Hivi ndivyo ilivyo athari ya imani ya kweli kwa Mungu ambayo sura inaizungumzia. Kumtegemea Mungu kikamilifu ni jambo ambalo imani kama hiyo inalihitaji, lakini Qur'ani inalipa mkazo wa pekee sifa hii: "[Itatolewa] kwa wale walioamini na wanaomtegemea Mola wao." (Aya ya 36) Katika maandishi ya Kiarabu, mpangilio wa maneno umegeuzwa ili sentensi isomeke, 'kwa Mola wao wanatawakali.' Hii inadokeza kwamba hawamtegemei mtu yeyote mwingine isipokuwa Mungu. Hii kwa hakika ndiyo udhihirisho wa kwanza wa vitendo wa kuamini umoja wa Mungu. Muumini anamjua sifa za Mungu, anaziamini zote, na ana yakini kwamba hakuna mtu anayefanya lolote isipokuwa Mungu anapotaka, wala hakuna jambo linalotokea bila idhini yake.
Such is the effect of true belief in God to which the surah refers. To place ones complete trust in God is something such a belief entails, but the Qur’an gives prominence to this quality: “[It shall be given] to those who believe and place their trust in their Lord.” (Verse 36) In the Arabic text, the inversion mode is used so as to make the sentence read, ‘in their Lord they place their trust.’ This implies that they do not place their trust in anyone other than God. This is indeed the first practical manifestation of believing in God’s oneness. A believer knows God’s attributes, believes in them all and is certain that no one does anything unless He wills and nothing occurs without His sanction.
Kwa hiyo, imani yake kwa Mungu ni kamili. Kila analofanya au analojizuia kufanya linalenga kupata radhi Zake. Hisia kama hii ni muhimu kwa kila mtu. Inamwezesha mtu kusimama akiwa ameinua kichwa juu, akihisi uhakika wa moyoni, amepata utulivu, asimwogope yeyote, aweze kustahimili dhiki, na kuwa na kuridhika kikamilifu wakati wa faraja. Hata hivyo, hisia hii ni muhimu zaidi kwa kiongozi anayetamani kutekeleza wajibu wake kikamilifu.
Hence, his trust in God is complete. Everything he does or refrains from doing is aimed at winning His pleasure. Such a feeling is necessary for everyone. It enables man to stand with his head raised high, feeling inner certainty, reassured, fearing no one, able to withstand adversity, full of contentment in times of ease. Yet this feeling is far more necessary to a leader who is eager to fulfil his responsibilities.
"Ambao huepuka dhambi kubwa na machafuko makubwa ya aibu." (Aya ya 37) Usafi wa moyo unaohakikisha tabia haina dhambi kubwa wala uchafu wa aibu ni matokeo ya imani safi. Pia ni sharti la lazima kwa uongozi wenye busara. Hakuna mtu anayeweza kudumisha usafi wa moyo kisha kujiingiza katika dhambi kubwa na machafuko makubwa ya aibu. Moyo usio na usafi hauna sifa kabisa za uongozi: nuru yake ya kuongoza inafutwa na dhambi. Imani iliongeza unyeti wa kizazi cha kwanza cha Waislamu, ikiwawezesha kufikia viwango vilivyoelezwa na Nadwi. Iliwastahilisha kutoa uongozi wenye sifa zisizo na kifani wala mfano. Wao wanabaki kuwa mfano wa kuigwa na vizazi vilivyofuata.
“ Who shun grave sins and gross indecencies." (Verse 37) Purity of heart which ensures that behaviour is free of grave sin and indecency is a product of sound faith. It is also a necessary requirement for wise leadership. No one can maintain purity of heart and then indulge in grave sins and gross indecencies. A heart that lacks purity is totally unsuitable for leadership: its guiding light is obliterated by sin. Faith heightened the sensitivity of the first generation of Muslims enabling them to attain the standards described by Nadwi. It qualified them to provide a leadership of unprecedented and unequalled qualities. They remain the model to be emulated by later generations.
Mungu anajua kikamilifu udhaifu wa binadamu. Kwa hiyo, ameweka kipimo kinachowastahilisha watu kushika nafasi ya uongozi kuwa ni kujiepusha na dhambi kubwa na uovu mkubwa, si dhambi za kawaida. Rehema yake huhakikisha kwamba dhambi ndogo zitasamehewa. Hii ni neema anayotujaalia, na inapaswa kuamsha ndani yetu hisia ya unyenyekevu mbele yake.
