Table of Contents
Introduction
This article addresses the second question in the “100 Questions in Islamic History” series, examining the identity crisis in today’s Islamic world. It explores how Islamic identity encounters challenges with nationalist ideologies that emerged alongside modern nation-states under colonial influence. The complete series is available for further exploration.
National Identity vs Islamic Unity: The Modern Muslim’s Dilemma
Question 2: In the era of nation-states, a crucial question arises: Does one’s primary identity lie with the Islamic ummah or with historical national origins?
For instance, should an Egyptian identify primarily with Islam, modern Egypt, or Pharaonic heritage? Should an Iraqi align with contemporary Iraq, the Islamic ummah, or Babylonian civilization? Similarly, should people in the Levant trace their roots to the Phoenicians? Or in India, should one connect with Indian Hindu heritage?
Answer: This question delves into profound philosophical territory, as identity shapes historical perspective. When someone identifies themselves – for example, as Murad the Palestinian Arab Muslim – each aspect of that identity shapes their historical understanding. The way a person sees themselves – whether as Mohammed the Egyptian, Mohammed the Arab, or Mohammed the Muslim – creates distinct historical narratives and worldviews.
Consider someone who identifies primarily as an Egyptian, heir to ancient Egyptian civilization, claiming connection to Hatshepsut, Nefertiti, the pyramids, and the Sphinx. This perspective shapes their understanding of reality, life, and relationships with others. Such a viewpoint might lead to seeing Palestinian people as adversaries, based on ancient conflicts between Pharaonic Egypt and various Levantine peoples like the Hittites.
This historical perspective could influence present-day attitudes: if someone views ancient adversaries as eternal enemies, they might justify indifference to contemporary suffering in places like Gaza, whether during Operation Al-Aqsa Flood or other events. They might support closing the Rafah crossing, viewing current events through the lens of ancient rivalries rather than present-day humanitarian considerations.
Islamic Identity: A Historical Connection Beyond National Boundaries
When one identifies as Mohammed the Muslim rather than Mohammed the Arab, the historical perspective begins not with Prophet Muhammad (Peace be upon Him) but with Prophet Adam (Peace be upon Him). This view stems from the understanding that all Prophets form one continuous line, as indicated in the Prophet’s (Peace be upon Him) hadith.
This connection extends to Prophet Adam (Peace be upon Him), though the final divine revelation came through Prophet Muhammad (Peace be upon Him). Through this Islamic identity, one feels a stronger connection to Prophet Muhammad (Peace be upon Him), Abu Bakr, Omar, Othman, and Ali, to their companions and followers, to Abu Ubaidah who conquered the Levant, and to Amr ibn Al-As, rather than to ancient Egyptian figures.
From a Pharaonic perspective, Omar ibn Al-Khattab and Amr ibn Al-As might be seen as occupiers, creating an inherent psychological opposition. This illustrates how identity fundamentally shapes historical perspective – one’s sense of identity determines how history is understood and interpreted.
The emergence of this identity question traces back to foreign occupation. The colonial powers employed a strategy of fragmenting the Islamic ummah by promoting alternative identities for different peoples, distinct from their Islamic identity.
National vs. Islamic Identity: Suleiman Al-Halabi’s Historical Legacy
Napoleon’s French occupation of Egypt brings to mind the significant contribution of a young man from Aleppo named Suleiman Al-Halabi, who traveled to Egypt and killed Kléber, the French campaign’s second commander – despite France never having occupied Aleppo. From a nationalist perspective, this could be viewed as foreign interference in domestic affairs or even a terrorist act.
From a Pharaonic Egyptian viewpoint that sees the French campaign as enlightenment and modernization – a liberation from Ottoman-era decline – Suleiman Al-Halabi might be regarded as a foreign terrorist who committed an unauthorized crime in Egypt. Such a perspective would view his eventual trial and execution as justice served.
However, through an Islamic lens, his actions represent a natural and expected response. For a Muslim from Aleppo, Egypt was not a foreign land but part of the Islamic territories. When non-Muslims – whether French, English, German, or American – occupied these lands, he perceived a religious duty to engage in Jihad, leading him to travel from Aleppo to confront the French campaign’s leader. This mirrors the actions of other Muslims who unified in resistance: the Hijazi people in Egypt who opposed British occupation, and the Javanese from Malaysia and Indonesia studying at Al-Azhar who resisted French occupation.
Colonial Impact on Islamic Identity: How Foreign Occupation Reshaped Historical Perspectives
Foreign occupation employed a strategy of dividing Muslims rather than confronting them as a unified ummah, separating them into distinct identities and nations. During the British occupation, archaeologists, travelers, and historians were used to cultivate and revive ancient heritage. This led Egyptians to identify with Pharaonic legacy, people of the Levant with Phoenician ancestry, and Iraqis with their ancient civilizational roots.
