Qur'ani ilishushwa kutoka juu kwa Muhammad, Mjumbe wa Mungu, ili kwa njia yake aanzishe dola, aunde jamii, apange jamii ya watu, akuze akili na dhamiri, na aweke maadili ya kimaadili. Qur'ani pia ilikusudiwa kuweka mafungamano yatakayofanya kazi ndani ya jamii ya Kiislamu, na pia kubainisha mahusiano ya kimataifa ambayo dola ya Kiislamu inaweza kuwa nayo. Mambo haya yote yalikusudiwa kuunganishwa kwa uthabiti, ili sehemu zake zote ziunde kitu kimoja kilichoshikamana, kinachotoka chanzo kimoja na kurejea mamlaka moja. Kwa hakika, hii ndiyo asili ya dini, kama alivyoibainisha Mungu na kama Waislamu walivyoitekeleza wakati ule walipokuwa kweli Waislamu.

The Qur’ān was bestowed from on high to Muĥammad, God’s Messenger, so that he might, by means of it, establish a state, bring a community into being, organise a society, cultivate minds and consciences and set moral values. The Qur’ān was also to set the bonds that would operate within the Muslim community, as also define the international relations the Muslim state might have. All these were to be firmly joined together, so that all their parts would form one coherent whole, stemming from a single source and referring to a single authority. This is, in fact, the nature of religion, as defined by God and practised by Muslims in the days when they were indeed truly Muslims.

Kwa hiyo, katika sura hii tunaona, kama tulivyoona katika sura tatu ndefu zilizotangulia, mada nyingi zilizounganishwa na lengo kuu ambalo Qur'ani iliteremshwa kulifikia, yaani, mpangilio wa jamii kwa msingi wa dhana iliyo wazi iliyoundwa na imani. Dhana kama hiyo inamtazamia Mungu kwa sheria zake zote, maadili, viwango na kanuni za maisha, na inashikilia kwamba uungu wote, ubwana na mamlaka ni vya Mungu peke yake.

Hence, we find in this sūrah, as we found in the three long ones preceding it, a whole host of topics interlinked by the main goal the Qur’ān was revealed to achieve, namely, social organisation on the basis of a well-defined concept formulated by faith. Such a concept looks up to God for all its laws, values, standards and code of living and maintains that all Godhead, Lordship and authority belong to God alone.

Pia katika sura hii tunaona juhudi wazi ya kuunda dhana za imani, safi, zilizotakaswa na athari zote za ushirikina na upotoshaji uliofanywa na wafuasi wa dini za awali za Mwenyezi Mungu. Aidha, jamii ya Waislamu inafahamishwa kikamilifu kuhusu asili yake halisi, nafasi yake, njia inayopaswa kufuata na matatizo yanayoambatana nayo. Pia inatahadharishwa juu ya njama mbaya za maadui zake ambao kwa hakika wanaichukia imani yake. Sura hii pia inajumuisha hukumu kuhusu baadhi ya ibada zake, hasa zile zinazolenga kumpa Muislamu binafsi na jamii ya Waislamu utakaso wa kiroho, na kuimarisha uhusiano wao na Mola wao. Sheria nyingine zilizomo katika sura hii zinalenga kudhibiti mahusiano ndani ya jamii ya Waislamu, pamoja na mahusiano baina ya jamii. Zaidi ya hayo, sura hii inajumuisha sheria zinazoruhusu au kukataza aina fulani za chakula, vinywaji, ndoa na mambo mengine. Yote haya yanaunda kitu kimoja kamili, katika sura moja, yakithibitisha maana halisi ya dini, kama Mwenyezi Mungu alivyokusudia, na kama inavyoeleweka na Waislamu wanaoshikamana kweli na imani yao.

We also find in this sūrah a clear effort to formulate concepts of belief, pure, purged of all traces of idolatrous superstition, and distortion perpetrated by followers of earlier Divine religions. Moreover, the Muslim community is made fully aware of its true nature, its role, the course it must follow and the difficulties that it involves. It is also alerted to the wicked designs of its enemies who are certainly hostile to its faith. The sūrah also includes rulings concerning some of its worship rituals, specifically those which aim to give the Muslim individual and the Muslim community spiritual purification, consolidating their relations with their Lord. Other legislation included in the sūrah aims to regulate relations within the Muslim community, as well as inter-community relations. Furthermore, the sūrah includes legislation permitting or prohibiting certain types of food, drink, marriages and other practices. All these form a complete unit, in a single sūrah, confirming the true meaning of religion, as God intended it and as understood by Muslims who are true to their faith.

Katika sura hii, pamoja na sura mbili zilizotangulia, wazo hili halitolewi kwa njia ya kudokeza, bali linasemwa waziwazi na kwa msisitizo. Zaidi ya hayo, sura inadhihirisha kwamba vitu hivi vyote kwa pamoja vinaunda dini ya Uislamu, kwamba kuvikubali vyote ni imani, na kwamba kuvitekeleza vyote ni maana ya kujisalimisha kwa Mwenyezi Mungu au kwa Uislamu. Aidha, inasema kwamba wale wasiohukumu kwa mujibu wa ufunuo wa Mungu ni makafiri, madhalimu na wakiukaji. Kwa hakika, kwa kukataa kuhukumu kwa mujibu wa ufunuo wa Mungu, wao wanapendelea hukumu ya ujinga, na hili ni jambo ambalo Muumini Mwislamu hawezi kabisa kulifanya.

In this sūrah, as well as in the two preceding sūrahs, this idea is not given implicitly but is rather stated explicitly and emphatically. Furthermore, the sūrah makes clear that all these together form the religion of Islam, that accepting it all means faith, and that putting it all into practice is the meaning of submission to God or Islam. It further states that those who do not judge according to God’s revelations are unbelievers, wrongdoers and transgressors. Indeed, by refusing to judge in accordance with God’s revelations, they prefer the judgement of ignorance, and this is something that a Muslim believer simply cannot do.

