Tafsir of Al-Hujurat 49:13

(O mankind, indeed We have created you from a male and a female), namely Adam and Eve (peace be upon them). Thus, everyone is equal in that regard; there is no basis for boasting about lineage. From this is the saying: "People in the realm of analogy are equals; their father is Adam and their mother is Eve." It is permissible that the intended meaning here is: "Indeed, We created each one of you from a father and a mother." However, this is weakened by the fact that the reprimand of boasting about lineage does not logically follow from it, whereas the speech is directed toward that purpose, as what follows indicates. It is also said: It is a confirmation of the brotherhood that forbids backbiting. Although the lack of logical consequence remains, the relevance of what follows to it—unlike its relevance to the previous interpretation—is clear, yet the aspect of it being a confirmation of brotherhood is evident.

(And We made you peoples and tribes). Shu‘ub (peoples) is the plural of sha‘b (with a fatha on the shin and a sukun on the ‘ayn). They are the great collective group tracing their origin to one ancestor, which encompasses qaba’il (tribes). A qabila (tribe) encompasses ‘ama’ir (‘amara, with a fatha on the ‘ayn, sometimes with a kasra). An ‘amara encompasses butun (batn). A batn encompasses afkhadh (fakhdh). A fakhdh encompasses fasa’il (fasila). Thus, Khuzayma is a sha‘b, Kinana is a qabila, Quraysh is an ‘amara, Qusayy is a batn, Hashim is a fakhdh, and al-Abbas is a fasila. They were called shu‘ub because the tribes branched (tasha‘aba) out from them. This is the view held by the majority of genealogists and linguists. A man of letters composed this, saying: A tribe, above it a people (sha‘b), and after it an ‘amara; then a batn follows it, then a fakhdh. A youth has no one to shelter him but his fasila; no arrow is straight unless it has feathers.

Some mention the ‘ashira after the fasila. They say: "Seek the sha‘b, for it is the largest group in number, then the qabila, followed by the ‘amara, then the batn, then the fakhdh, then the fasila, then after that the ‘ashira." However, the latter is small compared to what we mentioned. Abu Ubayda related from Ibn al-Kalbi, from his father, the order: sha‘b, then qabila, then fasila, then ‘amara, then fakhdh; he placed the fasila in place of the ‘amara and the ‘amara in place of the fasila before the fakhdh, and he did not mention what contradicts that.

It is said: Shu‘ub refers to non-Arabs (‘ajam), qaba’il to Arabs, and asbat to the Children of Israel. The view that shu‘ub refers to non-Arabs is supported by the hadith of Masruq that a man from the shu‘ub accepted Islam and the jizya was taken from him; shu‘ub here was interpreted as non-Arabs. However, it is said: The interpretation of it, based on what preceded, is that a sha‘b is that from which both Arab and non-Arab tribes branched out, so it was specified for one of them. It is also permissible that it is the plural of Shu‘ubi, which is one who belittles the status of the Arabs and does not see any superiority for them over others, like the Jews and Magians (in the plural of Majusi and Yahudi). Among them was Abu Ubayda, who was a Kharijite and authored a book on the faults of the Arabs, and Ibn Gharsiya, who has an eloquent treatise on the superiority of non-Arabs over Arabs, to which the scholars of Andalusia responded with numerous treatises.

It is said: Shu‘ub are the Arabs of Yemen from Qahtan, and qaba’il are Rabi‘a, Mudar, and the rest of ‘Adnan. Qatada, Mujahid, and al-Dahhak said: The sha‘b is the distant lineage, and the qabila is the nearer. It is said: Shu‘ub are the clients (mawali), and qaba’il are the Arabs. Abu Rawq said: Shu‘ub are those who trace their lineage to cities and villages, and qaba’il are the Arabs who trace their lineage to their fathers.

