- Hamad Bin Khalifa University, Public Policy, Faculty Memberadd
- Louay M. Safi is professor of political science and Islamic Thought at Hamad bin Khalifa University and senior fellow... moreLouay M. Safi is professor of political science and Islamic Thought at Hamad bin Khalifa University and senior fellow with the Center for Muslim Christian Understanding, Georgetown University. Dr. Safi has taught at several universities, including Wayne State University (WSU), Michigan, (1988-92), the International Islamic University of Malaysia (1994-99), George Washington University (2001-2002), Indiana University and Purdue University at Indianapolis (IUPUI) (2009-2010), and Georgetown University (2010-2011).He is the author of 22 books, including Islam and the Trajectory of Globalization (Routledge 2022), The Qur’anic Narrative (Praeger 2008), Tensions and Transitions in the Muslim World, (University Press of America, 2003), Peace and the Limits of War (IIIT 2001), and The Challenge of Modernity (University Press of America, 1994).Dr. Safi has served as Dean of Research and member of the University Senate at the International Islamic University of Malaysia (IIUM) (1997-99), Executive Director (1995-97) and Director of Research (1999-2003) of the International Institute of Islamic Thought (IIIT), Editor of the American Journal of Islam and Society (1999-2003), and President of the Association of Muslim Social Scientists (1999-2003). He speaks on issues of globalization and global justice, Islam and modernity, and human rights and democracy. He appeared on numerous radio and TV programs, including CNN, BBC, Monte Carlo, Fox News, Sky News, Voice of America, PBS, Middle East TV (MBC), Al-Jazeera News, Al Arabiya News, Russia Today, Alhurra, Malaysian TV, Turkish TV, Syrian TV, Canada TV (CTV), Future TV, and others.edit
Islam and the Drive to Global Justice: Principles of Justice Beyond Dominant Ethnic and Religious Communities contributes to the current debate over Islam in a globalizing world by drawing on the contemporary and historical justice... more
Islam and the Drive to Global Justice: Principles of Justice Beyond Dominant Ethnic and Religious Communities contributes to the current debate over Islam in a globalizing world by drawing on the contemporary and historical justice discourse within the Islamic traditions, and by examining policies and practices of global powers towards Muslim populations in the Global South. The discussions aim at bringing insights from Islamic authoritative sources and scholarly literature, and to enrich the current deliberation on the universality of modern values and the relevance of the Islamic traditions to advancing more inclusive notion of global justice. The book examines in particular several models rooted in the monotheistic traditions, crucial for overcoming three interrelated challenges facing the dispensation of justice in contemporary society: inclusivity, disparity, and selectivity. The book uses the normative framework it outlines to analyze the connection between European powers and the autocratic regimes in the MENA region. Several chapters in the book illustrate how supporting Arab autocracy contributes to the rise of religious extremism and has already produced failed states in Syria, Lebanon, Iraq, and Yemen that undermine both national and global peace and stability.
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The book examines the growing tension between social movements that embrace egalitarian and inclusivist views of national and global politics, most notably classical liberalism, and those that advance social hierarchy and national... more
The book examines the growing tension between social movements that embrace egalitarian and inclusivist views of national and global politics, most notably classical liberalism, and those that advance social hierarchy and national exclusivism, such as neoliberalism, neoconservatism, and national populism. In exploring issues relating to tensions and conflicts around globalization, the book identifies historical patterns of convergence and divergence rooted in the monotheistic traditions, beginning with the ancient Israelites that dominated the Near East during the Axial age, through Islamic civilization, and finally by considering the idealism-realism tensions in modern times. One thing remained constant throughout the various historical stages that preceded our current moment of global convergence: a recurring tension between transcendental idealism and various forms of realism. Transcendental idealism, which prioritizes egalitarian and universal values, pushed periodically against the forces of realism that privilege established law and power structure. Equipped with the idealism-realism framework, the book examines the consequences of European realism that justified the imperialistic venture into Africa, the Middle East, and Latin America in the name of libe ration and liberalization. The ill-conceived strategy has, ironically, engendered the very dysfunctional societies that produce the waves of immigrants in constant motion from the South to the North, simultaneously as it fostered the social hierarchy that transfer external tensions into identity politics within the countries of the North. The book focuses particularly on the role played historically by Islamic rationalism in translating the monotheistic egalitarian outlook into the institutions of religious pluralism, legislative and legal autonomy, and
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This study critically examines those research methods and methodological approaches, which are associated with mainstream scholarship, both in the classical Muslim and modern Western scientific traditions. The examination aims not only at... more
This study critically examines those research methods and methodological approaches, which are associated with mainstream scholarship, both in the classical Muslim and modern Western scientific traditions. The examination aims not only at understanding methods which influenced the development of Muslim and Western traditions, but also at assessing the extent to which they can be incorporated into a modern Islamic methodology capable of responding to the social and intellectual challenges of modern society.
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Palestine: Prophetic Principles over Prophecies highlights the moral underpinning of the Israeli-Palestinian Conflict. It does not provide specific solutions to the conflict but proposes the creation of a new political dynamic in the... more
Palestine: Prophetic Principles over Prophecies highlights the moral underpinning of the Israeli-Palestinian Conflict. It does not provide specific solutions to the conflict but proposes the creation of a new political dynamic in the Middle East with the potential for bringing an amicable peace to the region. It calls on all people of conscience to work towards a political solution rooted in human rights and international humanitarian law. It stresses the need to recognize the equal dignity of all human beings, respect the universal principles at the core of modern consciousness, and forge a new political state suitable for the emerging global order. This monograph calls for rejecting current political justification of the greatest injustice of our time based on parochial religious interpretations, and for adopting a solution rooted in the notions of equal dignity and universal rights. It calls, that is, for privileging prophetic traditions over prophecies!
