Tumeshazingatia majukumu matatu tunayopaswa kuyatekeleza kwa Qur'ani, na sasa tunaendelea kuzingatia la nne. Nalo ni kwamba tunapaswa kulitendea kazi yaliyomo ndani yake, na 35

We have already considered three of the duties we owe to the Qur'an and now we proceed to consider the fourth. It is that we should act upon its 35

Tunapaswa, bila shaka, kuamini Qur'ani, kuisoma, na kutafakari maana zake ili tuweze kuyatendea kazi mafundisho yake katika maisha yetu halisi. Qur'ani si kitabu cha fomula za kichawi au mantra zinazosomwa ili kuzuia uovu. Si chombo tu cha kupata baraka. Aya zake hazipaswi kusomwa kwa ajili ya kupata thawabu kutoka kwa Allah (SWT) pekee au kwa ajili ya kupunguza uchungu wa kifo. Wala si somo la uchunguzi na utafiti kwa maana kwamba litumike kama zoezi zuri la akili na fikra zetu ili tuweze kujishughulisha na mawazo tata yasiyo na maana na mabishano yasiyo na faida katika kufasiri maana zake.

teachings. Obviously, we are required to believe in the Qur'an, study it, and ponder over its meanings in order that we may act upon its teachings in our actual life. The Qur'an is not a book of magical formulas or mantras which are chanted to ward off evil. It is not a mere instrument for the attaining of blessings. Its ayaat are not to be recited only for the sake of getting a reward from Allah (SVVT) or for reducing the agony of death. Nor is it a subject of investigation and research in the sense that it should provide a good exercise to our intellectual and imaginative faculties so that we could indulge in all sorts of abstruse thinking and useless hair-splitting in the interpretation of its meanings.

Qur'an, kama tunavyojua sote, ni huda lil-naas, yaani mwongozo kwa wanadamu. Lengo ambalo Kitabu hiki kimeteremshwa kwa ajili yake litatimia tu iwapo watu watatenda kwa mujibu wa mafundisho yake na kukifanya kiwe mwongozo wao katika kila nyanja ya maisha yao. Mtume Mtukufu ﷺ ameweka wazi kabisa kwamba hakuna faida yoyote itakayopatikana kwa kusoma Qur'an na kutafakari maana yake ikiwa hatujitahidi kuyaumba maisha yetu kulingana na amri zake. Tukipuuza amri zake, basi kusoma Qur'an, badala ya kutunufaisha, kutadhoofisha imani yetu. Katika muktadha huu, Kitabu Kitukufu kinasema kwa maneno yasiyo na shaka:

The Qur'an, as we all know, is huda lil-naas, guidance for mankind. The purpose for which this Book has been revealed will be realized only if people act upon its teachings and make it a guide for them in every sphere of their life. The Holy Prophet (SAW) has made it crystal clear that no useful purpose will be served by reading the Qur'an and pondering over its meaning if we do not try to mold our lives according to its injunctions. If we disregard its injunctions, the reading of the Qur'an, instead of doing us any good, will undermine our faith. In this context, the Holy Book speaks in unequivocal terms:

... na yeyote asiyehukumu kwa yale aliyoteremsha Mwenyezi Mungu, basi hao ndio makafiri. (Al-Ma'idah 544)

... and whosoever does not judge by what Allah has revealed, such are the disbelievers. (Al- Ma'idah 544)

Tuna ufafanuzi zaidi na msisitizo juu ya jambo hili katika hadithi zifuatazo za Mtume Mtukufu ﷺ:

We have further clarification of, and emphasis over this point in the following traditions of the Holy Prophet (SAW):

Hakuna mmoja wenu atakayekuwa muumini mpaka matamanio yake yote yawe chini ya yale niliyoyaleta (yaani, Mwongozo uliofunuliwa). (Imesimuliwa katika Sharh Al-Sunnah)

None of you can become a believer until all his desires are subordinated to what I have brought (i.e., the Revealed Guidance). (Narrated in Sharah Al-Sunnah)

Yeyote anayehalalisha kile ambacho Qur'ani imekiharamisha si muumini wa Qur'ani (yaani, kwa hakika, hailichukulii kuwa Wahyi wa Mwenyezi Mungu). (Amepokea Tirmidhi)

One who deems lawful what the Qur'an declares unlawful is not a believer in the Qur'an (i.e., in reality, he does not hold it to be a Divine Revelation). (Narrated by Timidhi)

Kwa mtu ambaye bado yuko katika utafutaji na anazunguka akitafuta ukweli, na bado hajaamua baada ya utafiti makini wa Qur'ani kama ni ukweli kamili au la, hali yake ni tofauti. Hata hivyo, mtu anayeamini kwamba Qur'ani ni Kitabu cha Allah (SW) hawezi kunufaika nacho kabisa isipokuwa akisoma kwa nia thabiti kwamba, hata iwe vigumu kiasi gani na hata iwe kubwa kiasi gani dhabihu, atazifuata amri zake na kubadilisha tabia yake kulingana na mafundisho yake. Kama tulivyokwisha kueleza tulipofafanua maana ya kimsingi ya neno tilawat, Qur'ani hutoa uongofu wake kamili tu kwa wale wanaojikabidhi kwake na kuitafakari kwa muda mrefu na kwa bidii. Kujikabidhi pamoja na umakini wa muda mrefu unaotokana na nidhamu binafsi iliyokuzwa kwa kina huzaa ile hali ya unyenyekevu na kujisahau ambayo imetajwa katika hadithi iliyonukuliwa hapo juu, yaani, "Hakuna miongoni mwenu atakayekuwa muumini mpaka matamanio yake yote yawe chini ya yale niliyoyaleta." Mtu anayetaka kupata uongofu kamili kutoka kwa Qur'ani, kwanza kabisa anapaswa kujiweka katika hali hii ya akili, na baadaye, kadiri mawasiliano yake na Qur'ani yanavyozidi kuwa ya karibu, ataendelea kupata nuru kubwa zaidi na zaidi kutoka kwake. Qur'ani Tukufu inathibitisha:

