Aya hizi kumi zinajadili suala muhimu zaidi la imani ya Kiislamu na kanuni zake za maisha na haki. Suala hilo hilo lilijadiliwa katika surah mbili zilizotangulia, Al-`Imran (Ukoo wa `Imrani) na An-Nisa (Wanawake), lakini katika surah hii linajadiliwa kwa njia ya moja kwa moja na yenye msisitizo zaidi. Mada yenyewe ni ile ya utawala, sheria, na utekelezaji wa haki katika mambo ya mgogoro. Hili ni sehemu ya suala pana zaidi, yaani imani na upweke wa Mungu. Jambo lote linaweza kufupishwa katika jibu la swali hili: Je, hukumu na mashtaka yanapaswa kuendeshwa kwa mujibu wa maagano aliyofanya nao Mungu, kwa kufuata sheria Yake? Kazi ya kutekeleza sheria hii imekubaliwa na wafuasi wa dini zote za Mwenyezi Mungu.
This ten-verse passage discusses the most important issue of the Islamic€ faith and its codes of living and justice. The same issue was discussed in the two preceding sūrahs, the House of `Imrān and Women, but in this sūrah it involves a more direct and emphatic discussion. The subject is that of government, law and the administration of justice in matters of dispute. This is, indeed, a part of a more comprehensive issue, namely, faith and God’s oneness. The whole matter can be summed up in the answer to this question: Are judgement and litigation to be conducted in accordance with covenants made with God, pursuant to His law? The task of implementing this law has been accepted by the followers of all Divine faiths.
Zaidi ya hayo, je, ni wajibu ambao Mwenyezi Mungu amewapa Mitume Wake na wale wanaowafuata katika nafasi za mamlaka? Au mambo hayo yatakuwa chini ya mabadiliko ya mitazamo na maslahi yasiyotegemea msingi imara na wa kudumu? Kwa maneno mengine, je, uungu, ubwana na mamlaka katika maisha ya mwanadamu duniani ni mali ya Mwenyezi Mungu, au ni mali, hata kwa sehemu, ya kiumbe yeyote kati ya viumbe Vyake anayetumia uwezo wa kutunga sheria ambazo hazikubaliwi na Mwenyezi Mungu?
Moreover, is it a duty God has assigned to His messengers and those who succeed them in positions of authority? Or, will all that be subject to changing views and interests that are not based on a firm and constant foundation? In other words, do Godhead, lordship and authority in human life on earth belong to God, or do they belong, even partially, to any one of His creatures exercising the power to enact laws that are not endorsed by God?
Mwenyezi Mungu (Mtukufu na Mwenye utukufu usio na mipaka) anasema kwamba Yeye peke yake ndiye Mungu wa kuabudiwa, na kwamba hana washirika. Sheria Zake, zilizowekwa kwa ajili ya waja Wake, yaani wanadamu, na ambazo wameahidi kwake kuzitekeleza, ndizo zinazopaswa kutekelezwa duniani. Mizozo yote lazima iamuliwe na manabii na watawala kwa kuzingatia sheria hizi.
God (limitless is He in His glory) says that He alone is the Godhead and He has no partners. His laws, enacted for His servants, mankind, and which they have pledged to Him to implement, must be the ones to enforce in this world. All disputes must be adjudicated by prophets and rulers on the basis of these laws.
Mwenyezi Mungu (Utukufu ni Wake) anasema kwamba hoja yoyote au maelewano yoyote hayawezi kukubaliwa kuhusu kanuni hii, wala upotovu wowote, hata mdogo kiasi gani, hauwezi kusamehewa. Wala jambo lolote lililokubaliwa katika kizazi fulani au na jamii fulani haliwezi kukubaliwa iwapo linapingana na lile alilolikataza Mwenyezi Mungu.
God (glorified be He) says that no argument or concession can be admitted with regard to this principle nor can any deviation, however small, be condoned. Nor can anything approved in a particular generation or by a particular community be accepted if it is in conflict with what God has decreed.