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Recent arguments surrounding the meaning and message of the Qur'an often focus on whether or not it supports or exhorts violence. Such arguments, though, tend to ignore the fact that the scriptures found there speak to various aspects of... more
Recent arguments surrounding the meaning and message of the Qur'an often focus on whether or not it supports or exhorts violence. Such arguments, though, tend to ignore the fact that the scriptures found there speak to various aspects of life and living. The Qur'anic Narrative attempts to show that the Qur'an has an inspiring message that aims to enlighten the path of those who embrace it and guides them through the journey of life. Exploring various themes related to everyday experiences, Safi reveals the meaning of the Qur'an with regard to issues of spirit, faith, charity, patience, fasting, salvation, pride, charity, moral discipline, and other relevant topics.
Table of Contents
Preface
Introduction
Part I. Spirit
1. Origin and Purpose
2. Divine Presence
3. Prophets of Transcendence
4. Engaging Religiosity
5. Trust in God
Part II. Faith
6. Revealed Guidance
7. Knowledge and Wisdom
8. Power of Choice
9. Faith and Infidelity
10. Calamity and Patience
Part III. Inner Peace
11. Gratitude and Praise
12. Reconnecting through Prayer
13. Moral Discipline and Fasting
14. Purification through Giving (zakah)
15. Life’s Ultimate Spiritual Journey (Hajj)
Part IV. Community Peace
16. Integrity
17. Humility and Pride
18. Moderation and Excess
19. Jihad for Peace
20. Shari’ah Principles
Part V. Universal Peace
21. Recognition and Right
22. Responsible Freedom
23. Justice is Paramount
24. Faith in Interfaith
25. Covenants and the Social Contract
Part VI. Eternal Peace
26. Life and Death
27. Salvation - The Path to God
Appendix A – Surahs of the Qur’an
Appendix B – Chronology of the Qur’an
Appendix C – Prophets in the Qur’an
Appendix D – Interpreting and Translating the Qur’an
Glossary
Index
Table of Contents
Preface
Introduction
Part I. Spirit
1. Origin and Purpose
2. Divine Presence
3. Prophets of Transcendence
4. Engaging Religiosity
5. Trust in God
Part II. Faith
6. Revealed Guidance
7. Knowledge and Wisdom
8. Power of Choice
9. Faith and Infidelity
10. Calamity and Patience
Part III. Inner Peace
11. Gratitude and Praise
12. Reconnecting through Prayer
13. Moral Discipline and Fasting
14. Purification through Giving (zakah)
15. Life’s Ultimate Spiritual Journey (Hajj)
Part IV. Community Peace
16. Integrity
17. Humility and Pride
18. Moderation and Excess
19. Jihad for Peace
20. Shari’ah Principles
Part V. Universal Peace
21. Recognition and Right
22. Responsible Freedom
23. Justice is Paramount
24. Faith in Interfaith
25. Covenants and the Social Contract
Part VI. Eternal Peace
26. Life and Death
27. Salvation - The Path to God
Appendix A – Surahs of the Qur’an
Appendix B – Chronology of the Qur’an
Appendix C – Prophets in the Qur’an
Appendix D – Interpreting and Translating the Qur’an
Glossary
Index
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Leading with Compassion draws on the prophetic tradition to outline the type of leadership capable of inspiring communities, empowering their members, and developing traditions that encourage cooperation and mutual support and help. While... more
Leading with Compassion draws on the prophetic tradition to outline the type of leadership capable of inspiring communities, empowering their members, and developing traditions that encourage cooperation and mutual support and help. While examples and lessons are drawn from the prophetic traditions and the Muslim American community settings, the book endeavors to develop a model of leadership that transcends specific religious practices and geographical communities. It attempts to outline a leadership model uniquely suited for leading community-based organizations, and for transforming practices and conditions so as to make them more inspiring and nurturing. So, while the primary beneficiaries of the book are North American Muslims, all those whose main concern is to empower their communities and uplift its spirit can potentially benefit from this work.
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Blaming Islam for the lack of democratic and scientific developments is not a new idea but an old enterprise, rooted in the nineteenth and twentieth century European Orientalism. The late Edward Said succeeded, in the 1980s, in unmasking... more
Blaming Islam for the lack of democratic and scientific developments is not a new idea but an old enterprise, rooted in the nineteenth and twentieth century European Orientalism. The late Edward Said succeeded, in the 1980s, in unmasking Orientalist notions within Western academia and exposing its false pretense. In his seminal work, Orientalism, Said demonstrated that Orientalist views of Islam were used to justify the European colonial ambitions in the Muslim world. Said’s monumental work was pivotal for the eventual transformation of Middle Eastern studies in Europe and the United States, as it forced the academia to embrace more scholarly and objective methods when studying the Muslim world.
Because neoconservatives share similar attitudes and conceptions of Islam and the Middle East, often influenced by the work of Bernard Lewis, we will focus specifically on one of the most recent and frequently cited studies. Civil Democratic Islam: Partners Resources and Strategies, written by sociologist Cheryl Benard and published by the RAND Corporation in late 2003, blames the rise of intolerance, anti-democratic tendencies, and terrorism on all Muslim groups that closely adhere to Islamic values and practices. It concludes that the only way to counter terrorism and anti-Americanism is by engaging in “religion building” and thus transforming the religion of Islam.
