Quotes of All Topics . Occasions . Authors
Emancipation can only come from within; it cannot be dictated by someone else. A law banning the wearing of headscarves changes nothing, except perhaps external appearance. Naturally, Islamic feminism must also include the right to education, to work and the freedom to select one's own husband.
For Muslims, the source of everything we do is based in the belief that there is one God, and this one God is revealing to us there is one humanity with equal dignity for each, beyond faith, color and social status. Whatever your status, color, background or religion, you have the same dignity.
What you need to do is protect the structures and dynamics that are helping the people choose. The only thing that we can do is to respect the will of the people when it comes to majority processes. It is not for us to impose a model, it is not for us to impose answers to some critical questions.
We should say to the West: "You have been supporting dictators for too many years. Don't expect the people to introduce democracy over night. It is going to take time." It took time with the French revolution, it took time with the Eastern European revolutions. And it is going to take time there.
The fact that Western Muslims are free means that they can have enormous impact. But it would be wrong to claim that we are imposing our ways on the West. New ideas are now coming from the West. To be traditional is not so much a question of protecting ourselves as to be traditionalist in principle.
The challenge for Muslims in America is to respect the fears of ordinary people while resisting the exploitation of those fears by political parties, lobbies and sectors of the media. To meet this challenge, Muslims must reassess their own involvement, behavior and contributions in American society.
No one can deny that some Islamist groups have credential and popularity. But that does not mean they are a majority. If we are serious about democracy we cannot blame the people for choosing what they want. We must promote the kinds of procedures and processes that are helping the people move ahead.
Still I have been invited I don't know how many times to Turkey, where Turkey has been following very quickly in the footsteps of what is sometimes referred to as the movement of cyber-dissidents. They have been training young people and also encouraging them to come into contact with western Muslims.
If people who cherish freedom, who know the importance of mutual respect and are aware of the imperative necessity to establish a constructive and critical debate, if these people are not ready to speak out, to be more committed and visible, then we can expect sad, painful tomorrows. The choice is ours.
Very often when I see people who are perceived to be, or who call themselves progressives, sometimes I see an imbalance. Yes I understand the courage in their mind but I don't see the spirituality in their heart, good you are questioning the limits, but what about yourself, are you also liberating yourself?
The 21st century - and the atheists - needs the presence of religion, just as religion must deal with the real challenges and the thinkers of the day in order to sharpen the conscience and the intelligence of those who study the timeless sacred texts in a spirit of responding to the questions of their time.
The Muslim contribution to the future of America is to not only speak out as Muslims, but to also speak out as citizens in the name of our common values. Our main contribution is to reconcile the American society with its own values, those that are not in contradiction to Islam. We have a duty of consistency.
Because ethics is fundamentally about questioning the ends, the goals and aims of our actions, we must come back to the rules and ask why. So we must return to the philosophy of law, the raison d'etre and the point of what we're asked to do. It's not easy, it's very demanding and it needs intellectual courage.
I am saying the same to Muslims in the global South, telling them: "Just ignore what is done." However, in the Southern countries they are not living in a comfortable society like you and me. They deal with unemployment, corruption, and surviving. For the majority of them, their religion is helping them survive.
The very moment you understand that being a Muslim and being American or European are not mutually exclusive, you enrich your society. Promote the universal principles of justice and freedom, and leave the societies elsewhere to find their model of democracy based on their collective psychology and cultural heritage.
Tunisia's responsibility, and especially that of its political and intellectual elites, is enormous. All the protagonists of the nation's social, cultural, economic and political life must work to overcome useless and counterproductive polarisation, and to find solutions to domestic, regional and international problems.
"If we had not created a set of people against another the world would have been corrupt", and "against" here means two things: Against in the fact that they are challenging you with their diversity, challenging your intelligence and to challenge is not negative, it can be very positive depending on how you are challenged.
You cannot limit the debate to being solely in favour or against. It should be more complex. When you condemn, you need to understand what led to it. In general, if it is our responsibility to condemn terrorist actions after they had happened, we have an even greater responsibility beforehand to make sure they won't happen.
There is something which is going to be one of the main challenges in the Muslim world today, in the Muslim-majority countries in the Arab world, is the religious credibility. How are you going to react to what is said about Islam? So, by touching the prophet of Islam, the reaction should be, who is going to be the guardian?
