Dealing with non-Muslim countries: Islamic Political Jurisprudence

Dealing with Non-Muslim countries in Islam requires understanding ethical principles and practical strategies. In addition, Islamic political jurisprudence guides peaceful engagement, striking a balance between moral values and modern diplomatic approaches for global coexistence. Let’s explore this topic further.

How are Muslims dealing with non-Muslim countries in Islam?

Dealing with non-Muslim states in Islam requires balancing moral guidance and practical diplomacy. In addition, Islamic political jurisprudence (Fiqh al-Siyasa al-Shar’iyya) provides a framework to engage ethically, protect Muslim interests, and promote peaceful coexistence.

Defining Islamic Political Jurisprudence in International Relations

The fiqh of international relations (siyar) governs Muslim interactions with other states, including diplomacy, treaties, and conflict. Bsides, it emphasizes justice, public welfare (maslaha), and also prevention of harm (mafsada).

The Qur’an commands fairness even with non-Muslims:

Surah Al-Mumtaḥanah (60:8):

“Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes… Indeed, Allah loves those who act justly.”

Historical models of peaceful engagement: Dealing with non-Muslim countries

The Treaty of Hudaybiyyah demonstrates Prophet Muhammad’s (peace be upon him) commitment to fair negotiation with non-Muslims.

The Prophet said:

“Make peace when they offer it.”

(Sahih al-Bukhari, Hadith 2732)

Islamic states historically engaged in trade and also scholarship with Christian and Jewish states, exemplifying ethical coexistence.

Reference: Abduh, A. “The Hudaibiyah Treaty as a Model for International Treaty Law.” Jurnal El‑Thawalib.

Dealing with non-Muslim countries, Loyalty and disavowal (Al-Wala’ wa-l-Bara’)

Al-wala’ wa-l-bara’ guides Muslims to uphold loyalty to fellow believers while maintaining ideological disavowal of opposition.

The Qur’an states:

Surah Al-Mumtaḥanah (60:4)

“There has already been for you an excellent example in Abraham … when they said, ‘Indeed, we are disassociated from you … and enmity and hatred have appeared between us and you forever’.”

Scholars also emphasize that this does not permit injustice toward non-Muslims.

Reference: Islam Q&A. “The Concept of Loyalty and Disavowal (Al-Wala’ wa-l-Bara’) and Its Importance.”

Principle of Interest (Maslaha) and Harm (Mafsadah)

Islamic treaties and policies are guided by maslaha (benefit) and mafsada (harm). This means Islamic political jurisprudence guides actions to ensure fairness, protect community interests (maslaha), and avoid harm (mafsada), promoting ethical, balanced, and also responsible relations with all states.

The Prophet said:

“There should be neither harming nor reciprocating harm.”

(Sunan Ibn Majah, Hadith 2340)

This principle aligns closely with modern diplomatic approaches.

Reference: Khan, M. “How the Principle of Maslaha Can Guide the Foreign Policy of a Muslim State.” Quarterly Social & Religious Research Journal NOOR-E-MARFAT.

Islam and Modern Diplomacy

Islamic principles and modern diplomacy are compatible. In addition, Ethical conduct, honoring treaties, and protecting non-Muslims are emphasized both in classical fiqh and international law today.

Related posts: Cultural normalization and intellectual deviation

In conclusion, Islam as a Global Force for Peace, dealing with non-Muslim states in Islam demonstrates that Islam encourages ethical, balanced, and peaceful engagement. Moreover, combining Qur’anic guidance, Hadith, and jurisprudence, Islam provides a framework for global coexistence and justice.

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