Jambo ambalo linajitokeza zaidi katika kifungu kinachofuata ni kwamba kinahusu hukumu mahsusi za kidini. Hukumu hizi zinakuja kwa njia ya majibu ya maswali, jambo linaloonyesha kiwango fulani cha tahadhari katika jamii ya Waislamu, na shauku ya kujua na kuelewa mahitaji na wajibu wa imani yao mpya. Linaonyesha hamu yao ya kutekeleza madai ya Uislamu katika kila nyanja ya maisha ya kila siku. Hii ndiyo alama halisi ya Muislamu wa kweli: kujifunza hukumu za Kiislamu kuhusu kila undani, hata ikiwa ni jambo dogo kiasi gani. Hakuna kitendo kinachofanywa kabla ya kujua msimamo wa Uislamu juu yake: ikiwa kimeruhusiwa na kukubalika, kinakuwa sehemu ya mtindo wa maisha wa Muislamu; la sivyo, kinaepukwa na kukataliwa. Unyeti huu ni tabia ya asili kwa kila Muislamu wa kweli.

The most notable feature of the next passage is that it deals with specific religious rulings. These come in the form of answers to questions, reflecting a degree of alertness in the Muslim community, and an eagerness to know and understand the requirements and obligations of their new faith. It shows a desire on their part to live up to the demands of Islam in every aspect of everyday life. This is indeed the mark of a true Muslim: to learn Islamic rulings with respect to every detail, no matter how trivial. No action is taken before establishing the position of Islam on it: if sanctioned and approved, it becomes part of a Muslim’s way of life; otherwise, it is shunned and avoided. This sensitivity is second nature to every true Muslim.

Maswali yaliibuka kutokana na propaganda za uadui zilizoenezwa na baadhi ya Mayahudi wa Kiarabu, wanafiki, na makafiri miongoni mwa Waarabu. Waislamu walikuwa wakiyawasilisha maswali hayo kwa Mtume Muhammad ﷺ, ama kutafuta ufafanuzi au kuondoa shaka zilizochochewa na propaganda hiyo yenye sumu. Mara nyingi Mtume ﷺ alipokea Wahyi uliotoa majibu kamili na ya mwisho. Utaratibu huu uliwaelimisha na kuwafundisha Waislamu kuhusu dini yao, na kuzuia mapema njama zozote za uadui zilizokuwa zikipangwa dhidi yao.

Questions were raised as a result of hostile propaganda spread by some Arabian Jews, hypocrites, and unbelievers among the Arabs. Muslims would then put those questions to the Prophet Muĥammad, either to seek clarification or to dispel doubts stirred by that poisonous propaganda. Revelation would often be received by the Prophet giving comprehensive and final answers. This process informs and educates the Muslims about their religion and pre-empts any hostile schemes or designs being contemplated against them.

Hii inaonyesha nguvu za mapambano ambayo Qur'ani ilikuwa ikiyapigania ili kuwaangazia Waislamu binafsi na kuimarisha jamii ya Kiislamu katika kukabiliana na vitisho vya nje.

This illustrates the dynamics of the battles the Qur’ān was fighting to enlighten individual Muslims and to reinforce the Muslim community in combating outside threats.

Wanakuuliza wanapaswa kutoa nini [katika sadaka]. Sema: Chochote chema mnachotoa katika mali yenu kinapaswa kwenda kwa wazazi na jamaa wa karibu, kwa yatima na wenye uhitaji, na kwa wasafiri waliokwama. Mwenyezi Mungu anajua vyema kila jema mnalotenda. (Aya ya 215)

They ask you what they should spend [in charity]. Say, Anything good you spend of your wealth should go to parents and the near of kin, to orphans and the needy, and to travellers in need. God is well aware of whatever good you do. (Verse 215)

