Sura hii ina mwanzo wa aya inayowakumbusha watu kwamba wote wana Mola mmoja na Muumba mmoja, kwamba wote wanatokana na asili moja na ni wa familia moja. Inabainisha kwamba kitengo cha ubinadamu ni mtu binafsi, na kwamba familia ndiyo kitengo cha jamii. Inasisitiza umuhimu wa kumcha Mungu na kuimarisha mafungamano ya kifamilia, ili kujenga juu ya msingi huo wajibu wote wa kutunzana na kusaidiana, pamoja na huruma ndani ya familia na ndani ya ubinadamu kwa ujumla kama kitu kimoja. Sheria na kanuni zote zilizomo katika sura hii zinazingatia wajibu wa pande mbili, yaani kumcha Mungu na kuimarisha mafungamano ya kifamilia.

This first passage of this sūrah begins with a verse which reminds people that they all have one Lord and a single Creator, that they descend from the same origin and belong to one family. It defines the unit of humanity as the individual and makes the family the unit of society. It emphasises the importance of fearing God and fostering ties of kinship in order to build on this basis all the obligations of mutual care and support, as well as compassion within the family and within humanity as a single whole. All the legislation and regulations included in this sūrah take into account the twin obligations of fearing God and of fostering ties of kinship.

Katika sehemu hii ya mwanzo wa sura, wajibu na hukumu za kisheria zinazohusu mayatima zimeainishwa, hivyo kuwapa ulinzi wale ambao kwa kawaida ni dhaifu ndani ya familia na katika jamii. Hukumu hizi zinabainisha namna mayatima na mali zao wanavyopaswa kutunzwa. Pia zinapanga jinsi urithi unavyogawanywa ndani ya familia, pamoja na hisa mbalimbali za jamaa tofauti kulingana na hali mbalimbali. Yote haya yanahusiana na kanuni ya msingi iliyotajwa katika aya hii ya mwanzo, ambayo ukumbusho wake hutolewa mwanzoni, katikati au mwishoni mwa aya nyingine. Mkazo uko katika uhusiano wa kanuni hizi na hukumu hizi za kisheria na Yule anayezitunga, Bwana Mtukufu Ambaye peke yake ana haki ya kutunga sheria.

In this opening passage of the sūrah, the duties and legal provisions concerning orphans are outlined, thus providing protection for those who are normally weak within both the family and society. These provisions define the way in which orphans and their property should be looked after. They also regulate how inheritance takes place within the family and the various shares of different relatives according to a whole range of situations. All this relates to the fundamental principle stated in this opening verse, reminders of which are given at the beginning, middle or end of other verses. The emphasis being on the relationship between these regulations and legal provisions and the One who enacts them, the Supreme Lord Who alone has the right to legislate.

Enyi watu, mcheni Mola wenu aliyewaumba kutoka nafsi moja, na kutoka humo akamuumba mwenzi wake, na kutoka kwa hao wawili akaeneza wanaume wengi na wanawake. Mcheni Mungu, ambaye kwa jina lake mnaombeana, na mzingatie undugu wenu wa damu.

Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women. Fear God, in whose name you appeal to one another, and be mindful of your ties of kinship.

Hakika, Mwenyezi Mungu daima yuko akikutazama. (Aya 1)

Indeed, God is ever watching over you. (Verse 1)

Hotuba hii inaelekezwa kwa wanadamu wote, katika sifa yao ya msingi ya kibinadamu, ili wote wamrudie Mola wao aliyewaumba "kutoka nafsi moja". Kutokana na nafsi hiyo hiyo, akaumba pia mwenzi wake, "na kutoka kwa hao wawili akaeneza wanaume wengi na wanawake." (Aya ya 1)

This address is made to mankind, in their basic human quality, so that they may all turn to their Lord who has created them “from a single soul”. He further created from this single soul its mate, “and from the two of them spread abroad so many men and women.” (Verse 1)

Ukweli huu rahisi na wa msingi una uzito mkubwa sana na una maana kubwa katika mawazo ya binadamu. Kama watu wangekuwa wakizingatia kwa kweli ukweli huu, ungeleta mabadiliko makubwa katika maisha yao, ukiwasaidia kutoka katika hali ya ujinga kwenda katika hali ya akili na busara, ambapo wangeweza kupokea mwongozo sahihi na kuikubali imani ya kweli. Hivyo wangeweza kujenga ustaarabu wa kweli unaostahili mwanadamu, kiumbe anayemkiri Mungu kuwa Bwana wake na Muumba wake.

These simple and basic facts are very profound, having much weight in human considerations. Had people been truly mindful of these facts, it would have brought about great changes in their lives, helping them to move from their state of ignorance to a state of intelligence, whereby they would be able to receive proper guidance and accept the true faith. They would, thus, have been able to build a true civilisation worthy of man, the creature who acknowledges God as his Lord and Creator.

