ISLAM AND INTERNATIONAL RELATIONS: ONTOLOGICAL PERSPECTIVE Davoud Gharayagh Zandi Strategic Studies Research Group Research Institute of Strategic Studies gh_zandi@hotmail.com ABSTRACT Studied on the relation between the Islam and the IR up now mentioned them from one side to side; the world divide into two or more sections from the Islamic view and introducing the Islam as a new challenge of the world in the IR surveying's. Knowing the better understanding needs what entity to be taken of the Islam ontologically. Four entities of the Islam discusses here: Islam as religion, Islam as Ideology (Islamic Fundamentalism), Islam as identity and Islam as international ethics. Main theme of the paper is to delineate the latter as the best entity that compromised it to IR course. Field of Research: Islam, IR, Ontology, Religion, Identity, Ideology, International Ethics. -----------------------------------------------------------------------------------------------------------------------------------------1. Introduction There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, and then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. (Al-Baqarah, 256)1 Recently the Ideational concepts are growing into many academic spheres including the International Relations (IR) too. Because the interesting on the non-Westphalian order like the canon, sanctuary and fundamental literatures are in growing, religion may become more to affect in the domestic and International environments. That is why the interesting is going to know whether this literature pursuit to replace of this world order or it is just a reactionary response for revising it into the justified order. The Islam among the rest is more under consideration in concerning to active political Islam in the Middle East and beyond. In the one side some studied try to introduce a moderate Islam in conciliation with the world and some of them from the Islamic countries side just reach the scene from ethnocentric perspective. The latter is a neglected chain that made some misperceptions and unflavored picture of Islam in the world. In Iran since 1979, for example, the government are in office claimed that like to substitute the Ideational manner into the materialistic current one of the world has not mention it as it necessity. In while this Ideational portrait made better echo in the other branch of the world perchance such as: "What appeared to be an anomaly when the Islamic revolution in Iran challenged the supremacy of Western culture and its secular politics in 1979 has become a major theme in international politics in the 1990s. The new world order that is replacing the bipolar powers of the old Cold War is characterized not only by the rise of new economic forces, a crumbling of old empires, and the discrediting of communism, but also by the resurgence of parochial identities based on ethnic and religious Allegiances". )652 : ‫ ( ل قر‬.‫هّ س يع ع يم‬ ‫ْلوثْقى ا نفص ل‬ 1 ‫ي ف ْن ي ْ ف ْر ب لط غوت ي ْ من ب هّ فق ْست ْ سك ب ْلع ْر‬ ‫ا ْكر في ل هين ق ت ين لر ْش من ْلغ ه‬ Proceeding of the International Conference on Arabic Studies and Islamic Civilization iCasic 2014 (e-ISBN 978-967-11768-4-9). 4-5 March 2014, Kuala Lumpur, MALAYSIA Organized by WorldConferences.net 4 (Mark Juergensmeyer, Quoted from Kubalkova, 2000: 767) or the other one deemed that Iranian state pattern inspired of many fundamentals in throughout the world. (Heywood, 2000: 520) It is necessary to focus on the mutual implementations, Islamic perspective and international conventional obligations. It is not only preparing to the good religious manner in the world but also make an introducing an up-to-date Islamic theory on the IR positively not negatively. (See to Tadjebakhsh, 2010) Therefor the ontological view would be prior than the epistemological. The ontology as a philosophic scene is "thinking about thinking" (Pierce, 2008: 22) meanly it necessity to know on what is Islam perceived itself in the IR. By what said which entity on Islam would be ontologically more corresponding with the IR? Among the four existing entities – Islam as religion, Islam as Ideology (Islamic Fundamentalism), Islam as identity and Islam as international ethics, main theme of the paper is to delineate the latter as the best entity that compromised it to IR course. 