make it a condition that this should take place away from the areas where the ruler’s authority is enforced. Others suggest that the very fact that such rebels begin to gather and use force in aggression against the people of the land of Islam, makes this legal provision applicable to them wherever they are.

Wannan wataƙila ya fi amfani, saboda Musulunci yana bin tsarin aiki mai amfani.

This is probably more practical, because Islam adopts a pragmatic approach.

Irin waɗannan 'yan tawaye ba kawai suna yaƙi da shugaba ko al'umma ba ne, a'a suna yaƙi da Allah da Manzonsa, domin suna yaƙar dokar Allah, suna kai hari ga al'ummar da take aiwatar da ita, kuma suna barazana ga ƙasar da ake aiwatar da dokar a cikinta. Ta haka kuma suna yada fasadi a bayan ƙasa. Babu wani fasadi da ya fi muni kamar ƙoƙarin hana aiwatar da dokar Allah da yada tsoro a ƙasar da ake aiwatar da dokar Allah a cikinta.

Malamai sun sha bambam sosai kan ko shugaban Musulunci yana da 'yancin zaɓar ɗaya daga cikin waɗannan hukunce-hukuncen, ko kuwa kowane hukunci yana da takamaiman yanayin da ake aiwatar da shi a kai. Bisa ga makarantun shari'ar Musulunci na Ĥanafī, Shāfi`ī da Ĥanbalī, ana ba da waɗannan hukunce-hukuncen gwargwadon laifin da aka aikata. Dan tawaye wanda ya kashe ba tare da ya ɗauki dukiya ba, ana kashe shi. Wani kuma da ya ɗauki dukiya ba tare da ya kashe ba, ana yanke masa gaɓɓai. Wanda ya aikata laifuffukan biyu, ana kashe shi, sannan a gicciye shi. Dan tawaye wanda ya taimaka wajen yada tsoro, amma bai kashe kowa ba, bai kuma ɗauki dukiya ba, ana kore shi daga ƙasa.

Scholars have widely different views on whether a Muslim ruler may choose any of these punishments or whether each punishment is implemented in a particular case. According to the Ĥanafī, Shāfi`ī and Ĥanbalī schools of Islam law, these punishments are ordered according to the crime committed. A rebel who kills without taking any property is put to death, while another who has taken property without killing has his limbs cut off. A person who has committed both crimes is put to death and crucified. A rebel who helps spread fear but has neither killed anyone nor taken any property, is banished.

Dangane da Imamu Malik, ɗan tawaye wanda ya kashe mutane dole ne a kashe shi. Shugaban Musulmi ba shi da zaɓi wajen aiwatar da hukunce-hukunce marasa tsanani na yanke hannaye da ƙafafu ko kora daga ƙasa. Zaɓin da yake da shi kawai shi ne ko dai ya kashe shi ta hanyar da gwamnati ta zaɓa ko kuma ya gicciye shi. Idan ya kwashe dukiyar Musulmi amma bai kashe kowa ba, ba za a iya korar sa ba. Zaɓuɓɓukan da shugaba yake da su su ne kashe shi ko gicciye shi ko kuma yanke hannayensa da ƙafafunsa. Idan ya taimaka wajen yaɗa tsoro, shugaba yana da dukkan zaɓuɓɓuka huɗu kuma yana iya amfani da hikimarsa. Idan wanda ake hukunta shi ɗaya ne daga cikin shugabannin tawayen, to yanke hannaye da ƙafafu bazai isa hukunci ba. Ya kamata a kashe shi ko a gicciye shi. Idan shi ɗan tawaye ne wanda ya taimaka da ƙarfin jikinsa, to yanke hannaye da ƙafafu shi ne hukuncin da ya dace. Idan bai cikin nau'in kowannensu ba, to a aiwatar da hukunci mafi sauƙi na kora shi daga ƙasa.

According to Imām Mālik, a rebel who has killed must be killed. The Muslim ruler does not have a choice to enforce the lesser punishments of cutting off his limbs or banishing him. The only choice he has is either to put him to death by a method chosen by the state or to crucify him. If he has taken the property of Muslims but without killing anyone, he cannot be banished. The choices open to the ruler are to kill or crucify him or to cut off his limbs. If he has helped to spread fear, the ruler has all four choices and he may use his discretion. If the culprit is one of the organisers of rebellion, then cutting off his limbs may not be an adequate enough punishment. He should be either killed or crucified. If he is one who helps the rebellion with his physical strength, then cutting off his limbs is the appropriate punishment. If he is of neither type, then the lesser punishment of sending him into exile should be implemented.

