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What Were the Promises of Islam: Garaudy’s Notes on Economics after Thirty-Three Years. Ismail Yurdakök [email protected] French philosopher and communist author Roger Garaudy’s (1913- 2012) famous study Promesses de L’Islam (Promises of Islam) first published in 1981. Garaudy touches the problems of economics and Islamic solutions: zakat is not an ordinary charity but “Zakat as a dependence of social solidarity to the belief”; “non-stop individualism and non-human market economy of the West”; “capitalist advertising and marketing industries that struggle to convince the man the most superfluous needs as if real wants” and “temptations of luxuries as a reason of violence of the youth.” Garaudy calls into question “the religion! of growth” and names it as “blind growth” “western growth is a model of mass suicide and progress myth.” And Garaudy criticises “imported modernization to Islamic lands as a source of imitator consumption behaviors” in last two centuries and gives examples from the brilliant agricultural reforms of early Muslim administrations and brave business relations of early Muslim merchants with non-Muslim tradesmen in India even China. As an old communist, he mentiones that a revolutionist that can not change himself/herself, how he/she will change the world and points harms of hedonist emotions of the capitalist culture and how man can resist his/her animal spirits and emphasizes that economics and politics are non- integral parts of the religion and the belief. Details will be studied in the paper. Introduction. Columnist Akif Emre wrote an obituary on Garaudy in 16.06.2012 that Akif Emre interviewed with Roger Garaudy in the middle of the 1990s. Emre said: “Garaudy was a giant plane tree that produced first class studies from arts, mosaics, frescos to philosophy, from the nature of capitalism to the problem of zionism and the problems of civilizations (Emre, 2012). Although some arrogancy may be felt in Garaudy’s some 1
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What Were the Promises of Islam: Garaudy's Notes on Economics after Thirty-Three Years

Mar 05, 2023

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Page 1: What Were the Promises of Islam: Garaudy's Notes on Economics after Thirty-Three Years

What Were the Promises of Islam: Garaudy’s Notes on Economics after Thirty-Three Years.

Ismail Yurdakök [email protected]

French philosopher and communist author Roger Garaudy’s (1913-2012) famous study Promesses de L’Islam (Promises of Islam) first published in 1981. Garaudy touches the problems of economics and Islamic solutions: zakat is not an ordinary charity but “Zakat as a dependence of social solidarity to the belief”; “non-stop individualism and non-human market economy of the West”; “capitalist advertising and marketing industries that struggle to convince the man the most superfluous needs as if real wants” and “temptations of luxuries as a reason of violence of the youth.” Garaudy calls into question “the religion! of growth” and names it as “blind growth” “western growth is a model of mass suicide and progress myth.” And Garaudy criticises “imported modernization to Islamic lands as a source of imitator consumption behaviors” in last two centuries and gives examples from the brilliant agricultural reforms of early Muslim administrations and brave business relations of early Muslim merchants with non-Muslim tradesmen in India even China. As an old communist, he mentiones that a revolutionist that can not change himself/herself, how he/she will change the world and points harms of hedonist emotions of the capitalist culture and how man can resist his/her animal spirits and emphasizes that economics and politics are non-integral parts of the religion and the belief. Details will be studied in the paper.

Introduction. Columnist Akif Emre wrote an obituary on Garaudy in 16.06.2012 that Akif Emre interviewed with Roger Garaudy in the middle of the 1990s. Emre said: “Garaudy was a giant plane tree that produced first class studies from arts, mosaics, frescos to philosophy, from the nature of capitalism to the problem of zionism and the problems of civilizations (Emre, 2012). Although some arrogancy may be felt in Garaudy’s some

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statements as a great intellectual and an important figure of communist world after WWII to 1970, Garaudy no doubt was a good-faith giant. His struggle against individualism, nationalism and scientism and as a declared enemy of Western growth model lasted to his death. Cemal Aydın emphasizes that “Garaudy does not say “Yes” what his intelligence does not accept and he says -at all costs- what he knows. His debates and conversations with Jean-Paul Sartre, Jacques Monod, Stalin,Krushchef, Jamal Abdunnasir, Gaddafi, Saddam Huseyin, Fidel Castro, Picasso, Yehudi Menuhin, Fadıl b. Ashur, De Gaulle, Anwar İbrahim, Necmeddin Erbakan, Hasan Turabi..gave him a vastcultural viewpoint. When he was a prominent Marxist thinker andFrench communist party’s member of politbureau and senator, Garaudy struggled that Marxism must have a religious dimension.His books about Marxism were used as reference books in a long period. Garaudy did not only investigate Judaism, Christianity and Islam but also searched the other religions of Asia, Africaand Americas. He was a philosopher in ancient and medieval philosophy and professor of aesthetic.” (Garaudy, 2013, 8) As aversatile, polymath person, Garaudy’s altruistic soul endured alot of troubles in his long life for his ideals. He easily lefthis frozen thoughts and always followed fresh perspectives. He listened to the great philosophers of 20th century (include hisdoctorate supervisor Gaston Bachelard (1884-1962), but also listened to the illiterate villagers of Africa or South America. As a prolific author he produced 64 books and these studies were translated more than forty languages.

Don Quixote of the 20th Century. As an European intellectual, Garaudy’s guide once was Don Quixote. Even he wrote a book on him: La Poésie vécue. Don Quichotte/ Experienced Poetry: Don Quixote (éditions Végapress, Paris, 1988) Because of his true discource, he was dismissed from a lot of jobs and organizations. Absolutely, allof the statements and actions of Don Quixote are not true/logical; the same Roger Garaudy also did some mistakes in his thirty years of Islamic life. Garaudy also defended some mistake thoughts against some Islamic principles (generally, inthe paralel thoughts of Fadlurrahman (1919-1988), but in this paper, Garaudy’s original and useful opinions on economics willbe studied. Eclectic approach to the statements of Garaudy willbe useful; first because of his contraversial thoughts; secondly his prolific writing life that he produced books in

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all of the social sciences; thirdly his opinions belong to his long past: from communism to religious socialism and to Islam. His father had returned from the war with the crutches when Garaudy was seven years old in 1920. Strikes and layoffs and mass poverty and when he reached ten years old, high inflation in France and Europe, a lot of bankrupt old rich and new rich; the poor had clenched their fists and the poverty was corrodingthe our meals and meals of millions but the new rich class weregoing to entertainments and evening debaucheries (Garaudy, 2013, 25-26). Garaudy’s father was an atheist but the other members of the family were Christians and Garaudy in his teenage was very fond of reading that from Jules Verne’s Captain Hatteras to Holy Book’s Prophets and Victor Hugo, Racine.. he was reading even sometimes he used to bump his headto the street lamps. But the national education in France (and Europe) were organized on the theme of the superiority of “white man” and “heavy burden of white man” that Garaudy was pointing at the sentences Rudyard Kipling:Take up the White Man's burden—Send forth the best ye breed—Go, bind your sons to exileTo serve your captives' need;To wait, in heavy harness,On fluttered folk and wild—Your new-caught sullen peoples,Half devil and half child.—The White Man’s Burden

