Kutenda mema ni tunda la asili la imani. Ni mwitikio wa hiari unaozaliwa pale uhalisia wa imani unapotua ndani ya moyo na akili ya mwanadamu. Kwani imani ni dhana chanya na hai ambayo, mara inapoingia katika dhamiri ya mwanadamu, huharakia kujidhihirisha nje katika matendo mema. Hii ndiyo mtazamo wa Kiislamu kuhusu imani. Lazima iwe hai na yenye mwendo. Isipokuwa hivyo, basi ni bandia au haipo kabisa, kama ilivyo kwa ua ambalo haliwezi kuzuia harufu yake, inayoenea kwa asili. Vinginevyo, harufu hiyo haimo ndani ya ua hata kidogo.
Doing what is righteous is the natural fruit of faith. It is a spontaneous interaction generated once the reality of faith settles inside the human heart and mind. For faith is a positive and active concept which, once it has pervaded the human conscience, hastens to reflect itself to the outside world in good deeds. This is the Islamic view of faith. It must be dynamic. If it is not, then it is either phoney or nonexistent, just as a flower cannot withhold its fragrance which naturally spreads. Otherwise, it is not in the flower at all.
Kutokana na haya yote tunatambua thamani ya imani: ni yenye nguvu, hai, yenye ubunifu, yenye tija, na imejitolea kikamilifu kwa radhi za Mungu. Ni kinyume cha ufinyu, hasi au kujifungia ndani ya nafsi. Si nia safi na nzuri tu ambazo hazigeuki kuwa vitendo kamwe. Hii ndiyo sifa bainifu ya Uislamu inayoufanya kuwa nguvu ya ubunifu katika maisha ya kila siku.
From all this we recognize the value of faith: it is dynamic, active, creative, productive and totally devoted to God’s pleasure. It is the opposite of narrowness, negativity or introversion. It is not just sincere and innocent intentions that never develop into actions. This is the distinguishing characteristic of Islam that makes it a creative power in practical life.
Yote haya yana maana tu mradi imani inabaki kuwa kiunganishi kati ya mtindo wa maisha alioubainisha Mwenyezi Mungu. Mtindo huu wa maisha una sifa ya mabadiliko endelevu duniani na miongoni mwa watu. Umejengwa kwa mpango maalum na unaelekezwa kwenye lengo lililo wazi. Zaidi ya hayo, imani inaisukuma ubinadamu kutekeleza yaliyo mema, safi, yenye kujenga na yenye manufaa.
All this is logical only as long as faith remains the link with the way of life God has outlined. This way of life is characterized by perpetual dynamism in the world and among people. It is founded according to a specific plan and orientated towards a definite goal. Moreover, faith propels humanity towards implementing what is good, pure, constructive and utilitarian.
Kushauriana na kuhimizana kufuata ukweli na kuvumilia katika dhiki kunaonyesha picha ya jamii ya Kiislamu yenye umoja wake wa kipekee, uhusiano wa kipekee kati ya wanachama wake binafsi na lengo moja. Jamii hiyo inaelewa vizuri nafasi yake, wajibu wake na majukumu yake. Inatambua kiini cha imani yake na kile inachopaswa kufanya katika matendo mema, ambayo yanajumuisha, miongoni mwa kazi nyingine, kuiongoza binadamu katika njia yake yenyewe. Ili kutekeleza wajibu huu mkubwa, kushauriana na kuhimizana kwa pamoja kunakuwa jambo la lazima.
Counselling one another to follow the truth and to persevere in the face of adversity reveals a picture of Islamic society which has its own very special entity, a unique inter-relationship between its individual members and a single objective. It fully understands its position, role and duties. It realizes the essence of its faith and what it has to do of good deeds which include, among other tasks, the leadership of humanity along its own way. To execute this tremendous duty, mutual counselling and exhortation become a necessity.
Kutokana na maana na asili ya neno "ushauri" yenyewe, kunajitokeza picha tukufu sana ya jamii au taifa lililoungana, lenye mpangilio, lenye uadilifu na lenye elimu, linalofuatilia haki, uadilifu na wema duniani. Hivi ndivyo Uislamu unavyotaka jamii ya Waislamu iwe.
