Baada ya kutaja wale wanaoheshimu vitu vitakatifu vya Mwenyezi Mungu na haja ya kuvihifadhi na kuvilinda vitu hivyo vitakatifu, sura sasa inazungumzia kuheshimu alama zilizowekwa na Mwenyezi Mungu, ambazo katika mazingira haya zinamaanisha wanyama wanaochinjwa kama sehemu ya ibada za hija. Heshima hii inadhihirishwa kwa kuchagua wanyama walio bora na wenye thamani kubwa zaidi kwa ajili ya kuchinjwa:
Having mentioned those who honour God’s sanctities and the need to preserve and protect such sanctities, the sūrah now speaks of honouring the symbols set up by God, which, in this instance, refers to the animals sacrificed as part of the pilgrimage rituals. This honour is manifested by choosing the best and most valuable animals for sacrifice:
Hili ni [jambo la kukumbukwa]. Yeyote anayeheshimu alama za Mwenyezi Mungu [anaonyesha] uchamungu katika nyoyo za watu. Mna manufaa ndani yake kwa muda uliowekwa; na mwishowe mahali pao pa kuchinjia ni karibu na Nyumba ya Kale. (Aya 32-33)
This is [to be borne in mind]. Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people’s hearts. You have benefit in them for a term appointed; and in the end their place of sacrifice is near the Ancient House. (Verses 32-33)
Hapa kuna uhusiano kati ya dhabihu wanayotoa mahujaji na jinsi mioyo inavyofanywa kuwa na ufahamu wa Mungu. Lengo kuu la mila zote za hija ni kuimarisha hisia ya wacha Mungu kwa waumini. Mila hizi zote ni alama zinazothibitisha utiifu kwa Mungu, Bwana wa Al-Ka'bah, Nyumba Takatifu, pamoja na kumtii katika hali zote. Zinaweza pia kuhusisha kumbukumbu za matukio ya zamani, kuanzia wakati wa Ibrahim na vizazi vilivyofuata, lakini hizi ni kumbukumbu za utiifu kamili kwa Mungu, kutii sheria zake na kumtazamia Yeye kwa mwongozo. Hiyo ndiyo alama ya jumuiya ya Waislamu tangu siku zake za mwanzo. Kwa hiyo, alama hizi zinapaswa kutendewa sawa na sala.
A link is established here between the sacrifice offered by pilgrims and the way hearts are made conscious of God. The whole purpose of all pilgrimage rituals is to enhance believers’ God-fearing sense. All these rituals are symbols confirming submission to God, the Lord of the Ka`bah, the Sacred House, as also obeying Him in all situations. They may also involve reminders of old events, from the time of Abraham and later generations, but these are reminders of complete submission to God, obeying His rules and looking up to Him for guidance. Such is the mark of the Muslim community ever since its earliest days. Hence, these symbols are to be treated on an equal footing with prayer.
Wanyama walioteuliwa kuchinjwa siku ambayo mahujaji wanatakiwa kujitoa kutoka katika hali ya ihram wanaweza kutumiwa na wamiliki wao. Mmiliki anaweza kupanda wanyama hao, iwapo wanafaa kwa kusudi hilo, au anaweza kutumia maziwa yao, hadi wafike mahali pa kuchinjia, ambapo ni karibu na Nyumba ya Kale. Kisha huchinjwa hapo, na wamiliki wanaweza kula nyama yao, lakini ni lazima wawape masikini sehemu kubwa yake.
Animals marked for sacrifice on the day when pilgrims are due to release themselves from consecration may be used by their owners. The owner may ride such animals, if they are suitable for such purpose, or he may use their milk, until they reach the place of sacrifice, which is in the vicinity of the Ancient House. They are then sacrificed there, when the owners may partake of their meat, but they must give much of it to the poor.
Wakati wa Mtume ﷺ, Waislamu walikuwa wakichagua wanyama bora kwa ajili ya kuchinjwa, wakilipa bei bora kwao, kama ishara ya kuheshimu alama alizoziweka Mungu.
At the Prophet’s time, Muslims used to choose the best animals for sacrifice, paying the best prices for them, as a gesture of honouring the symbols set up by God.
Lengo lao pekee lilikuwa hisia zao za kumcha Mungu. `Abdullāh bin `Umar anaripoti kwamba baba yake alipokea ngamia jike mzuri kama zawadi. Alitolewa dinari 300 kwa ajili yake (ambayo ilikuwa bei kubwa sana). Aliripoti hili kwa Mtume ﷺ na kuuliza kama aiuze ili anunue badala yake ngamia kadhaa wa kuchinjwa. Mtume ﷺ alisema: “Hapana. Huyu mmoja mfanye kuwa sadaka yako ya kuchinja.”