Imperialist discource of Western world was discovered by Garaudy before his twenties, this approach formed his future intellectual and political life. In a reality that (for example) Rudyard Kipling’s above book was published in 1899 andKipling was awarded Nobel Prize in literature in 1907. Early diagnosis of Garaudy helped him to identify Western worldly mind and he was struggling to “break the cage of the thoughts.”Reading Kierkegaard (1813-55) “to reject every god that they are not real God” and going to the center of communist party, Garaudy affiliated Marseille Communist Youth Branch and his membership would last thirty seven years. But he had said when he was registering the party: “I was a Christian militant and Iam a student of philosophy and I read all of the books of

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Marx.” The local officer of the party said to him: “Even a monkcan enroll the party if he accepts the party’s policy and discipline.” Garaudy would visit socialist pastor Dupont and Dupont had trained the legendary communist leader Maurice Thorez (1900-64) that he was the longtime leader of the FrenchCommunist Party from 1930 until his death. Thorez as a communist that had got moderate opinions about religion, Maurice Thorez would give full support to young Garaudy and Garaudy would rise in the party in the coming years and with Thorez’s backing Garaudy would become an international figure in communist world (summarized from, Garaudy, 2013, 25-43) . Ina letter in September 1937, Garaudy was saying: “I, today, support the (Communist) party because this party serves these two most important matter: extreme poverty and (non-said) realities.” (ibid, 48)

In 1980s Garaudy would remember a sentence of the President of Association of Algerian Muslim Ulama Shaykh İbrahim (that he undertook the presidency after death of Abdulhamid ben Badisin 1940) in the summer of 1943 that Shaykh İbrahim said to Garaudy: “A Sufi leaves and goes away not from the world but the rotten and putrid aspects of the world.” (Garaudy, 2013, 80) “Tasawwuf (sufism) does not invite to leave this world/to seclude/sequester from this world, but calls for self-denial and canalizes to keep away from ambition. That is, man acts notin the direction of his self-centered and greed, but to the wayof benafaction to everybody.”(Garaudy, 2014a, 70) Garaudy wouldread Hayy bin Yakzan in 1980s and he looks to the life thoroughHayy’s window: “..each group is exulting (feel/show great happiness) in what they have” (Quran: 30:32); “..the person whomade his desire his god..” (Quran: 45:23). They idolize their desires, they destroy themselves for collecting trifles of the world, they exhaust themselves for saving money, they suffer from avarice until they go to their graves.”(Garaudy, 2014b, 148) Although he writes a book Contributions of Arab-Islam Civilization to the History (Contribution historique de la civilisation arabo-islamique) in 1946, butespecially beginning from 1965, Garaudy looks for the “Lost Soul of Humanity” and he struggles to prevent “mass-suicide of the humanity” And from July 2, 1982 he is now a Muslim, and he

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believes in a “global real renaissance may be born in near future if Muslims can realize a scientific and intellectual jihad.” “Islam as a dynamic power, is not only a civilization of the past but contains an energy that can contribute for building of the future.”(Garaudy, 2014a, 19) “Garaudy was imprisoned with the other forty communists in Algeria’s Djelfa in September 1940 that that they were only permissed to read the Holy Book and Garaudy began to read his friends passages from the Holy Book and especially statements of Amos (that is accepted as a Minor Prophet by Jews and Christians) drew their attention that Amos was against the oppression and corruptions of the rich. Amos was crying out that ‘real prayer is to apply the justice’.” (ibid, 70)After the WWII, Garaudy would notice some realities but slowly.For example, a lot of collaborationist monks with Nazi administration had been observed (that it was not a good sign for the church) and when devastating poverty was going on but in a dinner in Hôtel Lafayette, was organized for the leaders of Communist Party, champagne was being served to the invited guests.(ibid, 83) In the spring of 1965, Garaudy defended in his article in a weekly Témoignage chrétien (Testimony of Christianity) that “collaboration of socialism and religion is possible.” Some monks backed Garaudy but some of them did not. But communists from France and Soviets Union did not approve and Politburo of French Communist Party warned Garaudy with a lenient punishment. Official daily of French communists L’Humanite (Humanity) published the Krushchef’s speech of 1964 that Krushchef emphasized that: “It is impossible to establish communism if the religion keeps its existing.” Garaudy was the first top leader in the world that criticizes Soviet administration in the public.”(Garaudy, 2013, 199-200) (The heavier criticisms would come from Garaudy in 1968 after Prag was invaded by Soviet tanks. And he was expelled from the communist party in 1970.) Garaudy criticizes heavy bureaucratic behavior/delay in socialist countries that gives an example from China that he visits Taiwan and narrates his coversation with a Chinese that at the early years of the communist revolution he did not want to leave China, and with agreat eagerness that he was working and learning agriculture, administration and socialism. But as time goes, with a lot of

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printed forms must have been filled, claim forms, inquiry forms..petitions must be given to that departments..drafts and other orders must be waited and even for one rice piece a document must be prepared..that Chinese man goes to Pekin to tell these problems but at once a lawsuit against him begins inthe court that “he is in a action that prevent the efforts of the revolution” and he is sent to prison. After completing his sentence he also works in the villages and one day he meets a fisher that after sometimes the fisher trusts him and informs that they would escape to Taiwan with their sailing ship. Afterreaching Taiwan he begins to work there but this time he complains capitalism’s depravities in Taiwan that prostitution and corruptions are dominant.(Garaudy, 2013, 263-65) Criticisms to Western Economic System. The most liked definition of democracy that Garaudy used to repeat frequently:‘Democracy is a regime that realizes economic, political and spiritual atmosphere for all of the children the oppurtunity ofdisplaying for their humane potential abilities that God granted them.”(ibid, 100) When he was a senator, he also sees non-ethical dimensions of capitalism for example one day the director of Folies-Bergére (famous night club of Paris is famous for erotic dancing and near nude performances) came to visit Garaudy for a tax concession under the title of cultural show, Garaudy was surprised that the director was saying: “Don’t kill the goose that lays the golden eggs. I am one of the entrepreneurs that brings maximal money to the country.”(ibid, 100) After he takes over the chairmanship of the comittee of education in the Parliament he defends “from the primary school, entegrating of the children with economic system, the new generations should be learned not only science and technology but to ponder humanitarian aims of these.”(ibid,115) Garaudy supports strikes and he protests the starvation wages and says: “strikers do not recognize this economic systembecause in this system “blind insects (poor workers) at the endbuild a world that destroys them”(ibid, 126) “Ferocious Capitalism is to allow unfettered fox can hunt the chicken. We should rejcet Darwinist great market policy that ex-convict vultures (the North) want to eat the South.” (Garaudy, 2013, 418-19) “A new Bandung Conference is necessary that the South should give importance barter each other. Three problems of theWorld: unemployment, immigration and hungry are not solved

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unless the West must leave the Westernization of the South and everybody must see this “theatrical and synthetic globalism”. This “growth” depletes the sources of our planet and causes thedeath of forty million men every year that fifteen million of them are children.”(Garaudy, 2013, 420)

