Lazima kuwepo na udhibiti na mipaka katika maisha. Hii inaweza kuhusu maisha ya ndani ya mtu, yale anayofanya katika mambo yake mwenyewe, na maisha yake pamoja na wanadamu wengine, awe wanahusiana naye au hawahusiani naye, wanachama wa familia yake pana, ukoo au kabila, jamii au taifa, marafiki au maadui. Udhibiti na mipaka hiyo pia inaweza kuongoza mahusiano ya mtu na viumbe wengine, iwe Mungu amewafanya watumike kwa mwanadamu au la, na pia na vitu visivyo hai ambavyo mtu anavikuta katika dunia kwa ujumla. Zaidi ya hayo, lazima kuwepo na udhibiti na mipaka itakayoongoza maisha ya mwanadamu na uhusiano wake na Mola wake, ambao ndio kiini cha maisha yote.

There must be controls and constraints in life. These may apply to man’s inner life, to what he does in his own affairs, and to his life with other human beings, whether related to him or not, members of his extended family, clan or tribe, community or nation, friends or enemies. These controls and constraints may also govern man’s relations with other creatures, whether God has made these subservient to man or not, and to inanimate objects which man finds in the world at large. Furthermore, there must be controls and constraints to govern man’s life and his relationship with his Lord, which is the essence of all life.

Uislamu huweka udhibiti na vizuizi hivi katika maisha ya mwanadamu, huvifafanua kwa uwazi na usahihi, na huwapa mamlaka yatokanayo na Mungu, kuhakikisha kwamba vinaendelea kuheshimiwa, kuzingatiwa na kutiiwa. Havitegemei mielekeo inayobadilika wala maslahi ya muda yanayoweza kupewa kipaumbele na mtu binafsi, kikundi, taifa au kizazi. Kwa hakika, udhibiti na vizuizi hivi, vilivyowekwa na kufafanuliwa na Mungu, vyenyewe ndivyo "maslahi" makuu kwa ujumla, kwa kuwa vina mamlaka ya Mungu.

Islam sets up these controls in human life, defines them with clarity and accuracy, and imparts to them an authority derived from God, ensuring that they remain well respected, observed and obeyed. They are not subject to changing tendencies or temporary interests which may be given prominence by an individual, a group, a nation or a generation. Indeed, these controls and restraints, set up and defined by God, themselves represent the overall “interest”, since they have God’s authority.

Maslahi ya mwanadamu iko wazi katika kuzitekeleza, ingawa mtu binafsi, jamii, taifa au kizazi kizima kinaweza kuhisi kinyume na hivyo, kwa kuwa ni Mungu anayejua zaidi, wakati binadamu, katika hali bora kabisa, anamiliki maarifa yenye kasoro. Kile ambacho Mungu anaamua ni bora kuliko kile ambacho wao wenyewe wanaweza kuamua. Kwa hakika, kama watu wangedumisha hata kiwango cha chini kabisa cha adabu katika uhusiano wao na Mungu, wangeyahoji wenyewe ufafanuzi wao wa maslahi endapo ungeonekana kupingana na ufafanuzi wa Mungu. Adabu ya kweli inahitaji mwanadamu asiwe na ufafanuzi wowote wa maslahi yake isipokuwa ule uliotolewa na Mungu, ambao anapaswa kuukubali na kuutii kwa hiari, daima akiwa na uhakika na kuridhika kwamba utamletea manufaa.

Mara tu baada ya Mwenyezi Mungu kuwaelekea waumini wote kwa wito wa kutekeleza ahadi zao, baadhi ya mambo haya yameelezwa kwa undani: "Mmehalalishiwa wanyama wa mifugo isipokuwa wale mtakaosomewa (hukmu zao). Lakini msihalalishe kuwinda mkiwa katika hali ya ihramu. Mwenyezi Mungu huhukumu anavyotaka. Enyi mlioamini! Msivunje heshima za alama za Mwenyezi Mungu, wala mwezi mtukufu, wala wanyama wa dhabihu, wala vitambaa vya kuwekwa shingoni, wala wale wanaoelekea Nyumba Tukufu wakitafuta fadhila na radhi za Mwenyezi Mungu. Mnapotoka katika hali ya ihramu mnaruhusiwa kuwinda. Wala chuki yenu kwa watu waliokuzuieni kuingia Msikiti Mtukufu isiwachochee kuvuka mipaka; bali saidianeni katika wema na uchamungu, wala msisaidiane katika dhambi na uadui. Mcheni Mwenyezi Mungu, kwani Mwenyezi Mungu ni Mkali wa kuadhibu. Mmeharamishiwa nyama ya mzoga, damu, nyama ya nguruwe, na kile kilichochinjwa kwa jina lisilo la Mwenyezi Mungu, na kilichokufa kwa kunyongwa, au kwa kupigwa, au kwa kuanguka, au kwa kupigwa pembe, au kuliwa na mnyama wa mwituni, isipokuwa mlichokichinja kikiwa bado hai; na (mmeharamishiwa) vilivyochinjwa juu ya madhabahu za masanamu. Pia kugawanya nyama kwa kupiga kura kwa mishale; hayo ni upotovu. Leo waliokufuru wamekata tamaa na dini yenu, kwa hivyo msiwaogope, bali niogopeni Mimi. Leo nimewakamilishia dini yenu, na nimetimiza neema yangu juu yenu, na nimewaridhia Uislamu kuwa dini. Lakini atakayelazimika kwa njaa, bila ya kuelekea kufanya dhambi, basi hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye rehema." (Aya 1-3)

Once the address is made to all believers to honour their contracts, some of these are stated in detail: “Lawful to you is the [flesh of the] beasts of cattle, other than that which is announced to you herein. But you are not allowed to hunt while you are in the state of consecration. God decrees what He will. Believers, do not offend against the symbols set up by God, or against the sacred month, or the offerings or the garlands, or against those who repair to the Sacred House, seeking God’s grace and pleasure. Only when you are clear of the Sacred Precincts and released from the state of consecration may you hunt. Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution. Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verses 1-3)