When I go back to the Quran I see that the context of Revelation is creation in its entirety. The universe is a Revelation and this of course includes nature, plants and animals. In other words, what is coming from the Quran as rules and objectives are set within the larger scheme of the universe and nature as part of Creation.
We need to revisit how the Prophet dealt with water, animals, in how he talked about slaughtering, caring for plants and so forth. Respect towards nature is a part of Islam. This is essential but Muslims are not aware. The whole world is talking about global warming and respecting nature but Muslims are not doing enough of that.
If you look at how great artists of the past, like Beethoven, for example dealt with art and morality, you see that there was torture and pain in their work, but there was also dignity in the way that was dealt with. So I don't buy this contemporary notion that the only way to be artistic is to be arrogant, offensive or immoral.
American Muslims are already within the system. We should stop isolating ourselves by thinking we are powerless. The youngest generations of Americans have a better opinion of Islam because they interact with Muslims. Half of young American citizens now are supporting the Palestinians rather than the Israelis. Things are moving.
In fact all the Islamists, that is the reformists not the Salafis, now they all say that they want a civil state, a civil state with Islamic reference points. They are not talking about an Islamic state, or sharia in the way this was once understood in the fight against the colonisers, or just afterwards in the 70's, 80's and 90's.
I have never, so far, in all the studies I have done, met a contradiction between what the human, experimental and natural sciences are telling us and the Islamic rules. In fact, the opposite is true: anything that is coming from the modern sciences is helping me better understand the text. It's not a contradiction. It's a relation.
Globalisation means indeed everything is global but there are still very specific centres of power, especially when it comes to media and news.Misinformation about some attacks is going to affect how emotionally involved the audience is going to get. In the end, an emotional ranking is artificially created when it comes to casualties.
When I came here [to Malaysia] I heard that there is a problem with the concept of pluralism whereby pluralism is understood in a very narrow way, which I think is wrong. This is not to diminish your sense of truth in what you believe but to acknowledge the fact that we live in a world where we need to deal with pluralism. It's a fact.
I'm working on different fields. One of my next books Insha'Allah will be a novel because it's important to explore the heart and imagination, the spiritual side. I've been working for twenty five years in the legal field and now I'm reaching what I want, which is an Islamic applied ethics and I'm also dealing with Muslims in the West.
There is a Sufi trend, a madhabi Sufi trend, and I don't have any problem with this. What is not acceptable is that, first, some scholars are trying to show to the audience that they are open to other trends. However, when it comes to the retreat or the panels, they don't want to be with some of us because they are scared of being exposed.
The very essence of the Sufi spiritual tradition requires you to purify your heart, to liberate yourself from your ego and to be courageous in facing any corrupt power, injustice and oppression. Unfortunately, colonial powers pushed an agenda by using Sufism against resistance, and some ulama played that game in the past and in the present.
Since the uprisings in the Middle East many scholars have come out saying that freedom comes first before the Shariah. There is also something important that we must keep in mind in our understanding the Shariah, and that is the room for what is permissible should be as wide as possible. So we should leave it open to let people be creative.
In 2012, those French Muslim people voted massively for Francois Hollande against Nicolas Sarkozy. With the results of elections getting even tighter, those votes can make the difference. I am obviously not in favour of a "community electorate," however, pressure is so great on them that I can easily understand how it can affect their votes.
Saying that the origin of the Islamic State (IS) is within the Muslim Brotherhood organisation only strengthens IS. This is what the Israeli government asserts when claiming that Hamas and IS are the exact same thing. By saying so, the historical resistance [against the Israeli occupation] is viewed as unlawful, called extremism and terrorism.
The United States of America or the Western countries, they don't have a problem with Islamists as long as they are neoliberal capitalists and promoting the economic order. And the best example is the petro-monarchies. The petro-monarchies, they don't want democracy. They say there is no democracy in Islam. But they are within the economic system.
The collective psychology is something very close to being sacred - we can do it but we don't do it. We should understand that the Holocaust in the European conscience is reaching a point which is very close to what is sacred for people in the Southern countries, whether they are Muslims or not. Because of that we need to try to have intellectual empathy.
