Alija Izetbegovic - Islamic Declaration

8/7/2019 Alija Izetbegovic - Islamic Declaration

1/77

A. 1

Alija IZETBEGOVlCPresident th,Presidency of Bosnia and Hercegovina

'.

A Program me for Islam iza tion of M uslim s and the M u slim P eop les

Sa ra je vo . 1 990


2/77

- 3 - .../1",,'THE ISLAMIC DEC L 'A RA T I ON

A PROGRAMME FOR THE ISLAMIZATION OF MUSLIMS~ N O T H E M U S L I M P E O P L E S

OUR GOA~: The Islamization of MuslimsOUR M OTTO: Believe and struggle

BISMILLAHIRAHMANtRRAHIM!

Th e De cl ara ti on which w e t o d a y pre ~ e n t t o the pu bl i c i s n o tprescribed reading. intended to demonstrate to foreiqners or. .doubters the superiority of Islam over any particular system orschool of thought.j It is intended tor M u s l i m s who know where they belong and, .who hearts clearly tell them which Side they stand on. For suchIas these. this Declaration is a call to u n d e r s t a n d the inevitableconsequences of that t o which their love al)d.allegiance b'lnd them.

The entire Muslim world is in a state of ferment and change.Wh at ev er wh at ev er form it eventually takes when the initialeffects ot these changes is f e l t . o n e thing is certain: it will nolonger be the world of t h e first hal.t.,of this century. The age of

,paSSivity and stgnation has gon e fo re ve r.Every o ne i s t ry i n g to m a k e t o k e a dv a n ta ge ot this ti m e o f

m o ve m e nt a nd ch a nge . pa rt icu l arl y f o re i gn powe~8. bot h Ea s t a n dWest. Instead of their armies. they no w use ideas a n d capital.an d by a ne w m o de o f i n fl u e nce a re o nce mo re en d e av o u ri n g t oacco mpl i sh th e s o m e a i m: to en s u re th e i r pre se n ce a n d ke e p t h eMu s li m n a t io n s i n a state o f s pi ri tu al he lple ss ne ss and materiala nd political depen4enc .

Ch i na . RUSSi a af l d t h e Western countries q u a r~ e l a s t o w h oa m o n g t h e m w i l l e x t e n d D 4 t r O f t a g e ~ n d t o w h i c h ~ a r t o f t h 6 M u s l i m


3/77

.~.. .

. . . . ,..

SOUTC occupy ing. f i r s t c I a g e o g r a p h i c a l p o s i t i o n . h e i r t oco1.s.1 culturel ~M~11l~c.l r . c U , t i o n s lAnd " t h e p r o p o n e n t otl i v i n g Islamic t h o u g h t . c a n n o t l o n g remain i n a state o f

...vassalage. T h e r e i s no power w h i c h C 6 n c h e e k t he n e w M u s l i mgeneration from putt ing a n e n d t o t h i s abnormal s t a t e of a f f a i r s .

I n t h i s c o n v i c t i o n , ' W e a n n o u n c e " t o o u r f r i e n d s G n d e n e m i e a.G l i k e t~Gt M u s l i m s G r e d e t e r m i n e d t o t o k e t h o t.t. o f t h o I ~ l G m i cw o r l d into t h e i r o w n hands a n d a r r a n g e t h a t w o r l d a c c o r d i n g t ot h e i r o w n v i s l o n o f it.

From t h i s poi nt o f v f e w . t he i d e a s c o n t a i n e d i n t h e D e c l a r a -t ion are no t abso lute ly n e w . . This i s r a t h e r a syn the sis o t i d e a sh e a r d w i t h i n c r e o l l i n g f r e q u e n c y i n v a r i o u s p l a c e . a n d ' W h i c h a r ea c c Q r d e d a b o u t t h . s a m e i m p o r t a n c e i n a l l p o r t s o f t h . M u s l ~ .. ,w o r l d . Its n o v e l t y l i e s in th at i t k . to p r o m o t e i d e o s ~cl

Vplans i n t o o r g o n i z e d . c t i o n .T h e . s t r u g g l e towards n e w g o a 1 8 d i d n o t b e g i n t o d a y . O n " t h e

"contrary. it h a s already e x p e r i e n c e d 6hihad4* a n d i t s h i s t o r y c o n Ttains page. of t he suffering of 1isv1ct1ms. Still. this i.mainl,. t:.ho pcr-oonol aocl"ifjc:o of ex~.pt.ioilCll .imllv.hluah,J orcourageous m i n or qroups in colI ision wi tht he m10hty forOA. (')1 t.hAJahiJiy~ft. The m agn itu de o t t h e proble ... end .:itsd . i f f i c u l t i e s .h o w e v e r . r e q u i r e d t l ' t eo r g a n i z e d a c t i o n o f millions.- - - - - - - - - - - - - - - - - - - ~ - - -*5hihad~: m a r t y r d o m . . JahjJiya: t he g o d l e s s . P e r i o d o t d a r k n e s sp r i o r t o I s l a m . ( T r a n s J a t o r i8 note).

L Ito. . ;- . .. .

. ,-

". ; .~ . (. .; . p


4/77

'W '

- 5 -

Our message is dedi~~ted to the memory of ou r comra des whohave fallen in the nam' of Islam.

S a ra j e. v o, 1 97 0J uma dj -l~ wwa J. 1390\

Do we want the Muslim peoples to break out of th~ cir cleof d ep en de nc e~ b dc kwa r dn ~s s and poverty?D o w e w~ nt t hem t o step c ut con f i den tly onch mo r e en t h e r o a dto dignity and ~nJigheenm(Jnt, to become the tnalltlJrs of theiro wn dest iny ?Do we want burning co ur age. ge nius and virtue to burst for t h.~ again in all their force?, . . . .Then we can clearly show the way which leads to this goal:The generltting of Islll.m in all rJreas of ptJrson"l snasvtav!life. in the f4mily and society, thr ough t he renewal 'ofIslamic r eligio us thought and t~e creationot a united

Th i s gOal m a y s e e m re m o t e a n d i mproba bl e. bu t i t i s n o n e t h e -.ieas realistic, becauee it i s t h e o n l y one located within t h ebo u n d s o f po s s i bi l i t y . I n co n t ra s t . eV6ry non-Islamic programmem a y s e e m t o be clo s e a n d ~jthin ra nge o f i t s t a rge t . bu t tor t h eI s l a m i c world t h i s i s pure u t opi a , b ec au s e t h e se progra mm e s l ie i nt h e r e a l m o f t h e i m po s s i bl e .

Hi s t o ry d e m o n s t ra t e s o n e t a ct cl e a rl y: Is l a m i s t h e 3l0g1pid e a wh ich h a s be e n abl e t o e xci t$ t h e i m agi n a ti o n o t t h eM U81i m pe opl e s a n d t o i n s t i l i n t h e m t h e n e ce s s a ry m e a s u re o f


5/77

:. . . .~,' ,'.:.,. '; : : " ' , ~ , :. , ~ ; , : : ). ' ~ ~ " ' :. ~ . . : : . . .

.' ..'. ,:,~: ; ; : ' . . :~; .: ;:.:'" ~.";'

. ,.d.i.c1p11n.~ 1napiJ".tio~ and energy. Nootber' 14ea1.for.1gn to1 . 1 h ever _ n a g . C S to bold ""ayin any meaningful w a y either"W ",in th.' cui tur. or at etat.;Jev.1. In fact, .11 .tbat 18 great ornoteworthy in the history of the Muslim peoples has been doneunder the banner of Islam. A few thousand tried warriors of IslGmtorced Britain to withdraw from Suez in the 19508, while the

''';combinedarmies of the Arab nationalist regilDts are now tor thethird time losing the batt.le against Ierael. Turkey ~8 an Islamiccountry ruled the world. Turkey as plagi~ry of Europe is now ath1rdrate country. likea hundred others througho~t the world.

Just 1 . 1 k e an 1n


6/77

-7-

precepts on man's place in the world, t h e Pur"pose of human life,t h e r e l a t i o n s h i p b e t w e 6 n G o d a n d m a n a r i d between m a n a n d m o n or e m a i n s 4 l a s t i n g a n d i r r e p l a c e a b l e e t h i c a l . philosophical.i d e o l o g i c a l a n d political f o u n d a t i o n tor e v e r y au th en ti c acti ont a k e n toward's r e n e ' W a1 and improvement of the s t A t e ot the Mus1impeoples.

The a l t e r n a t i v e i s s t a r x : e i t h e r a m o v e t o w a r d s 151amic r e -n e w a l . or p a s s i v i t y a n d s t a g n a t i o n .i s n o third p o s . ib1 1 i t y .

F o r t h e Muslim peoples, t h e r e. ~

A,(

. ,J": ,


7/77

, . ,': ,~ -8-

p- E 0 P L E .S. .,.~USLIM .,..:1~ ";"_

C O N S E R V ~ T I V E S A N D M O D E R N I S T SThe, idea'ot 1151a m: i. ce new al . w hi ch u nde rs ta nd s Islam as cap-

able not only of educating h u m a n be i n gs but a180 of ordering theworld. will always have two types.of people as its opponent.: ..con-serv~~ives who w a n t the old t o r m s . ond.modernists w h o want someoneelse's f o r m a . T h e former d r a g I s l a m back into t h e past. thel a t t e r push it towards an alien future.

Deepi te differences, bot h cat ego ri es of people have somethingin common: both see Islam only as a religion. in the Europeansense of the word. A certain locK of feeling for the finess,. otlanguage and logic. and a n even g r e a t e r f a i l u r e to graspthe

"e s s e nc e o t Islam and it . rol e in history a nd t h e w orl d . l e ~ t h e mto interpret Islamic belief as religion. wh ic h for a very specialreason i8 quite.erroneous. . . ,.

Although it may seem a reconfirmation of the fundomentaltruths on the origin of man and his mi ion. the Ialamic approachis quite new in one aspect - that of its demand for the conjunc-tion ottaith and knowledge, morals and polities. ideals andi n t e r e s t s . B y recognizing t h e existence of tw o worlds. thenatural end the in'terior . IBlam teaches that it is men who bridgest he ' ch as m between them. Without t h i s oneness, religion tendstowards backwardness {the rejection ot 'any ki nd. o f prod ucti ve

, ~. . _ , . t ? re", ..." ...... . ' ~ - : o . . ~ " ' , : , : - , , ' , " ? ~ ~ ~ ,_._ ... ~ __ . . . . _ _ " " " " " '_ . . . . . . ; o . . ; _ _ ~ _ _ -_ _ _ _


8/77

-9-

li te ). an d kn owle dge t owards at he is m,Start ing fro m the viewpoint that Islam is merely a r el i gi o n.

II con se rvet ives wi ll conclude t ha t Isl am sh ou ld not. an d progre ss-ives th at it can no t. orga ni ze th e extern al ~ orld . The practica lres ul t 18 th e s am e.

The main. if not the only. propo ne nt of th e conservative i d e ain the Mu sl im world todaY'is the cla ss re pres en te d .by the hajj$a nd sh ei kh s 'Who . i n co ntra st t o cl ear ciict at es on t he no nexis te nceo t a clergy i n Is la m. h ave e m e r g e d as a n o r g a n i z e d . cl os s wh icbh aspreempted the interpretation of Islam and s et itself up as a~intermediary bet wee n ma n an d the Qu'ra n., As clergy, they.areA 6t h'ol oqja ns ; a s t he ol ogian s. the y are i nvariabl y d ogma tic an d. a sr

"t he fai th ha s be en given once a nd f or el l. in t he ir opi ni on it h asaleo been interpreted once and f or a ll . Therefore the best thing-to do i s to l ea ve e veryth ing as it wa s ha nd ed do wn an d d ef in ed ath ou sa nd or more years ago. The u na voi dabl e l ogic o f th es e d og-m at is ts t urns'th eo lo ~i st s in to b i t t e r e n e m i e s o f anything n e w .Any furt her rem od el li ng o f th e Sh ari a as l a w . i n.th e s ens e o fappl yi ng Qu'ra n1c pri nciple s to ne w Si tu at io ns wh ich co nt in ue toe merge fro m wo ~l d d eve lopm en ts . i s equa te d wit h a n attack on thei nt egri ty of th e faith. Perh aps even h .ere t here is a love ofI s l a m . bu t i t i s t h e pa t h o l o gi ca l l ove o f n arrowmi nd e9 a nd back-ward peopl e. ~h os e de at hll Ke embrace ha s s trangl ed th e s ti llliving Is la mic i de a.

