Asabiyyah prejudice is not a new phenomenon in the history of Mankind. It needs no emphasis to state that arrogance, jealousy and rebellion are very strong and most harmful effects of Asabiyyah. These evils were the first offences committed against Allah. The triple crime was committed by Iblis who willfully disobeyed Allah by refusing to prostrate to Adam (AS). 

Another historical record of Asabiyyah prejudice, was what transpired between the two sons of Adam, Habil and Qabil. One of them fought against the other and killed him out of envy, injustice and transgression, because of the bounty that Allah gave his brother by accepting the sacrifice that he sincerely offered to the Almighty.

The pre-Islamic Arab society was also characterized by historical grudges, vengeance killings, personal ambitions and racial ties all of which are acts of Asabiyyah. Other prejudicial acts of the jahiliyyah period included man’s supporting of his people to whom he belongs, whether they are right or wrong, oppressing or oppressed. The ever-long fierce battles that occurred between Aws and Khazraj before the coming of Islam is a very good example to cite. The contemporary Muslim society is also full of different kinds of prejudicial crises in many parts of the Muslim world. Nigeria [1], Afghanistan [2], Iraq [3], Palestine [4], Sudan [5], just to mention but a few In Nigeria for example, during the last two decades of political era, series of ethno-religious and political crises continue to occur. These on-going crises seriously threaten the corporate existence of the country to the extent that "the generality of the people have the impression that violent eruptions have been accepted as a way of life in Nigeria and could happen anytime, anywhere without any one getting sanctioned [6]. 

In view of the above brief analysis on the acts of Asabiyyah prejudice which started since the creation of Adam (AS) therefore, this paper intends to examine how Prophet Muhammad (SAW) applied the teachings of Islam to fight against all matters related to this evil phenomenon. Instances of these prejudicial acts and how they were strongly fought and removed through the application of the divine message of Islam shall thus, be discussed. The paper shall also stress the need for the Muslims  to  fully implement  the Islamic  teachings of the Prophet (SAW) in order to tackle the different kinds of Asabiyyah crises prevalent in many parts of the contemporary Muslim world.

The Origin of Asabiyyah Prejudice and How It Was Addressed by the Divine Message of Islam

As mentioned in the above introduction that the first offences committed by Iblis against        Allah, were arrogance, jealousy and rebellion. Obviously, pride suspicion and revolt are parts and parcels of Asabiyyah. These acts of disobedience occurred when Iblis intentionally refused to obey Allah’s injunction to prostrate to Adam (AS). When Allah questioned him why he rebelled against His command. Iblis arrogantly said:

قَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ 

I am better than him (Adam), You created me from fire and him You created from clay". 

Iblis thus, despised the angels who prostrated, as well as Adam (AS) to whom they prostrated even though he was perfectly aware that the One who gave the orders was his Lord who had created him and who had control of his destiny as also of the destiny of the whole Universe. In other words, his egotism in putting himself above man and in ignoring the fact that Allah had not merely made man’s body from clay but had given him spiritual form, showed clearly his rebelliousness born of Asabiyyah prejudice. Hence, the trait of Asabiyyah is one of Iblis attributes. In his Tafsir work, Imam al-Tabari quoted Ibn Abbas saying:

Before Iblis committed the offence (i.e.; refused to prostrate to Adam) he was together with the Angels. His name then, was Azazil. He was one of the most dedicated worshippers and knowledgeable among the Angels [7]. 

He (Iblis) once said to the Angels after Adam (AS) was created but before life was put into his body:

Tell me, if this (man) is given authority over you and you are commanded to obey him, what are you going to do? They said, ‘we will obey him’. But Iblis said to himself; ‘verily if I am given authority over him I will definitely kill him and if he is given authority over me I will disobey him’ [8]. 

In spite of the fact that Iblis was one of the leaders in both heavens and earth [9], he deceived himself by arrogantly refusing to abide by Allah’s injunction. He gave the following reasons to support his claim:

• That he was created long before Adam was created. Therefore, he ought to have authority over Adam and not the vice-versa

• That his body is stronger than that of Adam

• That he was created from fire, while Adam was created from clay; and that fire according to him, was better than clay [10].

