Siku ambayo Uislamu ulimpa mwanadamu dhana mpya ya maadili na vipimo, na ukaonyesha njia ya kujifunza maadili na vipimo hivi, pia ulimpa dhana mpya ya mahusiano ya kibinadamu. Uislamu ulikuja kumrudisha mwanadamu kwa Mola wake Mlezi, na kufanya mwongozo Wake kuwa chanzo pekee ambacho maadili na vipimo vinapaswa kupatikana, kwa kuwa Yeye ndiye Mruzuku na Muumbaji. Mahusiano yote yanapaswa kujengwa kupitia Yeye, kwa kuwa tulikuja kuwepo kwa mapenzi Yake na tutarudi Kwake.

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.

Uislamu ulikuja kuanzisha uhusiano mmoja tu unaowaunganisha watu mbele ya Mungu, na ikiwa uhusiano huu umeimarishwa kwa uthabiti, basi mahusiano mengine yote yanayotegemea damu au mazingatio mengine huondolewa.

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.

"Hutapata watu wanaoamini Mwenyezi Mungu na Siku ya Mwisho wakifanya urafiki na wale wanaompinga Mwenyezi Mungu na Mtume Wake, hata kama ni baba zao, watoto wao, ndugu zao au jamaa wa ukoo wao." (58-22)

"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)

Duniani kuna kundi moja tu la Mwenyezi Mungu; makundi mengine yote ni makundi ya Shetani na uasi.

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

Wale walioamini hupigana katika njia ya Mungu, na wale waliokufuru hupigana katika njia ya uasi.

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

"Basi piganeni na washirika wa Shetani; hakika mbinu za Shetani ni dhaifu." (3:78)

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

Kuna njia moja tu ya kumfikia Mungu; njia nyingine zote haziongozi kwake.

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

Hii ndiyo njia Yangu iliyonyooka. Basi ifuateni, wala msifuate njia nyingine zitakazowatawanya mbali na njia Yake. (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)

Kwa maisha ya binadamu, kuna mfumo mmoja tu wa kweli, nao ni Uislamu; mifumo mingine yote ni Jahiliyyah.

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

"Je, wanataka hukumu ya zama za Ujahiliya? Lakini ni nani aliye bora zaidi katika hukumu kuliko Mwenyezi Mungu, kwa watu wenye imani thabiti? (5: 50)"

"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)

Kuna sheria moja tu inayopaswa kufuatwa, nayo ni Sharia kutoka kwa Mungu; kitu kingine chochote ni hisia tupu na papara tu.

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.

Tumekuweka katika njia iliyoamriwa (na Mungu); basi ifuate, wala usifuate matamanio ya wale wasio na elimu. (45:18)

"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)

Ukweli ni mmoja na hauwezi kugawanyika; chochote kinachotofautiana nao ni upotofu.

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

"Je, baada ya haki hakuna kilichobaki isipokuwa upotovu? Basi mnageuzwa wapi?" (10:32)

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

Kuna mahali pamoja tu duniani panapoweza kuitwa nyumba ya Uislamu (Dar-ul-Islam), nayo ni mahali ambapo dola ya Kiislamu imeanzishwa, Shari'ah ndiyo yenye mamlaka, mipaka ya Mungu inazingatiwa, na Waislamu wote wanaendesha mambo ya dola kwa kushauriana. Sehemu nyingine yote ya dunia ni nyumba ya uhasama (Dar-ul-Harb). Muislamu anaweza kuwa na uhusiano wa aina mbili tu zinazowezekana na Dar-ul-Harb:

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:

amani kwa makubaliano ya kimkataba, au vita. Nchi ambayo kuna mkataba nayo haitahesabiwa kuwa makazi ya Uislamu.

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

Wale walioamini, na wakahama, na wakapigana jihadi kwa mali zao na nafsi zao katika njia ya Mungu, na wale waliowapa hifadhi na kuwasaidia, hao ndio walinzi wa kila mmoja wao kwa mwenzake. Kuhusu wale walioamini lakini hawakuhama, hamna wajibu wowote kwenu wa kuwalinda hadi wahame; lakini wakikuombeni msaada katika dini, ni wajibu wenu kuwasaidia, isipokuwa dhidi ya watu ambao kati yenu na wao kuna mkataba; na Mungu anaona yote mnayoyafanya. Wale waliokufuru ni washirika wa kila mmoja wao kwa mwenzake. Msipofanya hivi, kutakuwa na dhulma duniani na fitina kubwa. Wale walioamini, na wakahama, na wakapigana katika njia ya Mungu, na wale waliowapa hifadhi na kuwasaidia, hao ndio Waumini wa kweli. Kwao kuna msamaha na riziki tukufu. Na wale walioukubali imani baadaye, wakahama na kupigana pamoja nanyi, basi hao ni miongoni mwenu.

