Özet:

The modern interpretations of nationalism and universalism began in the 17th and 18th centuries after the flows that emerged in Europe. In the Middle East geography, during and after World War I Arab nationalism began to influence the Muslim world. Therefore, the problem of the relationship between nationalism and Islamic thought has revealed historically dynamic speeches. Therefore, this problem is important not only in the understanding of the modern method of Islamic thought and nationalism, but also in the development of the dialogue between Islam and the West. But in the beginning, the brilliants of the Muslim society opposed the idea that, because the nationalism is of western origin, it would break down the unity of the people in the Islamic world. Because nationalist ideas could lead to separation within the different ethnic identities within the Muslim Empire. Thus, by supporting the universality ideas against the nationalism flow, it was aimed at both preventing the dissolution of the state and preventing the religious perception of Islam only by the Arabs. Hasan al-Bennâ and other thinkers have interpreted universalism and nationalism in Islamic thought. Hasan al-Bennâ’s worldview and teachings are a strong expression that embraced the brotherhood of modern Islam. His views on literature and social life are respected and supported today. In addition, al-Bennâ has expressed what must be done for the development of Egypt while condemning Western colonialism and missionary efforts. According to El-Bennâ, many Muslims did not know about modern civilization; therefore they believed that there could be something to learn from Western ideologies such as patriotism and nationalism. Al-Bennâ aimed at creating a sense of national identity based on nationalist ideas in Egypt since the end of the 19th century. In fact, this topic is accepted in secular political theory, but it is still a topic that is regularly used in Islamic thought. El-Bennâ called for a sense of national identity among the Egyptians. In fact, one of the main objectives of El-Bennâ was to ensure the development and progress of Egypt, to point out that Muslim Brothers should fight for Egypt’s independence. According to El-Bennâ’s historical perspective, nationalism is a fundamental factor. The historic background of nationalism was initiated by the secularization processes brought by the reform movements that brought the end to Christian thought in Europe. As a result, nationalism in Europe became an equivalent meaning to "individual selfishness" that penetrated the Western culture. But al-Bennâ adopted a more moderate approach to national beliefs among Muslims. Al-Bennâ, in an effort to show that Islam is the origin of contemporary thought, defined Islam’s ideals with the principles of patriotic (patriotic) and people (nationalism). In addition, he claims that the West has mistaken these ideas. So his term Vatania can be classified not according to the regions as the West does, but according to the forms of beliefs and beliefs. Thus, al-Bennâ pointed out that it is necessary to fight for the homeland of Islam, to save from the imperialist powers and to prevent more exploitation and slavery, to independence. In short, El-Bennâ defines nationalism as a people. Thus, the love of the person for the homeland strengthens the society and relationships in which he lives. In addition, the term al-Bennâ universality, the Islamic regionalism perspective, is related to the Dârul Islamic idea. This term is a term that is at the center of Islamic beliefs. Dârul Islam saw the non-Muslim lands as a temporary area of diversity under the flag of Islamic universality. The legal concept of Dârul Islam was used to define faith. Dârul Harb was used to express the territory outside the Muslim sovereignty. Basically, Dârul Islam/Dârul Harb are terms that define themselves as related to the Islamic State and are used to spread to other countries from the 8th century. In this system, the countries under the Muslim ruler’s rule that govern and enforce Islamic law are considered as the Dârul Islam (Islamic Country). Other countries are considered to be the Dârul Harb (war country). This article will discuss the concept of nationalism and universalism in the political Islamic thought in accordance with the views of Hassan al-Bennâ. As a result, the nationality described by Hasan al-Bennâ as the people is considered equal to the love of the patriotic that serves to strengthen the social relations. Furthermore, Hasan al-Bennâ’s universality thought is the Islam thought based on brotherhood. Al-Bennâ stated that all men are brothers, that racial nationalism is dangerous and that people have no superiority over each other.

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