Kanuni hii ya msingi inapewa umuhimu katika sura hiyo pamoja na dhana safi ya imani ambayo imejengwa juu yake. Ni vyema hapa kuonyesha jinsi mambo haya mawili yanavyoungana.

This fundamental principle is given prominence in the sūrah together with the pure concept of faith on which it is based. It is pertinent to show here how the two are intertwined.

Kwa kuwa inasisitiza kwamba kufanya ufunuo wa Mwenyezi Mungu kuwa msingi wa hukumu zote ndiyo maana halisi ya Uislamu, na kwamba kile ambacho Mwenyezi Mungu ametangaza kuwa halali au haramu ndiyo maana halisi ya dini, Qur'ani inategemea ukweli kwamba Mwenyezi Mungu ndiye Mungu pekee katika ulimwengu na hana mshirika wa kushiriki Uungu Wake; Muumba pekee wa Mwenyezi Mungu hana mshirika katika uumbaji Wake; Mmiliki pekee hana mshirika katika utawala Wake. Kwa hiyo, ni jambo la kimantiki na lisiloepukika kwamba hakuna kitu kinachopaswa kuamuliwa isipokuwa kwa msingi wa sheria Yake na kwa idhini Yake. Yule anayemuumba wote na kumiliki wote ana mamlaka yote ya kuamua katiba itakayofuatwa na viumbe Wake katika ufalme Wake. Yeye ndiye wa kutunga sheria na kutiiwa kwa lolote atakalotawala. Yeyote anayepinga hili ana hatia ya kutotii, uasi na kukufuru. Ni Yeye anayebainisha dhana halisi ya imani pamoja na kanuni sahihi ya maisha. Wale wanaomwamini Yeye wanakubali imani aliyoifunua na kutekeleza mfumo aliouweka. Mambo hayo mawili yanakwenda pamoja. Wanamwabudu Yeye kwa kutekeleza ibada za kiibada na kwa kutekeleza kanuni Aliyoitunga, bila kutofautisha kati ya ibada na hukumu ya kisheria. Vyote vinatoka kwa Mwenyezi Mungu, ambaye peke yake anashikilia mamlaka yote na utawala wote. Hii ndiyo kiini cha imani kwake kama Mungu pekee, mwenye utawala wote na anayejua yote yanayotokea mbinguni na duniani.

As it emphasises that making God’s revelation the basis of all judgements is the true meaning of Islam, and that what God has pronounced as lawful or unlawful is the true meaning of religion, the Qur’ān relies on the fact that God is the only deity in the universe and has no partner to share in His Divinity; God the only Creator has no partner in His creation; the only Owner has no partner in His dominion. Hence, it is both logical and inevitable that nothing should be decided except on the basis of His law and by His permission. The One who creates all and owns all has all authority to determine the constitution to be followed by His creatures in His dominion. He is the One to legislate and to be obeyed whatever He may rule. Whoever disputes this is guilty of disobedience, rebellion and disbelief. It is He who defines the true concept of faith as well as the proper code of living. Those who believe in Him embrace the faith He has revealed and implement the system He has outlined. The two go hand in hand. They worship Him through offering the worship rituals and through implementing the code He has legislated, drawing no distinction between a ritual and a legal provision. Both come from God, who alone holds all sovereignty and all authority. This is the essence of the belief in Him as the only God, who has all dominion and who knows all that takes place anywhere in the heavens and the earth.

Kwa hiyo, kutekeleza sharia ya Mungu ndiko kiini cha dini ya kila nabii. Kwa kweli, ni dini ya Mungu ambayo haiwezi kuchukua umbo jingine lolote.

Hence, implementing God’s law is at the core of every prophet’s religion. Indeed, it is Divine religion which cannot take any other form.

Kwa hiyo, kauli zinakuja kwa wingi na kwa kasi katika sura hii, zikisisitiza umoja wa Mungu na kukataa aina zote za ushirikina, utatu, na kumshirikisha Mungu na washirika au kumfanyia sawa. Kauli hizo pia zinaweka wazi kabisa sifa za uungu na za kuwa mja wa Mungu (ona aya 15-17 na 72-3). Kwa kuwa Mungu ndiye Bwana pekee, Muumbaji na Mtawala, basi ni Yeye pekee anayetunga sheria na kubainisha lililo halali na lililoharamishwa. Yeye ndiye anayepaswa kutiiwa katika anachokitunga, kama vile Yeye ndiye anayepaswa kuelekezewa ibada za watu. Amefanya agano na waja wake kuhusu jambo hili. Hivyo basi, anawataka waumini wa Uislamu watimize agano lao, na anawaonya dhidi ya matokeo ya kulivunja, kama walivyofanya Waisraeli kabla yao (aya 1-2, 7-8, 12-14).

Thus, statements come thick and fast in the sūrah emphasising God’s oneness and repudiating all forms of polytheism, trinity and association of partners with God or equals to Him. Such statements also establish the characteristics of Godhead and servitude to God in absolute clarity. (See verses 15-17 and 72-3) Because God is the only Lord, Creator and Sovereign, then He is the only one who legislates and defines what is lawful and what is forbidden. He is the one to be obeyed in what He legislates in the same way as He is the one to whom people should address their worship. He has concluded a covenant with His servants to this effect. Hence, He requires believers in Islam to fulfil their covenant, and warns them against the consequences of breaching it as did the Israelites before them. (Verses 1-2, 7-8, 12-14)

Sura hii inajumuisha hukumu nyingi za kisheria katika mada mbalimbali, kama vile ni wanyama gani wanaoruhusiwa kuliwa wanapochinjwa au kuwindwa; kinachoruhusiwa au kukatazwa wakati wa ihram katika hija na ndani ya Msikiti Mtukufu wa Ka`bah; kinachoruhusiwa au kukatazwa katika ndoa; utakaso kwa ibada na swala; hukumu na utoaji wa haki; adhabu iliyowekwa kwa wizi na uasi dhidi ya serikali halali ya Kiislamu; divai na vileo, kamari, sanamu na mishale ya kubashiria; kafara ya kuvunja viapo na uwindaji wakati mtu yuko katika hali ya ihram; kuandika wasia; wanyama waliowekwa alama kwa ushirikina na kutengwa wasitumiwe na binadamu; na adhabu zilizomo katika Taurati ambazo zimeingizwa katika sheria ya Kiislamu. Hivyo, tunaona kwamba hukumu za kisheria katika sura nzima zimewasilishwa pamoja na mafundisho yanayohusu ibada, bila mpangilio wowote wa kuzitenganisha.