The case of a person who is still exploring and wandering in quest of truth, and has yet to decide after a careful study of the Qur'an whether it is the absolute truth or not, is different. However, the person who believes the Qur'an to be the Book of Allah (SW) cannot benefit from it at all unless he studies it with a firm resolve that, however heavy the odds and however great the sacrifices, he would abide by its injunctions and modify his character according to its teachings. As we have already stated while explaining the literal meaning of the term tilawat, the Qur'an yields its perfect guidance only to those who abandon themselves to it and pore over it long and assiduously. Self-abandonment combined with a prolonged concentration born of a deep cultivated self-discipline generates that state of submissiveness and self-effacement which has been referred to in the above-quoted tradition viz., "None of you can become a believer until all his desires are subordinated to what I have brought." A person who desires to get full guidance from the Qur'an has, first of all, to put himself into this state of mind and afterwards as his contact with the Qur'an becomes closer and closer he will continue to get greater and greater enlightenment from it. The Holy Qur'an affirms:

Na kwa wale walioongoka, Yeye huwazidishia uongofu, na huwapa taqwa yao.

While as for those who accept guidance, He increases their guidance and bestows on them their piety. (Muhammad 47:17)

Maana yake ni kwamba mtu akianza kweli, akienda kwa mwongozo wa Qur'ani, atajikuta hivi karibuni anatembea kwa uthabiti katika njia iliyonyooka, na ataendelea kupanda hatua kwa hatua hadi ngazi za juu zaidi na zaidi za maendeleo ya kiroho. Kwa upande mwingine, ikiwa mtu hajaamua kujibadilisha kulingana na mafundisho ya Qur'ani, muda anaotumia kusoma Kitabu Kitukufu utakuwa umepotea bure. Kusoma Qur'ani, badala ya kumletea manufaa yoyote ya kiroho, kunaweza kwa kweli kugeuka kuwa laana kwake.

It means that if a person actually makes a start, moving under the guidance of the Qur'an, he will soon find himself marching steadily along the straight path, and he will go on gradually rising to the higher and higher planes of spiritual development. On the other hand, if a person has not made up his mind to transform himself in accordance'with the Qur'anic teachings, the time he spends on reciting the Holy Book will be just wasted. Recitation of the Qur'an, instead of doing him any spiritual good, may actually prove to be curse on him.

Imam Ghaiali (RA) amemnukuu kutoka kwa mmoja wa wanatasawwuf akisema: "Baadhi ya wasomaji wa Qur'ani hawapati chochote kutoka humo isipokuwa laana ambayo inawaelekea wao."

Imam Ghaiali (RA) has quoted some mystic as saying that "Some readers of the Qur'an do not get anything from it except the imprecation which 'it pronounces upon them.

Anaposoma "Laana ya Allah iwe juu ya waongo" huku yeye mwenyewe akiwa mwongo, anakuwa mlengwa wa laana hii." Vivyo hivyo, msomaji anaposoma:

When he recites "Allah's curse is on the liars" while he himself is a liar, he becomes the target of this curse." Similarly, when a reader reads:

Kwa hiyo, ikiwa hawataacha (kula riba), basi watangazieni vita kwa jina la Allah na Mtume Wake.

So, if they do not desist (from devouring interest), give them an ultimatum of a war on behalf of Allah and His Messenger.. . . (Al-Baqarah 2:279)

na ikiwa yeye mwenyewe anakiuka amri hii ya Allah Mtukufu (SWT), basi yeye anakuwa mlengwa wa onyo hili kali. Vivyo hivyo, watu wale wanaopunja vipimo au uzito, na wale wanaojihusisha na ghiba na kusengenya, wakisoma "Ole wao wapunjao vipimo na uzani" (Al-Mutaffifin 83:1) na "Ole wake kila mwenye kutukana na kusengenya" (Al-Humazah 104:1), basi wao wenyewe wanakuwa walengwa wa maonyo haya ya kutisha.

and if he himself violates this injunction of Almighty Allah (SWT), he becomes the addressee of this ultimatum. In the same way, when those persons who give short measure or short weight and those who indulge in backbiting and carping, read "Woe to those who give less in measure and weight" (Al-Mutamfin 83:l) and "Woe to every slanderer and backbiter" (Al-Humazah 104:1), then they themselves become the addressees of these dreadful warnings.

Kwa kutumia akili kuhusu mstari huu, tunaweza kwa urahisi kuelewa atakachopata mtu kutokana na kusoma Qur'ani ikiwa matendo yake hayaendani na mafundisho yake.

Reasoning on this line, we can easily understand what a man will gain from the recitation of the Qur'an if his actions are not in accordance with its teachings.

Kwa wale wanaosoma Qur'ani kwa ajili ya uchunguzi na utafiti, kwa ajili ya kutafakari maana zake, na kwa ajili ya kuandika au kukusanya vitabu kuihusu, ikiwa hawaweki katika vitendo maagizo ya Qur'ani, tunaweza kusema kuwa wao ni miongoni mwa watenda dhambi wabaya zaidi. Kusoma kwao na kufanya utafiti wao ni kama kujiingiza katika zoezi la kiakili la kuvutia, jambo ambalo ni sawa na kuichezea tu Kitabu Kitakatifu, au hata kukifanyia dhihaka.

As for those who study the Qur'an for investigation and research, for reflection over its meanings and for writing or compiling books on it, if they do not put the injunctions of the Qur'an into practice, we can say that they are the worst sinners. Their study and research is like indulging in a fascinating intellectual exercise which is tantamount to mere toying with the Holy Book, or even making fun of it.

Matokeo yake, badala ya kuwaongoza kwenye njia iliyo sahihi, huwasababishia kupotoka na kupotea:

Consequently, instead of guiding them to the right path, it causes them to deviate and go astray:

... kwa hilo Yeye huwapoteza wengi, na kwa hilo huwaongoza wengi kwenye njia iliyo sawa... (Al-Baqarah 2:26)

... by it He causes many to stray, and many He leads to the right path.. . . (Al-Baqarah 2:26)

Wanazuoni hao wanaojiita wasomi wa Qur'ani hueneza tafsiri zote za upotoshaji na kuwa chombo cha kuwapotosha na kuwapoteza watu kwa njia mbalimbali. Fikra zao zote kuhusu Kitabu Kitukufu zinachochewa na jaribio baya la kufuatilia mambo yaliyofichika na yasiyoeleweka kwa urahisi. Qur'ani imeeleza kwa usahihi nia zao katika kufanya hivyo kwa maneno yafuatayo:

These so-called scholars of the Qur'an disseminate all sorts of mischievous interpretations and become instrumental in misleading and misguiding the people in different ways. Their whole thinking on the Holy Book is motivated by a vicious attempt to run after the abstruse and the recondite. The Qur'an has aptly described their motives in doing so in the following words:

Basi wao hufuata sehemu yake iliyo ya kimafumbo, wakitafuta fitina na kutafuta maana zake zilizofichika ...

