Enyi mlioamini! Simameni kwa uthabiti katika kutekeleza uadilifu, mkitoa ushahidi wa haki kwa ajili ya Mungu, hata kama ni dhidi yenu wenyewe, au wazazi wenu na jamaa zenu. Awe mtu huyo ni tajiri au maskini, dai la Mungu lina nguvu kuliko [madai] ya kila mmoja wao. Basi msifuate matamanio yenu, msije mkapotoka na uadilifu. Mkipotosha [ukweli] au mkikataa kutenda haki, basi [jueni kwamba] Mungu kwa hakika anayajua yote mnayoyatenda. (Aya ya 135)
Believers! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against yourselves, or your parents and kin. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice. If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do. (Verse 135)
Hii ni hotuba kwa waumini, ikitumia hadhi yao mpya na ya kipekee ambayo inahakikisha kuzaliwa upya kwa kweli kwa jamii yao. Hakika, wamefurahia kuzaliwa upya kwa roho, kanuni, dhana na malengo. Wamepewa amana mpya na kukabidhiwa kazi mpya ambayo inawaweka kuwa viongozi wa wanadamu na inawahitaji kudumisha haki miongoni mwa watu wote. Kwa hiyo, kuwaelekea kwa sababu tu ya kuwa kwao waumini ni jambo la umuhimu wa pekee. Ni kwa sababu wao ni waumini ndio wanaandaliwa kutekeleza majukumu yanayolingana na amana hii kubwa kabisa.
This is an address to the believers, using their new and unique status which ensures a true rebirth of their community. Indeed, they have enjoyed a rebirth of souls, principles, concepts and goals. They have been given a new trust and assigned a new task which places them as mankind’s leaders and requires them to maintain justice among all people. Hence, addressing them by the very fact of their being believers is of special importance. It is because they are believers that they are being prepared to fulfil the duties commensurate with this greatest of trusts.
Hapa tunaona mbinu ya busara ya Qur'ani ya kuelimisha jamii ya Kiislamu ikifanya kazi kikamilifu, ikiwaandaa wale wanaolengwa kwa majukumu yao magumu: "Iweni daima imara katika kusimamia haki, mkitoa ushahidi kwa ajili ya Mwenyezi Mungu hata kama ni dhidi ya nafsi zenu wenyewe, au wazazi wenu na jamaa zenu. Awe tajiri au maskini, haki ya Mwenyezi Mungu inatangulia kuliko [madai ya] wote wawili." (Aya ya 135) Amana waliyokabidhiwa ni kudumisha haki, kwa maana yake kamili, katika kila hali. Ni aina ya uadilifu inayozuia uchokozi na dhuluma popote duniani. Unahakikisha haki kati ya watu, ukiwapa kila mtu, Mwislamu au asiye Mwislamu, haki zake. Katika haki ya kupata uadilifu, watu wote, waumini na wasioamini, ni sawa mbele ya Mwenyezi Mungu, kama tulivyoona katika tukio la mtu wa Kiyahudi huko Madina.
Here we see the wise Qur’ānic method of educating the Muslim community in full operation, preparing the addressees for their difficult duties: “Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against yourselves, or your parents and kin. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.” (Verse 135) The trust they have been assigned is to maintain justice, in its absolute sense, in every situation. It is the sort of fairness which prevents aggression and oppression anywhere on earth. It guarantees justice between people, giving everyone, Muslim or non-Muslim, their rights. In their entitlement to justice, all people, believers and unbelievers, are equal in God’s sight, as we have seen in the incident involving the Jewish man in Madinah.
Vivyo hivyo, jamaa na wageni, marafiki na maadui, maskini na matajiri hushughulikiwa kwa usawa kamili.
Similarly, relative and stranger, friend and foe, poor and rich are treated with absolute equality.
"Simameni imara daima katika kutetea haki, mkishuhudia ukweli kwa ajili ya Mungu." (Aya ya 135) Hili ni jambo la kutekelezwa, kushughulika moja kwa moja na Mungu na kwa ajili ya Mungu.
“Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God.” (Verse 135) This is something to be done, dealing directly with God and for His sake.