Mwenyezi Mungu (Utukufu ni wake) anasema kwamba suala hili lote ni la imani au kutokuamini, Uislamu au kutokuwa Uislamu, sheria ya Mungu au upendeleo wa kibinadamu. Hakuna maelewano wala upatanisho unaoweza kufikiwa kati ya seti hizi mbili za maadili. Wale wanaohukumu kwa msingi wa sheria aliyoiteremsha Mungu, wakitekeleza sehemu zake zote na wasiweke kitu kingine mahali pake, ndio waumini. Kinyume chake, wale ambao hawafanyi sheria aliyoiteremsha Mungu kuwa msingi wa hukumu zao ni makafiri, madhalimu na wafisadi. Watawala wanaweza kutekeleza sheria ya Mungu kikamilifu, na hivyo wanabaki ndani ya eneo la imani, au wanaweza kutekeleza sheria nyingine. Katika hali hii ya pili, maelezo yote matatu ya kutokuamini, udhalimu na uasi yanawahusu. Watu wakikubali utawala na hukumu ya Mungu, zinazotekelezwa na watawala na mahakimu, basi ni waumini. Vinginevyo, si waumini. Hakuna njia ya kati kati ya hayo mawili, wala uhalali wowote au dai la kuhudumia maslahi halali linaloweza kukubaliwa. Mungu, Bwana wa wanadamu, anajua kinachowafaa watu, na ameweka sheria zake kwa kusudi hilo hasa. Hakuna sheria wala mfumo wa utawala ulio bora kuliko wake. Mja yeyote wa Mungu hawezi kuikataa sheria ya Mungu wala kudai kuwa na ujuzi bora kuliko wa Mungu kuhusu kinachowafaa watu. Akifanya dai kama hilo, kwa kauli au kitendo, basi anajitangaza kuwa kafiri.
God (limitless is He in His glory) says that this whole issue is one of faith or unfaith, Islam or non-Islam, Divine law or human prejudice. No compromise or reconciliation can be worked out between these two sets of values. Those who judge on the basis of the law God has revealed, enforcing all parts of it and substituting nothing else for it, are the believers. By contrast, those who do not make the law God has revealed the basis of their judgement are unbelievers, wrongdoers and transgressors. Rulers can either implement God’s law in total and, thus, they remain within the area of faith, or they may enforce some other law. In this latter case, all three descriptions of unbelief, wrongdoing and transgression apply to them. If people accept God’s rule and judgement, administered by rulers and judges, then they are believers. Otherwise, they are not. There is no middle way between the two, nor can any justification or claim of serving legitimate interests be admitted. God, the Lord of mankind, knows what serves people’s interests and He has enacted His laws for that very purpose. No law or system of government is superior to His. No servant of God may reject God’s law or claim to have better knowledge than God with regard to what serves people’s interests. If he makes such a claim, by word or deed, then he pronounces himself an unbeliever.
Suala hili muhimu sana na la msingi limejadiliwa katika kifungu hiki kwa kauli zilizo wazi na thabiti. Aidha, kifungu kinaeleza mwenendo wa Mayahudi wa Madina na ushirikiano wao na wanafiki katika kupanga njama dhidi ya jamii ya Waislamu. Mjumbe wa Mungu ﷺ anapewa ushauri juu ya jinsi ya kukabiliana na njama hizo za Mayahudi, ambazo zilianza tangu kuanzishwa kwa dola ya Kiislamu huko Madina.
This highly important and fundamental issue is discussed in this passage in definitive statements. In addition, the passage describes the attitude of the Jews in Madinah and their cooperation with hypocrites in scheming against the Muslim community. God’s Messenger is given advice on how to counter such scheming by the Jews, which began with the establishment of the Muslim state in Madinah.
