Alhassanain(p) Network for Heritage and Islamic Thought

Foreign Policy of an Islamic State

Authors(s):Ayatullah IbrahimAmini

Publisher(s): al-Tawhid Islamic Journal

Vol. 2, No. 4

www.alhassanain.org/english

Miscellaneous information:

This article was presented as a paper under the title "Rawabit ‑ebayna al‑milal wa siyasat ‑ekhariji ‑ehukumat ‑eIslami " (The Foreign Relations Policy of an Islamic State) at the Third Conference on Islamic Thought, held at Tehran,Jamadi al‑'awwal 7‑9, 1405 (January 29‑31,1985 ). The author is a member of the Guardianship Council (Shura‑ye Nigahban ) of the Islamic Consultative Assembly (Majlis ‑aShura‑ye Islami ) of the Islamic Republic of Iran.

Notice:

This workis published on behalf of www.alhassanain.org/english

The typing errors aren’t corrected.

Tabe of Contents

[Preface] 5

Introduction 6

The Universality of Islam 7

Dissemination of Islamic Teachings 9

Inviting to Good, a Public Duty 11

Propagation of Islam: A Duty of the Islamic Government 12

Crusade against Oppression and Exploitation 13

Independence of the Ummah, its Relations with Non‑Muslim Countries 15

Islamic Unity 16

Islam ‑ a Perfect and Independent System 17

The Qur’an and Exposure of the Enemies 18

Friendship with unbelievers is considered even as a sign of disbelief 23

Friendship with Unbelievers in Case of Emergency 24

Pacts of Cooperation and Non‑aggression with Unbelievers 26

A. The Pact with the Jews 27

B. The Treaty of Hudaybiyyah 28

C. The Treaty with Yuhanna, the Governor of Aylah 29

D. The Treaty with the Christians of Najran 30

Loyalty to Pacts and Treaties 31

Frustrating the Enemies 34

The Islamic State's Relations with the Muslims of the World 37

The Relations of the Islamic State with the Powers Ruling over Muslims 39

Notes 42

[Preface]

This article was presented as a paper under the title“Rawabit ‑ebayna al‑milal wa siyasat ‑ekhariji ‑ehukumat ‑eIslami ” (The Foreign Relations Policy of an Islamic State) at the Third Conference on Islamic Thought, held at Tehran,Jamadi al‑'awwal 7‑9, 1405 (January 29‑31,1985 ). The author is a member of the Guardianship Council (Shura‑ye Nigahban ) of the Islamic Consultative Assembly (Majlis ‑aShura‑ye Islami ) of the Islamic Republic of Iran.

Introduction

Before entering into discussion on the subject,I would like, to refer to two points. The first relates to our conviction that Islam is concerned withpolitics and has laid down the principles of establishing a State and governmental institutions and has legislated rules and laws pertaining to social life. Of course, this is already an accepted fact, and here we cannot substantiate it in detail.

The second point: Islamic governmentis based on a particular ideology and faith and is aimed to attain certain objectives made obligatory by God. The legitimate Islamic ruler and all officers of such a State are not free to choose and pursue any line in internal and external policy according to their convenience. They have to follow the rules laid down in the revelation and have to work in that framework.

In other words, firstly, they have to learn what Islam expects from them, and then they should translate the Islamic teachings into action for attaining the Divine objectives. At thisstage they make use of the guide‑lines of theShari'ah .

It is also tobe kept in mind that they do not enjoy absolute freedom in reaching the desired targets; they should not violate, in any way, theShari'ah . For instance, in the sphere of external policy, at the very outset it is tobe ascertained if we have some responsibility towards the peoples of all countries, and whether Islam demands from us something in this respect.

Whether, as an Islamic Republic, we have Islamic interests in and commitments towards all other countries. If so, what should be our target? We should be aware of our aim in having relations with other countries, so that we may know.whether to maintain relations with a particular country or not. Keeping these points in view, we have to discuss some relevant issues and then arrive at the main subject.

