Apr 10, 2010

Asabiyyah عصبية , The Rise and Fall of The Ummah - The Relation



It is narrated by Abu Daud that the Messenger of Allah (saw) said, "He is not one us who calls for `Asabiyah, (nationalism/tribalism) or who fights for `Asabiyah or who dies for `Asabiyah."

LYRICS:

The catastrophe became eminent in 1924
The might of Islam's Khilafah was no more
The world cornered the Muslims after depleting our core

They took out their militaries and came knocking on our doors
They then began to invade our countries from every shore
They taught us nationalism, tribalism and our unity was out the door
They made us pledge to useless flags and brought their kufr to our lands

They showed us their culture and we became instant fans
We abandoned our religion and so Allah abandoned us
We broke our deal with Allah within our mutual trust
We were supposed to remain obedient and in Allah place our trust

But we fell into sins and were betrayed by our lust
Allah sent us a Messenger who taught us success:
To aim for Jannah and love this dunya much less
But we took the blessings of honor and power for granted

So when we strayed from Islam, a wake-up call we were handed
The troops of the devil in our nations quickly landed
To colonize the Muslims, with their kufr so candid
But we still didn't learn and so soon we became related

They were far from Allah and Islam is what they hated
We, too loved this Dunya, and our Iman had long faded
We didn't realize that the gates of Jannah are gated
Earning Jannah means putting desires to the side

If we expect the gates of Paradise to open for us wide
But since we abandoned Allah and forgot our religion
Allah says Be and so He carries out His decision
The worst amongst us were made to lead us

But they, too were oppressors and didn't even feed us
Allah withdrew our Khilafah and woke us up to a reality
That our success is with Allah and not with ethnic principalities
That we need to put our ethnicities and worldly love to the side

And hold firmly to the rope of Allah, not swimming with the tide
Our return to success as an Ummah resides
In following the Prophets' and Sahaba's lives
In learning about and adhering sternly to the Qur'an and the Sunnah

And implementing Allah's laws collectively as an Ummah
To rise back to the top, we must return to our Deen
Beginning with our own individual beings
Then move onto our families, communites, and nations

Establishing with Allah the best of relations
So let's invest in the Aakhira instead of over-enjoying life
And be prepared for this means considerable strife
The hatred from the mouths of the kuffar continues to emanate

The time is for Jihad, and Salam to the Believers who participate
Allah's Messenger, Sal-Allahu Alayhi wa Sallam said
That the Kuffar would attack and Muslim blood would be shed
Because we're obsessed with the Dunya and abandoned Jihad

That we love this life and would hate to be dead
And until we return to our Deen, this condition remains
That we stand humiliated until we rethink our aims
We are here to establish Islam on this Earth

So by the Will of Allah, let's give Islam a rebirth!




Original title: The Rise and Fall of The Ummah
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The Prohibition Of Nationalism In Islam

A Chapter from The Roots of Nationalism in the Muslim World
by Shabir Ahmed and Abid Karim
Published by:
Islamic Cultural Workshop
PO Box 1932 Walnut, CA 91789 USA
Tel: (909) 399-4708