Katika sehemu hii, sura kwanza inasema kwamba dini zote zilizofunuliwa na Mungu zinakubaliana kwamba sheria Yake lazima itekelezwe na kwamba inapaswa kutawala maisha yote ya binadamu. Ni kukubali sharti hili ndiko kunakoleta tofauti kubwa kati ya imani na kutokuamini, Uislamu na mafundisho mengine, sheria ya Kimungu na matakwa ya kibinadamu. Hili limeelezwa wazi katika Torati aliyoteremsha Mungu ili kutoa mwongozo na nuru kwa wanadamu. "Kwa hiyo ndivyo walivyohukumu Manabii waliojisalimisha kwa Mungu kwa ajili ya Mayahudi, na pia wanazuoni na Marabi: [walitoa hukumu] kulingana na yale waliyokabidhiwa kuyalinda katika Kitabu cha Mungu na ambayo wao wenyewe walikuwa mashahidi wake. Wanayo Torati ambayo ina hukumu ya Mungu. Tuliwaamuru ndani yake: uhai kwa uhai, jicho kwa jicho, pua kwa pua, sikio kwa sikio, jino kwa jino, na kisasi kama hicho kwa majeraha." (Aya 43-45)
In this passage, the sūrah states first that all religions revealed by God agree that His law must be implemented and should govern all human life. It is the acceptance of this condition that makes all the difference between faith and unfaith, Islam and other doctrines, Divine law and human caprice. This is clearly stated in the Torah revealed by God to provide guidance and light for mankind. “By it did the prophets, who had surrendered themselves to God, judge among the Jews, and so did the divines and the rabbis: [they gave judgement] in accordance with what had been entrusted to their care of God’s Book and to which they themselves were witnesses. They have the Torah which contains God’s judgement. We decreed for them in it: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and a similar retribution for wounds.” (Verses 43- 45)
Pia imethibitishwa na Injili ambayo Mungu alimteremshia Isa, mwana wa Maryamu, ambayo ina "mwongozo na nuru, ikithibitisha yale yaliyokuwa yameteremshwa kabla yake katika Taurati, na ikitoa mwongozo na mawaidha kwa wacha Mungu." (Aya ya 46) "Basi wafuasi wa Injili na wahukumu kwa yale aliyoyateremsha Mungu ndani yake." (Aya ya 46-47)
It is also endorsed by the Gospel God revealed to Jesus, son of Mary, which contains “guidance and light, confirming what had already been revealed before it in the Torah and giving guidance and admonition to the God-fearing.” (Verse 46) “Let, then, the followers of the Gospel judge in accordance with what God has revealed therein.” (Verses 46- 47)
Pia inathibitishwa na Qur'ani ambayo Mungu aliiteremsha kwa Muhammad, Mtume wake wa mwisho, "ikiithibitisha haki, na kuyathibitisha Maandiko yaliyoteremshwa kabla yake na kuyashinda." (Aya ya 48) Muhammad ﷺ anaagizwa na Mungu "kuhukumu baina yao kwa yale aliyoteremsha Mungu, wala usifuate matamanio yao ya upotofu, ukaacha haki iliyokufikia." (Aya ya 48)
It is further endorsed by the Qur’ān which God revealed to Muĥammad, His last Messenger, “setting forth the truth, confirming the Scriptures which had already been revealed before it and superseding them.” (Verse 48) Muĥammad is instructed by God to “judge between them in accordance with what God has revealed and do not follow their vain desires, forsaking thereby the truth that has come to you.” (Verse 48)
Hukumu ya mwisho inatolewa hivyo: “Wale wasiohukumu kwa mujibu wa aliyoteremsha Mwenyezi Mungu, basi hao ndio makafiri.” “Wale wasiohukumu kwa mujibu wa aliyoteremsha Mwenyezi Mungu, basi hao ndio madhalimu.” “Wale wasiohukumu kwa mujibu wa aliyoteremsha Mwenyezi Mungu, basi hao ndio mafasiki.” Je, wanataka hukumu ya ujinga wa kijahiliya? Lakini kwa watu walio imara katika imani, ni nani aliye mbora wa kuhukumu kuliko Mwenyezi Mungu?” (Aya 44-50) Kwa njia hii, mipaka ya imani na masharti ya kujisalimisha kwa Mwenyezi Mungu yanabainishwa wazi kwa watawala na kwa wanaotawaliwa. Kigezo kwa watawala ni kuhukumu kwa mujibu wa aliyoteremsha Mwenyezi Mungu, na kwa watu ni kukubali hukumu kama hiyo na wasipendelee kitu kingine juu yake.