"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)

Uislamu ulikuja na mwongozo huu kamili na mafundisho ya kuamua. Ulikuja kumwinua mwanadamu juu, na kumwacha huru kutoka katika vifungo vya ardhi na udongo, vifungo vya mwili na damu, ambavyo pia ni vifungo vya ardhi na udongo. Muislamu hana nchi isipokuwa sehemu hiyo ya dunia ambapo Sharia ya Mungu imesimamishwa na mahusiano ya kibinadamu yamejengwa juu ya msingi wa uhusiano pamoja na Mungu; Muislamu hana utaifa isipokuwa imani yake, ambayo inamfanya kuwa mwanachama wa jamii ya Waislamu katika Dar-ul-Islam; Muislamu hana jamaa isipokuwa wale wanaoshiriki imani kwa Mungu, na hivyo uhusiano unaanzishwa kati yake na Waumini wengine kupitia uhusiano wao kwa Mungu.

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.

Muislamu hana uhusiano na mama yake, baba yake, ndugu yake, mke wake na wanafamilia wengine isipokuwa kupitia uhusiano wao na Muumba, na kisha pia wanaunganishwa kupitia damu.

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.

Enyi watu, mcheni Mola wenu Mlezi, Aliyewaumba kutoka nafsi moja, na kutoka nafsi hiyo akamuumba mke wake, na kutoka kwao wawili akaeneza wanaume wengi na wanawake. Mcheni Mungu, ambaye kwa jina Lake mnadaiana, na zingatieni mji wa mimba (mlikotokea). (4:1)

"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)

Hata hivyo, uhusiano wa kiimani haumzuii Muislamu kuwatendea wazazi wake kwa wema na kuwajali licha ya tofauti za imani, mradi wasijiunge na safu za maadui wa Uislamu. Lakini wakitangaza waziwazi kuungana kwao na maadui wa Uislamu, basi mahusiano yote ya kifamilia ya Muislamu hukatika, na hana wajibu wa kuwatendea wema na kuwajali. Abdullah, mwana wa Abdullah bin Ubayy, ametupa mfano mzuri katika jambo hili.

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.

Ibn Jarir, kwa mapokezi ya Ibn Ziad, ameripoti kwamba Mtume ﷺ alimwita Abdullah, mwana wa Abdullah bin Ubayy, akamwambia: "Je, unajua baba yako alisema nini?" Abdullah akauliza: "Wazazi wangu wawe fidia kwako; baba yangu alisema nini?" Mtume ﷺ akajibu: "Alisema: 'Tukirudi Madina (kutoka vitani), yule mwenye heshima atamtoa yule aliyedharauliwa.'" Abdullah kisha akasema: "Ee Mjumbe wa Mungu, kwa Mungu, amesema kweli. Wewe ndiye mwenye heshima na yeye ndiye aliyedharauliwa. Ee Mjumbe wa Mungu, watu wa Madina wanajua kwamba kabla ya wewe kuja Madina, hakuna aliyekuwa mtiifu zaidi kwa baba yake kuliko mimi."

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.

