Between East & West: Former President of Bosnia

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Hello,

Sometime ago, I read (parts of) the book “Islam Between East & West” by the late former Bosnian President, Alija Izetbegovic (1984, American Trust Publications, ISBN: 0-89259-057-2). I must admit it wasn’t the easiest of reads as it appears to be a real in-depth journey into his mind and the reconciliation between his identity, philosophies, nationality and faith. So, I’m glad he summarised the work in his autobiographical notes: “Inescapable Questions” (2003, The Islamic Foundation, ISBN: 0-86037-362-2) so that I may represent the summary here for your convenience (pp 26-29):

“My aim with that book was to consider the place of Islam in the present-day world of ideas and facts. It appeared to me that it lay somewhere between Eastern and Western thinking, just as the geographical position of the Muslim world occupies the space on the globe between East and West. I tried to show that some general ideas and some values are common to all humanity. To summarise briefly, these are the contents of the book: there are only three world views and more there cannot be - the religious, the materialist and the Islamic.

Everything is created in pairs (Qur’an). Man is a dual being: body and soul. The body is merely the ‘carrier’ of the soul. That carrier has evolved, which means it has a history, but the soul has not; it was inspired by the touch of God.

The first aspect of mankind is the subject of science, the second of religion, art and ethics. This is why there are two accounts and two truths about mankind.

In the Western world, they are symbolised by Darwin and Michelangelo. Darwin has nothing to about Michelangelo’s man, and vice versa. Their truths are different, but not mutually exclusive. Over time they manifest themselves as the opposition of civilisation and culture. Science and technology belong within the domain of civilisation, religion and art to culture. The first is the expression of human needs (how do I live), the second of human aspirations (why do I live). This is the contradiction between utopia and drama.

Utopia does not recognise the individual, drama, morality. Study and meditation are two different spiritual activities, with opposing foci: the first is outwardly oriented - towards nature, the second inwardly - towards the spirit and the Self.

Every scientific method leads towards a negation of God and man, whilst all art announces religion. If there is no God, there is no Mankind either. And without mankind humanism, human dignity and human rights are empty phrases.

Civilisation knows nothing of the notion of duty, and every culture is an affirmation of the victim. Civilisations aim is an ‘earthly empire’ with utopian equality, and religion’s is the ‘kingdom of heaven’. This is Campanella’s ‘Civitas Solis‘ as against the ‘Civitas Dei‘ of St. Augustine. Their is no moral order without God. Morality is merely ‘another physical condition’ of religion. While civilisation is evolution; history, religion and art have no true development.

Every religion was pure in its origins (ur-monotheism). It becomes corrupted in the course of its history, as is the case with art and morality; hence the opposition between Jesus and the Church. Every true law is dual, and medicine is never purely science.

Caveman’s drawings or the aboriginal masks from Polynesia are in essence works of art no less stirring than modern creations. The whole of life is marked by this primary dualism, and its ’signs’ may be found in every phenomenon linked with the name of man. Here too is the difference in spirit between Old and New Testament, between Moses and Jesus. One was leader of the people, the other a preacher of morality. And there, too, lie their two different justices and aims: the Promised Land and the Kingdom of Heaven.

These opposites are reconciled in mankind and in Islam. Islam is a synthesis, the ‘third way’ between these two poles that denote all that is human.

I must admit that I was afraid of experts and their reading of the book ‘line by line’. I felt confident that a reader who followed the vision outlined in rough, or even hinted at, in the book would find something more in it than the pedantic, analytical mind. I was aware that my attempt at stating my vision remained understated, merely conjectural, and in places incoherent. I gave a number of familiar concepts a metaphorical rather than conventional meaning: Judaism, Christianity, Islam and so on are metaphors, with general rather than specific meaning. For example, Islam is a major metaphor for the ‘third way’, for every form of life, with a formula that fulfils the human person. In fact, the book was no more than testimony to a vision of the world.

