Uislamu unajenga msingi wa imani na matendo yake juu ya kanuni ya kujisalimisha kabisa kwa Mungu peke yake. Imani zake, namna zake za ibada na kanuni za maisha ni udhihirisho mmoja wa kujisalimisha huku, na ni utekelezaji wa vitendo wa kauli kwamba hakuna mungu isipokuwa Mungu. Maelezo ya maisha yanatokana na mwenendo wa Mtume wa Mungu ﷺ, na ni matokeo ya vitendo ya kauli kwamba Muhammad ni Mtume wa Mungu ﷺ.

Islam constructs its foundation of belief and action on the principle of total submission to God alone. Its beliefs, forms of worship and rules of life are uniformly an expression of this submission and are a practical interpretation of the declaration that there is no deity except God. The details of life are derived from the practice of the Messenger of God - peace be on him-and are a practical consequence of the declaration that Muhammad is the Messenger of God.

Uislamu huujenga muundo wake wote kwa namna ambayo sehemu hizi mbili za kauli ya shahada ndizo huamua mfumo wake na sifa zake. Uislamu unapojenga muundo wake kwa namna hii, na kuupa nafasi ya kipekee na tofauti miongoni mwa mifumo mingine yote inayojulikana kwa mwanadamu, basi Uislamu kwa kweli unapatana na sheria ya kiulimwengu, ambayo inatenda kazi si tu katika uwepo wa mwanadamu, bali katika ulimwengu wote pia.

Islam builds its entire structure in such a way that these two parts of the declaration determine its system and its characteristics. When Islam builds its structure in this manner, giving it a separate and unique position among all other systems known to man, then Islam actually becomes harmonious with the universal law, which is operative not only in human existence but throughout the whole universe as well.

Kulingana na dhana ya Kiislamu, ulimwengu wote umeumbwa na Mungu. Ulimwengu ulianza kuwepo pale Mungu alipoutaka, kisha Akaweka sheria fulani za kimaumbile ambazo unazifuata, na kulingana nazo sehemu zake mbalimbali zote zinafanya kazi kwa upatano:

According to the Islamic concept, the whole universe has been created by God. The universe came into existence when God willed it, and then He ordained certain natural laws which it follows and according to which all its various parts operate harmoniously:

"Kwa kweli, tunapotaka kitu kiwepo, Tunakiambia, 'Kuwa', nacho kinakuwa." (16:40)

"When We wish to bring something into existence, We say to it, 'Be', and there it is." (16:40)

"Naye Yeye ndiye aliyeumba kila kitu, kisha akakipimia kipimo chake kwa usahihi." (25:2)

"And He created everything, and measured it in due proportion." (25:2)

Nyuma ya ulimwengu huu kuna Mapenzi yanayousimamia, Nguvu inayousogeza, na Sheria inayoudhibiti.

Behind this universe there is a Will which administers it, a Power which moves it, a Law which regulates it.

This Power keeps a balance between the various parts of the universe and controls their motions; thus they neither collide with each other nor is there any disturbance in their system, nor do their regular motions come to a sudden stop, nor do they become disorganized. This will continue as long as the Divine will wishes it to continue. The whole universe is obedient to God's Will, His Power and His Authority; it is not possible for it to disobey the Divine Will and its ordained law for a single moment. Due to this obedience and submission, the universe continues to go on in a harmonious fashion, and no destruction or dispersion or disturbance can enter into it unless God wills it.

This Power keeps a balance between the various parts of the universe and controls their motions; thus they neither collide with each other nor is there any disturbance in their system, nor do their regular motions come to a sudden stop, nor do they become disorganized. This will continue as long as the Divine will wishes it to continue. The whole universe is obedient to God's Will, His Power and His Authority; it is not possible for it to disobey the Divine Will and its ordained law for a single moment. Due to this obedience and submission, the universe continues to go on in a harmonious fashion, and no destruction or dispersion or disturbance can enter into it unless God wills it.

Hakika Mola wenu ni Mwenyezi Mungu, aliyeumba mbingu na ardhi katika vipindi sita, kisha akatawala juu ya kiti cha enzi. Huufunika usiku juu ya mchana, nao huufuatia kwa haraka. Jua na mwezi na nyota vimetiishwa kwa amri yake. Kuumba na amri ni Vyake peke yake. Ametukuka Mwenyezi Mungu, Mola wa viumbe vyote.