Commenting on this arrogant claim by Iblis that fire from which he was created, is better than clay from which Adam (AS) was created however, Sheikh Gummi said in his tafsir work: Indeed, Iblis missed the path of the right point, because fire has weightlessness and impetuosity (i.e. rashness), and it hikes up and abounds with uncertainty (i.e.; it is precarious); while the clay is unruffled, calm, mild and coherent in nature. In the clay is a means of life, while in fire is a means for the destruction (of life) [11]. 

Therefore, all the reasons given by Iblis are false and they indicate nothing but clear manifestation of arrogance and envy against the bounties given to Adam (AS) by Allah (SWT) [12].  Envy and arrogance are therefore the first offences committed. They are also very strong ingredients of Asabiyyah. Hence, the origin of Asabiyyah is from Iblis who is an avowed enemy of Adam (AS) and his children.

To address this rebellion therefore, Allah took very stern measures against Iblis. He said:

قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيهَا فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ 

(Allâh) said: "(O Iblîs) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced. 

In another verse, Allah says:

قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ. وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَى يَوْمِ الدِّينِ 

(Allâh) said: "Then get out from here; for verily, you are outcast. 

"And verily, My Curse is on you till the Day of Recompense." 

In yet another verse, the Almighty says:

قَالَ اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ 

(Allâh) said (to Iblîs): "Get out from this (Paradise), disgraced and expelled. Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all. 

Allah also repeatedly enjoined the children of Adam not to follow the footsteps of Iblis because he is their plain enemy. The following verse is one of such injunctions:

يَاأَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ 

O you who believe! Enter perfectly into Islâm (by obeying all the rules and regulations of the religion of Islâm) and follow not the footsteps of Shaitân (Satan). Verily, he is to you a plain enemy. 

Thus, Allah addressed and squarely dealt with the arrogance and egotism of Iblis firstly, by getting him out of heaven humiliated and disgraced; secondly, by exiling and cursing him till the day of judgement; and thirdly, by vowing to fill the Hell with him (Iblis) and all those who follow him.

The Consequence of Intentional Killing and the Wisdom of Its Divine Punishment

History had recorded the unfortunate incidence that occurred between Habil and Qabil, the two sons of Adam (AS). Allah describes the consequence of transgression, envy and injustice in their story. One of them fought against the other and killed him out of envy and transgression, because of the bounty that Allah gave his brother and because the sacrifice that he sincerely offered to Allah was accepted. The murdered brother earned forgiveness for his sins and was admitted into Paradise, while the murderer failed and earned a losing deal in both the lives. The following verses clearly show that the final end of transgression, envy and mischief is failure and regret in this life and the Hereafter. The son of Adam, who killed his brother, will be the most miserable among men. There is no bloodshed on earth since he killed his brother, until the Day of Resurrection, but he will carry a burden from it. Allah says:

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ . لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ . إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاءُ الظَّالِمِينَ . فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ . فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ قَالَ يَاوَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي فَأَصْبَحَ مِنَ النَّادِمِينَ . 

(Meaning): And recite to them the story of the two sons of Adam in truth; when each offered a sacrifice, it was accepted from the one but not from the other. The latter said to the former: "I will surely, kill you.'' The former said: "Verily, Allah accepts only from those who have Taqwa."If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you, for I fear Allah; the Lord of all that exists.'' "Verily, I intend to let you draw my sin on yourself as well as yours, then you will be one of the dwellers of the Fire, and that is the recompense of the wrongdoers.'' So the soul of the other encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers. Then Allah sent a crow who scratched the ground to show him how to hide the dead body of his brother. He said: "Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother'' Then he became one of those who regretted. Similarly, the Messenger of Allah (SAW) said:

"لاَ تُقْتَلُ نَفْسٌ ظُلْماً إِلاَّ كَانَ عَلَى ابْنِ آدَمَ الأَوَّلِ كِفْلٌ مِنْ دَمِهَا لأَنَّهُ كَانَ أَوَّلَ مَنْ سَنَّ الْقَتْل"

(Meaning): Any soul that is unjustly killed, then the first son of Adam will carry a burden of its shedding, for he was the first to practice the crime of murder [13]. 