It wou ld , h owever. be wro ng to th in k t h a t Isl am ha s remalr,~da clo se d bo ok i n t he h an ds of th e theologists. Increasingly


9/77

.. ~~. ~ , r ' ".', '.;'".. ' .' .... ' - l.; . " ~ ',.

things tot.l1y'I~.ignto Isl_ic. learning, inclu4ing .heer super-8t1tion~ It will ~~ 1~(U.t.1Y evident to anyone who knows then o t u r e o f t h e o l o gy wh y it h be e n u n a bl e t o w i t h s t a n d the tempta-tion of mfthology. and ~hy it has seen even in this a certainenrichment of religious thought. The monotheism of the Qu"ran.the purest and most perfect 'in the history of religious learning,has been gradually compromise4, whUe in practice 0 distastelultrade in belief has emerged. Those who cell themselves inter-preters and guardians of the faith hove made a career of it- avery agreeable and profitable one - and without many qualms ofconscience have come t o accept a state of attairs in which itsmessage. have not been implemented at all. ~.

Theologians h i v e t u r n e d - o u t t o be the w r o n g people in t h .wrong place.

t:Now. when the Mu.l1m world is giving all signs.of an

awakening, this class hOB become t h e e ~pre ss i o n o f al l t ha t i s. ... .glOomy and scleroti~ in that w o r l d . It has shown itself t o beq u i t e incapable of taking any kir\d of constructive step toward.sMaking the Islamic world toee up to the adversities which pressupon i t .

, .

As tar aa the so-called progres.ives. westerners. modern-i s t s and whatever e1,s. they are called are concerned. they areth~

.eXe mp11ti e a ti o n ot Tea l mi s t ort u ne t hro ugh o u t t he Mu s li m worl d. a sthey are Quit. n u m ero u s a n d influential. ~otably in government.education and public lite. Seeing the hajjs and conservatives


10/77

-11-

conservatives as the personification of Islam. andconvincinq, .others to do likewise. the modernists raise a front against.al)that the idea represents. These self-styled reformers in thepresent-day Muslim countries may be recognized by their pride inwhat they should rather be ashamed of. and their shame in whatthey sheu 1d be proud of. These are USU4 11Y "daddy's sons". .schooled in Europe. from which they return with a deep sense oft h ei r o w n inferiority towards the w e a l t h y West and 0 personalsuperiority over t h e poverty-etricKen and bacKward surroundingsfrom which they spring. Lacking an Islamic upbringing and or anyA . ~lritual or moral links with the people. they quiCkly lose their, .elementary criteria and imaq1ne that by destroying local id eas -,customs and convictions. while introducing alien ones, they willbuild America - for which tbey have a n e Xa gge ra te d admira-tion -overnight on their h ome soi l. Instead of standards. t h e yintroduce the cult of a standard; instead ot developing thepotential of thefr own world. they develop desires, thus openingthe way to corruption. primitivism and moral chaos":"They cannotsee that the power of the.Western worla doee not lie in how itlives. but in how i t works: that its strength is not in fashion,godlessness. night clubs. a younger generation out ot control. butin the extraordinary diligence. persistence. knowledge end re-sponsibility o t its people.

Th e m a i n ~roblem. theretore. is not t h a t our westerners used~l ientonns. but that they did not Know how to use them. or - toput it better - that they did n o t have a suffiCiently developed


11/77

and took over inst.ead the harmful # lSuffocatingbyproduct of an- .other civilization.

to I . _ v )"','''''.

Amon; the prop. of dou))tful ve 1ue w h i 'c b . . . we.t.rner take.,. . . . .h o m e with hi m ere to be found various 'revolutionary" idees,re fo rm pro gra nn es an d si mil ar "rescue d~rines" whi ch wil l "solveall problelQS'l, 1unong these "reforms" dye examples ot unbelievable.shortsightedness an d improvization.

T h u a . ~ o r exam ple. Mus tafa K e r n a , 1Attaturk. w h o was obvi ouslya greater military leader than a c u l t u r a l reformer a n d whoseservices to Turkey s ho ul d be reduced to their proper measure, inone of his reforms prohibited th e wearing of the fez, It soonbecame evident that changing t he sh ape of their caps c o. n no t c ha n ge""ho.tis in people's heads or habits.

\Many nation s outsi de t he Western sphere haVe been facing theproblem of h ow to relate to thi s civilizati on t or over a c~tUry:whether t o opt for outright rejection. c~utious adjustment ortotal unae lect tve. ..cceptance, The tr~gedy or triumph of many ofth em ha s h ung on how t he y ha ve responded to this f at ef ul q ue st io n.

There are reforms which reflect the wisdom of a particularnation and others which signify betrayal o f itself. The examplesof Japan and Turkey o r e classics of modern history in thisrespect,

In t he l at e ni ne te en th a nd early twentjeth centuries. bothcountries provided a picture of very sif9:ilar ttcomparable"c o u n t r i e s . B oth w r r e a n c i e n t empires, each with its o~n

-. : :


12/77

'... .-13-

phy~iognomy and place in history. Soth tound themselves atapproximately the same Javel Of d eve lo pm en t; both had a gloriouspast, which indicated both great privilege and a heavy burden. Ina word. their chonces tor the future were about equal.

tThen followed the well-known reforms in both countries. Inorder to continue to 1 rv e in 1ts own woy and not in another. Japantried to unite tradition and progress. Turkey's modernists chosethe opposite path. Today. Turkey is a third-rate country. while

. Japan has elimbed to a pinnacle among the nations of t be wo rl d. 'The difference 1n the philosophy of Japanese and Turkish re-=r= is nowhere more evident ,than in the question of the

a I-p~abet.I While Turkey aboliBhed Arabic writing. Which because of its

simplicity and just twenty-eight characters is one of the mostperfect and widespread of alphabets. Japan rejected daaonds by itsRomaya to introduce the Romon script. It retained itscomplicated system which subttequent to the r et o n: D! J.co n ta i ne d 88 0Chinese ideograms in addition to 46 character~. No one i =illiterate in modern-day Japan. while in Turkey - torty yearsAfter the introduction of R6man letters - over half the popul&tioncannot read or wrlte. a result which should cause the blind tor e ga i n t h e i r Sight.

A n d t h a t i s not a l l . I t s o o n ~ e ca m e evident that what w a sissue was not simply the alphabet as a means of register. Thetrue reasons. and thus the consequences. were much deeper and muresignificant. The essence of all human civilization OMPt'~1rese


13/77

[ : : . : : . ' 4 1 ' . / _ . .> : , ' ; " V \ , : * : - : . : 'f!',.:..c::...~ri;.~,.,'~~ i ._ ~ 4 ' r f ~ . ~ : ' " . . . .,:.~ndnt!!~1'C)r'.::~;~~~.~;Of,'.~j

~ .'?" . .,.'. '. ,.,-.) ~w r . 1 t i : n g . :.tbe w a y :1 n which' t b . n a t i o n end endur in .. , ! I f ' ' ' ' ' ' ' . . ' . ht_.torY.~" abOlS.hing ,the Arabic' alpbalMt. aU ~h.:. lth ,of. the~ ,.... .';. "p . . t . : : . ~ ~ ~. rv.d in the.WT.1.tten word. Wes lerg.l~10fJt toTUr~.Y.and l7/:i"~ingl.a~tth. countrywas 1.vell.d~to 'the 'br:ink'~':J(t,barbariani_. With Ii .eries of other "parallel" reforms, the newTurkish gen.ration found i t lf with' no spirituel prop. in a kindof spiritual vacuum., Turkey had lost the remembrance of its past.Whom 4i4 this profit?

The supporters ot moderni~ in the Islamic world .then, werenot ~1 men who sprang from the people. who would know how toi mp l e m e n t in a novel way the old ideal. and values under c h a n g e dc i r c u m s t a n c . . . They roae up against the value. th.mselve,-an4often w i t h icY cynicism andastoundino shorts1ahtedneas. tramDled. ' . . to n W h a t . the people held sacred, destroying lite . a n d t r a n s p l , n t i n gan imitation in ita stead. As a consequence of such bar~~1ty inTurkey and elsewhere, plag1~ry natiQns emerged, or are !n .process

. . . .of _.rging: countries where .ph~1tual confusion reign., fe,tUre-

. .' Ile.8 : a n 4 . w 1 t h . n o .ense of where t~ey are going . Everything'intbem is der1votive and artificial, lacking in torce and enthus-i . s m , like the f a 1 s . gl am ou r o f. th ei r Eu ro pe ani ze d c it i .

Can a country unsure of its identity. of where its roots lie.have .. c lear p1ctur .Of where it 18 bound or w h a t it s h o u l d be,striving for?

The example o t some of Attaturk's,retormsmay seem drastic.At the same time. they represent a pattern for the W$$tern

. "...~~"'~.~:,-:-;~~.


14/77

-15-

a p p r o a c h t o p r o b l e m s o f t h e I s l a m i c w o r l d a n d t h e w a y i n w h i c hw e s t e r n e r s t h i n k t o " ; o r r e c t n i t . T h i s i n v a r i a b l y m e a n sa l i e n a t i o n . f l e e i n g - f r o m r e a l p r o b l e m s . . f r o m p a i n s t a k i n g w o r k o nt h e t r u e m o r a l a n d e d u c a t i o n a l e l e v a t i o n o f t h e p e o p l e . a no r i e n t a t i o n t o w a r d s t h e e x ~ e r n . l and t h e superficial.

W h a t w a s m e a n t by t h e i n d e p e n d e n c e o f a M u s l i m c o u n t r y i nw h i c h t h e a d m i n i s t r a t i o n o f public l i f e t e l l i n t o t h e h a n d s o ft h i s t y p e o f p e r s o n ? H o w d I d t h e y m a k e u s e o f t h a t f r e e d o m ?

By a c c e p t i n o f o r e i g n m o d e s o f t h o u g h t a n d by s e e k i n gp o l i t i c a l s u p p o r t f r o m f o r e i g n e r s . w h e t h e r E a s t o r W e s t . e a c h o ft ~ e s e c o u n t r i e s v o l u n t a r i l y , t h r o u g h t h e m o u t h s o f t h e i r n e W, i m i n i s t r a t o r s , ~ c q u i e 8 c e d t o r e - e n s l a v e m e n t . . A s p i r i t u a l a n d

'material i n d e p e n d e n c e w a s cr.at.~. e mbr cci ng G na li en phjl0.ophy.a n a l i e n w a y o f l i t e , a l i e n a i d . a l i e n c a p i t a l a n d a l i e n s u p p o r t .T h e s e c o u n t r i e s f o r m a l l y a c h i e v e d i n d e p e n d e n c e . b u t t h e y d . i d n o ta c h i e v e r e a l f r e e d . o m . s i n c : e f r e e d o m o f a n y k i n d i. p r 1 m a r i . l ys p i r i t u a l . T h e i n d e p e n d e n c e o f a p e o p l e w h i c h hAS n o t f i r s t w o nt h i s i a 800n r e d u c e d t o a n a n t h e m end a f l o g . t w o v e r y m i n o rf a c t o r s f o r t r u e i n d e p e n d e n c e .

T h e s t r u g g l e t o r t r u e ' i n d e p e n d e n c e o f t h e M u s l i m p e o p l e s .t h e n . m u s t b e g i n a n e w e v e r y w h e r e .- -T H E R O O T S O F H E L P L E S S N E S S

T h e s e t w o t y p e s - c o n s e r v a t i v e s a n d m o d e r n i s t s - p r o v i d e t h ek e y t o u n d e r s t a n d i n g t h e c u r r e n t s t a t e o f t h e M u s l i m p e o p l e s .


15/77

.....desi~.4.tion or r e j e c t i o n of 1.1_1~ thought. . .-. -:. .~ . . .~ ..1be hi.tory . o f :Ii.l.. _i8 n o t o n l y ~ .o r even matnly. t h e hi.toryof a pr.ogr s1ve affirmation of I.1amin re.l 1it e . It 1. just osmuch a story of incomprehension, neglect. betrayal and abu oft h i s idea. Thus t h e history of e a c h and every ~lim people 1.simultaneously a chronology of brilliant achievements and

~" i c t o r i , o f grievous m i s t a k e . e n d d e . f e a t All o u r l ucce .s6. a ndfailures, polit1ca1 end moral. are only t h e reflection of ouracceptance o f Isla m and ho w we h a v e applied it to l i f e . Aweakening 1n the i n f l u e n c e of Islam on the p r a c t i c a l life o f t h ep e o p l e h a . a l w a y . b e e n a c c o m p a n i e d by t h e i r a e g r a d a t i o n a n d t h a tof s o c i a l - a n d p o l i t i c a l i n s t it u t i on .