Ukweli huu unafungua wigo mpana sana wa kutafakari. Kwanza, unatukumbusha asili yetu, na kwamba sisi ni wa Muumba wetu aliyetuweka juu ya ardhi hii. Watu mara nyingi hawakumbuki ukweli huu, husahau kila kitu na, kwa sababu hiyo, hawawezi kuweka chochote katika maisha yao juu ya msingi imara.

These facts open up a very wide scope for us to reflect upon. Firstly, they remind us of our origins, and of the fact that we belong to our Creator who has established us on this earth. People are often oblivious to this fact, forget everything and, consequently, cannot establish anything in their lives on a sound basis.

Ufunguzi huu wenye nguvu wa sura unafuatiwa na muhtasari wa msingi ambao mfumo wa kijamii wa Kiislamu umejengwa juu yake: ushirikiano wa pamoja ndani ya familia na jamii, kuwajali wanyonge na walio hatarini, ulinzi na heshima kwa wanawake, kutunza mali ya jamii, na ugawaji wa urithi miongoni mwa warithi kwa mujibu wa mfumo unaohakikisha haki kwa mtu binafsi na ustawi kwa jamii.

This powerful opening to the sūrah is followed with an outline of the foundation upon which the Islamic social system is built: mutual co-operation within the family and the community, care for the weak and vulnerable, protection and honour for women, looking after the property of the community, and the distribution of inheritance among heirs according to a system which ensures justice to individuals and prosperity to the community.

Hapa walezi wa mayatima wameamriwa kuwakabidhi mali yao yote watakapofikia umri unaohusishwa na akili timamu. Zaidi ya hayo, wameamriwa kutowaoa mayatima wa kike walio chini ya umri ambao wako chini ya uangalizi wao kwa lengo la kujipatia mali zao. Kwa wale wenye akili dhaifu ambao, inahofiwa, watatumia vibaya mali yao mara itakapokabidhiwa kwao, hawapaswi kupewa mali yao, kwa sababu kwa hakika mali hiyo ni ya jamii ambayo ina maslahi nayo.

Guardians of orphans are commanded here to hand over to them all their property when they have attained the age associated with sound judgement. Moreover, they are commanded not to marry under-age orphan girls who are in their charge in the hope of absorbing their wealth. As for the weak-minded who, it is feared, will squander their wealth once it is given to them, they should not be handed their property, because it, in fact, belongs to the community which has an interest in it.

Kwa hiyo, haipaswi kukabidhiwa kwa yeyote ambaye anaweza kuitumia vibaya. Wanaume pia wameamriwa kudumisha haki na usawa katika mwenendo wao kwa wanawake kwa ujumla.

Hence, it should not he given up to anyone who may use it improperly. Men are also ordered to maintain justice and fairness in their treatment of women generally.

Wape mayatima mali yao. Msibadilishe vitu vibaya vya kwenu badala ya vyao vizuri, wala msiyale mali yao pamoja na mali yenu. Hakika hiyo ni dhambi kubwa. (Aya ya 2) Na ikiwa mnaogopa kwamba hamtawatendea haki mayatima, basi oeni wanawake mnaowapenda, wawili au watatu au wanne. Lakini ikiwa mnaogopa kwamba hamtaweza kuwatendea kwa haki, basi oeni mmoja tu, au wale ambao mikono yenu ya kulia imewamiliki. Hiyo ndiyo njia iliyo karibu zaidi ya kutokukosea. (Aya ya 3) Wapeni wanawake mahari yao kama zawadi ya hiari. Lakini wakiwa kwa hiari yao wenyewe watakupeni sehemu yake, basi mnaweza kuichukua kwa furaha.

Give the orphans their property. Do not substitute bad things of your own for their good things, and do not absorb their wealth into your own wealth. That is surely a great crime. (Verse 2) If you fear that you may not deal fairly by the orphans, you may many of other women as may be agreeable to you, two or three or four. But if you fear that you will not be able to maintain fairness between them, then marry only one, or those whom your right hands possess. That makes it more likely that you will not do injustice. (Verse 3) Give women their dower as a free gift; but if they, of their own accord, choose to give up to you a part of it, then you may take it with pleasure.

`Urwah ibn al-Zubair, mwanazuoni wa kizazi kilichofuata kile cha Maswahaba wa Mtume ﷺ, anasimulia kwamba siku moja alimuuliza `Ā’ishah, mke wa Mtume ﷺ, kuhusu aya hii inayosema: {Na mkihofia kwamba hamtaweza kufanya uadilifu kati ya mayatima, basi oeni mnaowapenda miongoni mwa wanawake, wawili, watatu, au wanne. Lakini mkihofia kwamba hamtaweza kufanya uadilifu, basi oeni mmoja, au walichomiliki mikono yenu ya kulia. Hilo ndilo karibu zaidi ili msifanye dhulma.} (Sura An-Nisaa, aya ya 3). Yeye akasema: "Mpwa wangu, hii inahusu msichana yatima anayelelewa na mlezi wake, naye ni mshirika wake katika mali yake.