God is fully aware of mans weaknesses. Therefore, He has set the mark that qualifies people for the position of leadership at shunning grave sins and gross indecencies, not ordinary ones. His grace ensures that minor sins will be overlooked. This is an act of grace that He bestows on us which should arouse our feeling of humility before Him.
"Na wale ambao, wanapokasirika, husamehe." (Aya ya 37) Sifa hii, iliyotajwa mara baada ya kutajwa kwa msamaha wa Mungu kwa makosa na dhambi za binadamu, inahimiza mtazamo wa kuvumiliana na kusameheana miongoni mwa watu. Inaonyesha sifa ya waumini ambayo huwafanya kusamehe pale jambo linapowakasirisha. Hapa tena tunaona mbinu ya Kiislamu kuhusu udhaifu wa kibinadamu. Haimdai mtu afanye jambo lililo nje ya uwezo wake. Mungu anajua kwamba hasira ni mmenyuko wa asili wa binadamu, na kwamba si mara zote ni mbaya. Kukasirika kwa jambo lililofanywa dhidi ya Mungu, imani, ukweli au haki ni jambo la kupongezwa na linaweza kuleta matokeo mema. Kwa hiyo, Uislamu haukatazi hasira wala kuihesabu kuwa dhambi. Unaitambua kama hisia ya kawaida, na hivyo kuzuia mgongano kati ya dini ya binadamu na maumbile yake. Hata hivyo, unamshika mkono mtu kumsaidia kushinda hasira yake, ukimhimiza kusamehe na kuvumilia. Zaidi ya hayo, unafanya msamaha kama huo kuwa miongoni mwa sifa muhimu za waumini. Imethibitika kwamba Mtume ﷺ hakuwahi kukasirika kwa jambo lolote lililohusu nafsi yake mwenyewe. Hasira yake, pale ilipotokea, ilikuwa kwa ajili ya Mungu pekee, na ilikuwa kali sana. Hata hivyo, kiwango hicho cha juu kiliwekwa na Muhammad ﷺ, aliyefikia kiwango cha juu cha utukufu. Kwa hiyo, Mungu hafanyi hiki kuwa kiwango ambacho waumini wanapaswa kukifikia, bali anakiweka kama mfano bora wa kujitahidi kuufikia.
“And who, when angered, will forgive." (Verse 37) This quality, mentioned immediately after the implicit reference to Gods forgiveness of mans errors and sins, encourages an attitude of mutual forbearance and forgiveness between people. It highlights a characteristic of believers which makes them forgive when something angers them. Again we see the Islamic approach to human weakness. It does not require man to do anything beyond what he is capable of. God knows that anger is a natural human reaction and that it is not always bad. Feeling angry at something committed against God, faith, truth or justice is commendable and can bring about good results. Therefore, Islam does not forbid anger or consider it a sin. It recognizes it as a natural feeling, thus preventing conflict between mans religion and nature. However, it takes man by the hand to help him overcome his anger, encouraging him to pardon and forbear. It further makes such forgiveness one of the important qualities of believers. It is well established that the Prophet was never angry at anything related to his own person. His anger, when it occurred, was only for God’s sake and was overpowering. Yet such a high standard was set by Muhammad (peace be upon him) who attained a high standard of greatness. Hence, God does not make this a standard that believers should attain to, but rather sets it as an ideal to strive for.
Wanachotakiwa kufanya ni kuvumilia na kusamehe wanapokasirika, wakijizuia na hamu ya kulipiza kisasi, mradi jambo hilo linabaki ndani ya mambo ya kibinafsi.
What they are required to do is to forbear and forgive when angry, rising above the desire to retaliate, as long as this remains within the personal sphere.
"Ambao wanamuitikia Mola wao." (Aya ya 38) Wanaondoa vikwazo vyote vinavyozuia kumuitikia huko. Vikwazo hivyo vipo ndani ya nafsi ya mwanadamu, vinavyoundwa na matamanio yake, matarajio yake na tamaa zake. Vikwazo hivi vyote vikiondolewa, mwanadamu hupata njia ya kumfikia Mungu ikiwa nyepesi na pana iliyo wazi. Mwitikio wake basi hauna kizuizi wala kikwazo chochote.
“ Who respond to their Lord.” (Verse 38) They remove all impediments that prevent such response. These impediments are within the human soul, created by ones desires, aspirations and ambitions. When all these impediments are removed, man finds the way to God smooth and wide open. His response is then free of any restraint or impediment.
