Interpretations of Some Verses of the Glorious Qur'an ...

IAR Journal of Humanities and Social Science

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92

Interpretations of Some Verses of the Glorious Qur'an Related To Asabiyyah Prejudice by Four Eminent Scholars in Their Tafsir Works

Abstract: This paper intends to discuss on the interpretations of four eminent Mufassirun on Asabiyyah prejudice and its prohibition in their

tafsir works. These four renowned scholars of Tafsir are: Sheikh Abu Ja'far Muhammad Al-Tabari, Sheikh Imad Al-Din Ibn Kathir, Sheikh Abdullah Bin Fodiyo and Sheikh Abubakar Mahmud Gummi. Thus, their

interpretations of some of the verses related to Asabiyyah shall be examined. The relevant Prophetic traditions they recorded to further explain the harmful effects of Asabiyyah and its prohibition shall also be

cited. Similarly, their interpretations highlighted on the importance of shunning away all types of tribal or racial discrimination through practical

demonstration of Islamic brotherhood taught by both Qur‟an and Sunnah. A glimpse on the biography of each of the four eminent scholars shall also be briefed.

Keywords: Interpretations, Qur'an, Hadith, Asabiyyah

INTRODUCTION Al-Tabari and his interpretations on Asabiyyah

Abu Ja'far Muhammad Ibn Jarir al-Tabari ( أث جعفش محمد ث جش٠ش اطجش

838-923(was one of the earliest, most prominent and famous Persian

historian and exegete of the Qur'an, whose annals are the most important

source for the early history of Islam. He wrote exclusively in Arabic. He

had a good grounding in grammar, lexicography and philology. He wrote

history, theology, and Qur‟anic commentary. His famous works are

History of the Prophets and Kings - (Arabic: ن شع ا or Tarikh al-Rusul wa al-Muluk or Tarikh al-Tabari) and ربس٠خ ا

The commentary on the Qur'an (Arabic: Jāmi` al-bayān `an ta'wīl āy al-Qur'ān or Tafsir al-Tabari ). This commentary

on the Qur'an was his second great work which was marked by the same fullness of detail as the first (i.e. Tarikh al-

Tabari). It is a classic Sunni Tafsir. Scholars such as Baghawi and Suyuti used it largely. It was used in compiling the

Tafsir Ibn Kathir.1

As a renowned scholar of Tafsir therefore, Imam al-Tabari discussed on the issue of Asabiyyah in a number of

verses of the Glorious Qur‟an in his Tafsir work. The following are examples:

رعزذا أ حشا غجذ ا ا ع صذو أ ل آ ش ى ل ٠جش

…and let not the hatred of some people in (once) stopping you from Al-Masjid Al-Harâm (at Makkah) lead you to

transgression (and hostility on your part).2

Commenting on the above-mentioned verse, Al-Tabari says:

And let not the hatred of some people because they (once) hindered you from the Sacred Mosque lead you O you

believers to commit transgression and what Allah has forbidden you against them. Rather you should always stand for

justice in all affairs, whether you like it or not.3

1 Available at http://en.wikipedia.org.wiki./muhammad_ibn_Jarir al-Tabaricite_note-8 ,pp1-4, http://www.highbeam.com

p1, and http://en.wikipedia.org/wiki/Tafsir_al-Tabari, p1 respectively. Retrieved on 22/12/2009. 2 Al-Ma‟idah, 5:2

3 Al-Tabari, M.J. (1388/1968), Jami‟ Al-Bayan Fi Ta‟wil Ay al-Qur‟an. Sharikatu Maktabatu wa Matba‟atu Mustafa al-

Babi al-Halabi, Vol.6, 3rd ed., p66

Article History

Received: 30.03.2021

Revision: 10.04.2021 Accepted: 20.04.2021 Published: 30.04.2021

Author Details Lawal Abdulkareem Ph. D.

Authors Affiliations

Department of Islamic Studies, Faculty of

Arts and Islamic Studies, Usmanu Danfodiyo University, Sokoto, Nigeria

Corresponding Author* Lawal Abdulkareem Ph. D.

How to Cite the Article:

Lawal Abdulkareem; (2021) Interpretations of Some Verses of the Glorious Qur'an Related To

Asabiyyah Prejudice by Four Eminent Scholars in Their Tafsir Works. IAR J Huma Soc Sci; 2021; 2(2): 92-104

Copyright @ 2021: This is an open-access arti cle distributed under the terms of the Creative Commons Attri bution license which permits unrestricted use, distribution, and reproduction in any medium for non commercial use (NonCommercial, or CC-BY-NC) provided the original author and source are credited.

Research Article

Lawal Abdulkareem; IAR J Huma Soc Sci; Vol-2, Iss- 2 (Mar-Apr, 2021): 92-104

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Concerning the words of Allah: (رعزذا :Al-Tabari says; Mujahid related to us the following statement ,(أ

One of Abu Sufyan‟s allies from Hudhayl was killed by a man from the Prophet (SAW)‟s allies on the day Makkah

was conquered at Arafat as revenge. For he, (the man killed) also used to kill the Prophet (SAW)‟s allies. (On hearing

this), Muhammad (SAW) said, “May Allah curses anyone who upholds the Jahiliyyah practice of vengeance killings”.4

Blood- feud and tribal disintegration are predominant features of Asabiyyah prejudice. Thus, the verse, Al-Tabari

says:

…Was revealed to prohibit the prejudice (Asabiyyah) attitude of vengeance killings practiced during the pre-Islamic

period.5

Interpreting Allah’s statement:

جبئ ل شعثب بو جع 6

Al-Tabari says:

(What is meant is), We made you to be related to one another. While some are distant, some are close in their

relations. The distant are those who are not related in their lineage. For example, if one says to an Arab, „from which

country are you?‟ He will in response say, I am from Mudhar or (from) Rabi‟ah. But those who are closely related are

the ones that belong to the same tribe. These are like Tamim from Mudhar, or Bakr from Rabi‟ah…7

The significance of explaining the words Shu’ub and Qaba’il is to simplify the interpretation of the next Allah’s

statement, زعبسفا which Al-Tabari interprets thus:

