What is the classical theory of International Relation in Islam? Is it workable in the present world?

Question: What is the classical theory of International Relation in Islam? Is it workable in the present world?

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.