2. Some Theoretical Implications It is precious to introduce some important considerations for understanding obviously on the main theme of the article such as: First of all is related to reasons of flourishing the religion into the IR especially Islam here. That is to say that there is a concern on the relationship between the religion and Modernity. From the first wave of modernity there was an expectation on to impose the religion into marginal's like the private and individual spheres. (Heywood, 2007: 94-95; Nabavi, 2010: 8) That is why the Islamists opposite with the modernity in any forms. But today's living necessities is inevitably engaged with the manifestation of modernity – modernization. Apart from that paradoxical implication – living with what denied it, the Islamists faced with a dialectic unfolding (Thomas, 1999: 86) in modernization process in the Islamic countries such as: in one hand taking step into modernization made some different social crises by which preponates the religious inclinations extremely in path. And also by getting the economic growth and political development in the Islamic countries lays a democratic context for spreading the religion in the other hand. It naturally made in the countries in which the religion have rooted in social aspect profoundly and to the effect the trajectory made so contradiction with the west one. Additionally the modernization theory deemed that the authorative regimes could be pushing the underdevelopment society by laying the social crises into margins. That gave a pretext to the Islamists to opposite with their regimes by some motives likes that they didn't follow the Islamic law (Shari's), they are ineffective in policy-making and dependent to the western countries indeed. (Fox and Sanders, 2008: 306) Secondly in the post-colonial age the Islamic countries commended what is perceived as the western deceptive life style and tried hard to reach an indigenous modern way of life. It means that they introduced the Islam internationally. Third reason is related to the unsuccessful model of Islamic socialism in Libya's Qaddafi and Iraq's Saddam and Syria's Assad regimes in the contradiction with the capitalized model of development. Resulted the imported and foreign model for the Islamic countries could not be suitable and appreciate one that not to come to work in reality so it necessary to come back to the Islamic one. Proceeding of the International Conference on Arabic Studies and Islamic Civilization iCasic 2014 (e-ISBN 978-967-11768-4-9). 4-5 March 2014, Kuala Lumpur, MALAYSIA Organized by WorldConferences.net 5 And the last globalization and also what comes latter meanly globalization (globalization+localization) made a good fortune for flourishing normative ideas on the global issues like the Islamic one too. (Heywood, 2000: 497-499) From the second consideration, the Islamists perception on the social role of Islam in modern life is more anthropological perspective than the humanistic one. (See to Revers, 2004: fourteen) The anthropological behavior is the same as what the West colonialists do against the East in the 19th and 20th centuries. By which supposed that it is necessity to make the East exactly resemble as the West. Strictly speaking, the Islamists wish to ratify what the colonialists do in the past reversely. In while the Islam would be manifested as the humanistic one for everyone and forever. To the effect that in escape of the western globalization preciously need to make a consensus upon the wildly different worldviews. (See to Tibi, 2008: 270-271) By the mean that it prepares a life world in which facilating the communicative and multilateral relations among nations for exporting the Islamic message to others. Self-realizing from the perspective made first priority than refusing others. Because possibility of abstraction and cultural interaction in the IR level it would be applied it internationally. (Revers, 2004: 223) From this viewpoint, the Islam not only doesn't pursuit complete different construction in reacting the currencies in exigency but also the Jihadi endeavors are not in refusing the others. Because the Islam is an innate and the humanistic religion, there is no compulsion in religion and it does not set in ruined place of the human heritages. But "whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break". In third consideration I like to differentiate between the IR and the global order. It is necessity. By the global order usually made some principals, rules and norms to regulating the mutual and multilateral interactions. It does protect by its construers whenever this global order challenged in any way. The IR comes to appear in a global order, based on its norms and rules and it made from trial sections: structure+agent+unit. But let to note that forming a global order doesn't mean that the whole countries come into an order under a superpower umbrella. The global leadership makes its duty to reorder or reconstruct the world system in challenges and crises. In a sense not making a new global order possible for any country and not establishing a global government is with in power of any superpower. Meanwhile any wishes to collapse or transit