-
Basic Principles
-
Promotion of Peace and Security
-
Promotion of Brotherhood and Fraternity
-
Establishment of Justice and Equity
-
Promotion of International Cooperation
-
Relations of Islamic State with Foreign Countries
-
Relations With Muslim Countries
-
Relations With Non-Muslim Allied Countries
-
Relations
With Non-Muslim Countries Without Treaty
Deeply connected
with Jihad is the concept of international relations as the
questions of war and peace, aggression and defence, enmity and
friendship all are dependent on policy and perception which an
Islamic state follows in its relations with other nations. In this
chapter, therefore, we propose to discuss Islam’s concept of
international relations and the foreign policy followed by the
Islamic state.
[Back
to the start of this chapter]
I- Basic Principles
Basic principles of
Islam’s concept of international relations as laid down by the
jurists or in other words the fundamental principles of policy
which guide the relations of an Islamic state with other countries
are :
1.
Promotion of Peace and Security:
As the very word implies, Islam means ‘peace’ and ‘security’. It
also means ‘submission’ to Allah and hence salvation. Islam is
thus, a religion of peace and, no wonder the basic principle of
the Islamic state in its relations with foreign countries is
‘peace with all and war against none’ or, in other words,
‘friendship towards all and malice towards none’. Al-Qur’an, the
revealed book of Islam, does not allow an aggressive war, it
allows to take up arms only as a last resort in self-defence. The
Qur’an enjoins upon its followers: “Fight in the way of Allah
against those who fight against you, but begin not hostilities.
Lo! Allah loveth not aggressors”. (2:190). History of Islam is
witness to the fact that Prophet Muhammad (PBUH) and his
companions resorted to fight only when they had been wronged,
persecuted and even expelled from their homes by the enemies of
Islam. The Qur’an mentions this fact when it says: “Sanction is
given unto those who fight because they have been wronged; and
Allah is indeed Able to give them victory” (22:39). Although
Islam, like any other religion or ideology, wants its propagation
with the view to bring to its fold as many adherents as possible,
but this is achieved through peaceful preaching and not through
aggressive means. Thus, the religion of peace does not allow war
for its preaching as well. The Qur’an says: “There is no
compulsion in religion”……(2:256). At another place, it exhorts the
Prophet of Islam to say to disbelievers”……Unto you your religion,
and unto me my religion”. (109:6).
[Back
to the start of this chapter]
2.
Promotion of Brotherhood and Fraternity:
Islam believes in the brotherhood of human beings and al-Qur’an
emphasises common ancestry of man. There is no denial of the fact
that all human beings belong to the common stock as they come of
the same parents Adam and Eve. The Qur’an brings into focus this
fact of common parentage and hence brotherhood in its following
verses:
(i) O mankind! Be
careful of your duty to your Lord Who created you from a single
soul and from it created its mate and from them twain hath spread
abroad a multitude of men and women……”
–––(4:1)
(ii) And He it is
Who hath produced you from a single being, and (hath given you) a
habitation and a repository…… –––(6:98)
Since human beings
belong to the same human stock and have common ancestry, all of
them are like brothers and sisters. Like children of the same
parents, they are equal having equal rights and duties to each
other. Thus, Islam promotes universal brotherhood and fraternity
not only among the individual human beings but also among the
peoples and nations. Hence the second fundamental principle of the
foreign policy of the Islamic state is to promote brotherhood and
fraternity among the nations of the world.
Akin to the
principle of brotherhood is the principle of equality as the fact
of common parentage of all the human beings leads to establish
that human beings are not only brothers of each other but also are
equal to each other.
The Prophet of
Islam, in his famous address delivered before a large gathering on
the occasion of his farewell pilgrimage, had declared that all
human beings are sons of Adam and Adam was created out of clay. No
white one has superiority over a black one nor an Arab over a
non-Arab. All are equal and in the sight of Allah he is best one
who is most excellent in conduct.
This principle of
equality of all nations and no discrimination between them on any
prejudice is strictly followed by the Islamic state in its foreign
policy.
[Back
to the start of this chapter]
3.
Establishment of Justice and Equity:
Islam emphasises justice and equity among the human beings.
Dispensation and establishment of justice in human dealings is its
fundamental objective. The Qur’an exhorts its followers: “Lo!