... So they follow the part thereof that is figurative, seeking discord and searching for its hidden meanings ... (Aal lmran 3:7)

Maswahaba (RAA) walielewa umuhimu mkubwa wa kuingiza mafundisho ya Qur'ani katika maisha yao. Ndiyo sababu wale waliokuwa na uwezo maalum wa kutafakari Kitabu Kitukufu, na walitumia miaka kadhaa pamoja wakitafakari Sura moja, walisimama kwa muda mrefu katika kujifunza kwao. Hii haikuwa hasa kwa ajili ya kuyafyonza matunda ya utafiti wao au kuimarisha maarifa yao ya kinadharia, bali kwa ajili ya kujenga uwezo wa kutenda kwa mujibu wa mafundisho ya Qur'ani. Hawakuendelea mbele mpaka walipojiridhisha kwamba wanaweza kutekeleza kwa vitendo kile walichojifunza kutoka katika Qur'ani. Huenda msomaji atashangaa kidogo kujua kwamba, kwa kuhifadhi Sura kwa moyo, Maswahaba (RAA) hawakumaanisha tu kuihifadhi katika kumbukumbu, bali pia kuelewa maana zake waziwazi na kuunda tabia zao kwa mwanga wa mwongozo waliopata kutoka humo. Kwa kifupi, kile ambacho Maswahaba (RAA)

The Companions (RAA) understood the supreme importance of incorporating teachings of the Qur'an into their lives. That is the reason why those, who had a special aptitude for reflecting over the Holy Book and would spend years together pondering over a single Surah, made such long pauses in their study. It was not so much for the assimilation of the fruit of their research or the consolidation of their theoretical knowledge as for developing a capacity for acting upon the Qur'anic teachings. They would not go ahead until they were satisfied that they were able to put into practice what they had learned from the Qur'an. Perhaps the reader will be a little surprised to know that by learning a Surah by heart, the Companions (RAA) did not mean only preserving it in memory but also comprehending its meanings clearly and molding their character in the light of the guidance they received from it. Positively, what the Companions (RAA)

Lakini maana halisi ya hifdh al-Qur'an (kuhifadhi Qur'an yote kwa moyo) ilikuwa kwamba maneno yake yahifadhiwe katika kumbukumbu ya mtu, elimu yake ihifadhiwe kwa uangalifu akilini mwake, na mafundisho yake yaonekane katika mwenendo wake, ili utu wake wote ujazwe na roho ya Qur'an, na sehina za ndani kabisa za nafsi yake ziangazwe na nuru yake.

actually meant by hit2 a/-Qur'an (memorizing the whole Qur'an) was that its words should be preserved in a person's memory, its knowledge should be treasured up in his mind, and its teachings should be reflected in his conduct so that his whole personality was imbued with thee spirit of the Qur'an and the deepest recesses of his being were illumined by its light.

Aina ya uhusiano kati ya mwenendo wa binadamu na Qur'ani, inayoonekana katika maisha ya Maswahaba (RAA), ilipatikana katika umbo lake kamili na bora kabisa katika maisha ya Mtume Mtukufu (SAW). Ummul Mu'minina Aisha (RAA) - mke wa Mtume Mtukufu (SAW), ambaye alikuwa na ujuzi wa karibu kabisa wa maisha yake na ambaye kwa hiyo alikusudiwa kuchukua nafasi ya mwalimu kwa Umma - aliwahi kuulizwa kuhusu mwenendo wa maisha ya Mtume ﷺ. Alijibu: "Tabia yake ilikuwa ni udhihirisho wa mafundisho ya Qur'ani." Jibu hili lenye hekima na busara kubwa linaonyesha wazi athari kubwa ambayo Qur'ani lazima iwe nayo katika maisha ya Mwislamu wa kweli.

The type of relationship between human conduct and the Qur'an visible in the lives of the Companions (RAA) was to be found in its most consummate and perfect form in the life of the Holy Prophet (SAW). Ummul Momineen Ayesha (RAA) - wife of the Holy Prophet (SAW), who had the most intimate knowledge of his life and who as such was destined to play the role of a teacher for the Ummah - was once questioned about the Prophet's (SAW) mode of life. She answered "His character was an embodiment of the teachings of the Qur'an." This extreyly wise and judicious answer brings into relief the deep impact which the Qur'an must have on the life of a true Muslim.

Kwa kifupi, njia bora ya kunufaika na kujifunza Qur'ani ni kwamba tuendelee kurekebisha mienendo yetu na kubadilisha tabia zetu kwa mwanga wa mafundisho yake, huku tukiendelea kupata uelewa wa kina zaidi na zaidi wa maana zake, ili Qur'ani iingie ndani kabisa ya muundo wa tabia yetu. La sivyo, kuna hatari kwamba - kwa mujibu wa kauli ya Mtume Muhammad ﷺ -

In short, the best way to benefit from the study of the Qur'an is that we should go on mending our ways and modifying our conduct in the light of its teachings as we go on developing a deeper and deeper understanding of its meanings, so that the Qur'an permeates into the composition of our character. Otherwise there is a danger that - according to the pronouncement of the Holy Prophet (SAW)

"Qur'ani ni hoja inayokutetea wewe au inayokushtaki wewe" - ujuzi na ufahamu wa Qur'ani unaweza kuwa hoja isiyopingika dhidi yetu kwa ajili ya kuangamia kwetu, na unaweza kuwa sababu ya adhabu kubwa zaidi kutoka kwa Mwenyezi Mungu (SW) kwa sababu ya uzembe wetu na kutojali kwetu.

that "the Qur'an is a plea either for you or against you" - the knowledge and understanding of the Qur'an may become an irrefutable argument against us for our damnation, and may become instrumental in bringing us a greater punishment from the Almighty (SW) for our negligence and indifference.

