The Propagation of Ideology Is Impossible Without War (Part two)
Soft Policy
2. Hard Policy
1. Soft Policy:
It refers to utilizing all available resources except military force. However, the fact that military power is not used does not mean it is completely excluded.
2. Hard Policy:
This is the second stage of soft policy. Any issue that cannot be resolved through diplomacy — that is, soft policy — is then addressed through war and military force, which constitutes the hard policy.
The main point is that every ideology needs a power to carry it forward; otherwise, the survival of that ideology is endangered and will ultimately be eliminated from the stage of life — like the ideology of communism, which has completely vanished today and is no longer carried by anyone as an ideology.
Another issue is that from a rational perspective, if one lacks power, they cannot accomplish anything — let alone carry an ideology across the globe, which involves numerous obstacles. No one sympathizes with us Muslims — even if we are in the worst condition, as we currently are. No matter how much we cry or lament and try to show our situation to the world, we will gain nothing but humiliation.
Therefore, we must work to attain power in order to emerge from this state, and that must be through the method of the Prophet Muhammad (peace be upon him), whom Allah (Glorified and Exalted be He) has sent and designated as our role model in attaining power. Any other method is considered contrary to his path and cannot be justified Islamically.
The Foreign Policy of the Islamic State is Based on Da’wah and Jihad: “وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ ۚ فَإِنِ انتَهَوْا فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ” [Surah Al-Anfal, 8:39] Translation: And fight them until there is no more fitnah [i.e., polytheism and oppression], and religion belongs entirely to Allah. But if they desist, then indeed, Allah is Seeing of what they do.
Allah has made it obligatory upon the Islamic State to eliminate fitnah and never cease striving until it is eradicated. Allah demands perseverance in this mission from the Islamic State. The Messenger of Allah (peace be upon him) also stated in a Hadith: “Al-jihad is ongoing until the Day of Judgment.”
This means that the foreign policy of the Islamic State is to eliminate fitnah (ruling by other than what Allah has revealed) from the earth through Da’wah and Jihad. Moreover, the Prophet (peace be upon him) made it obligatory upon the Ummah to carry the ideology as a state function, saying: “I have been commanded to fight the people until they say: La ilaha illallah, Muhammadur Rasulullah. If they say it, their blood and property are protected from me, except by its right.”
In the early days of the Islamic State in Madinah, the Prophet (peace be upon him) began sending expeditions and launching battles regularly. He continued this until all internal enemies were eliminated. Then, he began spreading the ideology of Islam across the world.
When we say the foreign policy of the Islamic State is based on Jihad, it does not mean that no other method exists. Rather, Jihad is the only path, and it has its own particular methods. Thus, signing treaties in one region and fighting in another, adopting strategies and political maneuvers based on the foundational principles of Islamic foreign policy — these are permissible and aligned with Shari’ah and are among the reasons for the success of the Islamic mission. To support this claim, we refer to the Sunnah of the Prophet (peace be upon him). For example, he made a treaty with the Jews in Hijaz to facilitate Da’wah, later signed the Treaty of Hudaybiyyah with Quraysh to peacefully spread Islam in the Arabian Peninsula, and sent invitations to foreign disbelieving states to embrace Islam. He never initiated Jihad until no material obstacle remained in his path. When Quraysh became such an obstacle, he destroyed them with the Muslim army. Likewise, he eliminated every authority and ruler that stood as a material barrier against Islam.
Treaties Based on Necessity:
Such treaties are made when the Muslim leader (Amir al-Mu’minin) deems them necessary for advancing Da’wah and its method, which is Jihad. For example, if the state is unable to fight multiple enemies simultaneously, it may sign temporary non-aggression pacts with one or two parties — like the Treaty of Hudaybiyyah. When the Prophet (peace be upon him) learned of agreements between the people of Khaybar and Makkah to attack the Muslims, he signed a pact with Quraysh and then turned to Khaybar. Likewise, in carrying the ideology, it is permissible to sign emergency treaties that appear to be a disadvantage for Muslims.
Emergency Treaties:
This occurs in situations where the Islamic system is facing severe challenges, and the Amir al-Mu’minin has the authority to sign such a treaty if it is believed that the existence of the Ummah is at risk. There are two types:
First Case:
Taking tribute from the disbelievers in return for not implementing Islam over them, while they remain as Dar al-Harb (land of war). This kind of treaty is signed in emergency situations when the state cannot prevent injustice — meaning the enforcement of kufr laws — and the treaty is in the interest of Islam. An example: The Prophet (peace be upon him) made a treaty with Yuhanna ibn Ru’bah, who ruled near Tabuk and the Levant, allowing him to stay on his religion and not fall under Islamic authority.
Second Case:
Muslims paying their enemies in return for being left unharmed. This type of treaty is also based on necessity, when Muslims fear for their annihilation and the leader considers it beneficial. For instance, al-Tabarani narrates that during the Battle of the Trench, when the disbelievers surrounded the Muslims and the pressure intensified, the Prophet (peace be upon him) sent a message to ‘Uyaynah ibn Hisn, offering him one-third of Madinah’s harvest in exchange for his withdrawal. When he demanded half, his representatives came to finalize the treaty. But the Companions objected, saying: “If this is a divine command, proceed. But in the days of ignorance, they had no right over us except for hospitality or trade. Now that Allah has honored us with Islam, shall we pay them tribute in humiliation? Never — except by the sword!” The Prophet (peace be upon him) replied:
“I saw the Arabs uniting against you like arrows shot from one bow. I wanted to remove that threat from you. But if you object, then you know better. Let them go — they shall receive nothing but the sword.”
This narration shows that in the beginning, the Prophet (peace be upon him) leaned toward peace due to weakness, but when Sa’d ibn Mu’adh and Sa’d ibn ‘Ubadah spoke and showed the strength of the Muslims, he refrained from making peace.
Summary:
Peace treaties, as discussed, can only be signed by the Amir al-Mu’minin of the Muslims. They must be temporary and in accordance with Islamic principles. The Prophet (peace be upon him) said: “Every condition that contradicts Islam is null and void.”
Thus, if a Caliph sets a condition against Islam, the followers are not allowed to obey it.
Military Alliances:
Military pacts with disbelievers are prohibited. The Islamic State is not allowed to enter such agreements, whether bilateral or multilateral. The Prophet (peace be upon him) is reported to have said: “Do not light your fire with the fire of the polytheists.”
“Fire” here is symbolic of war. In authentic narrations, the polytheists would fight under their own banners to preserve their own systems. The Prophet (peace be upon him) forbade Muslims from participating in that.
Today, terminology has changed, and societies use new expressions like “international coalitions” and “NATO agreements.” Yet, Muslims are not allowed to fight under strategic alliances like those led by the U.S. Instead, they must liberate themselves from U.S. imperialism by establishing an Islamic system.
By admin2