Wani muhimmin al'amari na tsarin Allah na tsara al'umma shi ne cewa ba ya dogara ga aikin dokoki kaɗai ba. Hakika yana ɗauke da tanadin shari'a domin hana waɗanda suke tsoron ƙarfin doka kawai. Haka kuma, yana dogara ne musamman ga aikin tarbiyya wanda ke sassauta gefunan halayen mutane. Yana ba da shiriya ga ruhin ɗan adam yayin da yake kafa al'umma wadda ke taimaka wa irin nagarta ta yi girma, kuma ba ta barin ciyawa mai cutarwa ta sami ƙasa mai albarka. Ayoyin da suka gabata sun yi magana game da hukunce-hukunce masu tsanani ga manyan laifuffuka. Amma bayan an bayyana hukunce-hukuncen, domin tabbatar da tasirinsu na hanawa, sūratu ta yi magana da lamirin mutane da ruhinsu, tana nufin ƙarfafa imani da sanin nauyin da ke kan mutum ga Allah. Tana roƙon mutane su nemi hanyoyin da suka dace na kusantar abin da ke faranta wa Allah rai, su yi ƙoƙari sosai a cikin tafarkinSa, domin su samu nasara.

An important feature of the Divine method of moulding human society is that it does not rely solely on legislative action. It certainly arms itself with legal provisions in order to deter those who only fear the force of the law. Indeed, it relies primarily on educative action which smoothes over the rough edges of people’s characters. It provides guidance to the human spirit as it establishes a society that helps the seeds of goodness to grow and gives harmful weeds no fertile soil. The previous verses spoke of very stern punishments for serious crimes. However, once the punishments are outlined, so as to ensure their deterrent effect, the sūrah addresses people’s consciences and spirits, aiming to strengthen faith and consciousness of one’s obligations towards God. It urges people to seek proper ways of moving nearer to what pleases God and to strive hard in His cause, so that they may be successful.

Wannan yana tare da gargaɗi game da kafirci da kuma bayanin da ke nuna sarai abin da ke jiran kafirai a Lahira.

This is coupled with a warning against disbelief and a vivid description of what awaits disbelievers in the Hereafter.

Ya ku masu imani, ku ji tsoron Allah kuma ku nemi hanyar kusanta zuwa gare Shi, kuma ku yi ƙoƙari sosai a cikin hanyarSa, domin ku samu nasara. Waɗanda suka kafirta, da a ce suna da duk abin da ke cikin duniya da kuma irinsa tare da shi, su yi fansa da shi daga azabar Ranar Tashin Alƙiyama, da ba a karɓa daga gare su ba. Azabarsu za ta zama mai raɗaɗi. Za su so su fita daga Wuta, amma ba za su fita daga cikinta ba. Azabarsu za ta zama mai dawwama.

Believers, fear God and seek the means to come closer to Him, and strive hard in His cause, so that you may be successful. If those who disbelieve had all that is on earth and as much besides to offer as ransom from the suffering of the Day of Resurrection, it would not be accepted from them. Theirs shall be a painful suffering. They will wish to come out of the Fire, but they shall not come out of it. Theirs shall be a long-lasting suffering. (Verses 35-37)

Wannan yana biye da wata doka da ke bayyana hukuncin sata: "Dangane da mace ko namijin da ya yi sata, ku yanke hannayensu a matsayin ramuwa ga abin da suka aikata, a matsayin hukunci abin koyi wanda Allah ya wajabta. Allah Mai iko ne, Mai hikima. Amma duk wanda ya tuba bayan ya aikata wannan zalunci, ya kuma gyara, to Allah zai karɓi tubansa. Lalle Allah Mai yawan gafara ne, Mai jin ƙai. Ashe ba ka sani ba cewa mulkin sammai da ƙasa na Allah ne? Yana azabtar da wanda Ya ga dama, yana kuma gafarta wa wanda Ya ga dama. Allah Mai iko ne a kan kowane abu." (Ayoyi 38-40)

This is followed by a legislation outlining the punishment for theft: “As for the man or the woman who is guilty of stealing, cut off their hands in requital for what they have wrought, as an exemplary punishment ordained by God. God is Almighty, Wise. But whoever repents after having thus done wrong, and makes amends, shall have his repentance accepted by God. God is Much-Forgiving, Merciful. Do you not know that to God belongs the kingdom of the heavens and the earth? He punishes whom He wills and forgives whom He wills. God has power over all things.” (Verses 38-40)

