Ta hanyar alherin Allah ne kake mu'amala da su cikin lemo. Da ka kasance mai tsanani, mai taurin zuciya, lallai da sun watsar da kai. Saboda haka, ka yafe musu, ka roki Allah ya gafarta musu, kuma ka yi shawara da su a cikin al'amuran jama'a.

It is by God’s grace that you deal gently with them. Had you been harsh and hard- hearted, they would surely have broken away from you. Therefore, pardon them and pray for them to be forgiven and consult with them in the conduct of public affairs.

Idan ka riga ka yanke shawara kan wani aiki, to ka dogara ga Allah. Lalle Allah yana son masu dogara gare Shi. (Aya ta 159)

When you have resolved about a course of action, put your trust in God. God loves those who put their trust in Him. (Verse 159)

A cikin tafsirin sūrar game da Yakin Uhudu da halayen al'ummar Musulmi da sauran ƙungiyoyi game da yadda al'amura suka gudana kafin yakin da kuma a lokacin yakin, an haɗa wasu ayoyi game da kyakkyawar halin Muhammadu, Manzon Allah ﷺ, da muhimmancin matsayinsa na Annabi ga rayuwar al'ummar Musulmi. Wannan ya nuna irin alherin da Allah (SWT) ya yi wa al'ummar Musulmi. Duk da cewa halin Annabi ﷺ shi ne babban jigon ayoyin da ke biye, wasu layukan kuma suna bayyana hanyar Musulunci wajen tsara al'umma, tushen wannan tsari, da wasu muhimman ginshiƙan falsafar Musulunci da muhimmancinta ga rayuwar ɗan Adam gaba ɗaya.

In the course of the sūrah’s commentary on the Battle of Uĥud and the attitudes of the Muslim community and other groups towards the way events developed both prior to and during that battle, a few verses are included about the noble personality of Muĥammad, God’s Messenger (pbuh) and the importance of his status as a Prophet to the life of the Muslim community. This demonstrates much of the grace God has bestowed on the Muslim community. While the Prophet’s personality is the known theme of the following verses, certain lines also explain the Islamic method in organising the Muslim community, the basis of this organisation, as well as some basic elements of Islamic philosophy and its importance to human life generally.

Za mu iya godiya da babban al'amari na alherin Allah wanda ya bayyana a cikin kyawawan halayen Annabi da kyawawan dabi'unsa. Yana da halin sauƙi, tausasawa, haƙuri da tausayi, wanda ya jawo mutane zuwa gare shi kuma ya kafa dangantaka ta gaskiya a tsakaninsu. Haka kuma, a cikin wannan gajeren nassi muna samun ƙa'idar asali da ke jagorantar rayuwar al'ummar Musulmi, wato gwamnati ta shawara. Akwai umarni bayyananne a nan na aiwatar da wannan ƙa'ida ta shawara. Abin lura shi ne cewa an bada wannan umarni a lokacin da shawara ta alama ta haifar da sakamako mai ɗaci. Tare da ƙa'idar gwamnati ta shawara akwai kuma ƙudurin tsayuwa, na aiwatar da duk abin da aka yanke bayan shawara ba tare da jinkiri ba. Ga waɗannan ƙa'idodi biyu kuma ana ƙara mafi muhimmin darajar, wato dogara ga Allah. Akwai wata bambamtacciyar haɗin kai ta ra'ayi, aiki da tsari da waɗannan ƙa'idodi uku suke bayarwa. Bugu da ƙari, an bayyana a nan ainihin nufin Allah da ƙaddararsa. Dukan al'amura suna farawa daga gare Shi kuma suna komawa gare Shi. Nufinsa shi ne mafi girma wajen gudanar da al'amura da tabbatar da sakamako. Nassin kuma yana gargaɗi game da cin amana da son abin duniya, kuma yana bambance tsakanin waɗanda ke bin abin da ke faranta wa Allah rai da waɗanda ke jawo fushinsa. Wannan yana ba da ma'auni da za a iya auna riba da asara da shi. Nassin ya ƙare da jaddada babban alherin da Allah ya yi wa wannan al'umma ta hanyar saƙon da Annabi ya isar. Idan aka kwatanta da wannan alheri, duk sauran abubuwa sun zama kamar ƙanana, kuma duk wahala za a iya jure ta cikin sauƙi.