Aina ya jibu hilo inaonyeshwa kwa undani zaidi. Jambo la kwanza ni kwamba waumini "wanasimamia sala zao kwa uthabiti" (Aya ya 38). Sala inapewa umuhimu mkubwa katika Uislamu. Inashika nafasi ya pili baada ya nguzo ya kwanza ya imani, ambayo ni kutamka kwa mtu imani yake katika umoja wa Mungu na kwamba Muhammad ﷺ ni Mtume wa Mungu. Sala ndiyo inayounganisha mwanadamu na Mola wake, na inatoa mfano wa vitendo wa usawa wa binadamu, pale waabudu wanaposimama bega kwa bega katika safu, bila tofauti yoyote kati yao.
The type of response is then shown in detail. The first aspect is that believers “attend regularly to their prayer” (Verse 38) Prayer is given great importance in Islam. It comes second only to the first rule of faith, which is the declaration of one’s belief in God’s oneness and in Muhammad as God’s messenger. Prayer provides the bond between man and his Lord, and gives a practical example of human equality, with worshippers standing shoulder to shoulder in rows, with no distinction whatsoever between them.
Labda hii ndiyo sababu sala inafuatwa mara moja, katika tukio hili, na sifa ya kushauriana ndani ya jamii ya Waislamu, ikipewa kipaumbele kuliko kutoa zaka ambayo kwa kawaida hutajwa pamoja na sala. Hivyo, waumini "huendesha mambo yao kwa kushauriana baina yao." (Aya ya 38) Kama ilivyo katika usemi wake, kauli hii inafanya kushauriana kuwa sifa inayoenea kila kipengele cha maisha yao. Kama tulivyokwisha sema, hii ni kauli ya Makka iliyotolewa muda mrefu kabla ya kuanzishwa kwa dola ya Kiislamu. Maana yake ni kwamba sifa hii ni ya jamii ya Waislamu katika hali zote, hata pale ambapo hakuna dola wala serikali iliyokuwa imeanzishwa wakati huo. Kwa kweli, dola ni matokeo ya asili tu ya jamii ya Waislamu na sifa zake za ndani. Jamii ya Waislamu inajumuisha dola, na kwa pamoja zinahakikisha utekelezaji wa kanuni ya maisha ya Kiislamu, katika ngazi ya mtu binafsi na ngazi ya jamii.
Perhaps this is the reason why prayer is immediately followed, in this instance, by the quality of consultation within the Muslim community, giving it precedence over the payment of zakat which is normally mentioned together with prayer. Thus, believers “conduct their affairs by mutual consultation.” (Verse 38) As it is phrased, the statement makes consultation a characteristic that pervades every aspect of their lives. As we have already said, this is a Makkan statement made long before the establishment of the Islamic state. This means that this quality is characteristic of the Muslim community in all situations, even though no state or government had as then been established. In fact, the state is only a natural by-product of the Muslim community and its intrinsic qualities. The Muslim community incorporates the state and together they ensure the implementation of the Islamic code of life both at individual and society levels.
Kwa sababu hii, ushauriana (shauri) ulikuwa sifa ya mapema ya jamii ya Kiislamu, na ulitumika katika eneo pana zaidi kuliko uwanja wa kisiasa. Ni sehemu muhimu ya maisha ya Kiislamu na sifa bainifu ya jamii iliyokabidhiwa jukumu la kuongoza wanadamu. Bila shaka, ni sifa ya msingi ya uongozi bora.
For this reason, consultation was an early quality of the Muslim community and applied to a far greater area than the political arena. It is an essential aspect of Islamic life and a distinctive quality of the community entrusted with the role of leading mankind. Needless to say, it is a fundamental quality of sound leadership.
Njia ya kufanya shauri imeachwa kwa kila kizazi na mazingira yaamue yenyewe. Haijawekwa katika umbo gumu ambalo lazima lifuatwe daima. Hakuna mfumo wa Kiislamu uliobainishwa katika maandishi yanayopaswa kufuatwa neno kwa neno, wala kuwekwa katika muundo fulani usioweza kubadilishwa.
The way to conduct consultation is left for every generation and environment to decide. It is not cast in a rigid form that must always be followed. No Islamic system is outlined in a text that must be literally followed or set in a particular model that cannot be modified.
