Allah says,
“If they resort to peace, so shall you, and put your
trust in Allah.” [Anfal:61]
Islam is the complete code of life and it resolves
all problems around the world and the life of hereafter. It has a international
theory too. It maintains the relationship with the outside of world.
International relation in Islam
The legal of foreign relation in Islam is based on
Shariah. In Arabic, the international relation is known as syirah which means
biography, good conduct and military explanation etc. If we go to discuss about
the theory of international relation of Islam then it will be clear to all of
us that Islam is not a simply of religion of general beliefs and practices, it
is also a religion of systematic politics which regulates the International
Relations with the outside world only for the protection of Muslim state. The
concept of international relation in Islam has been divided into two parts.
They are Classical theory (which one has been established by the traditionalist
Jurists) and the modern Theory (which has been formed by the non-traditionalist
jurists). Hence, there is no international relation without Islam and there is
no Islam without proper International relation. The concept of both theory has
been given below:
The legal foundation of foreign relations in Islam
is based onS h arīy’a h. The original sources of Sharīy’ah are the Quran and
the Prophetic traditions (Sunnah). Derived from Sharīy’ah is the Fiqh or
Islamic jurisprudence which covers the myriad of problems and issues that arise
in the course of man’s life. (al-Mawdūdī, 2002) Among the main issues which the
contemporary Islamic jurisprudence attempt to deal with are foreign relations
in Islam. Muslim jurists have developed different opinions about the organizing
principle of foreign relations in Islam. Some (hereafter referred to as
traditionalists) who were influenced by the realistic tendency of Islamic
state, particularly during the periods of Conquest, believe that foreign
relations in Islam originally depend on the attitude of non-Muslim groups or
states toward Islam and Muslims. Therefore, the basis of foreign relations of
Islamic state is fight, but under certain conditions. On that time the
classical theory had been developed by Imam Abu Hanifa (R:). This theory
however, does not have any mention directly
in the Quran or the sayings of the Prophet which are considered the
Primary sources in Islamic Jurisprudence.
Classical theory of Islamic foreign affairs
Some are geo-political religious divisions that are
derived from non-scriptural sources. These conventions delineate several
divisions of the world called "Houses" or "Dar"—literally
"place" in Arabic. Other geographic divisions of the world are
described in the Qur'an.
Division of the World
Traditionalists have divided the world into two
parts: Dar al-Islam or the Domain of peace or Houses of Islam, and Dar al-Harb
or the Domain of war or the houses of war. Imam Shafi has added another part
which is Dar-al Ahd (House of convent).
Dar-al Islam
The Domain of
peace refers to territories where Islam dominates, submission to Allah is
observed, and peace and tranquility reign. By contrast, the Domain of war
refers to the regions where Islam does not dominate, or territories under the
hegemony of unbelievers, which is on terms of active or potential belligerency
with the Domain of Islam, and presumably hostile to the Muslims living in its
domain.) The concept of Dar Al-Harb was first introduced in the Fiqh Hanafī.
According to Abu Hanīfah, a territory becomes a Dar Al-Islam if:
(a) Muslims are able to enjoy peace and security;
(b) it has common frontiers with some Muslim
countries (other Dar Al- Islam)
Dar Al-Islam is the land for all Muslims but
non-Muslims can be its citizens. All Muslims are obliged to fend off any
hostility and defend any Dar Al-Islam. The obligation can become a fardhu ain
(personal obligation) upon all Muslims when the enemy occupies any part of Dar
Al-Islam. All Muslims are to support the mission of Dar Al-Islam, that is, to
spread Islam and implement syariah in other lands.
The leader of a Dar Al-Islam is traditionally known
as the khalifah (caliph) or amir al-mukmineen (emir). Thus, Dar Al-Islam is
also known as a khilafah (caliphate) or imarah (emirate).
