Author: Abu Ayesha
Nationalism (Part 29)
Introduction:
Examining the various aspects of nationalism reveals that this phenomenon brings numerous harms and damages to society. These harms are significant enough to disrupt the lives of many people. This research aims to analyze some of these damages and propose suitable solutions to address them.
The first and most significant harm of nationalism in society is the emergence of prejudice among different social groups where this ideology spreads. The expansion of nationalism leads people to see their nationality, race, or ethnicity as superior to others, ignoring or completely neglecting those outside their group.
From an Islamic perspective, nationalism is rejected because it fosters prejudice and revives the claims of the pre-Islamic era of ignorance (Jahiliyyah). Islam condemns any form of association based on gender, lineage, kinship, patriotism, or shared interests that lead to disputes rooted in ignorance. One of the undesirable customs of Jahiliyyah was tribal fanaticism, where individuals regarded their tribe as superior to all else and supported it in conflicts, regardless of whether they were the oppressor or the oppressed. Nationalism brings people back to this condemned form of prejudice.
Calling for nationalism is essentially a call for behaviors characteristic of the Jahiliyyah era. Islam has warned its followers against such attitudes. Religious texts have explicitly addressed this issue, prohibiting Jahiliyyah morals and practices that Islam has not approved. Ibn Taymiyyah (may Allah have mercy on him) states: “Any call outside the call of Islam and the Quran—whether it is based on lineage, nationality, gender, sect, or ideology—falls under the calls of Jahiliyyah.” [1]
The author of Al-Madhahib al-Fikriyya al-Mu’asirah wa Dawruha fi al-Mujtama’at wa Mawqif al-Muslim Minha writes: “The call to nationalism and tribalism is a call to division, arrogance, and self-glorification, which fosters prejudice in all its forms. This is strictly prohibited in Islamic law. An Arab should not take pride in being Arab, nor a non-Arab in being non-Arab, nor should anyone boast about their city or country. In nationalism, Arabs take pride in their Arab identity, Persians in their Persian identity, Indians in their Indian identity, and Chinese in their Chinese heritage.” [2]
Definition of Prejudice (Taʿassub)
To better understand what prejudice is and why it is forbidden in Islam, we must first examine its meaning.
The term Taʿassub is derived from the root ʿaṣaba, yaʿṣibu, which means to gather or support. Arabs say Taʿassaba al-qawm ʿalayhim, meaning “they gathered together.” It is also said: Taʿassaba lahu wa taʿassaba maʿahu, meaning “he supported him.” [3]
Prejudice (Taʿassub) refers to bias or fanaticism, where a person supports their kin or group against others, regardless of whether their cause is just. Another meaning of prejudice is blind loyalty and defense. [4]
Ibn Manzur writes: “Prejudice (Taʿassub) originates from ʿasbiyyah and means calling upon others to support one’s relatives, whether they are oppressors or oppressed.” [5]
What is Prejudice?
Prejudice (Taʿassub) refers to blind support and defense of individuals or groups connected to one’s nationality, ethnicity, or beliefs, even if such support is unjust or oppressive. In Islamic teachings, this concept is known as ʿasbiyyah. If this loyalty is driven by blind emotions without regard for the truth, it is severely condemned in Islam. [6]
Prejudice is a negative trait that leads people to follow their desires rather than reason, diverting them from the path of truth. It blinds a person to reality, causing them to act irrationally and without reflection.
Nationalism is rooted in primitive instincts and irrational emotions rather than faith, reason, willpower, and awareness. Thus, “ethnic prejudice,” which Islam refers to as ʿasbiyyah al-Jahiliyyah (prejudice of ignorance), is one of the core foundations of nationalism. [7] In other words, nationalism without ethnic prejudice lacks strength.
Islam has taken a firm stance against ethnic prejudice and has rejected it outright. From an Islamic perspective, ethnic prejudice is an undesirable and “foul remnant of Jahiliyyah.” Instead of ethnic bias, Islam establishes a bond of faith-based brotherhood among Muslims, setting piety (taqwa) and righteous deeds as the true criteria for human excellence.
Prejudice in favor of one’s nation, tribe, relatives, race, or homeland has no place in Islam. Those who follow this path embody the traits of the people of Jahiliyyah, as this behavior contradicts Islamic principles and values. Islam rejects all forms of nationalism, racism, and ethnic or tribal prejudices, considering them remnants of ignorance.
Types of Prejudice
Prejudice is a highly dangerous social phenomenon that can take various forms. Individuals or groups may display bias based on tribe, ethnicity, political affiliation, sect, race, or homeland. Below are some major types of prejudice:
1. Tribal Prejudice
Among Arabs, tribes are recognized based on lineage. Tribal prejudice is shaped by the different social structures of each tribe and often leads to conflicts and clashes.
2. Ethnic Prejudice
This form of prejudice involves blind loyalty to a particular ethnic group or nationality. History is filled with wars and conflicts caused by ethnic and identity-based prejudices.
3. Religious and Sectarian Prejudice
This type of prejudice involves blind allegiance to a particular religion or sect, even if its beliefs are flawed. It has often led to sectarian conflicts and religious disputes.
4. Intellectual Prejudice
Intellectual prejudice refers to an extreme attachment to an idea or ideology to the extent that a person completely rejects opposing viewpoints and shows no respect for alternative perspectives. [8]
Prejudice, in all its forms, is one of the manifestations of Jahiliyyah and can be the root cause of significant divisions and conflicts within societies. Islam rejects all forms of prejudice and instead calls for reflection, brotherhood, and coexistence, establishing faith and righteousness as the only measures of superiority.
Continues…
References:
[1] Ibn Baz, Abdulaziz bin Abdullah, Naqd al-Qawmiyyah al-ʿArabiyyah ʿala Daw’ al-Islam wa al-Waqiʿ, n.d., p. 10.
[2] Awaji, Dr. Ghalib bin Ali, Al-Madhahib al-Fikriyya al-Mu’asirah wa Dawruha fi al-Mujtama’at wa Mawqif al-Muslim Minha, 1st Edition, 1427 AH, Vol. 1, p. 931.
[3] Al-Muʿjam al-Wasit, a compilation by a group of scholars, researched by Majmaʿ al-Lughah al-ʿArabiyyah, Vol. 2, p. 603.
[4] Al-Zabidi, Muhammad bin Muhammad, Taj al-ʿArus, researched by a group of scholars, Vol. 3, pp. 381–382.
[5] Ibn Manzur, Muhammad bin Makram, Lisan al-ʿArab, Vol. 1, p. 602.
[6] Shaʿai, Muhammad Ali, Nationalism from the Perspective of Islam, 1384 AH, p. 58.
[7] Naqvi, Ali Muhammad, Al-Islam wa al-Qawmiyyah, 1404 AH, p. 79.
[8] Abdulrazzaq, Ahmed, “Prejudice: Its Causes, Forms, and Remedies,” published on the website of College of Islamic Sciences, University of Anbar, 2022.
