Manzon Allah ﷺ ya rasu bayan da dukkan Larabawan Jazirar sun shiga cikin Musulunci, kuma aka kawar da shirka. Jazirar tana karkashin mulkin Musulunci, wanda Musulunci ke jagoranta gaba daya bisa akidarsa da tsarin da ya fito daga gare ta. Ya rasu ne kawai bayan Allah (SWT) ya kammala Addini, ya cika ni'imarSa ga Musulmai, kuma ya zabar musu Musulunci a matsayin Addini. Wannan ya hada da kiran al'ummomi da mutanen makwabta zuwa Musulunci ta hanyar aika wakilai zuwa ga sarakunansu da shugabanninsu, da kuma aika runduna don kai hari a kan iyakokin Rum a Mu'tah da Tabuk.

The Messenger of Allah (pbuh) passed away after the entire Arabian Peninsula had entered into the fold of Islam and polytheism had been abolished. The Peninsula was under the Islamic domain, ruled comprehensively by Islam according to its ‘Aqeedah and the system that emanated from it. He (pbuh) died only after Allah (swt) had perfected the Deen, completed His favor unto the Muslims and chose for them Islam as that Deen. This included the invitation of neighboring nations and people to Islam by sending envoys to their kings and rulers as well as by dispatching expeditions to raid the Roman frontiers of Mu’tah and Tabuk.

Sai kuma Khulafa'u Rashidun suka zo, fatawar ci-gaba ta ci gaba. Iraki ta kasance tana da cakuɗaɗɗen Larabawa da Farisawa waɗanda suka bi addinan Nasara, Mazdakiyya da Zoroastrians, kuma ita ce ƙasa ta farko da aka ci. Bayan haka sai Farisa, sannan al-Sham bayan ita. Farisa ta kasance tana zaune da Zoroastrians, Yahudawa da Nasara, kuma Farisawa ne suke mulkinta, yayin da al-Sham kuwa mulkin mallaka ne na Rum inda al'adun Rum da Nasara suka fi yawa. Suriyawa, Armeniyawa, Yahudawa, Larabawa da wasu Rumawa ne suke zaune a can. Bayan haka aka ci Masar, ita ma tana da cakuɗaɗɗen mutane, kamar Kibtawa, Yahudawa da Rumawa. Arewacin Afirka ta biyo baya, kuma nan ne Barbarawa suke zaune a ƙarƙashin mulkin Rum. Sai Umayyawa suka zo, suka ci Sind, Khawarizm da Samarqand, suka haɗa su da Daular Musulunci a lokacin. Daga nan aka ci Andalus, ta zama wilaya ta Daular Musulunci.

Then came the Khulafah al-Rashidun, and the conquests continued. Iraq was inhabited by a mixture of Arabs and Persians who professed the faiths of the Christians, Mazdakyya and Zoroastrians and this was the first country to be conquered. Persia followed next and al-Sham after that. Persia was inhabited by Zoroastrians, Jews and Christians and ruled over by the Persians while al-Sham was a Roman colony where the Roman culture and Christianity were predominant. Syrians, Armenians, Jews, Arabs and a few Romans lived there. Egypt was conquered after this and it too was inhabited by a mixture of people, such as the Copts, Jews and Romans. North Africa followed suit and this was where the Berbers lived under Roman dominance. Along came the Ummayads and they conquered Sind, Khawarizm and Samarqand, joining them to the Islamic State in the process. Al-Andalus was then conquered and became a Wilayah of the Islamic State.

Mutanen waɗannan ƙasashe sun bambanta a ƙabila, harshe, addini, al'adu, dokoki da wayewa. A dabi'ance sun bambanta da juna a tunani da hali. Saboda haka, tsarin haɗa waɗannan ƙasashe waje guda da kuma haɗa su zama Ummah guda ɗaya, mai karɓar addini guda, harshe guda, al'ada guda da dokoki guda, babban aiki ne mai girma. Nasara a kansa za ta zama babban abin alfahari da ban mamaki. Wannan ya faru ne kawai ta hanyar Musulunci, kuma an cimma shi ne kawai ta hanyar Daular Musulunci. Da zarar an gane waɗannan mutane ƙarƙashin tutar Musulunci kuma Daular Musulunci ta mulke su, sai suka zama Ummah guda ɗaya, wato Ummar Musulunci. Wannan nasara ta samu ne saboda tasirin mulkin Musulunci da Aqidar Musulunci. Abubuwa da yawa ne suka haifar da nasarar haɗa waɗannan mutane daban-daban zuwa Ummah guda, mafi muhimmanci daga cikinsu sune waɗannan abubuwa guda huɗu:

