November 2023

Islamic diplomacy has a rich historical background dating back to the time of Prophet Muhammad (peace be upon him), who engaged in diplomatic missions with various tribes and nations. Over the centuries, Islamic principles have influenced the conduct of diplomacy among Muslim-majority countries and in interactions with the broader international community. In the modern era, with the globalization of political and economic interactions, the role of Islamic principles in shaping international diplomacy has become increasingly significant. This article aims to analyze the evolving nature of Islamic diplomacy and its interaction with the broader context of international relations. THEORETICAL FOUNDATIONS: Islamic Principles in Diplomacy: Islamic diplomacy is rooted in principles such as justice, peace, and compassion. The Quran and Hadith provide guidance on ethical conduct, fair treatment of others, and the peaceful resolution of disputes. The principles can serve as a foundation for diplomatic practices on the global stage, fostering cooperation and mutual understanding. Challenges at the Intersection: While Islamic principles emphasize justice and equality, challenges arise when these principles intersect with the complex realities of international diplomacy. The article discusses instances where geopolitical interests may conflict with Islamic values, leading to diplomatic tensions. It also addresses challenges related to the perception of Islam in the international arena and the impact of stereotypes on diplomatic relations. Maqasid al-Shariah in Diplomacy: The article explores how the objectives of Islamic law, as outlined in Maqasid al-Shariah, can shape the goals and outcomes of diplomatic efforts. These objectives, including the preservation of faith, life, intellect, progeny, and wealth, provide a comprehensive framework for ethical and just diplomacy. Diplomacy in the Islamic Tradition: Drawing upon classical Islamic scholars and historical examples, the article discusses the principles of diplomacy within an Islamic context. It examines the concept of ‘sulh’ (reconciliation) and ‘ta’awun’ (mutual assistance), highlighting their relevance to modern diplomatic practices. HISTORICAL PERSPECTIVES: Golden Age of Islam: The era of the Islamic Golden Age, emphasizing the role of Islamic civilization in promoting cultural exchange, scientific collaboration, and diplomatic relations with various empires. Colonial Period and its Impact: Analyzing the impact of colonialism on Islamic countries, the article examines how colonial legacies continue to shape diplomatic challenges in the contemporary era. CONTEMPORARY CHALLENGES: Contemporary Relevance of Islamic Diplomacy: In the contemporary geopolitical landscape, Islamic nations play a crucial role in shaping international affairs. The role of Islamic organizations, such as the Organization of Islamic Cooperation (OIC), in addressing global challenges and promoting cooperation among member states. Additionally, it analyzes how Islamic nations engage in diplomatic initiatives to address issues ranging from human rights to economic development. Identity Politics and Diplomacy: The article addresses the challenges posed by identity politics in Islamic diplomacy, considering how religious identities can impact diplomatic relations both within the Muslim world and with non-Muslim nations. Islamic Finance and Global Economics: Analyzing the influence of Islamic finance on global economic diplomacy, the article explores how Islamic financial principles contribute to shaping international economic policies. Case Studies: The article provides case studies of specific diplomatic engagements involving Islamic nations, highlighting instances where Islamic principles have positively influenced diplomatic outcomes. By examining both successful and challenging scenarios, it aims to offer insights into the practical application of Islamic diplomacy on the global stage.g Prospects for the Future: As the global landscape continues to evolve, the article explores the prospects for Islamic diplomacy in the future. It considers potential areas of collaboration and conflict, taking into account the changing dynamics of international relations and the evolving role of Islamic nations in shaping the world order. CONCLUSION: Islamic and international diplomacy are intertwined in a complex relationship that requires careful examination. This article seeks to contribute to a deeper understanding of this relationship by exploring the historical roots, contemporary relevance, challenges, and future prospects of Islamic diplomacy on the international stage. Recognizing the potential for positive contributions, it advocates for a more inclusive and informed approach to diplomatic engagements that respects and integrates Islamic principles into the global discourse. It emphasizes the need for a nuanced understanding of Islamic principles to navigate the challenges and opportunities presented in the complex landscape of international relations. As the world becomes increasingly interconnected, recognizing the role of Islamic diplomacy is essential for fostering cooperation and understanding among nations.

In the wake of the longstanding and complex Israel-Palestine conflict, Islamic leaders and scholars are actively promoting strategies for peaceful co-existence, emphasizing the importance of unity, dialogue, and understanding between the two communities. Amidst ongoing tensions, prominent Islamic figures are stepping forward to encourage a shift towards peaceful resolutions. They advocate for open communication, acknowledging historical grievances while seeking common ground for the greater good of both nations. Prominent religious leaders have urged followers to embrace the teachings of Islam that emphasize tolerance, compassion, and peaceful co-existence. Islamic scholars emphasize that the religion promotes harmony and mutual respect among people of diverse backgrounds. Moreover, various Islamic organizations are engaging in interfaith dialogue initiatives, fostering communication between Muslims, Jews, and Christians to build bridges and dispel misconceptions. The goal is to create an environment where individuals from different faiths can come together, share perspectives, and work towards understanding and acceptance. Jama’at Nasirl Islam (JNI) International is also calling for the international community to play a constructive role in promoting peace and stability in the region. JNI emphasises the importance of diplomatic efforts, dialogue, and conflict resolution mechanisms that respect the rights and aspirations of both Israelis and Palestinians. Education is another key focus area, with Islamic institutions promoting curricula that foster an understanding of the shared history and cultural ties between the two communities. By instilling these values in the younger generation, leaders hope to pave the way for a more harmonious and tolerant future. However, amidst the Israel-Palestine unrest, Islamic leaders are championing strategies rooted in the principles of their faith to foster peaceful co-existence. The emphasis on dialogue, understanding, and collaboration underscores a collective commitment to building bridges and working towards a lasting resolution to the longstanding conflict.

