Ruling on Arab nationalism and undermining the position of the Prophet (peace and blessings of Allaah be upon him)
Question

                What is your opinion of one who is asked, “Which is better in your view, your Prophet (peace and blessings of Allaah be upon him) or your language?” and he answers. “My language”? Is he an apostate if he says that, whether in jest or out of ignorance?.
Praise be to Allah.
    Firstly: 

    We do not see how you can compare between something tangible 
    and something intangible, so how can the person say that the language – 
    which is an intangible thing – is better than the Prophet  (peace and 
    blessings of Allaah be upon him) – who is a tangible thing, i.e., a person? 

    If we think about it we will realize that the matter may be 
    taken in two ways, one that has to do with the questioner and one that has 
    to do with the respondent. 

    With regard to the respondent: it may be that he understands 
    “language” as referring to Arab nationalism – as it seems that they are 
    Arabs and are talking about the Arabic language – and that he understands 
    the Prophet  (peace and blessings of Allaah be upon him) as referring to 
    Islam. In this case it is possible to compare the two things and ask 
    questions about them. 

    With regard to the questioner, he wants to draw attention to 
    his exaggerated respect for his language by comparing it to something that 
    is venerated by the Muslims, namely the Prophet  (peace and blessings of 
    Allaah be upon him), so he asks him if his language is greater than the 
    Prophet  (peace and blessings of Allaah be upon him). 

    Secondly: 

    If the first interpretation is correct, then the respondent 
    has fallen into kufr, because Arab nationalism is a jaahili call that 
    involves kufr, criticizes Islamic sharee’ah and divides Muslims, joining 
    Muslims to non-Muslims on the basis of the Arabic language. In their view an 
    Arab kaafir is closer and dearer to them than a non-Arab Muslim. This is 
    clearly kufr and disbelief in Islam and its laws. 

    The nationalist poet Fakhri al-Baroodi said: 

    The Arab lands are my homeland, from Damascus to Baghdad

    From Najd to Yemen to Egypt to Tetouan (Morocco)

    No border separates us and no religion divides us 

    The language of al-daad (i.e., Arabic) unites us with 
    Ghassaan and ‘Adnaan. 

    Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) 
    was asked: 

    What is your opinion on the call for nationalism which 
    believes that belonging to a race or language takes precedence over 
    belonging to a religion, and these groups claim that they do not oppose 
    religion, but they give nationalism precedence over it. What is your opinion 
    of this call? 

    He replied: 

    This is a jaahili call, and it is not permissible to join it 
    or encourage those who promote it. Rather it must be put an end to, because 
    Islamic sharee’ah opposes it and rejects it. We should refute their specious 
    arguments and claims with that which makes the truth clear to those who seek 
    it. Islam is the only thing that preserved Arabness in language, literature 
    and culture. Rejecting Islam leads to destroying Arabness in language, 
    literature and culture. Hence the daa’iyahs should strive their utmost to 
    call people to Islam just as the colonialists are striving their utmost to 
    destroy it.

     It is a well known principle of Islam, that no Muslim has 
    any excuse for not knowing, that the call for Arab nationalism or any other 
    kind of nationalism, is a false call, grave error and blatant evil; it is a 
    bad jaahili attitude and a plot against Islam and its followers. That is due 
    to many reasons that we have explained in a separate book entitled Naqd 
    al-Qawmiyyah al-‘Arabiyyah ‘ala Daw’ al-Islam wa’l-Waaqi’ (Criticism of 
    Arab Nationalism in the Light of Islam and Reality). 

    Fataawa al-Shaykh Ibn Baaz 
    (4/173). 

    This book is published in its entirety in Fataawa 
    al-Shaykh Ibn Baaz (1/280-318). 

