Makala haya, yaliyochapishwa kwa Kiurdu chini ya kichwa Musalmanon per Qur'an-e-Majeed kay Huqooq, yanatokana na hotuba mbili alizozitoa Dkt. Israr Ahmad kwenye Jumuiya ya Waumini katika Jami'ah Khazra, Samanabad (Lahore), Ijumaa mbili mfululizo mnamo Januari 1968, wakati Waislamu wa Pakistan walipokuwa wakiadhimisha miaka 1400 tangu kuanza kushushwa kwa Qur'an Tukufu kwa Mtume Muhammad ﷺ. Mwezi uliofuata, Dkt. Israr Ahmad alitoa hotuba kuhusu mada kama hizo katika Chuo cha Ajmal Bagh, Sadiqabad, Shule ya Sekondari ya Ta'meer-e-Millat, Sukkur, na Chuo cha Serikali, Jhang. Maandishi ya hotuba hizi yalihaririwa na kuchapishwa katika jarida la kila mwezi la Meesaq, katika matoleo ya Mei na Juni ya mwaka huo huo. Mnamo Novemba 1969, yalichapishwa kwa njia ya kijitabu chenye kichwa kilichotajwa hapo juu, na mnamo Julai 1972 toleo lake la pili la nakala elfu kumi lilichapishwa na Markazi Anjuman Khuddamul-Qur'an Lahore.

This article, which appeared in Urdu under the title Musalmanon per Qur'an-e-Majeed kay Huqooq, is based on two addresses delivered by Dr. lsrar Ahmad to the Congregations in Jami'ah Khazra, Samanabad (Lahore) on two consecutive Fridays in January 1968, at a time when the Muslims of Pakistan were celebrating the 1400th anniversary of the commencement of the Revelation of the Holy Qur'an to Prophet Muhammad (SAW). During the following month, speeches on similar topics were delivered by Dr. lsrar Ahmad at the Ajmal Bagh College, Sadiqabad, Ta'meer-e- Millat High School, Sukkur, and Government College, Jhang. The text of these addresses and speeches was edited and published in the monthly Meesaq in its May and June issues of the same year. In November 1969, it appeared in the form of a booklet under the title mentioned above, and in July 1972 its second edition of ten thousand copies was published by the Markazi Anjuman Khuddamul- Qur'an Lahore.

Musalmanon per Qur'an-e-Majeed kay Huqooq ni wito wenye shauku kwa Waislamu "kurejea kwenye Qur'an," kujitolea upya kwa kuisoma, na kuifanya kuwa mwongozo pekee wa maisha yao. Kwa kuzingatia lengo kubwa lililo nyuma ya kitabu hiki, niliona kwamba kinapaswa kutafsiriwa kwa Kiingereza kwa manufaa ya umma wetu wa wasomaji wa Kiingereza, na pia kwa kuwafikia akili za watu walioko ng'ambo.

Musalmanon per Qur'an-e-Majeed kay Huqooq is an impassioned call to the Muslims "to return to the Qur'an," to rededicate themselves to its study, and make it the sole guide for their lives. Considering the profound purpose behind the book, I felt that it should be rendered into English for the benefit of our English-reading public as well as for approaching the minds of the people abroad.

Kwa hiyo, nilikuwa nikifikiria kumwomba Dkt. Israr Sahib ruhusa ya kutafsiri kitabu hicho, pale siku moja, kwa mshangao wangu wa furaha, yeye mwenyewe alipendekeza kwamba nitafsiri Huquq - jina fupi na maarufu la kitabu hiki. Kwa sababu hiyo, tafsiri hii sasa inaonekana chini ya jina Wajibu Ambao Waislamu Wanaulipa Qur'ani.

Accordingly, I was thinking of seeking Dr. . lsrar Sahib's permission for the translation of the book when, one day, to my delightful surprise he himself suggested that I should translate the Huquq - that being the brief and popular sobriquet of this book. Hence the translation now appears under the title The Obligations Muslims Owe to the Qur'an.

Tafsiri hii tayari imechapishwa kama makala na Baraza la Elimu ya Kiislamu la Pakistan Yote (All Pakistan Islamic Education Congress) katika toleo la hivi karibuni la jarida lao, *Islamic Education*, chini ya kichwa: "Qur'an Inadai Nini kutoka kwa Wafuasi Wake?" Sasa, kwa wema na ushirikiano wao, inarejea tena chini ya kichwa kipya kama kijitabu cha kawaida. Ninaomba kwamba iwe na manufaa katika kutimiza lengo kubwa ambalo Dkt. Israr Ahmad, mwandishi wa kitabu asilia, amejiwekea mwenyewe, na ambalo analifuatilia kwa kujitolea kusikogawanyika, Ameen.