From the meaning and nature of the very word ‘counsel’ appears a most magnificent picture of a united, co-ordinated, righteous and enlightened community or society which pursues right, justice and goodness on this earth. This is exactly how Islam wants the Muslim community to be.
Ushauri wa pamoja unaoelekezwa kwenye yaliyo sahihi ni jambo la lazima, kwa sababu ni vigumu kudumu daima katika yaliyo sahihi, huku ukizingatia kwamba vikwazo vilivyo njiani mwake ni vingi visivyohesabika: matamanio na mielekeo ya kibinafsi, dhana potofu katika mazingira ya kijamii, na dhuluma, udhalimu na ubabe wa baadhi ya watu. Kwa hiyo, wito wa kuhimizana kwa pamoja unaotolewa hapa unamaanisha kukumbushana, kutiana moyo na kudhihirisha umoja wa lengo na makusudio, pamoja na usawa katika wajibu na uwajibikaji. Pia huunganisha juhudi za watu binafsi kuwa kitu kimoja chenye nguvu, na hivyo huongeza hisia za udugu kwa kila mlinzi wa haki, kwa kuwa yupo pamoja naye wengine wa kumwonya, kumtia moyo, kumsaidia na kumpenda. Hili ndilo hasa hali ilivyo kwa Uislamu, njia ya maisha iliyo sahihi, ambayo kuanzishwa kwake kunahitaji jamii iliyoratibiwa, inayotegemeana, inayojitosheleza na kujitegemeza yenyewe.
Mutual counsel aimed at that which is right is a necessity because it is hard always to maintain what is right, bearing in mind that the obstacles in its way are innumerable: egoistic passions and predilections, false concepts in the social environment, and the tyranny, inequity and despotism of some. Hence the mutual exhortation urged here means reminding, encouraging and expressing the unity of aim and destination and equality in duty and responsibility. It also collects individual efforts into a unified whole and thus increases feelings of brotherhood in every guardian of truth, in so far as there are others with him to exhort, encourage, support and love him. This is precisely the case with Islam, the righteous way of life whose establishment requires a co-ordinated, interdependent, self- sufficient and self-supporting community.
Ushauri na mawaidha wa kuvumilia mbele ya dhiki pia ni jambo la lazima, kwa kuwa kudumisha imani na matendo mema, pamoja na kusimamia haki na uadilifu, ni kazi ngumu zaidi kutekeleza. Hivyo basi, subira ni jambo lisiloweza kuepukika kabisa.
Counsel and exhortation to persevere in the face of adversity are also a necessity because the sustenance of faith and good deeds and catering for right and equity are the hardest tasks to carry out. This makes endurance utterly indispensable.
Uvumilivu pia ni muhimu katika kujizoesha na maisha ya Kiislamu, katika kukabiliana na watu wengine, na pale mtu anapopatwa na dhuluma na shida. Ustahimilivu ni muhimu wakati uovu na uongo vinaposhinda. Ni muhimu kwa kuvuka urefu wa njia, kuvumilia mwendo wa polepole wa mchakato wa mageuzi, kutokuwa wazi kwa alama za njia, na safari ndefu inayoelekea kwenye lengo.
Endurance is also necessary when adapting oneself to the Islamic way of life, confronting others, and when afflicted with ill-treatment and hardship. Perseverance is necessary when evil and falsehood triumph. It is necessary for traversing the length of the route, putting up with the slowness of the process of reform, the obscurity of the road- posts and the lengthy road leading to the destination.
Mwito wa kuvumilia dhiki na kusimama imara dhidi ya hali ngumu hupanua uwezo wa mwanadamu kwa kuamsha umoja wa lengo na mwelekeo pamoja na hisia za kushikamana miongoni mwa watu wote, na huwapa upendo, ujasiri na azma.
Exhortation to endure hardship and persevere against adverse conditions broadens man’s capacities by inspiring unity of aim and direction as well as feelings of togetherness in everyone, equipping them with love, fortitude and determination.
Inazalisha uhai katika jamii ambamo ukweli wa Uislamu unaweza kudumu, na kupitia hiyo Uislamu unatekelezwa.
It generates vitality in the community where the truth of Islam can survive and through which it is implemented.
