Sura hii inazungumzia sheria na mamlaka ya kutunga sheria na kanuni. Jambo la kushangaza kuhusu sehemu hii, pamoja na zile aya mbili zilizotangulia na maelezo yaliyowekwa ndani yake, ni kwamba zimo katika sura iliyoteremshwa Makka, wakati ambapo mada ya ufunuo wote wa Qur'ani ilikuwa imani.

This long passage speaks of legislation and the authority to promulgate laws and regulations. What is surprising about this passage, together with the two preceding it and the comments interspersed within them, is that they are included in a sūrah revealed in Makkah, when the subject matter of all Qur’ānic revelation was faith.

Kwa hakika, sehemu za Qur'ani zilizoteremshwa Makka hazigusii sheria zozote za Kiislamu, isipokuwa kuweka msingi wa kiitikadi wa sheria hizo. Hii ilitokana na ukweli kwamba hakukuwepo serikali ya Kiislamu ya kutekeleza sheria ya Kiislamu. Kwa hiyo, Mungu hakutaka sheria Yake iwe jambo la mjadala wa kinadharia au utafiti wa kitaaluma kabla ya kuanzishwa kwa jamii inayomtii Mungu peke yake na kumwabudu kwa kutii sheria Yake, au kabla ya kuwepo kwa dola huru ya kutekeleza sheria hiyo katika maisha ya kila siku. Hivyo, kubainisha maelezo ya kisheria kulihusishwa na uwezo wa watu wa kuyatekeleza kivitendo. Hili ni jambo moja tu la asili nzito lakini pia ya kivitendo ya imani ya Kiislamu.

Indeed, portions of the Qur’ān revealed in Makkah do not tackle any Islamic laws, except to establish the ideological basis of such legislation. This was due to the fact that there was no Islamic government to implement Islamic law. Hence, God did not wish that His law become a matter of theoretical discourse or academic study before the establishment of a society that submitted to God alone and which worshipped Him by obeying His law, or before the existence of a sovereign state to implement that law in everyday life. Thus, outlining the legal details was linked to people’s practical ability to implement them. This is just one aspect of the serious and yet practical nature of the Islamic faith.

Ukweli kwamba sehemu hii ndefu ya sheria za kina imo katika sūrah ya Makka ni dalili ya asili ya suala hili. Hakika ni suala la imani, ambalo uzito wake huongezeka zaidi katika mtazamo wa jumla wa dini hii ya Uislamu. Kwa hakika ndilo suala lake kuu. Hata hivyo, kabla ya kutoa maoni yetu juu ya sehemu hii na vifungu vyake kwa undani, tungependa kutoa muhtasari wa jumla wa yaliyomo na kionjo cha umuhimu wake.

The fact that this long passage of detailed legislation occurs in a Makkan sūrah is indicative of the nature of this question. It is indeed a question of faith, one which acquires added seriousness in the general outlook of this religion of Islam. It is indeed its principal issue. However, before we comment on this passage and its provisions in detail, we would like to provide a general overview of its contents and a foretaste of its import.

Kutokana na mazao na mifugo aliyoiumba, wao hutenga sehemu kwa ajili ya Mungu, wakisema:

Out of the produce and the cattle He has created, they assign a portion to God, saying:

"Hii ni kwa ajili ya Mungu" — au ndivyo wanavyojifanya — "na hii ni kwa ajili ya washirika tunaowashirikisha [naye]". Kile wanachowapa washirika wao hakimfikii Mungu kamwe, lakini kile kinachopewa Mungu huwafikia washirika wao. Ni mabaya kiasi gani hukumu yao!" (Aya ya 136)

“This is for God”— or so they pretend — “and this is for the partners we associate [with Him]”. Whatever they assign to their partners never reaches God, but that which is assigned to God does reach their partners. How ill they judge!” (Verse 136)

Katika kujadili dhana na desturi za jamii ya Waarabu wa kipindi cha ujinga (jahiliyyah) kuhusu mazao ya kilimo na mifugo, sura inabainisha wazi kwamba ni Mungu anayeumba mazao na mifugo. Hakuna mwingine zaidi ya Mungu anayewapa watu riziki, iwe inatoka ardhini au inashuka kutoka mbinguni. Kisha sura inafuatisha kwa kutaja desturi zao kuhusu kile ambacho Mungu amewapa. Waliligawa sehemu mbili: sehemu moja waliitenga kwa ajili ya Mungu, na nyingine kwa ajili ya masanamu na miungu waliyomshirikisha nayo. Bila shaka, sehemu ile iliyotengwa kwa ajili ya masanamu ilishia katika nyumba za walinzi au wasimamizi wanaohudumia miungu hiyo. Hata hivyo, wao wanatenda kwa dhuluma katika sehemu waliyoitenga kwa ajili ya Mungu, kama aya ya Qur'ani inavyofafanua.

