Uchambuzi wa Qur'ani kuhusu matukio ya Vita vya Uhud na matokeo yake unaonyesha kwamba ni lazima ukweli huo uchunguzwe zaidi. Hata hivyo, sasa tutaonyesha tu yale muhimu zaidi na yenye athari pana zaidi kati ya ukweli huo.
The Qur’ān’s analysis of the events of the Battle of Uĥud and their ramifications determine that further exploration of the facts be set forward. Only the most important and far-reaching of these facts, however, will now be pointed out.
1. Kanuni ya kwanza inahusu asili ya mfumo wa Kiislamu, njia ya maisha ambayo Mungu amemchagulia mwanadamu, na jinsi unavyofanya kazi katika maisha halisi. Hili ni jambo la msingi ambalo watu wengi huliacha au hawalielewi. Kuna wale wanaofikiri kwamba kwa kuwa Uislamu ni mfumo wa Kimungu, unapaswa kufanya kazi katika maisha halisi kwa njia ya kimuujiza au ya kiungu, bila kuzingatia asili ya binadamu, uwezo wa asili wa mwanadamu, wala ulimwengu halisi ambamo mwanadamu anaishi.
1. The first principle relates to the nature of the Islamic system, the way of life God has chosen for mankind, and the way it works in real life. This is a basic aspect which many people overlook or fail to understand. There are those who think that since Islam is a Divine system, it ought to work in real life in a miraculous or supernatural way, with no regard for human nature, man’s natural abilities or the real world in which man lives.
Lakini watu hawa wanapoona kwamba Uislamu haufanyi kazi kwa namna hii, na kwamba unafanya kazi ndani tu ya mipaka ya nguvu ya binadamu na mipaka ya kimwili ya maisha ya mwanadamu, na kwamba unaingiliana na nguvu hiyo na maisha hayo, wanapatwa na hisia ghafla ya kukatishwa tamaa. Wanashangazwa kwamba Uislamu unaathiriwa na uwezo na mazingira ya binadamu, na kwamba hali hizi kweli zinaathiri, wakati mwingine kwa njia hasi, jinsi watu wanavyoitikia Uislamu. Imani yao katika ufanisi na utendaji wa imani ya kidini hivyo inadhoofika, na baadhi yao wanaweza hata kupoteza imani yote katika dini kwa ujumla.
However, when these people see that Islam does not work in this manner, and that it only operates within the constraints of human power and the material limits of man’s existence, and that it interacts with that power and that existence, they are hit by a sudden sense of disappointment. They are surprised that Islam is affected by man’s capacity and environment, and that these realities do actually influence, sometimes negatively, people’s response to Islam. Their faith in the efficacy and practicality of religious faith thus becomes dented, and some may even lose all faith in religion as such.
Mawazo kama haya yanatokana na dhana moja ya msingi isiyo sahihi kuhusu asili ya Uislamu na jinsi unavyotekelezwa katika maisha ya binadamu. Uislamu unatekelezwa kwa juhudi za binadamu, ndani ya mipaka ya uwezo wa binadamu. Unaanzia pale mtu alipo wakati fulani. Unaanza kutoka katika hali yake ya kimwili na kumpeleka hadi mwisho. Unafika mbali kadiri juhudi na uwezo wa binadamu unavyoweza kumfikisha, daima ukizingatia mapungufu yake na uwezo wake.
Such misunderstandings stem from one fundamental misconception about the nature of Islam and its practical operation in human life. Islam is implemented by human efforts, within the limits of human power. It begins from where man is at a particular moment. It proceeds from his material existence and takes him all the way to the end. It goes as far as man’s endeavour and capacity can take him, always mindful of his limitations and capabilities.
Hata hivyo, sifa kuu ya Uislamu ni kwamba haupuuzi hata kwa dakika moja asili ya binadamu na uhalisia wa uwepo wake wa kimwili, huku ukimruhusu kufikia viwango vipya vya maendeleo na mafanikio. Jambo hili halina mfano katika mfumo wowote unaotengenezwa na binadamu. Lilitokea zamani na linaweza kutokea tena wakati wowote ikiwa juhudi za dhati zitafanywa kuufufua Uislamu.
Islam’s main characteristic, however, is that it never for one moment neglects human nature and the realities of man’s physical existence, all the while allowing him to reach new heights of progress and achievement. This is unparalleled in any man-made system. It happened in the past and can always happen again if a serious attempt is made to revive Islam.
Kosa liko katika kutoelewa au kupuuza asili ya dini hii, na katika kutafuta miujiza ya kimaumbile isiyo ya kawaida inayopotosha tabia ya binadamu au kutengwa kabisa na mielekeo, uwezo na uwezekano wa mwanadamu, pamoja na uhalisia wake wa kimwili. Je, Uislamu si njia ya maisha ya Kimungu? Je, si dini iliyochaguliwa na nguvu yenye uwezo mkuu kabisa katika ulimwengu wote? Basi kwa nini unafanya kazi ndani ya mipaka ya uwezo wa binadamu pekee? Kwa nini unahitaji juhudi za kibinadamu ili kufanikiwa? Kwa nini yeye na wafuasi wake hawashindi kila mara? Kwa nini wakati mwingine hushindwa na tabia, matamanio na hali halisi za kimaada?
The mistake lies in misunderstanding or ignoring the nature of this religion, and in looking for supernatural miracles that distort human nature or are totally divorced from man’s propensities, aptitudes, capabilities, and from his real physical existence. Is not Islam a Divine way of life? Is it not the religion chosen by the most Omnipotent power in the whole universe? Why, then, does it only operate within the bounds of human power? Why does it require human effort to succeed? Why does it, and its followers, not prevail every time? Why is it sometimes overtaken by habits, desires and material realities?
Kwa nini wapinzani wake, ambao wamekosea, washinde wafuasi wake, ambao wako sahihi? Maswali haya, kama tunavyoona, yote ni ya kupotosha, yanayotokana na kushindwa kuelewa ukweli wa msingi kabisa na rahisi zaidi kuhusu asili ya Uislamu na jinsi unavyofanya kazi katika maisha halisi.
Why should its opponents, who are in the wrong, prevail over its followers, who are in the right? These, as we can see, are all misleading questions that arise from a failure to understand the most basic and simplest fact about the nature of Islam and the way it works in real life.
