of Nokounam (May Allah sanctify his secret) (Session 1633)
Surah An-Nisa, as one of the most Medinan surahs of the Holy Qur'an, encompasses verses that address not only the social and ethical matters of the Islamic Ummah but also establish a framework for foreign policy and interaction with hypocrites. This treatise, focusing on two key verses from this surah (verses 75 and 65), analyses and elucidates the jurisprudential, political, and ethical dimensions of these verses. Its objective is to clarify the role of foreign policy within the Islamic system and the manner of confronting hypocrites in light of the Holy Qur'an, through a profound examination of relevant verses and traditions. Employing metaphors and literary allusions, this work endeavours to present complex concepts in a language that is both clear and dignified for its readers.
One of the pivotal verses concerning Islamic foreign policy is verse 75 of Surah An-Nisa, which delineates the duty of the believers towards the oppressed and the struggle against tyranny. This verse, akin to a radiant torch, guides action when confronting oppression and injustice:
And what is [the matter] with you that you do not fight in the cause of Allah and for the oppressed among men, women, and children who say, Our Lord, take us out of this city whose people are wrongdoers.
This verse, expressed in a clear and resolute language, calls the believers to jihad in the path of Allah; however, not a jihad confined to ethnic or national interests, but a struggle aimed at liberating the oppressed from the claws of injustice. The phrase in the cause of Allah stands as a steadfast pillar indicating the divine orientation of this struggle. The term the city whose people are wrongdoers refers to any society where oppression and injustice prevail, whether geographically a city or at a broader global scale. This verse defines Islamic foreign policy based on justice and support for the oppressed, as if the Holy Qur'an, like a celestial map, charts the course of the Islamic Ummah against oppressors.
In a tradition narrated from Imam al-Sadiq (peace be upon him), recorded in Wasa'il al-Shia (Volume 11, Chapter of Jihad), it is stated:
All goodness lies in the sword and under the shade of the sword.
This tradition, like a flame shining in darkness, emphasises the significance of military power in early Islam. The sword symbolises military strength, and the shade of the sword refers to the authority emanating from a drawn and ready sword, not one dormant in its sheath. In the era of the Prophet Muhammad (peace be upon him and his family) and the Imams (peace be upon them), the sword was the principal instrument in determining the outcomes of battles and preserving the authority of the Islamic Ummah. Yet, does this tradition retain the same literal meaning in the modern world? Certainly not; the sword in this tradition serves as a metaphor for power and preparedness that must be reinterpreted within the context of time and place.
In today's world, where foreign policy transcends purely military tools, this tradition must be reinterpreted in the light of reason and prudence. If in the early Islamic period the sword was the determinant of goodness and authority, today politics acts as an expansive shadow that guides authority. This implies that complete goodness does not lie in the accumulation of military power alone, but in wise policy based upon Qur'anic principles. Just as a sword in its sheath is merely a useless ornament, power wielded without strategic policy amounts to an empty spectacle devoid of goodness.
One fundamental critique in the lectures concerns the absence of the science of politics within the educational and political system of the Islamic society. Politics, from an Islamic perspective, is not merely a collection of general information such as geographical or military data, but a science that must be grounded in Qur'anic and prophetic principles. This science, like a mighty tree, requires deep roots in Islamic knowledge and wide branches in worldly understanding.
Regrettably, in the current educational system, a discipline titled Islamic Political Science has not been established. This absence resembles a void within the epistemological structure of society that drives politicians towards unscientific and superficial decision-making. Politicians lacking specialised knowledge of politics resemble musicians who play instruments without learning musical theory: they produce sound, but devoid of harmony and order. This deficiency has led to crisis-inducing decisions and rendered society vulnerable to internal and external challenges.
For instance, politicians who rely merely on general information are like drivers navigating a winding road without mastery of driving rules; they not only endanger themselves but also others. The Islamic system requires training politicians proficient both in religious sciences and worldly knowledge to act as skilful actors on the international stage.
The lectures suggest that instead of passive defence against problems created by enemies, the Islamic system must seize the initiative and foment crises among the disbelievers. This approach, like changing the winds direction in a stormy sea, can transform the global arena in favour of Islam. The prayer O Allah, engage the oppressors with one another serves as a key illuminating the strategy of Islamic foreign policy.
In the contemporary world, where military power alone is not decisive, Islamic foreign policy must act proactively. Rather than allowing enemies to generate crises for the Islamic Ummah, the Islamic system should craft intelligent strategies to create discord among the enemies themselves. For example, fostering division between imperialist powers such as the United States and Israel can lead to tranquillity in the Islamic world. This strategy resembles a chess game in which a calculated move compels the opponent into a defensive posture.
This approach necessitates scientific policy and precise planning. Just as a defensive trench secures calm on the frontline in warfare, in foreign policy one must create strategic barricades to occupy enemies with their own conflicts. Such initiative not only prevents passivity but also propels the Islamic Ummah to active participation on the global stage.
Foreign policy within the Islamic system, illuminated by the Quranic verses, is akin to a torch that reveals the path of justice and support for the oppressed. Verse 75 of Surah An-Nisa regards jihad as a divine duty to liberate the oppressed, and the tradition "All goodness lies in the sword" stresses the importance of power, which in the modern world must be guided by scientific policy. The absence of Islamic political science presents challenges in political decision-making. The Islamic system requires defining this science, training expert politicians, and adopting a proactive foreign policy approach to seize initiative rather than merely react.
Verse 65 of Surah An-Nisa, through a divine oath, emphasises the profound doubt and hesitation of the hypocrites towards the Prophet Muhammad (peace be upon him and his family):
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.
This verse, with the divine oath But no, by your Lord, strikes the hearts of
