Sura inaendelea kueleza asili ya sadaka, njia zake, adabu zake na matokeo yake: "Enyi mlioamini, toeni katika vitu vizuri mlivyovichuma, na katika vile tulivyokutoleeni katika ardhi. Wala msichague vitu vibovu mkavitoa, ambavyo nyinyi wenyewe msingeweza kuvipokea isipokuwa kwa kufumba macho."
The sūrah goes on to outline the nature of charity, its methods, manners and outcome: “Believers, spend on others out of the good things you have earned, and out of that which We bring forth for you from the earth. Do not choose for your spending the inferior things which you yourselves would not accept without turning your eyes away in disdain.
Jueni kwamba Mwenyezi Mungu hana haja yoyote, ndiye wa kusifiwa daima.” (Aya ya 267)
Know that God is free of all want, ever to be praised.” (Verse 267)
Kufuatia kanuni na maadili ya utoaji sadaka yaliyoelezwa katika aya zilizotangulia, mtu anapaswa kutoa sehemu bora ya alichonacho, si kile kisicho bora ambacho asingekubali kupokea kama angepewa katika biashara, isipokuwa kama angeweza kupata bei ya punguzo. Mungu hana haja ya kukubali sadaka itokayo katika mali duni za watu.
Following the ethics and principles of charity outlined in the preceding verses, one should give of the best in one’s possession, rather than of the less worthy, which one would not accept if offered in trade, unless one could strike a bargain price. God has no need to accept charity out of people’s second-rate possessions.
Hii ni kanuni pana, inayotumika kwa kila zama na kwa kila aina ya mali, iwe imepatikana kwa kazi, imelimwa, imechimbuliwa au imetolewa madini ardhini, na iwe ilijulikana wakati wa Mtume Muhammad ﷺ au haikujulikana. Hakuna aina yoyote ya mapato au mtaji, uliopatikana wakati wowote, iliyo huru na wajibu wa sadaka, na zakāt inatozwa juu ya yote hayo, kulingana na viwango na uwiano alivyoviweka Mtume ﷺ kwa aina mbalimbali za mtaji zilizojulikana wakati huo. Hivyo ndivyo vinavyotumika kama kipimo cha kuamua asilimia na uwiano kwa aina mpya za mali, mtaji au mapato.
This is a broad principle, valid for all time and all types of property, whether earned, cultivated, extracted or mined, whether known at the time of the Prophet Muĥammad or not. Not a single kind of earnings or capital, acquired at any time, is exempt from the obligation of charity, and zakāt accrues on it all, in accordance with the rates and proportions specified by the Prophet for the various types of capital known then. These form the standard by which percentages and proportions are determined for new types of wealth, capital or earnings.
Ili kutoa mfano, na ili kuthamini hali halisi ambazo Qur'ani ilikabiliana nazo wakati wa kuteremshwa kwake, ni vyema kukumbuka mazingira ambayo aya hii iliteremshwa kwa Mtume ﷺ. Ibn Jarīr al-Ţabarī anasimulia kwa mapokezi ya al-Barā' ibn `Āzib kwamba aya hiyo iliteremshwa kuhusu Anşār (Waislamu kutoka Madinah). Msimu wa mavuno ya tende ulipokaribia, watu walikuwa wakichukua mashada ya tende ambazo zilikuwa zimeanza kubadilika rangi lakini hazikuiva kikamilifu, na kuzifunga kwenye nguzo ndani ya Msikiti wa Mtume ﷺ, ili maskini miongoni mwa Muhājirūn (Waislamu kutoka Makkah) wazile. Lakini baadhi yao walikuwa wakichukua tende za ubora wa chini kabisa, wakizichanganya na nzuri, na hawakuona tatizo lolote katika hilo. Ndipo Mwenyezi Mungu akateremsha aya iliyosema: "Msichague kutoa sadaka vitu vibaya ambavyo nyinyi wenyewe msingeweza kuvikubali isipokuwa kwa kufumba macho." Simulizi kama hizo pia zilisimuliwa na al-Ĥākim na Ibn Abī Ĥātim, zote zikionyesha kwamba jamii ya Kiislamu, pamoja na kuwa na wanachama wenye bidii na mfano wa kuigwa, inaweza pia kuwa na wanachama wanaohitaji kufundishwa na kufahamishwa wajibu na majukumu yao. Rekodi ya kusifiwa ya Anşār ya kujitolea bila kuchoka na kuunga mkono sababu ya Uislamu haikuwazuia kukosolewa na kulaumiwa pale baadhi yao waliposhindwa kuishi kulingana na viwango na wajibu wa Uislamu.