I enjoyed identifying new parallels, theses and antithesis, coincidence and symmetries, but this was not the subject that interested me most deeply. There was one issue that always preoccupied me more than any other: the issue of famous losers. I regarded it then, and regard it to this day, as the deepest religious problem. It can be posited in a number of different ways: whence the tragic and pathos in the Darwinian-Euclidian world? What are the great losers like, and why do we admire them so if this life is the only one we have? Were Antigone, Socrates and Jesus really losers? And if so, why are they so great in our eyes?

What is the origin of our admiration for the fallen heroes that has accompanied us ever since the pre-historical Iliad and The Epic of Gilgamesh? Do not even films such as cheap Westerns exploit our innate sympathy for the victim (that is, for losers) and resistance to the calculated, to self-interest? Sympathy for the victim is not something we can find in the intellect, but only in the soul, by which I mean, essentially, that is not ‘of this world’. And I say sympathy, not understanding, for this is not, and cannot be, understanding.

No amount of reasoning, cogitation and sagacity can explain or justify a single case of a life sacrificed for justice and truth. Something that is very close and comprehensible to every human soul eludes examination by all our science and philosophy. Between the act approved and the approbation there is no mediation of reflection, no apportionment of reasons pro et con. It may even be said that there is no time lapse. It is the instant reaction of the soul to good and justice, to something that is identical to the soul itself. In the world that atheists regard as the one and only, the tragic and tragedy are impossible. In such a world there are only incidents and misfortunes.

In this mindset, tragedy manifests itself to us as a religious parable. In tragedy, villains fall on their feet and great and sincere souls suffer. And because there is no ‘intellectual’ operation to proclaim these eternal losers as mad and demented, the entire story, and in particular its tragic end, appears to us as merely the first act of a greater drama - one that only God could think up. For suffering and death - which are the end of everything to the intellect - are here merely an interval between two acts in a continuing drama. Our admiration and sympathy for the fallen hero are completely meaningless from the intellectual point of view, but for that reason - whether we are aware of it or not - it is deeply religious. For only in such experiences do death and failure or loss have an entirely different meaning.

I dedicated many pages of Islam Between East and West to this question, seeking to resolve it in a variety of ways, but I was never wholly satisfied with the answer. It continues to preoccupy me to this day.”

Time Part 2: The Paradoxes of Our Times.

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Hi,

Yesterday we saw the European Elections results revealed, with a disappointing result for my home area, the Northwest of England, where the British National Party gained 1 seat, and 2 seats nationally. This only happened due to the terrible results of Labour, as the BNP did not gain much ground beyond their 2004 election results. Now Nick Griffin is an MEP even though he won fewer than he did 5 years ago: the slump in Labour support meant its share of the vote increased.

This is an interesting feature: a party that does not allow black members has become part of the European Parliament. The Labour deputy leader Harriet Harman described the BNP result as “terrible”.

But I think that this is another wake-up call for the rest of us peace-seeking citizens who believe in plurality, multi-culturism and co-existence. Remember how George W Bush and his cronies did their best to smear the hardworking citizens of many countries and attempted to curtail many civilian rights and freedoms that were enshrined in the First Amendment, The Geneva Convention and the like? But it didn’t last so long, did it? Despite Tony Blair, the then British Prime Minister saying that “we are in this for the long haul”. Forgive me for sounding dismissive of such tripe, but times change frequently, however the absolute truth is unerring and must always prevail: this is what it means to be principled and to stick to true, lasting and higher values.