After twenty years that Garaudy wrote above sentences, we can ask what changed today (2015): Hunger Statistics (WFP United Nations World Food Programme-Fighting Hunger World) Some 805 million people in the world do not have enough food tolead a healthy active life. That's about one in nine people on earth. The vast majority of the world’s hungry people live in developing countries, where 13.5 percent of the population is undernourished. Asia is the continent with the most hungry people - two thirds of the total. The percentage in southern Asia has fallen in recent years but in western Asia it has increased slightly. Sub-Saharan Africa is the region with the highest prevalence (percentage of population) of hunger. One person in four there is undernourished. Poor nutrition causes nearly half (45%) of deaths in children under five -3.1 millionchildren each year. One out of six children -roughly 100 million -- in developing countries is underweight. One in four of the world's children are stunted. In developing countries the proportion can rise to one in three. If women farmers had the same access to resources as men, the number of hungry in the world could be reduced by up to 150 million. 66 million primary school-age children attend classes hungry across the developing world, with 23 million in Africa alone. WFP calculates that US$3.2 billion is needed per year toreach all 66 million hungry school-age children (hungerstats)

From 388 to 80 in Last Five Years. “Richest 1% will own more than all the rest by 2016” A news was released in January 2015 from Oxfam that: “The combined wealth of the richest 1 percent will overtake that of the other 99 percent of people next year unless the current trend of rising inequality is checked, Oxfamwarned today ahead of the annual World Economic Forum meeting in Davos. Wealth: Having It All and Wanting More: a research paper published today by Oxfam, shows that the richest 1 percent have seen their share of global wealth increase from 44

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percent in 2009 to 48 percent in 2014 and at this rate will be more than 50 percent in 2016. Members of this global elite had an average wealth of $2.7 million per adult in 2014. Of the remaining 52 percent of global wealth, almost all (46 percent) is owned by the rest of the richest fifth of the world’s population. The other 80 percent share just 5.5 percent and hadan average wealth of $3,851 per adult – that’s 1/700th of the average wealth of the 1 percent. Oxfam, the international agency, whose executive director Winnie Byanyima will co-chair the Davos event, warned that the explosion in inequality is holding back the fight against global poverty at a time when 1 in 9 people do not have enough to eat and more than a billion people still live on less than $1.25-a-day. Oxfam made headlines at Davos last year (2014) with the revelation that the 85 richest people on the planet have the same wealth as thepoorest 50 percent (3.5 billion people). That figure is now 80 (in 2015) – a dramatic fall from 388 people in 2010. The wealthof the richest 80 doubled in cash terms between 2009-14.”(Oxfam)

Widowmaker Disease. Garaudy says “I did not see an Indian’s face that laughing” and writes travels notes that he visits fourteen Central and Latin America countries. He goes to “capital city of gold” Eldorado of Brazil and sees that men of silicosis disease. Hundreds of thousands men died from this disease in last three centuries for gold. Mass graves next the mining area are seen clearly.” (Garaudy, 2013, 128-29) Although Garaudy writes these sentences in Summer 1949, but as a tragical reality that the problem lasts (as a sign of brutal capitalism) in 21th century: “..Also, the mining establishment of Delamar Ghost Town, Nevada was ruined by a dry-mining process that produced a silicosis-causing dust. After hundreds of deaths from silicosis, the town was nicknamed The Widowmaker.The problem in those days was somewhat resolved with an addition of a nozzle to the drill which sprayed a mist of water, turning dust raised by drilling into mud, but this inhibited mining work. Because of work-exposure to silica dust,silicosis is an occupational hazard to  mining, sandblasting, quarry, ceramics  and foundry workers, as well as grinders, stone cutters, refractory brick workers, tombstone workers, pottery workers, flint knappers and others. Brief or casual exposure to low levels of crystalline silica dust are said to

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not produce clinically significant lung disease. Protective measures such as respirators have brought a steady decline in death rates due to silicosis in Western countries. However, this is not true of less developed countries where work conditions are poor and respiratory equipment is seldom used. For instance, life expectancy for silver miners in Potosi, Bolivia is around 40 years due to silicosis. Patients with silicosis are particularly susceptible to tuberculosis (TB) infection—known as silicotuberclosis. The reason for the increased risk—3 fold increased incidence—is not well understood. It is thought that silica damages pulmonary macrophages, inhibiting their ability to kill  mycobacteria. Even workers with prolonged silica exposure, but without silicosis, are at a similarly increased risk for TB) (Silicosis).” Garaudy reminds also the tragical scenes of mining industry of France’s in 19th century that after a code was codificated in 1841 that small childs before their five years old were prohibited to work in the mine pits, and not to work more than eight hours a day for childs their ages between eight to twelve and not to work more than twelve hours their ages between twelve to sixteen, in his book Les Sources français du socialisme scientifique (France’s Sources of Scientific Socialism) in 1949 (and this study was translated into German, Poland and Japan languages). (ibid, 145)

Bloody Idolatries. As a first communist intellectual and politician that criticized Stalin’s philosophical mistakes and their causes to Stalin’s political murders, Garaudy discovered that “cavalryman captain René Descartes and chief commander Stalin had got the same military logic” (ibid, 156). From this point Garaudy would walk on his way and would say: “The majority of the revolutionists want to change everyting except themselves.. Include the self-administration of Yugoslavia(‘s socialism), men especially leading people could not change themselves especially their personal lives.”(ibid, 162) “Today’s revolutionists should take lessons from the crusaders of Middle Ages or Latin crusaders in South America in 16th century that to draw a line between the outer world and the inner world under the title of Christianity or socialism causesto spread the bloody idolatries.”(Garaudy, 2014a, 50)Garaudy also criticizes political and economic discourses of liberalism: “ “sociological earthquake” that liberalism gave

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birth it in last two centuries, the illusions of “general will”in politics, and “economic self-interest” in economics; and claims of socialism that it alleged that represents this “general will” and “general benefit” that “(Socialist or Communist) Party knows everything” and “does every useful deeds”, this approach drove the societey to the dead streets.”(Garaudy, 2014a, 40)

Garaudy: As an Early Militant Environmentalist. Garaudy entered debates in 1979 against nuclear energy. General Directorate of Electricity of France was defending that kilowatt-hour of nuclear energy was the cheapest. Garaudy drew the numbers on the blackboard that had written the comparative numbers of crude oil, coal and nuclear energy and questioned the executive board of the company in the famous debate in Grand Orient Saloon. Expenses of stockpile of nuclear wastes was presented by Garaudy that he asked an eight hundred years of these costs that they calculated or not? The officers had only calculated for fifteen years.”(Garaudy, 2013, 272-74) After thirty-five years from Garaudy’s struggle, that shows hisfar-sightedness, today we know that: (Effects of Nuclear) Wastecan last 200 – 500 thousand years. “There are no operating long-term waste storage sites in the U.S. One is in development, but its capacity is already oversubscribed. Yucca Mountain is in danger of contaminating ground water to a large water basin, affecting millions of people. It’s difficult, if not impossible, for the U.S. to impose its will on the state ofNevada (or other places) if they don’t want to host long-term storage of waste.” (triplepundit). “Disposal of nuclear waste is often said to be the Achilles' heel of the industry. Presently, waste is mainly stored at individual reactor sites and there are over 430 locations around the world where radioactive material continues to accumulate. Some experts suggest that centralized underground repositories which are well-managed, guarded, and monitored, would be a vast improvement. There is an "international consensus on the advisability of storing nuclear waste in deep geological repositories”, with the lack of movement of nuclear waste in the 2 billion year old natural nuclear fission reactors in Oklo, Gabon being cited as "a source of essential information today…As of 2009 there were no commercial scale

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purpose built underground repositories in operation. The Waste Isolation Pilot Plant in New Mexico has been taking nuclear waste since 1999 from production reactors, but as the name suggests is a research and development facility (nuclearpowerwastedisposal). “Governments around the world are considering a range of waste management and disposal options, usually involving deep-geologic placement, although there has been limited progress toward implementing long-term waste management solutions. This is partly because the timeframes in question when dealing with radioactive waste range from 10,000 to millions of years, according to studies based on the effect of estimated radiation doses…Hannes Alfvén, Nobel laureate in physics, described the as yet unsolved dilemma of high-level radioactive waste management: "The problem is how to keep radioactive waste in storage until it decays after hundreds of thousands of years. The geologic deposit must be absolutely reliable as the quantities of poison are tremendous. It is verydifficult to satisfy these requirements for the simple reason that we have had no practical experience with such a long term project. Moreover permanently guarded storage requires a society with unprecedented stability”(highlevelradioctivewastemanagement).