Somo la sadaka lilikuwa tayari limeshughulikiwa katika aya kadhaa za Qur'ani zilizotangulia kushushwa kwa aya hii. Hali zilizoambatana na kuzaliwa kwa Uislamu zilifanya michango ya hiari ya kifedha kutoka kwa Waislamu kuwa muhimu kabisa ili jamii iweze kujitokeza na kuimarisha nafasi yake, kwa kuzingatia matatizo makubwa na tishio la vita ambalo ilikabiliana nalo. Pia ilikuwa ya lazima kama udhihirisho wa mshikamano na umoja ndani ya jamii, na kuondoa ukosefu wa usawa na kuimarisha uaminifu na kujitegemea. Sifa hizi zote ni za lazima kwa ajili ya kujenga hisia halisi na ya vitendo ya jamii miongoni mwa Waislamu.

The subject of charity had already been dealt with in several Qur’ānic passages that preceded the revelation of the present verse. The circumstances that witnessed the birth of Islam made voluntary financial contributions by Muslims absolutely essential in order for the community to emerge and consolidate its position, considering the great difficulties and threat of war it was facing. It was also essential as an expression of solidarity and cohesion within the community, and to eliminate inequality and reinforce loyalty and self-sufficiency. All these are indispensable qualities for building up a true and practical sense of community among the Muslims.

Katika hatua hii tunaambiwa kwamba baadhi ya Waislamu waliuliza "watoe nini" (Aya ya 215). Swali linahusu aina ya mali ambayo Waislamu wanaruhusiwa kutoa kama sadaka. Jibu linazungumzia asili ya matumizi ya sadaka na kubainisha walengwa muhimu zaidi. Muundo wa jibu, "Sema: Chochote chema mnachotumia katika mali yenu," unaonyesha, kwanza kabisa, kwamba chochote kinachotolewa kama sadaka ni chema kwa mtoaji, kwa mpokeaji na kwa jamii kwa ujumla. Ni chema chenyewe, na hufanywa kwa sababu njema. Pia inadokeza kwamba watu wanapaswa kutoa katika yaliyo bora walivyonavyo na kuyagawa kwa wengine. Mbali na kuwanufaisha wahitaji, hili linatakasa moyo na nafsi ya mtoaji na kuipa sadaka na moyo wa kujali wengine maana halisi.

At this point we are told that some Muslims asked “what they should spend [in charily].” (Verse 215) The question is about the type of money Muslims may give in charity. The reply speaks of the nature of charitable spending and defines the most important beneficiaries. The phraseology of the answer, “Say, ‘Anything good you spend of your wealth,’“ indicates, first of all, that whatever is given in charity is good for the donor, the recipient and the community as a whole. It is good in itself and it is done for good reasons. It also implies that people should give from the best of what they have and share it with others. As well as benefitting the needy, this would purify the donor’s heart and soul and give charity and altruism real meaning.

Aya inayofuata inahusu wajibu wa kuchukua silaha kwa ajili ya sababu halali:

The next verse deals with the duty of taking up arms for a legitimate cause:

"Kupigana vita kumekuwekea kuwa ni wajibu, ingawa ni kitu mnachokichukia. Lakini huenda mkachukia kitu ilhali ni chema kwenu, na huenda mkapenda kitu ilhali ni kibaya kwenu. Mungu anajua, nanyi hamjui."

“Fighting is ordained for you, even though it is hateful to you. But it may well be that you hate a thing while it is good for you, and it may well be that you love a thing while it is bad for you. God knows, whereas you do not know.” (Verse 216)

Kubeba silaha kwa kuunga mkono jambo lililobarikiwa na Mungu ni wajibu mzito, lakini ni jambo la lazima kwa sababu linatumikia maslahi ya watu binafsi wa Kiislamu na jamii zao, pamoja na yale ya wanadamu wote kwa ujumla. Pia ndilo msingi unaosimamisha yaliyo mema na yaliyo sahihi.

To take up arms in support of a cause blessed by God is a demanding duty, but is nevertheless necessary because it serves the good of Muslim individuals and communities as well as that of mankind as a whole. It also underpins what is good and right.