The inhabitants of these countries varied in the ethnicity, language, religion, traditions, customs, laws and culture. They naturally differed from each other in mentality and attitude. Therefore, the process of molding these countries together and of uniting them into one single Ummah, adopting the same Deen, language, culture and laws was a colossal task. Success would be a tremendous and extraordinary achievement. This happened solely through Islam and was only achieved by the Islamic State. Once those people were identified by the banner of Islam and ruled by the Islamic State. They became a single Ummah, which is the Islamic Ummah. This feat was due to the effect of Islamic rule and Islamic ‘Aqeedah. Many factors led to the successful molding of these disparate people into one Ummah, the most important of which were the following four factors:

1) Koyarwar Musulunci.

1) The teachings of Islam.

2) Zaman tare tsakanin Musulmai da mutanen da aka 'yantar a rayuwarsu ta yau da kullum da kuma aikinsu.

2) The cohabitation of the Muslims with the liberated people in their daily life and work.

3) Saurin karɓar Musulunci da mutanen ƙasashen da aka ci.

3) The quick embracing of Islam by the people of the conquered countries.

4) Sauyin rayuwa mai tsanani ga waɗanda suka karɓi Musulunci, da yadda suka canza daga yanayi mara daɗi zuwa wani yanayi mafi kyau.

4) The radical change in the life of those who embraced Islam and their transformation from a dismal situation to a better one.

Koyarwar Musulunci ta wajabta wa Musulmai kiran mutane zuwa Musulunci da yaɗa shiriyarsa a duk inda kuma duk lokacin da zai yiwu. Wannan yana bukatar Jihadi da cin nasarar sauran ƙasashe domin a ba mutane damar fahimtarsa da yin tunani a kan gaskiyar dokokinsa. Haka kuma yana ba mutane zaɓi tsakanin karɓar Musulunci ko riƙe addininsu idan suna so, muddin sun miƙa wuya ga dokokinsa da suka shafi harkokin ciniki da dokar hukunci. Wannan batu na ƙarshe yana da muhimmanci, domin zai samar da jituwa a ayyukan mutane da mu'amalarsu da zarar tsarin da dokokin da ke magance matsalolinsu sun zama guda ɗaya, kuma zai sa waɗanda ba Musulmai ba su ji kamar Musulmai ta hanyar zama wani ɓangare na al'umma, suna raba tsari ɗaya, suna jin daɗin kwanciyar hankali da kariyar Gwamnati.

The teachings of Islam oblige Muslims to call for Islam and spread its guidance wherever and whenever possible. This necessitates Jihad and the conquest of other countries in order to enable people to understand it and contemplate the truthfulness of its rules. It also gives the people the choice between embracing Islam or retaining their faith if they so wished, provided that they submit to its rules related to matters of transactions and penal code. This last point is important because it would develop harmony in the people’s actions and dealings once the system and rules that deal with their problems became unified, and it would also serve to make the non-Muslims feel like Muslims by being part of the society, sharing the same system, enjoying the peace of mind and the guardianship of the State.

Koyarwar Musulunci ta tilasta cewa, ya kamata a dubi mutanen da ake mulki daga mahangar ɗan adam, ba daga mahangar launin fata ba, ko ta kabila, ko ta ɗarika ba. Saboda haka, dole ne a aiwatar da dokokin Musulunci da suka shafi al'amuran zamantakewa da na hukunci daidai wa daida a kan kowane ɗan ƙasa, ba tare da wani banbanci tsakanin Musulmi da waɗanda ba Musulmi ba.

The teachings of Islam necessitate that the ruled people should be looked upon from a human point of view and not a racial, tribal or sectarian one. Therefore, the Islamic laws related to social and penal matters must be equally implemented upon every citizen, with no difference between the Muslims or non-Muslims.

Allah (SWT) ya ce a cikin Suratul Ma'ida,

Allah (swt) says in Surah al-Ma’idah,

“Kuma kada ƙiyayyar wasu mutane ta sa ku ƙauracewa adalci. Ku yi adalci: Wannan ya fi kusa da takawa, kuma ku ji tsoron Allah. Lalle Allah Masani ne ga abin da kuke aikatawa.” [Al-Ma'ida, 5:8].