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 (saaw). Islam calls for the ideological bond. Grouping the Muslims on tribalistic lines is clearly forbidden. It is narrated by Abu Da'wud that the Messenger of Allah (saaw) said,
"He is not one us who calls for `Asabiyyah, (nationalism/tribalism) or who fights for `Asabiyyah or who dies for `Asabiyyah."
And in another Hadith, the Messenger of Allah (saaw) referring to nationalism, racism, and patriotism said:
"Leave it, it is rotten." [Muslim and Bukhari] and in the Hadith recorded in Mishkat al-Masabith, the Messenger of Allah (saaw) said,
"He who calls for `Asabiyyah is as if he bit his father's genitals"
Also, the Messenger of Allah (saaw) said, narrated by At-Tirmidhi and Abu Dawud,
"There are indeed people who boast of their dead ancestors; but in the sight of Allah they are more contemptible than the black beetle that rolls a piece of dung with its nose. Behold, Allah has removed from you the arrogance of the Time of Jahiliyyah (Ignorance) with its boast of ancestral glories. Man is but an Allah-fearing believer or an unfortunate sinner. All people are the children of Adam, and Adam was created out of dust."
Also, the Messenger of Allah (saaw) said,
"Undoubtedly Allah has removed from you the pride of arrogance of the age of Jahilliyah (ignorance) and the glorification of ancestors. Now people are of two kinds. Either believers who are aware or transgressors who do wrong. You are all the children of Adam and Adam was made of clay. People should give up their pride in nations because that is a coal from the coals of Hell-fire. If they do not give this up Allah (swt) will consider them lower than the lowly worm which pushes itself through Khara (dung)." [Abu Dawud and Tirmidhi]
There are many examples in the Seerah where the Messenger of Allah (saaw) had rebuked those who upheld nationalism. One 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 (saaw), he (saaw) 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 honored you thereby and made a clean break with paganism; delivered you thereby from disbelief; and made you friends thereby?"
When they heard this they wept, and embraced each other. This incident clearly highlights how the messenger of Allah (saaw) 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 with complete submission to Allah. And hold fast, all of you together, to the rope of Allah (i.e. Qur'an), and be not divided among yourselves; and remember with gratitude Allah's favors 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." [Surah Al'Imran (3); ayah 102-103]
It is narrated by Qatada that Ibnu Abi Hathim said that in the verses quoted above Allah (swt) has ordered the Muslims to hold fast to the book of Allah, His Deen, and to his covenant, and He has forbidden the Muslims to divide amongst themselves and to dispute with each other.
In another incident, Jabir ibn `Abd Allah al Ansari, narrated what happened at the watering place of al Muraysi which led to the Munafiqun stirring up the traces of `Asabiyyah and seeking to destroy the unity of the Muslims. He said: "We were on a raid when one of the Muhajirun kicked one of the Ansar. The Ansar said, `O Ansar! Help me! (calling his tribe) and the Muhajir said, `O Muhajirun! Help me! (calling his tribe). The Messenger of Allah (saaw) heard them and said,
"Why are you stirring up something which belongs to Jahilliyah?"
The Messenger of Allah (saaw) did not deal with the situation only by speaking to his men, but he walked with the men all that day until nightfall, and through the night until morning and during the following day until the sun distressed them. Then he halted them, and as soon as they touched the ground, they fell asleep. He did this to distract their minds from what had transpired.
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 (saaw) declared,
"Salman is from us, the ahl al-bayt (the Prophet's family)."
This statement of the Messenger of Allah (saaw) disassociates all links based on lineage and tribal considerations.
It was 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 (saaw) was extremely upset by Abu Dharr's comment, so he (saaw) 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.
These incidents 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 come from different tribes. The Messenger of Allah (saaw) also said,
"The believers, in their love, mutual kindness, and close ties, are like one body; when any part complains, the whole body responds to it with wakefulness and fever." [Muslim],
"The faithful are like one man: if his eyes suffers, his whole body suffers." [Muslim],
"An Arab is no better than a non-Arab. In return, a non-Arab is no better than an Arab. A red raced man was not better than a black one except in piety. Mankind are all Adam's children and Adam was created out of clay." [Al-Bukhari and Muslim, on the authority of Abu Musa]
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.
Furthermore, Allah (swt), says,
The Faithful are but brothers..." [Surah Al-Hujurat (49): ayah 10]
And the Messenger of Allah (saaw) said,
"The Faithful are to one another like [parts of] a building - each part strengthening the others"
and
"Every Muslim is a brother to a Muslim, neither wronging him nor allowing him to be wronged. And if anyone helps his brother in need, Allah will help him in his own need; and if anyone removes a calamity from [another] Muslim, Allah will remove from him some of the calamities of the Day of Resurrection; and if anyone shields [another] Muslim from disgrace, Allah will shield him from the disgrace on the Day of Resurrection." [Al-Bukhari and Muslim, on the authority of `Abd Allah ibn `Umar]
