This article was submitted to the Next Century Foundation by Ayatollah Seyed Salman Safavi, Head of the Safavid Movement of Sufi Islam. Ayatollah Safavi is a longstanding senior member of the Next Century Foundation. This article explores the potential of Islamic teachings to provide a theoretical framework for global peace and security in the 21st century. We publish the article unedited except for the removal of the abstract, some academic references and minor amendments for clarity.
Today, global peace and security is a fundamental global problem. The philosophical and mystical teachings of Islam can be the basis of the theoretical framework of global peace and security in interaction with global cultures.
Islam is a comprehensive religion that meets the basic needs of humanity for all ages. The Manifesto of Islam expresses the intellectual framework and the response of Islam to the problems of all ages.
The Manifesto of Islam for Global Peace and Security Corresponding to the Political, Economic, and Security Challenges of the 21st Century: The pillars of this universal doctrine are monotheism, man, justice, morality, spirituality, leadership, knowledge, art, human rights and nature, confronting oppression, peaceful coexistence, criticism of the occasion of today’s world, sustainable development, and dialogue between diverse cultures.
Clash of interest:
Clash of interest are a common feature of international relations, exemplified by the current tensions between the United States and China and the United States and the Islamic world. There are two main approaches to resolving these conflicts: war, or dialogue and diplomacy. Islam prefers dialogue as the optimal means to achieve a peaceful solution, recognizing that such dialogue requires patience, wisdom, compromise, and mutual respect between the parties involved.
Dialogue of Cultures:
Verse 125 of Surah al-Nahl, “The Verse of the Way of Invitation” and the cultural dialogue, say: “Call to the path of your Lord with wisdom and good exhortation, and argue with them with the best of your Lord, and He knows the best of the guides.”
The world has many cultures. Zoroastrianism, Judaism, Christianity, and Islam are the oldest religions in the world. Confucianism in China and the Upanishads in India, Buddhism in East Asia, are among the ancient cultures of Asia. Dialogue is the best communication in a multicultural world.
Throughout the history of human thought, many thinkers and philosophers have emerged who have produced constructive thoughts, such as Pythagoras, Plato, Farabi, Ibn Sina, Jalal al-Din Rumi, Mulla Sadra, John Locke, Montesquieu, John Stuart Mill, John Rawls, Leo Strauss, Paul Tillich.
The way to establish global peace and security is through dialogue between the views of religions and the above thinkers. Global religions and cultures have many commonalities in metaphysical and moral issues that can be the basis of their joint international cooperation to build a safe and just world. “O you who believe . . . Cooperate in righteousness and piety, and do not cooperate in sin and aggression, and fear Allah. . .”(al-Ma’idah: 2) In this verse, God invites people to cooperate in goodness and piety and to avoid participating in sin and oppression.
Peaceful coexistence:
Conflict is a natural thing in international affairs, but war is the solution to disputes, and diplomacy and fair dialogue are the solutions to reduce international disputes.
The inclusiveness, convergence and mutual respect for different cultures lead to peaceful coexistence between the followers of different religions and cultures.
In the age of the global village and the explosion of information, it is not possible to impose a culture and a way of life on all human beings, so instead of trying in vain to Americanize the whole world, we should move towards accepting the diversity of cultures and accepting its logical consequences. According to authentic Islamic sources, peaceful coexistence is considered a value and a goal.
In this verse, Allah refers to the common principles between Islam and the People of the Book and says to Muslims: “If no people are willing to cooperate with you in all your goals, in matters where you share the same goal.” to attract their cooperation and make it a basis for advancing common goals. “Rather, they are clear signs in the breasts of those who have been given knowledge, and none rejects Our verses except the wrongdoers.” In this verse, Allah (swt) says to the Muslims that when arguing with the People of the Book, they should speak in the best way and in the best way, and they should emphasize common principles such as monotheism. “And do not insult those who invoke other than Allah, so that they curse Allah as an enemy without knowledge, as an adornment for every nation of their deeds, then to their Lord is their return, and He will inform them of what they have been doing.” In this verse, God commands Muslims to refrain from cursing disbelievers and idolaters, to be polite in their words and behaviour, and not to insult the sanctities of other peoples.