Kama ilivyo kwa wajibu wote inaouweka, Uislamu huzingatia mipaka ya asili ya binadamu. Katika suala la vita, hautambui tu juhudi na dhabihu inazodai, bali pia kusita kwa asili kwa binadamu kuendesha vita hivyo. Uislamu hauikatai, haupingani wala kuikandamiza asili ya binadamu, bali daima hutafuta njia inayofaa ya kushughulikia masuala unayoyaweka. Unakiri wazi kwamba baadhi ya wajibu katika maisha haya ni mzito, hauvutii au hata unachukiza, lakini wakati huo huo unaonyesha kwamba kuna sababu kubwa zaidi inayotumikiwa kwa kuutekeleza wajibu huo, ambayo huenda isionekane kwa urahisi kwa akili ya binadamu, kwa kuwa ina mipaka. Unafungua njia mpya za matumaini na mafanikio. Kwani, hakuna awezaye kusema kwa hakika kwamba haipo nzuri isiyotarajiwa nyuma ya uovu unaokaribia. Ni Mungu pekee, Mwenye ujuzi wa kila kitu, anayejua matokeo ya baadaye ya matendo ya sasa, na binadamu hawezi hata kujifanya kuwa na faida hiyo.

As with all the obligations it prescribes, Islam takes into account the limits of human nature. In the case of war, it does not only acknowledge the efforts and the sacrifices it demands, but also man’s instinctive reluctance to prosecute it. Islam does not deny, contradict or suppress human nature, but always seeks an appropriate approach to deal with the issues it proposes. It clearly allows for the fact that certain obligations in this life are demanding, unappealing or even detestable, but at the same time it indicates that there is a greater cause to be served by fulfilling them, which might not be readily obvious to the human mind, finite as it is. It opens up new avenues of hope and achievement. For, no one can tell for certain whether there is not some unforeseen good beyond an impending evil. Only God, the omniscient, knows the future outcome of present actions, and man cannot even pretend to have that privilege.

Wanauliza kuhusu kupigana katika mwezi mtukufu. Sema: "Kupigana ndani yake ni dhambi kubwa, lakini kuwazuia watu na njia ya Mungu, kumkufuru Yeye na Msikiti Mtukufu, na kuwatoa watu wake humo, ni jambo kubwa zaidi mbele ya Mungu." Mateso ya kidini ni mabaya zaidi kuliko kuua. Hawataacha kupigana nanyi mpaka wawaondoe kwenye dini yenu, ikiwa wataweza. Lakini yeyote miongoni mwenu atakayeiacha dini yake na kufa akiwa kafiri, matendo yake yatapotea duniani na Akhera. Hao ndio watu wa Motoni, humo watadumu milele. (Aya ya 217)

They ask you about fighting in the sacred month. Say, ‘Fighting in it is a grave offence, but to turn people away from God’s path, to disbelieve in Him and in the Sacred Mosque, and to expel its people from it — [all this] is far more grave in God’s sight.’ Religious persecution is worse than killing. They shall not cease to fight you until they force you to renounce your faith, if they can. But whoever of you renounces his faith and dies an unbeliever, his works shall come to nothing in this world and in the world to come. Such people are destined for hell, wherein they shall abide. (Verse 217)