Anan akwai wani umurni na musamman: "Ku tuntube su a cikin al'amuran jama'a." Wannan ka'ida, wadda take ginshiƙi ne ga tsarin mulki na Musulunci, an kafa ta a nan, ko da yake Muhammadu ﷺ da kansa, Manzon Allah, shi ne yake gudanar da al'amuran jama'a. Don haka wannan magana ce ta tabbatacciya wadda ba ta barin al'ummar Musulmi da wani shakka cewa shawara ita ce jigon mulkin Musulunci. Ba tare da ita ba, babu wani tsari da zai zama Musulunci na gaskiya. Yadda shawarar za ta kasance da yadda ake aiwatar da ka'idar abubuwa ne da za a iya daidaita su da yanayin da ake ciki a kowace al'ummar Musulunci. Duk wani tsari da hanyoyi da ke tabbatar da cewa ana yin shawara da gaske, ba a zahiri kawai ba, Musulunci yana karɓarsu.

We have here a distinctive order: “Consult with them on the conduct of public affairs.” This principle, which is basic to the Islamic system of government, is established here, even when Muĥammad himself, God’s Messenger, is the one who conducts public affairs. This is, then, a definitive statement which leaves the Muslim community in no doubt that consultation is central to Islamic government. Without it, no system is truly Islamic. What form this consultation takes and how the principle is implemented are matters which can be adapted to the prevailing conditions of any particular Islamic society. Any forms and mechanisms which ensure that consultation is really, not superficially, practised are acceptable to Islam.

Umarnin da ya fito fili, "ka tuntuɓe su a cikin al'amuran jama'a", Allah ne ya ba Annabi a lokacin da tuntuɓa ta alama ta haifar da sakamako mai ɗaci. Abin da ya bayyana shi ne cewa saboda tuntuɓa ne rashin haɗin kai ya shiga tsakanin Musulmi a lokacin al'amuran da suka kai ga Yakin Uhudu. Domin tunawa, wani rukuni yana so Musulmi su zauna a Madina, inda za su iya kare kansu cikin sauƙi daga duk harin abokan gaba. Wani rukuni kuma yana so su yaƙi kafirai a wajen birnin. Rashin haɗin kan da ya biyo baya ya bayyana sosai lokacin da `Abdullah ibn Ubayy ibn Salul ya janye da ba ƙasa da kashi ɗaya bisa uku na sojojin ba, a lokacin da abokan gaba ke ƙwanƙwasa ƙofofin Madina. Haka kuma, tsarin da aka ɗauka don kare Madina ba shi ne mafi kyau ba daga mahangar yaƙi. Ya saɓa da abin da aka koya daga abubuwan da suka faru a baya. Sai dai Musulmi sun ɗauki akasin wannan dabara a yaƙin da ya biyo baya, suka zauna a Madina suka haƙa rami a kewayensa. Ta haka suka nuna cewa sun amfana da darussan Uhudu.

The decisive order, “consult with them on the conduct of public affairs” is issued by God to the Prophet at a time when consultation appears to have produced bitter results. Appearances suggested that it was due to consultation that disunity crept in among the Muslims during the events leading to the Battle of Uĥud. By way of a reminder, one group wanted the Muslims to stay in Madinah, where they could easily repel any enemy attacks. Another group wanted to fight the unbelievers outside the city. The resulting disunity was clearly apparent when `Abdullāh ibn Ubayy ibn Salūl withdrew with no less than one-third of the army, when the enemy was knocking at the gates of Madinah. Moreover, the plan adopted for the defence of Madinah did not appear to be the most sound from a military point of view. It was at variance with what had been learnt from past experience. The Muslims did, however adopt the opposite strategy in the following battle, staying in Madinah and digging a moat around it. Thus, they showed that they had benefited by the lessons of Uĥud.

