Utaifa ni dhana ngeni kwa Uislamu kwa sababu inatoa wito wa umoja unaotegemea uhusiano wa kifamilia na wa kikabila, ilhali Uislamu huwaunganisha watu pamoja juu ya 'aqeedah, yaani imani kwa Allah (SWT) na kwa Mtume Wake ﷺ. Kwa maneno mengine, Uislamu unatoa wito wa uhusiano wa kiitikadi.

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.

Kukusanyika pamoja kwa misingi ya kikabila kumekatazwa waziwazi. Imesimuliwa na Abu Dawud kwamba Mjumbe wa Allah ﷺ alisema: "Si miongoni mwetu yule anayeita 'asabiyyah (utaifa), au anayepigania 'asabiyyah, au anayekufa kwa ajili ya 'asabiyyah." Na katika hadithi nyingine, Mjumbe wa Allah ﷺ alimfananisha anayeita utaifa na mdudu anayetambaa chini kabisa ya kinyesi. Pia katika hadithi iliyopokelewa katika Mishkat al-Masabih, Mjumbe wa Allah ﷺ alisema: "Anayeita 'asabiyyah ni kama aliyeuma sehemu za siri za baba yake." Katika Siyrah kuna mifano mingi ambapo Mjumbe wa Allah ﷺ aliwakemea wale waliozitetea itikadi za utaifa. Siku moja kundi la Mayahudi walipanga njama ya kuleta mifarakano katika safu za Waislamu baada ya kuona Aus na Khazraj wameingia Uislamu. Kijana mmoja kutoka miongoni mwao alitumwa kuchochea kukumbushana vita vya Bu'ath, ambapo Aus walikuwa wameshinda Khazraj, na akasoma mashairi ili kuleta mgawanyiko kati yao. Matokeo yake ukaitwa wito wa silaha. Habari hizo zilipomfikia Mjumbe wa Allah ﷺ, alisema: "Enyi Waislamu, mkumbukeni Allah, mkumbukeni Allah. Je, mtatenda kama washirikina ilhali mimi nipo kati yenu baada ya Allah kukuongoza kwenye Uislamu, kukuheshimu kwa hilo, na kukuondoa kabisa kwenye ushirikina; kukuokoa kwa hilo na kufuru, na kukufanya kuwa marafiki kwa hilo?" Walipoyasikia hayo walilia na kukumbatiana. Tukio hili linaonyesha wazi jinsi Mjumbe wa Allah ﷺ alivyokemea kila aina ya ukabila. Kisha Allah (SWT) akateremsha: "Enyi mlioamini! Mcheni Allah kama inavyostahili kumcha, wala msife isipokuwa mkiwa Waislamu. Shikamaneni nyote kwa kamba ya Allah, wala msifarakane; na kumbukeni neema ya Allah juu yenu, kwamba mlikuwa maadui, Akaziunganisha nyoyo zenu kwa upendo, hata kwa neema yake mkawa ndugu; nanyi mlikuwa kwenye ukingo wa shimo la moto, Akakuokoeni nalo." Hivyo ndivyo Mwenyezi Mungu anavyokufafanulia Ishara zake ili mpate kuongoka." [TMQ 3:102-103] Imepokewa na at-Tabarani na al-Hakim kwamba katika tukio moja, baadhi ya watu walizungumza kwa dharau kubwa kuhusu Salman al-Farsi. Walizungumzia udhalili wa Mwajemi ukilinganisha na Waarabu, na aliposikia hayo Mtume ﷺ alitamka, "Salman ni miongoni mwa Ahl al-Bayt (watu wa nyumbani kwa Mtume)." Kauli hii ya Mtume ﷺ inaondoa uhusiano wote unaotegemea nasaba na mambo ya kikabila.

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.

