In Arab countries, political reforms are being implemented, which vary in their focus and scope, depending on the level of socio-economic and political development of a particular country or the characteristics of the existing political regimes there. Despite these differences, the ruling elites of the Arab States generally adhere to the same principles of reform, taking as a basis those common values that were developed by Arab societies in the course of their historical development.

The nature of political reforms in Arab and Muslim countries is widely discussed in the circles of political scientists. It is often suggested that democracy and Islam are incompatible, and hence it is concluded that such areas of reform as democratization, respect for human rights, and broad representation of various segments of the population in the political decision-making process are unattainable in Arab-Muslim countries. However, there is an alternative point of view. In particular, it is held by representatives of the ruling classes in the countries of this world. Although the principles that guide them in implementing political reforms in their countries differ from their Western counterparts, they can nevertheless become the basis for embedding elements of democracy and liberalization in the public life of these countries. The proposed report analyzes the documents that support this thesis.

An analysis of League of Arab States (LAS) documents related to the development and implementation of reforms gives an idea of what principles and value orientations were used as a basis for political reforms in these countries. Of course, this method of research does not give a complete picture of the specifics of the situation in each individual country and the variety of approaches to reform problems that exist in various Arab States. At the same time, decisions on the implementation of reforms are made by representatives of the ruling elites, who, no doubt, are also guided by the common positions developed within the framework of the activities of the only pan-Arab organization. Such a review can therefore provide insight into general trends that are common to the entire Arab world.

The Arab States ' policy towards reform was formulated primarily in the documents adopted at the Arab League summit in Tunis in May 2004. The Heads of State approved a document entitled Masirat al-tatwir wa al-tahdis wa al-islah ("The Path of Development, Renewal and Reform"). It identified the main prerequisites for major changes in the Arab world and outlined their main directions.

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Arab leaders have declared their commitment to democracy to be the main principle on which reforms should be based. At the same time, they tried to define their understanding of democracy, which the Tunis summit document interpreted as increasing the participation of all segments of the population in political life and decision-making, ensuring justice and equality for all citizens, strengthening the role of both men and women in social development, and raising the status of non-governmental organizations in the life of the "Arab fatherland" [Al-Sharq al-Awsat, 24.05.2004]. This document also dealt with the rule of law and, most importantly, guarantees of the independence of the judiciary.

As follows from the above excerpt from the Arab League document, Arab leaders include in the concept of democracy the requirement for the separation of powers, the broad participation of representatives of all sectors of society in political decision-making, and the development of civil society. It also emphasizes that the development of democracy in Arab countries provides for free, open, fair elections based on secret ballot and free competition of candidates.

The Arab League documents draw attention to the attempt of their creators to combine two important principles in the process of democratization in the Arab world: following the existing tradition, or preserving the principle of deliberateness (al-shura), and using international experience. Ash-shura , a Quranic postulate, is regarded as an inherent feature of Arab-Muslim political culture, which opens up opportunities for pluralism of power. Arab leaders refute the idea that Islam is an obstacle to the development of democracy.

An interesting insight into the differences in the approaches of Western and Arab politicians to democracy and human rights issues is contained in an article by Saudi Foreign Minister Saud al-Faisal on reforms. He points out that the prevailing Western view of democracy and human rights is that they are constant, unchanging quantities that are not capable of development and evolution, and this, as he notes, is "the main difference... political philosophies" of the West and the Arab world [Ad-Khasiy, 2005, p. 1].

Some Western researchers recognize that the values of Islam do not contradict the processes of democratization in the countries of the Arab-Muslim area. Anastasia Xenias, a political scientist at Columbia University, USA, in her article "Huntington and the Democratic World" puts forward the idea that "religious institutions, like any hierarchical structure, can choose and support certain regimes, depending on various factors and circumstances..." [Xenias, 2005, p.369]. It makes no exception for Islam. Moreover, in her article, she cites the opinion of two American researchers, P. Norris and R. Inglehart, who compared political and social values in Western and Muslim societies using data from The World Values Survey. Both researchers came to the conclusion that Muslim societies have no less democratic ideals than Western ones, and that the West does not differ from Islam in the level and degree of adherence to the principles of democracy [Norris and Inglehart, 2003, p. 369]. This thesis is also confirmed by an empirical study conducted by M. Midlarsky, who concluded that Islam and democracy do not contradict each other, although he noted that there may be cultural and institutional barriers to the democratization of Arab-Muslim societies [Midlarsky,1998, p. 369].