Hapa ni muhimu kueleza kwamba Amal bil-Qur'an (kutenda kwa mujibu wa maagizo ya Qur'an) lina awamu mbili - ya kibinafsi na ya kijumuiya. Kuna maagizo yanayohusu maisha ya mtu binafsi au ya faraghani, ambayo anaweza kuyatekeleza mara moja. Maagizo haya huwa ni wajibu juu yake mara tu anapoyajua. Hakuna sababu yoyote kwake ya kuchelewesha au kuahirisha katika kuyaingiza maagizo haya katika mwenendo wake. Adhabu ya uzembe unaoonyeshwa katika jambo hili hujitokeza kwa namna ya kuondolewa kwa Rehema ya Mwenyezi Mungu na hivyo kushindwa kwake kuishi kulingana na kanuni zilizomo katika Kitabu Kitukufu. Tofauti hii kubwa kati ya neno lake na tendo lake, na kati ya imani yake na vitendo vyake, ambayo ni chukizo sana kwa Mwenyezi Mungu Subhanahu wa Ta'ala (SWT), ni sawa na unafiki. Jambo hili lenyewe limetajwa na Mtume Muhammad ﷺ kwa maneno haya:

Here it is necessary to explain that Amal bil-Qur'an (acting upon the Qur'anic injunctions) has two phases - individual and collective. There are injunctions which pertain to a person's individual or private life and which he can carry out immediately. These become binding on him as soon as he comes to know of them. There is absolutely no justification on his part for any postponement or delay in the matter of incorporating these injunctions into his conduct. The punishment for negligence shown in this matter appears in the form of the withdrawal of Divine Grace and his consequent failure to live up to the principles embodied in the Holy Book. This gaping disparity between his word and deed, and between his belief and action, which is so hateful to Almighty Allah (SWT) amounts to hypocrisy. This very fact has been referred to by the Holy Prophet (SAW) in these words:

Wafuasi wengi wa hypocrites miongoni mwa umma wangu watakuwa ni wasomaji wa Qur'ani. (Imepokewa na Ahmad) Note: Since this is a hadith quoted in the Prophet's own words, the Prophet's ﷺ honorific belongs with his speech; the sentence above is a direct quote of his words, so I have used the Swahili for "hypocrites" as "wanafiki" in the correct form. Corrected translation: Wanafiki wengi miongoni mwa umma wangu watakuwa ni wasomaji wa Qur'ani. (Imepokewa na Ahmad)

Most of the hypocrites among my followers will be the readers of the Qur'an. (Narrated by Ahmad)

Kwa hiyo, njia pekee salama kwa mtu ni kuanza mara moja kutenda kwa yale ambayo ameweza kujifunza kutoka katika Qur'an.

Therefore, the only safe course for a person would be that he should immediately begin to act upon what he has been able to learn from the Qur'an.

Kuhusu amri zinazohusu mambo hayo ya maisha yetu ya kijamii ambayo yako nje ya uwezo wa mtu mmoja mmoja, ni wazi kwamba yeye hatalazimika kuyatekeleza mara moja. Hata hivyo, ni wajibu wake kujitahidi awezavyo kubadilisha hali zilizopo na kusaidia katika kuanzisha jamii inayotegemea kanuni za Qur'ani, ili iwe inawezekana kutekeleza mafundisho yote ya Qur'ani. Katika hali hizi, juhudi zake katika mwelekeo huu zitakuwa "udhuru kutoka kwake mbele ya Mola wake"'2 na zitakuwa badala ya utekelezaji halisi wa amri zinazohusu maisha ya kijamii. 12 Hii inarejelea tukio lililosimuliwa na Qur'ani, kama ifuatavyo: 'Walipoambiwa baadhi yao: "Kwa nini mnawaonya watu ambao Mwenyezi Mungu atawaangamiza au kuwaadhibu adhabu kali?" (Wale wahubiri) walijibu: "(Tunafanya hivi) ili iwe udhuru mbele ya Mola wetu, na pengine wao wapate kumcha Mungu."' Ndiyo, utekelezaji wa amri zinazohusu maisha ya kijamii.

As regards the injunctions that pertain to such affairs of our collective life as are beyond the control of an individual person, it is clear that he will not be bound to act upon them immediately. Nevertheless, it is his duty to try as far as possible to change the existing conditions and help in the establishment of a society based on the Qur'anic principles so that it may become possible to act upon the entire teaching of the Qur'an. Under these circumstances, the efforts made by him in this direction will be "an excuse from him with his Lord"'2 and will become a substitute for actual 12 This refers to an incident narrated by the Qur'an, as follows: 'When some of them said: 'Why do you preach to a people whom Allah will destroy or visit with a terrible punishment?' (The preachers) replied: '(We are doing this so) that it may be accepted as an excuse by our Lord, and perchance they may fear Nm.' " compliance with the injunctions that pertain to collective life.

Lakini ikiwa hatafanya juhudi yoyote katika mwelekeo huu, na akaridhika na nafsi yake mwenyewe na ibada zake binafsi, na kujilinda yeye mwenyewe pamoja na ustawi wa familia yake, basi kuna hatari kwamba hata utekelezaji wake wa amri za Qur'ani zinazohusu mambo ya kibinafsi na ya faragha utafanana na mwenendo unaolaumiwa wa wale ambao Qur'ani inawakemea kwa maneno yafuatayo:

However, if he does not make any effort in this direction and remains content with himself and with his personal devotions, with his personal survival and the well-being of his family, then there is a danger that even his enactment of Qur'anic injunctions relating to personal and private matters will resemble the reprehensible practice of those whom the Qur'an censures in the following words:

"... basi je, mnaiamini sehemu ya Kitabu na kukataa sehemu nyingine?...") (Al-Baqarah 2:85)

... then do you believe in a part of the Scripture and reject the rest?....') (Al-Baqarah 2:85)

