Ƙishin ƙasa ra'ayi ne baƙon addinin Musulunci, domin yana kira ga haɗin kai bisa dangantakar iyali da ta kabilanci, alhali Musulunci yana haɗa mutane tare bisa ƙudurin imani (ʿaqeedah), wato imani da Allah (SWT) da Manzonsa ﷺ. A takaice dai, Musulunci yana kira ga haɗin kai na akida.

Nationalism is a concept alien to Islam because it calls for unity based on family and tribalistic ties, whereas Islam binds people together on the ‘aqeedah, that is, belief in Allah (swt) and His Messenger (saw). In other words, Islam calls for the ideological bond.

Haɗuwa da mutane bisa ƙabilanci an haramta ta a fili. An rawaito a cikin Abu Dawud cewa Manzon Allah ﷺ ya ce: "Ba ya cikinmu wanda ya yi kira zuwa ga 'asabiyyah (ƙabilanci), ko wanda ya yi yaƙi saboda 'asabiyyah, ko wanda ya mutu saboda 'asabiyyah." A wani hadisi kuma, Manzon Allah ﷺ ya kwatanta wanda ke kira zuwa ga ƙabilanci da tsutsar da ke rarrafe a cikin ƙasan kashin dabba. A cikin hadisin da aka rubuta a Mishkat al-Masabih, Manzon Allah ﷺ ya ce: "Wanda ya yi kira zuwa ga 'asabiyyah kamar ya ciji al'aurar ubansa ne." Akwai misalai da yawa a cikin tarihin rayuwar Manzon Allah ﷺ inda ya tsawatar wa waɗanda suka goyi bayan ƙabilanci. A wani lokaci, wasu Yahudawa sun yi shirin haifar da rarrabuwa a cikin safofin Musulmi bayan sun ga Aus da Khazraj sun shiga Musulunci. Wani matashi daga cikinsu aka aika don ya tada tunawa da yaƙin Bu'ath, inda Aus suka yi nasara a kan Khazraj, kuma ya karanta waƙoƙi don haifar da rarrabuwa tsakaninsu. Sakamakon haka aka yi kira zuwa ga makamai. Lokacin da labarin ya isa ga Manzon Allah ﷺ, ya ce: "Ya ku Musulmi, ku tuna Allah, ku tuna Allah. Shin za ku yi aiki kamar mushrikai alhali ina tare da ku bayan Allah ya shiryar da ku zuwa Musulunci, ya girmama ku da shi, ya kuma kuɓutar da ku daga kafirci, ya sa ku zama 'yan'uwa da shi?" Da suka ji haka sai suka yi kuka, suka rungumi juna. Wannan lamari ya bayyana a fili yadda Manzon Allah ﷺ ya tsawatar da duk wani nau'i na ƙabilanci. Sannan Allah (SWT) ya saukar da: "Ya ku waɗanda suka yi imani! Ku ji tsoron Allah yadda ya kamata a ji tsoronsa, kada ku mutu sai kuna Musulmi. Kuma ku riƙe igiyar Allah tare baki ɗaya, kada ku rabu. Ku tuna da ni'imar Allah a kanku: kun kasance maƙiya, sai ya haɗa zukatanku cikin ƙauna, har ta alherinsa kuka zama 'yan'uwa; kun kasance a bakin rami na wuta, sai ya cece ku daga cikinta." Ta haka Allah yana bayyana muku ayoyinsa domin ku shiryu.” [TMQ 3:102-103] At-Tabarani da al-Hakim sun ruwaito cewa a wani lamari wasu mutane sun yi magana cikin raini game da Salman al-Farisi. Sun yi magana game da kaskancin Balarabe mutumin Farisa idan aka kwatanta shi da Larabawa, kuma da jin haka sai Manzon Allah ﷺ ya bayyana cewa, “Salman yana cikin ahl al-bayt (iyalan gidan Annabi).” Wannan magana ta Manzon Allah ﷺ ta kawar da duk wata alaka da ta ginu a kan nasaba da la’akari da kabilanci.