Dar-al Harb
Dar al-Harb" is a "harbi" (Arabic:حربي))
is a term classically referring to those countries where the Muslim law is not
in force, in the matter of worship and the protection of the faithful . By
contrast, the Domain of war refers to the regions where Islam does not
dominate, or territories under the hegemony of unbelievers, which is on terms
of active or potential belligerency with the Domain of Islam, and presumably
hostile to the Muslims living in its domain. The use of Dar Al-Harb as a terminology to describe
non-Muslim lands suggests that all lands that are not Dar Al-Islam or does not
submit to it should be considered to be at war with it. Territories that do have a treaty of
nonaggression or peace with Muslims are called dar al-ahd or dar al-sulh.[5] In
Reliance of the Traveller, point w43.2, a hadith is referred to containing the
exact word Dar al-Harb. According to
proponents of this view, Muslims are not allowed to enter into any permanent
peace agreement with non-Dar Al-Islam states. If they do enter into any peace
agreement, the period of the agreement should not exceed ten years. However,
some view that the period of any peace agreement between Muslims and
non-Muslims is at discretion of the Muslim ruler. the fight was imposed as a
general principle that should be used not only to deter aggression but also to
invade pagans in their land in order to stop their mischief and corruption on
the earth: “fight the Pagans all together as they fight you all together. But
know that God is with those who restrain
themselves.” (9: 36)
Since the ultimate rules and provisions imbedded in
these verses and in the last two verses revealed on this topic. Allah says
you may kill
the idol worshipers when you encounter them, punish them, and resist every move
they make. (9: 5,)
You shall fight back against those who do not
believe in GOD, nor in the Last Day, nor do they prohibit what GOD and His
messenger have prohibited, nor do they abide by the religion of truth (9:29),
Prophet (Sm) says, . I have been ordered to fight
mankind until they say, “Laa ilaaha illallah wa anna Muhammadar Rasool-Ullah –
There is none worthy of worship except Allah and Muhammad (saw) is the
messenger of Allah.” If they say that, their blood and wealth will be saved
from me, except from the right of Islam (the Sharee’ah); and their
accountability will be with Allah.”(Musnad al-Imaam Ahmad)
The Quran and hadith suggests, to traditionalists,
an ongoing war of conquest against unbeliever enemies.
However, the concept of Dar Al-Harb and Dar Al-Islam
are not explained in the Qur'an or Sunnah (tradition of the Holy Prophet (P)),
says the majority of scholars. It is, in fact, a result of Ijtihad (religious
endeavour), which is a terminology used to describe religious endeavour to
exercise personal judgement based on the Qur'an and the Sunnah. The context
that influenced those Muslim scholars was constant war between Muslims and
non-Muslims (the Romans and the Persians). Those Muslim scholars felt that it
was important to classify countries to ensure that laws pertaining to jihad
were applied to the correct situation and place. It also helped them to issue
fatwa according to the appropriate social and political environment. It is a fundamental principle inIslamic law
that syariah is implemented with due consideration of the context.
Dar Al-‘Ahd: The abode of covenant, the countries
that have diplomatic agreements and covenants with the Muslim nation. Today all
Muslim countries have diplomatic relations with almost all nations in this
world and thus the provisions of Da r-Ah d or Bode of Covenant must be applied.
Bode of Covenant refers to those non-Muslim governments which have armistice or
peace agreements or diplomatic ties with Muslim governments. According to all
Muslim jurists including traditionalists themselves under Bode of Covenant,
peaceful and positive relations must be prevailed
The reality
of the classical theory and the Concept of One State
Many classical jurists supported the concept of one
state. It has been clear that the existence Dar-al-harb is not permitted by
them. From the Islamic jurisprudence viewpoint, they are one nation that cannot
be divided based on artificial geographical boundaries or ethnicity. The
majority of traditional Muslim scholars view that Islam does not permit the
existence of multiple Dar Al-Islam and it is not permissible to appoint two
Muslim rulers in the same period. This
is because Islam enjoins unity and forbids the opposite. The house of divisions in Islam such as
"Dar al-Islam" and "Dar al-Harb" does not appear in the
Qur'an or the Hadith. In this modern global world there are 190 states in this
world. It is truth that this type of theory is impossible for this modern
globalized era. Some reformist jurists
have started to explain the concept of one state in different way.
Traditionalism has received sever criticisms not only for being obsolete
theory, but also for its invalid assumptions concerning the origin of foreign
relations in Islam. That is why there is a need for an adequate framework of
analysis for the study of international relations in Islam that takes into
account, first, criticisms directed to traditionalism and second, the reality
of contemporary international relations. The following section is an attempt to
formulate a more cohesive approach through which non-traditional assumptions
are incorporated into one theoretical framework of analysis. This approach
still depends on Quranic verses, but through adopting different explanations to
the Quranic text. They strongly believe it that there will be simply one state.
But they don’t think it that one state will be established only by the Jihad(as
like the classical jurists). They think
that one domain can be established by the processing of peace and discussion.
Their views points have been given below:
Peace is the Organizing Principle
This view argues that verses on armed jihad in the
Quran are revealed in stages and God revealed verses of Chapter 9 of the Quran
to finalize the last stage. These last verses abrogate the earlier verses
revealed on armed jihad, which state that it is only permissible when Muslims
are attacked. Allah says, “You may fight in the cause of Allah against those
who attack you.” [ Baqara: 190]
Islam is the religion of peace and it established
peace among the nations. So it cannot only think about war and hostility. First
of all the modern reformists has rejected the classical theory of international
relation without having any evidence from Quran and Hadiths and for supporting
violence. They urge it that Islam does force any non-Muslims to embrace Islam.