The ultimate verdict is thus pronounced: “Those who do not judge in accordance with what God has revealed are indeed unbelievers. Those who do not judge in accordance with what God has revealed are indeed wrongdoers. Those who do not judge in accordance with what God has revealed are indeed transgressors. Do they desire to be ruled by the law of pagan ignorance? But for those who are firm in their faith, who can be a better law-giver than God?” (Verses 44-50) In this way, the borders of faith and conditions of submission to God are clearly defined for both rulers and ruled. The criterion for rulers is to judge in accordance with what God has revealed, and for people to accept such a judgement and not to prefer anything else to it.
Kwa maneno haya, suala hili ni zito sana kweli. Basi, tujaribu kubainisha sababu za kulichukulia jambo hili kwa uzito huu, iwe katika kifungu hiki hasa au katika Qur'ani nzima kwa ujumla.
Stated in these terms, the issue is very serious indeed. Let us, therefore, try to identify the reasons for taking matters so seriously either in this particular passage or in the Qur’ān as a whole.
Jambo la kwanza ni ukweli kwamba suala hili lote ni la uungu, ubwana na mamlaka juu ya wanadamu. Haya ni ya Mungu peke yake, ambaye hana washirika. Kwa hiyo, ni suala la imani na kujisalimisha kwa Mungu, au kukataa na kutokuamini. Ukweli huu wa msingi unafafanuliwa katika Qur’ani yote.
The first consideration is the fact that this whole matter is one of Godhead, Lordship and authority over mankind. These belong to God alone, who has no partners. Hence, it is a question of faith and submission to God or rejection and unfaith. This basic fact is explained throughout the Qur’ān.
Mungu ndiye Muumbaji wa ulimwengu na wa binadamu. Amefanya kila kitu kilicho mbinguni na duniani kiwe chini ya utawala wa binadamu. Zaidi ya hayo, Yeye ndiye Muumbaji pekee. Hakuna mwingine anayeumba chochote katika ulimwengu. Mungu pia ndiye Mmiliki wa ulimwengu. Ufalme wa mbingu na ardhi na kila kilichomo kati yake ni Wake. Hakuna mwingine anayemiliki chochote katika ulimwengu. Mungu pia ndiye Mpaji riziki, na hakuna awezaye kujipatia riziki yeye mwenyewe wala kuwapatia wengine. Kwa kuwa Yeye ni Muumbaji, Mmiliki na Mpaji riziki, Mungu anayo mamlaka yote juu ya ulimwengu na binadamu. Hakika Yeye ana uwezo kamili wa kufanya chochote apendacho.
God is the Creator of both the universe and man. He has made everything in the heavens and on earth subservient to man. Moreover, He is the only Creator. No one else creates anything in the universe. God is also the owner of the universe. To Him belongs the kingdom of the heavens and the earth and all that is in between. No one else owns anything in the universe. God is also the provider, and no one can provide anything for himself or for others. As He is the Creator, the owner and the provider, God has all authority over the universe and man. He, indeed, has the absolute power to do whatever He wishes.