The sūrah includes a host of legislative rulings on a wide variety of subjects, such as which animals are lawful to eat when slaughtered or hunted; what is permissible or restricted during the period of consecration, or iĥrām, in pilgrimage and in the Sacred Mosque at the Ka`bah; what is permissible or forbidden in marriage; purification for worship and prayer; judgement and the administration of justice; mandatory punishment for theft and rebellion against a lawful Islamic government; wines and intoxicants, gambling, idols and divining arrows; atonement for breached oaths and hunting when in the state of consecration; making a will; cattle marked out by superstition and set aside from man’s use; and penal provisions in the Torah that have been incorporated in Islamic law. Thus, we see how legal provisions throughout the sūrah are presented hand in hand with teachings concerning worship, this without any separating format between them.

Sambamba na hukumu na masharti ya kisheria kama haya, tofauti kama yalivyo, tumeamriwa kumtii Mwenyezi Mungu na kuzingatia alichokiweka kuwa sheria na alichokiamuru. Pia tumekatazwa kutoa hukumu yoyote ya kuruhusu au kukataza isiyoidhinishwa na Mwenyezi Mungu. Vilevile tuna kauli kwamba Uislamu ni dini ambayo Mwenyezi Mungu ameiweka kwa jamii inayojisalimisha kwake katika mambo yake yote. Ni dini ambayo Yeye ameikamilisha ili neema yake aliyoilipa jamii ya Waislamu iwe kamilifu.

Side by side with such rulings and legal provisions, varied as they are, we are commanded to obey God and observe what He has legislated and ordered. We are also commanded not to make any verdict of permissibility or prohibition which is not sanctioned by God. We also have a statement that Islam is the faith God has laid down for the community that submit to Him in all its affairs. It is the faith He has perfected in order to make His grace bestowed on the Muslim community complete.

(Aya 2, 87, 92 na 3)

(Verses 2, 87, 92 and 3)

Sura hii haitoi kwa ujumla amri ya utii kamili kuhusu makatazo na uhalali. Badala yake, inatoa kauli iliyo wazi kabisa inayowataka watu kufanya hukumu zote kwa kuzingatia kile ambacho Mwenyezi Mungu Mwenyewe ameteremsha. Kuweka hukumu kwa msingi mwingine wowote ni sawa na kufuru, dhulma na uasi. Sura hii inajumuisha kauli nyingi zenye msimamo thabiti kuhusu jambo hili. (Aya 41-50)

The sūrah does not express in general terms the commandment of absolute obedience with respect to prohibition and permissibility. Rather, it makes an absolutely clear statement requiring people to make all judgements based on what God Himself has revealed. To place such judgement on any other basis is tantamount to disbelief, wrongdoing and transgression. The sūrah includes many decisive statements in this respect. (Verses 41-50)

Kwa hiyo suala zima linafafanuliwa kwa uwazi kabisa: kuna Mungu mmoja ambaye ndiye Muumba na Mmiliki wa kila kitu. Hivyo basi, kuna hakimu mmoja, mtunga sheria mmoja, na bwana mmoja mwenye mamlaka yote. Hili, kwa lazima, linamaanisha kwamba kuna sheria moja tu ya kisheria na njia moja tu. Matokeo ya haya yote ni kwamba kunaweza kuwa na utii na hukumu kwa mujibu wa sheria ya Mungu, ambayo ndiyo sharti la imani, au kunaweza kuwa na uasi, kutotii na hukumu kwa msingi mwingine wowote, ambayo ndiyo alama ya kufuru, dhulma na uvunjaji wa mipaka. Hii ndiyo kiini cha dini ya Kimungu, ambayo kuifuata ndiko somo la agano la Mungu pamoja na wanadamu. Ni dini ile ile iliyohubiriwa na mitume wote wa Mungu kwa jamii zote za waumini, na kwa jumuiya ya wafuasi wa Muhammad ﷺ.

Thus the whole issue is made abundantly clear: there is one God who is the Creator and the Owner of all. Hence, there is one judge, legislator and master commanding all authority. This, by necessity, means that there is only one legal code and one approach. The result of all this is that there can be either obedience and judgement in accordance with God’s law, which is the prerequisite of faith, or there can be disobedience, rebellion and judgement on some other basis, which is the mark of disbelief, wrongdoing and transgression. This is the essence of the Divine religion, the following of which is the subject matter of God’s covenant with mankind. It is the same religion preached by all God’s messengers to all believing communities and the community of Muĥammad’s followers.

Ni lazima, basi, kwamba dini ya Mwenyezi Mungu maana yake ni kwamba hukumu zote ziwe kwa mujibu wa yale ambayo Mungu ameteremsha kutoka juu mbinguni, bila kuzingatia jambo lingine lolote. Ni kwa msingi wa uhalisia huo tu ndipo mamlaka na utawala wa Mungu huonekana kufanya kazi kikamilifu, na tamko la "hakuna mungu isipokuwa Mungu" hupata utekelezaji wa vitendo.

It is, then, imperative that Divine religion means that all judgement should be in accordance with what God has revealed from on high, paying no regard to any other consideration. It is only on the basis of such reality that God’s authority and sovereignty are seen to operate fully and the declaration of “there is no deity other than God” takes practical effect.