"Lakini sasa, ikiwa ni radhi ya Mwenyezi Mungu na Mtume Wake kwamba nimkate kichwa chake, basi nitafanya hivyo." Mtume ﷺ akajibu, "Hapana." Waislamu waliporudi Madina, Abdullah alisimama mbele ya lango akiwa ameshika upanga wake juu ya kichwa cha baba yake, akimwambia, "Je, ulisema kwamba tukirudi Madina, yule mwenye heshima atamtoa yule aliyedharauliwa? Kwa Mungu, sasa utajua kama wewe una heshima, au Mjumbe wa Mungu ﷺ! Kwa Mungu, hadi Mungu na Mtume Wake ﷺ watakapotoa ruhusa, hutaingia Madina, wala hutapata kimbilio kutoka kwangu!" Ibn Ubayy alipiga kelele kwa sauti na kusema mara mbili, "Enyi watu wa Khazraj, tazameni jinsi mwanangu anavyonizuia kuingia nyumbani kwangu!" Lakini mwanawe Abdullah aliendelea kurudia kwamba asipopewa ruhusa na Mtume ﷺ, hatamruhusu kuingia Madina. Watu walipousikia msukosuko huu, baadhi yao walikusanyika na kuanza kumsihi Abdullah, lakini yeye alisimama imara. Baadhi ya watu walimwendea Mtume ﷺ na kumjulisha tukio hili. Akawaambia, "Mwambie Abdullah amruhusu baba yake aingie." Abdullah alipopokea ujumbe huu, akamwambia baba yake, "Kwa kuwa Mtume ﷺ ametoa ruhusa, sasa unaweza kuingia." Uhusiano wa imani unapoanzishwa, iwe kuna uhusiano wa damu au la, Waumini huwa kama ndugu. Mwenyezi Mungu Aliye Juu kabisa anasema, "Hakika Waumini ni ndugu," ambalo ni kizuizi pamoja na agizo. Pia anasema:

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:

Wale walioamini, na wakahama, na wakapigana jihadi kwa mali zao na nafsi zao katika njia ya Mwenyezi Mungu, na wale waliowapa hifadhi na kuwasaidia, hao ndio walinzi wa kila mmoja wao kwa mwenzake.

"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)

Ulinzi unaozungumziwa katika aya hii haukomei kwa kizazi kimoja pekee, bali unajumuisha pia vizazi vijavyo, hivyo kuviunganisha vizazi vijavyo na kizazi cha zamani katika dhamana takatifu na ya milele ya upendo, uaminifu na wema.

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.

"Na wale waliokuwa (Madina) kabla yao, waliokuwa wameamini, wanawapenda wale waliohama, wala hawapati katika nyoyo zao tamaa yoyote juu ya yale waliyopewa, bali wanawapa kipaumbele kuliko nafsi zao wenyewe, ijapokuwa wao wenyewe wana haja. Na anayelindwa dhidi ya ubahili wa nafsi yake, basi hao ndio watakaofanikiwa. Na wale waliokuja baada yao (Wahamiaji) husema: 'Mola wetu! Tusamehe sisi na ndugu zetu waliotutangulia katika imani, wala usiweke ndani ya nyoyo zetu chuki yoyote dhidi ya wale walioamini. Mola wetu! Hakika Wewe ni Mpole, Mwenye kurehemu.'" (59:9-10)

"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)

Mwenyezi Mungu Mtukufu amesimulia hadithi za Manabii waliotangulia katika Qur'ani kama mfano kwa Waumini. Katika vipindi mbalimbali, Manabii wa Mwenyezi Mungu waliwasha moto wa imani na kuwaongoza Waumini.

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.

Nuhu akamwomba Mola wake akasema, "Ee Mola wangu, hakika mwanangu ni katika jamaa yangu, na ahadi Yako ni ya kweli, nawe ndiye Mwenye hukumu iliyo ya haki zaidi kuliko wote wenye hukumu." Akasema, "Ee Nuhu, hakika yeye si katika jamaa yako; kwani matendo yake ni maovu. Basi usiniombe lile usilokuwa na ujuzi nalo. Nakuonya usije ukawa miongoni mwa wajinga." Nuhu akasema, "Ee Mola wangu, najikinga Kwako nisije nikakuomba lile nisilokuwa na ujuzi nalo. Usiponisamehe na kunirehemu, bila shaka nitakuwa miongoni mwa waliopotea."

"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)

Na Mola wake alipomjaribu Ibrahimu kwa amri fulani, naye akazitekeleza, alisema: "Nitakufanya kiongozi wa watu." Akasema: "Na pia wale walio katika kizazi changu?" Akajibu: "Ahadi yangu haiwafikii madhalimu."

"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)

Na alipomwambia Ibrahim: "Mola wangu! Fanya mji huu kuwa mahali pa amani na uwaruzuku wakazi wake matunda, wale kati yao wanaomwamini Mungu na Siku ya Mwisho." Akasema: "Na wale wanaokufuru, nitawastarehesha kwa muda kidogo, kisha nitawapeleka kwenye adhabu ya Moto. Ni marudio mabaya kabisa!"