Don bayyana ma'anar dogara ga Allah, sūrah ta bayyana a fili cewa ikon da ke tantance nasara ko shan kashi na Allah ne. Daga gare Shi ake neman goyon baya, kuma ta hanyar taimakonSa ake kauce wa shan kashi. Da zarar muminai sun shirya kuma sun tara duk ƙarfin da za su iya, sai su juya ga Allah don neman taimako, su dogara gare Shi gaba ɗaya, kuma su gane cewa ba su da iko wajen tantance sakamako. Nufin Allah ne ke tantance abin da zai faru: "Idan Allah ya taimake ku, babu wanda zai rinjaye ku; amma idan Ya watsar da ku, to wane ne zai taimake ku ban da Shi? Ga Allah kuma muminai su dogara." (Ayah ta 160)

In order to explain what placing one’s trust in God means, the sūrah clearly states that the power which determines victory or defeat is God’s. It is from Him that support should be sought and through His help defeat is avoided. Once the believers have made their preparations and mobilised all the forces they can muster, they turn to God for help, rely fully on Him and recognise that they have no say in determining the consequences. It is God’s will that determines the outcome: “If God helps you, none can overcome you; but if He should forsake you, then who is it that can help you beside Him? It is in God that the believers should place their trust.” (Verse 160)

Tsarin rayuwa a Musulunci yana nuna daidaito cikakke tsakanin tabbatar da cewa nufin Allah ne cikakke wanda ke tsara dukkan al'amura, da kuma cewa yana aiki ta hanyar ayyukan mutum da kansa. Dokar Allah ta yanayi tana kafa dangantakar dalili da sakamako a dukkan al'amura, amma dalilai ba sa farawa sakamako. Ƙarfin da ke aiki shi ne na Allah, wanda Yake ƙayyade sakamako bisa dalilai gwargwadon nufinSa. Sannan Yana bukatar mutum ya yi aiki tukuru, ya cika ayyukansa, kuma ya cika wajibanta. Gwargwadon yadda mutum ya cika nauyin da ke kansa ne Allah ke ƙayyade sakamakon.

The Islamic concept of life demonstrates the perfect balance between asserting that God’s will is absolute in shaping all events and that it comes into operation through man’s own actions. The Divine law of nature establishes a cause and effect relationship in all matters, but causes do not initiate effects. The operative force is that of God, Who determines effects on the basis of causes according to His will. He then requires man to work hard, fulfil his duties, and meet his obligations. It is in relation to how far man discharges his responsibility that God determines the results.

Wannan yana nufin cewa sakamako da tasiri koyaushe suna dogara ne da nufin Allah. Shi kaɗai ne yake sanya su su faru a duk lokacin da kuma yadda Ya so. Ta haka ne ake samun daidaito tsakanin ainihin ra'ayin Musulmi da ayyukansa. Yana aiki tuƙuru gwargwadon iyawarsa, kuma yana sane da cewa sakamakon ayyukansa yana dogara ne da nufin Allah. A wurinsa, babu tilasci a dangantakar sanadi da sakamako, domin ba ya ɗaukar cewa duk abin da Allah yake yi tilas ne.

Dangane da sha'awar samun rabo a cikin ganima, wanda shi ne sanadin shan kashi kai tsaye a Uhudu, da kuma rashin gaskiya gabaɗaya, surar ta jaddada kyawawan dabi'u waɗanda dole ne hankalin mumini ya karkata gare su: "Shin, wanda ya bi yardar Allah zai zama kamar wanda ya ɗauki fushin Allah, kuma wurin zamansa Jahannama? Tir da wannan makoma."