(That you may know one another) is the cause for the "making"; i.e., We made you such that you may know one another, so that you may uphold family ties and distinguish lineages and inheritance, not so that you may boast of fathers and tribes. This exclusivity is derived from the specification of the mention and the silence in the context of explanation. Al-A‘mash read it as (li-ta‘arafu) with two tas according to the original; Mujahid, Ibn Kathir (in one narration), and Ibn Muhaysin read it with the assimilation of the ta into the ta; and Ibn Abbas and Aban from ‘Asim read it as (li-ta‘rafu) with a kasra on the ra’, the imperfect of ‘arafa. Ibn Jinni said: The object is omitted, i.e., "That you may know what you are in need of," like His saying: "And no person knows except that he may know" [2:282], meaning: knowledge of what he knows. How sweet and strange this omission is to those who know his school of thought.

It was chosen that the omitted object is the kinship of some of you to others. His saying, the Exalted: (Indeed, the most noble of you in the sight of Allah is the most righteous of you) is an explanation for the prohibition against boasting of lineages—a prohibition derived from the speech by way of authentic interruption—as if it were said: "Indeed, the most noble in the sight of Allah, the Exalted, and the highest in status before Him in the Hereafter and this world is the most righteous. If you must boast, then boast of righteousness." Ibn Abbas read (anna) with a fatha on the hamza, based on the omission of the lam of causality, as if it were said: "Why do you not boast of lineages?" and it was said: "Because the most noble of you in the sight of Allah, the Exalted, is the most righteous of you, not the one with the most lineage." For the criterion of the perfection of souls and the disparity of individuals is righteousness; whoever seeks to attain the highest ranks, let him hold fast to it. In al-Bahr, it is stated that Ibn Abbas read (li-ta‘rafu wa anna akramakum) with a fatha on the hamza, and it is possible that (anna akramakum...) is governed by (li-ta‘rafu), and the lam in (li-ta‘rafu) is the lam of command; this is better in terms of meaning. But if it were the lam of kay (causality), the meaning would not be apparent, for their being made peoples and tribes is not so that they may know that the most noble of them in the sight of Allah is the most righteous. However, if it is made the object of a deleted (li-ta‘rafu), i.e., "That you may know the truth, because the most noble of you in the sight of Allah is the most righteous," then it is permissible for the lam to be the lam of kay. And it is as you see.

(Indeed, Allah is Knowing) of you and your deeds, (Acquainted) with the inwardness of your states.

It is related that on the day of the conquest of Mecca, Bilal gave the call to prayer on the Ka‘bah. al-Harith ibn Hisham and ‘Attab ibn Asid were angry and said: "Does this black slave call the prayer on top of the Ka‘bah?" Then this was revealed.

According to Ibn Abbas, the cause of its revelation was the statement of Thabit ibn Qays to a man who did not make room for him near the Prophet (may Allah bless him and grant him peace), "O son of such-and-such woman," so the Prophet (peace be upon him) rebuked him and said: "You do not excel anyone except in religion and righteousness," and it was revealed. Abu Dawud in his Marasil, Ibn Marduwayh, and al-Bayhaqi in his Sunan reported from al-Zuhri, who said: The Messenger of Allah (may Allah bless him and grant him peace) ordered the tribe of Bayada to marry Abu Hind to a woman among them. They said: "O Messenger of Allah, shall we marry our daughters to our clients (mawali)?" Then Allah, the Exalted, revealed: (O mankind, indeed We have created you from a male and a female) the verse.

Al-Zuhri said: It was revealed specifically regarding Abu Hind, who was the cupper of the Prophet (may Allah bless him and grant him peace). In a narration of Ibn Marduwayh, through al-Zuhri from ‘Urwa from ‘A’isha, that he (peace be upon him) said: "Marry Abu Hind, and marry to him," and (O mankind) the verse was revealed regarding that. From Yazid ibn Shajara: The Messenger of Allah (may Allah bless him and grant him peace) passed by in the market of Medina and saw a black boy saying, "Who will buy me on the condition that he does not prevent me from the five prayers behind the Messenger of Allah?" A man bought him, and the Messenger of Allah (may Allah bless him and grant him peace) used to see him at every prayer. Then he missed him and asked his owner about him, who said, "He is feverish." He visited him, then asked about him after a few days, and he said, "He is in the state he is in." So he came to him while he was in his death throes and undertook his washing and burial. A great matter entered the hearts of the Emigrants and Helpers, and this was revealed. In my heart, there is some concern regarding the authenticity of this, and Allah the Exalted knows best.

