بسم الله الرحمـن الرحيم
والعاقبة للمتقين
The cancer of nationalism, both
in its civic and ethnic forms, is literally tearing the Muslim world apart. The
number of ethnic based separatist insurgencies presently being waged in our civilization
certainly eclipses those of both the non-Muslim West and East. Consider the
Kurdish and Baloch separatist movements, both unmistakably Marxist
and radically secular. Iqbal, in his pitiful attempt to apologize for the kind
of ethnic nationalism and authoritarian secularism unleashed by Mustafa Kemal
of Turkey, claimed: “his Pan-Turanianism is only a political retort to
Pan-Slavonism, or Pan-Germanism or Pan-Anglo-Saxonism.” (Islam and Ahmadism
pp. 51-52) For all the hype about Iqbal being some kind of exceptional
visionary, he obviously lacked the foresight to realize that whether or not
Kemal’s own nationalism was merely a “political retort”, the present day ethnic
separatism of the Kurds is certainly a reaction to Kemalist Turkey’s ideology
and harsh policies. Likewise, the Kurds of Iraq and Syria, presently waging
armed struggles for a “Kurdistan” is a phenomenon that can reasonably be said
to be a reaction to the Pan-Arabism and Baathism of the Saddam and Assad
regimes. Undoubtedly, it was Kemal who opened this Pandora’s Box. Next, Iqbal alleges:
“Nationalism in the sense of love of one’s country and even readiness to die
for its honour is a part of the Muslims’ faith” (p. 52). The truth is that there
is absolutely no part of the Islamic faith which enjoins Believers to die for
the honor of their country. Rather, such is condemned as Jahiliya “barbaric
ignorance”. True, the Prophet (peace be upon him) highlighted the necessity of
protecting life, property and honor, but the concept of a country possessing
its own honor which must be protected and faught for is alien to our Religion.
One wanders what Iqbal thought of the Sassanid soldiers who faught for the “honor”
of Iran against the foreign Arabs who conquered and ruled them in the name of
Islam. It is not difficult to see how this notion of dying for the honor of one’s
country, which is fundamentally different from the virtuous readiness to die
for one’s own personal honor and property, is in fact a kind of idolatry. It is
impossible to be simultaneously loyal to both God and country. One has to be
subordinated to the other, but when the question of fighting to the death
arises in connection to this kind of metaphysical loyalty, it is clear that
what one fights and dies for is ultimately his supreme object of loyalty and
allegiance.
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