into new order are unreasonable it would be task in agenda to query in acquiring a new "multilateralism". Without painting any landscape destroy any order is not possible or favor. It is not possible because the hegemonic power is checking the system and not favor so we don't know how it could be worked. (See Huntington, 1998; Gharayagh-Zandi, 2011) Then demise of the west by the Islamists is just a nostalgic endeavor and it is better option for them that trying to come the Islam into view in spite of it. (Turner, 2009: 3) Because establishing a new order needs materialistic sources not normative one (Tadjbakhsh, 2010: 184), it is precious to introduce a universal religion instead of the global order. These considerations not only browse from the Islamists activities in the 20th century experiments but also it is a social capital of the Muslim in the century coming. The rest of the paper by reviewing four entities of the Islam makes proper situation for coming the Islam into view in the world. 3. Islam as Religion What represented on the religion internationally touched with the Christian and its doctrines. There is a distinct sphere of the religion in this picture that is just focus on the spirituality not the materialistic. That is because of the positivists claimed on to be contradictions between the religion and rationality. Proceeding of the International Conference on Arabic Studies and Islamic Civilization iCasic 2014 (e-ISBN 978-967-11768-4-9). 4-5 March 2014, Kuala Lumpur, MALAYSIA Organized by WorldConferences.net 6 (Kubalkova, 2000: 677) In a sense the religious postulates could not be verifying via the empricalistic. Meanwhile what is known to each other in the religion, internationally it is oddness. Interest and conflict are as a two IR keywords blamed ethically in the religion. (Acharya and Buzzan, 2010: 1) As a result those are two different geniuses that cannot be co-exist but contrast together. Strictly speaking, because of institutionalized complex interdependencies in the international system what the realists and neo-realists speeded in the IR on the national interest - meanly in the subject of zero-sum game – could not be justifying yet. That's would be for one the vital interest not for other and in reverse. It's that of surplus sum game in the IR. It does demonstrate that the interest is re-defininated in subject of those norms and cultures are in concern. Islam as the archetype religion proposes very comprehensive and complete rad-book for the humankind. The logical premise comes in support of the claim such as: "Innate construct of the all humankind is oneness, the final end of every is the same at all, and then the agent, the final and the material all originated from one source". (Djavadi-Amoli, 2011: 51) Based on the claim, the Islamic law (Shari'h) would be at the zenith for the human. That supplies a practical pamphlet for living of the human from the outset up to the end too. (Haniff Hassan, 2007: 2) To the effect that following the Islam would be first priority for the Muslims and it put their shoulder to wheel the human to follow of the Islam too. As a whole the Islam here is a totality and organic construct, self-fulfilling prophecy; it has a differentiate spirituality and customs that make so distinct it with the others; it has an adhoc viewpoint to the world and humanistic issues and also there is an inclination in it to shape a political system, domestically and internationally. As a matter of fact it is not neutral politically. In Islamic perspective, there are some perceptions on the world: firstly divided the world into the land of Muslims (Dar-o-l-eslam) and land of war (Dar-o-l-harb) (see Lewis, 1999), secondly from the Muslim side to the world, relation of Muslims with who believe in the other divine religions except of the Islam, relation with who not believe in the divine ones, and also relation with the colonial states are so different implementations. (Djavadi-Amoli, 2011: 51) Thirdly from the Quranic view divided the world into the migrants (Modjahedin), the deprivers (Mostazafin), who believe in the divine religions and who not to believe in them, who are in peace relation with the Muslims, who are in compact with the Muslims and who are in war and who like to make corruption in Islamic realm. (MirAhmadi, 2011: 215-217) Any category views the world from the Islamic stand of point meanly just in one side perspective there is no any expectation that made an IR, it is so same as constructing the Islamic order most. In conclusion it is not good strategy for Muslims to do in currency situation not because that this perception is incorrect or incorresponding with the Islamic view, but it made more challenges for Muslims by which there are not suitable responding