"Indeed, your Sustainer is God, Who created the heavens and the earth in six periods and then established Himself upon the throne of sovereignty. He causes the night to cover up the day and the day to follow the night. The sun and the moon and the stars are controlled by His command, The creation and the command are for Him alone. Glorious is God, the Sustainer of the worlds." (7:54)

Mwanadamu ni sehemu ya ulimwengu; sheria zinazotawala tabia ya binadamu si tofauti na sheria zinazotawala ulimwengu. Mwenyezi Mungu ndiye Muumbaji wa ulimwengu pamoja na mwanadamu. Mwili wa mwanadamu umetengenezwa kwa vitu vya ardhini, lakini Mwenyezi Mungu amemjaalia sifa fulani zinazomfanya awe zaidi ya ardhi aliyotokana nayo; Yeye humruzuku kwa kipimo. Katika kazi za mwili wake, mwanadamu hufuata bila hiari sheria zile zile za maumbile zinazowafuata viumbe wengine. Kuumbwa kwake ni kwa mapenzi ya Mwenyezi Mungu, si kwa mapenzi ya baba yake na mama yake. Baba na mama wanaweza kukutana; lakini hawawezi kugeuza mbegu kuwa binadamu. Mwanadamu huzaliwa kwa mpangilio wa ukuaji na mpangilio wa kuzaliwa ambao Mwenyezi Mungu amemwekea; hupumua hewa ya Mwenyezi Mungu kwa kiasi na namna aliyoiweka Mwenyezi Mungu; ana hisia na ufahamu, huumia, huona njaa na kiu, hula na kunywa. Kwa kifupi, lazima aishi kwa sheria za Mwenyezi Mungu, wala hana hiari katika jambo hilo. Katika hili hakuna tofauti kati yake na vitu vingine vya ulimwengu, viwe visivyo hai au vilivyo hai. Vyote hujisalimisha bila masharti kwa Mapenzi ya Mwenyezi Mungu na kwa sheria za uumbaji Wake.

Man is a part of the universe; the laws which govern human nature are no different from the laws governing the universe. God is the Creator of the universe as well as of man. Man's body is made of earthly material, yet God has bestowed upon him certain characteristics which make him more than the earth from which he is made; God provides him according to a measure. In his bodily functions man involuntarily follows the same laws of nature as other creatures. His creation is according to the will of God rather than of his father and mother. The father and mother are able to come together; yet they are not able to transform a sperm into a human being. Man is born according to the method of development and the method of birth which God has prescribed for him; he breathes God's air in the quantity and fashion prescribed by God; he has feelings and understanding, he experiences pain, becomes hungry and thirsty, eats and drinks - in short, he has to live according to the laws of God and he has no choice in the matter. In this respect there is no difference between him and other inanimate or animate objects of the universe. All unconditionally submit to the Will of God and to the laws of His creation.

Yeye aliyeumba ulimwengu na mwanadamu, na aliyemfanya mwanadamu atii sheria zinazotawala pia ulimwengu, amemwekea pia Shari'ah kwa matendo yake ya hiari. Mwanadamu akifuata sheria hii, basi maisha yake yanapatana na asili yake mwenyewe. Kwa mtazamo huu, Shari'ah hii pia ni sehemu ya sheria hiyo ya kiulimwengu inayotawala ulimwengu wote, ikiwemo vipengele vya kimwili na vya kibaiolojia vya mwanadamu.

He Who has created the universe and man, and Who made man obedient to the laws which also govern the universe, has also prescribed a Shari'ah for his voluntary actions. If man follows this law, then his life is in harmony with his own nature. From this point of view, this Shari'ah is also a part of that universal law which governs the entire universe, including the physical and biological aspects of man.

Kila neno la Mwenyezi Mungu, iwe ni amri au katazo, ahadi au onyo, kanuni au mwongozo, ni sehemu ya sheria ya ulimwengu wote, na ni sahihi na ya kweli kama sheria yoyote inayojulikana kama "sheria za maumbile" – sheria zilizoamriwa na Mungu kwa ulimwengu, ambazo tunaziona zikifanya kazi kila wakati kulingana na alivyozipangia tangu mwanzo wa uumbaji.

Each word of God, whether it is an injunction or a prohibition, a promise or an admonition, a rule or guidance, is a part of the universal law and is as accurate and true as any of the laws known as the "laws of nature" -the Divinely- ordained laws for the universe-which we find to be operative every moment according to what God has prescribed for them from the dawn of creation.