T h e e n t i r e h i s t o r y o f I s l a m . from ita first b e g i n n i n g . t o o u rtday. u n f o l d e d u n d e r t h e i n e x o r & b l e i n f l u e n c e of thi. c o i n c \ d e n c e .S o m e t h i h g o f t h e u n a l t e r a b l e f a t e o f the M u s l i m p e o p l e s a~ o~e oft h e l a w s o f I s l a m i c history i s t o be found i n t h i s p a r a l l e l .

T w o c h a r a c t e r i s t i c m o m e n t a i n I e l _ 1 c h 1 s t o r y - o n e f rom. t h eag8 o f it. a s c e n d a n e y . o n e f r a . t h e a g e o f 4.c04.n08 - v e r yc l e a r l y i l l u s t r a t e t h i s e f t e c t .

M u h a l r l D a d (peace be upon him) cUedin 632 A.D. Less t h a n eh u n d r e d years l a t e r . the spiritual and political power9f Islam.e x t e n d e d over a h u g e area. f r o m t h e A t l a n t i c O c e a n t o the r i v e r\I n d u s a n d t o C h i n a . from L a k e A r a 1 t o t h e lower r e a c h e s o f t h eN i l e . Syria was conquered in 634. D~cus fell in 635, Ctesiphon

. . .. .~. , .. ,I


16/77

/1 --17-

i n 6 3 7 . I n d i a a n d E g y p t were r.a~hed In 6 4 1 . C a r t h a q e i n 6 4 7 .S a m a r k a n d i n 6 7 6 . S p a i n 1 n 7 1 0 . M u s l i m s w e r e a t the g a t o fC o n s t a n t i n o p l e i n 717.' a n d i n 720 in southern F r a n c e . There werem o s q u . e s 1n S h a n t u n g by 700 end a b o u t ~36. Islam arrived in Jov a.

Thts u n i q u e e x p a n s i o n . towhich n o other c a n be compared .b e f o r e or e i n c e . p r o v i d e d a s p a c e f o r the d e v e l o p m e n t o f I s l a m i cc i v i l i z a t i o n i n t h r e e s p h e r e s o f c u l t u r e : . S p a i n . t h e M i d d l e E a s ta n d I n d i a . a p e r i o d o f h i s t o r y c o v e r i n g a b o ~ t o n e t h o u s a n d y e a r s .

W h a t d o M u s l i m s m e a n i n t h e c o n t e m p o r a r y w o r l d ?.T h e g u e s t i o n c o u l d b e p h r a s e d a n o t h e r w a y : h o w t a r a r e w e

M u s l im?.1 T h e a n s w e r s t o t h e s e q u e s t i o n s a r e l i n k e d .W e a r e e n s l a v e d : a t o n e p o i n t i n 1 9 1 9 . n o s i n g l e 1 n d e -

\p e n d e n t M u s l i m c o u n t r y e x i s t e d . ~ s t a t e o t a f f a i r s never r e g i s -terecl e i ther b e t o r ~ or a . f t e r t h a t . d . a t e .

W. a r e u n e d u c a t e d : i n t h e p e r i o d ~ t w e e n t w o w o r l d W a r s . n oM u s l l m c o u n t r y h a d 0 l i t e r a c y r a t e o f o v e r 5 0 p e r c e n t . A t i n -d e p e n d e n c e . 7 5 p e r c e n t o f t h e p e o p l e o f P a k i s t a n . 8 0 p e r c e n t o fA l g e r 1 a n 8 . ; ~ n d 9 0 p e r c e n t o f N i g e r i o n s c o u l d n e i t h e r r e a . d n o rw r i t e . ( I n ' c o n t r a s t , n o o n e i n I s l a m i c S p a i n o f t h e t e n t h ande l e v e n t h ~.nturi.s. a c c o r d i n g t o D r a p e r . w a s i l l i t e r a t e . )

W e a r e p o o r : g r o s s n a t i o n a l i n c o m e p e r c a p i t a i n 1 9 6 6 i n I r a nw a s 2 2 0 d o l l a r s . i n T u r k e y 2 4 0 . i n M a l a s i a 2 5 0 . 1 n P a k i s t a n 9 0 . ' i nA f g h a n i s t a n 8 ~ . i n I n d o n e s i a 7 0 , a. a g a i n s t 3 0 0 0 i n t h e U S ~ . T h ~s h a r e ot i n d u a t r y in t h e n a t i o n a l i n c o m e o f J D O s t M u s l i m c o u n t . r reev a r i e s b e t w e e n 1 0 a n d 2 0 p e r c e n t . T h e n u m b e r o t c a l o r i e . I n t h e


17/77

-18-

_, . '.1.. . " ". ,f;:';'~'.... .. . .. - : \ ; ;. : . . . . . . . . . . . are a divided. c.~n1ty: ' 1.. te04 of .. soo1'tty'Withouteither .i")'!,or~. *,811 oci.ty..hUturn.4 into tbe

) . - . -1': . " . ':: ,. .~ . . - opposit.. In'eontrad1ct1bn'to t h e O u ' r a n i c c ~ n c t 1I t h o t t h i sw e a l t h s h o u l d n o t . . r e m a 1 n w i t b 1 n t h e c i r c l e o f t h e : r i c h m o n o y o u "

~ Q u r . n 3 9 / 7 ) . p r o p e r t y g r a d u a l l y p a s s e d i n t o t h e h a n d s o f a s m a l ln u m b e r . P r i o r t o a g r o r i a n r e f o r m i n I r a q i n 1 9 5 8 . o u t o f 2 2m i l l i o n d u n u m * o f a r a b l e l e n d . a b o u t 1 8 m i l l i o n d u n u m ( 8 2 p e rc e n t ) w e r e h e l d b y . t h e g r e a t l a n d o w n e r s . M e a n W h i l e , 1 . 4 m i l l i o np e a s a n t s h a d n o l a n d a t a l l .

Thi a wa s t h e s t e t e o f a . f f a i r s w h i c h SCIIIe h a v e c a l l e d w i . t hr o a s o n . . h e n i g h t o f I s l a m ft I n f a c t . t h a t n i g h t b e g a n with t h et w i l i g h t o f o u r h e o r t 8 . A l l " t h a t h a . happened t o u s o r i sh a p p e n i n g t o ~ t o d a y . 1 . o n l y t h e e c h o a n d . r e p e t i t i o n o f ~ h a t h a spre vi o us ly h appe n ed w i t h i n o u r s e l v e s ( O u - r a n . 13/12). ~

w. a e MueU. c.~not be s u b j u g a t e d . u n e d u c a t e d . ..trO'gecl< , .' . '

f r o m o n e a n o t h e r . W e c a n n o t be ren~gade8 f r o m 1 . 1 . . . A l l o u r.d e f e a t f r o m ' the f i r s t a t U h u d t o t h e l a t e s t o n S i n a i . c o n f i r mt h i e .

Tbe p h e n o m e n o n . o f t n - a b a n d o n m e n t o f I s l a m . m o e t f r e q u e n t l y. e e n i n t h e s u p p r a10n o f X e l a m 1 c t h o u g h t f r o m a c t i v e a n d v i g i l -a n t l i f e a n d i t s reduction t o tr a n s i e nc e a n d p a s s i v i t y . ca n bemost c l e a r l y o b e . ~ e d by t a k i n g t h e a u ' r a n . t h e c e n t r a l t r u t h o fIs l ~ 1c i d e o l Ogy a n d p r a c t i c e .- - ..----- . . . . .~ ..----- ,*dunU0; o b o u t o n e t t e n t h o f a h e c t a r e (transl.tor'6 n o t e )

- .'._ . ' .1


18/77

./1

-19-It should be remarked that every advance ot the Islamic

peoples, every age of refinement. began with the affirmation otthe Qu'ran. The expansion of early Islam. whose miraculous courseIhave already mentioned and which in the course of two genera-tions brought it to the shores ot the Atlantic Ocean in t he Westand to the outer reaches of' China in the East. i8 not the only.bu t is the most glorious example. All mAjor swings in the courseof Islamic history confirm this parallel.

WhAt was the position ot the OU'ron ot the time precea.i,ng theage o f stagnation and retreat?Devotion to the Book did not cease, but it lost its activecha.'acter w hi le retaining what was 1,rrotiona 1 and mystic. Th e

," Ou'ran lost its authority as law while gaining in sanctity as an\object. In stu4y and interpretation. wisdom yielded to hair-

splitting. essence to form and grandeur of thought to t h e skill ofrecitation. Under the constant in fl ue nce of th eo lo gi ca l formal-ism. the Qu'ran was read les8 and .Ilearned" (recited) more, whilecommandments on struggle. upriOhtnt~S personal and materielsocrifice - harsh and repellont to our inertia - dissolved andvanished in the ~leasant sound o f the Qu'ranic text learnt ott byheart. This unnatural state of aftairs came to be accepted as then orm. becau se it suited an ever more fiYmerous group of MuslimsWho could neither break with the Qu'ran nor 8wnmon the stren gth toorder their live. according to its dictates.

Th e psychological explanation of the exaggerated importancegiven to recital of the Q u'ra n may be f o u n d in this fact. TheQutran i s re cl te ct . i n t e r p r e t e d a nd re ci te d. t h e n stu1ed end


19/77

. ' . . ...... ~'.. ~ .. ~ - i ' . c . ' : , , ' , ' . ) - ' . . . .. . , . . . . . -: : .. ", " . " ,:'~ '~ \f ;:~ ~ ? :''.+ . , , 1 ' ." i ' - ' ! ; " "

" .-20-.' ::~~~':".;'.':~(~'. .:'.'.' :. . .,

. . .One.eri-t.f.if~: ~~*~boUsand. ~i'ilai.t;~~l.~-:i.\~j.....,. . ',.-. :. . . . . . . . .:

" ..:

order :not t o b a v e t o apply.:it onee. Anext.naive and' pedantic .,. . ', . . .ac1.nee h o .b e e n , e s t a l : > 1 1 . ~ . d .o n how . , ~ h ea u ' r a n s h o u l d ' b e -. '. -,' .~.~..-;" -.. :.",' .i't~:~'~,'~~~.._ . .p r o n o u n c e ~ 80 a s t o a v o i d t h e i s s u e o f h o w t o p r a c t i c e it i n ' d a i l y

l i t e . U l t i m a t e l y . t h e ' Q u ' r a n h a s b e e n tu~ne4'i n t o n a k e d s o u n dw i t h o u t visible sense o r meaning.

All the real :ity of the Muslim world. with i t s d i s c r e p a n c y.between worc! and deed: i t s d e b a u - e b e r y . dir-t .. in-justice and c o w a f c d . -ice;1ts monumental. empty m


20/77

-21-.T h e s c h o o l . t o w h i c h f o r e i g n e r s d o n a t e d m o n e y a n d p e r s o n n e l . a n d

~t h e r e b y c u r r i c u l a a n d i d e o l o g y , d i d n o t e d u c a t e M u s l i m s . n o t , e v e nn a t i o n a l i s t s . I n t h e m . o u r b u d d i n g i n t e l l e c t u A l s w e r e i n j e c t e dw i t h the " v i r t u e s " o t o b e d i e n c e , s u b m i s s i o n a n d admiration for t h em i gh t a n d w e a l t h o f t h e f o r e i g n e r : i n t h ~ m f o r e i g n t u t o r sf o s t e r e d a v a s s a l . . n t a l i t y i n t h e i n t e l l i g e n t s i a , w h i c h w o u l d i nt h e f u t u r e r e p l a c e t h e m w i t h e x t r a o r d i n a r y s u c c e s s . b e c a u s e t h e' l o . t t e rw o u l d f.el the.elves t o b e f o r e i g n e r . in t h e i r ow n c o u n t r y

, '

a n d b e h a v e a c c o r 4 i n g l y . I t w o u l d be m o s t i n f o r m a t i v e t o d i s c o v e rt h e . n u m b e r o f s c h o o l s a n d c o l l e g e s w h i c h a r e h e l d . d i r e c t l y o ri n 4 1 r e c t l Y . by f o r e i g n e r s . a n d t o r e f l e c t o n t h e r e o s o n s t o r t h i s, .e x t r a o r d i n a r y g e n e r o s i t y . T h e c u r r i c u l a o t ' t h ~ . e i n s t i t u t i o n ss h o u l d b e g o n e i n t o i n d e p t h a n d e x a m i n e d tor c o n t e n t . p e r h a p se v e n m o r e s o fo r w h a t t h e y fa i l t o con ta in . It w o u l d 800n b ec l e a r t h a t t b e r e a t q u e . t i o n i s n o t w h e t h e r o u r i n t e l l i g e n t s i aw i s h e s to find a p a t h t o 1 t s p e o p l e , t o t h e i ~ r e a 1 . i n e l 1 n a t i o n .a n d i n t e r e a t bQt W h e t h e r , c o n s t i t u t e d . s i t 1 it c a n f i n d t h a tp a t h a t a l l . Whlt''''i. a t s t a k e are t h e v a l u e s a n d 1 d . a l s w h i c hh a v e b e e n i m p o s e d o n ' it, a n d t h e p s y c h o l o g i c a l g a p w h i c h h a . b e e n. .c r e a t e d . I r o n c h a i n s a r e n o l o n g e r n e c e s s a r y t . o ' k e e p o u r p e o p l i n s u l : : a i s 8 1 o n . T h e S i l k e n c o r d a ot t h i s a l i e n " e d u c a t i o n " h a . v e

.t h e s a m e p o w e r . p a r a l y z i n g t h e m i n d s a n d w i l l o f t h e e d u c a t e d .While education 1 0 c o n c e i v , . d . f o r e i g n W i e l d e r . o f p o w e r a n dt h e i r v a a l s i n M U S l i m c o u n t r i e . n e e d h a v e n o t e a r t o r t h e i rp o s i t i o n . . I n s t e a d o f b e i n g a s o u r c e ot r e b e l l i o n a n d r e . i s t a n c e .t h i s s y s t e m o f e d u c a t i o n i8 t h e i r ~ t ally.


