Islam and Nationalism A Contemporary View

Islam and Nationalism A Contemporary View Noor Zaman. Lecturer of Arabic, NUML.Islamabad. Muneer Ahmad, PhD Scholar, Federal Urdu university,karachi Irfan Shahzad, Saint Mary s College,Rawalpandi Dr Syed Naeem Badshah. Assistant Professor, Islamia College, University, Peshawar. Dr.Kafait Ullah Hamdani, Lecturer of Arabic, NUML.Islamabad Abstract Nationalism is a political ideology which holds that the state is of primary importance, or adopts the belief that one state is naturally superior to all other States. It is defined as a sentiment or feeling or consciousness of a people for a specific territory; is referred to as the policy of national independence and may describe a nation as a society united under one government known as a state; or as a considerable group of people with a common descent or history; a sentiment based on common cultural characteristics that bind a population together and often produces a policy of national independence or separatism.( Oxford Illustrated Dictionary), which is a consciousness of and pride in the individual character and spirit of a people as subjectively experienced and hence, leans more readily toward a sense of national unity. (Webster s Universal Dictionary). Keywords: Nationalism.Al Asabiyah.AL Qawmiyah.AL Wataniyah 1. Arabic Terms Used to refer Nationalism: There are three terms used in Arabic to refer to the concept of nationalism: i) Al Asabiyah ii) AL Qawmiyah iii) AL Wataniyah These terms specify different aspects of nationalism which are told under the term nationalism, though some scholars use these terms interchangeably. COPY RIGHT 2012 Institute of Interdisciplinary Business Research 393

1.1 Al Asabiyah means tribalism, racism, nationalism and group sentiments. (Wehr, A Dictionary of Modern Written Arabic) 1.2 Al Qawmiyah means nationality, nationalism and ethnocentrism. (Wehr) 1.3 Al Wataniyah means nationalism, national sentiment and patriotism. (Wehr) In the real world, however, the different phenomena of these three terms intermingle in different stages of their development that it becomes difficult to differentiate or elucidate them separately in many cases. 1.1 Al Asabiyah: Ibn Kahldun describes Al Asabiyah as social cohesion and solidarity, which has been necessary for tribes to survive against the threat to their secure living in the presence of hostile powerful tribes. Ibn Kahldun writes: One feels shame, when one s relatives are treated unjustly or attacked, and one wishes to intervene between them and whatever peril or destruction threatens them. (Muller) This feeling entices altruism in one for one s tribesmen. This altruism is a source of guarantee for mutual security under the aegis of tribalism. The Holy Prophet, (S.A.W) in his early days of preaching, enjoyed this tribal protection, though the chief of the tribe Abu Talib did not embrace Islam but he did not forsake his protection for the Holy Prophet (S.A.W). For the same reason of Asabiyah the tribe of Banu Hashim sided with the Holy Prophet (S.A.W) when all the Quraish boycotted with Banu Hashim despite the fact that not all the Banu Hashim had embraced Islam. In this regard Al Asabiyah is a natural instinct. And Islam, being a religion, which corresponds the most what is natural, acknowledges this natural love for one s own people. A saying of the holy prophet goes: Narrated Suraqah ibn Malik ibn Ju'sham al-mudlaji: The Apostle of Allah (peace be upon him) gave us an address and said: The best of you is the one who defends his tribe, so long as he commits no sin. (Abu Daud: Book 41: Hadith 5101) On the other hand God calls the difference of caste, creed and tribe a sign of His wisdom behind His creation: O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! The noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. (79:13) In the same verse, Allah categorically refutes any claim of superiority on the bases of caste, creed, tribe etc. It is but the best in conduct that is superior in the eyes of Allah. It is only when the term Asabiyah is associated with negative meaning that it is condemned by Islam. The negative aspect of Asabiyah is defined by the holy prophet (S.A.W) as: Narrated by Wathilah ibn al-asqa: I asked: Apostle of Allah! What is party spirit (Al Asabiyah)? He replied: That you should help your people in wrongdoing. (Sunan Abu Daud 5027) In this case, Asabiyah can be an equaling to undue favor and partiality to one s clan, tribe or group of people. The Holy Prophet condemned it: Narrated Abdullah ibn Mas'ud: If anyone helps his people in an unrighteous cause, he is like a camel which falls into a well and is pulled out by its tail. (Abu Daud book 41, 5098) It is narrated by Abu Daud that the Messenger of Allah (S.A.W) said: COPY RIGHT 2012 Institute of Interdisciplinary Business Research 394