Kwa hiyo Shari'ah ambayo Mungu amempa mwanadamu ili kupanga maisha yake ni pia sheria ya ulimwengu wote, kwa kuwa inahusiana na sheria ya jumla ya ulimwengu na inapatana nayo. Utii kwa Shari'ah unakuwa jambo la lazima kwa wanadamu ili maisha yao yapatane na kuendana na ulimwengu mzima uliobaki; si hivyo tu, bali njia pekee ya kuleta upatano kati ya sheria za kimwili zinazofanya kazi katika maisha ya kibiolojia ya mwanadamu na sheria za kimaadili zinazotawala matendo yake ya hiari ni kupitia utii kwa Shari'ah pekee. Ni kwa njia hii tu ndipo utu wa mwanadamu, wa ndani na wa nje, unapoungana na kuwa kamili.

Thus the Shari'ah which God has given to man to organize his life is also a universal law, as it is related to the general law of the universe and is harmonious with it. This obedience to the Shari'ah becomes a necessity for human beings so that their lives may become harmonious and in tune with the rest of the universe; not only this, but the only way in which harmony can be brought about between the physical laws which are operative in the biological life of a man and the moral laws which govern his voluntary actions is solely through obedience to the Shari'ah. Only in this way does man's personality, internal and external, become integrated.

Mwanadamu hawezi kuelewa sheria zote za ulimwengu, wala hawezi kufahamu umoja wa mfumo huu; hata sheria zinazoongoza nafsi yake mwenyewe hawezi kuzielewa, ambazo hawezi kuzikiuka hata kwa kiasi cha unywele mmoja. Hivyo hawezi kutunga sheria za mfumo wa maisha utakaokuwa katika upatano kamili na ulimwengu, au utakaoweza hata kuoanisha mahitaji yake ya kimwili na mwenendo wake wa nje. Uwezo huu ni wa Muumba wa ulimwengu na wa binadamu pekee, Ambaye si tu anaudhibiti ulimwengu bali pia mambo ya wanadamu, na Ambaye hutekeleza sheria moja thabiti kwa mapenzi Yake.

Man cannot understand all the laws of the universe, nor can he comprehend the unity of this system; he cannot even understand the laws which govern his own person, from which he cannot deviate by a hair's breadth. Thus he is incapable of making laws for a system of life which can be in complete harmony with the universe or which can even harmonize his physical needs with his external behavior. This capability belongs solely to the Creator of the universe and of men, Who not only controls the universe but also human affairs, and Who implements a uniform law according to His will.

Utiifu huu kwa Shari'ah ya Mwenyezi Mungu ni wa lazima kwa ajili ya upatanifu huu, na ni wa lazima zaidi hata kuliko kuanzishwa kwa imani ya Kiislamu, kwa kuwa hakuna mtu binafsi wala kundi la watu wanaoweza kuwa Waislamu kweli mpaka wajisalimishe kikamilifu kwa Mwenyezi Mungu peke yake kwa namna alivyofundisha Mtume wa Mwenyezi Mungu ﷺ, na hivyo kushuhudia kwa matendo yao kwamba hakuna mungu isipokuwa Mwenyezi Mungu, na kwamba Muhammad ni Mtume wa Mwenyezi Mungu ﷺ.

This obedience to the Shari'ah of God is necessary for the sake of this harmony, even more necessary than the establishment of the Islamic belief, as no individual or group of individuals can be truly Muslim until they wholly submit to God alone in the manner taught by the Messenger of God- peace be on him, thus testifying by their actions that there is no deity except God and that Muhammad is God's Messenger.

Kuwa na upatanifu kamili kati ya maisha ya binadamu na sheria ya ulimwengu ni jambo lenye manufaa kabisa kwa wanadamu, kwani hii ndiyo dhamana pekee dhidi ya aina yoyote ya mifarakano maishani. Ni katika hali hii tu ndipo watakapokuwa na amani nafsini mwao na amani pamoja na ulimwengu, wakiishi kwa mujibu wa sheria zake na mienendo yake. Vivyo hivyo, watakuwa na utulivu wa moyo, kwani matendo yao yatakubaliana na mahitaji yao halisi ya kimaumbile, bila mgongano wowote kati ya hayo mawili. Hakika Shari'ah ya Mungu huoanisha mwenendo wa nje wa mwanadamu na maumbile yake ya ndani kwa njia rahisi. Mtu anapopatana na maumbile yake mwenyewe, amani na ushirikiano baina ya watu hufuata kiotomatiki, kwani wote wanaishi pamoja chini ya mfumo mmoja, ambao ni sehemu ya mfumo mkuu wa ulimwengu.

