RESUME

RETHINKING INTERNATIONAL RELATIONS THEORY IN ISLAM: TOWARD A MORE ADEQUATE

APPROACH

Mohammad Abo-Kazleh

(Alternatives: Turkish Journal of International Relations, Vol. 5, No.4, Winter 2006)

Tugas Remedial Jeda Semester

Mata Kuliah : Hubungan Internasional Dalam Perspektif Islam

Dosen Pengampu : SidiQ Ahmadi,S.I.P., M.A.

Disusun Oleh;
Septina Dwi Wulandari
20190510387

Program Studi Hubungan Internasional

Fakultas Ilmu Sosial dan Politik

Universitas Muhammadiyah Yogyakarta

A. Journal Background
Foreign relations in Islam are among the most important issues that modern Islamist
jurisprudence seeks to deal with. Some (hereinafter referred to as traditionalists) were
influenced by The realistic tendency of the Islamic state, particularly during the Conquest
period, is to believe that relations foreign countries in Islam initially depended on the attitude
of non-Muslim groups or countries towards Islam and Muslims. War therefore forms the basis
of Islamic nations' foreign relations, but only with certain conditions. On the other hand, other
jurists (hereinafter referred to as pacifists or non-traditionalists) believe that the origin of
foreign relations in Islam is peace, because the Qur'an clearly declared "there is no compulsion
in religion."

B. Purpose of Journal Written

(1) Examining the main assumptions of traditional theory
(2) Investigating their validity; and
(3) Incorporating non-traditional opinions into a more cohesive approach as an alternative.

C. Discussion
I. Traditionalism and War Theory
 In Islam, traditional thinking was the paramount approach to international relations
because it gave most detailed explanations for Jihad's state of life which had been a
normal condition in that period of Islamic conquest.
 Two major assumptions are at the heart of traditionalism. Firstly, the world is divided
into two parts: bode of Islam and bode of war. The governing principle of the different
areas is to fight. Second, preaching Islam is the main goal of the Islamic state (historically
caliphate state).
 Traditionalists argue, a justification to fight unbeliever enemies. In this context,
traditionalists distinguish between atheists or pagans and the people of the Book, Jews
and Christians.
1. Division of the World
 The traditionalists divide this world into two parts: Dar al Islam or the Peace Area, and
Dar alHaron or the War Area. In the area of peace, it refers to places in which Islam
prevails and obedience to God is observed; Peace and tranquility reign.
  Traditionalists have divided the world into two parts: Dar al-Islam or the Domain of
peace, and Dar al-Harb or the Domain of war. The Domain of peace refers to
territories where Islam dominates, submission to God is observed, and peace and
tranquility reign. And 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.
2. Preaching Islam as Religious Duty
 Traditionalists argue that inviting peoples to Islam is a religious duty the Islamic state
should perform because Islam is a universal religion. Therefore, Muslims are
expected to bring God’s will and Islam as the last divine religion to all human beings,
by force if absolutely necessary, and attempts by the regions in the bode of war,
means governments not individuals.
II. Toward Adequate Approach to IR in Islam
 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. An effort is made in this
section to develop a more coherent approach that takes into account other
conventional assumptions which are integrated into the same theoretical framework of
analysis.
1. One World
 The eminent Muslim scholar Al-Shāfi'ī considers the world as one parts, and argued
that the division of the world into two parts was only a matter of emergency, the
result of “frequent foreign attacks on Islamic lands”.
2. Peace is the Organizing Principle
 This new approach does not merely reduce the division of the universe to two parts,
but also includes it. In connection with the Quranic text, it shall adopt a variety of
explanations.
  This new approach does not only reduce the division of the world to two regions,
but also broadens it. In the context of the corresponding Quranic text, various
explanations are adopted.
 First, considering fight as the basis of Muslim foreign relations with others not only
leads to destructive conflicts instead of mutual cooperation among nations as the
Quran explicitly commands, but also contradicts with the Quranic perspicuous rule
which reads, “no compulsion in religion”.
 Second, if preaching Islam and protecting Muslims’ lives and properties are the main
justifications used by traditionalists to restore to war, this justifications become
invalid when Muslims are allowed to preach Islam and if their lives and properties
are
protected.
3. Building Power for Deterrence
 In Islam, it is only to deter and protect oneself that building power is encouraged.
According to the holy book, Muslims must build power and requisite
competences. The goal should be to deter enemies, however. The Quran says
that you shall prepare your strength against them so as to the highest extent.'
 In Islam, the encouragement of building power is confined to deterrence and
personal protection. The Quran requires Muslims to build the strength and ability
they need. The purpose should, however, be to deter enemies. The Quran states,
"Prepare yourself to the full extent of your strength against them."
4. Restricted Conditions to Use Force
 Islam places restrictions on the use of power or coercive means.
 So in spite of the truce, which Muslims faithfully observed, the Pagans were
intolerant and very brutal in oppressing Muslims.
5. Denouncing Retaliated Wars
 While the Quran commands Muslims to use force only in case of self-defense or
when their lands are occupied, it commands Muslims not to retaliate or return
evil for evil.
 They may have to fight evil and enemies, but never in spirit malice or hatred, but
always in the spirit of justice and truth
D. Conclusion
Traditionalism has been a major theory of international relations Islam over the past century,
but it is also criticised for being an unchanging ideology that pretends to be objective. As
regards the pertinent Qur'an text as well as the context in which that revelation was made,
there are still a number of usual assumptions not fit for purpose.