In another Hadith, The Messenger of Allah (SAW) said: 

مَا مِنْ ذَنْبٍ أَجْدَرُ أَنْ يُعَجِّلَ اللهُ عُقُوبَتَهُ فِي الدُّنْيَا مَعَ مَا يَدَّخِرُ لِصَاحِبهِ فِي الْآخِرَةِ مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِم

(Meaning): There is no sin that is more worthy of Allah hastening its punishment in this life, in addition to what He has in store for its offender in the Hereafter, more than transgression and cutting the relations of the womb [14]. 

Where are those Muslim politicians who deliberately sponsor able-bodied youths to go and perpetrate various forms of mayhems including murder against their political opponents? The result of Qabil's mischief against his brother and the hastening of Allah's punishment against transgressors in both the world and the Hereafter are enough lessons for them wherever they may be within the Muslim world.  In yet another Hadith, the Messenger of Allah (SAW) said: 

إذَا تَوَاجَهَ الْمُسْلِمَانِ بِسَيْفَيهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّار

(Meaning): When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hellfire.

They said, "O Allah's Messenger! It is all right for the murderer, but what about the victim?'' Allah's Messenger replied, 

إنَّه كَانَ حَرِيصًا عَلى قَتْلِ صَاحِبِه

(Meaning): "He surely had the intention to kill his comrade" [15]. This is equally enough lessons for those who fight and kill one another intentionally without any legal justification. Allah will become angry with them, curse them and makes the Fire of Hell be the abode of both the killer and the killed. This is because whoever kills a soul without justification; such as in retaliation for murder or for causing mischief on earth, will be as if he has killed all humankind as ordained by Allah in the following verse:

مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا .

(Meaning): Because of that, We ordained for the Children of Israel that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. 

Even though the verse was at first referring to the people of the Book, yet, the injunctions contained in it are universal. Therefore, those partisan politicians who deliberately employ and enlist political thugs in the political killer squads in order to achieve their selfish interest should know as indicated by the verse that he who allows himself to shed the blood of a Muslim is like he who allows shedding the blood of all people, because there is no difference between one life and another. In the same vein, he who forbids shedding the blood of one person is like he who forbids shedding the blood of all people. When the lessons contained in these verses and Prophetic traditions are applied by the Muslims especially the political and ethnic leaders, peace and harmony will prevail within the Muslim community.

The divine message of Islam has prescribed punishment to be applied on those who intentionally kill or injure others. Allah says:

وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ

And We ordained therein for them: Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal. But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allâh has revealed, such are the Zâlimûn (polytheists and wrongdoers – of a lesser degree). The following Hadith further explains the only reasons why death penalty should be applied:

عن ابن مسعود رضي اللّه عنه، قال : قال رسول اللّه صلى اللّه عليه وسلم : " لا يَحِلُّ دَمُ امْرِىءٍ مُسْلمٍ يَشْهَدُ أنْ لا إِلهَ إِلاَّ اللَّهُ وأنِّي رَسولُ اللّه إِلاَّ بإحْدَى ثَلاثٍ : الثَّيِّبِ الزَّانِي، وَالنَّفْسِ بالنَّفْسِ، وَالتَّارِكِ لِدِينِهِ المُفَارِقِ للجَمَاعَةِ " 

Narrated 'Abdullâh [radhi-yAllâhu 'anhu]: Allâh's Messenger [sal-Allâhu 'alayhi wa sallam] said, "The blood of a Muslim who confesses that Lâ ilaha illallâh (none has the right to be worshipped but Allâh) and that I am the Messenger of Allâh, cannot be shed except in three cases:

1) Life for life in case of intentional murder without right [i.e. in Qisâs (Law of Equality in punishment)]. 2) A married person who commits illegal sexual intercourse. 3) The one who reverts from Islâm (apostates) and leaves the group of Muslims (by innovating heresy, new ideas, new things, in the Islâmic Religion)." (Transmitted by Bukhari and Muslim) [16]. 