In discussing the concepts and traditions of ignorant Arabian society in relation to agricultural produce and cattle, the sūrah states clearly that it is God who creates crops and cattle. No one other than God provides sustenance for people, whether originating in the earth or emanating from the sky. The sūrah then follows this with a reference to their practices in respect of what God has provided for them. They divided it into parts, assigning a portion to God and another portion for the idols and deities they associated with Him. Needless to say, that portion ended up in the homes of the guards or the custodians attending those deities. Yet they deal unfairly with the portion they assign to God, as the Qur’ānic verse explains.

Ibn `Abbās, binamu wa Mtume na Sahaba wake, anasimulia: "Watu hao wanapokuwa wamehesabu chakula walichonacho, wanakigawa kwa makundi, wakitenga sehemu moja kwa ajili ya Mungu na sehemu nyingine kwa ajili ya miungu yao. Ikiwa upepo unavuma kutoka upande wa sehemu waliyoitenga kwa miungu yao na kuchukua baadhi yake na kuiweka juu ya kile walichokitenga kwa Mungu, wanakirudisha na kukiweka pale kilipokuwa."

Ibn `Abbās, the Prophet’s cousin and Companion, reports: “When those people have taken stock of the food they have, they make it in lots, assigning a portion of it to God and another portion to their deities. If the wind blows from the side of the portion they have assigned to their deities so as to carry some of it and place it on top of what they have assigned to God, they take it back and put it where it was.

Mambo kama haya yenye utata na mkanganyiko, pamoja na desturi za kijamii yanayoyaanzisha na kuwaelemea watu wengi, hayakomei katika aina zile zinazojulikana katika jamii za zamani za ujinga au jāhiliyyah. Tunayaona matoleo yaliyo wazi zaidi yake katika jamii za kisasa, kwa njia ya mila na desturi ambazo watu huziona kuwa haziepukiki, ingawa ni vigumu sana kuzifuata. Chukua kwa mfano suala la mitindo ya mavazi na mambo mengine ya kufuatwa yanayowalazimisha watu, yakiwagharimu wakati mwingine yale wasiyoweza kumudu, yakichukua nafasi ya juu katika orodha ya mambo yao ya kuwajali, na hatimaye kuharibu maadili yao na maisha yao yote. Hata hivyo, watu wanahisi kwamba lazima wayatii maagizo haya yote: mtindo fulani wa asubuhi, mwingine wa mchana, na mwingine tofauti wa jioni. Mtindo mmoja unalazimisha nguo fupi, mwingine unaamuru nguo zinazobana, na wa tatu unawafanya watu kuvaa kile kinachoonekana cha kipuuzi. Zaidi ya hayo, kuna aina zisizo na mwisho za vipodozi, mitindo ya nywele, na kadhalika. Ni nani anayelazimisha utumwa huu wa kudhalilisha wote, na ni nani anayeuunga mkono na kuutetea? Tunapotafuta ukweli, tunaona kwamba unaungwa mkono na nyumba kubwa za mitindo, watengenezaji na washonaji, pamoja na mabenki ya riba kubwa na kampuni za fedha zinazokopesha fedha kwa sekta hiyo ili wao wenyewe washinde sehemu kubwa ya faida. Pia unaungwa mkono na Mazayuni ambao wanafanya kazi kwa bidii kuidhoofisha jamii yote ya binadamu ili wao wawe watawala wa dunia. Hawatoi msaada wao kwa njia ya silaha nzito na ujuzi wa kijeshi. Wanauunga mkono kwa dhana na thamani wanazoanzisha, kisha wanazipanga katika mfumo wa nadharia na imani za kitamaduni. Kisha wanasaidia kuzibadilisha kuwa kanuni ya mwenendo wa kijamii. Wanatambua kwamba nadharia zina athari ndogo isipokuwa zionekane kivitendo katika mifumo ya serikali, muundo wa kijamii na kanuni ya kijamii isiyo na utata ambayo watu wanaikubali bila kuhoji kwa sababu mizizi na matawi yake yameunganishwa bila kutenganika.

