Strategy of Islamic Cultural Action in the West

Adopted at the Ninth Islamic Summit Conference held in Doha – State of Qatar, 2000

Chapter Three : Methodology

There is no controversy that method is the basic foundation of work. It is the framework of performance as well as its course of action; perfecting it guarantees a perfect work, and laying it down properly protects the work against pitfalls. It is for this reason that we consider the results of any cultural or intellectual action-especially within a milieu such as Europe with components and specificities distinct from those of the Islamic milieu-to be dependent upon adequately formulating the method, properly laying it down, and using it as a guide.

In point of fact, any person who is knowledgeable about this strategy realizes that it is itself an effective method, proposed to individuals, societies as well as institutions that are interested in the cultural aspect of European Islamic communities for them to formulate their cultural and informational programs drawing insight from its content and guidance, all with due consideration to the specificity of the reality they live in as well as the observance of the climate of intellectual freedom, cultural exchange, and civilized dialogue that distinguishes as it does our  Islamic communities, being deep rooted in the dictates of  true religion.

And in view of the role and responsibility attached to method, one of the priorities entertained by the team of experts in charge of preparing the strategy for cultural action in the European mileu was to set up and elucidate the method used as a source of knowledge so as to undertake any cultural work, including the needed scientific flexibility, on the one hand; or theoretical guidance, on the other-whether during embarkation upon a specific cultural and social reality; or a revision in light of circumstances more endemic to the social and cultural specificity of reality, which enables intellectuals either to add up to it or use it for the purposes of their cultural project and scientific program.

The detailed method underpinning such a strategy appears to be of two kinds : The first one relates to the preparation of the strategy itself. The second one concerns the most adequate ways to be followed towards the perfection and the continuity of cultural action within Islamic communities in the European milieu.

Also the ultimate objective of the method is not confined to perfection formulating plans and cultural, informational or Dâwa programmes. It stretches to embrace various objectives, chief of which is the upkeep of cultural and spiritual integrity within  the Muslim communities as well as the warding off of whatever is likely to rip apart its lines, affect its harmony and cohesion; or lay its gains and accomplishments prey to pillage and loss. Consideration here is to be taken regarding the existing cultural situation and the possibility of its change and improvement, in addition to the proper exploitation of the means available, looking into the ways of redressing its efficiency and widening the scope of its effect.

1- Method foundations

2- Rectification of perspective

a)  Rectifying the perspective of European community

A number of people interested in the evolution of western societies firmly believe that the European community is secular, where  the factor of religion does not enjoy any authority. In so doing, they dismiss one of the crucial factors in the intellectual and social evolution of this important part of the world; popular communities in societies such as Belgium, Germany, Spain and others, are still inspired by religious societies and bodies, particularly the Church with its different creeds. There are even governing parties that  have a religious orientation and a political program whose basis finds roots in religious ideas and orientations.

There are also organizations and political parties, either in the government or the opposition, which serve the religious cause without claiming its belonging to it. This is because the masses that are affiliated to these organizations and parties, and whose leaders do not cease calling for the priority of ruling according to the wishes of the masses, have religious tendencies and attitudes that find substance in religion to decide on matters that pertain to the heart of social reality, not to mention the Eastern countries of  Europe which, despite the ravages of its communist legacy, are fraught with all kinds of creeds and religious faiths.

In considering the list of government members, minister cabinets, directors, heads of the largest compagnies, as well the greatest writers and researchers in Europe during the last three decades, and in becoming aware of their religious inclinations-- which they do not hide, but often declare openly-one realizes how weighty the religious factor is for these groups, despite their secular discourse and their belonging to socialist or liberal parties.

It is also indubitable that one who pays close attention to the strategic and political action at the international level, is cognizant of the deep infiltration of religious institutions in international bodies and institutions, especially those concerned with determining the direction of international status quo and the elaboration of its intellectual and cultural orientation.

This does not mean that those religious parties try to exclude the cultures and religions that differ from theirs. On the contrary, we find that some of them open up the way for dialogue and acquaintance in a way that does not make abstraction of other cultures and religions, but within bottom line limits of a strategic security at the level of both the cultural and the religious planes.

Islamic cultural activity in the European milieu is allowed only in so far as it does not effect any changes in the structures of society, and only to the extent that it does not allow for the emergence of an Islam-oriented political system; or an independent religious body in which the ultimate say belongs to those holding the reins of sovereignty. The problem that is still pending, and whose understanding can be had only through a global strategic awareness,  is that issue in Islam is not one of existence; had it been so, its institutions as well as its adherents would not have been allowed gains and wider scopes of work. The issue in fact is one of referenciality as to the way of teaching and educating the mature and young generations.

Islam has become present in Europe thanks to a population force, on the one hand, and a cultural force, on the other, so much so that some extremists among decision-makers and leaders of political parties were led to the claim that they were subject to a religious invasion or colonialism. For this reason, we think that those who work in the cultural, informational and Da'wa fields should invite the people that are affiliated to them, or who work in their institutions, to reconsider some assumptions in light of the following :

- The European community is not uniform, and we should learn from its political disparity, and the scope of its difference.

- The European community is an open society, despite incidental crises. We need to attract a great number of sympathizers from within this community for the sake of sensitizing them to the profits behind  adopting a policy which corroborates an open and moderate Islam.

- Through constant media nourishment, the European community suffers from the fear of Islam. The reinforcement of the moral aspect of Muslims and the enrichment of their knowledge about the culture and history of the other, however, suffices to dispel numerous misconceptions conducive to such a fear.