According to the Qur’an and Hadith, he who intentionally kills shall be killed just as cited above. What is the wisdom behind this verdict? The following verse clarifies:

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَاأُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ 

And there is (a saving of) life for you in Al-Qisâs (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqûn (the pious). 

Therefore, the wisdom behind the application of Al-Qisâs (the Law of Equality in punishment) is to save the lives of individuals. He who wants to kill someone, if he knows that if he kills him, he too shall be killed, he will not kill in order to save his life from being killed. By so doing, he is saving the lives of others. The same method applies to other injuries, i.e. eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal. In fact, application of this law of equality will undoubtedly make peace and harmony to prevail among the people irrespective of their political, ethnic or religious affiliations.

Prejudicial Acts of the Jahiliyyah Period and the Measures Taken by the Prophet (SAW) To Remove Them Through the Divine Message

The Arab society of the Jahiliyyah period was characterized by historical grudges, vengeance killings, personal ambitions and racial ties as earlier mentioned. These and other prejudicial acts of Asabiyyah pervaded the Arabian Peninsula before the coming of Islam. With the advent of Islam however, the Prophet (SAW) fought strongly against these predominant acts of Asabiyyah until he removed them through the Divine Message. No one had ever thought for example, that the tribes of Aws and Khazraj who had a very long history of enmity, hatred and fierce battles during the pre-Islamic time would agree to live side by side in peace and harmony with one another. The noble teaching of Islam however united them and urged them to forgive and forget all what occurred between them in the past even though no enmity was severer than that which existed between the two tribes. Thus, the bond of brotherhood which united all under the banner of Allah, the Almighty was realized.

Being annoyed by this unity and accord however, the Jews wanted to stir up the sentiments of the past Asabiyyah prejudices between them. The effect caused by this incitement resulted in the revelation of what may be regarded as the basic teachings of Islam regarding the necessity of holding to the path of Allah and shunning away all types of Asabiyyah prejudice.  In the first place the revelation contains warning to the believing servants against obeying the People of the Book, who envy the believers for the favour that Allah gave them by sending His Messenger to reconcile and unite them in one faith. Allah says:

يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ. وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَى صِرَاطٍ مُسْتَقِيمٍ.

(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! And how would ye deny faith while unto you are rehearsed the Signs of Allah and among you lives the Apostle? Whoever holds firmly to Allah will be shown a way that is straight. 

The revelation in the second place enjoins the believers to have sincere trust in Allah by preserving their Islam and avoiding harm to themselves or to others so that they die as Muslims. The Almighty says:

يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ

(Meaning): O ye who believe! Fear Allah as He should be feared and die not except in a state of Islam. 

Then finally, the revelation enjoined the believers to unite as one community and avoid any division as a result of Asabiyyah grudges among themselves. Allah says:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

(Meaning): And hold fast all together by the rope which Allah (stretches out for you) and be not divided among yourselves; and remember with gratitude Allah's favor on you; for ye were enemies and He joined your hearts in love so that by His grace ye became brethren; and ye were on the brink of the pit of fire and He saved you from it. Thus doth Allah make his signs clear to you: that ye may be guided. When the Aws and the Khazraj heard the above mentioned revelation being recited to them by the Prophet (SAW) and his prior reaction against their quarrel, they dropped their weapons, embraced one another and regretted what transpired between them [17].  Thus, Madinah which was torn with civil and tribal feuds and dissensions for several years before the coming of Islam later became the city of unmatched brotherhood, and the pivot of Islam after the Messenger of Allah set his feet on it. His teachings completely changed their attitude to the extent that Allah praised them in the following verse:

وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ

(Meaning): But those who before them had homes (in Medina) and had adopted the Faith show their affection to such as came to them for refuge and entertain no desire in their hearts for things given to the (latter) but give them preference over themselves even though poverty was their (own lot). And those saved from the covetousness of their own souls they are the ones that achieve prosperity. 