London, UK – 31/10/2023 In a significant stride towards advancing Islamic education globally, Jama’at Nasirl Islam (JNI) International has officially launched the JNI Centre for Arabic & Islamic Studies (CAIS) in London, UK. This establishment marks a substantial expansion of the organization’s educational initiatives, following the successful initiation of the Quranic Study Online Programme in response to the challenges posed by the Covid-19 pandemic in 2020. The JNI-CAIS inauguration ceremony, attended by dignitaries, scholars, and community members, highlighted the organization’s commitment to fostering a deeper understanding of Arabic and Islamic studies. Mallam Orisankoko (Ameer), the visionary founder of JNI International, expressed his enthusiasm about the new centre and its potential to serve as a hub for academic excellence in Arabic and Islamic education. The establishment of JNI-CAIS comes as a natural progression from the Online Quranic Study Programme launched in 2020, demonstrating JNI International’s adaptability to the changing educational landscape. The online program, initiated during the height of the Covid-19 pandemic, allowed individuals from diverse backgrounds to access quality Quranic education remotely. Building on this success, CAIS is poised to provide a physical space for comprehensive learning, research, and the promotion of Islamic values. The centre is equipped with state-of-the-art virtual facilities and a qualified faculty to offer a range of courses in Arabic and Islamic studies. Students at CAIS will benefit from a modern and holistic approach to education, integrating traditional teachings with contemporary methods. The centre aspires to serve as a bridge between cultures, fostering dialogue and understanding among people of different backgrounds. Jama’at Nasirl Islam (JNI) International invites the community to join in celebrating this milestone in the organization’s dedication to spreading knowledge and nurturing a deeper appreciation for Arabic and Islamic studies. The establishment of CAIS reinforces JNI International’s commitment to excellence in education and its mission to empower individuals with the wisdom and teachings of Islam in the contemporary world.

Dr. Saleh as-Saleh* INTRODUCTION ALL praise is due to Allah, the Lord of the Worlds, the Most Merciful, the Beneficent, and the Master of the Day of Judgment. O Allah! Have Your Salat (1) and Salam (peace) and blessing upon Your slave and Messenger Muhammad and upon all of his companions. Extraordinary consideration has been given by the Islamic Law to women’s affairs, all meant to protect her chastity, to honor her and to secure her position in life. The so called “restrictions” placed upon her regarding her dress and the display of her beauty and ornament is only to guard against all ways of corruption arising from such dazzling displays. What Islam has established is not a restriction on the freedom of women but is a firm protection for her from falling down to the lowest levels of humiliation. One of the means of this protection is the HIJAB. The characteristics of the Hijab are discussed, bringing the glad tidings promised (by Allah) to those women adhering to it. We also point out the danger of dazzling displays of ornaments and beauty as well as the terrible repercussions in this life and in the hereafter for those who practice Tabar’ruj (display of beauty). It comes at a time when more women are throwing away their revealing clothes, and wearing the Hijab. This comes at a time when Muslim women wearing Hijab are attacked in “civilized” Europe (2)! and inFrance (3) Muslim women are prevented from wearing the head scarf / Hijab at school. These are times of trials for Muslims and particularly for Muslim women. We all have to remember the path of the Prophets: endurance, patience, holding on, and aiming high by keeping the way of Allah above everything. (1) The Salat of Allah upon prophet Muhammad is His Praise and mentioning of the Prophet to the angels in the Most High place in Paradise (2) Bosnia is a testimony against the “civility” of Europe and the West. Civility stops at the word: Muslim or Islam! (3) The country that raises the banner of: equality, brotherhood, and freedom.!!! THE VIRTUES OF HIJAAB (1) AN ACT OF OBEDIENCE The Hijab is an act of obedience to Allah (سبحانه و تعالى) (4) and to His Messenger Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم (5) He (سبحانه و تعالى) says: وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.” (Qur’an 33:36) Allah (سبحانه و تعالى) also says: فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا “But no by your Lord, they can have no Faith, until they make you (Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) a judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (Qur’an 4:65) Indeed,, Allah ordered that women must put on the Hijab (6). He (سبحانه و تعالى) says: وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ “And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna (7).” (Qur’an 24:31). Allah considered the dazzling display of beauty an act of ignorance: وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ “And stay in your houses and do not display yourselves like that of the times of Jahiliyeeyah (8) (ignorance). “ (Qur’an 33:33) He, Most Glorified, says: وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ “And when you ask the Prophet’s wives for anything you want, ask them from behind a screen.” (Qur’an 33:53) The above Ayah (verse) does not apply only to the Prophet’s wives but to all of the believing women. Carefully read the following saying of Allah (سبحانه و تعالى): يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. (9) (Qur’an 33:59) The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “The woman (i.e. any woman) is A’wrah (10)”, that is she must be covered. (4) Subhanahu Wata’ala, Most Glorified and Most High is He. (5) صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم: Salla Allahu Alaihi Wassalam: May the Salat and Salaam (Peace) of Allah be upon His Prophet Muhammad (6)This is not something cultural. It is Allah’s order. Its conditions are not Arabian, Egyptian, Pakistani, Black or White American, etc. Its conditions are specified in the Qur’an and Sunnah to provide a protection and safeguarding of women. No one knows about what is good for men and women more than their Creator, Allah. His laws are Wise as it is the case with all of His actions. (7) Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous predecessors) differed whether the veil cover of the body must include the hands and face or not. Today, respected scholars say that the hands and face must be covered. Other respected scholars say it is preferable for women to cover their whole bodies. (8) Jahilyeeyah: The days of ignorance prior to the Revelation of the Qur’an. (9) No one can ignore the molestation of women that exists in the so called “open” societies. The