Karl Marx alisema hivyo. Wapropaganda wa kikomunisti katika Mashariki ya Kiislamu sio tu wamerudia kwa uaminifu upotoshaji huu tangu wakati huo, bali pia wanajaribu kuutumia kwa Uislamu pia.

Karl Marx said so. The communist propagandists in tile Islamic Orient have not only faithfully repeated this fallacy ever since but they even attempt to apply it to Islam as well.

Inaweza kusemwa kwamba Karl Marx na waanzilishi wengine wa ukomunisti, kutokana na hali ya kipekee iliyokuwepo Ulaya wakati huo, walikuwa angalau na sababu ya kuasi dini yao na viongozi wa kanisa. Wakati huo ukabaila ulicheza jukumu la kikatili mno barani Ulaya, na hasa nchini Urusi ambako maelfu ya watu walikufa kwa njaa kila mwaka, na mamilioni ya watu walikufa kwa kifua kikuu na magonjwa mengine, huku baridi ikiua idadi sawa ya watu kila msimu wa baridi. Lakini wamiliki wa ardhi wa kimwinyi bado walikuwa wakiogelea katika damu ya watu wanaofanya kazi, na waliishi maisha ya anasa isiyo na nidhamu, wakifurahia kila aina ya starehe inayowezekana.

It might well be said that Karl Marx and other communist pioneers in view of the peculiar circumstances obtaining in Europe at the time, had at least an excuse for revolting against their religion and churchmen. At that time feudalism played a most monstrous role in Europe and particularly in Russia where thousands of people were starved to death every year and millions of people died of consumption and other diseases while cold killed an equal number of people every winter. But the feudal lords still wallowed in the blood of the working people and led a life of licentious luxury enjoying all imaginable kinds of pleasures.

Lakini ikiwa wafanyakazi wangewahi kufikiria kupinga, au hata kujaribu kuhisi dhuluma kubwa waliyotendewa, viongozi wa dini wangewaambia haraka: "Yeyote atakayekupiga shavu lako la kulia, mgeuzie na la kushoto; yeyote atakayechukua sehemu ya vazi lako, mpe pia nguo zako zilizobaki".

But if the working people ever thought of protesting or even tried to feel the gross injustice to which they were subjected, the clergy would hastily tell them: "Whoever beats you on your right cheek turn the left cheek for him; whoever takes a part of your garment give him the rest of your clothes".

Viongozi wa kanisa waliwafanya watu wapumbae na walijaribu kuwageuza kutoka katika njia ya mapinduzi kwa kuwapa dawa za ahadi za mbinguni ya milele na pepo, ambako wale wanaovumilia dhuluma duniani wataishi milele kwa raha na starehe.

The churchmen stupefied the people and tried to divert them from the path of revolution by administering to them dopes of promises of an eternal heaven and paradise where those who bear injustice in this world will live for ever in comfort and pleasure.

Ikiwa ahadi za kanisa hazingefanya kazi, wangegeukia vitisho, wakisema kwamba yeyote anayemwasi bwana wake wa kimwinyi anamwasi Mungu, kanisa na watumishi wa kanisa. Ni lazima ikumbukwe kwamba wakati huo kanisa lenyewe lilikuwa bwana wa kimwinyi mkubwa kuliko wote, likiwa na mamilioni ya watumwa waliofanya kazi katika mashamba yake. Kwa hiyo ilikuwa jambo la kawaida tu kwa kanisa kuungana na Mfalme wa Urusi na wakuu dhidi ya watu wanaofanya kazi kwa bidii. Wote walikuwa wa kambi moja na walijua vizuri kwamba mapinduzi yakizuka hayatamwachia hata mnyonyaji mmoja, awe mtukufu au mtumishi wa kanisa.

If church promises did not work, they would resort to threatening, saying that he who disobeys his feudal lord disobeys God, the church and the churchmen. It should be remembered that at the time the church itself was the greatest of all feudal lords, with millions of serfs working on its estates. Therefore it was only natural for the church to join forces with the Tzar and the nobility against the hard working people. They all belonged to the same camp and knew full well that if revolution broke out it would spare no blood sucker whether he was a nobleman or a churchman.

Wakati ahadi na vitisho vilipokosa kazi, nguvu ilitumiwa, na waasi waliadhibiwa kwa kuasi dhidi ya Mungu na dini. Ndiyo sababu dini ilichukuliwa kuwa adui halisi wa watu huko. Hivyo ndivyo kauli ya Karl Marx: "Dini ni afyuni ya watu" ilivyotokea. Wakomunisti katika Mashariki ya Kiislamu wanarejelea mwenendo wa "watu wa dini" wa kitaaluma, na jinsi wanavyojipendekeza kwa watawala kwa gharama ya wafanyakazi wa kawaida, na kujaribu kuwashawishi wavumilie udhalilishaji na dhuluma kwa kuwaahidi pepo ya milele ambayo itakuwa malipo ya wenye subira. Kwa ahadi kama hizo, "watu wa dini" hujaribu kuulevya hisia za wafanyakazi wenye bidii ili wanyonyaji wakatili waweze kujistarehesha bila hofu.