instruments for it. There are some causes for the proposition: At the first the religious particularistic viewpoints may be made the reactionary or resistance in the other religions by the reason of accepting it would be meaning that delegitimize the others in theirs followers. Second, In the Islamic side because there is not more than one Dar-o-eslam (Haniff Hassan, 2007: 2), it necessities to echo a unique voice of Islam. Third, the Islamic worldwide view would be made in contradiction with the national allegiances in the Islamic countries. As a matter of fact, by making some probably suspiciousness about the Islamists' intentions in the Islamic countries, the Islamic theories face with the domestic disputes before entrancing into the international system. As Edward Saied deemed that firstly most disputes of the third world made into the "civilizations". Secondly what often made conflicts in the countries comes from the religious opposing rule of life indeed. (Quoted from Heyness, 1999: 23) Proceeding of the International Conference on Arabic Studies and Islamic Civilization iCasic 2014 (e-ISBN 978-967-11768-4-9). 4-5 March 2014, Kuala Lumpur, MALAYSIA Organized by WorldConferences.net 7 Lastly for escaping from these challenges it is necessary that find out new realms and spheres for the religion within which would be do send the message effectively. 4. Islam as Ideology (Islamic Fundamentalism) What made the cause to grow the concern on the Islam internationally is related to the Jihadi fundamentalist movements attack on the powerful centers of the capitalistic system in the US as its symbol in 11/9 2001. It often occurs ideologically. Ideology made to appear by three elements: describing the current situation; what’s the utopia a d lastly what to e do e politi ally to tra sit fro the now day to the wishfully one. (Heywood, 2007: 41; Plamenatz, 1979: 78) By these elements it does four functions in the society: the explanatory, apprising, orientated and planning. (Ball and Dagger, 2003: 45) Ideology influences not only in the domestic public policy, but also affects on the foreign policy and the international politics increasingly. Ideology has some more figures are so critical to our discussion here such as: At first, it tries to differentiate of self from the other. More powerful differentiating, less come to compromising. This situation leads to a kind of strickly polarization among the contrasting ideologies. Second, ideology is so critical on any transformating in its contents. What weakening the content made disappear the Ideal situation that leads to dispairs in followers. Third, What makes the ideology alive that it compresses the all contradictive interests of followers in an umbrella via a nodal point. Fourth, ideology mobilizes the mass politically so that it would be successful whereby it is powerful more. (Plamenatz, 1979; Heywood,2000; MacLelan, 1995; Ball and Dagger, 2003; Heywood, 2007) That's token on the figures above, would be find out in the Islamic fundamentalism too. The Islamists wishfully trace to reach a kind of religious Idealism wherein we shall not witness any forms of corruption; within a virtuous Islamic state all not going to heresy the god willing. In a sense, the Islamic fundamentalism "expected to reach in future what the old-fashionable was in the past far". (Arkon, 2008: 406) It delineates nostalgia in advance retroactively. Second, the Islamic fundamentalism perceived the Islam as a totality therefor should be implementing without any tolerance. Regardless to any time or place qualifications, the Islamic law (Shari'h) must be enacting in the society and any violating made strictly punishment in after thereupon. Third, the Islamists do just believe in their reading of the Islam and perceived it as a warrant truth thereafter because of preventing the weakening of the Islam would not be permission to discuss on it more. Fourth, the Islamists think of the world via a dualism of the good and the evil in view by making of the Manichean the world perceived theirs as the winner in at the end or even as the chosen for cleaning any ugliness as a matter of fact. (Heywood, 2007: 514) By the literally reading of the Quran, Seyed Qoutb - the Egyptian Islamist, i.e. explained the world in a scene within which made a dispute upon the Islam (as the light) and the ignorancy (as a darkness) eternally and in ever. (Nabavi, 2005: 174) It strictly leads to a very delimitation between the self and the others. Fifth, from the fundamentalists perception, anything the acceptanced would be making appearance in the practice as the duty. So that they delineate all phrases from the propaganda to mobilization and to do it in reality. Sixth, the Islamists preserve for theirs to exegesis the novel situations. It helps them to come alive whenever made a contradiction berween the Ideology and what appears in fact. By the means that it seems that novel situation as a justified and forecasted not a regret one. Proceeding of the International Conference on Arabic Studies and Islamic Civilization iCasic 2014 (e-ISBN 978-967-11768-4-9). 