On a global scale, efforts to create justice, equality, peace, security, and development are examples of “goodness”. In this way, any kind of cooperation that leads to corruption, depravity, and oppression must be avoided. According to the teachings of Islam, peaceful coexistence based on peace, cooperation and convergence in international relations based on justice is emphasized.
Critique of today’s world relations:
The West has played a colonial role in the Islamic world, Asia and Africa for the past three hundred years. In today’s world, political, economic, social, and cultural relations between governments and state-nations are not compatible with the emancipatory values of Islam and natural human rights. The unequal relations between developed and underdeveloped countries, the deep class divide, economic apartheid, double standards in international relations, the systematic promotion of prostitution and drugs, the promotion of degenerate art, especially through movies and computer games, hunger and poverty, the waste of billions of dollars on the production and sale of weapons of war for military competition or the suppression of nations, and the continuation of systematic torture in many countries of the world, have acted like cluster bombs. The slaughter of thousands of human beings has filled the existence of today’s youth with anger and hatred, confusion and violence.
In addition to not giving in to the current global conditions, we are also responsible for changing global relations. These changes must take place within people, within the family, in the region, and at the global level. Of course, changes in economic-cultural relations must also take place simultaneously.
In today’s world, the use of soft and smart methods is the best way to change the global situation. The balanced growth of the triangle of “morality, spirituality, and economy” and the revival of the traditions of “eternal wisdom” can save humanity from today’s deplorable situation. In order to change the global situation, while respecting the virtues and forbidding vice, extremism and violence must be avoided.
Prohibition of weapons of mass destruction:
In legitimate defence, by divine and human rules and values, the killing of innocents and civilians must be avoided: “And fight for the sake of Allah, those who fight you, and do not transgress, for Allah does not love the aggressors.” The use of weapons of mass destruction such as atomic and hydrogen bombs and chemical and microbial bombs is forbidden because they cause serious damage to the environment and lead to the death of civilians.
Human:
Human is God’s creation. If someone loves God, he should love people regardless of their religion and nationality and respect all human beings. Because all humans are creatures of the One Creator.
Human beings have inherent dignity. Their natural and intrinsic rights are equality, security, peace, freedom, and justice. Therefore, all human beings are first-class citizens of the world. Racism opposes human beings’ inherent “equality.”
Human dignity and civil rights require that the basic needs of human beings be met by governments. Citizenship rights are defined in Imam Ali’s letter to Malik al-Ashtar: “Freedom of expression, freedom of assembly, freedom of thought, the establishment of justice and economic and judicial instalment, fair distribution of power, protection of the privacy of individuals, protection of property, honour and lives of citizens.”
God’s social commandments are for the freedom, happiness, and justice of human. “Allah does not love the transgressors.” (Maeda: 87) “Allah does not love those who corrupt.” (Qasas: 77) “He does not love the wasteful.” (Anaam:141) in centrist: “Allah loves the gooddoers.” (Baqara: 195) “Allah loves the just.” (Mumtahina: 8) “Allah loves the righteous.” (Tawba: 4)
Human Rights:
“O people, We have created you from a male and a female, and We have made you peoples and tribes, so that you may know that I am honoured with Allah, I fear you” (Al-Hujraat: 13) Man is a human being with intrinsic rights that are required by the nature of his humanity. Freedom and justice are fundamental human rights. Man is born free, and no one has the right to enslave, humiliate, subjugate or exploit him. The fundamental rights and general freedoms of human beings, both men and women, are enshrined in Islam, and no one has the right to stop them in whole or in part.