Crusade Against the god of Growth. “Is industrialization possible unique way for humanly prospering?” Garaudy asks in the early years of 1950s and says: “No one wants to enter this topic. “Nightmare of Western type growth model” exceeds the boundaries of East and West.” (Gradudy, 2013, 164) Garaudy writes a book in 1978 Appel aux vivants/Message to the Living His aimis to show the stalemate position of the West that it is in thepent road and Message to the Living sales more than one million copies in a short time. Some people estimated the book as the most important book of the age and a chance to change the balance of the history. Garaudy earns one hundred and twenty thousand franks from the book and spends all the money for the Association of the Message to the Living. The aim of the association was “to struggle against the growth ideology and (to combat against the) invasion of minds and institutions withthe way of numbing of souls” Garaudy published three articles in Le Monde on May 4, 5, 6 May 1979 against killer myth of growth and his “eleven theses about energy, inflation and employment.” He disclosured “the monarchy of nuclear energy and

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extravagances of the state departments and he expressed “the new and healthy growth that is not the growth of GDP”, but “with the support of everyone’s participation, the solutions for the growth of human kind as an individual.” (Garaudy, 2013,271-72) “Today, Our essential duty is to struggle against all of the idolatries and false gods that they present themselves as if they are the real targets (of the humanity) that these idols transform our light to night and they introduce nationalism, economic growth, sex and money as sub-targets.”(Garaudy, 2014b, 188) Garaudy is invited to Zurich, Switzerland by The Federation of Migros Cooperatives for debatewith Aurelio Peccei founder of The Club of Rome. Garaudy praises Peccei and says: “Peccei frequently invites me for the gatherings of The Club of Rome that I appreciate his greatness but also his disadvantages. Peccei also inspires confidence andhas got a critical mind.” (Garaudy, 2013, 276) In this point,it will be useful to state some notes about Club of Rome that some of Garaudy’s targets and The Club’s aims are in harmony (although Garaudy puts some reservations) :

“In April 1968, a small international group of professionals from the fields of diplomacy, industry, academia and civil society met at a quiet villa in Rome. Invited by Italian industrialist Aurelio Peccei and Scottish scientist Alexander King, they came together to discuss the dilemma of prevailing short-term thinking in international affairs and, in particular, the concerns regarding unlimited resource consumption in an increasingly interdependent world. Each participant in the meeting agreed to spend the next year raising the awareness of world leaders and major decision-makers on the crucial global issues of the future. They would offer a new and original approach in doing this, focusing on the long-term consequences of growing global interdependence and applying systems-thinking in order to understand why and how it was happening. The Club of Rome was born. The originality of their approach soon became clear. In 1972 the campaigning of this growing group of like-minded individuals gained a new worldwide reputation with the first report to the Club of Rome: “The Limits to Growth”, commissioned by the Club from a group of systems scientists at the Massachusetts Institute of Technology. The Report explored a number of scenarios and stressed the choices open to society to reconcile

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sustainable progress within environmental constraints. The international effects of this publication in the fields of politics, economics and science are best described as a ‘Big Bang’: over night, the Club of Rome had demonstrated the contradiction of unlimited and unrestrained growth in material consumption in a world of clearly finite resources and had brought the issue to the top of the global agenda. With its focus on long-term vision and provocative scenarios, the reportsold more than 12 million copies in some 30 languages worldwide..The Club of Rome goes on her actions today.”(clubofRome website) (Works and influence of The Club ofRome indicates that how a small initiative can produce useful thoughts for the globe. And it should be questioned that why the principles of Islamic economics has not been disseminated to the world in last forty years?)

Garaudy also praises Migros (of Switzerland) and says: “Migros is an exceptional case: it is one of the most powerful firm of the Europe that Migros is the biggest cooperative of the West. In the direction of its founder’s will and and internal by-lawsof the cooperative they spend some of their profit to cultural studies.”(Garaudy, 2013, 276) Indeed, Migros has got very useful characteristics that Islamic economists may study them and Muslim countries can take a sample the working rules and system of Migros cooperatives (especially for Muslim rural regions) that first of all: Migros sells neither alcoholic beverages nor cigarettes in its flagship supermarkets and Migros does not stock pornographic magazines of any level of explicitness. In the below two paragraphs Migros’s other noteworthy characteristics will be summarized:

“Number of employees of Migros cooperative reached 86 393 in recent years. Cooperative says: “The world is changing –and also is global trade. Borders are opening, custom duties and trade restrictions are disappearing, and prices are plummeting.In the midst of this upheaval, Migros is committed to local production and agriculture. The principle of the Cooperative governance is an important element of the Migros culture. The proper and diligent management of the cooperative is one of thecore responsibilities of the Board of Directors and Executive Board. As decision makers, they are aware of their economic, social and environmental responsibility to all stakeholders.”

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“Migros is Switzerland’s largest retail company, its largest supermarket chain and largest employer. It is also one of the forty largest retailers in the world. A large part of the products sell in the Migros supermarkets are produced by its own companies (M-Industry), mostly in Switzerland. In 2013, M-Industry comprises 20 companies, 17 of which are in Switzerland, and produce more than 20'000 products for the Migros supermarkets.”

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From the Region for the Region. “Migros’s commitment to Switzerland is not just an empty promise. The retailer, which was founded in 1925 by Gottlieb Duttweiler, sees itself as an integral part of Swiss society –in many ways. For eample, the goods that Migros offers in its stores come mainly from Switzerland anda re produced at 15 plants and in close cooperation with Swiss producers and farmers, who supply fruit,vegetables, meat and cheese. Many of them ar efor the label “From the region, For the region.” However, Migros’s commitmentto Switzerland involves much more than producing and selling food and non-food articles that originate from Switzerland. Migros plays an active role in shaping the future of the country and its driving the process of finding a balance between economic, ecological and social needs. To ensure that this remains the case in the future, Migros is investing some CHF (Swiss Frank) 3,4 billion (US Dollar 3,8 billion) over thenext three years in sales outlets, production plants and all the other institutions that represent the promise “From Switzerland, for Switzerland.” “Migros differs from other companies. It is more versatile and differently organized, and its activities traditionally extend beyond the realm of pure business management. With well over two million Cooperative members and 10 regional Cooperatives, it is at home throughout Switzerland and, as the biggest employer and one of the largestinvestors, supports this country more than virtually any other company. TerraSuisse is part of three-pronged approachMigros has adopted to conquer domestic and foreign markets. The other elements are the Bio organic label and the product line “From the region, For the region.” The latter stands for products from places close to our customers’ homes. Such fresh products give Migros a decisive advantage compared with imports from abroad. Migros and its food industry are continually investing in these and similar innovations and quality products. At the same time, Migros also carries a responsibility as Swiss agriculture’s largest buyer. The company regularly holds meetings with various farmers’ organizations and is involved inthe dairy industry body BOM to help solve the milk market’s problems. Even if trading barriers do come down, Migros wants