The Universality of Islam

The Prophet (S) of Islamwas sent for all peoples of the world, and his Shari `ah was universal. Itwas not meant for a particular race or nation or any specific linguistic or regional group. The Qur’an declares:

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

“Say: `O people!Surely I am the Apostle of Allah to you all, of Him Whose is the kingdom of heavens arid the earth; there is no god but He; He brings to life and causes to die; therefore, believe in Allah and His Apostle, theummi prophet who believes in Allah and His words, and follow him so that you may walk on the right path.'” (7:158)

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“AndWe have not sent you but to all men, as a bearer o f good news and as awarner , but most men do not know.” (34:28)

These two verses clearly state that the Prophet (S) was sent to guide the whole humanity and was designated as a bearer of good tidings (bashir ) and as a Warner (nadhir ) as well. In some verses, itis said that Islam is a Din for the whole world, and shall ultimately prevail over all other religions. The Qur’an declares:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

“He it is who sent His Apostle with guidance and the religion of the Truth, that He may cause it to prevail over all religions, though the polytheists may be averse.” (9:33)

And it further says:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَىٰ بِاللَّهِ شَهِيدًا

“He it is who sent His Apostle with the guidance and the religion of the Truth that He may make it prevail over all the religions; and Allah is enough for a witness.” (48:28)

In someverses God promised to ultimately entrust the believers with the job of ruling the earth and that power would fall into the hands of Islam. The Qur’an makes this promise in these words:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

“Allah has promised those of you who believe and do good that He will most certainly make them rulers in the earth, as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange. They shall serveMe , not associating anything with Me; and whoever is ungrateful after this‑those are the transgressors.” (24:55)

Itis again asserted :

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“AndWe desire tofavour those who were oppressed in the earth, and to make them the imams, and to make them the heirs.” (28:5)

These verses indicate that a bright future awaits the true believers and the righteous, who would rule the world, and Islam would be the ruling force. The believers would be free of fear in the matter of worship and polytheismwould be uprooted completely.

Dissemination of Islamic Teachings

Of course, Islam did not and cannot spread on itsown, it requires effective propagation and armed struggle (jihad). This responsibilitywas entrusted to the Prophet (S) and he strived tofulfil it to his best. God, in the Qur’an, says:

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ

“Call to the way of your Lord with wisdom and goodly exhortation, and debate with them in the best manner ....” (16:125)

فَلِذَٰلِكَ فَادْعُۖ وَاسْتَقِمْ كَمَا أُمِرْتَۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ

“To this (the Islamicmessage) then go on inviting, and be as steadfast as you were commanded, and do not follow their caprices ....” (42:15)

According to these verses, the Prophet (S)is asked to invite people to embrace Islam with wise and appropriate methods of persuasion. Even in polemicaldebates he is advised to observe the best manners. In fulfilling this greatresponsibility he should be firm and not yield to the people's desires. The Qur’an says:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ

“O Apostle, deliver what has been revealed to you from your Lord; and if you do it not, ‑then you have not delivered His message, and Allah will protect you from the people ....” (5:67)

يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنذِرْ وَرَبَّكَ فَكَبِّرْ وَثِيَابَكَ فَطَهِّرْ وَالرُّجْزَ فَاهْجُرْ

“O thou shrouded (in thy mantle), arise, and warn. Thy Lord magnify, thy robes purify. And defilement shun.” (74:1‑5)

وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَۖ وَادْعُ إِلَىٰ رَبِّكَۖ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ

“And let them not turn you aside from communicating the signs of Allah revealed to you. And invite [the people] to your Lord and be not of the polytheists.” (28:87)

These verses impel the Prophet (S) to communicate the Words of God without any fear, as God will protect him. A glance into the books of history and biographies of the Prophet (S) (Sirah ) reveals what endeavors the Prophet (S) undertook in propagating Islam and guiding the people and fighting the polytheists and idol worshippers for the sake of spreading the belief in Unity of God (tawhid ).

On everyopportunity he addressed the people, individually and collectively, and invited them to Islam with the force of his argument and exhortation.

Occasionally he visited cities and towns with this purpose. He sent some of his Companions to recite the Qur’an to the people and to guide them properly. He wrote letters to the rulers of many countries and invited them to embrace Islam.' It was through preaching and invitation that Islam gradually spread. Not only the Prophet (S)was made responsible for spreading and propagating Islam, but also all the believers were held responsible for the propagation of its message.and teachings. God says in the Qur’an:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِيۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

“Say: `This is my way; I call to Allah with sure knowledge, I and those who follow me. To Allahbe glory! And I am not one of the polytheists.” (12:108)

Itis emphasized in this verse that the followers of the Prophet (S) would continue his mission, irrespective of the fact that they belong to the age of the Prophet (S) or any later age. The committed Muslims in the course of performing this Divine mission had to suffer all kinds of hardships; they were tortured,imprisoned and even assassinated, but never gave up. Without such effort of Muslims, Islam would not have emerged victorious.