When both promising and menacing did not work, force was resorted to and punishment was inflicted on the rebels for rebelling against God and religion. That is why religion was regarded as the real enemy of the people there. Hence the remark of Karl Marx: "Religion is the opium of the people" The communists in the Islamic Orient refer to the behavior of professional "men of religion" and to how they ingratiate themselves with the rulers at the expense of the nard workers and try to induce them to bear humiliation and injustice by promising them an eternal paradise which will be the recompense of the patient. By such promises "men of religion" try to dope the sensitivity of the hard workers so that the criminal blood-suckers may safely enjoy themselves.

Wakomunisti pia wanawataja baadhi ya watu wa Al-Azhar ambao walikuwa wakibusu mikono ya wafalme, wakitafsiri vifungu vya Qur'ani tukufu kwa kadiri ya matakwa yao, na kupotosha roho na kanuni za Uislamu ili kuimarisha nguvu za watawala na kuwazuia watu wanaofanya kazi kwa bidii kuasi dhidi yao, kwa kuwaonya kwamba wangekuwa wanafanya uasi dhidi ya neno la Mungu, ambalo lilihitaji utii kwa watawala.

The communists also refer to some of Al-Azhar men who used to kiss the hands of kings and interpret the provisions of the glorious Qur'an to their satisfaction and falsify the spirit and principles of Islam in order to establish the power of the rulers and prevent the hard working people from revolting against them by warning them that they would be committing a rebellion against the word of God which required obedience to the rulers.

Huenda haya yote yalikuwa ya kweli; lakini je, wanazuoni wa dini wa kitaaluma kama hao walikuwa kweli wakifuata neno la Mungu na kanuni za imani ya Kiislamu? Au walitenda kwa namna iliyotumikia maslahi yao binafsi na ya ubinafsi?

All this may have been true; but were such professional men of religion really acting in accordance with the word of God, and the principles of the Islamic faith? Or did they act in a way that served their personal and selfish interest?

Ukweli ni kwamba wanazuoni wa dini wa aina hiyo walikuwa wakitenda kinyume na neno la Mungu na kanuni za Uislamu. Hali yao inafanana na ile ya washairi, waandishi na wanahabari wasiomcha Mungu wa leo, ambao kwa hiari wangejiviringisha kwenye uchafu iwapo wangekuwa na uhakika wa kupata starehe ya muda mfupi lakini iliyokatazwa. Hata hivyo, uhalifu wa "wanazuoni wa dini" hao ni mkubwa zaidi na wa kutisha zaidi kuliko ule wa washairi, waandishi na wanahabari wasiomcha Mungu, kwa sababu wanazuoni wa dini wanapaswa kulinda neno la Mungu, na kuijua hakika ya dini kuliko mtu mwingine yeyote. Wanapaswa kutambua uhalisia wa misimamo yao wenyewe pale wanapopotosha neno la Mungu kwa bei duni.

The fact is that such professional men of religion were acting against the word of God and the principles of Islam. Their case is similar to that of the impious poets, writers and journalists of today who would gladly wallow in dirt if they are sure to obtain thereby some transient though forbidden pleasure. But the crime of such "men of religion" is nonetheless far greater and more monstrous than that of the impious poets, writers and journalists because the men of religion are supposed to guard the word of God, and to know the essence of religion more than anyone else. They are supposed to realize the reality of their own attitudes when they falsify the word of God for a worthless price.

Kabla ya kuendelea, tunapenda hata hivyo kusisitiza ukweli kwamba hawa si "watu wa dini" kwa maana hiyo katika Uislamu, na kwamba wanachosema hakifungamani na Uislamu. Msiba wa watu wa Kiislamu, kwa kweli, unatokana na kutojua kwao dini yao wenyewe.

Before proceeding further we would, however, like to stress the fact that these are no "men of religion" as such in Islam and that what they say is not binding on Islam. The misfortune of Islamic people, in fact, sprang up from their ignorance of their own religion.

Madai ya uongo kwamba Uislamu unakataza watu wanaofanya kazi kuasi dhidi ya dhulma yanakanushwa vyema zaidi na ukweli kwamba harakati iliyomwondoa mfalme wa Misri madarakani, mwanzoni kabisa, ilikuwa ni harakati ya kidini kimsingi.

The false accusation that Islam discourages the rebellion of the working people against oppression is best refuted by the fact that the movement which deposed the exking of Egypt was, to start with, essentially a religious movement.

Inapaswa pia kutajwa kwamba harakati zote za ukombozi katika Mashariki ya Kiislamu zilichochewa na Uislamu. Upinzani wa wananchi wa Misri dhidi ya ukoloni wa Kifaransa uliongozwa na wanazuoni wa Kiislamu (Ulama). Uasi dhidi ya dhuluma ya Muhammad Ali ulitetewa na kiongozi wa kidini, Omar Makram. Uasi dhidi ya ukoloni wa Waingereza nchini Sudan uliongozwa na Al-Mahdi, kiongozi mwingine wa kidini. Uasi dhidi ya Waitaliano nchini Libya na Wafaransa nchini Morocco, pamoja na Mapinduzi ya Kashani dhidi ya ukoloni wa Uingereza, yote haya yalikuwa maasi yaliyochochewa na kuanzishwa kwa jina la Uislamu. Kila uasi katika Mashariki ya Kiislamu una ushahidi unaoonyesha kwamba Uislamu ni nguvu kubwa ya ukombozi inayoelekezwa dhidi ya aina zote za dhuluma na udhalilishaji.