Allah enjoineth justice and kindness…..”(16:90). Fair play and
justice is to be administered among all human beings without any
fear or favour. The Qur’an stresses this principle when it lays
down: O ye who believe! Be ye staunch in justice, witnesses for
Allah, even though it be against yourselves or your parents or
your kindred, whether (the case be of) a rich man or a poor man,
for Allah is nearer unto both……” (4:135). This rule of justice and
fair dealings would not only govern the relations of one
individual with the other but would also govern the relations of
one state with the other. Thus, one of the most important
principles of the foreign policy of the Islamic state would be to
promote the cause of justice in international affairs and
establish justice in its relations with the foreign states. The
Qur’an, clearly hints at this principle when it states: "“ ye who
believe! Be steadfast witness for Allah in equity, and let not
hatred of any people seduce you that ye deal not justly. Deal
justly, that is nearer to your duty.…..” (5:8). Therefore, justice
in foreign relations is to be followed, and even hatred or enmity
with another state or people can not be a valid cause for an
Islamic state to deal unjustly with that state or people.
[Back
to the start of this chapter]
4.
Promotion of International Co-operation:
The last, but not the least important, fundamental principle of
the Islamic state is to cooperate for good, for righteousness, for
peace, for justice and fair play; but not to cooperate for sin,
for evil and for transgression’. The Holy Qur’an ordains: “……help
ye one another unto righteousness and pious duty. Help not one
another unto sin and transgression, but keep your duty to Allah.
Lo! Allah is severe in punishment"” (5:2). This Qur'’nic principle
applies not only in individual dealings but also in international
human relationships. Acting upon this guideline of Islam, the
Islamic state would extend its cooperation to all those countries
who are working for international peace and security; who are
fighting evil, ignorance, poverty and disease, and who are
promoting the well-being and betterment of humanity. However, no
cooperation would be extended to tyrants, aggressors, and
disturbers of peace and security, persecutors of minorities and
violators of human rights.
Comparing the
Islamic concept of international relations with that of other
medieval civilizations a prominent Muslim scholar Dr. Hamidullah
writes:
“The basic
principle of the system of international relations in Islam, in
the words of jurists, is that “the Muslims and non-Muslims are
equal (Sawa’) in respect of the sufferings of this world”.
In ancient times, the Greeks, for instance, had the conception
that there was an international law which regulated the relations
amongst only the Greek city-states; as for the Barbarians, i.e.,
non-Greeks, nature had intended them, as was said by Aristotle, to
be the slaves of the Greeks. Therefore, it was an arbitrary
conduct, and no law, which was the rule with the notion of
untouchability rendered the fate of the defeated still more
precarious. The Romans recognized a few rights in respect of
foreign friends; yet for the rest of the world there was nothing
but discretion and arbitrary rule, changing with the whims and
fancies of individual commanders and ages. The Jewish law asserted
(cf. Numbers, 31/8-9, 17-18). Deuteronomy 20/16, I Samuel
15/3) that God had ordained the extermination of the Amalecites (‘Amaliqah,
Arab inhabitants of Palestine); and that the rest of the world
might be allowed to live on payment of tribute to and as servants
of the Jews. Until 1856, the Westerners reserved the application
of international law to Christian peoples; and since then they
have made a distinction between the civilized and non-civilized
peoples, the latter having still no rights. In the history of
international law, Muslims have been the first and so far also the
only to admit the right of foreigners without any discrimination
or reserve both during war and peace”.
[Back
to the start of this chapter]
II- Relations of Islamic State With Foreign
Countries
Muslims political
thinkers divide the world into three types of countries or lands:
(1) Dar-ul-Islam (Muslim lands); (2) Dar-ul-Sulh (lands or
countries having peace with Muslim lands) and (3) Dar-ul-Harb
(countries at war with Muslim countries).
Dar-ul-Islam
comprises Muslim country or countries where Muslims are brothers
of each other and, therefore, friendly relations exist between
them. Dar-ul-Sulh are generally those non-Muslim countries with
which the Islamic state has got treaty relations and hence the
relations with such countries are governed by the terms of the
treaty. Dar-ul-Harb are those countries which have no treaty
relations with the Islamic state. Relations with such countries
would normally depend on their attitude towards their Muslim
minorities and towards the Muslim state.