In other words, the most remarkable ties of full brotherhood were established between individual members of the one group and the other when the Prophet (SAW) set his feet on the soil of Madinah. Therefore, if Madinah, one of the worst quarrelsome places in the pre-Islamic period, could be transformed into a united peace-loving city through the principal teachings of Islam; why not the contemporary Muslim world? The on-going political, ethnic and or religious crisis prevalent among Muslim community of different nations which threaten their unity and peaceful co-existence can be resolved through using the same principles adopted by the Prophet (SAW) in resolving the crisis between Aws and Khazraj. Therefore, political and sectarian prejudices that promote enmity and hatred between individuals or groups of different or same political parties and ideologies can be removed from the Muslims who sincerely adhere to the principles of unity, love, peace and brotherhood adopted by Islam.

Implementing the Islamic Principle of Equality, Fairness and Humility: The Most Effective Solution to Different Forms of Asabiyyah Prejudice 

The Islamic principle of equality, fairness and humility is a very important moral basis that can be implemented to deal with different forms of Asabiyyah prejudice like the problems of geographical, political, sectional, tribal or ethnic dichotomies among the Muslims in almost all parts of the Muslim World. This principle was evolved and adopted by the Prophet (SAW) to unite the Ummah under the umbrella of the Islamic state. The Ummah which he established was based on belief, equality and justice, in which all other attachments of territory, blood, race, etc. were negated. In fact, when Allah revealed to him the verse:

وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ

(Meaning): And warn your tribe of near kindred.  Al- Shu’ara’ Allah's Messenger (SAW) got up and said:

يا معشر قريش اشتروا أنفسكم من الله لا أغني عنكم من الله شيئا يا بني عبد مناف لا أغني عنكم من الله شيئا يا صفية عمة رسول الله صلى الله عليه وسلم لا أغني عنك من الله شيئا يا فاطمة بنت محمد صلى الله عليه وسلم سليني ما شئت لا أغني عنك من الله شيئا

(Meaning): O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah's Punishment; O Bani Abd Manaf! I cannot save you from Allah's Punishment, O Safiyah, the Aunt of Allah's Apostle! I cannot save you from Allah's Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah's Punishment [18]. 

The above statement indicates even the closest relations of the Prophet (SAW) were not given any preferential treatment by him. All are judged according to their belief. The impartiality of the Prophet (SAW) made him to treat all Muslims equally. An Arab and a non-Arab are equals to him so long as they are Muslims. An individual, who is a non-believer even if he is a compatriot, a neighbor, or a close relative, is considered an alien, whereas a community of belief brings the remotest people from various parts of the world close together. For instance, Salman al-Farisi (RA) was from Fars (Persia), but the Prophet (SAW) called him a member of the Ahl al-Bayt. Bilal (RA) of Ethiopia and Suhayb ar-Rumi (RA) of Rome became members of the Islamic government established by the Prophet (SAW). But Abu Lahab and Abu Jahl who were pure Arabs were banished from the new society and governments, and were considered aliens in spite of the national, racial and tribal connections [19]. 

In other words, the Prophet (SAW) founded a classless and universal society of Islam in which he brought various nations together and removed their tribal hues. At one time, some of the pagan chieftains at Makkah expressed their willingness to consider accepting Islam on the condition that the Prophet (SAW) would dissociate himself from the former slaves and other lowly persons among his followers like Bilal, Salman, Suhaib, Ammar, Khabbab (may Allah be pleased with all of them) - a demand which the Prophet (SAW), of course, rejected. They used to mock at these noble companions saying: "Are these the ones whom Allah favored above us? Are we to follow these lower citizens [20]?  For this reason Allah revealed the following verse:

وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ 

(Meaning): And turn not away those who invoke their Lord, morning and evening seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away and thus become of the wrongdoers. 

