What is the view of Islam on Nationalism and Patriotism?
The Qur'an does not explicitly address the concepts of nationalism and patriotism as understood in contemporary terms. However, Islamic teachings emphasize unity among believers and the importance of community. In Surah Al-Anfaal, it is stated, Lo! those who believed and left their homes and strove with their wealth and their lives for the cause of Allah, and those who took them in and helped them: these are protecting friends one of another
8:72. This verse indicates a strong bond among the Muslim community, suggesting that the ties of faith take precedence over national or ethnic affiliations.
Ibn Kathir explains that this verse highlights the importance of supporting fellow Muslims, irrespective of their geographical location, and reinforces the idea that the ummah (the global Muslim community) should be a source of protection and support for one another. This implies that, from an Islamic perspective, loyalty to the ummah and religious duties might surpass national boundaries.
Similarly, Majma al-Bayan notes the significance of collective identity in Islam. While it acknowledges the existence of nations, it emphasizes that Muslims should prioritize their faith and unity over any nationalistic sentiment that may lead to division.
Thus, Islam does not inherently oppose the concept of nationalism or patriotism but encourages a broader sense of belonging to the ummah, which includes all Muslims around the world. The focus is on unity in faith and collective responsibility rather than loyalty to a specific nation-state.
Sources
-
8:72 · Al-Anfaal
8:72 · Muhammad Marmaduke Pickthall
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌۭ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ
Lo! those who believed and left their homes and strove with their wealth and their lives for the cause of Allah, and those who took them in and helped them: these are protecting friends one of another. And those who believed but did not leave their homes, ye have no duty to protect them till they leave their homes; but if they seek help from you in the matter of religion then it is your duty to help (them) except against a folk between whom and you there is a treaty. Allah is Seer of what ye do.
-
Tafsir Ibn Kathir on 8:72
Tafsir Ibn Kathir · 8:72
Allah Almighty mentions several categories of the believers in this verse and divides them into distinct groups. First, there are the Muhajirin (Emigrants), those who left their homes and possessions, migrating in support of Allah and His Messenger and to establish His religion. They sacrificed both their wealth and their lives for this cause. Second, there are the Ansar (Helpers), the Muslims from the people of Medina at that time, who sheltered the Muhajirin in their homes, shared their wealth with them, and helped Allah and His Messenger by fighting alongside them. Allah states that these groups are more closely related to one another than to any other people; each is preferable for the other. For this reason, the Prophet ﷺ established brotherhood between the Muhajirin and the Ansar, pairing them as brothers. This brotherhood was so strong that they would inherit from each other, precedence being given to this bond over tribal kinship until Allah abrogated this inheritance rule with the general laws of inheritance (fara’id). This fact is confirmed in Sahih al-Bukhari from Ibn Abbas, and also narrated by al-Awfi, Ali ibn Abi Talhah, Mujahid, Ikrimah, al-Hasan, Qatadah and others. Imam Ahmad narrated on authority of Waki', from Shareek, from Asim, from Abu Wa'il, from Jarir ibn Abdullah al-Bajali that the Messenger of Allah ﷺ said: "The Muhajirin and the Ansar are protectors and close allies of one another, as are the freed slaves (utqaa) of Thaqif and the free Quraysh, until the Day of Resurrection." Ahmad alone narrated this hadith. Al-Hafiz Abu Ya'la narrated from Shayban, from Ikrimah ibn Ibrahim al-Azdi, from Asim, from Shaqiq, from Ibn Mas'ud who said: I heard the Messenger of Allah ﷺ say: "The Muhajirin and the Ansar, and the freed slaves of Quraysh and the free men of Thaqif, are protectors and guardians over each other in this world and the hereafter." This is recorded in the Musnad of Ibn Mas'ud. Allah and His Messenger praised the Muhajirin and the Ansar in many other verses. For example, Allah says: “The foremost to accept Islam among the Muhajirin and the Ansar, and those who followed them with good conduct—Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow.” (Qur'an 9:100) and “Indeed, Allah has shown favor to the Prophet, the Muhajirin and the Ansar who followed him in the hour of hardship.” (9:117) Also: “(As for) the poor Muhajirin who emigrated from their homes and their wealth, seeking grace from Allah and His pleasure—and who assist Allah and His Messenger; those are the truthful.” (59:8-9) One important point in these verses is that the Ansar do not harbor envy toward the Muhajirin for the favor Allah granted them due to their migration. Hence Allah says they find no need or jealousy in their hearts for what the Muhajirin have been given. Scholars unanimously agree that the Muhajirin are given precedence over the Ansar due to their sacrifice, and no one disputes this. Imam Abu Bakr Ahmad ibn Amr al-Bazzar narrated from Said ibn al-Musayyib that Hudhayfah said: The Messenger of Allah ﷺ gave me the choice between hijrah (emigration) and help (support), and I chose emigration. This highlights the high status of migration. Next, Allah mentions the third category among the believers: those who believed but did not migrate; they remained in their homes outside Medina. They do not have any share in the spoils or gains from war except for what they directly participated in by fighting. Imam Ahmad narrated a hadith from Buraydah ibn al-Husayb al-Aslami who said the Messenger of Allah ﷺ, when appointing a leader of an expedition, would advise them to maintain piety, to fight in the name of Allah, to call the enemy to Islam, offer them to migrate to the lands of the Muhajirin, and inform that those who do so will have the same status and share as the Muhajirin. But if they refuse and stay in their homes, they will be like the Arab Muslims who live as outsiders; they observe the laws of Islam but are not entitled to share from the spoils unless they fight with the Muslims; and if they refuse to fight, then the leader is to invite them to pay jizyah, and fight them if they refuse. Muslim alone narrated this hadith with additional details. Finally, regarding the verse’s statement: "And if they ask you for help in the religion, then you must help them, except against a people between whom and you there is a treaty. And Allah is Seeing of what you do," Ibn Kathir explains that this refers to Arabs who have not migrated but request assistance against an enemy. Helping them is obligatory because they share the same religion; but if they request help against a group of disbelievers with whom there is a treaty, then breaking the treaty and violating oaths is forbidden. This ruling is transmitted from Ibn Abbas. In summary, the verse categorizes believers into three groups—those who emigrated, those who aided them, and those who remained at home without migrating—with differing rights and responsibilities concerning support, brotherhood, and shares in spoils. The detailed narrations affirm the special bond and precedence of the Muhajirin and Ansar, as well as clarify how to interact with believers who have treaties or remain in their homelands.
Answers are generated and checked automatically; they may still be incomplete or imperfect. For religious rulings, consult a qualified scholar.
Ask your own question →