It has indicated that one should not boast of lineages, and the reports have spoken to that effect. Ibn Marduwayh, al-Bayhaqi in Shu‘ab al-Iman, ‘Abd ibn Humayd, al-Tirmidhi, and others reported from Ibn Umar that the Prophet (may Allah bless him and grant him peace) circled on his riding beast on the day of the conquest, touching the corners with his staff. When he left Makkah, he found no place to alight, so he alighted on the hands of the people and addressed them, praised Allah, and extolled Him, and said: "Praise be to Allah, who has taken away from you the arrogance of Ignorance and its haughtiness. O mankind, people are two men: a righteous, noble person before Allah, and a wicked, miserable person who is insignificant before Allah. All people are the children of Adam, and Allah created Adam from dust." Allah, the Exalted, said: (O mankind, indeed We have created you from a male and a female) up to His saying: (Acquainted). Then he said: "I say this of mine, and I ask Allah's forgiveness for me and for you."

Al-Bayhaqi and Ibn Marduwayh reported from Jabir ibn ‘Abd Allah, who said: The Messenger of Allah (may Allah bless him and grant him peace) addressed us in the middle of the days of Tashriq during the Farewell Pilgrimage and said: "O mankind, indeed your Lord is One; there is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab, nor of a black over a red, nor of a red over a black, except by righteousness. (Indeed, the most noble of you in the sight of Allah is the most righteous of you). Have I conveyed?" They said: "Yes, O Messenger of Allah." He said: "Then let the witness inform the absent."

Al-Bayhaqi reported from Abu Umama, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "Indeed, Allah has taken away the pride of Ignorance and its haughtiness regarding fathers; all of you are from Adam and Eve, like the equality of the measure to the measure. And the most noble of you in the sight of Allah is the most righteous of you. So whoever comes to you whose religion and trustworthiness you are pleased with, marry him." Ahmad and a group reported something similar, but it does not contain "So whoever comes to you..."

Al-Bazzar reported from Hudhayfa, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "All of you are children of Adam, and Adam was created from dust. A people must cease boasting about their fathers, or they will be more insignificant to Allah than the dung beetle."

Al-Tabarani and Ibn Marduwayh reported from Abu Hurayra, from the Prophet (may Allah bless him and grant him peace), who said: "Allah will say on the Day of Resurrection: 'O mankind, I set up a lineage, and you set up a lineage, so I made the most noble of you in the sight of Allah the most righteous of you, but you refused except to say: "Such-and-such son of such-and-such, and such-and-such is more noble than such-and-such." Today, I raise My lineage and put down your lineage. Beware, indeed My allies are the righteous.'"

Al-Khatib reported from ‘Ali (may Allah honor his face) something similar as a marfu‘ report. Ahmad, al-Bukhari in his Tarikh, Abu Ya‘la, al-Baghawi, Ibn Qani‘, al-Tabarani, and al-Bayhaqi in Shu‘ab al-Iman reported from Abu Rayhana that the Messenger of Allah (may Allah bless him and grant him peace) said: "Whoever traces his lineage to nine fathers of disbelievers, seeking glory and pride by them, he is the tenth of them in the Fire."

Al-Bukhari and al-Nasa’i reported from Abu Hurayra, who said: The Messenger of Allah (may Allah bless him and grant him peace) was asked: "Which people are most noble?" He said: "The most noble of them in the sight of Allah is the most righteous of them." They said: "It is not about this that we ask you." He said: "Then the most noble of people is Yusuf, the Prophet of Allah, son of the Prophet of Allah, son of the Friend of Allah." They said: "It is not about this that we ask you." He said: "Are you asking me about the mines of the Arabs?" They said: "Yes." He said: "Their best in the Era of Ignorance are their best in Islam, if they attain understanding."

