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Introduction
Nationalism
being an issue which has always commanded society's attention, it would be
fitting to analyze this concept from a scientific angle. How can it be defined
and what principles does it entail? How far does Islam accept these principles?
Is there any incompatibility between Islam and nationalism? Can an individual
be a Muslim believer and a faithful nationalist at the same time? What are the
weak strong points of nationalism? What has been the historical course of the
birth and spread of nationalism in Islamic countries? It is by means of
research and investigation and far from tumultuous propaganda that it becomes
clear whether nationalism has a place in a society where an Islamic revolution
has taken place in a society which is decided on establishing Islamic values
and an Islamic order. Communism and
nationalism are two living schools in the contemporary West. Today, Islam is
not confronting idolatry, Christianity and Zoroastrianism; it is in fact
confronting communism and nationalism. Even if the number of Christians may
amount to a billion, yet as an active, effective religion and ideology,
Christianity has become a 'corpse' which is kept in the church, where its
followers go every Sunday to say prayers, or once or twice a year to hold a
ceremony in memory of that defunct institution. Christianity is no longer a
determining factor in the life of the Westerners or a motive force in their
social life. The driving forces which direct their lives are actually
nationalism and communism. That is why a profound study and understanding of
nationalism becomes important.Today, it is
mainly with nationalism and communism that Islam, as an ideology is in
confrontation. Eastern and Western imperialism in its bid at undermining Islam,
expands and imposes these two schools of thought, so that, like Christianity in
the West, Islam would be sunk into oblivion, becoming a useless religion which
would only serve for homely acts of devotion, and which would eventually decay
and disappear.Nationalism is a
new plot hatched by the imperialism of the cross to deal Islam a blow. The aim
is to realize that dream which could not be realized in the Wars of Crusades. A
look at the works of the orientalists can help us to understand this wishful
objective of the West and discover the depth of this concoction. Nationalism
attempts to break up the unity and solidarity of the world Islamic Ummah which
endangers imperialistic interests, and which is a potential threat to colonization
in international politics. With the progressive spread of nationalism,
imperialism was able to divide the world of Islam into small pieces, and
swallow them one by one. Thus, the dangerous dimensions of nationalism make it
imperative for the Islamic world to unveil its true visage.The Islamic
Revolution of Iran is founded on monotheism and Islam. Therefore, it is not
nationalistic in nature, its fabric being Islam, not nationalism. The
nationalists could have been followers of the revolution, but not its pioneers.
In fact they constantly tried to check its rapid advance. Objective wise also,
the Islamic Revolution of Iran is territorially unlimited and therefore, not
confined to Iran; it has a universal mission, being a
vanguard of a new dawn for the East, and must spread to any realm where live
the Muslims.It would therefore
be fitting to make a survey of the Islamic unity of belief and internationalism
and investigate the connection between Islam and nationalism.The expansion of
such ideologies as nationalism, liberalism or communism will deny the
revolution its Islamic, essence. It is, therefore, the revolutionary duty of
all Muslims to carryon a constant ideological and political war with the said
poisonous ideologies. However, this combat must be based on awareness and
strongly supported by intellectual and religious conviction, and the reasons
for our rejection of nationalism must be explained both to our compatriots and
aliens.In the Islamic
order and monotheistic society, there is no room for nationalism or Marxism,
and from a social and political viewpoint, the only acceptable and dominant
school is Islam. "Surely the (true) religion with Allah is Islam"
(3: 18). But from a subjective viewpoint, every person is allowed
freedom of thought and expression, and no compulsion in whatever way, is
permissible."There is
no compulsion in religion." (2: 256)"Those
who listen to the word, then follow the best of it."(39: 18)Moreover, the
weak and strong points of existent ideologies should be critically examined in
a logical and unprejudiced way, and presented to the society to make it aware
of them.Therefore, the
various schools of thought must be analyzed in a lucid way with an open mind,
free from fanatical prejudices, and the position of Islam should be clarified
in this connection.We hope that
this book will throw light upon various aspects of the problem, and will prove
fruitful in the discussion on Islamic ideology.Ali Muhammad
Naqavi
