Monday, June 23, 2008

Interconnectedness of the Qabiilah with the Bonds in Faith

Bis-Mil LAAHIR Rahmaanir Rahiim.


You might be wondering about the word "Qibiilah". A Qabiilah (tribe) in the Arabian desert was organized in clans. The nucleus of the tribe was the Khaymah (tent), which represented a family. An encampment of tents formed a Hayy and members of one Hayy constituted a Qawm (clan). A number of kindred clans grouped together formed a Qabiilah (Hitti, 1961).

The name of each clan is prefixed with Banuu, which means the "descendants of" or children. Thus, the members of each clan are invariably blood-related. While tribal members share in common all pasturage, water and cultivable land, only the tent and its contents belong to the individual.

When family members move abroad today, they no longer enjoy the usual support from their family. They may feel disconnected and become dysfunctional as they face the culture shock and transition. Unless people reach out to welcome them into an extended family and vice-versa, they would become strangers among strangers (estranged among even their own countrymen), and sadly loose their customary beliefs and values in this new environment. Certainly, people do bring along their "baggage", and because each person is different, those who are settled should be tolerant and not indulge in spreading Fitnah that would usually harm such people. So the Qabiilah I am referring to is based on the Arabic proverb:

Rubba Akhin laka lam Talidehuu Ummuka

"There is many a brother for you to whom your mother has not given birth."

In some cases the words Akhii (my brother) and Ukhtii (my sister) are the very words most frequented by the tongue of the Muslim. Oftentimes though, a Muslim may feel disappointed or let down by his brother, the very feeling of which is a contradiction of what the word brother represents to the Muslim and the Arabs, as told in part by the etymology of the word itself.

Ola Shoubaki mentions that some linguists believe that the word Akh is derived from the word Aakhiyyah that refers to a piece of rope where the two ends are attached to a small stone or stick and buried in the ground. It was used to tie a horse or other animal in place so that it does not wander off. In this way should one be attached to one's brothers, so that we do not wander off from one another (which is clearly the mother-of-all Buddy systems). Then there is the verb Khaala, which has two different forms that also differ in pattern and meaning, but let us concentrate on the first meaning, namely "to do proficiently" or "to perfect".

This meaning allows us to recognise the importance and status of the maternal uncle and aunt, and indeed our obligations as maternal aunts and uncles, who are called the Khaal and the Khaalah because they are supposed to "take care proficiently" of their family. And this may be one reason why the maternal aunt in Islaam is afforded the status of the mother when the mother is absent. There is also the situation where the bigger brother takes charge of the little brother/s.

Thus, Islaam invites to social cohesion or a single Ummah and Tamim al-Barghouti, a Palestinian poet, writes:

"The desert is said to impose unity, homogeneity - and therefore equality on all the creatures, because sand is everywhere, and in the end everything turns into sand. A sense of continuity and unity of the universe might have been present in the desert community of Bedouin Arabs.

Taking a second look at antonyms, one can see that most words relate to power and knowledge. The continuous fighting for water and means of livelihood among Arab tribes, the temporality of life and the cruel paradox of the desert coupling monotony and uncertainty, might have resulted in an instinctive position on power.

Power is temporary, and is in itself meaningless. Temporary power is therefore the same as weakness, master and slave will both die in the end, so would the seer and the blind, and the blind might be more of a seer than the one whose eyes are wide open.

Power and knowledge become meaningful only if the result is something that is not temporary. To Arabs, all physical objects will in the end vanish and turn to sand, but ideas will remain. Thus, power is necessary only to create legacies, memories, epics, legends and poetry. One could trace this idea well into the pre-Islamic era. After the advent of Islaam, the concept of legacy was replaced with the concept of the afterlife." Therefore, we must somehow be continually reminded that the Messenger of ALLAAH (S.A.W.S.) said:

Laa Yu_minu Ahadukum hattaa Yuhibba li-Akhiihii maa Yuhibbu li-Nafsih

"None of you [truly] believes until he wishes for his brother what he wishes for himself." [Al-Bukhaariy.]