`Urwah ibn al-Zubair, a scholar from the generation following that of the Prophet’s Companions, relates that he once asked `Ā’ishah, the Prophet’s wife, about this verse which states: “But if you fear that you will not be able to maintain fairness between them, then marry only one, or those whom your right hands possess. That makes it more likely that you will not do injustice.” (Verse 3) She said: “Nephew, this refers to an orphan girl being brought up by her guardian and she is his partner in his property.

Anavutiwa naye kwa sababu ya mali yake na uzuri wake, na anatamani kumwoa bila kumtendea haki katika mahari yake, na bila kumpa kile ambacho mtu mwingine angempa. Kwa hiyo, kwa msingi wa aya hii, watu hawaruhusiwi kuwaoa mayatima hao isipokuwa wawatendee kwa haki na wawape mahari ya juu kabisa ambayo wasichana wa hadhi yao wangepewa. Pia wameamriwa waoe wanawake wengine badala yao. `Urwah pia anapokea kutoka kwa `Ā'ishah kwamba Maswahaba wa Mtume ﷺ walitaka hukumu yake kuhusu suala zima baada ya aya hii kuteremshwa. Kama jibu na msaada, aya nyingine ya sura hii iliteremshwa: "Wanakuomba hukumu kuhusu wanawake. Sema: Mwenyezi Mungu Mwenyewe anakupeni hukumu zake kuhusu wao, pamoja na yale yanayosomwa kwenu katika Kitabu hiki kuhusu mayatima wanawake ambao hamuwapi yale waliyopangiwa, na mnapenda kuwaoa; ..." (Aya ya 127) `Ā'ishah anaendelea kusema: "Kauli ya Mwenyezi Mungu katika aya hii nyingine, yaani 'na ambao mnapenda kuwaoa', inarejelea kusita kwao kuwaoa mayatima wasichana pale wanapokuwa hawana mali wala uzuri. Kwa hiyo, wanaambiwa kwamba hawapaswi kuwaoa mayatima hao wasichana ambao wanavutiwa nao kwa sababu ya mali yao na uzuri wao isipokuwa wawatendee kwa haki. Hii ni kwa sababu hawafikirii kuwaoa pale wanapokosa mali na uzuri." (Imepokewa na al-Bukhārī.)

He is attracted to her because of her property and beauty, and he wishes to marry her without being fair to her in her dower and without giving her what someone else would have given. People are therefore not allowed, on the basis of this verse, to marry those orphans unless they treat them fairly and give them the maximum dower girls in their station would have had. They are further ordered to marry other women instead.” `Urwah also relates on the authority of `Ā’ishah that the Prophet’s Companions sought his ruling on the whole question after this verse was revealed. By way of answer and assistance, another verse of this sūrah was revealed: “They ask you for rulings concerning women. Say, God [Himself] gives you His rulings concerning them, as well as what is conveyed to you through this Book about orphan women whom you deny what has been assigned to them, and you are disinclined to marry them; ...” (Verse 127) `Ā’ishah further says: “God’s statement in this other verse, i.e. ‘and whom you are disinclined to marry’, refers to their reluctance to marry orphan girls when they are neither wealthy nor beautiful. They are, therefore, told that they must not marry those orphan girls to whom they are attracted because of their wealth and beauty unless they are fair to them. This is due to the fact that they do not consider marrying them when they lack wealth and beauty.” (Related by al-Bukhārī.)

Uislamu ni mfumo wa vitendo na chanya wa maisha ya binadamu, unaolingana na maumbile ya binadamu na katiba yake, mahitaji yake, mahitaji yake ya lazima na mabadiliko ya hali zake katika kila nyanja na kila kizazi. Ni mfumo unaomshughulikia binadamu jinsi alivyo, na katika hali aliyomo, ukimwinua hadi viwango ambavyo asingeweza kuvifikia vinginevyo, bila kwa namna yoyote kukataa matamanio yake ya asili au kukandamiza maumbile yake au kupuuza mahitaji yake ya kimaisha. Zaidi ya hayo, Uislamu unamkaribia binadamu kwa upole. Hautumii kusukuma kwa nguvu au kiholela ili kumlazimisha aende upande unaoutaka.

Islam is a practical and positive system for human life, which is consistent with human nature and with man’s constitution, needs, requirements and changing circumstances in all areas and all generations. It is a system which deals with man as he is, and in the situation it finds him in, elevating him to heights he can never otherwise achieve, without in any way denouncing his natural desires or suppressing his nature or overlooking his practical needs. Moreover, Islam approaches man gently. It does not resort to violent or arbitrary pushing to force him to move in the direction it wants.

Uislamu hauibui roho ya udanganyifu tupu, wala nadharia za ndoto zinazogongana na asili ya binadamu na mahitaji ya maisha yake ya kila siku. Ni mfumo unaojali maadili ya binadamu na usafi wa jamii. Hauruhusu hali yoyote iwepo ikiwa inaweza kusababisha kudhoofika kwa maadili na kuharibika kwa jamii. Unafanya kazi kuunda mpangilio wa kijamii unaokuza maadili na usafi wa jamii, kwa juhudi ndogo kabisa kwa upande wa mtu binafsi na wa jamii.