Because neoconservatives share similar attitudes and conceptions of Islam and the Middle East, often influenced by the work of Bernard Lewis, we will focus specifically on one of the most recent and frequently cited studies. Civil Democratic Islam: Partners Resources and Strategies, written by sociologist Cheryl Benard and published by the RAND Corporation in late 2003, blames the rise of intolerance, anti-democratic tendencies, and terrorism on all Muslim groups that closely adhere to Islamic values and practices. It concludes that the only way to counter terrorism and anti-Americanism is by engaging in “religion building” and thus transforming the religion of Islam.
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Tensions and Transitions in the Muslim World provides an alternative reading of Middle Eastern politics and political culture by focusing on the dynamics of change and examining the role of Islam in the emerging modern Middle East. Louay... more
Tensions and Transitions in the Muslim World provides an alternative reading of Middle Eastern politics and political culture by focusing on the dynamics of change and examining the role of Islam in the emerging modern Middle East. Louay Safi contends that by focusing on radical and traditionalist Islam, Middle East specialists often overlook the liberal manifestations of Islam, which, though marginalized, constitute the driving force in the sociopolitical development of the Middle East. To capture the dynamics of progress in the Middle East, Safi examines the impact of the ideological struggle and intellectual debate between the forces of modernism and Islamic traditionalism on the transformation of mainstream society, and delineates the emerging sociopolitical outlooks and orientations, locked in a fierce struggle for the heart and soul of the Middle East.
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The attacks on the United States on September 11, 2001, by a religiously inspired group, brought to the fore the question of jihad and war, and led a few misinformed and misguided individuals to confuse the Islamic concept of jihad with... more
The attacks on the United States on September 11, 2001, by a religiously inspired group, brought to the fore the question of jihad and war, and led a few misinformed and misguided individuals to confuse the Islamic concept of jihad with the medieval concept of holy war. The equation of the two is erroneous and misleading. Holy wars were fought in medieval Europe in the name of God against infidels because the latter were perceived to stand against God. Jihad, on the other hand, is fought to repel aggression and lift the oppression of a brutal force and is never directed at the other’s faith. The fact that both are based on religious motivation does not make them equal. Religious motives have historically inspired both the noblest and the basest actions.
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Islam resurfaced in the last decades of the twentieth century on the world stage with an angry grumble generated by its fiercest supporters and utmost critics. It came back on the international scene after decades of withdrawal into... more
Islam resurfaced in the last decades of the twentieth century on the world stage with an angry grumble generated by its fiercest supporters and utmost critics. It came back on the international scene after decades of withdrawal into complete silence that stretched through the first part of the twentieth century. On the surface, the return appears to take the form of angry protests, violent outbursts, and unapologetic rejection of modernization, westernization, and globalization. It came back with old garment and Bedouin accent, and with the chant of "God is great" often expressed at the most unfortunate moments. The return of Islam with the level of noise we all heard in the last three decades is still an enigma that has not been explained, particularly when the return contradicts every prediction advanced by modernization theory. Daniel Lerner, a leading modernization theorist, confidently declared in 1958 that Islam was on the way out from exerting any significant influence on Middle Eastern society, let alone outside its historically recognized boundaries: Whether from the East or the West, modernization poses the same basic challenge: the infusion of "a rationalist and positivist spirit" against which scholars seem agreed, "Islam is absolutely defenseless." 1 Modernization theory itself disappeared suddenly in late 1980s without fanfare and, ironically, without ever having to explain what happened in the Middle East that led to the complete turnaround that brought Islam back as a major player in the region and beyond. Perhaps its fatal prescriptions for "the passing of traditional society" might have to do with its decision to f lee the scene without attempting to mend the divisions it sowed under the guise of progress. Or could it be that the angry face of Islam, which many Muslims have real difficulties recognizing, is the product of the process of modernization itself? Many scholars who have a deeper understanding of the Middle East and Islam, like Olivier Roy and Judith Butler, testified in their writings that the Islamic fundamentalism that popped up suddenly on the scene, and practiced a nihilistic form of jihadism, is "modern" at heart and has little resemblance with traditional Islam.
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Popular demands for democratic rule and responsive government in Muslim societies have been on the rise in the last few decades, culminating in important changes in the direction of democratic governance in several Muslim countries,... more
Popular demands for democratic rule and responsive government in Muslim societies have been on the rise in the last few decades, culminating in important changes in the direction of democratic governance in several Muslim countries, including Pakistan, Malaysia, Turkey, and most recently Tunisia. In all four countries, the military has been essential for guaranteeing the stability of democratic rule, and in many others has been a major reason for delaying and suppressing the drive towards democratic transformation. The military in Muslim societies has consistently aligned itself with the modernist forces that seem to be better connected to global markets, and which hence enjoy a higher capacity to recreate modern institutions and to affect socio- economic transformation toward a more viable economy. The military bias towards an externally-guided modernist development stems from its formation as part of the post-colonial state, and has indeed proven to be the most useful institution for ensuring the continuation of the modernist project started by Western colonial powers. The partnership between the military and modernist forces brought about a peculiar form of governance that resembles practices first introduced by colonial masters. In countries like Pakistan and Egypt, for instance, the ruling military- civilian class have established internal colonies in the form of huge neighborhoods or compounds where the well-to-do segment of the population lives in fenced and secluded spaces, away from ordinary citizens, thereby giving rise to internal colonialism. Despite the important role played by the military for advancing or delaying democracy, the locus of democratic change, or the lack of it, lies squarely in the political culture and civic institutions of Muslim societies. The weakening of civil society over the last two centuries, combined with the increased control by military governments over civil society organizations, have allowed the modern Muslim states tighter control over civil society, and reduced the sphere of freedom in Muslim societies. Breaking out from internal colonialism is a serious challenge for many contemporary Muslim societies, and would require the emergence of a new intellectual movement, organically connected to civil society and social movements that represent common interests.
