Kifungu hiki kinaanza kuweka baadhi ya sheria za msingi zinazohusu maisha ya binadamu. Baadhi yake zinahusu ulinzi wa maisha katika jamii ya Kiislamu inayotekeleza sheria za Mwenyezi Mungu. Nyingine zinahusu ulinzi wa mfumo dhidi ya uasi wowote unaoweza kutaka kuudhoofisha mamlaka inayosimamia sheria za Mwenyezi Mungu katika jamii kama hiyo.

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.

Kwa ujumla, hatua hizi zinalenga kutoa ulinzi unaostahili kwa jamii ya Waislamu, pamoja na mali na milki binafsi, katika mfumo wa kijamii unaotegemea uongofu wa Mwenyezi Mungu na unaotawaliwa na sheria ya Mwenyezi Mungu.

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.

Sheria zinazohusu mambo haya muhimu ya maisha ya kijamii zinachukua kifungu hiki chote, baada ya utangulizi unaosimulia hadithi ya wana wawili wa Adam. Hadithi hii inaonyesha asili ya uhalifu na visababishi vyake, na inafichua sura yake mbaya, ikionyesha haja ya kupinga uhalifu na kuuondoa kabisa katika maisha ya jamii ya Kiislamu.

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.

Inasisitiza haja ya kumwadhibu mhalifu na kukabiliana na visababishi vya uhalifu.

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

Hadithi hii inaonekana kuwa imeunganishwa kwa karibu na hukumu na sheria zinazofafanuliwa baadaye katika sura hii. Msomaji anayetafakari hawezi kuacha kuhisi kwamba hadithi imetolewa mahali panapofaa ili kutimiza kazi muhimu, na kuwasilisha hoja yenye kina inayopenya fahamu za msomaji. Hivyo inaandaa mioyo na akili katika hali sahihi ya kupokea adhabu kali ambazo Uislamu umeziweka kwa uhalifu dhidi ya uhai wa binadamu, utulivu wa umma, na mali ya mtu binafsi. Adhabu hizi lazima zitekelezwe katika jamii ya Kiislamu inayotekeleza sheria ya Mwenyezi Mungu.

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.

Waambie habari ya wana wawili wa Adam kwa haki: jinsi kila mmoja wao alivyotoa sadaka, ikakubaliwa kutoka kwa mmoja wao, lakini haikukubaliwa kutoka kwa yule mwingine. Yule wa pili akasema: "Hakika nitakuua." Yule wa kwanza akajibu: "Mwenyezi Mungu hukubali tu kutoka kwa wale wenye kumcha Mungu. Hata ukinyoosha mkono wako kuniua, mimi sitanyoosha mkono wangu kukuua; kwa maana namcha Mungu, Mola wa viumbe vyote. Ningependa wewe ubebe dhambi yako dhidi yangu pamoja na dhambi zako nyingine, nawe utakuwa mwenye kustahili Moto; kwa kuwa hiyo ndiyo adhabu ya haki kwa wadhalimu." Nafsi yake mbaya ikamsukuma kumuua nduguye; akamuua, na hivyo akawa miongoni mwa waliopotea. Kisha Mungu akamtuma kunguru aliyekuwa akichimba ardhi, ili amuonyeshe jinsi ya kuficha uchi wa mwili wa nduguye. Akalia: "Ole wangu! Je, mimi ni dhaifu hata nishindwe kufanya kama kunguru huyu, na kuficha uchi wa mwili wa nduguye?" Kisha akajawa na majuto. (Aya 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)

Hadithi hii inatupa mfano wazi wa asili ya uovu na uchokozi usio na haki kabisa. Pia inatupa mfano unaoonyesha asili ya wema na mwenendo wa amani kwa kila mtu. Mifano hiyo miwili imewekwa katika tofauti iliyo wazi. Matokeo yake ni uhalifu wa kuchukiza, unaotufanya tuhisi haja ya kuwa na kanuni ya sheria itakayotoa adhabu ya haki na kuwazuia wachokozi hata kabla hawajatenda uhalifu wao. Ikiwa, licha ya hayo, watatenda uhalifu, hakika watapokea adhabu inayolingana na uhalifu wao. Kanuni ya sheria hivyo itaweza kuwalinda wale walio wema na kuhakikisha haki yao ya kuishi. Ni kweli watu kama hao ndio wanapaswa kuhisi usalama na amani chini ya ulinzi wa sheria inayozuia uhalifu na kutoa haki.

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.