Total harmony between human life and the law of the universe is entirely beneficial for mankind, as this is the only guarantee against any kind of discord in life. Only in this state will they be at peace with themselves and at peace with the universe, living in accord with its laws and its movements. In the same way, they will have peace of mind, as their actions will agree with their true natural demands, with no conflict between the two. Indeed, the Shari'ah of God harmonizes the external behavior of man with his internal nature in an easy way. When a man makes peace with his own nature, peace and cooperation among individuals follow automatically, as they all live together under one system, which is a part of the general system of the universe.

Hivyo, baraka huwashukia wanadamu wote, kwa kuwa njia hii inaongoza kwa urahisi katika kupata maarifa ya siri za maumbile, nguvu zake zilizofichika, na hazina zilizofichwa katika upana wa ulimwengu. Mwanadamu huzitumia kwa manufaa ya wanadamu wote, chini ya uongozi wa Sharia ya Mungu, bila mgongano wala ushindani.

Thus, blessings fall on all mankind, as this way leads in an easy manner to the knowledge of the secrets of nature, its hidden forces, and the treasures concealed in the expanses of the universe. Man uses these for the benefit of all mankind, under the guidance of the Shari'ah of God, without any conflict or competition.

Kinyume na Shariah ya Mwenyezi Mungu ni matakwa ya kibinadamu:

In contrast to the Shari'ah of God are men's whims:

"Lau kama haki ingefuata matamanio yao, mbingu na ardhi na waliomo ndani yake vingeharibika kabisa." (23:71)

"Had the truth followed their opinions, the heavens and the earth and whosoever is in them would surely have been corrupted." (23:71)

Kutokana na haya tunafahamu kwamba haki ni moja na si nyingi. Ndiyo msingi wa dini hii, mbingu na ardhi zimejengwa juu yake, mambo yote ya dunia hii na ya akhera yanapangwa kwa msingi wake, mwanadamu atawajibishwa mbele ya Mungu kwa msingi wake, na wale wanaopotoka kutoka kwenye haki wanaadhibiwa kwa sababu yake, na watu watahukumiwa na Mungu kulingana nayo. Haki haigawanyiki, na ni jina la ile sheria ya jumla ambayo Mungu ameiweka kwa mambo yote; na kila kilichopo kinaifuata au kinaadhibiwa nayo.

From this we come to know that the truth is one and not many. It is the foundation of this religion, the heavens and earth are based upon it, all the affairs of this world and of the next are settled by it, man will be accountable to God on the basis of it, and those who deviate from the truth are punished by it, and people will be judged by God according to it. Truth is indivisible, and it is the name of that general law which God has ordained for all affairs; and everything in existence either follows it or is punished by it.

Tumekuteremshia Kitabu ambacho kinazungumzia habari zenu; je, hamtumii akili zenu? Miji mingi yenye dhulma tumeiangamiza, na tukaleta watu wengine baada yao. Walipohisi adhabu yetu ikiwajia, wakaanza kukimbia. (Iliambiwa kwao): "Msikimbie; rudini kwenye anasa mlizojivunia na kwenye majumba yenu; huenda mkaulizwa."

"We have sent to you a Book which speaks about you; do you not then use your reason? Many a wicked town have We destroyed and have replaced them with other people. When they felt Our Might approaching, they started to run. (It was said to them), 'Do not run; return to the luxury that you gloated in and to your homes; maybe you shall be questioned' .

Wakasema: "Ole wetu! Hakika sisi tulikuwa wenye kudhulumu." Wakaendelea kulia hadi Tukawafanya kama mabua yaliyokatwa, kimya na bila uhai. Hatukuziumba mbingu na ardhi na vyote vilivyo baina yake kwa mchezo. Lau Tungetaka kujifanyia pumbao, bila shaka Tungelifanya kutoka kwetu wenyewe, ikiwa Tungekuwa wenye kufanya hivyo. Bali Sisi Tunaitupa haki juu ya batili, nayo inaivunja kichwa chake, na tazama! batili inatoweka. Ole wenu kwa yale mnayomsifia nayo (Mungu). Kwake yuko Mungu anayemiliki kila kilichomo mbinguni na ardhini. Na wale walioko kwake hawajivuni kumwabudu, wala hawachoki kumtakasa usiku na mchana bila kukoma.