The proclamation of the principle of a democratic system has become widespread in the Arab world. It is not by chance that the constitutions of almost all Arab States have included a clause on the commitment to democracy. The ruling figures of these states emphasize the democratic nature of the political structure of their countries, but point out that they are characterized by special forms of development.-

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the development of democracy that corresponds to the Islamic postulates, which are basically democratic.

Another important principle underlying political reforms in Arab countries is the principle of protecting human rights. The Tunisian Document mentioned above emphasized the need to respect human rights in accordance with international agreements and treaties, as well as Arab human rights instruments. Ensuring human rights also corresponds to the values that have been recognized in Arab countries. This is confirmed by the inclusion in the texts of the constitutions of most States of relevant articles that guarantee the basic rights of citizens.

Representatives of the ruling circles of the Arab states justify their vision of the problem of human rights and prove its compliance with the standards adopted by the international community. Islam, in their view, not only cannot be the basis for human rights violations: on the contrary, adherence to the true norms of Islam guarantees the observance of these rights.

Women's rights are no exception. Arab leaders proclaim the principle of equality of women in all spheres of socio-economic and political life. Special emphasis is placed on the need to preserve one's national, cultural and civilizational identity. Adhering to universal principles in their political reform efforts, they are guided by the values inherent in Islam and Arab traditions, which they believe can be the very means that will facilitate the reform process and give it a more acceptable form for Arab societies.

Ideas about the basic universal principles of modern development in the Arab East differ in certain specifics. State leaders here recognize the need to ensure freedom of speech, but emphasize that it must be responsible. This formulation of the question, of course, narrows down the opportunities for criticism from the forces opposed to the authorities. The protection of human rights was placed in the context of the Arab Charter on Human Rights, adopted by the Arab League on September 15, 1994, although various international agreements and treaties are also mentioned in the provisions of the human rights document. Strengthening the role of women in building a new society was made dependent on the extent to which it corresponds to Arab ideology, Arab values and cultural traditions. At the same time, the Algiers Declaration adopted at the Algiers Summit in March 2005 emphasized that the values and principles of Arab-Muslim society guarantee women's rights and strengthen their role in society. At the same time, Arab leaders called for the adoption of laws that would protect them and prevent any discrimination against women, and guarantee their participation in decision-making on an equal basis with men in all areas of social, economic and political activity [Ash-Sharq al-Awsat, 24.03.2005]. While attention was paid to enhancing the role of women in society and their participation in the economic, political, social and cultural spheres, the LAS documents emphasized the need to increase attention to the problems of childhood and youth. This, in particular, emphasized the need to preserve the traditional role of women as educators of the younger generation.

Reforms in the Arab world, as the text of the analyzed documents shows, should have two foundations - the global experience and the traditions of Arab society. It is this approach to reform that is acceptable to the ruling classes of the Arab States, which, on the one hand, seek to strengthen their position in the world, and on the other, are afraid of losing the support of broad circles of the general public.-

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This is why they are trying to preserve some specific features of the Arab mentality in the reform process.

Declaring the need for reforms, the Arab leaders proceed from the fact that they are already overdue, supported by broad segments of the population, correspond to the cultural and religious traditions of the peoples, and are designed to strengthen the Arab identity and unity. At the same time, the emphasis is placed on the compliance of these reforms with global trends, on the fact that they are designed to contribute to the establishment of universal values, such as tolerance, moderation and mutual understanding. Adherence to these values, Arab leaders say, determines their countries ' positions on terrorism. Arab leaders at a meeting in Tunis expressed their readiness to strengthen the norms of international law and cooperation between Arab countries and the international community aimed at combating international terrorism in all its forms and manifestations, paying special attention to eliminating the causes that give rise to it. They also reaffirmed their determination to fight money laundering, drug trafficking and organized crime.