Baada ya nasaha zote hizi na kushawishiwa huku, kwa njia ya amani na upole kabisa, nafsi mbaya ilishinda na uhalifu ukatendeka. Nafsi yake mbaya iliweza kuvunja kila kizuizi na kumfanya asiwe na upinzani mkubwa dhidi ya wazo la kuua. Hivyo, alimuua ndugu yake mwenyewe, na hatimaye akajiangamiza: "Basi akawa miongoni mwa waliopotea." (Aya ya 30) Alipoteza yote alipojiletea maangamizi, na akampoteza ndugu yake ambaye alipaswa kuwa rafiki yake na msaada wake. Pia alipoteza dunia yake, kwani muuaji hawezi kamwe kuwa na furaha maishani. Hakika, alipoteza maisha yake ya Akhera alipoongeza dhambi yake mpya juu ya zile alizokwisha kuzifanya awali.

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.

Ukatili wa uhalifu wake ulijidhihirisha kwake katika umbo lake la kimwili kabisa.

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

Maiti ya ndugu yake ilianza kuoza, na uchi wake ukawa hauvumiliki.

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

Muuaji kama alivyokuwa, alifanywa hivi karibuni kutambua udhaifu wake, kwa kuwa hakujua jinsi ya kuficha uchi wa maiti ya ndugu yake. Alikuwa dhaifu kuliko kunguru miongoni mwa ndege: “Mungu kisha alimtuma kunguru aliyechimba ardhi, ili amwonyeshe jinsi angeweza kuficha uchi wa mwili wa ndugu yake. Akalia: ‘Ole wangu! Je, mimi ni dhaifu mno hata nishindwe kufanya kile ambacho kunguru huyu amekifanya, na kuficha uchi wa mwili wa ndugu yangu?’ Kisha akazidiwa na majuto.” (Aya ya 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)

Baadhi ya riwaya zinaonyesha kwamba kulikuwa na kunguru wawili, na mmoja wao alimuua mwenzake.

Sura hii kisha inatumia kina cha kusimulia hadithi hii kwa kuimarisha mwitikio chanya kwa sheria iliyowekwa kushughulikia uhalifu wa aina hii. Sheria hiyo inatimiza malengo mawili: kudhoofisha nia ya kutenda mauaji, na kuweka adhabu ya haki kwa uhalifu huo kila unapotokea: “Kwa sababu hiyo tuliwaamrisha Wana wa Israili kwamba mtu yeyote akimuua mtu, pasipo kumuua mtu mwingine au kueneza fitina duniani, basi ni kana kwamba ameua watu wote; na mtu yeyote akiokoa uhai wa mtu, basi ni kana kwamba ameokoa watu wote. Mitume yetu iliwajia na hoja zilizo wazi, lakini hata hivyo wengi wao wanaendelea kufanya uovu wa kila aina duniani.” (Aya ya 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)

Aina hii ya watu ipo, na uchokozi hufanywa dhidi ya watu wenye amani na wema ambao hawana chuki wala hisia mbaya kwa wengine. Ukumbusho na onyo huenda visilete chochote kwa wale ambao wana tabia mbaya.

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.

Kuchukua mtazamo wa amani peke yake huenda kusitoshe kuzuia uchokozi. Pamoja na hayo yote, uhalifu wa kumuua mtu mmoja unachukuliwa kuwa mbaya sana na wa kuchukiza kiasi kwamba unalinganishwa na uhalifu wa kuua wanadamu wote. Kwa upande mwingine, juhudi za kuzuia mauaji na kuokoa maisha ya mtu mmoja zinachukuliwa kuwa tendo kubwa, sawa na kuokoa wanadamu wote. Sheria aliyopewa Wana wa Israeli ilijumuisha kanuni hii inayolinganisha maisha ya binadamu yeyote na maisha ya kila mtu mwingine. Haki ya kuishi inawahusu wote. Hivyo, kumuua mtu mmoja ni uchokozi dhidi ya haki ya kuishi, ambayo watu wote wanasimama sawa mbele yake. Vivyo hivyo, kuzuia mauaji na kuokoa maisha ya mtu mmoja, iwe kwa kumtetea mtu anayekusudiwa kuuawa au kumwadhibu muuaji kwa kifo ili kuzuia mauaji ya mtu mwingine, ni kulinda haki ya msingi ya kuishi inayowahusu wote.

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.

