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Archive 2/3234037_Abduh_Theology_of_Unity_6.pdf
__MACOSX/Archive 2/._3234037_Abduh_Theology_of_Unity_6.pdf
Archive 2/3234037_alAfghani_5.pdf
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. Modernist Islam, 1840-1940 : A Sourcebook. : Oxford University Press, . p 120 http://site.ebrary.com/id/10269047?ppg=120 Copyright © Oxford University Press. . All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses permitted under U.S. or applicable copyright law.
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. Modernist Islam, 1840-1940 : A Sourcebook. : Oxford University Press, . p 122 http://site.ebrary.com/id/10269047?ppg=122 Copyright © Oxford University Press. . All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses permitted under U.S. or applicable copyright law.
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__MACOSX/Archive 2/._3234037_alAfghani_5.pdf
Archive 2/3234037_Momen_Akhbari_School_4.pdf
__MACOSX/Archive 2/._3234037_Momen_Akhbari_School_4.pdf
Archive 2/3274253_Gender_and_Citizenship_in_Syria_1.pdf
__MACOSX/Archive 2/._3274253_Gender_and_Citizenship_in_Syria_1.pdf
Archive 2/3292063_Nasser_Philosophy_of_the_Revolution_2.pdf
Arab Nationalisn: An
place, to the concept of the nation and is not concemed other words except in a secondary, albeit essential, way.
The fatherland is the soil and the climate in which li of people. The people is that group of men who live in who have the same historical origin, and have the same order. The state is that political organization which a sets up in a fatherland, and which always derives its the particular political order in existence and from the the fatherland in which it is found, such as the lic, the Kingdom of Irag, or the Principality of Kuwait.
The nation, however, is a wider conception than greater than the people, and more meaningful than the
It is not necessary for a nation to have one state or land, or to be composed of one people; but it must have language, its own history, its own ideals, its own sharet tions, its own shared memories, and its own particular links which bind its members in two resPects, the moral economic.
i* lf a group of men have their own language, a common common ideals, and are linked together by the same and the same aspirations for the future, the same eco: cultural interests, then such a grouP is a nation, no many and various are its fatherlands, states, and peoples.
Nationalism is that emotion and common interest in one feeling and one idea within the members of the
Such is the Arab point of view on the nation and natir
which any inquirer, whatever his creed, may elicit when he Arab hisiory interrogates the popular movements in the ality of the Arab countries, when he goes deep in his u:rde ing of the Arabic language, and noticcs what words de
the way in which they are used by tJrre homo arabic'tts
time and place.
zz8 tart. (S. G.H.) 229
Gomal Abdel Nass.r
l8 :ii#'{;:,!,:!,,, TEE TEREE C IRCLES
wE sEouLD first of all agree upon one thing before we pro- with this discourse, and that is to define the bound-
place as far as we are concerned. If I were told that our is the capital we live in I beg todifier. If I were told that our
limited by the political boundaries of our country I also do ;e. If our problem, as a whole, is confined within our capital
ide our political boundaries, it will be easy. We would lock in, close ali the doors, and live in an ivory tower away as possible from the world, its complications, its wars
ises. All these crash through the gates of our country and heir efiects upon us, though we have nothing to do with
the era of isolation is now gone. Gone also are the,days barbed wires marked the frontiers separating and isolating
ut where the currents that afiected it spring, how it should ith othen. . . . It has become imperative that every country
look around itself to find out its position and its environ- nd decide what it can do, what its vital sphere is, and
and every country must look beyond its frontiers to
lle scene of its activity and what its positive role could is troubled world. o!en-{t in my study and think quietty of this subiect I elf, '"Vtrhat is our positive role in tlis troubled world and
the scene in which we can play that role?"
al-thaura (The Philosophy of ttp F.atolutionl (Cairo. n.d.). 7!-73,. of^\ {gglish veriion put out by the puilisUeri of tlii
Arab Nationalism: An
I survey our conditions and 6nd out we are in a group of cles which should be the theater of our activity and in which trv to move as much as we carn.
Fate does not play iokes. Events are not produced haphazardly. Existence cannot come out of nothing.
We cannot look stupidly at a map of the world, not realizing our place therein and the role determined to us by that place. Neither can we ignore that there is an Arab circle surrounding us and that this circle is as much a Part of us as we are a Part of it, that our history has been mixed with it and that its in- terests are linked with ours. These are actual facts and not mere words.
Can we ignore that there is a continent of Africa in which fate has placed us and which is destined today to witness a terrible struggle on its future? This struggle will afiect us whether we want or not.
Can we ignore that there is a Muslim world with which we are tied by bonds which are not only forged by religious faith but also tightened by the facts of history? I said once that fate plays no jokes. It is not in vain that our country lies to the southwest of Asia, close to the Arab world, whose life is intermingled with ours. It is not in vain that our country lies to the northeast of Africa, a position from which it gives upon the dark continent wherein ragCI today the most violent struggle between white colo- nizers and black natives for the possession of its inexhaustible re- sources. It is not in vain that Islamic civilization and Islamic heritage, which the Mongols ravaged in their conquest of the old
Islamic capitals, retreated, and sought refuge in Egypt, where they found shelter and safety as a result of the counterattack witir which Egypt repelled the invasion of these Tartars at Ein
Galout. All these are fundamental facts, whose roots lie deeply in our
life; whatever we do, we cannot forget them or run away from
them. I see no reason why, as I sit alone in my study with my
thoughts wandering away, I should recall, at this stage of m1
thinking, a well-known story by the Italian poet Luigi Pirandelli
[ac] w[ich he called, "Six Personalities in Search of Actors"
t"4. 23o
- The annals of history are full of heroes who carved for them-
The Philosophy'of the Rerclution
selves great and heroic roles and played them on momentous occasions- on the stage. History is also charged with great heroic roles which do not find actors to play them on the-stage. I do not k_now why I always imagine that in this region in lvhich we Iive there is a role wandering aimlessly about-seeking an actor to play it. I do not know why this rolq tired of roariing about in this vast region which extends to every place around us, should at last settle down, weary and worn out, on our frontiers beckon- ing us to move, to dress up for it, and to perform it, since there is nobody else who can do so.
