In the previous sections, it was clearly outlined where nationalism originated, who established it, and what their objectives were. It is an undeniable fact that whenever a phenomenon emerges in one part of the world, it gradually spreads to other regions. In this section of the research, we will examine how nationalism spread to Islamic countries and by whom.
How Did Nationalism Spread to Islamic Countries?
After its emergence and growth in Western countries, nationalism was introduced to Islamic nations by colonialists and their agents. Instead of benefiting Muslims, this ideology disrupted their unity. The strong bond that once held Muslims together was severed, leading to the weakening and fragmentation of the great Islamic Caliphate.
The 20th-century scholar, Allama Sayyed Abul Hasan Nadwi (MAPH), wrote: “What is truly regrettable and concerning is that these ethnic conflicts have infiltrated some Islamic lands that were meant to lead the global Islamic movement, serve as messengers of peace and security, and stand against nationalism and patriotism. This has occurred due to the weakening and diminishing influence of religious values in these lands.”
Nationalism entered Islamic countries in the late 19th century and nearly immediately after World War I. This coincided with the decline and near-collapse of the Ottoman Empire. Western powers injected nationalism like a lethal poison into the already weakened body of this empire, accelerating its downfall. Consequently, this great empire was fragmented into smaller nations, each embracing some form of nationalism derived from the West.
It is evident that nationalist ideas were introduced to Islamic nations by the West, with Christian missionaries and British and French Orientalists playing a significant role in spreading them. Nationalism in Islamic countries was a direct result of Western colonial conspiracies and served foreign interests. One of its primary objectives was to dismantle the unity and cohesion of the Islamic world and to ensure the fall of the Ottoman Caliphate.
The rise of nationalism in the East, particularly in the Islamic world, cannot be separated from developments in Europe and the West. The colonial and expansionist policies of Europeans—accompanied by military invasions of new territories and their efforts to propagate Christianity through religious missionaries—had already weakened non-Arab nations. Over several centuries, European colonialism, military aggression, and economic exploitation left Asian, African, and even Latin American countries in a state of political and economic backwardness.
The spread of nationalism in the Islamic world was closely linked to the weakening and disintegration of the Ottoman Empire in the early 20th century and after World War I.
Nationalism is a doctrine that colonial powers introduced to Islamic nations to destroy the unity of the Muslim world. Certain Western thinkers and Orientalists consistently laid the groundwork for the expansion of this ideology, opening the way for the West’s political and cultural war in Asia and Africa. Nationalism infiltrated Islamic countries through Western-educated elites and was nurtured by them. The primary reason behind this was the colonialists’ fear that Islamic unity would threaten their political and economic interests.
In the late 19th century, as World War I came to an end, the severely weakened Ottoman Empire fell into the hands of the Allied Powers. They seized the opportunity to realize their long-standing ambition: to dismantle this “great nation.” By injecting the destructive ideology of nationalism, the colonialists fragmented this vast empire, leaving behind nothing of its former greatness and glory.
There is no doubt that the spread of new nationalist ideologies in Islamic countries has Western roots. In reality, nationalism was one of the most effective tools used by colonialists to infiltrate Islamic nations and destroy Muslim unity.
The Role of Britain in Promoting Nationalism
In its pursuit of economic and political gains in Third World countries, particularly in the Islamic world, Britain actively promoted the idea of nationalism. This movement gained political and organizational prominence in the Islamic world when the British Empire set its sights on dismantling the Ottoman state. To achieve this, Britain recruited local collaborators, promising them leadership, governance, and power.
During World War I, Britain united Arab leaders and its own agents, mobilizing them under the banner of nationalism to destroy the Ottoman government. Following this tragic event, the Islamic world was divided into smaller nations.
The consequences of this division are evident today. When an Islamic country is attacked, none of the other Muslim nations dare to rise against Western powers for fear of their retaliation. As a result, oppressed nations remain at the mercy of their aggressors.
When the enemies of Islam launched the Crusades to destroy and eradicate Muslim societies, they encountered a solid and unbreakable wall—the brotherhood of Islam and the religious unity of the Muslim Ummah. They realized that the only way to overcome this obstacle was to dismantle and weaken it. At this point, they began promoting nationalist and racist ideologies across the Islamic world.
In Turkey, they revived Turkic nationalism (Pan-Turanism) and encouraged the Turks to see themselves as the masters of humanity and the architects of history. Simultaneously, they incited Arabs to reclaim their lost glory from the Turks, fueling a rivalry between them. Arabs were reminded that they were the people of Prophethood, the essence of Islam, and the guardians of divine light and guidance. While these claims were undoubtedly true, the real danger lay in the hidden agenda behind these slogans.
Researchers believe that the collapse of the Ottoman Caliphate led to the disintegration of Muslim unity. Abdul salaam Yassine, the author of Islam and Secular Nationalism, wrote: “The fall of Islamic unity was synonymous with the downfall of the Ottoman state. This defeat was a prolonged process, spanning nearly two centuries, with its final chapter written by Mustafa Kemal, the champion of secularists.”
An analysis of literature on the emergence of nationalism reveals that Western nations used ethnic nationalism as a tool to dismantle the unity of the Muslim Ummah and the Islamic world. While scholars hold differing views on the specifics, the overarching consequences remain the same: 1. The fragmentation of the Ottoman Caliphate 2. The division of Muslims into separate nations 3. The disruption of their unity and cohesion
A closer examination of historical writings and scholarly interpretations suggests that nationalism was introduced into the Islamic world through three main channels. The first has already been discussed. The second theory, supported by many scholars, argues that Western colonialism fueled nationalism by establishing Israel at the heart of the Islamic world, thereby deepening Muslim divisions.
This theory asserts: “Israel was established as an independent state in 1948 at a time when the Islamic world was weak, divided, and scattered. The issue of Israel became a racial conflict, transforming the struggle for the liberation of occupied Palestine—once a concern for the entire Muslim world—into a battle between Arabs and Israel. As a result, not only did the Arabs fail to make progress in reclaiming their lands, but the occupation of Islamic territories continued to expand.”
The author of the book Al-Qawmiyyah fi Meezan al-Islam, Abdullah Nasih Alwan, extensively discusses the emergence of nationalism in Islamic countries and the destruction of the Islamic Caliphate. In summary, he states: “The signs of nationalism’s emergence in the Islamic world indicate that this phenomenon began with the gathering of Jewish Zionists and their efforts to seize Bayt al-Maqqudas and usurp Palestine from Muslims. At that time, despite its weaknesses and internal struggles, the Islamic Caliphate still encompassed most Muslim countries in an orderly and brotherly manner. Subsequently, many Zionist leaders, elites, and wealthy figures convened in Masonic circles. The city of Salonika was their official headquarters, where the Jewish Donmeh community flourished. The first Jewish attempts to take control of Palestine began when a wealthy Masonic Jew named Karasso approached Sultan Abdul Hamid II through his associate, Arif Bey. This man made several promises to the Sultan, but he refused. Karasso left the Sultan’s presence with a changed expression, and…”
The third perspective on nationalism’s origins comes from those who argue that nationalism in Islamic countries was a reaction to Western colonialism and its conspiracies to dismantle Islamic nations. This group sought to strengthen nationalist and ethnic sentiments as a means to resist colonial powers and achieve independence for their lands.
However, it must be acknowledged that nationalism is entirely a Western ideology and has no place in Islam. It fosters ethnic and sectarian prejudice, which is condemned in Islamic teachings. We will elaborate on this matter in the section “Nationalism from an Islamic Perspective,” Inshallah.
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