Ni kwa rehema ya Mwenyezi Mungu kwamba unawashughulikia kwa upole. Lau ungekuwa mkali na mwenye moyo mgumu, bila shaka wangekuacha na kukukimbia. Basi wasamehe, uombe msamaha wao, na shauriana nao katika mambo ya umma.

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.

Unapokuwa umeamua kuhusu jambo fulani, mtegemee Mwenyezi Mungu. Hakika Mwenyezi Mungu huwapenda wanaomtegemea. (Aya ya 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)

Katika mwendelezo wa tafsiri ya sura kuhusu Vita vya Uhud na mitazamo ya jumuiya ya Waislamu na makundi mengine kuhusu jinsi matukio yalivyokuwa yakiendelea kabla na wakati wa vita hivyo, kuna aya chache zinazoeleza sifa tukufu za Muhammad, Mtume wa Mungu ﷺ, na umuhimu wa hadhi yake kama Nabii kwa maisha ya jumuiya ya Waislamu. Hili linaonyesha sehemu kubwa ya neema ambayo Mungu amewajaalia jumuiya ya Waislamu. Ingawa haiba ya Mtume ﷺ ndiyo mada inayojulikana katika aya zinazofuata, baadhi ya mistari pia inaeleza mbinu ya Kiislamu katika kupanga jumuiya ya Waislamu, msingi wa upangaji huo, pamoja na baadhi ya misingi ya msingi ya falsafa ya Kiislamu na umuhimu wake kwa maisha ya binadamu kwa ujumla.

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.

Tunaweza kuthamini kipengele kikubwa cha neema ya Mungu kinachowakilishwa na viwango vya juu vya maadili vya Mtume ﷺ na tabia zake njema. Alikuwa na tabia ya upole, laini, ya kusamehe na yenye huruma, iliyowavutia watu na kuanzisha uhusiano halisi miongoni mwao. Pia katika kifungu hiki kifupi tunapata kanuni ya msingi inayoongoza maisha ya jamii ya Kiislamu, yaani serikali ya kushauriana. Tuna hapa amri wazi ya kutekeleza kanuni hii ya kushauriana. Inafaa kuzingatiwa kwamba amri hii inatolewa wakati ambapo kushauriana kulionekana kuleta matokeo machungu. Pamoja na kanuni ya serikali ya kushauriana ipo kanuni ya azma thabiti, ya kutekeleza bila kusita chochote kilichoamuliwa baada ya kushauriana. Kwa kanuni hizi mbili imeongezwa thamani muhimu kuliko zote, ya kumtegemea Mungu. Kuna ukamilishano wa wazi kifikra, kiutendaji na kimpangilio unaotolewa na kanuni hizi tatu. Zaidi ya hayo, kiini cha mapenzi ya Mungu na kadari kinafafanuliwa hapa. Mambo yote huanzia kwake na kurejea kwake. Mapenzi yake ndiyo ya juu kabisa katika kuendesha matukio na kuamua matokeo. Kifungu hiki pia kinaonya dhidi ya usaliti na tamaa, na kinatofautisha kati ya wale wanaofuata yanayompendeza Mungu na wale wanaopata ghadhabu yake. Hili linatoa kipimo cha kutathmini faida na hasara. Kifungu kinamalizia kwa kusisitiza neema kubwa ambayo Mungu ameijaalia umma huu kwa njia ya ujumbe uliofikishwa na Mtume ﷺ. Ukilinganisha na neema hii, kila kitu kingine kinaonekana kidogo sana, na mateso yote yanaweza kuvumilika kwa urahisi.

Hapa tunaona agizo la kipekee: "Shauriana nao katika mambo ya kiutawala." Kanuni hii, ambayo ni msingi wa mfumo wa utawala wa Kiislamu, imethibitishwa hapa, hata pale ambapo Muhammad ﷺ mwenyewe, Mtume wa Mungu, ndiye anayeendesha mambo ya umma. Hii ni, basi, kauli madhubuti inayoacha jamii ya Waislamu bila shaka yoyote kwamba shauriano ni kiini cha utawala wa Kiislamu. Bila hilo, hakuna mfumo wowote ulio wa Kiislamu kikweli. Namna shauriano hili linavyochukua sura, na jinsi kanuni hii inavyotekelezwa, ni mambo yanayoweza kubadilishwa kulingana na hali zilizopo katika jamii yoyote ya Kiislamu. Aina zozote za taratibu na mbinu zinazohakikisha kwamba shauriano linafanyika kwa dhati, si kwa juu juu tu, zinakubalika katika Uislamu.

