Religious Opposition to Nationalism in the Middle East

Abstract

T | SURKEY and Israel are popularly considered to be the two most stable States in the Middle East. Their parliamentary institutions work comparatively well, their armies seem prepared to fight in defence of their countries, and their governments have indicated their intention to side with the Western bloc in the event of an international conflict.' There is also another point of resemblance. While in all other Middle Eastern countries religious-political organizations are devoted to the support of nationalist aspirations, in Turkey and Israel religious groups with an aversion to nationalist thought and conduct have emerged. This statement must be qualified by two admissions. First, there are in both these countries individuals and groups who combine nationalist loyalties with devotion to their faith. Secondly, in the other Middle Eastern countries, a small number of conservative religious people still harbour in their hearts suspicion of the all-embracing claims of nationalist doctrine and fear of the results of the atmosphere which it fosters. Moreover, there is an obvious reason for the development of religious opposition to nationalism in Turkey and Israel and not elsewhere in the Middle East. Only in Turkey and Israel has anti-religious nationalism become powerful enough to arouse and justify the formation of anti-nationalist religious groups.2 Throughout much of the latter half of the history of Islam, the functions relating to the spiritual guidance of the community have been shared by two distinct groups of religious functionaries. The doctrinal, ritual, and legal traditions of the faith are safeguarded by men of learning, who give authoritative decisions on religious problems, administer justice in the religious courts, preach sermons and compile works of devotion for the instruction and entertainment of those Muslims who have enjoyed the benefits of a sound religious education. The enthusiasm of the masses, however, has been largely sustained not by the erudition of the official leaders of the faithful but by the heirs to the traditions of Islamic mysticism, the orders of dervishes. In the last century of the Ottoman Empire, both the official and unofficial groups occupied positions of dignity