Uhusiano wa karibu kati ya dini ya Mwenyezi Mungu na kufanya ufunuo wa Mwenyezi Mungu kuwa msingi wa hukumu zote hautokani tu na ukweli kwamba ufunuo wa Mwenyezi Mungu ni bora mno kuliko sheria na kanuni zote ambazo binadamu wanaweza kuzibuni na kuzitunga. Hii ni sababu moja tu, ingawa si kuu. Sababu kuu inapatikana katika ukweli kwamba hukumu kwa mujibu wa ufunuo wa Mwenyezi Mungu ndiyo maana ya vitendo ya kumnasibishia Mwenyezi Mungu peke yake sifa zote za uungu na kukanusha kwa wengine sifa yoyote ya uungu. Hii ndiyo maana ya Uislamu, kwa maana ya kiisimu, yaani kujisalimisha, na kwa maana ya kidini, yaani kujikabidhi kwa Mwenyezi Mungu peke yake.

The mutual association between Divine religion and making God’s revelation the basis of all judgement is not merely due to the fact that God’s revelation is infinitely better than all the laws and regulations human beings may devise and enact. This is only one, though not the main, reason for it. The main reason is found in the fact that judgement in accordance with God’s revelation is the practical meaning of attributing all Godhead to God alone and denying all others any attribute of Godhead. This is the meaning of Islam, both linguistically, i.e. submission, and religiously, i.e. self-surrender to God alone.

Haitoshi, kwa hiyo, kwamba wanadamu wakubali sheria zinazofanana na sheria ya Mwenyezi Mungu, au hata kwamba wakubali sheria ya Mwenyezi Mungu yenyewe lakini wailabel kuwa ni yao wenyewe, bila kuihusisha na Yeye na bila kuitekeleza kwa kukiri utawala Wake. Jambo muhimu hapa ni kwamba watu lazima wasijidai wenyewe mamlaka yoyote au utawala wowote isipokuwa kwa njia ya kutekeleza sheria ya Mungu na kuthibitisha mamlaka Yake duniani.

It is not sufficient, therefore, that human beings should adopt legislation similar to Divine law, or indeed that they should adopt Divine law itself but label it as their own, without attributing it to Him and implementing it in acknowledgement of His sovereignty. What is important here is that people must not claim for themselves any authority or sovereignty except in the form of implementing God’s law and establishing His authority on earth.

Ni juu ya kanuni hii ambayo hukumu iliyotolewa katika sura inategemea: "Wale wasiohukumu kwa mujibu wa yale aliyoteremsha Mwenyezi Mungu, basi hao ndio makafiri ... wadhalimu ..."

It is on this principle that the judgement made in the sūrah is based: “Those who do not judge in accordance with what God has revealed are indeed unbelievers ... wrongdoers ...

wadhalimu" (aya ya 44, 45 na 47). Hii ni kwa sababu watu wale ambao wamechukua kwa hukumu yao msingi mwingine tofauti na kile ambacho Mungu amekiteremsha, kwa kweli wanakataa msimamo wa Mungu kuwa Mungu pekee katika ulimwengu. Wanaonyesha kukataa kwao kupitia matendo na desturi zao, ingawa huenda wasikitamke kwa maneno. Hakika matendo husema kwa sauti kubwa kuliko maneno. Kwa hiyo, Qur'ani inawaelezea kuwa ni makafiri, wadhalimu na wapotovu. Hizi ni sifa zinazofaa kwa kukataa kwao uungu wa Mungu, kwani wanakataa kukubali enzi kuu ya Mungu isiyo na mipaka, na wanajidai wenyewe sifa muhimu zaidi ya uungu, yaani kutunga sheria kwa watu ambazo zinapingana na sheria ya Mungu. Dhana hii inasisitizwa mara kwa mara katika kauli kadhaa zilizo wazi katika sura hii.

transgressors”. (Verses 44, 45 and 47) This is because those people who have taken for their judgement a basis other than what God has revealed are in effect rejecting God’s position as the only God in the universe. They express their rejection through their actions and practices, even though they may not declare it verbally. Actions truly speak louder than words. Hence, the Qur’ān describes them as unbelievers, wrongdoers and as iniquitous. These are apt descriptions for their rejection of Godhead as they refuse to acknowledge God’s absolute sovereignty, and claim for themselves the most essential quality of Godhead, namely enacting legislation for people which is at variance with God’s law. This concept is repeatedly emphasised in several clear statements made in this sūrah.

Mada nyingine kuu inayopita katika sura yote ni maelezo ya asili ya jamii ya Kiislamu, nafasi yake halisi katika maisha ya mwanadamu duniani, mtazamo wake kwa maadui zake, na pia ufichuzi wa maadui hao, imani zao potofu, na njama wanazopanga dhidi ya Uislamu. Kama ilivyokuwa katika sura tatu zilizotangulia, hapa tena tunaona Qur’ani ikiiongoza jamii ya Kiislamu katika vita dhidi ya nguvu za uadui.

Another main theme running throughout the sūrah is the outline which is given of the nature of the Muslim community, its true role in human life on earth, its attitude towards its enemies, and at the same time an expose of those enemies, their deviant beliefs as also what they scheme against Islam. As it did in the previous three sūrahs, here again we see the Qur’ān leading the Muslim community in battle against hostile forces.