Human beings are like one family, and all are equal in the principle of human dignity and dignity, without any discrimination in terms of race, colour, language, sex, religious beliefs, political affiliation, social status, etc. No one is superior to the other, except in piety and charity. Excellence in piety, good deeds, and knowledge is not a license to infringe on the rights of other human beings. The individual and society have rights and duties. In the relationship between the rights of the individual and society, the principle of “no harm and no harm” prevails.
The government and international forums do not have the right to infringe on the inherent and fundamental rights of human beings. The government should be for the development of human beings, not for the violation of their rights. The laws of governments and international forums should not conflict with the inherent rights of human beings. Such laws have no religious and legal validity and human beings have the right to ignore them. Man is a citizen of God’s city in the first place, so governments do not have the right to enact laws that contradict divine values. Men and women are equal in human dignity and have an independent civil and financial personality.
Nature Law:
Industrial and post-industrial civilization has caused terrible damage to the human environment due to its flawed worldview. The environmental movements also lack deep philosophical foundations for defending environmental rights. The philosophical foundations of environmental law in Islam are very strong. Nature has inherent rights since it is a creation of God and a manifestation of the Names of God. Nature is alive and sacred. Therefore, man does not have the right to attack nature without any rules. Nature serves the legitimate interests of man. In Islam, there are rights for nature and natural resources, and observing these rights is the divine duty of man.
It is not permissible to hunt animals for pleasure, to harass animals, and to pollute the environment such as the water of rivers, seas, oceans, forests, and space.
Animals have the right to life. The maintenance of animals, including food, drink, housing, medicine, and any other necessities of subsistence and survival, is obligatory on the owner of the animal. If a person owns an animal, it is obligatory for him to take care of that animal, whether it is halal meat or forbidden meat. There is no difference between birds and non-birds. Because each of them has a dignity for himself. If the animal is halal meat, then its owner has the choice between feeding, slaughtering, or selling it. If meat is haram, the owner has the choice between feeding it or selling it. (Naini, 1999, p. 48). In Islam, one of the examples of charity is feeding animals such as aquatic animals, which has many rewards. Islam believes in restrictions on the exploitation of animals.
Confronting oppression:
In the post-modern era, oppression by regional and global hegemons is an undesirable phenomenon that conflicts with global peace and security. Freedom fighters cannot remain silent and indifferent to it. Every human being is obliged to stand up against oppression. Because oppression is against the natural rights of human beings, and it also produces violence, hatred, inequality, and insecurity.
Justice:
Islam is the harbinger of social justice. “We sent Our Messengers with clear evidence (to support their truthfulness), and sent with them the Book and the Balance so that people would maintain justice.” (Hadid: 25) The ruling principle in the economic, social, and political relations of the Islamic system and society is based on justice and equity. No law or behaviour can contradict this golden rule, which was the main goal of the Prophets’ movement. Especially in the economic sphere, the set of relations and conditions for the production and distribution of wealth must lead to the creation of a society without class gaps. The government is primarily responsible for bridging class gaps in society. A government that fails to bridge the class gap has seriously distanced itself from its existential philosophy.
Ethics:
Islam is the harbinger of morality. Ethics is one of the main pillars of peace and security in the international community. The universal standards of ethics are: justice, goodness, truthfulness, social cooperation, support for the weak and poor, support for the oppressed, and opposition to the oppressors.
Spirituality:
The essence of Islam is spirituality. The lack of spirituality is the most important crisis of the postmodern era. Human alienation is the lifeblood of civilization, modernity, and the postmodern era. In this period, human beings have made many discoveries and have reached the heavens and cyberspace, but they have not been able to discover themselves, and they are lonely and strangers in themselves. Millions of police officers have also failed to control or reduce crime and crime. Islam invites man to beautify and improve within himself from moral ugliness and negative traits. Islam calls man to a loving relationship with the Creator of the universe. The teachings of Islam remind man that life and the world have a meaning and an end beyond the few criteria that now dominate human life.