Such blurred, confused concepts and the social traditions they establish to weigh heavily on the masses are not limited to the types known in bygone ignorant or jāhiliyyah societies. We find clearer versions of them in modern societies, in the form of customs and traditions which people feel to be inescapable, even though they are very hard to observe. Take, for example, the case of fashion and other observances which impose themselves on people, costing them at times what they cannot afford, taking a high position on their list of concerns and ultimately corrupting their moral values and whole lives. Nevertheless, people feel that they must comply with all these dictates: a particular fashion for morning, another for afternoon, and a different one for evening. One fashion imposes short dress, another dictates tight clothes, and a third makes people wear that which is ridiculous. In addition, there is an endless variety of cosmetics, and hair styles, etc. Who imposes all this humiliating subjugation and who lends it support and backing? When we look for the facts we find that it is backed by the major fashion houses, manufacturers and dressmakers, as well as the usurious banks and finance companies who lend money to the industry in order that they themselves win a large share of the profits. It is also supported by the Zionists who work hard to weaken all mankind so that they become the masters of the world. They do not give their support in the shape of heavy armour and military prowess. They support it by the concepts and values they initiate and then formulate in the shape of theories and cultural beliefs. Then they help to translate these into a code of social behaviour. They realize that theories are of little effect unless they are seen in practice in the shape of systems of government, a social structure and an unambiguous social code that people accept without question because its roots and branches are irretrievably interlinked.

Hapa tena tunaona mfano unaojirudia wa watu wa ujinga na mawazo yao, baadhi yao wakijivuna kwa kiburi kwamba uhai ni jambo la mada tu, na wengine, wasioweza kumkana Mungu kabisa, wakidai kwamba imani ni jambo la imani tu na haihusiani chochote na mifumo ya kijamii, ya kiuchumi au ya kisiasa.

Once again we find here a repeated example of the people of ignorance and their thoughts, some arrogantly boasting that life is matter, with others, unable to deny God altogether, claiming that faith is merely a matter of beliefs and has nothing to do with social, economic or political systems.

Tunapaswa daima kuwa macho, hata hivyo, kwamba jamii zisizo na elimu kama hizi, ambazo huanzisha mfumo unaoweka mamlaka ya utawala na haki ya kutunga sheria mikononi mwa binadamu badala ya Mwenyezi Mungu, wakati huo huo hudai kwamba zinaiheshimu dini na kwamba mfumo wao unatokana nayo. Njia yao ni ya ujanja na uovu mkubwa. Nguvu za Kizayuni za kimataifa na Kikristo zenye uadui dhidi ya Uislamu zimeitumia mbinu hii katika maeneo ambayo zamani yalikuwa makao ya imani ya Kiislamu, ambako sheria ya Mungu ilitekelezwa. Nguvu hizi sasa zimegundua kwamba uzoefu wao nchini Uturuki, uliotekelezwa na shujaa wa uongo waliyemwunda, umemalizika kwa kushindwa. Hata hivyo, juhudi zao zilichangia sehemu muhimu katika kuangamiza Ukhalifa wa Kiislamu, ishara ya mwisho ya umoja wa Kiislamu. Lakini uzoefu huo, kwa kuchukua msimamo wa wazi wa kisekula kama ulivyofanya, ulishindwa kutoa mfumo wa mfano wa kuigwa na nchi nyingine za eneo hilo. Kwa kujitenga kabisa na dini, ulijipa rangi ya kigeni ambayo ilikuwa ngumu mno kwa watu waliokuwa bado na hisia fulani za kidini kuikubali. Kwa hiyo, katika majaribio yao yaliyofuata ya kutimiza lengo lile lile, nguvu za Kizayuni za kimataifa na Kikristo zenye uadui dhidi ya Uislamu zilijaribu kutorudia kosa walilofanya na Kemal Ataturk. Zilianza kuvika majaribio yao mapya kinyago cha kidini. Ziliwaruhusu mashujaa wao wapya kuanzisha taasisi zenye sura ya kidini juu juu tu. Zilisisitiza hilo kwa njia mbili.

We should always be aware, however, that ignorant societies like these which establish a system giving sovereignty and the authority to legislate to human beings, rather than to God, claim at the same time that they respect religion and derive their system from it. Theirs is a very sly and wicked approach. International Zionist and Christian forces hostile to Islam have adopted this method in areas that used to be the home of the Islamic faith where God’s law was implemented. These forces have now realized that their experience in Turkey, carried out by the false hero they created, has ended in failure. Nonetheless, their efforts played an important part in destroying the Islamic Caliphate, the last symbol of Islamic unity. But the experience, adopting an open secular stand as it did, failed to provide a model system to be emulated by other countries in the region. By wrenching itself totally from religion, it gave itself an alien colour which was too hard for people still entertaining some religious sentiments to accept. Hence, in their subsequent attempts to achieve the same goal, international Zionist and Christian forces hostile to Islam tried not to repeat the mistake they made with Kemal Ataturk. They began to dress their new experiments around a religious mask. They allowed their new heroes to establish institutions with a superficially religious character. They stressed that in two ways:

