Watu wengi husema, "Je, tunaweza leo kutumia adhabu zile zile za kikatili zilizotumika zamani jangwani? Je, inaruhusiwa kukata mkono wa mwizi kwa shilingi tano? Mambo kama hayo yangeweza kutokea katika karne ya ishirini, ambayo humwona mhalifu kuwa mwathirika wa jamii na hushikilia kwamba ana haki ya matibabu badala ya adhabu?" Je, ni vipi karne ya ishirini inaruhusu mauaji ya watu elfu arobaini wasio na hatia huko Afrika Kaskazini, lakini inakataza adhabu stahiki ya mhalifu mmoja tu!! Ole wao watu kutokana na maneno ya udanganyifu ambayo mara nyingi huficha ukweli!! Hayo ndiyo yanayosemwa kuhusu ustaarabu wa karne ya ishirini na maovu yake. Na tujadili dhana ya uhalifu na adhabu katika Uislamu.

Some people often say, "Can we apply today the same barbarous punishments which were applied long ago in the desert? Is it permissible to cut a thief's hand for five shillings? Could such things take place in the twentieth century, which regards the criminal as the victim of society and maintains that he is entitled to medical treatment rather than punishment?" How is it that the twentieth century permits the slaughter of forty thousand innocent people in North Africa but forbids the rightful punishment of one single criminal!! Woe to people from deceptive Words that often hide the truth!! So much for the twentieth century civilization and its evils. Let us discuss the concept of crime and punishment in Islam.

Uhalifu mara nyingi huchukuliwa kama uchokozi wa mtu binafsi dhidi ya jamii. Ndiyo maana dhana ya uhalifu na adhabu imeunganishwa kwa karibu na dhana ya taifa kuhusu uhusiano wa mtu binafsi na jamii.

Crime is often regarded as an individual aggression against the community. That is why the concept of crime and punishment is closely connected with a nation's concept of the individual-community relationship.

Nchi zenye mwelekeo wa mtu binafsi, kama mataifa ya kibepari ya Magharibi, huenda mbali mno katika kumtukuza mtu binafsi; wanamchukulia kuwa kitovu cha maisha yote ya kijamii. Nchi kama hizo hupunguza haki ya dola ya kuzuia uhuru wa mtu binafsi. Mtazamo huu unaonekana katika dhana yao ya uhalifu na adhabu. Huwahurumia wahalifu na kuwatendea kwa upole kwa sababu wao ni waathirika wa mazingira potofu, mikinzano ya kisaikolojia na matatizo ya kiakili ambayo hawakuweza kuyashinda. Kwa hiyo, nchi kama hizo huelekea kupunguza adhabu hadi, hasa katika makosa ya kimaadili, zisiendelee tena kuchukuliwa kuwa adhabu.

Individualistic countries-such as the capitalist western states go too far in sanctifying the individual; they regard him as the centre of all social life. Such countries straiten the state's right to restrict the freedom of the individual. This attitude is reflected in their conception of crime and punishment. They sympathize with criminals and treat them kindly because they are victims of corrupted circumstances, psychological complexes and nervous disorders which they could not overcome. Therefore such states are inclined to reduce penalties until--especially in moral offences they are no longer regarded as punishment.

Katika hatua hii, saikoanalisi huingia ili kuhalalisha au kueleza uhalifu kwa namna nyingine. Inafaa kutambulika kwamba Freud alikuwa mtetezi wa mabadiliko ya kihistoria yaliyomwona mhalifu kama mwathirika wa migongano ya kijinsia inayotokana na ukandamizaji wa silika za kijinsia na jamii, dini, maadili na mila. Baadaye, shule zote za wanasaikoanalisi zilifuata mfano wa Freud, lakini wengi wao hawakukubaliana naye kwamba nguvu ya kijinsia ndiyo kiini cha maisha. Shule zote hizo zinamwona mhalifu kama kiumbe asiye na nguvu, aliye mwathirika wa mazingira ya jumla na ya kibinafsi aliyolelewa ndani yake. Wanaamini katika kile kinachoitwa "uamuzi wa kisaikolojia", yaani, mtu hana uhuru wa kuchagua wala kutenda kuhusiana na nguvu ya kisaikolojia inayofanya kazi kwa namna iliyokwisha kupangwa.

