Mikro milliyetçilik kavramı son zamanlarda ortaya çıkan ve "milli biz" yerine daha küçük planda "biz" düşüncesini öne çıkaran kavramdır. Kavramsal olarak yeni ortaya çıkmış olmasına rağmen özünde ırkçılığı barındıran bir düşüncedir. Nitekim birçok müfessire göre ilk olarak Şeytanın Hz. Âdem'e secde etmeyerek sergilediği ırkçılık düşüncesi tarihsel süreç içerisinde faşizm, asabiyet, kavmiyetçilik, holiganizm, mikro milliyetçilik vb. değişik isimler alarak ve değişik formlara bürünerek günümüze kadar ulaşmıştır. Özellikle küreselleşme ve bilgi çağının ortaya çıkardığı veya yeniden yorumlanmasını sağladığı ırkçılık ve yeni adıyla mikromilliyetçilik olgusu, gerek İslam âleminin gerek devletlerin gerekse de tüm insanlığın toplumsal huzur ve barışını tehdit edecek nitelikte bir olgudur. Bu konuda yapılması gerek en önemli şey, öncelikle bu olgunun ilahi beyanlara göre tam olarak tespit edilmesi, yine ilahi beyanlarda verilen çözüm önerilerinin yerine getirilmesidir. Nitekim Allah'ın ırkçılık ve benzeri hastalıklı düşüncelerin toplumdan uzaklaştırılması için önerdiği en önemli çözüm ümmet anlayışıdır. Ümmet anlayışı, temelde ırkçılık ve benzeri düşünceleri reddederken tüm Müslümanların tek bir vücut gibi olması ve birlikte hareket etmesinin gerekliliği üzerinde şekillenmiştir. İşte bu çalışma ile Kur'an'a göre Müslümanların birliğini tehdit eden unsurlar mikro milliyetçilik özelinde ele alınacak ve bazı uygulama örnekleri ile çözüm olarak İslam'ın getirmiş olduğu ümmet anlayışı üzerinde durulacaktır

The concept of micro-nationalism emerges recently and is a concept that emphasizes the idea of "we" rather than the "national we". Despite being conceptually emerging, it is an idea that is inherently racist. As a matter of fact, Racism, which he exhibited not to prostrate to Adam, is an agonizing, haniyet, tribalism, etc. by taking different names and taking various forms. In particular, racism and new micro-nationalism, which are emerging or reinterpreted by globalization and the age of knowledge, are threats to the social peace and peace of the Islamic world, as well as of all humanity. The most important thing to do in this regard is to firstly determine the exact nature of this phenomenon according to the divine declarations, that is, to fulfill the solution proposals given in divine declarations. As a matter of fact, the most important solution that Allah has proposed for the removal of racism and similar illnesses from society is the understanding of ummah. The understanding of the ummah is shaped by the necessity of all Muslims to be like one body and to move together when basically rejecting racism and similar thoughts. According to this study, the elements threatening the unity of Muslims according to the Qur'an will be dealt with in the context of micro-nationalism and the understanding of the ummah that Islam has brought as a solution with some application examples will be emphasized Through Islam, Muslims gained the consciousness of equity, justice, unity, solidarity, fraternity and community, and this consciousness have been exposed, throughout history, to many negative influences both from external and internal sources. Islamic world is still facing many problems like discrimination and racism caused by those influences. One of the factors underlying these problems is the fact that racism is sympathetically introduced with names that include positive aspects like nationalism. In this regard, the so-called micro nationalism entails, as contrary to Islamic values, the superiority of a particular unit smaller than a race like ethnic origin, family or clan—even though not necessarily the superiority of a particular race. In the concept of micro nationalism, a sense of “we” smaller than the national scale is emphasized. Although the micro nationalism has newly emerged as a concept, it essentially contains racism. For many Qur’anic exegetes, the concept of racism was introduced for the first time by Satan by refusing to prostrate for Adam, and the same concept has acquired in history different names and forms including fascism, tribalism, nationalism, and hooliganism. Racism has appeared throughout history with different forms and titles, and it has secured its place in today’s literature as micro nationalism. Especially globalization and the age of information have caused the phenomenon of racism and its new version, micro nationalism, to re-emerge and be re-interpreted, and thus it has become a threat for social peace in the Islamic world, in countries, and the entire humanity. Therefore, as a concept discussed with its many aspects and challenged in the interpretative tradition of Islam, racism has been reintroduced to people and Muslims