“And let not the emity and hatred of others make you avoid justice. Be just: That is nearer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do.” [Al-Ma’idah, 5:8].

Dukkan mutane daidai suke a gaban doka. Shugaba yana kula da al'amuran jama'a kuma yana mulkin su. Alkali yana warware sabanin mutane ba tare da wani nuna son kai ba. Yana duba al'amarinsu daga mahangar ɗan adam, da manufar warware matsalolinsu da kawo ƙarshen sabanin da ke tsakaninsu. Tsarin mulki a Musulunci yana kawo haɗin kai da daidaito na gaskiya tsakanin yankuna daban-daban na Ƙasar.

All people are equal in the eyes of the law. The ruler looks after the people’s affairs and rules over them. The judge settles people’s disputes without any prejudice. He looks upon them from a human point of view with the aim of solving their problems and settling their disputes. The ruling system in Islam introduces true unity and equality between the different regions of the State.

Musulunci ya umurci shugabanni su tabbatar da biyan bukatun rayuwa na asali ga dukkan wilayoyin Daula, ta hanyar tallafi daga baitul mali, ba tare da la'akari da adadin kudaden shiga da ake tattarawa daga kowace wilaya ba, ko wadannan haraji sun rufe kashe-kashe ko ba su rufe ba. Musulunci ya umurci a bi tsarin kudi guda daya ta hanyar tattara haraji ga baitul mali daga dukkan wilayoyi, don haka yana taimakawa wajen mayar da kasashen da aka ci su zama wilayoyi, da hada su zama Daula guda daya. Wannan shi ne abin da tsarin mulkin Musulunci zai cim ma babu makawa, kuma haka ya faru.

Islam commands the rulers to guarantee the basic needs of all the Wilayat of the State with grants provided by the treasury, regardless of the amount of revenues being collected from each Wilayah, and regardless of whether these levies cover the expenditure or not. Islam commands a single financial policy by collecting levies for the treasury from all the Wilayat, thus helping to mold the conquered countries into Wilayat and making them into one State. This is what the Islamic ruling system would and did inevitably achieve.

Haɗuwar Musulmi da mutanen ƙasar ɗin ta kasance ɗaya daga cikin manyan dalilan da suka sa waɗannan mutane suka shiga Musulunci, suka kuma haɗe da sauran Musulmi. Bayan an ci wata ƙasa, Musulmi za su zauna a cikinta, su fara koyar da mutanen Musulunci da al'adun Musulunci. Suna zama a cikin gidaje maƙwabta, suna raba dukkan al'amuran rayuwa, kuma sun zama 'yan ƙasa ɗaya, suna bin doka ɗaya. Ba a taɓa samun al'umma biyu daban-daban da aka raba su zuwa masu nasara da waɗanda aka ci ba, masu cin nasara da waɗanda aka sha kaye ba. Dukkansu 'yan ƙasa ne na Jiha, suna taimakon juna a harkokin yau da kullum. Mutanen da aka ci sun ɗauki masu mulki a matsayin wata irin mutane daban da ba su taɓa haɗuwa da su ba. Sun ga daidaiton da suke yi musu, ta hanyar sanya kansu a mataki ɗaya da su, suna yi musu hidima suna kula da al'amuransu. Sun samu kyakkyawar kulawa daga masu mulki masu kyawawan halaye, wannan kuma ya sa su yi biyayya ga masu mulki da Musulunci. Masu mulki da sauran Musulmi suna auren mata daga cikin Ahlul Kitab (Yahudawa da Nasara), suna cin naman dabbobin da aka yanka da abincinsu. Wannan ya zama ƙarfafa gare su su shiga Musulunci, domin sun ga tasirin Musulunci ta hanyar masu mulki, kuma sun ga hasken Musulunci ta tsarin da ake aiwatarwa a kansu. Sakamakon haka, waɗannan mutane suka haɗu suka zama al'umma ɗaya.

