The phrase ‘Muslims for Loyalty’ was used in an educational and public relations campaign for the public at large by the Ahmadiyya Muslim Community, USA in 2011. This was 10 years after the terrorism of 9/11 in 2001. The phrase suggests Ahmadi Muslims are standing by their country and community, which is a position of their faith. Loyalty is a valued trait in Islam, based on the idea of upholding covenants, both of a secular and spiritual nature. Muslims are encouraged to be loyal to their faith, families, and communities, upholding justice and truth. In the aftermath of 9/11, Islamophobes questioned whether Muslims in America were truly loyal to their country (the USA). In contrast, some extremist elements amongst Muslims harbored a belief that real loyalty is only to the faith and the Ummah, not to secular modern nation-states, and considered such loyalties mutually incompatible.

An oft-quoted Hadith runs, “Love of one’s country is part of
faith” (hubb al-watan min al-iman). The first portion may
also be translated as ‘love of one’s homeland’ since the
concept of nation-state or country is a later development
in human history. This particular Hadith has been one
source of tension and controversy within the Muslim
religious establishment both past and present. Since there
is no extant chain of transmitters of the saying, it is
considered weak or even fabricated. However, many
Muslim divines (e.g. Imam al Ajluni, Ibn Hajar al Asqalani,
and Rumi in Masnavi) (going back to circa 1200 AD) have mentioned it as an authentic statement of the Prophet (sa), despite noting the lack of isnad (authenticities). It is a noteworthy concept to understand that some Ahadith, though lacking information on the chain of transmission, may still have to stand, based on ‘critical reflection.’ In other words, if the saying has truth and wisdom, especially when backed by other sayings of the Holy Prophet (sa), one need not be unnecessarily skeptical.

A major reason this particular Hadith can be considered genuine is because of several other sayings of the Holy Prophet (sa), which distinctly buttress this sentiment, where he clearly indicated his love for his homeland, Makkah [Mecca], even under severe persecution. For example, one Hadith records on the eve of his forced migration from Makkah:

“By Allah, verily, you are the best and most beloved land to Allah and had I not been driven away from you I would not have left you” (1).

Hence the charge of unreliability of the saying ‘Love of country is part of faith’ is completely unwarranted.

The sentiment of love of one’s country, leading to a sense of patriotism and thus, naturally, loyalty, is a source of tension for some since the objection is, how can one be loyal to their faith and their homeland at the same time, especially when some values may clash? In other words, it is argued that Muslims can only be loyal to their homeland if the nation follows an Islamic Shari’ah since loyalty is only owed to a genuine Islamic community. The genesis of these kinds of sentiments actually goes back a few centuries when Muslim ulema (scholars/theologians) divided the world into two camps – House of Islam (where faith could be practiced) and House of War (the non-Islamic lands where faith could not be adequately practiced). Though clearly outdated now as the world is not divided as it was in the past, the concepts of division continue to be exploited by current-day Islamophobes, quoting from some of the classical Islamic literature, hoping to drive their own agenda for marginalizing Muslims and viewing them suspiciously. This is also manifested when it is alleged that Muslims have more loyalty to the Middle East since their holy sites are there.

The dilemma of the so-called divided loyalties is not difficult to resolve, based on a correct understanding of the Qur’an and Hadith. As the aforementioned Hadith indicates, patriotism is a hallmark of faith, not something outside of it or foreign to it. In other words, pledging one’s allegiance to a country itself is a religious practice – this is the first key to solving the apparent dilemma. Loyalty to one’s country creates peace in society because it demands each individual citizen to first fulfill all their covenantal relationships, i.e., their pledges, to their fellow countrymen, from the individual level and, by extension, to the community and nation as a whole. There is no hope for peace until there is basic humanity and tolerance, regardless of differences in faith and creed. It must start by respecting and working with your fellow countrymen who share your home.

The Qur’anic underpinning is very clear:

“O ye who believe! Obey Allah and obey his Messenger and those in authority among you” (2).

It is by first obeying God and Islamic commandments one follows authority, as it flows from that faith position. Also, Allah says:

“O ye who believe fulfill your compacts” (3)

meaning one must undertake all covenants. Here, Muslims are obliged to honor all covenants, a mark of piety, since the Qur’an (4) lists all hallmarks of piety, one of them being

“fulfilling all promises when they have made,”

i.e., all covenantal relationships. Similarly, the Qur’an emphatically commands,

“Break not oaths after making them firm” (5).

Historically, loyalty and obedience to authority were exemplified when some companions of the Holy Prophet (sa) fled to Abyssinia on account of persecution in Mecca. By all accounts, they were faithful to the non-Muslim rulers and lived peacefully as loyal citizens.

The Madinah [Medina] Charter ratified by the Holy Prophet
(sa) is also very instructive for living in a pluralistic society, giving people of diverse backgrounds a voice in civil society, with full freedom of conscience, and with all loyal to their cause.

However, the key point is that one should not hold to the notion of patriotism if it is at the cost of one’s faith. The perfectly normal innate compassion Muslims may have for their home country does not mean blindly endorsing un-Islamic conduct, sins, transgressions, or developing feelings of racial or ethnic superiority. Specifically, regarding the latter, the Holy Prophet (sa) cautioned against the idea of unbridled tribalism or nationalism, but to strike a balance. He said,

“He is not one of us who calls for tribalism (asabiyyah). He is not one of us who fights for the sake of tribalism (asabiyyah). He is not one of us who dies for tribalism (asabiyyah)” (6).

In the event of clear differences between the temporal authorities (i.e. the state) and Islamic principles, Muslims have the obligation to peacefully criticize policies and strive to make changes through peaceful persuasion, working through the political process. This is entirely permissible and not against loyalty to the country since every truly loyal citizen desires what is best for their community and country. In the event a Muslim finds a country unlivable due to injustices, the instruction is to leave the land (7). No one can be compelled to follow something against their conscience. The Hadith is also clear. It is related to the Holy Prophet (sa),

“A Muslim must listen to and obey the order of the ruler whether he likes it or not, as long as his orders involve not one of disobedience to Allah. But if an act of disobedience is imposed, one should not obey it” (8).

Thus, reconciling loyalty to one’s homeland with loyalty to one’s faith is not difficult, and any apparent tension or conflict is resolved based on the clear dictates of the Holy Qur’an and Ahadith literature.

References:

1. Tirmidhi Book 49, Hadith 326
2. Holy Qur’an (4:60)
3. Holy Qur’an (5:2)
4. Holy Qur’an (2:178)
5. Holy Qur’an (16:92)
6. Abu Dawud Book 43, Hadith 349
7. Holy Quran (4:98)
8. Bukhari Book 93, Hadith 8