There was once a quarrel between Abu Dharr and another man whose mother was a non-Arab and he (Abu Dharr) called her bad names. The man reported the matter to the Prophet (SAW). Abu Dharr reported the reaction of the Prophet (SAW) to him: 

أَسَابَبْتَ فُلَانًا؟ قُلْتُ نَعَمْ قَالَ أَفَنِلْتَ مِنْ أُمِّهِ قُلْتُ نَعَمْ قَالَ إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ قُلْتُ عَلَى حِينِ سَاعَتِي هَذِهِ مِنْ  كِبَرِ السِّنِّ قَالَ نَعَمْ هُمْ إِخْوَانُكُمْ جَعَلَهُمْ اللَّهُ تَحْتَ أَيْدِيكُمْ فَمَنْ جَعَلَ اللَّهُ أَخَاهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ وَلْيُلْبِسْهُ مِمَّا يَلْبَسُ وَلَا يُكَلِّفُهُ مِنْ الْعَمَلِ مَا يَغْلِبُهُ فَإِنْ كَلَّفَهُ مَا يَغْلِبُهُ فَلْيُعِنْهُ عَلَيْهِ

Did you abuse so-and-so?" I said, "Yes" He said, "Did you call his mother bad names?" I said, "Yes". He said, "You still have the traits of (the Pre-lslamic period of) ignorance." I said. "(Do I still have ignorance) even now in my old age?" He said, "Yes, they (slaves or servants) are your brothers, and Allah has put them under your command. So, the one under whose hand Allah has put his brother, should feed him of what he eats, and give him dresses of what he wears, and should not ask him to do a thing beyond his capacity. And if at all he asks him to do a hard task, he should help him therein [21]. With these noble qualities that were free from all forms of prejudices, the Prophet (SAW) succeeded in securing a united Ummah. 

Islam also condemns the idea of rejecting or grudging against spiritual gifts or political power bestowed upon someone on tribal grounds. This kind of Asabiyyah prejudice manifested itself right from the early period of Islam when the Arab tribes rejected the leadership of the Prophet (SAW). The attitude of Abu Jahl towards the Messenger ship of the Prophet (SAW) is a clear example in this connection. He was once questioned about the truthfulness of the Prophet (SAW) after listening to his recitation of the Qur'an for three consecutive nights. The following statements were his response: 

تنازعنا نحن وبنوا عَبْدِ مَنَافٍ الشَّرَفَ: أَطْعَمُوا فَأَطْعَمْنَا، وَحَمَلُوا فَحَمَلْنَا، وَأَعْطَوْا فَأَعْطَيْنَا، حَتَّى إِذَا تَجَاثَيْنَا عَلَى الرُّكَبِ وَكُنَّا كَفَرَسَيْ رِهَانٍ قَالُوا: مِنَّا نَبِيٌّ يَأْتِيهِ الوحي من السماء فمتى ندرك هذا؟ وَاللَّهِ لَا نُؤْمِنُ بِهِ أَبَدًا وَلَا نُصَدِّقُهُ 

We competed with Bani `Abd Manaf (the Prophet's sub-tribe) and so we fed as they fed; and we conveyed as they conveyed; and gave away as they gave away. So, when we were neck and neck with them, just as two horses in a race, they said, `There is a Prophet from among us, to whom revelation from the heaven comes'. So how can we ever beat them at that? By Allah we will never believe in him or accept what he says [22].  This shows that in their limited tribal vision the Arab tribes thought that the Prophet (SAW) was only trying to establish the superiority of his own tribe. They therefore protested why the Qur'an should be revealed to him (even though he was an orphan and a poor man from the tribe of Banu Hashim) and not to a selected man of Makkah or Ta'if. This is confirmed in the following verse by the Qur'an in which Allah says:

وَقَالُوا لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ 

(Meaning): And they say: "Why is not this Qur'an sent down to some great man of the two towns. This type of attitude is similar to the thinking of many tribes be they Muslims or otherwise. Almost each tribe refers itself as superior while referring to other neighboring tribes as inferior. Spiritual knowledge and political power according to this prejudicial group of people should always be their exclusive rights. Should any person from the weaker tribes be endowed with such gifts, they will seriously oppose, reject, or refuse to recognize him. In response to this type of thinking however, the Qur'an declares:

أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا وَرَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ 

(Meaning): Is it they who would portion out the mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the mercy of your Lord is better than what they amass. 

