Organisation of Islamic Cooperation
The Collective Voice of The Muslim World
Date: 07/05/2008
ISLAM, AN ESSENTIAL COMPONENT OF EUROPEAN IDENTITY Dr.Farhan Nizami,Director of the Oxford Center for Islamic Studies, Distinguished Members of OCIS, Distinguished scholars, students and guests, Ladies and Gentlemen, Allow me at the outset to express my sincere thanks and appreciation to the Oxford Centre for Islamic Studies and to Oxford Centre for European Studies for giving me this opportunity to speak at this prestigious institution about a topic which has attracted a lot of debate for many decades if not centuries, and still lies at the heart of a drawn-out discussion which has dominated relations between Islam and the West. All through the history, the identities of entities and groups have been affected by the vicissitude of times, and by the changeable fortunes of peoples particularly as results of wars and revolutions. This observation was vividly experienced in the aftermath of the major events which took place in Eastern and South Eastern Europe, Caucuses and in Central Asia, sparked and inspired by the demise of Communism and the fall of the Berlin Wall. At that point, it was noticed that identity had assumed new dimensions, and appeared in various forms, which differed from what it used to be. I believe that at a time when the topic of identity has gained such a prominence as an item of debate among politicians, scholars as well as public in broader sense, and when the new arguments are raised regarding the situation of Muslims in Europe, questioning the very identity of Europe should not be that superfluous endeavour. It might also be that a proper reply to this questioning could even take us all forward towards a more harmonious and stronger Europe as an entity. In the aftermath of the Second World War, dominant ideologies of the bi-polar world overwhelmed, reigned over and suppressed ethnic identities and nationalist aspirations to a great extend. With the demise of the Cold War and disappearance of its confines in the 90`s, a new era was born in which assertion of ethnic aspirations and micro-nationalist identity gained prominence over ideological affiliations of the past era. This had an immediate effect on the course of international events and conduct of world affairs. The downfall of once prevailing cold war ideologies unleashed micro-ethnical, nationalist movements based on distinguishable ethnic, cultural and religious affiliations, particularly in the Caucasus and South Eastern Europe. These, somehow unexpected developments, had definite impact on a parallel process in Europe which had been bringing about the emergence of a new European regional identity and culture based on the policies and efforts within the European Union. Understandably enough, after some strategic considerations, the efforts aiming at the creation of a modern, unique and over encompassing European identity were reoriented to serve as a panacea to the dangers of micro-ethnical and nationalist fervors, at the peripheries. Naturally during this time of reckoning and redefinition for Europe, the situation of the Muslims in Europe had to be discussed, as it was understood that an expanded European Union would have in its folds millions of indigenous Muslims, in addition to the already existing millions of Muslims in many EU members who had already immigrated to Europe in big numbers from other parts of the world, mainly from Muslim countries and former colonies. Within this picture, the phenomena of “Eastern Question” of the 19th century, a.i. contemplating on “Europeanness” of Muslims was in a way “reincarnated”. It was interesting to see that the situation of 2nd-3rd generation immigrants, some intellectual discussions even revisited the “Europeanness” of some portions of the immigrant populations whose roots in Europe go back to the 19th century. For the proponents of these arguments, “Europeanness” of Bosniacs, Albanians, Kosovars, Romanian, Bulgarian Muslims and all other indigenous European Muslims was a non-issue. You might have noticed, in order not to make the debate more complicated, I am avoiding even uttering the name of “Turkey” and the situation of “Turkish origined Greek citizens of Western Thrace and Rhodes. From one side various integration problems of the Muslim immigrants leads to discussions on whether they can really belong to the countries they migrated to, and from other side, their preservation of their own identities and cultures raises doubts whether they can be a part of European continent. After the tragic events of 9/11, 7/7, Madrid train bombing and some other developments whose culprits included some marginal extremist elements of the European Muslims, these academic and scholar discussions about the Europeanness of European Muslims has given way to a new heated discussion, however this time, with immediate and dramatic effects on the state and community level policies, on inter-communal relations in Europe, on perception of masses and media even on the course of conduct of overall relations between the states belonging to the Muslim World and states belonging to the Western World. At this point, we should take a moment to reflect. The Muslims of Europe, do they actually belong to another peculiar world? For them is Europe a host or home? Is Europe a Christian entity or from one angle it has an Islamic component? Are Islam, Muslims and their cultures, intruders, outsiders and newcomers for Europe? What is the reality with respect to the cultural heritage, today`s realities on the ground, geographical borders and demographic elements in Europe? Let me elaborate my questions little bit further. Would Europe accept to be a continent for Muslims as well? Do Muslims constitute a considerable principal demographic, intellectual and cultural