Idadi ya mambo yanaunganisha mwanzo wa kifungu hiki na mada kuu ya sura kwa upande mmoja, na mada kuu zilizojadiliwa katika kifungu cha mwisho kwa upande mwingine.

A number of factors link the opening of this passage and the central theme of the sūrah on the one hand, and the main topics discussed in the last passage on the other.

Sehemu hii inaanza kwa juhudi mpya za kupanga maisha ya jamii ya Waislamu, kuiondolea mabaki ya hali ya ujinga iliyokuwepo katika siku za kabla ya Uislamu, na kutoa mkazo zaidi kwa sifa kuu za maisha mapya ya Kiislamu. Inatoa pia onyo kali dhidi ya njama za watu wa dini za zamani, hasa Mayahudi walioko Madinah. Uovu umekita mizizi katika tabia zao. Ndio alama ya mwenendo wao wote na jamii mpya ya Waislamu huko Madinah. Wanafanya juhudi kubwa kuvuruga ukuaji wake na maendeleo yake, hasa katika maadili, katika ushirikiano wa pamoja na katika mshikamano, ambavyo ndivyo chanzo kikuu cha nguvu zake.

This passage starts with fresh effort to regulate the life of the Muslim community, purging it of the remaining traces of the state of ignorance that prevailed in pre- Islamic days and giving more prominence to the main features of the new Islamic life. It adds a clear warning against the scheming of the people of former religions, particularly the Jews in Madinah. Evil is ingrained in their characters. It is the mark of all their dealings with the new Muslim community in Madinah. They exert strenuous efforts to disrupt its growth and progress, particularly in morality, in mutual co-operation and in solidarity which are the basic source of its strength.

Kifungu kipya kinarudia kanuni ya msingi ambayo ndiyo nguzo kuu ya jamii mpya ya Waislamu. Kanuni hiyo ni imani katika umoja kamili wa Mungu. Kwa hakika, maisha yenyewe ya jamii ya Waislamu na kanuni zake za maisha yanatokana na imani hii ya msingi.

The new passage reiterates the basic rule that is the central foundation of the new Muslim community. That is the belief in the absolute oneness of God. Indeed, the very life of the Muslim community and its code of living emanate from this basic belief.

Kabla ya sehemu hii, sūrah ilishughulikia mada kadhaa, zikiwemo mfumo wa familia na mpangilio wa kijamii wa jamii ya Waislamu. Sehemu iliyotangulia ilihusu familia, muundo wake, njia za kuilinda na mafungamano yanayoimarisha muundo huo. Sehemu hii mpya inahusu mafungamano ya kijamii ndani ya jamii ya Waislamu yanayopita familia, lakini bado yanahusiana nayo. Kiungo kati ya mada hizi ni rejea kwa wazazi na mahusiano yanayozidi uzazi. Kwa hakika, kuyatambua mafungamano haya hutokea kutokana na mahusiano ya kujali na ya upendo ndani ya familia. Kujali na upendo huo hivi karibuni huanza kuvuka jamaa wa karibu wa familia, na kuwajali wengine. Bila upendo na wema vinavyotawala ndani ya familia, watu wasingeweza kuonyesha kujali kwa kiasi kikubwa kwa wale ambao hawana uhusiano wa kifamilia nao.

Mwabuduni Mwenyezi Mungu peke yake, wala msimshirikishe na chochote. Wafanyieni wema wazazi wenu na jamaa wa karibu, mayatima, masikini, jirani aliye jamaa yenu na jirani asiye jamaa yenu, rafiki aliye kando yenu, msafiri, na wale ambao mikono yenu ya kulia inawamiliki. Mwenyezi Mungu hawapendi wale wanaojivuna na kujigamba.

Worship God alone and do not associate with Him any partners. Be kind to your parents and near of kin, to orphans, the needy, the neighbour who is related to you and the neighbour who is a stranger, the friend by your side, the wayfarer, and those whom your right hands possess. God does not love those who are arrogant and boastful.

