The Islam in the occident imaginacion

The central position that the Islam occupies regarding the identity of the Andalusians or andalus?es in general, doesn't escape to ning?n observer's atenci?n, even superficial, of our history. Similar to this present reality in the lands and people of Al-Andalus is that of all the towns and lands that are part of the hist?rico and current to Give al-Islam. Feared, envied, combatted, insulted Juan Goitisolo -writes - the musulm?n of any part of the world, feeds for m?s of ten centuries legends and fantas?as, it motivates songs and poems, it plays stories and novels, it stimulates the mechanisms of our imaginaci?n powerfully.

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In the case of Al-Andalus, the element musulm?n is aired with inquisitorial categor?as and of colonizaci?n: sarracenos, Moorish, Moorish Mudejar and agarenos. Right, left, Marxists, rebels, mon?rquicos and republicans, seem to plot in crossed saint against the collective and solidary identity of the Islam. For any son of this earth of Al-Andalus from the first moments of their existence, the Islam will always be the mirror in which are reflected in alg?n way, the external image of our streets and Muslim monuments that interrogate us and they disturb. Often to be? the image rom?ntica and attractive of a very distant ideal.

The phenomenons are not, obviously, a sole right of the Andalusians. The construcci?n and the awakening of the Islam is an universal fen?menos that var?a seg?n the coordinated hist?ricas, cultural and social of the communities where he/she takes body. The factor geogr?fico -vicinity or lejan?a - desempe?a a primordial paper. In the case of the Magreb, Ifriqia and Al-Andalus, the coincidence in features, norms, customs, he/she should become among neighbors an unyielding contrast of essences and felt hist?rico. anyway it is necessary at least a certain vicinity consent around an element com?n, the strong m?s, the definitive m?s: the Islam.

They are traditional the western clichés on the essence and the being of the Islam. The examples eloquent m?s of this deliberate persecuci?n find them in West, and in a great n?mero and significaci?n in the State espa?ol. If we say the truth, they are many the authors of the State espa?ol that non dispensan of none of the t?picos and clichés already mentioned, from the unavoidable references to the despotism of caliphs and emirs and the fan?tica stubbornness of the calls “Moorish”, to their continuous menci?n of the fierce horde that, “as a flood, it flooded Espa?a” twelve centuries atr?s. The insults and manifestations acu?adas for the columnists and narrators reappear along the squares hist?ricos and military relationships of form sistem?tica and monotonous. For one of these called authors Alarc?n, the civilizaci?n Muslim est? in way “stationary, still, indifferent to all progress, sunk in a lethal sue?o of an indolent sensualismo”, est? convict to disappear: “the Moors their historical death sleeps.”

All these arguments and the confrontation continuous North-south, they serve as pretext for lit you proclaim and evocations hist?ricas on the uninterrupted bereavement against the Islam. The Estado Espa?ol you proclam? to s? same as “eternal vanguard of the Christianity”; it returns again to the breach against Al-Andalus, maintaining a visi?n of the Islam absolutely colonizadora and of crusade. Most of journalists or western writers that have approached the Islam or the world isl?mico -independently of the personal simpat?a of some of the authors with the same one - they have felt their car?cter like something other people's, extra?o and unyielding; of simple object created for and for the western man's look or, like Said manifests, “it incorporates it esquem?ticamente to a theatrical scenario whose attendance, director and actors are for Europe and s?lo for Europe”. Islam, ?frica and East are this way a mere pretext in the writer's feather, like Juan Goytisolo, ll?mese points out Lope of Vega, Shakespeare, Beckford, Byron, Espronceda, V?ctor Hugo, Lamartine, Gautier, Flaubert, Nerval, Loti, Lawrence, Gide or Duvert, for exclusively to give satisfacci?n to his matter creative project, to illustrate their obsessions, to invent plots, to develop t?picos and to forge fantas?as. In ning?n case, these different reflections or discoveries act?an in funci?n and profit of a knowledge of the Islam, their towns and their lands. What counts for the Westerner, dig?moslo with all crudeness, is the journalist's pure ego?smo or writer and its effect among the European p?blico, as soon as it reinforces the clichés and prejudices that this observes regarding the Islam. The traditional antinom?a Occidente -Islam maintains its unyielding nature, the same as the antinom?a traditional State espa?ol - Al-Andalus, with a deep war fr?a.