Mungu bila shaka anaweza, kupitia Uislamu au vinginevyo, kubadilisha maumbile ya binadamu, na alikuwa na uwezo wa kumuumba mwanadamu mwenye maumbile tofauti. Lakini alichagua kumuumba mwanadamu kama tunavyomjua; alichagua kumpa mapenzi na uwezo wa kuitikia; alichagua kufanya uongofu utegemee juhudi na ufahamu. Zaidi ya hayo, aliamuru kwamba maumbile ya binadamu yabaki kuwa nguvu thabiti na hai kwa kila zama. Alikusudia kwamba njia yake ya maisha itimie katika maisha halisi kwa juhudi za binadamu tu na ndani ya uwezo wa binadamu, na alipanga kwamba mafanikio ya binadamu yalingane na juhudi anazofanya ndani ya mipaka ya maisha halisi.
God is, of course, capable, through Islam or otherwise, of modifying human nature, and He was able to create man with a different nature. But, He chose to create man as we know him; He chose to grant him a will and the ability to respond; He chose to make guidance dependent on effort and perception. He further ordained that human nature remains a constant and active force for all time. He intended that His way of life shall only be realised in real life through human effort and within man’s power, and He planned that man’s achievements correspond to the effort he makes within the constraints of real life.
Hakuna mtu anayeweza kuhoji hekima ya Mungu katika mchakato huu wote, kwa sababu hakuna mtu aliye na sifa za Kimungu au ujuzi wa kuelewa mfumo mzima wa uumbaji au jinsi unavyofanya kazi. Hakuna mwingine isipokuwa Mungu anayeweza kufahamu asili ya msingi ya kila kiumbe duniani au kusudi lililo nyuma ya kuumbwa kwao kwa namna hii mahsusi.
No one can question God’s wisdom in this whole process, because no one has the Divine qualities or knowledge to comprehend the overall system of creation or how it works. No one but God can fathom the underlying nature of every creature in this world or the purpose behind creating them in this particular way.
Katika muktadha huu, hakuna muumini mwenye ikhlasi kwa Mungu wala kafiri mwenye msimamo mkali asiyeamini ambaye angeweza kuhoji hukumu ya Mungu katika jambo hili. Muumini ana adabu mno kwa Mungu, ambaye anamjua ndani ya moyo wake na kupitia sifa zake, hivi kwamba hawezi kuuliza swali la kiburi kama hilo, na anajua vizuri kwamba akili ya binadamu haikuandaliwa kuchunguza maeneo kama hayo ya elimu. Asiyeamini hangeuliza kwa sababu tu haamini kuwepo kwa Mungu; lakini kama angeamini, angetambua kwamba ni jambo la Mungu Mtukufu peke yake.
In this context, neither a sincere believer in God nor a hardened atheist could question God’s judgement in this regard. A believer is too polite with God, whom he knows within his heart and through His attributes, to ask such an impertinent question, and he knows well that the human mind is not equipped to explore such areas of knowledge. The unbeliever would not ask simply because he does not believe in the existence of God; were he to believe, he would realise that it is a matter for God Almighty alone.
Je, hakuna kiumbe cha Mwenyezi Mungu chenye haki ya kuhoji kwa nini Yeye aliumba tabia ya kibinadamu kama tunavyoijua? Kwa nini aliamua kwamba tabia ya kibinadamu iwe nguvu ya kudumu na hai kwa wakati wote? Kwa nini aliamua kwamba utekelezaji wa mfumo wa Kiungu unaweza kufikiwa tu kupitia juhudi za binadamu na ndani ya mipaka ya uwezo wa binadamu?
Not one of God’s creation has the right to question why He created human nature as we know it? Why did He decide that human nature should be a constant and active force for all time? Why did He decide that the implementation of the Divine system could only be achieved through human effort and within the power frame of the human being?
Hata hivyo, kila binadamu ana haki ya kuelewa ukweli huu na kuona jinsi unavyofanya kazi katika maisha halisi — haki ya kufasiri historia ya binadamu kwa kuzingatia ukweli huo ili kuithamini kwa upande mmoja, na kuibadilisha kwa upande mwingine.
Nevertheless, every human being has the right to understand this fact and to see how it works in real life — the right to interpret human history according to it so as to appreciate it on the one hand, and to change it on the other.
Mfumo wa Kimungu wa Uislamu, kama alivyofundisha Mtume Muhammad ﷺ, hauwezi kutekelezwa katika maisha halisi kwa sababu tu umeteremshwa na Mungu. Wala haianzishwi kwa kuufikisha au kuufafanua tu kwa watu. Wala haulazimishwi juu ya jamii ya binadamu kama sheria yoyote ya kimaumbile inayosimamia mwendo wa galaksi au nyota. Njia pekee ya kuanzisha mfumo wa Kiislamu ni kwa kundi la watu kuyakubali kikamilifu kanuni zake na kuyashikilia, na kujitolea maisha yao, nguvu zao na matarajio yao kuulinda. Kuwashawishi wengine juu yake na kujenga maisha yao kulingana na mafundisho yake. Kundi hilo lijitahidi kushinda udhaifu, upendeleo, tamaa na ujinga ndani ya nafsi zao wenyewe na ndani ya mioyo ya wengine. Likabiliane na wale wanaosukumwa na udhaifu, tamaa na ujinga katika upinzani wao dhidi ya mfumo wa Mungu, na kuzuia maendeleo ya wasioamini kama hao. Kundi hilo lisonge mbele katika kutekeleza mfumo wa Mungu, likianzia pale watu walipo, bila kamwe kupuuza mahitaji ya hali yao halisi. Kundi hili wakati mwingine litashinda udhaifu wake wenyewe pamoja na wa wengine, na vilevile wakati mwingine litashindwa. Mafanikio na kushindwa kwake kutategemea juhudi inazofanya na njia za kivitendo inazotumia, na jinsi lilivyofanikiwa katika kuchagua njia sahihi. Lakini, kwanza kabisa, mafanikio yanategemea kujitolea kwake kwa lengo lake na jinsi lilivyo mwaminifu katika kuwakilisha maadili na kanuni zake katika mwenendo wake yenyewe, jinsi lilivyo karibu na Mungu, na kiasi gani linaweka imani na kumtegemea Yeye.
The Divine system of Islam, as taught by the Prophet Muĥammad, cannot be implemented in real life by the mere fact that it is revealed by God. Nor is it established by merely conveying it or explaining it to people. Nor is it forced on human society like any natural law governing the movement of the galaxies or the stars. The only way to set up the Islamic system is for a group of human beings to fully adopt and uphold its principles, and dedicate their life, energy and aspirations to sustain it. To persuade others of it and build their lives according to its teachings. For that group to endeavour to conquer weakness, prejudice, desire, and ignorance within themselves and within the hearts of others. To face up to those motivated by weakness, desire and ignorance in their opposition to God’s system and to stem the progress of such unbelievers. For this group to go forward in their implementation of God’s system, starting from where people are, and never ignoring the requirements of their real situation. This group will, at times, prevail over its own weakness as well as over others and similarly it will fail at others. Its success and failure will depend on the effort it makes and the practical means it employs, and on how successful it is in choosing the right means. But, first and foremost, success depends on its dedication to its cause and on how truly it represents its values and principles in its own behaviour, how close it is to God and how much confidence and trust it places in Him.