As mentioned earlier, the brother should be like an Aakhiyyah and ensure that his companion is kept close to the mark and does not wander too far away from it, but if it should happen, his brother shall draw him back to it. Although we should act as one - each of us is also unique, and in terms of tribes, ethnicities or cultures, ALLAAH (S.W.T.) mentions this uniqueness as follows:

"O Mankind, we have created you male and female, and made you nations and tribes that you may know one another. Lo, the best of you, in the sight of ALLAAH, is the best in conduct. Verily, ALLAAH is the Knower, Aware." (49:13)

Commentators have said that the word Shu'uub used is the plural of Sha'b, referring to a large group of people of the same origin (like a nation). This then consists of clans and tribes. The largest in this arrangement is called a Sa'b, and the smallest is the 'Ashiirah. Abuu Araaq stated that Shu'uub and Sha'b refer to non-Arab nations whose lineage is not preserved whilst Qabaa-il refers to Arabs whose lineage is well-preserved. This is followed by Amaa'ir (tribal districts), then Butuun (tribal sub-districts), then Afkhaadh (sub-tribes) and finally Fasaa-il (clans). Tafsiir Jalaalayn provides the following example: Khuzaymah is the Sha'b, while Kinaana is the Qabiilah, Quraysh is the Imaarah, Qusayy is the Batn, Haashim is the Fakhdh, and 'Abbaas is the Fasiilah.

The colonialists have destroyed our history through their imperialism, and this does not also exclude slavery, adoptions and subsequent marriages, etc. So without being boastful, we may have to take a step back to define ourselves clearly, and then be proud of who we are and our way of being. Being clear of one's identity can be quite liberating. In this regard, we need to ask: Who am I? Where do I come from? What is my place or family of origin? What is our "Cultural Identity"? Do we have one? What does it look like? Does it resemble some dominant culture? If you/we are not clear about this, then you/we are in an "Identity Crisis!" However, this process must conform with the Sharii'ah, for our Nabiy was asked:

"O Prophet of ALLAAH! What is 'Asobiyyah?" He replied: “That you support your nation (or tribe) in oppression.” [Abuu Daawuud # 5119]

So there appears to be praiseworthy and blameworthy 'Asobiyyah. To understand this, we need to understand the history of the Arabs. The evil side of Tribalism, Nationalism, Patriotism, Racism, Prejudice, Institutionalised Discrimination, etc. cause all sorts of Internalised Oppression within a group or community and to society through unified oppressive social structures that emphasise control in terms of organic solidarity as opposed to mechanical solidarity. Essentially, the rule then is "Do no harm!" A praiseworthy principle then is that "If you do not know yourself well, you will not be in a position to fully know others". This also implies the following: "If you don't know yourself, how CAN you know others?"; "Speak about yourself (it or to him, her, them) and not about others"; and "Explore your own life (attitude, behaviour or ways) instead of prying into another's life" and forming conclusions.

Furthermore, a genealogy or genogram is helpful for such purposes as Miraath (inheritance), Mahaariim, etc. It is also a natural tradition in Islaam to preserve narratives. Our history is in our stories, which are stories of humanity. Therefore, we need to keep the fire burning so that that history is not forgotten and our heritage remains. The least we can do is to keep our stories alive so that they are remembered and retold by the children. Amidst the very great and rich cultural diversity, whatever we leave behind are treasures that will enable the next generation to continue the journey. Are there any substantial ones? Surely, it's not only a culture of inequality, conflict and disagreement.

With regard to this Qibiilah that is based on the mentioned proverb and Hadiith, it would be necessary to fully understand the collective nature of an "extended family" around the meaning of Akhwiyyah (brotherhood). Being selective or isolating oneself and excluding others will never foster this brotherhood. Since another group of linguists believe that the word Akh is derived from the word Wakhaa, it refers to an aim, endeavour or desire. This is because the two brothers or sisters, Ikhwaan or Ikhwah (brethren) would share these ideals in such a way that they are as one. There are various Muslim cultures that the Ummah identifies with, but there is the Islamic culture as the main way of life. The Nabiy (S.A.W.S.) said:

“...Now people are of two kinds. Either believers who are aware or transgressors who do wrong. You are all the children of Aadam and Aadam was made of clay… If they do not give this up (i.e. pride and arrogance in the glorification ancestors) Allaah will consider them lower than the lowly worm which pushes itself through dung.” (Abuu Daawuud and Tirmithiy)

As history will show, the bonds of faith and courage would often unite to become stronger than the bonds of blood and connection. So as we go about rediscovering ourselves, we also need to ask ourselves, "Are we bonded in Faith and Courage? How?"


- M. Tahir Farrath -

Download pdf copy at:

http://groups.yahoo.com/group/NZ_Muslims_Islamic_Forum/files/NZ%20Muslims%20Articles%20and%20Papers/Interconnectedness_of_Qabiilah_with_Bonds_in_Faith.pdf

or

http://groups.google.com/group/southern-african-muslims-connexion/web/Interconnectedness_of_Qabiilah_with_Bonds_in_Faith.pdf

4 comments:

Anonymous said...

