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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. 1 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. 2 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”. 3 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 4 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 5 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 6 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 7 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 3 8 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. 9 Will globalization help to enhance the Islamic foreign policy?