Huu ndio uhalisia wa Uislamu na mbinu zake. Huu ndio mpango wake halisi wa utekelezaji na njia zake za kuufikia. Hiki ndicho Mwenyezi Mungu anachotaka kukifikisha kwa umma wa Waislamu anapowapitisha katika Vita vya Uhud na kuchambua matukio yake.
This is the reality of Islam and its methods. This is its true action plan and its means to achieve it. This is what God wishes to impart to the Muslim community as He takes them through the Battle of Uĥud and analyses its events.
Wakati jumuiya hiyo ilipopungukiwa katika kuonyesha tabia halisi ya Uislamu katika mwenendo wao wakati wa vita, na walipokosa, katika baadhi ya hatua, kuchukua hatua stahiki za kuhakikisha ushindi, na walipopuuza ukweli rahisi lakini wa msingi, wakadhani kwamba ushindi umehakikishwa kwa sababu tu ya kuwa wao ni Waislamu, Mwenyezi Mungu aliwaacha wakabiliane na maumivu ya kushindwa. Qur’ān inawavuta makini yao kwenye ukweli huu wa msingi: “Kisha ilipowapata msiba, na hali nyinyi mlikuwa mmewapatia mara mbili yake (wao walioshindwa), mnasema: ‘Haya yametokea vipi?’ Sema: ‘Ni kutokana na nafsi zenu wenyewe. Hakika Mwenyezi Mungu ni Mwenye uwezo juu ya kila kitu.’” (Aya ya 165)
When that community fell short in representing the true character of Islam in their conduct during the battle and failed, at certain points, to take proper measures to secure victory, when they overlooked the simple but fundamental truth and assumed that victory was guaranteed simply by virtue of their being Muslims, God left them to suffer the hurting pains of defeat. The Qur’ān draws their attention to this basic fact: “Why, when a calamity befell you, after you had inflicted twice as much [on your enemy], did you exclaim, ’How has this come about?’ Say: It has come from your own selves. Surely God has the power over all things.’” (Verse 165)
Qur'ani, hata hivyo, haiishii hapo tu bali inaendelea kufichua kusudi la Mwenyezi Mungu nyuma ya sababu na matokeo ya matukio hayo. Inabainisha faida ambazo Mwenyezi Mungu alikusudia kwa mtihani ambao Waislamu walipitia.
The Qur’ān, however, does not leave the argument there but goes on to unveil God’s purpose behind the causes and the outcome of the events. It reveals the advantages God intended by the test the Muslims had undergone.
Kuruhusu mfumo wa Mungu uchukue mkondo wake maishani kupitia juhudi za binadamu na chini ya ushawishi wa binadamu ni jambo lenye manufaa. Ni jambo lenye afya na jema kwa maisha ya binadamu, na huiboresha na kuisafisha tabia ya binadamu na kuifufua. Imani ya mtu hukamilika kikamilifu tu anapopimwa kupitia mwingiliano wa moja kwa moja na watu, kuwafundisha, kujadiliana nao na kujitahidi kuwashawishi kwa njia zote.
Allowing God’s system to take its course in life through human endeavour and under human influence is beneficial. It is healthy and good for human life and it polishes and refines human nature and revives it. A man’s faith is only fully consummated when he is tested through direct dealings with people, teaching them, arguing with them and struggling to win them over by all means.
Mtu lazima apitie majaribu na mateso, na aonyeshe subira na uvumilivu mbele ya kila dhiki, na ajifunze jinsi ya kuvumilia kushindwa na jinsi ya kukabiliana na ushindi, ambao unaweza kuwa mgumu zaidi, hadi moyo wake utakaposafishwa na waumini wa kweli watengwe, ili jamii yao iendelee kwenye njia ya kweli ya mafanikio, wakimtegemea Mungu peke yake.
One has to undergo trials and tribulations and experience patience and perseverance in the face of all adversities, and learn how to tolerate defeat and how to cope with victory, which can be much harder, until one’s heart is cleansed and true believers are set apart so that their community proceeds along the true path of success, trusting in God alone.
Imani ya mtu haikamiliki hadi aipate misukosuko ya kuieleza imani hiyo kwa wengine, kwa sababu katika mchakato huo, anaikuza imani yake mwenyewe. Upeo mpya unafunguka kwake ambao usingefunguka vinginevyo; ukweli mpya kuhusu watu na maisha unafichuka ambao usingefichuka vinginevyo. Hisia zake na mtazamo wake, tabia zake na desturi zake, na hisia zake na mwitikio wake vinafikia viwango ambavyo visingeweza kufikiwa vinginevyo.
A man’s faith is not complete until he experiences the hardships of expounding that faith to others, because in that process, he develops his own faith. New horizons are opened up for him that would not otherwise have opened; new facts about people and life are revealed that would not otherwise have been revealed. His feelings and outlook, his habits and practices, and his emotions and responses reach levels that would not otherwise have been attainable.
Vivyo hivyo, jamii inapaswa kupitia uzoefu mgumu wa kupambana hadi kila mwanachama atambue kiwango cha uwezo wake mwenyewe na malengo yake. Kwa njia hii jamii inaelewa thamani na nafasi ya sehemu zake zinazoiunda, jinsi kila mwanachama alivyo imara, na jinsi muundo mzima ulivyounganika kwa nguvu.
Likewise, a community has to undergo the harsh experiences of struggle until every member realises the extent of his or her own power and objectives. In this way the community understands the value and role of its constituent parts, how strong each member is and how solidly united the whole structure is.
Hiki ndicho Mwenyezi Mungu alichotaka kuifundisha jamii ya Waislamu huko Uhud, na kupitia majadiliano ya Qur'ani kuhusu matukio yake. Aya hizi zinakusanyika pamoja ili kuwafanya Waislamu wafahamu sababu za kushindwa kwao, pamoja na utunzaji na ulinzi ambao Mwenyezi Mungu aliwapa. Zinasisitiza msingi wa mapenzi na lengo la Mwenyezi Mungu katika matukio yote na maendeleo yaliyotokea, na zinasisitiza kanuni ya msingi kwamba sheria za asili na za kijamii za Mwenyezi Mungu zinatumika sawasawa kwa jamii zote za binadamu na kwa watu wote binafsi.