Kadhaa kadhaa, riwaya nyingi zinaonyesha kwamba aya hizi zilishushiwa kuhusiana na msafara wa Waislamu wanane kutoka kwa Muhājirūn [yaani wale waliohama pamoja na Mtume kwenda Madinah], ulioongozwa na `Abdullāh ibn Jaĥsh, na ulitumwa na Mtume Muĥammad ﷺ kabla ya vita vikuu vya Badr, ukiwa na maagizo yaliyofungwa, ukaamriwa kutoyafungua mpaka msafara uwe umesafiri kwa usiku mbili. Yalipofunguliwa, maagizo yalisomeka hivi: “Utakapoisoma barua yangu hii, endelea mpaka ufike bonde la Nakhlah, lililo kati ya Makkah na Ţā’if. Ukifika huko, fuatilia mienendo ya Quraysh na kukusanya habari za shughuli zao. Usimlazimishe mmoja wa watu wako kwenda nawe.” Baada ya kusoma maagizo hayo, `Abdullāh ibn Jaĥsh, kiongozi wa kikosi, alisema: “Kusikia ni kutii.” Akawaarifu Masahaba wake, akiwapa uchaguzi wa kuungana naye au kurudi Madinah. Wote walikubali kuendelea. Walichukua njia kupitia Ĥijāz, lakini njiani ngamia aliyepandwa na Sa`d ibn Abī Waqqāş na `Utbah ibn Ghazwān alipotea, nao wakabaki nyuma kumtafuta. Wengine sita waliendelea, na walipofika bondeni, msafara mdogo wa biashara wa Quraysh ulipita. Watu wanne walikuwa wakisafiri nao, akiwemo `Amr ibn al-Ĥadramī. Kikosi kile kiliushambulia msafara, wakamuua `Amr ibn al-Ĥadramī na kuwakamata wawili kati ya wengine watatu, huku wa nne akitoroka. Walifanya hivyo wakidhani kuwa ni siku ya mwisho ya Jumādā II, ilhali kwa kweli ilikuwa siku ya kwanza ya Rajab, mojawapo ya miezi mitukufu inayotambuliwa na Waarabu, ambayo mapigano hayaruhusiwi ndani yake, na utakatifu wake ulithibitishwa na Uislamu.

Several reports indicate that these verses were revealed in connection with an expedition of eight Muslims from the Muhājirūn [i.e. those who migrated with the Prophet to Madinah], led by `Abdullāh ibn Jaĥsh, dispatched by the Prophet Muĥammad prior to the great Battle of Badr, with sealed instructions and ordered not to open them before the company had travelled for two nights. When opened, the instructions read as follows: “When you have read this letter of mine proceed until you reach the Nakhlah valley, between Makkah and Ţā’if. Once there, monitor the movements of the Quraysh and gather news of their activities. Do not force any of your men to go with you.” On reading those instructions, `Abdullāh ibn Jaĥsh, the group commander, said, “To hear is to obey.” He informed his Companions, giving them the choice to join him or return to Madinah. They all agreed to go ahead. They took a route through the Ĥijāz, but on the way the camel mounted by Sa`d ibn Abī Waqqāş and `Utbah ibn Ghazwān went missing and they stayed behind to look for it. The other six went on and, as they reached the valley, a small trade caravan belonging to the Quraysh, passed by. Four people, including `Amr ibn al-Ĥadramī, were travelling with it. The task force attacked it, killing `Amr ibn al-Ĥadramī and apprehending two of the other three men, while the fourth escaped. They did this thinking it was the last day of Jumādā II, whereas in fact it was the first day of Rajab, one of the months recognized as sacred by the Arabs, when no fighting may take place, and whose sanctity was endorsed by Islam.

Aya hiyo kisha inaeleza waziwazi jinsi makafiri walivyo na azma ya kutimiza lengo lao la kuangamiza imani ya Waislamu, ikisema: "Hawataacha kukupigeni vita mpaka wakurudishe katika dini yenu, ikiwa wataweza." (Aya ya 217)

The verse then goes on to state, in no uncertain terms, how determined the unbelievers are in pursuing their goal of destroying the Muslims’ faith, saying: “They shall not cease to fight you until they force you to renounce your faith, if they can.” (Verse 217)

Lengo hili ni la kawaida kwa maadui wote wa Uislamu popote walipo, ambao kuwepo kwake na mafanikio yake yanaonekana kuwa chanzo cha chuki kubwa na wasiwasi mkubwa kwao.

This objective is common to all enemies of Islam everywhere, to whom its very existence and success seem to be a source of deep resentment and consternation.

