When the Prophet (PBUH) first started preaching the new message of Islam, Quraysh opposed him with all the might they had. Most of them could not accept the message because it was not asking them for a superficial change here and there, rather, it challenged their core beliefs, beliefs that structured their society for hundreds of years. Quraysh at the time was built on tribalism, where an individual would sacrifice their life for the prosperity of the tribe. For many, it did not matter if the tribe were “good” people or offenders, defending them was not a matter of choice. The tribe was in essence their God. They worshipped the tribe, and sacrificed their lives for it. They lived by the proverb “Help your brother, even if he is cruel or aggrieved.” Every social aspect of Quraysh was shaped by tribalism, whether it was marriage, war or trade. The political structure was shaped by tribes who competed over influence in the Arabian peninsula.
The Quranic message that was delivered by the Prophet Muhammed was a turning point for the Arabian Peninsula. For the first time, the Arabs listened to a message that advocated for the “ummah” instead of the tribe. This had many implications for the Arabs and especially for Quraysh, who deeply relied on their lineage for their social status. The major difference between the broad definition of the “ummah” and the narrow one of tribalism is that anyone could be part of the former. One need to only convert to Islam for that to happen. On the other hand, no one had the option to choose which tribe they belonged to. It was imposed on you. Although not all forms of tribalism were viewed negatively by Islam, the Quran tirelessly reminds Muslims that Allah “created you from male and female and made you peoples and tribes that you may know one another, Indeed, the most noble of you in the sight of Allah is the most righteous of you.” In the other places, the Quran emphasizes the importance of Muslims to “hold on firmly to the rope of Allah and not become divided.” The other difference between the idea of the “ummah” and tribalism is its ethical dimension. Where the slogan of tribalism is “help your brother, even if he is cruel or aggrieved”, the Prophet (PBUH) stated that: “Help your brother, whether he is an oppressor or he is an oppressed one”. When the people asked how can they aid an oppressor, the Prophet replied “By preventing him from oppressing others”.
Many of us might think that the tribes of Quraysh had no big reason not to believe in the message of Muhammad. After all, he is only asking for them to believe in one God instead of many. However, Quraysh knew well that the belief in the Quran and in one God had many implications to their social lives. They knew that once they believe in the God of Muhammad, they would have to abandon the tribe as the main source of pride and arrogance. This was not something that Quraysh was willing to do. Of course, the Quran made itself clear that “the believers are but brothers. so make settlement between your brothers. And fear Allah that you may receive mercy” (49:10). In other places, the Quran states that on the day of judgement, an individual is only responsible for their acts: “And there is not for man except for which he strives”.
Of course, one could also extend the meaning of tribalism to all other forms nationalism, ethnic supremacy and the like. The real issue that stems from all these ideologies is racism and arrogance. A community built on tribal or ethnic divisions will always be a source of hatred and racism. This is true in the modern era as much as it was in pre-Islamic Arabia, whether in the West or in many Muslim countries.
The message of the Quran was clear regarding ethnic division and racism. No human being is superior because of their race, color or ethnicity. The only true indicator is “taqwa” which can be loosely defined as piety. The Prophet also makes this fact clear when he said:
“There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab. Neither is the white superior over the black, nor is the black superior over the white — except by piety.”
As Muslims, this fact is even more important than it was when the Quran was first revealed. Unfortunately, racism is more common in many Muslim countries than in the West. We look at other Muslims not as our brothers or sisters that share the same religion and worship the same God, but we segregate people depending on the color of their skin, their ethnicity and their tribe. This fact is dangerous not only to the social pact between Muslims, but even to our faith. One important implication of being a Muslim is loving your fellow Muslim regardless of their background. The Quran is clear when it comes to the reason Allah created mankind with different languages and colors:
“And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for those who know.” (30:22)
The Quran eradicated all social constructs and rejected all artificial and man made marks of distinction. It is the Quran that changed the mindset of the Muslims, in which Bilal (ra) went from a slave to one of the most respected companions of the Prophet. It is the Quran which made Salman Al-Farsi (ra), the Persian convert, a part of the Prophet’s household (Ahlul-Bayt). It is the Quran that brought together al-Aws and al-Khazraj and made them live under one banner, the banner of Islam. This is why the ideas of the Quran are needed today as much as they were needed in pre-Islamic A