The hadiths on this subject are too numerous to count. In the verse, there is an indication of how to refute boasting of lineage, as it implies that the nobility of lineage is not acquired (and "there is not for man except that for which he strives"), and that there is no difference between one of lineage and another in terms of material, due to the unity of what they were both created from, nor in terms of the Creator, because He is Allah, the One. Thus, there is no nobility of lineage to be relied upon as a criterion for reward before Allah, the Exalted. No one is more noble than another before Him, the Glorified, except by righteousness, through which the soul is perfected and individuals are differentiated.

This does not contradict the fact that the Arabs are more noble than the non-Arabs, and the disparity of each of the Arabs and non-Arabs in nobility. They have mentioned that the Persians are more noble than the Nabataeans, and the Children of Israel are better than the Copts. Muslim and others reported from Wathila ibn al-Asqa‘, who said: The Prophet (peace be upon him) said: "Indeed, Allah chose Kinana from the children of Isma‘il, and chose Quraysh from Kinana, and chose from Quraysh the children of Hashim, and chose me from the children of Hashim." That is only in consideration of praiseworthy qualities. So the nobility of Arabs over non-Arabs, for example, is only in consideration of the fact that Allah, the Exalted, distinguished them from others with numerous virtues and praiseworthy qualities, as confirmed by the hadiths. Many of them have been collected by the scholar Ibn Hajar al-Haytami in his book Mablagh al-Arab fi Fada’il al-‘Arab. We do not mean by that that every Arab is superior to every non-Arab in praiseworthy qualities, but that the aggregate is superior to the aggregate.

Furthermore, the most noble of the Arabs in lineage are the children of Fatima (may Allah be pleased with her), because they trace their lineage to the Prophet (may Allah bless him and grant him peace), as has been stated by a group of jurists. Al-Tabarani reported from Fatima (may Allah be pleased with her), who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "Every child of Adam belongs to an agnate (‘asaba) except the children of Fatima; I am their guardian and I am their agnate." In a narration of his from ‘Umar ibn al-Khattab (may Allah be pleased with him): "Every son of a female had their agnate as their father, except the children of Fatima; I am their agnate and I am their father." There is dispute regarding the authenticity of this, and al-Jalal al-Suyuti hinted that the former is hasan (good), although it has been challenged. The matter is not dependent solely on what was mentioned, due to the appearance of its evidence. Ahmad and al-Hakim in al-Mustadrak reported from al-Miswar ibn Makhrama—and there is no debate regarding him—that he said: The Prophet (peace be upon him) said: "Fatima is a piece of me; it grieves me what grieves her, and it pleases me what pleases her. Indeed, all lineages will be cut off on the Day of Resurrection, except my lineage, my kinship, and my marriage ties." The hadith of Fatima being a piece of me (may Allah be pleased with her) is also reported in Sahih al-Bukhari.

Al-Sharif al-Samhudi said: "It is known that her children are a piece of her, so they are, by way of her, a piece of him (peace be upon him). This is the pinnacle of nobility for her children, and the non-interruption of his lineage (may Allah bless him and grant him peace) is also mentioned in another hadith reported by Ibn ‘Asakir from ‘Umar (may Allah be pleased with him) in a marfu‘ form with the wording: 'Every lineage and marriage tie will be cut off on the Day of Resurrection, except my lineage and my marriage tie.'" Although al-Dhahabi challenged it by saying: "It contains Ibn Waki‘, who is not reliable," he rectified it by saying that a hasan mursal report has been narrated regarding it. It is known from what was mentioned and the like, as al-Manawi said, that the great benefit of lineages traces back to him (peace be upon him). This is not contradicted by what is in other reports of his (peace be upon him) urging his family to fear Allah and be righteous before Him, and that he (peace be upon him) will not avail them anything before Allah, the Exalted, out of concern for guiding them and warning them against boasting of lineage, so that their footsteps do not fall short of reaching the foremost of the righteous, and so that both nobilities may be gathered for them: the nobility of righteousness and the nobility of lineage. Regarding the maintenance of the station of fear, he (peace be upon him) addressed them by saying: "I will not avail you anything before Allah." The meaning is: I will not avail you anything by my own self alone, without what Allah, the Exalted, honors me with, such as intercession for you and forgiveness from Him, the Exalted, to you. He (peace be upon him) possesses no benefit or harm for anyone except by Allah’s enabling, and Allah, the Exalted, enables him to benefit his nation, and the closest are more deserving of kindness.