Tunabainisha hapa kwamba `Umar hakutaka kuuza ngamia ili kuhifadhi sehemu ya bei yake. Alitaka tu kununua badala yake ngamia au ng'ombe kadhaa na kuwachinja wote, ingawa alijua kwamba ngamia mmoja au ng'ombe mmoja anatosha kutimiza wajibu wa kuchinja wa wahiji saba. Hata hivyo, Mtume ﷺ alimshauri amchinje mnyama huyo wa thamani yenyewe, kwa sababu hiyo hiyo kwamba alikuwa wa thamani sana. Ingawa mbadala aliopendekeza `Umar ungeweza kutoa nyama nyingi zaidi kugawanywa, hapa lengo kuu lilikuwa ni la kimaadili, kwa sababu ni dhihirisho la kuheshimu alama alizoziweka Mungu. Hiki ndicho Mtume ﷺ alichotaka kukiangazia alipomwamuru `Umar amchinje ngamia jike huyo hasa.
Their only motive was their God-fearing sense. `Abdullāh ibn `Umar reports that his father received a superb she-camel as a gift. He was offered 300 dinars for it, (which was a very high price). He reported this to the Prophet and asked whether he should sell it to buy instead several camels for sacrifice. The Prophet said: “No. Make this one your sacrifice.” We note here that `Umar did not wish to sell the camel in order to save part of its price. He simply wanted to buy instead several camels or cows and sacrifice them all, although he was aware that one camel or cow was sufficient to fulfil the sacrificial duty of seven pilgrims. The Prophet, however, advised him to sacrifice the precious animal itself, for the very reason that it was so precious. While the alternative suggested by `Umar could have provided much more meat to go round, the moral aspect was intended here, because it is a demonstration of honouring the symbols set up by God. This is what the Prophet wished to highlight as he ordered `Umar to sacrifice that particular she-camel.
Qur'ani inataja kwamba ibada ya dhabihu ya aina hiyo ilijulikana katika jamii nyingi.
The Qur’ān mentions that such a sacrifice ritual was known in many communities.
Hata hivyo, ilikuwa ni Uislamu ndio uliopaswa kuiweka katika mkondo wake sahihi, ukitolewa kwa Mungu peke yake:
It was left to Islam, however, to put it on its right course, offered for God alone:
Kwa kila jamii Tumeweka ibada ya kuchinja, ili wamtaje jina la Mwenyezi Mungu juu ya wanyama wa mifugo aliowaruzuku. Mungu wenu ni Mungu Mmoja, basi jisalimisheni kwake. Wabashirie wanyenyekevu, ambao nyoyo zao hutetemeka kwa khofu pale Mungu anapotajwa, ambao hustahimili yale yanayowasibu kwa subira, hushika sala na hutoa sadaka katika yale Tuliyowaruzuku.
For every community We have appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them. Your God is the One and Only God. Hence, surrender yourselves to Him. Give good news to those who are humble, whose hearts tremble with awe whenever God is mentioned, and who patiently bear whatever befalls them, attend regularly to their prayer and spend in charity out of what We provide for them. (Verses 34-35)
Uislamu huitakasa hisia na nia, na kuziweka zote kwa lengo moja. Hivyo basi, nia, matendo, ibada na desturi zote hutumikia kusudi moja la pamoja, yaani kuweka maisha juu ya msingi imara wa imani safi.
Islam purifies feelings and intentions, setting them all for one goal. Thus, intentions, actions, worship and customs all serve a common purpose, setting life on the sound basis of pure faith.