This translation has already been published in the form of an article by the All Pakistan Islamic Education Congress in a recent issue of their journal Islamic Education under the title: "What Does the Qur'an Demand from its Followers?" and now, through their courtesy and cooperation, it is reappearing under a new title in the form of a regular booklet. I pray that it may prove helpful in the fulfillment of the great purpose which Dr. lsrar Ahmad, the author of the original book, has set before himself and which he is pursuing with a single-minded devotion, Ameen.

Muhammad lbrahim.

Muhammad lbrahim.

Katika muongo uliopita (yaani, miaka ya sitini), mashindano ya kimataifa ya qiraa'at yamekuwa jambo la kawaida katika Ulimwengu wa Kiislamu. Mashindano haya, ambamo qurra' maarufu kutoka nchi mbalimbali wamekuwa wakishiriki ili kuonyesha vipaji vyao vya ajabu katika usomaji wa Qur'an, yametumikia malengo kadhaa.

During the last decade (i.e., the sixties), international qir'aat competitions have become a regular feature in the Muslim World. These competitions, in which well-known qura' from different countries have been participating to display their remarkable talents for the recitation of the Qur'an, have served a number of purposes.

Mamia makubwa ya watu ambao wamekuwa wakisikiliza kwa makini usomaji wa qurra' (wasomaji wa Qur'an) maarufu duniani daima wamevutiwa na uzuri wa kipekee wa mdundo, ufasaha, na ukuu wa lugha ya Qur'an. Hali hii huenda imeimarisha kwa muda imani yao katika asili ya Kimungu ya Qur'an. Zaidi ya hayo, mashindano haya yamevifanya tajwīd (yaani sanaa ya kusoma Qur'an kwa matamshi sahihi) kuwa maarufu nchini Malaysia, Indonesia, na Pakistan. Watoto wa Kiislamu katika nchi hizi leo wanaweza kusoma Kitabu Kitukufu kwa lafudhi na toni bora zaidi kuliko walivyoweza kufanya miaka michache iliyopita.

The large audiences who have been listening spell-bound to the recitations of the world-famous qura' have always been moved by the unique melody, eloquence, and grandeur of the Qur'anic diction. This may have temporarily strengthened their belief in the Divine origin of the Qur'an. Moreover, these competitions have popularized tajweed (i.e., the art of reciting the Qur'an with correct pronunciation) in Malaysia, Indonesia, and Pakistan. The Muslim children in these countries today can recite the Holy Book with much better accent and intonation than they could possibly do a few years ago.

Bila kukusudia kupunguza umuhimu wa kusoma Qur'ani kwa usahihi, mtu anaweza kuuliza swali hili:

Without intending to minimize the importance of reciting the Qur'an correctly, one might ask the question:

Je, mashindano haya yamesaidia kuziba pengo linalotutenganisha sisi na Qur'ani leo? Au yameweza kuanzisha mawasiliano halisi kati yetu na Kitabu cha Allah (SWT)? Jibu la maswali haya ni: "Hapana." Kwa masikitiko, lengo kuu la kuanzisha mawasiliano halisi kati ya Qur'ani na sisi halijafikiwa hata na semina na makongamano mbalimbali ya kidini yaliyofanyika nchini mwetu na kwingineko katika miaka ya hivi karibuni. Wanazuoni na wasomi walioshiriki katika mijadala ya makongamano na mikutano hiyo kwa ujumla wamejikita katika mada kama vile ukuu wa Qur'ani, uzuri wake na miujiza yake, n.k., lakini hakuna jitihada zilizofanywa kuzingatia maswali ya msingi: Wajibu wetu kwa Qur'ani ni upi? Na tunawezaje kutekeleza wajibu huo? Kwa upande wa utukufu na ukuu wa Qur'ani, tunaamini kwamba hauelezeki, na ufahamu wake kamili uko nje ya uwezo wa akili ya binadamu. Unajulikana vyema zaidi kwa Bwana wa mbingu na ardhi ambaye Neno Lake ni {hili}, au kwa Mjumbe wake aliyebarikiwa ﷺ ambaye iliteremshwa kwake. Kwa hiyo, badala ya kujaribu kwa kujiamini kueleza sifa zake za kipekee, jambo linalofaa zaidi kwetu ni kuelewa wazi wajibu na majukumu yetu kwa Qur'ani, kisha kuona kama tunayatekeleza kwa dhati au la. Tukigundua kwamba hatuyatekelezi, tunapaswa kufikiri kwa makini kuhusu mwenendo wa kuchukua ili kuyatimiza, na kisha kuuchukua bila kuchelewa zaidi, kwa sababu wokovu wetu wenyewe unategemea juhudi zetu katika mwelekeo huu. Kutoa sifa za kujifanya kwa Qur'ani hakutatosha, wala hakuwezi kuchukua nafasi ya kutekeleza kwa vitendo wajibu wetu kwa Kitabu hicho kitukufu.