Haiko kwa ajili ya mtu yeyote ambaye ushahidi unatolewa kumsaidia au kumpinga. Wala haiko kwa ajili ya kutumikia maslahi ya mtu binafsi, kikundi au jamii yoyote. Haizingatii hali za kesi yoyote mahususi. Ni ushahidi unaotolewa kwa ajili ya Mungu, bila tamaa yoyote, upendeleo, maslahi au kuzingatia chochote.
It is not for the sake of anyone else for or against whom a testimony is given. Nor is it to serve the interests of any individual, group or community. It is not something that takes into account the circumstances of any particular case. It is a testimony given for God’s sake, free of any desire, prejudice, interest or consideration.
"Hata kama ni dhidi ya nafsi zenu wenyewe, au wazazi wenu na jamaa zenu." (Aya ya 135) Hapa ndipo mbinu ya elimu ya Qur'ani inapojaribu kumweka mtu kwanza kinyume na nafsi yake mwenyewe, na pili kinyume na hisia zake kwa wazazi wake na jamaa zake. Hii ni kazi ngumu sana, ngumu zaidi kuliko kuitamka kwa maneno au kuelewa maana yake kinadharia. Kuiweka katika vitendo ni tofauti kabisa na kuwa na picha ya kiakili ya kile kinachohusika. Ni yule tu anayejaribu kuifanya kivitendo ndiye anayeweza kuelewa ugumu wake. Hata hivyo, mbinu ya Qur'ani inaziandaa nyoyo za waumini kwa kazi hii ngumu, kwa kuwa lazima itekelezwe: kanuni lazima itamkwe, na watu binafsi lazima wailinde.
“Even though it be against yourselves, or your parents and kin.” (Verse 135) At this point, the Qur’ānic method of education tries to place a person firstly in opposition to himself and secondly against his feelings towards his parents and kin. This is a very difficult task, much more difficult than stating it verbally or understanding its significance theoretically. To put this into practice is totally different from having a mental picture of what it involves. It is only the person who tries to do it practically that can understand its difficulty. Nevertheless, the Qur’ānic method prepares the hearts of believers for this hard task, because it must be put into effect: the rule must be stated and human individuals must abide by it.
Qur'ani pia humweka mtu katika upinzani dhidi ya hisia zake za kawaida na za kijamii. Hii ni pale ambapo mtu dhidi ya ambaye mtu anashuhudia ni maskini, anadai huruma na msaada wetu katika ushahidi wake, au pale ambapo mazingira yake ya kijamii, yaliyorithiwa kutoka zama za nyuma, yanawahimiza mashahidi kusema dhidi yake. Hali hiyo hiyo inatumika kinyume chake. Mtu anayehusika anapokuwa tajiri, mazingatio ya kijamii, kiburi chake mwenyewe, au tabia nyingine zinaweza kuwahimiza watu kutoa ushahidi wa kumpendelea au kumpinga. Hisia zote kama hizi zina mvuto wao zinapokutana katika uhalisia. Qur'ani inataka tukabiliane na hisia zote kama hizi, kwa kuwa inatutayarisha kusimama kinyume na nafsi zetu wenyewe au wazazi wetu na jamaa zetu.
The Qur’ān also puts a person in opposition to his natural and social feelings. This when the person against whom one testifies is poor, claims our sympathy and help in his testimony or when his social background inherited from earlier days encourages witnesses to speak against him. The same applies in reverse. When a person involved is rich, social considerations or his own arrogance or other behaviour may encourage a testimony for or against him. All such feelings have their pull when encountered in reality. The Qur’ān wants us to face all such feelings as it prepares us to stand against ourselves or our own parents and relatives.
“Iwe mtu husika ni tajiri au maskini, haki ya Mwenyezi Mungu ina nguvu zaidi kuliko haki ya wote wawili.” (Aya ya 135) Ni kazi ngumu, kama tulivyosema mara nyingi. Uislamu ulipowasukuma waumini kupanda vilele hivyo, ulizaa hali ya ajabu kweli, ambayo haiwezi kutimizwa isipokuwa chini ya mfumo huu mtukufu wa Kimungu.
“Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.” (Verse 135) It is a hard task, just as we have said, time and again. When Islam pushed the believers to scale those heights, it produced in reality a miraculous situation, one which can never be fulfilled except under this magnificent Divine system.
