During the question and answer session following the Qur’an study lecture, Javed Ahmed Ghamidi was asked what should be the foreign policy of a Muslim state. The summary of the discussion he provided is as follows.
A Muslim state’s foreign policy is based on two fundamental principles:
1.To stand firmly on truth and justice and to bear witness to it when the occasion arises.
2.To struggle against oppression and tyranny in the world.
In light of these principles, the policymakers and decision-makers of the state will formulate the strategy themselves.
1. Testimony of Justice and Fairness
While explaining the principle of justice and fairness, the esteemed teacher referred to these verses of the Qur’an:
يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا كُوۡنُوۡا قَوَّامِيۡنَ بِالۡقِسۡطِ شُهَدَآءَ لِلّٰهِ وَلَوۡ عَلٰٓى اَنۡفُسِكُمۡ اَوِ الۡوَالِدَيۡنِ وَالۡاَقۡرَبِيۡنَ ؕ اِنۡ يَّكُنۡ غَنِيًّا اَوۡ فَقِيۡرًا فَاللّٰهُ اَوۡلٰى بِهِمَا وَاِنۡ تَلۡوٗۤا اَوۡ تُعۡرِضُوۡا فَاِنَّ اللّٰهَ كَانَ بِمَا تَعۡمَلُوۡنَ خَبِيۡرًا.
Believers!Adhere to justice bearing witness to it for Godeven if this evidence is against yourselves, your parents, and your kinsfolk. If someone is rich or poor, God only is more worthy [that His law be followed]. So, do not be led by desires [by leaving His guidance], lest as a result you swerve from the truth. And [remember that] if you try to distort [what is true and just] or evade [it], you shall definitely be punished for it because God is well aware of what you do. (4:135)
يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا كُوۡنُوۡا قَوَّامِيۡنَ لِلّٰهِ شُهَدَآءَ بِالۡقِسۡطِ وَلَا يَجۡرِمَنَّكُمۡ شَنَاٰنُ قَوۡمٍ عَلٰٓى اَلَّا تَعۡدِلُوۡا ؕ اِعۡدِلُوۡا هُوَ اَقۡرَبُ لِلتَّقۡوٰى
اِنَّ اللّٰهَ خَبِيۡرٌۢ بِمَا تَعۡمَلُوۡنَ وَاتَّقُوا اللّٰهَ
Believers! Stand up for God bearing witness to justice and your animosity for a people should not induce you to turn away from justice. Be just; this is nearer to piety. And keep fearing God because God is well aware of all your deeds. (5:8)
Javed Ahmed Ghamidi’s response indicates the path for Muslims that can lead them to a position of honor and dignity in the world. Walking this path means that if religious sentiments, national biases, or financial interests prevent Muslims from speaking the truth and justice, it is their duty of faith to remove those obstacles and stand in support of justice and fairness.
Justice does not merely mean maintaining fairness in matters of crime and punishment; rather, justice is the name of an attitude and a value. Truth is justice, and falsehood is against justice; honesty is justice, and dishonesty is against justice; giving full measure is justice, and giving less is against justice; fulfilling promises is justice, and breaking promises is against justice; tolerance is justice, and prejudice is against justice.
Muslims should adopt justice and fairness as a fundamental principle in their national affairs as well as in their international relations. They should uphold this behavior to such an extent that neither the pride for their own nation nor the enmity with another nation should sway them from justice. In the current era, ideological differences, border disputes, financial dealings, and issues of peace and war frequently raise the question of what is in accordance with justice and what is against it. On all these occasions, representatives of Muslims should speak out for justice and fairness with full responsibility and sincerity. This approach will make them acceptable in the sight of Allah and enable them to play a positive practical role in the world as well.
This responsibility is not merely of the collective organization of Muslims, but every individual is accountable for it. It is the behaviors of individuals that are reflected in the collective existence of a nation. Therefore, if an individual desires the establishment of justice within their community, they should first implement that principle within themselves and set aside all kinds of prejudice and pride in this matter.