So that you will know each other in your relationship. Allah (SWT) explains saying, O you mankind We have made

these nations and tribes for you so that you will know one another through close or distant rela tion. But not that some

are better than others or are closer to Allah. The best among you in Allah‟s sight however, is he who is best in moral

conduct. Therefore, possession of the biggest house or belonging to the largest tribe does not determine closeness to

Allah. Rather, closeness is attained through adhering to His commands and shunning away from what He has

forbidden.8

Tribal partisanship therefore has no base according to the above interpretation. In his interpretation of the

following Allah’s statement:

لثى ١ أعذاء فؤف ث ز إر و ١ى ع ذ الل اروشا ع 9

Al-Tabari relates:

Remember O you believers, the blessing of Allah, which He showered on you for you were enemies (before) when you

were polytheists killing one another because of Asabiyyah (tribal prejudice). (The enmity was) neither in Allah nor in His

Messenger‟s obedience. However, Allah united your hearts together through Islam so that you became brothers after

when you were enemies. You are now gathered together in Islamic goodwill and unity.10

Similarly, Qatadah related to us in his interpretation of the statement:

١ى ع ذ الل اروشا ع

You were before (Islam) killing one another as the strong among you always maltreat the weak. But when Islam came

Allah united your hearts and you became brothers….11

In another narration, Rabi’ added:

4 Ibid

5 Ibid

6 Al-Hujurat, 49:13

7 Jami‟ Al-Bayan Fi Ta‟wil Ay al-Qur‟an, op. cit. Vol. 26, p138

8 Ibid

9 Ali Imran, 3:103

10 Jami‟ Al-Bayan Fi Ta‟wil Ay al-Qur‟an, op. cit. vol. 4, p22

11 Ibid


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The ni‟mah which Allah blessed the Ansar with which He ordained them to remember in this verse is the Islamic

brotherhood and their unity. While the enmity that is between them which Allah states: أعذاء ز إر و is the enmity of war

that was between the Aws and the Khazraj in the period of ignorance before the coming of Islam which lasted for 120

years even though they were children of the same family However Allah in His mercy extinguished that fire by Islam.12

In the above interpretation, Al-Tabari recorded how historical grudges, vengeance killings, personal ambitions and

racial ties all of which are acts of Asabiyyah were so rampant between Aws and Khazraj in the pre-Islamic days. In

fact, no enmity was fiercer than that which existed between the two tribes even though they were children of the same

family.

Al-Tabari also recorded a number of narrations pertaining to the events that led to the revelation of Surat al-

Munafiqun. In one of such narrations, he cited what Zayd bin Arqam (RA) said concerning the utterances of Ibn Ubayy

against the Prophet (SAW):

(Zayd said): “I and my uncle went to a battle then I heard Ibn Ubayy saying to his people”:

عذ سعي الل ب الري...…ل رفما ع العض ١خشج ذ٠خ ا جعآ إ س ئ ,

"Spend not on those who are with Allâh's Messenger [sal-Allâhu 'alayhi wa sallam], … and "If we return to Al-

Madinah, indeed the more honourable will expel therefrom the meaner…

“I (Zayd continued) then told my uncle what Ibn Ubayy said who went to the Prophet (SAW) and informed him. (On

hearing this), the Prophet (SAW) called me and I also told him the same story. The Prophet (SAW) then sent Ali (RA) to

Ibn Ubayy and his people (to confirm from them). They however swore having not uttered such words. The Prophet

(SAW) therefore falsified me and agreed with Ibn Ubayy‟s truthfulness. I was so much distressed more than ever before.

So, I went and stayed at home. My uncle said to me, „you only wanted the Prophet (SAW) to falsify you because of your

odious offence. Zayd said, „until when Allah revealed Surat al-Munafiqun. Prophet (SAW) sent for me and recited it. He

then said „O Zayd, Allah has affirmed your truthfulness.13

The Hadith related by Jabir bin Abdullah in which the Prophet (SAW) made the following statement (against

the quarrel between Muhajirun and Ansar) was also recorded by Al-Tabari:

ذعح اجب١خ؟ ب ى

(Why are you stirring up the prejudice of Jahiliyyah?)14

In reference to Allah’s statement:

الأعض ب الأري ١خشج

(Al-Tabari said), Ibn Zayd related to us that the Munafiqun used to call the Muhajirun اجلاث١ت (i.e. lower and

ordinary people).15

He quoted Ibn Ubayy saying:

ا ٠شث ٠خشجا أ ب جذا ب ٠ؤو رشوز ع١ ل رفم ؤلء اجلاث١ت...مذ لذ ى ف لذ أشرى

(Meaning): I have already warned you against those lower and ordinary citizens (i.e. the Muhajirun) …I said unto

you, „do not feed them. Had it been that you abandoned them, they wouldn‟t have found what to eat. Rather, they will go

or run away (from Madinah)‟.16

Referring Muhajirun as اجلاث١ت(i.e. lower and ordinary citizens) and calling the Ansar to boycott them by the

Madinah hypocrites was one of the forms of Asabiyyah (i.e. indigenes versus settlers) that was recorded by al-Tabari in

his interpretation.

12

Ibid 13

Ibid, vol. 8, p70 14

Ibid, p72-73 15

Ibn M. (ND), Lisan al-Arab. Beirut: Dar Sadir. 1st ed. Vol. 7, p122 16

Jami‟ Al-Bayan Fi Ta‟wil Ay al-Qur‟an, op. cit., Vol. 28, p74


95

Al-Tabari also recorded the effect felt by the Prophet (SAW) as regards the attitude of Ibn Ubayy who wanted to stir

up the traces of Jahiliyyah in respect to that unfortunate incidence. The severity of the matter even forced the Prophet

(SAW) to call for the son of Ibn Ubayy, Abdullah (RA) who was a true Companion of the Prophet (SAW). When he

came, the Prophet (SAW) said to him:

ب ٠مي أثن؟ أل رش

“Have you not seen what your father said?”

He (Abdullah) answered: “What did he (my father) say?”

He (the Prophet) replied:

الأعض ١خشج ذ٠خ ا سجعب إ ئ ب الأري٠مي

(Meaning): He said: „if we return to Madinah surely the more honourable (element) will expel there from the meaner.