"Basi msifuate matamanio yenu, msije mkapotoka na uadilifu." (Aya ya 135)
“Do not, then, follow your own desires, lest you swerve from justice.” (Verse 135)
Matamanio ni ya aina tofauti, baadhi yake yameshatajwa tayari. Kujipenda mwenyewe, pamoja na familia ya karibu na jamaa wengine, ni aina moja ya matamanio, na vivyo hivyo huruma kwa maskini wakati wa kutoa ushahidi au kuhukumu. Kuwa mkarimu au mwenye uhasama kwa tajiri ni aina nyingine ya matamanio. Katika hali ya kuwa shahidi au kutoa hukumu, kuegemea upande wa ukoo, kabila, jamii, taifa au nchi ya asili ni tamaa moja, kama vile kuegemea upande dhidi ya maadui, hata kama ni maadui wa imani yetu. Matamanio yana aina nyingi nyingine, na Mungu amekataza kwamba tuathiriwe na yoyote kati yake kwa namna ambayo tunapotoka kwenye ukweli na haki.
Desires are of different types, some of which have already been mentioned. Love of oneself, one’s immediate family and other relatives is one type of desire, as is sympathy with a poor person when giving testimony or arbitrating. Being courteous or hostile to a rich person is another type of desire. In a situation of being a witness or making judgement, taking sides with one’s clan, tribe, community, nation or motherland is one desire, as is taking sides against one’s enemies, even though they are enemies to our faith. Desires have many other forms and God prohibits that we be influenced by any one of them in such a way that we deviate from truth and justice.
Aya hiyo inamalizia kwa onyo wazi dhidi ya kupotosha ukweli katika ushahidi: "Na mkipotosha au mkikataa kutoa haki, basi hakika Mwenyezi Mungu anajua mnayoyatenda." (Aya 135) Inatosha kwa muumini kukumbuka kuwa Mungu anaona anachokifanya ili aelewe uzito wa onyo hili na kutetemeka kwa maana yake. Hatupaswi kusahau kwamba hili limeelekezwa kwa watu wanaoamini kweli.
The verse concludes with a clear warning against twisting the truth in one’s testimony: “If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do.” (Verse 135) It is sufficient for a believer to remember that God sees what he does to realise the seriousness of this warning and to tremble at what it means. We must not forget that this is addressed to people who really do believe.
`Abdullāh ibn Rawāĥah alitumwa na Mtume ﷺ kwenda Khaybar ili kukadiria mazao ya ardhi yake. Mtume ﷺ alikuwa amekamilisha makubaliano na watu wake kwamba wataendelea kulima ardhi hiyo huko, kwa malipo ya nusu ya mazao yake.
`Abdullāh ibn Rawāĥah was sent by the Prophet to Khaybar to estimate the produce of its land. The Prophet had concluded arrangements with its people by which they would continue to cultivate the land there in return for half its produce.
Nusu nyingine ilikuwa mali ya Waislamu wa Madina. Mayahudi wa Khaybar walijaribu kumhonga Ibn Rawāĥah ili awape tathmini nzuri. Yeye aliwaambia: "Nimekuja kwenu kutoka kwa yule ninayempenda zaidi. Kwa upande mwingine, nawachukia ninyi zaidi kuliko ninavyochukia idadi sawa ya nyani na nguruwe. Lakini upendo wangu kwake na chuki yangu kwenu hazitanifanya nisiwe wa haki kwenu." Wakasema: "Ni kwa msingi wa haki kama hiyo ndipo mbingu na ardhi vimewekwa kustawi." Alikuwa mtu aliyekamilisha elimu yake katika shule ya Mtume ﷺ na chini ya usimamizi wake mwenyewe, akifuata mtaala huo wa kipekee wa Kiungu. Alikuwa tu binadamu aliyepitia uzoefu ule mgumu kabisa na kuukamilisha kwa mafanikio. Alipata, kama wengine wengi, muujiza unaowezekana tu kupitia aina hiyo ya elimu.
