Kifungu cha 177

Mtaala wa Serikali ni mmoja tu, na mitaala mingine yoyote hairuhusiwi kufundishwa. Shule binafsi zinaruhusiwa mradi tu zinafuata mtaala wa Serikali, zinajiweka kwenye sera ya elimu ya Serikali, na kutimiza lengo la elimu lililowekwa na Serikali, kwa sharti kwamba hazitaruhusu kuchanganywa kwa wanaume na wanawake, iwe ni wanafunzi au walimu, na kwamba hazihusiani na madhehebu, dini, mkondo wa kifikra, kabila au rangi yoyote.

The State’s has one unique curriculum and no other curriculums are allowed to be taught. Private schools are allowed as long as they adopt the State’s curriculum and establish themselves on the State’s educational policy and accomplish the goal of education set by the State, on condition they do not allow mixing between male and female, whether student or teacher, and they are not specific to a sect, religion, school of thought, race or colour.

Kuweka mtaala mmoja wa elimu kwa watu ni jambo linaloruhusiwa, kwani ni miongoni mwa mambo yenye ruhusa ambayo Imamu ameachiwa kuwalazimisha watu kwa mtindo fulani ikiwa ndivyo atakavyochagua, kama alivyofanya ‘Uthman bin Affan (ra) alipokinakili Qur'an na kuipeleka katika mikoa mbalimbali ya Dola. Aina zote za elimu ni halali, na mbinu zote za kufundisha ni halali, kwa kuwa zote ni sehemu ya taarifa.

To enforce a single education curriculum upon the people is a permitted issue, since it is from the permitted issues which have been left to the Imam to enforce upon the people with a particular style if chosen, which is what ‘Uthman bin Affan (ra) did when he copied the Quran and sent it to the different regions of the State. All types of knowledge are permitted, and the methods of teaching are all permitted, since they are all part of information.

Hata hivyo, kupanga taarifa hizi zinazofundishwa au ambazo mafundisho yanafanywa kwazo katika mtaala maalum ni njia ya kupanga elimu kwa utaratibu, sawa na njia ya kupanga idara za Dola. Kwa hiyo Imamu anaweza kuchagua njia maalum na kuwataka watu kuifuata, kwa kuwa hili ni miongoni mwa mambo yanayohusu usimamizi wa mambo ya umma, na hivyo utii kwake katika jambo hilo ni wajibu.

However, organising this information which is taught or upon which teaching is carried out in a specific curriculum is a style to systemise the education, similar to the style to organise the departments of the State. So the Imam can adopt a specific style and make the people abide by it, since it is from the issues which are part of the governing of the affairs, and, therefore, obedience to him in it would be obligatory.

Dola inaweza kuzuia mafundisho yoyote yanayotolewa kupitia mitaala mbadala, kwa ushahidi kwamba hilo ni miongoni mwa mambo ambayo Imamu amepewa jukumu la kuyashughulikia kwa mujibu wa maoni yake na Ijtihad yake, na inaruhusiwa kwake kuchagua namna maalum ya kuyashughulikia. Akiamua namna moja mahsusi, kumtii kutakuwa wajibu, na kupinga uamuzi wake kutakuwa haramu, kwa kuwa kumtii kumetajwa katika Qur'ani: {Enyi mlioamini, mtiini Allah, na mtiini Mtume, na wenye mamlaka miongoni mwenu.}

The State can prohibit any teaching which is carried out upon alternative curricula with the evidence that it is from the issues that have been given to the Imam to deal with according to his opinion and Ijtihad, and it is permitted for him to select a particular style to undertake it. If he decided upon one particular style, obedience to him would be obligatory, and it would be forbidden to contradict him, since obedience to him is mentioned in the Quran:

“Enyi mlioamini, mtiini Allah (SWT) na mtiini Mtume ﷺ na wenye mamlaka miongoni mwenu.” (TMQ 4:59), na imetajwa katika maneno ya Mtume ﷺ:

“O you who have believed, obey Allah (swt) and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59), and mentioned in the words of the Prophet :

.» وَمَنْ يُطِعْ الأَمِيرَ فَ قَدْ أَطَاعَنِي «.