with some formal and nominal differences. This condition requires to examine and clarify, in compliance with the actual content and terminology, this new conceptualization in respect to the Islamic values. First of all, the place of the mentioned phenomenon in the Qur’an, as well as the solutions that the Qur’an offers for the problems caused by that phenomenon, should be determined thoroughly. In order to determine the position of the Qur’an against micro nationalism, it is necessary to know the ways and contexts in which the Qur’an deals with the concepts like jahiliyya (ignorance), asabiyya (tribalism), ta‘aruf (mutual recognition), and umma (community). The Qur’an disapprove and forbids patriotism as long as it is based on the negative creedal and moral norms that shaped the society of ignorance. As indicated in the Qur’an and as practiced in the Prophet’s life, who struggled against the negative tribalism in his own society, Islam forbids racist concepts like micro nationalism for their negative aspects, as such concepts are based on the superiority claim and the emphasis on differences. For these concepts contain elements that damage not only Muslims’ unity and integrity, but also the general social peace. However, the Qur’an does not condemn entirely the factors that enable people to live together with ties. From the Qur’anic perspective, the positive asabiyya or tribalism should be recognized beside the negative one. Studies show that many aspects of micro nationalism, which promote its positive perception, are also emphasized in the Qur’an and the practices of the Prophet. It can be said that the Islamic concepts of positive asabiyya and communal solidarity differ from micro nationalism in two terms. Although Islam practically used the elements that are considered means of difference and affinity among people, which is also the case in micro nationalism, it theoretically does not attribute to them any categorical meaning. Secondly, redefines "we" consciousness-enhancing elements within its own system. The Qur’an does not recognize people’s innate differences and their reasons among people’s acquired statuses. The Qur’an ascribes the reason of such differences to God’s choice and wisdom, and it explains the wisdom and result expected from those differences with the notion of ta‘aruf or mutual recognition. The Qur’anic exegetes comment that this notion concerns the individual’s personal worship, the community in which they live, and beyond them, the entire humanity. In respect to this scope of the notion of ta‘aruf, man’s social existence is emphasized, as they may realize the purpose of their creation with the consciousness and practice of mutual recognition. The consciousness of being a community is one, perhaps the most important one, of the phenomenon and the ways of solutions that Islam prospects, against racism and similar phenomena, as a result of the consciousness and practice of mutual recognition. As a result of the consciousness and practice of mutual recognition, Islam prospects some phenomena and implements some way of solutions against racism and similar phenomena, and these can be discussed under two main titles. The first is the consideration that all individuals are equal brothers and sisters in terms of being divinely created and that superiority is possible only through factors like taqwa (consciousness of God) which ensure closeness to God, and this consideration provides remedy against racism and similar problems stemming from the self-perception of superiority among others. In these ways of solutions, the existence of the thought of “we” and “others” is not denied, but is kept in a certain boundary with its negative aspects being eliminated. Such aspects require a separate study. The phenomena that can be discussed under the second title that the Qur’an offers as a way of solution stem from the existence of the thought of “we” and “others”, a thought that potentially exist in people and whose use is approved in the name of religion. We here consider the consciousness of “we” as a positive nationalism, on which the consciousness of being an umma or community can be based as one, or perhaps the foremost, way of solution. The phenomenon of community is based on foundations like equity, fraternity and justice, which are consolidative and reject discrimination. However, it should not be forgotten that, just like other innocent concepts, the phenomenon of community has aspects that are open to racist considerations. Therefore, excessive emphasis on forming a single Muslim community and appeal to unjust practices for this purpose will cause racism-based problems that would be defined with different contents and titles