Hizi ni kwanza kabisa matokeo ya mchakato unaoanza na ukweli wa imani kuota mizizi moyoni mwa mwanadamu, ili kuunda fikra na mwenendo wake. Mjadala kuhusu maelezo ya mfumo wa Kiislamu huku ukitoa umakini mdogo kwa ukweli wa imani unaozizaa, ni zoezi lisilo na maana. Tunachosema hapa kinaweza kuonekana, kwa yeyote asiyejua ukweli wa imani ya Kiislamu, kuwa ni mazungumzo ya kinadharia yasiyo na msingi thabiti. Kudhani hivyo bila shaka ni kosa. Uchunguzi makini wa dhana zake safi za imani utaonyesha kwamba Uislamu una ukweli wa kisaikolojia na kiakili unaoathiri sana mwanadamu, ukitayarisha njia ya kuibuka kwa mifumo na hali fulani katika jamii ya kibinadamu.
They are first and foremost a product of a process that begins with the truth of faith taking root in mans heart so as to mould his thought and behaviour. Discussion about the details of an Islamic system while giving little attention to the truth of faith that gives rise to them is a futile exercise. What we are saying here may appear to anyone who is unaware of the truth of Islamic faith a theoretical discourse without firm basis. To suppose so is certainly wrong. A careful examination of its pure concepts of belief will show that Islam contains psychological and intellectual facts that have a profound effect on man, preparing the way to the rise of certain systems and situations in human society.
Kisha, matini ya Qur'ani na Hadith yanaonyesha umbo ambalo mifumo na hali kama hizo zinapaswa kuchukua. Hivyo, matini hayaanzishi mifumo, bali yanaipanga tu. Ili mfumo wowote wa Kiislamu uanzishwe na kufanya kazi, ni lazima kuwepo jamii ya Waislamu ambamo imani inafanya kazi kwa vitendo. Vinginevyo, hakuna umbo lolote litakalotosha kuzaa mfumo unaoweza kuitwa wa Kiislamu.
The Qur’anic and Hadith texts then indicate the form that such systems and situations should take. Thus, the texts do not initiate the systems, but merely organize them. For any Islamic system to be established and functioning, it is necessary that a Muslim community should be in existence in which faith is actively working. Otherwise, no form is good enough to produce a system that can be described as Islamic.
Wakati jamii ya Kiislamu inapokuwepo kweli, ambapo watu wanauhisi ukweli wa imani ndani ya mioyo yao, mfumo wa Kiislamu utajitokeza kwa kawaida, ukichukua umbo na muundo unaolingana na jamii hiyo mahususi, mazingira yake na hali zake, ukifanya kazi ndani ya mfumo wa kanuni za msingi za Kiislamu na kuzitekeleza kwa ufanisi.
When a Muslim community is truly in existence, where people feel the truth of faith deep in their hearts, the Islamic system will naturally develop, taking a shape and form that suits that particular community, its environment and circumstances, working within the framework of the basic Islamic principles and effectively implementing them.
“Na toeni sadaka kutokana na yale tuliyowapa.” (Aya ya 38) Hili ni takwa jingine lililotangulia kubainishwa kwa viwango tofauti vya zakat, kulingana na aina ya mali inayomilikiwa. Viwango hivyo vilipangwa katika mwaka wa pili baada ya Mtume ﷺ kuhamia Madina, ambako alianzisha dola ya kwanza ya Kiislamu. Hata hivyo, wazo la kutenga sehemu ya kile ambacho Mwenyezi Mungu ametupa kitumike katika yale yanayotumikia lengo la Kiislamu lilikuwepo katika hatua za mwanzo za maisha ya jamii ya Waislamu. Lilianza tangu siku za mwanzo za kuasisiwa kwake.
“And give generously out of what We have provided for them.” (Verse 38) This is again a requirement that preceded the determination of the different rates of zakat, according to the type of property held. These rates were set in the second year after the Prophet migrated to Madinah where he established the first Islamic state. However, the idea of allocating a portion of what God has given us to be spent in what serves the Islamic cause came in the early stages of the life of the Muslim community. It goes back to the early days of its inception.