Based on this, there is no harm in a person saying: "I am from the descendants of the Messenger of Allah (may Allah bless him and grant him peace)" by way of speaking of the blessing or other such legitimate purposes. Al-Manawi quoted from Ibn Hajar that he said: His prohibition (peace be upon him) against boasting of lineages applies where the boasting entails arrogance and contempt for a Muslim. According to what we mentioned first, his saying (peace be upon him): "Indeed, Allah chose Kinana from the children of Isma‘il..." and his saying: "I am the Prophet, there is no lie, I am the son of ‘Abd al-Muttalib," and so forth. With the nobility of tracing lineage back to him (peace be upon him), one who is blessed with it should not leave it devoid of righteousness and defile it by following whims. A good deed in itself is good, and it is better when from the House of Prophethood; a bad deed in itself is bad, and it is worse when from the people of the House of Prophethood. Following whims may lead that noble descendant to a state where he is ashamed to be traced back to the Messenger of Allah (may Allah bless him and grant him peace), and perhaps he denies his lineage. Regarding this, it was said to a noble person of evil actions: The Prophet said a true statement that has always been sweet to ears and mouths: If the origin of a person fails you, his deeds will inform you of his ultimate origin. I see you displaying deeds that have always been unparalleled among people. And you say: "I am of the progeny of Ahmad." Do you speak the truth, or the Messenger of Allah?

The noble person should blame no one but himself if he is treated at that time with what he dislikes and is preceded by someone of lower lineage by many degrees. It is told that some noble in the lands of Khurasan was the closest person to the Messenger of Allah (may Allah bless him and grant him peace), but he was a sinner, outwardly sinful. There was a black client there who was advanced in knowledge and action, and people swarmed to honor him. It happened that one day he went out of his house intending to go to the mosque, and many people followed him, seeking blessing from him. The noble one, drunk, met him, and people were pushing him away from his path, but he overpowered them, clung to the corners of the Shaykh's clothes, and said: "O black in hooves and lips, O infidel son of an infidel, I am the son of the Messenger of Allah (may Allah bless him and grant him peace), humiliated, while you are honored and abased, while you are supported!" The people intended to beat him, but the Shaykh said: "Do not do that. This is to be tolerated from him for the sake of his ancestor and forgiven even if he exceeded his bounds. But O noble one, you whitened my inward, and I blackened your inward, so the whiteness of my heart was seen above the blackness of my face, and I became beautiful; and the blackness of your heart was seen above the whiteness of your face, and you became ugly. I took the path of your father, and you took the path of my father, so people saw me in the path of your father and saw you in the path of my father, so they thought me the son of your father and thought you the son of my father, and they did with you what is done with my father, and did with me what is done with your father."

Because of this and the like, it was said: "The origin from Hashim does not avail if the soul is from Bahila," meaning: It does not avail in distinguishing one above those of noble qualities if the soul is, in its essence, base and devoid of perfections. For Bahila was originally the name of a woman from Hamdan who was married to Ma‘n ibn A‘sur ibn Sa‘d ibn Qays ‘Aylan, and her children were traced to her. It is said: The Banu Bahila are a people known for meanness; it is said they used to eat leftover food a second time and take the bones of a carcass to boil them to extract their grease. The Arabs belittled them greatly, until an Arab was asked, "Would you be satisfied to be a Bahili and enter Paradise?" He said, "No, except on the condition that the people of Paradise do not know that I am a Bahili." It is said that when a dog is called "O Bahili," the dog howls due to the misfortune of this lineage. The jurists did not, because of this, make them equals to other Arabs, but this is not free from consideration, for the text—that Arabs are equals to one another—did not specify, even though he (peace be upon him) was the most knowledgeable of the Arab tribes and their characters, and he spoke generally. Not every Bahili is as they say; rather, among them are noble ones. That a group or a tribe of them were outlaws who did what they did does not spread to all of them. Unless it is said: The criterion of equality and its lack is based on shame and its lack among what is known to people; so whenever they count the Bahila as a shame, and its belittlement becomes widespread among them, and their souls reject it, that is considered even if it is not from a firm foundation. This is similar to what they mention: if a person buys a house and it turns out that people consider it ill-omened, he has the option [to rescind], despite the majority of scholars denying the omen commonly known among people, in consideration that this is what reduces the price among people even if it has no basis. Reflect on this.