"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)

Nabii Ibrahimu alipoona kwamba baba yake na watu wake wameendelea kuwa katika upotovu, aligeuka mbali nao na kusema: "Ninawaacha ninyi na wale mnaowaomba badala ya Mungu. Nitamwomba tu Mola wangu Mlezi, na natumaini kwamba Mola wangu hatanikatisha tamaa." (19:48)

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)

Katika kusimulia hadithi ya Ibrahim na watu wake, Mwenyezi Mungu ameangazia zile sehemu ambazo ni mfano kwa Waumini.

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

Hakika, Ibrahim na wafuasi wake ni mfano mzuri kwenu, walipowaambia watu wao: "Sisi hatuna uhusiano nanyi wala na mnachoabudu badala ya Mungu. Tunawakataa; na sasa kuna uadui na chuki ya milele kati yetu na nyinyi hadi mtakapomwamini Mungu Mmoja."

"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)

Wakati wale vijana jasiri na wenye moyo thabiti wanaojulikana kama Watu wa Pangoni walipoona kukataliwa huku huku miongoni mwa familia na kabila lao, waliwaacha wote, wakahama kutoka nchi yao, na wakakimbilia kwa Mola wao Mlezi ili waishi kama waja Wake.

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.

{Wao walikuwa vijana walioamini Mola wao, nasi tukawazidishia uongofu. Tukaziimarisha nyoyo zao, wakasimama wakasema: "Mola wetu ndiye Mola wa mbingu na ardhi. Hatutamwomba mungu yeyote asiyekuwa Yeye. Kama tungefanya hivyo, basi tungekuwa tumesema jambo la kuchukiza mno. Hawa watu wetu wamejifanyia miungu badala Yake ili waiabudu. Kwa nini hawaleti dalili iliyo wazi juu ya wanachokifanya? Na ni nani dhalimu zaidi kuliko yule anayemzulia Mungu uongo?" Basi mtakapojitenga nao na wanayoyaabudu badala ya Mungu, nendeni mkajihifadhi pangoni. Mola wenu atawamiminia rehema zake na atawaandalia mambo yenu wepesi na faraja.} (18:13-16)

"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)

Mke wa Nuhu na mke wa Lutu walitengana na waume zao kwa sababu tu imani zao zilikuwa tofauti.

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

"Mungu anawapigia mfano wale waliokufuru: mke wa Nuhu na mke wa Lutu. Walikuwa chini ya ndoa ya wahudumu wawili wema miongoni mwa waja wetu, lakini waliwasaliti, na hawakuweza kuwasaidia chochote mbele ya Mungu, bali iliambiwa: 'Ingieni motoni pamoja na wale wanaoingia.'" (66:10)

"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)

Kisha kuna aina nyingine ya mfano katika mke wa Firauni.

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

Na Mwenyezi Mungu anawapigia mfano wale walioamini: mke wa Firauni. Alipo sema: "Mola wangu! Nijengee nyumba kwako peponi, na uniokoe na Firauni na matendo yake, na uniokoe na watu madhalimu."

"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)

Qur'ani pia inaeleza mifano ya aina mbalimbali za mahusiano. Katika hadithi ya Nuhu kuna mfano wa uhusiano wa baba na mwana; katika hadithi ya Ibrahimu, mfano wa mwana na nchi; katika hadithi ya Watu wa Pangoni, mfano kamili wa jamaa, kabila na nchi ya asili. Katika hadithi za Nuhu, Lutu na Firauni kuna mfano wa mahusiano ya ndoa.

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.