Neno "miezi mitukufu" katika aya hii ya Qur'ani linarejelea miezi minne ya heshima katika kalenda ya mwezi, nayo ni: Rajab, Dhu'l-Qa`dah, Dhu'l-Hijjah na al-Muharram. Mungu ameharamisha kupigana katika miezi hii minne, ambayo makabila ya Kiarabu kabla ya Uislamu yalikuwa yakiipa heshima maalumu. Hata hivyo, walikuwa wakiibadilisha kama walivyotaka, wakiahirisha miezi fulani kwa kufuata hukumu iliyotolewa na watawa fulani au amri iliyotolewa na wakuu wa makabila yenye nguvu. Uislamu ulipoteremshwa, heshima ya miezi hii ilithibitishwa kwa sheria ya Mungu. Heshima hii imejengwa juu ya amri ya Kimungu iliyotolewa Mungu alipoumba mbingu na ardhi, kama ilivyotajwa katika Sura ya 9, At-Tawba: "Hakika idadi ya miezi mbele ya Mungu ni miezi kumi na miwili katika Kitabu cha Mungu siku aliyoumba mbingu na ardhi. Miongoni mwake minne ni mitukufu." (9: 36) Qur'ani pia inasema kwamba kuahirisha miezi mitukufu na kuibadilisha ni dalili ya kufuru iliyozidi. Hivyo, mpangilio sahihi umerejeshwa kulingana na amri ya Mungu. Miezi hii inabaki kuwa mitukufu isipokuwa uadui unapofanywa ndani yake dhidi ya Waislamu, ndipo inaruhusiwa kuzuia uadui huo, bila kumpa mchokozi nafasi ya kutoroka, akitumia heshima ya miezi hii ambayo wao hawaitambui. Mtazamo wa Kiislamu kuhusu kupigana katika miezi hii umetajwa katika Sura ya 2, Al-Baqara. (In the Shade of the Qur'ān, Vol. I, pp. 216-19)

The term “the sacred month” as it occurs in this Qur’ānic verse refers to the four months of sanctity in the lunar calendar which are: Rajab, Dhu’l-Qa`dah, Dhu’l- Hijjah and al-Muharram. God has forbidden fighting in these four months, which used to be given special sanctity by Arabian tribes prior to Islam. However, they manipulated them as they wished, delaying certain months according to a ruling given by certain monks or a decree issued by the chiefs of powerful tribes. When Islam was revealed, their sanctity was endorsed by God’s legislation. This sanctity is based on a Divine order made when God created the heavens and the earth, as mentioned in Sūrah 9, Repentance: “The number of months, in God’s sight, is twelve months [laid down] in God’s decree on the day when He created the heavens and the earth. Of these four are sacred.” (9: 36) The Qur’ān also states that delaying the sacred months and manipulating them is an indication of compounded disbelief. Thus, the correct order has been re-established according to God’s decree. These months remain sacred unless aggression is waged during them against the Muslims, when they are permitted to repel such aggression, without giving the aggressor a chance to escape, making use of the sanctity of these months which they do not recognise. The Islamic view of fighting in these months is mentioned in Sūrah 2, The Cow. (In the Shade of the Qur’ān, Vol. I, pp. 216-19)

Dhabihu zilizotajwa katika sura hii zinamaanisha wanyama wa kuchinjwa ambao mahujaji huwachinja wakati wa hija kama sehemu ya ibada zake. Huyo anaweza kuwa ngamia, ng'ombe au kondoo. Kuvunja heshima ya hizi ni kuwachinja kwa sababu nyingine yoyote isipokuwa ile ambayo wamewekwa wakfu kwayo. Wala hawaruhusiwi kuchinjwa mpaka siku ya kuchinja wakati wa hija, au baada ya kumalizika kwa 'umrah. Sehemu kubwa ya mnyama yeyote wa kuchinjwa hugawiwa kwa masikini wa eneo la Ḥaram. Wale wanaotoa dhabihu kama hiyo wanahimizwa kula sehemu yake.

Kwa kusisitiza hapa juu ya utakatifu na usalama, Mwenyezi Mungu anawataka wale wanaomwamini watimize ahadi zao kwake na wainuke hadi kiwango kitakachowawezesha kuchukua uongozi wa wanadamu ambao umepangiwa. Ili kutekeleza jukumu hili, hawapaswi kuruhusu hisia zao binafsi, hisia za moyo au hali za muda kuwaathiri. Mwenyezi Mungu anawataka wasivuke mipaka hata dhidi ya wale waliowazuia kuingia Msikiti Mtukufu walipotaka kuutembelea katika mwaka unaojulikana kama "mwaka wa Al-Ĥudaibiyyah" na kabla yake. Matendo ya watu hao yaliacha makovu makubwa katika nyoyo za Waislamu, jambo ambalo lilikuwa lazima lichochee hisia za chuki. Lakini licha ya yote haya, matendo ya jumuiya ya Waislamu hayapaswi kuongozwa na hisia kama hizo. Wajibu wake unalingana na nafasi yake kubwa: "Chuki yenu kwa watu waliowazuia kuingia Msikiti Mtukufu isiwasukume kufanya uadui; bali saidianeni katika kutenda wema na uchamungu, wala msisaidiane katika dhambi na uadui. Mcheni Mwenyezi Mungu, kwani Mwenyezi Mungu ni mkali wa adhabu." (Aya ya 2)

With the emphasis placed here on sanctity and security, God calls on those who believe in Him to fulfil their contracts with Him and to rise to the level which enables them to assume the leadership of mankind that has been assigned to them. To fulfil this role they must not allow themselves to be influenced by personal feelings, emotions or temporary circumstances. God calls on them not to transgress even against those who debarred them from entering the Sacred Mosque when they sought to visit it in the year known as “the year of aI-Ĥudaibiyyah” and earlier. The actions of those people left deep scars in the Muslims’ hearts, which were bound to arouse emotions of hatred. But all this notwithstanding, the actions of the Muslim community must not be guided by such feelings. Its duty fits its great role: “Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution.” (Verse 2)

Hii ndiyo kiwango cha juu kabisa cha kujizuia na huruma. Lakini ni kiwango hiki hiki ambacho lazima kifikiwe na jamii ambayo Mola wake ameikabidhi jukumu la kuwa mwongozo na mlinzi wa wanadamu. Hapa inaitwa kufikia upeo wa hali ya juu. Hili ni sehemu ya wajibu wa uongozi. Maana yake ni kwamba waumini lazima wapuuze yale yanayowapata binafsi na madhara wanayoweza kulazimika kuvumilia yanayosababishwa na wengine, ili kuwapa wanadamu mfano mkubwa wa mwenendo mwema, ambao unaweza kufikiwa tu kwa kufuata Uislamu. Kwa njia hii, wanatoa ushuhuda chanya kwa Uislamu, jambo ambalo kwa hakika litauvutia ulimwengu wote.

