Islamic Principles Regarding Affection for One's Country as Stated in the Qur'an and Sunnah

By Sheikh Abdunasir J. Warsame, PhD

Introduction

Islam has underscored the significance of patriotism. The homeland is regarded as a portion of Allaah’s creation, designed for humanity to nurture and enhance through the sophisticated architectural methods available in our era. The duty of ensuring the welfare of the homeland and its inhabitants lies with both individuals and the community at large, and safeguarding it is an ongoing and valued obligation.

The Quran and Sunnah stress the importance of the homeland, indicating that when an individual is compelled to leave their residence, they long and yearn to come back. We will delve and explore deeper into these topics in this article.

قال رسول الله صلّى الله عليه وسلّم: “اللهم حبِّب إلينا المدينةَ كحُبِّنا مكة أو أشدّ ”
(رواه البخاري)

“O Allah, grant us a love for Medina that rivals or surpasses our love for Makkah” [(Reported by Al-Bukhari].
From the hadith, we can deduce that if a Somali were to say, “O Allaah, make Somalia dear to us,” he would not be guilty of any sin or wrongdoing.

Definition of Citizenship: Definition of Homeland Linguistically and Technically:

Linguistically: the term ‘homeland’ refers to a person’s place of residence or abode. The plural form is ‘homelands.’ The word for homeland remains ‘homeland,’ with ‘homelands’ as its plural. To settle means to reside in that place, to establish it as one’s homeland, or to take it as one’s own.

Technically: a homeland is defined as the place where a person resides and abides, regardless of whether they were born there. Types of homeland include: original homeland, homeland of residence, and homeland of habitation (these categories are associated with Islamic legal rulings).

The concept of one’s original homeland, also referred to as one’s ancestral homeland or homeland of innate nature, is defined as: “The location of an individual’s birth, upbringing, or settlement.” This definition is attributed to the Hanafi school. In contrast, the Shafi’i and Hanbali schools define homeland as: “The location where an individual resides continuously, without leaving for any reason, whether in summer or winter, except for necessities such as trade or visiting.”

The Maliki perspective defines homeland as the location of a person’s permanent residence, as well as the residence of a wife with whom the marriage has been consummated, even if the husband does not frequently reside there. The definition of a place of residence is: “That which a person approaches with the intention of remaining for a duration that nullifies the rulings of travel. This is referred to as a borrowed homeland or a newly acquired homeland.

The other schools concur with the Hanafi’s on this interpretation, although they vary regarding the duration that nullifies the rulings of travel.” Furthermore, the definition of a place of temporary residence is: “The location where an individual intends to stay for a duration shorter than that which nullifies the rulings of travel.

[Kuwaiti Encyclopaedia of Islamic Jurisprudence, Volume 44, page 56 and following, with minor adjustments].

Definition of Citizen: “The person who resides on that territory and engages with others through institutions established based on the state.” Citizenship and Homeland in the Modern Muslim State, Dr. Ali Muhammad Muhammad al-Sallabi, p. 45, 1st ed., 1435 AH – 2014 CE.

There is undoubtedly a significant connection between the state and the citizen, or between the state and society, or between the state and the populace, or between the state and the individual. He is the person who is legally affiliated with a nation, enjoys its privileges, and meets its responsibilities. This affiliation provides him with political, social, and economic rights.

The role of the homeland as outlined in the Qur’an and Sunnah

﴿ وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنفُسَكُمْ أَوِ اخْرُجُوا مِن دِيَارِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا﴾
[ النساء: 66]

“And if We had ordered them (saying), “Kill yourselves (i.e. the innocent ones kill the guilty ones) or leave your homes,” very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their (Faith)”

Prophet Moses (peace be upon him), and his desire for his native land

قال الله تعالى: ﴿فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِن جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ﴾، سورة القصص آية (29).