In sum, the nobility of lineage is something considered in the Era of Ignorance and in Islam. As for the Era of Ignorance, it is more apparent than to be proven. As for Islam, it is indicated by the consideration of equality in lineage in the chapter of marriage, in the manner detailed in the books of jurisprudence. No one has opposed this, to our knowledge, except Imam Malik, al-Thawri, and al-Karkhi from the Hanafis. Some of the aforementioned reports support their speech, but it was answered in its place. Likewise, it is indicated by what they mentioned in explaining the conditions of the supreme Imamate: that it is required for the Imam to be Qurayshi, and they have unanimously agreed on that, as al-Mawardi said. No consideration is given to Dirar and Abu Bakr al-Baqillani, who were eccentric and permitted it for all people. The Shafi‘is said: If a Qurayshi is not found—that is, one meeting the conditions of the Imamate—then it is considered for the Imam to be Kinani, from the children of Kinana ibn Khuzayma. If that is impossible, it is considered for him to be from the children of Isma‘il (peace be upon him). If that is impossible, it is considered for him to be from Jurhum, for their nobility through the marriage of Isma‘il (peace be upon him) to them, and so on.

Despite all of this, righteousness is the ultimate goal. Relying on lineage and leaving the self and its whims is a weakness of opinion and a lack of reason. It is sufficient in this chapter to quote His saying to Nuh (peace be upon him) regarding his son Kan‘an: (Indeed, he is not of your family; indeed, he is [one whose] work was other than righteous) [11:46], and his saying (peace be upon him): "Salman is of us, the People of the House." Therefore, the caution befitting the noble is to fear Allah and acquire such praiseworthy qualities that, if they were in a non-noble person, would suffice him, so that he may have added honey to the butter and hung a necklace on the neck of a beautiful woman. He should not be content with merely tracing his lineage to ancestors who lowered themselves, so that it may be said to him: "Noble ancestors, but evil is what they left behind."

Many people have been afflicted by this; you see one of them boasting of a great status while he is as bare as a needle of every perfection, saying: "My father was such and such." That is a description of his father; his boasting of it is like the boasting of the beardless one with the beard of his brother. From here it was said: The most amazing thing to a sensible person is people who are behind in virtue. If asked what they have of height, they point to a rotten bone.

The learned al-Sari ‘Abd al-Baqi Efendi al-‘Umari said: I say to the one who, at all times, boasts to us of great ancestors: Are you content with bones? You know well that the dog is content with bones.

How wonderful is his saying: High lineage will not avail you anything without fearing your Lord. So beware, fear Allah, and seek nobility in the attainment of glory through it. For the most noble of people in the sight of Allah is the most righteous of them.

We have seen this cold boasting most often among the children of the sheikhs of the Sufi lodges; they have committed every vice and stripped themselves of every virtue, yet they still vaunted themselves above the virtuous of the creation through their fathers and belittled people who surpassed them in wealth and lineage, and honored them in mother and father. This is the far-reaching misguidance and the folly beyond which there is no greater. If not for the fear of boredom, we would have loosened the reins of the ink-pen in this arena; yet in what we have mentioned, there is enough for those whose hand is taken by Divine Care. And Allah, the Exalted, knows best.