Sehemu hii inakamilisha yale ambayo sehemu za mwanzo za sura hii zimekusudia kufanya. Inalenga kuondoa kabisa kila athari ya siku za zamani za ujinga, ambazo bado zinajitokeza katika mawazo na desturi, hasa zinazohusu wanawake, nafasi yao katika jamii, na jinsi wanavyotendewa, pamoja na makundi mengine dhaifu kama yatima na watoto. Jamii yote ya Kiislamu ilihitaji kusafishwa kutokana na athari hizo, ili familia ijengwe juu ya msingi kwamba mwanamume na mwanamke ni sehemu mbili za nafsi moja, na kwamba wote wawili lazima wapewe haki zao na nafasi zao zenye heshima. Maslahi yao yanapaswa kulindwa, na mafungamano ya kifamilia yanahitaji kuimarishwa. Mgogoro wowote unaozuka ndani ya familia unapaswa kutatuliwa mapema, kabla haujakua na kusababisha kuvunjika kwa mahusiano na kuharibika kwa nyumba. Ieleweke kwamba katika hali kama hizi, wa kwanza kuteseka ni watoto wadogo ambao bado wako katika hatua ya malezi. Jamii ya Kiislamu, kwa upande mwingine, lazima ijengwe kwa msingi wa kuwalinda makundi yake dhaifu, ili wasidhulumiwe na wale wenye madaraka.

This passage complements what the early parts of this sūrah have set out to do. It aims to eradicate all traces of past ignorant days, still manifesting themselves in ideas and practices, especially concerning women, their place in society and the treatment of other vulnerable groups such as orphans and children. The whole Muslim community needed to be purged of such traces in order to allow the family to be established on the basis that man and woman are two parts of a single soul and they both must be given their due and honourable positions. Their interests are to be looked after and family ties need to be strengthened. Any dispute that breaks out within the family should be settled early, before it develops and leads to a severing of ties and the destruction of homes. It is to be remembered that in such cases, the first to suffer are young children who are still in their formative years. The Muslim community, on the other hand must be established along the lines of looking after its vulnerable groups, so that they are not oppressed by those who wield power.

Sehemu hii inahusu baadhi ya vipengele vya mahusiano ya kifamilia, ikiyaunganisha na mfumo unaotawala ulimwengu. Hili linatupa hisia kwamba suala la hadhi ya wanawake, nafasi ya familia, na kuwajali wanyonge na walio hatarini katika jamii ni mambo ya uzito mkubwa. Na kwa hakika ndivyo ilivyo. Tumeshazungumza kwa kina, tulipofafanua sehemu za mwanzo za sura hii, jinsi Uislamu unavyoitazama familia na jinsi unavyojitahidi kuondoa ujinga ndani ya jamii ya Kiislamu ili kuinua viwango vyake vya kisaikolojia, kijamii na kimaadili. Tunapaswa pia kujikumbusha kwamba ni kupitia kuinuka huku pekee ndipo jamii ya Kiislamu ilipata ubora juu ya jamii nyingine zote zisizoamini Uislamu na zisizoenenda kwa mujibu wa mfumo wake wa kipekee.

The present passage deals with certain aspects of family relationships, providing a linkage between them and the system that governs the universe. This imparts to us a feeling that the question of the status of women, the role of the family and care for the helpless and vulnerable in society are very serious matters. This is indeed the case. We have already spoken at length, when commenting on the early parts of this sūrah, on the way Islam views the family and its efforts to eradicate ignorance from the Muslim community in order to elevate its psychological, social, and moral standards. We should remind ourselves that only through such elevation did the Muslim community gain superiority over all other societies which do not believe in Islam and which do not conduct themselves according to its unique system.

