Dr. Akram Diya Al-Umari
Undoubtedly, the ties, which bring people together, are of different sorts.
People are grouped according to tribes, nations, countries and nationalities.
Different nationalities may gather together under one banner for the purpose of
religion or common interests. The bond of kinship or being descended from a
common ancestor is considered to be one of the bonds which formed the basis of
the earliest human societies. When Islam appeared, people were grouped according
to tribes, as in the Arabian Peninsula and other places; or according to
nationalities, as in Persia; or as religious groups, as in the Byzantine Empire.
Islam made the bond of faith the most important basis for binding people
together in harmony, although it permitted and even encouraged, other bonds such
as family ties as long as they did not conflict with this principle. On this
basis, Islam established laws dealing with social security and inheritance, and
such matters as the relationship with one’s neighbors and the rights of
neighbors resulting therefrom. Islamic law also governed the relationship
between the members of the clan and the resulting cooperation in paying ransoms,
and the relationship between the members of a city which gives them priority
over others in receiving the zakah of the rich people of the city. But these
relationships should not conflict with the bonds of faith. If they do violate or
damage the bonds of faith, they are no longer valid. The basis of mutualities in
Islam is faith, the interests which could separate a man from his father, son,
wife or clan. Hence, Abu Ubaydah fought his father who was an idolater, and
killed him when he met him in battle at Badr. Abu Ubaydah saw the body of his
disbelieving father being dragged away to be thrown into the well of al Qabil at
Badr, and it did not disturb him. (Ibn Hisham, Sirah, 2/75).
Ibn Ishaq said: "Ibn Wahb, a confederate of Banu `Abd al Dar told me
that when the Prophet received the prisoners of war (from Badr), he divided them
among his companions and said: "Treat them well." Abu `Aziz ibn `Umayr
ibn Hashim, the full brother of Mus`ab ibn `Umayr was among the prisoners. Abu
`Aziz said: "My brother passed me, and said to the Ansari who had captured
me: ‘Don’t release him. His mother is rich; perhaps she will pay you
a ransom for him.’" (See Ibn Kathir, al Bidayah, 1/106-7)
Ibn Hisham said: This Abu `Aziz was the flag-bearer for the Mushrikun after
al Nadr ibn Al Harith had been killed. When his brother (Mus`ab) spoke thus to
Abu al Yusr, who had captured him, Abu `Aziz said to him: "O my brother, is
this what you recommend for me?" Mus`ab said to him: "He (Abu al Yusr)
is my brother, not you."
Al Tirmidhi (Sunan 5/90, Kitab al Tafsir) narrated with an isnad which he
said was hasan sahih: Ibn Abu `Umar told us that Sufyan informed him from `Amr
bin Dinar who had heard Jabir ibn `Abd Allah say: "We were on a campaign
(ghazwah) (Sufyan said: "They think it was the ghazwah against Banu al
Mustaliq) when one of the Muhajirun pushed one of the Ansar … `Abd Allah
ibn Ubayy ibn Salul heard about this and said: "Have things gone so far? By
Allah, when we return to Madinah, the stronger will throw out the weaker."
His son `Abd Allah ibn `Abd Allah said to him: "By Allah, you will not go
back until you admit that you are the weaker and the Messenger of Allah is the
stronger," and his father did so.
`Abd Allah ibn `Abd Allah ibn Ubayy used to treat his father well and respect
him (al Humaydi, Musnad 2/520), but in his opinion, the interests of faith had
priority. So when he saw his father insulting the Muslims, he made an offer to
the Prophet to kill his father and bring his head to him. (Al Haythami, Majma`
al-Zawa’id, 9/318)
The Qur’an explains the priority of faith in the story of Nuh, peace be
upon him, and his son:
"And Nuh 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 most just of
Judges!’ He said: ‘O Nuh! He is not of your family: for his conduct
is unrighteous. So ask not of Me that of which you have no knowledge! I give you
counsel, lest you act like the ignorant!""(Hud 11:45-46)
God explained that, although Nuh’s son was part of his family according
to blood-relationship, he was not really part of his family because he abandoned
the truth, and neither believed in God nor followed His Prophet. The
Qur’an gave the reason for the severing of the bonds between Nuh and his
son when it said: "His conduct is not righteous." If a relationship as
close as this could be demolished when it conflicted with faith, then it is more
likely that ties of blood, race, nation, and color will be demolished when they
conflict with the interests of faith.
Islam has confined brotherhood and close friendship to the believers only.
Allah said: "The believers are but a single brotherhood.." (al-Hujurat
49:10), and forbade close friendship between believers and unbelievers, whether
they be Mushrikun, Jews or Christians, even if they were their fathers,
brothers, or sons, and that any believers who did so were doing wrong. This
proved that for a believer to take an unbeliever as a close friend is a grave
sin.
"O you who believe, take not for protectors your fathers and brothers if
they love infidelity above faith; if any of you do so, they do wrong (Al Tawbah
9:23).
The Qur’an put all of the Muslim’s worldly interests and
relationships on one side of the scale, and put his love for God, His Messenger,
sallallahu `alaihi wa sallam, and struggle for the sake of the faith on the
other. It has warned the believers against preferring their social interests and
relationships above the interests of faith. God has said:
"Say: If it be that your fathers, your sons, your brothers, your wives,
or your kindred, the wealth that you have gained, the commerce in which you fear
a decline, or the dwellings in which you delight – are dearer to you than
God, or His apostle, or striving in His cause; Then wait until God brings about
His decision: and God guides not the rebellious." (al Tawbah 9:24).
These verses of Surat al Tawbah were revealed as encouragement for the hijrah
to Madinah in order to defend the Islamic state which had emerged there. The
noble companions passed the test of faith, in abandoning family, wealth and
property which were dear to them, and migrated for the sake of Allah and His
Messenger and struggle in His cause.
Madinan society, then, was established by Islam. It was a society based on
faith and committed to Islam, which recognized friendship and protection as
coming from God only, His Messenger and the believers. This is the noblest kind
of bond, because it is derived from the unity of faith, thought, and spirit. The
believers are friends, and protectors of one another. Empathy for one another is
in their blood. The meanest of them shall run with their trusts united as a
single fist. (Abu Dawud, Nasa’I, Ibn Majah) This society is open to
whoever wants to join it, regardless of his color or race, on condition that he
sheds his unnatural characteristics and adopts the Islamic personality so that
he can enjoy the same rights as all other Muslims.