Within the framework of keenness to have a share in the spoils of war, which was the direct cause of the defeat at Uĥud, and dishonesty in general, the sūrah underlines the proper values, on which a believer’s attention must be focused: “Can he who strives after God’s pleasure be compared to one who has incurred God’s wrath and whose abode is hell? How evil such a goal is.” (Verse 162)

Babu shakka cewa yardar Allah ita ce kyauta da ya kamata a nema da ƙwazo, kuma samunta ita ke tantance ko ƙoƙarin mutum yana da amfani ko kuwa yana ƙarewa cikin asara ƙwarai. Tazara tana da girma tsakanin wanda ya bi yardar Allah har ya samu, da wanda ya ƙarasa da fushin Allah, wanda hakan ke kai shi wuta. Su biyun suna da matsayi daban-daban ƙwarai a wurin Allah: "Suna da matsayi daban-daban a wurin Allah." (Aya ta 163) Kowannensu yana samun matsayinsa da kansa, wanda ke nufin babu son zuciya kuma babu wanda aka zalunta: "Allah yana ganin abin da suke aikatawa." (Aya ta 163)

There is no doubt that God’s pleasure is the prize to be coveted, and the winning of which determines whether one’s efforts are profitable or end in utter loss. The gulf is great between the one who pursues God’s pleasure until he wins it and the one who ends up incurring God’s displeasure, which leads him to hell. The two have greatly different standings with God: “They have different standings in God’s sight.” (Verse 163) Each actually earns his position, which means that there is no favouritism and none is wronged: “God sees all that they do.” (Verse 163)

Wannan ɓangare na sūrah ya ƙare da komawa ga halin Manzon Allah, saƙonsa, da gaskiyar cewa yana wakiltar babban alheri da Allah ya yi wa muminai: "Lalle Allah ya yi wa muminai alheri a lokacin da ya aiko musu da wani Manzo daga cikinsu, yana karanta musu ayoyinsa, yana tsarkake su, kuma yana koya musu littafi da hikima, alhali kuwa tun kafin haka lalle suna cikin ɓata bayyananne." (Aya ta 164)

This part of the sūrah concludes with a reference back to the personality of God’s Messenger, his message, and the fact that it represents a great favour bestowed by God on the believers: “Indeed, God bestowed a favour on the believers when He sent them a messenger from among themselves, to recite to them His revelations, and to purify them, and teach them the book and wisdom, whereas before that they were surely in plain error.” (Verse 164)

Wannan ambaton game da rawar da Annabi ya taka wajen kafa al'ummar Musulmi, da tsara su, da koya musu, da jagorantar su daga halin ɓata zuwa zama al'umma mai ilimi, hikima da tsarki, ana jaddada shi a fili. Yana daga cikin hanyar Alqur'ani wajen tsara al'ummar Musulmi cewa wannan ambaton yana zuwa ne a cikin yanayin kayi, ciwo da asara da aka sha a Uhudu. Duk wata riba ta duniya, har ma da dukiyoyin duniya baki ɗaya, da dukkan wahalhalu da sadaukarwan da Musulmi za su iya fuskanta, duk suna da ƙanƙanta sosai idan aka kwatanta da babban alherin da Allah ya yi wa ɗan Adam lokacin da ya aiko musu da ManzonSa ﷺ.

Aikin Manzon Allah shi ma shi ne "tsarkake su". Wannan tsarkakewa tana shafar zukatansu, tana tasiri ga gidajensu, mutuncinsu da ibadarsu, kuma tana siffanta rayuwarsu, al'ummarsu da tsarin zamantakewarsu. Yana tsarkake su daga dukkan alamun shirka, bautar gumaka da tsafi, da duk abin da ke da alaka da wadannan, da al'adu, dabi'u da al'adun gargajiya wadanda basu dace da mutum ba. Ta haka ne rayuwar dan Adam take tsarkakuwa daga dukkan alamun jahiliyya da illolinta ga dabi'u, ka'idoji da al'adun zamantakewa.

The role of the Messenger is also “to purify them”. This purification touches their hearts, affects their homes, honour and worship, and characterises their lives, community and social systems. He purges them of all traces of polytheism, idol worship, and superstition and all that is associated with these, of rituals, habits and traditions which are unworthy of man. Human life is thus purged of all traces of ignorance and its effects on values, principles and social traditions.