We are surrounded by contradictions in our societies and the world-over so it is important to have knowledge and self-understanding to help steer through the difficult times. Most around the world marvelled at the victory of the black President Barack Hussein Obama: of black and white descent, of Muslim values and Christian belief systems, and of Eastern and Western heritage. He continues to bridge the gulf between various conflicting parties both in his homeland as well as overseas. Let’s see some of his recent remarks in the Cairo speech:

We meet at a time of great tension between the United States and Muslims around the world — tension rooted in historical forces that go beyond any current policy debate. The relationship between Islam and the West includes centuries of coexistence and cooperation, but also conflict and religious wars. More recently, tension has been fed by colonialism that denied rights and opportunities to many Muslims, and a Cold War in which Muslim—majority countries were too often treated as proxies without regard to their own aspirations. Moreover, the sweeping change brought by modernity and globalization led many Muslims to view the West as hostile to the traditions of Islam. “

“So long as our relationship is defined by our differences, we will empower those who sow hatred rather than peace, those who promote conflict rather than the cooperation that can help all of our people achieve justice and prosperity. And this cycle of suspicion and discord must end.”

“I’ve come here to Cairo to seek a new beginning between the United States and Muslims around the world, one based on mutual interest and mutual respect, and one based upon the truth that America and Islam are not exclusive and need not be in competition. Instead, they overlap, and share common principles — principles of justice and progress; tolerance and the dignity of all human beings.”

“There must be a sustained effort to listen to each other; to learn from each other; to respect one another; and to seek common ground. As the Holy Koran tells us, “Be conscious of God and speak always the truth.” That is what I will try to do today — to speak the truth as best I can, humbled by the task before us, and firm in my belief that the interests we share as human beings are far more powerful than the forces that drive us apart.”

“As a student of history, I also know civilization’s debt to Islam. It was Islam — at places like Al-Azhar — that carried the light of learning through so many centuries, paving the way for Europe’s Renaissance and Enlightenment. It was innovation in Muslim communities — it was innovation in Muslim communities that developed the order of algebra; our magnetic compass and tools of navigation; our mastery of pens and printing; our understanding of how disease spreads and how it can be healed. Islamic culture has given us majestic arches and soaring spires; timeless poetry and cherished music; elegant calligraphy and places of peaceful contemplation. And throughout history, Islam has demonstrated through words and deeds the possibilities of religious tolerance and racial equality.

“In signing the Treaty of Tripoli in 1796, our second President, John Adams, wrote, “The United States has in itself no character of enmity against the laws, religion or tranquility of Muslims.” And since our founding, American Muslims have enriched the United States. They have fought in our wars, they have served in our government, they have stood for civil rights, they have started businesses, they have taught at our universities, they’ve excelled in our sports arenas, they’ve won Nobel Prizes, built our tallest building, and lit the Olympic Torch. And when the first Muslim American was recently elected to Congress, he took the oath to defend our Constitution using the same Holy Koran that one of our Founding Fathers — Thomas Jefferson — kept in his personal library”

“So I have known Islam on three continents before coming to the region where it was first revealed. That experience guides my conviction that partnership between America and Islam must be based on what Islam is, not what it isn’t. And I consider it part of my responsibility as President of the United States to fight against negative stereotypes of Islam wherever they appear.”

“Just as Muslims do not fit a crude stereotype, America is not the crude stereotype of a self-interested empire. The United States has been one of the greatest sources of progress that the world has ever known. We were born out of revolution against an empire. We were founded upon the ideal that all are created equal, and we have shed blood and struggled for centuries to give meaning to those words — within our borders, and around the world. We are shaped by every culture, drawn from every end of the Earth, and dedicated to a simple concept: E pluribus unum — “Out of many, one.”

“So let there be no doubt: Islam is a part of America. And I believe that America holds within her the truth that regardless of race, religion, or station in life, all of us share common aspirations — to live in peace and security; to get an education and to work with dignity; to love our families, our communities, and our God. These things we share. This is the hope of all humanity.

“Of course, recognizing our common humanity is only the beginning of our task. Words alone cannot meet the needs of our people. These needs will be met only if we act boldly in the years ahead; and if we understand that the challenges we face are shared, and our failure to meet them will hurt us all.”