Inviting to Good, a Public Duty

As a matter of principle the Qur’an makes it obligatory for all Muslims to command people to act rightly and enjoin what is sanctioned by God (al‑'amr bi al‑maruf ) and to forbid them from evil (al‑nahy `an al‑munhar ).

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

And from among you there should be a party who commands to do good and enjoins what is right and forbids the wrong, and they are the successful. (3:104)

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ

You are the best of communities raised up (ormankind; you enjoin what is right and forbid what is wrong and believe in Allah.And if the People of the Book had believed, it would have been better for them; of them are believers and most of them are evil‑doers . (3:110)

The propagation of Islam is an essential part of the Divine duty of `commanding to do good and forbidding evil' (al‑'amr bi al‑ma'ruf wa al‑nahy `an al‑munkar ).

Propagation of Islam: A Duty of the Islamic Government

It is one of the duties of Muslims to propagate the faith in Unity of God (tawhid ) and to fight against infidelity, idolatry, and materialism. Every country where an Islamic government is in power is obliged to endeavor in this regard and to strive in every possible way, to spread the Islamic message in other countries.

It is the duty of the Islamic government to give top priority to the program of Islamic propagation through radio, television, journals, and newspapers, and to utilize all the means of mass communication for this purpose. Distribution of Islamic books and cultural and academic exchange programs along with other means of propagation are also useful in this respect. An Islamic government cannot afford laxity with regard to this important obligation; it has to include such programs in its foreign policy.

Crusade against Oppression and Exploitation

The second duty made obligatory for Muslims is waging war against all forms of oppression, exploitation, and corruption, defending the deprived and the oppressed, and establishing social justice. The Qur’an says:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰۖ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

“O believers, be you securers of justice, witnesses for God.And let not detestation for a people incite you to act inequitably; act equitably‑that is nearer to God‑fearing. And fear God; surely God is aware of what you do.” (5: 8)

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

“CertainlyWe sent Our messengers with clear signs and sent down with them the Book and the Balance that men may conduct themselves with justice; and We have made the iron, wherein is great strength and advantage for men, and that Allah may know who helps Him and His apostles in the secret; surely Allah is Strong, Mighty.” (57:25)

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

“O believers, be maintainers of justice, bearers of witness for God's sake, even though itbe against yourselves, or [your] parents or kinsfolk, whether the man be rich or poor; God is over and above them [in preference]. Therefore don't follow [your] base desires, lest you deviate, and if you swerve or turn aside, then surely Godis aware of what you do.” (4:135)

The believers are required to see that equity and justice are established and that they are not afraid of any power in this matter. One of the aims of the prophets has been to enforce social justice, and in the course of attaining thisobjective they even took up arms.

Muslims are responsible for thedefence of the deprived, the wronged, and the oppressed of the world at every cost, and if, in the extreme cases, there is no other way except war,they ought to fight valiantly. God declares in the Qur’an:

وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا

“And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, who say: `Our Lord, bring us forth from this city, whose people are oppressors, and appoint to us from Thee a guardian, and appoint to us from Thee a helper'?” (4:75)

الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا

“These who believe fight in the way of Allah, and those who disbelieve fight in the way ofTaghut . Fight you therefore against the friends of Satan; surely the guile of Satan is ever feeble.” (4:76)

According to this verse, holy war (jihad) for the sake of the oppressed is regarded as a commendable human virtue, andthis view is affirmed by those who are socially aware . Waging war for the sake of God is one of the symptoms of faith (Iman ) and struggle in the way of the evil forces (taghut ) is indicative of one's infidelity (kufr ) to God. Again, the Qur’an says:

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِۖ فَإِنِ انتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ

“And fight them untilfitnah (sedition, discord, persecution,corruption ) is no more, and until the religion of God prevails. But if they desist, then let there be no hostility except against the oppressors.” (2:193)

This verse, too, underlines the responsibility of Muslims towards the oppressed. They have to struggle and fighttill persecution and corruption is eliminated from the face of the earth and the Divine law (al‑Din ) is established. Accordingly, Muslims cannot resttill evil is eradicated from the world. As yousee the Qur’an has saddled Muslims with a heavy responsibility of fighting tyranny, corruption, exploitation, and colonialism, and defending the oppressed and the exploited, so that the rule of Divine justice is established.