(Aya 36)

(Verse 36)

Sura hii inaanza kwa amri wazi ya kumwabudu Mwenyezi Mungu peke yake, na katazo wazi la kumshirikisha naye washirika. Tunabainisha kwamba aya hii imeanza kwa kiunganishi kinachoiunganisha na amri zilizotangulia zinazohusu familia na mambo yake. Hili linasisitiza umoja kamili unaoenea katika vipengele vyote vya imani ya Kiislamu. Uislamu si mkusanyiko tu wa imani ambazo akili zetu zinazikubali, wala si kundi la ibada na matendo ya ibada, wala mfumo wa kidunia uliotengwa na imani na ibada. Ni njia ya maisha inayounganisha vipengele hivi vyote na kuviunganisha pamoja juu ya msingi wa kuamini Umoja wa Mungu na kutokana na Yeye peke yake kutoa mifumo yote na sheria zote. Hakuwezi kuwa na mgawanyiko kati ya kukubali umoja wa Mungu na kutekeleza sheria Zake.

The passage starts with a clear commandment to worship God alone and a clear prohibition against associating partners with Him. We note that this verse begins with a conjunction which links it with the preceding orders that relate to the family and its affairs. This serves to stress the total unity that pervades all aspects of Islamic faith. Islam is not merely a number of beliefs that our minds accept, nor is it a host of rituals and acts of worship, nor a worldly system divorced from faith and worship. It is a way of life that combines all these aspects and unites them together on the basis of believing in the Oneness of God and deriving all systems and legislation from Him alone. There can be no split between accepting God’s unity and implementing His legislation.

Hii inafuatiwa na amri ya kuwatendea wema baadhi ya makundi ya familia ya karibu na ya binadamu wote kwa ujumla. Ubakhili, kujiona, kujisifu na kuficha neema za Mwenyezi Mungu, za aina yoyote ile, vinakemewa. Hili linaambatanishwa na onyo dhidi ya kumfuata Shetani, pamoja na kutajwa kwa adhabu ya Akhera na yote yanayoambatana nayo ya udhalilishaji hadharani. Vilevile, yote haya yanaunganishwa na imani ya Umoja wa Mungu na kukiri kwamba Yeye ndiye chanzo pekee cha sheria.

This is followed by an order to extend kind treatment to certain groups of one’s immediate family and of the human family at large. Miserliness, conceit, boastfulness and suppression of God’s favours, of whichever type, are denounced. This is coupled with a warning against following Satan, together with raising the prospect of punishment in the hereafter and all that attends on it of public humiliation. Again, all this is linked to the belief in God’s oneness and to acknowledging that He is the only source of legislation.

Aya iliyoamuru aina zote za wema inamalizika kwa maelezo yanayolaani tabia mbaya kama vile kujivuna, kujisifu kupita kiasi, ubakhili, kuficha neema ya Mungu na kutoa taswira mbaya kwa makusudi: "Hakika Mungu hawapendi wenye kujivuna na wenye kujisifu; wala wale wanaobakhili na kuwaamrisha watu wabakhili, na wanaoficha alichowapa Mungu katika fadhila Zake. Na tumewaandalia makafiri adhabu ya kudhalilisha. Na [Mungu hawapendi] wale wanaotoa mali zao kwa kujionyesha, wala hawamwamini Mungu wala Siku ya Mwisho. Na mwenye kumchagua Shetani kuwa rafiki, basi ni rafiki mbaya kabisa." (Aya 36-38)

The verse which commanded all types of kindness ends with a comment denouncing such shameful qualities as arrogance, boastfulness, miserliness, concealment of God’s bounty and deliberately giving foul impressions: “God does not love those who are arrogant and boastful; [nor] those who are niggardly and bid others to be niggardly, and conceal whatever God has bestowed on them of His bounty. We have prepared humiliating suffering for the unbelievers. And [God does not love] those who spend their wealth for the sake of ostentation, and do not believe in God and the Last Day. He who chooses Satan for a companion, an evil companion has he.” (Verses 36-38)