Ili Uislamu uweze kuenezwa ipasavyo, ni lazima Waislamu wawe tayari kutoa fedha kwa ajili ya kuutetea. Hili linasafisha mioyo yao na kuwasaidia kujiinua juu ya tamaa ya asili ya kumiliki. Linaonyesha kumtegemea Mungu na kile alichowawekea. Mambo haya yote ni muhimu ili imani iwe kamilifu na imekita mizizi vizuri. Zaidi ya hayo, ni jambo la lazima kwa jamii ya Kiislamu. Kuutetea Uislamu ni kujitolea kujitahidi kwa ajili ya lengo lake. Ni lazima jamii ionyeshe mshikamano kamili katika juhudi hizo, cokote matokeo yake yatakavyokuwa. Wakati mwingine mshikamano huo unahitaji kuwa kamili, kiasi kwamba hakuna mtu anayebaki na mali yoyote inayochukuliwa kuwa yake binafsi. Mfano wa hili ulitokea katika siku za mwanzo za Uislamu, wakati Waislamu wa Makka walipohamia Madina ambako walipokelewa kwa ukarimu mkubwa. Hali yao ilipokuwa imetulia zaidi, mfumo wa kudumu wa zakat ukaanzishwa.
For Islam to be properly advocated it is necessary that Muslims should be ready to allocate money for its cause. This purges their hearts of greed and helps them rise above the instinctive desire to own. It demonstrates their reliance on God and what He has for them. All these are necessary for faith to be complete and firmly rooted. Moreover, it is necessary for the Muslim society. To advocate Islam is to be committed to strive for its cause. It is imperative that the community should demonstrate complete solidarity in such striving, whatever the outcome. At times, such solidarity needs to be complete, leaving no one any property that is considered his own. An example of this took place in the early days of Islam, when the Makkan Muslims migrated to MadTnah where they were given warm hospitality. When their situation became less acute, a permanent zakat system was put in place.
Hata hivyo, dhana yenyewe ya kutoa mali kwa ajili ya kusimamisha dini (kufanya jihadi kwa mali) ni sifa ya msingi ya jamii ya Kiislamu.
Be that as it may, the very concept of spending for the cause is an essential quality of the Muslim community.
"Na wale ambao, wanapodhulumiwa, hujitetea." (Aya ya 39) Kama tulivyosema hapo awali, kwamba sifa hii imetajwa katika sura ya Kimakka ni jambo lenye maana. Maana yake ni kwamba kuinuka dhidi ya dhulma na uonevu kumo katika asili yenyewe ya jamii iliyoundwa kuwa bora kuliko jamii nyingine za binadamu. Inaamrisha yaliyo haki na yenye uadilifu, inakataza yaliyo maovu, na inahakikisha haki na uadilifu vinatekelezwa katika maisha ya binadamu. Ni jamii yenye heshima inayopata heshima yake kutoka kwa Mungu:
“And who, when oppressed, defend themselves.” (Verse 39) As we stated earlier, that this quality is mentioned in a Makkan surah is significant. It means that rising against oppression and injustice is in the very nature of a community that is moulded to be the best among human communities. It enjoins what is right and fair, forbids what is wrong, and ensures that right and justice are implemented in human life. It is an honourable community that derives its honour from God:
Heshima yote ni ya Mwenyezi Mungu, na ya Mtume Wake na wale walioamini [kwa Mwenyezi Mungu]? (63: 8)
“All honour belongs to God, and to His messenger and those who believe [in God]? (63: 8)
Katika historia ya mwanzo ya Uislamu, kulikuwa na kipindi ambacho jumuiya ya Waislamu ilikuwa bado iko Makka, ambapo Waislamu waliamriwa wasipigane, bali wajikite katika kusimamia sala na kutoa zaka. Hata hivyo, hili lilitokana na sababu fulani za kienyeji na ili kufikia lengo fulani la kinidhamu lililohusiana hasa na jumuiya ya kwanza ya Waarabu Waislamu. Inapaswa kusisitizwa kwamba hili lilikuwa hatua ya muda ambayo haipingani na sifa za msingi za jumuiya ya Waislamu.
In the early history of Islam, there was a period, when the Muslim community was still in Makkah, during which the Muslims were ordered not to fight, but to concentrate on attending to prayer and paying zakat. This, however, was due to certain local reasons and to achieve a particular disciplinary objective that was especially relevant to the first Muslim Arab community. It should be emphasized that this was a temporary measure that does not contradict the essential qualities of the Muslim community.