component of the Continent? And as a Continent and a geographic entity, does it belong partly to the Muslim world? In other words, does Europe have a Muslim identity as well, besides its distinctive Christian identity, and the additional identity that Europe has come to assert, after World War II, as belonging to a civilization based on Judeo-Christian traditions? So can we say that Europe is a Christian-Muslim Continent or not? In a recent meeting with the President of a European country, I raised these successive questions. The answer was: “You are asking too much and demanding too much.” I now ask this question: Was that the correct or the right answer? Or is the correct answer just the opposite of this spontaneous one given by the European head of state. In my humble opinion, were we to examine the issue more closely we would find out that we are not asking too much. Here, I would like to consider the reality in its intellectual dimension, best illustrated in the words of Prince Charles, Patron of this Center, when he stated in his lecture delivered in 1993, and which still resonates here today. Quote: “…. we have underestimated the importance of 800 years of Muslim society and culture in Spain between the 8th and the 15th centuries. Not only did Muslim Spain gather and preserve the intellectual content of ancient Greek and Roman civilization, it also interpreted and expanded upon that civilization, and made a vital contribution of its own in so many fields of human endeavor – in science, astronomy, mathematics, algebra (itself an Arabic word), law, history, medicine, pharmacology, optics, agriculture, architecture, theology, music. Averroes and Avenzoor, like their counterparts Avicenna and Rhazes in the East, contributed to the study and practice of medicine in ways from which Europe benefited for centuries afterwards. Cordoba in the 10th century was by far the most civilized city in Europe. Many of the trails in which Europe prides itself came to it from Muslim Spain. Diplomacy, free trade, open borders, the techniques of academic research, of anthropology, etiquette, fashion, alternative medicine, hospitals, all came from this great city of cities. Medieval Islam was a religion of remarkable tolerance for its time, allowing Jews and Christians to practice their inherited beliefs, and setting an example which was not, unfortunately, copied for many centuries in the West. The surprise, is the extent for which Islam has been a part of Europe for so long time, first in Spain, then in the Balkans, and the extent to which it has contributed so much towards the civilization which we all too often think of wrongly, as entirely Western. Islam is part of our past and present in all fields of human endeavor. It has helped to create modern Europe. It is part of our own inheritance, not a thing apart”. End of Quote. Here, I would like to voice my view that if we regard Cordoba in the tenth century as the most civilized city in Europe, at a later stage, in the Balkans, Ottoman Sarajevo was by far the most tolerant city of Europe. Does not this judgment from a well-known, illustrious European figure along with similar sound judgments and historical facts give unequivocal credit to the Muslims’ comprehensive and far reaching contribution to Europe and Europeans in all walks of life, leaving permanent marks on their culture and existence? I believe that this quote is explicit enough regarding the importance of the intellectual dimension. When we consider the geographic dimension and demographic reality, we find that Europe’s boundaries include parts of the Muslim world, particularly in its Southern and Eastern regions. Demographically, Muslims of European ethnicity or indigenous Europeans, such as Albanians, Bosnians, Pomaks, Torbich, Romans, etc. (Even excluding the Turks from the present debate on whether or not they belong to Europe) are all actually ethnicities of indigenous European origin. In addition, we should also not neglect the remaining Muslims of Spain and those who were forced to convert out of their religion then returned to Islam! Can we not see in all this, besides the millions of Muslims who have immigrated to Europe over past decades and who have become an important component of European societies and attained eminent positions, proof enough of a consolidated Muslim presence in Europe? Here in this country, inspiring examples from large numbers of eminent British Muslim figures have acceded to Parliament and high ranking Government positions and headed key public departments. Does not this in itself represent a new demographic dimension in the continent of Europe? Given that Islam today is the second-largest faith in Europe, embraced by so many Europeans, and given that our present-day civilization is not without strong Muslim roots, whether in the realm of science, philosophy, or the humanities, would it not be appropriate to qualify this civilization as “Muslim-Christian”? Would it not be right to admit that Islam and Muslims constitute one of the key components of this Continent? And therefore, would affirming these facts be considered as asking too much? I do realize that my theory may be difficult to accept for understandable reasons, but if this is indeed the real historic truth and the actual fact, do we not owe it to ourselves to raise such questions and seek appropriate answers for them? Ladies and Gentlemen, After these questions which I felt duty-bound to share with you in this august forum, I would like to respond to the point raised by Dr. Farhan Nizami regarding the way the Organisation of the Islamic Conference views the future and Muslim solidarity. During the last decade, the OIC Member States started to sense an urgent need to revitalize their Organization, and close ranks with a view to breaking free from the state of