This is what God wanted to teach the Muslim community at Uĥud and through the Qur’ānic discussion of its events. The verses come together to impress upon the Muslims the reasons for their defeat as well as the care and protection God afforded them. They emphasise the rationale behind God’s will and purpose in all the events and developments that took place, and stress the underlying principle that God’s natural and social laws apply equally to all human societies and individuals.
Hatimaye, ni mapenzi na makusudio ya Mungu ndiyo nguvu inayosukuma sababu zote, matukio yote na maendeleo yote. Mtazamo huu mpana wa Kiislamu ndio unaoyaweka msingi matukio hayo makubwa na tafsiri yake.
Ultimately, it is God’s will and purpose that are the moving force behind all causes, events and developments. This comprehensive Islamic perspective thus underpins those momentous events and their interpretation.
Kanuni ya pili inayojitokeza kutoka kwenye maoni ya Qur’ani kuhusu kushindwa kwa Waislamu huko Uhud inaonyesha kwamba asili ya binadamu si kamilifu. Hata hivyo, ina uwezo wa kukua na kuendelea hadi kufikia viwango vya juu kabisa vya ukamilifu ambavyo inaweza kuvifikia duniani.
2. The second principle that emerges from the Qur’ānic comments on the Muslim defeat at Uĥud shows that human nature is not perfect. It does, however, have the propensity to develop and grow to the highest standards of perfection that it is capable of reaching in this world.
Katika jumuiya ile ya Maswahaba wa Muhammad ﷺ, tuna sehemu ya binadamu inayowakilisha sehemu bora kabisa ya umma ambao Mungu anauelezea kuwa "umma bora kabisa uliotolewa kwa ajili ya wanadamu." Walikuwa ndio mfano kamili wa jamii ya kibinadamu uliowahi kuishi duniani. Lakini tunapoitazama jumuiya ile, tunaona nini? Tunaona kundi la binadamu lenye udhaifu na upungufu wake. Qur'ani inatuambia kwamba miongoni mwao walikuwepo watu waliodanganywa na mvuto wa Shetani, baadhi yao walishuka hadi kwenye mifarakano na kutotii, na baadhi yao walikuwa dhaifu na wenye mioyo ya woga.
In that community of Muĥammad’s Companions, we have a section of humanity representing the quintessential part of the nation that God describes as “the best nation ever brought forth for mankind.” They were the ideal human social model ever to grace the earth. But when we look at that community, what do we see? We see a group of human beings who have their weaknesses and shortcomings. The Qur’ān tells us that among them were individuals who fell for Satan’s enticement, some who degenerated into dissension and disobedience, and some who were weak and faint-hearted.
Pia kulikuwa na wale waliokimbia na kutojali chochote isipokuwa usalama wao wenyewe na maslahi yao binafsi.
There were also those who ran away and cared for nothing but their own safety and self-interest.
Lakini wote walikuwa Waislamu waaminifu. Hata hivyo, walikuwa katika hatua za mwanzo za kuwepo kwa Uislamu, bado wakipitia miaka yao ya malezi. Licha ya hayo, walichukulia imani yao kwa uzito mkubwa. Walijisalimisha kwa Mungu mambo yao yote, kwa hiari yao wenyewe, na walikubali dini Yake na mtindo Wake wa maisha. Kwa sababu hiyo, Mungu hakuwatenga, bali aliwasamehe na kuwaonyesha rehema. Alimwagiza Mtume wake ﷺ awasamehe, aombe msamaha kwa ajili yao na awashauri katika mambo mbalimbali, licha ya mwenendo wao usiofaa na matokeo mabaya ya juhudi zake za kuwashauri.
But all were believing Muslims. However, they were at the early stages of Islam’s existence, still going through their formative years. Nevertheless, they took their faith most seriously. They submitted all their affairs to God, willingly, and they accepted His religion and way of life. Hence, God did not ostracise them, but rather exonerated them and showed them mercy. He instructed His Messenger to pardon them, pray for their forgiveness and consult them on various matters, despite their unbecoming conduct and the disastrous outcome of his efforts to consult them.
Hakika, Mungu aliwaruhusu kuona wenyewe matokeo ya matendo yao. Aliwapitisha katika uzoefu huo mgumu, lakini hakuwahi kuwafukuza wala kuwatupa nje ya jamii ya Waislamu. Hakuwaambia:
Indeed, God allowed them to see for themselves the results of their own actions. He took them through that gruelling experience, but never banished them or threw them out of the Muslim community. He did not say to them:
"Hamstahili kwa dhamira hii kutokana na udhaifu na upungufu mliouonyesha." Alikiri makosa yao na upungufu wao, na akawapa fursa ya kujifunza kupitia uzoefu huo, kwa kuwaonyesha mafunzo na mawaidha mbalimbali yaliyomo ndani ya uzoefu huo.
“You are not fit for this mission due to the weaknesses and shortcomings you have displayed.” He acknowledged their faults and inadequacies and presented them with the opportunity to learn through experience by pointing out to them the various lessons and admonitions implicit in that experience.
Haya yote yanafanywa kwa moyo wa kufikiri, uvumilivu na upendo, kama yule mtu mzima anavyomtendea mtoto. Hakuzitaja dhaifu zao ili awadhalilishe, awaaibishe au awakashifu, wala ili kuzilemea nafsi zao, bali ili awaongoze na kuwatia moyo. Ili awape kujiamini na kujithamini zaidi, na kuwafundisha kamwe wasikate tamaa ya kufikia malengo yao mradi wanabaki waaminifu kwa Mungu na wanashikamana kwa nguvu na uhusiano wao naye.
All this is done with a thoughtful, tolerant and caring demeanour, like that of an adult towards a child. He exposed their weakness not in order to humiliate, shame or discredit them, nor in order to overburden their souls, but rather in order to guide and inspire them. To give them greater self- confidence and self-esteem, and to teach them never to despair of reaching their goals as long as they remain loyal to God and hold fast to their strong ties with Him.
Hatimaye walishinda. Wale wenye akili timamu miongoni mwao, ambao walikuwa wachache sana mwanzoni mwa makabiliano, waliongezeka.
They did, in the end, prevail. The sound elements among them, who were few and far between at the beginning of the confrontation, had multiplied.
Siku iliyofuata, wote walitoka pamoja na Mtume ﷺ kwenda kupigana kwa mara ya pili, bila wasiwasi wowote, bila kusita, wala woga wa vitisho ambavyo watu walivitoa dhidi yao. Qur’ani ilisifu sana msimamo wao na kuwapongeza kwa ujasiri wao.
The following day, they all went out with the Prophet to fight for a second time, without any apprehension, hesitation or fear of the threats people made against them. The Qur’ān spoke well of them and applauded their stance.