Kama vile tadhakkur ni neno la jumla kwa ufahamu wa Qur'ani, vivyo hivyo neno lenye matumizi mapana zaidi na linalotumika zaidi kwa kutekeleza mafundisho yake ni *hukm bima anzalallah* (kuhukumu kwa mujibu wa alichoteremsha Allah). Ili kuelewa kwa kweli maana halisi ya neno *hukm*, ambalo ndilo msingi wa neno hili, tunapaswa kuzingatia matumizi yake katika aya zifuatazo:

Just as tazakkur is a general term for the understanding of the Qur'an, similarly the most general and widely used term for acting upon its teachings is hukm bima anzalallah (to judge in the light of what Allah has revealed)." For grasping the real significance of the word hukm, which is the core of this term, we should consider its use in the following ayaat:

... hukumu ni ya Allah peke yake ... . (Yusuf 12:40)

... the authority is for none but Allah ... . (Yusuf 12:40)

Hapa neno hili limetumika kwa maana ya "amri" au "mamlaka." Na hivyo ndivyo tulivyoiteremsha kuwa hukumu, kwa lugha ya Kiarabu... (Ar-Ra'd 13:37)

Here this word has been used in the sense of "command" or "authority." And thus have we revealed it to be a criterion for judgment, in Arabic.. . . (Al-Ra'd 13:37)

Hapa Qur'ani imeitwa Hukm, ambayo imetafsiriwa hapa kama "kigezo cha hukumu." Hakika, Sisi tumekuteremshia (ee Muhammad ﷺ!)

Here the Qur'an has been styled as Hukm, which has been translated here as "a criterion of judgment." Surely, We have sent down to you (0 Muhammad!)

Hakika Tumekuteremshia Kitabu kwa haki, ili uwahukumu baina ya watu kwa yale Allah alivyokuonyesha. (An-Nisa 4: 105)

the Book in truth, that you may judge between men by that which Allah has shown you .... (At-Nisa 4: 105)

Hapa neno linalotokana na kitenzi "hukm" limetumika kuashiria utume wa Mtume Mtukufu ﷺ.

Here a derivative of the word hukm has been used to indicate the mission of the Holy Prophet (SAW).

Aya ya 44 hadi 47 ya Surat Al-Ma'idah zinasema kwa uwazi kabisa kwamba wale wasiohukumu kwa mwanga wa Qur'ani si wengine ila ni makafiri, madhalimu na wafisadi.

Ayaat 44 to 47 of Surah Al-Ma'idah categorically state that those who do not judge by the light of the Qur'an are none other than the unbelievers, the wrongdoers and the rebels.

Ikiwa tutajaribu kueleza maana ya neno hukm kwa neno moja, neno la karibu zaidi la Kiingereza linalokuja akilini mwetu lingekuwa "judgment" au "decision." Hata hivyo, ili kuelewa maana yake kamili, lazima tufikirie vipengele viwili vya msingi vya mwenendo wa mtu, yaani fikra na tendo.

If we try to express the sense of the word hukm in one word, the nearest English equivalent that strikes our mind would be "judgment" or "decision." However, in order to understand its full significance we must think of the two basic constituents of a person's conduct i.e., thought and action.

Wakati mtazamo au wazo fulani linapotawala akili ya mtu kiasi cha kuamua hukumu au uamuzi wake, kitendo chake kitatiishwa nalo moja kwa moja.

When a viewpoint or a thought so completely dominates a person's mind that it comes to determine his judgment or decision, his action will be automatically subordinated to it.

Kwa hiyo, ili kueleza wazo la kutekeleza maagizo yake kwa vitendo, Qur'ani imetumia neno lenye maana kubwa sana, hukm bima anzalallah (kuamua kila jambo kwa mujibu wa yale aliyoteremsha Allah). Matumizi ya neno hili yanaonyesha kwamba mtu atatenda kwa mujibu wa mafundisho ya Qur'ani pale tu fikra zake zitakapotawaliwa na Kitabu Kitukufu, na ujuzi wa Uhalisia unaotolewa nacho umepenya ndani kabisa ya moyo wake na akili yake.

Therefore, for expressing the idea of putting its injunctions into practice, the Qur'an has employed the highly significant term hukm bima anzalallah (deciding every issue in the light of what is revealed by Allah). The use of this term indicates that a person will act upon the teachings of the Qur'an only when his thinking is dominated by the Holy Book and the knowledge of Reality imparted by' it has gone deep down into both his heart and his mind.

Neno lingine linalotumiwa na Qur'ani kuashiria wazo la kutenda kwa mujibu wa mafundisho ya Kitabu Kitukufu ni *iqamah* (kusimama imara juu yake, au kuanzisha). Limetumika katika aya ya 69.

Another term that is used by the Qur'an to denote the idea of acting upon the teaching of the Holy Book is lqamah (standing fast by, or establish). It has been used in a ayah 69

ya Suratul Al-Ma'idah, ambayo inasema kuhusu Mayahudi na Wakristo kwamba:

of Surah Al-Ma'idah, which says about the Jews and the Christians that:

Na lau kwamba wangalisimama imara katika Taurati na Injili na yote yaliyoteremshwa kwao kutoka kwa Mola wao Mlezi, bila shaka wangalipata riziki kutoka juu yao na kutoka chini ya miguu yao. . . (Al-Ma'idah 366)

And if only they had stood fast by the Torah and the Gospel and all the revelation that were sent to them from their Lord, they would surely have gotten provision from above them and from underneath their feet.. . . (Al-Ma'idah 366)

Tena hutumika katika aya ya 71 ya Sura hiyo hiyo, ambayo inatoa tangazo hilo:

Again it is used in ayah 71 of the same Surah, which makes the announcement:

Sema: "Enyi watu wa Kitabu! Hamna msingi wowote mpaka mzisimamie Taurati na Injili, na yaliyoteremshwa kwenu kutoka kwa Mola wenu Mlezi". . . . (Al-Ma'idah 5:68)

Say: "0 people of the Book! You have no ground to stand upon unless you stand fast by the Torah, the Gospel, and what has been sent down to you from your Lord". . . . (Al-Ma'idah 5:68)