Kulikuwa na sababu mahsusi nyuma ya uchaguzi huu wa mbinu ya amani na subira wakati wa kipindi cha Makka. Moja ilikuwa ni kwamba mateso ambayo Waislamu waliyapata wakati huo hayakuwa kwa sababu ya mamlaka yoyote inayotambulika iliyokuwa na nguvu katika jamii ya Waarabu. Badala yake, muundo wa kikabila uliokuwepo wakati huo ulikuwa wa kulegalega kisiasa na kijamii. Kwa hiyo, Muislamu aliyetoka katika familia yenye heshima angeweza kudhuriwa tu na wanafamilia wake wenyewe. Hakuna mtu mwingine aliyethubutu kuchukua hatua yoyote dhidi yake. Shambulio la pamoja dhidi ya Muislamu mmoja mmoja au dhidi ya Waislamu kwa ujumla lilikuwa jambo la nadra. Zaidi ya hayo, mabwana wangeweza kuwatesa au kuwaumiza watumwa wao na wanachama dhaifu wa kabila lao ikiwa walichagua kusilimu. Baada ya muda, wengi wao walinunuliwa na kuachiwa huru na Waislamu, na hivyo wakawa wengi wao wameepuka mateso. Aidha, Mtume ﷺ hakutaka kuona vita vikizuka katika kila nyumba kati ya Muislamu na familia yake ambayo bado haijaukubali Uislamu. Kwa hiyo, lilikuwa suala la kujaribu kulainisha mioyo badala ya kuifanya migumu.
There were, indeed, particular reasons behind this choice of a peaceful and patient approach during the Makkan period. One was that the persecution the Muslims suffered at the time was not because of any recognisable authority holding sway in Arabian society. Instead, the tribal structure then pertaining made it rather loose politically and socially. Hence, a Muslim who belonged to a family of distinction could come to harm only at the hands of other members of his own family. No one else dared take any measure against him. A collective assault on a Muslim individual or on Muslims generally was a rare event. In addition, masters could torture or otherwise pain their slaves and weaker tribal elements if they chose to adopt Islam. Over time many of these were bought and set free by Muslims, and thus largely became immune to persecution. Furthermore, the Prophet did not wish to see a battle flaring up in every home between a Muslim and his family who had not as yet accepted Islam. It was, thus, a question of trying to soften hearts rather than harden them.
Sababu nyingine iliyo nyuma ya mwenendo huu wa amani ni kwamba mazingira ya kijamii yalihimiza kumsaidia yeyote aliyedhulumiwa bila haki au aliyedhuriwa kimwili. Kwa kuwa na subira wakati wa shida na kushikamana na imani yao licha ya mateso, Waislamu wangeweza kunufaika kwa msaada huo.
Another reason behind this peaceful approach was that the social environment encouraged support to anyone who was unjustly wronged or physically harmed. By being patient in adversity and holding to their faith despite persecution, Muslims could benefit by such support.
Hivi ndivyo ilivyokuwa kweli wakati kabila la Banu Hashim, ambalo Mtume ﷺ alitokana nalo, lilipowekewa mzingiro wa kijamii na kiuchumi.
This is what actually happened when the Hashimite clan, to which the Prophet belonged, were subjected to a social and economic boycott.
Hisia za asili za haki miongoni mwa Waarabu zilipingaususiaji huu usio wa haki, zikalazimisha kufutwa kwake, ingawa ulikuwa umethibitishwa awali kwa hati ya maandishi ambayo baadaye ilibandikwa ndani ya Al-Ka'bah.
The natural Arabian sense of justice rebelled against this wrongful boycott, enforcing its abrogation, despite the fact that it was originally solemnized by a written agreement which was then hung inside the Ka'bah.
Sababu nyingine ilikuwa kwamba kutumia nguvu na silaha kulikuwa ni sifa ya mazingira ya kijamii ya Uarabuni. Watu daima walikuwa na hasira na msisimko, na hakukuwa na kitu cha kuwalazimisha kufuata nidhamu. Ili kuhakikisha kuwepo kwa usawa sahihi katika utu wa Muislamu, mwelekeo huu ulihitaji kudhibitiwa. Watu walihitaji kuzuia hisia zao kwa kujiwekea malengo maalum. Ilikuwa pia ni lazima wazoee kuwa wavumilivu wanapokumbana na magumu, na kwamba waweze kujidhibiti wao wenyewe pamoja na matendo yao. Ilikuwa pia ni lazima kuwafanya wahisi kwamba kila matamanio yao, shauku zao na faida zao zilikuwa za pili baada ya imani yao. Kwa hiyo, sharti la kuwa wavumilivu katika magumu kama hayo lilikuwa sambamba na mfumo uliokusudia kuwaelimisha na kuleta usawa sahihi katika tabia yao ya Kiislamu.