"Yeyote anayemtii Amiri (kiongozi) amenitii mimi," (imekubaliwa kutoka kwa riwaya ya Abu Hurayrah), na kauli yake:

“Whoever obeys the Amir (leader) obeys me” (agreed upon from the narration of Abu Hurayrah), and his words:

. » اسْمَعُوا وَأَطِيعُوا وَإِنْ اسْتُ عْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِ ي كَأَنَّ رَأْسَهُ زَبِيبَة «.

"Sikilizeni na mtiini hata kama mtu mtumwa wa Kihabeshi ambaye kichwa chake ni kama zabibu kavu atawekwa kuwa na mamlaka juu yenu" (imepokewa na Al-Bukhari kutoka kwa Anas). Hii ni utiifu kwake tu katika yale ambayo yameachwa kwake atende kwa mujibu wa maoni yake na Ijtihad yake, na kumtii yeye katika hali hii ni kuwatii wenye mamlaka. Kwa upande wa hukumu za Shari'ah kama vile zilizopendekezwa, zinazoruhusiwa, za lazima, na zilizokatazwa, basi kumtii yeye katika mambo haya iwapo angeamuru hayo ni kumtii Allah (SWT) na si kumtii yeye, kwa sababu ya ushahidi kwamba iwapo angeamuru kutenda dhambi hatatiiwa. Imepokewa kutoka kwa Nafi' kutoka kwa Abdullah kwamba Mtume ﷺ alisema:

“Hear and obey even if an Abyssinian slave whose head is like a raisin is placed in authority over you” (reported by Al- Bukhari from Anas). This is only obedience to him in that which has been left for him to act in according to his opinion and Ijtihad, and obedience to him in this circumstance is obedience to the ones in authority. As for the Shari’ah rules such as the recommended, permitted, obligatory, and the forbidden, then obedience to him in these issues if he ordered them would be obedience to Allah (swt) and not to him, due to the evidence that if he ordered them to commit a sin he is not obeyed. It is reported from Nafi’ from Abdullah that the Messenger (pbuh) said:

. السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ مَا لَمْ ي ؤُْمَرْ بِمَعْصِيَةٍ، فَإِذَا « » أُمِرَ بِمَعْصِيَةٍ فَلاَ سَمْعَ وَلاَ طَاعَة .

"Kusikia na kutii ni wajibu kwa Mwislamu, awe anapenda au hapendi, mradi hakuamriwa kufanya maasi (kwa Allah (swt)). Akiamriwa kufanya maasi (kwa Allah (swt)), basi hakuna kusikia wala kutii (kwake)." (Imepokewa na Al-Bukhari). Na Ahmad ameripoti kwa mlolongo sahihi kutoka kwa ‘Imran b. Husayn:

“Listening and Obedience are binding on a Muslim whether he likes or dislikes, so long as he is not commanded for disobedience (to Allah (swt)). If he is commanded to disobedience (to Allah (swt)), no listening and disobedience are binding (on him).” (reported by Al-Bukhari). And Ahmad reported with an authentic chain from ‘Imran b. Husayn:

.» لا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اللَّهِ تَ بَارَكَ وَتَ عَالَى «.

"Hakuna utii kwa viumbe wanapoamrisha kutenda maasi dhidi ya Allah (SWT) Mtukufu na Mwenye enzi." Kwa hiyo, haki yake katika kusimamia mambo ni katika yale yaliyoachwa kwa maoni yake na ijtihadi yake, na utii wa amri yake kwa wale waliopewa amri hiyo unahusu masuala haya. Hivyo, ikiwa alisimamia mambo yanayoruhusiwa kwa msingi fulani, kama vile kuandaa mtaala maalum ambao kisha uliamriwa kutekelezwa, na kuzuiwa kwa tofauti yoyote, basi utii kwake utakuwa wa lazima.

“No obedience to created people when asking for disobedience to Allah (swt) the glorified and exalted.”. Therefore, his rights in governing the affairs are in what has been left to his opinion and Ijtihad, and the obedience to his order by those who were ordered by it is in these issues. So if he governed permitted issues upon a particular basis, such as drafting a specific curriculum which was then ordered to be implemented and for any difference to be prohibited, consequently obedience to him would be obligatory.

Hili linahusu ukweli kwamba Serikali ina mtaala mmoja wa kipekee wa elimu.

