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Love of homeland in Islam

محبة الوطن في الإسلام

Ahmad Umar Hashim holds that love of homeland is a sign of faith, and that jihad was legislated to defend the faith and the homelands and to repel injustice (p. 121). He argues that protecting the homeland includes resisting deceptive ideas and rumours and keeping the nation's secrets from its enemies (p. 122). He divides homelands into a personal one (town and state), a wider one (the Arab and Muslim worlds) and the widest, humanity as a whole (p. 122).

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Global / Diaspora
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Overview

Ahmad 'Umar Hashim holds love of homeland among the signs of faith, and that jihad was legislated as defense of creed and homeland and repelling of wrong 1. Protecting the homeland goes beyond repelling invasion: it includes resisting corrupt thought and malicious rumor, and guarding the homeland's secrets from its enemies 2. Homelands fall in three: the private — one's town and state; the general — the Arab and Islamic worlds; and the broadest — all humanity 2.

People and things also explored

Muslim brotherhood· The Prophet's speech to the Ansar at al-Ji'rana· The Prophet's address to the Ansar at al-Ji'rana

Sources

  1. This Is Islam — a group of Azhar scholars , p. 121
  2. This Is Islam — a group of Azhar scholars , p. 122
Cite this page

islam.museum contributors. “Love of homeland in Islam”. islam.museum, https://islam.museum/en/concept/love-of-homeland-in-islam/. CC BY-SA 4.0. Last updated 2026-10-22.

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Ideas

Beliefs, concepts, sciences and schools, explained in plain words. Related

Muslim brotherhood

The brotherhood between Muslims in the thirty-fifth hadith of the Forty: 'be servants of God, brothers — a Muslim is a Muslim's brother, he does not wrong him, fail him, lie to him or despise him', followed by the prohibition of each one's blood, property and honour for another — a brotherhood that preserves rights, not a mere sentiment, forbidding envy, artificial bidding, mutual hatred, turning away and selling upon a brother's sale; and in Ibn Umar's hadith — the thirty-seventh — 'whoever attends to his brother's need, God attends to his need', while despising a Muslim brother is declared 'enough evil' — in his commentary Ibn Rajab develops brotherhood as requiring preferring one's brother, loving him and looking to his state (Jami' al-Ulum wal-Hikam pp. 710–711).