Yet another reason was that resort to force and the use of arms was a characteristic of the Arabian social environment. People were always on edge, with little to enforce discipline. To ensure proper balance in the Muslim personality, this tendency needed to be restrained. People needed to rein in their feelings by setting themselves definite goals. It was also necessary that they should get used to being patient, despite adversity, and that they could control themselves and their actions. It was also necessary to make them feel that their every whim, desire and gain were secondary to their faith. Therefore, the requirement that they should remain patient in such adversity was consistent with the system that sought to educate them and bring about proper balance in their Islamic character.
Ni kwa sababu hizi na nyinginezo zinazofanana ndiyo maana sera ya kuishi pamoja kwa amani na kuvumilia ilifuatwa katika kipindi cha Makka, huku asili ya kudumu ya jamii ya Waislamu, inayotegemea kujilinda pale wanapodhulumiwa, ikielezwa wazi pia: “Na ambao, wanapodhulumiwa, hujilinda wenyewe” (Aya ya 39). Kanuni hii inathibitishwa zaidi kuwa ni sehemu ya kudumu ya maisha ya binadamu: “Tendo ovu hulipwa kwa ovu kama hilo.” (Aya ya 40). Hivyo, haki inadai kwamba tendo ovu lijibiwe kwa tendo la aina kama hiyo. Vinginevyo, uovu ungeachwa ushinde na kuenea; kusingekuwepo nguvu ya kuuzuia.
It was for these and similar reasons that a policy of peaceful coexistence and perseverance was followed during the Makkan period, while the permanent nature of the Muslim community based on self defence when oppressed was also clearly stated: “And who, when oppressed, defend themselves” (Verse 39) This rule is further confirmed as a permanent aspect of human life: “An evil deed is requited by an evil like it.” (Verse 40) Thus, justice requires that an evil act should be answered with an act of similar nature. Otherwise, evil would be left to triumph and expand; there would be no force to check it.
Msamaha unahimizwa ili waumini wapate thawabu kutoka kwa Mungu na wakati huo huo wajitakase na hamu ya kulipiza kisasi; hii pia inahakikisha kwamba jamii haibebi chuki. "Lakini yeyote atakayesamehe na kurekebisha mambo, thawabu yake iko kwa Mungu." (Aya ya 40)
Hii ni kweli ni ubaguzi kwa kanuni. Inapaswa kukumbukwa kwamba msamaha unaweza kutolewa tu na mtu anayeweza kulipa uovu kwa uovu wa aina hiyo hiyo. Ni katika hali kama hiyo tu ndipo msamaha huleta matokeo yanayotakiwa, kwa mtenda makosa na kwa aliyedhulumiwa. Mtenda makosa anapotambua kwamba amesamehewa kwa wema wa mwenzake, na si kwa sababu ya udhaifu wowote au kutoweza kulipiza, anahisi aibu na kuthamini kwamba mpinzani wake ameshinda ushindi wa kimaadili. Vivyo hivyo, mtu mwenye nguvu anayesamehe anahisi kwamba yeye ana msimamo wa juu zaidi wa kimaadili. Hivyo, msamaha ni bora kwa pande zote mbili. Hata hivyo, hili halitumiki katika kesi ya udhaifu na kutoweza kulipiza.
Forgiveness is encouraged so that believers seek reward from God and at the same time purge themselves of the desire to retaliate; this also ensures that society does not harbour grudges: “But the one who forgives and puts things right will have his reward with God.” (Verse 40) This is indeed an exception from the rule. It should be borne in mind that forgiveness can only be exercised by one who is able to requite evil with its like. It is only in such a case that forgiveness brings its desired results in both the perpetrator and the person who is wronged. When the perpetrator realizes that he has been pardoned out of the goodness of the other person, and not because of any weakness or inability to retaliate, he feels ashamed and appreciates that his opponent has scored a moral victory. Similarly, a strong person who forgives feels that he has the higher moral ground. Thus, forgiveness is better for both parties. This, however, does not apply in the case of weakness and inability to retaliate.
Hakika, msamaha haupo katika hali kama hii; unamtia moyo mchokozi tu na kuwaletea zaidi udhalilifu wale waliodhulumiwa.
Indeed, forgiveness does not exist in such a situation; it only encourages the aggressor and brings further humiliation to those wronged.