The concept of
Islamic country, hostile country and allied country vividly
appears from the verse 92 of chapter 4 of the Holy Qur’an which
prescribes punishment for the offence of murder. It reads :
“It is not for a
believer to kill a believer unless (it be) by mistake. He who hath
killed a believer by mistake must set free a believing slave, and
pay the blood-money to the family of the slain, unless they remit
it as a charity. If he (the victim) be of a people hostile unto
you, and he is a believer, then (the penance is) to set free a
believing slave. And if he cometh of a folk between whom and you
there is a covenant, then the blood-money must be paid unto his
folk and also a believing slave must be set free……..” (4:92)
Thus the above
mentioned verse clearly refers to three types of regions or
people. If the murdered believer has been killed by mistake by a
believer, of course in Islamic region, then the murderer will free
a believing slave and would pay blood-money to the family of the
murdered. If the murdered hails from the hostile country or
hostile nation, then the penalty would be to set free a believing
slave. And if the murdered comes from an allied nation or country
with which Islamic state has treaty relationship, then blood-money
would be paid to that nation and a believing slave would be set
free. This verse, in a way, approves the division of the world
into above mentioned three categories made by the Islamic Jurists.
The Islamic state
normally classifies its relations with the foreign countries into
following three categories:
1.
Relations with Muslim countries.
2.
Relations with non-Muslim countries allied by
treaties.
3.
Relations with non-Muslim countries not allied by
any treaty.
Let us discuss now
in detail the relations of the Islamic state with foreign
countries of each of the above category.
[Back
to the start of this chapter]
1.
Relations with Muslim Countries:
All Muslims, wherever they live, are one community and are
brothers-in-faith. They form one brotherhood bound by the ties of
common religion and no geographical boundaries or an other
artificial barriers can separate one brother from the other. Islam
has established on very strong footing the solidarity and
fraternity among all the Muslims and has abolished all the
distinctions on the basis of race, colour, language, blood or
nationality. The concept of Islamic brotherhood makes all the
Muslims men and women, to whatever nation, race, colour, rank or
status they may belong, equal in rights and obligations.
Al-Qur’an, the
revealed book of Islam, in many of its verses, has directly or
indirectly preached the concept of brotherhood and fraternity
among the believers. In one of its Verses the Qur’an says: “The
believers are naught else than brothers…..” (49 : 10). In another
verse, the Holy Book of Islam calls the believers as protecting
friends of each other (8 : 72). Unity and solidarity among the
Muslims has been stressed by the Holy Qur’an in these words: “And
hold fast, all of you together, to the cable of Allah, and don’t
separate….” (3 : 103). Prophet Muhammad (PBUH) has also emphasised,
in many of his Ahadith and on various occasions, the fact of
Muslim brotherhood and unity. In his famous sermon delivered on
the occasion of Farewell Pilgrimage in 10th A.H., the
Prophet (PBUH) announced: “You must know that a Muslim is the
brother of the Muslim and they form one brotherhood. Nothing of
his brother is lawful for a Muslim except what he himself allows
willingly. So, you should not oppress one another…..” In a Hadith
reported in Sahih Muslim on the authority of Abu Hurairah, the
Messenger of Allah said: “A Muslim is brother to a Muslim. He does
neither wrong him, nor puts him to disgrace, nor he hates him…. .
Every Muslim’s blood, property and hounor are sacred to another
Muslim.”
The above-mentioned
teachings of the Qur’an and the Sunnah are not only applicable to
the Muslims at individual level but are also applicable to the
Muslim countries at international level. A Muslim country,
therefore, would regard other Muslim countries as brothers and
would extend every sort of help to his brothers in every field of
life such as defence, economic development, education, finance,
social sector, etc. The Islamic state would live in peace with the
other Islamic state or states and would resolve its differences
peacefully with her Muslim bothers through mutual negotiations or
through arbitration. If there is war or any dispute between two
brotherly Muslim countries, it is the bounden duty of the other
Muslim countries to arrange reconciliation and peace between the
two. But if the aggressor among the fighting two is not ready to
reconcile, the other Muslim countries would help the one wronged
by the aggressor till the aggressor is forced to come to terms.
The Qur’an in very clear words pronounces on this issue: “If two
parties of believers fall to them does wrong to the other, fight
that which does wrong until it returns to the Law of Allah; then,
if it returns, make peace between them justly and act equitably.
Verily! Allah loves the just. The believers are but brothers.
Therefore, make peace between brethren and fear Allah, that you
may receive Mercy.”
–––(49 : 9-10)
[Back
to the start of this chapter]
2.