Kitabu kilichofunuliwa kwa jamii hii ndicho ujumbe wa mwisho ambao Mwenyezi Mungu anawatumia wanadamu. Kinathibitisha ujumbe uliotangulia katika kiini cha imani na dhana kuu ambazo ujumbe huo uliziweka wazi. Hata hivyo, kwa kuwa ni ujumbe wa mwisho wa Mwenyezi Mungu, ni maandiko ya mwisho na yenye mamlaka juu ya yote. Yanatoa toleo la mwisho la sheria ya Kiungu ambayo Mwenyezi Mungu anataka wanadamu waitekeleze kwa muda wote wa maisha ya binadamu duniani. Kila kile kinachothibitisha sheria ya zamani kinabaki kuwa sehemu ya sheria ya Mwenyezi Mungu, na kile kinachofuta sheria ya zamani hupoteza hadhi hiyo, ijapokuwa kimetajwa katika mojawapo ya vitabu vya Mwenyezi Mungu vilivyofunuliwa. "Leo nimekukamilishieni dini yenu, na nimekutimizieni neema Yangu, na nimekuridhieni Uislamu kuwa ni dini." (Aya ya 3) "Na tumekuteremshia Kitabu kwa haki, kinachothibitisha yaliyo kabla yake katika Vitabu, na kinachovilinda." (Aya ya 48)

The book that has been revealed to this community is the final message God sends to mankind. It confirms previous messages in the essence of faith and the main concepts they outline. However, since it is God’s final message, it is the final and governing text. It provides the ultimate version of the Divine law God wants mankind to implement for the whole duration of human life on earth. Whatever it endorses of past law remains part of God’s law, and whatever it abrogates loses this status, even though it is stated in one or the other of God’s revealed books. “This day I have perfected your religion for you and bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3) “And to you We have revealed the Book, setting forth the truth, confirming the Scriptures which had already been revealed before it and superseding them.” (Verse 48)

Jukumu alilopewa jamii ya Waislamu, basi, ni la kuwa mdhamini juu ya wanadamu wote: lazima iwahakikishie watu wote haki, bila kuathiriwa na hisia za urafiki au uadui, wala na matatizo yoyote ambayo wengine wanaweka njiani mwake. Kuvumilia shida na magumu ni sehemu ya kutekeleza amana yake, kama vile kukataa upotovu, matakwa ya nafsi na tamaa za watu wengine. Jamii ya Waislamu daima lazima ijitahidi kutoruhusu hata kupotoka kidogo kutoka kwenye njia yake au kanuni zake za kisheria ili kujipatia upendeleo wa mtu yeyote au kupata uungwaji mkono wa mtu yeyote. Daima lazima itafute kupata radhi za Mwenyezi Mungu na kutekeleza sheria Yake. (Aya 2, 8, na 48-9)

The role assigned to the Muslim community, then, is that of a trusteeship over mankind: it must ensure justice for all, unaffected by feelings of friendship or hostility, or by what difficulties others place in its way. To endure difficulties and hardships is part and parcel of the discharge of its trust, as is the dismissal of other people’s deviation, caprice and desire. The Muslim community must always endeavour not to allow even the slightest deviation from its course or its legal code to curry favour with, or win the support of anyone. It must always seek to win God’s pleasure and implement His law. (Verses 2, 8, and 48-9)

Matokeo ya ukweli kwamba jamii ya Waislamu ndiyo mrithi wa ujumbe wote wa Mwenyezi Mungu, mpokeaji wa ujumbe wa mwisho wa Mungu kwa wanadamu, na msimamizi wa wanadamu kwa msingi wa dini ya mwisho ni kwamba haipaswi kamwe kuwa na uhusiano wa kulindwa na kuungwa mkono na wale wanaokataa dini hii au wale wanaodhihaki wajibu wake na matendo yake ya ibada. Walinzi wake ni Mungu peke yake, Mtume wake, na waumini wa kweli. Kifungo kinachoiunda jamii hii si rangi, eneo la kijiografia wala urithi wa kitaifa; kifungo chake pekee ni cha imani, kanuni ya Mungu na ujumbe wa mwisho. (Aya 3, 51, 55, 57-8)

A consequence of the fact that the Muslim community is the heir to all Divine messages, the recipient of God’s final message to mankind and the trustee over mankind on the basis of the last religion is that it must never have a patronage relationship with those who reject this religion or those who mock its duties and acts of worship. Its patrons are only God, His Messenger, and true believers. The bond that makes this community is not its race, geographical location or national heritage; its only bond is that of faith, the Divine code and final message. (Verses 3, 51, 55, 57-8

na 105)

and 105)

Maadui wa jamii ya Waislamu ni wale wanaokataa uongozi wa Mwenyezi Mungu na kuchukua msimamo wa uadui dhidi ya mfumo ulioteremshwa na Mungu. Wao hubaki bila kutaka kuiona haki, wala hawako tayari kupunguza msimamo wao wa muda mrefu wa uadui mkali dhidi yake.

The enemies of the Muslim community are those who reject Divine guidance and take a hostile attitude towards the system revealed by God. They remain unwilling to see the truth or to moderate their long-standing attitude of hardened hostility to it.

Jumuiya ya Waislamu lazima iweze kuwatambua daima kwa msingi wa mwenendo wao wa zamani kuhusu wajumbe wa Mungu na mwenendo wao wa karibuni kuelekea Uislamu, Mjumbe wake ﷺ na wafuasi wake. (Aya 12-14, 20-6, 32, 41-3, 59-64, 68, 70-1, na 78-82)

The Muslim community must always be able to identify them on the basis of their past attitude towards God’s messengers and their recent one towards Islam, its Messenger and followers. (Verses 12-14, 20-6, 32, 41-3, 59-64, 68, 70-1, and 78-82)

Shambulio hili endelevu linalofichua maadui wa jumuiya ya Waislamu, likilenga hasa uadui wa Mayahudi na washirikina, pamoja na marejeo kadhaa kwa wanafiki na Wakristo, linatupeleka kwenye mada nyingine ambayo sūrah inaiangazia. Mada hii inaonyesha mwelekeo ambao ulikuwa hai sana katika jumuiya ya Waislamu wa Madina wakati Qur’ān ilipoteremshwa. Pia inahusu mwelekeo wa jumuiya ya Waislamu katika historia yake yote kuelekea nguvu za uadui, ambazo zinabaki zile zile katika kila zama.