The mixing of the Muslim with the indigenous people was one of the major factors that led to those people entering Islam and integrating with other Muslims. After conquering a country, the Muslims would take up residence there and begin teaching the people Islam and Islamic culture. They lived in neighboring houses, they shared in all of life’s affairs and became subjects of one country, being ruled by the same laws. There never existed two different segregated communities divided into conquerors and conquered, winners and the defeated. They were all citizens of the State who helped each other in their daily affairs. The conquered people looked upon the rulers as being a different type of people whom they had never encountered before. They witnessed the equality with which they treated them by placing themselves on the same level and serving them and managing their affairs. They experienced fine treatment by rulers of high qualities and this made them adherent towards the rulers and towards Islam. The rulers and other Muslims would marry women from the People of the Book (Jews and Christians), eat their slaughtered meat and their food. This served as an incentive for them to enter Islam because they witnessed the effect of Islam through the rulers and saw the light of Islam through the system being implemented upon them. As a result, these people became integrated and constituted a single Ummah.

Shigar 'yan asalin ƙasashe cikin Musulunci ba ta iyakance ga wani lokaci ko wata ƙasa ba. Mutanen kowace ƙasa sun karɓi Musulunci gaba ɗaya. Mutane suka ci gaba da shiga Musulunci har sai da yawancinsu suka zama Musulmi, don haka Musulunci bai takaita ga masu cin yaƙi kawai ba. Ta hanyar shigar su cikin Musulunci, mutanen ƙasashen da aka ci sun haɗu da masu cin yaƙin, suka zama al'umma guda ɗaya.

The entering of the indigenous people into Islam was not limited to a time period or a country. The people of each country embraced Islam en masse. People continued to enter into Islam until most of them were Muslims, and thus Islam was not merely confined to Muslim conquerors. By entering into Islam, the people of the conquered countries integrated with the conquerors and became one single Ummah.

Babban canjin da Musulunci ya kawo a cikin waɗanda suka karɓe shi ya haifar da ɗaga matakin hankalinsu. Wannan ya sa aka dasa musu Akidar Musulunci, wadda ta zama tushen akida da ake kafa dukkan ra'ayoyi a kanta da kuma auna su da ita. Sakamakon haka, Musulunci ya ɗauke su daga imani wanda tushensa motsin zuciya ne zuwa imani wanda tushensa hankali ne. Ya canza su daga bautar gumaka, siffofi, mutane, da wuta, da imani da Triniti da sauran irin waɗannan nau'ikan bauta, waɗanda suka haifar da raguwar matakin hankali sosai, zuwa bautar Allah (SWT), wadda ta kai kuma za ta ci gaba da kaiwa ga kafa tunani mai haske. Musulunci ya sa su yi imani da Lahira, ya kuma jagorance su wajen fahimtarta yadda Alkur'ani da Sunnah suka gabatar da ita, da lada da azaba da ke cikinta. Don haka suka tsara ta a matsayin wani abu na gaske, wannan kuwa ya sa suka samu ma'ana ta gaskiya game da wannan rayuwa, wadda ta zama hanya zuwa wata rayuwa mafi farin ciki da madawwama. Suka karɓi rayuwa hannu biyu-biyu, ba su yi watsi da ita ba. Suka ɗauki abubuwan da ake amfani da su a cikinta, suka ji daɗin ni'imomi da dukiyar da Allah (SWT) ya azurta su da su, shi wanda ya samar da ma'auni na gaskiya da fahimta ta gaskiya game da rayuwa.

The comprehensive change that Islam caused in those who embraced it led to the raising of the intellectual level of those new Muslims. This developed in them the Islamic ‘Aqeedah which became an ideological basis upon which all concepts were founded and measured. As a result, Islam took them from an emotional based belief (faith) to a rationally founded belief. It transformed them from the worship of idols, icons, other human beings, and fire, and the belief in the trinity and other similar types of worship, which led to a steep decline in the intellectual level, to the worship of Allah (swt), which led and will continue to lead to the establishment of an enlightened mind. Islam made them believe in the Hereafter and led them to comprehend it in the way that the Qur’an and the Sunnah have presented it and the reward and punishment in it. So they conceived of it as being real and this led them to acquire a true meaning of this life thus being the path to another happier and eternal life. They held life with open arms and they did not neglect it. They took its means and enjoyed the pleasures and wealth that Allah (swt) - the One who provided the right criteria and perceptions of life.