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.

Amri yenye uamuzi, “shauriana nao katika mambo ya umma,” hutolewa na Mungu kwa Mtume ﷺ wakati ambapo kushauriana kulionekana kuzaa matokeo machungu. Kwa mujibu wa mwonekano wa mambo, ilikuwa kutokana na kushauriana ndipo mifarakano iliingia miongoni mwa Waislamu wakati wa matukio yaliyotangulia Vita vya Uhud. Kwa kukumbusha, kundi moja lilitaka Waislamu wabaki Madina, ambako wangeweza kwa urahisi kuzuia mashambulizi yoyote ya adui. Kundi jingine lilitaka kupigana na makafiri nje ya mji. Mifarakano iliyotokana na hilo ilidhihirika wazi pale `Abdullāh ibn Ubayy ibn Salūl alipojitoa na si chini ya theluthi moja ya jeshi, wakati adui alikuwa akigonga malango ya Madina. Zaidi ya hayo, mpango uliopitishwa kwa ajili ya ulinzi wa Madina haukuonekana kuwa wenye busara zaidi kwa mtazamo wa kijeshi. Ulipingana na yale yaliyojifunzwa kutokana na uzoefu wa zamani. Hata hivyo, Waislamu walipitisha mkakati kinyume chake katika vita vilivyofuata, wakabaki Madina na kuchimba handaki kuuzunguka. Hivyo walionyesha kwamba walinufaika na funzo la Uhud.

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.

Ili kueleza maana ya kumtegemea Mwenyezi Mungu, sura hii inasema wazi kwamba nguvu inayoamua ushindi au kushindwa ni ya Mwenyezi Mungu. Ni kutoka kwake ndiko msaada unapaswa kutafutwa, na kwa msaada wake kushindwa kunaepukwa. Waumini wanapokwisha kujiandaa na kukusanya nguvu zote wanazoweza, hugeukia Mwenyezi Mungu kuomba msaada, wanamtegemea kikamilifu, na kutambua kwamba hawana mamlaka yoyote katika kuamua matokeo. Ni mapenzi ya Mwenyezi Mungu yanayoamua matokeo: "Mkiwa mnasaidiwa na Mwenyezi Mungu, hakuna wa kuwashinda; na akikutelekezeni, ni nani atakayekusaidieni baada yake? Na kwa Mwenyezi Mungu tu waumini wamtegemee." (Aya ya 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)

Dhana ya Kiislamu kuhusu maisha inaonyesha usawa kamili kati ya kuthibitisha kwamba mapenzi ya Mungu ni kamili katika kuumba matukio yote, na kwamba yanatekelezwa kupitia matendo ya binadamu mwenyewe. Sheria ya kiungu ya maumbile huweka uhusiano wa sababu na matokeo katika mambo yote, lakini sababu hazianzishi matokeo. Nguvu inayofanya kazi ni ya Mungu, Ambaye huamua matokeo kwa msingi wa sababu kulingana na mapenzi Yake. Kisha Yeye humtaka binadamu afanye kazi kwa bidii, atekeleze wajibu wake, na kutimiza majukumu yake. Ni kulingana na kiwango ambacho binadamu anatekeleza wajibu wake ndipo Mungu huamua matokeo.

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.

Hii inamaanisha kwamba matokeo na madhara daima yatategemea mapenzi ya Mungu, kwa sababu Yeye peke yake ndiye anayeyaleta kuwepo wakati wowote na kwa namna yoyote apendavyo. Hivyo basi, kunapatikana uwiano kati ya dhana ya msingi ya Muislamu na matendo yake. Hufanya kazi kwa bidii yake yote, na anajua kwamba matokeo ya matendo yake yanategemea mapenzi ya Mungu. Kwake, hakuna lazima katika uhusiano wa sababu na matokeo, kwa sababu hadai kwamba chochote Mungu anachokifanya ni lazima.