Ukiangalia mafundisho ambayo Qur’ān inaeleza kwa maisha ya kundi lililofanikiwa linalopata wokovu, tunashtushwa sana kuona hasara na uharibifu ambao ubinadamu leo unajikuta ndani yake kila mahali. Tunastaajabishwa na mateso ambayo ubinadamu unayapata katika ulimwengu huu wa sasa, na jinsi ubinadamu unavyogeuka mbali na wema ambao Mwenyezi Mungu ameuneemesha. Tunahuzunishwa zaidi kwa kukosekana kwa mamlaka yenye haki na uaminifu ya kusimama kuutetea ukweli. Zaidi ya hayo, Waislamu, au kwa usahihi zaidi watu wanaodai kuwa Waislamu, ndio walio mbali zaidi kuliko wote na yaliyo mema, na ndio wanaopinga zaidi itikadi ambayo Mwenyezi Mungu ameiweka kwa jamii yao, na njia pekee aliyoonyesha kwa ajili ya kuwaokoa kutokana na hasara na uharibifu. Watu, katika mazingira yale yale ambapo haki hii ilichipukia, wameiacha bendera ambayo Mwenyezi Mungu aliwainulia, yaani bendera ya imani. Badala yake wameinua bendera za ukabila ambazo kamwe hazijawanufaisha katika historia yao yote, wala hazijawapa nafasi yenye heshima duniani wala mbinguni. Kwani Uislamu ndio uliowainulia bendera inayolingana kikamilifu na mapenzi ya Mwenyezi Mungu, iliyopandishwa kwa jina Lake pekee na iliyohusishwa Naye peke yake. Chini ya bendera hii Waarabu walishinda, wakatawala, na wakatoa kwa ubinadamu uongozi wenye haki, nguvu, mwangaza na mafanikio kwa mara ya kwanza katika historia ya binadamu. Shaikh Abū’l al-Ĥasan `Alī Nadwī anaeleza sifa za uongozi huu wa kipekee:
Judging by the doctrine which the Qur’ān outlines for the life of the successful group which attains salvation, we are gravely shocked to see the loss and the ruin in which humanity today finds itself everywhere. We are amazed at the frustrations humanity suffers in this present world and at how humanity turns away from the goodness God has bestowed upon it. We are the more distressed by the absence a righteous and faithful authority to stand up for the truth. Moreover, the Muslims, or rather people claiming to be Muslims, are the farthest of all from what is good and the most averse to the ideology God ordained for their community and the one route He pointed out for their deliverance from loss and ruin. People, in the very realm where this righteousness took its roots, have deserted the banner God raised for them, that is the banner of faith. They have raised instead banners of race which have never done them any good throughout their history or given them a respectable position either on earth or in the heavens. For it was Islam that raised for them the banner totally conforming to God’s will, hoisted in His name only and identified with Him alone. Under this banner the Arabs triumphed, were predominant and gave humanity a righteous, strong, enlightened and successful leadership for the first time in human history. Shaikh Abū’l al-Ĥasan `Alī Nadwī outlines the characteristics of this unique leadership:
Mara Waislamu walipoamshwa, walivunja haraka mipaka ya Uarabuni na kujitosa kwa bidii katika kazi ya kuendeleza zaidi utimilifu wa hatima ya binadamu. Uongozi wao ulishikilia dhamana ya nuru na furaha kwa ulimwengu; ulitoa ahadi ya kuigeuza ubinadamu kuwa jamii moja iliyoongozwa na Mungu. Baadhi ya sifa za uongozi wa Kiislamu zilikuwa:
Once the Muslims were aroused, they quickly burst the bounds of Arabia and threw themselves zealously into the task of the fuller working out of human destiny. Their leadership held the guarantee of light and happiness for the world; it gave the promise of turning humanity into a single divinely-guided society. Some of the characteristics of Muslim leadership were:
Waislamu walikuwa na faida ya kipekee ya kuwa na kitabu cha Mwenyezi Mungu (Qur’ān) na sheria takatifu (Shariah). Hawakulazimika kutegemea hukumu zao wenyewe katika mambo muhimu ya maisha, na hivyo waliepushwa na matatizo mengi na hatari zinazoambatana na mwenendo kama huo. Neno la Mwenyezi Mungu lilikuwa limeangaza njia zote za maisha yao na kuwawezesha kuendelea kuelekea lengo ambalo walilitazamia wazi. Kwao haikuwa suala la majaribio na makosa. Qur’ani Tukufu inasema: “Je, aliyekufa, ambaye Sisi tumemhuisha na kumpa nuru ya kutembea nayo miongoni mwa watu, anaweza kuwa kama yule aliyo katika giza nene ambalo hawezi kutoka humo?” {6: 122} (SWT)