4-5 March 2014, Kuala Lumpur, MALAYSIA Organized by WorldConferences.net 8 The last reason comes after the sixth one is that they play the game in zero sum manner. In binary percepted of the world it is good or bad and there isn't any distinct between them so that it necessary to do fundamentally to remove all the evils on the surface of the earth in endless. (Heywood, 2007; Huntington, 1998; Thomas, 1999; Fox and Sandler, 2008; Tibi, 2008) To the effect that those mentioned in above makes three challenges for the Islamic fundamentalists. One, any other ideologies that targed by the Islamists would not be quiet for surviving theirs. It provokes the disputes ideologically as said Huntington that the states come from the different civilizations compete and dispute together for taking the economic and military supremacy and controlling the international institutions. By the means they are actively trying to dominate and spread their religious and political values. (Quoted from Thomas, 1999: 82) It substitutes the force, domination and supremacy for belief, faith and truth. In this manner "might is right".1 In the second challenge of the Islamic fundamentalists made when they are trying to absorb other Islamic branches. It leads to actuate the conflict in the Islamic world instead of making an Islamic front line against the rest. As a result the insider line would be weakening in the manner. As the last challenge, they would be cope with what is as such "the myth of the establishing" (Heywood, 2008: 538) when they take office. Because of solving the contradiction between the spiritual needs and the materialistic ones of the followers, they would be changing their protesting postulation. 5. Islam as Identity (Constructive perspective) The constructive theory in the IR focuses on the Ideational ideas beside of the materialistic one. Because the religion, norms and identities are our international currency in deed, it believed that they are of help for mutual understanding of the IR. The constructivists deemed that the religion would be study under subject of the rational choice theory too. (Kubalkova, 2000: 677) The Islam as the identity implies to a rule system by which the individual defines her/his placement in the world and understanding what to be done and what is her/his duties as a Muslim too. Nowadays one witnesses of the homo religious and the Homo sapiens shoulder to shoulder. (Ibid: 684) As a matter of fact the identity preferred when the religion settles in the private sphere therefore the individual doesn't feel any protective gesture from the interventions in public sphere. It is so matter in the countries with the deprives such as the Islamic countries most. The secular ideas cause the public sphere insensible to the identity. Eric Hubs Baum named the human in modern time as "the fatherless in new world". (Qouted from Heywood, 2007: 505) From the Islamic perspective one should not be apathy to the problems of modern public sphere such as corruption, immodesty, incorporeal, greedy, crime and social morality. All gone on the human before in the international system like conflicts, wars and being careless on the environment are the net result of being neglect of the religion role as the school of Happiness and emancipation. 1 Its arabic proverb is ‫لحق ل ن لغ ب‬ Proceeding of the International Conference on Arabic Studies and Islamic Civilization iCasic 2014 (e-ISBN 978-967-11768-4-9). 4-5 March 2014, Kuala Lumpur, MALAYSIA Organized by WorldConferences.net 9 Oppositely, because of the main cause of the Islamic countries is materialistic one, persuading the identity how could be solving their needs? As if Muslims have a balmy air for the world, why it is not to work up to it in their countries. Additionally, the Islamic identity proves itself just by the rejecting others. This manner should be change. The Muslims would be reflecting their values in their realms and thereafter they will be echoed in thought out the world. This path is more a cognitive rule than a particulative one. "Self-reflecting" does not make in isolate. It needs to be connecting to the others. In the communative process norms could be emerging, social self - consciousness appears and improves and promotes as a political strategy for acquiescing the particular interests deliberately. (Katzenschian, 1996: 32-33). 