_ Here I hasten to point out that this role is not a leading role. It is one of interplay of reactions and experiments with alf these factors aiming at exploding this terrific energy latent in every sphere around us and at the creation, in thii region, of a tri- mendous plwer capable of lifting this region up and making it play its positive role in the construction of the future of humanitv.
There is no doubt that the Arab circle is the most important and the most closely connected with us. Its history mergis with ours. We have sufiered the same hardships and lived the same crises, and when we fell prostrate under the spikes of the horses of conquerors they lay with us.
THE ISLAMIC C IRCLE
The third circle now remains, the circle that goes beyond con- tinents and oceans and to which I refened as the circle of our brethren in faith who turn with us, whatever part of the world t"y "r"
in, toward the same kibla in Mecca and whose pious lips whisper .reverently the same prayers.
My faith in the positive efficacy which can be the outcome of further strengthening the Islamic bonds with an other Muslims
lecam.e deeper when I went to the Saudi Kingdom with the Egyptian mission who went there to ofier cond-olence on the occasion of its late King.
As I stood in front of the Kaaba and felt my sentiments wan- dering with every part of the world where Islam had extended I found myself exclaiming, "Our idea of the pilgrimage should change. _Going t9 the Kaaba should never be a plssport io heaven, after a lengthy life. Neither should it be a simpli efiort to buy
l
23r
Arab Natiorwlism: An Anthology
indulgences after an eventful life. The pilgrimage should be a great political power. The press of the world should resort to and follow its news, not as a series of rituals and traditions which are done to amuse and entertain readers, but as a regular political congress wherein the leaders of Muslim states, their public men, their pioneers in every field of knowledge, their writers, their leading industrialists, merchants, and youth draw up in this uni- versal Islamic parliament the main lines of policy for their coun- tries and their codperation together until they meet again. They should meet reverently, strong, free from greed but active, sub- missive to the Lord, but powerful against their difficulties and
their enemies, dreaming of a new life, firm believers that they
have a place under the sun which they should occuPy for- life." I recall I expressed some of these sentiments to His Maiesty
King Saoud. H! said to me, "This is the real wisdom of the pil-
grimage." Verily I cannot visualize a higher wisdom.- When my mind traveled to the 80 million Muslims in Indo-
nesia, the i0 *illiott in China, and the several other millions
in Malaya, Siam, Burma, and the 100 million in Pakistan, the
100 million or more in the Middle East, and the 40 million in
Russia as well as the other millions in the distant parts of the
world, when I visualize these millions united in one faith I have
a great consciousness of the tremendous potentialities that.co-
oplration amongst them all can achieve: a codPeration that does
ntt deprive them of their loyalty to their countries but which
goat"nG.t for them and their brethren a limitless Power' I now revert to the wandering role that seeks an actor to per-
form it. Such is the role, such are its features, and such is its
stage. fue, and only we, are impelled by our environment and are
capable of performing this role.
232
l:Tto1n r French version made by ttre Bureau Arabe de presse et de pub_ [tC, Damasc.s, 1951. The Arab lia.th is omciaffy descnbed ,s ,,.a, ,,atooal. fluar, revolutronary movement fighting for fuab Unity, Freedo_, and fulism." (S. G. H:) 237
The Party of the Arab Ba'th
l9 constitution
FUNDAMENTAL PRINCIPLES
First Principle: Ilnity and Freedotn of the Arab Nation rHE aRABs form one nation. This nation has the natural
lght to live in a single state and to be free to direct its own destiny.
The Party of the Arab Ba,th therefore believes that: 1) The Arab fatherland constitutes an indivisible political and
economic unity" No Arab country can live apart from the others. 2) The Arab nation constitutei a culturar unity. Any difierences
existing among its sons are accidental and uni*port"rrt. They will.all-disappear with the awakening of the Arabionscioorrr"rr. _ 3) The Arab fatherland belongs to the Arabs. They alone have
the-right to administer its afiaiis, to dispose of its wealth, and to direct its destinies.
Second Prirciple: Persondlity of the Arab Nation The Arab nation is characterizedby virtues which are the resurt of its successive rebirths. These virtles are characteri"ea by vitai-
and creativeness and by an ability for transformation and re- ral. Its renewal is always tinked to growth in personal freedom,
d harmony between its evolution arrd the nati-onal interest. The Pady of the Arab Ba'th therefore believes that: I ) Freedom of speech, freedom of assembly, freedom of belief,
__MACOSX/Archive 2/._3292063_Nasser_Philosophy_of_the_Revolution_2.pdf
Archive 2/3292063_Republic_of_Fear_ch1_1.pdf