Kowace al'umma mai jahilci, har da Larabawa a lokacin, tana da nata munanan halaye. Waɗannan munanan abubuwa ne Ja'afar ɗan Abu Ɗalib, dan uwan Annabi ﷺ, ya bayyana lokacin da ya yi jawabi ga Negus, sarkin Habasha. Wasu Musulmi sun nemi mafaka a Habasha, amma Quraishawa suka aika wata tawaga da ta roƙi sarkin ya mayar da su. Sai ya kira Musulmin 'yan gudun hijira domin su gabatar da hujjarsu. Mai magana da yawunsu, Ja'afar, ya yi bayaninsa kamar haka:

Every type of ignorant community, including the Arabs at that time, entertained its own evil aspects. These evils were highlighted by Ja`far ibn Abī Ţālib, a cousin of the Prophet, when he addressed Negus, the ruler of Abyssinia. A number of Muslims had sought refuge in Abyssinia, but the Quraysh sent a delegation which requested its ruler to extradite them. He called in the Muslim refugees to put their case. Their spokesman, Ja`far, made his statement in the following terms:

“Mu mutane ne masu jahilci da suka bautawa gumaka, suka ci mushe, suka aikata dukkan alfasha, suka yanke zumunci da danginsu, suka munana wa maƙwabtansu, kuma masu ƙarfi daga cikinmu suka kwace haƙƙin raunana. Muka ci gaba da zama a cikin wannan hali har Allah ya aiko mana da Manzo daga cikinmu, wanda muka sani saboda kyakkyawan matsayin iyalinsa, da gaskiya, da amana, da mutunci. Ya kira mu da mu bauta wa Allah shi kaɗai, kada mu haɗa masa abokan tarayya, mu bar abin da mu da kakanninmu muke bautawa tare da Shi na duwatsu da gumaka. Ya umarce mu da mu zama masu gaskiya a cikin abin da muke faɗi, masu amana, masu kyautatawa ga danginmu da maƙwabtanmu, mu nisanci zunubi da kashe juna. Ya hana mu kowane nau'in alfasha, shaida ta zur, cin dukiyar marayu, da zargin matan kirki da zina. Ya umarce mu da mu bauta wa Allah shi kaɗai, kada mu haɗa masa abokan tarayya, mu kiyaye Salloli, mu bayar da sadaka [zakka], kuma mu yi azumi.” Wani al’amari na munanan al’adun da suka yi yawa a Larabawan jahiliyya Ā’ishah, matar Annabi ﷺ, ta bayyana shi yayin da take ba da labarin dangantakar tsakanin jinsin maza da mata. Wannan rahoto yana cikin Ṣaḥīḥ na Al-Bukhārī, mafi ingancin tarin hadísan Annabi ﷺ: “Akwai nau'o'i huɗu na dangantaka tsakanin maza da mata a zamanin jahiliyya. Ɗaya daga cikinsu yana kama da dangantakar aure ta yau: namiji yana iya neman auren ’yar wani namiji ko wata yarinya da ke ƙarƙashin kulawarsa. Yana biyan mata sadaki ya aure ta. Nau'i na biyu shi ne mutum ya ce wa matarsa bayan ta gama jinin haila: ‘Je wurin fulani... [ya ambaci wani mutum] ka sami ciki daga gare shi.’ Shi kansa yana daina kwanciya da ita har sai ta bayyana da ciki daga mutumin da ya ambata. Idan ta yi nauyin ciki, mijinta yana iya kwanciya da ita idan ya so. Yana bin wannan hanyar saboda sha’awarsa ta samun ɗa mai jinin daraja.” Sigar da suke yi na uku ita ce: wasu maza, ba su wuce goma ba, su raba mace ɗaya, kowannensu yana kwanciya da ita. Idan ta sami ciki ta haifi ɗa, sai ta aika musu su zo wajenta bayan ‘yan kwanaki da haihuwa. Babu wanda zai iya ƙin zuwa wannan taro. Sai ta ce musu: “Kun san abin da ya faru tsakaninmu. Yanzu da na haifi wannan ɗa, shi ɗan ....” Ta zaɓi duk wanda ta so ya zama uban yaron. Shi kuwa ba zai iya musanta yaron ba. Nau’i na huɗu kuwa shi ne karuwanci. Mace na iya haɗuwa da maza da yawa, wadda ba za ta ƙi duk wanda ya zo wajenta ba. Karuwai suna sanya wata alama a ƙofofinsu, don nuna cewa suna maraba da duk wani namiji. Idan irin wannan karuwa ta haifi ɗa, sai su tara mata kuɗi, su kuma kira wani mai duba fuska don ya tantance uban yaron. Sai a sanya wa yaron suna da sunan wannan mutum wanda bai ƙi ya karɓi yaron ba.” Wannan yanayi abin ƙyama ne da wulakanci, ba ya buƙatar sharhi. Ya isa a yi tunanin wani mutum yana aika matarsa wajen wani mutum don ta samu ciki daga gare shi, kamar yadda yake aika raƙumarsa ko dokinsa ko wata dabba don a haɗa ta da wanda zai inganta nau’i. Ya isa a yi tunanin maza da yawa, ba su wuce goma ba, suna kwanciya da mace ɗaya, sannan a bar ta ta zaɓi ɗaya daga cikinsu ya zama uban yaronta. Game da karuwanci kuwa, ko’ina daidai yake. A wannan yanayi na musamman, duk da haka, ana sanya wa ɗan karuwa sunan wani mazinaci na musamman. Shi kuwa ba ya ganin wulakanci a cikin haka, kuma ba ya musanta yaron. Da ba don Musulunci da ƙa’idodinsa masu tsarkake zuciya ba, da Larabawa sun ci gaba da rayuwa cikin wannan ƙazanta.