Of the enormous work that the Westerners have spent at literary level on the Islam, Oriente Pr?ximo and the North of ?frica, a visi?n of the world musulm?n that always implies negative appreciations emerges: barbarism, idiosyncrasy, indifference, despotism, cruelty, h?bito of lying, etc.. Among these distinctive features, the ghosts or im?genes sexual desempe?an constantly a primordial paper. On one hand, the fantas?as of the western populated est?n of harems, slaves, youths, princesses, veils, dances er?ticas, overflowing sexuality, that is to say, a great group of very suggestive and exotic elements with the promise of sexual happiness; in fact, it is a mere transposici?n that makes the Westerner, regarding the Muslims, of a supposition “lechery” contained r?gidamente for the dogm?tica and repressive ideolog?a of Christendom. The apparent present attitude in the racist arguments used by important States of West, deserves that they are dedicated a special repulse. They forget this States that the horizon of life in the Islam has been and it is very different that is another History. The pattern econ?mico western est? in the ant?podas of the pattern econ?mico of the Islam. For the Westerner, the producci?n and the consumption ends are in s? same: to take place and to consume every time m?s, every time m?s quickly, any cosa?til, in?til, da?ina or even human, without keeping in mind the humanity's sense. On the contrary, the econom?a isl?mica doesn't go to the growth, but to the balance. It cannot be identified with capitalism of ning?n type, neither with the Soviet collectivism and resemblances. Their fundamental caracter?stica the one is of an activity guided to the man's development being, of the social armon?a, without obeying the blind mechanisms of an econom?a that it takes its ends in s? same; the econom?a in the Islam is part of an all transcendent one: “to Allah it belongs what there are in the skies and in the earth” (Cor?n, II 284).

Leaving of the example of the community of Medina, instituted by the Prophet with authentic sense of social model, we see as the concepci?n of the property that the Muslims develop thanks to an imaginative aplicaci?n and creator of the Shariah, it drives us concretely to the ant?podas of the western concepci?n. In the Roman right, on which are inspired almost all the western legislations, the property is the “right to the use and abuse” (jus utendi et abuntendi). That orientaci?n constitutes essential part of the c?digo napole?nico and of the whole system econ?mico burgés. Does it confer the proprietor a true right to impunity for even to be able to destroy what is of its “property”, even if when making it est? depriving to the society of indispensable goods. The modern company is a prolongaci?n of this right about the property, being able to its proprietors to interrupt the activity of the company, to alienate her or to say goodbye to the workers for pure whim without m?s, hardly not having legal repercussions.

The concepci?n isl?mica is contrary to this system. When being relativizada for the integralidad and deep unit of the Din of the Islam, the property is not the person's right, neither of alg?n group, neither of course of the State, but rather it completes a social fu?n. Whichever it is the propieda type, singular, collective or even administrative, it is necessary to surrender bill from her to the community; the proprietor is not m?s that his responsible one and manager. It is significant that the Cor?n doesn't stop to curse: “to the one that has gathered a fortune and the recuenta” (CIV, 1); “to who is greedy and unworried” (XCII, 5); to the one who “it has gathered and capitalized wealth” (LXX,17) and “he/she loves the wealth with immense love” (LXXXIX, 18). however, the Islam recognizes the right to the individual property acquired by means of the work, the inheritance or the donaci?n. But the work represents a primordial paper. The precise Prophet's hadit: “Allah says that it cannot be due?o of the earth m?s that that that works her”. you Talk Gide in its Traité d'economie politique (t. II, P. 231) he/she underlines that “the Muslim legislaci?n doesn't admit the property individual m?s that it has more than enough lands that have been indeed work object.”

Two centuries after Hegel and hundred fifty a?os after doctor Moebius, the awakening and gradual importance econ?mica, pol?tica and cultural of the towns isl?micos, next to the revoluci?n isl?mica in Ir?n, est?n causing the employment of the t?picos worn-out m?s that, in an insidious and subtle way, they have organized the European and western States in general. Does the western press appeal again to the s?mil fat?dico of the “does he/she get dizzy Muslim quarter note”. this way the universality hegeliana, portadora of the imperialism and the explotaci?n cruel m?s, is ace opposed? to the Islam like reading of the man's harmonious sense whose towns lie at the moment in marginal situaci?n. The econom?a isl?mica is not compatible with the capitalist concepci?n, well be liberal or monopolist.