6. Islam as International Ethic Spreading the Ideational issues in the IR implies that it necessities to focus on the ethics more. In the Islam as a religion there are messages could be of help for getting a peaceful context in the IR. Let to explain more on the current IR and then it introduces that why it needs to the ethics to relieve the insecurities in the world. And what's the Islam to rejuvenate the situation. The IR as the other human relations have some basic rules to conduct in-between relations of countries. Three important rules of it are as follow: one, the in-between relations of the countries are so different with the domestic one. There is not a state as one witnesses in domestic environment in the world. The state domestically has the ultimate authorative force to relieve thoses conflicts and insecuries usually made in the state of nature. What's so called the "anarchic situation" (Buzan, 1991: chap. 4) that dominated in the international system now is the same as the state of nature which introduced by the contract adherents like Hobbes, Locke and Rousseau. It follows that the natural rules governs in the IR such as self-helping, the countries are unequal and there is hierarchical relations among nations, and also that's power guaranties the vital interests and national security in the IR. As a result "it needless to the ethics and justice" as said George Kennan correctly. (Arkes, Child, Kegley and Nardin, 1997: 38) Two, the security and independence of the countries prioritize than the individuals' in the IR. "The rules of the countries are superior then the human rights" as said Kennan. (Ibid) That is why it violates the individual's right more in the state of affairs within that there isn't any state. Three, because there are very differen cultures in through out the world, those define theirs interests in so divergent. Inwhile any country do act in its favor, the conflicts and dissimilarities flow in the IR more than peace and consensus. What described in above is so called "descriptive realism" that authorized by the Hans J. Morgenthaue in the Power among nations. And what's occurs based on the realism in the IR since the recent two centuries enkindle the war and conflicts more. And in the non – war situations one witnesses the rivalry and contradictions. After balance of power of the eighteen century or balance of threat in the cold war i.e. made some conflicts up to reshape the new order too. As a matter of fact living in the shadow of the realism is inescapable the reason why the human avoides of fear of the war but it is hardly ever a favorite choice. Even so the ethics use in the descriptive realism in the situation within which does not permite to force restore except of ius ad bellum and self – defence. (Sassoli, 2009: 7) The non - war periods are not really leads to the global peace and international security necesserlly. That is said in the 1992 conference of UNSC that lake of war and military conflicts in turn would not be guarantize the international peace and Proceeding of the International Conference on Arabic Studies and Islamic Civilization iCasic 2014 (e-ISBN 978-967-11768-4-9). 4-5 March 2014, Kuala Lumpur, MALAYSIA Organized by WorldConferences.net 10 security. (Ibid: 13) Consequencely the ethics not only do not believe in the long – time of Idealists and also do not accept what are the currency in the IR. As a result it is looking forward to introduce the Islam as the international ethic in which the values are the compass in finding out the right path for the politicians. (Arkes, Child, Kegley and Nardin, 1997: 67) What may the Islam carry out for the IR as the international ethic? One, Islam literally means the peace and comfortable. It is mentioned in the Quran as said there that "And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers"1 (Ali-imran: 103) Two, the Islam pays attention on the invitation (Ad-davah) not by the means of compulsion. There is stricktly provision in handling a war in the Islam except of self-defence. Additionally the Muslims have not free hand in doing any in contrary to the ethics. The Islam believe in the just war absolutely. It's a Quranic message that " Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors2. (Al-Baqarah: 190) Three, In the Islam the peace is the principa and the war has a marginal space. It needless to fight whenever is unnecessary. " if they make terms of settlement between them - and settlement is best3. (AlNesa': 128) And also in the other place writed that " And if they incline to peace, then incline to it [also] and rely upon Allah . Indeed, it is He who is the Hearing, the Knowing4. (Al-anfal: 61) Four, the Islam recommends with high pressure in doing what promised such as " O you who have believed, fulfill [all] contracts5. (Al-Mai'dah: 1) and also " Indeed, the commitment is