في اليوم الذي قدّم فيه الإسلام للبشرية مفهومًا جديدًا للقيم والمعايير، وبيّن الطريق إلى تعلّم هذه القيم والمعايير، قدّم لها أيضًا مفهومًا جديدًا للعلاقات الإنسانية. جاء الإسلام ليُعيد الإنسان إلى ربّه، وليجعل هداية الله وحدها المصدر الذي تُستمد منه القيم والمعايير، فهو الرازق والمُوجِد. ولا بدّ أن تقوم جميع العلاقات على أساس الصلة به سبحانه، إذ وُجدنا بمشيئته، وإليه سنعود.

The day Islam gave a new concept of values and standards to mankind and showed the way to learn these values and standards, it also provided it with a new concept of human relationships. Islam came to return man to his Sustainer and to make His guidance the only source from which values and standards are to be obtained, as He is the Provider and Originator. All relationships ought to be based through Him, as we came into being through His will and shall return to Him.

جاء الإسلام ليُقيم علاقةً واحدةً فقط تربط الناس ببعضهم في نظر الله، فإذا تأسست هذه العلاقة تأسيسًا راسخًا، زالت جميعُ العلاقات الأخرى القائمة على الدم أو على اعتبارات أخرى.

Islam came to establish only one relationship which binds men together in the sight of God, and if this relationship is firmly established, then all other relationships based on blood or other considerations become eliminated.

لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ

"You will not find the people who believe in God and the Hereafter taking as allies the enemies of God and His Prophet, whether they be their fathers or sons or brothers or fellow tribesmen." (58-22)

في الدنيا حزبٌ واحدٌ لله، وسائرُ الأحزابِ أحزابُ الشيطانِ والتمرُّد.

In the world there is only one party of God; all others are parties of Satan and rebellion.

الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ، وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ

"Those who believe fight in the cause of God, and those who disbelieve fight in the cause of rebellion.

{فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ ۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا} (٤:٧٦)

Then fight the allies of Satan; indeed, Satan's strategy is weak." (3:78)

لا يوجد إلا طريق واحد يوصل إلى الله، وجميع الطرق الأخرى لا تؤدي إليه.

There is only one way to reach God; all other ways do not lead to Him.

﴿وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ﴾ (6: 153)

"This is My straight path. Then follow it, and do not follow other ways which will scatter you from His path." (6: 1 53)

للحياة الإنسانية نظامٌ حقٌّ واحد، وهو الإسلام، وكلُّ ما عداه من الأنظمة فهو جاهلية.

For human life, there is only one true system, and that is Islam; all other systems are Jahiliyyah.

أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ ﴿٥٠﴾

"Do they want a judgement of the Days of Ignorance? Yet who is better in judgement than God, for a people having sure faith? (5: 50)

لَا يَنْبَغِي أَنْ يُتَّبَعَ إِلَّا قَانُونٌ وَاحِدٌ، وَهُوَ الشَّرِيعَةُ الَّتِي مِنَ اللهِ، وَكُلُّ مَا سِوَى ذَلِكَ فَمَا هُوَ إِلَّا عَاطِفِيَّةٌ مَحْضَةٌ وَتَهَوُّرٌ وَاندفاعٌ.

There is only one law which ought to be followed, and that is the Shari'ah from God; anything else is mere emotionalism and impulsiveness.

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ

"We have set you on a way ordained (by God); then follow it, and do not follow the desires of those who have no knowledge." (45:18)

الحقُّ واحدٌ لا يتجزّأ، وكلُّ ما خالفه فهو باطل.

The truth is one and indivisible; anything different from it is error.

فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ ۖ فَأَنَّىٰ تُصْرَفُونَ

"Is anything left besides error, beyond the truth? Then to which do you go?" (10:32)

لا يوجد على وجه الأرض سوى مكانٍ واحد يمكن أن يُسمّى دارَ الإسلام، وهو المكان الذي تقوم فيه الدولة الإسلامية، ويكون فيه الشرع هو المرجع، وتُراعى فيه حدود الله، ويدير فيه جميعُ المسلمين شؤون الدولة بالتشاور فيما بينهم. أما بقية العالم فهو دارُ الحرب. ولا يمكن أن تكون للمسلم سوى علاقتين محتملتين بدارِ الحرب:

There is only one place on earth which can be called the home of Islam (Dar-ul-Islam), and it is that place where the Islamic state is established and the Shari'ah is the authority and God's limits are observed, and where all the Muslims administer the affairs of the state with mutual consultation. The rest of the world is the home of hostility (Dar-ul-Harb). A Muslim can have only two possible relations with Dar-ul- Harb:

السلم بعهدٍ أو الحرب. لا تُعدّ الدولة التي بينها وبين المسلمين معاهدة دارَ الإسلام.

peace with a contractual agreement, or war. A country with which there is a treaty will not be considered the home of Islam.

إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُم مِّن وَلَايَتِهِم مِّن شَيْءٍ حَتَّىٰ يُهَاجِرُوا ۚ وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ وَالَّذِينَ آمَنُوا مِن بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنكُمْ ۚ

"Those who believed, and migrated, and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other. As to those who believed but did not emigrate, you have no responsibility for their protection until they emigrate; but if they ask your help in religion, it is your duty to help them, except against a people between whom and you there is a treaty; and God sees whatever you do. Those who disbelieve are the allies of each other. If you do not do this, there will be oppression in the earth and a great disturbance. Those who believe, and migrate, and fight in the cause of God, and those who give them refuge and help them, are in truth Believers. For them is forgiveness and generous provision. And those who accept Faith afterwards and migrate and strive along with you, they are of you." (8:72-75)

جاء الإسلام بهذا الهدى الشامل والتعليم الحاسم، جاء ليرفع الإنسان فوق قيود الأرض والتراب، وليحرره من قيود اللحم والدم، وهي أيضاً قيود الأرض والتراب. فليس للمسلم وطنٌ سوى ذلك الجزء من الأرض الذي تُقام فيه شريعة الله، وتُبنى فيه العلاقات الإنسانية على أساس الصلة بالله؛ وليس للمسلم جنسيةٌ سوى عقيدته التي تجعله عضواً في جماعة المسلمين في دار الإسلام؛ وليس للمسلم أقاربُ سوى الذين يشاركونه الإيمان بالله، فتنشأ بذلك رابطةٌ بينه وبين سائر المؤمنين من خلال صلتهم بالله ﷺ.

Islam came with this total guidance and decisive teaching. It came to elevate man above, and release him from, the bonds of the earth and soil, the bonds of flesh and blood-which are also the bonds of the earth and soil. A Muslim has no country except that part of the earth where the Shari'ah of God is established and human relationships are based on the foundation of relationship with God; a Muslim has no nationality except his belief, which makes him a member of the Muslim community in Dar-ul-Islam; a Muslim has no relatives except those who share the belief in God, and thus a bond is established between him and other Believers through their relationship with God.

لا يكون للمسلم علاقةٌ بأمّه وأبيه وأخيه وزوجته وسائر أفراد أسرته إلا من خلال علاقته بالخالق، ثم يرتبطون به أيضًا بصلة الدم.

A Muslim has no relationship with his mother, father, brother, wife and other family members except through their relationship with the Creator, and then they are also joined through blood.

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا ۝ (النساء: ١)

"O mankind, remain conscious of your Sustainer, Who created you from one soul and created from its mate, and from the two of them scattered a great many men and women. Remain conscious of God, from Whose authority you make demands, and reverence the wombs (from which you were born). (4:1)

ومع ذلك، فإن العلاقة الإلهية لا تمنع المسلم من معاملة والديه باللطف والمراعاة رغم اختلاف العقيدة، ما داما لا ينضمان إلى صفوف أعداء الإسلام. أما إذا أعلنا صراحةً تحالفهما مع أعداء الإسلام، فإن جميع الصلات الأبوية للمسلم تنقطع، ولا يكون ملزَماً بالإحسان إليهما والمراعاة لهما. وقد قدّم عبد الله بن عبد الله بن أُبيّ مثالاً مشرقاً في هذا الشأن.

However, Divine relationship does not prohibit a Muslim from treating his parents with kindness and consideration in spite of differences of belief, as long as they do not join the front lines of the enemies of Islam. However, if they openly declare their alliance with the enemies of Islam, then all the filial relationships of a Muslim are cut off and he is not bound to be kind and considerate to them. Abdullah, son of Abdullah bin Ubayy, has presented us with a bright example in this respect.

روى ابنُ جرير، عن ابنِ زيد، أنّ النبيَّ ﷺ دعا عبدَ الله بنَ عبدِ الله بنِ أُبيّ، فقال: «أتدري ما قال أبوك؟» قال عبدُ الله: بأبي أنتَ وأمّي يا رسولَ الله، ما قال أبي؟ قال: «قال: إذا رجعنا إلى المدينة ليُخرجنّ الأعزُّ منها الأذلَّ». فقال عبدُ الله: يا رسولَ الله، واللهِ لقد صدق، أنتَ والله الأعزُّ وهو الأذلّ. يا رسولَ الله، إنّ أهلَ المدينة ليعلمون ما كان فيهم رجلٌ أبرَّ بوالده منّي، ولقد عرفتْ أهلُ المدينة أنّي من أبرّهم بوالدي قبل أن يأتيَهم رسولُ الله ﷺ.

Ibn Jarir, on the authority of Ibn Ziad, has reported that the Prophet called Abdullah, son of Abdullah bin Ubayy, and said, "Do you know what your father said?" Abdullah asked. "May my parents be a ransom for you; what did my father say?" The prophet replied, "He said, 'If we return to Medina (from the battle), the one with honor will throw out the one who is despised." Abdullah then said, "O Messenger of God, by God, he told the truth. You are the one with honor and he is the one who is despised. O Messenger of God, the people of Medina know that before you came to Medina, no one was more obedient to his father than I was.

