I don't see any English text to translate yet. Please paste the passage or heading you'd like translated into Swahili, and I'll translate it for you. - Ukhalifa wa Kiislamu | Quran Course

I don't see any English text to translate yet. Please paste the passage or heading you'd like translated into Swahili, and I'll translate it for you. - Ukhalifa wa Kiislamu | Quran Course

Wakati huo, makundi matatu yaliishi Madina: Waislamu (Muhajirina na Ansar), ambao walikuwa kundi kubwa zaidi; washirikina kutoka kabila za Aws na Khazraj ambao hawakuukubali Uislamu; na Mayahudi, ambao nao waligawanyika katika makundi manne (moja ndani ya Madina lililoitwa Banu Qaynuqa’, na mengine matatu nje ya Madina, yaani Banu Nadir, Khaybar na Banu Quraydah). Hata kabla ya Uislamu, Mayahudi walikuwa wameunda jamii yao tofauti na jamii ya Madina. Hii ilitokana na kuwa mawazo yao na hisia zao zilikuwa tofauti, pia namna walivyoendesha mambo yao. Matokeo yake ni kwamba Mayahudi hawakuwahi kuwa sehemu ya jamii kwa ujumla ya Madina, ingawa waliishi ndani na karibu na mji huo. Kuhusu washirikina, walikuwa wachache kwa idadi na walizidiwa na mazingira ya Kiislamu yaliyoenea Madina. Kwa hiyo, kuyakubali mawazo na hisia za Kiislamu na kanuni za Uislamu kulikuwa jambo lisiloepukika, hata kama hawakuukubali Uislamu. Muhajirina na Ansar waliunganishwa na Aqidah ya Kiislamu. Uislamu uliweka mambo yao katika maelewano. Uliyafanya mawazo na hisia zao kuwa moja; kupanga maisha yao na mahusiano yao kwa msingi wa Uislamu kulikuwa matokeo ya asili na yasiyoepukika.

At the time three groups lived in Madinah: the Muslims (Muhajireen and Ansar), who formed the biggest group; the polytheists, from the Aws and Khazraj who did not embrace Islam; and the Jews who themselves were divided into four sections (one inside Madinah called Banu Qaynuqa’, and the other three outside Madinah, namely Banu Nadir, Khaybar and Banu Quraydah). Even before Islam, the Jews formed their own separate society from that of the society in Madinah. This was so because their concepts and emotions were different, as were the ways by which they conducted their affairs. The result of this was that the Jews were never part of the general society of Madinah even though they lived in and around the city. As for the polytheists, they were small in numbers and were overwhelmed by the Islamic atmosphere pervading Madinah. Therefore, their yielding to the Islamic concepts and emotions and to the rules of Islam was inevitable even if they did not embrace Islam. The Muhajireen and Ansar were united by the Islamic ‘Aqeedah. Islam harmonized their affairs. It rendered their concepts and emotions as the same - organizing their lives and relationships on the basis of Islam was a natural and inevitable outcome.

Udugu huu ulikuwa na athari zake za kimali pia, kwani Ansar walikuwa wamewaonyesha wakarimu wakubwa ndugu zao, Muhajirina, jambo lililozidi kuimarisha uhusiano wao. Ansar waliwapa fedha na mali, wakishiriki kila kitu nao. Walifanya biashara pamoja na kulima pamoja. Wafanyabiashara miongoni mwa Muhajirina walijishughulisha na biashara; ‘Abd al-Rahman ibn ‘Auf alikuwa akiuza siagi na jibini, na wengine waliokuwa na roho ya kibiashara walifanya vivyo hivyo. Kwa wale ambao hawakujishughulisha na biashara, waliingia kwenye kilimo, kama Abu Bakr na ‘Ali waliofanya kazi katika ardhi waliyopewa na Ansar. Mtume wa Allah ﷺ alisema: "Yeyote anayemiliki kipande cha ardhi, aifanyie kilimo au amwazimishe ndugu yake." Basi Waislamu walifanya kazi kujipatia riziki. Hata hivyo, kulikuwa na kundi dogo la Waislamu waliokuwa hawana fedha, wasioweza kupata kazi, na wasio na makazi. Hao walikuwa wahitaji, kwani hawakuwa Muhajirina wala Ansar. Hawa walikuwa Wabedui waliokuja Madinah na kuukubali Uislamu. Mtume wa Allah ﷺ aliwachukua chini ya uangalizi wake na kuwapa makazi katika sehemu iliyofunikwa ya Msikiti, ambako walijulikana kama Ahl al-Suffah. Waliishi kwa kutegemea Waislamu matajiri ambao Allah (swt) alikuwa amewapa riziki nyingi. Kwa kufanya hivyo, Mtume wa Allah ﷺ aliweza kuimarisha mfumo wa maisha wa Waislamu na kuweka mahusiano yao baina yao juu ya msingi imara. Basi Mtume wa Allah ﷺ alianzisha jamii ya Madinah juu ya msingi imara uliosimama kidete mbele ya sura mbaya ya kufuru, na ukaweza kupinga njama za wanafiki na Mayahudi. Jamii ya Kiislamu iliendelea kuwa na umoja muda wote, na Mtume wa Allah ﷺ alifarijika kwa umoja huu miongoni mwa Waislamu.