He is not one us who calls for `Asabiyah, (nationalism/tribalism) or who fights for `Asabiyah or who dies for `Asabiyah. (Abu Daud 5121) 1.1.1. Some Historical Evidences: i) Asabiyah effected the creation of Umayyad dynasty which was condemned by the then prominent Muslim figures and the common people and in its is wake it caused the tragedy of Karbala in which Husain, the grandson of the Holy Prophet (S.A.W) was slain with his tribesmen; and also the tragedy of Harrah, in which almost the whole population of Madinah was massacred by Umayyad army. ii) Abbasids came to power by ousting the Umayyad with the help of Asabiyah. They used not only their clan s manpower in the name of Asabiyah but the power of Ajam by arousing their resentments against Umayyad dynasty, which was by nature an Arabic Asabiyah. This led the Islamic empire to wasteful civil wars for centuries. 1.2 Al Qawmiyah: Asabiyah develops into Qawmiyah when exceeds from the bounds of tribalism. It grows from the confinement of clan to that of a nation. This phenomenon can well be explained by the European nationalism. The major contribution to the nationalist theory was made by German philosophers such as J.G Herder (1744-1803), Johann Gottlieb Fichte (1762-1814), and G.W.F. Hegel (1770-1831). Also Jacques Rousseau (1712-1778) supported the theory of nationalism. They wanted to see Germans rule the world, by establishing the Germans the best of all nations. In its reaction, the rest of the European nations developed sentiments of nationalism, too, which led the whole Europe to the most devastating world wars I and II that caused millions of lives to death and maimedness and destruction worth trillions of dollars. 1.2.1. Some Historical Evidences: i) It was this syndrome of nationalism which overlapped the Arabs in the 20 th century against the great Ottoman Empire and effected its fall in 1924. The facts are recorded as: In addition, the correspondence of Sharif Husain of Hijaz with McMahan in 1915 resulted in the promise to create a United Arab State if they fought in Collaboration with the British against the Turks. Attracted by this bargain, as well as by the lucrative offer combined with Arab nationalist obsession, Sharif Hussain ordered the Arabs to take sides with British Imperialism against their Turkish Muslim brethren in the First World War. Consciously or unconsciously, but profoundly inspired by the spirit of Arab nationalism, this Arab stabbing of the Turks leant itself toward Turkish defeat. (Ali, 191) Arab countries celebrated the fall of Ottoman Empire as national event for many years. ii) This phenomenon can well be observed in the die-hard conflict of Arab and Ajam (non- Arab). Iran (Persia) despite its being a Muslim country is uniquely characterized as compare to other Muslim Arab countries. Behind this distinction lies the factor of Asabiyah. The division of Arab and Ajam is on the basis of Qawmiyah. Setting aside the long history of Arab-Ajam conflict, only one facet of this conflict is cited here: One can observe that Iran (Persia), the leader of Ajam, having being conquered by Arabs and accepted Islam introduced by Arabs, developed its own version of Islam, which is quite different form all other Islamic countries, with its peculiar Ajamic or Persian perspective and outlook. As Iqbal puts it: It was but a little point but the philosophy of Ajam enlarged it just to embellish the narrative. Despite the great commonality of religion with Arabs, Iran kept itself distinguished from the rest of the Arab. It is observed that while Islam has been since the seventh century the primary COPY RIGHT 2012 Institute of Interdisciplinary Business Research 395