Baada ya maelezo ya maisha ya Mitume wakuu na mahusiano yao, sasa tunageukia Umma wa Kati, yaani jamii ya Waislamu wa mwanzo. Katika jamii hii tunapata mifano na uzoefu kama huo kwa wingi. Jamii hii ilifuata njia ya Kiungu ambayo Mungu amewachagulia Waumini. Uhusiano wa imani ya pamoja ulipovunjika, yaani pale uhusiano wa kwanza kabisa uliomuunganisha mtu mmoja na mwingine ulipovunjika, basi watu wa familia moja au kabila moja waligawanyika katika makundi tofauti. Mungu Mtukufu anasema kuwasifu Waumini:

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:

Utapata watu wowote wanaoamini Mungu na Siku ya Mwisho wakiwapenda wale wanaopigana na Mungu na Mtume Wake, hata kama ni baba zao, au watoto wao, au ndugu zao, au jamaa zao. Hawa ni watu ambao Mungu ameandika imani mioyoni mwao, na kuwaimarisha kwa roho itokayo Kwake. Naye atawaingiza katika Mabustani yanayopita chini yake mito, watakaodumu humo. Mungu atakuwa radhi nao, nao wawe radhi Naye. Hao ni kundi la Mungu; hakika kundi la Mungu ndilo litakalofaulu.' (58:22)

"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)

Tunaona kwamba uhusiano wa kidamu kati ya Muhammad ﷺ na mjomba wake Abu Lahab, pamoja na binamu yake Abu Jahl, ulivunjika. Wahamiaji kutoka Makka walikuwa wakipigana dhidi ya familia zao na jamaa zao, na walikuwa mstari wa mbele katika vita vya Badr. Kwa upande mwingine, uhusiano wao na Wanusra wa Madina uliimarishwa kwa msingi wa imani moja. Walikuwa kama ndugu, hata zaidi ya jamaa wa damu. Uhusiano huu ulianzisha undugu mpya wa Waislamu ambao ulijumuisha Waarabu na wasio Waarabu. Suhaib kutoka Roma, Bilal kutoka Abyssinia, na Salman kutoka Persia walikuwa wote ndugu.

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.

Hakukuwa na ubaguzi wa kikabila miongoni mwao. Kiburi cha ukoo kilikomeshwa, sauti ya utaifa ikanyamazishwa, na Mtume wa Mwenyezi Mungu ﷺ akawaambia: "Ondokaneni na hizi ubaguzi; hizi ni mambo mabaya", na "Si katika sisi yule anayeita kwenye ubaguzi, anayepigania ubaguzi, na anayekufa kwa ajili ya ubaguzi." Hivyo ubaguzi huu, yaani ubaguzi wa ukoo, ukakomeshwa; na kauli mbiu hii, yaani kauli mbiu ya rangi ya ngozi, ikafa; na kiburi hiki, yaani kiburi cha utaifa, kikatoweka; na roho ya mwanadamu ikapaa hadi upeo wa juu zaidi, ikiwa huru kutoka utumwani wa mwili na damu na kiburi cha ardhi na nchi. Tangu siku hiyo, nchi ya Mwislamu haikuwa tena kipande cha ardhi, bali ni nchi ya Uislamu (Dar-ul-Islam): nchi ambayo imani inatawala na Sharia ya Mwenyezi Mungu inatekelezwa, nchi ambayo alikimbilia na kuilinda, na katika kujaribu kuipanua, akafa shahidi. Nchi hii ya Kiislamu ni kimbilio la yeyote anayekubali Sharia ya Kiislamu kuwa sheria ya dola, kama ilivyo kwa Dhimmi. Lakini mahali popote ambapo Sharia ya Kiislamu haitekelezwi na ambapo Uislamu hautawali, hugeuka kuwa nchi ya Uadui (Dar-ul-Harb) kwa Mwislamu na Dhimmi wote. Mwislamu atabaki tayari kupigana nayo, iwe ni mahali alipozaliwa, au mahali ambapo jamaa zake wanaishi, au mahali ambapo mali yake au maslahi mengine ya kimali yalipo.

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.

Hivyo ndivyo Muhammad ﷺ alivyopigana dhidi ya mji wa Makkah, ingawa ndio mahali alipozaliwa, na jamaa zake waliishi humo, na yeye pamoja na Maswahaba wake walikuwa na nyumba na mali humo ambazo waliziacha walipohama; hata hivyo, ardhi ya Makkah haikuwa Dar-ul-Islam kwake yeye na wafuasi wake mpaka ilipojisalimisha kwa Uislamu na Shari'ah ikaanza kutumika ndani yake.

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.

Hii, na hii pekee, ndiyo Uislamu. Uislamu si maneno machache yanayotamkwa kwa ulimi, wala kuzaliwa katika nchi inayoitwa ya Kiislamu, wala urithi kutoka kwa baba Mwislamu.

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.