By way of illustration, and to appreciate the realities the Qur’ān was dealing with at the time of its revelation, it would be instructive to recall the circumstances in which this verse was revealed to the Prophet. Ibn Jarīr al-Ţabarī reports on the authority of al-Barā’ ibn `Āzib that the verse was revealed with reference to the Anşār (the Muslims from Madinah). As the harvest season for dates approached, people would take bunches of dates that had just turned colour but had not fully ripened and tie them to posts in the Prophet’s Mosque, for the poor among the Muhājirūn (the Muslims from Makkah) to eat. Some, however, would take dates of the worst quality and mix them with good ones and think nothing of it. It was then that God revealed the verse, which said: “Do not choose for your spending the inferior things which you yourselves would not accept without turning your eyes away in disdain.” Similar reports were related by al-Ĥākim and Ibn Abī Ĥātim, all of which go to show that, as well as having assiduous and exemplary members, a Muslim community may also have members who need to be educated and informed of their duties and obligations. The Anşār’s commendable record of tireless sacrifice and support for the cause of Islam did not preclude them from being criticized and censured when some of them failed to live up to the standards and obligations of Islam.
Mungu, baada ya yote, “hana haja na chochote, anastahili kusifiwa daima” (Aya ya 267). Watu hutoa sadaka kwa manufaa yao wenyewe, kwani sadaka zao hazimnufaishi Mungu kwa njia yoyote. Kwa hiyo wanapaswa kutoa kwa moyo mwema na kwa dhamiri safi. Wanapofanya hivyo, Mungu atapokea ukarimu wao na kuwalipa kwa ajili yake, ingawa ndiye aliyewapa mali hiyo tangu mwanzo.
God, after all, “is free of all want, ever to be praised” (Verse 267) People donate for their own good, as their donations are of no benefit to God in any way. So they should give willingly and with a clear conscience. When they do, God will accept their generosity and reward them for it, although it is He who has bestowed the wealth on them in the first place.
Sura inaendelea kuwafunulia waumini kwamba ubakhili na mwelekeo wa kutoa sadaka kutokana na mali duni zaidi kunatokana na kukosa imani kwa Mungu na kuogopa umaskini. Hofu kama hiyo huwakumba tu wale wasiomtegemea Mungu na wasiokuwa na imani juu ya kuwajibika mbele Yake. Sura inazitambulisha wazi sababu hizi, ikionyesha chanzo chake cha awali: "Shetani anakuahidi umaskini na kukuamuru kufanya uovu, ilhali Mungu anakuahidi msamaha Wake na fadhila. Mungu ni Mwingi wa kutoa, Mjuzi wa yote. Humpa hekima amtakaye. Na mwenye kupewa hekima kweli amepewa wema mwingi. Lakini hawakumbuki isipokuwa wenye akili." (Aya 268-269)
The sūrah goes on to reveal to the believers that niggardliness and the tendency to give to charity out of one’s inferior possessions are motivated by lack of faith in God and by fear of poverty. Such fear is only entertained by those who have no trust in God and their accountability to Him. It identifies these motives clearly, pointing to their original instigator: “Satan promises you poverty and bids you to commit indecency, whereas God promises you His forgiveness and bounty. God is Munificent, All-Knowing. He grants wisdom to whom He wills. He who is granted wisdom has indeed been granted abundant good. Yet only those with sound minds would take heed” (Verses 268-269)
Sura hii inawaambia waumini kwamba Shetani huingiza katika akili zao hofu ya umaskini, ili kuchochea ubinafsi wao na tamaa yao, na kwamba ndiye anayewavuta kwenye kuvuka mipaka na kufanya mambo machafu. Hofu hii ndiyo iliyosababisha desturi ya kuwazika hai binti zao wachanga katika Uarabuni wa kabla ya Uislamu, huku tamaa na kiu kubwa ya mali zikiwasukuma baadhi ya watu kujishibisha kwa riba — desturi hizi zote mbili ni za kuchukiza na za aibu.