This is the ultimate standard of self-control and compassion. But it is this very ultimate standard that must be attained by the community entrusted by its Lord with the task of being the guide and guardian of humanity. Here it is called upon to attain a sublime horizon. This is part of the responsibility of leadership. It means that believers must overlook what happens to them personally and what they may have to endure of harm caused by others, in order to give to mankind a great model of righteous behaviour that can be achieved only by following Islam. In this way, they give a positive testimony for Islam which is certain to make it appealing to the rest of mankind.

Sūra hii sasa inaanza kutoa maelezo ya tofauti (ubaguzi) zilizowekwa katika aya ya kwanza kuhusu wanyama wa mifugo ambao ni halali kuliwa: {Mmekatazwa kula mzoga, na damu, na nyama ya nguruwe; na kile kilichochinjwa kwa kutajwa jina lisilokuwa la Mwenyezi Mungu; na mnyama aliyenyongwa, au aliyepigwa hadi kufa, au aliyeanguka na kufa, au aliyepigwa pembe hadi kufa, au aliyeliwa na mnyama wa mwituni, isipokuwa mliyemchinja alipokuwa bado hai; na [mmekatazwa] wanyama waliochinjwa kwenye madhabahu za kishirikina. Na [pia mmekatazwa] kugawana nyama kwa kupiga kura kwa mishale; hayo yote ni maovu. Leo, waliokufuru wamekata tamaa kabisa na dini yenu. Basi msiwaogope, bali niogopeni Mimi peke yangu. Leo nimekukamilishieni dini yenu, na nimewatimizia neema Yangu, na nimekuridhieni Uislamu kuwa dini kwenu. Lakini atakayelazimika kwa njaa [kula katika yaliyoharamishwa], bila ya kuelekea kutenda dhambi, basi hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu.} (Aya ya 3)

The sūrah now begins to give the details of the exceptions made in the first verse of cattle that are lawful to eat: “Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verse 3)

Aina tatu za kwanza: mzoga, damu na nyama ya nguruwe, zimekatazwa katika aya ya 173 ya Sūrah 2, Al-Baqarah (Ng'ombe). Tumetoa maoni juu ya katazo hili katika mjadala wetu wa aya hii: Juzuu ya I, kurasa 182-4. Iwe elimu ya binadamu itaweza hatimaye kubaini sababu za katazo hili au la, elimu ya Mwenyezi Mungu imeweka wazi kwamba aina hizi za chakula si nzuri kwa afya. Hili ndilo tunalohitaji kujua, kwa sababu God huharamisha tu kile kilicho kibaya na kinachodhuru uhai wa binadamu kwa namna moja au nyingine, iwe madhara hayo yanajulikana kwa binadamu au hayajulikani. Elimu ya binadamu bado ni ndogo. Haijui kila kitu kinachosababisha madhara na yote yaliyo na manufaa.

The first three types: carrion, blood and the flesh of swine are mentioned as forbidden in verse 173 of Sūrah 2, The Cow. We commented on this prohibition in our discussion of this verse: Vol. I, pp. 182-4. Whether human knowledge will eventually be able to determine the reasons for this prohibition or not, Divine knowledge has made it clear that these types of food are unwholesome. This is all that we need to know, because God only forbids what is evil and what harms human life in one way or another, whether such harm is known to man or not. Human knowledge remains limited. It does not know everything that causes harm and all that is useful.

Hadi sasa tumejadili maelezo ya vyakula vilivyoharamishwa kama yanavyofafanuliwa katika aya hii.

So far we have discussed the details of forbidden food as detailed in this verse.

Hata hivyo, aya hiyo pia inajumuisha kauli nyingine ambazo zinahitaji majadiliano yanayofaa.

The verse, however, also includes other statements that require proper discussion.

Leo, wale waliokufuru wamekata tamaa kabisa na dini yenu. Basi msiwaogope, bali niogopeni Mimi peke yangu. Leo nimekukamilishieni dini yenu, nimekutimizieni neema Zangu juu yenu, na nimekuridhieni Uislamu kuwa ni dini kwenu.

Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.

(Aya ya 3)

(Verse 3)

Taarifa hii, inayokuja katikati ya maelezo marefu ya nyama gani ni haramu kuliwa, ndiyo kauli ya mwisho kushuka katika Qur’āni. Inatangaza ukamilifu wa ujumbe wa Uislamu na kwamba neema zake zimetimizwa kikamilifu. `Umar, Sahaba wa Mtume ﷺ mwenye akili ya kina, alihisi kuwa siku zilizobaki za Mtume ﷺ duniani zilikuwa zimehesabiwa. Alikuwa ametekeleza majukumu yake yote na kufikisha ujumbe wake. Alikuwa na hakika kwamba angeitwa kwenda kukutana na Mwenyezi Mungu.

This statement, which comes in the middle of a detailed account of which meat is forbidden to eat, was the last statement of the Qur’ān to be revealed. It declares the completion of the message of Islam and that its blessings have been brought to their full. `Umar, the Prophet’s Companion endowed with a keen insight, felt that the Prophet’s remaining days on earth were numbered. He had discharged all his duties and conveyed his message. He was certain to be called to his appointment with God.

Macho ya `Umar yalijaa machozi alipohisi kukaribia kwa safari ile.

`Umar’s eyes were tearful as he felt the approach of that departure.

Maneno haya makuu yanakuja ndani ya aya ambayo mada yake kuu ni katazo la aina fulani za vyakula vya wanyama, na ndani ya sura ambayo ina madhumuni ya kina tuliyokwisha yataja. Tunachokifahamu kutokana na hili ni kwamba sheria ya Mungu ni kitu kimoja kamili kisichoweza kugawanywa katika sehemu tofauti. Hukumu zake zinaweza kuhusu dhana ya imani, au ibada, au ruhusa na makatazo, au kanuni za kijamii na mahusiano ya kimataifa, lakini zote zina thamani sawa. Kwa jumla yake zinaunda dini ambayo Mungu anaieleza katika aya hii kuwa ameikamilisha. Zaidi ya hayo, ndiyo neema ambayo ameiwaneemesha waumini kikamilifu. Zinawakilisha mfumo wa maisha ambao Mungu amechagua kutekelezwa na waja wake. Kukataa sehemu yoyote ya mfumo huu ni kuukataa wote, na ni kukataa imani ya Mungu kabisa.