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The understanding and application of shai’ah, an increasing demand of Muslim masses, is an issue that requires a special attention by contemporary Muslim scholars. Concerns over the uncritical implementation of shari’ah is not limited to... more
The understanding and application of shai’ah, an increasing demand of Muslim masses, is an issue that requires a special attention by contemporary Muslim scholars. Concerns over the uncritical implementation of shari’ah is not limited to quarters opposed to Islam, but is shared, for completely different reasons, by many Muslim scholars and jurists throughout the world. Concerns over any uncritical implementation of shari’ah include the lack of clear delineation between the moral and the legal in Islamic law. What parts of shari’ah are moral, and hence fall within the realm of education and voluntary compliance, and what parts are legal, and can therefore be enforced by society? The question of delineating the legal and moral also relate to the issue of state intrusion into individual privacy, and to what extent can the state police individual morality? Also of concern is the question of due process, rules of evidence, and individual privacy. To what extent can the court rely on circumstantial evidence to convict a person of a crime he or she has not voluntarily confessed? And more importantly, how implementation of shari’ah relate to a multi-religious societies, in which people of different religion live side by side, and are subject to same legal jurisdictions.
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This article argues that Da’wah, or reaching out to people to introduce Islam, must be understood today as a friendly outreach to bring understanding and goodwill between religious communities and never as an aggressive proselytization.... more
This article argues that Da’wah, or reaching out to people to introduce Islam, must be understood today as a friendly outreach to bring understanding and goodwill between religious communities and never as an aggressive proselytization. It contends that Islamic ethic towards religious diversity should lead to a social contract based
on religious freedom. This has immediate implications for how religious diversity is treated in Muslim-majority contexts—especially contexts where religious freedom is not present or encouraged today. A correct understanding of da’wah and the four principles outlined in the paper provide, I contend, a better guide to Muslim engagement with Jews and Christians, and to followers of non-Abrahamic faiths as well:
1. recognizing earlier revelation and acknowledging the truth brought by
all biblical prophets.
2. emphasizing active faith instead of merely formal religious association.
3. competing with people of faith in goodness and defer judgment to God.
4. promoting a search for common ground
on religious freedom. This has immediate implications for how religious diversity is treated in Muslim-majority contexts—especially contexts where religious freedom is not present or encouraged today. A correct understanding of da’wah and the four principles outlined in the paper provide, I contend, a better guide to Muslim engagement with Jews and Christians, and to followers of non-Abrahamic faiths as well:
1. recognizing earlier revelation and acknowledging the truth brought by
all biblical prophets.
2. emphasizing active faith instead of merely formal religious association.
3. competing with people of faith in goodness and defer judgment to God.
4. promoting a search for common ground
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The paper provides a window into the overall progress of Islamic thought and examines different ideas that shaped political thinking among Muslim scholars. While the work does not provide a complete catalogue of the prevailing political... more
The paper provides a window into the overall progress of Islamic thought and examines different ideas that shaped political thinking among Muslim scholars. While the work does not provide a complete catalogue of the prevailing political ideas across the long history of Muslim political thought, it offers examples that reveal the main thrust of Islamic writing of political issues. As the paper illustrates, the various examples reveal that the main concerns of Islamic writers on issues of politics and power has always been to explore ways and means to translate the transcendental values elaborated in Islamic reveled sources to sociopolitical relations and political institutions.
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This chapter offers a new perspective on modernity, anchored in Islamic traditions, that explores its different manifestations, strengths, and limita- tions. The argument here is that Islam is not alone in encountering modern challenges,... more
This chapter offers a new perspective on modernity, anchored in Islamic traditions, that explores its different manifestations, strengths, and limita- tions. The argument here is that Islam is not alone in encountering modern challenges, nor is it thus alone able to find solutions for them. There is now apparently one human civilization that shares the outputs of individual cre- ativity and communal enginuity. High technology and digital world have united the world as never before but has not elevated it to the level of fair interaction and exchanges worthy of global justice. The Islamic moral and ethical paradigm can play an important role in contributing to overcoming some major misunderstandings of what human potentiality can do in relation to the individual, society, the natural world, and the universe at large. Such a state of global relations requires an elaboration of an inclusive normative framework and reexamining major concepts, like faith and religion, moral- ity and ethics, sharia and law, spiritualism and spirituality, and idealism and realism. This essay argues that human beings need to embrace a set of ideas and ideals through a process of “spiritual self-criticism” that engages both the private and public spheres. Classical faith traditions as containers of moral and ethical energies will still have a major role to play in world affairs led by utilitarianism and realism alone. Political Islam as known today is nothing compared to the energies generated by Islamic philosophical understanding of the world and humanity. It is these energies that make the classical spirit of the Islamic civilization and its ethos still vibrant today and continues to be relevant for tomorrow.
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Research Interests: Sociology, Epistemology, Irrationality, Rationality, Positivism, and 3 morePsyche, Scholarship, and Intellect
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The notion of human rights represents a set of abstract values whose concretization is considered essential for ensuring a life of dignity. The process through which the abstract rights are given a concrete expression is far from being... more
The notion of human rights represents a set of abstract values whose concretization is considered essential for ensuring a life of dignity. The process through which the abstract rights are given a concrete expression is far from being simple or straight forward. At issue is the impact of the historical and moral specificities of a particular culture on the way through which human rights are perceived and interpreted. This article considers the possibility of developing a tradition of human rights rooted in an Islamic worldview, and explores the impact of Islamic beliefs and values on the interpretation and implementation of human rights.