despondency and lack of joint action after a series of setbacks they suffered in various parts of the Muslim world. The deterioration of the socio-economic situation in most of its countries, coupled with rampant poverty, unchecked illiteracy and uncertain future, compelled the Member States to seek remedies and solutions for these impediments through common and joint actions. Their only intergovernmental organization, the OIC, was performing according to an obsolete agenda dating back to the seventies and its organizational capabilities were low. Many calls for awakening and changing course were expressed, and culminated in adopting decisions in 2003 calling for taking concrete measures conducive to empowering the Muslim Ummah to face the challenges of the new millennium. Faced with chronic political, socio-economic, cultural and scientific challenges with implications for its unity, peace, security and development, the Muslim world felt the need to cooperate in order to face these challenges and to take necessary initiatives to overcome them. It has therefore decided to take joint actions within the framework of the OIC, based on common values and ideals so as to revive the Muslim Ummah’s pioneering role as a fine example of tolerance and enlightened moderation, and a force for international peace and harmony. Conscious of these challenges and anxious to bring the Muslim world out of its present situation into a new reality marked by greater solidarity and more prosperity, the Saudi Monarch, King Abdullah Ibn Abdulaziz called upon the leaders of the Muslim Ummah to convene an Extraordinary Conference of the leaders of the OIC Member States to consider the issues of solidarity and joint Islamic action. As a result, in December 2005, an extraordinary OIC Summit was held in Mecca with the aim of taking specific actions to tackle the political, economic, cultural, and social impediments hindering the advancement of the Muslim Ummah. As an innovation within the OIC system, the Summit was preceded by a meeting of scholars from different walks of life to provide their inputs as to the challenges and remedies. The General Secretariat of the Organization of the Islamic Conference, in light of demands of the leaders, scholars and public for reform in the expression and modalities of solidarity and joint action among the Muslim nations under the banner of the OIC, prepared a Ten-Year Programme of Action, which constituted a paradigm-shift with a practical and realistic time-table in order to ensure attaining the requested goals. This document, which is considered as the blueprint of reform in the Muslim World, was adopted unanimously by the leaders of the 57 OIC member states at the Mecca Summit. This Programme of Action has been elaborated to deal with the most pressing challenges facing the Muslim world today, and to workout the ways and means to address them in an adjective and realistic way. Foremost among these measures are strengthening the bonds of solidarity in action and cooperation among the Member States, instilling the value of moderation and tolerance among the youth, while combating extremism, violence and terrorism, and countering the phenomenon of Islamophobia. In the economic and scientific field, effective strategy was envisaged to achieve higher levels of development and prosperity given the abundant economic resources and capacities in the Muslim world with special attention to the most affected countries, mainly Africa, due to poverty, disease, illiteracy, famine and debt burden. The Programme foresees special emphasis on education and culture, with a view to tackle the spread of illiteracy, and enhancing the efforts aiming at elevating the curricula of teaching the science and technology to achieve intellectual excellence, while focusing on the empowerment of women, and the adequate upbringing of youth. The Ten-Year Programme of Action also called for updating and overhauling the old Charter of the Organization, to endow it with fresh new visions and objectives. Accordingly, in record time, considering the experiences of other international organizations, a new draft amended Charter was introduced at the 11th OIC Summit held in Dakar in March 2008, and was adopted. Thus it became the guiding charter for the future work of the OIC and all its Member States. As is expected, the new Charter has also been based on the new vision and its objectives, which respond to the aspirations of all Muslims, the world over, and enable them to act and perform in harmony with the needs and requirements of the 21st Century. A special emphasis in the new Charter is placed on the preservation and promotion of Muslim values of peace and compassion as well as actively contributing to international peace and security, while promoting understanding and dialogue among civilizations, cultures, and religions. The new Charter also calls on the Muslim world to foster the values of moderation, respect of diversity, and tolerance. In this regard, our International Academy of Islamic Jurisprudence has been reformed and equipped with the means to promote and disseminate the principle of tolerance while combating extremism. It has also been entrusted with monitoring and rationalizing Fatwa rulings with the aim of putting an end to arbitrary rulings issued by a minority of fanatic uneducated elements. On the home front, the amended Charter reiterates the commitment of the Muslim world to promoting human rights, fundamental freedoms, good governance, rule of law, and accountability. According to the new OIC Charter, in the economic domain, the states of the Muslim world will be working to promote cooperation in order to achieve sustained, comprehensive, human, socio-economic development and realize effective integration in the global economy, as well as to strengthen intra-OIC