Hii ni kauli yenye msukumo mkubwa. Tunaweza kuitafakari kwa muda mrefu bila kuzimaliza ukweli wake wa msingi na maelekezo yake ya kina, pamoja na wajibu na majukumu inayoyaweka.

This is a highly inspiring statement. We may contemplate it for a long while without exhausting the essential facts and profound directives it contains or the duties and obligations it assigns.

Wazo la kwanza linalojitokeza akilini mwetu linahusu ukamilifu wa dini hii.

The first thought that flashes in our minds dwells on the perfection of this religion.

Je, mwamini anaona nini anapotazama msafara wa imani ulioanza tangu siku za mwanzo za maisha ya mwanadamu, ukiongozwa na wajumbe wa Mwenyezi Mungu, wa kwanza wao akiwa Adam (amani iwe juu yake), hadi kufikia Muhammad ﷺ, Nabii wa mwisho kati ya Manabii wote, anayefikisha ujumbe wa mwisho wa Mungu kwa wanadamu? Anaona msafara mtukufu ulioangazwa na uongofu wa Kimungu na unaoleta nuru kwa wanadamu. Pia anaona alama zilizo wazi zinazoonyesha njia. Lakini anatambua kwamba kila mmoja wa Wajumbe wa Mungu alitumwa kwa jamii yake mwenyewe, na kila ujumbe ulikusudiwa kwa kipindi fulani cha muda, isipokuwa Mjumbe wa mwisho na ujumbe wa mwisho. Kila ujumbe ulielekezwa kwa jamii fulani iliyoishi katika mazingira fulani. Kwa hiyo, kila mmoja ulirekebishwa kulingana na hali fulani. Ni kweli kwamba wote waliita kujisalimisha kwa Mungu peke yake, kwa sababu hiyo ndiyo kiini cha imani ya Kimungu. Wote walihitaji kwamba maagizo ya Kimungu yafuatwe kwa uaminifu, kwa moyo wa utii kamili kwa Mungu peke yake, kwa sababu hiyo ndiyo kiini cha Uislamu kwa maana yake pana ya kujisalimisha kwa Mungu.

What does a believer see when he looks at the procession of faith that started ever since the early days of human life, led by God’s messengers, the first of whom was Adam (peace be upon him), down to Muĥammad, the last of all Prophets conveying God’s final message to mankind? He sees a noble procession enlightened by Divine guidance and bringing light to mankind. He also sees clear landmarks defining the way. But he realises that every one of God’s Messengers was sent to his own community and every message was meant for a certain period of time, with the exception of the last Messenger and the last message. Each message was addressed to a particular community living in a particular environment. Hence, each was adapted to certain conditions. It is true that all of them called for submission to God alone, because that is the essence of the Divine faith. They all required that Divine instructions be faithfully followed, in an attitude of complete obedience to God alone, because this is the essence of Islam in its broader meaning of surrender to God.

Lakini kila moja kati yao lilikuwa na kanuni yake yenyewe, iliyofaa hali zilizokuwepo katika jamii yake wakati wa kipindi mahususi lilipoteremshwa.

Uislamu unampa mwanadamu dhana ya imani inayomtaka aamini Mungu, malaika Wake, wahyi, Mitume na Siku ya Hukumu. Anapoyaunda dhana hii, anaondoka kutoka katika ulimwengu wa wanyama, ambao hawaelewi chochote zaidi ya upeo wa hisia zao, na kuingia katika eneo linalopita kwa mbali mipaka ya utambuzi wa binadamu. Hivyo, mwanadamu anaweza kufahamu yanayoonekana na yasiyoonekana, yanayoweza kuhisiwa na yasiyoweza kuhisiwa. Mwanadamu anapokubali umoja wa Mungu, anakombolewa kutoka utiifu kwa mamlaka yoyote isipokuwa ya Mungu. Anahisi kwamba hawezi kutumwa utumwani na nguvu yoyote isipokuwa ya Mungu. Yeye ni sawa na, ikiwa si mtukufu zaidi kuliko, kiumbe chochote kingine. Ni kwa Mungu peke yake ambapo mwanadamu anaelekeza ibada yake, ni kutoka kwa Mungu peke yake ambapo anapokea sheria zake, mifumo yake na katiba yake, ni kwa Mungu peke yake anapomtegemea, na Yeye peke yake ndiye anayemwogopa. Kupitia mtindo wa maisha wa Kiungu uliowekwa na Uislamu, nguvu zote za binadamu zinawekwa wakfu kufikia wema na kuboresha maisha. Hivyo, anainuliwa juu ya kiwango cha wanyama, au utimizaji wa matamanio.

Islam gives man a concept of faith which requires him to believe in God, His angels, revelations, messengers and the Day of Judgement. As he formulates this concept, he leaves the realm of animals which comprehend nothing beyond the extent of their senses to an area which extends well beyond the realm of human perception. Thus, man can comprehend the physical and the metaphysical, the perceptible and the imperceptible. As man acknowledges God’s oneness, he is liberated from submission to any authority other than that of God. He feels that he cannot be enslaved by any power other than that of God. He is equal to, if not nobler than, any other creature. It is to God alone that man addresses his worship, from God alone he receives his laws, systems and constitution, on God alone he relies, and Him alone he fears. Through the Divine way of life, laid down by Islam, all human power is dedicated to achieve goodness and to improve life. Thus, he is elevated above the standard of animals, or the fulfilment of desires.

Ni mtu pekee aliyewahi kujua hali halisi ya maisha ya giza, yaani jāhiliyyah (ambalo ni neno la Kiislamu linalomaanisha mfumo wowote usiotegemea wahyi wa Mungu), pamoja na dhana zake za dhulma na machafuko, ndiye anayeweza kuthamini ukweli kwamba ni kupitia utekelezaji wa Uislamu tu ndipo mwanadamu hufurahia kikamilifu baraka za Mungu. Mtu aliyepitia maisha ya upotofu, hasara na machafuko kwa kufuata dhana tupu anaweza kuthamini kikamilifu baraka ya imani. Mtu anapotafakari mateso yanayotokana na udhalimu, mkanganyiko na ukosefu kamili wa uwiano katika kila aina ya mifumo ambayo binadamu huibuni kwa ajili yake mwenyewe, anaweza kusema kwa uhakika kamili kwamba maisha yenye imani na yenye utekelezaji wa mfumo wa Kiislamu ndiyo baraka kubwa zaidi tunayoweza kuifurahia duniani.