لیکن اب اگر اللہ اور اس کے رسول کی رضا یہی ہے کہ میں اس کا سر قلم کر دوں تو میں ایسا ہی کروں گا۔" نبی ﷺ نے فرمایا: "نہیں۔" جب مسلمان مدینہ واپس لوٹے تو عبداللہ مدینہ کے دروازے کے سامنے کھڑے ہو گئے، ان کی تلوار ان کے والد کے سر کے اوپر سونتی ہوئی تھی، اور وہ ان سے کہہ رہے تھے: "کیا تم نے یہ نہیں کہا تھا کہ اگر ہم مدینہ واپس جائیں تو عزت والا ذلیل کو وہاں سے نکال دے گا؟ خدا کی قسم! اب تم جان لو گے کہ عزت کس کی ہے، تمہاری یا اللہ کے رسول ﷺ کی! خدا کی قسم! جب تک اللہ اور اس کا رسول ﷺ اجازت نہ دیں، تم مدینہ میں داخل نہیں ہو سکتے، اور میری طرف سے تمہیں کوئی پناہ نہیں ملے گی!" ابن ابی بلند آواز سے پکارا اور دو بار کہا: "اے خزرج کے لوگو! دیکھو میرا بیٹا مجھے میرے گھر میں داخل ہونے سے روک رہا ہے!" لیکن اس کا بیٹا عبداللہ بار بار یہی کہتا رہا کہ جب تک نبی ﷺ اجازت نہ دیں وہ اسے مدینہ میں داخل نہیں ہونے دے گا۔ اس شور کو سن کر کچھ لوگ جمع ہو گئے اور عبداللہ سے منت سماجت کرنے لگے، مگر وہ اپنی بات پر قائم رہے۔ کچھ لوگ نبی ﷺ کے پاس گئے اور یہ واقعہ آپ ﷺ کو بتایا۔ آپ ﷺ نے فرمایا: "عبداللہ سے کہو کہ اپنے والد کو داخل ہونے دے۔" جب عبداللہ کو یہ پیغام ملا تو انہوں نے اپنے والد سے کہا: "چونکہ نبی ﷺ نے اجازت دے دی ہے، اب تم داخل ہو سکتے ہو۔" جب ایمان کا رشتہ قائم ہو جائے، خواہ خونی رشتہ ہو یا نہ ہو، تو اہلِ ایمان آپس میں بھائی بھائی بن جاتے ہیں۔ اللہ تعالیٰ فرماتا ہے: { إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ } "بے شک مومن آپس میں بھائی بھائی ہیں"، اور یہ آیت ایک حد بندی بھی ہے اور ایک حکم بھی۔ وہ یہ بھی فرماتا ہے:

But now, if it is the pleasure of God and His Prophet that I cut off his head, then I shall do so." The Prophet replied, "No". When the Muslims returned to Medina, Abdullah stood in front of the gate with his sword drawn over his father's head, telling him, "Did you say that if we return to Medina then the one with honor will throw out the one who is despised? By God, now you will know whether you have honor, or God's Messenger! By God, until God and His Messenger give permission, you cannot enter Medina, nor will you have refuge from me!" Ibn Ubayy cried aloud and said twice, "People of Khazraj, see how my son is preventing me from entering my home!" But his son Abdullah kept repeating that unless the Prophet gave permission he would not let him enter Medina. Hearing this noise, some people gathered around and started pleading with Abdullah, but he stood his ground. Some people went to the Prophet and reported this incident. He told them, "Tell Abdullah to let his father enter". When Abdullah got this message, he then told his father, "Since the Prophet had given permission, you can enter now." When the relationship of the belief is established, whether there by any relationship of blood or not, the Believers become like brothers. God Most High says, "Indeed, the Believers are brothers," which is a limitation as well as a prescription. He also says:

إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ

"Those who believed, and migrated, and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other." (8:72)

الحِمَايةُ المَذكورةُ في هذهِ الآيةِ لا تَقتصرُ على جيلٍ واحدٍ، بل تَشملُ الأجيالَ القادمةَ أيضًا، فتَربطُ الأجيالَ القادمةَ بالجيلِ السابقِ في رابطةٍ مُقدَّسةٍ أبديَّةٍ مِنَ المَحبَّةِ والوَفاءِ والرَّحمةِ.

The protection which is referred to in this verse is not limited to a single generation but encompasses future generations as well, thus linking the future generations with the past generation in a sacred and eternal bond of love, loyalty and kindness.

وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ * وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ

"Those who lived (in Medina) before the Emigrants and believed, love the Emigrants and do not find in their hearts any grudge when thou givest them something, but give them preference over themselves, even though they may be poor. Indeed, the ones who restrain themselves from greed achieve prosperity. Those who came after them (the Emigrants) say; 'Our Lord! Forgive us and our brothers who entered the Faith before us, and leave not in our hearts any grievance against those who believe. Our Lord! You are indeed Most Kind, Most Merciful." (59:9-10)

لقد قصّ الله تعالى في القرآن الكريم قصص الأنبياء السابقين عبرةً وقدوةً للمؤمنين. وفي عصورٍ متعاقبة أوقد أنبياءُ الله شعلةَ الإيمان، وهدَوا المؤمنين.