This is with respect to the fact that the State has one unique education curriculum.

Kuhusu suala la shule binafsi, Mtume ﷺ alikuwa akiwatuma walimu kwa watu ili kuwafundisha Uislamu, na aliwaruhusu Waislamu kuwafundisha wengine, jambo linaloonyesha kwamba kila mtu anaweza kufundisha yeyote anayetaka, kwa malipo au bila malipo, na anaruhusiwa kufungua shule. Hata hivyo, kama masomo mengine yote, yeye analazimika kufuata mtaala wa Serikali, yaani mtaala ambao Khalifah ameuamuru, kutokana na ushahidi uliotajwa hapo awali kuhusu utii kwa kile ambacho Imam ameamuru.

As for the issue of private schools, the Messenger (pbuh) used to send teachers to people in order to teach them Islam, and would permit the Muslims to teach other, which indicates that every person can teach whoever he wishes, whether for a fee or for free, and he is permitted to open a school. However, like the rest of the individual subjects, he is compelled to follow the State curriculum, in other words, the curriculum that the Khalifah ordered, due to the evidence that was aforementioned regarding obedience to whatever the Imam ordered.

Ikiwa itaulizwa: je, raia wa dhimmi wanawafundishaje watoto wao dini yao ilhali shule za binafsi lazima ziafikiane na mtaala wa Dola ya Kiislamu? Jibu ni kwamba hawazuiliwi kufundisha dini yao na ibada zao majumbani mwao na katika maeneo yao ya ibada, yaani mahali pengine tofauti na maisha ya umma kama vile shuleni, kwa kuwa hilo linafuata utawala ambao Dola imeuweka. Raia wa dhimmi walikuwa wakijifunza ibada zao katika makanisa yao, na makanisa hayo yalikuwepo wakati wa Mtume ﷺ na Makhalifa waongofu. Al-Bukhari amesimulia kutoka kwa Abu Hurayrah, ambaye alisema:

If it is asked how can the Dhimmi teach their children their religion if the private schools have to be in agreement with the syllabus of the Islamic State – then the answer is that they are not prohibited from teaching their religion and rituals in their houses and places of religious worship, or in other words, in places other than the public life such as the schools since this proceeds upon the governance that the State lays down. The Dhimmi used to learn their rituals in their churches and their churches were present at the time of the Messenger (pbuh) and the righteous Khulafaa’. Al-Bukhari reported from Abu Hurayrah who said:

. فَ قَالَ: انْطَلِقُوا إِلَى بَ يْ نَمَا نَحْنُ فِي الْمَسْجِدِ إِذْ خَرَجَ عَلَيْ نَا رَسُولُ اللَّهِ « فَ نَادَاهُمْ: يَا مَعْشَرَ يَ هُودَ، يَ هُودَ، فَخَرَجْنَا مَعَهُ حَتَّى جِئْ نَا بَ يْتَ الْمِدْ رَاسِ، فَ قَامَ النَّبِيُّ »... أَسْلِمُوا تَسْلَمُوا .

“Wakati akiwa msikitini, Mtume (ﷺ) alitutokea na kusema: nendeni kwa Mayahudi. Basi tukaenda pamoja naye hadi tukafika nyumbani kwa Midras. Alisimama akawahutubia, akasema: "Enyi kusanyiko la Mayahudi! Ukubalini Uislamu nanyi mtakuwa salama" …” Na Midras ni mahali pa ibada yao ambapo walikuwa wakisoma Torati, na ambapo pia walikuwa wakikusanyika kwa ajili ya sala zao katika sikukuu zao za kidini. Imetajwa katika kamusi ya Al-Muhit: “Al-midras: mahali ambapo Qur’ani inasomwa, na kutoka hapo ni madrasa ya Mayahudi”, yaani mahali ambapo Mayahudi walikuwa wakisoma Torati yao. Katika Lisan Al-‘Arab imetajwa: “Fuhr ya Mayahudi: mahali pa madrasa yao ambapo walikuwa wakikusanyika katika sikukuu zao za kidini ili kusali humo”. Yaani, wakati wa Mtume (ﷺ) hawakukatazwa kujifunza dini yao katika makanisa yao na masinagogi yao. Hali hii iliendelea katika kipindi chote cha Makhalifa waongofu: imepokewa na ‘Abd al-Razzaq katika kitabu chake al-Musannaf kutoka kwa ‘Ali bin Abi Talib (ra): “aliona watu wenye nguo zao zikining’inia chini, basi akasema: Kana kwamba wao ni Mayahudi wanaotoka Fuhr yao. Tulimuuliza ‘Abd al-Razzaq: Fuhr yao ni nini? Akasema: ni sinagogi yao”. Yaani, ‘Ali (ra) alieleza kwamba wale waliokuwa wakisali huku nguo zao zikining’inia chini walikuwa kama Mayahudi wanaotoka katika masinagogi yao baada ya kumaliza ibada zao ndani humo. Yaani, Dhimmi walikuwa wakitekeleza dini zao na kufanya ibada zao katika makanisa yao na masinagogi yao, au katika maeneo yanayohusiana nayo, nao hawakuwa na shule maalum kwa maana inayojulikana.