It should also be mentioned that all the liberation movements in the Islamic East were inspired by Islam. The resistance of the Egyptian people against French occupation was led by Muslim scholars (Ulama). The rebellion against the injustice of Mohammad Ali was advocated by a religious leader, Omar Makram. The rebellion against the British occupation of Sudan was led by Al-Mahdi, still another religious leader. The rebellion against the Italians in Libya and the French in Morocco as well as the Kashani Revolution against the British occupation, all these were rebellions inspired by and launched in the name of Islam. Every rebellion in the Islamic East contains evidence to show that Islam is a great liberating force directed against all forms of injustice and humiliation.

Wanaharakati wa kikomunisti mara nyingi hutaja baadhi ya aya za Qur'ani Tukufu, ambazo wao hujaribu kutoa ushahidi kutoka kwake kwamba Uislamu unawataka watu wavumilie kwa subira kila aina ya dhulma na udhalilishaji.

Communist propagandists often refer to certain verses of the Holy Qur'an from which they try to extort evidence that Islam calls on people to bear patiently all kinds of injustice and humiliation.

Wanarejelea aya hii:

They refer to this verse:

"Wala msitamani yale ambayo Mwenyezi Mungu amewapa baadhi yenu zaidi ya wengine" (4:32), na kwa aya ifuatayo:

“And do not Covet that by which God hath made some of you excel others" (iv 32), and to the following verse:

“Wala usinyooshe macho yako kwa kutamani vitu ambavyo tumewapa kufurahia makundi yao, mapambo ya maisha ya dunia hii ambayo kwayo tunawajaribu, lakini riziki ya Mola wako Mlezi ni bora zaidi na ya kudumu zaidi” (20:131).

“Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendor of the life of this world through which We test them, but the provision of they Lord is better and more enduring” (xx: 131).

Wafasiri wa Qur'ani Tukufu husema kwamba aya iliyotangulia iliteremshwa wakati mwanamke mmoja alipouliza: "Kwa nini wanaume wamepewa wajibu wa kupigana katika njia ya Allah, ilhali wanawake wamenyimwa haki hiyo?" Kwa mujibu wa tafsiri nyingine, inayokubalika zaidi, aya hii inakataza matamanio matupu yasiyoambatana na juhudi za vitendo. Matamanio ya namna hiyo huwafanya wanaume kuwa na wivu, jambo linalowakilisha hali ya ugonjwa wa akili na hisia bila faida yoyote ya kimaada ambayo binadamu angeweza kunufaika nayo.

Interpreters of the Holy Qur'an say that the former verse was revealed when a woman asked: "Why are men privileged with the obligation of fighting in Allah's way while women are deprived of such a privilege?" According to another and more generally accepted interpretation, this verse forbids empty longings that are unaccompanied by practical effort: such longings are apt to make men envious, which represent, a morbid state of mind and feelings without any material gains such as humanity may benefit from.

Aya hii inawahimiza watu wafanye matendo ambayo yanaweza kuwapatia thawabu na heshima, badala ya kujenga majumba angani tu, wakitamani manufaa bila kuwa tayari kujitahidi kuyatimiza.

This verse exhorts the people to do acts which might gain for them merit and honor instead of merely building castles in the air, desiring benefits but not prone to put in any effort for their realization.

Aya ya pili inawataka watu wainuke juu zaidi ya mambo ya kimwili tu, na wasitamani wala wasiwathamini wengine kwa sababu tu wanafurahia ustawi wa kimali. Inaaminika kuwa aya hii awali ilielekezwa kwa Mtume ﷺ ili kuwadharau wasioamini waliopewa wingi wa starehe za kimwili. Mtume ﷺ yuko juu zaidi ya watu kama hao kwa sababu ana haki na ukweli upande wake.

The second verse cans on people to rise higher than merely material considerations and should not covet or think highly of others simply because they happen to enjoy material prosperity. The verse is believed to have been originally addressed to the Apostle (peace and prayer of God be upon him) to belittle the unfaithful who had been endowed with plenty of materialistic pleasures. The Apostle is more elevated than such people because he has right and truth on his side.

Hata hivyo, hebu tudhani, kwa ajili ya hoja tu, kwamba aya hizi zinahimiza kuridhika na kile tulicho nacho, na zinakataza kutamani alichonacho mwingine. Lakini swali ni: je, amri kama hii inapaswa kutekelezwa lini? Inapaswa kutiiwa lini?

Nevertheless, let us suppose, for the sake of sheer argument, that these verses advocate contentment with what we have, forbidding to long for what others have. But the question is as to when should such an injunction be put into effect? When should it be complied with?

