RAVĀBIT-I BAYN AL-MILAL DAR ISLĀM. [INTERNATIONAL RELATIONS IN ISLAM]. By Ayatullah Javadi Amuli. Qom, Iran: Esra. 2018. Pp. 222. Paper. 120,000 IRR
In Islam, justice and unity are the two fundamental principles governing international relations. Islam emphasizes just coexistence within the Islamic world and with monotheists globally, while also advocating for peace and fair treatment of non-monotheists who are not oppressors. Numerous works have been written on this subject, but what distinguishes this study is its exploration of the views and ideas of the renowned Islamic scholar Ayatollah Javadi Amoli on the issue of international relations, which lends the work significant importance.
This study is divided into two parts. The first part consists of two chapters. The first chapter addresses the foundation of international relations. Ayatollah Javadi Amoli argues that customs and traditions cannot serve as the basis for legal principles because the source of law must be something permanent and unchanging, whereas customs and traditions vary across regions and times and thus cannot be a reliable source of law. Moreover, humans are incapable of identifying a common source or establishing laws because what currently unites people is materialistic causes and tools, and materialism is the root of conflict and diversity. As long as humans are entangled in these diversities, they cannot arrive at a common source of law. He asserts that religion is recognized as the only source for determining international relations because it possesses universal, unchanging principles and is rooted in human nature, making it the appropriate foundation for international relations.
The second chapter explains that international relations in Islam are governed by the principles of justice and unity. Even in dealings with enemies, relations must be based on justice, and oppression must be avoided. Economic transactions with non-believers must also adhere to fairness and justice, and deception is impermissible. Another principle emphasized is unity. According to Quranic teachings, the first humans were a single community without conflict, but disputes gradually emerged among later generations. The formation of a unified community is part of God’s divine plan. Humans can achieve unity with others only when they have achieved inner unity. Inner unity in Islam manifests in three aspects: the Quran, the Prophet Muhammad, and the followers of Islam.
The second part of the study focuses on peaceful coexistence. According to Quranic teachings, unity and peace are addressed in three spheres: the Islamic community, followers of monotheistic religions, and human societies. The Prophet Muhammad’s first proclamation upon entering Medina was the brotherhood of Muslims. Imam Ali declared it a duty that no human should be separated from another; if they share the same religion, they should unite in faith, and if not, they should unite based on shared human principles. The unity of Muslims is centered on three pillars: the Quran, the tradition of the Prophet, and his family (Ahl al-Bayt). Islam, in its universality, accepts all nations, whether they embrace Islam or not, and whether they are monotheists or not. The Quran affirms the divine scriptures of previous religions, such as the Torah and the Gospel, and belief in the prophets and their books is a requirement of Islam. According to Quranic verse (3:64), Islam invites all monotheists to unite around the worship of God, which is the first and most fundamental commonality among all monotheistic religions. Quranic verses (21:92) and (23:52) state that all communities of prophets—Christians, Jews, and Muslims—are one unified community. The Quranic teachings on unity and just coexistence among followers of monotheistic religions are based on three principles: worship of God, rejection of polytheism, and rejection of political and cultural domination by non-God entities.
The study also addresses unity and just coexistence among human societies regardless of their religious beliefs. Quranic verse (60:8) states that those non-believers who do not harm the Islamic community or conspire against Muslims, even if their beliefs are disliked, should be treated with kindness and justice, for God loves those who act justly. Another verse (8:61) encourages peace and reconciliation between Islamic and non-Islamic states. The Quran also highlights that differences in color, language, and ethnicity are signs of God meant for mutual recognition, and the only criterion for superiority is the fulfillment of divine commands. Islam interacts with non-monotheists based on shared human principles and emphasizes peaceful coexistence. The Prophet Muhammad likened different groups of people to the teeth of a comb, which should stand close together. After his victory over the polytheists, the Prophet declared a general amnesty, stating that the war was not for bloodshed but for justice.
Signs of unity and peaceful coexistence with polytheists and atheists include honoring commitments and treaties. The Quran (5:1) instructs believers to fulfill their covenants. One such covenant is political asylum, as per Quranic teachings (4:90), which prohibit fighting an enemy who seeks refuge in a country with which there is a treaty of asylum.
The second chapter of this section discusses limitations on relations in Islam. According to Quranic verse (5:51), Muslims are forbidden from allowing non-believers to dominate or lead them, though this does not preclude interaction and cooperation.
The third chapter of this section prohibits any form of oppression or subjugation. Islam is neither a religion of isolation nor one that endorses domination or subjugation. It rejects isolation, does not condone domination, and considers subjugation a disgrace, as it bases these relations on justice and equity. While the Quran (9:12) permits peaceful coexistence with non-believers, it also commands constant struggle against oppressors, who are characterized by their breach of covenants and domineering nature. Quranic verse (60:8) divides non-believers into two groups: those who conspire against Muslims and those who do not. The latter should be treated with kindness, as God does not forbid justice and fairness toward them.
Finally, Islam recognizes two types of war: defensive and offensive. Defensive war is never questioned, as it is the duty of every free person to defend their territory, whether Muslim or non-Muslim. Offensive war, initiated by Islam, is essentially defensive in spirit, as it is waged against those who, after clear evidence has been presented, obstinately reject the truth and prevent others from accepting it. In such cases, the Islamic state acts to remove barriers to the acceptance of truth, defending the right of people to embrace it. Quranic verse (22:40) states that without the defense of the righteous, places of worship—monasteries, churches, synagogues, and mosques—where God’s name is remembered, would be destroyed. Thus, wars that appear offensive are fundamentally defensive, aimed at protecting human nature, reviving truth, and rescuing society from arrogance.