Grouping together on tribalistic lines is clearly forbidden. It is narrated by Abu Dawud that the Messenger of Allah (saw) said, “He is not one of us who calls for ‘asabiyyah, (nationalism) or who fights for ‘asabiyyah or who dies for ‘asabiyyah.” And in another hadith, the Messenger of Allah (saw) describes the one who calls for nationalism as being like the worm that crawls in the bottom of the dung, and in the hadith recorded in Mishkat al-Masabih, the Messenger of Allah (saw) said “He who calls for ‘asabiyyah is as if he bit his father’s genitals” There are many examples in the seerah where the Messenger of Allah (saw) had rebuked those who upheld nationalism. On one occasion a party of Jews conspired to bring about disunity in the ranks of the Muslims after seeing the Aus and Khazraj within Islam. A youth from amongst them was sent to incite remembrance of the battle of Bu’ath where the Aus had been victorious over the Khazraj, and he recited poetry to bring about division between them. As a result there was a call to arms. When the news reached the Messenger of Allah (saw), he (saw) said, “O Muslims, remember Allah, remember Allah. Will you act as pagans while I am present with you after Allah has guided you to Islam, and honoured you thereby and made a clean break with paganism; delivered you thereby from disbelief; made you friends thereby?” When they heard this they wept, and embraced each other. This incident clearly highlights how the messenger of Allah (saw) rebuked any forms of tribalism. Allah (swt) then revealed, “O you who believe! Fear Allah as He should be feared and die not except in a state of Islam. And hold fast together all of you to the rope of Allah, and be not divided among yourselves; and remember with gratitude Allah’s favours on you; for you were enemies and He joined your hearts in love, so that by His Grace you became brothers; and you were on the brink of the pit of fire, and He saved you from it. Thus Allah make His signs clear to you that you may be guided.” [TMQ 3:102-103] It is transmitted by at-Tabarani and al-Hakim that in one incident some people spoke very lowly about Salman al-Farsi. They spoke of the inferiority of the Persian in relation to the Arabs, and upon hearing this the Messenger of Allah (saw) declared, “Salman belongs to ahl al-bayt (the Prophet’s family).” This statement of the Messenger of Allah (saw) disassociates all links based on lineage and tribal considerations.

Har ila yau, Ibn al-Mubarak ya ruwaito a cikin littattafansa biyu, Al-Birr da As-Salah, ta hanyoyi biyu daban-daban, cewa an samu sabani tsakanin Abu Dharr da Bilal, sai Abu Dharr ya ce wa Bilal, "Dan bakar mace." Manzon Allah ﷺ

It is also transmitted, in two different versions, by Ibn al-Mubarak in his two books, Al- Birr and As-Salah, that some disagreement occurred between Abu Dharr and Bilal and Abu Dharr said to Bilal, “You son of a black woman.” The Messenger of Allah (saw)

Ya fusata sosai da maganar Abu Dharr, sai Manzon Allah ﷺ ya tsawata masa da cewa, "Wannan ya wuce gona da iri, Abu Dharr. Wanda yake da uwa farar fata ba shi da wata fifiko da zai sa ya fi ɗan uwa bakar fata." Wannan tsawatarwa ta yi tasiri sosai a kan Abu Dharr, wanda sai ya kwanta da kansa a ƙasa yana rantsuwa cewa ba zai ɗaga shi ba sai Bilal ya sa ƙafarsa a kansa.

was extremely upset by Abu Dharr’s comment, so he (saw) rebuked him by saying, “That is too much, Abu Dharr. He who has a white mother has no advantage which makes him better than the son of a black mother.” This rebuke had a profound effect on Abu Dharr, who then put his head on the ground swearing that he would not raise it until Bilal had put his foot over it.

