Islamic education regards nationalism as an innate trait in humans, who are inherently inclined to love their homeland and yearn for it. Islamic education seeks through Sharia rulings to activate this natural feeling in the Muslim personality and turn it into a tangible reality, by urging the fulfillment of the requirements of nationalism and its duties. Az-Zarqani said: "Souls are naturally inclined to love their homeland and yearn for it."
Some duties and requirements of national belonging can be delineated as follows:
1_ Not conspiring against the homeland or betraying it, where the first and foremost duty is not to betray one’s homeland by conspiring against it with nationals of another country, as betrayal causes the greatest harm to the homeland and exposes it to the gravest dangers. Those who commit this heinous crime are ostracized by their homelands, despised by their citizens, and subjected to severe punishments by their governments, making them examples for others. Al-Qarafi said: "If the spy is Muslim, it is said he should be killed, and opinions differ on accepting his repentance. If ignorance is presumed once, reprimand; if habitual, kill; and it is said: 'Lash him severely and imprison him far away,'" and Al-Abdari said: "I see that the spy’s neck should be struck."
2_ Not disparaging the homeland and belittling its achievements.
The national character must not disparage the achievements of the homeland nor disgrace its dignity domestically or internationally, as such behaviors are a clear path toward retreat, regression, and defeat on all fronts and aspects, and any such action is considered ingratitude and disbelief in the blessings of the homeland and is met with great disgust and strong condemnation.
Islamic education has taken notice of such characters (seditious and demoralizing characters) and mandated their exclusion from all influential material or immaterial positions until they are rehabilitated, because this type of personality has many negative effects that could harm the stature of the homeland, a great stature that does not allow for transgression or assault under any circumstances. Al-Bahuti indicated the necessity of isolating these characters, "And he who weakens others during defeat should not be accompanied—even out of necessity—as he who speaks of the infidels' strength and our weakness, harms the Muslims, thus they must be prevented to remove the harm."
3_ Obedience to the law and respect for the system.
Islamic education believes that society can only enjoy peace and stability and move towards greatness if the long arm in it is for the system both overtly and covertly, as disorder is a trait of primitive, playful characters. Abu Ishaq Al-Shatibi said: "How could one seek refuge in stirring up strife and disturbing the system, and missing out on the essence of welfare?"
4_ Performing financial obligations:
It is the state’s right upon its citizens to come forward in fulfilling all the financial duties imposed on them by the state, and it is the state's duty to circulate these funds in comprehensive developmental projects aimed at serving the citizens on all vertical and horizontal paths and directions.
This reciprocal relationship (money circulation relationship) between the citizens and the state contributes to creating civic personalities (personalities independent of things) capable of preserving the civility of the Muslim community and its progression, through distancing it from the material and moral diseases that might afflict civil societies.
5_Fulfilling the duty to the homeland:
The homeland can only be respected, esteemed, and impregnable if lives are readily sacrificed for it, and for the defense of its honor and status, as fulfilling the duty to the homeland by defending it is a priority of sincere citizenship.
6_ Focusing on self-improvement and performance enhancement
A person's interest in improving oneself and enhancing performance is among the primary national duties that a citizen should pay attention to and care for, as the fruits of this development positively reflect on the nation's developmental journey.
Islamic education does not accept that professional characters be distant from workplaces and production sites, as accepting these characters in lower positions hinders the nation’s progress and becomes an obstacle in the way of its advancement. Therefore, it obliges them to participate in development efforts, each according to their capacity and ability. Al-Mardawi said: "The poor professional is obligated to perform the craft that sustains him every year," and Al-Bahuti said: "If he has a craft, his expenses are not obligatory without dispute because the craft assists him and financial support for a relative is not obligatory except for the poor."
7_ Loyalty and belonging.
Islamic education believes that belonging to the homeland is a natural trait ingrained in the souls of honorable characters and emphasizes the importance of activating Islamic principles and values within society, as this activation is the real regulator of the characters' loyalty and affiliation. Ibn Taymiyyah said: "The soul yearns for the homeland if it does not believe that staying there is unhallowed or harmful, and leads to worldly loss."
Islamic education asserts that true affiliation to the homeland is both thought and action, as such affiliation is the axis of the nation’s existence and the basis for the unity and cohesion of its people. The absence of such affiliation (loyalty, belonging, and apologies) not only leads to the nation’s fragmentation, cracks, and disintegration but also to its collapse, loss, and obliteration.
Prof. Fikri Al-Duwairi
Dean of the Faculty of Educational Sciences at Irbid Private University