Kafin zuwan Musulunci, ma'aunin rayuwarsu ya dogara ne akan moriyar kansu kawai, kuma shi ne ya zama iko a kan duk wani aiki da suke yi. Bayan karɓar Musulunci, ma'aunin ayyukansu ya canja, ya zama bisa abin da yake halal da abin da yake haram. Wannan ma'auni ya zama ƙarfin motsa ayyukansu, kuma ƙa'idodinsa sun kasance bisa abin da Allah (SWT) ya umarta da abin da ya hana. Manufar ayyukansu ta zama neman yardar Allah (SWT). Darajar aiki ta zama abin da ake nufi da shi a lokacin yin aikin. Idan addu'a ce ko jihadi, to aikin ruhaniya ne; idan siyayya ce ko ciniki, to aiki ne na abin duniya; idan amana ce ko aikin tausayi, to aiki ne na ɗabi'a; idan an taimaki wani a cikin wahala, to aiki ne na jin kai, da sauransu. Mutane suka fara bambance tsakanin niyyar da ke bayan aiki da darajar aikin. Sakamakon haka, fahimtarsu game da rayuwa ta zama daban da ta dā. Ta zama ingantacciyar fahimtar rayuwa, wadda ake aunawa da ma'aunin da Musulunci ya kafa, wato umarnin Allah (SWT).

Prior to the advent of Islam, their criterion of life was based on personal interest as the only controls to perform any action. After the acceptance of Islam, the criterion of their actions changed and came to be based on what is Halal and what is Haram. This criterion became the driving force behind their actions, and its guidelines were according to what Allah (swt) had commanded and prohibited. The aim of their actions became attaining Allah’s pleasure. The value of the action became the objective behind the performance of the action. It would be spiritual if it were prayer or Jihad; material if it were buying or selling; moral if it was a trust or an act of compassion; humanitarian if one was being assisted in a crisis, etc. People began differentiating between the motive behind the action and the value of the action. As a result, their conception of life became different from their previous one. It became the true conception about the life measured by a criterion that Islam had set, this being the commands of Allah (swt).

Musulunci ya ba mutane ma'anar farin ciki ta gaskiya. Tun asali, farin ciki a ra'ayinsu shi ne biyan buƙatun sha'awoyinsu da na jikinsu. Sai ya canza zuwa samun yardar Allah (SWT). Wannan kuwa yana nufin farin ciki na gaskiya, domin farin ciki na gaskiya shi ne natsuwar zuciya gaba ɗaya kuma ta dawwama, kuma ba za a taɓa samunta ta hanyar biyan sha'awoyin ɗan adam kaɗai da neman jin daɗin duniya ba. Ana samunta ne kawai ta hanyar samun yardar Ubangijin talikai.

Islam gave the people a true meaning of happiness. Happiness had been, in their original view, the satisfaction of their instincts and organic needs. It came to be transformed into gaining the pleasure of Allah (swt). This entails true happiness because true happiness means total and permanent peace of mind and this can never be achieved merely through satisfying the human desires and acquiring material pleasures. It can only be achieved by obtaining the pleasure of the Lord of the Universe.

Ta yaya Musulunci ya shafi hangen duniya na mutanen da suka karbe shi? Hangen su game da rayuwa da ayyukan da suke aikatawa a cikin wannan rayuwa ya canza. Tsarin fifikonsu shi ma ya canza, wasu abubuwa sun hau kan daraja, wasu kuma sun sauka. Da farko, rayuwa ce a saman jerin fifikon dan Adam, akidarsa kuma tana bi a bayanta. Sai Musulunci ya zo ya juyar da al'amarin, har akida ta zama a saman fifikon dan Adam a rayuwa. Sakamakon haka, Musulmi suka fara sadaukar da rayuwarsu wajen hidimar Musulunci, domin sun fahimci daidai cewa Musulunci ya fi rai daraja, kuma ga Musulmi, jure wahala da sadaukarwa a hanyar Musulunci abu ne na halitta. Al'amuran rayuwa sun koma a wurarensu na fifiko da suka dace. Rayuwa ta zama mai daraja da mutunci, Musulmi kuma ya samu natsuwar zuciya ta dindindin da zarar ya sanya burinsa na karshe ya zama yardar Allah (SWT).

This is how Islam affected the viewpoint of the people who embraced it. Their viewpoint about life and the actions which they performed in this life changed. Their order of priorities also changed, some went up in value and others came down. Life to the human being was at the top of his list of priorities to begin with and the ideology came second. Then Islam came and reversed the situation so that the ideology came to the top of the human being’s priorities in life. As a result of this, the Muslims began to devote their lives to the service of Islam because they correctly considered that Islam was more precious than life and it was only a natural corollary for the Muslim to endure hardship and sacrifice in the way of Islam. Life’s matters came to be placed in their appropriate order of priority. Life became honorable and dignified and the Muslim acquired a permanent peace of mind once he set his ultimate objective to that being the pleasure of Allah (swt).