Only a person who has known the true nature of the life of darkness, or jāhiliyyah, (which is the Islamic term for any system not based on Divine revelations) and its oppressive concepts and chaos can appreciate the fact that only through the implementation of Islam does man enjoy the full measure of God’s blessings. A person who has experienced a life of error, loss and chaos following hollow concepts can fully appreciate the blessing of faith. When one reflects on the suffering that results from tyranny, confusion and total lack of balance in all sorts of systems human beings devise for themselves, one can state with absolute conviction that life with faith and with the implementation of the Islamic system is the greatest blessing we may enjoy in this world.

Mwishowe, muumini analazimika kutafakari ukweli kwamba ni Mwenyezi Mungu aliyemchagulia Uislamu kuwa dini yake. Hili basi ni dhihirisho la kujali na mapenzi ya Mwenyezi Mungu kwa taifa hili.

Finally, a believer is bound to reflect on the fact that it was God who chose Islam as a faith for him. This then is a manifestation of God’s care and love for this nation.

Ni Yeye mwenyewe aliyeweka kanuni zake za maisha kwa ajili yake.

It is He Himself who has laid down its code of living for it.

Maneno haya yanaweka mzigo mzito juu ya mabega ya taifa hili, kwamba lazima lijithibitishe kuwa sawa na huu utunzaji mkubwa wa Mwenyezi Mungu. Hapana! Namwomba Mungu msamaha. Hakuna kitu ambacho taifa hili katika vizazi vyake vyote linaweza kutoa kitakacholingana na utunzaji ambao Mungu ameuchukua juu yake.

These words place a heavy burden on the shoulders of this nation whereby it must prove itself equal to this great Divine care. No! I pray God for forgiveness. Nothing that this nation in all its generations can give will match the care God has taken of it.

Watu wanaweza tu kufanya wawezavyo katika kukiri neema ya Mungu na kumsifu kwa ajili yake. Kwa njia hii, wanaonyesha kwamba wanatambua wajibu wao na wanajaribu kuutekeleza kwa uwezo wao wote, huku wakimtafuta Mungu awasamehe makosa au upungufu wowote walioufanya.

People can only do their utmost in acknowledging God’s grace and praising Him for it. In this way, they show that they are aware of their duty and try to fulfil it as best they can, seeking God’s forgiveness at the same time for any slips or failures.

Ukweli kwamba Mwenyezi Mungu Mwenyewe amechagua dini hii kwa umma wa Kiislamu unawalazimu Waislamu kuthamini thamani ya uchaguzi huu na kufanya kila juhudi kutekeleza uchaguzi wa Mungu katika maisha yao. Ni ujinga na msiba ulioje kwa mtu yeyote kupuuza, au kwa kweli kukataa, kile ambacho Mungu amemchagulia, na kujaribu kujiwekea mwenyewe mtindo wa maisha tofauti na ule uliowekwa na Mungu. Mtazamo kama huo si kitu kingine zaidi ya uhalifu wa kutisha na unaostahili adhabu. Mtendaji wake hawezi kuepuka bila kuadhibiwa anapokataa uchaguzi wa Mungu. Mungu anaweza kuwaacha wale ambao hawajawahi kuijua Uislamu wafanye wanavyopenda kwa muda fulani. Kwa wale ambao wameijua Uislamu na kuukataa au kuuacha, wakichagua kwa nafsi zao njia nyingine za maisha, hawa watateseka kwa haki matokeo ya uchaguzi wao.

The fact that God Himself has chosen this religion for the Muslim nation requires Muslims to appreciate the value of this choice and to exert every effort to implement God’s choice in their lives. How foolish and miserable it would be of anyone to ignore, or indeed reject, what God has chosen for him and to try to establish for himself a way of life different from that laid down by God. Such an attitude is nothing short of a ghastly and punishable crime. Its perpetrator cannot escape scot- free when he rejects God’s choice. God may leave those who have never known Islam to do what they like for a period of time. As for those who have known Islam and rejected or abandoned it, choosing for themselves other methods of life, these will deservedly suffer the results of their choice.

Wanakuuliza ni nini halali kwao. Sema: Halali kwenu ni vitu vyote vizuri vya maisha. Kuhusu wanyama wa kuwinda mliowafundisha kwa kuwapa sehemu ya elimu ambayo Mwenyezi Mungu amekupeni, mnaweza kula kile wanachowakamatia. Lakini tajeni jina la Mwenyezi Mungu juu yake, na mcheni Mwenyezi Mungu; hakika Mwenyezi Mungu ni mwepesi wa kuhesabu.

They ask you what is lawful to them. Say: Lawful to you are all good things of life. As for those hunting animals which you train by imparting to them something of the knowledge God has imparted to you, you may eat of what they catch for you. But mention God’s name over it and have fear of God; indeed, God is swift in reckoning.

Leo, vitu vyote vizuri vya maisha vimehalalishwa kwenu. Chakula cha wale waliopewa Kitabu ni halali kwenu, na chakula chenu ni halali kwao. Na wanawake wema miongoni mwa Waumini, na wanawake wema miongoni mwa wale waliopewa Kitabu kabla yenu (nao pia ni halali kwenu), pale mtakapowapa mahari yao, mkiwaoa kwa ndoa halali, si kwa uzinifu, wala kuwafanya wapenzi wa siri.

Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.

Yeyote anayekataa imani, (atakuta kwamba) matendo yake yote yatakuwa bure. Katika Akhera atakuwa miongoni mwa wenye hasara. (Aya 4-5)

Anyone who rejects the faith (will find that) all his works will be in vain. In the life to come he shall be among the losers. (Verses 4-5)

Swali hili kutoka kwa waumini kuhusu kile kilicho halali linaelezea hali ya akili ambayo jamii teule ilikuwa nayo kwa sababu ya heshima ya kuzungumzwa na Mungu Mwenyewe. Linatupa picha ya aina ya kusita waliyokuwa nayo katika kukaribia chochote kilichofanywa katika siku za kabla ya Uislamu, kwa hofu kwamba huenda kisikubalike katika Uislamu. Walihisi kwamba walihitaji kuuliza kuhusu kila jambo ili kuhakikisha kwamba linalingana na mtindo wao mpya wa maisha.