Sūra hii inaweka adhabu kwa uhalifu ambao watu waovu kama hao wanaufanya. Katika kanuni ya sheria za Kiislamu, hii inajulikana kama adhabu ya kupigana vita dhidi ya Uislamu: “Hakika adhabu ya haki kwa wale wanaopigana vita dhidi ya Mwenyezi Mungu na Mtume Wake, na wanaojitahidi kueneza ufisadi duniani, ni kwamba wauawe, au wasulubiwe, au mikono yao na miguu yao ikatwe kwa kupishana, au wafukuzwe kutoka nchini. Hiyo ni fedheha yao duniani, na watapata adhabu kubwa zaidi Akhera; isipokuwa wale wanaotubu kabla hamjawashinda. Basi jueni kwamba Mwenyezi Mungu ni Mwingi wa Maghfira, Mwenye Kurehemu.” (Aya 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)

Jinai linalorejelewa katika kauli hii ya kisheria linahusu uasi dhidi ya mtawala wa Kiislamu anayetekeleza sheria za Uislamu. Waasi hukusanyika katika kundi wakikataa mamlaka ya mtawala huyo. Wao husababisha hofu miongoni mwa jamii ya Waislamu wanaoishi katika ardhi ya Kiislamu, na hufanya uchokozi dhidi ya maisha na mali zao. Baadhi ya maulamaa pia wanaweka sharti kwamba jambo hili lifanyike mbali na maeneo ambayo mamlaka ya mtawala yanatekelezwa. Wengine wanasema kwamba ukweli wenyewe wa waasi hao kuanza kukusanyika na kutumia nguvu kwa uchokozi dhidi ya watu wa nchi ya Uislamu, unafanya kipengele hiki cha kisheria kuwahusu popote walipo.

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.

Hii pengine ni ya kivitendo zaidi, kwa sababu Uislamu unafuata mbinu ya kivitendo.

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

Wanachuoni wametofautiana sana kuhusu iwapo kiongozi wa Kiislamu anaweza kuchagua mojawapo ya adhabu hizi au kila adhabu inatekelezwa katika kesi fulani. Kwa mujibu wa madhehebu ya Ĥanafī, Shāfi`ī na Ĥanbalī katika sheria ya Kiislamu, adhabu hizi hupangwa kulingana na kosa lililotendwa. Muasi anayeua bila kuchukua mali yoyote huuawa, wakati mwingine aliyechukua mali bila kuua hukatwa viungo vyake. Mtu aliyetenda makosa yote mawili huuawa na kusulubiwa. Muasi anayesaidia kueneza hofu lakini hajaua mtu yeyote wala kuchukua mali yoyote, hufukuzwa uhamishoni.

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.

Kulingana na Imamu Malik, mwasi (muasi) ambaye ameua lazima auawe. Mtawala wa Kiislamu hana uchaguzi wa kutekeleza adhabu ndogo zaidi za kukatwa viungo vyake au kufukuzwa. Uchaguzi pekee alio nao ni ama kumuua kwa njia itakayochaguliwa na dola, au kumsulubisha. Ikiwa amechukua mali ya Waislamu lakini bila kuua mtu yeyote, hawezi kufukuzwa. Chaguzi zilizo wazi kwa mtawala ni kumuua au kumsulubisha, au kumkata viungo vyake. Ikiwa amesaidia kueneza hofu, mtawala ana chaguzi zote nne na anaweza kutumia busara yake. Ikiwa mhusika ni mmoja wa waandaaji wa uasi, basi kukatwa viungo vyake huenda kusiwe adhabu ya kutosha. Anapaswa kuuawa au kusulubishwa. Ikiwa ni mtu anayesaidia uasi kwa nguvu zake za mwili, basi kukatwa viungo vyake ndiyo adhabu inayofaa. Ikiwa hayumo katika aina yoyote kati ya hizo, basi adhabu ndogo zaidi ya kumfukuza uhamishoni inapaswa kutekelezwa.

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.

Sehemu muhimu ya mbinu ya Kiungu ya kuunda jamii ya binadamu ni kwamba haitegemei hatua za kisheria pekee. Hakika inajiimarisha kwa vifungu vya kisheria ili kuwazuia wale wanaoogopa nguvu ya sheria tu. Kwa kweli, inategemea zaidi hatua ya malezi inayolainisha kasoro za tabia za watu. Inatoa mwongozo kwa roho ya mwanadamu inapoanzisha jamii inayosaidia mbegu za wema kukua na kutoa udongo mzuri kwa magugu hatari. Aya zilizotangulia zilizungumzia adhabu kali sana kwa uhalifu mkubwa. Hata hivyo, baada ya adhabu kuelezwa, ili kuhakikisha athari yake ya kuzuia, sura inawagusa dhamiri na roho za watu, ikilenga kuimarisha imani na kumcha Mungu, pamoja na kuzingatia wajibu wa mtu kwa Mungu. Inawahimiza watu kutafuta njia sahihi za kumkaribia kile kinachompendeza Mungu, na kujitahidi sana katika njia yake, ili wapate mafanikio.

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.

Hili linaambatana na onyo dhidi ya kufuru pamoja na maelezo ya kina ya yale yanayowangoja makafiri Akhera.