The above implies that spiritual gifts, political power and all other worldly benefits come from Allah and He distributes them to whosoever He wants irrespective of his tribal bond or birthplace. Allah also says:

قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ . يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ 

(Meaning): Say: "All the bounty is in the Hand of Allah; He grants to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.'' He selects for His Mercy whom He wills and Allah is the Owner of great bounty. In another verse, Allah says:

قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ 

(Meaning): Say: "O Allah! Possessor of the power, You give power to whom You will, and You take power from whom You will, and You endue with honor whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are able to do all things. 

The lessons contained in the above Islamic teachings signify that language, or color or blood, or place of birth should not be regarded as a sign of superiority or the basis of unity. Rather, superiority and unity are attained through God-fearing and righteousness. The attitude of referring certain tribes as inferior in matters of religion, hence rejecting their leadership irrespective of whether they are learned or not; is also not accepted in Islam. This is because spiritual knowledge and power are bounties from Allah to His chosen servants. Fairness to all people regardless of their religious differences is another important quality of the Prophet (SAW) worthy of emulation. The case of an Arab Muslim called Tu'mah ibn Ubairiq is a clear testimony to this. He was suspected of having stolen a set of armor during the period of the Prophet (SAW). When the trial was hot, he planted the stolen property into the house of a Jew, where it was found. The Jew denied the charge and accused Tu'mah of hiding the weapon in his house. A group of Muslim sympathizers was however with Tu'mah because of his nominal profession of Islam. The case was brought to the Prophet (SAW), who after thorough investigation acquitted the Jew according to the strict principle of justice and equality, as guided by Allah. Attempts were made by the Muslim sympathizers to prejudice him and deceive him into using his authority to favour Tu'mah. The Prophet (SAW) however refused to satisfy their prejudicial desire [23].  For that reason, the following verses were revealed:

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا 

(Meaning): Surely, We have sent down to you (O Muhammad) the Book in truth that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous. And seek the forgiveness of Allah; certainly, Allah is Ever Oft-Forgiving, Most Merciful. Islam also enjoins Muslims not to allow their aspiration, enthusiasm or the intense hostility they have against others, entice them into unfair treatment in their affairs. Rather, they should stand for justice in all situations. This is the general principle of Islam. Allah says:

وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ 

(Meaning): And let not the enmity and hatred of others make you avoid justice. Be just, that is nearer to Taqwa; and have Taqwa of Allah. Verily, Allah is Well-Acquainted with what you do.

If these noble teachings of the Qur'an and Sunnah are applied by the entire Muslim community, the problems of discriminating, or marginalizing, or denying the rights of individuals, or belittling one another as a result of tribal, ethnic, emirate, or sectional dichotomies prevalent among them will be addressed.

Another noble teaching of the Prophet (SAW) that can be applied by the Muslim community in all parts of the Muslim World as regards to the attitude of some tribes who ridicule others because of their tribal differences and the prejudicial attitude of marriage taboo between certain tribes or localities is his stand in uplifting the status and integrity of his Companion called Julaybib (RA). The noble Companion was disabled and short. He was also described as being "damim"- which means ugly, deformed, or of repulsive appearance [24]. In spite of this deformity, the Messenger of Allah (SAW) suggested that Julaybib (RA) should get married. Surprised by the Prophet (SAW)’s proposal, the noble Companion did not hesitate to declare his disability in the following words:

تجدني يا رسول الله كاسدا

“O Messenger of Allah, you know I am a defective person”. 