Islam does not raise the spectre of hollow idealism, or dreamy theorisation that clashes with man’s nature and the needs of his practical life. It is a system that cares about man’s morality and the purity of society. It does not allow a situation to exist if this is likely to lead to the weakening of moral values and the corruption of society. It works for the creation of a social order that promotes moral values and the purity of society with minimum effort on the parts of both the individual and society.

Tunapotazama swali la mitala, ni lazima tuweke akilini sifa hizi muhimu za mfumo wa Kiislamu. Kwanza, tunaona kwamba katika jamii mbalimbali, zilizopita na za sasa, kumekuwa na hali nyingi za kivitendo ambapo idadi ya wanawake wa umri wa kuolewa inazidi idadi ya wanaume wanaoweza kuoa. Katika historia hakuna kumbukumbu kwamba kutokuwepo kwa usawa huu, ambao unaweza kuathiri jamii fulani, kumewahi kuzidi uwiano wa wanne kwa mmoja. Daima kiko ndani ya kikomo hicho. Je, tunashughulikiaje usawa huu usio sawa unaotokea mara kwa mara kwa uwiano tofauti na katika jamii tofauti, na ambao hauwezi kupuuzwa? Je, tunainua mabega tu na hatufanyi chochote? Je, tunauacha bila matibabu hadi utulie kulingana na hali yoyote itakayotokea?

Tumeshaliweka mkazo unaostahili kwenye sharti ambalo Qur'ani imeliweka kwa ruhusa ya kuoa zaidi ya mke mmoja, yaani, kutendewa haki. Mwanamume anapoogopa kwamba huenda asiweze kutimiza sharti hilo, aya ya Qur'ani inaweka chaguo fulani zilizo wazi kwake: "Na ikiwa mnaogopa kwamba hamtaweza kutendea haki (wake hao), basi oeni mmoja, au wale ambao mikono yenu ya kulia inamiliki." (Aya ya 3) Hii ina maana kwamba pale ambapo haki haiwezi kudumishwa, ndoa inapaswa kubaki kwa mke mmoja tu. Chaguo jingine linalogusiwa na msemo "wale ambao mikono yenu ya kulia inamiliki" linarejelea wanawake waliofanywa watumwa. Kauli hii imetolewa kwa maneno ya jumla, bila kubainisha ndoa rasmi. Tulishazungumzia swali la jumla la utumwa tulipojadili aya husika katika Sura ya 2, Al-Baqarah (Ng'ombe). Ni vyema hapa kuongeza maelezo mafupi yanayohusiana na aya hii.

So far we have given due importance to the condition attached by the Qur’ān to the concession to marry more than one wife, namely, fair treatment. When a man fears that he may not be able to abide by that condition, the Qur’ānic verse stipulates certain options that are open to him: “If you fear that you will not be able to maintain fairness between them, then marry only one, or those whom your right hands possess.” (Verse 3) This means that where fairness cannot be maintained, marriage should be confined to just one wife. The other alternative touched upon by the phrase “those whom your right hands possess” refers to women who are slaves. The statement is expressed in general terms, without specifying formal marriage. We have already spoken about the general question of slavery when we discussed the relevant verses in Sūrah 2, The Cow, or Al-Baqarah. It is pertinent to add here some brief remarks in connection with the present verse.

Mwanamke mtumwa anapoolewa, hurejeshewa utu wake. Ndoa kama hiyo humstahilisha yeye pamoja na watoto atakaozaa kwa bwana wake kupata uhuru, hata kama bwana wake hamwachilii huru kwa kweli anapomwoa. Siku anapojifungua, anapandishwa hadhi na kuwa "mama wa mtoto". Bwana wake hana tena haki ya kumuuza, na yeye ni huru atakapofariki bwana wake. Mtoto wake ni huru tangu kuzaliwa.

When a slave woman is married, she regains her human dignity. Such a marriage qualifies her and any offspring by her master for freedom, even if he does not actually set her free when he marries her. On the day when she gives birth, she is elevated to the status of “the child’s mother”. Her master no longer has any right to sell her, and she is free on his death. Her child is free from birth.

Masharti kama hayo hayo yanatumika ikiwa bwana wake atamuunganisha nafsi yake bila ndoa. Atakapojifungua, atapata hadhi ya "mama wa mtoto" na hatouzwa.

Similar conditions apply if her master joins her to himself without marriage. When she gives birth, she gains the status of “the child’s mother” and she cannot be sold.

Baada ya kumaliza sehemu hii ya mjadala kuhusu ndoa na mayatima wa kike na wanawake wengine, sura inarudi tena kwenye mada ya urithi wa mayatima. Inatoa sheria za kina kuhusu kukabidhi mali zao kwao, baada ya kuwa imeitaja kwa ufupi katika aya ya pili.

Having finished with this aspect of the discussion of marriage with orphan girls and other women, the sūrah again picks up the subject of orphans’ inheritance. It provides detailed legislation concerning the handing over of their monies to them, having briefly referred to this in the second verse.