They said: 'Woe upon us! We have been evil-doers'. So they did not stop crying until We made them stubble, silent and still. We did not create the heavens and the earth and whatsoever is between them as a sport. Had We desired to adopt it for Us as a diversion, We would have taken it to Us from Ourselves, had We done so. Nay, but We held the truth against falsehood, and it prevails over it, and behold! falsehood vanishes away. Then woe to you for what you ascribe (to God). To Him belongs whatsoever is in the heavens and the earth, and those who are with Him do not be- come too proud to worship Him; neither do they grow weary of glorifying Him by night and by day and never failing." (21: 10-20)

Ufahamu kamili wa ukweli huu upo ndani kabisa ya asili ya binadamu. Umbo na mwili wa mwanadamu, pamoja na mpangilio wa ulimwengu mkubwa unaomzunguka, vinamkumbusha kwamba ulimwengu huu umejengwa juu ya haki, na haki ndiyo kiini chake, na kwamba unahusiana na sheria kuu inayouhifadhi. Hivyo, hakuna usumbufu ndani yake, wala mgongano kati ya sehemu zake; hausogei kwa bahati, wala hautegemei nafasi, wala hauko bila mpango wa jumla; wala si mchezo mikononi mwa matakwa ya kibinadamu, bali unakwenda kwa urahisi kwenye mwelekeo sahihi, wa kina na uliowekwa.

Human nature in its depths has full awareness of this truth. Man's form and body, and the organization of the vast universe around him, reminds him that this universe is based on truth, and truth is its essence, and it is related to a central law which sustains it. Thus, there is no disturbance in it, no conflict between its parts; it does not move at random, nor does it depend on chance, nor is it devoid of an overall plan; neither is it a sport in the hands of human caprices, but runs smoothly on a precise, detailed and prescribed course.

Mgogoro huanza pale mwanadamu anapoyaacha ukweli uliofichika ndani kabisa ya maumbile yake, chini ya ushawishi wa matamanio yake, na anapofuata sheria zinazotegemea maoni yake mwenyewe badala ya kufuata amri za Mungu. Badala ya kujisalimisha kwa Bwana wake wa kweli pamoja na viumbe vingine vyote vya ulimwengu, yeye huasi na kuvunja utiifu.

Conflict begins when man deviates from the truth which is hidden in the depths of his own nature, under the influence of his desires, and when he follows laws based on his own opinions instead of following God's commandments. Instead of submitting to his True Master along with the rest of the universe, he rebels and revolts.

Wakati mgogoro huu kati ya mwanadamu na maumbile yake mwenyewe, na kati ya mwanadamu na ulimwengu, unapoenea hadi kwenye makundi ya watu, mataifa na jamii, basi nguvu zote na rasilimali zote za ulimwengu hutumiwa si kwa manufaa ya wanadamu wote, bali kwa uharibifu wao na kwa unyanyasaji dhidi ya wengine.

When this conflict between man and his own nature, and man and the universe, spreads to human groups, nations and races, then all the forces and resources of the universe are utilized not for the benefit of all mankind, but for its destruction and for violence against others.

Kutokana na majadiliano yaliyo hapo juu, inadhihirika wazi kwamba lengo la kuanzishwa kwa sharia ya Mungu duniani si kwa ajili ya ulimwengu wa akhera pekee. Dunia hii na akhera si vitu viwili vilivyotengana, bali ni hatua zinazokamilishana. Sharia aliyoteremsha Mungu sio tu kwamba inaziunganisha hatua hizi mbili, bali pia inaunganisha maisha ya mwanadamu na sheria ya jumla ya ulimwengu. Hivyo, pale maelewano kati ya maisha ya mwanadamu na ulimwengu yanapopatikana, matokeo yake hayaahirishwi hadi akhera, bali yanatekelezeka hata katika dunia hii. Hata hivyo, yatafikia ukamilifu wake huko akhera.