Another Arab League document, the Khartoum Declaration, adopted at the Khartoum Summit in March 2006, reaffirmed the position of Arab States that condemn terrorism. It stressed that the crimes committed by terrorist groups are a gross violation of human rights and pose a constant threat to the territorial integrity of the Arab States, their security and stability [http://www.daralhayat.com 28/03/2006]. In the same document, it was stated that terrorism should be clearly defined in order to avoid identifying it with Islam.

At the same time, the difference between terrorism directed against civilians and the legitimate right of peoples to resist foreign occupation is a very significant issue for Arab leaders. Thus, the Arab States condemn terrorist acts committed against the civilian population on the territory of Israel, but consider actions carried out in the Arab lands occupied by Israel to be legitimate. Such an irreconcilable position was softened by the following paragraph of the document, which stated the need to develop dialogue between representatives of different faiths and cultures, to eradicate hatred in all its manifestations, to strengthen solidarity and peaceful coexistence between peoples and States, the bonds of friendship and mutual understanding in an atmosphere of mutual respect. Arab leaders have called for a world order based on openness and tolerance. They recalled that respect for religious shrines and dogmas is an effective factor in creating an atmosphere of trust and strengthening friendly relations between peoples. They strongly rejected and fundamentally condemned any desecration of religious shrines and symbols. They called on all countries of the world to introduce laws that would criminalize those who desecrate religious shrines. At the same time, there was a need to respect freedom of opinion and expression, which, however, should not undermine the foundations of peoples ' religious beliefs.

The G8 meeting in Sea Island in June 2004 adopted the document "Partnership for Progress and a Shared Future with the Wider Middle East and North Africa Region", which introduced the concept of the Expanded Middle East and North Africa (MENA) for the first time. The Arab States were thus seen as part of this new regional structure, which raised their concerns about the possibility of diluting their unity and the national identity that unites them.

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The Arab summit in Tunis also adopted the Document of Fraternal Ties, Agreement and Solidarity between Arab Heads of State (Wasikat al-ahd wa al-wefaq wa al-Tadamun beina al-Qadat al-Arab), in which Arab leaders reaffirmed their commitment to the LAS Charter and committed themselves to work together in all areas and in all areas [Al-Sharq al-Awsat, 24.05.2004]. The Khartoum Declaration supported the principle of unity of destinies and goals of the Arab nation, confirmed the need to protect its values and traditions, reflected in the desire for freedom, independence and national sovereignty, and commitment to Arab solidarity [http://www.daralhayat.com 28.03.2006].

The Arab League summit meetings pay attention to the problems of individual countries, such as the issue of the return to the United Arab Emirates of the three islands in the Persian Gulf - Abu Musa, Greater and Lesser Tunba, occupied by Iran in conditions of uncertainty and controversy of their international legal status. At the meeting in Khartoum, which took place at a time when the problem of the "Iran nuclear dossier" was becoming more acute, Arab leaders tried to present this problem in the context of their commitment to the principles of peaceful settlement of any disputes. On this issue, the following was stated: "In an effort to preserve and develop fraternal Arab-Iranian relations, we call on the Iranian Government to withdraw its troops from the three Arab islands and return them to the sovereignty of the UAE. We highly appreciate the position of the UAE state, which insists on using exclusively peaceful means to return these islands to its sovereignty." They also considered the situation in Somalia, Darfur, and the Comoros. All LAS member States have the opportunity to receive support from this organization and can count on its assistance in solving their problems. In particular, during the Lebanon crisis in August 2006, the Arab League convened an emergency meeting of the organization's foreign ministers, which stressed the need for an immediate cessation of all military operations, the withdrawal of Israeli troops from Lebanon and the deployment of international peacekeeping forces on the border between Lebanon and Israel. The Foreign Ministers also stressed the need to strengthen the authority of the Lebanese central Government and ensure that the Lebanese army fulfils its functions to protect the country's territorial integrity.