This question from the believers about what is lawful describes the frame of mind the chosen community adopted by virtue of the honour of being addressed by God Himself. It gives us an impression of the sort of reluctance they had in approaching anything that was practised in pre-Islamic days lest it be unacceptable to Islam. They felt that they needed to ask about everything to make sure that it fitted with their new way of life.

Sura inaendelea kueleza aina nyingine zaidi za chakula kilichoruhusiwa kwa waumini, na kuongeza yaliyoruhusiwa katika ndoa. "Leo mmehalalishiwa mambo yote mazuri. Chakula cha waliopewa Kitabu ni halali kwenu, na chakula chenu ni halali kwao. Na wanawake wema miongoni mwa Waumini, na wanawake wema miongoni mwa waliopewa Kitabu kabla yenu (pia ni halali kwenu) mtakapowapa mahari zao, mkiwaoa kwa ndoa halali, si kwa uzinifu, wala kuwa wanawake wa kuwaweka kwa siri." (Aya ya 5)

The sūrah goes on to outline more types of food made permissible for believers, and adds to that what is permissible in marriage. “Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.” (Verse 5)

Tena, aina mbalimbali za starehe zinazoruhusiwa zinaelezwa mwanzoni kuwa ni nzuri: "Leo mmehalalishiwa vitu vyote vizuri." Hili linasisitiza maana tuliyoshasisitiza tayari, ya kwamba ni vitu viovu tu ndivyo vilivyokatazwa kwa Waislamu. Ndani ya msingi wa kuhalalisha vitu vizuri, tunaona udhihirisho halisi wa uvumilivu wa Kiislamu katika kushughulika na jamii zisizo za Kiislamu zinazoishi pamoja na Waislamu katika ardhi ya Kiislamu, au pengine zenye uhusiano uliojengwa juu ya mkataba wa amani, au wa uaminifu wa kawaida.

Again the variety of permissible pleasures are initially described as good: “Today all the good things of life have been made lawful to you.” This emphasises the meaning we have already stressed, explaining that only evil things have been forbidden to Muslims. Within the framework of making good things lawful, we witness a genuine manifestation of Islamic tolerance when it comes to dealing with non-Muslim communities living side by side with Muslims in the land of Islam, or perhaps having a relationship based on a peace treaty or one of simple loyalty.

Uislamu haulipi tu uhuru wa kidini kwa jamii hizi ili ziishi maisha ya kujitenga na jamii nyingine. Unaunda mpangilio wa kijamii unaotegemea ushirikiano na urafiki wa pande zote. Chakula chao ni halali kwa Waislamu, na chakula cha Waislamu pia ni halali kwao, ili ziruhusiwe kubadilishana ziara na ukarimu.

Islam does not merely extend religious freedom to these communities allowing them to live a life of isolation from the rest of society. It creates a social set-up based on partnership and mutual friendship. Their food is lawful to Muslims and the food of Muslims is also lawful to them, so that visits and hospitality can be exchanged.

Mazungumzo haya kuhusu chakula kizuri na wanawake wema na wenye fadhila yanafuatiwa na rejea ya sala na kanuni zinazosimamia utakaso kwa ajili ya kuitayarisha sala.

This discourse about good food and good, virtuous women is followed by a reference to prayer and regulations governing purification in preparation for prayer.

Enyi mlioamini, mnapotaka kusimama kuswali, osheni nyuso zenu, na mikono yenu hadi viwiko, na pitisheni mikono yenu iliyolowa kichwani kwa upole, na osheni miguu yenu hadi kwenye vifundo vya miguu.

“Believers, when you are about to pray, wash your faces, and your hands and arms up to the elbows, and pass your wet hands lightly over your heads, and wash your feet up to the ankles.

Ikiwa mko katika hali ya janaba, basi jitakaseni. Lakini ikiwa mko wagonjwa, au mko safarini, au mmoja wenu amekuja kutoka chooni, au mmewagusa wanawake na hamkupata maji, basi tumieni mchanga safi, na mpitishe kwa wepesi juu ya nyuso zenu na mikono yenu. Mungu hataki kuwawekea ugumu wowote, lakini anataka kuwatakasa, na kuwatimizia neema yake kamili, ili mpate kushukuru. (Aya ya 6)

If you are in a state of ceremonial impurity, purify yourselves. But if you are ill, or on a journey, or if one of you has come from the toilet, or if you have been in intimate contact with women and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God does not want to impose any hardship on you, but He wants to purify you, and to bestow on you the full measure of His blessings, so that you may be grateful.” (Verse 6)

Si kwa bahati tu kwamba kanuni za utakaso zimetajwa pamoja na kanuni za uwindaji, za kuweka wakfu, na za kushughulika na wale waliowazuia Waislamu kuingia Msikiti Mtakatifu. Wala haihusiani na muktadha wa jumla wa sūrah hii. Kwa kweli, imekuja mahali panapofaa ili kutumikia kusudi maalum.

It is not by mere coincidence that regulations on purification are mentioned together with regulations on hunting, consecration and dealing with those who turned the Muslims away from the Sacred Mosque. Nor is it unrelated to the general context of this sūrah. Indeed, it comes at the right place to serve a definite purpose.

Kwanza, hii ni rejea ya upande mwingine wa mambo mazuri ya maisha: furaha safi ya roho, ambayo hutajwa pamoja na chakula kizuri na wanawake wema. Katika sala, muumini hupata furaha inayozidi anasa zote za kimwili. Ni furaha ya kukutana na Mungu katika mazingira ya usafi na ibada kamili. Baada ya kuelezwa kwa starehe za chakula na ndoa, hutajwa kiwango cha juu zaidi cha furaha, yaani, utakaso na sala.

Firstly, this is a reference to another aspect of the good things of life: a pure enjoyment of the spirit which is mentioned together with good food and virtuous women. In prayer, a believer finds enjoyment that surpasses that of all material luxuries. It is the enjoyment of a meeting with God in an atmosphere of purity and total devotion. When the pleasures of food and marriage have been outlined, reference is made to a higher level of enjoyment, namely, purification and prayer.