It becomes clear from the above discussion that the purpose of the establishment of God's law on earth is not merely for the sake of the next world. This world and the next world are not two separate entities, but are stages complementary to each other. The law given by God not only harmonizes these two stages but also harmonizes human life with the general law of the universe. Thus, when harmony between human life and the universe ensues, its results are not postponed for the next world but are operative even in this world. However, they will reach their perfection in the Hereafter.

Huu basi ndio msingi wa dhana ya Kiislamu kuhusu ulimwengu na maisha ya mwanadamu kama sehemu ya ulimwengu huu. Kwa asili yake, dhana hii ni tofauti na dhana nyingine zote zinazojulikana kwa wanadamu. Ndiyo maana dhana hii inabeba majukumu na wajibu fulani ambayo hayapatikani katika dhana nyingine za maisha.

This, then, is the foundation of the Islamic concept of the universe and of human life as a part of this universe. By its very nature, this concept is different from all other concepts known to mankind. This is why this concept implies certain responsibilities and obligations which are not found in other concepts of life.

Kulingana na dhana hii, utii kwa Sharia ya Mungu kwa kweli ni matokeo ya haja ya kuoanisha maisha ya binadamu na sheria hiyo ambayo inafanya kazi ndani ya mwanadamu mwenyewe na katika ulimwengu wote uliobaki.

According to this concept, obedience to the Shari'ah of God is actually a consequence of the need to harmonize human life with that law which is operative within man himself and in the rest of the universe.

Hitaji hili linadai kwamba sheria inayosimamia mambo ya kijamii ya binadamu iwe sambamba na sheria ya jumla ya ulimwengu; linadai kwamba mwanadamu ajisalimishe kwa Mungu peke yake, pamoja na sehemu nyingine ya ulimwengu, na kwamba hakuna mtu anayepaswa kujidai kuwa bwana juu ya wengine.

This need demands that the law which governs the social affairs of human beings should be in accordance with the general law of the universe; it demands that man submit to God alone, with the rest of the universe, and that no man should claim lordship over others.

Pendekezo la hitaji hili la upatanifu ambalo tumekuwa tukilizungumzia linapatikana katika mazungumzo kati ya Ibrahimu - amani iwe juu yake - baba wa jamii ya Waislamu, na Namrudi. Mtu huyu alikuwa dhalimu na alidai mamlaka kamili juu ya raia wake; hata hivyo, hakudai mamlaka juu ya mbingu, sayari na nyota. Nabii Ibrahimu - amani iwe juu yake - alipotoa hoja kwamba Yule mwenye mamlaka juu ya ulimwengu ndiye pekee mwenye mamlaka juu ya binadamu pia, Namrudi alibaki kimya bila kujibu.

A suggestion of this need for harmony which we have been talking about is found in the conversation between Abraham- peace be on him - the father of the Muslim community, and Nimrod. This man was a tyrant and claimed absolute sovereignty over his subjects; yet he did not claim sovereignty over the heavens, the planets and stars. When the Prophet Abraham - peace be on him - put forward the argument that He Who has authority over the universe is the only One to have authority over human beings too, he became speechless:

"Je, hukumtazama kisa cha yule mtu aliyebishana na Ibrahimu kuhusu Mola wake, kwa sababu Mungu alikuwa amempa ufalme wa nchi? Ibrahimu alipasema: 'Mola wangu ndiye anayetoa uhai na anayetoa mauti,' yeye akajibu: 'Mimi ninatoa uhai na mimi ninatoa mauti.' Ibrahimu akasema: 'Hakika Mungu huleta jua kutoka mashariki. Basi wewe lilete kutoka magharibi!' Hapo yule asiyeamini akanyamaza kimya. Na Mungu hawaongoi watu madhalimu."

"Have you considered the case of the man who argued with Abraham concerning his Sustainer, because God had given him rule over a country? When Abraham said: My Lord is He Who gives life and Who gives death,' he replied: 'I give life and I give death.' Abraham said: 'Indeed, God brings out the sun from the east. Then do you bring it out from the west?' Then the unbeliever became speechless. And God does not guide the evil-doing people". (2: 258)

"Je, wanatafuta dini nyingine isipokuwa dini ya Mungu, ilhali kila kilichomo mbinguni na ardhini kinamnyenyekea Yeye kwa hiari, na kwake Yeye watarejeshwa?" (3:83)

"Do they seek a religion other than the religion of God, while whatever is in the heavens and the earth submits to Him willingly, and will return to Him?" (3:83)