The sūrah is telling the believers that Satan insinuates into their minds a fear of poverty in order to arouse their selfishness and greed, and that it is he that entices them to transgress and commit indecencies. This fear was responsible for the practice of burying one’s young daughters alive in pre-Islamic Arabia, while greed and excessive lust for wealth led some to gorge themselves on usury — both abhorrent and shameful practices.
Kinyume na mapendekezo maovu ya Shetani, Mungu anaahidi msamaha na ukarimu, na anatoa riziki na maisha kwa kila mtu, kwa malipo ya ukarimu wao, kwa sababu yeye ni mwenye fadhila na anajua kikamilifu mawazo na nia zilizo ndani ya mioyo ya watu. Zaidi ya hayo, "Yeye humpa hekima amtakaye. Na mwenye kupewa hekima, bila shaka amepewa kheri nyingi." (Aya ya 269) Mungu huwapa watu hekima na busara ili waweze kufikiri na kutathmini matendo yao, na kutafuta kiasi na kutafakari kabla ya kufanya jambo katika mitazamo na tabia zao. Hii ni zawadi kubwa kweli! "Lakini hawakumbuki isipokuwa wenye akili" (Aya ya 269). Hao ndio wanaothamini, wanaofahamu na kupima mambo kwa busara. Kama ilivyo katika mambo yote, ni juu ya mapenzi kamili ya Mungu kuamua ni nani anastahili kupokea zawadi ya hekima, lakini sura hii inawahakikishia wale wanaojitahidi kwa dhati kutafuta hekima na uongofu kwamba hawatanyimwa zawadi hizi.
In contrast to Satan’s destructive exhortations, God promises forgiveness and generosity and provides sustenance and livelihood for everyone, in return for their generosity, because He is beneficent and fully aware of people’s innermost thoughts and intentions. Furthermore, “He grants wisdom to whom He wills. He who is granted wisdom has indeed been granted abundant good.” (Verse 269) God grants wisdom and common sense to enable people to reason and evaluate their actions and to seek moderation and forethought in their attitudes and behaviour. What a great gift, indeed! “Yet only those with sound minds would take heed” (Verse 269) They are the ones who appreciate and understand and judge matters sensibly. As in all matters, it is up to God’s absolute will to determine who deserves to receive the gift of wisdom, but the sūrah reassures those who sincerely strive for wisdom and guidance that they shall not be denied these gifts.
"Shetani anakuahidi umaskini na anakuamuru kufanya uchafu, wakati Mungu anakuahidi msamaha Wake na fadhila Zake." (Aya ya 268) Kauli hii inathibitisha ukweli wa msingi kwamba, katika maisha haya, kuna chaguo mbili tu wazi za kufanya: njia ya Mungu au njia ya Shetani. Mwanadamu anaweza kufuata ushauri wa Mungu au kutenda kwa kuamini ahadi za Shetani; kukataa njia moja ni kufuata nyingine. Njia moja tu, ile ya Mungu, ndiyo inayoongoza kwenye haki, na njia nyingine zote ni za Shetani.
“Satan promises you poverty and bids you to commit indecency, whereas God promises you His forgiveness and bounty.” (Verse 268) This statement asserts the fundamental truth that, in this life, there are only two clear choices to make: God’s way or the way of Satan. Man can either heed God’s advice or act on Satan’s promises; rejecting one way means following the other. Only one way, the way of God, leads to the truth and all other routes belong to Satan.