21/77

this~:' . . . . - . :' . . . . . .

!:: .. ", lb . tragic ',., Mbreen the int.\hiP.~~~., . ,nd the peopl , : ' , . . , ' . ' , ~ . ' . y t . r ; . ' , 1 : ,w h i c h i l l - o n e , o f t h e d ..k t ' f e a t u r e . of o u r : overallpos1tion. i sre~entr.nched from t h e o t h e r s i d e . Sensing t h e alien a n d non-

"!;I s l a m i c c h a r a c t e r o f t b e s c h o o l s o n o f f e r . the people ins tinctive -ly r e j e c t ~ e m . so t h a t the e 8 t r a n g e m e n t be co me s m ut ua l. A b s u r da c c u s a t i o n s o r e c o n s t r u c t e d . a s t o t h e d . i s i n c l i n a t i o n o f M u s l i m .environments t o w a r e l s s c h o o l and education. In feet. it' is clear'that thi s i s n o t C l q u e s t i o n o f rejecting sebool. a s s u c h . . but o frejecting alien schools. which have lost 'every s p i r i t u a l link w i t hI s l a m a n d th e , p e o p l e .IN DIFFEREN CE OF THE JllSL IM M ASSES

t he a bo ut -t urn e f f e c t e d by m o d e r n i s t . in a s eries of Muslim,\countries Was. almos t .. a r u l e . anti-rAl igiou nd led by ;:,loSiPms

o n the d e - c l e r i c a l i z a t i o n of po litical an d a o c i a l life. j:'ro~~hi8a s p e c t it i s , r e m i n i s c e n t , o f the s t r u g g l e between th e a w a k e n i n g. ' ,n a t i o n a l s t a t e . end the church i n Europe on t h e t h r e s h o l d o f theModern Age. "But whet _ant pro,gress and constitutionaUt~ for th eW e s t ~ , r e p r e s e n t e d a n u D I l a t u r a l ,proce I n . the I s l a m i c world.', o n ewh lch was i n c a P 4 b l e of effecting con8tructiye change. J ) e c l e r i c e l -izatlon and qation.U_ had no p o s i t i v e a.pect. h e r e . and were infact merely a n e g a t i o n .. ,the reflection of a pervasive spiritual s terility.Foreign in o r i g i n a nd m et te r. t h ey w e r eWtth t h e m , th ec u r t a i n r o s e o n t h e l a s t a c t i n t h e d r a - a pi the M u s l i m w o r l d .From t h e sit uation whi ch ensued . this a c t c o u l d be c a l l e d : t i e d u a l

e

, ./ ',' . . . , ;/": ',I~/~ (~.,- . '~ . ' to " ' . . . ' . .. t


22/77

,/1,.; ,. .

-23-

Every renaissance occurs as the result of creative contact.affinity or internal coneord between the thinking and leadingelements in a . society on the one hend , and the populace at largeon t h e other. Th e l ea di ng grou p re pre sen ts ~ i l l a n d thought. thepeople the heart and blood of any great undertaking. Without thecooperation or at least consent o f t h e ordinary man. all actionremains superficial. lacking in strike force. The sluggishnessof the masses ean be overcome i t it is merely t he co nse qu en ce o t anatural resistance to hard work. danger and struggle. It isimpossible to overcome if it represents a rejection o.t the veryide1s ot the struggle. becauseitper5ce1ves that ideal asop~osed to the most intimate wiehes and feelings of the masses.

\ It is the latter case Which may be observed. to a greater orlesser extent. in 011 Muslim co un tri es w he re modernists attempt toimplement t hei r pro gra DQe s. They flatter and threaten. plead andgoad. organize a n4 re orga ni ze . chang. name. and personalities. butrun up against the stubborn rejection a.nd indifference of ordinarypeople. Who make up the majority of the nation. Habib Bourgiba -mentioned here simply 4S being representative of a wi des pre ad.tendency - wears European clothes. speaks French at home. isolatesTunisia not only trom the I~lGmic but also (~m the Arab world.restrjcts religioue tra ini ng. ca ll s tor the abolition of theRamadan tast "as fasting reduces productivity". while he himselfdrinks orange juice in public 1n order to set a suitable example.After a,ll th:is. h~ ,",onder. at the pa.s.ivi ty ana lock of support nthe part of the Tunision masse, for his "learned" reforms.


23/77

.'..\,.' ..",, ; . . . t . .v., I ~!,....

v:~i, , j ~ f ' ~ ' ~ ~ ~ : ; :~ , . , > : , - ~ - u ..'. < : . < ~ . r , . . ; . , . ': ; " q;~;Ltiv~14~~~~ij'if"~~~if'~~ :";".this. type o f b l 1 n d n e . " : ' "

'I'M Musli. people. will never .6CC.pt anything Which i8. . . . . .

of ide and laws b u t has t r a n s c e n d e d into love and feeling .. who rises up agolnst I.I6m will reap nothing but hatred andre.istance.

By their acts. m o d e r n i s t s heve cre at ed I atate of interne 1',conflict and contusion i n which eny-~rogramme - Islamic or foreign- becomes impracticaple. The masses want IslamiC action. butcann ot ca rry it through without the intelligentsia. An alienatedi n t e l l i g e n t s i a impose. a programme. but cannot find enough peopleprepared to contribute blood. sweat end enthuSiasm for this paperideal. The opposing force. cancel e a c h other out and a stage ofp ow erl e . sn a n d pa ral ys is s et. i n .

TheTe is an order. a dynamic. I prosperity. a progress ihiChcould be brought about on this ground and in t h i s part of the. . . .. world. but this 18 n o t the order. progress or p r o s p e r i t y . of E u r o p eor America. The inditterenceof the Muslim masses is not 1ndit- terence at all. It i. the way in which tOlk-Islam defend. it.elfagain8t outside, alien e.ssault'. Wherever there was the' leastprospect of an Islamic struggle. the ordinary man proved hisre.dine.s to tight. sutter and die. This was the example given byT u r k e y in the liberation s t r u g g l e against G r e e c e . f oll owin g d efe atin,World War I. the heroic resistance in Libya against Italian, .occupation. and the recent examples of struggle a g e ' i n s t the


24/77

. .-25-

.' B r i t i a h in Suez. the war for the liberation of Algeria, tor theretention o f I n d o n e s i a a n d tor Islamic influence 1n Pakistan.W h e r e v e r the masses had to be aroused_ Islamic slogans were used.bowever temporarily and insinceTely. Where there 1.Islam. there.i. n o indifference.

The .. n i t e a t reelings of the MUslim ~~ es ne.d an idea whichw ould m o v e a nd d i r e c t . t h e m , but this can no t 'be just any idea. It.ust be one which corre.ponds to their deepest f lings. It cano nl y. t he re fo re _ be . n Islamic i d e a . . . .T b e r e is no chance that the Muslim m o s s e s and their present,in~llectual and political leadership could agree on someone among.f .th" renouncing his ideal, regardless of how long this state ofIexpectation and indeciSion may last. There is only on~ possibleway out: the tormet1on and grouping of a new intelligentsia whichthinks and fee18 Islam. This i n t e l l i g e n t s i a would then fly theflag Of th e Isl ami C order and. togethtr with the Muslim sa take .ction to bring it about.


25/77

. . . .~,- . .'.. . 0 - ; ~ : t ; ' } / : 1 > ~ - ~ ~ ~ : < , . , . _ ' ; : ~ ~. .

IJ .:~

' .. .

/. , ' . ," , .T H I I S L 1 MI'C ",' 0 R D .1 ,R .\., ,',,".,: ',... " ,'..,:.f~.

, ~IG ION AND THE LAWThe 181em1~r4.r: what doe. this aeon. translated into the

language thought, spoken a n d felt ~our generation?.The briefest definitionot 'the lel_ic order defines it..

unity o~ religion an4 l.w, upbringing and power. 1d.a1 andinterest. the spiritual c~ity and tne state. willingness andforce.

Aa a synthesis of t h e ca.ponents. the Islamic .order positst wo fundamental assumptiOns: an ~l..ic society and I s l a m i c.governance. The first 1. the matter and the second the form of

'J '.r,

the I s I . m i c order. An Isl.. 1c s oci et y w it ho ut an Isiamicauthority ie incomplete and without power; Islamic governone,without an Islamic society i. either utopia or violence.

Generally speaking. iM U s l i . does n ot exist 'as a 801e 1n-

dividual. If he wishes to live and survive .s a Muslim,. he must Icreate an environment. a community. a s y s t e m . He must change theworld or himself submit to change. History has no instance of anytruly Islomic movement which wa. not at the same time a po l itioalmovement. Thie is because Islam ia a religion, but it 18 at thes am e t i me II ph il o so phy . a morol s y s t e m . on order. a s t y l e . Anatmosphere - in a word. An i ntegrated w ay of lite. One cannotIbelieve in I.lam and aet. do business. enjoy one IS leisure or rule


26/77

/1. ./t"- 2 7-

,i n ~ no n-Is la mic wa y. Thi s s t a t e of discord ance cre ate s h ypocris y(praising G o d in t he m o s q u e . b e t r a y i n g H i m o u t s i d e i t ) . o r u n h a p p y

IIpeopl e fu ll of co nf lict (u nabl e ei th er t o break w i t h th e Qu're n ort o t i n d t h o e t ro n gt h t o f i g h t a n d ch a n ge t h . Circumstances i nwh ich th ey l i v e ) . o r a m o n k - l i k e , e c c e n t r i c t y p e o f i n d i v i d u a l( w h o w i t h d r a w s f r o m th e w o r l d because t h e w o r l d i s n o t Islamic),o r . u l t i m a t e l y . t h o s e who i n t he ir d il emm a b r e a k w i t h I s l A m a n da c c e p t l i t e a n d th e w o r l d a s f i n d t h e m . o r r a t h e r . a s o t h e r s h a v em a d e t h e m .

T h e I s l a m i c o r d e r 1 s SOCiety f r e e d o f t h i s c o n f l i c t . f r a m e w o r k oC r e l a t i o n s i n w h i c h t h e ' M u s l i m f i n d s b i m s e l t i nA .c ~ l e t e harmony w i t h h i s s u r r o u n d i n g s ., .

r T o t h e q u e s t i o n : What i s a M u s l i m s o c i e t y ? w e woul d s ay 1 ti s a c O l l l f t u n iy composed ot M u s 1 i m s . a n d w e t h i n k t h a t t h i s s a y s i ta l l . o r a l m o s t a l l .

T h e me an ing o f th is 4 e t 1 n i t i o n i s t ha t t h e r e i s . n o s y s t e m ofi n s t i t u t i o n s . r e l a t i o n s h i p s a n d l a w . d i s p a r a t e t r o m t h e p e o p l e w h oa r e i t s o b j e c t of w h i c h it c o u l d be s a i d : t h i s i s a n I s l a m i cs y s t e m . N o s y s t e m i e . I s l a m i c o r n o n - I s l a m i c o t i t s e l t . I t i .~ n l y s o beca us e o t th e p e o p l e w h o co mpos . it .