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The Islamization of knowledge is one of the dominant themes thatcontinue to preoccupy contemporary Muslim intellectuals. Since Isma'ila1 Fiifiqi presented this thesis little over a decade ago, numerous papers,monographs, and books... more
The Islamization of knowledge is one of the dominant themes thatcontinue to preoccupy contemporary Muslim intellectuals. Since Isma'ila1 Fiifiqi presented this thesis little over a decade ago, numerous papers,monographs, and books have been written on the subject. This paper attemptsto examine the progress of the project of Islamization in the lastdecade by outlining the general framework of Islamization and examiningthe work of its proponents and critics. Modifications aimed at overcomingthe difficulties inherent in the original plan are then proposed.I argue that the project of Islamization is still in its premethodologicalstage. This is due partially to the limitations of the original workplan, which does not take into account some important logistical and psychologicalfactors. I therefore propose a slightly modified strategy inwhich the emphasis is placed on a critical examination of methock andtechniques developed in both the classical Muslim and the modem Westemscientific traditions.Islamization FrameworkAny study concerned with analyzing writings on methodology in thecontext of the Islamization of knowledge has to start from the two essayswritten by al Faruqi (IIIT 1987). In this monograph, he Singled out twofactors as being responsible for the present condition of theummah-conditions he termed the "malaise of the ummah"-namely, thecutrent secular-religious duality of education systems in Muslim societies ...
Research Interests: Islam and Islamization
Abu Ja'far al Man~ur, the founder of the 'Abbasid state, once posed aquestion to some of his confidants:Who is the hawk of Quraysh? They replied: The Commander ofthe Faithful (Amir al Mu'minin) who established the reign,... more
Abu Ja'far al Man~ur, the founder of the 'Abbasid state, once posed aquestion to some of his confidants:Who is the hawk of Quraysh? They replied: The Commander ofthe Faithful (Amir al Mu'minin) who established the reign, quietedupheavals, and extinguished ordeals. He said: You havenot answered my question. They said: Is it Mu'awiyah? He said:No. They said: Is it 'Abd al Malik ibn Marwan? He said: No.They said: Who else, Commander of the Faithful? He said:'Abd al Ra}:iman ibn Mu'awiyah, who escaped by his cunningthe spearheads of the lances and the blades of the swords, travellingthe desert, and sailing the seas, until he entered an alienterritory. [There] he organized cities, mobilized armies, andreestablished his reign after it was completely lost, by goodmanagement and strong resolve. Mu'awiyah rose to his staturethrough the support of 'Umar and 'Uthman, whose backingallowed him to overcome difficulties; 'Abd al Malik, because ofprevious appointment; and the Commander of the Faithfulthrough the struggle of his kin and the solidarity of his partisans.But' Abd al Rab man did it alone, with the support of noneother than his own judgement, depending on no one but his ownresolve. (Ibn al Athir, 5: 182)Identifying leadership and determining its qualities and contributionsto collective life is an ancient concern of people. Abu Ja'far al Mansur, aneminent Muslim leader in his own right, raised the question in a peculiar ...
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My remarks focus on two central themes addressed in the preceding debate:moderate Muslim and ijtihad. Although my assignment requires me toengage the five illustrious interlocutors, I have chosen to refer to salientaspects of their... more
My remarks focus on two central themes addressed in the preceding debate:moderate Muslim and ijtihad. Although my assignment requires me toengage the five illustrious interlocutors, I have chosen to refer to salientaspects of their statements, particularly those that help in clarifying the twothemes alluded to above. Given the brevity of my remarks and the limitedspace allocated to comments, it is not possible to expound on the epistemologicaland ontological underpinnings of the arguments. The followingarguments, therefore, take the form of a number of assertions that lack theoreticalgrounding. This will be felt particularly by readers who do notshare the basic assumptions upon which the arguments are premised. But,I guess this is exactly what the editor has intended: to explore diverse viewswithin and without the Muslim community.Still, this intellectual exercise provides an important backdrop for thecurrent debate about the significance of Islam in the profound transformationsoccu...
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In over a century of discourse and action, the Islamic movement has grown and expanded markedly. The once elitist movement today commands the support of an increasing segment of society, yet important questions regarding the nature of the... more
In over a century of discourse and action, the Islamic movement has grown and expanded markedly. The once elitist movement today commands the support of an increasing segment of society, yet important questions regarding the nature of the Islamic society and the correct strategy for achieving it are still unsettled. The dispute between reformists and traditionalists regarding the characteristics of the ideal Islamic society continues to be a source of sharp division between the two groups. The following discussion explores the major trends in the Islamic movement, and examines the main ideas and strategies advanced by its leaders.
The "return to religion" is a worldwide reality shared equally by the followers of different religions. Now that secularism, as a social ideology, has failed to provide a moral foundation for modern society, religion is... more
The "return to religion" is a worldwide reality shared equally by the followers of different religions. Now that secularism, as a social ideology, has failed to provide a moral foundation for modern society, religion is reasserting its authority in all cultures. Intellectuals and religious leaders are increasingly rethinking the place of religion in modern society. Nowhere is the challenge of reconciling the religious and the secular more intense than in Muslim societies. Unlike western societies, Muslim cultures have experienced secularism not as a structure designed to prevent the imposition of one religious tradition on another, but as modern faith promoted by many political leaders eager to offer an alternative to religion. For many years, Muslim secularists looked at religion with contempt and tried to use their political authority and commanding social positions to undermine religion and religious sentiment. Most recently, however, secular leaders have had to step...
