Volume 3 Issue 2 May-June 2003

Towards An Islamic Theory of International Relations: New Directions for Methodology And Thought

Reviwed by Atiq Ahad

Eminent scholar AbdulHamid A. AbuSulayman's Towards an Islamic theory of international relations: New directions for methodology and thought serves two major purposes: Firstly, it introduces basic resources of Islamic thought and it develops among intellectuals, both Muslim and non-Muslim, Islamic theories of international relations. Secondly, it examines the reason why Islamic thought has apparently failed to play an active and constructive role in developing thoughts and ideas in the contemporary world. Moreover, it offers new alternatives to Western thoughts in the field of international relations; and thus addresses the growing need for peace, security, cooperation and participation.

AbuSulayman says that if Muslim thoughts can be reformed, Muslims will be able to penetrate into the root causes of Ummah's decline. Unless the Muslim mind is reformed, all social organisation and all economic, military and political successes will be short-lived as well as ineffective. Muslim thinkers must realise that it is their responsibility to treat the malaise of their own community through a correct understanding of Islam as the universal message of peace. Moreover, the reform of the Muslim intellect and of the Ummah itself must not stop at any physical borders; rather it must extend to global civilization. Clearly, Muslims must learn tolerance and respect for one another if they are to achieve solidarity.

AbuSulayman's Islamic theory of international relations takes a new look at many contemporary problems apropos Islamic thoughts, such as, apostasy (riddah), freedom of belief and poll tax (jizyah). It also thoroughly examines Islamic methodology (usul), its role and the role of the ulama (Islamic scholars) as distinct from the secular scholars and intellectuals, in the persistent stagnation of Muslim thought and of the Ummah. The author emphasises the shortcomings of the Muslim Ummah and of its past life and thoughts, to probe deeply into the root causes of its decline in cultural, economic, political, technological and military spheres.

He comments that the condition of the Ummah is so troubled that we can lose little and gain much if we open our minds and start thinking, analysing and discussing what is wrong with our life, our thoughts and our way of approaching life. In the 1st chapter, he suggests that the difference between fiqh, usul al fiqh, and Shariah must be clarified. He cites some examples of jurisprudential opinion that illustrate how far opinions could differ. The reason for the differences emanates from different perspectives, from which the jurists look at issues at hand. The opinions of Muslim jurists are not and never have been law in the modern sense of the term; they are merely independent jurisprudential opinion, which is one source of law, but not law itself.

In chapter two, AbuSulayman analyses Islamic works on fiqh and siyar (relations among nations) relating jihad. According to him, one should be extremely careful when quoting the basic Islamic sources of the Qur'an and the Sunnah. In his efforts to attain a better understanding of the Muslim mentality and its relationship to modern thinking and institutions in the field of international relations, AbuSulayman clarifies terms like Jihad, Darul Islam, Dar al 'Ahd, Dar al Harb, al Mushrikun, al Dhimmah, al Jizyah, Khalifah, Amir al Mu'minin, Imam and Sultan. In dealing with the issue of 'historical and psychological background of classical Muslim thought in international relations', he cites some of the prolonged persecutions, tortures and critical situations of the Prophetic time. He comments that unless we understand the impact of these historical cases, we will find it very difficult to sympathise with the early Muslims' mistrust of non-Muslims. And he adds that these were the same Muslims who managed to bring about a tremendously humane transformation in the world of their time. A close examination of all Qur'anic verses regarding non-Muslims at the time of Prophet (sm) reveals that, contrary to what some classical jurists believe, the Islamic attitude toward non-Muslims is much balanced. But unfortunately an opposite scenario came about chiefly as a result of the concept of abrogation of many relevant Qur'anic verses. On anther occasion, AbuSulayman highlights the importance of space and time factor in explaining revealed texts.

He says that the space-time factor is not limited to the content of the Sunnah in particular and classical Muslim thought in general, but is also present in the Muslim methodology (usul) itself. So to overcome the limitations of this time-space element, he recommends a greater degree of sophistication in analysis. Unless the space-time dimension of the classical methodology is dealt with and properly proven, Muslim political thought is bound to lack productive and original content and methodology; and it will continue to be trapped in taqlid (imitation) and talfiq (piecing together).

AbuSulayman finds two more additional shortcomings inherent in classical methodology: the failure to gather empirical data and, concomitantly, the failure to employ a rigorously systematic approach. Three examples from the field of international relations has been demonstrated to show how the lack of an empirical approach affects Muslim social studies and the growth of the Islamic social system. One is the ratio between the number of Muslim and non-Muslim combatants mentioned in verse 8:66. The second one is the formal legal discussion regarding cutting down trees, destroying houses and killing cattle in warfare. And the last example is the role of the technique of naskh in cases such as the Verse of the Sword.

The final chapter is a trial application of the reformed methodology suggested in chapter three. In this chapter, AbuSulayman approaches the basic source material of Islam, the Qur'an and the Sunnah. Here he proposes to examine four basic issues, frequently referred to but misread by traditionalists:

Prisoners of war from the battle of Badr
Banu Qurayzah: Use of extreme measures for security and psychological ends
Quraysh: Honour for the vanquished
Freedom of religion and belief

In discussing freedom of religion and belief, AbuSulayman covers the apostasy issue extensively, which is very important. Readers are advised to read the relevant pages of the book (mainly, pp.112-115). Regarding this, the author finds two problems: one is the space-time factor, and the other is the conceptual confusion involved in the issue. Another important topic examined minutely in this chapter is naskh or abrogation.

At the end, he sketches a framework for Muslim attitudes and policies in external relations in this contemporary world and shows that both traditional and modernist/secular approaches go against the true spirit of Islamic rulings regarding international relations. He points to the need for a basic reform of Muslim political thought.

His research concludes that what Muslims need is a change of attitude toward the relevant issues, institutions and ideas. Islam is potentially capable of guiding successful and constructive external relationships, provided that Muslims abide by these comprehensive Islamic principles and goals. They should reconstruct their understanding of the early period of Islam and accordingly develop a systematic understanding of the empirical Islamic study of international relations.

Towards an Islamic theory of international relations is a thought-provoking book on international relations and Islamic attitudes towards them. Apart from the main text, the 'Introduction' by Ismail Raji al Faruqi is also very enlightening. I hope inquisitive readers keen on international relations between Muslims and non-Muslims will find the book interesting and informative.

Publisher:
Washington, USA: International Institute of Islamic Thought, December 1993 (first published 1987)