He (Abdullah) said:

Truly he is right O Messenger of Allah, for you are the more honourable and he is the meaner. Verily O Messenger of

Allah, the people of Yathriba know that I have come to Madinah as the most obedient person (to my parents). However, if

Allah and His Messenger want me to bring forth his (my father‟s) head, I will do so.17

But the Prophet (SAW) disallowed him to do that. Nevertheless, when they reached Madinah, Abdullah bin Abdullah

bin Ubayy stood by its gate with a sword against his father. He said to him:

Are you the one who said, „if we return to Madinah surely the more honourable (element) will expel there from the

meaner?‟ By Allah! You will now know who is stronger between you and the Messenger of Allah. You will never dwell in

your house except by the permission from Allah and His Messenger”. He (Ibn Ubayy) cried out: „O al-Khhazraj! My son

is preventing me from (entering) my house! O al-Khhazraj! My son is preventing me from (entering) my house!‟ He

(Abdullah (RA) said: “By Allah you are not going to enter it except by his (Prophet (SAW)‟s permission”. People

gathered round him and talked to him (to allow his father enter his house). He however rejected their plea swearing not

to allow him enter except with permission from Allah and His Messenger. They therefore went to the Prophet (SAW) and

informed him about it. The Prophet (SAW) then asked them to go and tell him to leave his father and his house. They

went and inform him. Thereupon, he said: “I will now allow him since a command has come from the Prophet (SAW).18

Looking at the above-mentioned narration recorded by al-Tabari, it becomes obvious that the fire of Asabiyyah

kindled by Ibn Ubayy was too much for the Prophet (SAW) to bear. The steps taken by him to extinguish that fire clearly

indicated that. Statements like:

ذعح اجب١خ ؟ب ى

“why are you stirring up the prejudice of Jahiliyyah?”

خ ز ب دعب فئ

“abandon it because it is offensive”

And also laying his complaint against Ibn Ubayy to his faithful son, were among such steps taken by the Prophet

(SAW) to bring back unity between Muhajirun and Ansar.

Al-Tabari therefore, recorded relevant interpretations regarding the prohibition of Asabiyyah in his Tafsir work.

Ibn Kathir and his Interpretations on Asabiyyah

Sheikh Imad Al-Din Abu Al-Fida‟ Isma‟il Ibn Umar Ibn Kathir Al-Qurashi Al-Dimashqi (d. 774H) was a very

renowned scholar that was extensively learned and was very active in collecting and spreading of knowledge. He was

excellent in the areas of Fiqh, Tafsir and Hadith. He acquired knowledge, authored (books), taught, narrated Hadith and

wrote. He had immense knowledge in the fields of Hadith, Tafsir, Fiqh, the Arabic language, and so forth.19

One of Ibn

17

Ibid 18

Ibid 19

Comment by his student, Abu Al-Mahasin. Available in- the introduction of Ibn Kathir‟s Tafsir work, op. cit. Vol. 1, p17


96

Kathir‟s students, Ibn Hajji described him as one who „‟had the best memory of the Hadith texts. He also had the most

knowledge concerning the narrators and authenticity. His contemporaries and teachers admitted to these qualities‟‟.20

This in fact is the reason why this paper finds it significant to cite certain examples on Asabiyyah from Tafsir Ibn

Kathir after al-Tabari. These examples include the following Qur‟anic interpretations:

أو زعبسفا إ جبئ ل شعثب بو جع ض أ ش رو ب خمبو خج١ش ٠بأ٠ب ابط إ ١ ع الل إ أرمبو ذ الل ع ى ش

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 honourable of you with Allâh is that (believer) who has At -Taqwâ (i.e.the pious). Verily,

Allâh is All-Knowing, Well-Acquainted (with all things).21

The above-mentioned verse is one of the most prominent verses that condemn Asabiyyah prejudice. In his

interpretation of the verse, Ibn Kathir said:

After He (Allah the Exalted) prohibited backbiting and belittling other people,22

He declares to mankind that they are

all equal in their humanity. (This is because) He has created them all from a single person, Adam, and from that person

He created his mate, Hawwa‟. From their offspring He made nations, comprised of tribe, which include sub tribes of all

sizes. According to some source, nations refer to non-Arabs, while tribes refer to Arabs… therefore, (since) all people

are the descendants of Adam and Hawwa‟ they share this honour equally. The only difference between them is in the

religion that revolves around their obedience to Allah the Exalted and their following of His Messenger.23

Explaining the reason why Allah made people into nations and tribes, Ibn Kathir said:

„‟So that they get to know each other by their nation or tribe‟‟.24

He (Ibn Kathir) quoted the interpretations of two scholars:

Mujahid25

, (Ibn Kathir said), related to us the meaning of Allah‟s statement, زعبسفا

“It refers to one‟s saying, „‟so-and-so the son of so-and-so, from the tribe of so-and-so”.

While Sufyan Al-Thawri26

, related to us saying:

The Himyar (who resided in Yemen) dealt with each other according to their provinces, while the Arabs in the Hijaz

(western Arabia) dealt with each other according to their tribes.27

It is important here to note that to deal with one another according to province or tribe is not wrong except if it leads

to provincial or tribal dichotomy. In that case it will be part of Asabiyyah prejudice.

Commenting on Allah’s statement:

أرمبو ذ الل ع ى أوش إ

Ibn Kathir said:

20

Comment by his student, Ibn Hajji, ibid. 21

Al-Hujurat, 49:13 22


Tafsir al-Qur‟an al-Azim, op. cit. Vol. 7, p385 24

Ibid 25

He is Mujahid Bin Jabr Al-Makhzumi Al-Makki (d.103H),. He was a Tabi‟i (student of the Companions of the Prophet

(SAW). He was a very renowned scholar of Tafsir and Fiqh. The six authentic collectors of Hadith and many other scholars of Hadith narrated from him. See- Iqtida‟ al-Sirat al-Mustaqim Li Mukhalifati Ashab al-Jahim لمخالفة أصحاب , by Ibn T., Dar Aâlim al-Kutub, 1419/1999, 7th ed. Available at http://www.al-islam.com (الجحيم( اقتضاء الصراط المستقيم

p110 26

He is Sufyan Bin Sa‟id Bin Masruq Al-Thawri; He was born in the 97H and died in 161H. He was a very renowned

scholar of Hadith. See- Al-Hikmatu Fi Al-Da‟wati ila Al-Lahi Ta‟ala (الحكمة فى الدعوة الى الله تعالى),by Sa‟d Bin Ali Bin Wahf Al-Qahtani, Wazarat al-Shu‟un al-Islamiyyati Wa al-Awqaf Wa al-Da‟wati Wa al-Irshad, 1423, Vol. 1, 1st ed. Available at http://www.al-islam.com , p138 27