Jamii ilipokomaa, walitendewa kwa ukali zaidi na kuwajibishwa kwa matendo yao kwa namna kali zaidi. Hili linakuwa wazi sana ikiwa mtu atazingatia jinsi Qur’ān inavyoshughulikia matokeo ya msafara wa Tabūk, katika sūrah 9, al-Tawbah, au Toba. Huko, kundi dogo la Waislamu lisilojiunga na kampeni hiyo linakemewa vikali. Kuna tofauti kubwa ya sauti katika mbinu ya Qur’ān, na katika lawama yake, kwa Waislamu wa Uĥud na wale wa Tabūk, ingawa walikuwa watu walewale kimsingi. Huko Tabūk Waislamu walikuwa wamekomaa zaidi, na kwa hiyo walikuwa na uwajibikaji mkubwa zaidi. Hata hivyo, walikuwa binadamu, wenye udhaifu, makosa na mapungufu yaleyale. Bado hawakuacha kutubu na kutafuta msaada na msamaha wa Mungu.
As the community matured, they were treated more rigorously and held answerable for their actions in a much stricter manner. This becomes quite clear if one considers the Qur’ān’s treatment of the aftermath of the Tabūk expedition, in sūrah 9, al-Tawbah, or Repentance. There, a small group of Muslims who did not join the campaign are severely reprimanded. There is a remarkably different tone in the Qur’ānic approach to, and its reproach of, the Muslims at Uĥud and those at Tabūk, although they were fundamentally the same people. At Tabūk the Muslims were more mature and, therefore, more responsible. Nevertheless, they were human, with the same weaknesses, failings and imperfections. Yet they never ceased to repent and seek God’s support and forgiveness.
Uislamu unalinda na kuendeleza asili ya binadamu. Haubadilishi wala kumlemea, hata pale asili hiyo inapofikia kikomo chake cha mafanikio na ubunifu.
Islam preserves and nurtures human nature. It does not change it or overburden it even when it is stretched to its limits of achievement and innovation.
Ukweli huu una thamani kubwa. Unawapa wanadamu matumaini ya kudumu, ili wapige juhudi zaidi na kupata mafanikio makubwa zaidi chini ya njia ya kipekee ya maisha ya Kiislamu. Waislamu wa mwanzo walianza safari yao ya kupanda kileleni kutoka mwanzo wa unyenyekevu mkubwa. Hatua hizo dhaifu za kwanza zilichukuliwa na kundi dogo la Waarabu ambao maisha yao, kama tulivyoona, yalikuwa nyuma katika kila nyanja. Mfano wao unawapa wanadamu wote sababu ya kuwa na matumaini ya kufikia maendeleo makubwa na zaidi, bila kujali kwamba hali imeshuka chini kiasi gani. Hawakuwa kisa cha pekee, wala muujiza usioweza kurudiwa kamwe. Uzoefu wao ulikuwa matokeo ya njia ya maisha ya Kimungu, ambayo hutimizwa kupitia juhudi na nguvu za kibinadamu, na wanadamu wenye uwezo wa kufikia mambo makubwa zaidi na zaidi.
This fact is of great value. It gives lasting hope to mankind so that they may strive more and achieve more under Islam’s unique way of life. Those early Muslims began their journey to the top from very humble beginnings. Those frail first steps were taken by a small group of Arabs whose life was, as we have seen, backward in every respect. Their example gives all humanity reason for optimism to achieve greater and further progress, no matter how low it has fallen. They did not represent an isolated case, or a miracle that can never be repeated. Their experience was a product of the Divine way of life which is accomplished through human effort and power, by human beings who are capable of achieving greater and greater things.
Mfumo wa Kimungu huanza na jamii yoyote, bila kujali hali yake ya kimaada ilivyo, na kuipeleka mbele na juu, kama ulivyofanya kwa kundi lile la Waarabu lenye usahili na ujinga. Ndani ya kipindi kifupi sana cha muda, chini ya miaka 25, kundi hilo lilifikia kilele cha maendeleo na ustaarabu ambacho hakijawahi kufikiwa.
The Divine system starts with any society from whatever material situation it is at and takes it forwards and upwards, just as it did with that naïve and ignorant group of Arabs. Within a very short span of time, less than 25 years, that group achieved unparalleled heights of progress and civilisation.
Hata hivyo, sharti moja muhimu lazima litimizwe: watu lazima wajisalimishe kikamilifu kwa mfumo wa Mungu; wauamini na kutii sheria zake na mafundisho yake; mfumo huo lazima uwe msingi wa maisha yao, kauli mbiu ya harakati zao, na taa ya kuwaongoza katika safari yao ndefu na yenye taabu iliyo mbele yao.
One important requirement, however, must be fulfilled: people must fully submit to God’s system; they must believe and comply with its laws and teachings; it must be the foundation of their life, the slogan of their movement, and the beacon in their journey on the long and arduous route ahead.
3. Fakta ya tatu inayotokana na tukio la Uhud na uchambuzi wa Qur'ani juu yake ni uhusiano wa karibu, katika mtazamo wa Uislamu, kati ya fikra za jamii ya Waislamu na vita wanavyopigana na maadui zao katika kila uwanja.
3. The third fact to come out of the Uĥud episode and the Qur’ān’s analysis of it is the close relationship, in Islam’s outlook, between the mentality of the Muslim community and the battle it fights against its enemies in every arena.
Uhusiano kati ya imani, mitazamo, maadili na mwenendo wa jamii, pamoja na mpangilio wake wa kisiasa, kiuchumi na kijamii, kwa upande mmoja, na ushindi au kushindwa kwake uwanjani vitani, kwa upande mwingine. Haya ni mambo muhimu sana katika kuamua kinachoipata taifa na kama litashinda au la.
The relationship between the community’s beliefs, perceptions, ethics, behaviour and political, economic and social organisation, on the one hand, and its victory or defeat on the battlefield, on the other. These are crucially important factors in determining what befalls a nation and in whether or not it prevails.
Mfumo wa maisha wa Kimungu unafanya kazi ndani ya eneo kubwa la akili ya binadamu na jamii ya binadamu. Ni uwanja tata na wenye pande nyingi. Mipango inaweza kuyumba au kushindwa pale uhusiano na uratibu baina ya sehemu zake zinazounda unapovurugika au kukatizwa. Baada ya yote, ni mfumo unaoitazama maisha kwa ujumla wake, badala ya vipande vipande. Unashughulikia pande zote za mwanadamu na maisha, na kuziathiri zote mbili kwa njia moja iliyounganishwa isiyoleta mgawanyiko wala kugawanyika.