This sustained attack that exposes the enemies of the Muslim community, with particular emphasis on the hostility of the Jews and idolaters and some references to the hypocrites and Christians, lead us to another theme the sūrah highlights. This theme portrays an attitude that was very much alive in the Muslim community of Madinah at the time when the Qur’ān was revealed. It also deals with the attitude of the Muslim community throughout its history towards hostile forces, which remain the same at all times.

Ni sahihi, basi swali linalofaa kuulizwa ni: sūrah hii ilishushiwa katika hatua gani ya historia ya jamii ya Waislamu huko Madinah? Riwaya kadhaa zinaonyesha kwamba sūrah hii ilishushiwa baada ya Sūrah 48, Al-Fatĥ, au Ushindi. Inajulikana vizuri kwamba Sūrah 48 ilishushiwa muda mfupi baada ya Mtume ﷺ kuhitimisha Mkataba wa Amani wa al-Ĥudaibiyah katika Mwaka wa 6 baada ya kuhama kwake kwenda Madinah. Baadhi ya riwaya hizi pia zinaonyesha kwamba sūrah yote, isipokuwa aya ya 3, ilishushiwa kwa mara moja. Aya ya 3, kwa mujibu wa riwaya hizi, ilishushiwa baadaye, wakati wa hija ya Mtume ﷺ katika Mwaka wa 10.

It is, then, pertinent to ask: at what stage in the history of the Muslim community in Madinah was this sūrah revealed? A number of reports suggest that this sūrah was revealed after Sūrah 48, Al-Fatĥ, or The Conquest. It is well known that Sūrah 48 was revealed shortly after the Prophet concluded the Peace Treaty of al-Ĥudaibiyah in Year 6 after his migration to Madinah. Some of these reports also suggest that the whole sūrah, with the exception of verse 3, was revealed on one occasion. Verse 3, according to these reports, was revealed later, during the Prophet’s pilgrimage in Year 10.

Hata hivyo, uchunguzi wa makini wa mada za sūrah hii na matukio yaliyotokea wakati wa uhai wa Mtume ﷺ unaonyesha kwamba ripoti hii si sahihi. Kwa hakika, tukio mojawapo lililotokea muda mfupi kabla ya Vita vya Badr linathibitisha bila shaka kwamba aya zinazozungumzia mwenendo wa Waisraeli kuhusu kuingia Ardhi Takatifu pamoja na Musa zilijulikana kwa Waislamu kabla ya vita hivyo, ambavyo vilifanyika mwaka wa 2 AH.

However, a careful review of this sūrah’s themes and the events that took place during the Prophet’s lifetime tends to refute this report. Indeed, one of the events that took place shortly before the Battle of Badr conclusively proves that the verses that speak about the attitude of the Israelites towards entering the Holy Land with Moses were known to the Muslims before that Battle which took place in Year 2 AH.

Kwa hakika, riwaya moja inasema kwamba Sa`d ibn Mu`ādh, na riwaya nyingine inasema kwamba al-Miqdād ibn `Amr, alinukuu mojawapo ya aya hizi, kwa kumwambia Mtume ﷺ kimoja wapo kati yao:

Indeed, one report suggests that Sa`d ibn Mu`ādh, and another report says that al- Miqdād ibn `Amr, quoted one of these verses, as one or the other said to the Prophet:

“Hatutakuambia kama walivyosema Waisraeli kwa Musa: ‘Nenda wewe na Mola wako mkapigane, sisi tutakaa hapa.’ Badala yake tunasema: ‘Nendeni nyinyi na Mola wenu mkapigane; kwa hakika sisi tutapigana pamoja nanyi.’ Zaidi ya hayo, katika kupitia mada za sura hii, ni wazi kwamba wakati aya zinazowazungumzia Mayahudi zilipoteremshwa, bado walikuwa na nafasi ya nguvu na ushawishi huko Madinah, na hili lingeweza kuwa na athari kwa jamii ya Waislamu. Hivyo ndivyo ilivyokuwa na haja ya kampeni hii ili kufichua hali halisi yao na kuzifanya njama zao zisiwe na ufanisi. Inajulikana vizuri kwamba nafasi na ushawishi wa Mayahudi huko Madinah ulishuka sana baada ya kuzingirwa na kuadhibiwa kwa kabila la Kiyahudi la Qurayẓah lililofuata Vita vya Khandaq. Mwishoni mwa kuzingirwa huko, makabila makuu matatu ya Kiyahudi ya Qaynuqā‘, al-Naḍīr na Qurayẓah yalikuwa yameondolewa kutoka Madinah. Yote haya yalitokea kabla ya kutiwa saini kwa Mkataba wa al-Ḥudaybiyah pamoja na washirikina wa Kiarabu. Hivyo basi, mkataba huo ulipoanza kutekelezwa, hapakuwa na haja ya kuwapa Mayahudi umuhimu wa kiasi hicho hata sura nzima ikatolewa kwa ajili yao.”

“We will not say to you what the Israelites said to Moses, ‘Go forth, you and your Lord, and fight. We will stay here’. Rather we say: ‘Go forth, you and your Lord, and fight; we will indeed fight with you.’” Furthermore, in reviewing the themes of the sūrah it is clear that when the verses speaking about the Jews were revealed, they still commanded a position of strength and influence in Madinah, and this could have had a bearing on the Muslim community. Hence, the need for this campaign to expose their reality and to render their scheming ineffective. It is well known that the position and influence of the Jews in Madinah was at a very low ebb after the siege and punishment of the Jewish tribe of Qurayżah that followed the Battle of the Moat. By the end of that siege, the three main Jewish tribes of Qaynuqā`, al-Nađīr and Qurayżah had been evacuated from Madinah. All this took place before the signing of the Treaty at al-Ĥudaibiyah with the Arab idolaters. Hence, once that Treaty came into effect, there was no need to give the Jews such importance whereby a whole sūrah was devoted to them.