At this stage psycho-analysis comes in to justify or explain away the crime. It will be noted that Freud was the champion of the historical change which regarded a criminal as the victim of the sexual complexes resulting from the repression of the sexual instincts by society, religion. morality and tradition. Later all schools of psycho-analysts followed Freud's example but many of them did not agree with him that sexual energy was the centre of life. All such schools regard a criminal as a passive creature who is the victim of general and personal circumstances amidst which he was brought up. They believe in what is called "psychological determinism" that is to say, a man has no freedom of will or action with respect to the psychological energy which acts according to a predetermined manner.

Kwa upande mwingine, nchi za kikomunisti zinashikilia kwamba jamii ni kitu kitakatifu ambacho mtu binafsi hapaswi kuasi dhidi yake. Kwa hiyo, nchi kama hizo huwatesa watu wanaoasi dhidi ya dola kwa adhabu kali, zikiwemo kifo na mateso.

On the other hand, communist countries maintain that the community is a sacred entity against which the individual must not rebel. Therefore, such states inflict great penalties including death and torture on individuals who rebel against the state.

Ukomunisti unahusisha makosa na mambo ya kiuchumi badala ya mambo ya kisaikolojia kama vile Freud na wanasaikolojia wengine walivyofanya. Ukomunisti unashikilia kuwa jamii inayoteseka kwa machafuko ya kiuchumi haiwezi kukuza fadhila. Kwa hiyo, wahalifu hawapaswi kuadhibiwa. Lakini je, wakomunisti wanaweza kueleza kwa nini uhalifu unatendeka, na kwa nini magereza na mahakama bado vinatumika nchini Urusi, ambako uchumi unaongozwa na nadharia ya usawa kamili?

Communism refers offences to economic rather than psychological considerations--as Freud and other psychologists did. Communism holds that a society which suffers from economic disorder cannot foster virtues. Therefore criminals should not be punished. But can the communists explain why crimes arc committed, why prisons and courts are still in use in Russia where the economy is governed by the theory of absolute equality?

Hakuna shaka kwamba mawazo ya kiubinafsi na ya kikomunisti yote yana ukweli kwa kiasi.

There is no doubt that both individualistic and communist conceptions are partly true.

Ni kweli kwamba mazingira yanayomzunguka mtu yana athari kubwa katika tabia yake, na kwamba tata ya fahamu-ndogo (subconscious complex) wakati mwingine inaweza kumpelekea mtu kwenye uhalifu. Lakini mwanadamu si kiumbe kisicho na nguvu kabisa anapokabiliana na mazingira kama hayo. Wataalamu wa uchambuzi wa kisaikolojia (psycho-analysts) wanafanya kosa hili: wanajikita katika nguvu ya kuchochea iliyo ndani ya mwanadamu, lakini wanapuuza nguvu ya kudhibiti ambayo imejengeka kwa asili katika mfumo wa binadamu. Nguvu inayomwezesha mtoto kudhibiti tezi zake za siri na kuepuka kukojoa kitandani baada ya umri fulani ndiyo hiyo hiyo inayoweza kudhibiti hisia zake na matendo yake, ili asiendelee kukubali kila mara matamanio yake yasiyotulia na matakwa ya ghafla.

It is true that circumstances surrounding an individual have a great effect on his constitution and that the subconscious complex may sometimes lead to crime. But man is not a completely passive being in confronting such circumstances. The psycho-analysts commit this mistake: they concentrate on the dynamic energy in man but they ignore the controlling energy which is quite inherent in the human system. The energy which enables a child to control his secretive glands and avoid wetting his bed after a certain age is the same energy which can control his emotions and actions so that he may not continuously give in to his unruly passions and sudden whims.