religion of Iran, because of historical and ethnic differences, it has not brought Iran into the pan- Islamic fold made up of Arab nations. (Kessler and MingJi 250) Also, It is interesting to note that Ahmadi-Nejad and other current Iranian leaders popularity increases when they emphasize links to the imperial past, rather than association with Islamic principles. While early in the revolution, imperial history was ignored, references to the glorious past return when leaders feel the need to unite the country. (250) Arabic Asabiyah has always been present in Arab nations but the present-day nationalism is tended to be defined with respect to territorial and geographical confinement of Arab countries, which led them to disintegration from each other. The most evident phenomenon of this disintegration of Arab comity of nations caused by the consciousness of nationalism is that the establishment and existence of the state of Israel is a threat to all Arab countries but they could not unite themselves against their common enemy. They fight it on their own. They fail but do not extend their cooperation to each other. Nasif Yazeji (1800-1871) and Butrus Bustani (1819-1893) are attributed to be the pioneers of Arab nationalism. It is said that Ibrahim Yazeji composed an ode to Arab patriotism highlighting the glories of the Arab race and created a sense of awakening that lead to the rebellion against Turkish Ottoman rule. (Jameelah 188) Abul Hasan Ali Nadvi writes describing the condition of Egypt that how the concept of nationalism poured onto the Arab countries and how they imbibed it uncritically without questioning the devastating effects it caused to the Europe: Exotic cultural concepts and materialistic philosophies and Movements of the West were being imported freely into Egypt. Its leading intellectuals had dedicated themselves unequivocally to their propagation. The University students and the younger army officers vied with each other in their imitative zeal. Everyone who was discontented with the existing order was anxious to welcome what the West offered. Innumerable books were written in support of the need to westernize which were hurriedly read by immature minds. (Ali. 91) 1.3 Al Wataniyah: Now we bring in the case of Wataniyah. In this concept the element of land or territory or geography with the sentiments of Asabiyah is inclusive. Two examples are illustrated here: the creation of nation states of Israel and Pakistan in 1948 and 1947 respectively, were based on the concept of Al Wataniyah (Nationalism). The Asabiyah of children of Israel and that of Muslims of subcontinent, particularly of the north western part of the subcontinent, culminated into Al Wataniyah to create nation states. The concept of nationalism penetrated into the subcontinent in the early twentieth century in the wake of European nationalism. India was a British colony and was assimilating British education, culture, philosophies and cults. Shutting their eyes from the disastrous consequences of European nationalism, the Indian politicians and thinkers adopted it to foster national sentiments to get rid of British rule. The united India comprises many nations on the basis of caste, creed, race etc in it. Here, Asabiyah was used in a wider scope at the basis of religion to create the sentiments of Qawmiyah which culminated into Al Wataniyah to form two separate countries: India and Pakistan. COPY RIGHT 2012 Institute of Interdisciplinary Business Research 396

There were mainly two schools of thoughts in the Muslim circles of thinkers and scholars regarding Al Wataniyah or nationalism: Those who favored nationalism and those who rejected it. Both the schools of thought claimed their stance supported by Quran and Sunnah; both had great names on their board. Here we have a look at their arguments. The concept of nationalism was presented under the phrase of two nation theory by the proponents of Muslim nationalism. They maintained that in the subcontinent there lived not one homogeneous nation but many nations, two of them are largest ones: Hindus and Muslims. On account of their numbers they are capable of having two separate countries to exercise their own ideologies of life which are so very different to each other. Allama Iqbal, the greatest proponent of this theory, put his concept of religion-based nation state in his rejoinder to Jwahir Lal Nehru in 1933: In conclusion I must put a straight question to pundit Jawhar Lal, how is India's problem to be solved if the majority community will neither concede the minimum safeguards necessary for the protection of a minority of 80 million people, nor accept the award of a third party; but continue to talk of a kind of nationalism which works out only to its own benefit? This position can admit of only two alternatives. Either the Indian majority community will have to accept for itself the permanent position of an agent of British imperialism in the East, or the country will have to be redistributed on a basis of religious, historical and cultural affinities so as to do away with the question of electorates and the communal problem in its present form. (Biography. allamaiqbal.com) In his poem (Country being a political concept), he says: Among the present day gods the greatest one is nationalism Its apparel is the shroud of the religion. Your strength is Oneness of God your country is Islam, You, Muslims, are follower of Prophet Muhammad (S.A.W). This nationalism divides humanity into nations It cuts off the root of Islamic nationalism. Iqbal propounded the concept of Islamic nationalism or Islamic brotherhood, which is beyond geographical bounds. (Bang e Dara: Dunya e Islam) May all the Muslims from the bank of Nile to the land of Kashghar get united for the defense of Haram (The Holy Kaba)! He advocated the restoration of Islamic caliphate: (Bang e Dara: Dunya e Islam) Find out the heart and soul of your ancestors so that you can restore the foundation of the caliphate in the world. On the contrary, two great religious and political figures Abul Kalam Azad and Husain Ahmad Madani opposed the idea of two nation theory on the basis of religion, rather advocated Indian nationalism. In his speech in a special session of Indian national Congress in 1923 he stated: COPY RIGHT 2012 Institute of Interdisciplinary Business Research 397