Then, when Mūsā (Moses) had fulfilled the term, and was travelling with his family, he saw a fire in the direction of Ṭūr (Mount). He said to his family: “Wait, I have seen a fire; perhaps I may bring you from there some information, or a burning fire-brand that you may warm yourselves (Sūrat Al-Qaṣaṣ, verse 29).

Ibn al-Arabi stated: “Our scholars have remarked: When the term of Moses was completed, he expressed a desire to reunite with his family and yearned for his homeland. In the act of returning to one’s homeland, one faces the peril of risking one’s life, encounters dangers, and contemplates various thoughts…” Ahkam al-Qur’an, authored by Abu Bakr Muhammad ibn Abdullah, recognized as Ibn al-Arabi (deceased 543 AH), published by Dar al-Hadith, Cairo, 1432 AH – 2011 AD.

The narrative of the Prophet Moses, peace be upon him, illustrates the significance of cherishing one’s homeland, emphasizing that the desire for one’s homeland is a rightful sentiment within the principles of our authentic faith. Contrary to the beliefs of some, loving one’s country is not frowned upon. This misunderstanding is widespread among certain individuals who do not possess the awareness and comprehension of the value of the homeland.

﴿أَلَمۡ تَرَ إِلَى ٱلۡمَلَإِ مِنۢ بَنِيٓ إِسۡرَٰٓءِيلَ مِنۢ بَعۡدِ مُوسَىٰٓ إِذۡ قَالُواْ لِنَبِيّٖ لَّهُمُ ٱبۡعَثۡ لَنَا مَلِكٗا نُّقَٰتِلۡ فِي سَبِيلِ ٱللَّهِۖ قَالَ هَلۡ عَسَيۡتُمۡ إِن كُتِبَ عَلَيۡكُمُ ٱلۡقِتَالُ أَلَّا تُقَٰتِلُواْۖ قَالُواْ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِي سَبِيلِ ٱللَّهِ وَقَدۡ أُخۡرِجۡنَا مِن دِيَٰرِنَا وَأَبۡنَآئِنَاۖ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ تَوَلَّوۡاْ إِلَّا قَلِيلٗا مِّنۡهُمۡۚ وَٱللَّهُ عَلِيمُۢ بِٱلظَّٰلِمِينَ﴾، البقرة (246).

“Furthermore, Allah Almighty remarked: ‘Have you not reflected on the assembly of the Children of Israel after Moses, when they requested a prophet of theirs, ‘Designate for us a king so that we may engage in battle for the cause of Allah?’ He responded, ‘Is it conceivable that if fighting were mandated for you, you would refrain from it?’ They replied, ‘And why should we not fight for the cause of Allah when we have been expelled from our homes and separated from our children?’ Yet, when fighting was mandated for them, they turned away, except for a few.’ Among them. And Allah is fully aware of the wrongdoers”.

The evidence drawn from these two verses illustrates that Allah equates the act of taking their own lives with abandoning their homes. If this signifies anything, it underscores the significance of the homeland in the hearts and souls of individuals.

﴿ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِم بِغَيۡرِ حَقٍّ إِلَّآ أَن يَقُولُواْ رَبُّنَا ٱللَّهُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٖ لَّهُدِّمَتۡ صَوَٰمِعُ وَبِيَعٞ وَصَلَوَٰتٞ وَمَسَٰجِدُ يُذۡكَرُ فِيهَا ٱسۡمُ ٱللَّهِ كَثِيرٗاۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓۚ إِنَّ ٱللَّهَ لَقَوِيٌّ عَزِيز﴾، سورة الحج (40) ٌ﴾

“Those who have been expelled from their homes unjustly only because they said: “Our Lord is Allāh.” For had it not been that Allāh checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allāh is mentioned much, would surely have been pulled down. Verily, Allāh will help those who help His (Cause). Truly, Allāh is All-Strong, All-Mighty”.

﴿لِلۡفُقَرَآءِ ٱلۡمُهَٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأَمۡوَٰلِهِمۡ يَبۡتَغُونَ فَضۡلٗا مِّنَ ٱللَّهِ وَرِضۡوَٰنٗا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓۚ أُوْلَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ﴾، سورة الحج (8).