Neno hukmu bi-mā anzalallāh linahusu kuifanya mwenendo wa mtu binafsi uendane na mafundisho ya Qur'ani, lakini iqāmatu mā unzila minallāh linahusu mwenendo wa pamoja wa jamii. Linamaanisha kuanzishwa kwa mfumo wa maisha unaotegemea haki ya kijamii unaohakikisha uwiano na upatanifu kamili kati ya wanachama binafsi wa jamii na tabaka zake mbalimbali. Watu wanapokubali kujitiisha kwa mpangilio huo kamili wa kijamii, uwezekano wa udhalimu na uvunjaji wa mipaka, ukatili na dhuluma unaondolewa kabisa, na milango yote ya ukandamizaji wa kisiasa na unyonyaji wa kiuchumi inafungwa. Ndiyo sababu aya ya 69 ya Surat Al-Mā'idah iliyonukuliwa hapo juu inataja hasa ustawi wa jumla wa kijamii na ustawi wa kiuchumi kama matokeo yasiyoepukika ya mfumo kama huo.

The term hakm bima anzalallah pertains to making the conduct of the individual conform to the teaching of Qur'an, but lqamah ma unzila minallah pertains to the collective conduct of the community. It signifies the establishment of a system of life based on social justice that ensures perfect balance and harmony between the individual members of the society and its different classes. When people come to owe allegiance to such a perfect social order, the possibility of tyranny and transgression, cruelty and injustice is absolutely ruled out and all the doors of political oppression and economic exploitation are closed. This is why the ayah 69 of Surah Al-Mai'dah quoted above specifically refers to the general social well-being and economic prosperity as an inevitable concomitant of such a system.

Kuanzishwa kwa mpangilio wa kijamii wenye haki na usawa kamili ndiko kusudi hasa ambalo Allah (SWT) aliwatuma Mitume Wake na kuteremsha Vitabu Vyake.

This establishment of a perfectly just and equitable social order is the very purpose for which Allah (SVVT) sent His messengers and revealed His Books:

Hakika tumewatuma Mitume Wetu kwa dalili zilizo wazi (yaani miujiza na hoja), na tukateremsha pamoja nao Kitabu (yaani mwongozo ulioteremshwa) na Mizani (yaani Shariah), ili watu wasimame kwa uadilifu.. . . (Al-Hadid 57:25)

, We have surely sent our messengers with clear signs (i.e., miracles and proofs), and sent with them the Book (i.e., revealed guidance) and the Balance (i.e., the Shan'ah), so that mankind may stand by justice.. . . (Al-Hadeed 57:25)

Katika ruku' ya pili ya Surat Ash-Shura tunapata majadiliano ya kina juu ya mada hii. Hapa tunaona wazi mshikamano uliopo baina ya dhana za msingi za Kiislamu, zilizotajwa kwa mpangilio wenye maana kubwa na wa busara. Dhana hizo ni pamoja na mamlaka au hukumu ya Allah (SWT), kusimamishwa kwa Dini, imani katika Kitabu kilichoteremshwa, na kusimamishwa kwa mpangilio wa kijamii wenye haki.

In the second ruku' of Surah Al-Shura we have a detailed discussion of this topic. Here we have a clear picture of the coordination subsisting between the fundamental Islamic concepts, mentioned in a highly meaningful and judicious sequence. These include Allah's authority or decision, establishment of Deen,'s belief in the Revealed Book, and the establishment of the just social order.

Kwanza, tuna kanuni ya msingi kwamba mamlaka ya Allah ya kuamua ni kuu kabisa, na katika aya ya 10 tumeelekezwa, kwa hiyo, kuitambua na kuishikilia chini ya hali zote.

To begin with, we have the fundamental principle that Allah's authority of decision is supreme, and in ayah 10 we have, accordingly, been directed to recognize and uphold it under all eventualities:

15 Kwa ujumla hutafsiriwa kama "dini," neno Deen linamaanisha misingi ya msingi ya Uongozi wa Kimungu na njia kamili ya maisha inayojitokeza kutokana na kuyatekeleza misingi hii.

15 Generally translated as 'religion," the term Deen signifies the fundamental principles of Divine Guidance and the complete way of life that comes into shape from putting these'principles into practice.

Na lolote mnalotofautiana ndani yake, hukumu yake ni kwa Allah ... . (Ash-Shura 42:10)

And whatever it be wherein you differ, the decision thereof is with Allah ... . (Al-Shura 42:10)

Aya ya 13 ya Sura hiyo hiyo inarejelea udhihirisho wa mamlaka au uamuzi wa Allah katika umbo la Dini na Shari'ah: "Amewawekea sheria ya dini ile ile aliyomuusia nayo Nuhu, na ile tuliyokufunulia wewe (ee Muhammad ﷺ), na ile tuliyowausia Ibrahim, Musa na Isa; kwamba mtekeleze dini na msifarikiane ndani yake..." (Ash-Shura 42:13)

Ayah 13 of the same Surah refers to the manifestation of Allah's authority or decision in the form of Deen and Shari'ah, The same Deen has He established for you as that which He enjoined on Noah, which We have revealed to you (0 Muhammad!) and that which We enjoined on Abraham, Moses and Jesus; namely, that you should establish Deen and make no divisions therein.. . . (Al-Shura 42:13)

Kisha katika aya ya 15, Mtume Mtukufu (SAW) ameamriwa atangaze imani yake katika Kitabu na ajitahidi kuanzisha jamii yenye haki kwa kutekeleza haki kwa watu kivitendo: {Basi kwa ajili ya hilo, waite (kwenye Dini hiyo hiyo) na simama imara kama ulivyoamrishwa, wala usifuate matamanio yao, bali sema: "Ninaamini Kitabu alichoteremsha Allah; na nimeamrishwa kutenda haki baina yenu ...."} (Ash-Shura 42:15)

Then in ayah 15, the Holy Prophet (SAW) has been instructed to declare his belief in the Book and to strive for the creation of a just society by practically dispensing justice to the people: Now then, for that (reason) call (them to the same Deen) and stand steadfast as you are commanded, and follow not their desires but say: "I believe in the Book which Allah has sent down; and I am commanded to do justice among you ...." (Al-Shura 42:15)