ever [that about which one will be] questioned6. (Al 'Isra': 34) Five, the justice is the pivot subject-matter in the Islam. According to Quran "Indeed, Allah orders justice and good conduct7". (An-Nahl: 90) And also "when you judge between people to judge with justice8". (AnNisa: 58) And the last one "O you who have believed, be persistently standing firm for Allah , witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness9". (Al-Mai'dah: 8) But how is it possible to deploy these divine messages into the international relations in practice. It could be introducing the three ways at this stage. First, trying to expand the Islamic ideas into the context of international ethics as new institution, beside all other going international norms and regimes. It reduces the costs of interactions; making co - ordination in- between the Islamic countries in the one hand and the rest in the other hand; helping to resolve the conflicts and regulating the interest in any parts of interactions. (Katzenstein, 1996: 31-34) )301 : ‫ص حْ تم ب ْع ته ْخو ن (آ ع ر‬ ْ ‫ ْكر ْ ن ْع ت هّ ع ْي ْم ْ ك ت ْم أ ْع ء فألف بيْن ق وب ْم فأ‬1 )390 : ‫ه ايحب ل عت ين ( ل قر‬ ‫ قت و فی س يل ه لذين يق ت ونکم اتع‬2 3 )361 :‫ص ح لص ح خير ( ل س ء‬ ‫يص ح بي‬ 4 )23 : ‫توکل ع ی ه نه هو لس يع لع يم ( انف‬ ‫ج حو ل س م ف ج ح ل‬ )3 : ‫ ي ي لذين آم و فو ب لعقود ( ل ئ‬5 )13 :‫لع ک مسوا ( اسر ء‬ ‫ فو ب لع‬6 )90 :‫احس (النحل‬ ‫ ه ي مر ب لع‬7 8 )51 :‫حک تم بين ل س تحک و ب لع (النساء‬ 9 ‫ه‬ )1: ‫قو ع ی ا تع لو هو قر ل تقوی ( ل ئ‬ ‫ب ي لذين آم و قو مين ه ش ء ب لقسط ايجر م کم ش‬ Proceeding of the International Conference on Arabic Studies and Islamic Civilization iCasic 2014 (e-ISBN 978-967-11768-4-9). 4-5 March 2014, Kuala Lumpur, MALAYSIA Organized by WorldConferences.net 11 Secondly it precious to flourish the cultural relations within which foster the mutual interactions, international cooperations and open-minded ideas. It increases the consciousness – raising and prevents of any miss-perceptions in the critical situations especially. (Revers, 2004: 53-60) Third, making any attempts to breifing an international multi-dimensionism by which condemns any religious conflicts; commits to the peacefully culture, the just order and just war; engages the honesty and the cooperations; concentrates on the self-sacrifice and devotes herself/himself to the way of the peace and friendship; denies to demonizing the rivals; rejects to any discriminations and the last resists on any violence. (Cox, 1997; Hazen Clever and Ritberg, 2008) At last what's of the intentions to introduce the Islam as the international ethics are that it could do change the hierarchical relations in the IR, declining the supremacy and inferiority, donating the social equality, de- escalating the racial, ethnical and religious conflicts, and also protecting the environment. Of the peaceful world is the consequent upon of the Islamic international ethics. 7. Conclusion Not only does the Islam introduce the way of life to the followers but also it is the religion of the Happiness. Moreover it is the religion of the emancipation indeed. So that it needs to address it preciously to others. What the paper persuaded up now is how could be possibly done it in accordance with the Islamic and IR requirements mutually. That is very common question why the Islam represented at the absolute contrary to its original ends. Concluding that in any presenting the Islam in the world would be intent some critical subtleties such as: firstly the ontological perspective should be a prior than the epistemological or the methodological in returning the past. By virtue of it makes appear a common sense of the both sides. Second, as discussed in above from the four entities – religion, ideology, identity and ethic – the latter have the most compromised than with the IR. It could be making a better contextualizing the Islam in the international system. Third, in any theorizing the Islamic IR should be appreciating the realities, dynamics and landscapes are in coming. Regardless to these elements, may be coming the reversed outcome in consequence. The last subtlety that resulted from the paper is the most significant finding here. At first it is not necessarily make a successful model of Islam in the local and national context as pre-condition of entrancing in into the IR and then introducing it to others. Because any model has the savory of where originated. The Islamic content is the worldwide most. In addition the IR sphere comes oerheaded the localities by the virtue of it delived the Islamic massage to the world with the less challenges may be appeared. References Acharya, Amita and Barry Buzan (2010) "Why is there no Non-Western International Relations Theory? 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