A E u r o p e a n b e l i e v e s t ha t SOCie ty is ordere d by t h e ru le oflaws. S i n c e P la to 's " Re pu bl ic", And t h e vari ou s u topi an i de aW h i c h fo llo we d up t o t h e Most r e c e n t - M a r x i s m - t h e E u r o p e a nspiri t h as be en s eerchi ng f o r o ne s c h e ~ . o ne pat tern . Wh i ch .by Simply a l t e r i n g t h e r e l a t i o n s h i p s b e t w e e n p e o p l e o r groups,wo uld gi ve birth tiOt he id ea l s o c i e t y .


27/77

. . . . . . . . . . . _ '.'~'.~~-'

. ". -'...::,'y;~ . .' :'. . .>:tlHlr.are::r..lativ.lv; '.;f:: .:. \ : < ~ :

r e a l l a w e . a n d m u c h 'm o r e r e l i g i o n , a n d r e q u i r e m e n t f o r p r a c t i c a la c t i O n ~ n ,k p.ing with t h i s r e i i g 1 o n ~~.~,~.;.:,~.;:~'~' . . .~ . ..

:'1 iultipl lefty 01 ' l a w . a n e t a ' c o m p l e x legislature 1 . u s u a l l y . as u r e sign,that s o m e t h i n g i . r o t t e n i n a s o c i e t y a n d t h a t it s h o u l ds t o ~ passing l a " s a n d s t a r t e 4 u c a t i n g people. W h e n t h e r o t t . n -n s o f t h e e n v i r o n m e n t s u r p & certain p O i n t . t h e l a w ~ -c o m e s i.potent. It t h e n f a l l s either i n t o the ' J a n d e o f c o r r u p t . ' ,e x e c u t o r s o f J u s t i c e . o r b e c o m e . t h e s u b j e c ~ o f o p e n o r c o n c l e dt r i c k e r y o n t h e p a r t o f a c o r r u p t e n v i r o n m e n t .

W i n e . g a m b l i n g a n d sorcery - o n c e w i d e s p r e a 4 a n d d e e p l y. ,r o o t e d vic.s t h r o u g h o u t the entire Middle E a s t - w e r e eliminated

tor & lengthy period from an e n o r m o u s r e g i o n by a, s 1 n g l . Ayet o ft h e ' Q u ' r a n , a n d by a ~ i n g l e e x p l a n a t i o n : G o d h a d f o r b i d 4 e n t h e m .A e s o o n a . " 81 '1 9i on w ea ke ne d. i n t o x i c a t i o n a n d s u p e r s t i t i o n )

Jr.~u~n$d with unabated vigou~. to whiQh the inQomparably hig,erl e v e l ot c u l t u r e ~y n o w o b t a i n i n g o f t e r e d n o o b s t a c l e . A m e r i c a ISP r o h 1 b i t ' i o n L o w . proclaimed i n , t h e n a m e o f c o n t e m p o r a r y s c ' i e n c ea n d i m p l e m e n t e d with a l l the f o r c e , 01 o n e o t t h e m o s t highlyo r g o . n 1 z e 4 c O I I I I N n 1 t 1 8 s i n t h e w o r l d . e v e ~ t \ 1 a l l Y h a d t o be a b a n d o n e di n t h e t f o r t i e s . a f t e r t h i r t e e n year. ot f u t U e a t t e m p t s . f u l l o fv i o l e n c e a n d c r i m e . A n a t t e m p t t o i n t r o d u c e prohibition i n t oS c a n d i n a v i a n c o u n t r i e s e n d e d i n S i m i l a r f a i l u r e .

This an d ma ny similar 8 x a m p l e s cl.arly d e MOn s t r a t e that QSOCiety c a n be i m p r o v e d o n l y i n t h e n o m e o f G o d a n d by e d u c a t i n g

Jm a n , W e s h o u l d t a k e t h e o n e r o a d w h i c h s u r e l y lead. t o t h i s

. . .


28/77

/ .r:- 29-

objective.While in p r i n c i p l e confirming the spiritual. interior,approach i n all of its m a n i f e s t a t i o n s . I s l a m . h o w e v e r . d i d n o t

content .its.lf with t h a t , I t endeavoure4 to tear t h e d e v i l ' .. .weapon o u t o f h i s b a n d s . If. in w h a t c o n c e r n s m a n ' . r e l a t i o n s h i p.,;,\:i~with the world. Islam did not start with man., it w o u l d n ot ;) ). a

religion; i f it were t o remain at that. it would be simply are ligio n. me re ly repea tin g J e s u s ' s teaching o n t h e ideal a n d.terna 1 aspect 0f IMn' be ing Through Muhannacl. (p.ace be uponh i m ) a n d t h e . Q u ' r a n . Islam a d d r e s s e d . t h e r e a l m a n . t h e o u t s i d eworld. n a t u r e . i n o r d e r t o e v o l v e . s & t e a c h i n g on t h e c o m p l e t e

A omanland on 011 pects of life. Feith allied itself to the law,r. edueation and upbringing to p o w e r , T h u s I s l a m b e c a m e a n order.ISLAM IS NOT JUST A RELIG ION

I 'n t h t . particular, w h i c h _ r k s a n i n c1i sp ~t . le t u rn i n g p o i n tin the evolution of religious teaching, Islam differ. from 'al lo t h e r religions, d o c t r i n e s and p h i l o s o p h i e s . I t p r o v i d e s a n e wpoint of Ob8.rv.~ion end a special approach. reflecting it.entirely original phl1osPhy, The lynchpin of this ph.1losophy 1.tM requirement t h a t man m u s t simultaneously l ive an interior anae xt eri or, l Do ro l a nd "B o e i a l , spiritual and physical life. or morepreci se l y. t ha t h e must willingly and in full a wa ren acceptb o t h t h e e _ a s p e c t . o f l i t e t h , h Y m e n definition and m e a n i n g of,hi s l i fe o n ea rt h (Ou'ran 28/17)., Tran. la tin ; thi . r e q u i r e m e n ti nt o th e lan gu age of everyday lite. we could say: he who believes


29/77

, . r-:-;.~' ..

. ,;,,'

,traat. .w o r k a n d x n o w l e d g e . W h o . e v . i . i o n o t t h e worl~ n o t o n l y . l l o w s b u t~ ~ " . . ? - . . . . . . : '

. , d e m a n d s t h a t t e m p l e a n d t.ct~ stand. a 1 4 . , " I : J y , . i 4 e . , W h o c o n s i d e r s .' , ~ ' . ~~! r' "

t h a t people a h o u l c S ' n o t o n l y be fed a n d e d u c a t e d . but:,th,t their) . .'

" . . .l i t e o n e a r t h a h o u 1 4 be f a c 1 1 i t . t . 4 a n d p r o m o t e d . en4 thot therei s n o r e a s o n t o sacr1fi~eith.r o f t h e s e o b j e c t i v e . t o the o t h e r- t h i . m a n b e l o n g . t o , I s l a m . .This,. together with fa1t,h in God. ia the moin mes ge ot t h ' e

~ Q u l r a n . a n d i n it is all of Islam. All e18e i s mere d e v e l o p m e n tand e x p l a n a t i o n . T h i s a s p e c t o f I s l a m . b e s i d e s c o n t a i n i n g t h ep ~ 1 n c i p l e o f t h e I s l ~ i c o r e l e r . t h e c o n j u n c t i o n o t r e l i g i o n a n c 1p o l i t i c s . l . a d s t o o t h e r s i g n i f i c a n t c o n c l u s i o n s o f e n o r m o u s 'fundamental and p r a c t i c a l i m p o r t a n c e .

F i r s t d n d f o r e m o s t ot. t h e s e c o n c l u s i o n s i 8 c e r t a i n l y t h ei n c o m p a t i b i l i t y of Islam with n o n - I s l A m i cn e i t h e r p e a c e n o r c o e x i s t e n c e b e t w e e n t h e

\s y s t e m s . T h e r e c a n b e< IiI s l a m i c r e l i g i o n a n J

Th e f a i l u r e ofo n - I s l a m i c s o e i a l a n d ~ o 1 1 t i c o l i n s t i t u t i o n , . .t h e s e i n s t i t u t i o n s t o functlon a n d ' t h e 1 n s t o b i t t t y o f t h e r e g i m e si n M u s l i m c o u n t r i e s , m a n i f e s t i n f r e q u e n t change a n d . coup", d'et(tt~ fi s m o s t o t t e n t h e c o n s e q u e n c e o f ' t h e i r p rio ri o p p o s I t i o n t oI s l ~ m . a s t h e f u n d a m e n t a l a n c 1 f o r e m o s t f l i n g of t h e p e o p l e s i nt h e s e c o u n t r i e s . B y c l o ' 1 m i ~ t h e r i g h t t o o r d e r i t s o w n w o r l d it-

\o n t h e p a r t o f a n y f o r e i g n 1 d e o l o g y o n t h a t t e r r a i n .s e l t . I s l a m o b v i o u s l y e x c ~ u d e 8 t h e r i g h t o r p o s s i b i l i t y o f a c t i o nT h e r e i s ,t h e r e f o r e , n o l a y p r i n c i p l e . a n d t h e s t a t e s h o u l d b o t h r e f l e c t a n d,s u p p o r t r e l j g i o u s m o r a l c o n c e p t s .

. .


30/77

./1,,", .-31-

Every tJge and .v_ry g e n e r a t i,on h4S the t a s k of j m p l ement-Ing the message olIs14m in new torms and by new IDBanlS.1 b e r e are i m m u t a b l e I s l a m i c p r i n c i p l . s w h i c h o r d e r r e -lations bet ....en P6ople. but ther,,::ls n o 1111_de itcon~ic.social o r p o l i t j c a l s t r u c t u r e w h i c h c a n n o t b . ch~ng.d.

This is only the first and most 1mportont concluSion inapproachi~ Islam as a n integrated order. The remaining three.

. . .e q u a l l y i m p o r t e n t b u t 1 e 8 8 p r e c l u s i v e . ere:A First: by opting for t h i s world. Islam h a s opted for the best

PO~~ible ordering of that world . Nothin g whi ch can Make th e worlda b e t t e r place m a y be rejected out. of hand as non-Islamic~

S e c o n d : to be open t o n a t u r e mea ns to be open to le arnin g.I n o r d e r t o be I s l a m i c , a n y s o l u t i o n must fulfil two conditions:i t m u s t be m a x i m a l l y e f f i c i e n t a n d m a x i m a l l y h u m o n e . I t m u s ttherefor. r e f l e c t the r e c o n c : ! 1 i a t t o n of rel.ig1cn and science ini t s highest form;

Third: by po~nt1ng to one link betwe.n religion and learning,morals and p o l i c y . the individual e nd the c o l l e c t i v e , t he s pi ri t-u a l and t h e m a t e r i a l - question. Which d i v i d e the c o n t e m p o r a r yw o r l d - I s l a m r e g a i n : s i t s r o l e . a t h e i n t e . r . m e d l ' a r yo f ideas, a n dthe Islamic world A8 intermediary among nations in 0 dividedworld. By pro mi si ng " re li gi on w it ho ut m ys ti ci sm and learningwithout atheism", Islam can interest all people, no matter whot h e y a r e .


31/77

.. : . . : ~ .;--. . ;~ - : ' ; ; " ~. , .~

- .~ . T h e r ' a r e illlNtabl.;,:lalfillic principles which d e f i n e t h e r e - .lat.ion~hip b e t w e e n man ancJ_n . and be~ween _n and the COIIIDUnity,

.' ., " .b u t ' there'~re no f i x e d I s l a m i c e c o n o m i c . s o c i a l or p o l i t i c a l. . . . . . ..structure. w h i c h h a v e b e e n h a n d e 4 d o w n o n c e a n e t t o r 6 1 1 . I s l a m i c

s o u r c e s c o n t a i n n o d e s c r i p t i o n o f such a system. The way i n w h i c hM u s 1 ilDS wi 1 1 carry on a n economy. o r g a n i z e 8 o c i e . t y a n d rule i n thefuture w i l l t h e r e f o r e 4 1 f f e r t r a m th e way i n w b j c h t h e y c a r r i e 4 ' o nan economy. organized .ociety or ruled in the paat.~ Every age and.e a c h generation h a & t h e t a s k o f find1ng n e w way. _nam .ana o f i m -pl.~nting the basiC m e ag~.f I s l a m , w h i c h o r e u n c h a n g i n g andeternal. in A world which i. not eternal and subject to constantc h a n g e .