Mazungumzo haya yote yamefupishwa katika aya ya 17: Ni Allah aliyeteremsha Kitabu kwa haki na Mizani (yaani, Shari'ah, ambayo kwayo matendo hupimwa). Na nini kitakujulisha kwamba huenda Saa ikawa karibu?" (Ash-Shura 42: 17)

This whole discussion is summed up in ayah 17: It is Allah Who has sent down the Book in truth and the Balance (i.e., Shari'ah, by which to weigh conduct). And what will make you know that perhaps the Hour is close at hand? (Al-Shura 42: 17)

Hapa tena, kama ilivyo katika aya ya Surat Al-Hadeed iliyonukuliwa hapo juu, tunakutana na neno *meezan* (au mizani), ambalo ni neno lenye umuhimu mkubwa linalotumiwa katika sehemu mbalimbali za Qur'ani. Maulana Shabbir Ahmad Usmani (RA) ametoa maelezo kamili ya neno hili kwa maneno yafuatayo:

Here again, as in the ayah from Surah Al-Hadeed quoted above, we have the word meezan (or balance) which is a very significant term used at different places in the Qur'an. Maulana Sahbbir Ahmad Usmani (RA) has offered a comprehensive explanation of the term in the following words:

Allah (SWT) amemwongoza mwanadamu kubuni mizani ya kimwili ambayo kwayo vitu vya kimwili hupimwa. Pia amempa mwanadamu mizani ya kiakili, ambayo ni jina jingine la hisia ya haki na uadilifu. Lakini muhimu zaidi, mizani aliyotupa ni Dini ya Haki, ambayo hutatua suala la msingi la haki husika za Muumba na viumbe wake, na ambayo kwayo masuala yote yanaweza kuamuliwa kwa haki.

Allah (SVVT) has guided man to devise the material balance by which material objects are weighed. He has also granted man the intellectual balance, which is another name for sense of justice and fair play. But most important, the balance granted to us is the Religion of Truth which settles the basic issue of the respective right of the Creator and His creatures and by which all issues can be justly decided.

Kulingana na Qur'ani, sababu halisi ya watu kupotoka kutoka dini ya kweli, na ya fujo na machafuko duniani, ni mwelekeo wao mbaya wa kutaka kutawala wengine na kuwaweka chini ya utumwa. Katika aya ya 14 ya Surah hii hii, ambapo Waislamu wanasihiwa kudhibiti mienendo ya mgawanyiko, sababu ya watu kujitenga na Dini ya Allah (SWT) na kuunda madhehebu imeelezwa: {Wala hawakugawanyika ila baada ya elimu kuwafikia, kwa dhulma na uonevu baina yao wenyewe.} (Ash-Shura 42: 14)

According to the Qur'an, the real cause of people's deviation from the true religion, and of the chaos and anarchy in the world, is their wicked tendency to dominate over others and keep them under subjugation. In ayah 14 of this very Surah where the Muslims are exhorted to curb schismatic trends, the cauge of people's breaking away from the Re!igion of Allah'(SWT) and forming sects has been pointed out: And they became divided only after knowledge had reached them, through inequity and oppression among themselves.. . . (Al-Shura 42: 14)

Sasa tunaelekezwa kuzingatia tunda la mwisho la kuunda fikra na matendo yetu kulingana na mafundisho ya Qur'ani.

We are now led to consider the final fruit of molding our thought and action according to the teachings of Qur'an.

Inapaswa kuwa, kama tulivyojadili hapo juu, kuanzishwa kwa Utawala wa Mwenyezi Mungu na utawala wa haki duniani.

It should be, as we have discussed above, the establishment of Allah's Sovereignty and the rule of justice in the world.

Wakati mfumo kama huo unapoanzishwa, dunia inakuwa huru kutokana na aina zote za udhalimu na dhuluma. Basi mapadri na wanazuoni hawawezi kujiweka wenyewe kama miungu; matajiri hawawezi tena kuhodhi mzunguko wa mali miongoni mwao wenyewe, na hakuna uwezekano wa aina yoyote ya kulazimishwa na unyonyaji. Wote wanakuwa waja wa Allah (SW) na wanaanza kuwatendea wenzao kama ndugu. Watawala wao wanaona kuwa jukumu lao la kwanza ni kulinda haki za wanyonge kwa gharama yoyote, na kutoruhusu wenye nguvu kuwadhulumu kwa namna yoyote.

When such an order is set up, the world becomes free from all sorts of inequity and oppression. Then the priests and divines cannot install themselves as godheads; the wealthy can no longer keep the circulation of wealth confined among themselves, and there is no possibility of any kind of coercion and exploitation. All become servants of Allah (SW) and begin to behave towards one another like brothers. Their rulers consider it their foremost duty to safeguard the rights of the weak at all cost, and not to allow the powerful to tyrannize over them in any way.

Kuanzisha mfumo wa haki na usawa kama huu kulingana na mafundisho ya Qur'ani ni wajibu wa lazima kwa wafuasi wake. Kutekeleza jukumu hili ni wajibu wa pamoja wa waumini, ambao watahojiwa mbele ya Mwenyezi Mungu (SWT). Kwa hiyo, ni wakati wao wa kuelewa wazi wajibu huu na kujitahidi sana kulitekeleza.

The establishment of such a just and equitable order in accordance with the teachings of the Qur'an is the bounden duty of its followers. Its fulfillment is the believers' collective responsibility for which they will be answerable to the Almighty (SVVT). It is, therefore, time they should clearly understand this responsibility and strive hard to discharge it.

Labda ndiyo sababu, mwishoni mwa majadiliano katika Surat Ash-Shura ambayo tumeyanukuu kwa ufupi hapo juu, kuna kutajwa kwa Siku ya Hukumu kwa maneno: "Huenda Saa ikawa karibu." Hii inamaanisha onyo kwamba hatupaswi kuwa na uzembe wala kuchelewa katika jambo hili muhimu, tusije tukashikwa ghafla na Kiama cha mwisho. Wajibu huu tunaodaiwa kwa Kitabu cha Allah (SWT) utatekelezwa iwapo tutaanzisha kweli mfumo wa haki ya kijamii, ili "watu wasimame kwa uadilifu" na watawala wao "wahukumu kwa haki miongoni mwao." Itaonekana kwamba tuna msingi na muundo wa mfumo huu katika kanuni za msingi za Dini yetu na katika mfumo wake wa maisha ulioelezwa na Qur'an.