Sūrah hiyo kisha huwakabili na ukweli wa milele ambao walipotoka nao. Ilishautaja hilo pale ilipozungumzia jinsi Waarabu walivyotenga sehemu ya mazao yao ya kilimo na mifugo kwa ajili ya Mungu, na sehemu nyingine kwa miungu ya uongo ambayo waliimshirikisha Naye. Sasa sūrah inawaambia wazi kwamba ingawa wanatoa mazao na mifugo hiyo kwa njia wanazoelekezwa na viumbe waovu, wa kibinadamu na wa majini, hawa hawakuwa na sehemu yoyote katika uumbaji wake. Ni Mungu aliyewaumba wote ili watu wanufaike nao, wamsifu Mungu kwa alichokiumba, na wamwabudu Yeye peke yake. Hapa inapaswa kusemwa kwamba Mungu hahitaji sifa wala ibada yao, kwani hana haja na kitu chochote wala yeyote. Yeye ni Mwenye rehema, na anajua kwamba kwa kumsifu na kumwabudu Yeye peke yake, watu hupata yale yanayoiweka dunia yao katika mwelekeo sahihi wanapokubali imani ya kweli. Basi inakuwaje wanawaruhusu wale ambao hawajaumba chochote watawale mazao na mifugo ambayo Mungu ameiumba? Inakuwaje wanamtengea Mungu sehemu ya hayo, na sehemu nyingine wanawapa viumbe wengine, na hata kuidanganya sehemu waliyomtengea Mungu?

The sūrah then puts them face to face with the eternal truth that they strayed away from. It has already referred to it when speaking of how the Arabs assigned a portion of their agricultural produce and cattle to God and another portion to the false deities which they associated with Him. Now the sūrah states clearly to them that although they dispense of such produce and cattle in ways suggested by evil beings, human and jinn, these have had no say whatsoever in their creation. It is God who created them all so that people could benefit from them and praise God for what He has created and worship Him alone. It must be stated here that God does not need their praise or worship, for He has no need of anything or anyone. He is compassionate and He knows that through praising and worshipping Him alone, people achieve what sets their world on the right course as they adopt the right faith. How is it then that they allow those who have created nothing to rule over the produce and cattle God has created? How is it that they give a portion of these to God and another portion to other beings, and even cheat with the portion they assign to God?

Muumbaji anayetoa riziki ndiye Bwana anayemiliki vyote. Kwa hiyo, si halali kwa yeyote kuwa na mamlaka yoyote juu ya matumizi ya kile alichokiumba isipokuwa kwa idhini yake iliyowekwa katika sheria aliyoiweka. Sheria hii imefafanuliwa kikamilifu katika ujumbe alioufikisha Mtume wake ﷺ, si katika yale yanayodaiwa na miungu hiyo inayojaribu kujipachika mamlaka ya Mungu: "Ndiye aliyeumba mabustani — yaliyolimwa na yale yanayoota porini — na mtende, na mashamba yenye mazao mbalimbali, na mzeituni, na mikomamanga, yanayofanana na yasiyofanana. Kuleni matunda yake yanapoiva, na toeni haki yake siku ya kuvuna. Lakini msifanye israfu, kwani yeye hawapendi wanaofanya israfu."

The Creator who gives sustenance is the Lord who owns all. Hence, it is not permissible for anyone to have any authority over the use of what He has created except by His permission stipulated in the law He has laid down. This law is fully explained in the message conveyed by His Messenger, not in what is claimed by those deities trying to usurp God’s authority: “It is He who has brought into being gardens — both of the cultivated type and those growing wild — and the date palm, and fields bearing different produce, and the olive tree, and the pomegranates, all resembling one another and yet so different. Eat of their fruit when they come to fruition, and give (to the poor) what is due to them on harvest day. But do not waste, for He does not love the wasteful.

Upuuzi wa Waarabu unafichuliwa; sasa wanalazimishwa kutambua kwamba dhana potofu walizokuwa nazo kabla ya Uislamu hazina msingi wowote kabisa. Wanapewa mfano wa kutafakari: kwamba Mwenyezi Mungu ndiye aliyeumba mazao yao yote na mifugo yao, lakini wao walijiona kuwa na haki ya kuamua jinsi haya yatakavyogawanywa, iwe kwa kufuata matamanio yao wenyewe au kwa kutii msukumo wa mashetani. Walifanya hivyo wakijua kwamba wale waovu hawakuumba mazao na mifugo hiyo, bali hayo ni uumbaji wa Mwenyezi Mungu. Kwa hiyo, ni Yeye anayeamua matumizi ya uumbaji Wake aliowapa waja Wake kama riziki au mali.

The Arabs’ absurdity exposed, they are now made to realize that the false concepts they held before Islam have no foundation whatsoever. They are given an example to reflect upon in that God has brought into existence all their crops and cattle, yet they felt they had the right to determine how these were allocated, either by following their own whims or acting on the inspiration of evil ones. They did so knowing that those who were evil did not create the crops and cattle, but that these were of God’s creation. Hence, it is He who determines what use is to be made of His creation given to His servants as sustenance or property.