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Is Islam compatible with human rights? This question has been in recent years the focus of attention of numerous human rights scholars, who have produced varying answers and advanced conflicting views. Any one who undertakes to study the... more
Is Islam compatible with human rights? This question has been in recent years the focus of attention of numerous human rights scholars, who have produced varying answers and advanced conflicting views. Any one who undertakes to study the literature generated in the process of answering the above question soon realizes that his or her task is exceedingly complex. For one finds that the foremost critics of traditional shari`a (Islamic law) are united with its ardent advocates in denying any relationship between Islam and human rights. One also finds that the proponents of a conception of human rights rooted in Islamic worldview stand condemned by both modernist and traditionalist scholars: by the former because of their association with Islam, and by the latter because of their advocacy of human rights. In the midst of the contradiction and confusion that riddle the discourse on Islam and human rights, clarity and understanding are sacrificed. At the core of the confusion lies a stati...
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In over a century of discourse and action, the Islamic movement has grown and expanded markedly. The once elitist movement today commands the support of an increasing segment of society, yet important questions regarding the nature of the... more
In over a century of discourse and action, the Islamic movement has grown and expanded markedly. The once elitist movement today commands the support of an increasing segment of society, yet important questions regarding the nature of the Islamic society and the correct strategy for achieving it are still unsettled. The dispute between reformists and traditionalists regarding the characteristics of the ideal Islamic society continues to be a source of sharp division between the two groups. The following discussion explores the major trends in the Islamic movement, and examines the main ideas and strategies advanced by its leaders
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This paper examines political rights in Islam by focusing on freedom of religion and the extent to which the state is empowered to enforce faith and religious law on society. It starts by comparing the notion of law in both Western and... more
This paper examines political rights in Islam by focusing on freedom of religion and the extent to which the state is empowered to enforce faith and religious law on society. It starts by comparing the notion of law in both Western and Islamic traditions, and then analyzes the difference between the ethical and legal within SharÊ'ah. The paper illustrates how Islamic law grew historically by working to limit the power of the state, and points out the need to maintain the distinction between the state and civil society for the proper implementation of SharÊ'ah. The paper also contends that those who call on the state to enforce all rules of SharÊ'ah on society rely on a faulty theory of right and concludes that Islamic law fully recognizes the right of individuals to adopt and practice their faith freely. Freedom of religion, it stresses, is an intrinsic aspect of Islamic law and all efforts to limit this freedom is bound to violate its purpose and dictates. Abstrak: Maka...
INTRODUCTION The growth of the American Muslim community in the last three decades has been quite remarkable, and holds a promise of bright future for Islam in America. America has in many ways transformed the Muslims, and in turn stands... more
INTRODUCTION The growth of the American Muslim community in the last three decades has been quite remarkable, and holds a promise of bright future for Islam in America. America has in many ways transformed the Muslims, and in turn stands to undergo profound transformation by their presence. American Muslims, I contend, could contribute profoundly to the restoration of the spiritual and moral core of modern civilization which has been fading away with the advancement of hardcore secularism. Indeed American Muslims are in a position to restore the spiritual and moral dimensions of modern life while continuing to be faithful to the true spirit of liberalism. I further contend that for American Muslims to undertake this historic mission they need first to build their moral and political strengths by paying closer attention to two interrelated processes: Islamic education and political maturation. This article, therefore, examines the progress made on these two fronts, and then outlines ...
The purpose of this paper is twofold. On the one hand, the paper attempts to rebut the propositions of the classical doctrine of j i W , showing that these propositions were predicated on a set of legal rulings (ahkiirn sharfyyuh)... more
The purpose of this paper is twofold. On the one hand, the paper attempts to rebut the propositions of the classical doctrine of j i W , showing that these propositions were predicated on a set of legal rulings (ahkiirn sharfyyuh) pertaining to specific questions which arose under particular historical conditions, namely, the armed struggle between the Islamic state during the Abbiisl era, and the various European dynasties. The paper further attempts to demonstrate that classical jurists did not intend to develop a holistic theory with universal claims. The paper aspires, on the other hand, to introduce a more comprehensive conception of war and peace which takes into account the Qur’nic and Prophetic statements in their totality. This new perception is then used to establish the fundamental objectives of war as well as the basic conditions of peace.
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The notion of human rights represents a set of abstract values whose concretization is considered essential for ensuring a life of dignity. The process through which the abstract rights are given a concrete expression is far from being... more
The notion of human rights represents a set of abstract values whose concretization is considered essential for ensuring a life of dignity. The process through which the abstract rights are given a concrete expression is far from being simple of straightforward. At issue is the impact of the historical and moral specificities of a particular culture on the way through which human rights are perceived and interpreted. This paper examines the literature addressing the question of human rights in the Middle East and points out discrepancies in analysis and presentation. The paper proposes an alternative approach to studying human rights across cultures that could help researchers overcome the distortions produced by the faulty approach currently favored by leading Middle East specialists.
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The purpose of this paper is to delineate the basic elements involved in the concept of the Islamic state and to clarify the basis and scope of political power. More specifically, discussions will focus on the purpose of the Islamic... more
The purpose of this paper is to delineate the basic elements involved in the concept of the Islamic state and to clarify the basis and scope of political power. More specifically, discussions will focus on the purpose of the Islamic state, the source of political legitimacy, and the scope of state power. I will contend that a clear distinction should be made between the role and purpose of the state and those of the ummah, for only through the separation of the responsibilities and objectives of the two can the injunctions of the Shari'ah and the principles of revelation be properly observed.
