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A Muslim's Nationality and His Belief
The day Islam gave a new concept of values and standards to
mankind and showed the way to learn these values and standards,
it also provided it with a new concept of human relationships.
Islam came to return man to his Sustainer and to make His
guidance the only source from which values and standards are to
be obtained, as He is the Provider and Originator. All
relationships ought to be based through Him, as we came into
being through His will and shall return to Him.
Islam came to establish only one relationship which binds men
together in the sight of God, and if this relationship is firmly
established, then all other relationships based on blood or
other considerations become eliminated. "You will not find the
people who believe in God and the Hereafter taking as allies the
enemies of God and His Prophet, whether they be their fathers or
sons or brothers or fellow tribesmen." (Al-Qur'an 58:22)
In the world there is only one party of God; all others are
parties of Satan and rebellion. "Those who believe fight in the
cause of God, and those who disbelieve fight in the cause of
rebellion. Then fight the allies of Satan; indeed, Satan's
strategy is weak." (Al-Qur'an 3:78)
There is only one way to reach God; all other ways do not lead
to Him. "This is My straight path. Then follow it, and do not
follow other ways which will scatter you from His path."
(Al-Qur'an 6:153)
For human life, there is only one true system, and that is
Islam; all other systems are Jahiliyyah. "Do they want a
judgment of the Days of Ignorance? Yet who is better in judgment
than God, for a people having sure faith?" (Al-Qur'an 5:50)
There is only one law which ought to be followed, and that is
the Shari'ah from God; what is other than this is mere caprice.
"We have set thee on a way ordained (by God); then follow it,
and do not follow the desires of those who have no knowledge."
(Al-Qur'an 45:18)
The truth is one and indivisible; anything different from it is
error. "Is anything left besides error, beyond the truth? Then
whither do you go?" (Al-Qur'an 10:32)
There is only one place on earth which can be called the home of
Islam (Dar-ul-Islam), and it is that place where the Islamic
state is established and the Shari?ah is the authority and God's
limits are observed, and where all the Muslims administer the
affairs of the state with mutual consultation. The rest of the
world is the home of hostility (Dar-ul-Harb). A Muslim can have
only two possible relations with Dar-ul-Harb: peace with a
contractual agreement, or war. A country with which there is a
treaty will not be considered the home of Islam.
"Those who believed, and migrated, and strove with their wealth
and their persons in the cause of God, and those who gave them
refuge and helped them, are the protectors of each other. As to
those who believed but did not emigrate, you have no
responsibility for their protection until they emigrate; but if
they ask your help in religion, it is your duty to help them,
except against a people between whom and you there is a treaty;
and God sees whatever you do. Those who disbelieve are the
allies of each other. If you do not do this, there will be
oppression in the earth and a great disturbance. Those who
believe, and migrate, and fight in the cause of God, and those
who give them refuge and help them, are in truth Believers. For
them is forgiveness and generous provision. And those who accept
Faith afterwards and migrate and strive along with you, they are
of you." (8:72-75)
Islam came with this total guidance and decisive teaching. It
came to elevate man above, and release him from, the bonds of
the earth and soil. A Muslim has no country except that part of
the earth where the Shari'ah of God is established and human
relationships are based on the foundation of relationship with
God; a Muslim has no nationality except his belief, which makes
him a member of the Muslim community in Dar-ul-Islam; a Muslim
has no relatives except those who share the belief in God, and
thus a bond is established between him and other Believers
through their relationship with God.
A Muslim has no relationship with his mother, father, brother,
wife and other family members except through their relationship
with the Creator, and then they are also joined through blood.
"O mankind, remain conscious of your Sustainer, Who created you
from one soul and created from it its mate, and from the two of
them scattered a great many men and women. Remain conscious of
God, from Whose authority you make demands, and reverence the
wombs which bore." (4:1)
However, Divine relationship does not prohibit a Muslim from
treating his parents with kindness and consideration, inspite of
differences of belief, as long as they do not join the front
lines of the enemies of Islam. However, if they openly declare
their alliance with the enemies of Islam, then all the filial
relationships of a Muslim are cut off and he is not bound to be
kind and considerate to them. Abdullah, son of Abdullah bin
Ubayy, has presented us with a bright example in this respect.