Kuwa muumini ni kukubali kwamba sifa hizi zote ni za Mwenyezi Mungu peke yake, na kwake Yeye pekee. Kuamini Uislamu ni kujisalimisha kwa maana za kivitendo za sifa hizi. Hii ni kujisalimisha kwa sheria ya Mwenyezi Mungu, ambayo kwanza kabisa maana yake ni kukubali Uungu Wake, Ubwana Wake na mamlaka Yake. Kukataa sheria ya Mwenyezi Mungu, au kupitisha sheria nyingine katika jambo lolote dogo la maisha ya mwanadamu, ni kwa kweli kukataa Uungu Wake, Ubwana Wake na mamlaka Yake. Kujisalimisha na kukataa kunaweza kufanywa kwa maneno ya kinywa au kwa vitendo. Kwa hiyo, suala zima, kama tulivyokwisha eleza, ni suala la imani au kutokuwa na imani, Uislamu au ujinga. Kwa hiyo, kauli zisizo na shaka zilizomo katika kifungu hiki cha sura: “Wale wasiohukumu kwa yale aliyoteremsha Mwenyezi Mungu ndio makafiri ... madhalimu ... mafasiki.” (Aya 44, 45 na 47)
To be a believer is to acknowledge that all these attributes belong solely and purely to God alone. To believe in Islam is to submit to the practical implications of these attributes. This is submission to God’s law, which means, first and foremost, to acknowledge His Godhead, Lordship and authority. Refusal of God’s law or the adoption of a different law in any small detail of human life is in effect a rejection of God’s Godhead, Lordship and authority. Submission and rejection can be made by word of mouth or by deed. Hence, the whole issue is, as we have already explained, one of faith or unfaith, Islam or ignorance. Hence, the unequivocal statements made in this passage of the sūrah: “Those who do not judge in accordance with what God has revealed are indeed unbelievers ... wrongdoers ... transgressors.” (Verses 44, 45 and 47)
Jambo jingine katika suala hili lote ni ukweli kwamba sheria ya Mungu ni bora kwa wanadamu bila shaka yoyote kuliko sheria yoyote iliyotungwa na binadamu. Ni kwa ukweli huu ambapo aya ya mwisho ya kifungu hiki inarejea: "Lakini kwa wale walio imara katika imani yao, ni nani aliye mtunga sheria bora kuliko Mungu?" (Aya ya 50)
The other consideration in this whole issue is the fact that God’s law is inevitably and absolutely better for mankind than any manmade law. It is to this fact that the final verse in this passage refers: “But for those who are firm in their faith, who can be a better law giver than God?” (Verse 50)
Kukubali kwa jumla kwamba sheria ya Mungu ni bora zaidi katika kila hatua na kila kizazi pia ni sehemu ya suala zima la imani au kutokuamini. Hakuna mtu anayeweza kudai kwamba sheria iliyowekwa na binadamu ni bora zaidi au sawa na sheria ya Mungu katika hatua yoyote ya maisha ya mwanadamu, halafu wakati huo huo akadai kwamba yeye ni muumini au kwamba yeye ni miongoni mwa Waislamu. Kwa kufanya dai kama hilo, kwa kweli anadai kuwa na ujuzi bora na hekima ya juu kuliko Mungu katika kuwaelewa wanadamu na kuendesha mambo yao. Au anadai kwamba hali fulani na mahitaji fulani yametokea katika maisha ya binadamu, na Mungu (Ametakasika katika utukufu wake) hakuwa na habari nayo wakati alipoweka sheria yake, au alikuwa na habari nayo lakini hakutoa suluhisho lake katika sheria yake. Dai kama hilo haliwezi kupatanishwa na imani na kujisalimisha kwa Mungu, bila kujali linavyosisitizwa kwa nguvu kiasi gani.
This total acknowledgement of the preferability of God’s law in all stages and generations is also a part of the whole issue of faith or unfaith. No person can claim that the law enacted by a human being is better or equal to God’s law at any stage of human life and claim at the same time that he is a believer or that he belongs to Muslims. By making such a claim, he is indeed claiming that he has better knowledge and superior wisdom than God in understanding mankind and conducting their affairs. Or he claims that certain conditions and needs have come up in human life and God (limitless is He in His glory) was unaware of them when He enacted His law, or was aware of them but did not provide for them in His law. Such a claim cannot be reconciled with that of faith and submission to God, no matter how insistently it is made.