Baada ya kueleza baadhi ya vipengele muhimu zaidi na vya kina vya imani, na baada ya kufafanua kwa usahihi hadhi ya Mungu na asili ya uhusiano wake na viumbe wengine, sūrah inaendelea kueleza mwenendo sahihi wa waumini wanapoukubali imani hii, wanapoipeleka kwa wengine, na wanapochukua uongozi wa wanadamu.
Having outlined some of the most essential and detailed aspects of faith, and having precisely defined the status of God and the nature of His relationship with the rest of creation, the sūrah goes on to describe the proper behaviour of the believers as they adopt this faith and pass it on to others, and assume the leadership of mankind.
Hakuna kulazimishwa katika dini. Uongofu sasa umekuwa wazi kutofautiana na upotovu. Yeyote anayekataa miungu ya uongo na kumwamini Mwenyezi Mungu, bila shaka amekamata kishikio chenye nguvu zaidi kisichovunjika kamwe. Mwenyezi Mungu ni Msikizi, Mjuzi wa kila kitu. Mwenyezi Mungu ndiye Mlinzi wa waumini. Huwatoa kutoka gizani na kuwaingiza katika nuru. Ama wasioamini, walinzi wao ni miungu ya uongo inayowatoa kutoka nurani na kuwaingiza gizani. Hao ndio watu wa Motoni, humo watadumu milele.
(Aya 256-257)
There shall be no compulsion in religion. The right way is henceforth distinct from error. He who rejects false deities and believes in God has indeed taken hold of a most firm support that never breaks. God hears all and knows all. God is the Patron of the believers. He leads them out of darkness into the light. As for the unbelievers, their patrons are false deities who lead them out of light into darkness. Those are the ones destined for the fire, therein to abide. (Verses 256-257)
Uislamu unaiangalia imani ya kidini kama jambo la kuridhika moyoni, baada ya ukweli wa msingi kutolewa na kufafanuliwa. Imani kamwe si jambo la kulazimishwa wala la kushurutishwa. Ili kufikia kuridhika huku, Uislamu unamzungumzia binadamu kwa ujumla wake. Unazungumza na akili ya binadamu na fikra zake, na busara ya kawaida ya binadamu, na hisia na mihemko yake, na asili yake ya ndani kabisa, na kiumbe chake chote chenye fahamu. Haitumii njia za kulazimisha wala miujiza ya kimwili inayoshangaza akili, au ile ambayo iko nje ya uwezo wa binadamu kuitafakari na kuielewa.
Islam looks at religious faith as a matter of conviction, once the basic facts are provided and explained. Faith is never a matter of coercion or compulsion. To achieve this conviction, Islam addresses the human being in totality. It addresses the human mind and intellect, human common sense, emotions and feelings, the innermost human nature, and the whole human conscious being. It resorts to no coercive means or physical miracles that confound the mind or that are beyond human ability to rationalize and comprehend.
Vivyo hivyo hivyo, Uislamu haujaribu kamwe kuwavuta watu kuingia ndani yake kwa lazima, vitisho au shinikizo la aina yoyote. Unatumia ukweli, hoja, maelezo na kushawishi.
By the same token, Islam never seeks converts through compulsion or threats or pressure of any kind. It deploys facts, reasoning, explanation and persuasion.
Kinyume chake, tunaona kwamba Ukristo, dini ya mwisho iliyoteremshwa kabla ya Uislamu, ulilazimishwa kwa nguvu baada ya Constantine, Mfalme wa Roma, kuifanya Ukristo dini rasmi katika himaya yake yote. Yeye alitumia njia zile zile za kikatili ambazo watangulizi wake walizitumia dhidi ya wachache wa Kikristo. Njia hizi hazikuwa zikiwahusu tu raia ambao hawakubadili dini na kuwa Wakristo, bali pia zilitumika dhidi ya Wakristo waliokataa kukubali fundisho rasmi lililoidhinishwa na mfalme.
In contrast, we find that Christianity, the last revealed religion before Islam, was imposed by force after Constantine, the Roman Emperor, made Christianity the official religion throughout his empire. He adopted the same brutal means his predecessors had used against Christian minorities. These were not restricted to subjects who did not convert to Christianity, but were also used against Christians who would not accept the official doctrine sanctioned by the emperor.
