Chapter 3; Part Three: Definition, Basis and Characteristics of Nationalism
1- Definition of Nationalism'
Patriotism' is the equivalent of nationalism. In Latin, 'natio' and 'nitus' means 'the place of birth'. Political scientists have given different definitions of nationalism.
Carlton Hayes says:
"A nation is an independent political group with a common world-view and cultural heritage."
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In this definition, a common political organization and cultural unity are considered as the main factors in forming a nation.
Hans Kohn says:
"The co-existence of a special group in a single realm is the factor for forming a nation. Being brought up in a natural and geographical environment creates the greatest unit of tribal solidarity between individuals. The group which on this basis feels a joint interest and expediency, forms a nation."
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Luigo says:
"A nation is a collection of individuals who are joined together by the factor of territory, blood, language, culture or history."
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Salo Baron describes a nation as follows:
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"The word 'nation' is applied to a group of people who live in the same land and are joined together by common political organizations."
Kohn says of the characteristics of nationalism:
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"A deep feeling of attachment to a homeland and absolute loyalty to it, and a sense of sharing its destiny are the basis of nationalism, which is genuine when no other factor checks the loyalty to the homeland."
The American Encyclopedia defines nationalism as follows:
"Loyalty and attachment to a national unity are more significant than any other attachment in the question of nationalism. Other characteristics of nationalism are pride in the achievements of one's nation, a deep belief in the distinction of one's nation and even its superiority over other nations."
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Hayes, too, repeats, the same point and writes:
"Loyalty and attachment to the interior of the group (namely the nation and homeland) are the basis of nationalism."
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An analysis of the above definitions clarifies two points:
A) Giving authenticity to territory, blood or language is the basis of nationalism. Instead of basing unity on belief and ideology, nationalism bases it on language, territory and race. Homeland and nationality become the axis of patriotism. In answer to the question as to what is the main factor behind the building of a separate identity, the school of nationalism has this to say:
'What distinguishes a human being from another, is not his belief, but his birth-place, homeland, language and race. Those who are within the four walls of the homeland and nation, belong to it, and those who are outside it, are aliens. National interests and expediency are the criteria of the propriety or impropriety and goodness or badness of everything and the measure for the evaluation of the individual and social conduct'. To the school of nationalism, the factors behind the formation of a nation are material in nature, like geographical frontiers, language, race and political organizations. It is on the basis of these factors that the people have a feeling of sharing a single destiny and a common past.
B) The next basic characteristic of nationalism is that all the loyalty is centered upon the homeland. All other loyalties such as loyalty to God, religion, belief and ideology are subordinated to loyalty to the country and nation. No loyalty should check patriotism, and when religious sentiments come in opposition with patriotic sentiments, the latter must prevail.
This is a principle which no nationalist can ignore. Man lives for his country and offers his life for it, and not for anything else. It is attachment to nationality that gives direction to one's individual and social postures, not attachment to religion and ideology. A human being takes pride in his national achievements and feels dependent on its cultural heritage, not on the history of religion and his faith.
A nationalist believes deeply that nation and country are superior to all others, attributing all the good things to them.
2- Nationalism and Secularism
According to the above view, nationalism is closely linked with secularism, in view of the necessity of separation between government and religion, and politics from creed. One of the basic principles of nationalism is a rejection of religious bonds and an acceptance of a secularistic order.
One of the main slogans of Egyptian nationalism was:
"Religion is related to God (meaning personal acts of devotion) and homeland is connected with society (i.e. social-political life). Secularism means that religion is something subjective that must be confined to an individual's private and family life, and religious feelings and ideas should not interfere in the socio-politico set-up, be the concern of nationalism only. So the socio-politico roots of religion should be severed from politics.
Nationalism leads directly to secularism. The belief that national unity must be based on a common land, race or language, necessitates that religion be kept apart from politics. Thus, secularism paves the way for the domination of nationalism, since according to this school of thought, religion and nationalism cannot rule at the same time in the same realm.
Secularism is the twin brother of nationalism and it changes the meaning of minorities. In a government founded on religion, the followers of other creeds and schools are regarded as minorities, but with nationalism and secularism, there are only racial, political and regional minorities. Nationalism claims that religious beliefs prevent national unity and religious minorities feel themselves alienated. The only proper basis is geographical, racial or lingual nationality. The main duty of everyone is the patriotic duty, and religious duty is subordinate to it, and confined to personal belief. The patriotic duty of everyone is to sacrifice everything, even religion, for the nation and country and serve and fight for them.
3- Basis and other characteristics of the school of nationalism
Nationalism considers sovereignty as a tool to protect the country and its citizens, not one for enforcing a particular ideology and system.
Economy, too, is based on national interest and welfare, not on what is legitimate or illegitimate. Culture, art, poetry and literature are the means for depicting national pride and greatness and creation of solidarity and inspiring racial sentiments.