Katika aya hizi Mwenyezi Mungu anawabainishia wazi yale hasa aliyoyaharamisha, akifanya katazo Lake lijulikane kupitia wahyi, si kwa kubahatisha wala kwa mawazo ya kufikirika. Haina shaka kwamba Mwenyezi Mungu ndiye mwenye mamlaka ya kutunga sheria, na kwamba kile Anachokikataza ni haramu kabisa, na kile Anachokifanya halali ni halali kabisa.

In these verses God spells out clearly to them what He has actually forbidden, making His prohibition clear through revelations, not through guesswork and imagination. It goes without saying that God has the authority to legislate, and that what He forbids is totally forbidden and what He makes lawful is absolutely lawful.

Hakuna binadamu anayeweza kuwa na neno lolote katika hili, wala Yeye hana washirika wa kufanya uamuzi unaofanana nao au kuongeza au kubadilisha katazo Lake. Ndani ya muktadha huo huo, tuna hapa maelezo ya yale ambayo Mwenyezi Mungu amewakataza Wayahudi hasa, ingawa Amewafanya halali kwa Waislamu. Katazo hili lilikuwa ni adhabu kwa Wayahudi kwa sababu ya uovu wao na kupotoka kwao kutoka sheria ya Mwenyezi Mungu.

No human being can have any say in this, and He has no partners to make a similar decision or to add to or amend His prohibition. Within the same context, we have here an explanation of what God has forbidden the Jews in particular, although He has made it lawful to the Muslims. This prohibition was by way of punishment to the Jews for their wrongdoing and their deviation from God’s law.

Sema: ‘Katika yote yaliyofunuliwa kwangu, sioni chochote kilichoharamishwa kula, kwa yeyote anayetaka kula, isipokuwa mzoga, au damu iliyomwagika, au nyama ya nguruwe — kwani hayo yote ni uchafu — au sadaka ya dhambi ambayo jina lisilo la Mungu limetajwa juu yake. Lakini mtu akilazimishwa na dharura, bila kukusudia uasi wala kupita kiasi cha haja yake, basi jueni kwamba Mola wenu Mlezi ni Mwingi wa maghfira, Mwenye kurehemu. Kwa wale waliofuata dini ya Kiyahudi, tuliwaharamishia kila mnyama mwenye kucha; na tuliwaharamishia mafuta ya ng’ombe na kondoo, isipokuwa yale yaliyo migongoni mwao, na matumbo yao, na yale yaliyochanganyika na mifupa yao. Hivyo ndivyo tulivyowalipa kwa dhulma yao. Na hakika sisi ni wakweli. Wakikukadhibisha, basi sema:

Katika hatua hii ya kifungu, hoja yao ya mwisho, ambayo walijaribu kuhalalisha imani zao potofu na desturi zao zilizopotoka, inachunguzwa kwa makini. Wao wanadai kwamba hawakupitisha imani hizo zisizo na msingi kwa hiari yao wenyewe; badala yake, walilazimishwa kufanya hivyo. Kama Mungu angetaka wasiamini miungu hii mingine na miungu wengine, angewazuia wasifanye hivyo, kwa kuwa yeye hakika anaweza kutimiza lolote analokusudia: "Wale waliomshirikisha Mungu watasema: 'Lau Mungu angetaka, sisi wala baba zetu tusingemshirikisha naye chochote; wala tusingeharamisha chochote.' Hivyo ndivyo walivyokanusha wale waliokuwa kabla yao, hata walipoonja adhabu yetu."

At this point in the passage, their last argument with which they tried to justify their erroneous beliefs and misguided practices comes under close scrutiny. They claim that they did not adopt those ill- founded beliefs by choice; rather, they were compelled to do so. Had God wished that they did not believe in these other gods and deities, He would have prevented them from doing so, since He is certainly able to accomplish whatever purpose He has in mind: “Those who associate partners with God will say: ‘Had God so willed, neither we nor our fathers would have associated any partners with Him; nor would we have declared anything as forbidden.’ In like manner did those who have lived before them deny the truth, until they came to taste Our punishment.

Sema: Je, mnayo maarifa yoyote ya uhakika mnayoweza kututolea? Nyinyi hamfuati chochote isipokuwa dhana, na hamfanyi chochote isipokuwa kubahatisha. Sema: Hoja ya mwisho yenye nguvu ni ya Mwenyezi Mungu peke yake. Lau angelitaka, bila shaka angewaongoza nyote kwenye njia iliyo sawa."

Say: Have you any certain knowledge which you can put before us? You follow nothing but conjecture, and you do nothing but guess. Say: With God alone rests the final evidence. Had He so willed, He would have guided you all aright.” (Verses 148-9)

Swali la hiari, uhuru wa kuchagua au kulazimishwa limekuwa mada ya mjadala mrefu na mkali katika historia ya fikra za Kiislamu. Madhehebu mbalimbali ya kifikra, makundi ya kiakili na mafungamano yalikuwa daima tayari kutetea mitazamo yao.