God Most High has related the stories of earlier Prophets in the Qur'an as an example for the Believers. In various periods the Prophets of God lighted the flame of faith and guided the Believers.

{وَنَادَىٰ نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ * قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ * قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ}

"And Noah called upon his Lord and said, 'O my Lord, surely my son is of my family, and Your promise is true, and You are the Justest of Judges'. He said, "O Noah, he is not of your family, as his conduct is unrighteous; so do not ask of me that of which you have no knowledge. I give you the counsel not to act like the ignorant.' Noah said, O my Lord, I seek refuge with You lest I ask You for that of which I have no knowledge, and unless You forgive me and have mercy on me, I shall be lost". (11:45-47)

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

"And when his Lord tried Abraham with certain commands which he fulfilled, he said, 'I will make you a leader of people'. He said, 'And also those from among my offspring'? He answered, 'My promise does not extend to the evildoers". (1:124)

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ

"And when Abraham said, 'My Lord! Make this a city of peace and feed its people with fruits, such of them as believe in God and the Last Day'. He said, 'And those who reject faith, I will grant them their pleasure for a while, but will eventually drive them to the chastisement of the Fire. What an evil destination!" (2:126)

لَمَّا رَأَى النَّبِيُّ إِبْرَاهِيمُ أَبَاهُ وَقَوْمَهُ مُصِرِّينَ عَلَى ضَلَالِهِمْ، أَعْرَضَ عَنْهُمْ وَقَالَ: ﴿وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَىٰ أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا﴾ [مريم: ٤٨].

When the Prophet Abraham saw his father and his people persistent in their error, he turned away from them and said "I leave you and those upon whom you call besides God. I will only call upon my Sustainer, and hope that my Lord will not disappoint me." (19:48)

في سياق ذكر قصة إبراهيم وقومه، أبرز الله تعالى تلك الجوانب التي تكون قدوةً للمؤمنين.

In relating the story of Abraham and his people, God has highlighted those aspects which are to be an example for the Believers.

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ، إِذْ قَالُوا لِقَوْمِهِمْ: إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ، كَفَرْنَا بِكُمْ، وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ. [الممتحنة: 4]

"Indeed, Abraham and his companions are an example for you, when they told their people, 'We have nothing to do with you and with whatever you worship besides God. We reject them; and now there is perpetual enmity and anger between you and us unless you believe in One God." (60:4)

ولَمَّا رأى أولئك الفتيةُ الشجعانُ، الذين عُرفوا بأصحاب الكهف، هذا الرفضَ نفسَه في أسرتهم وقبيلتهم، تركوهم جميعًا، وهاجروا من بلادهم، وفرّوا إلى ربّهم ليعيشوا عبيدًا له.

When those young and courageous friends who are known as the Companions of the Cave saw this same rejection among their family and tribe, they left them all, migrated from their country, and ran toward their Sustainer so that they could live as His servants.

{إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى ۝ وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَ مِنْ دُونِهِ إِلَٰهًا لَقَدْ قُلْنَا إِذًا شَطَطًا ۝ هَٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۝ وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرْفَقًا}

"They were youths who believed in their Lord, and We advanced them in guidance. We gave strength to hearts, so that they stood up and said, 'Our Lord is the Lord of the heavens and the earth. We shall not call upon any god apart from Him. If we did, we should indeed have said an awful thing. These our people have taken for worship gods other than Him. Why do they not bring a clear proof for what they do? Who can be more wrong than such as invert a falsehood against God? So, when you turn away from them and the things they worship other than God, take refuge in the cave. Your Lord will shower mercies on you and will provide ease and comfort for your affairs"! (18:13-16)

كانت امرأة نوح وامرأة لوط تُفرَّقان عن زوجَيهما لا لشيء إلا لاختلاف عقيدتهما.

The wife of Noah and the wife of Lot were separated from their husbands only because their beliefs were different.

ضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ

"God gives as an example for the unbelievers the wife of Noah and the wife of Lot. They were married to two of Our righteous servants; but they were false to their husbands, and they profited nothing before God on their account, but were told, 'Enter you both into the fire along with those who enter it." (66:10)

ثم هناك نوع آخر من الأمثلة، وهو امرأة فرعون.

Then there is another kind of example in the wife of Pharoah.

وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِن فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ

"And God gives as an example to those who believe the wife of Pharoah. Behold, she said, 'My Lord, build for me in nearness to You a mansion in heaven, and save me from Pharoah and his doings, and save me from those who do wrong." (66:11)

القرآن الكريم يضرب أيضاً أمثلةً لأنواعٍ مختلفةٍ من العلاقات. ففي قصة نوحٍ عليه السلام نجدُ مثالاً للعلاقة الأبوية، وفي قصة إبراهيمَ عليه السلام مثالاً للعلاقة بالابن وبالوطن، وفي قصة أصحاب الكهف مثالاً شاملاً للعلاقة بالأقارب والعشيرة والوطن. وفي قصص نوحٍ ولوطٍ وفرعونَ مثالٌ للعلاقات الزوجية.