MuslimOz

Assalam Alaykum

Mash'Allah what an excellent article look forward to reading more of your articles, Jazak'Allah khair

Anonymous said...

FAMILY

A small voice came to me and said,

"While dealing with a stranger, common courtesy you use, but the family you love, you seem to abuse.

And come to think of it, we pour ourselves more into work and friends than into our own family.

When we die, the company and friends will easily replace us in a matter of days, but the family we left behind will feel the loss for the rest of their days."

So what is behind the story?

Do you know what the word FAMILY means?

FAMILY = (F)ATHER (A)ND (M)OTHER (I) (L)OVE (Y)OU

Anonymous said...

The Eight White Lies of a Mother

1. The story began when I was a child; I was a son of a poor family in Africa. We did not even have enough food. Whenever meal times came, mother would often give me her portion of rice. While she was removing her rice into my bowl, she would say "Eat this rice, son. I'm not hungry". That was Mother's First Lie.

2. When I was growing up, my persevering mother gave her spare time to go fishing in a river near our house, she hoped that from the fish she caught, she could gave me a little bit of nutritious food for my growth. After fishing, she would cook some fresh fish soup, which raised my appetite. While I was eating the soup, mother would sit beside me and eat the rest of the fish, which was still on the bone of the fish I had eaten. My heart was touched when I saw that. I then used my chopstick and gave the other fish to her. But she immediately refused and said "Eat this fish, son. I don't really like fish." That was Mother's Second Lie.

3. Then, when I was in Junior High School...... to fund my studies, mother went to an economic enterprise to bring some used-match boxes that would need to be stuck together. It gave her some money to cover our needs. As the winter came, I woke up from my sleep and looked at my mother who was still awake, supported by a little
candlelight and with perseverance she would continue the work of sticking some used-match boxes. I said, "Mother, go to sleep, it's late, tomorrow morning you still have to go to work." Mother smiled and said "Go to sleep, dear. I'm not tired." That was Mother's Third Lie.

4. The final term arrived.......mother asked for leave from work in order to accompany me. While the sun was starting to shine strongly, my persevering mother waited for me under the heat for several hours. As the bell rang, which indicated that the final exam had finished, mother immediately welcomed me and poured me a cup of tea
that she had brought in a flask. Seeing my mother covered with perspiration, I at once gave her my cup and asked her to drink too. Mother said "Drink, son. I'm not thirsty ! " That was Mother's Fourth Lie.

5. After the death of my father due to illness, my poor mother had to play her role as a single parent. She had to fund our needs alone. Our family's life was more complicated. No days without suffering. Our family's condition was getting worse, a kind uncle who lived near our house assisted now and then. Our neighbours, often advised my mother to marry again. But mother was stubborn and didn't take their advice; she said "I don't need love." That was Mother's Fifth Lie.

6. After I had finished my studies and got a job, it was the time for my old mother to retire. But she didn't want to; she would go to the marketplace every morning, just to sell some vegetables to fulfil her needs. I, who worked in another city, often sent her
some money to help her, in fulfilling her needs, but she would not accept the money. At times, she even sent the money back to me. She said "I have enough money." That was Mother's Sixth Lie.

7. After graduating with a Bachelors Degree, I then continued to do a Masters Degree. It was funded by a company through a scholarship program, from a famous University in America. I finally worked in the company. With a good salary, I intended to bring my mother to enjoy her life in America. But my lovely mother didn't want to bother her son. She said to me, "I'm not use to." That was Mother's Seventh Lie.

8. In her old age, mother got stomach cancer and had to be hospitalised. I, who lived miles away, across the ocean, went home to visit my dearest mother. She lay in weakness on her bed after having an operation. Mother, who looked so old, was staring at me in deep thought. She tried to spread her smile on her face...but it was
a noticeable effort. It was clear that the disease had weakened mother's body. She looked so frail and weak. I stared at my mother with tears flowing. My heart was hurt,... so hurt, seeing my mother in that condition. But mother with the little strength she had, said "Don't cry, my dear. I'm not in pain." That was Mother's Eighth Lie.

After her eighth lie, my Dearest mother closed her eyes forever!

Anonymous said...

The times when one would also start to realise who one's friends and relatives are is: when one becomes needy, in difficulty, suffering a serious illness or misfortune.