Confirming the readiness of the Arab countries to intensify the process of political reforms, the heads of State emphasize that this path is supported from within, it corresponds to the cultural, civilizational and religious values of the Arab peoples and will be implemented in accordance with the specific conditions and capabilities of each individual Arab country. Arab leaders thus seek to confirm the national character of their policies, as well as enable each of the Arab countries to choose the appropriate path of implementation of reforms. In addition, while supporting the efforts of the Arab States aimed at deepening the process of democratization and improving public administration, including the establishment of a mechanism for responsible government, they proclaim the need to support any national initiatives aimed at expanding the base of political participation in government and power structures, which guarantees national harmony and civil peace [http://www.daralhayat.com 28.03.2006].

The Arab States insist on observing the principles of the UN Charter concerning respect for equal rights and opportunities for all peoples to decide their own destiny. They call on the international community to implement UN Security Council resolutions aimed at establishing peace in the Middle East, first of all resolution 242 of 1967, resolution 338 of 1973 and resolution 1515 of 2003. In addition, they consider the decisions of Madrid to be an important basis for a peaceful settlement in the Middle East-

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The Arab Peace Initiative, which was approved by the Arab League in 2002, and the Arab Peace Conference, which was held under the slogan "Land for peace". They are in favor of immediate and comprehensive implementation of the provisions of the road map developed by the quadrilateral committee consisting of Russia, the United States, the EU and the UN and included by the UN Security Council in the text of resolution 1515. This will make it possible to establish a just and comprehensive peace in the Middle East region and put an end to the causes of tension and instability in the region. Arab leaders demanded that the members of the international Quartet act towards the implementation of the road map, which aims to establish an independent, sovereign Palestinian State in all the Palestinian territories occupied in 1967, with Al-Quds (East Jerusalem) as its capital [Text of the Khartoum Declaration, http://www.daralhayat.com 28.03.2006].

Arab leaders are committed to upholding the principles of international law and the right of peoples to decide their own destiny, and they see Israel's construction of a separation wall on Palestinian land as a violation of this right. They support the decision of the International Court of Justice, which ruled that its construction was illegal. Arab countries are calling on the international community to demand that Israel immediately remove the separation wall. The solution of the Palestinian problem and the establishment of a lasting peace in the Middle East, from the point of view of Arab leaders, are indispensable conditions for carrying out internal reforms in their countries.

The values and principles adopted by Arab countries are a prerequisite for implementing political reforms. However, Arab leaders express understandable concerns about the implementation of reforms and seek to prevent the destruction of their declared Arab unity and the erosion of the Arab identity, which is part of the official ideology of the Arab States. Therefore, they are trying to put the reform process within a certain framework. The position of Saudi Foreign Minister Saud Al-Faisal is quite typical for political figures in Arab states. He said: "We in Saudi Arabia believe in the need for political reform. But they should be gradual and meet the aspirations of our people" [Ad-Khasiy, 2005, p. 1].

Thus, it is impossible not to conclude that the principles and value orientations that the Arab elites adhere to in the process of implementing political reforms are of a dual nature. On the one hand, they are inherently universalistic and do not contradict global approaches in this area. On the other hand, they are characterized by conservatism, which manifests itself in the desire to preserve traditional forms of political life. This indicates that the Arab States are open to reform, but will strive to preserve their inherent characteristics, and therefore the process of political reform of the Arab States will be of an evolutionary nature and differ in stages.

list of literature

Al-Qasiyyah, Riyadh, 2006. N 23.

Ash-Sharq al-Awsat.

http://www.daralhayat.com28.03.2006.

Midlarsky Manus L. Democracy and Islam: Implications for Civilizational Conflict and the Democratic Peace // International Studies Quarterly. 1998. N 42.

Norris P. and Inglehart R. Muslims and the West: Testing "The Clash of Civilizations" Thesis // Comparative Sociology, 2003, N 1.

Xenias Anastasia. Huntington and the Democratic Peace // International Studies Review, vol. 7, issue 3, September 2005.

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