Ibn Jarir, on the authority of Ibn Ziad, has reported that the
Prophet called Abdullah, son of Abdullah bin Ubayy, and said,
"Do you know what your father said?" Abdullah asked, "May my
parents be a ransom for you; what did my father say?" The
Prophet replied, "He said, "If we return to Medina (from the
battle), the one with honor will throw out the one who is
despised." Abdullah then said, "O Messenger of God, by God, he
told the truth. You are the one with honor and he is the one who
is despised. O Messenger of God, the people of Medina know that
before you came to Medina, no one was more obedient to his
father than I was. But now, if it is the pleasure of God and His
Prophet that I cut off his head, then I shall do so." The
Prophet replied, "No". When the Muslims returned to Medina,
Abdullah stood in front of the gate with his sword drawn over
his father's head, telling him, "Did you say that if we return
to Medina then the one with honor will throw out the one who is
despised? By God, now you will know whether you have honor, or
God?s Messenger! By God, until God and His Messenger give
permission, you cannot enter Medina, nor will you have refuge
from me!? Ibn Ubayy cried aloud and said twice, "People of
Khazraj, see how my son is preventing me from entering my home!"
But his son Abdullah kept repeating that unless the Prophet gave
permission, he would not let him enter Medina. Hearing this
noise, some people gathered around and started pleading with
Abdullah, but he stood his ground. Some people went to the
Prophet and reported this incident. He told them, "Tell Abdullah
to let his father enter". When Abdullah got this message, he
then told his father, "Since the Prophet has given permission,
you can enter now."
When the relationship of the belief is established, whether
there be any relationship of blood or not, the Believers become
like brothers. God Most high says, "Indeed, the Believers are
brothers", which is a limitation as well as a prescription. He
also says: "Those who believed and migrated and strove with
their wealth and their persons in the cause of God, and those
who gave them refuge and helped them, are the protectors of each
other." (8:72)
The protection which is referred to in this verse is not limited
to a single generation, but encompasses future generations as
well, thus linking the future generations with the past
generation in a sacred and eternal bond of love, loyalty and
kindness. "Those who lived (in Medina) before the Emigrants and
believed, love the Emigrants and do not find in their hearts any
grudge when thou givest them something, but give them preference
over themselves, even though they may be poor. Indeed, the ones
who restrain themselves from greed, achieve prosperity. Those
who came after them (the Emigrants) say: 'Our Lord forgive us
and our brothers who entered the faith before us, and leave not
in our hearts any grievance against those who believed. Our Lord
Thou art indeed Most Kind, Most Merciful.'" (59:10)
God Most High has related the stories of earlier Prophets in the
Qur'an as an example for the Believers. In various periods the
Prophets of God lighted the flame of faith and guided the
Believers. "And Noah called upon his Lord and said, 'O my Lord,
surely my son is of my family, and thy promise is true, and thou
art the Justest of Judges'. He said, 'O Noah, he is not of thy
family, as his conduct is unrighteous; so do not ask of me that
of which thou hast no knowledge. I give thee the counsel not to
act like the ignorant.' Noah said, 'O my Lord, I seek refuge
with Thee lest I ask Thee for that of which I have no knowledge,
and unless Thou forgive me and have mercy on me, I shall be
lost'". (1:124)
"And when Abraham said, 'My Lord! Make this a city of peace and
feed its people with fruits, such of them as believe in God and
the Last Day'. He said, 'And those who reject faith, I will
grant them their pleasure for a while, but will eventually drive
them to the chastisement of the Fire. What an evil
destination!'" (2:126)
When the Prophet Abraham saw his father and his people
persistent in their error, he turned away from them and said: "I
leave thee and those upon whom thou callest besides God. I will
only call upon my Sustainer, and hope that my Lord will not
disappoint me." (19:48)
In relating the story of Abraham and his people, God has
highlighted those aspects which are to be an example for the
Believers. "Indeed, Abraham and his companions are an example
for you, when they told their people, ŚWe have nothing to do
with you and with whatever you worship besides God. We reject
them; and now there is perpetual enmity and danger between you
and us, unless you believe in One God." (60:4)
When those young and courageous friends who are known as the
Companions of the Cave found it impossible to live, with their
faith, among their family and tribe, they left them all,
migrated from their country, and ran toward their Sustainer so
that they could live as His servants. "They were youths who
believed in their Lord, and We advanced them in guidance. We
gave strength to hearts, so that they stood up and said, 'Our
Lord is the Lord of the heavens and the earth. We shall not call
upon any god apart from Him. If we did, we should indeed have
said an awful thing. These our people have taken for worship
gods other than Him. Why do they not bring a clear proof for
what they do? Who can be more wrong than such as invent a
falsehood against God? So, when you turn away from them and the
things they worship other than God, take refuge in the cave.
