The Bundeszentrale fur Politische Bildung (BPB), Projektgruppe Migration, organized an international conference on 'Muslime und Islam in Europa: Die Integration einer religiosen Minderheit' at the Ost-West-Kolleg, Bryhl, Germany, from 10 to 13 July 2002. The conference compared the processes of integration of Muslims in Western Europe and discussed the Islamic Charter drawn up by the Central Council of Muslims in Germany

Dessing, N.M.

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The Islamic Charter as a Tool for Integration

Leiden University Scholary Publications

Conference Reports3 6 I S I M N E W S L E T T E R 1 1 / 0 2BPBN A TH AL M . D E S S I N GThe Bundeszentrale für Politische Bildung (BPB), Pro-jektgruppe Migration, organized an internationalconference on 'Muslime und Islam in Europa: Die Inte-gration einer religiösen Minderheit' at the Ost-West-Kolleg, Brühl, Germany, from 10 to 13 July 2002. Theconference compared the processes of integration ofMuslims in Western Europe and discussed the IslamicCharter drawn up by the Central Council of Muslims inGermany.The Islamic Charteras a Tool for IntegrationThe conference brought together some 150academics, teachers, politicians, activists,and journalists, including Mohammed AbdulAziz (Forum Against Islamophobia & Racism,London), Soheib Bencheikh (Comité Région-al des Affaires Islamiques, France), CoskunÇörüz (Member of Parliament, the Nether-lands), Nadeem Elyas (Central Council ofMuslims in Germany), Fatma-Zohra Mes-saoudi (Centre socio-culturel de la rue deTanger, Paris), and Mohibur Rahman (Mus-lim Council of Britain).The Islamic Charter is a document consist-ing of 21 articles developed by the CentralCouncil of Muslims in Germany (Zentralratder Muslime in Deutschland e.V., ZMD) andadopted in its general meeting of 3 Febru-ary 2002. With this document the ZMD aimsto promote dialogue among Muslims andnot to exclude divergent opinions, saysZMD chair Nadeem Elyas.The Islamic Charter may be regarded as afurther example in a series of documentsdrawn up by governmental or representa-tional bodies in various European countriesthat seek to describe or to codify the posi-tion of Muslims in Western societies. Anoth-er example, though different in status andorigin, is the report 'l'Islam dans la Répu-blique', drawn up in 2000 by the High Coun-cil on Integration, an advisory body to theFrench prime minister. The report treats thehistory of the separation of church and statein France, describes Muslims and Islam inFrance, and ends with recommendations.Such documents are vulnerable to criticismsconcerning their representativeness and au-thority. This became clear in the discussionson the Islamic Charter at the Brühl confer-ence.Mohibur Rahman of the Muslim Council ofBritain, for example, mentioned three con-cerns. According to him, emotional attach-ment to a country cannot be encouragedthrough a written document. Furthermore,he sees no reason for British Muslims to ex-plain or justify nationality or religion, sincethey already feel that they belong. A Charteris in his view a defensive exercise and there-fore undesirable. Lastly, he suggests thatthe Charter's aims could be better achievedby investing the time and effort in morepractical ways.Similarly, Nico Landman of Utrecht Uni-versity regards increasing participation ofMuslims in political processes and publicdebates as more important than the devel-opment of an Islamic Charter, which claimsto speak on behalf of 'the Muslims'. Hethereby alludes to the plurality of opinionsamong Muslims in the Netherlands.Soheib Bencheikh, mufti of Marseille, wasnot sure if France needed an Islamic Charter.Taking an individualistic view of Islam, hebelieves that no one has the right to deter-mine the theology of the future. He empha-sized the importance of transparency, ofavoiding provocation, of Muslim role mod-els to display the beauty of Islam, and ofimam-training institutions independent ofthe countries of origin and of the Frenchgovernment. He also argued that the ideabehind the headscarf is the protection ofthe woman. Nowadays, this protection mayalso take the form of education and otherskills. On this basis he advises women todress tastefully and to be modest in their at-tire if they must choose between wearingthe headscarf and a job.These statements aroused much contro-versy, particularly among the British partici-pants. Mohammed Abdul Aziz, for example,felt that the ethnic minority discourse inFrance and Germany concentrates on first-generation issues such as the headscarf,while the United Kingdom has long passedthis phase. Muslims in Britain, says AbdulAziz, speak about respect and diversity, andnot about minorities as a problem. BarbaraJohn of Humboldt University argued thatthe fear of difference and wish for homo-geneity is deep-rooted in German society,whereas Britain tolerates diversity to agreater extent.Thomas Krüger, BPB president, said thatcontroversy, the guiding principle of politi-cal education, must be used to further dis-cussions on the integration of Muslims. Thelively discussions during the two days of theconference suggest that this aim, at least,was fully met. He announced that the BPB,in cooperation with the Goethe Instituteand Deutsche Welle, is developing an Islamportal with information on the Muslimworld and Islam and Muslims in Germany.Dr Nathal M. Dessing conducts research on Islam inEurope and is ISIM educational coordinator.E-mail: n m.dessing@isim.nlArticle headings of the Islamic Charter– Islam is the religion of peace– We believe in a compassionate God– The Qur'an is the verbal revelation of God– We believe in the prophets of the one God– Humankind will be held accountable on Judgement Day– Male and female Muslims have the same task in life– The five pillars of Islam– Islam is at once faith, morality, social order, and way of life– Islam does not aim at abolishing wealth– Islamic law obliges Muslims in the diaspora[in principle to observe local law]– Muslims accept the constitutionally guaranteed separationof powers, and the juridical and democratic order– We do not aim at establishing a clerical theocracy– There is no conflict between Islamic teaching and the corehuman rights– [European culture is] formed by the [classical Greco-Roman and]Judeo-Christian-Islamic heritage, and the Enlightenment– It is necessary to develop a specific Muslim identity in Europe– Germany constitutes the centre of our interests and activity– Reduction of prejudices through transparency, openness,and dialogue– We are beholden to the whole of society– Integration while maintaining Islamic identity– An honourable way of life in the midst of society– [We are] party-politically neutral

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The Islamic Charter as a Tool for Integration

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