Uislamu ulikuja kutangaza na kuweka imara kanuni kuu ya ulimwengu wote kwamba: "Hakuna kulazimishwa katika dini. Njia iliyo sahihi sasa imebainika wazi kutoka upotofu." (Aya ya 256)
Islam came to declare and establish the great universal principle that: “There shall be no compulsion in religion. The right way is henceforth distinct porn error.” (Verse 256)
Hii inaonyesha heshima ambayo Mungu amemwekea binadamu, na thamani kubwa inayopewa mapenzi, fikra na hisia za binadamu, uhuru alio nao wa kuchagua imani yake, pamoja na nafasi ya uwajibikaji aliyopewa ya kuwa hakimu wa matendo yake mwenyewe.
This reflects the honour God has reserved for man and the high regard in which man’s will, thought and emotions are held, and the freedom he is granted to choose his beliefs, and the responsible position he is afforded to be judge of his own actions.
Hapa ndipo penye kiini cha ukombozi wa mwanadamu ambao itikadi na tawala za kimabavu na za kukandamiza za karne ya ishirini zimemnyima binadamu. Mwanadamu wa kisasa amenyimwa haki ya kuchagua na kuishi kwa namna nyingine isipokuwa kwa kile kinachoamriwa na dola, kwa kutumia nguvu kamili ya mitambo yake mikubwa, sheria na mamlaka zake. Leo watu wanapewa chaguo moja tu: kufuata mfumo wa dola ya kisekula, usioruhusu imani kwa Mungu kama Muumba na Bwana wa ulimwengu, au kukabiliwa na maangamizi.
Here lies the essence of human emancipation which 20th-century authoritarian and oppressive ideologies and regimes have denied mankind. Modern man has been deprived of the right to choose and live other than according to what is dictated by the state, using the full force of its colossal machinery, laws and powers. People are today given the choice only to adhere to the secular state system, which does not allow for a belief in God as the Creator and Master of the world, or to face annihilation.
Uhuru wa imani ndio haki ya msingi zaidi inayomtambulisha mwanadamu kama binadamu. Kumnyima mtu haki hii ni kumnyima utu wake. Uhuru wa imani pia unamaanisha uhuru wa kueleza na kueneza imani ya mtu bila hofu ya vitisho au mateso; vinginevyo, uhuru huo ni tupu na hauna maana.
Freedom of belief is the most basic right that identifies man as a human being. To deny anyone this right is to deny him or her humanity. Freedom of belief also implies the freedom to express and propagate one’s belief without fear of threat or persecution; otherwise, that freedom is hollow and meaningless.
Uislamu, bila shaka, ndio mtazamo wenye mwanga zaidi kuhusu maisha na dunia, ukianzisha mfumo wa kibinadamu na kijamii wenye busara zaidi, na unaongoza katika kutangaza kanuni hii ya msingi kabisa. Unawafundisha wafuasi wake, kabla ya mtu yeyote mwingine, kwamba wamekatazwa kuwalazimisha wengine kuukubali Uislamu. Mtazamo huu wa Kiislamu unatofautiana kabisa na ule wa mifumo na tawala zilizotungwa na binadamu ambazo, licha ya mapungufu yake yote ya asili, hulazimisha imani na sera zake kwa nguvu ya dola na kuwanyima wapinzani wao haki ya kupinga, au hata haki ya kuishi.
Islam, undoubtedly the most enlightened view of life and the world, establishing a most sensible human and social system, takes the lead in declaring this most fundamental principle. It teaches its adherents, before anyone else, that they are forbidden to compel others to embrace Islam. This Islamic approach stands in total contrast to that of man-made systems and regimes which, despite all their inherent shortcomings, impose their beliefs and policies by the force of the state and deny their opponents the right to dissent or even live.
Maandishi ya Kiarabu, kwa kutumia kanusho la jumla, yanafuta wazo lenyewe la kulazimishwa. Linapokuja suala la imani, si kwamba mambo haya hayapaswi kamwe kulazimishwa kwa nguvu au shinikizo, bali hata uwezekano wa kutumia njia kama hiyo ya kugeuza imani au kushawishi haupo kabisa.
The Arabic text, using a generic negative, imparts a negation of the very idea of compulsion. When it comes to matters of belief, not only should these never be imposed by coercion or compulsion, but there cannot even be an option to use such a means of conversion or persuasion.