“While at the mosque, the Messenger (pbuh) came out to us and said: go to the Jews,and so we went with him until we went to the house of Midras. He stood up and addressed them, "O assembly of Jews! Embrace Islam and you will be safe" …” and Midras is the place of their worship which they used to read the Torah and in which they would also gather for prayers on their religious festivals. It is mentioned in the Al-Muhit dictionary: “Al-midras: the place which the Quran is read, and from it is the madras of the Jews”, in other words, where the Jews would read their Torah. In Lisan Al-‘Arab it mentions: “Fuhr of the Jews: the place of their madras which they would gather in on their religious festivals to pray there”. In other words, at the time of the Messenger (pbuh) they were not prohibited from learning their religion in their churches and synagogues. This continued throughout the time of the righteous Khulafaa’: it is reported by ‘Abd alRazzaq in his Musannaf from ‘Ali b. Abi Talib (ra): “he saw a people with their clothes hanging low and so he said: As though they were Jews leaving their Fuhr. We asked ‘Abd Al-Razzaq what is their Fuhr? He said their synagogue”. In other words, ‘Ali (ra) described those who prayed with their clothes hanging low as being like Jews who left their synagogues after finishing their worship inside. In other words, – the Dhimmis used to practice their religions and do their rituals of worship in their churches and synagogues, or in the places connected to them, and they did not have specific schools according to the known meaning.

Kuhusu dalili za kukataza mchanganyiko wa jinsia katika shule za binafsi, kama ilivyokatazwa katika shule za Serikali:

As for the evidence to prohibit mixing in private schools, in the same way that it is prohibited in the schools of the State:

Al-Bukhari alisimulia kutoka kwa Abu Sa'id Al-Khudri aliyesema:

- Al-Bukhari reported from Abu Sa’id Al-Khudri who said:

. غَلَبَ نَا عَلَيْكَ الرِّجَالُ فَاجْعَلْ لَنَا ي وَْمًا مِنْ نَ فْسِكَ، :قَالَتْ النِّسَاءُ لِلنَّبِيِّ « فَ وَعَدَهُنَّ ي وَْمًا لَقِيَ هُنَّ فِيهِ، فَ وَعَظَهُنَّ وَأَمَرَهُنَّ، فَكَانَ فِيمَا قَالَ لَهُنَّ : مَا مِنْكُنَّ امْرَأَةٌ تُ قَدِّمُ » ثَلاثَةً مِنْ وَلَدِهَا إِلا كَانَ لَهَا حِجَابًا مِنْ النَّارِ، فَ قَالَتْ امْرَأَةٌ: وَاثْ نَتَ يْنِ؟ فَ قَالَ: وَاثْ نَتَ يْنِ .

Baadhi ya wanawake walimwomba Mtume ﷺ awapangie siku maalum kwa sababu wanaume walikuwa wakichukua muda wake wote. Hapo akawaahidi siku moja kwa ajili ya mafunzo ya dini na maagizo. Siku moja wakati wa somo kama hilo, Mtume ﷺ alisema: "Mwanamke ambaye watoto wake watatu watafariki, watamkinga dhidi ya Moto wa Jahannamu." Hapo mwanamke mmoja akauliza: "Vipi kama ni wawili tu ndio watafariki?" Akajibu: "Hata wawili (watamkinga dhidi ya Moto wa Jahannamu)." Kwa maneno mengine, mafundisho ya wanawake yalitenganishwa na yale ya wanaume, wala hayakuchanganywa. Sala pia ilifanywa kwa safu tofauti, na walipotoka msikitini hawakuondoka pamoja wakachanganyika; badala yake Mtume ﷺ na masahaba waliokuwa wameswali walingoja hadi wanawake wamalize kuondoka ndipo nao wakaondoka.