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This article explores the historical role of Islam in reconciling the secular and the religious and examines the elements that brought remarkable harmony between science and religion, and the secular and religious, worked in harmony to... more
This article explores the historical role of Islam in reconciling the secular and the religious and examines the elements that brought remarkable harmony between science and religion, and the secular and religious, worked in harmony to advance human life. Can Islam play a similar role in restoring the moral core to modern life and arresting the increasingly immoral and irrational tendencies of the post-modern world? Many Muslim intellectuals have answered this question in the affirmative. The challenge of course is, though, to re-institute Islamic values and ethos into modern forms. But for that to happen, Muslim scholars must re-conceptualize the various spheres of knowledge and society in relation to Islam and its fundamental principles and underlying ethos. The efforts advanced in this paper fall within this framework, as I will focus, in particular, on the notions of religion, secularism, and liberalism.
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While agreeing with the modern critics of historical sharìa that its application in modern society would lead to serious violation of human rights, I reject the contention that Islamic law has been oblivious to the notion of human rights.... more
While agreeing with the modern critics of historical sharìa that its application in modern society would lead to serious violation of human rights, I reject the contention that Islamic law has been oblivious to the notion of human rights. I argue that the failure of modern critics to discern a human rights tradition in Islam results from a static and ahistoric outlook that divorce the sharìa rules developed by classical scholars from the socio-political structure of early Muslim society. I further contend that for a modern human rights tradition to take hold in modern Muslim society, it should be rooted in the moral/religious commitments of Muslims. This can be achieved not through an imposition of a human rights tradition evolved in an alien culture, but by appealing to the conception of human dignity embedded in the Qur'anic texts, and by employing the concept of reciprocity which lies at the core of the Qur'anic notion of justice. I therefore conclude by showing that the application of the Islamic sources through a paradigm that incorporates the principles of human dignity and moral reciprocity into a modern society — characterized by cultural plurality and globalizing technology — is bound to evolve a human rights tradition capable of ensuring equal protections of the moral autonomy of both individuals and groups.
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The theme of this editorial is inspired by the passing of a dear friend, Sulayman Nyang, whose life epitomized the nexus between scholarship and social engagement. Dr. Nyang’s life and career follows a long-held Islamic tradition... more
The theme of this editorial is inspired by the passing of a dear friend, Sulayman Nyang, whose life epitomized the nexus between scholarship and social engagement. Dr. Nyang’s life and career follows a long-held Islamic tradition stretching over a millennium. I would like to begin my reflections by citing the tradition of social engagement and social responsibility within Islamic scholarship, and then briefly examine how that tradition was upheld by Dr. Nyang and offer a synopsis of his thoughts and actions.
The issue of apostasy, like many other issues stemming from the application of shari'ah in modern society, is rooted more in the sociopolitical conditions of contemporary Muslim societies than in Islamic values and principles. More... more
The issue of apostasy, like many other issues stemming from the application of shari'ah in modern society, is rooted more in the sociopolitical conditions of contemporary Muslim societies than in Islamic values and principles. More particularly, it is rooted in the incomplete transition from traditional to modern sociopolitical organization. It is rooted in the decision of many post-colonial Muslim countries to abandon traditional legal codes informed by Islamic law (shari'ah), in favor of European legal codes developed to suit modern European societies. The new laws where enforced by state elites without any public debate, and with little attention for the need to root legal codes in public morality. Islam is the foundation of moral commitments for the overwhelming majority of Muslims, and is increasingly becoming the source of legitimacy for state power and law. Yet the post-colonial state in Muslim societies has done little to encourage debate in the area of Islamic law. The increased interest in adopting legal codes based in Islamic values, leaves the majority of Muslims with outdated legal codes that were intended for societies with markedly different social and political organizations and cultures. The apostasy controversy highlights the importance of allowing Islamic reformers more say in public debate about political and legal reforms, and demonstrates the extent to which world powers undercut cultural and religious reforms by backing autocratic regimes that crack down on Muslim reformers in the name of combating political Islam.
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Islam is a tremendous spiritual force in search of modern forms. Historically, Islam is credited for building an outstanding world civilization in which science and religion, and the secular and religious, worked in harmony to advance... more
Islam is a tremendous spiritual force in search of modern forms. Historically, Islam is credited for building an outstanding world civilization in which science and religion, and the secular and religious, worked in harmony to advance human life. Can Islam play a similar role in restoring the moral core to modern life and arresting the increasingly immoral and irrational tendencies of the post-modern world? Many Muslim intellectuals would answer this question in the affirmative. The challenge of course is to re-institute Islamic values and ethos into modern forms. But for that to happen, Muslim scholars must re-conceptualize the various spheres of knowledge and society in relation to Islam and its fundamental principles and underlying ethos. The efforts advanced in this paper fall within this framework, as I will focus, in particular, on the notions of religion, secularism, and liberalism.
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This paper argues that the position of contemporary Muslim populist movements, with regard to the concept and scope of the state, stands in direct contradiction not only to Islamic values and beliefs, but is also contrary to political... more
This paper argues that the position of contemporary Muslim populist movements, with regard to the concept and scope of the state, stands in direct contradiction not only to Islamic values and beliefs, but is also contrary to political practices developed in historical Muslim societies. It further explores the extent to which religious beliefs and values were related to the political structure and public policy of the historical Muslim society. The paper contends that the political order that emerged under Islam was never perceived as an exclusively Muslim, but was constructed on the basis of universal principles that transcend sectarian divisions. The paper, therefore, concludes by underscoring the need to have a fresh Islamically-based conceptualization of political action and organization in ways that would help reclaim the moral core of social life, eroded with the advance of western secularism, without sacrificing the important principles of freedom and equality.