The Muslims had the unique advantage of being in possession of the divine book (the Qur’ān) and the sacred law (the Shariah). They did not have to fall back on their own judgement on the vital questions of life, and were thus saved from the manifold difficulties and perils that are attendant upon such a course. The divine word had illumined all the avenues of life for them and had enabled them to progress towards a destination which they clearly envisaged. With them it was not to be a case of trial and error. Says the Holy Qur’ān: “Can he who is dead, to whom We give life and a light whereby he can walk amongst men, be like him who is in the depths of darkness from which he can never come out?” (6: 122)
Walipaswa kuwahukumu watu kwa msingi wa neno lililofunuliwa; hawakupaswa kuacha kanuni za haki na usawa; mtazamo wao haukupaswa kufifishwa na uadui, chuki au tamaa ya kulipiza kisasi. "Enyi mlioamini! Simamieni haki kwa ajili ya Mwenyezi Mungu, mkiwa mashahidi wa uadilifu, wala chuki ya watu kwenu isikusukumeni kutokutendea haki. Fanyeni uadilifu, kwani huo ndio karibu zaidi na uchamungu; na mcheni Mwenyezi Mungu, hakika Mwenyezi Mungu ni Mjuzi wa mnayoyafanya." (5: 8)
They were to judge among men on the basis of the revealed word; they were not to diverge from the dictates of justice and equity; their view was not to be blurred by enmity, hatred or desire for revenge. “O you who believe, stand out firmly for God as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just; that is nearer to piety; and fear God, for God is well acquainted with all that ye do.” (5: 8)
Hawakujiinua kwa ghafla na kwa nguvu zao wenyewe kutoka kwenye kina kirefu cha udhalilishaji. Qur'ani ilishakuwa imekwisha kuwaunda. Walikuwa wamepandishwa hadi kiwango cha juu cha utukufu na usafi na Nabii ﷺ kupitia miaka mirefu ya malezi yasiyokoma. Nabii ﷺ alikuwa amewazoeza maisha ya unyenyekevu na uadilifu; alikuwa ameingiza mioyoni mwao sifa za unyenyekevu na kujizuia kwa ujasiri; alikuwa amewasafisha wasiwe na tamaa wala kutafuta madaraka, sifa au mali. Ndiye aliyeweka kanuni ya msingi ya utawala wa Kiislamu kwamba: "Hatutampa wadhifa wowote katika serikali mtu yeyote anayeuomba, wala anayeonyesha kuutamani kwa namna nyingine yoyote." [Imepokewa na al-Bukhārī na Muslim.] Waislamu walikuwa mbali na uongo, kiburi na fitina kama vile nyeupe ilivyo mbali na nyeusi. Maneno yafuatayo ya Qur'ani hayakuwa yamepandikizwa ndani yao bure usiku na mchana: {Nyumba ya Akhera tutawapa wale wasiotaka kujikweza wala kufanya fitina duniani; na mwisho mwema ni kwa wachamungu.} (28: 37)
They had not by themselves leapt into power all of a sudden from the abysmal depth of degradation. The Qur’ān had already beaten them into shape. They had been brought to a high level of nobility and purity by the Prophet through long years of unremitting care. The Prophet had conditioned them to a life of austerity and righteousness; he had instilled into their hearts the virtues of humility and courageous self-denial; he had purged them clean of greed and of striving after power, renown or wealth. It was laid down by him as a fundamental principle of Islamic polity that “We shall not assign an office under the government to anyone who makes a request for it, or shows his longing for it in any other way.” [Related by al-Bukhārī and Muslim.] The Muslims were as far removed from falsehood, haughtiness and mischief as white is from black. The following words of the Qur’ān had not in vain been grounded into them night and day: “That home of the hereafter We shall give to those who intend not high-handedness or mischief on earth; and the end is (best) for the righteous.” (28: 37)
Badala ya kutamani nyadhifa za mamlaka na uaminifu, walizikubali kwa kusitasita sana, na walipokubali wadhifa wowote rasmi waliukubali kama amana kutoka kwa Mungu, ambaye wangelazimika kumtolea hesabu kamili ya dhambi zao za kuacha na za kutenda siku ya Hukumu.