Hapa tena tunaona sifa muhimu sana ya mfumo wa maisha wa Kiislamu, ambayo inahusu kila nyanja ya tabia, na ambayo hisia zote na mahusiano yote ya kijamii yanayotokana na imani hutokana nayo. Mtu anapomwabudu Mungu peke yake na kupata maadili na kanuni zake kutoka Kwake pekee, bila shaka atapanua wema wake kwa watu, akitafuta kumridhisha Mungu na kutumaini kupata malipo Akhera. Wema wake una sifa ya unyenyekevu na upole, unaodhihirisha imani yake ya kweli kwamba anatumia tu kile Mungu alichomjalia. Yeye hajitengenezei mali yake mwenyewe. Mtu anayemkataa Mungu na Siku ya Hukumu mara nyingi ni mwenye kiburi na kujisifu. Pia ni kiumbe mchoyo anayewahimiza wengine wawe wachoyo. Anajaribu kuficha neema ambazo Mungu amemjalia, jambo ambalo ni kinyume cha mtazamo wa yule anayeonyesha shukrani zake kwa Mungu kwa kupanua wema wake kwa wengine. Lakini yeye, kwa upande mwingine, anaweza kutumia baadhi ya alichopewa na Mungu ili kutangaza ukarimu wake na kutafuta sifa kutoka kwa watu. Hata hivyo, kimsingi, haamini katika malipo mengine yoyote isipokuwa sifa na kuabudiwa kwa watu.

Here again we note an especially important characteristic of the Islamic way of life which relates to all aspects of behaviour, and from which all feelings and all social relationships to faith are derived. When a person worships God alone and derives his values and principles from Him only, he will definitely extend his kindness to people, seeking to please God and hoping to receive reward in the hereafter. His kindness is characterised by a humble and gentle attitude which demonstrates his genuine belief that he only spends what God has granted him. He does not create his wealth. A person who denies God and the Day of Judgement is often arrogant and boastful. He is also a niggardly creature who encourages others to be niggardly. He tries to conceal the favours that God has bestowed on him, which is the opposite attitude of one who demonstrates his gratitude to God by extending his kindness to others. He may, on the other hand, spend some of what he has been given by God in order to publicise his generosity and to seek praise from others. Essentially, however, he does not believe in any other reward than people’s adoration.

Amri hizi, makatazo na himizo hizi zinahitimishwa kwa tukio la Siku ya Hukumu ambapo tunaona hisia na mitazamo ikionyeshwa kikamilifu mbele ya macho yetu. Yote haya yanaonyeshwa kwa mtindo wa kipekee wa uhai wa Qur’ān: “Itakuwaje [Siku ya Hukumu] tutakapoleta shahidi kutoka kila umma, na kukuita wewe kuwa shahidi juu ya watu hawa? Wale waliokufuru na kumuasi Mjumbe wa Mwenyezi Mungu siku hiyo watatamani ardhi iwameze. Hawataweza kuficha chochote kwa Mwenyezi Mungu.” (Aya 41-42)

These orders, prohibitions and encouragements are concluded with a scene of the Day of Judgement in which we see feelings and attitudes fully animated before our eyes. All are portrayed in the Qur’ān’s uniquely vivid style: “How will it be [on Judgement Day] when We shall bring a witness from every community, and call you as a witness against these people? Those who disbelieved and disobeyed God’s Messenger will on that Day wish that the earth may swallow them. They shall be able to conceal nothing from God.” (Verses 41-42)