Some people claim that the Messenger of Allah (saaw) approved of nationalism because during the migration to Madinah, he (saaw) said about Makkah with tears in his (saaw) 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 (saaw) lover for Makkah was based on the noble status that Allah (swt) has given to Makkah, and not because he (saaw) 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 (saaw) therefore has nothing to do with nationalism. If Rasoolillah (saaw) and the Muhajireen amongst the Sahabah (raa) were tied to the homeland (of Makkah), they would have settled in Makkah after it became part of the Islamic State.
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 (saaw),
"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" [Surah Al-Madinah (5): ayah 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." [Surah Al-Maidah (5): ayah 49]
The speech of Allah (swt) to the Messenger (saaw) is a speech to his (saaw) 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) and the Sunnah of the Messenger (saaw).
Ruling according to Islam can only be achieved in one state, with one Khalifah. It is reported in Muslim that `Abdullah ibn `Amr ibn al-'As narrated that he heard the Messenger of Allah (saaw) 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 (saaw) said,
"If a bay'ah is taken for two Khalifahs, kill the latter one."
And `Arfaja said that he heard the Messenger of Allah (saaw) 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 (saaw) 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 (saaw) said regarding the Muslims,
"Allah's covenant amongst them is one" and "The Believers are brothers to the exclusion of others" and "The peace of the believers is indivisible. No separate peace shall be made with 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. Furthermore, the obligation of having one state, and not many nationalistic states, also comes from the Ijma' of the Sahabah. When the Messenger of Allah (saaw) died, the Sahabah (raa) convened to discuss the appointment of the Khalifah 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 (ra) narrated the Hadith that forbids the Ummah from having more than one leader. Thus, the Sahabah (raa) never allowed more than one ruler and their consensus is a legitimate evidence for us.
Islam therefore leaves no room for the Saudi state, and Egyptian state, a Malaysian state, an Iraninan state, or a Pakistani state. Islam calls for one state with one ruler where all Muslims are bound by the `Aqeedah of Islam. And this is a matter deciddd by Islam to which we must submit to, for Allah (swt) says,
"O mankind, verily We have created you from a male and a female, and made you peoples and tribes, so that you may recognize each other. Verily, the most honored of you to Allah is (he who) safeguards himself against evil with full awareness of Divine Laws. Verily, Allah is All-Knowing, All-Aware." [Surah Al Hujurat (49): ayah 13]
This verse was revealed immediately after the triumphant entry of the Prophet (saaw) into Makkah. After the declaration of immunity to the Quraysh, the Prophet (saaw) requested Bilal (ra) to give the Adhan. A group of three new Muslims were observing the proceedings when Bilal (ra) was asked to make the Adhan. One of them remarked how happy he was that his parents were not present to see such a disgusting sight. Another one, Harith bin Hisham commented that the Prophet (saaw) couldn't find anybody other than a black crow to make the Adhan. The third one, Abu Sufyan, abstained from making any adverse comment, stating that if he said anything, Allah (swt) would send a revelation to Muhammad (saaw) addressing his statement.
Allah (swt) sent Jibreel (as) to inform the Prophet (saaw) of the discussion that had just taken place. The prophet (saaw) asked the three men about their conversation, who confirmed to the Prophet (saaw) what Jibreel (as) told him. The verse of the Qur'an was subsequently revealed.
Because these individuals from the Quraysh were differentiating between themselves and Bilal (ra), Allah (swt) revealed this verse, concluding that the only criteria that Allah (swt) uses to judge between Muslims is that of Taqwa, which Bilal (ra) had and of which they were devoid of. This verse destroys the basis of nationalism in Islam.
In the first part of the Ayah, Allah (swt) revealed to humanity that all human beings were created from a single pair - Adam and Eve. This statement clearly refutes any claim of certain people that humans came from animals through the process of evolution or any other such claim.
The part of the Ayah, "..and made you peoples and tribes, so that you may know each other..." is usually misinterpreted as `nations and tribes' to justify the differences created by the existing borders, specifically in the Muslim World. In addition, such misinterpretations are also used to encourage Muslims to foster pride in these affiliations.
Unfortunately, these Muslims quickly jump to conclusions without looking at what Allah (swt) says. The errant understanding of this Ayah attempts to legitimize the current situation of the Muslim Ummah as many nations - divided and powerless - resulting from the destruction of the Khilafah state on March 3rd, 1924 by the puppet of the Kuffar, Mustafa Kamal.
Furthermore, such a misunderstanding lends legitimacy to the continued division of the already divided Muslim lands that occurred throughout the twentieth century, with the division of the Indian Subcontinent into Indian, Pakistani and Kashmiri regions; the further division of Pakistan into two countries with the creation of Bangladesh; and the renting asunder of the last Islamic Khilafah by the British agent Sykes and the French agent Picot during World War I in which they used the pencil and ruler to divide the Muslim Ummah.
"It is not for a believer (male or female) that when Allah and His Messenger have decreed a matter that they should have any choice in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in plain error." [Surah Al-Ahzab (33): ayah 36]
And those who still uphold nationalism, remember what Allah (swt) says,
"And let those who oppose the Messenger's commandment beware, lest some Fitnah (disbelief, trials,afflictions,...) befall them or a painful torment be inflicted on them." [Surah An-Nur (24): ayah 63]