Sūrah hii inaimarisha kanuni hii kwa mguso wa upole lakini thabiti, ili kuamsha dhamiri ya binadamu na kuiongoza katika njia ya nuru, ikisema kwa urahisi: "Uongofu sasa umetofautishwa na upotovu." (Aya ya 256)
The sūrah reinforces the principle with a gentle, but firm, touch to arouse the human conscience and guide it along the path of enlightenment, saying simply: “The right way is henceforth distinct from error.” (Verse 256)
Kumwamini Mungu ndiyo njia sahihi ambayo mwanadamu anapaswa kuitafuta na kuifuata, na kukataa kuwepo kwake na utawala wake ni njia ya upotovu ambayo mwanadamu anapaswa kuiepuka na kujilinda nayo. Kumwamini Mungu kwa kweli ni baraka. Humpa akili ya binadamu mtazamo ulio wazi wa ulimwengu unaomzunguka, na huupa moyo amani na utulivu. Humwekea mwanadamu malengo ya juu, mambo mazuri na matarajio matukufu, na kwa jamii kwa ujumla humpa mfumo imara wa maadili na malengo bora unaoboresha ubora wa maisha. Tafakari ya dakika moja inatosha kuthibitisha ukweli wa kauli hii ya Qur'ani {…}, ambayo ingeweza tu kukataliwa na wajinga na wapumbavu ambao wangechagua kejeli, mkanganyiko na kutokuwa na usalama badala ya amani, uhakika na matarajio ya juu.
Belief in God is the right path man should seek and follow, and denial of His existence and sovereignty is the path of error that man should avoid and guard against. Belief in God is indeed a blessing. It gives the human mind a clear view of the world around, and gives the heart peace and assurance. It sets for man higher goals and noble concerns and aspirations, and for society as a whole a sound system of values and ideals that improve the quality of life. A moment’s reflection is sufficient to verify the truth of this Qur’ānic statement) which could only be rejected by the ignorant and the foolish who would choose cynicism, confusion and insecurity over peace, certainty and high aspirations.
Sura hii inaendeleza zaidi mada hiyo, ikisema: "Atakayekataa miungu ya uongo na kuamini Mungu, bila shaka amekamata kishikio chenye nguvu zaidi ambacho hakivunjiki." (Aya 256)
The sūrah elaborates the theme further, saying: “He who rejects false deities and believes in God has indeed taken hold of a most firm support that never breaks.” (Verse 256)
Ni lazima kukataa miungu ya uongo, huku imani ikielekezwa kwa Mungu pekee, ambaye ndiye peke yake anastahili imani na kutegemewa.
It is false deities that must be rejected, while faith must be reserved for God, who alone deserves faith and trust.
Neno la Kiarabu la "miungu ya uongo" ni ţāghūt, linalomaanisha udhalimu wa kupita kiasi, neno linalotaja chochote au yeyote anayeuteka akili au kuficha ukweli, au anayevunja sheria na mipaka iliyowekwa na Mungu. Linarejelea nguvu na mifumo inayopuuza mpangilio wa kidini, kimaadili, kijamii na kisheria wa Kimungu, na inayofanya kazi katika maisha haya kwa misingi na kanuni ambazo Mungu hakuziidhinisha wala kuzitokana na mwongozo na mafundisho Yake. Kupinga nguvu kama hizo, katika maumbo yake yote, na kuamini umoja wa Mungu ndiyo njia pekee ya hakika ya mafanikio na wokovu.
The Arabic term for ‘false deities’ is ţāghūt, meaning tyranny, a word denoting anything or anyone that takes hold of the mind or suppresses the truth, or transgresses the laws and limits set by God. It refers to forces and systems that disregard the divine religious, moral, social and legal order and operate in this life on values and principles not sanctioned by God or derived from His guidance and teachings. To resist such forces, in all their manifestations, and to believe in God’s oneness is the only certain path to success and salvation.
Sūrah hii inatuwasilishia, tena, taswira nyingine yenye kuvutia ili kueleza ukweli usioonekana. Imani kwa Mwenyezi Mungu humpa muumini msaada imara usiotikisika, unaomhakikishia ukombozi wa hakika. Kwa msingi wake, imani ni kutambua ukweli wa msingi kabisa, yaani kuwepo kwa Mwenyezi Mungu, ambao juu yake uhalisia wote umesimama, na kukubali sheria alizoziweka Mungu kwa ulimwengu, ambazo kwazo ulimwengu huu upo na kufanya kazi. Waumini wanaoshikamana na Mwongozo wa Mwenyezi Mungu wamehakikishiwa kutowahi kupotoka kutoka njia ya Mwenyezi Mungu wala kupoteza mwelekeo wao.