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to retain its commitment to Swiss products. And this is not just lip service: Migros currently invests around CHF 200 million ($ 203 million US Dolar) a year in its industrial plants, plus a similar amount for their maintenance. The priority that Migros gives to Swiss agriculture is also reflected in the range: unlike its competitors, Migros does not, for example, import yogurts, but produces them itself exclusively from Swiss milk. Migros opts for Swiss vegetables for its tinned goods too, even tough they are more expensive. Just how the domestic food industry –from farmers to processorsand retailers – will fare once the barriers come down depends above all on whether consumers are prepared to pay more for quality products. In this respect, Migros will play a decisive role. It makes great efforts to communicate the value of Swiss foods to its customers –for example, through its labeling.”(http://m09.migros.ch/en/cooperative) Garaudy says: “There a lot of topics that we should learn about cooperative organizations of socialist (countries) and (non-socialist) Denmark and Sweden.”(Garaudy, 2012, 183)

Funeral Costs is Included to GDP. In the Zurich meeting, Italian industrialist Peccei (1908-84) draws the boundaries of the growth that he says: In a world that global sources are limited, it is impossible there an unlimited growth. Garaudy says: ‘No doubt, Peccei wants to work the system but according to me: “wickedness is not from the running of the system but principles and targets of the system are also evil. Garaudy applauses Peccei’s sentence: “If we use the earth for (only) our desires and needs, no doubt we become entangled. With today’s growth model and new and huge material power we (will) become destroyed unless we walk through a new wisdom.” Garaudy begins his talk: “The GDP includes our misfortunes/ calamities to asset account. For example, tomorrow, if one million Fiat (automobile) collide to the other one million Fiat: expenses ofcarriage bodies, expenses of clinics, funeral costs, expenses of debris removal..these expenses will raise the GDP, and even (your) Fiat (Peccei was the top executive of Fiat) will gain new and unexpected potential market..It is not sufficient to say: ‘No Growth!’. Because, even “zero growth” does not mean

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that we will not do in the next year more extravagance than this year.” (Garaudy, 2013, 278) ..But You Are Not Successful.. Garaudy asks “Who killed Bernard?” Garaudy clips out a news of a daily that Bernard’s suicide jumping in front of a Paris train that he was twenty nine years old and he was jobless that he applied a lot of jobsbut the responses were negative. Unemployed Bernards are ballasts of the growth and “Growth” throws out its ballasts. Bernard(s) no chance enough to win and they are eliminated.”(Garaudy, 2013, 281)

Cruel god of the Growth. “The creed of this religion (of the growth) is: “(Without saying useful or non-useful or detrimental or deadly) Increasingly and faster production” The dogmas of this religion are: “science and technology can response all of our problems and desires” and “It is necessary and it is desired what is tecnically permissible.” Sacraments of this religion are advertisement and marketing. Clergy of this religion is media that their duty is brainwashing of the peoples convincing them happiness and well-being are in this material world..Yes I declare a crusade against this religion that its god is Growth, against its secret god against its brutal god. This brutal god wants men as a sacrifice.”(Garaudy,2013, 279) “Man should rescue himself from external slavery like to be slave to a cruel leader, and internal slavery that it is to break away from our egoist, self-centered involvements.” (Garaudy, 2014b, 193) Garaudy also draws attentions to the luxury of Andalusians and collapse of Muslim Spain. He gives the poetries of Andalusian poets that they illustrate fountains, pools in the gardens and palaces (ibid, 237); full of wealth (ibid, 248); music centers of Sevilla (Ishbiliya), Cordoba and Granada (ibid, 268). But Garaudy praises the advanced hydraulic engineering of Muslim Spain and improved agricultural techniques for producing fruits, vegetables and flowers in Andalusia. He also mentiones alternative (and cheap) medicine of Andalusia and says: “Man isnot a lorry that modern positivist medicine looks to the human that a physician should not become an auto mechanic.”(ibid, 290-91)

“At the end of the period of Western type growth and cultural model, man was smashed and the society was scattered. Man in

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the West was sentenced to loneness from the era of Spaniard adventurers that they went to invade the Americas, to the “lonely crowds” (of today) that the reason of this solitude is undisciplined individualism. The increasing of the savage competition in the market economy, with the original techniquesthat desires and ambitions are whipped in the advertisement and marketing and as a consequence, individualism is blown up, and artificial needs of egoistic desires are presented to the man as if they are real/obligatory needs and the destitutes areoppressed by upper classes that they have not got any pangs of conscience. This system causes to violence. The youth see the situation that upper class add new wealth every day to their wealth with speculation and tricks at all by legal means or thorough legal loopholes without any punishment.”(Garaudy, 2014a, 78) “The other growth and production models was stopped and blocked by the West that Western world forced its growth model and culture thorough its business, unjust barters, missionaries, schools. And this approach brought the globe to the bankruptcy and chaos. It is the right time to scrutinize the other life styles and religions of the world that perhaps we are very late.”(ibid, 82)

False god of the Growth. “Europe surrendered herself to the false gods of “power” and “growth” beginning 15th century.”(ibid, 245) “Modernity was to be integrated to Western markets. Western world avoided to share the technological know-how but pumped the imitation of her consumption style..(before and after colonization periods) to instill foreigners’s needs to Muslims, caused alienation of chosen Muslim minority’s to its nation, history and culture. This Muslim elite class saw foreigner’s past as their history.”(ibid, 247-48) Garaudy deeply diagnoses the crisis of Islamic world and puts the mistakes of modernists and traditionalists. He says “Copying the West, killed us.” “Whereas, all of the solutions that produced by the West were gone bunkrupty. To change our attitude is only possible with Islamic discourse..We have to meet with the Prophetic soul for crossing the obstructions that Western growth model and positivism erected in front of us and after that we can reach affection and belief.”(ibid, 258-60)

“Growth is the secret god of our society. Memorial services/sacraments of this god are advertisements” Garaudy has

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got original thoughts about the relation of “ego and Western mind”.”( Garaudy, 2012, 111) “Its target an inhumane growth that this is a blind growth that unique aim is to increase the consumption and production”(ibid, 229; 2014a, 93)

Opiums of Today. “Numbers games are the sign of collapses. The first lottery in France was one of the solutions for recoveringLouis XVI finance that established by (Charles Alexandre) de Calonne (1734-1802) Celebrity Big Brother or Play Lotto, Formula racing to La Gazete Automobile all of them undertake important roles as narcotics and convince the men to chances and these opiums frequently wipe the nation’s memory.”(Garaudy, 2013, 286-87) Garaudy names “ “Black Trinity” that Western “television bosses, communication bosses, party bosses” give shape to the world: advertisement sector’s war is to the soul of the man. Television is Tele-garbage.” (Garaudy, 2010, 143-52)

“The Third World Countries can contribute for changing of industrial societies, showing that there is other and differentsatisfaction that it is possible to be happier with less consumption.”(Garaudy, 2012, 80)