"Enyi mlioamini, mnapotaka kusimama kuswali..." Swala ni mkutano na Mwenyezi Mungu. Yeyote anayetaka kuswali husimama mbele ya Mungu Mwenyewe, humwomba dua Yake, na kuzungumza naye kwa ukaribu mkubwa. Kwa hiyo, ni muhimu kujiandaa ipasavyo kwa ajili yake. Katika hili, ni lazima kufanya utakaso wa mwili ili kusaidia maandalizi ya kiroho. Labda hii ndiyo sababu, kama tunavyoelewa — ingawa Mungu peke yake ndiye ajuaye ukweli — ya kuwepo kwa wudhuu, ambao sehemu zake muhimu zimeelezwa katika aya hii ya Qur'ani: kuosha uso, mikono na mikono hadi viwiko, kupangusa kichwa kwa upole kwa mkono wenye unyevu, na kuosha miguu hadi kwenye vifundo vya miguu. Masharti haya ni mada ya tofauti ndogo sana miongoni mwa wanazuoni, labda muhimu zaidi kati ya hizo ni kama yatekelezwe kwa mpangilio yanavyotajwa katika aya hii au yatekelezwe bila kufuata mpangilio wowote maalumu. Aina hii ya wudhuu inahitajika kwa ajili ya kutengua kidogo kwa usafi, kama vile kwenda chooni au kutoa upepo. Kuoga au kuoga beseni ambapo mtu huosha mwili wote kinahitajika ili kuondoa hali ya najisi ya kiibada inayotokea kwa sababu ya kumwaga manii, iwe kwa ndoto yenye unyevu au wakiwa macho, kujamiiana, na pia hedhi ya wanawake. Baada ya kueleza masharti ya wudhuu katika hali za kawaida na za jumla, aya ya Qur'ani inazungumzia wudhuu mkavu ambao unaweza kuchukua nafasi ya aina zote mbili.

“Believers, when you are about to pray...” Prayer is a meeting with God. Anyone who is about to offer a prayer stands up in front of God Himself, makes his supplication to Him, and addresses Him in a highly intimate manner. Therefore, it is important to prepare for it properly. In this respect, it is necessary to undergo a physical purification to help with the spiritual preparation. Perhaps this is the reason, as we understand it — though God alone knows the truth — for the requirement of ablution, the essential parts of which are detailed in this Qur’ānic verse: to wash one’s face, hands and arms to the elbows, to wipe one’s head lightly with one’s wet hand and to wash one’s feet up to the ankles. These requirements are the subject of very minor differences among scholars, perhaps the most important of which is whether they should be done in the order they are mentioned in this verse or done without following any particular order. This type of ablution is required for a minor invalidation of purity, such as going to the toilet or releasing wind. A shower or a bath in which one washes all one’s body is required to remove a state of ceremonial impurity which happens as a result of ejaculation whether through a wet dream or when awake, sexual intercourse and also women’s menstruation. Having outlined the requirements of ablution in both ordinary and total situations, the Qur’ānic verse speaks of dry ablution which may replace either type.

Hii ni ruhusa ambayo Waislamu wanaweza kuitumia katika hali zifuatazo: wakati maji hayapatikani; wakati mtu ni mgonjwa na anahitaji kutawadha wudhuu' wa kawaida, au wakati anapaswa kufanya ghusl, yaani kuoga josho kubwa.

Hadi sasa, sūrah imeeleza maagizo kadhaa kuhusu aina za vyakula ambavyo waumini wanaruhusiwa kula, usafi wa mwili na mambo mengine. Katika kutoa maoni juu ya maagizo haya, sūrah inawakumbusha waumini neema ambazo Mwenyezi Mungu amewaneemesha pale walipokubali imani, pamoja na agano Alilowafanyia kwamba watasikiliza na kutii. Ni agano hili hasa linalowaingiza katika jumuiya ya Uislamu. Aya zinazofuata zinawakumbusha wamche Mungu, na kwamba Yeye anajua mawazo yoyote ambayo watu wanaweza kuwa nayo.

So far, the sūrah has outlined a number of instructions concerning the types of food believers are permitted to eat, purification and other matters. By way of commenting on these instructions, the sūrah reminds the believers of the blessings God has bestowed on them when they have accepted the faith and the covenant He has made with them that they will listen and obey. It is indeed this covenant that admits them into the fold of Islam. The next verses remind them to have fear of God and that He is aware of all thoughts people may entertain.

Kumbukeni daima neema ambazo Mungu amewapa na agano alilowafunga nalo pale mlipesema: "Tumesikia na tunatii." Basi, mcheni Mungu. Hakika Mungu anajua vilivyomo katika siri za nyoyo za watu. Enyi mlioamini, simameni imara katika kumtii Mungu, mkitoa ushahidi kwa haki, na chuki yenu dhidi ya watu yoyote isiwafanye mwache uadilifu. Fanyeni uadilifu, huo ndio karibu zaidi na uchaji Mungu. Na mcheni Mungu. Hakika Mungu anayajua mnayoyatenda. (Aya 7-8)

Remember always the blessings God has bestowed on you and the covenant with which He has bound you when you said: “We have heard and we obey.” Hence, remain God-fearing. Surely God has full knowledge of the secrets of people’s hearts. Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice. Be just, this is closer to righteousness. And remain God- fearing. Surely, God is aware of all that you do. (Verses 7-8)

Kizazi cha kwanza kuambiwa na Qur'ani kilikuwa kinafahamu kikamilifu ukubwa wa neema za Mungu alizowapa kwa kuwateremshia dini hii. Waliona mabadiliko ndani yao wenyewe, katika maisha yao, jamii yao, na nafasi waliyokuwa nayo miongoni mwa wanadamu. Kumkumbusha tu neema hii kulitosha daima kuelekeza fikra zao kwenye ukweli mkubwa na usiopingika wa maisha. Vilevile, kutajwa kwa agano ambalo Mungu aliwafunga nalo la kusikiliza na kutii kuliamsha ndani yao hisia za heshima, kwani wao walikuwa upande mwingine wa mkataba uliofanywa na Mungu, Mwenye nguvu zote. Kwa mwamini anayetafakari uhusiano wa namna hii, hili ni jambo kubwa kweli. Kwa hiyo, inatosha kuwakumbusha wajibu wao wa kubaki wenye kumcha Mungu. Daima walikuwa na ufahamu wa Mungu: “Basi mcheni Mungu. Hakika Mungu anajua siri za nyoyo za watu.” (Aya ya 7)

Sehemu ya agano ambalo Mwenyezi Mungu ameifunga nalo jamii ya Waislamu inahitaji kwamba iwashughulikie watu wengine kwa msingi wa haki kamili, ambayo haibadilishwi kamwe na hisia za upendo au chuki, wala na hisia, maslahi, au uhusiano wa aina yoyote. Ni haki inayotokana na wajibu wa kubaki thabiti katika ibada kwa Mungu peke yake. Hakuna ushawishi unaoruhusiwa kamwe kuvuruga mizani ya haki, hasa pale waumini wanapokumbuka kwamba Mungu anawaangalia na anajua yaliyo chini kabisa ya nyoyo zao. Wanaelewa vizuri anwani hii: "Enyi mlioamini, simameni imara kwa ajili ya Mwenyezi Mungu, mkitoa ushahidi wa haki kwa uadilifu. Wala msiruhusu chuki yenu kwa watu fulani ikakupelekeni mbali na uadilifu."

