CULTURAL DOCUMENT

Praise be to Allah, the Lord of the Worlds, and the prayers and peace of Allah be upon the Messenger who was sent as a mercy to all creation. This “Cultural Document” is the normative and referential document that defines the values and principles; and sets the general guidelines in the developmental sector. In addition, the Council of European Muslims (CEM) member institutions are responsible for supervising the drawing up detailed programs, along with its implementation and application. In a more general context, this “Cultural Document” is inseparable from other reference documents of the CEM. Particularly, in reference to the “Muslims of Europe Charter” and “Council of European Muslims:
Principles and Positions”. As well as the series of frameworks related to the disciplines of thought, culture, daʿwah, and administration; as this document complements them and is consistent with their contents. Moreover, this “Cultural Document” comes from a cumulative experience which was commenced by the founding generations; and shaped by later generations that followed, to better adhere to their reality and to allow greater space to accommodate matters specific to them. Our attention to framing the developmental process and alleviating religiosity stems from our conviction that the path of moderation and balance; and attaining benefit for others is in need of – amidst the mingling and branching concepts- defining its features and clarifying its characteristics. The righteousness of a Muslim is a gain for himself and his surroundings, through his actions, behaviour, and enrichment. For the righteousness and success in this world and the Hereafter are the results of practical application that are in harmony with a concrete theoretical foundation. We ask Allah to assist us in succeeding to that which brings about goodness and betterment, and that He preserves for us our religion and leads us to the paths of guidance.

This “Cultural Document” establishes an important aspect of the work of the CEM and its institutions, which is development. This is because the European Muslim’s commitment to development in a way that raises the levels of religiosity, acquiring good manners and morals, and constructing human relations, is vital in the life of the individual and society. Considering that behaviours are related to concepts and perceptions, this “Cultural Document” aims to develop concepts and terminology that would consolidate the moderate and balanced understanding of Islam, and contribute to a renewal of understanding and building religiosity and its roles in the context of European civilization (geography), and the rich Islamic experience (history), and the benefits that the human mind opens up to (future). This “Cultural Document” also aims to support the Muslim presence in Europe and help it to interact positively with society, so as to promote peaceful coexistence within it, whilst maintaining the Islamic identity and the balanced Muslim’s personality living under the motto: “Who is better in speech than the one who calls to God and does good works and says, ‘I am surely of the Muslims’.” (Quran 41:33). These considerations have led European Muslim organisations to formulate this charter in the hope of enhancing the role of Muslims in benefiting European society and to help it build bridges with the rest of the Muslim world.

The “Cultural Document” is based on fundamentals of values that are the ideals of humanity that must guide any general formative or cultural process. These fundamental values are:

Firstly: values that relate to the relationship between the human and his Creator. In Islam, these values manifest as tawḥīd1 in which there is betterment for hearts and bodies; actions and deeds; and goodness in this world and the Hereafter. For if the heart is bettered with knowledge, tawḥīd and faith; the whole body will become sound with obedience and submission to the Lord of the Universe. Then, the condition of the human will be sound, outwardly and inwardly. The consequence is that his Lord will be pleased with him, and makes him content
in this world and the Hereafter. The most important manifestation of the value of tawḥīd is the realisation of worship in its wide-ranging meaning, which includes the outward and inward aspect of the human, as well as the act of obedience and the act to abound every evil and wrongdoing. In addition to the actions of the heart and mind which include reflection and contemplation; and that which reflects on human behaviour, in order that that he becomes a good element and beneficial in his environment. This is the core of the message of the Prophets: “O my people, worship God; you have no other God but He” (Quran; the Heights 7:59), which focused on the association and connection between tawḥīd and worship.

Second: values related to the relationship between the human and his own existence, which is the first building block and the main motive for building elevated social relationships. And one of the most important values is to account the soul and train it towards doing good. And the finest of these values is the ongoing recollection of the firm unfailing bond between the human and his Creator: The Innovator of the Universe. Such deep faith presents substantial freedom to the human soul in perceptions and makes it yearn for perfection and beauty through good deeds, cooperation, solidarity, creativity, freedom, equality, resistance to injustice, and liberation from all ailments.

→ General Theoretical Principles

This “Cultural Document” is also founded on general principles, which in turn are divided into theoretical and practical parts. The “Cultural Document” emphasises the general referential concepts based on the commonalities between the Islamic cultural basis and the principles that is defines in conception and action, and the European culture basis, and what it is concerned with of freedom of belief and religious diversity in European societies guaranteed by the relevant constitutions, laws and charters:

⇒ Equality in Humanity

Humanity is the same in terms of its origin, and its difference and diversity are for recognizing one another. Therefore, everyone is equal in human rights. Emphasizing the fundamental principle of equality between men and women in humanity, and therefore in a social, economic, and political capacity, a woman, by her legal capacity, is as concerned as a man, in carrying out her responsibilities. Responsibility “obligation” is an inherent principle: “O Humankind! We have created you from a male and female and made you into peoples and tribes so that you might come to know each other. The noblest of you in God’s sight is the most pious.” (Quran 49:13)

⇒ Freedom

Freedom is an important factor in all civilizations and societies. It is synonymous with the meaning of life. As far as emphasizing the centrality of guaranteeing the fundamental freedom of the human being, such as the freedom of belief, belongingness, expression, and other vital freedoms, as much as emphasizing the need to associate this freedom with a spirit of responsibility. There is no meaning for freedom without the responsibility that controls the balanced relationship between the individual and society and promotes an atmosphere of coexistence and common peace.