The sūrah presents us, yet again, with another vivid image to express an abstract truth. Faith in God provides the believer with a strong and unshakeable support that guarantees him certain liberation. In its essence, faith is a recognition of the most fundamental truth, the existence of God, upon which all reality stands, and acknowledgement of the laws God has laid down for the world and by which the world exists and operates. Believers who hold to God’s Guidance are assured of never drifting away from God’s path or losing their way.
"Mungu husikia yote na kujua yote." (Aya ya 256) Yeye husikia yanayosemwa na hujua yaliyomo ndani ya nafsi za watu. Wale wanaomwamini Mungu kamwe hawatanyimwa haki wala hawatakatishwa tamaa.
“God hears all and knows all.” (Verse 256) He hears what is uttered and knows what is in people’s innermost souls. Those who believe in God will never be denied justice or be disappointed.
Sūrah hiyo kisha inaendelea kuwasilisha picha hai na ya kuonyesha wazi njia mbili za uongofu na upotevu. Inaonyesha jinsi Mwenyezi Mungu kwa upole na huruma anavyowashika mkono waumini na kuwatoa gizani, kuwaingiza kwenye nuru, na jinsi miungu ya uongo inavyowadhamini wasiomwamini nao pia kuwaongoza kwa mkono, lakini kuwatoa nuruni na kuwapeleka gizani.
The sūrah then goes on to present a vivid and graphic scene depicting the two paths of guidance and error. It indicates how God kindly and gently takes the believers by the hand and leads them out of the darkness, into the light, and how the false deities sponsor the unbelievers and lead them, too, by the hand, but out of the light into the darkness.
Ni taswira ya kuvutia na yenye uhai na mawazo mengi, na ina ufasaha na athari zaidi kuliko mabishano yoyote au maelezo ya kimantiki. Ni vigumu kupata njia nyingine ya kueleza mawazo hayo hayo bila kupoteza roho, mdundo na nguvu yake. Mtindo wa Qur'ani si tu wa kufasaha na wa kupendeza, bali pia ni sahihi, kwani kwa mpangilio wa asili wa lugha ya Kiarabu unaeleza imani na uamini wa umoja kama nuru, na kukufuru kama giza, katika umbo la wingi. Hii ni kauli fupi, yenye kina na ya kudumu.
It is a fascinating and inspiring scene, full of life and imagination, and far more eloquent and effective than any polemic or rational exposition. One would be hard pressed to find an alternative way of expressing the same ideas without losing spirit, rhythm, and dynamism. The Qur’ānic style is not only very articulate and beautiful, it is also precise as it describes, in the original Arabic syntax, faith and belief in the singular as light, and describes disbelief as darkness, in the plural. This is a succinct, profound and enduring statement.
Imani ni nuru inayopenya ndani ya nafsi na dhamiri ya mwanadamu, ikitoka ndani ya kiumbe chake na kuangaza kila kitu, mawazo na thamani zilizo karibu naye. Inampa muumini uono ulio wazi na ufahamu thabiti na wenye kujiamini, unaomwezesha kutambua, kupambanua na kuchagua. Inaangazia njia yake kumwelekea Mungu, sheria zake na mafundisho yake, na kumweka mwanadamu katika maelewano kamili na ulimwengu unaomzunguka. Anapitia maisha kwa upatano kamili, bila mgongano wowote, na akiwa na amani na maumbile yake ya kibinadamu.
Faith is light that permeates man’s soul and conscience to radiate from within his being and illuminate all things, ideas and values around him. It gives the believer a clear vision and a steady and confident understanding that enable him to identify, discern and choose. It lights his route to God, His laws and teachings, putting man in perfect concord with the world around him. He proceeds through life in total harmony, free of all conflict and at peace with his human nature.
Nuru ya imani na ukweli ni moja na ya kipekee, inayoongoza kwenye njia moja iliyonyooka; ilhali giza, kwa maana ya uovu, linaweza kuchukua maumbo na namna mbalimbali. Kuna giza katika matamanio ya kiholela na tamaa isiyodhibitiwa; katika upotovu, kiburi na dhuluma; na kuna giza katika kunyenyekea kwa unyonge na utumwa; pia katika riya na unafiki, katika uasherati na tamaa, na katika udhalili wa kutoamini na shaka. Giza hizi zote zinatokana na uovu wa kuacha mwongozo wa Mungu na kujisalimisha kwa nguvu na sheria nyingine zisizo Zake. Kuacha nuru inayotoka kwa Mungu humtumbukiza mwanadamu gizani na kukata tamaa, na mwisho wake ni mbaya zaidi: "Na wale waliokufuru, walinzi wao ni miungu ya uongo inayowatoa katika nuru na kuwaingiza gizani. Hao ndio watu wa Motoni, humo watadumu."