Zaidi ya hayo, wakati wa kuishi kwa amani pamoja na Mayahudi ulikuwa umekwisha, na haukuweza kurejeshwa baada ya wao kuvunja ahadi zao mara kwa mara. Hivyo, baadhi ya aya za sura hiyo lazima zilishuka kabla ya kuhamishwa kwao. Mifano ya aya hizi ni aya ya 13 na aya ya 42.

Moreover, the time of peaceful coexistence with the Jews was over, and could not be reinstated after they had violated their pledges time after time. Hence, some verses in the sūrah must have been revealed before their evacuation. Examples of these are verses 13 and 42.

Yote haya yanaonyesha kwamba mwanzo wa sura hii na aya moja au mbili ndani yake huenda vilifunuliwa baada ya Sura ya 48, ilhali sehemu kadhaa za sura hiyo zilifunuliwa mapema zaidi. Zaidi ya hayo, aya ya 3 yenye kauli, "Leo nimekukamilishieni dini yenu, na nimekutimizieni neema yangu, na nimekuridhieni Uislamu kuwa dini," ilifunuliwa baadaye sana. Kwa hakika, kauli hii ilikuwa ya mwisho kabisa kati ya ufunuo wote wa Qur'ani, kulingana na riwaya sahihi zaidi. Hii ina maana kwamba sura hii haikuweza kufunuliwa yote kwa mara moja, kama riwaya moja inavyodai.

All this tends to indicate that the opening of the sūrah and one or two passages of it were most probably revealed after Sūrah 48, while several of its passages were revealed much earlier. Moreover, verse 3 which includes the statement, “This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you”, was revealed much later. In fact, this statement was the last of all Qur’ānic revelations, according to the most accurate reports. This means that the sūrah could not have been revealed all at once, as one report suggests.

Tunahitaji kusisitiza tena hapa yale tuliyoyasema katika Utangulizi wa Surah 2, 3 na 4.

We need to re-emphasise here what we said in the Prologues to Sūrahs 2, 3 and 4.

Wakati ukiteremshwa, Qur-aan ilikuwa ikiongoza jamii ya Waislamu katika vita vyao dhidi ya maadui wao waliokikataa na kukipinga imani yake, wakiwemo Mayahudi, washirikina na wanafiki. Wakati huo huo, na kwa mbinu hiyo hiyo, ilikuwa ikiweka dhana sahihi ya imani kwa waumini, na kuipa jamii ya Waislamu maagizo na sheria za kupanga mambo yao ya ndani.

As it was being revealed, the Qur’ān was providing leadership for the Muslim community in its battle against its enemies who rejected and opposed its faith, including the Jews, the idolaters and hypocrites. At the same time and using the same approach, it was formulating a proper concept of faith for the believers and giving the Muslim community directives and legislation for its internal organisation.

Hii yote ilifanywa kwa njia ile ile ya pamoja iliyounganishwa.

This was all done by means of the same integrated approach.

Jambo muhimu kabisa na la msingi katika kujenga muundo huu lilikuwa ni kuondoa kila mkanganyiko katika imani ya Mungu Mmoja, huku ikidhihirishwa wazi kwamba dini maana yake ni mfumo wa maisha. Pia lilikusudiwa kuonyesha kwamba kufanya ufunuo wa Mungu kuwa msingi wa hukumu zote, na kuongozwa katika mambo yote ya maisha kwa ujumbe wa Mungu, ndiyo maana halisi ya imani, na kwamba hii ndiyo Uislamu katika vitendo. Kwa hakika, bila haya yote, dhana ya upweke wa Mungu haitatimia. Kama tulivyokwishasema, maana halisi ya upweke wa Mungu ni kuhusisha uungu wote, pamoja na sifa zake za msingi, kwa Mungu peke yake. Utawala na kutunga sheria ni miongoni mwa sifa hizo, kama ilivyo pia kutekeleza ibada. Kwa hiyo, vyote hivyo lazima vihusishwe na kuelekezwa kwa Mungu peke yake. Sūrah hii inasisitiza jambo hili kwa nguvu zaidi kuliko zote.

The most basic and important aspect of building this structure was to purge the monotheistic faith of all confusion, while making it clear that religion means a system for life. It was also intended to illustrate that making God’s revelations the basis of all judgement and to be guided in all matters of life by God’s message is the true meaning of faith, and that this is Islam in practice. In fact, without all this, the concept of God’s oneness will not materialise. As we have already said, the real meaning of God’s oneness is to attribute all Godhead, with its essential qualities to God alone. Sovereignty and legislation are among these qualities, just like offering worship rituals. Hence, they must all be attributed and addressed to God alone. This sūrah emphasises this point most strongly.

Kama inavyoonekana wazi kutokana na muhtasari huu wa haraka, mada zinazojadiliwa katika sūrah hii zinahusiana kwa karibu na zile zilizojadiliwa katika sūrah tatu zilizotangulia. Hata hivyo, kila sūrah ina tabia, mbinu na mtindo wake wa kipekee. Kila moja inatofautishwa na lengo inalolidumisha, vipengele inavyoviangazia na athari inazotaka kuzipata. Hii ndiyo inayoipa kila sūrah mtindo wake wa msingi na wa kipekee.

As is clear from this quick preview, the themes discussed in this sūrah are closely related to those discussed in the previous three sūrahs. However, each sūrah has its own distinctive character, approach and style. Each is distinguished by the focus it maintains, the aspects it highlights and the effects it seeks to achieve. This gives each sūrah its own quintessential and distinctive style.

Mtindo unaotofautisha sura hii ni uamuzi wake thabiti, iwe katika hukumu inazozieleza, ambazo kwa asili zinapaswa kuwa huru kutokana na utata wa kisheria, au katika kanuni na maelekezo inayoweka. Mambo haya yanaweza kutolewa kwa mitindo tofauti katika sura nyingine.

The style that distinguishes this sūrah is its decisiveness whether in provisions it outlines, which must naturally be free of the legal ambiguity, or in the principles and directives it lays down. These may be given in different styles in other sūrahs.