The Divine way of life operates within the huge area of human psyche and human society. It is an intricate and multi-faceted arena. Plans may falter or fail when the relationship and the coordination among its constituent parts are upset or disrupted. It is after all a system which looks at life in its totality, rather than in fragments. It deals with all aspects of man and life, affecting both in a single integrated way that causes no dichotomy or fragmentation.
Hili linadhihirishwa wazi katika uhusiano ambao Qur’ani inaufanya kati ya kushindwa na kukubali mapendekezo ya Shetani, kama katika kisa cha “wale kati yenu waliogeuka siku ambayo makundi mawili yalikutana vitani, Shetani aliwateleza tu kwa sababu ya jambo ambalo wao wenyewe walilifanya.” (Aya ya 155)
This is clearly illustrated in the connection the Qur’ān makes between defeat and succumbing to Satan’s suggestions, as in the case of “those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done.” (Verse 155)
Kinyume chake, waumini wa kale waliopigana kwa uthabiti pamoja na manabii wao waliweka mfano wa kuigwa kwa Waislamu. Walianza vita vyao kwa dua na maombi ya kuomba msamaha wa Mwenyezi Mungu (Aya 146-8).
Conversely, the earlier believers who fought steadfastly by their prophets’ side, provided a role-model for the Muslims to emulate. They began their fighting with prayers and pleas for God’s forgiveness (Verses 146-8).
Qur'ani inapowaelekeza waumini katika aya ya 133-5, kwanza inawaamuru kusafisha nyoyo zao kutokana na dhambi na kutafuta msamaha wa Mungu kabla ya kuwasihi wasimame imara na kupigana kwa ushujaa na ujasiri uwanjani mwa vita. Kabla ya hapo, katika aya ya 112, inathibitisha kwamba sababu za udhalilifu na kushindwa kwa watu wa wahyi zilizotangulia zilitokana na uasi wao na uovu wao.
When the Qur’ān addresses the believers in verses 133-5, it directs them first to cleanse their hearts of sin and to seek God’s forgiveness before it urges them to stand firm and fight valiantly and bravely in the battlefield. Earlier, in verse 112, it affirms that the reasons for the humiliation and defeat of the people of earlier revelations lay in their transgressions and wickedness.
Kuna marejeo mengi ya makosa na mwenendo mbaya katika mapitio ya Qur'ani ya Vita vya Uhud, wakati sura nzima kwa ujumla imejaa dokezo za kumcha Mungu. Uzi huu unaunganisha mada mbalimbali za sura hii.
There are numerous references to wrongdoing and misconduct throughout the Qur’ān’s review of the Battle of Uĥud, while the sūrah as a whole is filled with allusions to fear of God. This thread links the sūrah’s diverse themes.
Pia kuna wito wa kuacha riba na kumtii Mwenyezi Mungu na Mtume wake.
There is also the call to abandon usury and to obey God and His messenger.
Kuwa na nia njema na wema kwa wengine, na kudhibiti hasira, yote haya ni sifa zinazomtakasa mtu binafsi na kuitakasa jamii.
To behave with goodwill and benevolence towards others, and to control anger, all of which are qualities that purify the individual and cleanse society.
Sura nzima inaonekana kama juhudi moja iliyounganishwa ili kusisitiza lengo hili kuu.
The whole sūrah appears as one integrated effort to emphasise this major objective.
4. Sifa ya nne ya mbinu ya Kiislamu ya kuwaelimisha wafuasi wake ni kwamba inawapitisha katika uzoefu wa kivitendo ili kuwakuza ndani yao hisia fulani, hisia za moyo na mwitikio, kabla ya kuwapa hukumu yake na tafsiri yake ya matukio na uzoefu huo, kama inavyotolewa katika uchambuzi wake wa Vita vya Uhud. Katika uchambuzi wa matukio hayo, Qur'ani inagusa kila mshipa unaowezekana wa hisia na tabia za binadamu, ikirekebisha mawazo potofu, ikitoa faraja na kuthibitisha ukweli fulani. Haiachi wazo, hisia au wasiwasi wowote unaohusika bila kuuangazia au kuutaja moja kwa moja. Inachambua vipengele vyote vya asili ya binadamu na mwitikio wa binadamu ili kusafisha, kutakasa, kurekebisha, kufafanua na kuboresha hisia, mitazamo, dhana na thamani za wanaohusika. Lengo lake ni kuanzisha misingi ya kweli na thabiti ya mtazamo wa Kiislamu kwa ajili ya maisha bora na yenye utulivu zaidi. Mbinu hii inaiwezesha Qur'ani kutumia kila tukio na kila uzoefu wa jumuiya ya Waislamu kama njia ya kuelimika, kufundishwa na kupata uelewa mpana wa mambo.
4. A fourth feature of the Islamic method of educating its followers is that it takes them through practical experiences in order to cultivate in them certain feelings, emotions and responses before giving them its judgement and interpretation of those events and experiences, as given in its review of the Battle of Uĥud. In its analysis of the events, the Qur’ān touches every possible nerve in human emotions and behaviour, correcting wrong impressions, giving reassurance and confirming certain facts. It leaves no relevant thought, sensibility or concern without highlighting it or making a direct reference to it. It unravels all aspects of human nature and human response in order to cleanse, purify, correct, clarify and refine the subjects’ feelings, impressions, concepts and values. Its aim is to establish the true, sound principles of the Islamic outlook for a better and more stable life. This approach enables the Qur’ān to use every event and every experience by the Muslim community as a means for enlightenment, education and a broader understanding of things.
Zaidi ya hayo, mapitio ya Qur'ani kuhusu Vita vya Uhud ni ya kina, makali na kamili. Kila tukio, kila hatua na kila hisia vimerekodiwa na kuchambuliwa kwa usahihi. Kila kona ya hisia na tabia ya binadamu imechunguzwa na kuingiwa ndani; hakuna kitu kilichoachwa. Kuna usahihi katika uchambuzi wa sababu na matokeo ya matukio; kuna kina katika kujadili mambo mbalimbali yaliyosukuma kitendo; kuna uhai katika maelezo na midundo yake. Hisia zimefungamanishwa na taswira kwa njia ya kina na yenye nguvu. Mtu hawezi kubaki bila kuguswa wala kutengwa na matukio yaliyoelezwa hivyo; badala yake anajazwa nguvu, hamasa na msukumo.