Wanashangazwa sana na nguvu na ustahimilivu wa asili wa Uislamu. Uwazi wa mawazo yake na ukali wa kanuni zake vinaonekana kuamsha chuki na uadui wao, kwa sababu Uislamu unasimama kama ngome imara ya upinzani dhidi ya uongo, dhuluma na ufisadi. Mtazamo huu wa kuchukiza kwa Uislamu ndio chanzo cha sera nyingi za uadui na za kibaguzi, pamoja na mipango inayoelekezwa dhidi ya makundi na jamii za Waislamu katika sehemu nyingi za dunia.

They are profoundly alarmed by Islam’s inherent strength and resilience. The clarity of its ideas and the rigour of its principles seem to evoke their displeasure and hostility because Islam represents a bedrock of resistance against falsehood, tyranny and corruption. This morbid attitude towards Islam lies behind most of the hostile and bigoted policies and designs directed against Muslim groups and communities in many parts of the world.

Njia na mbinu za kufikia lengo hili ovu zinaweza kutofautiana kutoka kisa kimoja hadi kingine, lakini lengo linabaki lile lile: kuwalazimisha Waislamu waache imani yao. Kampeni hii haipungui wala kulegea kamwe. Nguvu mpya huongezwa katika kila hatua, na rasilimali zaidi hutumwa pale inapoonekana kuwa ni lazima.

The methods and means of achieving this unholy goal may vary from one case to another, but the aim remains constant: to force Muslims to abandon their faith. This campaign never abates or relaxes. Fresh impetus is added at every stage, and greater resources are deployed whenever deemed necessary.

Kwa hiyo, Qur'ani inawahimiza Waislamu kuwa waangalifu na kuvumilia, na inawaonya juu ya matokeo mabaya iwapo watakubali shinikizo au kuacha msimamo wao. Inasema: "Na atakayeacha dini yake miongoni mwenu, akafa hali ya kuwa kafiri, basi matendo yao yataporomoka duniani na Akhera. Hao ndio watu wa Motoni, humo wadumu."

Sūrah inaendelea kutoa hukumu za Kiislamu kuhusu unywaji wa pombe na kamari, mambo mawili yaliyokuwa maarufu zaidi miongoni mwa Waarabu wakati huo, ambao hawakuwa na mambo mengine ya maana ya kuwashughulisha akili zao wala muda wao.

The sūrah goes on to give the Islamic rulings on drinking and gambling, two of the most popular indulgences among the Arabs at the time, who had little else of importance to occupy their minds or their time:

Wanakuuliza kuhusu vileo na michezo ya kamari. Sema: "Ndani yake mna dhambi kubwa, ingawa zina manufaa fulani kwa watu, lakini dhambi zake ni kubwa zaidi kuliko manufaa yake." (Aya ya 219)

They ask you about intoxicants and games of chance. Say, ‘In both there is great evil although they have some benefits for people, but their evil is far greater than their benefit. (Verse 219)

Kabla ya kuteremshwa kwa aya hii, kunywa pombe na kamari vilivumiliwa lakini kamwe havikuidhinishwa. Hakuna hata kauli moja katika Qur'ani ambayo inaweza kufasiriwa kuwa inavihalalisha. Mungu, hata hivyo, alipanga kwa makini njia aliyotaka jumuiya changa ya Waislamu iifuate, akiiwekea alama hatua kwa hatua, ili iweze kutekeleza wajibu aliokabidhiwa. Ilifika wakati ambapo mambo hayo ya kupoteza muda yalipaswa kulaaniwa na kung'olewa kutoka katika jumuiya ya Waislamu, ambayo nafasi yake katika maisha na historia ya wanadamu ilihitaji kujitolea na ushiriki kamili wenye ufahamu wa kila mmoja katika jumuiya hiyo. Tofauti na jamii zisizomcha Mungu, za zamani, za sasa na za baadaye, jumuiya ya Kiislamu haina nafasi ya kukimbia uhalisia wala burudani kupita kiasi. Mbinu ya Qur'ani katika kupiga marufuku mambo haya ilikuwa ya kipimo na ya makusudi.