Wanakuuliza hukumu kuhusu wanawake. Sema: Mwenyezi Mungu anawapa hukumu zake kuhusu wao, pamoja na yale yanayosomwa kwenu katika Kitabu hiki kuhusu wanawake yatima ambao hamuwapi yale waliyopangiwa, na ambao hamwataki kuwaoa; na kuhusu watoto wanyonge, na kuhusu wajibu wenu wa kuwatendea haki mayatima. Chochote mema mnayofanya, Mungu anakijua kikamilifu. (Aya ya 127)

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; and concerning helpless children, and about your duty to treat orphans with fairness. Whatever good you may do, God knows it fully. (Verse 127)

Aya za mwanzo za sura hii, ambazo zinaeleza kanuni kadhaa kuhusu wanawake, ziliibua maswali mengi katika akili za Waislamu kuhusu vipengele mbalimbali vya nafasi ya wanawake. Wale waliokuwa katika jamii ya Waislamu iliyoanzishwa hivi karibuni walitunga maswali yaliyohitaji hukumu kuhusu mambo mbalimbali. Hili lilionyesha tamaa ya kweli upande wao ya kutaka kujua kila hukumu ya dini yao katika mambo yote ya maisha.

The verses with which the sūrah opens and which outline a number of regulations about women raised many questions in the Muslims’ minds about different aspects of the position of women. Those in the newly-established Muslim community formulated questions which required rulings on different matters. This indicated a genuine desire on their part to know every ruling of their faith in all matters of life.

Hatua waliyochukua kutoka ujinga kwenda Uislamu ilikuwa na athari kubwa mioyoni mwao. Walihisi kwamba walihitaji kuhoji kila walichokuwa wakifanya katika siku zao za kabla ya Uislamu, wakiogopa kwamba huenda kilikuwa kimeharamishwa au kubadilishwa na Uislamu. Walitaka kuwa na uhakika wa mtazamo wa Kiislamu juu ya mambo yote. Ni kweli kwamba baadhi ya athari za ujinga zilibaki kwao, lakini kilichokuwa muhimu zaidi ni hamu yao ya dhati ya kuhakikisha kwamba mtindo wao wa maisha unaendana na Uislamu. Kwa sababu hiyo wakaulizauliza maswali yao na kuomba maelezo na hukumu.

The move they have made from ignorance to Islam had a far-reaching effect on their hearts. They felt that they needed to question everything they did in their pre-Islamic days, fearing that it might have been outlawed or modified by Islam. They wanted to be sure of the Islamic view on all matters. It is true that certain traces of ignorance lingered with them, but what was much more significant was their genuine desire to make sure that their lifestyle was in conformity with Islam. Hence their questionings and their requests for explanations and rulings.

Ni dhahiri kutokana na kauli hizi, pamoja na maandishi ya Qur'ani yenyewe, kwamba wasichana yatima walikuwa wakipata dhuluma kubwa katika Uarabu wa kabla ya Uislamu. Msichana kama huyo aliteseka kutokana na tamaa na dhuluma za mlezi wake. Tamaa yake ilimsukuma kuila mali yake. Iwapo aliamua kumuoa, hakumpa mahari ya haki. Kwa upande mwingine, iwapo mlezi wake hakumuoa kwa sababu ya kutokuwa mzuri wa sura, bado alidhulumiwa, kwa kuwa hakumruhusu kuolewa na mtu mwingine, ili mume wake asiweze kushiriki naye mali yake.

It is clear from these statements, as well as the Qur’ānic text itself, that orphan girls had a very raw deal in pre-Islamic Arabia. Such a girl suffered from the greed and injustice of her guardian. His greed prompted him to devour her wealth. If he decided to marry her, he would not give her a fair dowry. On the other hand, if her guardian did not marry her on account of her being plain, she still suffered injustice, because he would not allow her to marry someone else, so that her husband could not share with him her wealth.

Aina hiyo hiyo ya matibabu ilitolewa pia kwa watoto. Wanawake na watoto walinyimwa sehemu zao za urithi kwa sababu walikuwa hawana nguvu au walionekana kuwa wasiopigana. Mtazamo wa kikabila wa wakati ule ulimpa kila haki yule aliyeweza kupigana, na haukumwachia chochote aliyekuwa dhaifu asiyeweza kushiriki vitani.