Tafsir al-Qur‟an al-Azim, op. cit. Vol. 7, p385; Eng. (tr). Available at (The Abridged Tafsir Ibn Kathir) http://www.tafsir.com

http://www.al-islam.com/

http://www.al-islam.com/

http://www.tafsir.com/


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“You earn honor with Allah the Exalted, on account of Taqwa, not family lineage”. He cited many traditions of

the Prophet (SAW) to support this commentary. These include:

Imam Al-Bukhari narrated that Abu Hurayrah said:

Some people asked the Prophet (SAW), „who the most honourable is among people (in Allah‟s sight)?‟ He replied,

„The most righteous amongst them‟. They said, „we did not ask you about this‟. He said, „Then the most honourable

person is Yusuf, Allah‟s Prophet, the son of Allah‟s Prophet, the son of Allah‟s Prophet, the son of Allah‟s Khalil‟

(friend). They said, „we did not ask you about this‟. He said, „Then you want to ask me about the descent of the Arabs?‟

They said, „Yes‟. He said, „Those among you who were the best in the pre-Islamic period of ignorance will be the best in

Islam provided they comprehend the religious knowledge‟.28

Imam Muslim reported that Abu Hurayrah said that the Messenger of Allah said:

ل الل بى إ أع لثى رش إ ٠ ى اى أ سو ص رش إ ٠

(Meaning): Verily Allah does not look at your shapes or wealth, but He looks at your hearts and actions.29

Imam Ahmad also narrated that the Prophet (SAW) once said to Abu Dharr (RA):

زم ث رفع أ د إل ل أع ش أح ه غذ ثخ١ش رش فئ ا

(Meaning): Look! You are neither better than a red nor a black (man) except if you excel him in piety.30

In another Hadith reported by Al-Tabarani the Prophet (SAW) said:

The Muslims are but a single brotherhood. (Therefore), no one has any advantage, which makes him better than

another except in piety.31

In his collection, Abubakr Al-Bazzar recorded that the Prophet (SAW) said:

ث الل وى ع أ ١ى أ ثآثبئ ٠فخش ل ١ ز ١ رشاة ، آد خك ، آد جعلا ا .

(Meaning): You are the children of Adam, and Adam was created from dust. Let men quit their boasting of thei r own

fathers, or they will be more humiliated in the sight of Allah more than the dung beetle (that pushes dung with its nose).32

Ibn Abi Hatim narrated that Abdullah Bin Umar (RA) said:

On the day Makkah was conquered, the Messenger of Allah performed Tawaf around the Ka‟bah while riding his

camel, Al-Qaswa‟33

, and was touching the corners with a stick he had in his hand. He did not find a place in the mosque

where his camel could sit and had to dismount in men‟s hands. He led his camel to the bottom of the valley, where he had

her sit down. The Messenger of Allah later gave a speech while riding Al-Qaswa‟ and said, after thanking Allah the

Exalted and praising Him as He should be praised, „O people! Allah the Exalted has removed from you the slogans of

Jahiliyyah and its tradition of honouring ancestors. Men are of two types, a man who is righteous, fearful of Allah and

honourable to Allah, or a man who is vicious, miserable and little to Allah the Exalted. Verily, Allah the Exalted and

most honoured said, „O mankind! We have created you from a male and a female, and made you into nation and tribes,

that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At -Taqwa.

Verily, Allah is All-Knowing, All-Aware‟. The Prophet then said, „I say this and invoke Allah for forgiveness for me and

for you‟.34

All the above-mentioned traditions cited by Ibn Kathir in his commentary of the verse (i.e. Qur‟an, 49:13), condemn

the acts of Asabiyyah prejudice.

28

Ibid, p386; Sahih al-Bukhari, op. cit. Vol. 14, p275 29

Ibid; Sahih Muslim, op. cit. Vol.16, p421 30

Musnad Ahmad, op. cit. Vol. 46, p442 31

Ibid, pp386-387; Al-Tabarani. Mu‟jam Al-Kabir. Ahl Al-Hadith Available at http://www.ahlalhdeeth.com Vol. 4, p18 32

Al-Bazzar, A. Al-Bahr Al-Zakhar-Musnad Al-Bazzar. Mawqi‟ Jami‟ Al-Hadith (موقع جامع الحديث). Available at

http://www.alsunnah.com Vol. 7, p421 33

Al-Qaswa‟ is a camel whose ear is cut. It was the nick-name of the Prophet (SAW)‟s camel even though its ear was not cut. See- Akhlaq Al-Nabiyy, by Abu Al-Sheikh Al-Asbahani. Mawqi‟ Jami‟ Al-Hadith. Available at

http://www.alsunnah.com Vol. 1 p488 34

Tafsir al-Qur‟an al-Azim, op. cit. Vol. 7, p387;

http://www.ahlalhdeeth.com/

http://www.alsunnah.com/

http://www.alsunnah.com/


98

The following are two verses that have relevant commentary by Ibn Kathir as regards condemnation of all harmful

types of Asabiyyah :

ا ب غ ا خضائ لل ا فع ٠ ز ح ذ سعي الل ع ا ع فم ل ر ٠م ٠ الأسض از ) د ل ٠فم بفم١ ا 7ى ب إ سجع ئ ( ٠م

ا ى ١ ؤ شع ح عض ا لل ب الأري الأعض ١خشج ذ٠خ ا ل ٠ع ١ بفم

They are the ones who say: "Spend not on those who are with Allâh's Messenger [sal-Allâhu 'alayhi wa sallam], until

they desert him." And to Allâh belong the treasures of the heavens and the earth, but the hypocrites comprehend not.