The Prophet of Mercy, who was aware of the great issues of life and destiny and aware of the needs and sensibilities of his most humble Companions, hopefully replied Julaybib (RA) saying:

لكنك لست عند الله بكاسد

“But in the sight of Allah, you are not defective”. 

Thereupon, the Prophet (SAW) proposed a woman from the Anşār as a wife for Julaybib. He proposed this to her father. Considering the lower status of Julaybib and the prestigious position of their daughter, the man and his wife denied the Prophet’s proposal. As the man was about to go to tell the Prophet (SAW) their decision, the girl who was hearing their conversation on the issue said to her parents:

أتردُّون على رسول الله صلى الله عليه وسلم أمره؟ ادعفوني إليه فإنه لن يضيعني

Do you want to refuse what the Prophet has suggested to you? Deliver me to him, for he will not forfeit me. The girl’s words came as a relief to her parents, and they agreed with her. Her father then went to the Prophet (SAW) and informed him of their acceptance. The Prophet (SAW) then married the girl to Julaybīb (RA).

The significance of bringing the above-mentioned episode on Julaybib’s marriage proposal is to highlight on how the Prophet (SAW) wanted to remove all social considerations that divided people into different social classes, which were inherited by the Muslim community from their pre-Islamic days. The parents of the girl initially wanted to deny the Prophet (SAW)’ proposal because they considered Julaybib as a lower citizen and therefore unequalled to the status of their daughter. The proposal and approval of the marriage however, clearly showed how the Prophet (SAW) emphasized the full equality of all people, making the only factor that distinguishes between them their fear of Allah and good action. The attitude of the Prophet (SAW) in relation to Julaybib’s marriage therefore contain great lessons worthy of emulation by the contemporary Muslim Community especially those who deter themselves or their wards from marrying certain groups of people because of tribal or social distinctions. 

Another important thing worthy of note from the above-mentioned episode is the attitude of that girl who willingly responded to the requests and commands of the Messenger of Allah! Her voluntary acceptance to be the wife of a physically unattractive man was indeed an attitude, which reflected a profound understanding of Islam. It reflected on her part the effacement of pride, personal desires and preferences even when she could have counted on the support of her parents. It reflected on her part a total disregard for social pressures and superiority complex. It reflected above all a ready and implicit confidence in the wisdom and authority of the Prophet (SAW) in submitting herself to whatever he deemed good. This is the attitude of the true believer that is also worthy of emulation by the world of Muslims today.

From the above analysis, it becomes obvious that application of the teachings of Islam is the only possible solution to all issues related to Asabiyyah prejudice. The paper described arrogance, jealousy and egotism as acts of Asabiyyah that originated from Iblis. The paper explained how Allah dealt with him and warned His servants not to follow his footsteps. 

The killing of Habil by Qabil which was full of Asabiyyah prejudice- i.e. envy, injustice and transgression was also examined. The paper highlighted how transgression, envy and mischief shall woefully fail in the end both in this world and in the Hereafter. Emphasis was also given to the law of equality in punishment so that the lives of individuals shall be saved. 

The characteristics of the Arab society before the coming of Islam and how the Prophet (SAW) changed their prejudicial attitudes through the divine message were equally discussed by the paper. The methods used by the Prophet (SAW) to unite the tribes of Aws and Khazraj who had a very long history of hatred and enmity as highlighted in the above analysis could equally be used today to transform the contemporary Muslim world into a united peace-loving Muslim community. Similarly, the paper described the principle of equality, fairness and humility as the most effective solution to different forms of Asabiyyah prejudice. Examples of how the Prophet (SAW) treated even his closest relations without giving them any preferential considerations were cited. All Muslims were considered equal be they Arabs or non-Arabs. In other words, the Prophet (SAW)’s teachings indicate that superiority is only attained through taqwa and not through language, or color or blood, or place of birth. He was fair and just to all without any regard to their religious or tribal affiliations.

Finally, if these decent teachings of Islam are applied by the entire Muslim community as examined by this paper, all matters related to Asabiyyah prejudice prevalent among them shall be addressed.

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