Onyesho hili linaonyeshwa mara baada ya maandalizi yaliyoanza kwa kauli kwamba Mungu hamnyimi mtu yeyote hata uzito wa chembe ya mchanga kati ya kile kinachomstahiki. Mizani Yake inadumisha haki kamili. Zaidi ya hayo, Yeye huongeza mara nyingi matendo mema na kuyapa thawabu kubwa. Hii inalingana na rehema na huruma kwa wale wanaostahiki hizo. Hawa ndio wale wanaounganisha imani na matendo. Kwa wengine, ambao hawana imani wala matendo mema, hali yao itakuwa tofauti. Swali linaloulizwa hapa ni hali yao itakuwaje Mungu atakapoleta shahidi kutoka kila umma, yaani Mtume aliyetumwa mahsusi kwao, na hivyo, Mtume Muhammad ﷺ atakapokuwa shahidi dhidi ya Waarabu?

This scene is depicted immediately after the preparations that began by the statement that God does not deny anyone an atom’s weight of what is due to him or her. His scales maintain absolute justice. Furthermore, He multiplies good actions and gives them a great reward. This equates with mercy and compassion to those who deserve them. These are the ones who combine faith with action. As for the others, who have neither faith nor good actions, their state will be different. The question asked here is what will their state be when God brings a witness from every nation, i.e. the Prophet sent specifically to it, and, hence, when the Prophet Muĥammad will be a witness against the Arabs?

Mandhari ni ya kuvutia sana, imechorwa dhidi ya mandhari pana ambamo kila taifa lipo pamoja na shahidi wake. Karibu tunawaona wale makafiri.

The scene is very vivid indeed, portrayed against a panoramic background in which every nation is present with its witness. We almost see those unbelievers:

watu wenye kujisifu, wanafiki, wenye kiburi na wenye ubahili ambao huficha neema za Mwenyezi Mungu. Tunawaona hapo wakati Mtume wa Mwenyezi Mungu ﷺ anapoulizwa kutoa ushahidi dhidi yao. Tunawaona mbele ya Muumba wao ambaye waliikataa, Mruzuku ambaye neema zake walizificha, siku ya Mwisho ambayo hawakuiamini, na wakikabiliana na Mtume ﷺ ambaye waliasi amri yake. Qur'ani inauliza: {Basi itakuwaje?} Hakika hiyo ni fedheha kubwa. Aibu yao ni kubwa mno kuweza kuvumilika. Wanajutia yale waliyoyafanya na wanayakiri, kwa kuwa kukataa hakuna faida yoyote.

Kama tulivyoona, sehemu hii ilianza kwa amri ya kumwabudu Mungu peke yake, bila kumshirikisha na chochote. Sala ndiyo ibada iliyo karibu zaidi kuliko zote na dhana kuu ya ibada. Aya inayofuata inaeleza baadhi ya hukumu zinazohusiana na sala na utakaso unaohitajika ili sala iwe sahihi: “Enyi mlioamini, msisali mkiwa mmelewa, mpaka mjue mnayoyasema; wala si mkiwa katika janaba, ila mkiwa wasafiri, mpaka mkioga. Na mkiwa wagonjwa, au safarini, au mmoja wenu amekuja kutoka chooni, au mmewagusa wanawake, msipate maji, basi jipangusheni kwa mchanga safi, mpapase nyuso zenu na mikono yenu. Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwingi wa kughufiria.” (Aya ya 43)

As we have seen, this passage started with the commands to worship God alone, associating no partners with Him. Prayer is the closest of all rituals to the central concept of worship. The following verse outlines some of the rulings connected with prayer and the purification which is required for its validity: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying; nor when you are in a state of ceremonial impurity, except if are on your way, until you have bathed. But if you are ill, or travelling, or if one of you has come from the toilet, or if you have cohabited with a woman and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God is indeed Most Lenient, Much-Forgiving.” (Verse 43)