The Satan of the Growth and Lamentation to a Collapse. Garaudy wrote The Fight of Our Age in 1994 and the title of the one of the parts of this book is Lamentation to a Collapse and first sentence of this part is “Has the World got a soul?” Garaudy names the dominant economic system of the world as “Metropolis Economy” that the majority of the peoples produce what the rich countries want. Only happiness is to visit a supermarket. The Satan of the Growth reigns in the West and advises them non-stop and more rapidly production. A production that killer or dangerous or not; it makes no difference. As if growth is a cure for every chronic disease. But three great drams prevail in South but also North that: hungry, unemployment, immigration. Even in industrialized countries, there are twentyfive million jobless men that “los olvidados” “forgotten/lost men” (in1994). (Garaudy, 2010, 101-3)

Socialism is an Imported Commodity. Garaudy was not at distantposition to Islam’s importance especially in Muslim countries, when even he was a prominent communist thinker and politician. When he was invited by President Bin Bella of Algeria for consulting and conferences on March 1965, Garaudy also defended

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his thoughts (to socialists of Algeria): when Garaudy said “socialism is a product of Europe”, a lot of reactions rised inthe saloon, but Garaudy went on “yes, it is an imported commodity” and added: “Islam is not in need of a support from capitalism or socialism. Islam can do everything.” A young man shouted to Garaudy: “You are a communist and you invite us to the religion. I say I want socialism and Socialism is not realized in a place that Islam is dominant there. Islam is an opium.” But the other group in the saloon was very happy and they cried “Allahu Akbar” Between applauses and protests Garaudy persists to talk: “Yes, I am not a Muslim, but I say toyou that if you claim to establish a socialist system without Islam in a country that Muslims are the 85% of her population, you should confess that you do not intend to realize socialism.” On the following day, the conference took great attention from the Algerian press and Ahmed bin Bella (1918-2012) was very happy when talking with Garaudy. Bin Bela was saying: “No system is established here without Islam.” In 1969 Egypt President Abdunnasir invited Garaudy also for a conference and Garaudy also (before the conference) debated with Abdunnasir about Abdunnasir’s “Arab Socialism” in long hours and Garaudy says twenty years later: “My thesis was far from Andunnasir’s Arab socialism.” (Garaudy, 2013, 188-89) Garaudy -before his entering to Islam- hopefully believed in the studies/works of Chinese, Algerian and Tanzanian socialisms. Because Julius Nyerere of Tanzania was declaring: “Growth should be nourished from our roots, not with a foreign vaccination. Class conflicts of Europe should not be imported to our country.” Garaudy explains “the statements of Nyerere against Eurpean individualism” in eleven pages.(Garaudy, 2012, 176-187)

But the realities notes “Tanzania, (before Nyerereadministration) which had been the largest exporter of foodin Africa and was always able to feed its people, became thelargest importer of food in the continent. Many sectors ofthe economy collapsed. There was a virtual breakdown intransportation. Goods such as toothpaste became virtuallyunobtainable. The deficit in cereal grains was more than 1million tons between 1974 and 1977. Only loans and grantsfrom the World Bank and the IMF in 1975 prevented Tanzania

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from going bankrupt. By 1979, ujamaa villages contained 90%of the rural population but only produced 5% of the nationalagricultural output. Nyerere left Tanzania as one of thepoorest, least developed, and most foreign aid-dependentcountries in the world. The private sector suffered from themultiplying cumbersome, bureaucratic procedures and excessivetax rates. Enormous amounts of public funds weremisappropriated and put to unproductive use. Purchasing powerdeclined at an unprecedented rate and even essentialcommodities became unavailable. A system of permits (vibali)allowed officials to collect huge bribes in exchange for thevibali. Nyerere's policies laid out a foundation for systemiccorruption for years to come. (wikipedia/ Julius Nyerere)Even in the Marxists.org web site, the tragical end isconfessed: “The focus, given the nature of Tanzanian society,was on rural development. People were encouraged (sometimesforced) to live and work on a co-operative basis in organizedvillages or ujamaa (meaning ‘familyhood’ in Kishwahili). Theidea was to extend traditional values and responsibilitiesaround kinship to Tanzania as a whole..The policy met withsignificant political resistance (especially when people wereforced into rural communes) and little economic success.Nearly 10 million peasants were moved and many wereeffectively forced to give up their land. The idea ofcollective farming was less than attractive to many peasants.A large number found themselves worse off. Productivity wentdown. However, the focus on human development and self-reliance did bring some success in other areas notably inhealth, education and in political identity.(Marxists.org)

China also attracted Garaudy that he writes seven pages about cultural revolution of China and he says China rejects Western living style and “only socialist revolution does not depend European bourgeous ideologies and “it is not an individualist revolution.” Garaudy mentiones the announcements on the walls of China’s cities like “Let’s Struggle Against Egoism” “Forget Yourself” “Keep the hardest for you, easiest fort the others” “Do not behave like a superpower”. (Garaudy, 2012, 218-24) But after forty years, China became an ordinary capitalistsociety.

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The Same Fertile Soil Produced Capitalism and Socialism. “Capitalism and Socialism were born in the same fertile land ofWest. And from time to time they (both) transformed each other either individualist jungle law or totalitarianist ant community. But before the colonialism, eighty percent of the humanity did not know capitalism, socialism or feodalism. It isnecessary to think that if colonialism would not occur how these countries would progress. And we should enrich our opinions, thinking on a “society project” that allows a global harmonious system that it is not hegemonist and does not produce a growth that this growth is not reason of the others’ backwardness.”(Garaudy, 2013, 410-11) In the Islamic viewpoint,there is only Allah’s sovereignty in politics, economnics and laws. The statement of Allah Akbar (Allah is the Greatest) attributes every richness to Allah, every power to Allah, that’s why a l oyal economic system to Islamic principles can not be identified to capitalism or communism.”(Garaudy, 2014a, 98)

Valets of the System: Studies of Garaudy on Econ Philosophy. In1967, Garaudy and some Christian monks released a declaration in a capital city of a communist country as Prag Declaration that its title was “Gaudium et spes” (“Happiness and Hope”) The participiants of the conference of Prag emphasized that “Belivers and non-believers agreed that everything on the earthfrom the top to the bottom shuld be organized for the human..Hope of the Hereafter is not decreased the importance ofthe worldy duties on the contrary, this hope contributes to this duty with new justifications.” (Garaudy, 2013, 204) Garaudy was invited to Sorbonne to give a conference in last days of May 1968. The tension was very high, especialy from theearly days of May and Garaudy entered Sorbonne through catcallsand torrent of protests. In first twenty minutes Garaudy could not speak, and began his talk with a sentence of (famous economist J. K.) Galbraith (1908-2006) that “Our minds became indexed that we began to think that we would be questioned before we go to the Paradise or Hell “What did you do for a Higher GDP in the World?” Garaudy continues talking with striking questions and conference lasts three hours and from time to time whistles and interventions rise. Following days, faculty members come to Garaudy and bring papers prepared them for a useful education against classical system. And an