They (hyprocrites) say: "If we return to Al-Madinah, indeed the more honourable will expel therefrom the meaner. " But

honour, power and glory belong to Allâh, and to His Messenger (Muhammad [sal-

Allâhu 'alayhi wa sallam]), and to the believers, but the hypocrites know not.35

Commenting on the verses, Ibn Kathir cited the event, which led to the revelation of Surat al-Munafiqun (Chapter

63). The event occurred during the battle of Bani Al-Mustaliq. However, it is important to note that Ibn Kathir cited

different narrations pertaining to that incident that occurred between the Muhajirun and the Ansar which gave the

Hypocrites of Madinah under the leadership of Abdullah bin Ubayy the chance to call for Ta‟asssub Al-watani ( رعصت

.i.e. the phenomenon of indigenes/settlers ,(اغ36

Zayd bin Arqam (RA) and several men from Ansar were sitting with

Ibn Ubayy at the time he uttered those words of tribal sentiments. He (Zayd) therefore conveyed them to the Prophet

(SAW). Zayd (RA) was a young boy then. Umar bin Al-Khattab (RA) was with the Messenger (SAW) and he said, “O

Allah‟s Messenger! Order Abbad bin Bishr to cut off his (Ibn Ubayy‟s) head at his neck”. The Prophet (SAW) replied:

أصحبث-٠ب عش-فى١ف إرا رحذس ابط محمدا ٠مز اشح١أ بد ٠ب عش ف ؟ ل ى

(Meaning): What if people started saying that Muhammad kills his companions? O Umar, No. However, order the

people to start the journey (back to Al-Madinah).37

The Messenger of Allah SAW) 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 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. Thereupon, Surat

al- Munafiqun was revealed.38

The position taken by Abdullah bin Ubayy to expel the Prophet (SAW) and his Companions (Muhajirun) from

Madinah had a very strong effect on the Prophet (SAW). That was even the reason why he ordered for the start of the

journey at an unusual time. On his way, he met Usayd bin Al-Hudayr (RA) who greeted him acknowledging his

Prophethood. Usayd (RA) said:

“By Allah! You are about to begin the journey at an unusual time”. The Prophet (SAW) s aid:

اذ٠خ ع١خشط الأعض ب الأري إرا لذ أ أث؟ صع أب ثغه ب لبي صبحجه اث

(Meaning): Did not the statement of your friend, Ibn Ubayy reach you? He claimed that when he returns to Madinah,

the mighty one will expel the weak one out of it.

Usayd (RA) said:

“Indeed, you are the mighty one, O Allah‟s Messenger, and he is the disgraced one”. He then said:

Take it easy with him, O Allah‟s Messenger! By Allah, when Allah brought you to us, we were about to gather the

pearls (of a crown) so that we appoint him king over us. He thinks that you have rid him of his kingship.39

In his interpretation of the verse:

ش الل أ رفء إ حز رجغ ز فمبرا ا ب ع الأخش ثغذ إحذا .فئ40

35

Al-Munafiqun, 63:7-8 36

Tafsir al-Qur‟an al-Azim, op. cit. Vol. 8, pp128-132 37

Ibid, p128 38

Ibid 39

Ibid 40

Qur‟an,49:9


99

Ibn Kathir says:

„It means, until the rebellious group returns to the commands of Allah (and His Messenger for judgment) and they

listen to and obey the truth‟.41

He then cited an authentic Hadith from al-Bukhari in which Anas (RA) narrated that the Prophet (SAW) said:

"اصش أخبن ظبب أ رب"

“Help your brother whether he is an oppressor or an oppressed.”

Surprised by this statement which used to be one of the Arab slogans during the pre- Islamic period, Anas (RA)

asked,

O Allah‟s Apostle! I will help him if he is oppressed, but if he is an oppressor, how shall I help him?

The Prophet (SAW) answered him saying:

ار، فزان صشن إ ٠ب""رع

(Meaning): By preventing him from oppressing (others), for that is how to help him.42

The answer given to Anas (RA) by the Prophet (SAW) showed clearly the difference between the pre- Islamic period

and that of Islam. In the pre- Islamic era, help was based on tribal partisanship alone. Whenever there was any dispute

between two persons belonging to different tribes, the members of each tribe would support their man right or wrong. In

Islam however, fairness and justice are very necessary in rendering of any help. That was why the Arab slogan اصش أخبن"

was modified by the Prophet (SAW) as cited by Ibn Kathir above. He also cited the same Hadith in hisظبب أ رب"

commentary of Qur‟an, 5:2:

ا عذ ا ص ال ا ع ل رعب م از ش ج ا ا ع رعب

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin

and transgression.43

In his interpretation of the verse:

الل ١ لا ث ش ٠ف أ ٠ش٠ذ سع ثبلل ٠ىفش از٠ ىفش ثجعط إ ثجعط ؤ ٠م سع

Verily, those who disbelieve in Allâh and His Messengers and wish to make distinction between Allâh and His

Messengers (by believing in Allâh and disbelieving in His Messengers) saying, "We believe in some but reject others,"44

Ibn Kathir used the word Asabiyyah to condemn those who differentiate between Allah and His Messenger

regarding faith. He says:

سد جر حغذ أ اعصج١خ ج ثعض الل إ أ الأسض، ف اجت ثى امصد أ وفش ثج الأج١بء، فمذ وفش ثغبئش الأج١بء، فئ ال٠ب

عصج١خ. غشض ع ب، إب ث الأج١بء ١ظ إ٠بب ششع١ آ ث إ٠ب أ رج١ ازش أ

(Meaning): This means, whoever rejects only one of Allah‟s Prophets, he will have disbelieved in all of them, because

it is required from mankind to believe in every Prophet whom Allah sent to the people of the earth. And whoever rejects

one Prophet out of envy, prejudice (اعصج١خ) and personal whim, he only demonstrates that his faith in other Prophets is

not valid, but an act of following desire and prejudices.45

The few examples given above regarding Ibn Kathir‟s commentary on Asabiyyah has clearly shown how harmful

Asabiyyah prejudice is to mankind in all aspects of life.

Sheikh Abdullahi Bin Fodiyo and his interpretations on Asabiyyah

Sheikh Abdullah Bin Fodiyo (1181 AH /1767 CE- 1246 AH /1829 CE) was one of the most renowned scholars of

Hausa land who devoted the whole of his life inviting non-Muslims to Islam and Muslims to the Sunnah, studying,

teaching, waging jihad, travelling the spiritual path of inner excellence, and establishing Islamic governance. He learned

41

Tafsir al-Qur‟an al-Azim, op. cit. vol. 7, p374 42

Khan, M.M. Sahih al-Bukhari-Arabic–English. Dar al-Fikr vol.9, p70 43

Al-Ma‟idah, 5:2 44

Al-Nisa‟, 4:150 45

Tafsir al-Qur‟an al-Azim, op. cit. Vol. 2, p445


100

from and kept the company of his full brother, the Mujaddid Sheikh Uthman Bin Fodiyo. He studied and mastered the

sciences of Theology, Jurisprudence, Arabic, Qur‟anic exegesis, the Science of Hadith and many other disciplines.