Furthermore, the Qur’ān’s review of the Battle of Uĥud is meticulous, incisive and comprehensive. Every scene, every move and every emotion is precisely recorded and analysed. Every corner of human feeling and behaviour is penetrated and explored; nothing is overlooked. There is precision in the analysis of the causes and the outcome of the events; there is depth in discussing the various factors involved in propelling the action; there is vitality in the descriptions and rhythms. Feelings are intertwined with imagery in a profound and dynamic way. One cannot remain impassive or detached from the scenes so described; instead one is filled with energy, enthusiasm and inspiration.
5. Kanuni nyingine muhimu sana inayojitokeza kutokana na Vita vya Uhud ni asili ya kivitendo ya mfumo wa maisha wa Mwenyezi Mungu. Ili mfumo wa Mwenyezi Mungu uweze kuanzishwa, ni lazima utekelezwe kwa vitendo katika jamii. Si mkusanyiko wa kanuni zisizo na msingi wa kimwili wala mawaidha yasiyo na maana maalum. Ni njia ya maisha ya vitendo, inayoonekana na yenye uhalisia. Njia bora ya kuonyesha ukweli huu ni mtazamo wa Mwenyezi Mungu kuhusu shūrā, yaani mashauriano ya pamoja ya umma.
5. Another highly important principle which emerges from the Battle of Uĥud is the realistic nature of the Divine way of life. For the Divine system to be established, it has to be actually implemented in society. It is not a mere collection of abstract principles or vague exhortations. It is a practical, tangible and realistic way of life. The best way to illustrate this fact is the Divine view of shūrā, or collective public consultation.
Mtume ﷺ angeweza kwa haki kabisa kuwaepusha Jumuiya ya Waislamu na mateso ya uzoefu wao wa serikali ya kushauriana; walikuwa bado jamii changa iliyozungukwa na maadui, wa ndani na wa nje. Angeweza kupanga na kuongoza makabiliano hayo kwa kutumia hukumu yake mwenyewe, akiungwa mkono na dalili za ndoto yake. Hakulazimika kuwashauri Masahaba wake wala kukubali matokeo ya ushauri huo. Kwa hakika, hata Masahaba wake walitambua kwamba huenda walimlazimisha kuchukua mwelekeo ambao yeye mwenyewe hakutaka kuuchukua.
The Prophet would have been quite within his rights to spare the Muslim community the travails of their experience with consultative government; they were still a young society surrounded by enemies, both from within and from without. He could have planned and conducted the confrontation according to his own judgement, supported by the premonitions in his dream. He did not have to consult his Companions or to comply with the outcome of that consultation. Indeed, even his Companions realised that they might have forced him into a course of action he did not wish to take.
Hata hivyo, Mtume ﷺ alikubali maoni ya wengi miongoni mwa watu wake. Alifanya hivyo ili wakabiliane na matokeo ya uamuzi wao na wajifunze kubeba wajibu wao. Kwa mtazamo wa Mtume ﷺ, na kulingana na mbinu ya Kiislamu aliyokuwa akiiweka msingi, kutii uamuzi wa pamoja kunatangulia juu ya haja ya kuepuka hasara uwanjani vita au kuepuka machungu ya uzoefu chungu wa shūrā. Kufanya hivyo kungekuwa kuwanyima Waislamu faida ya uzoefu wao na kuwanyima mafunzo na ukomavu watakaoupata kutokana na uzoefu huo.
Nevertheless, the Prophet went ahead and accepted the consensus of his people. This he did, so that they would face the consequences of their judgement and learn how to take responsibility. In the Prophet’s view, and according to the Islamic approach he was establishing, compliance with a collective decision takes precedence over the need to avoid losses on the battlefield or to avert the pains of the bitter experience of shūrā. To do that would be to deny the Muslims the benefit of their experience and deprive them of the lessons and the maturity they would gain from that experience.
Amri ya Mwenyezi Mungu ya kutafuta shauri na kufuata matokeo yake ilipokelewa na Muhammad ﷺ baada ya vita kama uthibitisho wa kanuni yenyewe. Hii ilikuwa njia yenye ufanisi zaidi na yenye kina zaidi ya kuimarisha kanuni hiyo na kufafanua misingi ya mfumo wa maisha ya kimungu.
The Divine instruction to pursue consultation and to comply with its outcome were received by Muĥammad after the battle as confirmation of the principle itself. This was the most effective and profound way of establishing the principle and of elaborating on the tenets of the Divine way of life.
Uislamu hauchelewesha kuweka kanuni hadi jamii iwe tayari kuitekeleza. Jamii inahitaji kufanya mazoezi ili ijifunze na kujiandaa. Kuwanyima watu faida za uzoefu wao wa kanuni za msingi, kama vile serikali ya mashauriano, ni jambo lenye madhara zaidi kwa maendeleo ya jamii hiyo kuliko matokeo yoyote yanayoweza kutokana na uzoefu huo. Makosa, bila kujali ukubwa au uzito wake, si sababu ya kubatilisha, kuondoa au kusimamisha kanuni au msingi wowote mahususi.
Islam does not defer establishing a principle until the community is ready to implement it. The community needs to practise in order to learn and be prepared. To deny people the benefits of their experience of fundamental principles, such as consultative government, is more detrimental to the development of that society than any outcome that might emerge from that experience. Mistakes, no matter how great or serious, are no justification for the invalidation, withdrawal or suspension of a particular tenet or principle.
Hili lingedumaza tu ukuaji na maendeleo ya jamii, lidhoofishe utaalamu wake na kutishia kuwepo kwake kwote.
This would only stunt the growth and development of the community, emasculate its expertise and threaten its whole existence.
Hivyo basi wasamehe na uwaombee maghfira, na washauriane nao katika mambo ya umma. (Aya ya 159)
This is the meaning conveyed by the Qur’ānic statement: “Therefore pardon them and pray for them to be forgiven, and consult them in the conduct of public affairs.” (Verse 159)
Mfano wa vitendo vya mtume huu pia unaonekana wazi sana katika mwenendo wake. Hakukubali kurudi tena kwenye shauri kwa ajili ya kushauriana, akionyesha kwamba kufanya hivyo kungekuwa ishara ya kutokuwa na msimamo thabiti. Jambo hilo lingeharibu kabisa mchakato wenyewe. Kwa kuzingatia hilo, alitoa tamko hilo la kihistoria kwamba "hapaswi nabii yeyote kuvua silaha zake za vita hadi Mungu aamue jambo hilo". Kisha ikaja amri ya Qur'ani: "Utakapokuwa umeamua jambo, mtegemee Mungu." (Aya ya 159) Hivyo, kitendo na amri vinakutana kwa upatanifu kamili.