Kwa upande mwingine, hali za kiuchumi kwa hakika zina athari fulani juu ya hisia na matendo ya watu binafsi. Ni kweli kwamba njaa, kwa kuvunja roho na kuzaa chuki, inaweza kuongoza kwenye uhalifu au upotovu wa kimaadili. Lakini kusema kwamba kipengele cha kiuchumi peke yake ndicho kinachoathiri mwenendo wa binadamu ni kweli nusu tu. Hili linakanushwa na hali halisi ya maisha katika Umoja wa Kisovieti, ambao unadai kuwa umeondoa njaa na umaskini.

On the other hand, economic conditions do have some effect on the feelings and actions of individuals. It is true that hunger, by disintegrating the spirit and breeding hatred, may lead to crime or moral corruption. But to say that only the economic factor influences human conduct is a half truth. It is belied by the facts of life in the Soviet Union which claims to have wiped out hunger and poverty.

Swali kuu ni hili: kabla ya kuamua kama mhalifu apaswe kuadhibiwa au la, ni lazima kwanza tubaini kiwango cha uwajibikaji wake kwa kosa alilotenda. Inapaswa kuzingatiwa kwamba Uislamu unalizingatia jambo hili unapoangalia suala la uhalifu na adhabu.

The main question is this: before deciding whether or not a criminal should be punished, we must determine the extent of his responsibility for the offence he committed. It is to be noted that Islam takes this into account when it considers the question of crime and punishment.

Uislamu haujawahi kuweka adhabu kiholela wala hutekeleza adhabu hizi bila kuzingatia kwa kina. Katika jambo hili, Uislamu una nadharia ya kipekee inayounganisha mambo bora ya pande zote mbili: nadharia ya kikomunisti pamoja na nadharia ya kiindividualisti. Uislamu hushikilia uwiano wa haki kwa njia sahihi na unasisitiza kuchunguza masharti yote na hali zote zinazohusiana na kosa. Uislamu unapochunguza uhalifu, huzingatia mambo mawili kwa wakati mmoja: mtazamo wa mhalifu na ule wa jamii ambayo uvamizi ulifanyika dhidi yake. Kwa kuzingatia mambo hayo, Uislamu huweka adhabu ya haki inayolingana na maagizo ya mantiki ya kweli na hoja ya busara, na ambayo haipaswi kuathiriwa na nadharia potofu wala matakwa ya kitaifa au ya kibinafsi.

Islam never prescribes punishments haphazardly nor does it execute these without due consideration. In this respect Islam has a unique theory which combines the best of both worlds: the communist as well as the individualistic theories. Islam holds the balance of justice in the right manner and insists on examining all conditions and circumstances connected with the offence. On studying a crime Islam takes into account two considerations at the same time; the viewpoint of the criminal and that of the community against which aggression took place. In the light of such considerations Islam prescribes the fair punishment which is in accordance with the dictates of sound logic and wise reasoning and which must not be affected by delinquent theories and national or individual whims.

Uislamu unaweka adhabu za kuzuia uhalifu ambazo zinaweza kuonekana kuwa kali au za kikatili ikiwa zitatazamwa juu juu au bila kuzingatiwa ipasavyo. Lakini Uislamu hautekelezi adhabu kama hizo isipokuwa pale unapothibitisha kwamba kosa hilo halikuwa na uhalali au kwamba mhalifu hakuwa akitenda chini ya wajibu wowote.

Islam imposes preventive punishments which may appear cruel or coarse if viewed superficially or without proper consideration. But Islam does not execute such punishments unless it ascertains that the crime was not justifiable or that the criminal was not acting under any obligation.

Uislamu unaagiza kukatwa kwa mkono wa mwizi, lakini adhabu hiyo kamwe haitekelezwi pale ambapo kuna shaka kidogo tu kwamba mwizi alisukumwa kufanya uhalifu huo na njaa.