Prior to the revelation of this verse, drinking and gambling were tolerated but never condoned. We do not have a single statement in the Qur’ān which may be construed as making them permissible. God, however, carefully charted the way He wanted the newly born Muslim community to take, marking it step by step, so that it would he able to fulfil the role He has assigned to it. The time had to come when such wasteful pastimes would be condemned and rooted out of the Muslim community whose role in the life and history of mankind demanded the dedication and full conscious participation of everyone in that community. Unlike godless societies, past, present and future, a Muslim community has no room for escapism or excessive diversions. The Qur’ānic approach in banning these practices was measured and deliberate.

Taarifa hii ilikuwa ‘hatua ya kwanza kuelekea marufuku ya jumla ya unywaji wa pombe na kamari katika jamii ya Kiislamu. Ingawa wema na uovu mara nyingi vinaweza kuchanganyika na kuchanganyikiwa, hivyo kwamba katika ulimwengu wa binadamu haiwezekani mambo kuwa mema kabisa au maovu kabisa, kigezo kikuu cha kuamua kama jambo linaruhusiwa au limekatazwa ni wingi wa wema au wingi wa uovu unaohusishwa nalo.

Wakati Uislamu ulipoanza, utumwa ulikuwa desturi iliyokuwa imeshika mizizi katika jamii na uchumi, na inayojulikana kote duniani. Harakati yoyote ya kuukomesha utumwa ingehitaji mabadiliko makubwa ya kijamii, marekebisho makubwa ya kiuchumi, pamoja na mikataba na makubaliano ya kimataifa ya kusimamia matibabu ya wafungwa wa vita. Uislamu haukuwahi kuuidhinisha utumwa. Hakuna hata kauli moja katika Qur'ani inayopendekeza au kuidhinisha utumwa au kuwatia watu wa vita utumwani.

At the advent of Islam, slavery was an established social and economic practice known all over the world. Any movement towards the abolition of slavery would require radical social change and far- reaching economic reforms and adjustments, as well as international treaties and conventions to govern the treatment of war prisoners. Islam never condoned slavery. There is not a single statement in the Qur’ān that recommends or approves of slavery or the enslavement of war prisoners.

Utumwa ulikuwa desturi iliyoenea sana na yenye athari kubwa kwa uchumi wa dunia.

Slavery was a widespread practice with considerable bearing on the world economy.

Zaidi ya hayo, ilikuwa desturi ya kimataifa kwamba wafungwa wa vita wafanywe watumwa.

Moreover, it was an international tradition that prisoners of war were made slaves.

Kwa hiyo, hapakuwa na njia nyingine isipokuwa kuiondoa hatua kwa hatua na taratibu.

Hence, there was no alternative but to phase it out gradually and progressively.

Mbali na wafungwa wa vita na watoto wa watumwa, Uislamu ulichagua kuondoa vyanzo vya msingi vya utumwa na kukausha vyanzo vyake, ukiwa na lengo kuu la kuepusha msukosuko wa kijamii, na ukajitahidi kuwapa watumwa walioachwa huru dhamana za msingi za maisha yenye staha na heshima.

Apart from war captives and slave children, Islam opted for eliminating the root causes and drying up the sources of slavery, with an overriding objective to avoid social upheaval, and it strove to provide the basic guarantees of a decent living and dignity for freed slaves.

Kuhusu mateka wa vita, Uislamu haukuweza kwa upande mmoja kuacha kuwafanya watumwa mateka wa vita, kwa sababu mataifa yasiyo ya Kiislamu yaliendelea kufanya hivyo kwa mateka wa Kiislamu wakati wa vita. Lingekuwa jambo la kuacha, lingeiweka mara moja Waislamu katika hali ya hasara mbele ya maadui zao. Ikiwa askari yeyote wa Kiislamu angetekwa, bila shaka angefanywa mtumwa, huku mateka waliotekwa na Waislamu wangebaki huru. Kwa upande mwingine, ikiwa Uislamu ungehitaji watoto waliozaliwa utumwani waachiliwe mara moja kabla ya kuandaa mazingira sahihi ya kijamii na kiuchumi yatakayowapokea kama raia huru, wangeachwa bila msaada, wakitupwa katika jamii bila njia yoyote ya kujipatia riziki wala ustawi. Wasingekuwa na familia za kuwalinda dhidi ya kuangukia katika umaskini au uovu wa kimaadili.