The same sort of treatment was extended to children. Women and children were deprived of their shares of inheritance because they were powerless or they were classified as non-fighters. The tribal attitude at the time gave every right to those who were able to fight, and left nothing for the powerless who could not take part in the battle.

Ni mila hizi duni ndizo ambazo Uislamu ulikusudia kuzibadilisha, na kuzibadilisha kwa mila tukufu na za kibinadamu. Hili halikuwa mageuzi makubwa tu ya jamii ya Waarabu.

It is these ignoble traditions which Islam set out to change, replacing them with noble and humane traditions. This was not merely a great reform of Arabian society.

Kweli ilikuwa kuzaliwa upya kulikowapa Waarabu tabia mpya, tofauti na ile waliyokuwa nayo kabla ya Uislamu.

It was indeed a new birth which gave the Arabs a new character, different from their pre-Islamic one.

Jambo muhimu kutambua ni kwamba mwamko huu mpya haukutanguliwa na hatua zozote au maendeleo yaliyoandaa njia kwake. Wala haukuanza kwa mabadiliko ya ghafla ya kiuchumi au ya kimaada katika maisha ya jamii hiyo ya Kiarabu. Mabadiliko ya kutoka kutoa haki za urithi na umiliki kwa msingi wa uwezo wa kupigana, kwenda kuzitoa kwa msingi wa kibinadamu tu, hayakuwa matokeo ya uwezo wowote mpya waliouvumbua. Wala watoto, wasichana yatima, na wanawake hawakupewa haki zao za urithi na umiliki kama matunda ya kipindi kipya cha utulivu kilichopunguza umuhimu wa wapiganaji. Kwa hakika, wapiganaji walifurahia umuhimu mkubwa zaidi katika utawala huo mpya.

Sūra hii kisha inasonga mbele hatua moja zaidi kwa kuweka sheria za familia kama sehemu ya mpangilio wa jumla wa jamii ambayo Uislamu unataka kuianzisha. Ni jamii inayojengwa juu ya kanuni ambayo Mungu ameiteremsha kutoka juu, si juu ya mabadiliko ya mambo ya kidunia, ambayo mara nyingi yana asili ya kimaada na mara nyingi yanahusu uzalishaji wa bidhaa na utajiri wa kimali.

The sūrah then moves a step further with family legislation as part of the general organisation of the society Islam wants to establish. It is a society based on the code God has bestowed from on high, not on changing worldly factors, which are often materialistic in nature and which often are to do with the production of goods and material riches.

Ikiwa mwanamke ana sababu ya kuogopa kudhulumiwa au kuachwa na mumewe, haitakuwa kosa kwao wawili iwapo watajaribu kusuluhisha mambo kwa amani baina yao; kwani amani ni bora. Tamaa ipo daima katika nafsi za wanadamu. Ikiwa mtatenda kwa wema na mkawa wacha Mungu, hakika Mungu anajua yote mnayoyafanya. Hamtaweza kabisa kuwatendea wake zenu haki sawa, hata kama mtakuwa na hamu ya kufanya hivyo. Basi msimwegemee mmoja kabisa na kumuacha mwingine kama aliyetundikwa njiapanda. Ikiwa mtasuluhisha mambo na mkawa wacha Mungu, basi Mungu ni Mwingi wa kusamehe, Mwenye rehema. (Aya 128-129)

If a woman has reason to fear ill-treatment or desertion by her husband, it shall not be wrong for the two of them if they should try to set things peacefully to rights between them; for peace is best. Avarice is ever-present in human souls. If you act with kindness and are God-fearing, surely God is aware of all that you do. In no way can you maintain equity between your wives, even though you may be keen to do so. Do not, then, be totally partial towards one to the exclusion of the other, leaving her, as it were, in a state of suspense. If you put things to rights and are God-fearing, God is indeed Much-Forgiving, Merciful. (Verses 128-129)

Mapema katika sura hii, sheria ya Kiislamu ilishughulikia hali ya uasi au unyanyasaji inapotokana na mke. Ilieleza taratibu zinazopaswa kufuatwa ili kuhifadhi muundo wa familia. Katika hatua hii, sasa tunapata kanuni zinazoshughulikia unyanyasaji au kuachwa kwa mke na mume, jambo linalotishia usalama na heshima ya mwanamke pamoja na usalama wa familia nzima. Hisia na mielekeo vinaweza kubadilika. Uislamu ni mfumo wa maisha unaoshughulikia kila undani na kujibu kila hali inayoweza kutokea ndani ya mfumo wa kanuni zake, maadili yake, na muundo wa jamii unayoianzisha.