Islam prescribes that a thief's hand should be cut, but such punishment is never inflicted where there is the slightest doubt that, he thief was impelled to crime by hunger.

Uislamu unaagiza kwamba mzinzi mwanamume na mzinzi mwanamke wote wapigwe mawe hadi kufa, lakini adhabu hiyo haitekelezwi isipokuwa wao wawe wameoa au kuolewa, na tu pale ushahidi thabiti unapokuwepo wa mashahidi wanne wa macho; yaani pale watu wawili waliooa au kuolewa wanapofanya uhalifu huu mbaya waziwazi.

Islam prescribes that both adulterer and adulteress should be stoned but it does not inflict such punishment unless they are married persons and upon conclusive evidence by four eye witnesses i.e. when two married persons flagrantly commit such a heinous crime.

Inapaswa kutajwa kwamba Uislamu ulichukua tahadhari kama hizo kuhusiana na adhabu zote ulizoziweka.

It is to be mentioned that Islam took similar precautions with respect to all the punishments it had prescribed.

Hii inadhihirika kutokana na kanuni iliyowekwa na Khalifa wa tatu, Omar bin Al-Khattab, ambaye anachukuliwa kuwa mmoja wa wabunge mashuhuri zaidi wa Uislamu. Omar alijulikana kwa msimamo wake mkali katika kutekeleza kanuni za Al-Sharia (sheria); kwa hiyo haiwezi kusemwa kwamba alikuwa mpole katika kufasiri sheria. Inapaswa kukumbukwa kwamba Omar hakutekeleza adhabu iliyowekwa kwa wizi (kukatwa mkono) wakati wa mwaka wa njaa, kwa sababu kulikuwa na shaka kwamba watu wangeweza kulazimishwa kuiba kutokana na njaa.

This is evident from a rule laid down by the third Caliph, Omar bin Al-Khattab who is considered as one of the most prominent legislators or Islam. Omar was known for his strict rigidity in enforcing the rules of Al-Sharia (law); therefore it cannot be said that he was lenient in the interpretation of the law. It should be remembered that Omar did not carry out the punishment prescribed for theft (cutting the hand) during the year of famine when there was some doubt that people might be impelled to theft by hunger.

Kanuni iliyotajwa hapo juu inafafanuliwa vyema zaidi na tukio lifuatalo:

The above-mentioned rule is best illustrated by the following episode:

Iliripotiwa kwa Omar kwamba baadhi ya vijana waliokuwa katika huduma ya Hatib Ibn Abi Balta'a walikuwa wameiba ngamia jike wa mtu kutoka kabila la Muznah. Omar alipowahoji vijana hao, walikiri wizi huo, hivyo akaamuru mikono yao ikatwe. Lakini baadaye alibadili mawazo na kusema, "Kwa Mungu, ningeikata mikono yao kama nisingejua kwamba nyinyi mnawatumikisha vijana hawa na kuwanyima chakula ili wapate kuruhusiwa kula kile ambacho kimekatazwa kwao."

"It was reported to Omar that some boys in the service of Hatib Ibn Abi Balta'a had stolen the she-camel of a man from the tribe of Muznah. When Omar questioned the boys they admitted the theft so he ordered their hands to be cut. But on second thoughts he said, “By God I would cut their hands if I did not know that you employ these boys and starve them so that they would be permitted to eat that which is prohibited unto them".

Kisha akamwambia mwajiri wao: "Kwa Mungu, kwa kuwa sikuwakata mikono yao, nitakuadhibu kwa faini itakayokuumiza," kisha akamwamuru alipe mara mbili ya thamani ya ngamia jike.

Then he addressed their employer saying: “By God, since I have not cut their hands I am going to penalize you with a fine that shall pain you" and he ordered him to pay double the price of the she-camel".

Kipindi hiki kinaonyesha kanuni wazi na dhahiri: adhabu haitatekelezwa pale ambapo kuna mazingira yaliyomsukuma mkosaji kutenda kosa hilo. Kanuni hii inaungwa mkono na kauli ya Mtume ﷺ: "Epukeni kutekeleza adhabu kwa sababu ya shaka."