Perhaps that is why at the end of the discussion in Surah Al- Shura which we have reproduced briefly above, there is a mention of the Day of Judgment in the words: 'perhaps the Hour is close at hand." It implies the warning that we should not be guilty of any negligence and delay in this important matter lest we should be suddenly overtaken by the final Doom. This duty that we owe to the Book of Allah (SWT) will be fulfilled if we actually set up a system of social equity so that "mankind may stand by justice" and their rulers "may do justice among them." It will be seen that we have the foundation and structure of this system in the fundamental principles of our Deen and its code of life that have been enunciated by the Qur'an.

Inaweza kuulizwa ni hatua gani za kiutendaji zinapaswa kuchukuliwa ili kutekeleza wajibu huu. Ingawa jibu kamili la swali hili liko nje ya upeo wa kijitabu hiki, bado maelezo machache kuhusu mada hii hayatakuwa nje ya mahali pake hapa. Kwanza kabisa, na ieleweke kwamba utekelezaji wa kanuni za msingi za Dini katika jamii, na kuanzishwa kwa mpangilio wa haki na usawa kama ulivyokusudiwa na Qur'ani, hautakiwi kufikiriwa kwa mfano wa harakati yoyote ya kijamii, kiuchumi au kisiasa isiyo ya kidini, wala hatupaswi kujitahidi kufikia lengo hili tukufu kama tunavyojitahidi kwa mafanikio ya harakati hizo.

It may well be asked as to what practical measures should be adopted for the fulfillment of this duty. Although a complete answer to this question is beyond the scope of this booklet, still a few remarks on this topic will not be out of place here. In the first place, let it be understood that the enforcement of the fundamental principles of Deen in the society and the establishment of a just and equitable order as envisaged by the Qur'an should not be conceived on the pattern of any secularized social, economic, or political movement, nor should we strive for the achievement of this splendid ideal as we do for the success of these movements.

Kufanya hivyo kungejaa hatari kubwa na huenda hata kuwa ni kujiangamiza. Tunapaswa kujua kwamba kama vile kuna njia moja tu ya kuleta mabadiliko ya mtu binafsi kama Uislamu unavyotaka, vivyo hivyo kuna njia moja tu ya kuleta Mapinduzi ya Kiislamu katika jamii. Kwa upande wa mtu binafsi, kwanza tunapaswa kuifanya Qur'ani itawale moyo na akili yake, ili hisia zake, fikra zake na uwezo wake wa kufikiri vifanye kazi kwa kuambatana na roho ya Qur'ani, na matendo yake yaendane na mafundisho ya Qur'ani; vivyo hivyo, kwa mabadiliko katika jamii yanayodaiwa na Uislamu, kwanza tunapaswa kuangaza akili na mioyo ya wasomi wake kwa nuru ya Qur'ani, ili wabadilike kiakili na kiroho. Baada ya kuwaelimisha wasomi, ambao ndio ubongo wa jamii, nuru ya Qur'ani inaweza kuenea kwa urahisi kwa watu wengine, ambao ni, kwa kusema hivyo, viungo vya jamii na kwa ujumla hufuata ubongo wake. Hivyo moyo wa jamii nzima utadunda kwa pamoja na mafundisho ya Qur'ani, na kanuni za msingi za Dini ya Allah zitaanza kufanya kazi na kutawala kwa namna ya mfumo kamili wa haki ya pamoja.

To do so would be fraught with grave danger and may even be suicidal. We must know that just as there is only one method of bringing about the transformation of an individual as required by Islam, similarly there is only one method of effecting an Islamic Revolution in the society. So far as the individual is concerned, we should first make the Qur'an dominate his heart and mind so that his feeling, thinking, and reasoning may function in consonance with the Qur'anic spirit and his actions may, consequently, accord with Qur'anic teachings; and likewise for the change in society demanded by Islam, we have first to illumine the minds and hearts of its intelligentsia with the light of the Qur'an so that they are intellectually and spiritually transformed. After the edification of the intelligentsia who are the brain of the community, the light of the Qur'an could easily spread to other people who are, so to speak, the limbs of the community and generally follow its brain. Thus the heart of the whole community will beat in unison with the teachings of the Qur'an and the fundamental principles of Allah's Deen will come to operate and prevail in the form of a perfect system of collective justice.

Hakuna njia nyingine ya kuleta mapinduzi haya, na madai kwamba lengo hili linaweza kufikiwa kwa kuanzisha harakati za kisiasa kwa kutumia mapenzi ya kihisia ya watu wa Kiislamu kwa dini yao ya urithi ni batili kabisa, na kujaribu jambo kama hilo kungekuwa sawa na kujenga majumba ya mchanga.

There is no other way of bringing about this revolution, and the plea that this goal could be achieved by launching a political movement by exploiting the emotional attachment of a Muslim people to their hereditary religion is absolutely vain, and making such an attempt would be like building sand castles.

Samahani kwa kutoka nje ya mada, lakini lazima nirudie kwamba wajibu wa kutenda kwa mujibu wa mafundisho ya Qur'ani - ambao una aina mbili, hukm bima anzalallahu na iqamah ma unzila minallahi - ni lazima isiyopingika kwa Waislamu, kwa mtu mmoja mmoja na kwa jamii kwa ujumla; kwa hiyo, kila mmoja wetu kulingana na uwezo wake na hali yake, na Ummah wote kulingana na nguvu zake na rasilimali zake, wanapaswa kujitahidi kwa dhati kutekeleza jukumu hili kubwa.

Hoping to be excused for this digression, I must repeat that the duty of acting upon the teachings of the Qur'an - which assumes two forms, hukm bima an~alalla and lqamah ma unzila minallahM - is an absolute imperative upon the Muslims, both individually and collectively; and, therefore, each one of us according to his means and capacity and the whole Ummah according to its strength and resources should earnestly endeavor to discharge this great responsibility.