    The Shaykh (may Allaah have mercy on him) also said: 

    One of the greatest of evils and follies is to compare Islam 
    to Arab nationalism. Does nationalism that is devoid of Islam have any 
    characteristics that qualify it to be counted among the ranks of Islam? Can 
    there be any comparison between the two? Undoubtedly this is the gravest 
    insult to Islam and a denial of its principles and wise teachings. How can 
    any sound mind compare between nationalism and Islam when, if Abu Jahl, 
    ‘Utbah ibn Rabee’ah, Shaybah ibn Rabee’ah and other enemies of Islam were 
    alive, they would be among the most prominent supporters and greatest 
    proponents of nationalism, whereas the proponents and supporters of Islam in 
    every time and place are Muhammad the Messenger of Allaah  (peace and 
    blessings of Allaah be upon him), Abu Bakr al-Siddeeq, ‘Umar ibn 
    al-Khattaab, ‘Uthmaan ibn ‘Affaan, ‘Ali ibn Abi Taalib and other Sahaabah, 
    the supporters and heroes of Islam, and those righteous people who followed 
    their path? No one would justify comparing nationalism of this ilk, with 
    these men as its supporters, and a religion of such standing, with such 
    supporters and proponents, except one who is deranged, or is a blind 
    follower, or a bitter enemy of Islam. The one who makes such a comparison is 
    like one who compares dung and pearls, or Prophets and devils. The one with 
    insight who ponders this and examines the facts closely, will clearly see 
    that comparing nationalism and Islam is more dangerous to Islam that the 
    comparisons mentioned above. Moreover, how can it be valid to compare 
    nationalism, the fate of one who dies following which is Hell, and Islam, 
    the destiny of one who dies following which is the victory of abiding close 
    to the Lord in an abode of honour? 

    O Allaah, guide us and our people to the Straight Path, for 
    You are able to do all things. 

    Fataawa al-Shaykh Ibn Baaz 
    (1/320, 321). 

    These are two useful answers from the Shaykh (may Allaah have 
    mercy on him) about the comparison between Arab nationalism and Islam. The 
    second answer contains the ruling on one who compares between them, and says 
    that he is deranged or a blind follower or a bitter enemy of Islam. 

    The one who knows nothing about the status of nationalism may 
    be excused, But if a person is ignorant of Islam and believes that some 
    other religion, system or principle is better than it, he is undoubtedly a 
    kaafir. 

    Thirdly: 

    If we examine the second scenario, then we will see that the 
    questioner has spoken ill of the Prophet  (peace and blessings of Allaah 
    be upon him) by making this comparison, and the respondent has spoken worse 
    ill by answering this foolishness, which is kufr in and of itself, because 
    it is undermining the status of the Prophet  (peace and blessings of 
    Allaah be upon him) and speaking ill of him. 

    What the Muslim must do is venerate his Prophet  (peace 
    and blessings of Allaah be upon him) and support him, and protect him 
    against everything that may offend him; he must also honour him and respect 
    him. Allaah has stated that this is one of the characteristics of the 
    believers, and He has enjoined it on the Muslims. 

    Allaah says (interpretation of the meaning): 

    “So those who believe in him (Muhammad
    صلى الله عليه وسلم), honour him, help 
    him, and follow the light (the Qur’aan) which has been sent down with him, 
    it is they who will be successful”

    [al-A’raaf 7:157] 

    “Verily, We have sent you (O Muhammad
    صلى الله عليه وسلم) as a witness, as a 
    bearer of glad tidings, and as a warner.

    9. In order that you (O mankind) may believe in Allaah and 
    His Messenger (صلى الله عليه وسلم), and 
    that you assist and honour him (صلى الله عليه 
    وسلم), and (that you) glorify (Allaah’s) praises morning and 
    afternoon”

    [al-Fath 48:8,9]

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) 
    said: 

    Allaah has enjoined assisting him, as He says “and that 
    you assist and honour him”. Ta’zeer (assisting) means helping him, 
    supporting him and protecting him against everything that may offend him.  

    Honouring refers to everything in which there is tranquillity 
    and peace of mind, such as honour and respect, and dealing with him with the 
    utmost respect and dignity 

    Al-Saarim al-Maslool (1/425). 

    Respecting and honouring him is not limited to his lifetime 
     (peace and blessings of Allaah be upon him), rather it is also required 
    after his death. 

    Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said: 

    It should be noted that revering, respecting and venerating 
    the Prophet  (peace and blessings of Allaah be upon him) is required 
    after his death, just as it was required during his lifetime, by showing 
    respect when his name, is mentioned,  (peace and blessings of Allaah be 
    upon him), when you hear his hadeeth and Sunnah, when reading his seerah 
    (biography); it also includes showing respect to the members of his 
    household and his companions. 

    Al-Shifa fi Ahwaal al-Mustafa 
    (2/40). 

    Allaah, may He be blessed and exalted, has forbidden the 
    Muslims to call the Prophet  (peace and blessings of Allaah be upon him) 
    by his name only, as they do with one another; this is by way of venerating 
    him  (peace and blessings of Allaah be upon him). 

    Allaah says (interpretation of the meaning): 

    “Make not the calling of the Messenger (Muhammad
    صلى الله عليه وسلم) among you as your 
    calling one of another. Allaah knows those of you who slip away under 
    shelter (of some excuse without taking the permission to leave, from the 
    Messenger صلى الله عليه وسلم). And let 
    those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah
     
    legal ways, orders, acts of worship, statements) (among the sects) beware, 
    lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, 
    overpowered by a tyrant) should befall them or a painful torment be 
    inflicted on them”

    [al-Noor 24:63]

    al-Dahhaak narrated that Ibn ‘Abbaas said: They used to say 
    “Ya Muhammad (O Muhammad); Ya Aba’l-Qaasim (O Abu Qaasim)”, but Allaah 
    forbade them to do that out of respect for His Prophet  (peace and 
    blessings of Allaah be upon him). He said: So they said: “Ya rasool Allaah 
    (O Messenger of Allaah); Ya Nabi Allaah (O Prophet of Allaah).” This was 
    also stated by Mujaahid and Sa’eed ibn Jubayr. 

    Qataadah (may Allaah have mercy on him) said: Allaah enjoined 
    that his Prophet  (peace and blessings of Allaah be upon him) should be 
    respected, honoured and venerated.  

    Muqaatil ibn Hayyaan said: Do not call him by name when you 
    call him, by saying: O Muhammad; and do not say O son of ‘Abd-Allaah; rather 
    honour him by saying “Ya Nabi Allaah (O Prophet of Allaah); Ya rasool Allaah 
    (O Messenger of Allaah).” 

    Maalik said, narrating from Zayd ibn Aslam: Allaah commanded 
    them to honour 
    him.                                                                    
    

    Allaah says (interpretation of the meaning): 

    “O you who believe! Say not (to the Messenger
    صلى الله عليه وسلم) Raa‘ina [In Arabic 
    it means ‘Be careful; Listen to us, and we listen to you’ but in Hebrew it 
    is an insult]  but say Unzurna (make us understand) and hear”

    [al-Baqarah 2:104] 

    “O you who believe! Raise not your voices above the voice 
    of the Prophet (صلى الله عليه وسلم), nor 
    speak aloud to him in talk as you speak aloud to one another, lest your 
    deeds should be rendered fruitless while you perceive not.

    3. Verily, those who lower their voices in the presence of 
    Allaah’s Messenger (صلى الله عليه وسلم), 
    they are the ones whose hearts Allaah has tested for piety. For them is 
    forgiveness and a great reward.

    4. Verily, those who call you from behind the dwellings, 
    most of them have no sense.

    5. And if they had patience till you could come out to 
    them, it would have been better for them”

    [al-Hujuraat 49:2-5]

    All of this has to do with proper etiquette in addressing the 
    Prophet  (peace and blessings of Allaah be upon him), speaking with him 
    and in his presence. They were also enjoined to offer charity before 
    speaking to him. 

    Tafseer Ibn Katheer (6/88, 89). 

    Allaah has warned the one who raises his voice in the 
    presence of His Prophet that he may lose his good deeds, which may be 
    rendered invalid. 