Part of the covenant with which God has bound the Muslim community requires it to deal with other people on the basis of absolute justice, which is never affected by feelings of love or hatred, or by feelings, interests, or relations of any kind. It is justice based on the duty of remaining steadfast in devotion to God alone. No influences are ever allowed to tilt the balance of justice, especially when believers are mindful that God watches over them and knows what lies at the bottom of their hearts. They fully understand this address: “Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice.

Kuwa wenye uadilifu, huo ndio uchamungu zaidi. Na mcheni Mwenyezi Mungu. Hakika Mwenyezi Mungu ni Mjuzi wa mnayoyatenda.” (Aya ya 8) Mapema katika sura hii, Mungu aliwakataza waumini kuruhusu chuki yao kwa wale waliowazuia kuingia Msikiti Mtukufu wa Makka igeuke kuwa kitendo cha uchokozi dhidi yao. Hii ni kweli kiwango kigumu cha kujizuia na uvumilivu ambacho waliinuliwa nacho na mfumo wa Kiungu. Sasa wanaamrishwa kwamba chuki haipaswi kamwe kuwaongoza mbali na uadilifu. Hiki ni kiwango cha juu zaidi, ambacho ni kigumu zaidi kufikia. Cha kwanza kilikuwa hatua inayowataka wasianzishe uchokozi. Hapa, wanatakiwa kudumisha uadilifu licha ya hisia zao za chuki na uhasama. Hatua ya kwanza ilisimama kwenye mtazamo wa kutenda kwa kujizuia. Ya pili ni mtazamo wa kuchukua hatua, unaohakikisha uadilifu kwa watu wenye uhasama dhidi ya waumini na wanaochukiwa nao.

Be just, this is closer to righteousness. And remain God-fearing. Surely, God is aware of all that you do.” (Verse 8) Earlier in this sūrah, God forbade the believers to allow their hatred of those who prevented them from entering the Sacred Mosque in Makkah to turn into an act of aggression against them. This is indeed a tough standard of self-restraint and tolerance to which they were elevated by the Divine system. Now they are ordered that hatred must never lead them away from justice. This is an even higher standard which is much more difficult to attain. The first was a stage requiring them not to launch aggression. Here, they are required to maintain justice despite their feelings of hatred and hostility. The first stage stopped at a passive attitude requiring self- restraint. The second is a proactive attitude ensuring justice to people who are hostile to the believers and detested by them.

Zaidi ya hayo, lazima kuwepo na malipo yanayotolewa na Mwenyezi Mungu kwa waumini, ambao wanashughulika na Yeye peke yake. Malipo haya yanahitajika ili kuwapa watu moyo wa kutimiza wajibu wao na kutekeleza amana zao. Mwisho wa wale wanaokufuru na kukanusha ufunuo wa Mwenyezi Mungu lazima uwe tofauti na ule wa wale wanaoamini na kutenda mema: "Mwenyezi Mungu amewaahidi wale walioamini na kutenda mema msamaha wa dhambi zao na malipo makubwa. Ama wale waliokufuru na kukanusha Aya Zetu, hao ndio watu wa Motoni." (Aya 9-10)

Moreover, there must be a reward given by God to the believers, who deal with Him alone. This reward is needed to give encouragement to people to fulfil their obligations and to discharge their trust. The end of those who disbelieve and deny God’s revelations must be different from that of those who believe and do well: “God has promised those who believe and do good works that they shall have forgiveness of sins and a rich reward. As for those who disbelieve and deny Our revelations — they are the ones destined for Hell.” (Verses 9-10)

Hii ni zawadi ya kuwafidia waumini wema kwa yale wanayokosa katika anasa na utajiri wa maisha haya wanapotekeleza amana zao. Ni zawadi inayofanya kuwa kidogo mno mateso yote wanayokumbana nayo waumini wanapokabiliana na ukaidi wa kibinadamu na kukataa kwa makusudi ukweli. Ni haki kabisa kwamba haki ya Mwenyezi Mungu haitawatendea wema na waovu kwa namna moja.

This is a reward to compensate good believers for what they miss of the luxuries and riches of this life when they fulfil their trust. It is a reward that reduces to insignificance all the hardship faced by the believers as they face up to human obstinacy and determined denial of the truth. It is only fair that Divine justice will not deliver to the good and the bad the same treatment.

Waumini wanahitaji kuutazama mfumo huu wa Kiungu wa haki na thawabu, ili waweze kushinda majaribu yote na vikwazo vyote wanapomwendea Mungu.

Believers need to look up to this Divine system of justice and reward, so that they are able to overcome all temptations and impediments when they deal with God.

Baadhi ya watu wanahitaji tu kuhisi kwamba Mwenyezi Mungu anawaridhia ili kuthamini thamani yake, pamoja na thamani ya kutekeleza amana zao. Lakini mfumo wa Kiungu unawahusu watu wote na tabia ya mwanadamu yenyewe. Mwenyezi Mungu anajua kwamba kwa asili mwanadamu anahitaji ahadi hii ya msamaha na malipo makubwa, na anahitaji kujua mwisho wa makafiri na adhabu yao. Hili linawapa watu wa imani utulivu na kuwawezesha kukabiliana na hila za waovu, hasa kwa kuwa wameamriwa kuwatendea haki wale wanaowachukia kwa sababu ya mateso yote waliyoyapata kutoka kwao.

Certain people only need to feel that God is pleased with them to appreciate its value, as well as the value of discharging their trust. But the Divine system deals with all people and with human nature itself. God knows that by nature man needs this promise of forgiveness and rich reward and needs to know the end of the disbelievers and their punishment. This reassures the believers and enables them to face up to the schemes of the evil ones, especially since they are commanded to deal justly with those whom they hate because of all the hardship they may have suffered at their hands.