Sheikh Abdullah wrote numerous works, among them are his two commentaries on the Qur‟an: Diya at-Ta‟wil fi Ma‟ani

at-Tanzil, which mentions all the positions of all the greatest scholars of Tafsir, the four madhahib of Fiqh, ten ways of

recitation, and fine points of Arabic language, and his second commentary Kifayat ad-Du‟afa as-Sudan in which he

confined himself to the Warsh recitation and the Maliki Madhhab in jurisprudence.46

In line with the above mentioned

exegetes, Sheikh Abdullah also discussed on the issue of Asabiyyah in his Tafsir work. The following are some

examples:

In his interpretation of the following Allah’s statement:

ل ا ل ٠غخش ل آ ٠بأ٠ب از٠

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former.47

Sheikh Abdullah bin Fodiyo says:

After Allah has set up the pillars of Islamic brotherhood (in the preceding verse), He then follows it with the

prohibition of what if practiced may infringe that Islamic brotherhood. These are the evil attitudes of Jahiliyyah ( الأخلاق١خ which include mockery, winking, nicknaming, suspicion against one‟s brother, backbiting, and tribal pride (اجب

.(all of which are features of Asabiyyah) (الفزخبس ثبغت)48

Against these, He (Allah) says:

ل ٠ىا خ١شا عغ أ ل ا ل ٠غخش ل آ مبة ٠بأ٠ب از٠ بثضا ثبلأ ل ر فغى ضا أ ل ر خ١شا ٠ى غبء عغ أ غبء

ارب ٠زت فؤئه ب ٠ فغق ثعذ ال ا ئظ الع ث

(Meaning): O ye who believe! Let not some men among you laugh at others: it may be that the (latter) are better than

the (former): Nor let some women laugh at others: it may be that the (latter) are better than the (former): nor defame nor

be sarcastic to each other nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness (to

be used of one) after he has believed: And those who do not desist are (Indeed) doing wrong.49

Sheikh Abdullah interpreted the word اغخش٠خ to mean, contemptuousness and degradation just like what a delegation

from the tribe of Tamim did to some of the poor Muslims like Ammar (RA) and Suhaib (RA), and also what some of the

wives of the Prophet (SAW) said to his wife Safiyyah (RA). They said to her, „O you Jewish woman, the daughter of a

Jewish man‟. Sheikh Abdullah also cited a Prophetic tradition that stresses the significance of Islamic brotherhood. It

reads:

عشظ حشا ع اغ اغ ل ٠خز و ل ٠ىزث ل ٠خ اغ أخ داغ ب

(Meaning): A Muslim is a brother of another Muslim. So he should neither betray nor falsify or forsaken him. The

honour, wealth and blood of a Muslim are forbidden (for another Muslim to touch).50

In his interpretation of Allah’s statement:

ض٠ أ ش رو ب خمبو بأ٠ب ابط إ

O mankind! We have created you from a male and a female,51

Sheikh Abdullah says, the verse was revealed to:

Establish the Islamic brotherhood which prohibits backbiting and pride against fellow brothers… all are equal in

their creation. Therefore, there is no reason for any tribal pride between them.52

46

Shaykh Abdullahi Ibn Fodio (RA), an article retrieved on January 18, 2010, from

http://kanoonline.com/smf/index.php?topic=1684.msg21613msg21613 47


Fodiyo, A. (1380/1961), Diya‟al-Ta‟wil Fi Ma‟ani al-Tanzil. Cairo: Matba‟at al-Istiqamah, Vol. 4, p130 49


Diya‟al-Ta‟wil Fi Ma‟ani al-Tanzil, op. cit. pp130-131 51


Ibid, p131

http://kanoonline.com/smf/index.php?topic=1684.msg21613#msg21613



101

Explaining the word زعبسفا he says:

So that you will know one another through close relation. In such a way that one will not be at tributed to other than

his parents and also none other than his relations will inherit him if they are present. It will similarly be easier (for him)

to take care of the close relations; (know) marriage equivalence and (take) the burden of blood money. In other words,

people are not made into nations and tribes for them to boast with their forefathers or show tribal preference.

Explaining the statement:

أرمبو ذ الل ع ى أوش إ

Ibn Fodiyo says:

Tribal affiliation is not the gate pass for getting Allah‟s honour. Rather, honour is attained through taqwa.53

He then cited some Prophetic traditions to further explain the above Allah’s statement. They are as follows:

م لأحذ ع أحذ إل ثبز ل فع

(Meaning): No one has any advantage which makes him better than another except in piety”.

غج ع ٠غشع ث أثطؤ ث

(Meaning): And he who is slowed by his action will not be speeded by his genealogy.

The Prophet (SAW) was questioned about who is the best among people and he replied,

لله .(The one who fears Allah most among them) أرمب54

(All these Ahadith, Sheikh Abdullah said, are authentic.)

Sheikh Abdullah also cited a Hadith transmitted by Muslim in which the Prophet (SAW) said:

أ إ ح أ الل أحذ إ أحذ ع جغ ل ٠ أحذ ل ٠فخش أحذ ع اظعا حز ر

(Meaning): Allah revealed to me that we should be humble such that no one should boast against or oppress another.

He similarly cited the Hadith transmitted by Tirmidhi and Abu Dawud:

أ ١ى أ فح ج ب برا إ ٠ از ثآثبئ زخش ألا ٠ف ١ ز ١ عج١خ ع الل ى لذ أرت ع الل ف إ خشاء ثؤ ذ ا از ٠ذ جع ا

رشاة خك آد آد ث ابط و فبجش شم رم ؤ ب ١خ إ جب ا

(Meaning): 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. Allah (SWT) took

away the Asabiyyah of Jahiliyyah from you, and your boasting about your fathers. Therefore, man is either a righteous

believer or a corrupted non-believer. You are the children of Adam, and Adam is from dirt.55

All the above-mentioned Prophetic traditions recorded by Sheikh Abdullah in his interpretation of the verse…

ض أ ش رو ب خمبو ٠بأ٠ب ابط إ

…emphasize the need to shun away from any act of Asabiyyah because of its prohibition.