Have these competitions helped bridge the gulf that yawns between us and the Qur'an today? Or, have they established a real contact between us and the Book of Allah (SVVT)? The answer to these questions is: "No." Unfortunately, the great objective of establishing a real contact between the Qur'an and us has not been achieved even by the different religious seminars and symposia which have been held in our country and elsewhere during the recent years. The savants and scholars who participated in the discussions at these conferences and colloquia have generally dwelt at such topics as the greatness of the Qur'an, its beauties and marvels etc., but no attempt has been made to consider the fundamental questions: What are our obligations towards the Qur'an? And how can we discharge these obligations? So far as the glory and greatness of the Qur'an is concerned, we believe it is indescribable and its adequate comprehension is beyond the reach of human mind. It is best known to the Lord of the heavens and the earth Whose Word ~t IS or to His blessed Messenger (SAW) to whom it was revealed.' Therefore, instead of making a presumptuous attempt at describing its unique merits, the most pertinent thing for us to do is that we should clearly understand our duties and responsibilities towards the Qur'an and then see whether or not we are conscientiously fulfilling these duties and responsibilities. If we find that we are not doing so, we should seriously think about the line of act~on we should adopt for their fulfillment; and then adopt the line without any further delay, because our very salvation depends on our efforts in this direction. Paying pompous compliments to the Qur'an will not be enough and it cannot be a substitute for actually discharging our obligations towards the Holy Book.

Sasa, wajibu hizi ni zipi? Kwa maneno mengine, Qur'ani inatudai nini?

Now what are these obligations? Or, in other words, what does the Qur'an demand of us?

Qur'ani inamtaka kila Muslim atimize mambo matano. Kwa lugha rahisi, mambo haya ni kama ifuatavyo:

The Qur'an makes five demands of every Muslim. Put in a simple language, these demands are as follows:

Mwislamu anatakiwa:

A Muslim is required:

1) kuamini Qur'ani; 2) kuisoma; 3) kuielewa; 4) kutekeleza mafundisho yake; na 5) kuwafikishia wengine ujumbe na mafundisho yake.

1) to believe in the Qur'an. 2) to read it. 3) to understand it. 4) to act upon its teachings and. 5) to convey its message and teachings to others.

1 Kuthamini kikweli hadhi tukufu ya Qur'ani Tukufu kumezidi uwezo wa akili na mawazo ya binadamu, kiasi kwamba Qur'ani yenyewe inatumia mfano ili kutupa wazo la karibu kuhusu ukuu wake. Allah Mtukufu (SWT) anasema: "Lau tungeiteremsha Qur'ani hii juu ya mlima, bila shaka ungeuona ukinyenyekea na kupasuka vipande vipande kwa kuogopa Allah. Hao ndio mifano tunayowapa watu ili wapate kutafakari."(Al-Hashr 59.21)

1 The actual appreciation of the exalted status of Holy Qur'an is beyond the reach of human intellect and imagination, so much so that the Qur'an itself uses a similitude to'give us an approximate idea of its own greatness. Almighty Allah (SWT) says: "Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables wh~ch We put forward to mankind that they may reflect." (Al-Hashr 59.21)

Sasa tutatafakari kwa kina madai haya au wajibu hizi, pamoja na maelezo mafupi ya maneno ambayo yametumika katika Qur'ani yenyewe, ili mbali na kupata wazo wazi la wajibu wake kwa Qur'ani, msomaji pia ajifahamishe na istilahi za msingi za Qur'ani.

We will now ponder over these demands or obligations in some depth, along with a brief explanation of the terms in which they have been expressed in the Qur'an itself, so that besides getting a clear idea of his duties towards the Qur'an, the reader may also become familiar with basic Qur'anic terminology.