Ibara ya 8 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Ibara ya 8 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

“Ikiwa unahofia hiyana kutoka kwa watu fulani, basi watupie [mkataba wao], [ukijiweka] katika hali ya usawa.” (TMQ 8:58) ni jambo linalowazuia watu wote kutoa kitu kinachofanana nayo. Ufahari wake unatokana na kuonyesha maana hizi kwa muundo huu na kwa mtindo wa namna hii. Kwa hiyo, muujiza ulikuwa ni lugha ya Kiarabu na mtindo wa Kiarabu uliodhihirisha maana hii. Hivyo basi, muujiza wa Qur'an umefungwa katika Kiarabu chake, kwa kuwa ndio chanzo cha muujiza na ndio kiini cha changamoto ya kutoa kitu sawa nayo. Kwa hiyo, lugha ya Kiarabu ni sehemu muhimu ya Qur'an isiyoweza kutenganishwa nayo. Qur'an yenyewe isingeweza kuchukuliwa kuwa Qur'an bila hiyo. Hivyo basi, ni haramu kutafsiri Qur'an, kwa kuwa ikibadilishwa itapoteza mpangilio wake na haitakuwa tena Qur'an wala kufanana nayo; badala yake itakuwa ni tafsiri yake. Na kama tafsiri yake ingekuwa kama yenyewe, watu wasingeshindwa kutoa kitu sawa nayo walipotakiwa kufanya hivyo. Aidha, kuna kauli ya Allah (SWT).

“If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms.” (TMQ 8:58) is in itself incapacitating to all people to produce something similar. Its miracle comes from the splendour in expressing these meanings with this formulation and with such a style. Thus, the miracle was the Arabic wording and the Arabic style that expressed this meaning. Therefore, the miracle in the Quran is confined in its Arabic for it is the origin of the miracle and the subject of the challenge to produce something equal to it. Hence, the Arabic language is an integral part of the Quran that cannot be separated from it. The Quran itself could not be considered Quran without it. It is ,therefore, forbidden to translate the Quran for if it were altered it would lose its order and it would no longer be the Quran or be like the Quran; it would rather be a commentary of it, and if its commentary were anything like it then people would not have failed to produce something equal to it when they were challenged to do so. Besides, Allah’s (swt) saying.

Hii ni kutokana na ukweli kwamba lugha ya Kiarabu ni sehemu ya msingi ya Uislamu. Kuhusu ushahidi unaoonyesha kwamba lugha ya Kiarabu pekee inapaswa kuwa lugha rasmi ya Dola, ushahidi wake ni kwamba Mjumbe wa Mwenyezi Mungu ﷺ alipowatumia barua Kaisari, Kisra na Muqawqas akiwaalika kwenye Uislamu, barua hizoziliandikwa kwa Kiarabu ingawa zingeweza kutafsiriwa katika lugha zao wenyewe. Ingawa Kaisari, Kisra na Muqawqas hawakuwa Waarabu, na ingawa Mjumbe wa Mwenyezi Mungu ﷺ aliandika barua hizo ili kuwafikishia Uislamu, Mjumbe wa Mwenyezi Mungu ﷺ hakuandika barua zake katika lugha zao. Kwa hiyo, hili ni ushahidi kwamba lugha ya Kiarabu ndiyo lugha rasmi pekee ya Dola, kwa sababu Mjumbe wa Mwenyezi Mungu ﷺ alifanya hivyo. Zaidi ya hayo, ukweli kwamba haja ya kutafsiri ili kufikisha Uislamu ilikuwa ya dharura, lakini Mjumbe wa Mwenyezi Mungu ﷺ hakutafsiri, ni dalili ya wajibu wa kuzuia mawasiliano ya Dola kwa watu kubaki katika lugha ya Kiarabu, iwe wanaopokea ujumbe ni Waarabu au si Waarabu. Basi, watu wote wasio Waarabu wanapaswa kujifunza lugha ya Kiarabu, na ni haramu kwa lugha rasmi ya Dola kuwa nyingine isipokuwa lugha ya Kiarabu.

This is from the fact that the Arabic language being a fundamental part of Islam. As for the evidence pertaining to the fact that the Arabic language should be exclusively the official language of the State, the evidence for it is that when the Messenger of Allah (pbuh) sent letters to Caesar, Kisra and Muqawqas in which he invited them to Islam, those letters were written in Arabic though they could have been translated into their own languages. Although Caesar, Kisra and Muqawqas were not Arabs and although the Messenger of Allah (pbuh) wrote the letters to convey Islam to them, the Messenger of Allah (pbuh) didn’t write his letters in their languages. Hence, this serves as evidence that the Arabic language is exclusively the official language of the State because the Messenger of Allah (pbuh) did this. Besides, the fact that the need to translate in order to convey Islam was pressing but the Messenger of Allah (pbuh) did not translate serves as an indication for the obligation of restricting the State’s address of people to the Arabic language whether the addressees were Arabs or non- Arabs. Therefore, all non-Arab people should learn the Arabic language and it is forbidden for the State’s official language to be other than the Arabic language.