Your Lord will shower mercies on you and will provide ease and
comfort for your affairs!" (18:13-16)
the wife of Noah and the wife of Lot were separated from their
husbands only because their beliefs were different. "God gives
as an example for the unbelievers the wife of Noah and the wife
of Lot. They were married to two of Our righteous servants; but
they were false to their husbands, and they profited nothing
before God on their account, but were told, 'Enter you both into
the fire along with those who enter it.'" (66:10) Then there is
another kind of example in the wife of Pharaoh. "And God gives
as an example to those who believe the wife of Pharaoh. Behold,
she said, 'My Lord, build for me in nearness to Thee a mansion
in heaven, and save me from Pharaoh and his doings, and save me
from those who do wrong.'" (66:11)
Similarly, the Qur'an describes examples of different kinds of
relationships. In the story of Noah we have an example of the
paternal relationship; in the story of Abraham, an example of
the son and of the country; in the story of the Companions of
the Cave, a comprehensive example of relatives, tribe and home
country. In the stories of Noah, Lot and Pharaoh there is an
example of marital relationships.
After a description of the lives of the great Prophets and their
relationships, we not turn to the Middle Community, that is,
that of the early Muslims. We find similar examples and
experiences in this community in great numbers. This community
followed the Divine path which God has chosen for the Believers.
When the relationship of common belief was broken-in other
words, when the very first relationship joining one man with
another was broken-then persons of the same family or tribe were
divided into different groups. God Most High says in praise of
the Believers: "You will not find any people who believe in God
and the Last Day loving those whop fight god and His Messenger,
even though they be their fathers or their sons, or their
brothers, or their kindred. These are the people on whose hearts
God has imprinted faith and strengthened them with a spirit from
Himself. And He will admit them to Gardens beneath which rivers
flow, to dwell therein. God will be well-pleased with them and
they with Him. They are the party of God; truly the party of God
will prosper." (58:22)
We see that the blood relationships between Muhammad-peace be on
him-and his uncle Abu Lahab and his cousin "Amr bin Hisham (Abu
Jahl) were broken and that the Emigrants from Mecca were
fighting against their families and relatives and were in the
front lines of Badr, while on the other hand, their relations
with the Helpers of Medina became strengthened on the basis of a
common faith. They became like brothers, even more than blood
relatives. This relationship established a new brotherhood of
Muslims in which were included Arabs and non-Arabs. Suhaib from
Rome and Bilal from Abyssinia and Salman from Persia were all
brothers. There was no tribal partisanship among them. The pride
of lineage was ended, the voice of nationalism was silenced, and
the Messenger of God addressed them: "Get rid of these
partisanships; these are foul things" and "He is not one of us
who calls toward partisanship, who fights for partisanship, and
who dies for partisanship."
Thus this partisanship-the partisanship of lineage-ended; and
this slogan-the slogan of race-died; and this pride-the pride of
nationality-vanished; and man's spirit soared to higher
horizons, freed from the bondage of flesh and blood and the
pride of soil and country. From that day, the Muslim?s country
has not been a piece of land, but the homeland of Islam (Dar-ul-Islam)-the
homeland where faith rules and the Shari'ah of Gold holds sway,
the homeland in which he took refuge and which he defended, and
in trying to extend it, he became martyred. This Islamic
homeland is a refuge for any who accepts the Islamic Shari'ah to
be the law of the state, as is the case with the Dhimmies. But
any place where the Islamic Shari'ah is not enforced and where
Islam is not dominant, becomes the home of hostility (Dar-ul-Harb)
for both the Muslim and the Dhimmi. A Muslim will remain
prepared to fight against it, whether it be his birthplace or a
place where his relatives reside or where his property or any
other material interests are located.
And thus Muhammad-peace be on him-fought against the city of
Mecca, although it was his birthplace, and his relatives lived
there, and he and his Companions had houses and property there,
which they had left when they migrated; yet the soil of Mecca
did not become Dar-ul-Islam for him and his followers until it
surrendered to Islam and the Shari'ah became operative in it.
This, and only this is Islam. Islam is not a few words
pronounced by the tongue or birth in a country called Islamic or
an inheritance from a Muslim father. "No, by they Sustainer,
they have not believed until they make thee the arbiter of their
disputes, and then do not find any grievance against thy
decision, but submit with full submission." (4:65)
Only this is Islam, and only this is Dar-ul-Islam-not the soil,
not the race, not the lineage,. not the tribe, and not the
family.
Islam freed all humanity from the ties of the earth, so that
they might soar toward the skies and freed them from the chains
of blood relationships-the biological chains-so that they might
rise above the angels.