Ibn Fodiyo also recorded the incidence, which led to the revelation of the following verse:

وبف بى ٠ ثعذ إ ىزبة ٠شدو أرا ا از٠ رط١عا فش٠مب ا إ آ ٠بأ٠ب از٠ ش٠

(Meaning): O ye who believe! If ye listen to a faction among the People of the Book they would (indeed) render you

apostates after ye have believed!56

He says:

Once, a Jew named Shas bin Qais passed by a group of Aws and Khazraj sitting together in harmony. This unity

pained him. He therefore tried to rekindle the fire of hatred between them by reminding them the long conflicts and

battles that occurred between them during the time of Jahiliyyah especially their last battle, the battle of Bu‟ath. The

wars between them lasted for 120 years. When they embraced Islam however, the wars ended. However, when the Jew

53

Ibid 54

Ibid 55

Ibid, p132 56

Ali Imran, 3:100


102

reminded them their long-inherited enmity, they began to quarrel and each group called for arms. They were just about

to engage in fighting when the news of the incidence reached the Prophet (SAW). He rushed immediately to the scene of

the incidence in company of some of the Muhajirun and Ansar. He then said to them, „will you stir up the call of

Jahiliyyah ( ثذعبء اجب١خ أرذع i.e. Asabiyyah) while I am present with you after Allah has honored you with Islam‟?

When the people (Aws and Khazraj) heard this, they realized that it was an incitement from the Devil. They therefore

repented and embraced each other. There wasn‟t a day which started so badly but ended beautifully than that day. They

dispersed while the Prophet (SAW) in their midst was like the moon between the stars.57

In his interpretation of Allah’s statement:

لث ١ أف ث 58

Sheikh Abdullah uses the word Asabiyyah to explain the attitudes of the people of Madinah before the coming of

Islam. He says:

ه ع الزمب ف أد شء ل زب عصج١خ از غجعا ع١ب ا زادد ثعذ الح اعغبئ ا فظ احذح ثب ث( حز صبسا و )أف( جع )ث١ ل

لجب ٠ىبد ٠ؤرف ف١59

(Meaning): (And He has united) gathered (their hearts) until they became like a single soul in their friendly relations

after (long period of) enmity and ill feelings towards each other, natural prejudices, and vengeance killings even for a

slightest matter as no two persons would agree to have any compromise (before the coming of Islam).

The above are few examples of what Sheikh Abdullah bin Fodiyo recorded in his Tafsir work regarding Asabiyyah.

Sheikh Abubakar Mahmud Gummi and his interpretations on Asabiyyah

Sheikh Abubakar Mahmud Gummi (1922- 1992) was one of the renowned Nigerian scholars who spent most of his

life reading and teaching in private and in public, at home and outside, in the office or at home chambers. His preaching

sessions and classes in the fields of Tafsir, Hadith and Fiqh which he had lived to sustain both at home and at the

Sultan Bello Mosque, Kaduna, could hardly be forgotten even after his death. This is because the unsolicited media

(especially Federal Radio Corporation, Kaduna) would not allow his teachings unrecorded. His tafsir work, titled

Raddul- Adhhan Ila Ma’ani al-Qur’an (Reflecting Minds Towards Meaning(s) of the Qur’an) was his greatest

contribution to knowledge. The work is simple, brief and straight to the point. His methodology has been: Where the ayat

is self-explanatory, he leaves it as it is; and where explanation is necessary, the explanation has been brief and straight

without any ambiguity. He was (however) not economic with detailed explanations where necessary.60

This explains the

reason why this paper cited examples of the Sheikh‟s interpretation on matters related to Asabiyyah in his Tafsir work.

These include the following:

Explaining the wisdom behind the revelation of the 13th verse of Surat al-Hujurat, Sheikh Abubakar Mahmud

Gummi introduced the following statement:

Since waxing proud on account of (one‟s) lineage and mutual rivalry for piling of wealth, and despising the poor (are

sins) in which the believers and others (i.e.; the unbelievers) are commonly engaged in, and because it is the chronic

disease of the Children of Adam, whose centre of cure is the fear of Allah, because all mankind are from Adam and Eve,

and preference is only based on (the level of) the fear of Allah, Allah the Exalted says... 61

ض أ ش رو ب خمبو ٠بأ٠ب ابط إ

In his interpretation of the statement: ز عبسفا , he says:

In order that you may know each other, not that you may wax proud with the loftiness of lineage, for pride should be

based on piety (the fear of Allah).62

57

Diya‟al-Ta‟wil Fi Ma‟ani al-Tanzil, op. cit. p135 58

Al-Anfal, 8:63 59

Diya‟al-Ta‟wil Fi Ma‟ani al-Tanzil, op. cit. vol, 2, p61 60

Gummi, A. M. (ND), Raddul- Adhhan Ila Ma‟ani al-Qur‟an (tr), - Reflecting Minds Towards Meaning(s) of the Qur‟an. Nigeria: Iqra‟a Publishing House, U/Sarki, Kaduna. Vol. 1, pp i-ix 61

Ibid, vol. 3, p1628 62

Ibid


103

While interpreting the following Allah’s statement:

آ ٠بأ٠ب از٠ وبفش٠ بى ٠ ثعذ إ ىزبة ٠شدو أرا ا از٠ رط١عا فش٠مب ا إ

(Meaning): O ye who believe! If ye listen to a faction among the People of the Book they would (indeed) render you

apostates after ye have believed!63

Sheikh Abubakar Gummi described how the Jews wanted to plant dispute (of the colour) of the Pre-Islamic Age of

Ignorance and of Tribal zealotry (Asabiyyah) between Muslims such as the persecution (temptation/wars) that existed

between the Aws and the Khazraj clans before Islam. He says:

(It is) one of the confusions put forward by the Jews to plant such disputes so Muslims should quarrel, to the extent

that the Aws and Khazraj men had come close to fighting against one another (in Islam), which could weaken religious

ties between them.64

Therefore, Allah in the above-mentioned verse, enjoins Muslims not to listen to a faction among the people of the