Relations With Non-Muslim Allied Countries:
Relations between the Islamic state and a non-Muslim allied state
(Mu’ahid) would be governed strictly in accordance with the terms
of treaty or alliance or pact executed between them. Terms of the
agreement would be fulfilled in all circumstances and at all cost
by the Islamic state and all the rights and obligations flowing
from the treaty relationship would be duly honoured. However, if
the other party to the treaty is not fulfilling its terms or is
openly violating the agreed conditions, the Islamic state would be
at liberty to overthrow the treaty after issuing a warning to that
party. Otherwise much emphasis has been laid by Islam on the
sanctity of a pact as the violation of promise or pledge is a
great sin liable for severe punishment. The Qur’an says: “How can
there be a treaty with Allah and with His messenger for the
idolaters save those with whom ye made a treaty at the inviolable
place of Worship? So long as they are true to you, be true to
them. Lo! Allah loveth those who keep their duty.” (9 :7). At
another place the Qur’an ordains: “And if they break their pledges
after their treaty (hath been made with you) and assail your
religion, then fight the heads of disbelief……..”
–––(9 : 12)
On some occasions
the treaty relationship with a non-Muslim state may even override
the ties of Muslim brotherhood. For example, it is the duty of an
Islamic state to help the Muslims who are living in another state
and are being oppressed and persecuted there, provided they seek
such support. However, such help cannot be rendered to those
Muslims who are living in a state with which the Islamic state has
treaty relations. The Qur’an is very explicit on this point. It
says: “….. but if they (Muslims) seek help from you in the matter
of religion, then it is your duty to help them except against a
folk between whom and you there is treaty….” (8 : 72). According
to another verse of the Qur’an, blood-money has to be paid for the
killing by mistake of a believer living in a non-Muslim country
with which the Islamic state has a treaty. The Qur’an says on this
point: “….. And if he (the murdered one) cometh of a folk between
whom and you there is a covenant, then the blood money be paid
unto his folk….” –––(4 : 92)
The inhabitant of
the non-Muslim allied country (Dar-ul-Sulh or Dar-ul-Aman) is a
Mustamin and is eligible for Aman or asylum. The aman may be for
ever or for a limited duration; but so long as it lasts, the
mustamin’s treatment is regulated in strict accordance with
terms of the treaty with his country. The mustamins were
governed by their own laws, were exempt from taxation and enjoyed
other privileges.
[Back
to the start of this chapter]
3.
Relations With Non-Muslim Countries Without
Treaty: As stated earlier, Islam is a religion of peace and it
preaches brotherhood and fraternity, so the relations of an
Islamic state with non-Muslim countries would be based on general
principle of ‘friendship towards all and malice towards none’ and
‘peace with all and war against none.’ Those non-Muslim countries
which are not allied with Islamic state through any treaty or
covenant need not feel uneasy about the external policy of the
Islamic state as the policy of such state is not bases on any
aggressive designs. Rather the foreign policy of an Islamic state
is based on friendship and cooperation in all matters of common
interest. It would cooperate with those countries which are
promoting the cause of peace, justice and human welfare. The
Qur'an, the revealed book of Islam, enjoins upon its followers:
“…. Help ye one another unto righteousness and pious duty. Help
not one another unto sin and transgression….” (5 : 2). Acting upon
this principle, the Islamic state would extend its cooperation to
all the like-minded states who are working in the domain of
international peace and security and are also working to achieve
human betterment through cooperation in the fields of economic
development, education, science and technology, social services,
etc.
Islam enjoins
justice and fairness in human dealings. The Islamic state would
base its foreign relations with non-aligned non-Muslim countries
on the values of justice and equity. However, if such countries
maintain attitude of hostility and belligerency, then the Islamic
state has also right to pay back in the same coin. The Qur’an is
very clear on this point: And one who attacketh you, attack him in
like manner as he attacked you…….
–––2(194)
The citizen of such
country is called Harbi and he is an alien, pure and simple. He
cannot enter into an Islamic state without express permission. But
once he receives the permission or guarantee of safety from even
the poorest Muslim, he is perfectly secure from molestation for
the space of one year. On the expiration of that period he is
bound to depart.
Syed Ameer Ali, in
his monumental work, ‘The spirit of Islam’ compares Islamic
concept of division of world and relations with non-Muslim states
with the Christian concept as follows:
“The Moslem
casuists, like the Christian jurists and divines, have divided the
world into two regions–the Dar-ul-Harb and Dar-ul-Islam,
the counterparts of Heathendom and Christendom. An examination,
however, of the principles upon which the relations of Moslem
states with non-Moslem countries were based, shows a far greater
degree of liberality than has
been
evinced by Christian writers on international law. It is only in
recent times, and under stress of circumstances that non-Christian
states have been admitted into the “comity of nations.” The Moslem
jurists, on the other hand, differentiate between the condition of
belligerency and that of peace. The expression, Dar-ul-Harb,
thus includes countries with which the Moslems are at war; whilst
the states with which they are at peace are the Dar-ul-Aman.”
[Back
to the start of this chapter] |