Sura inaendelea, ikijibu maswali mengine na kuweka kanuni nyingine za msingi za Kiislamu. "Wanakuuliza wanapaswa kutoa nini kama sadaka; sema, 'Chochote mnachoweza kuacha.' Hivyo ndivyo Mwenyezi Mungu anavyobainisha Aya zake ili mpate kutafakari kuhusu maisha haya na maisha ya Akhera." (Aya 219-220)

The sūrah continues, answering other questions and laying down more fundamental Islamic principles. “They ask you what they should spend in charity; say, ‘Whatever you can spare.’ Thus God makes plain His revelations so that you may reflect upon this life and the life to come.” (Verses 219-220)

Jibu lililotolewa mara ya kwanza, katika aya ya 215, lilibainisha kile kinachoweza kutolewa kama sadaka na kwa nani, na hapa linabainisha kiasi.

The answer given to this question the first time round, in verse 215, identified what could be given in charity and to whom, and here it identifies quantities.

Chochote kinachozidi mahitaji yake ya msingi ya kawaida ya kibinafsi kinapaswa kuchukuliwa kuwa kinapatikana kwa kutolewa kwa wengine, kuanzia na wale wanaostahili miongoni mwa jamaa zake wa karibu, kama ilivyoshatajwa tayari.

Anything above one’s basic reasonable personal needs should be considered available for donation to others, starting with those eligible among one’s nearest of kin, as already pointed out.

Taarifa ya sasa inadokeza kwamba zakāt ya lazima peke yake haitoshi kama njia ya kugawa mali, na hukumu hii, kwa maoni yangu, haijafutwa na kuwekwa kwa zakāt. Kulipa zakāt kwa wale wanaowajibika hakuwaondolei wajibu wa kutoa michango na sadaka za ziada kwa sababu njema. Zakāt ni wajibu unaotozwa na mamlaka ya Kiislamu inayotawala ili kugawiwa kwa sababu mbalimbali zilizobainishwa katika Qur’ān (9: 60), na zaidi ya hapo Waislamu wanaendelea kuwa na wajibu kwa Mwenyezi Mungu na kwa Waislamu wenzao katika jamii. Haiwezi kumaliza uwezo wa mtu wa kutoa, wala hamu yake ya kupata baraka zaidi na radhi kutoka kwa Mwenyezi Mungu Mtukufu. Imepokewa kutoka kwa Mtume Muĥammad ﷺ katika kitabu cha al-Jaşşāş, Aĥkām al-Qur’ān, kwamba alisema: “Kuna wajibu juu ya mali isipokuwa zakāt.” Ikiwa wajibu huu hautekelezwi kwa hiari, jambo ambalo ni wazi kuwa ni la fadhila zaidi na lenye sifa njema, mamlaka za Kiislamu zina uwezo wa kukusanya fedha zaidi ya zakāt ya lazima, kwa matumizi ya maslahi ya umma, ili kudhibiti upotevu au kuhifadhi mali kupita kiasi.

The present statement implies that the obligatory zakāt is not by itself sufficient as a means of wealth distribution, and this ruling, in my view, has not been overruled by the imposition of zakāt. Payment of zakāt by those liable to it does not exempt them from making additional donations and contributions to good causes. Zakāt is a duty levied by the ruling Muslim authority for allocation to the various causes specified in the Qur’ān (9: 60), beyond which Muslims continue to have an obligation towards God and fellow-Muslims in society. It may not exhaust one’s ability to give, or one’s desire to gain further blessings and pleasure from God Almighty. The Prophet Muĥammad is quoted in al-Jaşşāş’s Aĥkām al-Qur’ān as having said: “There is a duty on wealth other than zakāt.” If this duty is not discharged voluntarily, which is obviously more gracious and laudable, Muslim authorities have the power to collect funds over and above the obligatory zakāt, for spending in the public interest, in order to curb wastage or hoarding of wealth.