Al'umma ta Musulunci tana samar da abinci da kayan rayuwa ga dukkan mazauna ƙasar Musulunci, ko wane addini suke da shi, isasshe don ya nisantar da duk wani tunanin sata daga zuciyar kowane mutum mai lafiyar hankali. Tana tabbatar da rayuwa mai kyau, ilimi mai kyau, da tsarin rarraba dukiya cikin adalci. A lokaci guda, tana sa mallakar mutum ta dukiya ta zama sakamakon hanyoyi na halal kawai, tana kuma ba ta muhimmiyar rawa ta amfani ga al'umma. To me ya sa mutumin kirki zai yi tunanin sata? Idan al'umma ta Musulunci ta riga ta samar da duk wannan, to daidai ne ta tsara hukunci mai tsauri ga sata, domin sata tana zama take hakkin mallakar mutum da kuma tsaron al'umma. Wannan tsauri, duk da haka, yana da sharadi: ana hana aiwatar da hukunci idan akwai shakka game da laifin ko mai aikatawa. Tana ba wanda ake zargi dukkan hakkoki don ya tabbatar da rashin laifinsa, ta yadda babu wanda za a hukunta sai an tabbatar da laifinsa ba tare da wata shakka ba.

Muslim society provides for all inhabitants of the land of Islam, whatever faith they may have, enough to keep any thought of stealing far from any healthy mind. It guarantees good living, proper education and a system of fair distribution. At the same time, it makes private ownership the result of only legitimate means, and assigns to it a beneficial social role. Why, then, should any good person entertain any thought of stealing? When Muslim society has provided all this, it is only fair that it should prescribe a very stern punishment for theft, which represents an aggression on private ownership and the security of the community. This strong approach, however, is qualified by the fact that the enforcement of punishment is blocked when there is doubt as to the crime or its perpetrator. It provides all rights to the accused to prove his innocence so that no one is punished unless proven guilty beyond doubt.

Bayan an yi bayani kan dalilan da suka sa a ka sanya irin wannan tsatstsauran hukunci ga sata a kasar da ake aiwatar da shari'ar Musulunci, tare da dukkan tabbacin adalci da rarraba dukiya ta gaskiya, da kuma hanyoyin kare kowa, yanzu sai mu yi magana a kan dacewar wannan hukunci da laifin sata a cikin al'ummar Musulmi.

Having explained the reasons for imposing such a stern punishment for theft in the land where Islamic law is implemented, providing all guarantees of justice and fair distribution as well as the means of protection for all, we need to say a word about the suitability of this punishment to the crime of theft in a Muslim community.

Sa'ad da mutum yake tunanin sata, a zahiri yana tunanin ƙara abin da yake mallaka ne a kan kuɗin wani. Yana jin cewa abin da yake samu ta halal ya yi kaɗan a gare shi, don haka yana so ya ƙara da shi ta hanyar haram. 'Ya'yan aikin hannunsa ba sa biyan buƙatar ƙwaɗayinsa, kuma yana so ya bayyana a matsayin mai arziki, ko ya samu kansa a matsayin da ba zai ƙara aiki ba, ko kuma ya tabbatar da rayuwa mai daɗi a nan gaba. A takaice, dalilin sata shi ne ƙara samun kuɗi ko dukiya. Musulunci yana yaƙar wannan dalili ta hanyar shimfiɗa hukuncin yanke hannun ɓarawo ko ƙafarsa, domin irin wannan hukunci zai rage sosai ikonsa na aiki, kuma zai rage kuɗinsa da dukiyarsa. Idan aka hukunta ɓarawo bisa ga Musulunci, ikonsa na nuna isa zai ragu sosai, kuma buƙatarsa ta yin aiki tuƙuru za ta ƙaru ƙwarai. Bugu da ƙari, damuwarsa game da makomarsa za ta fi ƙarfi ba adadi.

When someone thinks of stealing, he actually thinks of increasing what he owns at the expense of someone else. He feels that what he earns legitimately is too little for him and, therefore, he wishes to add to it in an illegitimate way. The fruits of his own labour do not satisfy his greed and he wants to appear to be wealthy or to get himself in a position where he does not need to work or where he is assured of a comfortable life in future. In short, the motive for stealing is to increase one’s income or one’s wealth. Islam counters this motive by prescribing the punishment of cutting off the thief’s hand or leg, since such a punishment will markedly decrease the thief’s ability to work and reduce his income and wealth. When a thief is punished according to Islam, his ability to show off is greatly curtailed and his need to work hard is much greater. Moreover, his worry about his future is infinitely greater.

Don haka, mun gani cewa ta hanyar tanadin hukuncin yanke hannun barawo, shari'ar Musulunci tana yaƙi da abubuwan da ke sa mutum ya yi sata na zuciya da wasu dalilai masu ƙarfi na tunani waɗanda ke hana sha'awar yin sata. Idan mutum, duk da haka, ya sallama wa sha'awar kuma ya yi laifin sata, tsananin hukuncin zai bar tasiri mai dorewa a kansa, wanda kuma zai hana shi maimaita laifin.