This episode illustrates a. very clear and express principle; punishment win not be inflicted where there are circumstances which impelled the wrong-doer to commit the crime. This principle is supported by the saying of the prophet: “Avoid the execution of punishment by doubt".

Ikiwa tutachunguza sera ambayo Uislamu umeichukua katika kuweka adhabu, tutatambua kwamba Uislamu unajitahidi kwanza kabisa kuitakasa jamii na hali zinazoweza kumpelekea mtu kwenye uhalifu. Baada ya kuchukua tahadhari kama hiyo, Uislamu huweka adhabu ya kuzuia na ya haki ambayo inaweza kutolewa kwa watu ambao hawana sababu yoyote ya kueleweka kwa uhalifu wao. Pale ambapo jamii inashindwa kuondoa hali zinazoweza kupelekea uhalifu, au pale ambapo kuna shaka kuhusu uhalifu wenyewe, adhabu haitatolewa, na mtawala atamwachilia huru mhalifu, au anaweza kumpa adhabu nyepesi (kupigwa viboko au kifungo) kulingana na kiwango cha uwajibikaji wake kwa uhalifu huo.

If we study the policy adopted by Islam in prescribing punishment we shall realize that Islam tries in the first place to purify society from circumstances that may lead to crime. After taking such precaution Islam prescribes a preventive and just punishment which may be inflicted upon persons who have no reasonable justification for their crimes. Where the community is unable to preclude circumstances which may lead to crime or where there is some doubt regarding the crime, the punishment will not be inflicted and the ruler will set the criminal free or he may inflict on him a light punishment (beating or imprisonment) in proportion to his extent of responsibility for the crime.

Uislamu unajitahidi kwa njia mbalimbali kuzuia mazingira yanayoweza kusababisha uhalifu. Unajitahidi kuhakikisha usambazaji wa haki wa mali. Hata ulifanikiwa kuondoa kabisa umaskini wote katika utawala wa Omar bin Abdul Aziz. Dola ya Kiislamu inawajibika kumtegemeza kila raia, bila kujali dini yake, kabila, lugha, rangi au hadhi yake ya kijamii. Dola pia inawajibika kuhakikisha kazi yenye staha kwa raia wote. Pale kazi isipopatikana, au mtu binafsi asipoweza kufanya kazi, atapewa msaada kutoka hazina ya umma.

Islam strives by various means to preclude circumstances that may lead to crime. It strives to ensure a fair distribution of wealth. It even managed to wipe out all poverty in the regime of Omar bin Abdul Aziz. The Islamic state is responsible for the support of every citizen, regardless of his religion, race, language, color or social status. The state is also responsible for ensuring decent work for all citizens. Where work is not available or if an individual is incapable of working, aid will be given to him from the public treasury.

Uislamu unazuia sababu zote zinazoweza kumsukuma mtu kwenye wizi, lakini pia unachunguza hali zote za kosa kabla ya kutekeleza adhabu, ili kuhakikisha kwamba mhalifu hakulazimishwa kutenda kosa hilo.

Islam precludes all possible motives for robbery yet it examines all circumstances of a crime to ascertain, before the infliction of the punishment, that the criminal was not impelled to commit crime.

Uislamu unatambua nguvu na msukumo mkubwa wa tendo la ngono, lakini unajaribu kukidhi silika hiyo kwa njia halali, yaani ndoa. Kwa sababu hiyo, Uislamu unahimiza ndoa za mapema na hutoa msaada kutoka hazina ya umma kwa wale wanaotaka kuoa lakini hawana uwezo wa kufanya hivyo. Kwa upande mwingine, Uislamu husafisha jamii kutokana na vishawishi vinavyochochea tamaa. Pia huweka malengo matukufu na adhimu yanayomaliza nguvu nyingi za ziada na kuielekeza katika kutumikia maslahi ya umma. Unapendelea kwamba wakati wa mapumziko utumiwe kujaribu kumkaribia Mungu zaidi na zaidi. Kwa njia hii, Uislamu huondoa vichocheo vyote vinavyoweza kupelekea uhalifu. Hata hivyo, Uislamu hauharakishi kutoa adhabu isipokuwa pale mhalifu ametupilia mbali mila na kushuka hadi kwenye hali ya kinyama kwa kufanya uzinifu kwa uwazi kiasi kwamba angeweza kuonekana na mashahidi wa macho wanne.