Hii ndiyo sababu ya msingi ya kukataza kula nyama yoyote ambayo wakati wa kuchinjwa kwake kimetajwa jina jingine lisilokuwa la Mwenyezi Mungu. Hakika ni jambo la lazima kulitaja jina la Mwenyezi Mungu wakati wa kuchinja, na kulipa umuhimu mkubwa kutajwa huko, kana kwamba kuchinja kunafanywa tu ili kutaja jina Lake: "Kwa kila jamii Tumewawekea ibada ya kuchinja, ili walitaje jina la Mwenyezi Mungu juu ya wanyama wa mifugo aliyowaruzuku." (Aya ya 34) Kisha inafuatia kauli wazi ya umoja wake: "Mungu wenu ni Mungu Mmoja, basi jisalimisheni Kwake." (Aya ya 34) Hitimisho la kimantiki ni amri ya kujisalimisha Kwake. Kujisalimisha huko kunapaswa kuwa ni jambo la hiari, lifanywe kwa utulivu kamili wa moyo na bila kulazimishwa: "Wabashirie wanyenyekevu, ambao nyoyo zao hutetemeka wanapotajwa Mwenyezi Mungu." (Aya ya 34-35) Kutajwa tu kwa jina la Mwenyezi Mungu kunawaingiza hofu na heshima ambayo hujidhihirisha katika matendo yao. "Wanaovumilia yanayowafika." (Aya ya 35) Hawapingi chochote kinachowapata kwa mapenzi ya Mwenyezi Mungu. Pia "wanasimamisha Swala," wakionyesha kwamba wanamwabudu Mungu kama Yeye anavyotaka aabudiwe. Zaidi ya hayo, hawabani kwa uchoyo kile walicho nacho, bali "hutoa sadaka katika yale Tuliyowaruzuku." (Aya ya 35)
This is the underlying reason for prohibiting eating any meat at the slaughter of which any name other than God’s is invoked. Indeed it is essential to invoke God’s name at the sacrifice, giving prominence to such invocation, as if the sacrifice is done merely to invoke His name: “For every community We have appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them.” (Verse 34) This is followed by a clear statement of God’s oneness: “Your God is the One and Only God.” (Verse 34) An order of submission to Him is the logical conclusion: “Hence, surrender yourselves to Him.” (Verse 34) Such surrender should be an act of choice, done with complete reassurance and without any compulsion: “Give good news to those who are humble, whose hearts tremble with awe whenever God is mentioned.” (Verses 34-35) The mere mention of God’s name stirs in them a feeling of awe that manifests itself in their actions. “Who patiently bear whatever befalls them.” (Verse 35) They do not object to whatever happens to them by God’s will. They also “attend regularly to their prayer,” showing thus that they worship God as He wishes to be worshipped. Moreover, they do not grudgingly hold on to what they have. Rather, they “spend in charity out of what We provide for them.” (Verse 35)
Hivyo basi, uhusiano wa karibu unaanzishwa kati ya imani na ibada. Ibada hutokana na imani na ni udhihirisho wake. Kwa sababu hiyo, zinaelezwa kama alama zilizowekwa na Mungu. Jambo muhimu katika haya yote ni kwamba maisha yenyewe hupata rangi yake kutoka kwa imani, jambo linalohakikisha umoja kati ya imani na matendo.
Thus a close link is established between faith and worship rituals. The latter derive from faith and are manifestations of it. Hence, they are described as symbols set up by God. What is important in all this is that life itself derives its colour from faith, ensuring unity between beliefs and actions.
Sūrah inaendelea kusisitiza uhusiano kati ya imani na ibada za kiibada wakati inaeleza baadhi ya wajibu wa hijja, ikizungumzia hapa uchinjaji wa ng'ombe na ngamia.
The sūrah continues to emphasize the link between faith and worship rituals as it outlines some pilgrimage duties, speaking here of the sacrifice of cows and camels:
"Na ngamia wa kuchinjwa tumewafanya kuwa ni miongoni mwa alama za Mwenyezi Mungu kwenu; ndani yake mna kheri nyingi kwenu." (Aya ya 36)
“The sacrifice of camels We have ordained for you as one of the symbols set up by God, in which there is much good for you.” (Verse 36)
Ngamia wametajwa hapa hasa kwa sababu ndio wanyama wakubwa zaidi na wenye thamani zaidi miongoni mwa wanyama wa kuchinjwa kama sadaka. Sūrah inasema kwamba kuna wema mwingi kwa wanadamu katika ngamia: wao ni wanyama wazuri wa kupanda na hutoa maziwa mengi. Wanapochinjwa, hutoa nyama nyingi za kula na kutolewa kama sadaka. Kwa malipo ya manufaa haya yote, watu wanapaswa kumtaja jina la Mungu, wakionyesha wazi lengo lao na kwamba sadaka yao ni kwa ajili ya Mungu peke yake. Hili linapaswa kuwa wazi akilini mwao wanapowaleta ngamia kwa ajili ya kuchinjwa: "Basi mtajeni jina la Mungu juu yao wanapokuwa wamesimama safu." (Aya ya 36) Ngamia huchinjwa wakiwa wamesimama kwa miguu mitatu, huku mguu wa nne ukiwa umefungwa. "Watakapoanguka chini bila uhai, kuleni katika nyama yao, na mpeni chakula maskini aliyeridhika na hali yake, pamoja na yule anayelazimika kuomba." (Aya ya 36) Wamiliki wa mnyama aliyechinjwa wanashauriwa kula nyama yake, lakini wanahitajika kuwapa zawadi maskini walioridhika ambao hawaombi sadaka, pamoja na wale ambao umaskini wao unawalazimisha kuomba. Ni kwa sababu manufaa haya yote yametolewa ndipo watu wanapaswa kumshukuru Mungu: "Kwa lengo hili ndio tumewafanya watiishwe kwa mahitaji yenu, ili mpate kuwa na sababu ya kushukuru." (Aya ya 36)