Ingawa mali hii ni ya mayatima, kimsingi bado ni mali ya jamii aliyopewa na Mungu ili jamii itumie kwa namna bora zaidi. Kwa hiyo, ni jamii ndiyo mmiliki mkuu wa mali kwa ujumla.

Although this property belongs to orphans, it remains, in essence, the property of the community given by God so that the community may make its best use of it. It is the community, therefore, which is the primary owner of property in general.

Watu binafsi, wakiwemo mayatima na wale waliowaachia mali hii baada ya kufa kwao, wana jukumu la kuisimamia ili waweze kuiwekeza na kunufaika nayo, na kutoa manufaa kwa jamii kwa ujumla. Wanaweza kutekeleza jukumu hili mradi wawe na uwezo wa kuonyesha busara ya kutosha. Umiliki wa mtu binafsi, pamoja na haki zake zote na vikwazo vyake, unajengwa juu ya kanuni hii. Mayatima walio na mali, lakini wenye akili dhaifu na wasioweza kuisimamia mali yao kwa busara, hawapewi mamlaka juu yake. Ingawa haki zao za umiliki zinabaki kamili na haziwezi kuondolewa kwao, hawaruhusiwi kuisimamia mali yao. Kama tulivyosema, mali hiyo ni ya jamii. Kwa hiyo, mtu anayeweza kuisimamia miongoni mwa wanajamii hupewa jukumu hilo, kwa kuzingatia kiwango chake cha undugu na yatima huyo. Hivyo, kanuni ya kutunzana kwa upendo ndani ya familia, ambayo ndiyo msingi wa kujali kwa jumla ndani ya familia kubwa ya jamii, inatimizwa. Walio na akili dhaifu, hata hivyo, wanayo haki ya matunzo ya kutosha na mavazi kutokana na mali yao, pamoja na haki ya kutendewa kwa wema: "Wala msiwape wasio akili timamu mali yenu ambayo Mwenyezi Mungu amewafanyia kuwa ni riziki ya kusimamia. Lakini wapeni riziki na mavazi kutokana nayo, na waambieni maneno mazuri." (Aya ya 5)

Individuals, including orphans and those who have left them this property upon their death, are in charge of it so that they may invest and benefit by it and provide benefit to the community at large. They may undertake this task as long as they are able to prove sound judgement. Individual ownership, with all its rights and restrictions, is based on this principle. Orphans who have property, but who are feeble minded and unable to look after their property wisely, are not given control over it. Although their rights of ownership remain intact and cannot be taken away from them, they are not allowed to administer their property. It belongs, as we have said, to the community. Hence, someone who is able to administer it from the ranks of the community is given charge of it, taking into consideration his degree of kinship to the orphan. Thus, the principle of mutual care within the family, which is the basis of general care within the greater family of the society, is fulfilled. The feeble-minded, however, enjoy the rights of adequate maintenance and clothing out of their property, as well as the right to be treated kindly: “Do not give to the feeble- minded your wealth which God has assigned to you in trust. Make provisions for them and clothe them out of it, and speak to them in a kindly way.” (Verse 5)

Wanaume watakuwa na sehemu katika kile walichoacha wazazi na jamaa, na wanawake watakuwa na sehemu katika kile walichoacha wazazi na jamaa; kiwe kidogo au kingi. Ni sehemu iliyopangwa.

Men shall have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind; whether it be little or much. It is an apportioned share. (Verse 7)

Katika siku za jāhiliyyah, yaani ujinga, katika Uarabuni kabla ya Uislamu, hakuna sehemu ya urithi iliyotolewa kwa wanawake, na kidogo, kama ilitolewa kabisa, ilitolewa kwa watoto wa kiume wadogo. Sababu ni kwamba hakuna kundi kati ya hayo mawili lingeweza kupigana dhidi ya mvamizi yeyote. Sheria ya Mungu, kwa upande mwingine, iliufanya urithi kuwa haki ya jamaa wote, kulingana na ukaribu wao wa undugu na sehemu zao, ambazo zitafafanuliwa baadaye. Msimamo wa Uislamu ni kwamba wanafamilia wanapaswa kusaidiana na kutunzana. Kila mtu anatakiwa kuwatunza jamaa zake wanapokuwa na uhitaji, na kushiriki wajibu wao wa kulipa fidia pale wanaposababisha kifo, au kuwajeruhi au kuwadhuru wengine kimwili. Kwa hiyo, ni haki kabisa kwamba jamaa warithiane wanapoacha mali, kulingana na undugu wao. Hili linatekeleza kanuni isemayo: "faida inalingana na wajibu". Uislamu ni mfumo kamili na wenye mshikamano kamili. Hili linaonekana wazi zaidi katika mgawanyo wa haki na wajibu.

In the days of jāhiliyyah, or ignorance, in pre-Islamic Arabia, no share of inheritance was given to females, and little, if any, was given to young boys. The reason being that neither group could fight against any aggressor. God’s law, on the other hand, made inheritance due to all kinsfolk, according to their degree of kinship and their shares, which will be detailed later. It is the view of Islam that members of the same family should help and look after one another. Everyone is required to look after his relatives when they are in need, and to share their liability in paying compensation in cases of causing death to or inflicting injury or bodily harm on others. Hence, it is only right that relatives should inherit each other, when they leave behind some property, according to their respective kinship. This gives practical effect to the rule that: “gain is commensurate with liability”. Islam is a complete and perfectly coherent system. This is reflected most clearly in the distribution of rights and obligations.