Islam recognizes the strength and importunity of sex but it tries to satisfy the sexual instinct through legal means i.e. marriage. Therefore Islam advocates early marriage and provides aid from the public treasury for those who wish to get married yet cannot afford to do so. On the other hand, Islam purifies society from temptations which excite the passions. It also prescribes lofty and noble ideals which exhaust excessive vitality and direct it into the service of public interest. It prefers that leisure time should be spent in trying to become closer and closer to God. In this manner Islam eradicates all motives that may lead to crime. Nevertheless, Islam does not hasten to inflict punishment unless the criminal has disregarded traditions and degenerated to animality by committing adultery so openly that he could be seen by four eye-witnesses.

Inaweza kusemwa kwamba hali ya sasa ya kiuchumi, kijamii na kimaadili inafanya iwe vigumu kwa vijana kuoa, na kwa sababu hiyo wanaongozwa kwenye uzinzi. Kuna ukweli fulani katika hilo. Lakini Uislamu unapotekelezwa kikweli, hakutakuwepo majaribu ya wazimu yanayowapeleka vijana kwenye ufisadi, wala kutakuwepo filamu za ngono, magazeti au nyimbo za ngono. Hakutakuwepo kishawishi cha kusisimua kinachotembea mitaani. Hakutakuwepo umaskini unaowazuia watu kuoa. Ndipo tu, na ndipo peke yake, watu wanaweza kuitwa kuwa wema, nao wanaweza kuwa wema. Katika hali kama hiyo, adhabu inaweza kutolewa kwa wakosaji kwa sababu hawana udhuru wala uhalali.

It may be said that the present economic, social and moral conditions make it difficult for young men to get married and consequently they are led to adultery. There is some truth in that. But when Islam is truly applied there will be no maddening crazy temptations which lead young men to corruption, and there will be no pornographic motion pictures, newspapers or songs. No exciting temptation will be walking along the streets. There will be no poverty which prevents people from marriage. It is then and only then that people may be called on to be virtuous and they can be virtuous. In such a case punishment may be inflicted on offenders because they have no excuse or justification.

Kabla ya kuamua adhabu, Uislamu kwanza kabisa unajitahidi kuondoa hali zote na sababu zote zinazoweza kupelekea uhalifu. Lakini hata baada ya hapo uhalifu ukitendeka, Uislamu unajitahidi kusimamisha utekelezaji wa adhabu iwapo kuna shaka yoyote kuhusu tukio hilo.

Before prescribing punishment, Islam tries in the first place to wipe out all circumstances and motives that may lead to crime. But even if after that a crime is committed Islam tries to waive the execution of punishment if there is any doubt about it.

Je, mfumo mwingine wowote unaweza kufanana na uadilifu wa Uislamu?

Could any other system match the justice of Islam?

Ni kwa sababu baadhi ya Wazungu hawajasoma uhalisia wa dhana ya Kiislamu ya uhalifu na adhabu ndiyo maana wanaziona adhabu zilizowekwa na Uislamu kuwa za kikatili na zenye kudhalilisha utu wa binadamu. Wanadhani kimakosa kwamba adhabu kama zile za kiraia za Ulaya zitatekelezwa kila siku. Pia wanadhani kwamba jamii ya Kiislamu hufurahia kila siku utekelezaji wa adhabu za kuchapwa viboko, kukatwa mikono na kupigwa mawe. Lakini ukweli ni kwamba adhabu hizo za kuzuia uhalifu zimewahi kutekelezwa mara chache sana. Ukweli kwamba adhabu ya wizi ilitekelezwa mara sita tu katika kipindi cha miaka mia nne ni ushahidi wazi kwamba adhabu hiyo ililenga hasa kuzuia uhalifu.