Katika muktadha wa tamaa ya kutaka kupata sehemu ya ngawira za vita, ambayo ndiyo sababu ya moja kwa moja ya kushindwa huko Uhud, na uovu wa uaminifu kwa ujumla, sura hii inasisitiza maadili sahihi ambayo umakini wa muumini lazima uelekezwe kwake: "Je, yule anayefuatilia radhi za Mwenyezi Mungu anaweza kulinganishwa na yule aliyejipatia ghadhabu za Mwenyezi Mungu na ambaye makazi yake ni Jahannamu? Ni mwisho mbaya kabisa." (Aya ya 162)

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)

Bila shaka, radhi ya Mungu ndiyo tuzo inayostahili kutamaniwa, na kuipata au kutoipata ndiko kunakoamua kama juhudi za mtu zina faida au zinaishia kwenye hasara kubwa. Pengo ni kubwa kati ya yule anayefuatilia radhi ya Mungu mpaka aipate, na yule anayeishia kupata ghadhabu ya Mungu, jambo linalompeleka motoni. Hao wawili wana nafasi tofauti sana mbele ya Mungu: "Wana daraja tofauti mbele ya Mungu." (Aya ya 163) Kila mmoja anapata nafasi yake kwa matendo yake mwenyewe, maana yake hakuna upendeleo wala dhuluma: "Mungu anaona yote wanayoyatenda." (Aya ya 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)

Sehemu hii ya sura inahitimishwa kwa kurejea kwenye haiba ya Mjumbe wa Mwenyezi Mungu, ujumbe wake, na ukweli kwamba hilo ni neema kubwa aliyowapa Mwenyezi Mungu waumini: "Hakika Mwenyezi Mungu amewafanyia wema waumini alipowatumia Mtume miongoni mwao, awasomee Aya zake, na awatakase, na awafundishe Kitabu na hekima, ilhali kabla ya hapo walikuwa katika upotevu ulio dhahiri." (Aya ya 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)

Jukumu la Mtume ni pia "kuwatakasa". Utakaso huu unagusa nyoyo zao, unaathiri nyumba zao, heshima yao na ibada zao, na unabainisha maisha yao, jamii yao na mifumo yao ya kijamii. Anawasafisha na kila athari ya ushirikina, ibada ya masanamu na khurafa, pamoja na kila kinachohusiana navyo, miongoni mwa desturi, tabia na mila ambazo hazistahili binadamu. Hivyo maisha ya mwanadamu yanatakaswa na kila athari ya ujinga na madhara yake katika maadili, kanuni na mila za kijamii.

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.

Kila jamii ya kijahili, ikiwemo Waarabu wa wakati huo, ilikuwa na maovu yake. Maovu haya yalifafanuliwa na Ja`far ibn Abī Ţālib, binamu wa Mtume ﷺ, alipozungumza na Negus, mtawala wa Abyssinia. Kundi la Waislamu lilikuwa limetafuta hifadhi Abyssinia, lakini Quraysh walituma ujumbe ambao uliomba mtawala wake awarudishe. Aliwaita Waislamu wakimbizi ili waeleze kesi yao. Msemaji wao, Ja`far, alitoa kauli yake kwa maneno yafuatayo:

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:

“Sisi tulikuwa watu wajinga waliokuwa tukiabudu masanamu, tukila mizoga, tukifanya kila aina ya uchafu mkubwa, tukikata uhusiano na jamaa zetu, tukiwatendea vibaya majirani zetu, na wenye nguvu miongoni mwetu wakinyang'anya haki za wanyonge. Tuliendelea katika hali hii hadi Mungu alipotuletea Mtume miongoni mwetu sisi wenyewe, aliyejulikana kwetu kwa hadhi yake njema ya ukoo, na ukweli, uaminifu na uadilifu wake. Aliwaita tumwabudu Mungu peke yake, tusimshirikishe na chochote, na tuache yale sisi na baba zetu tuliyokuwa tukiabudu pamoja naye, yaani mawe na sanamu. Ametuamuru tuseme ukweli katika maneno yetu, tuwe waaminifu, tuwatendee wema jamaa zetu na majirani, na tujiepushe na dhambi na na kuuana. Ametukataza kila aina ya uchafu, uongo wa kiapo, kula mali ya mayatima, na kuwashtaki wanawake safi kwa uzinzi. Ametuamuru tumwabudu Mungu peke yake, tusimshirikishe naye yeyote, tutekeleze Sala zetu, kutoa sadaka [zakāt], na kufunga.” Jambo jingine la mila mbovu zilizoenea Uarabuni wa kijahiliya linaelezwa na ‘Ā’ishah, mke wa Mtume, anapotoa maelezo haya kuhusu mahusiano baina ya jinsia. Simulizi hili limo katika Şaĥīh ya Al-Bukhārī, mkusanyiko wenye uhakika zaidi wa hadīth za Mtume ﷺ: “Kulikuwa na aina nne za mahusiano baina ya wanaume na wanawake zama za ujinga. Mojawapo ilikuwa sawa na mahusiano ya ndoa ya leo: mwanamume angeweza kumposa binti wa mwanamume mwingine au msichana mwingine aliye chini ya uangalizi wake. Angempa mahari kisha amwoe. Aina ya pili ilikuwa kwamba mwanamume alimwambia mkewe baada ya kumaliza hedhi yake: ‘Nenda kwa fulani ... [akimtaja mwanamume fulani] ukapate mimba kutoka kwake.’ Yeye mwenyewe angeacha kufanya tendo la ndoa naye hadi awe mjamzito wazi kutoka kwa yule mwanamume aliyemtaja. Mume angeweza kulala naye tena ikiwa angependa, pale mke atakapokuwa mzito kwa mimba. Alifanya hivyo kwa sababu ya kutamani kupata mwana wa damu bora zaidi.” Aina ya tatu ni kwamba kundi la wanaume, chini ya kumi, walikuwa wakishiriki mwanamke mmoja, kila mmoja wao akilala naye. Akipata mimba na kujifungua mtoto, alituma ujumbe kuwaomba wakutane naye siku chache baada ya kujifungua. Hakuna hata mmoja wao aliyeweza kujiepusha na mkutano huo. Angewaambia: ‘Mnajua yaliyopita kati yetu. Sasa nimejifungua mtoto, mtoto huyu ni wa ....’ Alimchagua yeyote aliyemtaka kuwa baba. Yule mtu hakuweza kukataa kumtambua mtoto huyo. Aina ya nne ilikuwa ya ukahaba. Mwanamke yeyote anaweza kushirikiana na idadi yoyote ya wanaume, ambaye hakumkatalia mtu yeyote aliyekuja kwake. Makahaba walikuwa wakiweka bendera fulani mlangoni mwao, kuashiria kwamba wanamkaribisha mwanaume yeyote. Ikiwa kahaba kama huyo alijifungua mtoto, walikusanya pesa kwa ajili yake na kumwita mtaalamu wa kutambua sura ili kubaini baba wa mtoto huyo. Mtoto huyo alipewa jina la yule mwanaume aliyekataa kumkana. Hali hii ya kudharauliwa na kuchukiza haihitaji maelezo. Inatosha kufikiria mwanaume akimtuma mke wake kwa mwanaume mwingine ili apate ujauzito kutoka kwake, sawa na jinsi anavyompeleka ngamia wake wa kike, farasi wake au mnyama mwingine kwa ajili ya kuzaliana. Inatosha kufikiria kundi la wanaume, chini ya kumi, wakilala na mwanamke mmoja kisha wakamruhusu amchague mmoja wao kuwa baba wa mtoto wake. Kuhusu ukahaba, ni jambo lilelile kila mahali. Katika kisa hiki mahususi, hata hivyo, mtoto wa kahaba hupewa jina la mzinzi fulani. Yeye haoni aibu katika hili wala hamkatai mtoto. Lau isingekuwa Uislamu na kanuni zake za kutakasa, Waarabu wangeendelea kuishi katika hali hiyo ya uchafu.

Mifumo yote inayotegemea kutokumjua Mungu ina maovu yake na desturi zake potovu.

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

Labda jambo maarufu zaidi kati ya hayo katika Arabia ya kabla ya Uislamu lilikuwa ibada ya masanamu, kama alivyoeleza Nadwī:

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

Imani ya Utoaji wa Mungu Mwenye Mamlaka Juu ya Yote ilikuwa imedhoofika sana miongoni mwao (Waarabu wa zama za kabla ya Uislamu). Ilibaki kwa wachache tu, huku dini ya sehemu kubwa ya watu wao ikiwa ibada ya masanamu iliyopitiliza. Masanamu ambayo awali yalianzishwa ili kuwa njia za ibada yalikuwa yamepandishwa hadhi hadi kufikia kiwango cha uungu. Bado walitoa heshima kwa Mungu mmoja asiyefungamana na chochote, lakini kwa maneno tu; mioyoni mwao mlikuwa na miungu mingi iliyoketi kiti cha enzi, ambayo walitafuta kuipatanisha ili wapate radhi zao, na kuepusha ghadhabu zao.