The homeland of the Muslim, in which he lives and which he
defends, is not a piece of land; the nationality of the Muslim,
by which he is identified, is not the nationality determined by
a government; the family of the Muslim, in which he finds solace
and which he defends, is not blood relationships; the flag of
the Muslim, which he honors and under which he is martyred, is
not the flag of a country; and the victory of the Muslim, which
he celebrates and for which he is thankful to God, is not a
military victory. It is what God has described: "When God's help
and victory comes, and thou seest people entering into God's
religion in multitudes, then celebrate the praises of thy Lord
and ask His forgiveness. Indeed. He is the Acceptor of
Repentance." (110:1-3)
The victory is achieved under the banner of faith, and under no
other banners; the striving is purely for the sake of God, for
the success of His religion and His law, for the protection of
Dar-ul-Islam, the particulars of which we have described above,
and for no other purpose. It is not for the spoils or for fame,
nor for the honor of the country or nation, nor for the mere
protection of one's family except when supporting them against
religious persecution. Abu Musa relates: "The Prophet-peace be
upon him-was asked about one, who fights for bravery, another
for honor and another for fame, which one of these is in the
cause of God? The Prophet replied, "Only he is for the cause of
God who fights so that the word of God may remain supreme."
The honor of martyrdom is achieved only when one is fighting in
the cause of God, and if one is killed for any other purpose,
this honor will not be attained. Any country which fights the
Muslim because of his belief and prevents him from practicing
his religion, and in which the Shari`ah is suspended is Dar-ul-Harb,
even though his family or his relatives or his people live in
it, or his capital is invested and his trade or commerce is in
that country; and any county where the Islamic faith is dominant
and its shari?ah is operative is Dar-ul-Islam, even though the
Muslim?s family or relatives or his people do not live there,
and he does not have any commercial relations with it.
The fatherland is that place where the Islamic faith, the
Islamic way of life and the Shari`ah of God is dominant; only
this meaning of 'fatherland' is worth of the human being.
Similarly, 'nationality' means belief and a way of life, and
only this relationship is worth of man?s dignity. Grouping
according to family and tribe and nation, and race and color and
country are residues of the primitive state of man; these jahili
groupings are from a period when man's spiritual values were at
a low stage. The Prophet-peace be on him-has called them "dead
things" against which man's spirit should revolt. When the Jews
claimed to be the chosen people of God, on the basis of their
race and nationality, God Most High rejected their claim and
declared that in every period, in every race and in every
nation, there is only one criterion; that of faith. "And they
say: 'Be Jews, or Christians; then you will be guided'. Say:
'Not so: the way of Abraham, the pure in faith; and he was not
among the polytheists.' Say: 'We believe in God, and what has
come down to us, and what has come down to Abraham, Ismail and
Isaac and Jacob and the Tribes (of Israelites), and what was
given to Moses and Jesus and to other Prophets by their
Sustainer. We do not make any distinction among the, and we have
submitted to Him. If then they believe as you have believed,
they are guided; but if they turn away, then indeed they are
stubborn. Then God suffices for you, and He is All-Hearing,
All-Knowing. The baptism of God and who can baptize better than
God? And we worship Him alone.' (2:135-138)
The people who are really chosen by God are the Muslim community
which has gathered under God's banner without regard to
differences of races, nations, colors and countries. "You are
the best community raised for the good of mankind. You enjoin
what is good and forbid what is evil and you believe in God."
(3:110) This is that community in the first generation of which
there were Abu Bakr from Arabia, Bilal from Abyssinia, Suhaib
from Syria, Salman from Persia, and their brothers in faith. The
generations which followed them were similar. Nationalism here
is belief, homeland here is Dar-ul-Islam, the ruler here is God,
and the constitution here is the Qur'an. This noble conception
of homeland, of nationality and of relationship should become
imprinted on the hearts of those who invite others toward God.
They should remove all influences of Jahiliyyah which make this
concept impure and which may have the slightest element of
hidden shirk, such as shirk in relation to homeland, or in
relation to race or nation, or in relation to lineage or
material interests. All these have been mentioned by God Most
High in one verse, in which He has placed them in one side of
the balance and the belief and its responsibilities in the other
side, and invites people to choose: "Say: if your fathers and
your sons and your brothers and your spouses and your relatives,
and the wealth which you have acquired, and the commerce in
which you fear decline, and the homes in which you take delight
are dearer to you than God and His Messenger and striving in His
cause, then wait until God brings His judgment; and God does not
guide the rebellious people." (9:24)
Similarly, the callers to Islam should not have any superficial
doubts in their hearts concerning the nature of Jahiliyyah and
the nature of Islam, and the characteristics of Dar-ul-Harb and
of Dar-ul-Islam, for through these doubts many are led to
confusion. Indeed, there is no Islam in a land where Islam is
not dominant and where its Shari`ah is not established; and that
place is not Dar-ul-Islam where Islam's way of life and its laws
are not practiced. There is nothing beyond faith except
unbelief, nothing beyond Islam except Jahiliyyah, nothing beyond
the truth except falsehood.
Written By Syed Qutb
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