Zeenath Kausar

In this paper, I explore Iqbal’s views on nationalism, not only in the context of the Indian subcontinent but also in general terms as well. I contend that Iqbal’s political philosophy is mainly inspired by the Islamic concept of tawhid. His profound reflections on the unity of life, the unity of the Islamic ummah, and the unity of humanity based upon the concept of tawhid strike the root of secularism and nationalism. His philosophy of “self” (khudi) and his conception of the Islamic social order also are discussed briefly in order to elucidate some of his views on humanity and the Islamic mission, which stand in complete contradiction to nationalism.

Introduction

Nationalism, regarded as one of the oldest and most virulent ideologies, has had a great impact on humanity for the past several hundred years.1 Scholars argue that millions of people have been killed and that resources have been plundered in its name and its product: nation-state. However, at the same time, some individuals who fought for the independence and development of nation-states have risen to great heights in the name of nationalism.

Nationalism, which emerged and spread in the West with such characteristics, also penetrated the Muslim ummah and shattered its unity and integrity.2 Muslim scholars in the Arab world,3 Turkey,4 and the Indian sub-continent5 had mixed responses to the ideology of nationalism, ranging broadly from rejectionism to accommodationism. In the Indian subcontinent, such scholars as Husain Ahmad Madani and Abul Kalam Azad responded to the theory of nationalism and its derivative terms nation and nation-state with an accommodative approach. Other scholars, however, such as Muhammad Iqbal and Sayyid Abul A‘la Mawdudi, challenged the theory from an Islamic perspective and rejected all of its basic principles and secular foundation.

The paper is divided into two parts. In the first part, Iqbal’s views on nationalism are presented in the context of his conception of tawhid and some of his philosophical concepts. In the second part, his objections to nationalism are studied in light of his epistemology and the Islamic texts, the Qur’an, and the Prophetic traditions. This is followed by a conclusion.

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