Aya hii inawakilisha upande mmoja wa mbinu ya Qur'ani ya kulea jamii ya Waislamu, kuimarisha hisia zao za kimaadili na kuboresha maadili yao. Hapa tunapaswa kukumbuka kwamba Uislamu uliiokoa jamii ya Waislamu kutoka kwenye kina cha ujinga, wakati unywaji wa pombe ulikuwa taasisi ya kijamii iliyokita mizizi, kama ilivyo katika karibu jamii zote za kijinga, za kale na za kisasa. Unywaji wa pombe ulikuwa tabia ya kawaida katika jamii za Kiroma, Kibyzantini na Kiajemi, wakati zilipokuwa kileleni mwa ustaarabu wao. Pia ni tabia ya jamii za kisasa za Ulaya na Marekani ambazo ziko katika hatua hiyo hiyo. Vilevile, ni jambo la kawaida sana katika jamii zilizo nyuma za Afrika.

This verse represents one aspect of the Qur’ānic method for cultivating the Muslim community, enhancing its moral sense and refining its values. We should remember here that Islam picked up the Muslim community from the depths of ignorance, when drinking was a well-established social institution, as it is in almost all ignorant societies, ancient and modern. Drinking was a common habit in Roman, Byzantine and Persian societies, when they were at the zenith of their civilisation. It is also characteristic of contemporary European and American societies which are at the same stage. Similarly, it is very common in backward African societies.

Nchini Uswidi, ambayo inachukuliwa kuwa moja ya jamii zilizostaarabika zaidi za kisasa, katika nusu ya kwanza ya karne ya 19 ilikuwa kawaida kwa kila familia kutengeneza divai yake yenyewe na vileo vingine. Kwa wastani, mtu mmoja alinywa lita 20.

Wakati Uislamu haukuwa na dola wala mamlaka ya kutawala huko Makkah, kulikuwa na mamlaka ya Qur’ān peke yake. Hii ilikuwa mamlaka ya kimaadili tu. Kwa hiyo, ilitolewa tu dalili ya mwelekeo utakaofuata kuhusu unywaji wa pombe, ambao tunaweza kuufahamu tunapotafakari aya iliyomo katika Sūrah ya 16, iitwayo Al-Nahl (Nyuki): {Na katika matunda ya mtende na mizabibu mnapata kileo na riziki njema.} (16: 67) Hivyo, vileo viliwekwa kinyume cha riziki njema inayotokana na matunda ya mitende na mizabibu. Hii inaonyesha kwamba vileo ni kitu tofauti na riziki iliyoelezwa kuwa "njema". Kwa ujumla, hili lilikuwa ni mguso mwepesi tu uliolenga dhamiri ya Kiislamu iliyokuwa bado changa. Hata hivyo, unywaji wa pombe ulikuwa zaidi ya tabia ya mtu binafsi. Ulikuwa ni desturi ya kijamii yenye athari pana za kiuchumi. Mguso huu mwepesi haukukusudiwa kuimaliza desturi hii.

When Islam did not have a state or the authority to rule in Makkah, there was only the authority of the Qur’ān. This was simply a moral authority. Therefore, only an indication of the forthcoming attitude towards drinking was given, which we may understand when we contemplate the verse which occurs in Sūrah 16, entitled The Bee, or Al-Nahl: “From the fruits of date palm and vines you derive intoxicants as well as wholesome sustenance.” (16: 67) Thus, intoxicants were placed as opposites to the wholesome sustenance made of the fruits of palm and vineyard trees. This suggests that intoxicants were something different from the sustenance described as “wholesome”. All in all, this was merely a fine touch influencing an Islamic conscience that was still in its infancy. Drinking, however, was far more than an individual’s habit. It was a social tradition with far-reaching economic effects. This fine touch was not calculated to end this tradition.

Hata hivyo, huko Madina, Uislamu ulianzisha dola iliyokuwa na mamlaka halali.

In Madinah, however, Islam established a state which wielded proper authority.