Hii ndiyo kanuni ya jumla ya urithi. Baadhi ya watu wanaweza kuhoji dhana ya urithi, lakini hilo huonyesha tu ukosefu wao wa adabu kwa Mungu, kutojua kwao tabia ya binadamu na mahitaji ya maisha ya kila siku.

This is the general rule of inheritance. Some people may question the concept of inheritance, but this only betrays their rudeness towards God, their ignorance of human nature and the requirements of practical life.

Kabla ya kubainisha sehemu za urithi zinazostahili, sura inatoa onyo jingine dhidi ya kujitwalia mali ya mayatima. Jinsi onyo hili linavyotolewa haiwezi kukosa kuathiri sana nyoyo za watu. Linafanya hivyo kwa kuchochea hisia za upendo, huruma kwa watoto wa mtu mwenyewe, hofu ya wazazi kwa ajili yao wanapokuwa wachanga na dhaifu, na vilevile hofu ya Mungu ambaye anaangalia matendo yetu yote. Pia linaamsha hofu kwa usalama wa mtu katika maisha ya Akhera. Hofu ya kuungua motoni imeelezwa hapa kwa taswira hai na yenye nguvu sana: "Na waogope wale ambao, lau wangeliacha nyuma watoto dhaifu, wangeogopa kwa ajili yao. Basi na wamche Mungu, na wasema maneno ya haki."

Before defining the respective shares of inheritance which are due, the sūrah gives another warning against absorbing orphans’ property. The way the warning is delivered cannot fail to have a strong effect on people’s hearts. It does this by stimulating feelings of love, of compassion for one’s own children, of parental fear for them when they are young and weak, and similarly of fear of God who watches over all our actions. It also arouses fear for one’s safety in the life to come. The fear of burning in the fire is portrayed here in a very vivid and powerful scene: “Let those who, if they themselves had to leave behind weak offspring, would feel fear on their account, be afraid (to wrong the orphans in their charge), let them fear God and speak in a just manner.

Hakika wale wanaokula mali ya mayatima kwa dhuluma, hawali chochote isipokuwa moto tumboni mwao. Nao watatumbukizwa katika moto mkali.” (Aya 9-10)

Those who devour the property of orphans unjustly, only swallow fire into their bellies. They will be made to endure a blazing fire.” (Verses 9-10)

Aya ya kwanza inagusa mioyo ya wazazi, ikieleza hofu ya kawaida ya wazazi kuhusu kinachoweza kuwapata watoto wao. Wanaambiwa wafikirie watoto wao wenyewe, dhaifu, wasio na ulinzi, wameachwa peke yao bila mtu wa kuwalinda au kuwahurumia. Wakifikiria watoto wao wenyewe katika hali hiyo, hakika watawahurumia mayatima walio chini ya uangalizi wao. Hawawezi kujua kama watoto wao wenyewe wangewekwa chini ya uangalizi wa wengine, kama vile wao walivyo na jukumu la kuwatunza mayatima. Zaidi ya hayo, wanakumbushwa kwamba wanapaswa kumcha Mungu katika mwenendo wao kwa wale walio chini ya uangalizi wao. Hili ni ili Mungu awapatie watoto wao watu wanaomcha Yeye katika jinsi wanavyowatendea mayatima hao, na kwamba wawe na huruma na kuwatunza vizuri. Pia wanaambiwa wawasemeshe mayatima kwa haki.

The first verse touches on parental heartstrings, describing typical parental fear for what may happen to their offspring. They are made to imagine their children, weak, defenceless, left alone with no one to protect or have mercy on them. If they think of their own children in this position, they are bound to sympathise with orphans in their own charge. They cannot know whether their own children would be placed in the care of others, in the same way as they are in charge of orphans. It is further impressed on them that they should fear God in their dealings with those in their charge. This so that God will provide their own children with people who fear Him in the way they deal with such orphans and that they be compassionate and take good care of them. They are also told to speak justly to orphans.