⇒ Citizenship

It means equality in rights and duties and a common destiny. Citizenship is not complete without the interdependence of these three elements. Considering that the Muslims of Europe are one of the components of European societies, the relationship between them and their societies is based on citizenship
and its requirements.

⇒ Respect for Human Dignity

The human, regardless of his gender, colour, ethnicity, religion and age, is a respected being who is dignified. Honour has been achieved by his balanced created features and the leading position in the universe since the creation of Adam, peace be upon him: “We have indeed honoured the children of Adam” (Quran 17:70) This honour is absolute and not restricted by gender, ethnicity or religion. Therefore, respect for human dignity is of the priorities to achieve the desired coexistence. This meaning is manifested in the consolidation of human and social values in behaviour and dealing with everyone, such as justice, freedom and dignity, human rights, serving society and all people, and care to benefit them: “The most beloved of people to Allahare those who are most beneficial to people.” (Prophetic tradition – narrated by al-Ṫabarānī). In order to achieve these noble goals, the human needs to purify himself and elevate it by liberating his soulfrom reprehensible and bad characteristics, and seeking to complement and beautify himself with fine characteristics, good morals, and righteous deeds, and glorify Allah the Almighty, the Creator of humans and the universe.

⇒ Respecting the Law of Diversity and Multiplicity

Diversity and multiplicity are natural foundations and cornerstones amongst humans, animals and nature. From this perspective, it is necessary to respect the law of diversity and multiplicity within the various European societies and to encourage modes of coexistence, where Europe – including its Muslims – is characterised by diversity and multiplicity. The discourse of the CEM is to reject racist speech, no matter where it emanates from, and attaching appropriate consideration to cultural, religious and ethnic diversity as an important factor for the enrichment of society. This necessitates openness to the various intellectual and philosophical affiliations of peoples and
civilizations, as “wisdom is the lost property that a believer may seek” to enhance the understanding, acquaintance and rapprochement between all peoples. The CEM also emphasises the complementary nature between identity and cultural diversity. As identity complements cultural diversity and causes it to flourish; and identity is an added value to the human performance of his cultural and civilizational role; and thus, there is no contradiction or conflict between identity and diversity.

⇒ Establishing a Culture of Coexistence, Mutual Respect, and Civilized Dialogue

Based on the principles of human dignity, multiplicity and diversity, it becomes necessary to work on establishing a culture of coexistence, mutual respect and civilized dialogue. Dialogue – and not clashing – is the basis of the relationship and interaction between civilizations, cultures and religions. The interest in culture, arts, literature, and their promotion and use in the service of society are considered as assisting factors in bridging cultural coexistence and good communication. Also, promoting critical thinking helps to accept differences, embody diversity and avoid conflict.

⇒ Strengthening the Feeling of National – European belonging and acting according to the Citizenship requirements

One of the most important requirements of citizenship is to work within the framework of the rule of law and regulations and to respect existing authorities. We are Muslims and Europeans of origin and residence. Our affiliation and goals are determined based on this grounding. And this necessitates our participation and social contribution, ensuring that we are a positive and enriching factor for our European societies, bettering and defending them and maintaining their stability.

⇒ Respecting the Principles of Secularism and Democracy

Secularism is based on the state’s neutrality from interfering in religious affairs and on treating religions as equals. The Muslims of Europe – like other citizens – are required to respect the requirements of secularism.
They are also required to work on enhancing democratic practices within their institutions, considering democracy the best contemporary system in managing public affairs.

⇒ Promoting Growth and Prosperity on Earth

Promoting growth and prosperity on earth, caring for the environment, achieving development, and cooperating in whatever facilitates people’s lives and brings them security and well-being is the core of the Muslim’s message in life. One of the conditions of promoting growth and prosperity on earth is harmony between human and nature. The human is an entity based on interacting sub-systems within him, but this entity is not isolated from the environment and nature in which he lives. He is therefore required to respect the laws and norms of nature and to avoid abuse of the earth.

The assimilation of these concepts, values and principles, and their good application in reality, and the embracing of the new generations within their framework and formation is based on:

− Independence of oneself and heart, i.e., freedom of conscience and emotion, such that there is no emotion association except to principles and values.
− Independence of thought and mind, i.e., the freedom of the mind, such that there is no intellectual association except to evidence which is distant to superstition and illusions.
− Independence of effort and work, i.e., freedom to work and produce, such that effort and giving are not related except to quality and perfection.

Also, alleviating the upcoming generations to these aloft levels in order to be useful elements, good and beneficial, contributing to the development and security of their societies, is all of a great service and an elevated contribution of the Muslim presence in the European countries: surroundings and society.

And all Praise is to Allah, the Lord of the Worlds