Hapana, naapa kwa Mola wako, hawataamini mpaka wakufanye hakimu wa mizozo yao, kisha wasione ndani ya nafsi zao upinzani wowote dhidi ya hukumu yako, bali wajisalimishe kikamilifu. (4:65)

"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)

Uislamu pekee ndio huu, na Dar-ul-Islam ni pekee hiyo - si ardhi, si rangi, si asili ya ukoo, si kabila, wala si familia.

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.

Uislamu uliwaweka huru binadamu wote kutoka katika minyororo ya ardhi ili waweze kupaa kuelekea mbinguni, na uliwaweka huru kutoka katika minyororo ya uhusiano wa damu - minyororo ya kibaiolojia - ili waweze kupanda juu ya malaika.

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.

Nchi ya Mwislamu, ambayo anaishi ndani yake na ambayo anaitetea, si kipande cha ardhi; utaifa wa Mwislamu, ambao kwao anatambulika, si utaifa unaoamuliwa na serikali; familia ya Mwislamu, ambamo anapata faraja na ambayo anaitetea, si mahusiano ya damu; bendera ya Mwislamu, ambayo anaiheshimu na chini yake anauawa shahidi, si bendera ya nchi; na ushindi wa Mwislamu, ambao anauadhimisha na ambao anamshukuru Mungu kwao, si ushindi wa kijeshi. Ni kile ambacho Mungu amekieleza:

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:

"Wakati msaada wa Mungu na ushindi unapokuja, na utakapowaona watu wakiingia katika dini ya Mungu kwa makundi, basi tukuza sifa za Mola wako Mlezi na umuombe msamaha. Hakika Yeye ni Mwenye kukubali toba."

"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)

Ushindi unapatikana chini ya bendera ya imani, wala chini ya bendera nyingine yoyote; juhudi hufanywa kwa ajili ya Mwenyezi Mungu pekee, kwa ajili ya kufanikisha dini Yake na sheria Yake, kwa ajili ya kulinda Dar-ul-Islam, ambayo maelezo yake tumeyaeleza hapo juu, wala kwa madhumuni mengine yoyote. Si kwa ajili ya nyara wala sifa, wala kwa heshima ya nchi au taifa, wala kwa kulinda tu familia ya mtu isipokuwa pale inapowaunga mkono dhidi ya mateso ya kidini.

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.

Heshima ya kufa shahidi hupatikana tu pale mtu anapopigana katika njia ya Mungu, na mtu akiuawa kwa kusudi lingine lolote heshima hii haitapatikana.

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.

Nchi yoyote inayopigana Muislamu kwa sababu ya imani yake na kumzuia kutekeleza dini yake, na ambamo Shari'ah imesimamishwa, ni Dar-ul-Harb, hata kama familia yake, jamaa zake au watu wake wanaishi humo, au mtaji wake umewekezwa humo na biashara yake au shughuli zake za kibiashara ziko katika nchi hiyo; na nchi yoyote ambamo imani ya Kiislamu inatawala na Shari'ah yake inatekelezwa ni Dar-ul-Islam, hata kama familia ya Muislamu, jamaa zake au watu wake hawaishi humo, na yeye hana uhusiano wowote wa kibiashara nayo.

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.

Nchi ya baba ni ile mahali ambapo imani ya Kiislamu, mtindo wa maisha wa Kiislamu, na Shari'ah ya Mwenyezi Mungu vinatawala; ni maana hii tu ya 'nchi ya baba' ndiyo inayostahili mwanadamu. Vivyo hivyo, 'utaifa' maana yake ni imani na mtindo wa maisha, na uhusiano huu pekee ndio unaostahili heshima ya binadamu.

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.

Kugawanya watu kwa msingi wa familia, kabila na taifa, na kwa rangi, ngozi na nchi, ni mabaki ya hali ya kizamani ya mwanadamu; makundi haya ya kijahiliya yanatoka kipindi ambacho thamani za kiroho za mwanadamu zilikuwa katika kiwango cha chini. Nabii ﷺ aliyaita "mambo yaliyokufa" ambayo roho ya mwanadamu inapaswa kuasi dhidi yake.

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.