Pia imepokewa, katika matoleo mawili tofauti, na Ibn al-Mubarak katika vitabu vyake viwili, Al-Birr na As-Salah, kwamba kulitokea mabishano kati ya Abu Dharr na Bilal, na Abu Dharr akamwambia Bilal, "Wewe mwana wa mwanamke mweusi." Mjumbe wa 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)

alikasirishwa sana na maneno ya Abu Dharr, hivyo Mtume ﷺ akamkemea kwa kusema, "Hayo ni mengi mno, Abu Dharr. Mtu aliye na mama mweupe hana faida yoyote inayomfanya awe bora kuliko mtoto wa mama mweusi." Karipio hili lilimgusa sana Abu Dharr, ambaye akaweka kichwa chake chini na kuapa kwamba hatakiinua hadi Bilal aweke mguu wake juu yake.

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.

Matukio yaliyotajwa hapo juu yanaonyesha kwamba mahusiano ya kikabila hayana nafasi katika Uislamu. Waislamu wameamrishwa kushikamana pamoja na wasitengane kwa sababu tu wanatoka katika makabila tofauti. Mtume wa Allah ﷺ pia alisema: "Waislamu ni kama mwili; kiungo kimoja kikiumwa, sehemu nyingine zote za mwili nazo hushiriki maumivu." Maana yake ni kwamba Waislamu, awe wa asili ya China, Afrika, Ulaya au Asia, ni Umma mmoja, na hawawezi kutengana. Hakuna mahusiano ya kikabila yanayopaswa kuvunja umoja wao.

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.

Baadhi ya watu wanadai kwamba Mtume wa Allah ﷺ aliidhinisha uzalendo kwa sababu wakati wa Hijra kwenda Madina, alisema kuhusu Makka huku machozi yakimtoka 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)

macho, "Wewe ni ardhi inayopendwa zaidi na Allah kwangu." Hata hivyo, usemi huu hauhusiani kabisa na utaifa, na hili linaonekana kutoka katika usemi kamili ambao watu mara nyingi hawautaji, "Wewe ni ardhi inayopendwa zaidi na Allah kwangu kwa sababu wewe ni ardhi inayopendwa zaidi na Allah kwa Allah." Mapenzi ya Mjumbe wa Allah ﷺ kwa Makkah yalitokana na hadhi tukufu ambayo Allah (SWT) ameipa Makkah, na si kwa sababu alizaliwa huko ﷺ. Waislamu wote wanapaswa kuwa na mapenzi na upendo huu kwa Makkah kwa sababu ndiyo ardhi inayopendwa zaidi machoni pa Allah (SWT). Baada ya yote, Waislamu huswali wakielekea Makkah na huenda huko kufanya hijja kwa sababu huko ndiko Ka'ba ilipo. Kwa hiyo usemi huu wa Mjumbe wa Allah ﷺ hauhusiani kabisa na utaifa.

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.

Si tu kwamba Uislamu unakataza watu kujikusanya kwa misingi ya kitaifa tu, bali pia unakataza kuanzishwa kwa zaidi ya dola moja, iwe dola hizo zimejengwa juu ya utaifa au la. Dola pekee inayoruhusiwa kwa Waislamu ni Dola ya Kiislamu, ambayo inatawaliwa kwa Uislamu pekee. Allah (SWT) amemwambia Mtume ﷺ: “Basi hukumu baina yao kwa yale aliyoteremsha Allah, wala usifuate matamanio yao kwa kuiacha haki iliyokujia.” [TMQ 5:48] na, “Basi hukumu baina yao kwa yale aliyoteremsha Allah, wala usifuate matamanio yao, na jihadhari (uwe macho) wasije wakakupotosha na baadhi ya yale aliyokuteremshia Allah.” [TMQ 5:49] Hotuba ya Allah (SWT) kwa Mtume ﷺ ni hotuba kwa Ummah wake ﷺ, isipokuwepo dalili mahsusi inayozuia hilo. Katika hali hii hakuna kizuizi kama hicho, hivyo inakuwa ni wajibu kwa Waislamu kutawala kwa mujibu wa Uislamu. Na kutawala kwa mujibu wa Uislamu hakuachi nafasi yoyote kwa katiba za kitaifa, kwa sababu kinachotekelezwa, na kinachounda kigezo cha hukumu, ni Kitabu cha 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)

na Sunnah ya Mtume ﷺ.

and the Sunnah of the Messenger (saw).