Katika muktadha huu inafaa kutajwa kwamba Uislamu unapaswa либо kukubaliwa na kutekelezwa kwa ujumla wake, au kuachwa kabisa. Kama mfumo wa maisha, unaweza kuzaa matunda tu ikiwa mahitaji yake yote na maagizo yake yanafuatwa na kutekelezwa kikamilifu. Wito huu kwa maskini na wanyimwa, kwamba daima wawe na subira na wajiepushe kutamani alichopewa tajiri, ni upande mmoja tu wa picha. Upande wa pili, kuna wito mwingine kwa matajiri kuwa wasio na ubinafsi na kutumia mali yao katika njia ya Mungu. Wanaonywa kuhusu adhabu kubwa Akhera endapo watajishusha duniani hadi kwenye ubinafsi wa chuki. Tukiangalia suala hili kwa mwanga huu, mizani ya kipimo inaonekana kuwa katika usawa kamili.

In this connection it may be pointed out that Islam should either be adopted and applied as a whole or wholly abandoned. As a system of life it can bear fruit only if all its demands and its instructions are followed and complied with in total. This call on the poor and the deprived ever to be patient and refrain from longing for what the rich people have been given is only one side of the picture. On the other hand, there is another call on the rich people to be selfless and spend their money in the way of God. They are threatened with great punishment in the hereafter in case they should in this world stoop to hateful selfishness. If we view the question in this light, the scales of the balance seem to be in perfect equilibrium.

Kwa upande mmoja, kuna mwito wa kutoa bila ubinafsi, na kwa upande mwingine, mwito wa kutakasa roho kutokana na chuki na kutojidhalilisha kwa kutamani alichopewa mwingine. Kwa namna hii, Uislamu unaifanya jamii iishi kwa amani ya kiroho, jambo linalolingana kikamilifu na haki ya kiuchumi inayodai kwamba mali igawanywe kwa usawa na kwa haki miongoni mwa watu, bila kuwafanya baadhi ya watu waishi kwa anasa na kuwaacha wengine wakiteseka kwa umaskini. Jamii inapoyakubali kanuni za Uislamu, hakutakuwepo dhuluma wala ukosefu wa kiuchumi ambao wanyonge wanaitwa kuukubali na kuuvumilia, kama ilivyo katika jamii zisizo za Kiislamu. Lakini pale matajiri wasipotekeleza wajibu wao wa kutumia mali yao katika njia ya Mwenyezi Mungu au kwa maslahi ya umma, ni nani atakayewaita maskini na wanaonyimwa wakubali na kuvumilia unyimwaji wao? Hakika Uislamu haungefanya jambo kama hilo. Kinyume chake, Uislamu unatishia maangamizi katika dunia hii pamoja na Akhera kwa wale wote wanaonyenyekea kwa dhuluma au kujizuia kuipinga. Qur'ani Tukufu inasema:

On the one hand, there is the invitation to spend selflessly and, on the other, the invitation to purify the spirit from malice and not to humiliate oneself by coveting what others have been given. In this way Islam makes the community live in spiritual peace which is fully in keeping with the economic justice that demands that wealth should be evenly and fairly distributed among the people without making some people live in luxury or leaving others to suffer privations. When a society adopts the principles of Islam there will be neither injustice nor economic deprivation which the oppressed are called on to accept and bear in non-Islamic communities. But where the rich people do not fulfill their obligations of spending their money in the way of God or to serve the public interest, who would call on the poor and the deprived to accept and bear their deprivation? Surely Islam would not do such a thing. On the Contrary, Islam threatens with ill fate in this world as well as in the hereafter all those who submit to injustice or forbear from resisting it. Says the Holy Qur'an:

"Malaika wanapowachukua roho za wale wanaokufa huku wakijidhulumu nafsi zao, huwaambia: "Mlikuwa katika hali gani?" Nao husema: "Hatukuwa wanyonge katika ardhi." Wao husema: "Je, ardhi ya Mwenyezi Mungu haikuwa pana kiasi cha kuhama ndani yake (kutoka maovu)?" Hao makazi yao ni Jahannamu, na ni marejeo mabaya kabisa. Isipokuwa wale wanyonge hasa miongoni mwa wanaume, wanawake na watoto, ambao hawana uwezo wa kujitafutia njia wala hawajaongozwa njia ya kutorokea. Hao, inatarajiwa Mwenyezi Mungu atawasamehe, kwani Mwenyezi Mungu ni Mwingi wa kufuta makosa na Mwingi wa kusamehe."

"When angels take the souls of those who die in sin against their souls, they say: "In what (plight) were ye?" They say: “Was not the earth of God spacious enough for you to move yourselves away (from evil)?” Such men will find their abode in Hell, -What an evil refuge! Except those who are (really) weak and oppressed- men, women and childrenwho have no means in their power nor (a guide post) to direct their way. For these there is hope that God will forgive: For God doth blot out (sins) and forgive again and again” (iv: 97-99).

Ni uhalifu usiosameheka kukubali dhuluma kwa kisingizio kwamba mtu ni dhaifu au ameteswa duniani. Qur'ani inatumia neno hili, yaani wale wanaodhulumu nafsi zao wenyewe au wenye dhambi dhidi ya nafsi zao, kuwaeleza watu wanaokubali nafasi iliyo chini ya ile yenye heshima ambayo Mungu anataka watu wote wairidhie, na inawataka wafanye kazi kwa bidii yao yote kuifikia.