The light of faith and truth is one and unique, leading to the one straight path; while darkness, in the sense of evil, can take various shapes and forms. There is darkness in caprice and uncontrolled desire; in deviation, conceit and tyranny; and there is darkness in abject acquiescence and servility; as well as in ostentation and hypocrisy, in lechery and greed, and in cynicism and scepticism. All these forms of darkness stem from the evil of abandoning God’s guidance and submitting to powers and laws other than His. Leaving the light that radiates from God plunges man into darkness and despondency, and the ultimate end is even worse: “As for the unbelievers, their patrons are false deities who lead them out of light into darkness. Those are the people destined for the fire, therein to abide.” (Verse 257)
Kauli isemayo, "Hakuna kulazimishwa katika dini," inaibua swali kama kanuni hii inaweza kupatanishwa na wajibu wa jihadi, yaani kutwaa silaha kwa ajili ya kulinda na kutetea dini, ambao Uislamu umeutetea waziwazi na ambao Qur'ani imeuweka katika aya kama hii: "Piganeni nao mpaka isiwepo fitina, na dini iwe ya Mwenyezi Mungu peke yake." (Aya ya 193)
The statement “There shall be no compulsion in religion,” raises the question of whether this principle can be reconciled with the obligatory duty of jihād, or taking up arms for the defence and protection of the faith, which Islam has openly advocated and the Qur’ān has established in verses such as: “Fight them until there is no more oppression, and submission is made to God alone.” (Verse 193)
Baadhi ya waandishi wenye upendeleo wamemshutumu Uislamu kuwa na viwango viwili, wakidai kwamba ulienezwa na kulazimishwa kwa upanga, wakati huo huo ukiunga mkono kutokulazimishana na uhuru wa dini. Wengine, kwa hila zaidi, wametumia hoja hii kuonekana wanautetea Uislamu; lakini kwa kweli wameudhoofisha maana na umuhimu halisi wa jihadi katika utamaduni na historia ya Kiislamu. Hoja zao zinazovutia lakini zisizo na msingi zinawaongoza kwenye hitimisho kwamba jihadi ni jambo la historia tu, na kwamba si halali wala ni ya lazima tena.1
Some biased writers have accused Islam of double standards, claiming that it was spread and imposed by the sword while, at the same time, advocating non-coercion and freedom of religion. Others have been rather more insidious and used this argument apparently to defend Islam; but in fact they have undermined the very meaning and significance of jihād in Islamic culture and history. Their tempting, but specious, arguments lead to the conclusion that jihād is a matter of history and is no longer valid or necessary.1
Wanaorientalists wengi huishughulikia somo hili kwa uadui na kwa mwelekeo wa kupotosha na kudharau vipengele vya kinamu vya Uislamu. Wao huona Uislamu kama tishio, na hutafuta kuupinga na kuuangamiza. Kwa kweli, wanasema kwamba mgongano wa watu wa Kiislamu na ukoloni wa Magharibi ulisababishwa na biashara, malighafi na madaraka, badala ya dini, mtazamo ambao ungefanya jihādi kuwa haina haja kabisa.
Many Orientalists approach this subject with hostility and a tendency to distort and belittle the dynamic aspects of Islam. They perceive Islam as a threat, and seek to resist and destroy it. In effect, they argue that the Muslim peoples’ conflict with Western colonialism was dictated by trade, raw materials and power, rather than by religion, a view which would make jihād totally unnecessary.
Haiwezi kukanusha kwamba, katika historia yake ndefu, Uislamu umetetea matumizi ya nguvu, si kwa ajili ya kulazimisha mafundisho yake, bali kuhakikisha malengo fulani yanayohitajika kwa ustawi wa binadamu.
There is no denying that, throughout its long history, Islam has advocated the use of force, not to impose its doctrines, but to guarantee certain objectives that are necessary for human prosperity.