Ikiwa jambo hilo lingehusu Dola yenyewe au mahusiano ya Dola, basi katika hali hii lugha isingeruhusiwa kuwa nyingine isipokuwa lugha ya Dola (lugha ya Kiarabu). Hii ni kwa sababu Mtume wa Allah ﷺ hakutafsiri barua zake kwa wasio Waarabu licha ya haja kubwa ya kutafsiri ili kufikisha Uislamu, na hili ni dalili inayoweka wajibu wa kutumia lugha ya Kiarabu pekee katika utawala na mahusiano ya Dola, au katika chochote kinachohusiana nayo. Kwa msingi huu, Dola isingekuwa na nafasi katika mitaala yake ya elimu ya kufundisha lugha nyingine yoyote isipokuwa Kiarabu, iwe hizo ni lugha za watu wasio Waarabu wanaoishi chini ya mamlaka ya Dola ya Kiislamu, au lugha za watu wanaoishi nje ya mamlaka ya Dola ya Kiislamu. Vivyo hivyo, shule za umma zimezuiwa kupitisha kitu chochote isipokuwa lugha ya Kiarabu kama lugha ya kitaaluma, na kuanzisha lugha nyingine isipokuwa Kiarabu kama somo, kwa sababu zina wajibu wa kufuata mitaala ya Dola. Kwa hiyo, kila jambo linalohusiana na Dola, mahusiano yake, mahusiano ya raia wake nayo, au jambo jingine lolote linalohusiana nayo, lazima lifanyike kwa lugha ya Kiarabu pekee, kwa kuzungumzwa na kuandikwa.

If it were related to the State itself or to the State’s relations, then in this case it would not be permitted for the language to be other than the language of the state (the Arabic language). This is because the Messenger of Allah (pbuh) did not translate his letters to the non-Arabs despite the pressing need to translate in order to convey Islam and this serves as evidence stipulating the obligation of the sole use of the Arabic language in the State’s administration and relations or in anything related to it. Based upon this, the State would not have any place in its educational curricula to teach any other language apart from Arabic whether these were the languages of the non-Arab peoples living under the authority of the Islamic State or the peoples living outside the authority of the Islamic State. In the same manner, public schools are prevented from adopting anything other than the Arabic language as an academic language and from introducing other than the Arabic language as a subject because they are obliged to adhere to the State’s curricula. Accordingly, every matter related to the State, to its relations, the relations of its subjects with it or any other matter related to it must be conducted solely in the Arabic language, spoken and written.

Dalili mbili zinazoonyesha ruhusa ya kutafsiri ni: Hadith ambayo Mtume (saw) alimwamuru Zaid bin Thabit ajifunze Kitabu cha Mayahudi, na pia pale Umar (ra) alipouliza maana ya kile mwanamke aliyekutwa na ujauzito alichokuwa akisema, na ‘Abd Al-Rahman akawa akimtafsiria. Ukweli kwamba Abu Hamza alikuwa akiwatafsiria watu kile walichokuwa wakisema kwa Ibn ‘Abbas unaonyesha kwamba kulikuwa na watu waliozungumza lugha nyingine isipokuwa Kiarabu. Kwa hiyo, kuzungumza na kuandika kwa lugha nyingine isipokuwa Kiarabu kunaruhusiwa kwa mujibu wa Sunnah na matendo ya Maswahaba. Kwa msingi huo, Dola ingeruhusu kuchapishwa kwa vitabu, magazeti na majarida kwa lugha nyingine isipokuwa Kiarabu, na uchapishaji wake hautahitaji kibali kwa kuwa ni sehemu ya mambo yenye kuruhusiwa (Mubah). Pia inaruhusiwa kurusha vipindi vya televisheni kwa lugha nyingine isipokuwa Kiarabu ikiwa vituo hivyo ni vya mtu binafsi au kikundi cha watu. Hata hivyo, hili litakatazwa katika vituo vya redio na televisheni vya Dola yenyewe, kwa sababu kila kitu kinachohusiana na Dola lazima kiwe kwa Kiarabu pekee. Kuhusu yale yanayohusu watu wenyewe kwa wenyewe, itaruhusiwa kwao kutumia lugha nyingine isipokuwa Kiarabu katika kila jambo, isipokuwa suala lolote maalum ambalo kimsingi ni la ruhusa lakini linaweza kusababisha madhara; katika hali hiyo, jambo hilo litakatazwa.

Two evidences that indicate the permission of translation are: the narration in which the Messenger (pbuh) ordered Zaid Bin Thabit to learn the Book of the Jews and when Umar (ra) asked what that woman was saying - he meant the woman who was found pregnant - ‘Abd Al-Rahman was translating for him. The fact that Abu Hamza used to translate what people would say for Ibn ‘Abbas means that there were people who spoke other than Arabic. Therefore, speaking and writing in other than Arabic is permitted according to the Sunnah and to the actions of the Companions. Accordingly, the State would allow the publication of books, newspapers and magazines in other than Arabic, and their publication would not require a permit because it is part of the Mubah (permitted) actions. It is also allowed to televise programmes in other than Arabic if these stations belonged to an individual or to a group of people. However, this will be prohibited in the State’s own radio and television stations because everything related to the State must be exclusively in Arabic. As for what is related to people among themselves, it will be permitted for them to use other than Arabic in everything except for any specific issue which was in origin permitted that may lead to harm; in such case, that matter will be prohibited.