Ukweli huu unasisitizwa mara kwa mara na kwa makusudi katika Qur’ani, ili wale wanaokataa njia ya Mungu wasibaki na hoja wala udhuru. Njia ya ukweli ni moja na imebainika wazi, na watu wako huru kuichukua au kuigeuzia mgongo. Watakabiliana na matokeo ya uchaguzi wao.
This truth is frequently and deliberately emphasized in the Qur’ān in order to leave those who reject God’s path with no argument or excuses. The path of truth is one and well defined, and people are free to take it or turn away from it. They will face the consequences of their choice.
Sura inaendelea na mada ya sadaka, ikisisitiza kwamba Mwenyezi Mungu anajua kikamilifu kile watu wanachotoa na jinsi wanavyotoa. Atawalipa kwa kitendo cha kutoa na kwa nia iliyo nyuma yake: “Chochote mtoacho katika sadaka au mnachoweka nadhiri, Mwenyezi Mungu anakijua. Waliodhulumu hawatakuwa na wasaidizi. Mkitoa sadaka waziwazi, hilo ni jema; lakini mkiwapa wahitaji kwa siri, hilo ni bora zaidi kwenu, nalo litafuta baadhi ya maovu yenu. Mwenyezi Mungu anajua mnayoyafanya.” (Aya 270-271)
The sūrah continues with the theme of charity, emphasizing that God is fully aware of what people give and how they give. He will reward them for both the act of giving and the intention behind it: “Whatever alms you give or vows you make are known to God. The evildoers shall have none to help them. If you give alms openly, that is well; but if you give them to the needy in private, it is even better for you, and will atone for some of your bad deeds. God is aware of all you do.” (Verses 270-271)
Kutoa, kwa maana hii, kunahusu aina zote za sadaka na hisani, za hiari na za lazima, kwa ajili ya sababu za faragha au za umma. Nadhiri na ahadi hufanywa na watu binafsi kwa sababu zao wenyewe, na ni lazima zifanywe kwa ajili ya Mwenyezi Mungu na kwa sababu nyingine yoyote.
Giving, in this sense, refers to all kinds of alms and charity, voluntary as well as obligatory, for private or public causes. Vows and pledges are made by individuals for personal reasons and must be made for the sake of God and for no other cause.
Sadaka na zawadi zinazotolewa na wasioamini kwa watu binafsi au miungu ya uongo hazikubaliki kabisa, na Uislamu unazilaani.
Offerings made by unbelievers to individuals or bogus deities are totally unacceptable and condemned by Islam.
Ukweli kwamba Mungu anajua nia na matendo ya mtu humtuliza muumini, na humwamsha ndani yake hisia za heshima na hamu ya kuepuka tamaa na riya, pamoja na utulivu kamili unaotokana na kutekeleza wajibu wake wa kutoa kwa ajili ya Mungu, na wa kumshukuru Mungu kwa ukarimu na wema Wake.
The fact that God is aware of one’s intentions and actions is reassuring to the believer, arousing within him feelings of respect and eagerness to shun greed and ostentation, as well as total ease that comes from having fulfilled his obligations of giving for God’s sake and of showing gratitude to God for His generosity and beneficence.
Kutimiza wajibu ni haki, na kinyume chake ni uovu na dhuluma. Kwa mtazamo huu, watu wamegawanyika aina mbili. Wako wale wanaotimiza wajibu wao kwa Mungu, na kuishi wakifurahia baraka za Mungu. Upande wa pili, wako wale wanaokataa ukarimu wa Mungu na wasioonyesha shukrani kwa yale anayowapa, na kuyazuia kwa wale walio na uhitaji, wao wanalaumiwa kama watenda maovu waliovunja agano lao na Mungu na kujidhulumu wenyewe pamoja na wengine, nao "hawatakuwa na msaidizi yeyote".
Honouring one’s obligations is fair, and the opposite is evil and unjust. In this respect, people are two types. There are those who fulfil their obligations towards God, and live enjoying God’s blessings. On the other side, those who deny God’s generosity and show no gratitude for what He gives them, and withhold it from those in need, are condemned as evildoers who have violated their covenant with God and done wrong to themselves as well as to others, and they “shall have none to help them”.