Uislamu unahimiza jihadi ili kuwalinda wafuasi wake dhidi ya mashambulizi na vitisho, na kuhakikisha usalama na uhuru wao. Kama inavyoonyeshwa katika Aya ya 193 ya sura hii, Uislamu unaona mateso ya kidini na kitisho chochote kwa dini kuwa hatari zaidi kwa uthabiti na kuwepo kwa Uislamu siku zijazo kuliko vita halisi. Kwa kanuni hii kubwa ya Kiislamu, kuendelea kuwepo na kustawi kwa imani kunatangulia kuhifadhi uhai wa mwanadamu wenyewe. Uislamu unahalalisha ulinzi wa maisha na mali kwa nguvu, na unaruhusu sababu kubwa zaidi ya kutumia nguvu kwa ajili ya kulinda imani. Waislamu wamekuwa walengwa wa mateso ya kidini mara nyingi na katika sehemu mbalimbali za dunia. Huko Uhispania, pamoja na Wakristo wasio wa Kikatoliki, walipata mawimbi ya mauaji ya kimbari na ukatili, na kufutwa kabisa katika sehemu hiyo ya Ulaya. Huko Jerusalemu na viunga vyake, Waislamu walikuwa walengwa wa kampeni zisizokoma za Wakrusedi zilizolenga kung'oa Uislamu na kuwaangamiza Waislamu. Waislamu walipinga na kupigana, na wakashinda, kwa jina la Uislamu, wakiliepusha eneo lao na watu wao hatima kama ya Waislamu wa Uhispania. Leo hii, Waislamu wanaendelea kuwa walengwa wa mateso ya kidini chini ya serikali nyingi za Kikristo, Kizayuni na za kidunia katika sehemu mbalimbali za dunia. Hali hii inafanya jihadi kuwa wajibu wa lazima kwa Waislamu.
Islam advocates jihād to protect its followers against attacks and threats and to ensure their security and freedom. As indicated in Verse 193 of this sūrah, Islam considers religious persecution and any threat to religion more dangerous for the future stability and existence of Islam than actual war. According to this great Islamic principle, the survival and prosperity of the faith take precedence over the preservation of human life itself. Islam justifies the defence and protection of life and possessions by force, and allows even greater justification for the use of force in defence of the faith. Muslims have been the target of religious persecution on many occasions and in various parts of the world. In Spain, they, together with non- Catholic Christians, suffered waves of genocide and brutality, wiping them out of that part of Europe altogether. In Jerusalem and its surroundings, Muslims were the target of relentless Crusader campaigns designed to uproot Islam and destroy the Muslims. The Muslims resisted and fought, and prevailed, in the name of Islam sparing their land and people a fate similar to that of the Muslims in Spain. Today, Muslims continue to be the target of religious persecution under a host of Christian, Zionist and secular regimes in many parts of the world. This situation makes jihād an incumbent duty on Muslims.
Uislamu pia unahimiza jihadi ili kuhakikisha haki na uhuru wa kujieleza na kueneza imani. Uislamu una ufahamu wa kina na kamili wa maisha. Mfumo wake wa kijamii ulioendelezwa kwa kiwango cha juu unazidi mifumo yote iliyokuwepo kabla yake au itakayokuja baadaye. Ujumbe wake wa kimataifa unawalenga wanadamu wote. Ili kila mtu mmoja mmoja aweze kuchagua kama anaamini Uislamu au la, hakuna kitu kinachopaswa kusimama kati yao na ujumbe wa Mungu. Hawapaswi kuzuiwa kwa namna yoyote ile kupata ujumbe huo kikamilifu na kwa uhuru. Mara wanapopata taarifa, wako huru kufanya uchaguzi wao bila shinikizo, msukumo au kulazimishwa kwa aina yoyote.
Islam also advocates jihād to guarantee the right and freedom of expression and propagation of the faith. Islam has a comprehensive understanding of life. Its highly refined social order dwarfs all systems that have existed before or since. Its global message is addressed to all mankind. In order for individual human beings to make the choice of whether they believe in Islam or not, nothing should stand between them and God’s message. They should in any way be prevented from having full and free access to it. Once they are informed, they are free to make their choice under no duress, pressure or coercion of any kind.
Miongoni mwa vikwazo vingi vilivyo kati ya Uislamu na watu, la kwanza kabisa ni tawala za kisiasa za kidhalimu zinazowakandamiza na kuwatesa waumini wa dini. Uislamu unasimama kwa msimamo wa wazi dhidi ya tawala kama hizo, ukijitahidi kuziangusha. Unawahimiza wafuasi wake kujitahidi kuzibadilisha kwa tawala zenye uvumilivu na uhuru zinazoheshimu na kuhakikisha uhuru wa kidini pamoja na uhuru wa kujieleza. Hili bado ni lengo endelevu la Uislamu, na wajibu wa jihād unaendelea kuwa wajibu halali na wa haraka kwa Waislamu.