It is an unforgivable crime to submit to injustice on the excuse that one is weak or oppressed on earth. The Qur’an uses this term, self oppressors or sinners against their own souls in describing people who accept a position less than the honorable one which God wants all people to enjoy and calls on them to work with all their might for its achievement.

Wito wa kuhama kutoka sehemu ambazo Uislamu ulikuwa ukiteswa uliteremshwa katika tukio maalum, kwa kuwa kuhama si njia pekee ya kupambana na dhuluma.

The call for migration from places where Islam was being persecuted was revealed on a specific occasion, for migration is not the only mean, of fighting against injustice.

Kuna njia nyingi nyingine za kupinga na kupambana na dhulma. Tunachotaka kusisitiza hapa ni kwamba Uislamu unaona ni jambo baya sana kuvumilia dhulma kwa subira. Hata wale ambao ni dhaifu sana na wanaonewa, na ambao hawana uwezo wala mwongozo wa kuwaongoza njia yao, wameahidiwa katika aya iliyotajwa hapo juu kuombewa msamaha tu, wala si msamaha ulio wazi na wa hakika, ingawa udhuru wao uko wazi na udhaifu wao ni wa kweli. Aya hiyo haimaanishi kwamba Mwenyezi Mungu hatawasamehe watu hao dhaifu na wanaonewa, kwani Mwenyezi Mungu hawezi kuwadhulumu viumbe vyake, bali inasisitiza ukweli kwamba hakuna mtu mwenye hata chembe ya nguvu anayepaswa kuacha kupambana na dhulma.

There are many other ways of resisting and struggling against Injustice. What we want to stress here is that Islam deems it very horrible to bear injustice patiently. Even those who arc really very weak and oppressed and have no means in their power nor a guiding post to direct their way have been in the above verse promised only a prayer for forgiveness, and not a certain express forgiveness, though their excuse is clear and their weakness is real. The verse does not mean that God would not forgive such weak and oppressed people-as God would not do injustice to His creatures-but stresses the fact that no one with even an iota of strength should forbear struggling against injustice.

Kwa upande wa Waislamu walio dhaifu sana na wanaodhulumiwa, hawatoachwa peke yao. Ni wajibu na jukumu la umma wa Kiislamu kupigana kwa ajili yao na kuwaokoa kutoka katika dhulma.

As for the Muslims who are really weak and oppressed, they would not be left to themselves. It is the obligation and the duty of the Islamic nation to light for their sake and liberate them from oppression:

Na kwa nini hamtapigana katika njia ya Mwenyezi Mungu na katika (kuwanusuru) wanyonge, wanaume, wanawake na watoto, ambao husema: "Mola wetu! Tutoe katika mji huu ambao watu wake ni madhalimu, na utupe kutoka kwako mlinzi, na utupe kutoka kwako msaidizi" (Al-Nisa: 75).

“And why should ye not fight in the cause of God and of those who being weak, are ill-treated (and oppressed)-men, Women and children whose cry is "Our Lord! Rescue us from this town, whose people are oppressors" (iv : 75).

Mungu hajaridhika kamwe na wale wanaokubali kwa hiari na kujisalimisha kwa dhulma. Badala yake, wao wanalazimika kupigana dhidi ya dhulma na kuwaokoa wanaodhulumiwa, ili Mungu awe radhi nao.

God is never satisfied with those who willingly accept and succumb to injustice. They are rather required to struggle against injustice and rescue the Oppressed that God may be satisfied with them.

Baadhi ya watu wanaweza kufikiri kwamba aya hizi zinahusu utekelezaji wa imani tu, yaani pale Waislamu wanapoishi miongoni mwa makafiri wanaowalazimisha kumkana Mungu au kuwazuia kutekeleza wajibu wao wa Kiislamu kama Waislamu.

Some people may think that these verses apply to the practice of faith only i,e. when Muslims live among infidels who force them to disown God or prevent them from performing their Islamic duties as Muslims.

Uislamu hauweki tofauti yoyote kati ya utekelezaji wa ibada za kidini na uboreshaji wa maisha ya kijamii, kiuchumi na kisiasa ya watu, kwa kuwa vyote hivi vinatokana na itikadi ya msingi ya Uislamu. Haijalishi kama wale wanaozuia utekelezaji wa ibada za Kiislamu na kuanzishwa kwa mfumo wa Kiislamu ni makafiri kwa jina na kwa vitendo, au ni Waislamu kwa jina lakini ni makafiri katika maisha yao ya kivitendo. Qur'ani Tukufu inasema: {Na wasiohukumu kwa yale aliyoteremsha Mwenyezi Mungu, basi hao ndio makafiri} (5:44).

Islam does not make any distinction between the performance of religious rites and the improvement of Social, economic and political life of the people as they are all based on the basic creed of Islam. It makes no difference whether those who prevent the performance of Islamic rites and the establishment of Islamic system are infidels in name and practice or are Muslims in name but infidels in their practical life. Says the Holy Qur'an: "Those who do not rule in accordance with what was revealed by God are the unbelievers" (v: 44).

Uislamu unaelekeza kwamba mali isibaki mikononi mwa matajiri wachache. Pia unaweka wazi kwamba dola inapaswa, kwa njia zote zinazowezekana, kuhakikisha usalama wa ajira kwa raia wake: ama kwa kuwapatia kazi zenye heshima, au kwa kuwasaidia kutoka Hazina ya Umma endapo watashindwa kufanya kazi.