Hata hivyo, vileo vya kulevya havikukatazwa kwa mamlaka ya dola wala kwa nguvu ya sheria. Mbinu ya Kiislamu ilitegemea Qur'ani, ikifanya kazi yake kwa upole, kwa uthabiti na kwa msimamo thabiti, ikitumia maarifa ya Kimungu kuhusu mwanadamu na hali halisi za maisha yake ya kijamii.

Nevertheless, intoxicants were not forbidden by the authority of the state and the force of law. The Islamic approach relied on the Qur’ān, working its gentle, steady and firm way, to make use of the Divine insight into man and his social realities.

Mbinu ya Kiislamu ni ya upole na ya hatua kwa hatua. Inanufaika na ujuzi kamili wa Mwenyezi Mungu kuhusu binadamu, kuhusu kile kinachomfaa na mazingira yake ya kijamii. Kauli ya kwanza katika mbinu hii ilikuwa aya iliyoteremshwa katika Sūrah 2, iitwayo Al-Baqarah (Ng'ombe). Ilitolewa kama jibu kwa maswali yanayoonyesha kwamba watu wenye dhamiri safi ya Kiislamu walianza kuhisi wasiwasi kuhusu unywaji wa pombe na kamari: "Wanakuuliza juu ya kileo na kamari. Sema: 'Katika vyote viwili kuna dhambi kubwa, ingawa vina manufaa fulani kwa watu, lakini dhambi zake ni kubwa mno kuliko manufaa yake.'" ()

Hebu tuangalie kwa undani aya hii: "Enyi mlioamini, msiswali na hali mmelewa, mpaka mjue mnayoyasema; wala hali ya janaba, isipokuwa mkiwa wasafiri, mpaka mjioshe." (Aya ya 43) Hatua hii ya kukataza vileo inawakataza waumini hata kujaribu kuswali wakiwa wamelewa, mpaka wajue kikamilifu wanachokisema. Aidha, aya hii inawakataza waumini kuswali wakiwa katika hali ya najisi ya janaba, kabla hawajaiondoa kwa kujiosha, isipokuwa katika hali ambazo wao wako "njiani" (safarini).

Let us now look at this verse in detail: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying; nor when you are in a state of ceremonial impurity, except if you are on your way, until you have bathed” (Verse 43) This stage of prohibiting intoxicants forbids the believers from even trying to pray when they are drunk, until they know fully what they are saying. Furthermore, this verse forbids believers from praying when they are in a state of ceremonial impurity, or janābah, before they have removed it by washing themselves, except in situations when they are “on their way”.

Kumekuwepo na tafsiri tofauti za usemi uliotafsiriwa hapa kuwa "njiani", "in your way" wakati wa kuwa unaelekea kwenye njia yako. Vilevile, kuna maoni tofauti kuhusu maana ya "kujaribu kuswali", ambalo kwa tafsiri halisi ya neno kwa neno lingeweza kutafsiriwa kuwa "msikaribie swala", jambo ambalo aya hii inalikataza. Baadhi ya wanazuoni wanasema kwamba mtu aliye katika hali ya janaba, yaani baada ya kujamiiana au kutoka kwa manii, hapaswi kuingia msikitini wala kukaa ndani yake mpaka aoge. Ruhusa hutolewa kwa yule anayetaka tu kupita msikitini bila kukaa humo. Baadhi ya Maswahaba wa Mtume ﷺ walikuwa na nyumba zao zilizozunguka msikiti wa Mtume ﷺ, zikiwa na milango yake ikifunguka kuelekea msikitini. Ilikuwa ni lazima kwao kupitia msikitini walipotaka kutoka nje au walipokuja kurudi nyumbani. Basi, kinachotolewa ni ruhusa kwa watu hao kupita msikitini hali wakiwa katika janaba, mradi wasikae msikitini wala kuswali mpaka wawe wamekoga.