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interesting statement is written on the wall of Sorbonne’s entrance: “Faculty of Literature and Non-Human Sciences” Garaudy says in that days: “The duty of the Departments of Sorbonne is to train the students as folowers of the established system. The main aim is the transformation of the sociologist or economist to the valets of the system.”(Garaudy,2013, 226) Garaudy touches the right chords about 1968 events that “unemployment is very low, inflation also very low, and growth rate is relatively high and at this point our youngs comprehend that the successes of the system are more dangerous than failures.” The other members of the central comittee of the Communist Party ask “What will change this?” Garaudy answers: “Everything. The interrogation of the current model that that model has said “economic growth is identical to happiness” (Garaudy, 2013, 227) .” “Since 16th century, economics has seen religion as an obstacle to the desire of earning of wealth that religion forbidden the interest and put the salvation of Hereafter was an important target. Economic success was an indication for the chosen nation that Max Weber insists and in 18th centuıry economics disengaged her all of relation with ethics. And in 19th claim of economics was to be “pure science” like physics. Western approach first killed God but and then man was also killed by this mentality, and (Non-)Humanities appeared. These humanities pushed all of the characteristics of humanitarian values.”(Garaudy, 2014b, 329) “We have to gain victory against positivism and individualism and we should give support to transcendent, humanitarian and Divine dimensions of Andalusian approach. The material and spiritual needs and demands of all humanity are only realized in this way. ”(ibid, 334)

Idolatry of the Market. “Western world is not only “atheist” but it was transformed to a polytheist society that “money”, “sex” and “power” sit the thrones of old religions as absolute and dominant values”(Garaudy, 2013, 319) The West (today) firmly believes that it is the teacher of the world and patron of the earth and West also believes that it is the only Creatorof values. That’s why it is necessary to challenge to the West,calling them: “We do not want the brutal methods and applications of your economics that God does not exist in this economics.” (Garaudy, 2013, 329) “Allah is the only Owner of all of the poperties that this reality of Islam is against the

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Roman law that according to Roman law the man uses his propertyfor useful aims but also he can use it for non-ethical behaviours.”(Garaudy, 2013, 341) “ “Property right” in Roman law is the right of “to use and to misuse” “jus utendi et abutendi” The property owner has got to estimate and discretionary use and consume that this main principle is the basic principle of the Napolean codes and today’s (Western) economic systems. Without any fear of punishment, man can cease to exist and destroy what he has got; even the society is in need of his goods. Man also can accumulate a wealth without any limit. Islam unequivocally rejects this that in Islamic law “property”is from Allah, that’s why property is not the man’s or a group’s or the State’s. Property has got a social function…. (Garaudy, 2014a, 86)

“Balance” Not “Growth” “(On the other hand) The Church Fathers had prohibited a behaviour that later it has been forgotten that that principle was: “Theft is not what a man takes what he needs but he acumulates what he is not in need ofit”. This is the requirement of a society’s religious understanding. Quran already mentiones even damns always this situation: “Who gathers wealth and counts it”(104:2); “But as for him who is miserly and thinks himself self-sufficient”(92:8); “And amassed riches and covetously hoarded them”(70:18); “And you love wealth with an exceeding love”(89:20)..Islamic economics, at least in principle, does not agree with the liberal form of this capitalist market and monopolistic style. “Market” is accepted legal, but (today’s) market (especially commodity markets) is not a unique target. “Market” should meet a need. Thus, (today’s) market -from its targets and instruments- should depend on accurate target and administration and should fit the Islamic principles. To realize this target, the monopolies should be rejected that because they prevents to reflect the real costs to the prices and just distribution of the incomes. Targets are the most important is in the Islamic society. Whereas “markets” are onlymeans to reach the targets that Quran points to this target andmen: “Men whom neither merchandise nor sale beguile from the remembrance of Allah, and from the observance of prayer, and paying to the poor their due..”(24:37). Zakat as a compulsary charge of Islam, is not only taken from profit or incomes but from the (all of the) capital; zakat is an instrument that provides regularly social transfers and social

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functions..Briefly, an economy that is born from the principlesof Islam is obviously against to Western growth model. According to Western production and consumption model the key objective is to produce and consume more quickly, much more andwithout thinking useful or needless or harmful or even killer. But Islamic economics, following to the Quranic principles, takes aim “balance”, not “growth”. ”(Garaudy, 2014a, 86-89)

Who Are the Biggest Thieves? “Sassanian and Byzantium Empireswere in corruption, depravity and millions exploitees and, in that point, emerging of Islam is one of the biggest revolutionsof the world history” (Garaudy, 2013, 344). “Today GDP per capita does not reflect the real affluence of every individual and we have to draw a line between freedom and anarchy of the markets and also we should distinguish economic growth and progress. Idolatry of Market that is to worship to the Money made forgotten our individual lives and our joint history.”(Garaudy, 2013, 358) “Struggle to “unitarianism of themarket” and “”idolatry of money” should last that Western culture wants to make accepted “the money” is the “end of history.” (Garaudy, 2013, 361) Garaudy was in study-group in Malaysia with Sudanian scholar Mahmoud Abu Suud. Mahmoud Abu-Saud (1911-93) (a Sudanese born famous scholar that he was one of the pioners of Islamic economics studies) Garaudy studied with Mahmoud Abu Saud one month in Sarawak University in the middle of 1980s on ethical economy that he praises Abu Saud’s thoughts (Garaudy, 2013, 364-65) and gives details about his opinions. A news from that days reminds us Mahmoud Abu Saud’s Malaysia studies: “American Professor Mahmoud Abu Saud told a seminar Feb. 28 that the tradition of Malay-Muslim landowners to rent rice-growing land to landless farmers violates the Islamic principle that “there is no reward without work and there is no work without a reward. He said a landowner who wants benefits should enter into a joint venture with another farmer and accept a just portion for his share in production costs. The Malay tradition is to lease land to landless farmersin return for a share of the harvest to the owner. The practicevaries in each state.” (Mahmoud Abu Saud, ucanews.com) In 1994,in his second visit to Malaysia, Garaudy warns the Malaysian government members that an independent international news agency should be established because there is an economic worldthat speculative balloons lead that world and a lot of thefts occur in this world with the influence of these bubbles.

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International (Western) media gives the news of crimes with economic and political and military news mixing each other and confuse “man”s mind and always some men earn the money (from these bubbles.)” (Garaudy, 2013, 366) He adds “the biggest thieves are speculators of stock-exchange.”(Garaudy, 2013, 370)

“Zakat is not only a charity. On the contrary, it is a compulsary institutionalised inner justice that concretizes mutual assistance of that persons that they are believers and know to defeat their egoism and stinginess.”(Garaudy, 2014a, 37) “Zakat is taken from all of the property that in this way hoarding is prevented. Fasting (sawm) breaks biological rhythm and in this way man controls his desires amd instincts” (Garaudy, 2013, 376) Salat (performing daily prayers five times a day) provides to override our daily ambitions and everythings that they make stumbled us. (ibid, 395) “We live in a world that social solidarity was destroyed by individualism. Western type revolutions are no longer is possible and for a “future with a human face”, the most important contribution of Islam is “to believe in Allah” and “social solidarity”.”(Garaudy, 2014a, 39) “Salat to reach the consciousness of dependence to Allah that is against the claim of “self-sufficient/satisfied(mustagni)”. Fasting is to harden firmness of pressure against the animal spirits. Zakat integrates economic life into spiritual life and social solidarity into belief.”(ibid, 71)

