Abstract
This text aims to analyze the weight of religion on foreign policy in the land of Islam, but also to demonstrate that the practices of the Muslim empires which spanned nearly eleven centuries left an imprint which, without necessarily being decisive, is not negligible on the norms that constitute international law. If Majid Kkadduri thinks that the influence of the Muslim world in international relations extends from the seventh to the thirteenth centuries, we think, for our part, that this influence continued until the eighteenth century, when the last Muslim empire began to weaken and was no longer able to impose its logic on its foreign relations.
Prof. Dr. Abdelmalek El Ouazzani
Professeur Emérite, (Political Science and IR) LRCID, URAC 59, Cadi Ayyad University, Marrakech-Morocco.
Prof. Dr. Fatiha, Sahli
Professeur Emérite, (International Law and IR), LRCID, URAC 59, Cadi Ayyad University, Marrakech-Morocco.
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Notes
- 1.
Khadduri (1984): “If, in fact, in the first period going from the seventh century to the thirteenth century, the Muslim world imposed its own views in the agreements concluded with other nations, subsequently it interfered in the international community as a partner respecting the principles of equality with others”, p. 198–199.
- 2.
Especially at the time of Charles V.
- 3.
On the possible different meanings of this term, we can refer to Borrut (2019), p. 254–255.
- 4.
رﺳﺎﺋﻞ اﻟﻨﺒﻲ إﻟﻰ: ھﺮﻗﻞ واﻟﻤﻘﻮﻗﺲ واﻟﻨﺠﺎﺷﻲ isamweb.net, accessed 30.11.2022.
- 5.
Currents marked by thinkers such as al-Farabi, Avicenna, Averroes, or even al-Mawardi and Ibn Taymiyya whose ideas still impact the conception of current Islamist movements on the relationship with non-Muslims.
- 6.
Ladjili-Mouchette (2007), p. 169 and following.
- 7.
Al-Mawardi (1984), p. 2.
- 8.
Traité de droit public musulman, traduit par Henri Laoust (1948), Beyrouth, Imprimerie Catholique.
- 9.
Corbin (1964), p. 159.
- 10.
We say theoretically because since Constantine, the first Christian emperor, and until the nineteenth century, even the twentieth century, religion has always been involved in the strategies of legitimizing power in the Christian West. It was in the name of religion that the crusades took place, which the princes of the Middle Ages ruled. It is also in the name of this one that the Reconquista was made by Isabelle self-named “the Catholic”.
After the revolutionary passage of which Napoleon was a part, the person of the king was declared inviolable and “sacred” by the French Charter of 1814. Even on the US side, the official motto, by a 1956 law, is “in God We Trust”. The debate on secularism and the place of the Islamic religion in the Republic, in France, shows to what extent it is present in the discourse and political strategies of all actors, whether they are on the right or on the left.
- 11.
Surat, al-ahzab.
- 12.
Ibn Khaldoun (1968), p. 371.
- 13.
El Ouazzani (1994), p. 50–51.
- 14.
This is published on the official website of Prince Al-Hussayn, crown prince of the kingdom. https://www.alhussein.jo/ar/ اﻟﮭﺎﺷﻤڍﻮن/اﻟﻌﺎﺋﻠﺔ-ﺷﺠﺮة, accessed 30.11.2022.
- 15.
On the notion, cf. Abel (2005), p. 129–190.
- 16.
Cardahi (1937), p. 6.
- 17.
Cahen (1970), p. 19–20.
- 18.
Cahen (1970), p. 21.
- 19.
About the chronology of the futuhat: Chérif (1975), p. 17–47.
- 20.
Chérif (1975), p. 20.
- 21.
Chérif (1975), p. 23.
- 22.
The excesses induced by the capitulations (bilateral treaties) signed with the European powers and the United States, and which meant that the “proteges” escape even the justice of the Makhzen (Central Power of The Sultan).
- 23.
Nys (1912), p. 111–12.
- 24.
For example, the Nationality Law of 1869: “Not every Muslim is an Ottoman citizen in this capacity alone”, Cardahi (1937), p. 26.
- 25.
Surat al-maida, ver. 51. in Coran traduction Kazirmirski, Paris, Garnier Flammarion
- 26.
In 1932, Muslims opposed the burial in the Muslim cemetery of a naturalized Tunisian; there are demonstrations that had a strong symbolic significance for the Destourian nationalists; even a fatwa by Cheikh Tahar Ben Achour in 1933 could not calm the opposition of Tunisians to this kind of burial.
- 27.
Régis Debré asked the question of whether the false story was more false than the true, also wrote that “the social effects of an illusion are never illusory”.
- 28.
Not all Muslim states are Arab states (Iran, Afghanistan, Pakistan, Indonesia, etc.).
- 29.
Jeune Afrique; https://www.jeuneafrique.com/mag/540930/politique/crise-du-golfe-qatar-arabie-saoudite-les-freres-ennemis/, accessed 30.11.2022.
- 30.
See Mirlande H. (1970), p. 458.
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El Ouazzani, A., Sahli, F. (2023). Identity, Religion and Foreign Policy in the Land of Islam (Diplomacy Between Dogma and the Reality of International Relations). In: Donath, P.B., Heger, A., Malkmus, M., Bayrak, O. (eds) Der Schutz des Individuums durch das Recht. Springer, Berlin, Heidelberg. https://doi.org/10.1007/978-3-662-66978-5_14
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