The other half belonged to the Muslims in Madinah. The Jews in Khaybar tried to bribe Ibn Rawāĥah in order that he should give them a favourable estimate. He said to them: “I have come to you from the person whom I love most. On the other hand, I dislike you more than I dislike your equivalent number of monkeys and pigs. Yet my love of him and hatred of you will not cause me to be unfair to you.” They said: “It is on the basis of such fairness that the heavens and earth are set to prosper.” He was a man who had completed his education in the Prophet’s school and under his own supervision, following that unique Divine curriculum. He was simply a human being who went through that hardest of experiences completing it successfully. He achieved, like many others, the miracle that is possible only through that sort of education.
Karne nyingi zilipita baada ya kipindi hicho maalum katika historia ya mwanadamu. Sasa maktaba ndizo makao ya vitabu vingi kuhusu kila kipengele cha sheria. Maisha yamejaa mifumo ya mahakama, taratibu za kisheria na mambo ya kiufundi. Mengi yamesemwa kuhusu haki, na juzuu nyingi zinazungumzia taratibu ndefu za kisheria. Nadharia, mamlaka za kiutawala na mifumo ya aina mbalimbali zipo ili kudhibiti haya yote. Lakini uzoefu halisi wa haki, kuiona ikitekelezwa kwa vitendo na kuifikia kiwango chake cha juu kabisa, umewezekana tu chini ya mbinu na mfumo wa vitendo wa Kiislamu. Ilionekana kwanza wakati wa kipindi hicho maalum, ilipokuwa katika kilele chake. Kisha ilitimizwa na vizazi vilivyofuatana katika ardhi ambayo Uislamu ulitekelezwa, na mioyo iliyojitolea kwa imani hii, na kupitia watu binafsi na jamii zilizoishi chini ya Uislamu na kufuata mafundisho yake.
Centuries then passed by after that special period in human history. Libraries are now the home of numerous books on all aspects of the law. Life is full of judicial systems, legal procedures and technicalities. Much has been said about justice, and many volumes speak about lengthy legal procedures. Theories, administrative authorities and systems of different types are available to regulate all this. But the proper experience of real justice, seeing it in practice and achieving its highest level has only been possible under the Islamic approach and practical system. It was seen first during that special period when it was at its zenith. It was then fulfilled by successive generations in the land where Islam was implemented, by hearts committed to this faith and through individuals and communities living under Islam and according to its teachings.
Ukweli huu lazima uthaminiwe na wale wanaovutiwa na taratibu na kanuni za kisasa za sheria pamoja na mifumo ya kisheria iliyoendelea. Mara nyingi wao hufikiri kwamba mambo haya yanaleta haki kwa ufanisi zaidi kuliko mfumo rahisi wa kipindi hicho cha kipekee kilichoshuhudiwa karne nyingi zilizopita. Wanahisi kwamba taratibu za leo ni kali zaidi na zinadhibitiwa vizuri zaidi kuliko umbo hilo la zamani lililo rahisi. Lakini yote haya ni dhana potofu inayoaminiwa na wale wanaodanganywa mara nyingi na ukubwa na umbo. Hawatambui ukweli kwamba ni mfumo wa Kiungu peke yake ndio uliofikia kiwango cha juu kabisa cha haki, licha ya urahisi wa mfumo wake na taratibu zake. Ndio mfumo pekee unaoweza leo kufikia kiwango hicho hicho cha juu, ukizingatia yote yaliyoletwa ya mifumo na taratibu mpya.
This fact must be truly appreciated by those who admire modern legal processes and procedures and sophisticated legal systems. They often think that all this is more conducive to achieving justice than under the simple system of that unique period witnessed many centuries ago. They feel that today’s procedures are tighter and better controlled than that distant simple form. But all this is a myth entertained by those who are often deceived by magnitude and form. They do not realise the truth that it was only the Divine system that achieved that highest grade of fairness, despite the simplicity of its system and procedure. It is the only system that can today achieve the same high standard, taking into consideration all that has been introduced of new systems and procedures.
Hatumaanishi kwamba tunahitaji kuvunja mifumo ya kisheria ya kisasa. Tunachopaswa kujua ni kwamba si mfumo unaozaa haki, bali roho iliyo nyuma ya mfumo, kwa namna yoyote ile na umbo lolote unalovaa, na bila kujali wakati na mahali unapotumika.
We do not mean that we need to dismantle modern legal systems. What we should know is that it is not the system that creates justice, but the spirit behind the system, whatever form and shape it may take and regardless of the time and place where it is applied.