Instead of aspiring for positions of authority and trust, they accepted them with great reluctance and when they did accept an official position they accepted it as a trust from God, to whom they would have to render full account of their sins of omission and commission on the Day of Judgement.
Qur'ani Tukufu husema: "Mwenyezi Mungu anawaamuru mrudishe amana kwa wenyewe wanaostahiki; na mnapohukumu baina ya watu, mhukumu kwa uadilifu." (4: 58) "Ndiye aliyekufanyeni kuwa makhalifa katika ardhi. Amekuinueni daraja, baadhi yenu juu ya wengine, ili awajaribu katika alichokupeni; kwani Mola wenu ni mwepesi wa adhabu, na hakika yeye ni Mwingi wa kusamehe, Mwenye kurehemu." (6: 165)
Says the Holy Qur’ān: “God commands you to render back your trusts to those to whom they are due; and when you judge between man and man, that you judge with justice.” (4: 58) “It is He Who has made you (His) vicegerents on the earth. He has raised you in ranks, some above others, that He might try you in the gifts you receive; for your Lord is quick in punishment, yet He is indeed Oft-Forgiving, Most Merciful.” (6: 165)
Zaidi, Waislamu hawakuwa wawakilishi wa taifa au rangi yoyote maalum; wala hawakulenga kuanzisha ubeberu wa Kiarabu. Dhamira yao ilikuwa ya kimataifa ya imani na uhuru. Walikuwa huru kabisa kutokana na mapenzi yote ya kuchosha kuhusu rangi na utaifa wa kimaeneo. Watu wote walikuwa sawa mbele yao. Qur’ani ilisema waziwazi: “Enyi watu, Sisi tumewaumba (kutoka jozi moja ya mwanamume na mwanamke); na tukawafanya mataifa na makabila, ili mjuane (si ili mdharauliane). Hakika mbora wenu mbele ya Mwenyezi Mungu ni yule aliye mcha Mungu zaidi miongoni mwenu. Hakika Mwenyezi Mungu ni Mjuzi, Mwenye habari.” (49: 13)
Further, the Muslims were not the agents of any particular race or country; nor were they out to establish Arab imperialism. Their mission was a universal mission of faith and freedom. They were happily free from all the sickly obsessions of colour and territorial nationality. All men were equal before them. The Qur’ān had pointedly said: “O mankind, We created you from (a single pair of) a male and a female; and made you into nations and tribes, that you may know each other [not that you may despise each other]. Verily the most honoured of you in the sight of God is [he who is] the most righteous of you. And God has full knowledge and is well acquainted [with all things].” (49: 13)
Mara moja mtoto wa `Amr ibn al-`Āş, Gavana wa Misri, alimpiga kwa mjeledi raia wa kawaida wa Misri. Jambo hilo lilifikishwa kwa Khalifa `Umar. Khalifa hakuonyesha hata kidogo kujali hadhi kubwa ya baba wa mkosaji, akamwamuru Mmisri mara moja alipize kisasi kwa madhara aliyofanyiwa. Kwa baba wa mkosaji alitoa lawama hii ya kuuma: "Mbona mmewafanya watumwa ilhali walizaliwa huru?" Waarabu hawakuwa wachoyo katika kuwafikishia wasiokuwa Waarabu manufaa ya imani, utamaduni na elimu. Hawakujali utaifa wala uhusiano wa kifamilia wa wanaopokea walipokuja suala la kutoa heshima kubwa na nyadhifa katika Dola. Walikuwa, kama ilivyo, wingu la baraka lililonyesha bila kinyongo juu ya dunia nzima, ambalo watu wa kila mahali walinufaika nalo kwa uwezo wao wenyewe.
Once the son of `Amr ibn al-`Āş, the Governor of Egypt, struck an Egyptian commoner with a whip. The matter was brought to the notice of Caliph `Umar. The Caliph did not show the least regard for the high status of the offender’s father, and ordered the Egyptian straightaway to avenge himself for harm done to him. To the offender’s father he administered this telling rebuke, “Why have you made them slaves when they were born free?” The Arabs were not stingy in making the benefits of faith, culture and learning available to the non-Arabs. They did not care for the nationality or the family connections of the recipients when it came to the conferment of high honours and positions in the State. They were, as it were, a cloud of bliss that rained ungrudgingly over the entire world, and from which all peoples, everywhere freely profited according to their own capacity.