“Hakika Yeye hawapendi wakosaji” (Aya ya 40) Kauli hii inathibitisha tena kanuni kwamba tendo ovu hujibiwa kwa tendo lililo sawa nalo. Pia inadokeza kwamba mtu hapaswi kuzidisha kiwango cha ubaya aliotendewa anapoukabili uovu.
“He does not love wrongdoers” (Verse 40) This statement reconfirms the rule that an evil act is requited by a similar one. It also implies that one should not exceed the wrong done when repelling evil.
Tuna uthibitisho mwingine, wenye maelezo zaidi:
We then have another confirmation, which is more detailed:
"Hata hivyo, hakuna lawama kwa wale wanaojitetea baada ya kudhulumiwa. Lawama ni kwa wale tu wanaowadhulumu watu wengine na kufanya uharibifu katika ardhi bila haki. Kwa hao kuna adhabu chungu iliyowekwa." (Aya 41—42)
Mtu aliyedhulumiwa anayelipiza dhuluma, anayelipa uovu kwa kitu kilicho sawa nao, na anayehakikisha kutovuka mipaka yake, anatekeleza tu haki yake halali. Kwa hiyo, hakuna lawama juu yake. Hakuna mtu anayepaswa kumzuia kudai haki yake. Wale wanaopaswa kuzuiwa ni wale wanaowadhulumu na kuvamia haki za wengine. Maisha ya binadamu hayawezi kusimama juu ya msingi wa haki wakati dhuluma inaendelea bila kudhibitiwa na wale wanaofanya dhuluma wanazunguka kwa uhuru bila kuogopa madhara yoyote. Mwenyezi Mungu anawaonya wote wanaofanya dhuluma kwamba wataadhibiwa vikali, lakini watu lazima pia wainuke dhidi ya wale wanaohusika na kuwazuia kutenda dhuluma zaidi.
“However, no blame attaches to those who defend themselves after having been wronged. Blame attaches only to those who oppress other people and transgress in the land against all right. For such, there is painful suffering in store.” (Verses 41—42) A wronged person who retaliates against injustice, repays an evil act with its like, and who makes sure not to transgress his limits, is simply exercising his legitimate right. Hence, no blame attaches to him. No one should prevent him from exacting justice. The ones to be stopped are those who oppress and encroach on others. Human life cannot be set on a right basis while injustice continues unchecked and its perpetrators go about freely, fearing no consequence. God warns all perpetrators of injustice that they will be severely punished, but people must also rise against those responsible and prevent them from committing further injustice.
Sura hiyo tena inarejelea haja ya kujizuia, subira wakati wa dhiki, na kusamehe katika mambo ya kibinafsi, pale msamaha huo unapotolewa kama tendo la ukarimu linalotokana na nafasi ya nguvu na uwezo wa kulipiza kisasi: "Lakini mwenye kusubiri na kusamehe; hakika hayo ni katika mambo yanayohitaji azma thabiti kabisa" (Aya ya 43).
The surah again refers to the need for self restraint, patience in adversity and forgiveness in personal cases, when such forgiveness is exercised as an act of magnanimity taken from a position of strength and ability to retaliate: “As for the one who is patient in adversity and forgives; this requires the exercise of a truly strong resolve” (Verse 43)
Tunapozichukua aya hizi na maandiko mengine yanayofanana pamoja, tunaona wazi jinsi yanavyohakikisha mizani kati ya pande hizo mbili. Yanamtaka Muislamu awe huru kutokana na chuki, hasira, udhaifu, unyenyekevu wa kuwa mtumwa, pamoja na dhuluma na ukandamizaji. Muislamu anapaswa daima kutafuta radhi za Mwenyezi Mungu, akitambua kwamba subira ndiyo nguzo yake anapoendelea na safari ya maisha yake.
When we take these verses and similar texts together, we clearly see how they ensure balance between the two directions. They want a Muslim to be free of grudge, anger, weakness, servility, as also of injustice and oppression. A Muslim should always seek Gods pleasure, aware that patience is his mainstay as he continues his life journey.
Pamoja, sifa hizi ambazo waumini wanapaswa kuwa nazo huipa jamii ya Waislamu tabia ya kipekee, jamii iliyopewa jukumu la kuongoza wanadamu.
Together, these qualities which believers should have impart a distinctive character to the Muslim community, the community that is assigned the task of leading mankind.