The practicalities of this approach can also be seen very clearly in the Prophet’s behaviour. He refused to take the matter for consultation a second time indicating that it would be a sign of indecisiveness to do so. It would totally undermine the very process itself. In this respect he made that historic declaration that “no prophet should lay down his battle dress until God decides the issue”. Then came the Qur’ānic instruction: “When you have resolved about a course of action, put your trust in God.” (Verse 159) Thus, the action and the instruction come together in perfect harmony.
6. Mwisho, tunajifunza kutoka katika mapitio ya Qur'ani kuhusu vita vya Uhud kwamba mwenendo wa Mungu ni wa kudumu na thabiti katika maadili na viwango vyake. Watu wanaweza kuelewa vibaya mwenendo wa Kimungu au kupotosha kanuni zake, mafundisho yake na dhana zake, lakini hakuna hili linalopaswa kwa namna yoyote kushusha hadhi au kuthamini kidogo mfumo wenyewe.
6. Finally, we learn from the Qur’ānic review of Uĥud that God’s way of life is constant and consistent in its values and standards. People may misunderstand the Divine way of life or misinterpret its principles, teachings and concepts, but none of this should in any way demean or devalue that system itself.
Iwapo watu wataelewa vibaya mfumo wa Kimungu, wanaambiwa kwamba wamekosea, na iwapo wataacha kanuni na mafundisho yake, wanaonyeshwa kuwa wamepotoka au wamepotea. Uislamu hauvumilii makosa au upotofu wa namna hiyo, bila kujali jinsi watenda makosa wanavyoheshimika, wala haubadilishi asili yake ili kuyakubali au kuyahalalisha makosa au upotofu huo.
If people misunderstand the Divine system, they are told that they have gone wrong and if they deviate from its principles and teachings, they are depicted as mistaken or misguided. Islam does not overlook such mistakes or deviations, no matter how highly regarded the culprits are, and it does not change its nature in order to accommodate or legitimise such errors or deviations.
Tunachojifunza kutokana na hili ni kwamba kumsafisha mtu binafsi hakuhalalishi kupotosha au kuharibu mfumo. Ni faida zaidi kwa jumuiya pana ya Waislamu kuweka maadili na kanuni za mtindo wao wa maisha safi na bila kuguswa, na kuwatambua na kuwatenga wale wanaoyapotosha au kuyafasiri vibaya, bila kujali ni nani. Makosa yao na dhana potofu zao hazipaswi kamwe kuhalalishwa wala kupewa uhalali wowote kwa kubadilisha au kurekebisha maadili na viwango vya mfumo wenyewe. Mwenendo wa namna hiyo ni mbaya zaidi kwa Uislamu kuliko kuwakosoa au kuwalaumu baadhi ya viongozi wa Kiislamu au watu mashuhuri. Mfumo ni mkuu na wa kudumu zaidi kuliko mtu yeyote binafsi.
Historia halisi ya Uislamu si kila kitu ambacho Waislamu wamefanya au kufanikisha maishani mwao, bali ni kila kitu walichokifanya na kukitimiza kikiwa kinaambatana kikamilifu na Uislamu na maadili yake na kanuni zake zilizoimarishwa. Mikengeuko na makosa hayapaswi kuhusishwa na Uislamu wala kuunganishwa nao, bali yanapaswa kuhusishwa na watu binafsi au jamii zilizohusika nayo. "Historia ya Uislamu" na "historia ya Waislamu" si kitu kimoja, hata kwa wale ambao, kwa kila namna, ni Waislamu. "Historia ya Uislamu" inawakilishwa na zama ambazo Uislamu ulitekelezwa kwa kweli na kwa usahihi, pale dhana zake na imani zake, kanuni yake ya maadili, na mtindo wake wa maisha kwa jamii nzima vilipotekelezwa kikweli. Uislamu ni kitovu imara ambacho maisha ya taifa yanazunguka ndani ya muundo ulioainishwa vizuri. Watu wanapojitenga na mfumo huo au kuacha misingi mikuu ya Uislamu, hapo hawana tena uhusiano wowote na Uislamu. Kwa namna hii, Uislamu hauwajibiki kwa mwenendo wao, wala haupaswi kufasiriwa kwa kuzingatia matendo yao.
What we learn from this is that exonerating the individual does not justify distorting or mutilating the system. It is far more advantageous for the universal Muslim community to keep the values and principles of their way of life pure and intact and to identify and isolate those who misconstrue or misinterpret them, no matter who they are. Their mistakes and misconceptions should never be justified or lent any legitimacy by changing or modifying the values and standards of the system itself. Such course of action is far more damaging to Islam than criticising or censuring certain Muslim leaders or prominent figures. The system is greater and more lasting than any individual. The true history of Islam is not everything that Muslims have done or achieved in their life, but it is everything they have done and accomplished in total agreement with Islam and its firmly-established values and principles. The deviations and mistakes should not be attributed to Islam or associated with it, but should be credited to the individuals or societies that were responsible for them. The “history of Islam” and the “history of the Muslims” are not one and the same thing, even those who are, to all intents and purposes, Muslim. The “history of Islam” is represented by eras when Islam was truly and rightly put into practice, when its concepts and beliefs, its code of morality, and its way of life for society as a whole were truly implemented. Islam is the firm centre around which the nation’s life revolves within a well - defined structure. Once people stray away from that framework or abandon the central tenets of Islam, they cease to have anything to do with Islam. In this way, Islam should not be held accountable for their behaviour nor should it be interpreted in the light of their actions.
Kwa kweli, ni hoja gani ya kuendelea kuwahusisha watu au makundi kama hayo na Uislamu, ikiwa wanajitenga na imani na kanuni zake kuu na wanakataa kuzifuata katika maisha yao ya kila siku? Waislamu ni Waislamu kwa sababu wameukubali Uislamu kama mtindo wao wa maisha, si kwa sababu wamebeba majina ya Kiislamu au kwa sababu wanadai kuwa Waislamu.
Indeed, what justification is there to continue to associate such individuals or groups with Islam, if they break away from its central beliefs and principles and refuse to comply with them in their daily lives. Muslims are only Muslims if they adopt Islam as their way of life, and not because they bear Muslim names or because they claim to be Muslim.
Mwenyezi Mungu alikusudia kuwafikishia Umma wa Kiislamu mafunzo haya kwa kuweka wazi makosa yao, na kubainisha udhaifu na upungufu wao. Baada ya hayo, Yeye huwasamehe na kuwaondolea lawama zote, ingawa kwanza aliwapitisha katika uzoefu mgumu na wa kuchosha.
God intended to convey these lessons to the Muslim community by exposing their mistakes and noting their weaknesses and shortcomings. Having done that, He then absolves them and relieves them of all guilt, albeit after having taken them through a harsh and gruelling experience.