Abubuwan da aka ambata a sama sun nuna cewa dangantakar kabilanci ba ta da wuri a Musulunci. An umurci Musulmai su manne da juna kuma kada su nisanta kansu da juna saboda kawai sun fito daga kabilu daban-daban. Manzon Allah ﷺ ya kuma ce: "Musulmai kamar jiki ɗaya suke; idan wani sashe na jiki ya ji ciwo, sauran jiki ma zai sha wahala," ma'ana cewa Musulmai, ko asalinsu na kasar Sin ne, Afirka, Turai ko Asiya, al'umma ɗaya ce, kuma ba za a iya raba su da juna ba. Babu wata dangantakar kabilanci da za ta taɓa karya haɗin kansu.

The incidents above demonstrate that tribal ties have no place in Islam. Muslims are commanded to stick together and not to disassociate themselves from each other just because they comes from different tribes. The Messenger of Allah (saw) also said, “The Muslims are like a body, if one part of the body hurts, the rest of the body will also suffer” meaning that the Muslims, whether they are of Chinese, African, European or Asian origin, are one Ummah and they cannot be separated from each other. No tribalistic ties should ever break their unity.

Wasu mutane suna da'awar cewa Manzon Allah ﷺ ya amince da kishin ƙasa domin a lokacin hijira zuwa Madina, ya ce game da Makka yana kuka da hawaye a idanunsa ﷺ

Some people claim that the Messenger of Allah (saw) approved of nationalism because during the migration to Madinah, he (saw) said about Makkah with tears in his (saw)

Ga idanuna, "Kai ne ƙasar da na fi so a wurin Allah." Sai dai wannan magana ba ta da alaƙa da kishin ƙasa, kuma ana iya ganin hakan daga cikakkiyar maganar wadda mutane sukan kasa ambatowa, "Kai ne ƙasar da na fi so a wurin Allah saboda kai ne ƙasar da Allah ya fi so a wurinsa." Ƙaunar da Manzon Allah ﷺ yake yi wa Makka ta samo asali ne daga matsayin daraja da Allah (SWT) ya ba Makka, ba don an haife shi a can ba. Dukkan Musulmi ya kamata su kasance da wannan so da ƙauna ga Makka, domin ita ce ƙasar da ta fi so a wurin Allah (SWT). Haka kuma, Musulmi suna yin sallah suna fuskantar Makka, kuma suna zuwa can domin yin aikin Hajji, domin a can ne Ka'aba take. Don haka, faɗar Manzon Allah ﷺ da aka ambata a sama ba ta da wata alaƙa da kishin ƙasa.

eyes, “You are the most beloved land of Allah to me.” However, this saying has nothing to do with nationalism, and this can be seen from the full saying which people often do not quote, “You are the most beloved land of Allah to me because you are the most beloved land of Allah to Allah.” The Messenger of Allah’s (saw) love for Makkah was based on the noble status that Allah (swt) has given to Makkah, and not because he (saw) was born there. All Muslims should have this love and affection for Makkah because it is the most beloved land in the sight of Allah (swt). After all, the Muslims pray towards Makkah and go there to perform hajj there as it houses the Ka’ba. The above saying of the Messenger of Allah (saw) therefore has nothing to do with nationalism.