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.

Kila kabila, kila mji na kila kijiji kilikuwa na mungu wake. Al-Kalbī ameeleza kwamba kila nyumba huko Makkah ilikuwa na sanamu yake. Mkazi wa Makkah alipoanza safari, kitendo chake cha mwisho nyumbani kilikuwa ni kuomba baraka za mungu wa familia, na jambo la kwanza alilofanya aliporudi ni kumheshimu mungu huyo.

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.

Watu walikuwa wakishindana wao kwa wao katika kukusanya masanamu na kujenga mahekalu kwa ajili yake. Wale ambao hawakuweza kumudu hayo wawili walipanda jiwe la mawe mbele ya Al-Ka'bah na kufanya ibada ya kuizunguka.

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.

"Na kuwafundisha kitabu na hekima." Wale waliokusudiwa na aya hii walikuwa hawajui kusoma na kuandika kwa kila maana ya neno. Sio tu kwamba hawakusoma wala kuandika, bali ujinga wao ulikuwa wa kiakili pia. Kwa viwango vya kimataifa vya elimu, walikuwa nyuma katika kila nyanja. Mambo yaliyowashughulisha hayakuwa ya aina iliyohimiza au kuongeza elimu. Walipopokea ujumbe huu, walipitia mabadiliko makubwa yaliyowafanya waueneze kwa ulimwengu wote. Ujumbe huo uliwapa hekima kubwa. Wakawa wabebaji wa bendera ya falsafa ya kiakili na kijamii iliyokusudiwa kuiokoa binadamu kutoka kwenye kina cha ujinga ambamo ulikuwa umezama. Fundisho hilo hilo liko karibu kutekeleza tena nafasi yake, Mungu akipenda, kuiokoa tena binadamu kutoka kwenye ujinga wa leo, ujinga unaoshiriki na aina zake za zamani sifa zilezile za kimaadili na kijamii, kwani unaweka malengo na madhumuni yaleyale kwa maisha ya binadamu, licha ya maendeleo makubwa ya kisayansi na kiviwanda na ustawi ulioletwa na maendeleo hayo.

“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.

"Ingawa kabla ya hilo walikuwa hakika katika upotevu wa wazi." Walikuwa hakika katika upotevu katika mambo ya dhana na imani, malengo na madhumuni, tabia na desturi, mifumo na viwango, pamoja na maadili ya kimaadili na kijamii. Waarabu, waliosemeshwa kwa mara ya kwanza na aya hii, bila shaka walikumbuka maisha yao yalivyokuwa na walithamini kikamilifu mabadiliko makubwa yaliyoletwa na Uislamu. Walitambua kwamba bila Uislamu wasingefikia kamwe viwango vya juu ambavyo Uislamu uliwainua hadi. Mabadiliko kama haya ni ya kipekee kabisa katika historia ya binadamu. Walitambua kwamba ni kupitia Uislamu ndipo walipohama moja kwa moja kutoka hatua ya kikabila, pamoja na mambo yake yote ya kawaida na fikra finyu, na kuwa si tu taifa kwa maana kamili ya neno hilo, bali taifa la kuongoza binadamu na kuweka kwao malengo yao bora na mifumo yao.

“Whereas before that they were surely in plain error.” They were certainly in error with regard to concepts and beliefs, goals and objectives, habits and practices, systems and standards, as well as moral and social values. The Arabs, addressed for the first time by this verse, undoubtedly remembered what their lives were like and fully appreciated the total transformation brought about by Islam. They recognised that without Islam they would never have attained the high standards to which Islam elevated them. Such a transformation is totally unique in human history. They recognised that it was through Islam that they moved directly from the tribal stage, with all its petty concerns and narrow-mindedness, to become not merely a nation in the fullest sense of the word, but a nation to lead humanity and to set for it its ideals and systems.