Duk tsarin da aka gina bisa jahilcin Allah yana da munanan abubuwa da ayyuka marasa kyau.

All systems based on ignorance of God have their evils and debased practices.

Watakila mafi shahara daga cikin waɗannan a Larabawan kafin Musulunci shi ne bautar gumaka, kamar yadda Nadwī ya bayyana.

Perhaps the most prominent among these in pre-Islamic Arabia was idol-worship as described by Nadwī:

Imani ga Ubangiji mai iko bisa komai ya yi rauni sosai a tsakaninsu (Larabawan zamanin kafin Musulunci). Ya kasance an takaita shi ga wasu 'yan zabaru kaɗan, yayin da addinin mafi yawan jama'a shi ne bautar gumaka mai tsanani. Gumakan da aka fara kafawa don su zama hanyar ibada sun kai matsayin allahntaka. Har yanzu ana girmama Ubangiji ɗaya maɗaukaki, amma da baki kawai; a zukatansu kuwa an kafa alloli da yawa, waɗanda suke nemen yardarsu da kuma nisantar fushinsu.

The belief in an overruling Providence had grown very feeble among them (the Arabs of pre-Islamic days). It was confined to a select few, while the religion of the great mass of them was gross idolatry. The idols that had originally been introduced to serve as devotional media had become elevated to the status of divinity. Homage was still paid to one transcendent God, but only verbally; in their hearts a host of deities were enthroned, whose goodwill they sought to propitiate, and displeasure avert.

Kowace kabila, kowane birni da kowace unguwa tana da abin bautarta. Al-Kalbī ya bayyana cewa kowane gida a Makkah yana da gunkinsa. Idan wani mutumin Makkah zai fara tafiya, abu na ƙarshe da yakan yi a gida shi ne neman albarkar gunkin iyalinsa, kuma abu na farko da yakan yi idan ya dawo shi ne girmama shi.

Each tribe, city, and locality had its own god. Al-Kalbī has stated that every household in Makkah had its own idol. When a Makkan started on a journey, his last act at home would be to invoke the blessings of the family deity, and the first thing he did on his return was to pay reverence to it.