Earlier in this sūrah, Islamic legislation dealt with the state of rebellion or abuse when caused by a wife. It outlined the procedures that should be taken in order to preserve the structure of the family. At this juncture, we now have regulations dealing with abuse or desertion by the husband, which threatens the security and dignity of the woman as well as the security of the whole family. Feelings and inclinations might change. Islam is a system for life which deals with every detail and caters for every eventuality within the framework of its principles, values and the structure of the society it establishes.

Tunapaswa kuelewa kwamba kanuni hizi zinazohusu ndoa na maisha ya kifamilia ni sehemu tu ya mfumo mpana unaosimamia maisha ya mwanadamu kwa ujumla.

We have to understand that these rules which are applicable to marriage and family life are only a part of an overall system which regulates human life as a whole.

Mfumo huu, kwa upande wake, ni sehemu ya sheria ambayo Mwenyezi Mungu ameiweka kwa ulimwengu wote kuifuata. Kwa hiyo unaendana vizuri na maumbile ya ulimwengu pamoja na maumbile ya mwanadamu anayeishi ulimwenguni. Ukweli huu mkubwa ndio kiini cha mfumo mzima. Kwa hiyo, kanuni zinazopanga maisha ya kifamilia hufuatiwa na kauli zinazoyahusisha na mfumo wa ulimwengu, pamoja na uwezo wa Mungu juu ya kila kitu ndani yake, na umiliki wake wa kila kitu. Pia kuna kauli kwamba Mungu ametoa agizo hilo hilo kwa wanadamu wote katika ujumbe wote aliowatumia, pamoja na ukumbusho wa thawabu katika maisha haya na maisha ya Akhera. Kwa kweli, haya ndiyo misingi ambayo mfumo wote umejengwa juu yake: ukweli, haki, na kumcha Mungu.

This system is, in turn, part of the law God has laid down for the whole universe to follow. It, therefore, fits well with the nature of the universe as well as with the nature of man who lives in the universe. This profound fact is central to the overall system. Therefore, rules which provided for the regulation of family life are followed by statements which relate them to the universal system, as well as God’s power over, and His ownership of, everything in it. We also have a statement that God has given the same directive to all mankind in all the messages He has sent them, and a reminder of rewards in this life and in the life to come. Indeed, these are the bases upon which the whole system is founded: truth, justice, and fearing God.

Lakini wakitengana, Mungu atawaruzuku kila mmoja wao kutokana na wingi wake. Hakika Mungu ni Mwenye kugawa kwa wingi, Mwenye hekima. Ni wa Mungu kila kilichomo mbinguni na kila kilichomo ardhini. Hakika tumewausia wale waliopewa Kitabu kabla yenu, na nyinyi pia, kwamba mcheni Mungu. Na mkikanusha, basi jueni kwamba ni wa Mungu kila kilichomo mbinguni na kila kilichomo ardhini. Mungu ni Mwenye kujitosheleza, Mwenye kusifiwa. Na ni wa Mungu kila kilichomo mbinguni na kila kilichomo ardhini.

But if the two separate, God shall provide for each of them out of His abundance: God is indeed Munificent, Wise. To God belongs all that is in the heavens and all that is on earth. We have indeed enjoined those who were granted revelations before your time, as well as yourselves, to always be God-fearing. If you disbelieve, know that to God belongs all that is in the heavens and all that is on earth. God is Self-Sufficient, Praiseworthy. And to God belongs all that is in the heavens and all that is on earth.