Sura kisha inazungumzia swali la jinsi yatima wanavyopaswa kutendewa. "Wanakuuliza kuhusu mayatima; sema, 'Kuwatengenezea hali zao ndiko kwema zaidi.' Mkichanganya mambo yao na yenu, kumbukeni kwamba ni ndugu zenu. Mwenyezi Mungu anajua anayeharibu mambo na anayeyatengeneza. Lau Mwenyezi Mungu angetaka, angeliwatwika mizigo mizito. Hakika Mwenyezi Mungu ni Mwenye nguvu, Mwenye hekima." (Aya ya 220)

The sūrah then raises the question of how orphans ought to be treated. “They ask you about orphans; say, ‘To improve their conditions is best.’ If you mix their affairs with yours, remember that they are your brothers. God knows him who spoils things and him who improves. Had God so willed, He would indeed have overburdened you. God is indeed Almighty, Wise.” (Verse 220)

Ustawi wa jamii ndio msingi wa jamii ya Waislamu, ambayo ina wajibu wa kuwatunza wanyonge miongoni mwa wanachama wake na kulinda maslahi yao. Watoto yatima, ambao wamepoteza mzazi mmoja au wote wawili wakiwa wadogo, ndio wanaostahili kutunzwa na kulindwa zaidi kuliko makundi mengine ya kijamii. Baadhi ya walezi wa watoto yatima walikuwa wakiunganisha mali au utajiri wowote ambao watoto hao wangeweza kurithi na mali yao wenyewe, kwa ajili ya biashara au matumizi mengine, jambo ambalo halikuwa likiwanufaisha watoto kila mara. Qur’ani ilipolaani vitendo kama hivyo, baadhi ya watu wenye dhamiri walianza kujisikia hatia, na wakaenda mbali kupita kiasi upande wa pili katika kuwatunza yatima, kiasi cha kutenganisha chakula chao wenyewe na cha yatima waliokuwa chini ya malezi yao.

Social welfare is the bedrock of Muslim society which has a responsibility to care for the weaker among its members and protect their interests. Having lost either or both of their parents at a young age, orphan children would come at the top of the list of social groups that deserve care and protection. Some guardians of orphan children used to incorporate any possessions or wealth those children might have inherited into their own, for trading or other purposes, which did not always work in the children’s favour As the Qur’ān denounced such actions, some conscientious people began to feel guilty and went too far the other way in caring for orphans, to the extent that they separated their own food from that of the orphans in their care.

Hili lilisababisha kushushwa kwa wahyi uliofuata ili kutuliza hali hiyo na kuweka suala lote katika mtazamo sahihi. Waislamu walihimizwa kufanya kile ambacho kingekuwa na manufaa bora kwa watoto yatima waliokuwa wakiwatunza. Kwa kuwa ni wanachama wa familia kubwa ya Uislamu, yatima wanapaswa kutendewa kwa roho ya udugu na undugu. Mungu ndiye mwamuzi wa nia na makusudi ya watu. Anawatambua wale walio wa kweli, na kwa kuwa Yeye ni mwenye uwezo wote na mwenye huruma, hapendi kuwatwika mizigo mizito.

This led to subsequent revelations being sent down to moderate the situation and put the whole issue in a proper perspective. Muslims were urged to do what would he in the best interest of the orphan children they were caring for. Being members of the larger family of Islam, orphans should be treated in a spirit of fraternity and brotherhood. God is the judge of people’s motives and intentions. He recognizes those who are genuine and, being all-powerful and compassionate, He does not wish to overburden them.