Book lest they would render them apostates after they have believed. Rather, they should hold firmly to Allah so that

they will be shown a way that is right. The way, according to Sheikh Gummi‟s interpretation is:

The Shari'ah (i.e.; the religion: Islam) that treats (a person) close and (another person) far on the same footing, and

forbids that work be based on ignorant emotions and tribalistic divisions- 65( اعاغف اجب١خ ازرشاد اعصش٠خ )

Sheikh Abubakar Gummi also used the word مج tribal partisanship) ازعصت ا66

) to explain the meaning of the

following Allah‟s statement regarding the Children of Israel:

ب عششح أعجبغب أ ز اص لطعب

(We divided them into twelve tribes or nations)67

He explained how Allah made them right at the outset of their affair, engaged in the disaster of tribal fanaticism

اعصش) .That is to say, Allah made them divided tribes as nations are divided and many .(ازعصت امج68

In the above interpretations, Sheikh Gummi described tribal pride as part of the chronic diseases of humankind that

can only be cured through taqwa. Tribal fanaticism (according to Sheikh) is a disease, which divides people just as the

Jews were divided. He also recorded how Allah enjoins the believers to treat all Muslims equally be they close or far in

their relations. And (how He) prohibits the performance of any act on the basis of Pre-Islamic grudges and tribal

differences.

We have learnt from the above interpretations of the four selected exegetes that all harmful types of Asabiyyah

prejudices are prohibited by the Qur‟an and Sunnah. They all declared in their interpretations… that Allah created human

beings from a single male and female and therefore no one has any preference over another because of their tribal or

national differences. Favour is only attained through taqwa.

All the four exegetes also condemn Asabiyyah prejudice because it promotes historical grudges, vengeance killings,

personal ambitions and racial ties. Their interpretations in turn stress the significance of Islamic brotherhood which

unites all Muslims under the banner of Allah, the Almighty. In other words , the exegetes (i.e.; Sheikh Al-Tabari, Sheikh

Ibn Kathir, Sheikh Abdullah Ibn Fodiyo and Sheikh Abubakr Gummi) recorded relevant Prophetic traditions to stress the

importance of unity and brotherhood and the prohibition of prejudice in any of its forms such as tribalism, racism and

nationalism.

REFERENCES

1. Akhlaq Al-Nabiyy, by Abu Al-Sheikh Al-Asbahani. Mawqi‟ Jami‟ Al-Hadith, Vol. 1 p488

63

Ali Imran, 3:100 64

Raddul- Adhhan Ila Ma‟ani al-Qur‟an (tr), op. cit. vol. 1, p181 65

Ibid 66

Gummi, A. M. (1408/1987), Raddul- Adhhan Ila Ma‟ani al-Qur‟an (Arabic). Nigeria: Mu‟assasatu Gumbi, Kaduna. Vol. 1, p157 67

Al-A;raf, 7:160 68

Raddul- Adhhan Ila Ma‟ani al-Qur‟an, (tr), op. cit. p498-499


104

2. Al-Bazzar, A. Al-Bahr Al-Zakhar-Musnad Al-Bazzar. Mawqi‟ Jami‟ Al-Hadith (لع جبع احذ٠ش). Vol. 7, p421

3. Al-Hikmatu Fi Al-Da‟wati ila Al-Lahi Ta‟ala ( ,by Sa‟d Bin Ali Bin Wahf Al-Qahtani,(احىخ ف اذعح ا الل رعب

Wazarat al-Shu‟un al-Islamiyyati Wa al-Awqaf Wa al-Da‟wati Wa al-Irshad, 1423, Vol. 1, 1st ed. p138

4. Al-Tabarani. Mu‟jam Al-Kabir. Ahl Al-Hadith, Vol. 4, p18

5. Al-Tabari, M.J. (1388/1968), Jami‟ Al-Bayan Fi Ta‟wil Ay al-Qur‟an. Sharikatu Maktabatu wa Matba‟atu Mustafa

al-Babi al-Halabi, Vol.6, 3rd ed., p66

6. Bin Hambal, A. Musnad Ahmad. Mawqi' Wazarat al-awqaf al-Misriyyah. Vol. 46, p442

7. Fodiyo, A. (1380/1961), Diya‟al-Ta‟wil Fi Ma‟ani al-Tanzil. Cairo: Matba‟at al-Istiqamah, Vol. 4, p130

8. Gummi, A. M. (ND), Raddul- Adhhan Ila Ma‟ani al-Qur‟an (tr), - Reflecting Minds Towards Meaning(s) of the

Qur‟an. Nigeria: Iqra‟a Publishing House, U/Sarki, Kaduna. Vol. 1, pp i-ix

9. Gummi, A. M. (1408/1987), Raddul- Adhhan Ila Ma‟ani al-Qur‟an (Arabic). Nigeria: Mu‟assasatu Gumbi, Kaduna.

Vol. 1, p157

10. http://en.wikipedia.org.wiki./muhammad_ibn_Jarir al-Tabaricite_note-8 ,pp1-4

11. http://en.wikipedia.org/wiki/Tafsir_al-Tabari, p1

12. Ibn K, Tafsir al-Qur‟an al-Azim. Edited by Sami M. S., Dar Tayyibah, Vol. 7, p385

13. Ibn M. (ND), Lisan al-Arab. Beirut: Dar Sadir. 1st ed. Vol. 7, p122

14. Iqtida‟ al-Sirat al-Mustaqim Li Mukhalifati Ashab al-Jahim خبفخ أصحبة اجح١( الزعبء اصشاغ اغزم١) by Ibn T., Dar

Aâlim al-Kutub, 1419/1999, 7th ed. p110

15. Khan, M.M. Sahih al-Bukhari-Arabic –English. Dar al-Fikr vol.9, p70

16. M.M. Khan, Sahih al-Bukhari-Arabic –English, Dar al-Fikr, Vol. 14, p275

17. Muslim, Bin H. Sahih Muslim. Mawqi' Wazarat al-awqaf al-Misriyyah. Vol.16, p421

18. Shaykh Abdullahi Ibn Fodio (RA), an article retrieved on January 18, 2010, from

http://kanoonline.com/smf/index.php?topic=1684.msg21613msg21613

http://en.wikipedia.org.wiki./muhammad_ibn_Jarir%20al-Tabaricite_note-8

http://en.wikipedia.org/wiki/Tafsir_al-Tabari



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