One of the issues that frequently stir up controversy among advocates of Islam is participation in international activities that take place from time to time. The controversy is more acute when the subject matter of such an activity is one on which Islam has a definitive ruling, or one in which the majority of Muslims subscribe to a particular view.
The question of participation was raised recently when the United Nations organized various activities concerned with the family, women, children, population and related social questions.
Perhaps the best example of broad controversy on such matters was that occasioned by the International Conference on Population and Development held in Cairo in September 1994.
I believe that participation in such activities is necessary for two main reasons:
To explain the Islamic rulingS on various questions the activity in question tackles. Many people, Muslims and non-Muslims alike, are unaware that Islam has a clear view or ruling on most issues involved.
To benefit by new discoveries and monitor new trends all over the world, so that we may be able to continue the process of development in Islamic fiqh, or jurisprudence.
Thus, Islamic law would not be seen or accused of living in the past and its scholars would not neglect their duty of outlining Islamic rulings on new and contemporary issues.
When we called for participation in the Cairo International Conference on Population and Development and when we studied its final document, we made it clear that we were not discussing a casual international activity of secondary importance. Indeed we were studying part of the new image which the international community was trying to paint for social and family relations, and for the status of women and youth in society.
These are issues to which Islamic culture assigns particular importance. Many questions that come under these issues have specific rulings or general directives under Islamic law. Muslims are committed to such rulings and directives, not as social traditions, but as part of the religious component of their culture, civilization and social traditions.
Similarly, Christianity attaches serious importance to these issues. The church provides directives and values that must be observed in people’s behavior.
This was undoubtedly the reason, among others, for the unprecedented importance given to the Cairo population conference by Muslims and Christians. Islamic participation in the conference achieved several gains for people of faith and advocates of morality and commitment to sound values in human behavior.
Opponents of the Cairo conference were mostly worried because its main document prepared for discussion made no reference whatsoever to religious and ethical values. They wanted these values to formulate the overall framework for all recommendations to be adopted by the conference, and the practical measures to be outlined in its final documents for meeting the objectives of improving population conditions and addressing development issues.
It was fortunate that the conference was held in Cairo, which allowed a chance to advocates of morality and religious advocates, of all creeds and faiths, to present a true picture of the noble values advocated by the people of faith.
A number of political and spiritual leaders of sound faith and morality put in a great effort which succeeded in including in the preamble of the final document a fundamental principle governing all its chapters, articles and implementation.
This principle, stated in 1.15 of the final document, states that the plan of action ìrequires a common meeting ground, with full respect of all religious and moral values and cultural principles.
The fact that such a principle has been placed in the preamble of the document means that its import influences all subsequent ideas and recommendations. This means that countries and nations will be able to contribute to the international development needed in the areas addressed in the document while ensuring complete observance of their religious and moral values.
This way, the final document deprived the conference opponents of the most vital weapon in their armory. What this principle means is that all legal rulings based on Islamic law in respect of the family, woman and child, as well as other areas, may be upheld and implemented without being in conflict with the objectives of the international community as expressed in the document.
Thus, Arab and Islamic countries are able to accept the conference resolutions and recommendations without any need for expressing reservation against any article or subarticle that may be thought to contravene Islamic law or moral principles.
Such reservations have often been used against countries expressing them. In this case, no such reservation is necessary, in the light of the fundamental principle included in the preamble.
This principle has been reaffirmed in the introduction to the second chapter, entitled Principles.
We will discuss this document further next week, God willing.
