In the Name of Allah, the Most Gracious, the Most Merciful
Grande Strategy

Religion & The Law - The Islamic Declaration - Alija Izetbegovic

The Islamic order, what does this mean, translated into the language thought, spoken and felt by our generation? The briefest definition of the Islamic order defines it as a unity of religion and law, upbringing and power. Ideal and interest, the spritual community and the state, willingness and force.

As a synthesis of these components, the Islamic order posits two fundamental assumptions: an Islamic society and Islamic governance. The first is the matter and the second the form of the Islamic order. An Islamic society without an Islamic authority is incomplete and without power: Islamic governance without an Islamic society is either utopia or violence.

Generally speaking, a Muslim does not exist as a sole individual. If he wishes to live and survive as a Muslim, he must create an environment, a community, a systerm. He must change the world or himself submit to change. History has no instance of any truly Islamic movement which was not at the same time a political movement. This is because Islam is a religion, but it is at the same time a philosophy, a moral system, an order, a style, an atmosphere - in a word, an integrated way of life. One cannot believe in Islam and act, do business, enjoy one's leisure or rule in a non-Islamic way. This state of discordance creates hypocrisy (praising God in the mosque, betraying Him outside it), or unhappy people full of conflict (unable either to break with the Qu'ran or to find the strength to fight and change the circumstances in which they live), or a monk-like, eccentric type of individual (who withdraws from the world because the world is not Islamic), or, ultimately, those who in their dilemma break with Islam and accept life and the world as find them, or rather, as others have made them.

The Islamic order is a society freed of this conflict, a framework of relations in which the Muslim finds himself in complete harmony with his surroundings.

To the question: what is a Muslim society? We would say it is a community composed of Muslims, and we think that this says it all, or almost all.

The meaning of this definition is that there is no system of institutions, relationships and laws disparate from the people who are its object of which it could be said: this is an Islamic system. No system is Islamic or non-Islamic of itself. It is only so because of the people who compose it.

A European believes that society is ordered by the rule of laws. Since Plato's "Republic", and the various utopian ideas which followed up to the most recent - Marxism - the European spirit has been searching for one scheme, one pattern, which, by simply altering the relationships between people or groups, would give birth to the ideal society.

In the Quran, on the other hand, there are relatively few real laws, and much more religion, and requirement for practical action in keeping with this religion.

A multiplicity of laws and a complex legislature is usually, a sure sign that something is rotten in a society and that it should stop passing laws and start educating people. When the rottenness of the environment surpasses a certain point, the law becomes impotent. It then falls either into the hands of corrupt executors of justice, or becomes the subject of open or concealed trickery on the part of a corrupt environment.

Wine, gambling and sorcery - once widespread and deeply rooted vices throughout the entire Middle East - were eliminated for a lengthy period from an enormous region by a single Ayat of the Qu'ran, and by a single explanation: God has forbidden them. As soon as religion weakened, intoxication and superstition returned with unabated vigor, to which the incomparably higher level of culture by now obtaining offered no obstacle. America's Prohibition Law, proclaimed in the name of contemporary science and implemented with all the force of one of the most highly organized communities of the world, eventually had to be abandoned in the 'forties, after thirteen years of futile attempts, full of violence and crime. An attempt to introduce prohibition into Scandinavian countries ended in similar failure.

This and many similar examples clearly demonstrate that a society can be improved only in the name of God and by educating man. We should take the one road which surely leads to this objective.

While in principle confirming the spiritual, interior approach in all of its manifestations, Islam, however, did not content itself with that. It endeavored to tear the devil's weapon out of his hands. If, in what concerns man's relationship with the world, Islam did not start with man, it would not be a religion; if it were to remain at that, it would be simply a religion, merely repeating Jesus's (peace be upon him) teaching on the ideal and eternal aspect of man's being. Through Muhammad (peace be upon him), and the Qu'ran, Islam addressed the real man, the outside world, nature, in order to evolve as a teaching on the complete man and on all aspects of life. Faith allied itself to the law, education and upbringing to power. Thus Islam became an order.

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