Mwenyezi Mungu anakuusieni kuhusu watoto wenu: Mwanaume atapata sehemu sawa na ya wanawake wawili. Ikiwa ni wanawake zaidi ya wawili, watapata theluthi mbili ya kile [wazazi wao] walichokiacha; na ikiwa ni mmoja tu, atapata nusu yake. Kwa upande wa wazazi wa marehemu, kila mmoja wao atapata sehemu ya sita ya alichokiacha, endapo marehemu atakuwa na mtoto; lakini ikiwa hana watoto, na wazazi wake ndio warithi wake, basi mama yake atapata theluthi moja; na ikiwa ana ndugu, wa kiume au wa kike, mama yake atapata sehemu ya sita baada ya (kutoa) wasia wowote alioutoa, au deni lolote ambalo halijalipwa. Kuhusu wazazi wenu na watoto wenu, hamjui ni yupi kati yao aliye na manufaa zaidi kwenu. Hii basi ni amri kutoka kwa Mwenyezi Mungu. Hakika Mwenyezi Mungu ni Mjuzi, Mwenye hekima. (Aya ya 11)

God has this to enjoin on you with regard to your children: The male shall have a share equal to that of two females. If there are more than two women, they shall have two-thirds of what [their parents] leave behind; and if there is only one, she shall have one-half of it. As for the parents [of the deceased], each of them shall have one sixth of what he leaves behind, in the event of his having a child; but if he leaves no children, and his parents be his heirs, then his mother shall have one-third; and if he has brothers and sisters, his mother shall have one-sixth after (deducting) any bequest he may have made, or any outstanding debt. With regard to your parents and your children, you do not know which of them is of more benefit to you. This is, therefore, an ordinance from God. God is All-Knowing, Wise. (Verse 11)

Katika hatua hii, sura inaeleza mfumo wa Kiislamu wa urithi. Inaanza kwa amri, iliyotolewa kwa namna ya pendekezo kali, kutoka kwa Mungu kwa wazazi, ya kudumisha uadilifu miongoni mwa watoto wao. Amri hii inaonyesha kwamba Mungu, asiye na mipaka katika utukufu wake, ni mwenye huruma zaidi, mwadilifu zaidi na mwenye rehema zaidi kuliko wazazi walivyo kwa watoto wao wenyewe.

At this point, the sūrah explains the Islamic system of inheritance. It starts with an order, made in the form of a strong recommendation, made by God to parents, to maintain justice among their children. This order shows that God, limitless is He in His glory, is kinder, fairer and more merciful than parents are to their own children.

Inaonyesha pia kwamba mfumo mzima wa urithi umewekwa na Mwenyezi Mungu, ambaye ametoa hukumu yake juu ya kila jambo linalohusu wazazi na watoto, au linaloweza kutokea miongoni mwa jamaa. Watu hawana chaguo ila kupokea amri zake kutoka Kwake na kutekeleza hukumu Zake. Hii ndiyo dhana sahihi ya dini ambayo sūrah hii, kwa ukamilifu wake, inalenga kuieleza kwa namna iliyo wazi kabisa.

It also shows that the whole system of inheritance has been laid down by God, who has given His verdict on every issue concerning parents and children, or that may come up among relatives. People have no choice but to receive their orders from Him and to implement His rulings. This is the proper concept of religion which the sūrah, in its entirety, seeks to explain in the clearest of terms.

Mgawanyo huanza na hisa za watoto wanapoyarithi mali ya wazazi wao: "Ikiwa wao ni wanawake zaidi ya wawili, watakuwa na theluthi mbili ya kile [wazazi wao] waliloacha; na ikiwa yupo mmoja tu, atakuwa na nusu yake." Ikiwa marehemu hana watoto wa kiume, lakini ana binti wawili au zaidi, binti zake hugawana sawasawa theluthi mbili ya mali yake. Ikiwa ameacha binti mmoja tu, yeye hurithi nusu ya mali yake. Mabaki hukwenda kwa jamaa zake wa karibu upande wa baba yake, yaani baba yake, babu yake au kaka yake, au kaka yake wa baba mmoja, au mjomba wake upande wa baba, au watoto wa babu yake.

The division begins with the shares of offspring when they inherit from their parents: “If there are more than two women, they shall have two-thirds of what [their parents] leave behind; and if there is only one, she shall have one-half of it.” If the deceased has no male issue, but has two or more daughters, his daughters share equally two- thirds of his estate. If he leaves behind only one daughter, she inherits half of his estate. The remainder goes to his nearest of kin on his father’s side, i.e. to his father, grandfather or brother, or to his half-brother on his father’s side or to his paternal uncle or the children of his grandfather.

Aya ya Qur'ani inasema: "Ikiwa wako wanawake zaidi ya wawili, watapata theluthi mbili ya kile [wazazi wao] waliloacha." Kauli hii inagawa theluthi mbili pale marehemu anapoacha binti zaidi ya wawili. Sehemu hiyo hiyo ya theluthi mbili hutolewa pia pale marehemu ana binti wawili tu, kwa msingi wa Sunnah pamoja na kufananishwa na sehemu anayopewa dada wawili katika aya ya mwisho ya sura hii. Kuhusu Sunnah, Abū Dāwūd, al-Tirmidhī na Ibn Mājah wanapokea, kwa mapokezi ya Jābir, kwamba mjane wa Sa`d ibn al-Rabī` alimwendea Mtume ﷺ akisema: "Ewe Mjumbe wa Mungu, hawa ni binti wawili wa Sa`d ambaye baba yao aliuawa shahidi katika Vita vya Uhud ambavyo alipigana pamoja nawe. Ami yao amechukua mali yao na kuwaachia chochote. Hawawezi kutarajia kuolewa isipokuwa wawe na mali." Mtume ﷺ akasema: "Mungu atatoa hukumu yake katika jambo hili." Kisha ikateremshwa aya inayoeleza mafungu ya urithi. Mtume ﷺ alimtumia ujumbe ami yao, akisema: "Wape binti wawili wa Sa`d theluthi mbili, na mama yao humwachia theluthi moja ya nane, nawe chukua kilichobaki." Hii basi ndiyo hukumu ya Mtume ﷺ inayowapa binti wawili theluthi mbili. Inaonyesha kwamba marehemu anapoacha binti wawili au zaidi lakini bila watoto wa kiume, binti zake hugawana theluthi mbili ya mali yake.