Ba wai Musulunci kaɗai ya hana mutane haɗuwa bisa dangantakar ƙabilanci ba, har ma ya haramta kafa fiye da ƙasa ɗaya, ko waɗannan ƙasashe sun dogara ne akan kishin ƙasa ko akasin haka. Ƙasar da kawai aka halatta ga Musulmi ita ce Daular Musulunci, wacce ake mulkinta bisa Musulunci kaɗai. Allah (SWT) ya yi magana da Manzon Allah ﷺ, cewa: “Kuma ka yi hukunci a tsakaninsu da abin da Allah ya saukar, kuma kada ka bi son zuciyarsu, ka kiyaye daga gaskiyar da ta zo maka” [TMQ 5:48] da kuma: “Kuma ka yi hukunci a tsakaninsu da abin da Allah ya saukar, kada ka bi son zuciyarsu, kuma ka yi taka-tsantsan kada su karkatar da kai daga wani ɓangare na abin da Allah ya saukar maka.” [TMQ 5:49] Magana ta Allah (SWT) zuwa ga Manzon Allah ﷺ magana ce zuwa ga al'ummarsa ﷺ, sai dai idan an sami dalili na musamman da zai takaita hakan. A nan babu irin wannan takaitawa, don haka ya zama wajibi ga Musulmi su yi mulki bisa Musulunci. Kuma yin mulki bisa Musulunci ba ya barin wuri ko kaɗan ga kundin tsarin mulki na kishin ƙasa, domin abin da ake aiwatarwa, da abin da ke zama ma'aunin hukunci, shi ne Littafin Allah (SWT).

Not only does Islam forbid people from grouping on nationalistic ties, but it also prohibits the establishment of more than one state, whether these states are based on nationalism or otherwise. The only state that is allowed for the Muslims is the Islamic State, which is a state that is governed exclusively by Islam. Allah (swt) addressed the Messenger (saw), “And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you” [TMQ 5:48] and, “And rule between them by that which Allah revealed to you and do not follow their whims, and beware (be on the alert) that they may deviate you away from even some part of what Allah revealed to you.” [TMQ 5:49] The speech of Allah (swt) to the Messenger (saw) is a speech to his (saw) Ummah unless specific evidence comes to restrict this. In this case, there is no such restriction, and so it becomes obligatory for the Muslims to rule according to Islam. And ruling according to Islam leaves no room for nationalistic constitutions whatsoever because what is applied, and what forms the criteria for judgement, is the Book of Allah (swt)

da Sunnar Manzon Allah ﷺ.

and the Sunnah of the Messenger (saw).

Hukunci bisa ga Musulunci ba zai iya tabbatuwa ba sai a cikin kasa guda, da Khaleefah guda daya. An ruwaito a Sahih Muslim cewa 'Abdullah dan 'Amr dan al-'As ya ba da labari cewa ya ji Manzon Allah ﷺ yana cewa: "Wanda ya yi wa Imam mubaya'a, ya ba shi hannunsa da 'ya'yan zuciyarsa, to ya wajaba ya yi masa biyayya muddin yana iya. Idan wani ya zo yana kalubalantar ikonsa, to ku sare wuyan wannan mutum." Abu Sa'id al-Khudri ya ruwaito cewa Manzon Allah ﷺ ya ce: "Idan aka karbi mubaya'a ga Khaleefah biyu, to ku kashe na karshe." 'Arafaja kuma ya ce ya ji Manzon Allah ﷺ yana cewa: "Idan wani ya zo muku alhali kun hadu a kan mutum guda, yana so ya karya karfinku ya raba hadin kanku, to ku kashe shi." Wannan hadin kan Musulmai ya bayyana a sarari a cikin takardar da Manzon Allah ﷺ ya rubuta lokacin da ya kafa Daular Musulunci a Madina. A cikin wannan takarda, wacce za ta tsara alakar Musulmai da wadanda ba Musulmai ba a cikin Daular Musulunci, Manzon Allah ﷺ ya ce game da Musulmai: "Alkawarin Allah a tsakaninsu daya ne," da "Muminai 'yan'uwa ne ga juna, ba ga wasu ba," da "Zaman lafiyar muminai ba ya rabuwa. Babu wani zaman lafiya daban da za a yi lokacin da muminai suke yaki a hanyar Allah." Wadannan maganganu suna nuna cewa Musulmai jiki ne guda, kuma ba za a rika mu'amala da su daban-daban ba.