The econom?a isl?mica neither is neuter regarding the forces in litigation. The market is accepted, he/she has to satisfy the real necessities, and its operation must respect norms of service to the humanity. It implies it an equal allotment of the benefits, a total rejection of the monopolies, of the economic blocks that prevent that the prices can reflect the real costs. Ace? well, the econom?a in a society isl?mica est? subordinate in their ends and means to an administraci?n isl?mica that guides toward an integral and unitary objective the society in which works. It is not, because, of controlling s?lo the regularity of the transactions; in the Muslim society the important m?s is the ends. Allah is the ?nico proprietor, he/she is the ?nico legislator. This is the principle b?sico of the Islam in their experience of the unit (tawhid).

The community isl?mica is not based on a “declaraci?n of human rights”, but in the knowledge and in the revelaci?n of the duties of all. It is necessary that the Muslim today in d?a we make a modernized reading of the principles b?sicos and the form of the tawhid. As se?ala Roger Garaudy, every time that the has been proclaimed “abolici?n of the ijtihad”, that is to say that has been denounced by imp?a any interpretaci?n tentative (ijtihad), it has been attended a stagnation and even to a regresi?n of the culture and the society isl?mica. Any integrismo form sterilizes the thought and the acci?n of the Muslims. The integrismo, consistent in confusing the Din of the Islam with a culture or with the form that he/she could take in such or which moment of its history, is contrary to the Islam adem?s of an atrocity. On the contrary, when the community isl?mica serves to the goals united hist?ricas through the tawhid, the double transcendency of the Muslim community regarding the man and of Allah regarding the community, it doesn't establish jerarqu?a neither the man's opresi?n for the man. They are towns in soberan?a, knowledge, prosperity and freedom; they are societies where he/she has settled down the Din fully. The equality, the same thing that the freedom, has a deep sense and a clear expresi?n in the society isl?mica. they are not the isolated individual's attributes, but expresi?n and consequence of the nexus among each one, of the community nexus in integral unit with the complete sense of the life settled down by the Shariah; of this presence of the unit, an infinite distance arises regarding institutions and to all human pretensi?n of dominaci?n.

Among so much, West surrenders, except for strange exceptions, to the fire of the stereotypes, clichés and generalizations caracterizadoras of the Islam and the Muslims. In?til to say that this clichés are invariably negative, often insulting or calumniantes like the operaci?n Rushdie that affects us to all the towns and lands that we have been and we are integral parts of Giving al-Islam and it should affect the whole humanity. The Muslims are not seen by the media in West as soon as human beings, but integrated in a cap?tulo of lacking enemies of dignity and forming kind of a formless mass. If the circumstances of the pa?ses experience a deep revoluci?n that shakes him of the lethargy colonial hist?rico, the simplifications they are naturally of the type of those that today listens on the iran?es, Lebaneses or Afghans: fanaticism, cruelty, terror, vociferous masses and a long one etc.. As it is evident, such clichés and generalities lack all objective validity. Of what you/they don't inform us the sources and the means of comunicaci?n of West, it is of the ethnocentric and sometimes openly racist prejudices of who you/they sustain them. We all know that the dominant ideolog?a of the western colonialism, in its fight to enslave and to explode to the subjected towns to the colonizaci?n is the racism. During the colonial fight the racism is the invader's weapon valuable m?s against the colonized town.

In our case we know that the racism, even taken at the level of the customs, it has caused hundred of cr?menes thousands in the long and painful genocide of Al-Andalus. In a same way through the agresi?n of the triple “M”: missionaries, merchants and military, the mentality of slavery is inculcated. Today todav?a can regret that the workers' of the States Westerners great part participates next to the dominant classes of the ideolog?a of the power, acting as authentic Nazi regarding the subjected towns to its dependence. As se?ala Hosea Jaffe, today the transfer is already so big that, in fact, the western labor class no longer produces plusval?a, it participates of a plusval?a taken place by others. To the being it ace?, valdr?a the comparaci?n that him same he/she settles down, very evident comparaci?n: that the western labor class is in the position of the Roman populace in front of the productive slaves.