Hata hivyo, katika sura hii zimetajwa kwa undani kamili na kwa lugha yenye msisitizo wa kipekee wa uamuzi.

However, in the present sūrah they are given in full detail and in a distinctively decisive phraseology.

Neno moja linapaswa kuongezwa kuhusu kauli ya Mwenyezi Mungu katika aya ya tatu ya sura hii:

A word should be added about God’s statement in the third verse of the sūrah:

"Leo nimekukamilishia dini yenu, na nimetimiza kwenu neema yangu, na nimekuridhieni Uislamu kuwa ni dini kwenu." Kauli hii inadhihirisha kwamba chanzo cha kanuni za maisha, mfumo wa kijamii na sheria inayoongoza mahusiano ya jamii ya Kiislamu na mahusiano yao na wengine, kwa wakati wote, ni kimoja. Pia inadhihirisha ukamilifu wa dini hii pamoja na maelezo yake yote ya imani, ibada na kanuni za kisheria. Hakuna kati ya hayo linaloweza kubadilishwa au kurekebishwa. Dini hii sasa imekamilika na imehitimishwa. Kurekebisha sehemu yoyote yake ni sawa na kuikataa kabisa, kwa sababu kunapingana na kauli ya Mwenyezi Mungu kuhusu ukamilifu wake. Kukanusha au kupinga jambo hilo ni kukanusha imani nzima. Kugeuka kutoka kwake na kukumbatia mfumo mwingine au kanuni nyingine ya kisheria hakuhitaji sisi kuelezea; Mwenyezi Mungu ameshaeleza kikamilifu katika sura hii. Kwa hiyo, halihitaji ufafanuzi zaidi kutoka kwetu.

“This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” This statement implies the oneness of the source from which the Muslim community receives its code of living, social system and the law that governs its relations and ties with others for all time. It also implies the completeness of this religion with all its details of belief, worship and legal code. None of these may be changed or amended. This religion is now completed and finalised. To amend any part of it is tantamount to rejecting it altogether, because it implies a contradiction of what God has stated about its perfection. To deny or contradict that is to deny the faith altogether. To turn away from it and to adopt a different system or legal code need not be described by us; it has been fully described by God in this sūrah. Hence, it needs no further elaboration from us.

Aya hii inabainisha kwa uthabiti mkubwa kwamba Uislamu ni dini na sheria kwa kila zama. Toleo hili ambalo Mwenyezi Mungu ameliridhia kuwa dini kwa Waislamu ndilo la mwisho. Ndilo imani na dini kwa zama hizo na zama zote. Hakuna haja ya dini mpya kwa kila kipindi cha wakati. Tulichonacho ni ujumbe wa mwisho, uliokamilishwa na kukamilishwa na Mwenyezi Mungu ambaye ameuridhia kuwa imani kwa wanadamu wote. Yeyote anayetaka kubadilisha, kurekebisha, kubadili, kuweka mahali pake, au kuendeleza sehemu yoyote yake, ni bora ashauriwe kutafuta kwa ajili yake imani nyingine isiyo Uislamu: "Na anayetaka dini isiyokuwa Uislamu, haitakubaliwa kwake, naye Akhera atakuwa miongoni mwa waliopotea." (Al-Imran: 85)

This verse states most decisively that Islam is a religion and a legal code for all time; that this version which God has approved as a religion for Muslims is the final one. It is the faith and the religion for that time and all time. There need not be a new religion for every period of time. What we have is a final message, completed and perfected by God who has approved it as a faith for all mankind. Whoever wants to change, amend, alter, replace, or develop any part of it is better advised to seek for himself a faith other than Islam: “He who seeks a religion other than self-surrender to God, it will not be accepted from him, and in the life to come he will be among the lost.” (3: 85)

Katiba hii ya Kimungu, inayojumuisha dhana ya imani, ibada za kiibada, na kanuni ya sheria, imekusudiwa kuongoza maisha yote ya binadamu. Inaruhusu maisha kukua na kuendelea bila haja ya kukiuka sehemu yoyote ya katiba hii au vifungu vyake vya kina. Ni kwa sababu hii imekusudiwa kuwa hivi, kwani ni ujumbe wa mwisho wa Mungu kwa wanadamu.

This Divine constitution that includes a concept of belief, worship rituals and a legal code is meant to govern all human life. It allows life to develop and progress without any need to breach any part of the constitution or its detailed provisions. It is meant to be like this, because it is God’s final message to mankind.

Katiba hii ina vipengele vyote vinavyohitajika vinavyowezesha maendeleo ya maisha bila kukiuka kanuni zake yoyote za msingi au za kina. Pia ina maana kwamba katiba imeweka masharti yanayohitajika kwa maendeleo hayo ya maisha. Tunapaswa kukumbuka kwamba Mungu alipobuni katiba hii, pamoja na maelezo yake yote, alikuwa na ufahamu kamili wa maendeleo yajayo katika maisha na mahitaji mapya na madai ya wanadamu. Kwa hiyo, Mungu anapotangaza kwamba ameikamilisha dini hii na kuikubali kuwa dini kwa wanadamu, ameifanya iweze kukidhi mahitaji yote hayo. Yeyote anayefikiri kinyume chake hampi Mungu heshima na hadhi yake stahiki.

This constitution has all the necessary elements that facilitate life’s development without breaching any of its fundamental or detailed principles. It also means that the constitution has made the necessary provisions for such life development. We must remember that as God devised this constitution, with all its details, He was fully aware of future developments in life and of the emerging needs and requirements of mankind. Hence, when God declares that He has perfected this faith and approved it as a religion for mankind, He has made it able to meet all such requirements. Whoever thinks otherwise does not give God His due respect and status.

Sasa tutaanza kuangalia kwa undani maandishi ya sura hii.

Now we will begin looking at the text of the sūrah in detail.