Mutane sun kasance suna gogayya da juna wajen tara gumaka da gina haikali dominsu. Waɗanda ba su iya yin ɗaya daga cikin waɗannan ba kuwa sun dasa wani dutse a gaban Ka'aba, sun kuma yi aikin zagaye a kewayensa.

People used to vie with one another in collecting idols and constructing temples for them. Those who could afford neither planted a slab of stone in front of the Ka`bah and performed the ritual of circumambulation around it.

Ana kiran irin waɗannan duwatsu da ansāb. A cikin kalmomin Abū Rijā’ al-`Uţāridī, kamar yadda aka ruwaito a cikin Şaĥīh na Al-Bukhārī, “Mun kasance muna bauta wa duwatsu. Idan muka samu dutse mafi kyau fiye da wanda muke da shi, sai mu ɗauke shi, mu jefar da tsohon.”

“Kuma don koya musu littafi da hikima.” Waɗanda wannan ayar ta yi magana da su sun kasance marasa ilimi ta kowace fuska. Ba wai kawai ba su iya karatu da rubutu ba ne, har ma jahilcinsu na hankali ne. Bisa ma'aunin ilimi na duniya, sun koma baya a kowane fanni. Abubuwan da suke damuwa da su ba irin waɗanda ke ƙarfafa ko ƙara ilimi ba ne. A lokacin da suka karɓi wannan saƙo, sun sami babban sauyi wanda ya sa suka isar da shi ga sauran duniya. Ya ba su hikima mai girma. Sun zama masu ɗaukar tuta ta wata falsafar ilimi da zamantakewa wadda aka ƙaddara za ta ceci ɗan Adam daga zurfin jahilcin da ya nutse a cikinsa. Haka nan wannan koyarwa a shirye take ta sake taka rawarta, in Allah ya yarda, don ceto ɗan Adam a karo na biyu daga jahilcinsa na yanzu, jahilcin da ya yi daidai da na baya a halayensa na ɗabi'a da zamantakewa, kamar yadda yake kafa irin wannan manufofi da buƙatu ga rayuwar ɗan Adam, duk da babban ci gaban da kimiyya da masana'antu suka samu da kuma arzikin da irin waɗannan ci gaba suka kawo.

“And to teach them the book and wisdom.” Those addressed by this verse were illiterate in every sense of the word. Not only did they not read and write, but their illiteracy was intellectual as well. According to international standards of knowledge, they lagged behind in every field. Their preoccupations were not of the sort which encouraged or increased knowledge. When they received this message, they experienced a great transformation which made them pass it on to the rest of the world. It endowed them with great wisdom. They became the standard-bearers of an intellectual and social philosophy which was destined to save humanity from the depths of ignorance into which it had sunk. The same doctrine is about to play its role again, God willing, to save humanity anew from its contemporary ignorance, an ignorance which shares with past forms the same moral and social characteristics, as it sets the same goals and objectives for human life, despite the great material advances of science and industry and the affluence such advances have brought about.

"Kuma kafin haka lalle sun kasance cikin bata bayyananne." Sun kasance cikin kuskure tabbatacce ta fuskar ra'ayoyi da imani, manufofi da buri, al'ada da aiki, tsare-tsare da ma'auni, da kuma dabi'u na ɗabi'a da na zamantakewa. Larabawa, waɗanda wannan ayar ta fara magana da su, tabbas sun tuna yadda rayuwarsu take da kuma yadda cikakken canjin da Musulunci ya kawo ya bayyana a fili. Sun gane cewa ba tare da Musulunci ba, da ba za su taɓa kaiwa ga manyan ma'aunan da Musulunci ya ɗaukaka su zuwa gare su ba. Irin wannan canji yana da na musamman a tarihin ɗan Adam. Sun gane cewa ta hanyar Musulunci ne suka wuce kai tsaye daga matakin kabila, tare da duk abin da yake ƙunshe da shi na damuwa ƙanana da tunani ƙunƙuntacce, zuwa ba kawai al'umma a cikakkiyar ma'anar kalmar ba, har ma da al'umma da za ta jagoranci ɗan Adam tare da kafa masa manufofinsa da tsarinsa.