Islam prescribes that wealth should not be confined to the few rich people. It also lays down that the state should ensure, by all possible means, security of employment for its subjects: either by providing honorable jobs for them or by Supporting them from the Public Treasury in the event of their incapacity to work.

Zaidi ya hayo, Mtume wa Uislamu ﷺ anaamuru kwamba dhamana fulani ambazo tayari zimeelezwa katika kurasa zilizotangulia zitolewe kwa wafanyakazi wa serikali, dhamana zile zile zinazotumika pia kwa wale wanaofanya kazi katika taasisi binafsi au za umma. Yote haya ni sehemu muhimu ya dini ya Uislamu. Kwa mtazamo huo, hamchukulii mtu kuwa Muislamu wa kweli isipokuwa yuko tayari kujitahidi kutekeleza sheria za Mwenyezi Mungu duniani. Aya zilizotajwa hapo juu kuhusu kukubali dhuluma kwa hiari, na wale wanaojidhulumu nafsi zao, zinawahusu wale ambao hawapigani kwa ajili ya kutekeleza sheria za kisiasa, kiuchumi na kijamii za Uislamu.

Moreover, the Apostle of Islam orders that certain guarantees that have already been described in the foregoing pages should be accorded to government employees-the guarantees that also apply to those working in private or public establishments, all this forms an integral part of the religion of Islam. It does not as such regard anyone a true Muslim unless he is ready to endeavor to enforce divine law on this earth. The abovementioned verses regarding acceptance of injustice willingly and those who commit injustice towards their own souls apply to those who do not fight for the enforcement of the political, economic and social legislations of Islam.

Tuseme watu wanaweza kujizuia kupigania dhuluma za kijamii kwa kufuata ufahamu potofu wa aya: "Wala msitamani mambo ambayo kwayo Mwenyezi Mungu amewapendelea baadhi yenu kuliko wengine," na aya: "Wala usielekeze macho yako kwenye yale tuliyowastarehesha kwayo makundi fulani miongoni mwao." Je, matokeo ya kujizuia kupigana dhidi ya dhuluma za kijamii yatakuwa nini?

Let us suppose that people will forbear from struggling against social injustice in compliance with the mistaken understanding of the verses: “And in no wise covet that by which God hath bestowed His gifts more freely on some of you than on others," and the verse: "And strain not thine eyes towards that which We cause some classes among them to enjoy" What would be the outcome of forbearing to fight against social injustice?

Mali itakusanywa mikononi mwa kundi fulani la watu ambao watagawana wenyewe kwa wenyewe, na kuwanyima wengi wao (kama ilivyotokea kweli chini ya ukabaila na ubepari). Lakini hili ni uovu mkubwa; linavunja amri ya wazi ya Mungu kwamba mali isiwe imefungiwa kwa matajiri tu. Matokeo mengine ya kuvumilia kwa namna hii badala ya kupigana dhidi ya dhuluma ya kijamii ni kwamba watu matajiri watazuia mali yao, au watautumia kwa nafsi zao wenyewe na kujiingiza katika anasa na starehe za kupindukia. Hali ya kwanza ni uovu: "Na wako wanaokusanya dhahabu na fedha wala hawazitoi katika njia ya Mungu: wabashirie adhabu iumizayo sana" (ix: 34). Katika hali ya pili, kuna aya nyingi katika Qur'ani zinazokataza waziwazi anasa na kuwaita wanaoishi kwa anasa kuwa makafiri wasiomcha Mungu.

Wealth will be hoarded up in the hands of a particular class of people sharing it among themselves and depriving of it the majority (just as what actually happened under feudalism and capitalism). But this is a monstrous evil; it violates God's express order that wealth should not be confined to the rich. Another consequence of such a forbearance to fight against social injustice would be that the wealthy people will withhold their wealth or they will spend it on their own selves and indulge in luxury and extravagant pleasures. The former state is an evil one: "And there are those who hoard gold and silver and spend it not in the way of God: announce unto them a most grievous penalty" (ix: 34). In the latter case, there are many verses in the Qur'an which explicitly prohibit luxury and dub those who live in luxury as impious disbelievers:

"Na hatukumtuma mwonyaji yeyote katika mji wowote isipokuwa wale waliostarehe kwa neema zake walisema: Hakika sisi tunakataa yale mliyoletewa."(xxxiv: 33). "Tunapokusudia kuangamiza mji, tunawaamrisha kwa amri iliyo wazi wale miongoni mwao waliopewa mema ya maisha haya lakini wanakhalifu; kisha neno linathibitika juu yao, ndipo tunawaangamiza kabisa."(xvii: 16).

"And We sent not unto any township a warner but its pampered ones declared: Lo! We are disbelievers in that which ye bring unto us" (xxxiv: 33). "When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress: So that the Word is proved true against them: then (it is) that We destroy them utterly"(xvii: 16).

