Classical Paradigm Of Islamic International Relations.docx

Before the discussion related to the classic division of divisions in the Islamic world, in the history of the Prophet Muhammad SAW. when establishing a Muslim state in Medina in 622 the concept of the ummah and international relations stood out during the war until the peace agreement was agreed. So it would be different theoretical categorization in the field of Islamic state relations with other countries at that time with nowadays era. The fuqaha (Islamic jurists) divide this world region into two parts, namely dar al-Islam and dar alharb. what means from al-Islam is "the land of peace" and dar al-harb is "the land. First, dar al-Islam encompasses all countries in which Islamic law or the Muslim population can give birth to Islamic laws. So it belongs to the category of dar al-Islam, a country where all or most of its population consists of Muslims, all countries that are controlled and governed by Muslims even though some of the population does not consist of these people. Likewise including dar al-Islam numbers, countries ruled and controlled by non-Muslims as long as the Muslims who are in them can give birth to Islamic laws. Furthermore Abu Hanifah defined it as an area under Islamic rule or not under Islamic rule. The inhabitants are Muslims who from that time embraced the religion or those who later converted to Islam and groups of people with other religions were left (dhimmi) who wished to continue to practice their religion even if they had to pay jizyah (head tax). Muslims have all the rights of the population; groups. residents of other religions only have a portion of that right and submit to the rules of Islam according to a special agreement regarding their association with Muslims. Second, dar al-harb includes all countries which are not Islamic countries which are not under the rule of the Muslims or not appear in them Islamic laws, whether this country is governed by a country or several countries, whether there are Muslims or not. , as long as its inhabitants who are Muslim cannot give birth to Islamic laws. Dar al-harb consists of the state and society outside the Islamic world. The inhabitants of that country are often named those who do not believe or do not believe. The Hanafi schools of jurisprudence put forward three conditions and for the three conditions dar al-Islam changed to dar al-harb again: first, if the law of the other religious groups was carried out. Second, if the area of dar al-harb separates from dar al-Islam. Third, if Muslims or dhimmi cannot stay there safely. Furthermore, they stated that if the law from the other religious groups had been carried out, then the area would not be dar alIslam anymore. If Muslims find it difficult to stay in the area, they must move to dar al-Islam. But if the Muslims can live there safely and can carry out the teachings of their religion, even if the law of the non-Muslim group is carried out, the area at least according to the theory can be seen as an Islamic area. Following the existence of Ijtihad with the consideration First that at the beginning of the formulation of this international law was in its state of war Second Second, at present the Muslim government was not in a state that allowed for continuous warfare against other countries. Third, the attitude of the Islamic state towards non-Muslim countries has been emphasized in the Qur'an. There is no statement meaning either directly or in the absence of a continuous war. The Qur'an has clearly stated that war can only be limited to the circumstances when the Islamic state or the Muslims are opposed. The Fuqaha who divide the world's land are not just two as mentioned above, but they add a third area, namely dar al-'ahd or dar al-shulh. Which is meant by dar al-'ahd or dar al-shulh is a region or

state that is not subject to the strength of Islam but has a peace treaty to be respected by them and from al-Islam, and they have full authority over its territory. While the Hanafi sect of fuqaha never acknowledges the third area.