The question of free-will, free choice or compulsion has been the subject of lengthy and intense argument in the history of Islamic thought. Different schools of thought and intellectual groups and sects were always ready to defend their points of view.

Falsafa ya Kigiriki na mantiki, pamoja na shule za kitheolojia za Kikristo, vilitoa silaha zaidi katika mjadala huu mkali, vikaufanya kuwa mgumu zaidi na kuufanya kuwa mgeni kabisa kwa msimamo wa Kiislamu. Lau watu hao pande zote za mjadala wangeikubali njia rahisi, isiyo na utata, nzito na ya moja kwa moja ya Qur'ani, hoja zao zisingechukua mkondo huu tata. Badala yake, wangeokolewa na juhudi nyingi zisizo na matunda.

Hatimaye, Mwenyezi Mungu anamwagiza Mtume wake (amani ziwe juu yake) ﷺ awakabili washirikina kwa kuwataka walete mashahidi watakaowaunga mkono katika suala la sheria, kama vile alivyowapa changamoto mwanzoni mwa sura kuleta mashahidi katika suala la uungu. Mwanzoni mwa sura, Mwenyezi Mungu anamwambia Mtume wake: “Sema: ‘Ni ushahidi upi ulio mkubwa zaidi?’ Sema: ‘Mwenyezi Mungu ni shahidi kati yangu na ninyi. Qur’ani hii imeteremshwa kwangu ili kwayo niwaonye ninyi na wale wote ambao itawafikia.' Je, kweli mtashuhudia kwamba yuko miungu mingine pamoja na Mwenyezi Mungu?' Sema: 'Mimi sishuhudii hivyo.' Sema: 'Yeye ni Mungu mmoja tu. Najitenga na kila kitu mnachomshirikisha naye.'” (Aya ya 19) Katika hatua hii mahususi, Mwenyezi Mungu anampa maagizo haya: “Sema: Leteni mashahidi wenu watakaoshuhudia kwamba Mwenyezi Mungu amekataza hili. Wakishuhudia hivyo, usishuhudie pamoja nao; wala usifuate matamanio ya wale wanaozikanusha aya zetu, na wale wasioamini Akhera, na wanaowafanya wengine kuwa sawa na Mola wao Mlezi.” (Aya ya 150)

Finally, God instructs His Messenger (peace be upon him) to confront the idolaters asking them to bring witnesses who can support them over the question of legislation, in the same way as He challenged them at the beginning of the sūrah to produce witnesses over the question of Godhead. Early in the sūrah, God says to His Messenger: “Say: ‘What is weightiest in testimony?’ Say: ‘God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach. Will you in truth bear witness that there are other deities beside God?’ Say: ‘I bear no such witness’. Say: ‘He is but one God. I disown all that you associate with Him.’” (Verse 19) At this particular point, God gives him this instruction: “Say: Bring forward your witnesses who will testify that God has forbidden this. If they so testify, do not you testify with them; and do not follow the wishes of those who deny Our revelations, and those who do not believe in the life to come and who consider others as equal to their Lord.” (Verse 150)

Huu ni changamoto kubwa na yenye uamuzi, inayotoa wazo wazi juu ya asili ya dini hii ya Uislamu, ambayo inayashughulikia aina zote za kumshirikisha Mungu kwa kiwango kimoja. Hivyo, dhihirisho la wazi la kudai kwamba viumbe fulani ni miungu ni sawa na dhihirisho lisilo la wazi linalowakilishwa na kujichukulia mamlaka ya kutunga sheria na kutoa kanuni ambazo Mungu hakuziidhinisha. Madai yao kwamba sheria zao ni sheria ya Mungu yanakataliwa kabisa. Qur'ani pia inawakemea kwa uwongo wale wanaojaribu kujichukulia mamlaka ya Mungu na uwezo wake wa kutunga sheria, wanaokataa ufunuo wa Mungu, wasioamini maisha ya akhera, na wanaowaona wengine kuwa sawa na Yeye. Usemi unaotumika hapa ni uleule unaotumika katika aya ya kwanza ya sura hii kuwaelezea makafiri: "Himidi zote ni za Mungu, ambaye ameumba mbingu na ardhi, na kuweka giza na nuru; lakini wale wasioamini wanawafanya wengine kuwa sawa na Mola wao." (Aya ya 1)

Baada ya kuwapa changamoto wasioamini kuleta mashahidi wao na kukataa madai yao kuhusu yale waliyoyaona kuwa haramu, sura hii inatoa muhtasari wa kina wa yale ambayo Mwenyezi Mungu amekataza kwa kweli. Pamoja na orodha ya makatazo, tunakuta pia amri chanya ambazo ni lazima zitekelezwe. Kushindwa kuzitekeleza nako ni jambo lililokatazwa. Orodha inaanza na katazo muhimu kuliko yote, yaani kumshirikisha Mwenyezi Mungu na washirika. Kwa hakika, kanuni ya kwanza ya imani inayothibitisha umoja wa Mwenyezi Mungu ndiyo msingi wa makatazo yote.