To nationalism, the strongest factors directing individual and social life, determining intellectual and political postures, are the country and nation. As Ibn-Khaldoon says, the element behind patriotism is nationality.
Some of the other characteristics of nationalism are:
Belief that one should defend a compatriot against a foreigner, whether the former is in the right or not.
2) Eulogizing and almost worship of national personalities and historical heroes of one's country.
3) Revival of past traditions such as ancient idolatry. Neo-nationalism too, in this connection, relies on myths, ancient and dead customs, such as the ceremonies of the last Tuesday night of the year.
Egyptian nationalism, the most eloquent spokesman of which was Taha Hossein, did its utmost to revive the relics of the old pharaonic civilization. Lofti-el-Sayed, the well-known Egyptian nationalist suggested that his compatriots should have a knowledge of the old and brilliant Egyptian civilization in order to ensure the continuity of their history
8. Likewise, Iranian nationalism was tried to relate the Iranian nation to Cyrus and Darius, not to Muhammad (s).
4) A tendency to distort historical facts to glorify one's country, and to invent stories and create models to show one's nation at its best.
5) Like old Totemism, there are special emblems in nationalism which are given sanctity. The flag, national emblem, and national anthem are considered sacred, for each of which a human being has the duty of self-sacrifice.
4- Nationalism as a pseudo-religion
Thus, we see that nationalism is a pseudo-religion which is its own god and its own prophet. (Ferdowsi, for example, is regarded as a prophet of Iranian nationalism). This creed has its own totems, idols, models, ceremonies and ethical rules. In fact, Westerners created a creed which they called nationalism on the basis of patriotism, which is rooted in human instincts, after which they exported it to the East.
5- Nationalism as an advanced tribal system
Westerners lay the foundation of nationalism on the in-group feeling, patriotism and tribal attachment. A critical examination of the school of nationalism would show it to be similar to the tribal system of Totemism.
Unity in the tribal system was founded on a community of blood and land, with a total disregard of right and wrong, and on chastity, honesty and belief. Whoever belonged to the tribe was shown affection, and whoever did not belong to it was considered an alien.
Nationalism too, is similar in this respect. In the tribal system, wars and peace were made for the tribe's sake. A person was proud of his membership in the tribe and very often looked with scorn upon others. The tribe was an organization under whose umbrella, the members felt secure. Nationalism also gives rise to similar sentiments.
Some elements of the tribal system of Totemism, too, have found their way in nationalism. Every tribe had a totem in which the members felt that a spiritual power protected the tribe. Moreover, while 'homeland' is the great totem of the modern man, nationalism is as illegal and unjustifiable as Totemism. Some groups fight for the lion (emblem of Britain) and blue flag; and some fight for the eagle (German emblem) or for the red flag. While Totemism was the factor behind tribal unity, today the 'country' plays the same role.
Chapter 4; Part Four: The Philosophy Refuting Nationalism
1- The difference between patriotism and nationalism
Patriotism and nationalism are two perfectly different concepts, the distinction between which is sometimes not understood.
Patriotism is a natural and instinctive human feeling, whereas nationalism is not a sentiment, but an ideology. The former is sentimental, whereas the latter is a pseudo-creed on which the instinct and sentiment are based.
The school of nationalism is built upon two animal instincts of man which he has in common with other creatures, namely the 'group instinct' and the 'love of home'. Nationalism begins with these two instincts, eventually ending in a pseudo-religion which causes these relatively innocent sentiments to become dangerously fanatical.
2- Nationalism based on man's animal instinct
The group-feeling is a natural human instinct which has in common with some animals. Protozoa, ants, bees live in groups. When wild bulls sense danger, they push the cows and calves to the middle of the flock, and remain on the outskirts, ready for defense. When horses sense danger, they stand in a circle, face to face, pointing their heads to the center, and placing their rear legs outside the circle, ready for defense
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An attachment to 'land' and 'home', too, is also an animal instinct, innate in man. Cats and dogs love the house they live in. A pigeon is so attached to its cot that wherever it goes, it finally returns back to it.
Thus, the group feeling and attachment to the land are two of man's animal instincts.
3- What is the basis of group unity in human society?
In the course of history, ever since man stepped beyond wilderness and turned instinctively towards civilization and group-life, he has always been preoccupied with the question regarding the basis on which he should build his collective life: whether it should be on the basis of territory, blood and language, or on the basis of idea, belief, meditation and intellect. Animals which act by instincts solely, base their collective life on blood or land.
Since the beginning of history, there have existed two parallel lines. One line was that prophets and great religions which has based unity on belief and faith, the height of which was attained by Islam in establishing a nation of conviction called the Islamic Ummah. The other line was that of paganism which based unity on geographical boundaries, color, language, race and political organization. The primitive system of totemism, tribal system, ancient civilizations of Greece, Rome, Iran, Caldea and Assyria, all sought their unity in the above factors.