Of the many obstacles that stand between Islam and people, foremost are the tyrannical political regimes that oppress and persecute religious believers. Islam takes a clear stand against such regimes, striving to topple them. It urges its followers to try to replace them by tolerant and liberal ones that respect and guarantee religious freedom as well as freedom of expression. This remains an on-going objective of Islam, and the duty of jihād continues to be a valid and urgent obligation on Muslims.
Lengo jingine la jihād ni kuanzisha na kulinda mfumo wa kijamii wa Kiislamu. Ni mfumo unaomkomboa mwanadamu kutoka katika dhuluma, kwa aina zake zote, kwa kuhimiza unyenyekevu wa wote kwa Mungu, Bwana mkuu wa wote. Hakuna mtu mmoja, tabaka au kundi lenye haki ya kuamrisha sheria au viwango vya kimaadili kwa watu wengine, wala kudhibiti maisha yao kupitia itikadi au sheria. Mamlaka ya watu binafsi au taasisi yanaweza kuwa halali au yenye uhalali tu pale yanapowakilisha au kutekeleza sheria ya Mungu, na pale ambapo jamii imewakabidhi wajibu huo. Watu binafsi hawana mamlaka yoyote waliyopewa ya kuanzisha dhana, kanuni au kanuni za kimaadili au kisheria kwa msingi wa mapendeleo yao wenyewe, kwa kuwa hilo ni haki ya Mungu peke yake.
Another objective of jihād is to establish the Islamic social order and defend it. It is an order that frees man from tyranny, in all its forms, by urging the submission of all to God, the supreme master of all. No single person, class or group has the right to dictate laws or moral standards to other people or control their lives through ideology or legislation. The authority of individuals or institutions can only be valid or legitimate if they are representing or implementing God’s law, and have had that duty entrusted to them by the community. Individuals have no authority invested in them to introduce ethical or legal concepts, principles or rules on the basis of their own preferences, because that is the prerogative of God alone.
Hii ndiyo kanuni ya msingi ya Kiislamu ambayo juu yake hujengwa mpangilio wa kijamii na kimaadili uliostaarabika kweli, unaohakikisha uhuru wa mtu binafsi kwa kila mwanajamii, wakiwemo wasiokuwa Waislamu. Inalinda faragha yao na heshima yao binafsi, na kuheshimu haki zao za kiraia na kidini, bila kujali imani au msimamo wao. Chini ya Sharia ya Kiislamu, hakuna mtu anayelazimishwa wala kushinikizwa kuingia katika dini ya Uislamu.
This is the basic Islamic principle upon which a truly civilized social and ethical order is built, guaranteeing individual freedom for every member of society, including non-Muslims. It protects their privacy and personal dignity and respects their civil and religious rights, regardless of creed or conviction. Under Islamic law, no one is compelled or coerced to convert to the religion of Islam.
Uislamu umewahimiza kwa haki wafuasi wake kujitahidi kuanzisha jamii hii na kusimama imara dhidi ya utawala wa mwanadamu juu ya wenzake.
Islam has justifiably urged its followers to strive for the establishment of this society and to stand firm against man’s domination of his fellow human beings.
Kwa hiyo, uadui na uchokozi ambao tawala za kidhalimu na za kiimla zimeuonyesha dhidi ya Uislamu ulikuwa jambo lisiloepukika. Pia ilikuwa jambo lisiloepukika kwamba Uislamu uwe na azma ya kuziondoa tawala kama hizo na kuthibitisha mfumo wake wa kisheria, kijamii, kimaadili na kiuchumi duniani. Pamoja na hayo, Uislamu unajitolea kuheshimu na kuhakikishia uhuru wa kidini na wa kibinafsi wa kila mtu aliye chini ya mamlaka yake, kwa mujibu wa kanuni zake za kimaadili na kanuni na sheria zake za kijamii.
Hence, the hostility and aggression with which tyrannical and totalitarian regimes have responded to Islam were inevitable. Also inevitable was the determination of Islam to stamp out such regimes and assert its legal, social, ethical, and economic world order. That notwithstanding, Islam undertakes to respect and guarantee the religious and personal freedom of everyone under its jurisdiction, in accordance with its ethical principles and social norms and regulations.
Ni kuendeleza mapambano dhidi ya dhulma na mateso ya kidini, na kuthibitisha kanuni za uvumilivu na ukarimu za Uislamu, kwamba jihadi bado ni halali na ni ya lazima leo.
