Foreign Policy of Islamic State

(622-632 AD)

Sharafat A. Chaudhry

To answer the specific question, it seems advisable to determine the key

indicators for a foreign policy. Madina, a city state having legitimate
government under the leadership of the Holy Prophet (PBUH), the constitutional
norms derived from the Holy Quran, interpreted under Shari’ah, having devotee
citizens (sans subjects), and a land to exercise its authority promulgated its
specific ideological foundations with the neighboring cities and states. The city
state of Madina in the Prophet’s time (622-632 AD) preached and propagated
the Islamic ideology as an essence to its existence and used the (expansion of)
land as a tool to spread this ideology.

From the realists’ perspective, the states are perpetually seeking power to retain
or expand their territory. For seeking and sustaining power, states enhance
military (as well as economic) might and also form alliances, as a part of the
high politics, to sustain the balance power. The states may also have tendencies
towards regional or international friendships or alliances. Seeking or delivering
support in the hour of crises and exchanging cultural activities is another
indicator of the foreign policy of a state, as a part of the low politics.

The state of Madia exhibited realist undertone in its foreign policy. The obvious
gestures of the foreign policy of the city state of Madina seem rational based on
cost benefit analysis. The pact of Hudeybia with Qursh-e-Makka was purely
based on rational calculations. The truce period, thought the very content of this
pact was initially objected some very close Companions like Umer b. Khatab,
provided space to the state of Madina to practice and propagate its ideology
freely, spread the Message of Allah fearlessly to the neighboring states, and to
build ties at regional level. Obviously, during the period of Holy Prophet, the
focus of foreign policy of the Islamic state was at regional level.

The Islamic state encountered three different religions and polytheists of Makka
as well residing in the neighborhood of Madina. The Jews in the Middle East,
Zoroastrianism in Iranian Empire and Christianity in Byzantine Empire. Both the
Zoroastrianism was the state religion of the Iran and Christianity, though marred

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with inner differences, was flourished officially in the territories of Greek and
Byzantium. The rise of Islamic civilization at Madina was to encounter from
military as well as at ideological fronts with these powers that remained at
daggers drawn for tens of years with each other and both becoming week due
to increasing wide gaps between the religion of their subjects and their rulers.
The Jewish-ideological as well as territorial security threat was also posing
challenge to the state of Madina.

Muhammad (PBUH) as a statesman was fully aware of these external as well

internal threats and opportunities. The Prophet’s letters to different rulers of
neighboring states marked an important milestone in the foreign policy of the
Islamic state of Madina. It conveyed the powerful message to the rest of world
regarding emergence and expansion of Islamic ideology as well as stat’s
territory. The ideology of the state was the message of Islam, revealed through
the Holy Quran.

It is a recurring them in the Quran that invitation to embrace Islam or to

propagate the teaching of religion must be made wisely coupled with sound
reasoning and logic so that the disbeliever can be persuaded effectively. What
vehemently and eloquently derived from the above quoted verses of Holy
Quran and the discussion is that Islam in all cases protects freedom of religion on
three grounds. Firstly, that no once may be compelled to abandon his religion
and to embrace Islam (2:256). Secondly, Islam endorses the propagation and
preaching of one’s religion through logical reasoning and by forwarding
persuasive arguments (2:111; 16:125; 21:46). Thirdly, the Quran recognizes that
true faith stems from belief and conviction. The purpose cannot be achieved by
intimidation. Thus the use of force and coercive measure by all means are
prohibited in this regards. The Quran delivers message of the freedom of
conscience that validates freedom of religion universally. This is very much
evident that the state of Madina tolerated the people non-Islamic beliefs and
this domestic policy remained prevalent as foreign policy also when during the
expansion of Islamic State people having different religions and creed were
allowed to live and practice the religion of their own choice. Here, while
propagating the Islamic ideology, the rules of games seem purely Liberal in
essence. The Quran clarifies the point saying that “Remind them, for you are one
who reminds; you are not a warden over them” (88:21-22). The Holy Quran
retreated the similar message saying “And if they turn away, we have not sent
you as guardian over them. Your duty is to convey the message”. (42:48) Co-
living with non-believers and even allowing them to practice and propagate

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the religion of their own choice is an areas of the Islamic State’s foreign policy
that has been presented often with less vigour.
The verses like, “….. slay the Idolaters wherever you find them. Seize them,
surround them and everywhere lie in ambush for them. But if they repent from
their wrong beliefs and diligently adhere to the prayer and pay zakah, then
spare their lives. God is Oft-Forgiving and Ever- Merciful.” (9:5) are often
misquoted without the context. For sure, Islamic concept of waging war is much
refined. The instance of Conquest of Makka is evident in the history. The city of
powerful Quresh from where the Prophet and his Companion had to migrate to
save their lives and creed was conquered without shedding blood.

The combination of warfare against the miscreants and invading states, the
rational negotiation and persistent preaching of Islamic ideology posing the
political face of Islamic State continued to exercise its influence even during the
period of Rightly Guided Caliphs. After the establishment of power base of the
state of Madina the measures were taken against those who violated the
political as well as moral authority of the state. The Muslims are promised that
among them who professed belief and did righteous deeds God would surely
grant political authority in this land. God has promised that “He will establish their
religion – the one which He has chosen for them; and that He will change [their
state] after the fear in which they [lived] to one of security and peace ….. If any
do reject faith after this, they are rebellious and wicked. (24:55). Taking lead
from this verse one may argue that the offensives launched by the Companions
(RTA) were part of God’s order.
Muslims cannot fight to punish non-believers for accepting Islam, though this rule
settled at the time of Holly Prophet was denied later on, where the Muslim
fought wars with the Muslims as well as with people of other beliefs, the reasons
may vary to a large extent.
Despite some variation, the certain rules of foreign policy of an Islamic state,
ranging from ideological preaching through dialogue and negotiation, packing
truce, to military campaigns against the violators and invaders, mainly remained
intact even during the period of Caliphate.

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