The Quranic verses call it the line of satan. Satan bases his superiority on being created from fire which is the equivalent of race and blood; but Adam uses intellect and awareness as a basis of privilege, and it is for this reason, and not because of blood and race that he is prostrated before by the angels.
4- Why should man base unity on faith, not on territory and blood?
So far it has become clear that a unity based on land and blood is related to man's animal instinct which he shares with some animals, and not because of his distinctive characteristics which make him of a superior animal.
But should land and blood be man's only basis of unity, or is there some other factors? To answer this question, it would first be necessary to understand man's peculiar nature.
According to the Quran, man is an animal endowed with a divine (i.e. beyond animal) spirit. Consequently, there are two inherent tendencies or inclinations which characterize man's nature: an animal tendency which makes him similar to other animals, and a human tendency which distinguishes him from them.
The tendencies he has in common with other animals are his instincts. According to Freud and McDougal, instinct is a mysterious force which acts through bodily organs of all living creatures and makes them do things without awareness and thinking.
In man, these instincts originate from his animal nature. They include desire for food, the sexual urge, fighting, attachment to land, blood, wealth etc. Of course, according to his superior nature, man's instincts from a biological viewpoint are weaker and more flexible than those of the animal and his acts and behaviors unlike those of animals, are not solely instinctive, but are motivated by other higher sources too.
These superior inclinations are what distinguish man from the animal and make him superior to it. They are his intellect, intelligence, self-awareness and belief, faculties which are unique to him and also the desire for perfection, knowledge and the ideal.
The motive force behind men's behavior in life are these higher inclinations which make him superior to and distinct from the animal. That is why we see that ideals, thought and reasonings which have risen higher in human beings than in animals, are so effective that they transform all instinctive needs. The similarities and differences between individuals and human societies do not directly originate from instincts, but from awareness, reasoning and reflection.
We see here where the school of nationalism deviates and errs. It regards land and blood as the main controlling factors of man's behavior, and how the school of communism mistakenly considers the belly as the main factor and the Freudian school which regards the sexual factor as being the motive force behind man's behavior. Considering these, we can then understand the difference between these schools and the school of the prophets. The former schools stress on instincts which do not make man a superior animal and disregard man's higher qualities or undermine them.
In the school of the prophets, the determining factor and criterion has nothing to do with territory, blood, food or sex; but it is rather man's belief, ideology and ideals which originate from his awareness, intellect and knowledge, which give him an exalted position among creatures and enable him to dominate the world. So long as he is bonded to such things as land and blood, he remains at the animal level, but once he steps higher towards belief and ideology, he attains the human level. Instinctive factors on which nationalism and other Western 'isms' rely are improper and futile since they degrade man to the animal level, and from a scientific viewpoint they are wrong since man's unique quality is his awareness, explaining his weak instincts. Human sacrifices all the way through history on grounds of conviction, show that a vision of life based on instinct is defective.
Man is a human being, not an ass or a crow. He must adopt belief as the basis of unity and a determining factor of life and reject attachment to territory, race, gold, and force.
That is why we reject nationalism, communism and all other futile 'isms' and turn to a divine school which is based on belief, a search for perfection and man's unique quality.
5- Nationalism is based on the accident of nature, not on man's conscious will and choice
In nationalism, nationality is only an accident of nature. Whereas in Islam, it is the choice and conscious will of the individual that determines his destiny. The bases of nationalism are the co-existence of a special group in a particular land, or attachment to a particular race or language; all of which are accidental factors without any connection with the human will.
How can an individual belonging to a particular race, color or language liberate himself from these instinctive attachments? Adopting the 'accident of nature' reasoning as the test and main criterion of man's social and political life will mean degrading his rank and position, whereas his superiority over other living creatures lies in his free will and choice. Nationalism denigrates him to the extent of his confinement to the four walls of his birth-place.
Nationalism also negates man's free will in other respects, which fact is clearly illustrated by the Nazi rule in Germany. Hitler's nationalism stressed that whoever is of the Aryan race and has German as his mother tongue is German, whether he wants it or not. The consequences of this nationalism were the forceful occupation of other territories on the excuse of a common race.
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1. J. H. Carlton Hayes: Essays on Nationalism, New York, 1926, p. 9.
2. Hans Kohn: The idea of Nationalism: its origin and background, New York, 1944. p. 14,
3. Luigo: Nationalism and Internationalism, New York, 1946, p. 25,.
4. Salo. W. Baron: Modern Nationalism and Religion, p. 31.
5. Hans Kohn: The Idea of Nationalism, New York, 1927, p. 15.
6. Nationalism commotes a loyalty to the group entity, superior to all other loyalties (Encyclopaedia Americana).
7. Carlton Haves: Essays on Nationalism, p. 56.
8. Refer to: "Muqaddamata -Leddera sat-ul-Fekr-ul-siasial-Arabi", p.101.
9. The Descent of Man, p. 14.