- The above is a chapter from The Roots of Nationalism in the Muslim World

Asabiyyah is a Diseases

Asabiyyah is a Diseases that weakens the Muslim Ummah

(Friday speech delivered by Imam Mohamed Baianonie at the Islamic Center of Raleigh, NC on July 31, 1998)

The causes and the diseases that have weakened the Muslim ummah are many, and the asabiyyah with all its kinds and forms is one of these deadly diseases that have weakened the Muslim ummah in the past as well as today; the once unified, merciful, and cohesive Muslim ummah has transformed into differing, conflicting, warring entities.

For this reason, it is a must for us to know what asabiyyah with all its forms is and to know what Islam says about asabiyyah and why Islam has fought it, and how we can rid ourselves from it.

Definition of asabiyyah:

Linguistically, asabiyyah comes from the word asabah which is the relatives of the person from the father side. These relatives are called asabah because they strengthen and defend the person that makes him/her stronger.

Idiomatically, asabiyyah is man's supporting his people to whom he belongs, whether they are right or wrong, oppressing or oppressed. The belonging to these people can be due to kith and kin, ethnicity, color, birth place, citizenship, school of thought, or a group of people with common interest.

What causes asabiyyah? The drive that causes asabiyyah is the feeling of being better than others, and that others are at a lower class. So, the person that has this feeling of asabiyyah thinks so highly of himself and of those to whom he belongs, and thinks that other people are as good as his own people.

This kind of thinking is corrupted, and it is in fact a kind of arrogance that comes from the mentality of Iblis, which led him to disobey the command of Allah when He ordered him to prostrate to Adam. Iblis said,

"I am better than him, You created me out of Fire and you created him (Adam) out of clay." The Prophet Mohammed (S.A.W.) warned us when he said, "No one enters Paradise if they have in their heart a grain weight of arrogance." The prophet (S.A.W.) defined this arrogance in two things: Rejection of the truth and looking down on people.

What are the harms of asabiyyah? Asabiyyah is harmful in many ways. It destroys the ummah, and changes the unity and harmony to disunity and disharmony. This is beneficial to the enemies of the ummah or an opportunistic group of people from this ummah. This situation is witnessed many times in the past as well as today.

The asabiyyah, in Jahiliyya time before Islam turned the Arab tribes into enemies and made from their Arabian peninsula a battle field. Allah (S.W.T.) told us about their situation before Islam in surat Al-Imran, (verse 103), what can be translated as, "And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves, and remember Allah’s Favor on you, for you were enemies one to another, but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith)…" This kind of situation is not restricted to the Arabs, it actually plagued all nations that were disunited because of asabiyyah.

The different kinds of Asabiyyah:

The first kind is the asabiyyah of relatives relationship and ethnic discent: it is the most ancient and the strongest kind of asabiyyah. The closer the relationship is, the stronger the asabiyyah. The further away the relationship is, the weaker the asabiyyah. Tribalism, ethnicism, and nationalism are of this kind of asabiyyah. From this comes a Jahili (unIslamic) slogan, "Support your brother whether he is oppressing or oppressed."

The second kind is the asabiyyah of principles and mathaahib schools of Islamic laws: This kind of asabiyyah grows amongst a group of people who are binded by one thought or one principle, be it religious or not, or the followers of a certain math’hab school of Islamic law. The individual in this group of people strongly supports his group or the followers of his math’hab whether they are right or wrong.