It is to continue the fight against religious tyranny and persecution, and establish the tolerant and magnanimous principles of Islam that jihād remains valid and necessary today.
Ni wazi, basi, kwamba Uislamu haujatumia nguvu kulazimisha imani yake. Wala haikuwa nguvu, kama baadhi ya watu wanavyotaka tuamini, ndiyo iliyosababisha mafanikio ya ajabu na kuenea kwa Uislamu. Lengo lake kuu limekuwa ni kuanzisha jamii thabiti ambamo raia wote, wakiwemo wale wanaofuata imani nyingine za kidini, wanaweza kuishi kwa amani na usalama.
It is clear, therefore, that Islam has not used force to impose its beliefs. Nor was it force, as some would have us believe, that has been responsible for the phenomenal success and spread of Islam. Its main objective has been the establishment of a stable society in which all citizens, including those who follow other religious creeds, may live in peace and security.
Nguvu zilikuwa muhimu kwa kuendelea kuwepo na kudumu kwa mfumo wa Kiislamu, na kwa amani na usalama wa wafuasi wake. Jihadi imekuwa, na inaendelea kuwa, njia muhimu na ya lazima kwa ajili ya kuanzisha na kulinda jamii ya Waislamu. Uislamu, kwa maana yake, ni mfumo kamili wa kupanga maisha ya binadamu ambao lazima ujikite duniani, na nguvu inahitajika ili kuendeleza na kuukuza uwepo wake. Jihadi ndiyo kiini cha nguvu hiyo, ambayo bila yake isingeweza kuishi.
Power was essential for the survival and continuity of the Islamic order, and for the peace and security of its followers. Jihād has been, and continues to be, a significant and necessary means for the establishment and protection of Muslim society. Islam, by definition, is a comprehensive order for the organization of human life that must take root in the world, and power is needed to sustain and promote its existence. Jihād is the sinew of that power, without which it would not survive.
Kanuni ya "hakuna kulazimishwa katika dini" inapaswa kusomwa pamoja na nyingine inayosema: "Jitayarisheni kwa ajili yao kwa nguvu zozote mnazoweza kukusanya na kwa vikosi vya farasi vilivyofungwa, ili muwatishe adui wa Mwenyezi Mungu na adui wenu, na wengine wasiokuwa wao ambao hamuwajui, lakini Mwenyezi Mungu anawajua." (8:
The principle of “no compulsion in religion,’ should be read in conjunction with another one that states: “Make ready against them whatever force and war mounts you can muster, so that you may strike terror into the enemies of God who are also your own enemies, and others besides them of whom you may be unaware, but of whom God is well aware.” (8:
Kanuni hizi zinaonyesha mtazamo sahihi wa Uislamu ambao wafuasi wake wanapaswa kuutazama na kuelewa kupitia kwao. Waislamu hawana haja ya kujihami wala kulazimika kutetea msimamo wa Uislamu, bali wanapaswa kuwa na kujiamini na kujivunia mafundisho yake na historia yake ikilinganishwa na tamaduni na falsafa nyingine zote. Waislamu hawapaswi kudanganywa na wale wanaodai kuutetea Uislamu, lakini kwa kweli wanatafuta tu kuudhoofisha na kupindua haki ya Waislamu ya kujitahidi kuwa na nguvu na kufanya jihadi ili kulinda imani yao na kueneza mafundisho yake kwa wanadamu wote.
These principles present the correct perspective of Islam from which its followers should view and understand it. Muslims need not be on the defensive nor have to justify Islam’s stance, but should be confident and proud of its teachings and its history compared with those of all other cultures and philosophies. Muslims ought not to be taken in by those who claim to defend Islam but, in reality, only seek to undermine it and subvert the right of Muslims to strive to be powerful and to undertake jihād to protect their faith and spread its teachings to all mankind.
Wale wanaosimama kuzuia maendeleo ya Uislamu ndio maadui halisi wa binadamu, wanaopaswa kufuatiliwa, na juhudi zao zinapaswa kuvunjwa. Jukumu hili linawaangukia waumini ambao wanapata neema na baraka za Mungu, ambazo wanalazimika kuzithamini na kuzipitisha kwa wengine.
Those who stand in the way of Islam’s progress are the real enemies of humanity who ought to be pursued, and whose efforts should be frustrated. This task falls upon the believers who have the benefit of God’s grace and blessings which they are obliged to value and pass on to others.