    Allaah says (interpretation of the meaning): 

    “O you who believe! Raise not your voices above the voice 
    of the Prophet (صلى الله عليه وسلم), nor 
    speak aloud to him in talk as you speak aloud to one another, lest your 
    deeds should be rendered fruitless while you perceive not.

     [al-Hujuraat 49:2]

    Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on 
    him) said: 

    This is etiquette to be observed with the Messenger of Allaah 
     (peace and blessings of Allaah be upon him) when addressing him, i.e., 
    the one who is addressing him should not raise his voice above (the 
    Prophet’s) voice, and he should not speak loudly to him, rather he should 
    lower his voice and address him in a polite and gentle manner, with 
    veneration, respect, honour and esteem. The Messenger is not like one of 
    them, rather they should address him differently as he is different from 
    anyone else with regard to his rights over the ummah and the obligation to 
    believe in him and love him, without which faith is not complete. Not 
    observing that etiquette may lead to serious consequences, and there is the 
    fear that a person’s good deeds may be rendered invalid without him 
    realizing it. Observing proper etiquette with him is also a means of 
    attaining reward and having one’s good deeds accepted. 

    Tafseer al-Sa’di (p. 799).  

    The scholars are unanimously agreed that it is obligatory to 
    execute the one who reviles the Messenger  (peace and blessings of 
    Allaah be upon him), or criticizes him, or speaks of him with disrespect, 
    whether that is explicit or implicit. 

    Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said: 

    It should be noted that everyone who reviles the Prophet  
    (peace and blessings of Allaah be upon him), or criticizes him, or 
    attributes to him any shortcoming in his character, lineage, religious 
    commitment or any other attribute, or undermines his position by means of 
    hints, or likens him to something in a way that implies reviling him, 
    scorning him, belittling him, finding fault with him or criticizing him, 
    comes under the ruling on one who reviles him, and is to be executed. 
    Capital punishment also applies to the one who curses the Messenger of 
    Allaah  (peace and blessings of Allaah be upon him), or prays against 
    him or wishes for harm to befall him, or attributes to him something that 
    does not befit his status by way of criticism, or says anything foolish 
    about him, or says something bad and false about him, or criticizes him for 
    some calamities and trials that befell him, or tries to undermine his 
    position because of some human trait that is possible for a 
    Prophet.                    

    There is scholarly consensus on this point, from the time of 
    the companions of the Messenger of Allaah  (peace and blessings of 
    Allaah be upon him) until how, and until Allaah inherits the earth and 
    everything on it. 

    Al-Shifa’ bi Ta’reef Huqooq al-Mustafa 
    (2/214). 

    Fourthly: 

    The words and deeds which put a person beyond the pale of 
    Islam come under the same ruling whether they are said in jest or in 
    earnest, or as a mockery. Allaah says (interpretation of the meaning): 

    “If you ask them (about this), they declare: ‘We were only 
    talking idly and joking.’ Say: ‘Was it at Allaah (
    عز و جل ), and His Ayaat (proofs, 
    evidences, verses, lessons, signs, revelations, etc.) and His Messenger (صلى 
    الله عليه وسلم) that you were mocking?’

    66. Make no excuse; you disbelieved after you had 
    believed. If We pardon some of you, We will punish others amongst you 
    because they were Mujrimoon (disbelievers, polytheists, sinners, criminals)”

    [al-Tawbah 9:65-66]

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) 
    said: 

    This is a clear statement that mocking Allaah, His Signs and 
    His Messenger is kufr, so it applies even more so to deliberate reviling. 
    This verse indicates that everyone who denigrates the Messenger of Allaah 
     (peace and blessings of Allaah be upon him), whether in earnest or in 
    jest has committed an act  of kufr. 

    Al-Saarim al-Maslool (1/37). 

    So you should advise this man and remind him to fear Allaah, 
    and explain to him how abhorrent his words are. The religion of Allaah, may 
    He be exalted, is not something to be debated and argued, or to be mocked 
    and made fun of. Tell him that what he must do is repent sincerely to Allaah 
    and regret what he has done, and do a lot of good deeds, in the hope that 
    Allaah might guide him and forgive him. 

    And Allaah knows best.