This brotherhood had its material effect as well, for the Ansar had shown a great deal of generosity towards their brethren, the emigrants, which served to only strengthen their ties. The Ansar offered them money and properties, sharing everything with them. They traded and farmed together. The traders amongst the emigrants turned their hand to commerce, ‘Abd al-Rahman ibn ‘Auf used to sell butter and cheese, and others who were business minded did likewise. As for those who did not take up trading, they went into farming, like Abu Bakr and ‘Ali who worked the lands given to them by the Ansar. The Messenger of Allah (pbuh) said, “Whoever owns a piece of land should farm it or give it to his brother.” So the Muslims worked to earn their living. There was, though, a small group of Muslims who had no money, could find no work and had nowhere to live. They were the needy, being neither emigrants nor Ansar. These were Bedouins who came to Madinah and who had embraced Islam. The Messenger of Allah (pbuh) took them into his care and housed them in the covered part of the Masjid, where they became known as the Ahl al-Suffah. They lived off the wealthy Muslims whom Allah (swt) had provided for generously. By doing so, Allah’s Messenger (pbuh) managed to stabilize the Muslims’ way of life and determine their relationships with each other on a solid footing. The Messenger of Allah (pbuh) thus established the society in Madinah on a strong foundation that stood firmly in the ugly face of disbelief and which was able to resist the conspiracies of the hypocrites and Jews. The Islamic society remained united throughout, and the Messenger of Allah (pbuh) became reassured by this unity among the Muslims.

Wayahudi walibaki daima jamii iliyojitenga, tofauti na jamii nyingine, hata kabla ya Uislamu. Mamlaka ya Uislamu ilipoimarishwa huko Madina, tofauti zilizidi kuongezeka, na haja ya kuweka uhusiano kati ya Waislamu na Wayahudi juu ya msingi maalum ikawa jambo la lazima. Hivyo Mtume wa Allah ﷺ alibainisha msimamo wa Waislamu kuhusu wanachama wengine wa jamii. Kwa kuzingatia hili, Mtume wa Allah ﷺ aliandika hati kuhusu Muhajirina na Ansari, ambamo alifanya makubaliano na Wayahudi yanayowahakikishia dini yao na mali yao, na ambamo aliainisha wajibu wao wa pande zote. Mtume ﷺ alianza hati hiyo kama ifuatavyo: "Hii ni hati kutoka kwa Muhammad Nabii ﷺ, inayosimamia uhusiano kati ya Waislamu waumini wa Quraysh na Yathrib (Madina), na wale waliowafuata, waliojiunga nao na kupigana pamoja nao. Wao ni Umma mmoja kwa kuwatenga watu wengine wote." Kisha ﷺ alitaja jinsi uhusiano kati ya waumini ulivyopaswa kuundwa. Pia alitaja Wayahudi katika maelezo yake kuhusu uhusiano kati ya waumini, akisema: "Muumini hatamuua muumini kwa ajili ya kafiri, wala hatamsaidia kafiri dhidi ya muumini. Agano la Allah kati yao ni moja; aliye mdogo kabisa miongoni mwao anawajibika. Waumini ni walinzi (Wula'a) wa mmoja kwa mwingine kwa kuwatenga wageni. Kwa Wayahudi wanaotufuata wanastahili msaada na usawa. Hawatadhulumiwa wala adui zao hawatasaidiwa. Amani ya waumini haigawanyiki. Hakuna amani tofauti itakayofanywa waumini wanapopigana katika njia ya Allah. Masharti lazima yawe ya haki kwa wote." Wayahudi waliotajwa katika hati hii walikuwa wale waliotaka kuwa raia wa Dola ya Kiislamu. Haikuelekezwa kwa makabila ya Kiyahudi yaliyoishi pembezoni mwa Madina. Hivyo, Myahudi yeyote atakayetaka kuwa raia wa Dola angefurahia haki zilezile na kutendewa kwa namna ileile, kwa kuwa basi angezingatiwa kuwa Dhimmi (watu wa ahadi). Kuhusu makabila ya Kiyahudi yaliyotajwa katika hati hiyo, yalirejelewa katika sehemu ya mwisho ya hati hiyo na yalijumuisha Wayahudi wa Banu ‘Auf na Wayahudi wa Banu al-Najjar na kadhalika.

The Jews remained always a society apart, different from other societies, even before Islam. When Islam’s authority was established in Madinah, differences deepened and the need to establish relations between the Muslims and the Jews on a specific basis became a necessity. So the Messenger of Allah (pbuh) determined the Muslims’ position towards the other members of the society. In the light of this the Messenger of Allah (pbuh) wrote a document concerning the Muhajireen and Ansar in which he made an agreement with the Jews establishing them in their religion and their property, and in which he stated their reciprocal obligations. He (pbuh) began the document as follows, “This is a document from Muhammad the Prophet, governing the relations between the believing Muslims of Quraysh and Yathrib (Madinah), and those who followed them and joined them and fought alongside them. They are one Ummah to the exclusion of all people.” He (pbuh) then mentioned how the relationship between the believers was to be constituted. He also mentioned the Jews during his talk concerning the relations between the believers, saying, “A believer shall not slay a believer for the sake of a disbeliever, nor shall he aid a disbeliever against a believer. Allah’s covenant amongst them is one, the least of them is responsible. Believers are protectors (Wula’a) of one to the other to the exclusion of outsiders. To the Jews who follow us belong help and equality. They shall not be wronged nor shall their enemies be aided. The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of Allah. Conditions must be fair to all.” The Jews mentioned in this document were the ones who wanted to become citizens of the Islamic State. It was not addressed to the Jewish tribes living on the outskirts of Madinah. Thus, any Jew wanting to become a citizen of the State would enjoy the same rights and receive the same treatment, for he would then be considered a Dhimmi (people of the covenant). As for the Jewish tribes mentioned in the document, they were referred to in the latter part of the document and included the Jews of Banu ‘Auf and the Jews of Banu al-Najjar and so on.