Our generationmu.t accept that risk and make the attempt.- ~Aware of th e inevitable imperfection of defini.tions o f this"kind, a n d restricting ~UT8elves t o pri nci pl es w h i c h a t this ~ment

s e e m t o be o f greGterimportance. I p r e s e n t them h e r e i n t hefollowing order:

1.,(M AN AND THE COMMUN l'l'Y )

Islamic society is an o r g a n i z e d c o m m u n i t y o f b e l i e v e r s .T h e r e 1 8 n ~ p u r e l y s c i e n t 1 f i c # revolutionary. s o c i a l i s t o r otherSOlely external e a l v o t i o n for men and SOCiety. Any s a l v a t i o n

\w h i c h does not imply a turning towards the interior lite. thereshaping of m a n . hi. spiritual 'rebirth - impossible without G04 _'- ~i s f all aci ou l.

" ,# ~ .. , , , , , ; ": ..


32/77

,,/1 ". ."';33-

A n I s l a m i c s o c i e t y c o n n o t b e f o u n d e d s i m p l y o n s o c i o l o re c o n o m i c i n t e r e s t . n o r o n a n y o t h e r e x t e r n a l , t e c h n i c a l b e s i s . A sa c o m m u n i t y o f b e l i e v e r s , i t s n u c l e u s c o n t a i n s a r e l i g i o u . a n de m o t i o n a l f a c t o r o f belonging. 1 1 1 1 s , e l e l D e n t' l D a y b e m o s t c l e a r l y. e e n i n t h e J a m ' a a . * a s t h e f u n d a m e n t o f Islamic SOCiety.

I n c o n t r a s t t o a 8 o c i e t y . a s a n a b s t r a c t c o m m u n i t y w i t he x t e r n o l r e l a t i o n s h i p . o m o n g it.m e m b e r . th e J ~ ' a 1. a n

, .i n t e r n a i t t a n g i b l e c o m m u n i t y , f o u n d e d o n s p i r i t u a l m e m b e r s b i p .w h e r e c o n t a c t b e t w e e n p e o p l e i s m a i n t a i n e d by d i r e c t t p e r s o n a la c q u a i n t a n c e . T h i s i s M O n t o m . n . n o t a n a n o n y m o u s m e m b e r o f80~.ty, t o w a r d s a n o t h e r e q u a l l y a n o ~ o u . m e m b e r o f t h e s a m esociety. As a m e . n s o t recognition a m o n g p e o p l e and o f bringing

It h e m c l o s e r t o g e t h e r . t h e J a m a ' a c o n t r i b u t e s t o t h e s o l i d a r i t y a n di n t e r n a l h a r m o n y o f s o c i e t y , while h e l p i n g ' t o f r e e the s p i r i t oft h e l o n e l i n e s s a n d a l i e n a t i o n r e s u l t i n g f r o m tec~r:t0logy e n dgrowing u r b a n i z a t i o n .

a . . i d e s this, t h e J a ~ ' . c r e a t e . a kina o f p u b l i c opinionwhich Act s wi thou t t h e u s e o f t o r c e . b u t , n o n e t h e l e s s e f f i c i e n t l y .

,~ .

a g a i n s t po te nt ia l Vi ol at ors o f s o c i a l a n d m o r a l n o r m s . I n t h eJ~'a. no o n e i8 a l o n e . a n d t h i s 1. s o i n a d o ub le s e n s e : h e 1.n o t alon~o d o Whatever he likes, n o r i s h e o l o n e , l e f t t oh i m s e l f t o tina h i s o w n m o t a l a n d m a t e r i a l s u p p o r t . I f o n e M u s l i mdoe. n o t t e e l t h e c l o s e n e o f o t h e r s , t h a t M u s l i m society h a st a U e d .. . . . . . . - - - - - - ~ -*JtiH 'a: Muslims. the M u s i l1msoci.ty (tran!Jlt!tor '6 not.)


33/77

_',v, ............ , " .,..:.' ...34~ .' ~ r:

. . . .~ . : . ~ ~ . : . ; / .: ~ . ,: ~ > l . ~ ! ..' , : , , " : ' .~ : ' " . " : . . . .: " , . . ' . :, - . . . . ' . . . ~.,.:.I.l_",,,anta .an t~ offer ~i. bend 'to ~n .,.~~ur.l1y and:r.'~,i'" ...;..,~ t"'~:l< ' e~~ ,~~_, "j:~..~ ...~~ a . ' \ . : \ . _ . . . - . ' _ , ' \ ~ . . ~ ' . - e

.... ~ r ~~..,~ x;. .. ~,~...,:." . " . , 'sincerely. ,UntSl' ....th. :tsecCCIIDpliabed..nothing bas rea'l1y been

v,-. e

. .achieved. Islam d o e . notagre. to t) 'ae perpetuatt'on of sitUationin wbich the state must intervene by force ,to4.fencl people f r O I D "one onother. Thi8.1.~ a situation wh1~blsi.... , accept .only., .conditionally and temporarily. Foree};enc1the law are only' thetools of justiee. Justic.1tseff i. to b. found in the humanheart. or it does not exist.

2.(EQUA LITY OF PEOPL E)

lYo facts of major impor'tark:e - the onene.s of the Deity and.':th e equalit y of IMn - have been 10.144~ 80 clearly ancSexplicit-

ly by th.'Qu'ran~ that they allow of only a single. literal inter-pre t (lt i ~n : t h ere is no god but the OneGoc1:there is no cho.~n.pe opl e. ra ce . or class - all people are equal. . ."

Islam cannot a c c e p t t:he clivisi'on ancl grouping o f peoPle;~according to external. o bje ct iv e m ea su re s such as class. As a..religious and mo ral mo vement. j't find. uJ:)acc:eptobl. a ny d 1f fe re nt ~iation between people which d~e8 not include moral criteria.People must be d i s t i n g u i s h e d . - i f they are inde.d different -primarily by what they really are. which meons by their spiritualand ethical value (Qu 'ran , Su ra h 49/13). All just people.regardless of how they earn their bread. by. day. belong to the samecommunity. just a s bl ack gu ard s and wrongdoers of all kinds belongto the B a m e "elass", regardless of their tJolitical affinities orplace in t h e work process.


34/77

-35-/'Class distinction is e q u a l l y u n j u s t # morally ana humanly

unacceptable. as natiodal and other division and differentiationa mo ng pe opl e.

3.(THE SRonm RHO OD O F M USLIM S)

t".:

"Muslims are brethren" (Qu'ran. 49/10). In this message. theQu'ran points to the goal, which because of it. d is ta nce . pro vi de sa source ot i ns pi ra ti on t or "a ~o nl ta nt" s urge fo rwo rd s. E n o r m o u schonges must take place within people and without. in order tore'ce the distance on the road to the brotherhood so proclaimed.

~ I n t hi s pri nci pl e, w e e both t h e authorization and obliga-tion of the Islamic community to establish" appropriate institu-tions and undertake specific m e a S U T e s . so that th. relationshipb e t w e e n Muslims a n d r e a l life m d Y assimilate a n i n c r e a s i n g n u m b e rof the elements and l e a t u r e s of b r o t h e r h o o d . The number and kindof me.sures. initiatives and laws. wh1~h 0 t r u l y Islamic admin-is trat io n cou ld i ntrod uce by r e f e r r i n g to the prinCiple ofbrotherhood of all Muslims. ie practically unlimited.

I w o u l d m e n t i o n h e r e great d i f f e r e n c e s i n social s t o n d i n g . i nproperty. with feudalism as the most drastiC case. The relotion- .-ship b e t w ~ e n the vassal and h i . feudal overlord is'"not 0 brotherlyrel at Ion sh ip. bu t o n e of subjugation and dependence. As such. it1. indirect contradiction to the Qu'ran and this principle.


35/77

-36-. . ~ < . ' " . . . .

" ,'.". '~:', .~~.:.~.':... .1.1_. contain. the. principle of the UIJDO, t .... a t.ndency to-o ,

warda t~ unification of all H U e l t . . in single community-r ei ig1 o u cui t.ura1 a n d . p ol ttical. Islam is not nationali ty, but_!t.1' the 8upran.tional1ty o~ this cCIIIIUn1ty..~_c.

All that divide. people in thi s co amunity, whet her'rel ated.toideas (sect., IlJazhab'. po Ut .i ca l pa rt ie s etc.). or material (greatdifference. in wealth, social s ta nd in g e tc. ). is opposed to th1'.principle of unity and a. such must be restricted end eli~a ted.

Islam i. the first. and pan-Islamism the second point w~ich. ..define. t h e boundary l i n e between Islamic a n d non-I.l~ic

tendencie. in the Mu.lim w o r l d today. The more l s l ~ o rd e r. aco mm un it y'. 1 nt er na l. a n4 p a n - i s l a m 1 s m i t s e x t e r n a l relations. them o re . t h at comnunity i. Islamic. Islam is its ideology. and pan-;I s l a m 1 a m i t s p o l i c y .

5.(PROPERTY)

A l t l : l o u g h Islam recognizes private property, the new Islamic.o~i.ty wi 11 have to unequivoea lly declare that a 1 1 major sourcesof social wealth. particularly . n a t u r a l resources. must be t h eproperty of the community and serve the welfare of all itsmembers. Social supervision of source. of wealth is essential inorder on the one hahd to prevent the accwmulation of unmeritedwealth and individual power, and on the other to ensure a material


36/77

-31-

base tor oevelopment programmes in various areas. which the com-munity will undertake 4n keeping with the increasingly greaterpart played by an organized society. Although differently dis-posed and implemented. the participation of' society in solving anever gr t er number of 'coaaon tasks is .qual1Y"'gTeat in the USA.the Soviet Union or Sweden. which shows that this is not a ques-tion of ideological or political approach. but a necessity whichsprings trQm the lite of h u m a n communities in the contemporaryworhi.

Private property is subject to yet another restriction basedo n 1 a n explicit c o m m a n d o f t h e Q u t r a n - t h e need t o u s e it f o r thec'l!mIllonood ( Q u ' r a f t . 49/34). Islam, therefore. does not recognize

\private property as understood by R o m a n L o w . I n contrast, privateproperty in Sharia Law hoa on. priVilege less ( J U$ 4but . n di - theright to abu.e) and one obligation more (that of using wealth torthe cOII I IOn good). The practical consequences of this dittereneefor 0 truly Islamic government are tar-reaching. B a s e d o n thisand the dictate of the Qu1ran cited ahove, all ~~!gal a nd pract1c-

01 meaSur may be taken against i b u s e or failure to us. privateproperty. The elimination o t injustice, inequality and particu-larly luxury and .xtravagance in the midst of misery, as eomethinqwhich deva.tat the community and separate. people, will becomeat one point the criterion tor t.he survival of the Islamic orderand a gauge o t the real value. of the ethical and social stand-pOints it r e p r e . e n t .


37/77

.,'

(Z!f(A"" Mm INTEREST) :.. . ... . . .... Of a l l a o c i e l l y - c b a r g . 4 I.1.1e. r~lat:iONl; o n e -:c~ndment

a n d .o n . prohU)1t1on a r e speciatly 8ignificant, tM c-.n4ment .of!-Zekat and the prohibition on c h a r g i n g intert. - = - -The Zekat evidences the established p r i n c i p l e of mutual.

re.ponsibi 1ity end eeneern people evince for the .f.t.Qf anotl'ler.".. . .Once pro~l~med. this' principle c a n beeome the beei. for new a ndvarious t o rm s of s ol ici tud e in keeping with .ociet~. r a t e . o fdevelopment. its needs and contingencies.

In the Muslim world today, the Zekat i s the private affair o f- .ea ~h i nd ivi du al . - I n the pre.ent social and r e l i g i o u s c l i m a t e . ithas ceased to function. Its absence is evident at every turn. Inthe Islamic order, the Zekat ia an inat1tutionot public;lawt t

. .. 4.whose 'functjoning must be guaranteed ))y all, available l D e a n s . ~including the use of fOTce. .

By forbidding the charging of interest ( Q u l r a n . 218/279). an ~i n va ri a bl e n o rm o t t h e Is l a m ic ord er wo s e s t abl i s h e d . i n vo l vi ngthe banning of any income frOm annuitfes and .of parasitiC 11te- .styles, i.e. t h e achievement of wealth purely on th.bas1s oflanda. c o n t r a d i c t o r y to the moral b a s i s on w h i c h , t h e IslamiCpub 1ie o rd er re st s-.