“And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allāah and to please Him, and helping Allāah (i.e. helping His religion) and His Messenger (Muḥammad ). Such are indeed the truthful (to what they say)”.

The inference drawn from these two verses is that Allaah Almighty has associated homes and homelands with their residents, those who possess houses, properties, families, farms, livestock, and other belongings within them.

A significant number of individuals exhibit indifference towards the significance of their homes and homelands, stemming from a lack of awareness prevalent among different segments of society. Even among educated individuals, irrespective of their backgrounds, there exist negative perceptions towards both their Muslim and non-Muslim nations. It is imperative for everyone to safeguard their homelands against any factors that may lead to instability.

It is quite common for individuals to have a deep affection for their homeland and to protect it against all forms of evil and wrongdoing. Nevertheless, while the overall sentiment of the statement holds true, its association with the Prophet (peace and blessings be upon him) is entirely inaccurate.

قال رسول الله صلّى الله عليه وسلّم: (( من كَذَبَ عليَّ مُتَعَمِّدًا فليَتَبَوَّأْ مَقعَدَه مِنَ النَّارِ))، رواه البخاري.

Ascribing statements to the Prophet that he did not utter constitutes a significant sin, which is explicitly prohibited. We have received warnings regarding this in numerous hadiths, one of which states: “Whoever intentionally fabricates a lie about me, let him prepare for his place in Hellfire”[narrated by Bukhaari].

Deceit has catastrophic effects on both individuals and society, particularly in the realms of politics and elections. Misrepresenting the Prophet Muhammad (peace and blessings be upon him) carries even graver consequences than deceiving others, resulting in moral decay in this life, the afterlife, and in issues of belief.

Prophet Moses (peace be upon him), and his desire for his native land

Among the genuine hadiths that highlight the significance and esteemed position of love for one’s Islamic homeland within Islamic jurisprudence are the following: “O Allah, curse Shaybah ibn Rabi’ah, ‘Utbah ibn Rabi’ah, and Umayyah ibn Khalaf, just as they expelled us from our land.” The Prophet (peace and blessings be upon him) called upon Allah to curse those who drove him from his homeland, his territory, and his kin, beseeching Allah to remove them from His mercy.

Additionally, it is narrated in the account of Waraqah ibn Nawfal (Khadijah’s cousin) following the commencement of the Prophet’s mission (peace and blessings be upon him): “I wish I were young and strong at that time; I wish I could have lived to see your people cast you out.” The Messenger of Allah (peace and blessings be upon him) inquired, “Will they truly expel me?” He answered, “Indeed, they will.” “O Allah, make Medina as dear to us as Mecca, or even more so,” as recorded in Sahih al-Bukhari. This is reported by Abdullah bin Adi bin Al-Hamra, who heard the Prophet, may Allaahbless him and grant him peace, declare: “By Allaah, you are the finest land of Allaah, and the land most cherished by Allah Almighty. Had I not been compelled to leave you; I would not have departed.” This narration is found in Al-Tirmidhi and Ibn Majah, and has been authenticated by Al-Albani.

Conclusion

The responsibility of protecting and advancing the welfare of the homeland and its people rests not only on governments, but equally on individuals and the wider community as a whole. Contributing to the stability, development, and prosperity of one’s nation is a continuous and honorable duty that requires collective commitment, shared sacrifice, and active participation from all segments of society to safeguard the future of current and coming generations.

As previously discussed, the affection for one’s homeland and its significance in the hearts and minds of individuals. Furthermore, the concept of belonging to the Islamic homeland is a legitimate aspect within the teachings of Allaah, as we have elaborated in the article.

It is peculiar to encounter individuals who reject their connection to the Islamic homeland and its sacred territories. The verses and hadiths we have referenced provide a sufficient response to such individuals.

Dr. Abdunasir J. Warsame
President of Frontier University,
Garowe, Puntland Somalia