We belong to God and we go to God. He is with us and responds to us every moment we call upon Him. “We belong to Allah and to Him we shall return.” (al-Baqarah: 156) – “And he is with you” (Hadid: 4) – “And we are nearer to you than the rope of the vein” (Q: 16), “And if you ask me about my worship, then I am near, I will answer the call of the da’a if he calls…”
“And the age. Man is a loser. Except for those who believe and do good deeds. Hold fast to the truth and be patient” (Asr: 1-4)
Leadership:
Technocracy and bureaucracy are incapable of leading humanity. Islam is the harbinger of righteous leadership.
According to the teachings of the Qur’an, the leader of the society must be just, knowledgeable, courageous, pious, managerial, and resourceful.
In Islam, any kind of dictatorship, especially dictatorship in the name of religion, is condemned and rejected, and the most important jihad is to express the truth against the unjust ruler. “The best of jihad is the word of truth at the unjust sultan” The social philosophy of government in Islam is the establishment of justice in society.
In postmodern Islam, power is distributed in the general network of leadership, and the concentration of power that leads to corruption and non-expert decision-making is unacceptable. There is no doubt that there is no totalitarian government in Islamic thought. In the post-modern era, with the distribution of power among civil institutions, a minimal government is formed whose task is to supervise the affairs of society, prevent the conflict of civil institutions with each other, and defend the nation and the country and the general responsibilities of the state. Officials are elected by the people for a certain period based on God’s piety, expertise, and management power, and they can also be dismissed by the nation.
Knowledge (Marefat):
Power in the postmodern era lies in information. In Islam, power emanates from the comprehensive knowledge of God. Islam invites people to think and contemplate the world and life. Islam wants Muslims to understand the origin and resurrection by knowing the origin and resurrection. Islam invites Muslims to seek the knowledge of this world and the Hereafter for the sake of happiness and well-being in both worlds. We are opposed to the dominance of technology and machines over human life. We are not opposed to the machine; we are opposed to the idea that the machine and the machine should be considered the solution to all problems. We are opposed to the encroachment of technology into the realm of nature and human. We invite human society to scientific knowledge and faith, but we consider the reduction of knowledge to pure empirical science as a scourge and the cause of humanity’s deviation from all-round creative thinking. Therefore, we are opposed to Scientism and consider the way of salvation of mankind to be comprehensive knowledge and knowledge and to have scientific, philosophical, heart, and revelation levels. Sinavi’s (Ibn Sina) model of knowledge can lead man to comprehensive material and spiritual growth and build a paradise in this world and the next. The development and universalization of comprehensive divine, scientific, and intellectual knowledge provide the means of distributing power and the possibility of growth for all.
(See Nasr, Seyyed. Hossein. (1988). Knowledge and the Sacred. Lahore: Suhail Academy.)
Art as a Divine Manifestation:
The Qur’an is a unique work of art and a literary, epistemological and spiritual miracle of God. The Qur’an is the artistic manifestation of divine beauty and glory in the form of words. The artistic beauty of the Qur’an is the manifestation of the universal truth of the Lord of the universe. This unique work of sacred art includes literary miracles، divine music، spiritual vibration, symbolism, balance, balance, tranquillity, serenity, symmetry, symmetry, harmony, beauty and glory, unity in plurality and plurality in unity, the combination of occultation and martyrdom, and wisdom He is immortal and the light of God. The Qur’anic allusions in dealing with the artist’s imaginative power manifest Islamic art. Islamic art, which is the result of the interaction between the world of meaning and the world of the unseen through the world of imagination, is the only science that benefits from both materiality and meaning.
Today, art is the best language to convey God’s sacred message.
The Epistemological Crisis of the Present Age:
Scientism and technocracy are the two devastating epistemological plagues of the Middle Ages that have lured humanity to the mirage of establishing an earthly paradise over the past five hundred years. After several centuries of transition in the mirage of modernity, several Western elites and thinkers such as Gagnon, Schwan, Corbin, Heidegger, Marcuse, and Eugène Ionesco realized that this project had failed, and that modernity had not only failed to solve the problems of today’s humanity but had also created other fundamental problems. Modernity is an epistemological system based on the substitution of man for God, and thus God is eliminated from the epistemological domains, ontology, valuations, and political systems.