- European society is anxious about its future. Islam, with its dense population as well as the capacity of its faith to penetrate hearts, is considered as a threat. The reinforcement  of social solidarity and civilizational participation as well as religious dialogue suffice all to create an atmosphere that sows the seeds of trust and faith,as well as benefit Muslim migrants in building the blocks of a bright future.

- There are huge possibilities and funds in institutions and European communities that one can reap for the benefit of migrants, especially in the field of professional qualification, scientific training as well as social fieldwork studies.

b) The rectification of the perspectives of migrants and Muslim communities in Europe

- There is a lack of communication between generations, due to different social and individual factors. Care should basically be given to future generations.

- In the years to come, the religious societies that supervise mosques will necessarily be youth-dominated. It is for this reason that young Muslims should be among those who give  spiritual counsel.

- There is a weak tie between migrants and the official Islamic institutions, which will have to be surmounted through diligent, perfect and continuous work.

- The members of Muslim communities, despite differences among generations, are overwhelmed with faith, and are affected by serious religious discourse. Here comes in the importance of the religious factor in adjusting,framing and unifying their work.

c) Rectifying  perception of deficiencies

It can be deduced from the various fieldwork studies that have been completed in a serious manner- rare as they are- that the defect in the area of treating rmigrants issues resides basically in two handicaps :

- Weakness in the preservation of what has been gained and inadequacy in responding to immediate necessities

- Haste in incriminating the other and the inclination to sanctify oneself.

The policies that are followed in the area of treating the problems of migrants and Muslim communities in Europe do not spring from an all-encompassing method which attempts to provide an adequate answer to any problem or phenomenon by asking questions such as : what ? and  How ?

Illustrative here is the problem of education and delegating teachers, which requires a drastic treatment, a rigorous solution as well as a courageous decision. This can be done through a thorough reconsideration of the issue at hand, and a total revision of the teaching activity (both in method and content) for the benefit of the children of Muslim communities.

Of equal importance is religious training, which in turn requires a comprehensive revision of method and style, as well as a reconsideration of the policy, the personnel, the material as well as  public relations, paticularly  because it is one of the issues most requiring evaluation,and least receiving  methodical pursuit and regular supervision. Anyone who is privy to the work performed by religious counselors, delegated by institutions and governments to work for Muslim migrants, would notice a lack of efficiency which is coupled with increasing material, social and civilizational costs. Added to this is the preoccupation of a number of religious preachers and educators  with their own  personal problems.

We have been accustomed to take off-hand decisions when problems turn out to be thorny with regards to certain  issues that relate to some aspects of social life. We have also tamed ourselves into the pursuit of incriminating the other and sanctifying the self, and the exchange of blames of negligence between  parts of the self, each of which throws responsibility upon the other without any determination to change the method, style, thought machinery or work tools.

It is noticeable in most projects that the bulk of theoretical and material effort is mostly wasted at launching  points,  which drains limited energies remains just to start implementationt. And, should the project come to a standstill, so much time will be needed to gather enough energy to resume it.

2. Revising the plan of action

We should assume that the essential addressee are the second and third generations, to depend on local languages, and involve supportive European cultural institutions as much as possible.

An acquisition can only be protected by money, people and good deeds. We are under an illusion when we think that a mosque that was built by Muslims will always be their property by sheer membership through the basic law that governs the managing associations. This is why investment in scholarly authority and the acquisition of scientific reference must precede every effort at preserving administrative leadership or the practice of religious authority. Its people have the capacity to provide solutions in view of the breath of their knowledge and steadfastness of their faith. Without them, administrative leadership will be an arena for conflict and struggle in the absence of referential framework and religious authority.

Investment is scientific, cultural and educational. Therefore,effort must be deployed in the area of training Imams, orators and preachers so as to control as win the sympathy of the Islamic scene.

Whenever we engage in a project, work must be sustained, no matter how little it may be. One ought to distance oneself away from costly projects as well as from  promises that can in no way be achieved.

We should rely on an acquisition plan through raising  the work quality and minimizing cost.

We should also make sure to delegate a model Da’wa  agent, a fair intellectual, a wise thinker, one who has faith  in his religion and society, chosen from the second and third generations themselves.

3. The need not to confuse migration issues and those of Islam.

It is crucial  for those  who work in the field of culture in the European context to be fully aware of the need to not to confuse the issues that relate to migration and those that relate to Islam. The distinction between the two still resists easy solutions. Undoubtedly, there is a close relation ship between the two . But there is the beginning of a gradual split between them as time goes by.

We, however ,believe that the ties the Muslim migrants have with their roots and original cultures is a supply that enriches its legacy, develops its sciences and knowledge, and corroborates cooperation between them. It is possible to find the appropriate material as well as moral support needed to reinforce its ties with the Islamic world, which is an effective part of it, without absolutely precluding it from establishing relationships of  solidarity and conviviality. On the contrary, we see that  it is a mistake to overlook that kind of bond; or  turn a blind eye to its existence and effectiveness, particularly because difficult social conditions, acute economic crises-- with its accompanying ethnic struggles at the level of language, culture and politics, not to mention the exacerbation of all sorts of racism- do not encourage the melting of differing cultures and traditions.

It is also not methodologically sound to consider the Muslim migrants in Europe as having a unified culture merely on the grounds that it has a unified faith and destiny. It is however, indubitable that despite their distinct origins, traditions and forms of culture, the unity of their religious creed and social destiny require they establish some sort of solidarity and conviviality, which would enable them to build a degree of unity among them.