The third kind of asabiyyah is regionalism: It is formed amongst a group of people who live in one region. They think that just because they are living together in one region, that by itself will give them better qualifications than others. So they look down on others and think highly of their own selves even if those other people have lived with them for tens of years and even if they were born in their region but they are not originally from them. This kind of asabiyyah has grown in intensity within the Muslim ummah after the fall of the Islamic Ottoman Khilafah.

This regionalism was a goal that was sought by the enemies of Islam, so they planted this deadly thought and nourished it with all means, and people ended up victims of this deadly asabiyyah that only benefited the opportunistic people by keeping and strengthening their positions.

In the past, this kind of asabiyyah (regionalism) was the reason behind losing Andalousiah (Al-Andalous).

The fourth kind of asabiyyah is racism: It is formed amongst people with the same color of skin, thinking that their skin color by itself makes them better than other people of different skin color. This kind of asabiyyah did not exist in the Muslim ummah (walhamdulillah), but it is deep rooted in the west; the people of dark color skin were deeply hurt and oppressed because of their color in these countries which claim to be advanced and civilized for a very long time. So much blood was shed, they were dishonored, and stripped from their human rights because of their skin color and we know many details about that in this society that we live in. This oppressive situation gave birth to a violent reaction that manifested itself in many rebellions, violent acts and hate crimes that are initiated by different people out of asabiyyah for their own color at different times and different places.

Islam rejects all kinds of asabiyyah, because all these kinds of asabiyyah are not suitable to be a fair and just framework for the human societies; they are in fact manifestations of oppression, corruption and transgression on the earth.

Allah (S.W.T.) proclaimed that he created the differences amongst people to be a reason for them to get to know each other, and live together in cohesion and collaboration and not a reason for them to look down on one another. In reality, the scale of being better than others is at-taqwa (rightousness) and the good deeds. Allah (S.W.T.) says in surat Al-Hujurat, (verse 13), what can be translated as, "O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the sight of Allah is those who has most taqwa…"

Allah (S.W.T.) also says in another verse, that the differences amongst people are a sign that indicates the greatness of Allah's creation and his power like the sign of the creation of the earth and the sky. Allah (S.W.T.) says in surat Al-Rum, (verse 22), what can be translated as, "And among His signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for men of sound knowledge."

We all as Muslims, those who inherited Islam and those who converted cannot be true Muslims if we still carry any kind of asabiyyah. When we accept Islam we have to leave and throw away all kinds of Jahiliyya beliefs, thinking, mentality, and behavior. This is how we will accept Islam as a complete way of life.

In this part of the Khutbah, we shall explore the stance of Islam toward asabiyyah, why Islam has fought it and warned us against it. We will also present how we can rid ourselves of it.

So what is the stance of Islam toward asabiyyah?

There are many authentic ahadith that warn us against the ignorant asabiyyah with all its types and forms.... all of these are strong warnings from which the heart of a believer trembles because he believes that he will stand accountable before Allah (S.W.T.) on the Day of Judgment. Among these ahadith are: Imam Muslim reported that the prophet (S.A.W.) said, "and whosoever fights under a blind (rayah) flag (it is not known whether this flag represents the truth or falsehood), gets angry along with his group of people, or calls to a group of people, or supports a group of people, and is subsequently killed because of that, then this killing is a jahili (sinful) killing." In another narration by Imam Muslim, "......and whosoever is killed under a blind (rayah) flag, gets angry along with his group of people, and fights for the sake of his group of people, then he is not from my ummah." In both narrations, there is a strong warning from the prophet (S.A.W.) to the one who is triggered by asabiyyah to call for it, or to get angry for it, or to support it. In the first narration, it clarifies to us that if he gets killed because of asabiyyah, then his killing is a jahili (sinful) killing. In the second narration, the prophet (S.A.W.) excludes the one who carries asabiyyah from his ummah. Both of these warnings indicate how serious and great the sin of asabiyyah is. Imam Abu-Dawud reported that the prophet (S.A.W.) said, "He is not of us if he calls to asabiyyah, and he is not one of us if he fights for the sake of asabiyyah, and not one of us if he dies on asabiyyah."

Also when two men one from Muhajireen and one from Ansaar differed, each one called to his group for help, so each group got ready to support their man, then the prophet (S.A.W.) said what was reported by Imam Muslim, "What is this? Are you calling the call of the people of Jahiliyyah? Leave it, for surely it is filthy."