The Qur’ānic verse states: “If there are more than two women, they shall have two-thirds of what [their parents] leave behind.” This statement apportions two-thirds if the deceased leaves behind more than two daughters. The same portion of two-thirds is given when the deceased has only two daughters on the basis of the Sunnah as well as the analogy with the share given to two sisters in the final verse of this sūrah. As for the Sunnah, Abū Dāwūd, al-Tirmidhī and Ibn Mājah relate, on the authority of Jābir, that the widow of Sa`d ibn al-Rabī` came to the Prophet, saying: “Messenger of God, these are the two daughters of Sa`d whose father fell a martyr in the Battle of Uĥud in which he fought with you. Their uncle has taken their money and left them nothing. They cannot hope to get married unless they have money.” The Prophet said: “God will give His judgement in this case.” Then the verse that outlines shares of inheritance was revealed. The Prophet sent a message to their uncle, saying: “Give Sa`d’s two daughters two-thirds and their mother one-eighth and you take the remainder.” This, then, is the Prophet’s judgement which gives two-thirds to two daughters. It shows that when the deceased leaves two or more daughters but no sons behind, his daughters share two-thirds of his property.

Hizi ni mipaka iliyowekwa na Mwenyezi Mungu. Yeyote anayemtii Mwenyezi Mungu na Mtume Wake, Yeye atamwingiza katika mabustani yanayopita mito chini yake, humo watadumu milele. Huo ndio ushindi mkubwa kabisa. Lakini yeyote anayemwasi Mwenyezi Mungu na Mtume Wake, na kuvuka mipaka Yake, Yeye atamtia motoni, humo atadumu milele; na adhabu ya fedheha inamngojea. (Aya 13-14)

These are the bounds set by God. Whoever obeys God and His Messenger, him will He admit into gardens through which running waters flow, there to dwell forever. That is the supreme triumph. But whoever disobeys God and His Messenger, and transgresses His bounds, him will He commit to the fire, there to abide forever; and shameful torment awaits him. (Verses 13-14)

Aya hizi mbili zinatumika kama msisitizo zaidi wa kanuni ya msingi ya Uislamu inayoweka wazi kabisa kwamba mamlaka ya kutunga sheria ni ya Mwenyezi Mungu pekee. Kukiuka kanuni hii ni kumuasi Mwenyezi Mungu na kukataa Uislamu kabisa. Jambo hili linasisitizwa tena katika aya hizi mbili, ambazo zinaeleza hisa zilizowekwa kwa ajili ya kugawanya mali ya marehemu kati ya warithi wake, kuwa ni mipaka iliyowekwa na Mwenyezi Mungu. Aya hizi zinatumika kama ufafanuzi wazi wa mahusiano ndani ya familia, pamoja na mahusiano ya kijamii na kiuchumi katika jamii kwa ujumla. Hukumu zinazotolewa kuhusu namna mali ya marehemu inavyopaswa kugawanywa ni za mwisho. Zikiheshimiwa ipasavyo, na Mwenyezi Mungu pamoja na Mtume Wake wakatiiwa katika masharti haya ya kisheria, thawabu ni kubwa: si chochote kingine ila Pepo, milele, ambayo ni ushindi mkubwa kabisa. Zikikiukwa kwa kumuasi Mwenyezi Mungu na Mtume Wake, matokeo yake ni Moto wa milele na adhabu ya aibu.

These two verses serve as further emphasis to the basic rule of Islam that makes it absolutely clear that the authority to legislate belongs to God alone. Any contravention of this rule constitutes disobedience to God and rejection of Islam altogether. This is re-emphasised in these two verses which describe the shares specified for the distribution of the estate of a deceased person among his or her heirs as bounds set by God. These verses serve as a clear definition of relations within the family and social and economic relations in the society at large. The rulings they give on how the estate of the deceased is to be shared out are final. When they are properly respected and God and His Messenger are obeyed in these legal provisions, the reward is great: it is nothing less than Paradise, forever, which is indeed a supreme triumph. When they are contravened by disobedience to God and His Messenger, the result is an everlasting fire and a shameful torment.

Lakini kwa nini hatima kubwa na ya mwisho kama hii inategemea utii au kutotii katika kanuni ya kisheria inayoshughulikia jambo la umuhimu wa pili kama vile kanuni ya urithi? Kanuni hii inazungumzia maelezo madogo tu, na thawabu yake inaweza kuonekana kutokuwa sawa na asili yake.