This Divine objective is to be attained by all the possible means: by educating and awakening the oppressed, by the way of exhortation, by exposing the evil designs of the oppressors and exploiters, by warning and overwhelming the transgressors, by diplomatic and political activities, by supporting all the freedom movements; and ultimately, if all attempts fail, one has to resort to war in case the necessary resources are at hand.

It is the duty of every Muslim to struggle against all forms of tyranny and injustice, whether in their own country or in a foreign land,till they are totally destroyed. This Divine mission is tobe kept in view while framing the foreign policy, and the best way of pursuing it, in accordance with specific conditions of different lands and times, should be adopted.But in any case it should be ensured that the main objective ever remains in sight.

An Islamic government ought to function in such a manner that throughout the world it is identified as the staunch opponent of tyranny, arrogance, disbelief, and materialism, as the sincere defender of the deprived and the oppressed, as thestandard bearer of Divine Unity and guidance, and as the vanguard of the forces enjoining the good and forbidding the evil.

As anummah entrusted with upholding justice, it has to provide leadership to all the movements struggling for independence in the world. It should set an example for the world of all the material and spiritual merits and human attainments.

Independence of theUmmah , its Relations with Non‑Muslim Countries

We propose to discuss a number of issues in this part of our discussion:

Islamic Unity

Islam considers all Muslims as oneummah :

وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ

“And surely thisummah (community) of yours is oneummah , and I am your Lord, andbe dutiful to Me.” (23:52)

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

“And thusWe have made you a midmost nation that you may be the bearers of witness to the people, and that the Apostle may be a bearer o f witness to you; ....” (2:143)

The criterion of the unity of Muslims is nothing but faith and conviction, and they belong to nothing but Islam.Hence the differences related to racial, national, linguistic, regional, urban, and rural distinc­tions cannot and should not divide Muslims and alienate them from one another.

AmongMuslims a deep‑rooted feeling of oneness exists that binds them together and they live like an integrated whole and foster brotherly feeling for one another. The Qur’an stresses this brotherly relationship in the following words:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

“The believers are but brethren, therefore make peace between your brethren and be God‑fearing that mercy may be showed to you.” (49:10)

In Islam there are no multiple communities; there is only oneummah . They strive forone and the same goal. All Muslims are oneummah against their common enemy, i.e. the global pagan system.

Islam ‑ a Perfect and Independent System

Islam as an integrated system of religious, moral, political, social,cultural and economic regulations is a perfect and comprehensive system, that has an independent culture which emanates from the source of revelation (wahy ).

It upholds a specific world‑view with an emphasis on developing and perfecting human virtues and considers it to be the basis of all itsprograms, and on this foundation constructs all the social structures and superstructures. Islam is a rich and independentculture which is essentially based on revelation.

It was a result of assimilating this rich and independent culture that in the early period of Islam Muslims could make remarkably fast advancements in various spheres of civilization. This rich culture of Islam dawned in al ­Hijaz and brought into existence, by revitalizing the human virtues and abilities, anummah , small in number but immensely energetic and powerful in spirit.

It gradually grew,spread and attracted various societies, peoples, and races towards itself. In a shorttime its light reached and engulfed the distant points of the earth. The vitalizing teachings of the Qur’an and its cultural independence generated and released light on such a scale that it illuminatedeach and every spot, penetrated the innermost depths of the soul and gave refuge to all men in its warm embrace.

The rich and humanizing culture of Islam bestowed freedom and independence upon its followers to such an extent that they acted for a long time as the torch‑bearers of civiliza­tion, knowledge, arts and sciences. A great number of the works of Muslims in the fields of arts and sciences are still alive and bear witness to this fact. In conceiving and executing its programs Islam does not derive inspiration from any other school of thought, hence Muslims are not required to follow any other ideology.

Therefore, a government can be called Islamic in case it endeavors to safeguard the independence of the IslamicUmmah , and if all its plans and programs are derived from no other source except the school of Divine revelation. It organizes all its internal and external policies on thelines which ensure self‑sufficiency of the IslamicUmmah , as a whole, in the spheres of science, industry, technology, economics, agriculture and military arms, and liberates it from the shackles of foreign alliances and dependence on alien powers.

Such a policy demands independent thinking based on the Islamic ideology and a staunch resolution to implement this policy. All the planning of the Islamic governmentmust be conceived in strict adherence to the Islamic teachings with a view to protecting and strengthening the independence of the MuslimUmmah . If a government fails to give foremost priority to these objectives in its internal and external policies, it does not deserve tobe called `Islamic' in any sense of the word.