Download The Principles of Islam and Foreign Policy

A Comparative Study of Islamic Foreign Policies:
The Cultural Foundations of
Islamic Republic of Iran’s Foreign Policy
and other Islamic Foreign Policy Approaches
Abbas Maleki
I-Introduction
This study intends to review and compare the Islamic Republic of Iran’s foreign
policy with other Islamic States such as Afghanistan, Pakistan, Saudi Arabia,
Indonesia and Islamic movements such Tunisian Al-nadah, Sudanian, Ekhvanol
Moslemoun, Tajik Islamic Movements, and Turkish Saadat (virtue) party.
This study will demonstrate how the Islamic States tackled the question of national
interest and Islamic factors in their foreign policy and to see if there are any
similarities in these policies.
Furthermore the effects of globalization on the
adaptation of a more coherent Islamic policy in these states will be analyzed.
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One of the outstanding idea in the field of comparative foreign policy has been the
desire to explain scientifically the role and influence of culture, belief and ideology in
foreign policy decision-making. The earlier insistence, by the proponents of realism
such as Morgenthau, that foreign policy is a function of “national interests” wherein
ideology plays little or no significant determining role, is giving way to increasingly
complex notions of how prior beliefs, perceptions, images, cultural foundations and
cognitive maps play a key role in all stages of the foreign policy decision-making
process. The idea that cognition and culture are important to foreign policy has been
reinforced by the recent literature that increasingly conveys on such central concepts
as mental heuristic, information processing and cognitive schema.
During the last two decades, after the rise of the Islamic republic of Iran, the influence
of Islamic principles, values and norms on the foreign policy of Iran has been much
discussed. This theme has been much less discussed in the study of foreign policies of
other Islamic countries and the idea of Islamic movements in this regard has almost
been neglected. The basic assumption of this study is that such Islamic influences
deserve attention since there seems to be a difference between an Islamically inspired
vision of the world and the Westphobian international system of nation states.
The foreign policy of nation state has a guide, which is based on the national interest
that directs national goals and their priorities. All national goals in all nation State
could be based on national power and the latter is the most essential to assign the
position of any state in international system. No State is a free island and State foreign
policy is the most important way for relations with other States. A successful foreign
policy is one that in contact with others States gains the most national interests.
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While in modern state system the states are territorially defined, the Islamic concept
of the world is essentially based on ideological borders and division between Islamic
Ummah and others.
Whomever believes in the Islamic ideology, is said to be a member of Ummah and
outside of that circle are foreigners. With reciting Shahadatain1 one can enter the
circle of Ummah. The distinction between insiders and foreigners in early Islamic
States after Prophet was relatively clear, because at that time national borders and
ideological borders were coincided, and the rest was ethnic and tribal conflicts.
As Huntington says “Throughout Islam and small group and the great faith, the tribe
and the Ummah, have been the principal foci of loyalty and commitment, and the
nation state has been less significant”2, the idea of creation an Islamic great society in
the various regions of Islamic World is serious. Although, in contemporary state
system, there is not unique Islamic society or Ummah but there is a group of nationstates which each of them follows its specific foreign policy. Although their foreign
policies are affected from cultural foundations (as an example Islamic values),
specific historical experiences, and their attitude from their national interest, but they
play in post-Westphalia system. In addition, in different countries, there are some
Islamic groups and movements, which have their own images of international order
and follow some cultural principles, hoping to form a government based on these
principles. The cultural foundations of Islamic movements are related to a grand
1
To creed or formula of the Islamic faith witnessing or attesting to the formula: “There is no God but
Allah, Muhammad is the messenger of Allah”.
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Islamic discourse and simultaneously have relation with the national interest,
geopolitics of region, historical background, etc …
Therefore we are dealing with a collection of different approaches to Islamic foreign
policy, which practically influences behavior of players and political units in Muslim
countries. But those approaches are based on a series of principles, which can be
described as a grand discourse of Islamic foreign policy. The Islamic grand discourse
has different sub-discourses that reflects the attitudes of Islamic State or Islamic
movement paradigm.
In order to have a basic view of a grand Islamic discourse of foreign policy, I refeer to
the principles that can be described for all Islamic foreign policies.
II- The Principles of Islam and Foreign Policy
The topic of foreign policy has emerged as a new discussion in Islamic jurisprudence.
For this reason, there are many related questions and ambiguities to which sufficient
and satisfactory answers have not been given by religious jurists (Faqih) and scholars.
The newness of the topic also makes it difficult to find specialized and reliable
sources. In the past there was this discussion but with other words and meaning which
is not compatible with the new definition of state, relations, borders, …
In general, seven religious principles have been put forth in the section of juridical
principles and commands:
2
Huntington, P. Samuel; The Clash of Civilizations and the remaking of world order; New York:
Penguin, 1997, p.174
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1. Protection of Dar ul-Islam:
It means safeguarding of Islamic country is the most important Islamic principle and
has priority over other rules. Accordingly, as a rule, the most important and
fundamental principle in the foreign policy of Islam should be the protection of the
existence and entity of the country and the Islamic system.