The Qur'an also describes examples of different kinds of relationships. In the story of Noah we have an example of the paternal relationship; in the story of Abraham, an example of the son and of the country; in the story of the Companions of the Cave a comprehensive example of relatives, tribe and home country. In the stories of Noah, Lot and Pharoah there is an example of marital relationships.

بعد وصف حياة الأنبياء العظام وعلاقاتهم، ننتقل الآن إلى الأمة الوسطى، أي جماعة المسلمين الأوائل. ونجد في هذه الأمة أمثلة وتجارب مشابهة بأعداد كبيرة. وقد سلكت هذه الأمة الطريق الإلهي الذي اختاره الله للمؤمنين. فحين انقطعت صلة الإيمان المشتركة، أي حين انقطعت أول صلة تربط إنسانًا بآخر، انقسم أفراد الأسرة الواحدة أو القبيلة الواحدة إلى فئات مختلفة. يقول الله تعالى مادحًا المؤمنين:

After a description of the lives of the great Prophets and their relationships, we now turn to the Middle Community, that is, that of the early Muslims. We find similar examples and experiences in this community in great numbers. This community followed the Divine path which God has chosen for the Believers. When the relationship of common belief was broken - in other words, when the very first relationship joining one man with another was broken,-then persons of the same family or tribe were divided into different groups God Most High says in praise of the Believers:

لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

"You will not find any people who believe in God and the Last Day loving those who fight God and His Messenger, even though they be their fathers, or their sons, or their brothers, or their kindred. These are the people on whose hearts God has imprinted faith and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which rivers flow, to dwell therein. God will be well-pleased with them and they with Him. They are the party of God; truly the party of God will prosper.' (58:22)

نَرَى أَنَّ الصِّلَاتِ الدَّمَوِيَّةَ بَيْنَ مُحَمَّدٍ ﷺ وَعَمِّهِ أَبِي لَهَبٍ وَابْنِ عَمِّهِ أَبِي جَهْلٍ قَدِ انْقَطَعَتْ، وَأَنَّ الْمُهَاجِرِينَ مِنْ مَكَّةَ كَانُوا يُقَاتِلُونَ أُسَرَهُمْ وَأَقَارِبَهُمْ وَيَقِفُونَ فِي الصُّفُوفِ الْأُولَى فِي بَدْرٍ، بَيْنَمَا تَوَطَّدَتْ عَلَاقَاتُهُمْ بِالْأَنْصَارِ مِنَ الْمَدِينَةِ عَلَى أَسَاسِ الْإِيمَانِ الْمُشْتَرَكِ. فَصَارُوا كَالْإِخْوَةِ، بَلْ أَكْثَرَ مِنْ أَقَارِبِ الدَّمِ. وَقَدْ أَنْشَأَتْ هَذِهِ الْعَلَاقَةُ أُخُوَّةً جَدِيدَةً لِلْمُسْلِمِينَ شَمِلَتِ الْعَرَبَ وَغَيْرَ الْعَرَبِ، فَكَانَ صُهَيْبٌ مِنَ الرُّومِ، وَبِلَالٌ مِنَ الْحَبَشَةِ، وَسَلْمَانُ مِنَ فَارِسَ، جَمِيعُهُمْ إِخْوَةٌ.

We see that the blood relationships between Muhammad -peace be on him - and his uncle Abu Lahab and his cousin Abu Jahl were broken, and that the Emigrants from Mecca were fighting against their families and relatives and were in the front lines of Badr, while on the other hand their relations with the Helpers of Medina became strengthened on the basis of a common faith. They became like brothers, even more than blood relatives. I his relationship established a new brotherhood of Muslims in which were included Arabs and non-Arabs. Suhaib from Rome and Bilal from Abyssinia and Selman from Persia were all brothers.

لم يكن بينهم أي تعصب قبلي. فقد أُلغي الفخر بالنسب، وأُسكت صوت القومية، وخاطبهم رسول الله ﷺ قائلاً: «دعوها فإنها منتنة»، وقال: «ليس منا من دعا إلى عصبية، وليس منا من قاتل على عصبية، وليس منا من مات على عصبية». وهكذا انتهت هذه العصبية، عصبية النسب؛ وانطفأ هذا الشعار، شعار العرق؛ واضمحل هذا الفخر، فخر القومية؛ وارتفعت روح الإنسان إلى آفاق أعلى، متحررة من أسر اللحم والدم، ومن الفخر بالتراب والوطن. ومنذ ذلك اليوم لم يعد وطن المسلم قطعةً من الأرض، بل صار دار الإسلام، الوطن الذي يحكمه الإيمان ويسود فيه شرع الله، الوطن الذي يلجأ إليه ويدافع عنه، ويستشهد في سبيل توسيعه. وهذه الدار الإسلامية ملاذٌ لكل من يقبل شريعة الإسلام قانوناً للدولة، كما هو حال أهل الذمة. أما كل مكان لا تُطبَّق فيه الشريعة الإسلامية ولا يكون الإسلام فيه هو السائد، فيصبح دار الحرب بالنسبة للمسلم وأهل الذمة على حد سواء. ويبقى المسلم مستعداً للقتال ضده، سواء كان ذلك مسقط رأسه، أو مكاناً يقيم فيه أقاربه، أو مكاناً توجد فيه ممتلكاته أو أي مصالح مادية أخرى.