Having challenged the unbelievers to produce their witnesses and rejected their claims concerning what they considered as forbidden, the sūrah gives a detailed outline of what God has truly forbidden. Side by side with the list of prohibitions, we find some positive commandments that must be observed. Failure to act on these is also forbidden. The list begins with the most important prohibition of all, namely, associating partners with God. Indeed, the first article of faith which establishes the principle of God’s oneness provides the foundation for all prohibitions.

Sema: Njoni, nami nitawaeleza yale aliyowaharamishia Mola wenu: Msimshirikishe chochote naye; wawatendee wema wazazi wawili; msiwaue watoto wenu kwa sababu ya umaskini — sisi ndio tunaowaruzuku nyinyi na wao; msikaribie mambo machafu ya aibu, yawe ya wazi au ya siri; msiue nafsi ambayo Mwenyezi Mungu ameifanya kuwa takatifu, isipokuwa kwa haki. Haya ndiyo aliyowausia nyinyi ili mpate kutumia akili zenu. Msiguse mali ya yatima mpaka afikie utu uzima, isipokuwa kwa njia iliyo bora zaidi. Timizeni kipimo na mizani kwa uadilifu. Hatumtwiki nafsi yoyote zaidi ya uwezo wake. Mnapotoa hukumu, fanyeni uadilifu hata kama ni dhidi ya jamaa yenu wa karibu. Timizeni ahadi ya Mwenyezi Mungu. Haya ndiyo aliyowausia nyinyi ili mkumbuke. Na hakika haya ni Njia yangu iliyo nyoofu; basi ifuateni, wala msifuate njia nyinginezo zikakutenganisheni na njia yake. Haya ndiyo aliyowausia nyinyi ili mpate kumcha Mungu. (Aya 151-153)

Say: Come, let me tell you what your Lord has forbidden to you: Do not associate partners with Him; [do not offend against but, rather,] be kind to your parents; do not kill your children because of your poverty — We provide for you and for them; do not commit any shameful deed, whether open or secret; do not take any human being’s life — which God has made sacred, except in the course of justice. This He has enjoined upon you so that you may use your reason. Do not touch the property of an orphan before he comes of age, except to improve it. Give just weight and full measure. We do not charge a soul with more than it can bear. When you speak, be just, even though it be against one of your close relatives. Be true to your covenant with God. This He has enjoined upon you so that you may bear it in mind. Know that this is the way leading to Me, a straight path. Follow it, then, and do not follow other ways, for they cause you to deviate from His way. All this He has enjoined upon you so that you may remain God-fearing. (Verses 151-3)

"Msifanye tendo lolote la aibu, liwe la wazi au la siri." (Aya ya 151) Kwa kuwa Mwenyezi Mungu amewahimiza waja Wake kuitunza familia zao vizuri, pia amewakumbusha umuhimu wa kulinda msingi wa familia, ambao pia ndio msingi wa jamii.

“Do not commit any shameful deed, whether open or secret.” (Verse 151) Since God has urged His servants to take good care of their families, He has also impressed upon them the need to maintain the family foundation, which is also the basis of society.

Hii inalingana na usafi, staha na usafi wa tabia. Kwa hiyo, wamekatazwa kufanya aina zote za uchafu, iwe wazi au kwa siri. Katazo hili linahusiana kwa karibu na amri iliyotangulia moja kwa moja na amri ya kwanza. Hakuna familia inayoweza kudumu wala jamii inayoweza kustawi ikiwa watazama katika uchafu wa aibu, iwe wa wazi au wa siri. Usafi, utakaso na usafi wa tabia ni misingi muhimu kwa maisha yenye afya ya familia na jamii.

This equates with purity, decency and chastity. Hence, they are forbidden to commit all types of indecency, whether openly or secretly. This prohibition is then closely related to the commandment immediately preceding it and to the first commandment. No family can survive and no community can prosper if they sink into shameful indecency, whether open or secret. Purity, cleanliness and chastity are the basic essentials for the healthy living of both the family and the community.

Wale wanaopenda kuona uchafu ukienea katika jamii ndio wanaojaribu kudhoofisha muundo wa familia na kuleta kuanguka kwa jamii.

Those who like to see indecency spread throughout the community are the ones who try to weaken the structure of the family and to bring about society’s collapse.