If Barack Obama was to say Egypt, with the Muslim Brotherhood, is an ally, he's going to be destroyed here by, you know, the opposition saying, "How come you can say that the Islamists are your ally when these people are the same who are Hamas, and Hamas is against Israel?" It's the end of it. So he's saying, "We are just wait and see; we are trying to deal."
Destroying the nation state are mainly three things: the global economy, global communication technology and global culture. And this is where we are lost in the process. What could be something that can provide us a transversal political sense of belonging? At the end of the day, without an alternative we end up with populism in the name of very narrow identities.
This is the problem we have with many Muslim leaders: They claim to differentiate between domestic and foreign issues and they are obsessed with being accepted, at sitting at the table of power in order to talk (or rather to listen) and to be tolerated. This is the starting point of our weakness. It is in our minds because we do not realize we are part of the system.
I opposed the Fatwa against Salman Rushdie. I read the book and took a critical distance. I did not think The Satanic Verses is a blasphemous book. I did not consider the book as being a great read, but as an intellectual I read, I assess, and I respond. I make a difference between true freedom of expression to which we owe a response and provocation, which we ignore.
Even after the whole democratization process, it's quite clear that the United States are not seen in a positive way in all the Muslim-majority countries - in Egypt, in Libya, even in Tunisia - even though we have now a kind of trying to be recognized as democrats by the Islamists who are running, you know, Tunisia and Egypt. But the popular sentiment is very, very negative.
When I am talking to people from Germany, we should know that there are certain things and certain histories that are very important for people. If you look at all the Muslims living in the West, they didn't react in a violent way. They don't like what they saw but they are citizens like you and me and they look at it and say: "This is a silly video but we are not going to react."
What I see now is that even with the Islamists, who have been portraying themselves as the alternative to corruption and dictatorship and in defence of more transparency, there is one respect in which they have now changed completely. Since the beginning of the 1920's, Islamism was very close in positioning in some respects to 'liberation theology'. But that is no longer the case.
What we also need to have a discussion on the philosophy of art: so we must ask what is it that we want in the first place? Is it just about saying and doing whatever you want, or is it about something more? We should let the artist be free, but we must also question how exactly he deals with freedom. Is it arts for elevation or arts for destruction? Is there dignity in the process?
The problem, once again, as in all sciences is the attitude of the mind that is dealing with whatever field. The problem is not philosophy but the lack of intellectual humility. It is when reason becomes arrogant that we lose track. But intellectual humility with science: this is spirituality - this is the way we are with God. So we should not be scared and we must reconcile ourselves.
I keep on repeating something told to me by an American psychologist: "When you are making a joke about someone and you are the only one to laugh, it is not a joke. It is a joke only for yourself." If people are making a joke they have the right to laugh at me but I will ignore them. Ignoring doesn't mean that you don't understand. You understand it so much that you don't want to react.
Those organisations, al-Qaeda being the first one, have all settled in areas full of mining and oil resources or in geostrategic zones. They settled in Afghanistan which underground is filled with oil and lithium. North Mali is filled with mining resources (uranium). It is essential to question the impact and role of some international players that create or let those organisations settle there.
Shaking up whole region means that Israel needs the US for its safety and military camps are "flourishing" everywhere in the Middle East. It has been said that Barack Obama is less interested in the Middle East. I don't think so. This mess has been created and maintained. Maybe the US is pretending to be less interested, however, it allows them to take their power back when it comes to security.
As Muslims, we are all equals, we abide by the laws and we understand that we have to be active citizens wherever we are. Our goals are first to live by our principles, to remind people of these values, to reconcile our respective societies with these shared universal values and to try our best to push for a spiritual agenda with more ethics in society, in politics, in economics, and in culture.
There must be a very clear understanding that you cannot work for peace if you are not ready to struggle. And this is the very meaning of jihad: to manage your intention to get your inner peace when it comes to the spiritual journey. In our society, that means face injustice and hypocrisy, face the dictators, the exploiters, the oppressors if you want to free the oppressed, if you want peace based on justice.
Islamism implies some sort of political and social plan for Muslim people. In that classification, we find different categories. Legalist ones, traditional ones and revolutionary ones. Some of them are revolutionary but are non-violent, others are extremely violent. There are also the ones we call the literalists, like the Egyptian party Hizb al-Nour that used to be against democracy and now is getting into the political game.