2. Glory, Protection of Independence and Rejection of Dominance:
In addition to numerous verses and narratives (Hadith) that exist in regards to the
necessity of observing the principle of elevation and honoring Islam in the politics of
the Islamic system, the relevant texts were compiled and arranged at the time when
Muslims, in the first and the second century of Hegira, were at the height of their
power, their domain was spreading, and other states were always conquered by them.
On this basis and in the context of policies within the system, the issue of rejection of
dominance by non-Muslim (Nafye Sabil) is put forth by the Divine Law which means
securing the complete sovereignty of the Islamic society and blocking the path for the
influence and dominance of non-believers over Muslims. It forbids any relation that
leads to the dominance of foreigners over the destinies of Muslims such as giving
concessions or specific powers as well as exclusive economic and commercial rights
that promote foreign dominance.
3- Interest and Rules of Ability, No Harm and Avoidance:
The Interest (Maslahat) principle is ranked third and, in light of the three rules of
capabilities (vos'), no harm (la zarar) and avoidance (taqieh), is among fundamental
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commands of Islamic jurisprudence and has priority over other commands. The ability
(vos') rule connotes the fulfillment of one's duty according to one's ability. The no
harm (la zarar) rule also means choosing the easier act if doing the more difficult one
implies the possibility of losses. And the avoidance (taqieh) rule suggests going along
with the opponent in order to ward off their harm and injury.
4. Establishment of Relations, Coexistence and Cooperation with other
Countries:
After securing above-mentioned principles, the principle of establishing relations
must be prevalent unless under exceptional circumstances. Actually, in the same way
Islam has affirmed other cases in harmony with human nature and society, it has also
approved relations among people and societies as primary command. As such, the
Islamic State in the contemporary world is not capable of isolation. Rather, it has duty
to establish relations with countries of the world in order to sustain its life, strengthen
its system, and convey its message to the people of the world. It also has the
responsibility to have an active and authoritative presence in the global area.
5. Support for the Rights of Muslims and the Oppressed of the World and
Struggle against Oppression:
Support for and defense of the rights of Muslims and the downtrodden of the world
and struggle against oppression of tyrannical powers are definite religious duties of
individuals and the Islamic State. Actually, the principle of support for the rights of
Muslims and downtrodden in the world, because it is generally in conflict with the
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interests of other powers and countries, may have harmful effects for the Islamic state.
And it is always a nuisance for other foreign policy principles, particularly interest
(maslahat). As such, there is no unified opinion about the priority of this principle
over others.
6. Invitation and Propagation:
In the view of certain Islamic foreign policy researchers, invitation (da'va) has
priority over other principles both in terms of timing and value. The first social duty
of any prophet after mission is invitation. This principle constitutes the essence of
Islam's foreign policy. Avoidance of invitation not only confronts Islamic State with
danger of extinction, but also carries punishment in the next world.
7. Gaining the Endearment of others:
The principle of giving financial or non-financial assistance, in order to gain the
affinities of some countries or moderate their views in relation to the Islamic system
and its policies (ta'lif qolub), is approved by most clerics (fuqaha) and, according to
some, is considered to be one of the principles of Islam's foreign policy.
III- Concluding remarks
Since the Islamic Republic of Iran is the first Islamic system after the formation of
nation state, which has emerged in a complete form, covering all necessities of a
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national government. Therefore the foreign policy of Iran after the revolution is the
most important and distinguished example of contemporary Islamic foreign policy.
Therefore it can be seen as a paradigmatic example to compare such a foreign policy
with other mentioned nation states and Islamic movements.
The Islamic Republic of Iran as a nation state has a specific foreign policy, which
should be analyzed with different approaches. Some western researchers like Deon
Geldenhys tried to evaluate the Iran’s foreign policy with some abstract concepts like
isolation.
On the other side some scholars paid attention to Islamic cultural
foundations and insisted to some words like peace “Selm3”.
One can state that “peace” and “radicalism” could be the two sides of one coin. In a
universal ideology such as Islam, both factors of peace and compromise on the one
hand, and radicalism on the other are great importance and necessary for establishing
a state of balance; for if an ideology or political belief is solely devoted to peace,
compromise and cooperation may be liable to oppression and if based only on
radicalism it could become isolated.
The logic of The Iranian foreign policy behavior is very complex because of
entwinement of reasons of state and reasons of revolution.
Religion plays a
dominating role in the external affairs of Iran. Thus Islam is a hallmark of Iran’s
system identity. Therefore the proposed study intends to discuss the following issues:
1.
Can one say that Islamic foreign policy should exist in the age of nation states?
2.
The effect of Islam in foreign policy of Muslim states.
In Arabic the word of Islam is from “Selm” which means peace
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3.
Analyzing Islamic foreign policy in context of various Islamic sects like Shi’a,
Sunnies, Suphies, and Ismailies.
4.
A review of foreign policy of Islamic Republic of Iran as a conventional state
and in the frame of Islamic ideas, missions, and goals.
5.
A survey of Islamic movements attitudes on Foreign relations.
6.
Comparative study of Iran’s foreign policy, Muslim states and Islamic
Movements.
7.
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Will globalization help to enhance the Islamic foreign policy?