Waarabu waliruhusu ushirikiano huru na sawa kwa mataifa yote katika kuanzisha muundo mpya wa kijamii na kisiasa, na katika kuendeleza wanadamu kuelekea bora kamili na tajiri zaidi la kimaadili. Hakukuwa na mgawanyiko wa kitaifa, hakuna vizuizi vya rangi, hakuna maslahi binafsi, hakuna ukuhani, na hakuna wakuu wa kurithi katika Jumuiya ya Kiislamu. Hakuna manufaa maalum yaliyotengwa kwa mtu yeyote. Hapakuwa na kitu kilichowazuia wasio Waarabu kuwapita Waarabu katika nyanja mbalimbali za maisha. Hata kama Wanazuoni wa Fiqh na Ĥadīth, idadi ya wasio Waarabu walifikia kiwango cha juu cha heshima ambacho Waislamu kwa ujumla na Waarabu hasa wanajivunia. Ibn Khaldūn anaandika: "Ni jambo la ajabu katika historia kwamba, ingawa dini yao ni ya asili ya Kiarabu na Sheria ambayo Mtume ﷺ aliileta ilikuwa na sura ya Kiarabu, isipokuwa chache, wanazuoni wote mashuhuri katika Millat ya Kiislamu [yaani imani], katika nyanja za elimu ya kidini na ya kidunia, ni wasio Waarabu. Hata wale ambao ni Waarabu kwa kuzaliwa ni wasio Waarabu kwa malezi, lugha na elimu."
The Arabs allowed a free and equal partnership to all nations in the establishment of a new socio-political structure and in the advancement of mankind towards a fuller and richer moral ideal. There were no national divisions, no colour bars, no vested interests, no priesthood and no hereditary nobility in the Islamic Commonwealth. No special benefits were reserved for anyone. There was nothing to prevent the non-Arabs from surpassing the Arabs in the various fields of life. Even as Doctors of Fiqh and Ĥadīth a number of non-Arabs attained to distinction for which the Muslims in general and the Arabs in particular feel proud. Ibn Khaldūn writes: “It is an amazing fact of history that though their religion is of Arabian origin and the Law that the Prophet had brought had an Arab complexion, with a few exceptions, all eminent men of learning in the Muslim Millat [i.e. faith], in the field of theological as well as secular sciences, are non-Arabs. Even those who are Arabs by birth are non-Arabs by education, language and scholarship.
Katika karne zilizofuata, Waislamu wasio Waarabu waliendelea kuzalisha viongozi, wanasiasa, watakatifu na wanazuoni wenye sifa za kipekee. Hili lisingewezekana kabisa kama Waarabu wangekuwa wabahili au wenye upendeleo katika kushiriki fursa zao na watu wa mataifa mengine katika ulimwengu wa Kiislamu. Ubinadamu una pande nyingi: za kimwili, kihisia, kijamii, kimaadili, kiakili na kiroho. Hatuwezi kupuuza mojawapo kwa ajili ya nyingine. Ubinadamu hauwezi kufikia kiwango chake cha juu kabisa isipokuwa kila silika ya kibinadamu ikiwekwa katika mchezo unaofaa. Itakuwa ni kutamani bure kutumaini kuanzishwa kwa jamii yenye afya ya kibinadamu hadi pale mazingira ya kiakili, kimali, kimaadili na kiroho yatakapoundwa ambamo mtu ataweza kuendeleza uwezo wake uliofichika kwa kupatana na mpango wa uumbaji wa Mungu. Tunajifunza kutokana na uzoefu kwamba lengo hili litabaki ndoto mradi usukani wa ustaarabu haushikwi na wale wanaoweka uzito unaostahili kwa matamanio ya kimwili na ya kiroho ya maisha, na wanaoweza, pamoja na kuwa na hisia ya juu ya maadili na ya kiroho, kuthamini ipasavyo madai ya mwili na damu juu ya mwanadamu, pamoja na uhusiano uliopo kati ya mtu binafsi na jamii.44