Because Glorious Allah has declared, “no compulsion in religion”. (2: 256)
.Therefore, the related Quranic verses and the
correct prophetic traditions in addition to the battles conducted by the
prophet indicate that the basis of Muslims’ foreign relations with non-Muslims
is peace providing the latter does not pursue aggressive actions against
Muslims’ lives or properties. The Quran says: “O ye who believe! Enter into
peace whole-heartedly.” (2: 208)
The Qurān not only invites believers to inter peace,
but also considers war as an act of evil and those who engage in it are indeed
following evil actions. The second part of the previous verse says: “…and
follow not the footsteps of the Evil One; for he is to you an avowed enemy.”
(2:208) That is why the Quran commands Muslims not to fight those who do not
fight them, butinstead to establish peaceful relations with them: “Except those
who join a group between whom and you there is a treaty (Of peace), or those
who approach you with hearts restraining themfrom fighting you as well as
fighting their own people. If God had pleased, He could have given them power
over you, and they would have fought you: therefore if they withdraw from you
but fight you not, and (instead) send you (guarantees of) peace, then God hath
opened no way foryou (to war against them).” (4: 90) All these verses embrace a
set of provisions and rules undoubtedly indicating that peace is the organizing
principle of foreign relations in Islam.
Proponents of the second view argue that the
objective of armed jihad is not to fight non-Muslims because of difference in
faith but to establish justice and eradicate oppression Because Allah
says, “ They were evicted from their
homes unjustly, for no reason other than saying, "Our Lord is Allah."
If it were not for Allah's supporting of some people against others,
monasteries, churches, synagogues, and masjids - where the name of Allah is
commemorated frequently - would have been destroyed. [Hajj:40]
and armed
jihad in Islam can only be waged against those who wage war. Allah says, Permission is granted to those who are being
persecuted, since injustice has befallen them, and GOD is certainly able to
support them.[Hajj:40]
“You may fight in the cause of Allah against those
who attack you.” [ Baqara:190]
Like other
major religions, the essence of Islam is peace, love, mercy and compassion.
Islam forbids violence and the shedding of human blood. Because Allah says “any
one who murders any person who had not committed murder or horrendous crimes,
it shall be as if he murdered all the people”.[Mayida:32]
War cannot be
used to win over non-Muslims to Islam.
In Islam, there is no compulsion in religion. Allah says, “Do you want to force
the people to become believers?”[Yunus:90]
Diversity
and difference in faith is part of God’s creation. Muslims are called upon to accept the
diversity and live with it.
Finally, they say that history has witnessed the
peaceful spread of Islam and peaceful
coexistence of Muslims with non-Muslims in China and Southeast Asia.
There is no need for the idea of perpetual armed
jihad for the purpose of sharing the message of Islam to non-Muslims.
A prominent reformist jurist of this time Yusuf
Al-Karzavi has divided the concept of the Dar-al Harb into two parts. They are
Dar-al Harb(house of War) and Dar-Al-kufr. He would refer to any non-Muslim
domain as Dar Al-Kufr (Abode of Unbelief) if there is no current war between
them and the Muslims. Zaidiyah views
that Dar Al-Kufr is a land where a non-Islamic system prevails but is not
necessarily hostile to Muslims. Because Allah says,
If they resort to peace, so shall you, and put your
trust in Allah. [Anfal:61]
Allah does not enjoin you from befriending those who
do not fight you because of religion, and do not evict you from your homes. You
may befriend them and be equitable towards them. Allah loves the
equitable. Allah enjoins you only from
befriending those who fight you because of religion, evict you from your homes,
and band together with others to banish you. You shall not befriend them. Those
who befriend them are the transgressors. [Mumtahina:8-9]
Two and more than two states can existed at a time.
We can see it that the Khilafat had been divided into two parts. One part was
dictated by Ali and another was Muabia. After the fall of Ummaiya dynasty the
Islamic world had been divided in many parts. Ummayia were in power at Spain
when their power had been captured by Abbasid in Arabian region. Fatimids
established new dictatorship in Egypt when the Abbasid ruled in Bagdad. In the
16th Century there were most two powerful Islamic states side by side. They are
Ottoman Emperor of Turkey and the Safawi Emperor in Persia. So more than one
Islamic country is also approved in Islam.
Conclusion
Traditionalism has historically been the most
influential theory of foreign relations in Islam but italso attracted fierce
criticisms for being a static ideology masquerading as an objective
theory.Referring to the related Quranic text and the context of revelation,
some traditional assumptionsare no longer valid. Indeed, the conditions led to
their appearance and dominance are not existedin our contemporary world. That
is why there is a need for a more adequate approach throughwhich peaceful
foreign relations in Islam can be perceived and promoted.
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