Ruling according to Islam can only be achieved in one state, with one Khaleefah. It is reported in Sahih Muslim that ‘Abdullah ibn ‘Amr ibn al-‘As narrated that he heard the Messenger of Allah (saw) say, “He who gave the bay‘ah to an Imam, giving him the clasp of his hand and the fruit of his heart has to obey him as long as he can. If another comes to dispute with him (his authority) strike the neck of that person.” Abu Said al-Khudri narrated that the Messenger of Allah (saw) said, “If a bay‘ah is taken for two Khaleefahs, kill the latter one.” And ‘Arafaja said that he heard the Messenger of Allah (saw) say, “If someone comes to you when you are united over one man and wants to break your strength and divide your unity, kill him.” This unity of the Muslims was clearly highlighted in the document that the Messenger of Allah (saw) wrote when he established the Islamic State in Madinah. In this document, which was to regulate the relationships of Muslims and non-Muslims in the Islamic State, the Messenger of Allah (saw) said regarding the Muslims, “Allah’s covenant amongst them is one” and “Believers are brothers to the exclusion of others” and “The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of Allah.” These statements serve to indicate that Muslims are one body and they are not to be treated separately.

Haka kuma, wajabcin samun daula guda ɗaya, ba dauloli na kabilanci da yawa ba, ya samo asali ne daga Ijma'in Sahabbai. Lokacin da Manzon Allah ﷺ ya rasu, Sahabbai sun taru don tattaunawa kan naɗin Khalifa a fili na Banu Sa'ida. Wani mutum ya ba da shawara cewa Ansar su zaɓi nasu amir, Muhajirai kuma nasu, amma Abu Bakr ya ruwaito hadisin da ya hana Ummah samun shugabanni fiye da ɗaya. Don haka Sahabbai ba su taɓa yarda da fiye da mai mulki ɗaya ba, kuma ijma'insu hujja ce halattacciya a gare mu.

Furthermore, the obligation for having one state, and not many nationalistic states, also comes from the Ijma’ of the Sahabah. When the Messenger of Allah (saw) died, the Sahabah convened to discuss the appointment of the Khaleefah in the courtyard of Bani Sa‘ida. One person had proposed that the Ansar should elect their own amir and the Muhajireen their own, but Abu Bakr narrated the hadith that forbids the Ummah from having more then one leader. So the Sahabah never allowed more than one ruler and their consensus is a legitimate evidence for us.

Saboda haka Musulunci bai bar wuri ga jihar Saudiyya, ko jihar Masar, ko jihar Pakistan ba. Musulunci yana kira ga jiha guda mai shugaba guda, inda dukkan Musulmai za su kasance a haɗe da akidar Musulunci. Wannan kuma al'amari ne da Musulunci ya tsara, wanda dole ne mu miƙa wuya a gare shi, domin Allah (SWT) yana cewa: "Ba ya halatta ga mumini (namiji ko mace) idan Allah da ManzonSa suka yanke hukunci cikin wani al'amari, ya zama yana da zaɓi a cikin al'amarin."[TMQ 33:36] Kuma waɗanda har yanzu suke riƙe da ƙabilanci, ku tuna abin da Allah (SWT) yake cewa: "Waɗanda suke saɓa wa umarnin Allah su yi taka tsantsan cewa wata masifa za ta same su, ko azaba mai raɗaɗi ta auka musu." [TMQ 24:63]

Islam therefore leaves no room for the Saudi state, an Egyptian state, or a Pakistani state. Islam calls for one state with one ruler where all Muslims are tied together by the ‘aqeedah of Islam. And this is a matter decided by Islam to which we must submit to, for Allah (swt) says, “It is not for a believer (male or female) that when Allah and His Messenger have decided a matter that they should have any choice in the matter.” [TMQ 33:36] And those who still uphold nationalism, remember what Allah (swt) says, “Those who oppose Allah’s order have to be warned that a calamity may strike them or a painful doom may fall upon them.” [TMQ 24:63]