Wakati Mayahudi walipodai kuwa wao ni watu waliochaguliwa na Mungu kwa msingi wa kabila lao na utaifa wao, Mungu Mtukufu alikataa dai lao, na akatangaza kuwa katika kila zama, katika kila kabila na katika kila taifa, kuna kigezo kimoja tu: nacho ni cha imani.

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.

Wanasema: "Kuweni Mayahudi, au Wakristo, ndipo mtaongozwa." Sema: "Sivyo hivyo: Ni mwendo wa Ibrahimu, mwenye imani safi; wala hakuwa miongoni mwa wanaomshirikisha Mungu na wengine." Sema: "Tunamwamini Mungu, na yale yaliyoteremshwa kwetu, na yale yaliyoteremshwa kwa Ibrahimu, Ismail na Isaka na Yakobo na Kabila (za Waisraeli), na yale aliyopewa Musa na Isa na Manabii wengine na Mola wao Mlezi. Hatubagui baina yao, nasi tumejisalimisha kwake." Basi wakiamini kama mliyoamini nyinyi, ndipo wameongoka; lakini wakigeuka, basi hakika wao wako katika ukaidi. Basi Mungu atakutosheni, Naye ndiye Msikivu, Mjuzi. "Rangi ya Mungu. Na nani aliye bora zaidi wa rangi kuliko Mungu?" Nasi tunamwabudu Yeye peke yake.

"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)

Watu ambao kwa kweli wamechaguliwa na Mungu ni jamii ya Waislamu iliyokusanyika chini ya bendera ya Mungu bila kujali tofauti za jamii, mataifa, rangi na nchi.

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.

Ninyi ndio umma bora kabisa iliyotolewa kwa manufaa ya wanadamu. Mnaamrisha mema na kukataza maovu, na mnamwamini Mwenyezi Mungu.

"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)

Huu ndio ule Ummah katika kizazi chake cha kwanza ambamo walikuwepo Abu Bakr kutoka Arabia, Bilal kutoka Abyssinia, Suhaib kutoka Syria, Selman kutoka Persia, na ndugu zao katika imani. Vizazi vilivyofuata walikuwa wa namna hiyo hiyo. Uzalendo hapa ni imani, nchi ya asili hapa ni Dar-ul-Islam, mtawala hapa ni Mungu, na katiba hapa ni Qur'an.

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.

Dhana hii tukufu ya nchi ya asili, ya utaifa, na ya uhusiano inapaswa kupandikizwa mioyoni mwa wale wanaowaalika watu kwa Mwenyezi Mungu. Wanapaswa kuondoa athari zote za Jahiliyyah zinazoifanya dhana hii kuwa najisi, na zile zenye kiasi chochote kidogo cha Shirki iliyofichika, kama vile Shirki kuhusiana na nchi ya asili, au kuhusiana na jamii au taifa, au kuhusiana na nasaba au maslahi ya kimaada. Yote haya yametajwa na Mwenyezi Mungu Aliye Juu katika aya moja, ambamo ameyaweka upande mmoja wa mizani, na imani pamoja na wajibu wake upande wa pili, na anawaalika watu wachague.

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.

Sema: Ikiwa baba zenu na watoto wenu na ndugu zenu na wenza wenu na jamaa zenu, na mali mliyoyachuma, na biashara mnayoogopa kudorora kwake, na nyumba mnazozipenda, ni vipenzi kwenu kuliko Mungu na Mtume wake na kupigania dini yake, basi ngojeni mpaka Mungu alete amri yake; na Mungu hawaongoi watu waasi.

"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)

Wale wanaolingania Uislamu hawapaswi kuwa na shaka za juujuu moyoni mwao kuhusu asili ya Jahiliyyah na asili ya Uislamu, pamoja na sifa za Dar-ul-Harb na za Dar-ul-Islam, kwani kupitia shaka hizi watu wengi huingizwa kwenye mkanganyiko. Kwa hakika, hakuna Uislamu katika nchi ambayo Uislamu hautawala na ambayo Sharia yake haijasimamishwa; na mahali hapo si Dar-ul-Islam ikiwa mtindo wa maisha wa Uislamu na sheria zake hazitekelezwi. Hakuna kitu kilicho zaidi ya imani isipokuwa kufuru, hakuna kitu kilicho zaidi ya Uislamu isipokuwa Jahiliyyah, na hakuna kitu kilicho zaidi ya haki isipokuwa batili.

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.