Utawala kwa mujibu wa Uislamu unaweza kupatikana tu katika dola moja, yenye Khalifa mmoja. Imepokewa katika Sahih Muslim kwamba ‘Abdullah ibn ‘Amr ibn al-‘As alisimulia kwamba alimsikia Mtume wa Allah ﷺ akisema: “Yule aliyempa Imam bay‘ah, akimpa mkono wake na tunda la moyo wake, anapaswa kumtii kadiri awezavyo. Akija mwingine kugombania mamlaka yake, mpigeni shingo mtu huyo.” Abu Said al-Khudri alisimulia kwamba Mtume wa Allah ﷺ alisema: “Ikichukuliwa bay‘ah kwa Makhalifa wawili, muueni yule wa mwisho.” Na ‘Arafaja alisema kwamba alimsikia Mtume wa Allah ﷺ akisema: “Mtu akikujia wakati mmeungana chini ya mtu mmoja na anataka kuvunja nguvu zenu na kugawanya umoja wenu, muueni.” Umoja huu wa Waislamu ulionyeshwa wazi katika hati ambayo Mtume wa Allah ﷺ aliiandika alipoanzisha Dola ya Kiislamu huko Madinah. Katika hati hii, iliyokusudiwa kudhibiti uhusiano wa Waislamu na wasio Waislamu katika Dola ya Kiislamu, Mtume wa Allah ﷺ alisema kuhusu Waislamu: “Ahadi ya Allah miongoni mwao ni moja,” na “Waumini ni ndugu kwa kutengwa na wengine,” na “Amani ya waumini haigawanyiki. Hakuna amani tofauti itakayofanywa waumini wanapopigana katika njia ya Allah.” Kauli hizi zinaonyesha kwamba Waislamu ni mwili mmoja, na hawapaswi kushughulikiwa kwa kutengana.

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.

Zaidi ya hayo, wajibu wa kuwa na dola moja, na si dola nyingi za kizalendo, unatokana pia na Ijmaa' ya Masahaba. Mtume wa Allah ﷺ alipofariki, Masahaba walikusanyika kujadili uteuzi wa Khalifa katika uwanja wa Bani Sa‘ida. Mtu mmoja alipendekeza kwamba Ansar wamchague amiri wao wenyewe, na Muhajirina wamchague wao, lakini Abu Bakr alisimulia hadithi inayokataza Ummah kuwa na kiongozi zaidi ya mmoja. Kwa hiyo Masahaba hawakuwahi kuruhusu zaidi ya mtawala mmoja, na makubaliano yao ni dalili halali kwetu.

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.

Kwa hiyo Uislamu hauachi nafasi kwa dola ya Saudi, dola ya Misri, au dola ya Pakistani. Uislamu unataka dola moja yenye mtawala mmoja ambapo Waislamu wote wameunganishwa pamoja kwa ‘aqeedah ya Uislamu. Na hili ni jambo lililoamuliwa na Uislamu ambalo lazima tulitii, kwani Allah (swt) anasema, “Haimpasi muumini mwanamume wala mwanamke, pale Allah na Mtume Wake wanapoamua jambo, kuwa na chaguo lao wenyewe katika jambo hilo.” [TMQ 33:36] Na wale wanaoendelea kushikilia utaifa, kumbukeni anachosema Allah (swt): “Wale wanaopinga amri ya Allah wanapaswa kuonywa kwamba msiba unaweza kuwapata au adhabu chungu inaweza kuwashukia.” [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]