Sura hii inasisitiza kwamba sadaka ya hiari ni bora zaidi kutolewa kwa siri, ili iwe safi na isiwe na dalili yoyote ya kujionyesha au kujifanya. Hata hivyo, kutangaza utoaji wa sadaka ya lazima kunaweza kuwa na manufaa, kwa sababu kunahimiza utekelezaji wake na kusaidia kuuimarisha katika jamii. Kwa hiyo, njia zote mbili zinakubalika: “Mkitoa sadaka waziwazi, ni vizuri; lakini mkiwapa maskini kwa siri, ni bora zaidi kwenu.” (Aya ya 271)
Kauli hii inahusu hali zote mbili, ikiipa kila moja uzito unaostahili, na inaahidi msamaha wa dhambi kwa zote mbili: “na itakufutieni baadhi ya maovu yenu.” (Aya ya 271) Pia inaamsha kumcha Mungu kwa upande mmoja, na kujiamini na kutulia moyoni kwa upande mwingine. Zaidi ya hayo, inathibitisha kwamba matendo na nia zote zinajulikana kwa Mungu, ambaye anajua yote watu wanayoyafanya.
The sūrah urges that voluntary charity is best given in private, to ensure that it is free from all traces of flaunting and pretension. However, publicizing the giving of obligatory charity could in fact be beneficial because it would promote the practice and help establish it in society. Hence, both ways are acceptable: “If you give alms openly, that is well; but if you give them to the needy in private, it is even better for you.” (Verse 271) This statement covers both cases, giving each its appropriate weight, promising atonement from sin for both of them: “and will atone for some of your bad deeds.” (Verse 271) It also evokes consciousness of God on the one hand, and confidence and reassurance on the other. Furthermore, it confirms that all actions and intentions are known to God, who is aware of all that people do.
Hatuwezi kupuuza kuona jinsi maadili ya kutoa sadaka yanavyoelezwa kwa kina na kwa upana katika sura hiyo, na kutokana nayo yanaweza kutolewa hitimisho mbili muhimu.
We cannot fail to note the elaborate and extensive way in which the ethics of giving for charity are covered in the sūrah, from which two important conclusions can be drawn.
Jambo la kwanza ni kwamba Uislamu unautambua asili ya binadamu, mwelekeo wake wa kujipenda mwenyewe na kuwa mchoyo, na hitaji lake la mara kwa mara la kuhamasishwa na kutiwa moyo. Kwa njia hii pekee asili ya binadamu inaweza kuyashinda mielekeo hii na kutamani kufikia upeo mtukufu na wa wema ambao Mungu anataka binadamu aufikie.
First is the fact that Islam recognizes human nature, its propensity to be selfish and tight-fisted and its constant need for motivation and encouragement. Only in this way can human nature overcome these tendencies and aspire towards the noble and benevolent spheres God wishes man to reach.
Pili ni asili ya jamii ambayo Qur'ani ilikuwa ikiwashughulikia. Waarabu walijulikana sana kwa ukarimu na moyo wa kutoa, lakini sifa hizi zilichafuliwa na mwelekeo wao wa kujionyesha kwa ukarimu wao na kufuatia sifa, kusifiwa na kutambuliwa. Kwa hiyo, haingekuwa rahisi kuwafundisha waache yote hayo na kutoa mali yao kwa ajili ya Mungu peke yake. Kazi hiyo ilihitaji elimu kubwa na motisha ya kuwafundisha kujinyima na kujitolea kwa ajili ya kazi ya Mungu, jambo ambalo Uislamu umelifanikisha kwa mafanikio yasiyo na mfano.
Second is the nature of the community the Qur’ān was addressing. The Arabs were particularly known for their hospitality and generous disposition, but these were tarnished by their tendency to flaunt their generosity and by their pursuit of fame, acclaim and recognition. It would not, therefore, have been easy to teach them to give all that up and give of their wealth purely for the sake of God. The task required extensive education and motivation to instruct them in self-denial and dedication to God’s cause, in which Islam has achieved unparalleled success.