In earlier times, Egyptians regarded Pharaonic monuments as remnants of a pagan civilization from which ALLAH had delivered them through the Islamic conquest. There was gratitude that the population had embraced monotheism, viewing these statues as relics of past centuries. However, the emergence of Egyptian national identity transformed these same idols and statues into symbols of greatness, power, pride, and glory worthy of preservation.
Muhammad Al-Muwaylihi’s insightful book “The Talk of Isa Ibn Hisham” examines how Egyptian society’s perspectives shifted with the introduction of modernity and new ideas. Through a creative dialogue featuring someone who awakens from a seventy-year coma, the book explores transformations in Egyptian thinking about various aspects of life: medical practices, civilization, and attitudes toward Pharaonic monuments.
Islamic Identity vs National Identity: The Impact of Colonial Division
The British occupation strategy of dividing populations into separate identities led each country to cultivate its ancient heritage. Rather than facing unified resistance from an Islamic ummah – where Egyptian occupation would spark reactions from Indonesia to Tangier – this approach limited resistance to those identifying with Egyptian national identity. This fragmentation persists today.
The current situation in Gaza illustrates this division. The Egyptian state, shaped by nationalist ideology, prioritizes national security through establishing borders and walls at Rafah to prevent Gaza infiltration. Similarly, Jordan near the West Bank maintains distance from these matters, reinforcing border security. This demonstrates how historical perspective shapes identity, highlighting the significant difference between national and Islamic self-identification.
Regarding peoples without documented history – such a concept is inaccurate. Every group has history; the crucial factor is their self-perception. Some civilizations recorded their history extensively, particularly those settled in favorable locations like river valleys, which became cradles of major civilizations. Others maintained their history through oral traditions and customs, though perhaps less documented.
Freedom of Identity: Islam’s Recognition of Human Choice
Does a person’s birthplace and nationality determine their entire identity? This question addresses what Islam introduced: Is someone born Egyptian confined to Egyptian nationalism within specific borders? Or can individuals select and choose between different paths, determining what benefits them most?
Attempting to restrict people to identities they inherited at birth – whether through color, skin, language, or territory – reduces human potential to predetermined characteristics. These aspects of identity are not chosen; no one selects their Egyptian heritage, Arab background, or physical attributes.
Islam presents a broader perspective on human identity, recognizing people’s ability to choose their path. The Islamic ummah unites diverse peoples – Arabs, Ethiopians, Persians, Romans, Turks, Circassians, and Amazigh – as one community. The choice remains open: if someone decides to leave this ummah and embrace another faith or community, believing it superior, they have the practical freedom to make that transition.
This human capacity to choose identity, and consequently choose historical narrative, represents the highest and most dignified expression of human agency. It elevates human beings above predetermined categories and acknowledges their ability to shape their own path.
Nationalism’s Division versus Islam’s Universal Brotherhood
Every nationalist ideology inherently carries elements of discrimination, manifesting in the treatment of refugees, not only in Europe but worldwide. In Turkey, for instance, the refugee crisis becomes contentious because some people emphasize their Turkish identity with pride. Similarly, in Europe, those who strongly identify as white Christian Europeans view refugee influx as a threat to cultural preservation.
Recent attitudes in Egypt reflect similar patterns, where some resist the presence of Sudanese, Yemeni, or Syrian people due to nationalist sentiments claiming exclusive rights to Egyptian land. Every nationalist inclination essentially contains discriminatory elements, which becomes particularly problematic given that all populations face changing circumstances over time.
Islam addresses these divisions by establishing merit based on righteousness and good deeds. As ALLAH states in the Quran:
“O mankind, indeed WE have created you from male and female and made you peoples and tribes…”1
(Suraat ‘Al-Hujuraat, 49:13)
– not for superiority or separation, but
“…that you may know one another. Indeed, the most noble of you in the sight of ALLAH is the most righteous of you“2
(Suraat ‘Al-Hujuraat, 49:13)
This aligns with the Prophet’s teaching (Peace be upon Him):
“There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab, nor of white over black, nor black over white, except through righteousness. All people are from Adam, and Adam is from dust“3
Conclusion
Summary response to the second question: True human dignity lies in liberating oneself from inherited identities, imposed classifications, and circumstances of birth, color, and race. Instead, embracing a chosen identity that values people based on their actions and moral character represents the most appropriate and beneficial path for humanity.
Indeed, these various forms of nationalism represent a manifestation of ignorance (Jahiliyyah).
Sources:
- Mohamed Elhamy. هل تاريخنا مزور ؟ 100 سؤال في التاريخ | الحلقة 01. YouTube Video.