Sabon ra'ayin sababbin Musulmi game da babban manufa ya canza a nan. A baya mutane suna da manufofi daban-daban kuma masu canzawa koyaushe. Yanzu sun samu manufa guda daya tak, ta karshe. Wannan ya kai ga canza abubuwan da suke da muhimmanci a gare su da kuma canza ma'anar kyawawan dabi'u. Tushen dabi'u a da ya hada da abubuwa kamar jarumtaka ta kashin kai, kamun kai da mutunci na mutum, goyon bayan kabilanci ko bangaranci, alfahari da dukiya da asalin gado, karimci har zuwa almubazzaranci, biyayya ga kabila ko gida, rashin tausayi wajen ramuwa, da sauran irin wadannan ayyuka. Musulunci ya canza duk wannan. Ya mayar da dukkan wadannan halaye abu marar muhimmanci, wanda mutum zai iya dauka ko ya bari gwargwadon umarnin Allah, ba gwargwadon amfanin da suke kawowa ba, ko girman kai ko daraja da suke jawowa, ko don al'ada ce ko al'ada ce ta gado da wajibi ne a kiyaye ta. Musulunci ya wajabta biyayya ga umarnin Allah kadai. Saboda haka, Musulunci ya umarci a mika muradun mutum, na kabila, na jama'a, da na kasa ga umarnin Musulunci kadai.

The new Muslims’ concept of the highest ideal changed therein. In the past the people had different and ever changing ideals. Now they acquired the one and only ultimate objective. This resulted in the changing of things that mattered to them and in changing the definition of virtue. The basis of virtues formerly included things like personal courage, individual decency and respectability, sectarian backing, boasting about wealth and noble descent, generosity to the point of extravagance, faithfulness to the tribe or clan, mercilessness in revenge and other similar acts. Islam changed all that. It made all of these qualities trivial, which the human could take or leave according to Allah’s decrees, not according to the benefits they generated, nor to the pride or prestige which they entailed, nor because they were traditions or customs or a heritage one had to preserve. Islam mandated the submission to Allah’s orders only. Therefore, Islam enjoined the submitting of the individual, tribal, popular, and national interests to the commands of Islam only.

Ta yadda Musulunci ya canza tunani da halayen mutanen da suka karbe shi ke nan. Ya canza halayensu, da yadda suke kallon mutum, rayuwa da duniya. Ya sauya gaba daya ma'aunansu game da dukkan al'amuran rayuwa. Mutane sun fara fahimtar cewa rayuwa tana da ma'ana ta musamman, wato kamala da daraja. Sun samu buri mafi girma, shi ne neman yardar Allah (SWT), kuma shi ne farin cikin da suka nemi cikin himma. Saboda haka, sun zama halittu daban da wadanda suka kasance a da.

This is how Islam transformed the mentalities and attitudes of the people who embraced it. It changed their personalities and their evaluation of man, life and the universe. It completely altered their criteria concerning all of life’s matters. People began realizing that life held a special meaning which was perfection and nobleness. They acquired a supreme ideal which was securing the pleasure of Allah (swt), and that was the happiness which they vigorously pursued. Therefore, they became different creatures from those which they had once been.

Waɗannan manyan abubuwa huɗu sun taimaka wajen raba dukan mutanen da suka karɓi Musulunci daga yanayinsu na dā. Ra'ayoyinsu da hangen rayuwarsu sun zama haɗe cikin ra'ayi ɗaya da hangen nesa ɗaya. Tafiyar da al'amuransu ta samo asali daga wannan ra'ayi. Maslahohinsu su ma sun haɗu, suka zama maslaha ɗaya, wato maslahar Musulunci. Manufofinsu a rayuwa sun zama manufa ɗaya, wato yaɗa kalmar Allah. A takaice, haɗuwar waɗannan mutane cikin Musulunci ta zama tilas, kuma a ƙarshe suka zama Ummah guda ɗaya, Ummar Musulunci.

These four major factors helped to detach all the people who embraced Islam from their former circumstances. Their concepts and visions of life became unified into one concept and one vision. The management of their affairs sprang from that concept. Their interests also became unified and they became one interest, i.e. the interest of Islam. Their goals in life became a single goal, which was the spreading of Allah’s word. In total, the integration of these people into Islam was inevitable and they eventually became a single Ummah, the Islamic Ummah.