WISMA Putra announced recently that after a hiatus of 26 years, the prestigious Islamic Conference of Foreign Ministers would be back in Malaysia in June 2000. The meeting is timely considering the many and varied challenges facing members of the Organisation of Islamic Conference as they brace for the indelible tide of globalisation.
In essence, the choice of Kuala Lumpur as the launching pad into the next millennium for the Islamic world is not a coincidence.
Taking cognizance of the fact that the last time the world ushered in a new millennium Muslims were the most powerful community, it is hoped that Malaysia’s success in integrating Islam in its development could provide enough motivation and drive for Muslims to recapture their lost glory.
Malaysia has always been an important part of the Islamic world. It has played its part tenaciously in almost every instance where the sanctity of Islam was threatened or the well-being of Muslims jeopardised.
In short, Islam is a crucial element of this country’s foreign policy. Although the Islamic theory of international relations is to be found neither in the Quran nor in Prophet Muhammad’s utterances, it cannot be denied that the relevance of Islam in international relations goes back to the founding of the religion itself.
Many verses in the Quran testify that the conduct of international relations can hardly be separated from the rules governing war and peace. For example, verse 190 of Surah Al-Baqarah states: “Fight in the cause of Allah those who fight you, but do not transgress limits, for Allah loves no transgressors.”
However, in verse 61 of Surah Al-Anfaal, God reminds us that “but if the enemy inclines towards peace, you must also incline towards peace, and trust in Allah. For He is the one that hears and knows all things”.
As for the Prophet’s actions, the best example of conduct par excellence in international relations was during the classic Treaty of Hudaibiyah in the sixth year of the Muslim calendar or Hijrah.
About 1,500 Muslims who were on a journey from Medinah to Mecca to perform the pilgrimage were prevented from entering the city.
The Prophet decided to negotiate with the Quraish, the most powerful tribe in Mecca despite strong objection from some of his closest confidantes, who preferred to take up arms.
The negotiations were carried out at Hudaibiyah, a town outside Mecca. One of the more controversial terms of the peace treaty was that anyone from amongst the Quraish who had deserted to the Muslim camp should be returned to the former.
On the other hand, any Muslim who had denounced Islam and turned over to the other side was not to be handed back. The Prophet was the chief Muslim negotiator, while Suhail Amru represented the Quraish.
At first glance, the treaty seemed to favour the Quraish tremendously. Thus, many Muslims felt humiliated. Nevertheless the Prophet persisted in his decision.
He did not budge even when Suhail’s own son, Abu Jandal, requested asylum from the Muslims just before the treaty was put into writing and signed.
The Prophet agreed with Suhail who contended that even though the treaty had yet to be signed, he (the Prophet) had given his verbal agreement to it. Therefore, Abu Jandal was returned to his father.
The Prophet’s strict adherence was in line with God’s command: “Fulfil the covenant of Allah when you have entered into it, and break not your oaths after you have confirmed them. Indeed you have made Allah your surety, for Allah knows all that you do.”
The Prophet’s persistence paid off handsomely in the long run when out of the treaty, for the first time, Islam was recognised as a religion and the Muslims, as a community, which in modern terms means the recognition of a state.
Prior to the treaty, Muslims were considered as no more than rebels and outlaws who had seceded from the mainstream of Arab society.
In the final analysis, it was the Muslims who triumphed. In his book, Diplomacy and Islam, Afzal Iqbal wrote these words on the Prophet’s handling of the treaty:
“In the Hudaibiyah we see the Prophet as a diplomat, a negotiator with a clear vision and a firm grasp on the strength of his objective, a man who can hold his own under the most trying circumstances.
“A man who can preserve his calm and maintain his balance in the face of disturbing provocation, an ambassador completely devoted to the ideals of peace and dedicated to winning it without sacrificing the dignity of man.
“A diplomat who knows when to be firm, when to give way and when to build bridges for a retreat. Here we see a unique combination of a visionary and a practical man.”
The Islamic view on foreign policy is actually diametrically opposed to, for example, the statement of a former British diplomat, Henry Wotton, who described a successful ambassador as, “An honest man who is sent to lie abroad for the good of his country”.
The Islamic foreign policy is securely based on certain fundamental principles irrespective of the advantages that would accrue to the Muslim envoy personally or the state whose larger interest he is meant to advance.
The Islamic theory and practice of foreign relations centre around the Quranic concept of ummah. An ummah is a group of people having certain traits in common.
Islam thus envisages an international order that is a Commonwealth of Nations. However, in the context of present-day international politics, the idea of establishing a single ummah by means of jihad is definitely untenable.
However, Muslims should strive to contribute to world peace and prosperity by upholding Islam’s broad principles of universal brotherhood and tolerance.
Most importantly, independent Muslim countries need not look to the West per se for their progress, development and modernisation.
Malaysia can provide the example of a foreign policy based on the Islamic perspective.
The country has played a major role in various organisations, such as the United Nations, the OIC, Group of Developing Countries (G-15), and the Group of Eight developing economies of Muslim majority countries (D-8).
In short, Malaysia’s foreign policy is very much a reflection of the Quranic injunctions and prophetic teachings. It could become an example for others.