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

Enyi mlioamini, mcheni Mungu na tafuteni njia ya kumkaribia Yeye, na pigeni jihadi kwa bidii katika njia Yake, ili mpate kufaulu. Hakika wale waliokufuru, lau wangekuwa nacho kilichomo duniani chote na mfano wake pamoja nacho, ili wajikomboe nacho na adhabu ya Siku ya Kiyama, hakitakubaliwa kutoka kwao. Watapata adhabu iumizayo. Watataka kutoka motoni, lakini hawatatoka humo. Watapata adhabu ya kudumu.

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)

Hii inafuatiwa na sheria inayoeleza adhabu ya wizi: "Na mwizi, mwanamume na mwanamke, kateni mikono yao kuwa malipo ya yale waliyoyatenda, na kuwa adhabu itokayo kwa Mwenyezi Mungu. Na Mwenyezi Mungu ni Mwenye nguvu, Mwenye hekima. Lakini atakayetubu baada ya kudhulumu kwake na kujirekebisha, basi Mwenyezi Mungu atampokea toba yake. Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu. Je, hujui kwamba ufalme wa mbingu na ardhi ni wa Mwenyezi Mungu? Humwadhibu amtakaye na humsamehe amtakaye. Na Mwenyezi Mungu ni Muweza wa kila kitu." (Aya 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)

Jamii ya Kiislamu inawapa riziki wakazi wote wa ardhi ya Uislamu, kwa imani yoyote waliyonayo, kiasi cha kuweka mbali kabisa wazo la wizi na akili yoyote yenye afya. Inahakikisha maisha mema, elimu inayofaa, na mfumo wa mgawanyo wa haki. Wakati huo huo, inafanya umiliki binafsi kuwa matokeo ya njia halali pekee, na kuupa nafasi yenye manufaa katika jamii. Basi, ni kwa nini mtu mwema awaze hata kidogo kuiba? Jamii ya Kiislamu inapokuwa imetoa haya yote, ni haki kwamba iweke adhabu kali sana kwa wizi, kwa kuwa wizi ni uvamizi dhidi ya umiliki binafsi na usalama wa jamii. Hata hivyo, msimamo huu mkali una sharti: utekelezaji wa adhabu huzuiwa pale ambapo kuna shaka kuhusu kosa lenyewe au mtenda kosa. Inampa mshtakiwa haki zote za kuthibitisha kutokuwa na hatia yake, ili hakuna mtu anayeadhibiwa isipokuwa ikithibitishwa bila shaka yoyote kuwa ana hatia.

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.

Baada ya kueleza sababu za kuweka adhabu kali kama hii kwa wizi katika nchi ambayo sheria ya Kiislamu inatekelezwa, ikiwa na dhamana zote za haki na ugawaji wa haki, pamoja na njia za kulinda kila mtu, tunapaswa kusema neno kuhusu kufaa kwa adhabu hii kwa kosa la wizi katika jamii ya Kiislamu.

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.

Mtu anapofikiria kuiba, kwa kweli anafikiria kuongeza kile anachomiliki kwa gharama ya mtu mwingine. Anahisi kwamba kile anachopata kwa njia halali ni kidogo mno kwake, na kwa hiyo anatamani kukiongeza kwa njia isiyo halali. Matunda ya kazi yake mwenyewe hayamtoshelezi tamaa yake, na anataka aonekane kuwa tajiri au ajiweke katika hali ambayo hahitaji kufanya kazi, au ahakikishiwe maisha ya starehe baadaye. Kwa ufupi, sababu ya wizi ni kuongeza kipato chake au mali yake. Uislamu unapinga sababu hii kwa kuweka adhabu ya kukatwa mkono au mguu wa mwizi, kwani adhabu kama hiyo itapunguza kwa kiasi kikubwa uwezo wake wa kufanya kazi na kupunguza kipato chake na mali yake. Mwizi anapoadhibiwa kwa mujibu wa Uislamu, uwezo wake wa kujionyesha unapunguzwa sana, na hitaji lake la kufanya kazi kwa bidii linakuwa kubwa zaidi. Zaidi ya hayo, wasiwasi wake kuhusu siku zake za usoni unakuwa mkubwa zaidi bila kipimo.

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.

Tunaona, basi, kwamba kwa kuweka adhabu ya kukatwa mkono wa mwizi, sheria ya Kiislamu inakabiliana na visababishi vya kisaikolojia vya wizi kwa visababishi vingine vyenye nguvu zaidi vya kisaikolojia vinavyopinga kishawishi cha kuiba. Iwapo mtu, licha ya hayo, atakubali kishawishi na kuwa na hatia ya wizi, ukali wa adhabu utakuwa na athari za kudumu kwake, ambazo pia zitamzuia kurudia kosa hilo.