Imam Abu-Dawud reported in an authentic hadith that the prophet Mohammed (S.A.W.) said, "Whosoever supports his group of people not on the truth, he is like a camel that fell from a high peak into a deep valley where it only could move its tail." The prophet (S.A.W.) gave the example of the one who fights wrongfully for the sake of his group of people with the camel that fell from a high peak into a deep valley; it is helpless, scolded, humiliated, and can not do anything except move its tail uselessly at the bottom of the valley.

In another authentic narration by Imam Abu-Dawud, the prophet (S.A.W.) said, "Allah (S.W.T.) took away the asabiyyah of jahiliyyah from you, and your boasting about your fathers. So, man is either a righteous believer or a corrupted non-believer. You are the children of Adam, and Adam is from dirt; let men quit their boasting of their own people, they are nothing but coal from the coal of Hell or they will be more humiliated in the sight of Allah more than the dung beetle that pushes dung with its nose."

We need to ask ourselves, why Islam has fought asabiyyah and warned us against it?

Simply because gathering and mutual support on the basis of asabiyyah contradicts the fundamentals of Islam and its teachings. The Muslim who believes in Allah (S.W.T.) has his heart filled with love of Allah and love toward those who are loved by Allah, and hatred toward those who are hated by Allah. The relationship between true Muslims and other people is based on this perspective only; he supports and allies himself with those who are loved by Allah and supports them when they are right even if they are the farthest people from him (in blood, ethnic background, race, birth place, or nationality….). And on the other hand, a true Muslim hates the enemies of Allah and shows animosity towards them even if they are the closest people to him (in blood, ethnic background, race, birth place, or nationality….)

This is the true stance of a believer and he adopts no other stance.

Allah (S.W.T.) gave us a good example of this kind of believer in Ibraheem (S.A.W.). Allah (S.W.T.) said in surat Al-Mumtahinah, (verse 4), what can be translated as, "Indeed there has been an excellent example for you in Abraham and those who believe with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah alone."

The society that Islam wants is the kind of society where people gather on the basis of Islam and Islam alone. So that the believers will have one united ummah despite their differing colors, languages, ethnic backgrounds, tribes, so that this one ummah becomes like one body. We must keep in mind that Islam does not cancel races, languages, and regions, but makes them members and parts within this one body; they move when the body moves towards a common goal, in a way that none of the roles of any parts of the body is canceled.

The scale of being better in this society is not the race, language, national origin, ...; it is righteousness and good deeds, Allah (S.W.T.) says in surat Al-Hujurat, (verse 13), what can be translated as, "Verily, the most honorable of you in the sight of Allah is that (believer) who has At-Taqwa"

So how do we rid ourselves of Asabiyyah?

This is clarified in the Qur'an. Allah (S.W.T.) commanded us in surat Al-Emran, (verse 103), what can be translated as, "And hold fast, all of you together, to the Rope of Allah, (Islam) and do not be divided among yourselves." Holding tight and assimilating on the deen of Allah (S.W.T.) and no other deen, and assimilation on the basis of anything else is an unIslamic, ignorant, and a rejected assimilation. This holding tight and assimilation on the deen of Allah should be done by all Muslims with no exception. If some do not do this, the cure will not be complete.

Also, it is a must that Muslims unite regardless of the factors that suggest differences, like skin color, languages, regions, national origins...... because unity is obligatory.

The cure is also with purifying the soul from the traces of jahiliyah and purifying it from arrogance, and looking down on people and planting the virtue of humility and respect of others.

The cure is also with the total awareness that asabiyyah is from the works of Iblees and a means of destruction in the hands of the enemies of the Muslim ummah from within and from outside. Asabiyyah is a sharp knife that has cut the veins of the Muslim ummah and is still bleeding and dying.

We ask Allah (S.W.T.) to protect us all from all forms of Al-asabiyyah Al-Jahiliyah and make us true believers. ( Ameen )


rb: Beside the above, Asabiyyah will lead to unfair among the muslim itself. Beware of Asabiyyah. Don't let ourselves fall into Asabiyyah. Race, state, country or ethnic is nothing compared to Islam unity.

Thanks for coming

Thanks for coming
Terima kasih sudi hadir

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