“Some women requested the Prophet to fix a day for them as the men were taking all his time. On that he promised them one day for religious lessons and commandments. Once during such a lesson the Prophet said, "A woman whose three children die will be shielded by them from the Hell fire." On that a woman asked, "If only two die?" He replied, "Even two (will shield her from the Hell-fire).” In other words, the teaching of the women was separated from that of the men, and it was not mixed. The prayer was also done in separate rows, and when they left the mosque they would not leave together thus mixing, rather the Messenger (pbuh) and the companions who had prayed would wait until the women left and then they would leave.

- Al-Bukhari alipokea kutoka kwa Umm Salamah:

- Al-Bukhari reported from Umm Salamah:

. كانَ إِذَا سَلَّمَ يَمْكُثُ فِي مَكَانِهِ يَسِيراً، قَالَ ابْنُ شِهَابٍ: فَ ن رَى، أَنَّ النَّبِيَّ « كَانَ يُسَلِّمُ، « : وفي رواية عنده أيضاً قالت .» وَاللهُ أَعْلَمُ، لِكَيْ يَ نْ فُذَ مَنْ يَ نْصَرِفُ مِنْ النِّسَاءِ »فَ يَ نْصَرِفُ النِّسَاءُ فَ يَدْخُلْنَ ب يُُوتَ هُنَّ مِنْ قَ بْلِ أَنْ يَ نْصَرِفَ رَسُولُ اللَّهِ .

“Mtume ﷺ, baada ya kumaliza sala kwa kutoa salamu (Taslim), alikuwa akikaa mahali pake kwa muda kidogo.” Ibn Shihab alisema: “Ninadhani (na Mwenyezi Mungu (SWT) ndiye ajuaye zaidi) kwamba alikuwa akisubiri wanawake walioswali waondoke.” Na katika riwaya nyingine: “Mtume ﷺ alipomaliza sala kwa kutoa salamu, wanawake walikuwa wakiondoka na kuingia majumbani mwao kabla ya Mjumbe wa Mwenyezi Mungu ﷺ kuondoka.” Kwa hiyo, mafundisho yasichanganywe.

“The Prophet after finishing the prayer with Taslim used to stay at his place for a while." Ibn Shihab said, "I think (and Allah (swt) knows better), that he used to wait for the departure of the women who had prayed”, and in another report: “When the Prophet finished the prayer with Taslim, the women would depart and enter their houses before Allah (swt)'s Messenger (pbuh) departed.” And, therefore, teaching must not be mixed.

Kuhusu suala la shule za binafsi kutokuwa maalum kwa madhehebu, dini, mkondo wa fikra, kabila au rangi, sababu yake ni kwamba shule zilizoanzishwa kwa msingi wa mambo hayo huleta athari juu ya umoja wa Dola na huelekeza nguvu kwenye mambo ya kutofautiana, hasa kwa kuwa shule zina nafasi kubwa katika kujenga fikra na tabia za wanafunzi. Mwishoni mwa Khilafah ya 'Uthmani, shule za aina hii zilikuwa kipengele cha uharibifu ndani ya mwili wa Dola. Kwa hiyo, shule hizi zimekatazwa kutokana na madhara yanayozalisha, na kwa kuwa zinaongoza kwenye Haram. Ushahidi wake ni kanuni ya madhara, na kanuni inayosema: "Njia ya kufikia kitu kilichokatazwa nayo pia imekatazwa."

As for the issue of the private schools not being specific to a sect, religion, school of thought, race or colour – this is because schools established on this basis lead to effects upon the unity of the State and focus upon points of difference, especially since schools play an important role in building the mentality and disposition of the students. At the end of the ‘Uthmani Khilafah such schools were a destructive element in the body of the State. Therefore, these schools are prohibited due to what damage they produce and that they lead to the Haram, in other words, the evidence is the rule of harm and the rule that states that: "The means to something forbidden is also forbidden".