Garaudy also a pioneer that (with support of Najmuddin Bammat from Unesco and Hugues de Varine Bohan) realized the gathering of Dialogue of Civilizations on May 21-23, 1973 in Switzerland and after that he established The Institute of Dialogue of Civilizations in Cordoba/Spain and her branches in Paris, Cenevre and Tahran.(Garaudy, 2013, 212) These works made becomecloser him to Islam. He wrote Dialogue of Civilizations (Pour un dialogue des civilisations) in 1977, five years ago before convertingto Islam. In the first sentence of this book, he says: “ “Occident is an accident” (“L’Occident est un accident”) The West is a small exception in long world history. That’s why, it is necessary to re-discover all of the dimensions of man that improved by non-Western civilizations, to build a realfuture. Walking from a collectivist and joint viewpoint -not from individualist- to a Project of Hope, a humanely growth.(Garaudy, 2012, 9-11) Garaudy uses harder words in the

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following pages: “wretched accident”(ibid, 24); “the gravest accident of the humanity”(ibid, 81) “Monologue of the West has lasted, enough; as if only unique orbit was West’s orbit.”(ibid, 110) “Non-Western civilizations teach that “man is not the center of everything.” The biggest value of them, isAllah.”(ibid, 168)

Conclusion. As an ardent enemy to Western growth model, Garaudydesired to make occured a tsunami against capitalism. But he could not establish a team to study for this aim. In his last sentences in the Mon tour du siécle en solitaire ( My Lonely Journey In Our Century) (Jawlati Wahiden Hawla Haza’l-Qarn) he was saying: “This project is to exit from the savage of prehistory period and to establish an order/system that sovereignty of Allah’s promise and to fulfill the duty of the caliphate of Allah.”(Garaudy, 2013, 453) He quotes a sentence from Gazzali: “A community is exposed to dissolution and destroyed because of the hegemonistic, utilitarian and growth desires of its individualsand groups that this situation begins when they do not pay attention Divine Laws and absolute values.”(Garaudy, 2014b, 53)“After a five centuries of hibernation period, Islam is ready to relieve the historical guard” (Garaudy, 2014a, 245)

Club of Rome www.clubofrome.org/?p=375 (Access: 15.01.15)

Emre Akif(2012) http://www.yenisafak.com.tr/yazarlar/akifemre/garaudynin-yitik-sehirleri-kurtuba-ve-kudus-32837 (Access: 08.01.2015)

Garaudy Roger (2014a) There is Islam in Our Future/L’Islam habite Notre avenir (trs into Turkish: Geleceğimizde İslam Var, Türk Edebiyatı Vakfı Yayinlari Publications, Istanbul) Paris 1981

Garaudy Roger (2014b) Islam of the West: Cordoba: The capital City of the Mind/Islam d’Occident. Cordue, capitale de l’esprit (trs into Turkish: Endülüs’te İslam).Paris 1987.

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Garaudy Roger(2013) Memories My Lonely Journey In Our Century/Mémoires Mon tour du siécle en solitaire (trs into Turkish: Yüzyılımızda Yalnız Yolculuğum). Beirut 1999.

Garaudy Roger(2012) Dialogue of Civilizations/Pourun dialogue des civilisation (trs into Turkish: Medeniyetler Diyaloğu).Paris 1977

Garaudy Roger(2010) Quran and Our Age. Pinar Yayinlari Publications, Istanbul

Highlevelradioctivewastemanagement http://en.wikipedia.org/wiki/High-level_radioactive_waste_management (access: 12.01.15)

Hungerstats http://www.wfp.org/hunger/stats ( access:21.12.2014)

Mahmoud Abu Saud http://www.ucanews.com/story-archive/? post_name =/1985/04/17/ islamization-in-malaysia-to-proceed-but-nonmuslims-need-not-fear-officials-say& post_id = 32948 (access: 23.12.2014) Migros http://m09.migros.ch/en/cooperative (access: 15.01.15)

Nuclearpowerwastedisposal http://en.wikipedia.org/wiki/Nuclear_power#Waste_disposal (access: 12.01.2015)

Nyerere Julius http://en.wikipedia.org/wiki/Julius_Nyerere (access: 04.01.15)

www.marxists.org/subject/africa/nyerere/biography.htm (access: 04.01.2015)

Oxfam http://www.oxfam.org/en/pressroom/pressreleases/2015-01-19/richest-1-will-own-more-all-rest-2016 (access: 22.01.15

Silicosis http://en.wikipedia.org/wiki/Silicosis (access: 11.01.2015)

Triplepundit http://www.triplepundit.com/2009/02/nuclear-energy-pros-and-cons/

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(access: 12.01.15)

The other dossiers of the author may be seen on the web about Islamic economics: “Never Buffet” and Contentment Economics

https://www.academia.edu/37749352/_Never_Buffet_And_Contentment_EconomicsIslamic economics history studies in Canadahttps://www.academia.edu/33961435/islamic_economics_history_studies_in_canadaFrom Malacca to Mali: Economic Conditions of Islamic Lands in 15th Centuryhttps://www.academia.edu/11372484/From_Malacca_to_Mali_Economic_Conditions_of_Islamic_Lands_in_15th_CenturyAnimal Husbandry for Developmenthttps://www.academia.edu/11182471/Animal_Husbandry_For_DevelopmentWhat Were the Promises of Islam: Garaudy’s Notes on Economics after Thirty-Three Yearshttps://www.academia.edu/10728685/What_Were_the_Promises_of_Islam_Garaudys_Notes_on_Economics_after_Thirty-Three_YearsFrom End of Economics to Normalization of Economicshttps://www.academia.edu/10507676/From_End_Of_Economics_to_Normalization_of_EconomicsIslamic econ Tallest Buildings of the World: Economic Conditions of Kilwa and Other Islamic Lands in the 14th Centuryhttps://www.academia.edu/10349826/Islamic_econ_Tallest_Buildings_of_the_World_Economic_Conditions_of_Kilwa_and_Other_Islamic_Lands_in_the_14th_CenturyCulture Of Islamic Economics in Turkey in Last 40 Yearshttps://www.academia.edu/32578914/Culture_of_Islamic_Economics_in_Turkey_in_Last_40_YearsJudgements About Ship in the Islamic Maritime Lawhttps://www.academia.edu/16986939/Judgements_About_Ship_in_the_Islamic_Maritime_LawCan Government Curb the Animal Spirits?https://www.academia.edu/10124940/Can_Government_Curb_the_Animal_Spirits

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Islamic Economics Studies of Non-Muslims in Last 125 Years in Islamic Econ History https://www.academia.edu/9502362/islamic_economics_studies_of_non-muslims_in_last_125_years_in_islamic_econ_historyIslamic econ Studies of Some Muslim Scholars on Islamic Economics Historyhttps://www.academia.edu/9480603/islamic_econ_studies_of_some_Muslim_scholars_on_islamic_economics_historyIslamic econ Islamic Perspectives on Savings Consumption Behavior https://www.academia.edu/9436791/islamic_econ_Islamic_Perspectives_on_Savings_Consumption_BehaviorIslamic econ Islamic Accountinghttps://www.academia.edu/9341666/Islamic_econ_Islamic_Accounting

These are the Melons of Kharazm: Economic Conditions of IslamicLands in the 13th Centuryhttps://www.academia.edu/10323246/Islamic_econ_These_are_the_Melons_of_Kharazm_Economic_Conditions_of_Islamic_Lands_in_the_13th_Century

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