The western colonialism is ?nico from the point of view of the racism; until he/she doesn't make their aparici?n the Roman Empire, was the concept of race ignored for the men and the towns, and until the crusades against the Muslim towns, especially against Al-Andalus, never you us? the word “race”. None of the big thinkers neither revolutionaries of last century and principles of this, they escape completely to the Indo-European ethnocentrism. The ignorance on the part of Marx of the historical, economic and cultural realities of the world “not European”, their lack even of direct contact with the same one, it has been substituted by a purely bookish documentation, that which helps to transform the approaches of the Marxist reflection regarding the world of Giving al-Islam. Marx also takes ingrained the western tendency to project its behavior and values on the other cultural groups, and to interpret agreement ésto with norms and western coordinates. Until the creation of the Komintern, the Marxist movement hardly if he/she is interested in the situaci?n and problem?tica of which today has been given in calling “Third World”. The marginal situaci?n to that any cultural ?mbito different from the Westerner is condemned, forces to be integrated in a din?mica “civilizadora” through a bloody and merciless imperialistic phase of explotaci?n. once occidentalizados and v?ctimas of the rapacious spoil and depredador of West, the towns of Giving al-podr?an to participate, always in a dependent way.

The first reaction against this strategy of the western blocks, and always in a dependent way. Lprimera reacci?n against this ethnocentric current came from a musulm?n, the sult?n Galiev. This great man rechaz? the subjection of their town to the Soviet government, ace? as the directing paper, paternalismo te?ido that Mosc? it aspired to exercise by means of the International one. Sultan Galiev noticed l?cidamente that the socialist revolutions in Europe non resolv?an in any way the problem of the inequality of the towns. The ?nico remedy against her consist?a in assuring the independence of the towns and pa?ses subjected by the western oppressor. Although the l?der t?rtaro was condemned for “nationalist desviaci?n” and did I perish? in the fields of Stalin, their ideas influenced m?s it takes in the geneses of the creaci?n of the movement of not aligned pa?ses, opposed to it guides her and the rivalry of the superpowers.

For sad and lamentable that is, should we admit that the immense mayor?a of Europeans continues contemplating to the world isl?mico with a deep complex of ethnocentrism, reacting of a scandalized way and at?nita before fen?menos that you/they will go as the one?, do they escape to its concepts and coordinated.

The current one to resurge of the Islam in a large part of the world, est? being acompa?ado of certain tendencies pol?ticas in West that m?s well responds to incivilizados and old crusade bad habits, always soon to not giving barracks and to condemn on the whole to conserve its threatened dominant posici?n. The project econ?mico and expansible on the one that the western world lives, and that he/she translates himself in an ethics and aggressive mentality, it is not the appropriate one to create a world in coexistence and a di?logo with the other cultures. West cannot continue an expansionary pol?tica and of growth in a planet of limited resources. The western culture that has created the consumption society, the cult to the growth and in definitive the civilizaci?n of the vegetative apparatus, is necessary to question it. You est? creating an uninhabitable world, now already explosive, of which we all have to rescue in this serious crisis. Garaudy writes in its Appel aux vivants: “The words reflect the desintegraci?n of this culture; starting from now he/she calls himself to the peace “balance of the terror”, to the traici?n to the towns is denominated “national security”, to the institutionalized violence “order”, to the competition selv?tica “liberalism” and to the group of such regressions “I progress.”

We cannot arrive to a world armon?a without a deep respect for the different cultures, imaginative, daily and fundamental respect on the balanced development of the human energy. This new cultural order is the step from the western hegemon?a to the respect of the towns, to the valoraci?n of the cultural differences and an ecol?ógica redefinici?n of the human project. The Islam discards any absolutist f?rmula that sacralice the power, also any democracy of western type, that is to say, individualist, desarrollista, estad?stica, delegate and alienated. Because the freedom is not negaci?n neither solitude, but armonizaci?n of the Im?n.

The Islam cannot be immobilized in the last history, it should on the contrary, to solve the problems of our time in the esp?ritu of the prophetic community of Medina. Jaurés affirms that to remain faithful it is to not transmit the ashes of the home of our ancestors, but its flame, the own home. The second feature of the Islam that we should observe with fidelity all the Muslims, is the aperturismo and the tolerance. We have the serious responsibility of applying the prophetic science in each pa?s and in each time, so that he/she responds to the progress and armon?a of that pa?s and time. It is completely absurd to deduce directly from the Cor?n and of the Sunna the creaci?n of a school jur?dica or a movement that it imposes the laws of an universal pol?tica and storm that it seeks in the Islam or outside of the Islam any hegemony.

We know that the debate, the cr?tica and the knowledge are the great wealth that allows to all to humanize us; go in our sense modest aportaci?n.