Hii ni tofauti na wito uliopo katika Qur'ani na Sunnah wa kuwajua watu wengine na kuacha ukabila, na kutofautisha kwa misingi ya rangi au weupe au weusi. Allah (SWT) anasema:

This is apart from the call that is found in the Quran and the Sunnah to know other people and to discard tribalism, and not to differentiate on the basis of race or colour. Allah (swt) says:

“Enyi watu, hakika Sisi tumekuumbeni kutokana na mwanamume na mwanamke, na tukakufanyeni kuwa makabila na koo ili mjuane. Hakika mbora wenu mbele ya Allah (SWT) ni mcha Mungu zaidi kati yenu. Hakika Allah (SWT) ni Mjuzi, Mwenye habari.” (TMQ 49:13). Na Mtume ﷺ alisema katika hadithi iliyopokewa na Muslim kutoka kwa Abu Hurayrah:

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah (swt) is the most righteous of you. Indeed, Allah (swt) is Knowing and Acquainted.” (TMQ 49:13). And the Messenger (pbuh) said in a narration reported by Muslim from Abu Hurayrah:

. مَنْ خَرَجَ مِنْ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ مِيتَةً جَاهِلِيَّةً، وَمَنْ قَاتَلَ « » تَحْتَ رَايَةٍ عِمِّيَّةٍ ي غَْضَبُ لِعَصَبَةٍ أَوْ يَدْعُو إِلَى عَصَبَةٍ أَوْ يَ نْصُرُ عَصَبَةً فَ قُتِلَ فَقِتْ لَةٌ جَاهِلِ يَّة.

"Mtu yeyote anayejitenga na utii (kwa Amiri) na kujitenga na jamii kuu ya Waislamu—akifariki akiwa katika hali hiyo—atakufa kifo cha mtu wa zama za Jahiliyya. Na mtu anayepigana chini ya bendera ya watu wasiojua kwa ajili ya nini wanapigania (yaani, hajui kama sababu yao ni ya haki au la), anayewaka kwa kiburi cha ukoo, anayewaita watu kupigana kwa ajili ya heshima ya ukoo wao, na kuwasaidia jamaa zake (yaani, anapigana si kwa ajili ya Allah (SWT) bali kwa ajili ya ukoo au kabila hilo)—akiuawa (katika vita hivyo), atakufa kama mtu wa zama za Jahiliyya." Na imepokewa na Ahmad kwa mnyororo wa wapokezi kutoka kwa Abu Nadrah, nao umethibitishwa na Al-Zayn: Mtu mmoja aliyesikia khutba ya Mtume ﷺ katikati ya siku za Tashriq aliniambia kwamba alisema: "Enyi watu! Mola wenu ni mmoja, na baba yenu ni mmoja. Hakuna ubora wa Mwarabu juu ya asiye Mwarabu, wala wa asiye Mwarabu juu ya Mwarabu, wala wa mwenye rangi nyekundu juu ya mweusi, wala wa mweusi juu ya mwekundu, isipokuwa kwa Taqwa (ucha Mungu). Je, sikufikisha?" Wakasema: "Mtume ﷺ amefikisha." Hizi zote ni dalili za makala hii.

“One who defected from obedience (to the Amir) and separated from the main body of the Muslims-if he died in that state-would die the death of one belonging to the days of Jahiliyya. One who fights under the banner of a people who ate blind (to the cause for which they are fighting. i. e. do not know whether their cause is just or otherwise), who gets flared up with family pride, calls, (people) to fight for their. family honour, and supports his kith and kin (i.e. fights not for the cause of Allah (swt) but for the sake of this family or tribe) -if he is killed (in this fight), he dies as one belonging to the days of Jahiliyya”. And it is reported by Ahmad with a chain from Abu Nadrah authenticated by Al-Zayn: Someone who heard the sermon of the Messenger of Allah (pbuh) in the middle of the days of Tashriq told me that he said: O people – your Lord is one, and your father is one, there is no preference for an Arab over a non-Arab, nor a non-Arab over an Arab, nor for the red over the black, nor the black over the red, except in Taqwa (piety). Have I not conveyed? They said: The Messenger of Allah (pbuh) has conveyed.” These are all the evidences for the article.