Camels are mentioned here in particular because they are the largest and most valuable of sacrificial animals. The sūrah states that there is much good for mankind in camels: they serve as good mounts and provide plenty of milk. When they are sacrificed, they provide much meat to eat and give for charity. In return for all these benefits, people should invoke God’s name, making their purpose clear and their sacrifice purely for God’s sake. This should be clear in their minds as they bring the camels forward for sacrifice: “Hence, extol the name of God over them when they are lined up.” (Verse 36) Camels are slaughtered standing on three legs, while the fourth is tied. “After they have fallen lifeless to the ground, eat of their meat, and feed the poor who is contented with his lot, as well as the one who is forced to beg.” (Verse 36) The owners of the slaughtered sacrifice are recommended to partake of its meat, but they are required to give gifts to the poor who are contented and do not ask for charity, as well as those whose poverty makes them beg. It is because all these benefits are provided that people should give thanks to God: “It is to this end that We have made them subservient to your needs, so that you might have cause to be grateful.” (Verse 36)
Kwa kuwa watu wameamrishwa kuchinja mnyama wao wa kutolea sadaka huku wakitaja jina la Mwenyezi Mungu, inawekwa wazi kwao kwamba "nyama yake wala damu yake havimfikii Mwenyezi Mungu." (Aya ya 37) Yeye hahitaji chochote kutoka kwao. Kinachomfikia Yeye, hata hivyo, ni ucha Mungu wa watu na kumkumbuka Kwake. Ni nia iliyo nyuma ya kitendo chochote kile ndiyo inayokipa thamani yake.
As people are commanded to slaughter their sacrifice invoking God’s name, it is made clear to them that “never does their meat or their blood reach God.” (Verse 37) He has no need of them. What reaches Him, however, is people’s piety and consciousness of Him. It is the intention behind any action that gives it its worth.
Linganisha hili na desturi ya washirikina wa Quraysh waliokuwa wakinyunyiza damu ya dhabihu zao juu ya masanamu yao. Jinsi ilivyo mbaya na chafu! Ni kwa lengo hili ndipo Yeye amewafanya wawe chini ya mahitaji yenu, ili mpate kumtukuza Mungu kwa uongofu wote ambao amewapa neema nao. (Aya ya 37)
Compare this with the practice of the Quraysh idolaters who used to splatter the blood of their sacrifices over their idols. How crude and ugly! It is to this end that He has made them subservient to your needs, so that you might glorify God for all the guidance with which He has graced you. (Verse 37)
Yeye ndiye aliyekuongoza kwenye dini sahihi na ya kweli ya kujisalimisha kwake Yeye peke yake. Hivyo, umefahamu uhusiano sahihi kati ya mwanadamu na Mungu, na maana halisi ya kitendo kinachofanywa kwa ajili ya Mungu peke yake. "Wabashirie habari njema wale wanaotenda mema," wakiweka imani zao, ibada zao na shughuli zao za maisha katika msingi ulio sahihi.
It is He who has guided you to the proper and true faith of submission to Him alone. Thus, you have become aware of the proper relation between man and God and the true meaning of action undertaken purely for God’s sake. “Give good news to those who do good,” putting their beliefs, worship and life activities on a proper footing.
Hivyo ndivyo Waislamu wanavyomgeukia Mwenyezi Mungu katika kila hatua wanayochukua, wakati wowote wa mchana au usiku, wakiwa na fahamu ya utukufu wake, wakitafuta radhi yake. Kwa mtazamo huu, maisha yanakuwa mfululizo wa vitendo vya ibada, yakitimiza kusudi la Mwenyezi Mungu la uumbaji. Maisha duniani yanawekwa katika msingi wake sahihi, yakiwa na uhusiano imara kati ya dunia hii na ile ijayo.
Thus Muslims turn to God with every move they make, at any time of the day or night, conscious of His majesty, seeking His pleasure. With this attitude, life becomes a series of acts of worship, fulfilling God’s purpose of creation. Life on earth is set on its proper basis, with a solid link between this world and the next.