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The paper argues that nationalism is a European phenomenon invented by German intellectuals and employed by Prussia in order to bring about a united German state. I contend that a national government tends to suppress minority groups and... more
The paper argues that nationalism is a European phenomenon invented by German intellectuals and employed by Prussia in order to bring about a united German state. I contend that a national government tends to suppress minority groups and is therefore inappropriate to societies with heterogeneous and diverse populations. I conclude by discussing, in general terms, the model of communal pluralism that flourished in post-modern Muslim societies.
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This article explores how Islamic values and beliefs have played historically and effected interfaith relations and interactions. It examines the firsthand experience of early Muslim society; the article further examines the... more
This article explores how Islamic values and beliefs have played historically and effected interfaith relations and interactions. It examines the firsthand experience of early Muslim society; the article further examines the self-understandings of both the first Muslim community founded by the Prophet of Islam, and of later Muslims in their various relationships with communities of other faiths.
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Intellectual debates and sociopolitical changes in Arab societies have brought about new political outlooks and consciousness and have resulted in profound political change and restructuring of state institutions. Reform efforts... more
Intellectual debates and sociopolitical changes in Arab societies have brought about new political outlooks and consciousness and have resulted in profound political change and restructuring of state institutions. Reform efforts successfully introduced modern political institutions but failed in effecting a broad and systematic transformation of political culture, as the latter continues to be guided by notions and practices rooted in the premodern models of authoritarian (“sultanic”) governance. The drive to political reform under the rubric of Tanzimat started around the turn of the 19th century as a matter of necessity by both Ottoman rulers (sultans), and their governors in Egypt and Tunisia, in response to European imperial expansion into Africa and Asia. By mid-20th century, political institutions and state bureaucracies were restructured in the mold of modern political ideas. Yet these ideas, and the ethical foundations on which they stood, failed to mature in post-Ottoman Muslim societies. Conservative forces resisted the new ideas. With the increased disenchantment of Muslim youth with postcolonial states, conservative thinkers reintroduced Islamic notions and values into the debate over the proper form of government in contemporary Muslim societies. The push to modernize society has been intense, empowering Muslim modernists to move ahead to reshape societal institutions. The zeal to bring about quick development effected indeed rapid modernization but led to the rise of autocratic governments, and further polarized Muslims societies. Notions of popular sovereignty and equal citizenship were countered by the sovereignty of Shari`ah and the need for religious differentiation and religious autonomy, thereby demanding the revival of the historical institutions of caliphate and dhimmis. The debate gradually moved toward compromise, whereby Muslim intellectuals and scholars attempted a creative synthesis on the common ground found in both traditional Islam and modern democratic liberal ideas. The transformation into a model that aligns Islamic values with the principles of democracy (or shura) and equal rights of citizens, while profound and increasingly broad, is still incomplete, as current struggles in Muslim societies demonstrate; intellectual and practical battles for the soul of Muslim societies continue to rage. The push back in the last two decades against modern notions of state and citizenship, and the rise in popularity of groups that aim at reviving the premodern institution of caliphate underscore the debate between old and modern notions of political organization and allegiance, and require deeper understanding of the nature of the tensions between premodern and contemporary political ideas and institutions.
The paper explores the significance of leadership for society and the connection between the ability of leaders to lead and their relationship to the community/organization they represent. It focuses on the qualities expected in leaders... more
The paper explores the significance of leadership for society and the connection between the ability of leaders to lead and their relationship to the community/organization they represent. It focuses on the qualities expected in leaders and how these qualities are link to the roles these readers assume.
This article argues that modern secular psychology with its antireligious origins depends on a limited ontology of human nature which excludes human volition as well as its transcendental and unchanging elements. This article challenges... more
This article argues that modern secular psychology with its antireligious
origins depends on a limited ontology of human nature which
excludes human volition as well as its transcendental and unchanging
elements. This article challenges the negation of human nature by
demonstrating how the metaphysical presuppositions of Freud and
Skinner actually assume a specific conception of human nature while
denying its existence. This conception of human nature undermines the
possibility of human volition, effectively excluding responsibility, selfdetermination,
and moral choice as factors that shape human action.
This article then turns to the ideas on psychology embedded in the
works of classical Muslim scholars to argue that Islamic psychology is
based on volition and sublimation.
origins depends on a limited ontology of human nature which
excludes human volition as well as its transcendental and unchanging
elements. This article challenges the negation of human nature by
demonstrating how the metaphysical presuppositions of Freud and
Skinner actually assume a specific conception of human nature while
denying its existence. This conception of human nature undermines the
possibility of human volition, effectively excluding responsibility, selfdetermination,
and moral choice as factors that shape human action.
This article then turns to the ideas on psychology embedded in the
works of classical Muslim scholars to argue that Islamic psychology is
based on volition and sublimation.
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The interlinked nature or interconnected dimension of al-‘ulūm al-Islāmīyah(Islamic sciences), which comprise such areas as syntax, morphology, semantics,linguistic philosophy, logic, legal theory and jurisprudence, prosody,... more
The interlinked nature or interconnected dimension of al-‘ulūm al-Islāmīyah(Islamic sciences), which comprise such areas as syntax, morphology, semantics,linguistic philosophy, logic, legal theory and jurisprudence, prosody, rhetoric,exegesis, hadith, and one or two related others, has arguably remainedan unsung story in contemporary scholarship. Such an interesting feature ofIslamic traditional knowledge should not be obscured, especially in view ofthe centrality of such areas of learning to uṣūl al-fiqh (the science of Islamicjurisprudence), which cannot be a functional whole if any of them are absent.The work under review, The Foundation of Knowledge, has done creditablywell by not only underscoring such interconnectedness, but also by analyzing(somewhat comparatively) the classical Muslim and modern western methodswith a view to exposing the inadequacy of established methods before attemptinga creative synthesis of the two.