"Na wale wa upande wa kushoto: ni nini hali ya wale wa upande wa kushoto? Watakuwa katika upepo wa moto mkali na maji yanayochemka, na katika kivuli cha moshi mweusi, si wa baridi wala wa kuburudisha. Hakika walikuwa kabla ya hapo wakiishi kwa anasa."

"And those on the left hand: what of those on the left hand? In scorching wind and scalding water and in shadow of black smoke, neither cool nor refreshing. Lo! Heretofore they lived in luxury"(lvi : 41).

Hakuna chochote kitakachotokea isipokuwa uovu pale watu wanapojizuia kupigana dhidi ya dhuluma za kijamii. Je, Uislamu unawezaje kushtakiwa kwamba unawataka watu wakubali uovu kwa ajili ya kumpendeza Mungu, ilhali Mungu Mwenyewe anasema: "Walilaaniwa wale miongoni mwa Wana wa Israeli waliokataa imani kwa ulimi wa Daudi na wa Isa, mwana wa Maryamu: kwa sababu waliasi na kuendelea kupindukia mipaka. Wala hawakuwa wakikatazana kwa maovu waliyokuwa wakiyafanya; hakika ni maovu yale waliyokuwa wakiyafanya." (Surat Al-Ma'idah, 5:81-82).

Nothing but evil will result from people's forbearing from struggling against social injustice. How can Islam be accused of calling on people to accept evil for the pleasure of God, when God Himself says: "Curses were pronounced on those among the Children of Israel who rejected faith by the tongue of David and of Jesus, the son of Mary: Because they disobeyed and persisted in excesses. Nor did they (usually) forbid one another the iniquities which they committed: evil indeed were the deeds which they did" (v; 81-82).

Mungu huona kukubali uovu na maovu pamoja na kuvumilia kwa hayo kuwa ni alama ya kufuru inayozaa ghadhabu za Mungu, laana na adhabu.

God treats acceptance of iniquity and evil and the forbearance of these as a mark of disbelief that brings forth God's wrath, Curses and castigation.

Mtume anasema, "Yeyote miongoni mwenu anayeona uovu azuie kwa mkono wake," na pia anasema: "Jihadi kubwa kabisa ya kupigania dini ya Mwenyezi Mungu ni neno la haki linalosemwa mbele ya mtawala dhalimu."

The Apostle says, "He who sees evil should prevent it" and he also says: "The greatest (jihad) struggling for the sake of God is a Word of justice said before an unjust ruler".

Maovu yaliyotajwa hapo juu hayawezi kuenea katika jamii wala kukubalika kwa mtawala, isipokuwa ikiwa yeye ni dhalimu; na kama huyo, anapaswa kupingwa na kupigwa vita kwa ajili ya Mungu.

The above-mentioned evils call never Spread ill the society and be acceptable to a ruler unless he is unjust who as such should be resisted and fought against for the sake of God.

Hakuna mtu mwenye akili timamu anayeweza kuishutumu Uislamu kwa kuwaamuru watu wajinyenyekeshe mbele ya dhulma au kukubali kunyimwa haki zao. Ni wale tu wenye chuki za upendeleo dhidi yake, au wanaotawaliwa na matamanio na hisia zao, ndio wanaothubutu kutamka uongo wa namna hii.

No one of sound mind can accuse Islam of enjoining upon people to cringe before injustice or to accept deprivation. Only those who are prejudiced against it or dominated by their lust and passion can dare utter such a falsehood.

Aya zilizotajwa hapo juu zinakataza matamanio yasiyo na maana yasiyoambatana na juhudi zenye tija. Pia zinahimiza kukubali hali ambazo hakuna nguvu yoyote duniani inayoweza kuzibadilisha: serikali, jamii au watu wowote. Hizi ni asili, si kitu cha bandia kilichoota baadaye.

The above-mentioned verses prohibit the idle longings which are not accompanied with productive effort. They also advocate acceptance of situations such as cannot be altered by any Power on earth: the state, society or any people. They are natural, not an artificial outgrowth.

Kuna watu wengi wenye vipaji vinavyoweza kuwaletea umaarufu na sifa. Wengine wanatamani kupata umaarufu kama huo, lakini hawana vipaji vinavyohitajika ili kuufikia au kuustahili. Je, serikali inaweza kufanya nini ili kutimiza matamanio hayo yasiyo na msingi? Je, inaweza kuwazuia wasiingie katika chuki mbaya na yenye madhara? Je, serikali inaweza "kuunda" kipaji kwa watu kama hao?

There are many people who have the talents that may bring them fame and popularity. Others long to have a similar fame but they do not have the necessary talents to achieve or deserve it. What can the state do in order to satisfy such idle longings? Can it prevent them from degenerating into morbid malice? Will or can the state "manufacture" a talent for such people?

Tuchukue mfano wa mwanamke mrembo anayevutia watu na kupendwa, na mwingine ambaye hana uzuri wala haiba lakini bado anataka kuonekana mrembo sana ili avutie watu na apendwe. Dola inaweza kufanya nini ili kuanzisha usawa katika hali hii? Au chukua mfano wa wanandoa wanaoishi kwa furaha na upendo, wakizaa watoto ambao wanakuwa chanzo cha furaha kwao, na wanandoa wengine ambao mbali na kuishi maisha ya furaha ya upendo, hawana watoto wa kuwafurahisha licha ya matibabu yote ya kitabibu. Je, mamlaka zote duniani zinawezaje kujaribu kufidia kile ambacho wanandoa wa pili wanakosa katika jambo hili?