Neno la Kiarabu linalotafsiriwa hapa kama ‘uchafu wa kuaibisha’ lina maana, kwa mtazamo wa kiisimu, kila kitu kinachovuka mipaka yake halali. Neno hili pia hutumiwa mara nyingi kuashiria aina fulani ya uchafu, yaani zinaa na uasherati. Huenda ndiyo maana hasa neno hili limetumika hapa. Muktadha wa aya ni kuorodhesha imani na matendo yaliyokatazwa. Zinaa ndiyo hasa inayokusudiwa hapa. Kama tungechukua maana ya jumla ya neno hili, tukumbuke kwamba mauaji na kupoteza mali ya yatima pia ni uchafu, lakini kumshirikisha Mungu ndiko uchafu mkubwa kuliko yote. Kwa hiyo, kutoa neno ‘uchafu’ maana finyu ya zinaa katika muktadha huu huenda kunaendana zaidi na mwelekeo wa jumla wa sūrah hii. Pia inaeleza kwa nini umbo la wingi limetumika hapa. Kosa la zinaa kwa kawaida hutanguliwa na vitendo na hali zinazokuwa pia chafu. Mavazi yanayoonyesha mno, tabia za kiuasherati, mchezo usiozuiliwa wa kimapenzi na jinsia nyingine, tabia zisizo na aibu, maneno na kicheko, kujaribu kwa makusudi na kuvutia kwa mapambo, vyote ni uchafu unaoelekea kwenye uchafu wa mwisho kabisa, yaani zinaa. Yote haya yanaweza kufanyika waziwazi au kufichwa.

"Usiguse mali ya yatima mpaka afikie umri wake wa kuwa mtu mzima, isipokuwa kwa njia ya kuyaboresha." (Aya ya 152) Kila yatima anajihisi dhaifu ndani ya jamii kwa sababu amempoteza baba yake ambaye alitakiwa kumlea vizuri na kumlinda. Udhaifu wake, basi, unaweka wajibu juu ya jamii ya Waislamu, kwa msingi wa kanuni ya mshikamano wa kijamii ambayo ni kiini cha mfumo wa kijamii wa Kiislamu. Yatima alikuwa akijikuta katika hasara kubwa katika jamii ya Kiarabu ya kabla ya Uislamu. Maagizo mengi na mbalimbali ya Qur’ani kuhusu huduma inayopaswa kutolewa kwa mayatima, pamoja na onyo kali lililoongezwa mara kwa mara kwa maagizo haya, yanatupa picha ya jinsi mayatima walivyokuwa wakitendewa vibaya katika jamii. Hali hii iliendelea hadi Mwenyezi Mungu alipomchagua yatima mwenye heshima kutoka jamii ile ili amkabidhi kazi tukufu kuliko zote. Alimfanya yatima huyo, Muhammad ﷺ, awe mbebaji wa ujumbe wake wa mwisho kwa wanadamu. Pia alifanya kuwatunza mayatima ipasavyo kuwa miongoni mwa mambo ambayo Uislamu unayahimiza, ukiwapa wafuasi wake maagizo ya aina hii: "Usiguse mali ya yatima mpaka afikie umri wake wa kuwa mtu mzima, isipokuwa kwa njia ya kuyaboresha." (Aya ya 152)

“Do not touch the property of an orphan before he comes of age, except to improve it.” (Verse 152) Every orphan feels weak within the community because he has lost his father who is supposed to bring him up well and protect him. His weakness, then, imposes a duty on the Muslim community, on the basis of the principle of mutual social solidarity which is central to the Islamic social system. An orphan used to find himself in total loss in pre-Islamic Arabian society. The frequent and varied Qur’ānic directives concerning the care that should be taken of orphans, and the stern warning occasionally added to these directives give us an impression of how orphans used to be badly treated in society. This continued to be the case until God selected an honoured orphan from that community to entrust him with the most noble task of all. He made that orphan, Muĥammad (peace be upon him), the bearer of His final message to mankind. He also made taking proper care of orphans one of the practices encouraged by Islam which gives its followers this kind of directive: “Do not touch the property of an orphan before he comes of age, except to improve it.” (Verse 152)

Kwa hiyo, yeyote anayemtunza yatima hapaswi kuigusa mali ya yatima huyo isipokuwa kwa njia ambayo hakika italeta faida njema kwa yatima. Lazima ailinde mali hiyo na ajitahidi kuiendeleza hadi yatima afikie umri wa kubalehe na awe amekomaa kimwili na kiakili, anaweza kupokea mali yake na kuitumia vizuri. Hivyo, jamii inapata mwanachama mwenye manufaa anayepata haki zake kamili.

Therefore, anyone who is looking after an orphan must not touch that orphan’s property except in a way which is certain to bring a good return to the orphan. He must protect that property and try to improve it until the orphan comes of age and becomes physically and mentally able to receive his property and make good use of it. Thus, the community adds to its ranks a useful member who obtains his full rights.