The Qur'an and Tribalism

The attempt of the Qur’an to introduce change in 7th century Arabia presupposes the tribal culture of the early Muslims. The language and conceptual framework of the Qur’an are, thus, laden with tribal imagery and ethos.

In one of its early suras, the Qur’an deals with the contrasted fates of the soul with obscurity being linked to evil deeds, on the one hand, and purity to charity, on the other. In this context, the story of Thamud, who were destroyed for their wickedness, is relayed:

“Then they rejected him
(As a false prophet),
And they hamstrung her.
So their Lord, on account
Of their crime, obliterated
Their traces and made them
Equal (in destruction,
High and low)” ! [1]

The verse that follows is one that portrays God as fearless of retribution: a reality of life in tribal Arabia.

“And for Him
Is no fear
Of its consequences. ”

Another reality of tribal Arabia is the system of tribal protection which was the only tribesmen's safeguard against murder. The only guarantee of safety, in the harsh reality of life in the desert, was the fear of retribution under the tribal protection laws.

Thus, in proclaiming monotheism, the Qur’an presents God as affording protection to all without needing protection Himself.

“Say: Who is it in whose
Hands is the governance
Of all things, who protects
(All), but is not protected
(Of any)? (Say) if ye know. ” [2]

The presentation of the Creator within such a tribal cultural context has serious implications. Life becomes the prerogative of only those who belonged, and got the protection of, the tribe of Allah. Those who fall out of the tribe can only expect to pay the dearest price of all: the loss of Allah’s protection.

[1] ) Al-Shams or the Sun XCl:14
[2] ) Al-Mu’minun or The Believers XXlll: 88