There was no tribal partisanship among them. The pride of lineage was ended, the voice of nationalism was silenced, and the Messenger of God addressed them: "Get rid of these partisanships; these are foul things", and "He is not one of us who calls toward partisanship, who fights for partisanship, and who dies for partisanship." Thus this partisanship-the partisanship of lineage-ended; and this slogan-the slogan of race-died; and this pride- the pride of nationality- vanished; and man's spirit soared to higher horizons, freed from the bondage of flesh and blood and the pride of soil and country. From that day, the Muslim's country has not been a piece of land, but the homeland of Islam (Dar-ul-Islam) - the homeland where faith rules and the Shari'ah of God holds sway, the homeland in which he took refuge and which he defended, and in trying to extend it, he become martyred. This Islamic homeland is a refuge for any who accepts the Islamic Shari'ah to be the law of the state, as is the case with the Dhimmies. But any place where the Islamic Shari'ah is not enforced and where Islam is not dominant becomes the home of Hostility (Dar-ul-Harb) for both the Muslim and the Dhimmi. A Muslim will remain prepared to fight against it, whether it be his birthplace or a place where his relatives reside or where his property or any other material interests are located.

وهكذا قاتل محمدٌ ﷺ مكةَ، مع أنها مولده، وفيها أقاربه، وكان له ولأصحابه بيوت وأموال فيها تركوها عند هجرتهم؛ ومع ذلك لم تصبح أرضُ مكة دارَ الإسلام له ولأتباعه حتى استسلمت للإسلام وصار الشرعُ نافذًا فيها.

And thus Muhammad - peace be on him - fought against the city of Mecca, although it was his birthplace, and his relatives lived there, and he and his Companions had houses and property there which they had left when they migrated; yet the soil of Mecca did not become Dar-ul-Islam for him and his followers until it surrendered to Islam and the Shari'ah became operative in it.

هذا، وهذا وحده، هو الإسلام. فالإسلام ليس كلماتٍ قليلةً يلفظها اللسان، ولا ميلاداً في بلدٍ يُسمّى إسلامياً، ولا إرثاً يُورَثُ عن أبٍ مسلم.

This, and only this, is Islam. Islam is not a few words pronounced by the tongue, or birth in a country called Islamic, or an inheritance from a Muslim father.

لَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

"No, by your Sustainer, they have not believed until they make you the arbiter of their disputes, and then do not find any grievance against your decision but submit with full submission." (4:65)

إنَّمَا الإسلامُ هو هذا، وإنَّمَا دارُ الإسلامِ هي هذه، لا التُّرابُ، ولا العِرقُ، ولا النَّسَبُ، ولا القَبيلةُ، ولا الأُسرةُ.

Only this is Islam, and only this is Dar-ul-Islam- not the soil, not the race, not the lineage, not the tribe, and not the family.

أَعْتَقَ الإسلامُ البشريةَ جمعاءَ مِن قيودِ الأرضِ لتحلِّقَ نحوَ السماءِ، وأَعتَقَها مِن أغلالِ صِلاتِ الدمِ والنسبِ الجسدي لتسموَ فوقَ الملائكةِ.

Islam freed all humanity from the ties of the earth so that they might soar toward the skies, and freed them from the chains of blood relationships -the biological chains - so that they might rise above the angels.

إنَّ وطنَ المسلمِ الذي يعيشُ فيه ويدافعُ عنه ليس قطعةً من الأرض، وجنسيةَ المسلمِ التي يُعرَفُ بها ليست الجنسيةَ التي تحدِّدُها حكومةٌ، وأسرةَ المسلمِ التي يجدُ فيها الأُنسَ ويدافعُ عنها ليست روابطَ الدمِ، وراية المسلمِ التي يُكرِمُها ويُقتَلُ تحتَها شهيداً ليست راية دولةٍ، ونصرَ المسلمِ الذي يحتفلُ به ويشكرُ اللهَ عليه ليس نصراً عسكرياً. بل هو ما وصفَه اللهُ تعالى.

