1. A predominant feature of social life in the latter part of the twentieth century has been renewed enthusiasm of significant segments of population in various parts of the world for spirituality and traditional values and greater commitment to religious and moral norms. This is generically referred to as revival of traditional values or religious resurgence.

2. I contend that this return to spirituality has its roots in the human nature. As such it is a very complicated and at the same time a very strong social tendency, which finds manifestation in various dimensions of personal as well as social and political life.

3. Religion and devotion to values associated with it have proven their unparalleled strength and endurance. Whereas other ideologies and political cultures are temporary in nature and life span, religious belief lasts for millenniums. If given a breeding space, it manifests itself in the social life of its believers. And if officially suppressed, it will continue to remain a strong force and motivation in the hearts and minds of believers for centuries and can be transformed at any opportunity into a strong social force. The survival of religion in the former communist world, in spite of the official policy to suppress any devotion to religious values, clearly illustrates this quality.

4. The new wave of revival of spirituality and religious devotion, and particularly Islamic revival and resurgence in the Islamic world, are founded in and benefit from this important asset. As such they are totally incomparable with temporal political tendencies.

5. Recognition of this fact would save every one concerned from futile and in most cases counter-productive attempts to ignore or suppress such deep-rooted sentiments, or to make such potentially disastrous prescriptions.

Now, let me move from these rather general comments to a number of observations more specific to the issue at hand for your consideration.

1. Political Islam is a rather inarticulate and imprecise construction, because it tends to neglect the history of Islam, its tenets and its roots. This is a serious caveat in most cross-cultural studies, where one tends to assess phenomena occurring in the environment of alien cultures using the concepts, definitions and more generally the mind sets of one's own culture.

Islam, as a religion, deals with all aspects of personal, social, economic and political life of the believer and the community. One of the first external expressions of this religion were state-building, governance and conduct of social affairs. Therefore, if the use of the term "political Islam" is to connote that there is a "non-political Islam", we will be mislead in our analysis and in the recommendations that will be generated based on this analysis.

Resort to Islamic symbolism by those whose policies and behavior otherwise do not correspond with Islamic norms are yet another proof of political dimensions of Islam as well as the fact that Islamic values are deep-rooted in Islamic societies, and are at times exploited to accord legitimacy. It does not means, however, as has been suggested by some recent studies in the West, that political manifestations are alien to genuine Islamic thoughts.

2. There is probably a genuine explanation for considering political Islam as a new international force. What is new in fact is the general momentum for Islamic resurgence. And the most visible manifestation of this Islamic revival, at least for an outside observer, occurs in the political arena. But this should not lead to the conclusion, as has been advanced by some scholars, that political manifestations of Islam are new additions to traditional Islamic doctrine. Nor, should it lead to a conclusion that Islamic revival is purely, or even primarily, political in nature and direction.

3. The revival of Islam has a number of interconnected manifestations. Muslims in Islamic countries and Muslim communities in other societies are more observant of Islamic norms and of Islamic values and teachings in their personal behavior, appearance and attitudes. The second more public expression of Islamic revival is an attempt to translate and extend observance of Islamic norms by individuals into collective societal trait. Social movements for application of Islamic principles and against corruption and introduction of incompatible values and life styles are rather widespread in those Islamic societies where the process of Islamic revivalism has gained momentum.

The communication revolution has also brought the world of Islam closer, allowing Muslims to learn about the fate of their brethren elsewhere in the world and strengthen solidarity. The success of Islamic movements here and there provides encouragement and increases the momentum for home-grown drives, while the injustices and aggressions which are inflicted on Muslims, from Palestine to Bosnia and elsewhere, coupled with the prevalent international indifference and even acquiescence to victimization of Muslims, strengthen the feelings of Islamic identity.

4. A common trend in Islamic movements in almost all Muslim countries is their initial reformist character. They begin as calls for justice and respect for indigenous institutions and values locally and rejection of alien domination and imposition of irreconcilable and incompatible values internationally.

5. The call by Islamic movements for revival of values, greater share for public participation and rejection of foreign domination will neither lead to deprivation from advances in science and technology, nor will it lead to a clash of civilizations, nor is it a call for confrontation with others or international isolationism.

The institution of "Ijtehad" allows scholars of Islamic law and tradition who must also be well-versed with current developments to analyze, debate and arrive at a consensus about Islamic approach to various new phenomena. It provides the necessary dynamism and flexibility in Islamic jurisprudence to take account of the changing circumstances and new developments in personal and social spheres of human life, and make the necessary adaptation without sacrificing the fundamental principles of Islamic thought and tradition. A comparison between the approach of Iran and the participating Islamic countries with that of Vatican during the Cairo Conference on Population and Development is probably a good illustration.

At the same time, well-known Islamic principles and tradition for tolerance and co-existence based on mutual respect and non-interference allows for productive relationship and dialogue between Muslims and others.

6. Official local reaction to the Islamist genuine demands for reform, social justice and rejection of submission or domination usually ranges from frustration of these reformist demands, to ignorement and denial, to misrepresentation, exclusion and even repression. Such reaction to these important popular demands would turn Islamic revival into a political force contending for power.

7. The attitude of major international centers of political and media power to the Islamic revival has generally been based on mis-perception, and acquiescence in or even advocacy for exclusion or even repression. Western governments' public expressions of support for repression of Islamic movements have been combined with their attitude toward international issues of greatest importance to Muslims worldwide, such as Palestine and Bosnia. And, hence, the frustration of Islamic movements with an international environment, which cannot understand and simply does not care.

In conclusion, let me point out that following the collapse of communism, the world is undergoing a period of transition in international relations. Some special interests in the West might find it suitable to replace communism with a new adversary, and many quarters are at work to define this new enemy as Islamic revival or simply Islam.

I do not want to dwell on the issue that in producing and presenting a new candidate for replacement, serious mistakes of philosophical, historical and political character are being made. I would like to contend that such a confrontational approach, regardless of who the enemy is, will not lead to a more stable and peaceful international environment. The approach may prove to be a self-fulfilling prophecy. That is the process of exclusion and confrontation can in fact produce a new enemy.

The transitional period of the past and next few years is possibly a most determining opportunity to widen the participatory base of the future world order or further narrow that base. This collective decision would determine whether Islamic revivalist movements, which will continue in one form or another, would find themselves within the international system and empowered to play a constructive role in it, or outside the system or excluded from it. I contend, that recognition and understanding fosters and begets understanding and cooperation, while exclusion and suppression strengthen the resolve to resist. I further contend that because of Islamic principles, traditions and history, Islamic movements have shown a preference for the former rather than the latter approach.