Aisha (RA) states that:
When a woman from the Makhzum tribe committed theft, the Quraysh were greatly concerned about her case. People began contemplating who could possibly intercede with the Messenger of Allah (PBUH) on her behalf. Ultimately, it was decided that only Usama bin Zayd could muster the courage to do so, as he was very dear to the Messenger of Allah (PBUH). At the people’s behest, Usama interceded with the Prophet on her behalf. The Prophet (PBUH) said: ‘Usama, are you interceding in one of the limits set by Allah?’ Then he stood up to deliver a sermon and said: ‘O people, what destroyed the nations before you was that if a noble person among them stole, they would let him go, but if a common person stole, they would enforce the penalty upon him. By God, I will not do this. If Fatimah, the daughter of Muhammad (PBUH), were to steal, I would cut off her hand as well.'(Bukhari, No. 3216; Muslim, No. 3196)
2. Struggle Against Oppression and Injustice
While explaining the principle of striving against oppression and aggression, the esteemed teacher referred to these verses of the Qur’an:
اُخۡرِجُوۡا مِنۡ دِيَارِهِمۡ بِغَيۡرِ حَقٍّ اِلَّاۤ اَنۡ يَّقُوۡلُوۡا رَبُّنَا اللّٰهُ.
[Thus] those against whom war is waged are granted permission of war because they have been oppressed and God certainly has the power to help them. Those who were turned out of their houses without any justification only because they say: “God is our Lord.” (22:39-40)
وَقَاتِلُوۡا فِىۡ سَبِيۡلِ اللّٰهِ الَّذِيۡنَ يُقَاتِلُوۡنَكُمۡ وَلَا تَعۡتَدُوۡا ؕ اِنَّ اللّٰهَ لَا يُحِبُّ .الۡمُعۡتَدِيۡنَ….. وَقٰتِلُوۡهُمۡ حَتّٰى لَا تَكُوۡنَ فِتۡنَةٌ
And fight in the way of God with those who fight against you [to stop you from offering ḥajj] and do not transgress bounds [in this fighting]. Indeed, God does not like the transgressors. … And keep fighting this war against them until persecution ends.
(2:190-193)
These verses are based on the injunctions of jihad and combat, and they instruct the Muslims’ collective organization not to be indifferent to the rebellion and oppression of nations and governments. They should take notice of their tyrannical actions, raise their voice against them, and if they do not desist, then take steps for jihad and combat against them to the extent of their ability.
This is the eternal decree of the Shariah. It is the will of Allah Almighty that peace and freedom for individuals and societies be maintained in His world. If any nation destroys this, it exhibits rebellion against Allah’s will. Such a nation should be admonished and advised, but if it does not come to the right path, Allah commands that the sword be raised against it and kept raised until the atmosphere of peace and freedom is restored. The truth is that the message of Islam is, in fact, one of peace and security. It calls for the eradication of every element of oppression and tyranny from the world. The growth and development of human life are based on the protection of life, property, and honor. Islam prevents every act of transgression and injustice against individuals or societies in these matters.
Therefore, Muslim states should base their foreign policy on the principle that they do not allow the world to become an arena of oppression and excess. For this purpose, if the situation calls for warfare, they should not hesitate to engage. If they find themselves lacking in the capability or courage to eliminate tyranny and injustice through force, they should at least raise their voice against it. Whether the oppression is against Muslims or non-Muslims, in both situations, they should strive against it with full enthusiasm and wisdom. However, during this struggle, they should not abandon the path of justice and fairness under any circumstances.
The summary is that Muslim states and governments should cultivate an attitude within themselves that they are advocates of justice, fairness, peace, and security, and they should harbor a hatred for oppression and tyranny. They should always uphold the principles of justice and fairness and actively engage in the struggle against oppression and aggression. The enmity or opposition of an individual or nation should not motivate them to adopt a stance of oppression and excess. When the Quraysh of Mecca prevented Muslims from entering Mecca and the Kaaba, and the Muslims expressed grief and anger, the Holy Qur’an taught them this lesson:
وَلَا يَجۡرِمَنَّكُمۡ شَنَاٰنُ قَوۡمٍ اَنۡ صَدُّوۡكُمۡ عَنِ الۡمَسۡجِدِ الۡحَـرَامِ اَنۡ تَعۡتَدُوۡا وَتَعَاوَنُوۡا عَلَى الۡبِرِّ وَالتَّقۡوٰى وَلَا تَعَاوَنُوۡا عَلَى الۡاِثۡمِ وَالۡعُدۡوَانِ اِنَّ اللّٰهَ شَدِيۡدُ الۡعِقَابِ وَاتَّقُوا اللّٰهَ
Some people had stopped you from coming to the Sacred House. So, even your animosity against them should not incite you so much that you cross the limits. [No, abide by these limits come what may] and collaborate with one another in what is virtuous and pious but not in what is unjust and oppressive. And remain fearful of God because God is stern in retribution. (5:2)