IslamWorld

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 If they do violate or damage the bonds of faith, they are no longer valid.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.