If an angel were to descend from the clouds today and settle on Delhi s Qutub Minar and proclaim that India can win Swaraj (self-rule) within tow hours provided that India renounces Hindu-Muslim unity, then I would renounce Swaraj and not unity. Because if Swaraj is delayed that is a loss but to India, but if unity is lost that is a loss to humanity. (Jahanbegloo) Abul kalam in his exegetical notes on Surah Al Fatihah writes: This is clear that the mind which the Surat-ul- Fatiha depicts is a type of mind which reflects the beauty and the mercy of the God of Universal Compassion. It is in no sense fettered by prejudices of race or nation or other exclusive groupings. It is a mind imbued with Universal Humanism. This is the true spirit of the Quranic invitation. (Jahanbegloo. qtd Syeda Saiyidain Hameed) Husain Ahmad Madani another renowned Islamic scholar vigorously opposed the theory of two nations. He said: "All should endeavor jointly for such a democratic government in which Hindus, Muslims, Sikhs, Christians and Parsis are included. Such a freedom is in accordance with Islam." (qtd. Pakistan Struggle and Pervez. 614). He was of the view that in the present times, nations are formed on the basis of homeland and not on ethnicity and religion. (614) Iqbal s ideology succeeded to get the Muslims of North West of the subcontinent a homeland of their aspirations. But the question arises here is that Muslim majority areas of the north west of the subcontinent were not culturally dominated by the Hindus, as was the case cited by the supporters of separate homeland for the Indian Muslims, and in politics they had the option of separate electorate, so no threat to their political identity, it was but the Muslims of Hindu majority provinces which were dominated by Hindus majority and if Muslim identity was in danger, it was the identity of the Muslims of the Hindu majority provinces not of the Muslim majority provinces, but Pakistan was suggested for the areas where such a problem did not exist, at least not in substantial proportion. Did Iqbal want transformation of the populations that Hindus minority from Muslim majority provinces should have migrated to Hindu majority provinces and Muslims minority form Hindu majority areas to Muslim majority provinces? No such evidence we find in the literature came from Iqbal. Moreover, such a mass exodus was out of question. It could have been possible that in a federation, all the parts of the subcontinent achieved autonomy along with guarantee to safeguard their cultural, religious and political identities; separation was not necessary. It seems that for the same reason Quaid e Azam agreed to join the interim government under the cabinet mission plan (1946), but it was the non-cooperative attitude of the Indian National Congress and of the Muslim league which led them to the partition. The Muslims of present India still have their separate identity, no one force them; the influence of the Hindu and Muslim culture is reciprocal. COPY RIGHT 2012 Institute of Interdisciplinary Business Research 398

2. Summary: The concept of Nationalism has two aspects: negative and positive. One s natural love for one s people or country is not only allowed in Islam but appreciated unless no undue favor or partiality is made, or else, it will become Asabiyah which is strictly prohibited in Islam. This Asabiyah in its both three forms: Asabiyah, Qawmiyah and Wataniyah, did more harm to Muslim integrity and unity than good. Arab nationalism played major role to cause the downfall of the Ottoman Empire. The phenomenon of rivalry between Arab and Ajam is another example of pride in nationalism within the fold of Islam. Nationalism in its present form is a foreign ideology imported from Europe. Europe suffered two great wars in the twentieth century on the basis of nationalism. But the Muslim countries adopted the ideology uncritically. Nationalism effected the partition of the subcontinent in 1947. Some Islamic scholars like Allama Iqbal in favor of Islamic nationalism emphasized the creation of a nation state to save the Muslims religion and culture from the overwhelming Hindu religion and culture. On the contrary, the scholars like Abul Kalam Azad and Husain Ahmad Madani opposed the idea of a nation state on the same basis of religion and supported united Indian nationalism. They were of the opinion that countries are formed on the basis of geography not on religion. Muslims being a universal Ummah should not confine themselves in the boundaries of nation states. COPY RIGHT 2012 Institute of Interdisciplinary Business Research 399

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