It is because some Europeans have not studied the reality of the Islamic concept of crime and punishment that they consider the punishments prescribed by Islam as barbarous and degrading to human dignity. They wrongly imagine that such punishments like the-European Civil punishments-will be inflicted every day. They also fancy that the Islamic society indulges in daily executions of flogging, hand-cutting and stoning. But the fact is that such deterrent punishments have been executed very rarely. The fact that the punishment for theft has been executed only six times throughout a period of four hundred years is clear evidence that such punishment was primarily meant to prevent crime.

Inapaswa kukumbukwa kwamba Uislamu, kabla ya kuweka adhabu, unalenga kuzuia uhalifu. Hata katika zile kesi adimu sana ambazo adhabu kama hizo zilitolewa, tunaweza kuwa na uhakika kwamba zilikuwa za haki kabisa.

It should be remembered that Islam, before prescribing punishment, aims at the prevention of crimes. Even in the very rare cases when such punishments were inflicted we may be sure that they were quite just.

Hakuna sababu yoyote kwa nini baadhi ya Wazungu wanaogopa utekelezaji wa sheria za Uislamu, isipokuwa kwamba wao ni wahalifu kwa asili na wanaendelea kutenda uhalifu usio na haki yoyote.

There can be no reason why some Europeans are afraid of the application of the rules of Islam except that they are criminal by nature and persist in committing crimes which lack all justification.

Kwa upande mwingine, baadhi ya watu hudhani kuwa adhabu kama hizo hazina umuhimu wowote wa kivitendo. Hili si kweli. Adhabu hizi ziliwekwa ili kuwatisha watu wale ambao hawana sababu yoyote ya busara ya kutenda uhalifu lakini wana hamu kubwa ya kufanya uhalifu. Hata kama nia zao zina nguvu kiasi gani, adhabu hakika itawafanya wafikiri mara mbili kabla ya kutenda uhalifu wowote. Ni kweli kwamba baadhi ya vijana wanaweza kuteseka kwa kukandamizwa kimapenzi. Lakini mradi jamii inafanya kazi kwa manufaa ya umma na kuwajali wanachama wake wote, jamii ina haki ya kupata usalama kamili kuhusu watu na mali.

On the other hand, some persons imagine that such punishments have no practical significance. This is not true. These punishments were prescribed in order to frighten those individuals who have no reasonable motive for crime yet feel a strong desire for coIl1mitting crimes. However strong their motives may be, the punishment will surely make them think twice before committing any crime. It is true that some young men may suffer from sexual repression. But so long as the community works for the public good and cares for all its members, the community is entitled to full security with respect to persons and property.

Kwa upande mwingine, watu ambao huwa na tabia ya kutenda uhalifu bila sababu dhahiri hawaachwi kwa hatima yao. Uislamu hujaribu kila njia inayowezekana kuwatibu na kuwarejesha katika hali ya kawaida.

On the other hand, those people who tend to commit crimes for no clear reason are not left to their fate. Islam tries all possible means to treat and restore them to normality.

Inasikitisha kwamba baadhi ya vijana waliostaarabika na wanazuoni wa kisasa wa fiqhi wanashambulia adhabu zilizowekwa na Uislamu kwa sababu tu wanaogopa kushutumiwa na Wazungu kuwa ni washenzi.

It is to be regretted that some cultured youths and modem jurisprudents attack the punishments prescribed by Islam simply because they are afraid of being accused of barbarism by Europeans.

Lakini nina hakika kwamba watu kama hao wangenufaika sana kwa kusoma hekima ya sheria ya Kiislamu.

But I am sure that such people would benefit very much by studying the wisdom of the Islamic legislation.