38/77

. ' ; . " ~ . . : + , ' -39-

7.'(THE R EPU BLICM ,PRIN C IPLE)

~t A p o r t f r o m a f f a i r s o f p r o p e r t y . I s l l m d o e s n o t r e c O g n i z e ~ny

principle of inher1t,ance. -nor ony power ,~itll absolute ,prerogat1ve.T o recognize t h e ~beolut. p o w e r o f A l l a h ~ a n . ' . ~ a b s o l u t e denialof ,any o t h e r almigbty power (Qu I'ran,' ,7/3 .::12 /4 0) ' . "Any sul:nis-. ,s1on of a creature which includes, a -tack. of submission to theCreator is forbidden" (lIuhaamocl. peace be upon him)_.:. In t h eIhi.tory of the first.' and perhaps 11 0 far the only ,authentic .:Isla mic order - at the time o f - t h e first four C.l~pbs - threek e y afpeets o f t h e 'republican pr1nc~pl. ~f g o v e r n m e n t , ' m a y ' be e n / l ' l ) an e l e c t i v e h e a d o f state.{2) the r ponaibility of thehead 6f s t a t e tow.ro the 'people a n d ' ( 3 ) the obiigation o f b O t h tow o r k o n p u b l 1 c affairs end social m a t t e r a . T h e l a t t e r ise x p l i c i t l y supported by the Ou~ran '(3/159,42/38), Th e f j r $ t f o u rrulers in Islamic 'history were n.~ther kings or emperors.- Theywere chosen by the people. The inherited caliphate was an

, ,abondonment o f t h e electorol principl., 0 c l e a r i y defined IslamiC:political institution .

8.(11IER IS NO GOD BUt' THE ONE GOD)

In_sotar as we ' c o n s i d e r the .stabUshment of an Islamic order, -_I' \ . , .:'":'.0 ;Jncontroverti))le and invb'aot1l. ai.~ t t . e : , . a . o r urecUy do we '

r e j e c t t h e i D I D U n i t y o f p u b l i c p e r . o n a l i t t , 'regar41 6f'the1r. , . .'. :;}" .. ' , ~.~ ,~~,(a.,.. > ', ~ ,. ' ~ ""t'l. : . '

I. ~ ;. '" , : ,~ ' ; i :> ' fA ~ ; } ': f! ' ~ . ,~k;" '. . . . . .. , ~ : l " . , ',> '" .. , , ,~ . "" . .. ,!. ". '~. : ' - : ~ ; ' 7 i ~ ~ j ~ ~ !' . ' ." ' : ~ . ' ,. . . ~~"" .

'".1,' .. ,;'. : j , . . . . . . : / . - . . ; : : < . ~ . . ' , ..... , . ' ' ' ' . . ' :, .


39/77

-40-

m e r i t s o r t h e p o s i t i o n s t h e y m a y o c c u p y . T h e I . l o m i c o r d e r i nt h i s s e n s e i s a s y n t h e . i l l l o f a b s o l u t e a u t h o r i t y ( r e l a t e c l t o t h eprogramme) a n d a b s o l u t e 4emocraey ( r e l a t e d to t h e p e r s o n ) .,I s l a m d o e s n o t r e c o g n i z e a n y m a n a s a l 1 . . . . .ing. a ' l l - k n o w i n g .i n f a l l i b l e and i m m o r t a l . Muh~cl himself w a s f a l l i b l e . a n d .ss u c h w a s r e p r i m a n d e d ( Q u ' r o n 80/1-12). F r o m t h i s p o i n t o f view,t h e Q u t r a n a s a b o o k i s r e a l i s t i c a n d a l m o s t . a n t i - h e r o i c . T h eadula.tion a c c o r d e d t o personalities. a l f r e q u e n t th.se d a y s IU 5 i nt h e p a s t . both E a s t a n d West, i8 absolut.ly for ..i g n to Islam as 1't, . .r e p r e s e n t s a t y p e o f i d o l a t r y ( Q u ' r a n . 9/31). T h e t r u e g a u g e o feacb m a n ' s v a l u e i s h i s p e r s o n a l l i f . a n d t b e r a t i o b e t w e e n w h a th e c o n t r i b u t e . t o ' t h . c o m m u ~ i t y a n d w h a t h . r e c e i v e . t r o m it. Allglory a n d t h a n k s e r e d u e o n l y t o G o d . a n d the t r u e m e r i t o f m a nc a n o n l y b e j u d g e d by H i m .

9 ,.( U P B R I N G I N G ) .

A s r e l i g i o n i s t h e b a s i s o f t h e I s l a . i c s o c i e t y , u p ~ r 1 n g i n gi s n o t o n l y o n e o f i t s f u n c t i o n s . b u t t h e . t a t e ot i t l e X j s t e n c e .

IT h i s i s a b o v e a l l a r e l i g i o u s a n d m o r a l u p b r i n g i n g t h r o u g h t h ef a m i l y a n d t h e n t h r o u g h all .tooe. o f . c h o o l 1 ~ .

T h e e p e e 1 . 1 t a s k o f t h e I s l a m i c o r d e r i s t o t i g h t t o r t h esuccesstul e l i m i n a t i o n o f 0 1 1 f o r m a o f a n t 1 ~ p b r 1 n g i n g . I s l ~f o r b i d s . a n d t h e I.l~m1c o r d e r w i l l t o k e s p e c i f i c m e a s u r e s t oe 1 1 . 1 n a t . :


40/77

-41-.- all f o r m s of a l c o h o l i z a t i o n o f the people

publ iC Ind cret p r o s t i u t ion .~- pornograpby o f t h e spoken word. i n p i c t u r e s . o n f i l m a n dt e l e v i s i o n

- c a s i n o a . night c l u b s . d a n e . h a l l s a n d a l l o t h e r f o r m s o fe n t e r t a i h i i w e n t i n c o m p a t i b l e . w 1t h t h e m o r e l . t e n e t . .o fI . l l m .

1 0 .. ( E D U C A T I O N )

. ~ A n important p a r t o f - this type o f i n t e g r a t e d u p b r i n g i n g , 1 8t h e s c h o o l i n g o f t h e n e w g e n e r ~ t 1 0 n . t h e i n s t i l l i n g o f h a b i t s o fw o r ~ ~n4 training. A l o n g wi t h u n i t y . e d u c a t i o n i e t h e second m o e tdecisive f a c t o r f o r t b e faster- empancipation o f t h e Muslim worldt r a m 1~.p r . s e n t i n f e r i o r p os i t i o n . T h e M u s l i m c o u n t r i e s d o n o th a v e s u f f i c i e n t c a p i t a l . T h ~ s b e i n g 80. t h e y s h o u l d i n v e e t w h e tt h e y h a v e i n t h a t m o s t p r o f i t a b l e of 0 1 1 investments. e d u c a t i o n .~. ,

T h e r e c a n be n o t r u e i n d e p e n d e n c e w i t h o u t ~ t h e a b i l i t y t oa p p l y a n d u s . t h e a d v a n c e o f s c i e n c e w h i l e c o n t i n u i n g t o promotei t . When it first ~de en a p p e a r a n c e , Islam s t u d i .d end .m e s s e dw i t h o u t prejudic:e- t h e c o l . 1 e c t i v e knowledge l e f t b e h i n d by eorlier

_.-civilizations. W e do not know why" the Islam of our day shoul.c1behave d1tterently toward. the p r o c e a o f uro-AlHrlc~ndf\rl11~at1on witt. ~ h i c h it. s h e r e s such a l o n g border.,

Thi.i. not Iquestion, then. of wh.ther or not we~,~~~~,.'to. ecce,Pt IJct.?c. _.ncl t.Cllt')~l~ ..~ .~~j:y~%-\~~~ 11-,; '" .' .;. . ,. . ..

".' "" " ,. . . " ~: ' , - ?~, ; - :' "

" ",

f . "


41/77

-42-

i f w e wi~h t o s u r v i v e - b u t w h e t h e r w e s h a l l d o e o c r e a t i v e l y o rm e c h a n i c a l l y . wit~ d i g n i t y o r w i t h i n f e r i o r i t y . T h e q u e s t i o n i nt h i s i n e v i t a b l e d e v e l O P m e n t i s r a t h e r i f w . w i l l l o s . o r k e e p o u rindividuality. o u r c u l t u r e an d our v a l u e s .

I n t . h e l i g h t o f t h e s e . f a c t a . w e c a n ~ ~ i t h c e r t a i n t y s a y t ~ a te d u c a t i o n in the p r e s e n t - d a y Mus11mworld'ia...the i n s t i t u t i o n m o s ti n n e e d o f u r g e n t a n d r a d i c a l . q u a l i t a t i v e a n d q u a n t 1 t i v ec h a n g e . Q u a l i t a t i v e - f o r e d u c a t i o n to b e s e t f r o f s p i r i t u a l .and s o m e t i m e ' r n e t e r i a l d e p e n d e n c e o n s t r a n g e r s a n d thot i t mayb e q i n t o s e r v e . f o r t h e u p b r i n g i n g ot M u s l i m s a s p e o p l e a n d m e m b e r so f t h e I s l a m i c c o m m u n i t y . Q u a n t i t i v e - . t o r e m o v e c h r o n i cs h o r t a g e s i n t h i s r e s p e c t a n d i n t h e - s h o r t e s t po.sibl. t i m e t oc r e a t e c o n d i - t 1 o n s w h e r e s c h o o l i n q a n d t r a i n i n g w i l l b e w i t h i n t h ereach o t all youmg people a nd a ll s t r a t a o f t h e p o p u l a t i o n . I n

1t h e i n i t i a l s t a g e t h e m o s q u e c o n a g a i n s e r v e a s a s c h o o l . It.. ,o u r educotlonal p r o o r a n r n e s d o n o t f a i 1 . t h e r e i s n o f i e l d ~ n w h i c hw e Can ~ e d ef ea te d.

11.. ( FREEDOM OF CONSCIENCE )

T h e u p b r i n g i n g o f th e p . o p l e . a n d p a r t i c u l o r l y m e a n s o f m a s si n f l u e n c e - t h e p r r a d i Q . t e l e v i s i o n a n d i11~ ~ s h o u l d b . i nt he h a n d s o f people whose Islamic m o r a l a n d i n t . l 1 e c t u o l a u t h o r i t yi s i n d i s p u t a b l e . T h e m e d i a s h o u . l d n o t b e a l l o w e d - a s s o o f t e n

!h a p p e n s - t o t a l ! l i n t o the h a n d s o f p e r v e r t e d a n d d e ~ e n e r a t e

. . - : ;1/,' .


42/77

.~.~,I.' ,Ii"."

-43-

people who t h e n transmit the aimlessness and emptine of theiri ..own lives t o o t h e r s . What ar~ w e to e x p e c t i f m o s q u e a n d TVt r a n s m i t t e r a i m c o n t r ~ d i c t o r y m e a g e s a t t h e . people?

T h i s . h o w e v e r . doe. n o t a t a l l m e e n . t h a t ' _ s p i r i t u a lcUctatorahip c a n be created out .o t the l ~ l a m i c order. w h e r e ' only

.. .the poWers-that-be would p r o c . l a i m truths t o fa drab. moss:--produced.younger gen~rat1on. It only means that there are some~lementary' s t a n d p o i n t s a n d b a s i c rules o f beh avi our, w hi ch m u s t b e . respectedi n all c i r c u m s t a n c e s . Because o f t h e proclaimed p r i n c i p l e of. .f re ed o. m o f re l1 9i on (Ou' ran. 2/266). Is1_ expressly f~rb1d a .anyPhy.Jal or psychological enforcement 'in q u e s t i o n s of faftb 6nd.,

. ' .~. ' . . . . . :. i -co ns c~ .n ce .r u rt he ~r t h e principle of ijmd ( c o n s e n s u s )renders this unnece.sary. (liMy people c a n n o t agree in error" -M u h a m m a d . p e a c e be u p o n h i m ) . How. v ~r p u r i t a n i c a l 1.1a. m a y b.from the moral a s p e c t . it. openness to nature and j o y makes itfree-thinking. a8 all its h i s t o r y be ar. w itn es s. A s itre co gn iz es G o d. bu t n o d o gm a o r hierarchy, I s l a m ca n n o t t urn i n t o

,"",- dictatorship and any form of inqui.ition or spirituel terror isthereby done away with .

. -Th e I slamic r eb, jr th c anno t be~in wit ho ut a r.ligJoua..revolution, but i t cannot ~ eucc /ully continu~ a n d

OUr road dOfl~ not J>.gin by winning powar.but ptlopl.. ..


43/77

-4 4-

~2.(ISLAM AND INDEPENDENC E)

T h e r e i s n o Islamic o r d e r wi t h o u t i nd epe nd en ce a nd f re ed om .-;,;~:j~~ ' : : " ~ i f : rand.vice v e r s a : there i s n o independence o r f re ed om w it ho ut I s l a r n .Th e l a t t e r has a double sense: t i r . t . independence i s real andlasting only as the result. of winning spiritual and ideologicalindependence and if 1t is a" .ign ~hat a people has found. itae ~f.discovered its i nt ern al s tre ngt h. without wh1~h t he i nd epe nd en ceit has gained cannot be meeningtul 'or"longlting. In theaffirmation of Islamic thought in practicalUfe, each Muslimpeople experience. this identification witb t h e I f . a spirit.ualemancipation. as a condition of social 'and p ol it i ca l l i be ra ti o n.