The homeland of the Muslim, in which he lives and which he defends, is not a piece of land; the nationality of the Muslim, by which he is identified, is not the nationality determined by a government; the family of the Muslim, in which he finds solace and which he defends, is not blood relationships; the flag of the Muslim, which he honors and under which he is martyred, is not the flag of a country; and the victory of the Muslim, which he celebrates and for which he is thankful to God, is not a military victory. It is what God has described:

{إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ * وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا * فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا} (110:1-3)

"When God's help and victory comes, and thou seest people entering into God's religion in multitudes, then celebrate the praises of thy Lord and ask His forgiveness. Indeed, He is the Acceptor of Repentance." (110:1-3)

النَّصْرُ يُنَالُ تَحْتَ رَايَةِ الْإِيمَانِ، وَلَا تَحْتَ أَيِّ رَايَةٍ أُخْرَى؛ وَالْجِهَادُ يَكُونُ خَالِصًا لِلَّهِ، لِإِعْلَاءِ دِينِهِ وَشَرِيعَتِهِ، وَلِحِمَايَةِ دَارِ الْإِسْلَامِ الَّتِي وَصَفْنَا تَفَاصِيلَهَا فِيمَا سَبَقَ، وَلَا لِغَرَضٍ سِوَى ذَلِكَ. فَلَيْسَ لِلْغَنِيمَةِ، وَلَا لِلشُّهْرَةِ، وَلَا لِشَرَفِ وَطَنٍ أَوْ قَوْمٍ، وَلَا لِمُجَرَّدِ حِمَايَةِ الْأَهْلِ، إِلَّا عِنْدَ نُصْرَتِهِمْ فِي مُوَاجَهَةِ الِاضْطِهَادِ الدِّينِيِّ.

The victory is achieved under the banner of faith, and under no other banners; the striving is purely for the sake of God, for the success of His religion and His law, for the protection of Dar-ul-Islam, the particulars of which we have described above, and for no other purpose. It is not for the spoils or for fame, nor for the honor of a country or nation, nor for the mere protection of one's family except when supporting them against religious persecution.

لا يُنال شرفُ الشهادة إلا إذا كان المرءُ يقاتل في سبيل الله، فإن قُتل لغاية أخرى غير ذلك لم يَنَلْ هذا الشرف.

The honor of martyrdom is achieved only when one is fighting in the cause of God, and if one is killed for any other purpose this honor will not be attained.

أي بلد يحارب فيه المسلم بسبب عقيدته، ويُمنع من إقامة شعائر دينه، ويُعطَّل فيه الشرع، فهو دار حرب، ولو كان يعيش فيه أهله أو أقاربه أو قومه، أو كانت رؤوس أمواله مستثمرة فيه، وكانت تجارته أو معاملاته التجارية فيه؛ وأي بلد تكون فيه العقيدة الإسلامية هي السائدة ويُطبَّق فيه شرعها، فهو دار إسلام، ولو لم يكن يعيش فيه أهل المسلم أو أقاربه أو قومه، ولم تكن له أي معاملات تجارية معه.

Any country which fights the Muslim because of his belief and prevents him from practicing his religion, and in which the Shari'ah is suspended, is Dar-ul-Harb, even though his family or his relatives or his people live in it, or his capital is invested and his trade or commerce is in that country; and any country where the Islamic faith is dominant and its Shari'ah is operative is Dar-ul-Islam, even though the Muslim's family or relatives or his people do not live there, and he does not have any commercial relations with it.

الوطن ہو وہ جگہ ہے جہاں اسلامی عقیدہ، اسلامی طرزِ زندگی اور اللہ کی شریعت غالب ہو؛ وطن کا یہی مفہوم انسان کے شایانِ شان ہے۔ اسی طرح "قومیت" سے مراد عقیدہ اور طرزِ زندگی ہے، اور انسان کے وقار کے لائق صرف یہی تعلق ہے۔

The fatherland is that place where the Islamic faith, the Islamic way of life, and the Shari'ah of God is dominant; only this meaning of 'fatherland' is worthy of the human being. Similarly, 'nationality' means belief and a way of life, and only this relationship is worthy of man's dignity.

التجمعات القائمة على الأسرة والقبيلة والأمة، والعِرق واللون والبلد، هي بقايا من الحالة البدائية للإنسان؛ وهذه التجمعات الجاهلية تعود إلى عصرٍ كانت فيه القيم الروحية للإنسان في مستوىً متدنٍّ. وقد سمّاها النبي ﷺ «أمراً مُنتِناً» وقال إنها «دعوى جاهلية» يجب أن تثور عليها روح الإنسان.

Grouping according to family and tribe and nation, and race and color and country, are residues of the primitive state of man; these jahili groupings are from a period when man's spiritual values were at a low stage. The Prophet-peace be on him-has called them "dead things" against which man's spirit should revolt.

عندما ادّعى اليهود أنهم شعب الله المختار استناداً إلى عرقهم وقوميتهم، ردّ الله تعالى دعواهم، وأعلن أن هناك في كل عصر، وفي كل عرق، وفي كل أمة، معياراً واحداً فقط: معيار الإيمان.

When the Jews claimed to be the chosen people of God on the basis of their race and nationality, God Most High rejected their claim and declared that in every period, in every race and n every nation, there is only one criterion: that of faith.

وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا ۗ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ ۝ قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ ۝ فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنتُم بِهِ فَقَدِ اهْتَدَوا ۖ وَّإِن تَوَلَّوْا فَإِنَّمَا هُمْ فِي شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ اللَّهُ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ ۝ صِبْغَةَ اللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً ۖ وَنَحْنُ لَهُ عَابِدُونَ

"And they say: 'become Jews, or Christians; then you will be guided'. Say: 'Not so: The way of Abraham, the pure in faith; and he was not among those who associate other gods with God'. Say: 'We believe in God, and what has come down to us, and what has come down to Abraham, Ismail and Isaac and Jacob and the Tribes (of Israelites), and what was given to Moses and Jesus and to other Prophets by their Sustainer. We do not make any distinction among them, and we have submitted to Him. If then they believe as you have believed, they are guided; but if they turn away, then indeed they are stubborn. Then God suffices for you, and He is All-Hearing, All-Knowing. The baptism of God: and who can baptise better than God? And we worship Him alone." (2:135-138)

الَّذِينَ يُخْتَارُونَ حَقًّا مِنْ قِبَلِ اللهِ هُمُ الأُمَّةُ الْمُسْلِمَةُ الَّتِي اجْتَمَعَتْ تَحْتَ رَايَةِ اللهِ دُونَ اعْتِبَارٍ لِلاخْتِلَافَاتِ فِي الأَعْرَاقِ وَالْقَوْمِيَّاتِ وَالأَلْوَانِ وَالْبُلْدَانِ.

The people who are really chosen by God are the Muslim community which has gathered under God's banner without regard to differences of races, nations, colors and countries.

{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ} (آل عمران: ۱۱۰)

"You are the best community raised for the good of mankind. You enjoin what is good and forbid what is evil, and you believe in God." (3:110)

هذه هي تلك الأمة التي كان في جيلها الأول أبو بكر من الجزيرة العربية، وبلال من الحبشة، وصهيب من الشام، وسلمان من فارس، وإخوانهم في الإيمان. وكانت الأجيال التي جاءت بعدهم على شاكلتهم. فالقومية هنا هي العقيدة، والوطن هنا هو دار الإسلام، والحاكم هنا هو الله، والدستور هنا هو القرآن.

This is that community in the first generation of which there were Abu Bakr from Arabia, Bilal from Abyssinia, Suhaib from Syria, Selman from Persia, and their brothers in faith. The generations which followed them were similar. Nationalism here is belief, homeland here is Dar-ul-Islam, the ruler here is God, and the constitution here is the Qur'an.

يجب أن يترسّخ هذا التصوّر السامي للوطن والقومية والصلة في قلوب الذين يدعون الناس إلى الله، وأن يزيلوا كل آثار الجاهلية التي تُفسد هذا التصوّر، وكل ما قد يكون فيه أدنى شيء من الشرك الخفي، كالشرك المتعلّق بالوطن، أو بالجنس أو القوم، أو بالنسب أو المصالح المادية. وقد ذكر الله تعالى هذه كلّها في آية واحدة، جعلها في كفّة من الميزان، وجعل الإيمان وتبعاته في الكفّة الأخرى، ودعا الناس إلى الاختيار.

This noble conception of homeland, of nationality, and of relationship should become imprinted on the hearts of those who invite others toward God. They should remove all influences of Jahiliyyah which make this concept impure and which may have the slightest element of hidden Shirk, such as Shirk in relation to homeland, or in relation to race or nation, or in relation to lineage or material interests. All these have been mentioned by God Most High in one verse, in which He has placed them in one side of the balance and the belief and its responsibilities in the other side, and invites people to choose.

{قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ} (التوبة: ٢٤)

"Say: If your fathers and your sons and your brothers and and your spouses and your relatives, and the wealth which you have acquired, and the commerce in which you fear decline, and the homes in which you take delight, are dearer to you than God and His Messenger and striving in His cause, then wait until God brings His judgment; and God does not guide the rebellious people." (9:24)

على الدعاة إلى الإسلام ألا يكون في قلوبهم شكوك سطحية بشأن طبيعة الجاهلية وطبيعة الإسلام، وخصائص دار الحرب ودار الإسلام، فإن بسبب هذه الشكوك يقع كثيرون في الحيرة والاضطراب. ذلك أنه لا إسلام في أرض لا يكون فيها الإسلام هو الغالب ولا تُقام فيها شريعته، وليس ذلك المكان دارَ إسلامٍ إذا لم يُعمل فيه بمنهاج الإسلام وأحكامه. وليس بعد الإيمان إلا الكفر، ولا بعد الإسلام إلا الجاهلية، ولا بعد الحق إلا الباطل.

The callers to Islam should not have any superficial doubts in their hearts concerning the nature of Jahiliyyah and the nature of Islam, and the characteristics of Dar-ul-Harb and of Dar-ul-Islam, for through these doubts many are led to confusion. Indeed, there is no Islam in a land where Islam is not dominant and where its Shari'ah is not established; and that place is not Dar-ul-Islam where Islam's way of life and its laws are not practiced. There is nothing beyond faith except unbelief, nothing beyond Islam except Jihiliyyah, nothing beyond the truth except falsehood.