The world wars, the Vietnam War, the collapse of the Eastern Bloc, and the economic crisis of the last few years in the West have shown that capitalism and communism cannot save humanity.
The square interaction of “spirituality, science, freedom, and justice” can be the epistemological basis of a secure and peaceful world.
Sustainable Development:
Sustainable development is a development that meets the needs of the present without jeopardizing the ability of future generations to meet their needs. Eradicating poverty, producing science, and protecting the environment are among the components of sustainable development.
Achieving economic and social development must be done in a way that keeps the environment healthy. The indicators for evaluating development are: the growth of rationalism in government management and social behaviour, the production and development of knowledge, increasing productivity, improving the standard of living, economic and social equality, improving the institutions, behaviours, habits and customs of the government and the people, and the leadership of democracy and justice.
Conclusion:
The article discusses Islam’s potential to provide a theoretical framework for global peace and security.
This article explores how Islamic teachings lay the groundwork for global peace and security. It contends that Islam, at its core, is a religion promoting peace and justice, emphasizing ethical governance, social harmony, and conflict resolution.
It theorises that Islam is a comprehensive religion that addresses humanity’s needs across all ages and presents a manifesto to address 21st-century challenges.
The core tenets of this doctrine include:
Divine Monotheism: Islam promotes divine monotheism, emphasizing God’s commandments for human freedom, happiness, and justice.
Human Dignity: It asserts the inherent dignity of all humans, advocating for equality, security, peace, freedom, and justice, and condemning racism.
Justice: Islam champions social justice, with principles aimed at creating a society without class divisions, for which the government is responsible.
Morality: Ethics is considered crucial for international peace and security, with universal standards including justice, goodness, truthfulness, and support for the oppressed.
Spirituality: Islam’s essence is spirituality, addressing the postmodern era’s crisis of human alienation by inviting individuals to inner improvement and a relationship with the Creator.
Leadership: It advocates for righteous leadership characterized by justice, knowledge, courage, and piety, condemning dictatorship and emphasizing the distribution of power and accountability of officials.
Knowledge: Islam values comprehensive knowledge, encompassing divine, scientific, and intellectual aspects, and opposes the dominance of technology and machines over human life.
Art: The Quran is presented as a unique work of art manifesting divine beauty and glory, with Islamic art seen as a means to convey God’s message.
Human Rights: Islam enshrines fundamental human rights, including freedom and justice, and emphasizes equality and the importance of piety and good deeds, with a balance between individual and societal rights.
Nature: Islam provides strong philosophical foundations for environmental law, recognizing nature’s inherent rights as a creation and manifestation of God’s Names, and emphasizes the divine duty of humans to protect it.
Confronting Oppression: Islam opposes oppression and emphasizes the obligation to stand up against it, as it contradicts human rights and fosters violence and inequality.
Peaceful Coexistence: Islam promotes peaceful coexistence, emphasizing diplomacy and dialogue over war, and calls for mutual respect and acceptance of cultural diversity.
Critique of the Present World: It critiques the unequal global relations, economic disparities, moral decay, and violence prevalent in the contemporary world, advocating for change through balanced growth and revival of eternal wisdom.
Epistemological Crisis: The text identifies scientism and technocracy as epistemological plagues that have led humanity astray, calling for a square interaction of spirituality, science, freedom, and justice.
Sustainable Development: Islam supports sustainable development, integrating economic and social progress with environmental protection.
Dialogue of Cultures: It sees dialogue as the best communication method in a multicultural world, highlighting Islam’s call for cultural dialogue and referencing thinkers who have contributed to constructive thought.
In conclusion, the manifesto outlines Islam’s comprehensive approach to global peace and security, addressing various dimensions of human life and society.
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http://www.irdiplomacy.ir/en/news/5811/dialogue-and-difference-based-on-islamic-political-philosophy
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