Different interpretations have been given to the expression translated here as, “on your way”. Similarly, different views are expressed with regard to the meaning of “attempting to pray” which may be rendered in a strictly literal translation as “do not come near to prayer”, which this verse forbids. Some scholars say that a person who is in a state of ceremonial impurity, i.e. after sexual intercourse or seminal discharge, must not enter a mosque or stay in it until he has taken a bath. An exception is made in the case of he who wants only to pass through the mosque without staying. A number of the Prophet’s Companions had their houses surrounding the Prophet’s mosque, with their doors opening onto it. They had to go through the mosque when they wanted to go out or when they came back home. A concession, then, is given to those people to pass through the mosque when they are in a state of ceremonial impurity, provided that they do not stay in the mosque or pray until they have had a bath.

Kabla ya kuhitimisha mjadala wetu wa kifungu hiki, tunahitaji kutafakari kidogo juu ya baadhi ya mambo, na kujaribu kuelewa hekima iliyo nyuma ya tayammum, yaani wudhuu kwa mchanga mkavu.

Before we conclude our discussion of the present passage we need to reflect a little on certain points, and to try to understand the wisdom behind tayammum, or dry ablution.

Wakati mwingine watu wanaojaribu kueleza kilichopo nyuma ya sheria fulani za Kiislamu au vipengele fulani vya ibada ya Kiislamu, huweka mitazamo yao kwa msisitizo mkubwa, wakidokeza kwamba wameelewa kila kitu kinachopaswa kueleweka. Hii si njia sahihi ya kueleza kauli za Qur’ani na sheria za Kiislamu, isipokuwa pale ambapo sababu za sheria hizo zimetajwa wazi katika Qur’ani au Sunnah. Daima ni afadhali kueleza mtazamo wetu huku tukiongeza kwamba ni kile tu tulichoweza kuelewa cha hekima iliyo nyuma ya sheria fulani. Haiwezi kutengwa kwamba kunaweza kuwa na sababu nyingine nyuma yake ambazo hatujaweza kuzibaini. Kwa njia hii, tunaweka akili zetu za kibinadamu mahali pake sahihi, kuhusiana na kauli za Qur’ani na sheria ya Mwenyezi Mungu.

Sometimes people who try to explain what lies behind certain Islamic legislation or aspects of Islamic worship, put their points of view very forcefully, implying that they have understood everything there is to understand. This is not the proper way to explain Qur’ānic statements and Islamic legislation, except where the reasons for such legislation are expressly stated in the Qur’ān or the Sunnah. It is always preferable to state our point of view adding that it is all that we have been able to understand of the wisdom behind a certain piece of legislation. The possibility cannot be excluded that there may be other reasons behind it which we have not been able to determine. In this way, we assign our human mind to its proper position, vis-a-vis Qur’ānic statements and Divine legislation.

Ninachochea kusema haya ni kwamba baadhi yetu, ambao nia zetu huenda ni njema kabisa, tunajaribu kuwasilisha kauli na sheria kama hizi kwa watu ndani ya muktadha wa lengo maalum ambalo wao wanaweza kulitambua kulingana na maarifa ya kibinadamu au uchambuzi wa kisayansi. Hili ni sawa mradi tu liwekwe katika mtazamo sahihi ambao nimeutaja tu katika aya iliyotangulia. Mara nyingi imesemwa kwamba lengo la kutawadha kabla ya sala ni kudumisha usafi. Huenda ni kweli kwamba usafi unakusudiwa kupitia wudhuu, lakini kusisitiza kwamba huo ndio sababu pekee ya kutawadha kabla ya sala ni kufuata mbinu ambayo si sahihi wala salama. Kwa hakika, ilifika wakati baadhi ya watu walipendekeza kwamba hakuna tena haja ya njia hii "ya kizamani" ya kujisafisha, kwa kuwa tunaishi katika mazingira safi, huku watu wakijitunza kwa usafi wao wa kila siku. Kama wudhuu ungekuwa umewekwa kwa lengo hilo pekee, basi usingehitajika tena kabla ya sala. Kwa hakika, hata sala yenyewe haingehitajika tena.