During the later centuries, too, the non-Arab Muslims continued to produce leaders, statesmen, saints and savants of exceptional merit. This would obviously not have been possible, had the Arabs been mean or prejudiced in sharing their opportunities with the people of other nationalities in the Islamic world. Humanity has many sides — physical, emotional, social, moral, mental and spiritual. We cannot neglect any one of them for the benefit of another. Humanity cannot progress to its highest level unless every human instinct is brought into proper play. It would be futile to hope for the establishment of a healthy human society till an intellectual, material, moral and spiritual environment is created in which a man is enabled to develop his latent potentialities in harmony with God’s plan of creation. We learn from experience that this goal must remain a dream so long as the reins of civilization are not held by those who attach due importance to both the material and the spiritual yearnings of life, and can, together with having a high moral and spiritual sense, fitly appreciate the claims of flesh and blood upon man and the interrelationship between the individual and the society.44
Shaikh Nadwī kisha anazungumzia utawala wa Makhalifa wanne wa kwanza waliotawala baada ya Mtume ﷺ:
Shaikh Nadwī then speaks of the reign of the first four Caliphs who ruled after the Prophet:
Kwa hiyo, hatuoni kipindi chochote katika historia iliyorekodiwa ya jamii ya binadamu kilichokuwa chenye baraka zaidi kwake kwa maana halisi ya neno hilo kuliko kile kinachojulikana miongoni mwa Waislamu kama Khilāfat-i-Rāshidah. Katika kipindi hiki, rasilimali zote za kimwili, kimaadili na kiroho za mwanadamu zilitumika ili kumfanya kuwa raia bora wa Dola bora. Serikali ilipimwa kwa kipimo cha maadili, na maadili yalipimwa kwa manufaa yake katika kuinua ubinadamu kwa thamani za kudumu na kuweka haki katika jamii ya binadamu.
We, consequently, find that no period in the recorded history of the human race has been more auspicious for it in the true sense of the term than what is known among the Muslims as Khilāfat-i-Rāshidah. During this epoch, all the material, moral and spiritual resources of man were brought into use to make him an ideal citizen of an ideal State. The Government was judged by the yard-stick of morality, and the morals were judged by their utility to lift humanity in permanent values and establishing justice in human society.
Ingawa Jumuiya ya Kiislamu ilikuwa dola tajiri zaidi na yenye nguvu zaidi wakati wake, mashujaa maarufu na watu bora waliotukuzwa ndani yake walitokana na wale waliokuwa na si utukufu wa kidunia, bali usafi na utukufu wa tabia. Hapakuwa na tofauti kati ya nguvu na maadili.
Though the Islamic Commonwealth was the richest and the most powerful State of its time, the popular heroes and ideal personalities in it used to be drawn from among those who possessed, not earthly glory, but purity and nobleness of character. There was no disparity between power and morality.
Maendeleo ya kimali hayakuruhusiwa kuzidi maendeleo ya kimaadili. Ndiyo sababu katika ulimwengu wa Kiislamu idadi ya uhalifu ilikuwa ndogo sana licha ya wingi wa utajiri na utofauti mkubwa wa idadi ya watu wake. Kwa kifupi, enzi hii ilikuwa msimu wa majira ya kuchipua mazuri zaidi ambao wanadamu wamewahi kuupitia hadi leo. 45
Material advancement was not allowed to outrun moral progress. That is why in the Islamic world the incidence of crime was very low in spite of the abundance of wealth and the great heterogeneity of its population. To put it in a nutshell, this epoch was the most beautiful springtime mankind has to this day experienced. 45
Tunajua baadhi ya sifa za kipindi hicho tukufu cha historia ya binadamu ambacho kizazi chake kiliishi chini ya katiba ya Kiislamu, ambayo nguzo zake sūrah hii mahsusi inazijenga. Kipindi hicho chenye furaha cha historia kiliwezekana chini ya bendera ya imani iliyobebwa na kundi la waumini waliotenda mema na kuhimizana kufuata haki na kuvumilia katika shida.
We know some features of that glorious period of human history whose generation lived under the Islamic constitution, the pillars of which this particular sūrah erects. That happy period of history was made possible under the banner of faith carried by a group of believers who performed righteous deeds and encouraged each other to follow the truth and to persevere in adversity.