Secondly. the r~al support which 0 Musl1mpeople gives to theregime 1n po w er 1s 1n direct proportion to t he l sl ~i e cha~aeterof that power. the further the regime is trom I.la~. the )~ssf.support. it will receive. U n - I s l a m i c regimes r e m a i n almost totallydeprived of this support and therefore have to .eek it. willy-nilly. trom f o re i gn e rs . Th e d6pendence into w h i c h they sink is aIdirect cons~quence of their non-Islamic orientation.

Th facts determine the chara.cter o f the Islmic ord.er as ad~mocracy. not a democracy in form. but a. reality. a$ a consensuso f opi nion . Thi. kind of4emocracy exist. only where the govern-ment turns ideas and action into what the a - o p l . f eel . whe re itacts as a d i r e c t expression of t h e i r w i l l . The establishment ofan I91~1c o r d e r is in fact 4 8uprome ~ ct o f d em oc ra cy . D$ Ca u


44/77

it meams the r e a l i z a t i o n of the deepeat i n c l i n a t i o n s o f the Muslim. . p e o p l a n d t h e o r d 1 n o r y m a n . . O n e t h i n g 1 8 c e r t a i n : r e g e r d l e s s o f

w h a t 8Qme o f t h e w e a l t h y a n d the i n t ~ 1 1 1 g . n t 8 i a m a y w a n t . t h ei.o r d i n a r y m a n w a n t s I s l a m a n d l i f e i n h i . o w n I s l a m i c c o m m u n i t y .

Democ;racy .her,' Qoe. not come f r o m principles ,and proclamations.but from f e c t a . The . I s l a m i c order 40e. not use force 8 i m p l y . .~> '. ,~ ;~ ~ ~ ,::, because t h e r e ,i. no n e l for i t . On t h e o t h e r h a n e l . the u n - 'I s l a m i c o r d e r e n s i n g the c o n s t a n t r e . i s t a n c e a n d h o s t i l i t y o ft h e p e o p l e . f i n d . a solution 1 n h f l v i n g r e c o u r s e to f o r c e . I t s

I' t r a n s f o r m o t i o n i n t o I d i c t a t o r s h i p 18 m o r e o r l e s s t h e r u l e , a nu n a v o i d a b l e e v i l .

"

13.(W ORK A ND STRUGG LE)

T h e I s l a m i c . s o c i e t y m u a t t a k e u p o n i t s e l f the t a s k o f mobil-i z i n g b O U r h u m a n I n c ! n a t u r a l r e s o u T c e s a n d p a s s m e a s u r e . w h i c hw i 1 1 e n c o u r a g e , w o r l e a n d : a c t i v i ty. , T h e .s u r v i v a l , p o w e r o r w e a k n e s so f a n Islamic S O C i e t y i s s u b j e c t t o t h e ' s a m e l a w s o f work a n ds t r u g g l e a s a n y o t h e r c o m m u n i t y a n d e n j o y s n o G o d - g i v e n p r i v i l e g e si n t h i s r e s p e c t (Qu'ran, 5/5?) ..T w o t h i n g s m u s t be .1imi~at.d f r o m t h e p s y c h o l o g y o f o u rp u b l i c o p i n i o n : b e l i e f i n m i r a c l e s a n d e x p e c t a n c y o f h e l p f r o mo t h e r .

. T h e r e a r e n o .ir.cl~a v . t h o b r o u g h t a b o u t by p e o p l e .t h r ~ u g h w o r k a n d ~ J . d g , Th -r. i . n o *mdhdJ w h o w i l l r 1 e l U8 o f .

~hdi: r e l i g i o u s l . a d e r . m e i e h (tranelator'6 not~)," J i ' ~ ~ : ' . ' . : ' ' i t : : ' : : ' ; ' , , ; . t> , ' . . ~ ; : . 1 . . . " . . . .~.' :~":~f.:)"~ I' '\';:"'. ',-.".J

', ; "0\

" , .':"/;

.:- ..


45/77

, ~

- 4 6 -our enemies, banish misery and. sow enlightenment and prosperity osi! by m a g i c . ~hdj i s the word t o r o u r o wn 'l az in es s. o r r a t h e rt o r the t a l s e hope which g r o w s o u t o f a sense o f h e l p l e s s n e s s i n 0situation when the IDI1gnitude o f t he d if fi cu lt ie s a n d p r o b l e m s areout o f all proportion to the means ot fighting t h e m a t our.dispose.1. I'.)_ . . . .. , -~ t -_ :Relying on the help of others is another f o r m TIt s u p e r s t i -tion. ~We have f"-ined the habit o f searching tor and. tindingeither unselfish friends o r sworn e n ~ m i e s o m o n g certain n o n -I s l a m i c countries, a n l I c a l l i n g this f o r e i g n policy. When w erealize that there o r e n e i t h e r r e a l f r i e n d s n o r r e a l . n e D ! e . whenwe b e g i n t o b l o m e ourselves more and the " c u n n i n g p i o n s o f o u r ,toes" less f o r our problems e the S i g n s wi 11 be th~t we have begunto mature a n ~ that 0..age. m o r e f r e e o f disappointment and m i s - fortune. i s at h o n d o In any c a s e , even i f there were people,prepAred to give aid without seeking disproportionate p o l i t i o a l

J 'and ~ t e r i a l favours in return. t h i s would not c h a n g e o u r p O S i t i o n . Wealth cannot be imported into a c o u n t r y . It m u s t beearned within it on the basis of work and eftort. What we wish to4 c e o m p l i s h we must do alone. No one c a n - or wanta to - do it t o rus.

This foundation t o r this programme of work end a c t i v i t y conbe the source o t supreme encouragement. The n a t u r a l w e e l t h andprospects of the I~lamic world are enormous. O n l y one part of it- IndoneSia - i s the third wealthiest compact territory in thew o r l d . after the U S A an4 the USSR. 'The Islamic w o r l d taken as awhole OcC Upi e s first p l a c e in this regard.

a . I~-'


46/77

- 4 7 -B y a n n o u n c i n g a r e b i r t h . We' ' l y e n o t , n n o u n e i n ; a n a g e o f

p e a c e a n d s e c u r i t y . b u t o n e o f u n r e s t a n d t r i a l . T h e r e a r e t o om a n y t h i n g s crying o u t t o ~ b e d e s t r o y e d . . Th e s e w i l l n o t b e d a y s o fp r o s p e r : i t y b u t o f s e l f - r f t f S p e c t . A p e o p l e w h i c h i s a s l e e p c a n b eawakened o n l y by blows. Whoever wieh OUT,;coDnunit)i well. willnot t r y to spare i t s t r u g g l e . danger and m i s f o r t u n e . , On t h e

-c o n t r a r Y . h e ~ 1 1 1 d o h i s b e s t t o e n s u r e t h a t ' t h a t e o m m u n i t y . b e g i n st o use its own forcies, t e s t a11 the po.sibi I1ties a n d " take r i s k so.s s o o n as p o s . i b l e - in a 'Word. n o t t o a l e e p : b u t , to live. O n l y a n a l e r t a n d a c t i v e c o m m u ~ i t y c a n f i n d i t s e l f a n d i t s o w n r o a d .

14.(W OM AN AND 1lIE FAMILY )

tT h e p o s i t i o n o t w o m a n i n M u s l i m a o e 1 e t y m u s t be c h a n g e d

e v e r y w h e r e i n keeping wi t h h e r t a s k ,0$ m o t h e r , a n d n a t u r a I e d u c a t o r-o f t h e y o u n g e r g e n e r a t i o n . A n u n e d u c a t ~ d , n e g l e c t e d a n d u n h a p p y

m o t h e r c a n n o t r a i s e s o n s a n d d a u g h t e r s c a p a b l e o f i n s t i g a t i n g a n dl e a d i n g t h e r e b i r t h o f t h e M u s l i m p e o p l e s . I s l a m m u s t t a k e t h einitlativ e o t r e c o g n i z j n g m o t h e r h o o d a s II s o c i a l f u n c t i o n . H a r e m smU st be a b o l i s h e d . N o o n e h a s t h e r i g h t t o ~. f.r t o I s l a m a s ar e a s o n t o Keep w o m e n d i s e n f r a n c h i s e d ; a b u s e o f t h i s k i n d m u s t b etb r o u g h t t o a n e n d .

S u c h , a t t i t u d e s d o not r e p r e s e n t . W e s t e r n f e m i n i s m . w h i c h hasdl$played a t . n d e n c y t o i m p o s e t h e ~ ' . ' - f f ~ ~.w h 1 _ e n d . ~~t.~ ~f

.. " " . -. . . :a d e p r a v e d e l e m e n t a J D O n g t h e f e ~ l e a e x . Ne1th ... 1e t h i s e q u a l i t yi n t h e E u r o p e a n s e n s e .. '.':.' "\''i~"~:.".. ;'0" . ~' .. ,~ .


47/77

o f m G n a n d w o m e n . t o ge t h r w i t h t h e u n d. rl i ni n g. of t h e differencesbetween them. which should b. p r e . e r v e d . Th e principle of equalvalues 1. a d i r e c t resul ot the r u l e s o n equal religious and

-48-

moral du ti es ~ xp11Ci tl Y .ferred t o i n s e v e r a l place. in the.J~,


48/77

4

'1'

r: " 1, o flite. w h y w e l i v e a n d f o r w h a t w e s h o u l d l i v e . I s t h a t p u r p o s e ap e r s o n a l o r a c o m m o n t o n d a r d . t h ~ g l o r y a n d g r e a t n e s s o t my race

p r a c t i c e t h e

t i o n o f my o w n p e r s o n a r i t y o r t h e r u l e o fn o u r c a s e . r e l i g i o u s r e n e w a l m e a n s i n

o r n a t i o n . t h e a f t fGod's l a w o n e a r t h ?

ticn" of p e o p l e who c a l l themselves Muslims.o r w h o m o t h e r s u s u a l l c a l l by t h a t n m e . The s t a r t i n g p o i n t . o fthis " I s l a m i z a t 1 o n " 1 a f i r m belief i n Gocl.nd t h e 'strict a n d .g e n u i n e o b s e r v a n c e o f I s l o m i c r e l i g i o u s a n d m o r a l n o r m a o n t h ep a r t o t M u s l i m s .

The o t h e r c o m p ( ) n r e a d i n e s s t o c a T T Y o u t t h e

1 l .

I'1 ~ p . r a t 1 v e $ i m p o s e d b a w a r e n e s . o f t h e g o a l . R e l i g i o u s r W n e w a li s therefore. q u a l i y o t m o r a l 1 n v o l v ~ n t a n d , e n t h u s i a s m , ' .

of m i n d o v e r m 4 t t e r , a a t a t e of li ve ,s y c h o s i s o fp r a c t i c a l i d e . l 1 s m 1 n w h i c h o r d 1 n a r ~ p e o p l e b e c o m e c a p a b l e o f.e x t r a o r c U n a r y f e a t s 0 courage o n d . a c r i f i c e . I t 1 n e w q u a l i t yo f f a i t h a n d w i l l i n 1 e h e v e r y d a y . . a s u r e s o f ' t b e p o s . i b l e c e a s et o hav . v alue e n d i n hi ch the i n d i v i d u a l a n d t h e e n t i r e g r o u p. 'r i s e t o a high d e g r e e o f a a c r i f i c e t o r t h e i r 1 4 eal.

W i t h o u t t h i s n e w s t a t . o f spirit a n d f U n g it i. i m p o j.bltt o a cco mpl is h a n y ~.alch.nge i n t h e p r e s e n t - d a y M u e l i m w o r l d .


52/77

When considering the the dilenma inevitably a r i s e s

, !

- albeit only for a momen - t.hat a shorter way to the Isl~mlc, ~

order would be by t a k i n g ower~ which would then create theappropriate institutions carry out a sys~ematic religious,m o r a l ancf'cultural . d . u c a t o n Of t h e p e o p l e . a.~prerequiBite f o r ,bu114ingen Islamic locie y.

This is mere temptat on. History 40es not relete any truer e v o l u t i o n w h i c h c a m e f r power. A l l began w i t h education andmeant in essence 0 moral ummons.

~ ji! Besid,s, t h e formula w h i c h 'confide. t h e establishment o f th

Documents

Alija Izetbegovic - Islamic Declaration