Let us take the example of a beautiful woman who captures attention or admiration and still another one who lacks beauty as well as grace but nonetheless desires to be considered very beautiful so as to attract attention and admiration. What can the state do in order to establish equality in this case? Or take the case of a married couple living in happiness and love begetting children who become a source of happiness for them, and another couple that are far from leading a happy life of love with no children to please them despite all medical treatment. How can all the powers on earth try to make up for what the second couple lack in this respect?

Kuna mifano isiyohesabika ya visa vya aina hii maishani. Suluhisho za kiuchumi wala mpango wowote wa haki ya kijamii haviwezi kufanya lolote kuhusu hilo. Suluhisho pekee katika visa kama hivi ni kukubali na kuridhika na riziki za Mungu zinazotolewa kwa watu kwa kufuata vipimo vingine tofauti na vya kidunia, na ambazo zinalipa upungufu huu wa kidunia kwa furaha ya mbinguni.

There are innumerable examples of such cases in life. Neither economic solutions nor any scheme of social justice can do anything about it. The only solution in such cases is the acceptance and contentment with God's provisions that are given out to people in accordance with measures other than the earthly ones, and which recompense this worldly deprivation with the heavenly bliss.

Kutoka mtazamo wa kijamii na kiuchumi, nani anaweza kusema kwamba usawa kamili unaweza kupatikana duniani? Je, kuna nchi yoyote duniani ambayo mishahara yote na nafasi zote ni sawa?

Even from the social and economic points of view, who can say that absolute equality is attainable on this earth? Is there a single country in the world where all wages and all posts are equal?

Chukua kwa mfano maisha katika Umoja wa Kisovieti, nchi inayodai kuwa imeanzisha usawa kamili. Tuseme kuna mfanyakazi mwenye tamaa anayetamani sana kuwa mhandisi, lakini uwezo wake wa kiakili hauna sifa za kumfanya awe mhandisi, licha ya fursa zote za haki anazopewa. Je, dola inawezaje kumsaidia kutimiza ndoto yake?

Take for instance life in the Soviet Union, the country that claims to have established absolute equality. Supposing that there is an ambitious workman who longs to become an engineer but his mental ability does not qualify him to become one despite all fair opportunities that are given to him. How can the state help him realize his wish?

Vivyo hivyo, huenda kukawa na mfanyakazi mwingine ambaye hana uwezo wa kimwili wa kuchukua zamu ya kazi ya hiari ambayo ingempatia mshahara wa ziada, lakini bado anatamani kupata mshahara wa ziada ambao mfanyakazi mwenye nguvu pekee ndiye anayeweza kuupata. Serikali inaweza kufanya nini katika kesi yake? Watu kama hao wanawezaje kufurahia maisha yaliyojaa wasiwasi wa mara kwa mara, tamaa isiyoisha na chuki mbaya? Watu kama hao wanawezaje kutekeleza kwa usahihi majukumu ya kazi zao bila kutazamia nguvu kubwa zaidi na kutarajia mishahara minono kutoka huko? Je, ni bora kutibu ugonjwa huu kwa moto na upanga kutoka nje, au kuutibu kwa hiari na kwa mpango wa mtu mwenyewe kutoka ndani?

Similarly, there might be another worker who does not have the physical ability to take up a voluntary work-shift for which he can get extra wages, but still he desires to get the extra wages which only the stronger workman can earn. What can the state do in his case? How can such people enjoy a life full of constant worrying, incessant longing and morbid malice? How can such people properly perform the duties of their work without looking up for greater power and expecting swollen salaries there from. Is it better to cure this malady with fire and sword from without or to remedy it willingly and with one's own initiative from within?

Kwa kifupi, ujumbe wa Uislamu ni kufanya kazi kwa bidii ili kutimiza matamanio halali, na kukubali kwa moyo mkunjufu lile ambalo haliwezi kubadilishwa. Lakini pale ambapo kuna dhuluma inayoweza kuzuiwa, Mungu hatafurahishwa na watu hao ila tu wakiasi dhidi yake na kuiondoa dhuluma hiyo: "Basi wapiganao katika njia ya Mwenyezi Mungu, aliyeuawa au aliyeshinda, Tutampa ujira mkubwa" (4:74).

In short, the message of Islam is to work actively for the realization of lawful desires and to accept willingly that which cannot be altered. But where there is injustice that can be prevented, God will not be pleased with such people unless they rebel against it and do away with such injustice: "To him who fighteth in the cause of God whether he is slain or gets victory-soon shall We give a reward of great (value)" (iv : 74).

Ikiwa kuna dini yoyote duniani inayoweza kuitwa "afyuni ya watu," hakika Uislamu si dini hiyo, kwa kuwa unakataa kila aina ya dhuluma na kuwaonya wanaoukubali kwa adhabu kali kabisa.

Should there be in the world any religion that can be termed as an opium of the people, surely Islam is not that religion, as it disowns all forms of injustice and threatens those who accept it with the most grievous chastisement.