economic and trade cooperation. Our new vision, which has been concretized in both the Ten Year Program of Action and the new Charter, aims to raise the capabilities of the Organization and powers of the Secretary General so that the Organization can play a more active role in the settlement of political conflicts as well as in addressing peace, security and humanitarian matters in full partnership with the international community. The action towards realization of the new vision and of all its objectives has already started in earnest since the adoption of the OIC Ten-Year Programme of Action in December 2005. Within the new parameters, we have been fully engaged in endeavoring to develop road maps and frameworks to implement projects in the fields of human rights and good governance, women, children issues. Emphasize is being given to building capacity at the OIC General Secretariat to develop and implement, in cooperation with the member states, OIC institutions, international organizations and NGOs, concrete projects in humanitarian assistance, food security, sustainable socio-economic development, higher education, health, environment and science and technology areas. We have paid special attention to align the priorities of the Ten Year Program of Action with those of the UN Millennium Development Goals. As we speak, a fund for eradicating poverty in the Member States has been established with a targeted capital of US$ 10 Billion. A special Program for the development of Africa is being elaborated. From the sad orphans of tsunami-hit Banda Aceh to the desperate drought-stricken farmers of Niger have already started to feel the positive impact of our projects. We have been organizing intergovernmental meetings, academic conferences and workshops with a declared target of opening channels of political engagement with the Western countries. Since 2006, we have already organized sponsored important meetings in Wilton Park and at Georgetown University. We have been supporting the initiatives of the Member States aiming at contributing to fostering understanding and tolerance and furthering interfaith dialogue. We have been engaging on a bilateral basis with the Western Governments through contacts and visits, seeking ways and means of furthering cooperation with international and regional organizations, participating at all relevant international conferences and meetings. Ladies and Gentlemen, These are some of the goals which the OIC is trying to achieve, as the sole representative and only spokesman of the Muslim world. On the international front, we, in the OIC, are doing our best to disseminate the true and correct teachings of Islam while trying to raise awareness of the unhealthy climate generated by some extremist elements in the West and the Muslim World who are trying hard to damage relations between the West and Islam. Here I do not want to dwell on the recent proliferation of denigrating caricatures and films aiming at inciting hatred against Islam and Muslims. However, at this point I would like to share with you my strong concern that unless a comprehensive joint action plan is adopted and implemented by the leaders of the Western and Muslim countries with a sense of urgency, commitment and political will, to stop the perceived rising animosity and attacks of incitement targeting Islam and Muslims in the West, we are probably heading towards more troubling times. Without this urgent attention, we would not be able to talk about a healthy dialogue among civilizations, and transforming the dialogue into an Alliance of Civilizations would be much more elusive. We are deeply convinced that the story of present-day West-Muslim relations is the story of misinformation and misrepresentation which allows extremist minorities on both sides to take these relations hostage. There is a need for increased emphasis on understanding through dialogue and propagating unbiased information and true knowledge. It is in this context that I have always called for Historical Reconciliation between Islam and the West as was done between Christianity and Judaism. Our challenge in the modern age is two-fold, to reclaim the roots of our common religions as a way to peace and concord, and at the same time to facilitate progressive dialogue between Islam and the West. Both challenges are inter-related and must be addressed together. We should share the one and only thing that we need; mainly peace and stability for all human beings and free will for human kind, in order to be able to live in a better-deserved world. Tolerance and understanding will be our cardinal instrument in this endeavour. Our struggle should be a struggle for better ideas and nobler values. Ladies and Gentlemen, In conclusion, I would like to voice my hope that with the continuation of gatherings of prominent scholars, opinion formers and public figures from the West and Muslim World under the fold of respectable institutions such as the Oxford Centre for Islamic Studies, whose contribution to the academic studies on the role of Islamic heritage would surely multiply soon once its infrastructural project is completed, the essential role of the Islamic heritage in the evolution of the Western Civilization would be appreciated and understood more by masses, and a more informed understanding of Islam, its culture and civilisation could be promoted in a way to support the efforts of the international diplomacy and media towards the creation of a more positive connotation in the relations of Muslim and Western Worlds, from which all humanity would benefit. It has been a memorable occasion for me to be with you in this pioneering institute of academic excellence. I would like to express my gratitude once more for the invitation. I thank you sincerely for your attention and patience. 28 April 2008