“For we have learned from recent experience that when a financial system weakens in one country, prosperity is hurt everywhere. When a new flu infects one human being, all are at risk. When one nation pursues a nuclear weapon, the risk of nuclear attack rises for all nations. When violent extremists operate in one stretch of mountains, people are endangered across an ocean. When innocents in Bosnia and Darfur are slaughtered, that is a stain on our collective conscience. That is what it means to share this world in the 21st century. That is the responsibility we have to one another as human beings.”

“And this is a difficult responsibility to embrace. For human history has often been a record of nations and tribes — and, yes, religions — subjugating one another in pursuit of their own interests. Yet in this new age, such attitudes are self-defeating. Given our interdependence, any world order that elevates one nation or group of people over another will inevitably fail. So whatever we think of the past, we must not be prisoners to it. Our problems must be dealt with through partnership; our progress must be shared.

And on it goes, covering off thoughts, directions and plans on the following 7 aspects:

1.    “The first issue that we have to confront is violent extremism in all of its forms.
2.    The second major source of tension that we need to discuss is the situation between Israelis, Palestinians and the Arab world.
3.    The third source of tension is our shared interest in the rights and responsibilities of nations on nuclear weapons.
4.    The fourth issue that I will address is democracy.
5.    The fifth issue that we must address together is religious freedom.
6.    The sixth issue that I want to address is women’s rights.
7.    Finally, I want to discuss economic development and opportunity.”

“It’s easier to start wars than to end them. It’s easier to blame others than to look inward. It’s easier to see what is different about someone than to find the things we share. But we should choose the right path, not just the easy path. There’s one rule that lies at the heart of every religion – that we do unto others as we would have them do unto us. This truth transcends nations and peoples – a belief that isn’t new; that isn’t black or white or brown; that isn’t Christian, or Muslim or Jew. It’s a belief that pulsed in the cradle of civilization, and that still beats in the hearts of billions around the world. It’s a faith in other people, and it’s what brought me here today”

“We have the power to make the world we seek, but only if we have the courage to make a new beginning, keeping in mind what has been written.”

The Holy Quran tells us, “O mankind! We have created you male and a female; and we have made you into nations and tribes so that you may know one another.”

The Talmud tells us: “The whole of the Torah is for the purpose of promoting peace.”

The Holy Bible tells us, “Blessed are the peacemakers, for they shall be called sons of God.”

“The people of the world can live together in peace. We know that is God’s vision. Now, that must be our work here on Earth. Thank you. And may God’s peace be upon you. Thank you very much. Thank you.”

We all await to see if these words are mere sentiments or an honest call for earnest action. I think that we all need to see that higher purpose and values can manifest through well-meaning people, otherwise we have nothing to solid to hold onto, except assured belief. But Belief without purposeful action is insufficient to meet the needs of people. And so the struggle continues, as it has always been intended by the Creator, for each and every one of us to rise-up to the challenges of the day and fulfill our duties and inherent potential. To give back to others as we have taken, and add a little more to the stock of good hope and collective well-being.

This is how the racist and fascists in our societies will be defeated. We all need to understand ourselves and each other much better. Through such common fraternity we can take bold decisions that re-maps our world. And through selfless service - sharing with others the best of what we have - we can help people make insightful distinctions on aspects of higher value, values and issues pertaining to:

Right / Wrong : Good / Evil : Hope / Despair : Prosperity / Poverty : Progress / Regress

Life is about struggle it always has been and will always remain as such, for this is within the Grand Master Scheme of the Great Architect of the Universe. There must be constant and continuous improvement as this will surely help - help make sense and decrease the contradictions that exist in our world. The clock is ticking, so how are you deciding to contribute…?

For Success and Contentment,

Asad Khan

PS Last night we also witnessed the last episode of this years BBC’s series of The Apprentice . Interestingly, Sir Alan said it was the “Toughest decision ever made in this boardroom” (that he was faced with) / “Between the best I’ve ever had here” (2 distinguished ladies, Jasmina and Kate). Get the MPPPL workbook and help yourself to shift further.