Tariq Ramadan is very much a public figure, named one of Time magazine’s most important innovators of the twenty-first century. He is among the leading Islamic thinkers in the West, with a large following around the world. But he has also been a lightning rod for controversy. Indeed, in 2004, Ramadan was prevented from entering the U.S. by the Bush administration and despite two appeals, supported by organizations like the American Academy of Religion and the ACLU, he is still barred from the country at this time.
In What I Believe, Ramadan attempts to set the record straight, laying out the basic ideas he stands for in clear and accessible prose. He describes the book as a work of clarification, directed at ordinary citizens, politicians, journalist and others who are curious (or skeptical) about his positions. Aware that that he is dealing with emotional issues, Ramadan tries to get past the barriers of prejudice and misunderstanding to speak directly, from the heart, to his Muslim and non-Muslim readers alike. In particular, he calls on Western Muslims to escape the mental, social, cultural, and religious ghettos they have created for themselves and become full partners in the democratic societies in which they live. At the same time, he calls for the rest of us to recognize our Muslim neighbors as citizens with rights and responsibilities the same as ours. His vision is of a future in which a shared and confident pluralism becomes a reality at last.
“What I believe” is the Professor Ramadan’s latest book published by Oxford University Press (available in October 2009 worldwide)
Introduction
This book is a work of clarification, a deliberately accessible presentation of the basic ideas I have been defending for more than twenty years. It is intended for those who have little time to spare: ordinary citizens, politicians, journalists, perhaps some social workers or teachers who may be in a bit of a hurry but who want to understand and possibly to check things out. Rather than entering my name in a web search engine (and coming up with the million links that mainly report what others have written about me) or being content with the so-called free virtual encyclopedias that are in fact so biased (like Wikipedia, where the factual errors and partisan readings are astounding), I give readers this opportunity to read me in
the original and simply get direct access to my thought.
In recent years I have been presented as a “controversial intellectual.” What this means is not quite clear, but in effect everyone admits that a controversial intellectual is one whose thought does not leave people indifferent: some praise it, others criticize it, but in any case it causes them to react and think. I have never kept to a single field of intervention: I have not dealt only with the “Islamic religion,” although it is important to note that one of the areas I work on is indeed theological and legal reflection starting from within Islamic references.
I do not represent all Muslims but I belong to the reformist trend. I aim to remain faithful to the principles of Islam, on the basis of scriptural sources, while taking into account the evolution of historical and geographical contexts. Many readers who have not yet looked into religious issues or who have limited knowledge of the subject sometimes find it difficult to understand my approach and methodology. Unlike literalists who merely rely on quoting verses, reformists must take the time to put things in perspective, to contextualize, and to suggest new understandings. To grasp this reasoning, readers or listeners must follow it from beginning to end: if they do not they may misunderstand its conclusions and consider that there are contradictions or that it involves “doublespeak.” Things should be clarified: doublespeak consists in saying one thing in front of an audience to flatter or mislead them, and something else, different in content, elsewhere, to a different audience or in a different language. Adapting one’s level of speech to one’s audience, or adapting the nature of one’s references, is not doublespeak. When addressing my students I use elevated language with philosophical references that they can understand; when speaking before social protagonists or manual laborers, I also use appropriate speech and illustrations; and if I speak to Muslims, my language and references also take into account their level of discourse and their universe of understanding. This is a necessary pedagogy. To avoid doublespeak, what matters is that the substance of the discourse does not change. (…)
Yet, what really matters lies beyond this smokescreen, which must absolutely be cast aside to grasp the essence of my thought and of my approach. In the present book, I deal with the issue of identity crisis and of the doubts that assail each and every one of us. I state firmly that we have multiple, moving identities, and that there is no reason—religious, legal, or cultural—a woman or a man cannot be both American or European and Muslim. Millions of individuals prove this daily. Far from the media and political tensions, a constructive, in-depth movement is under way and Islam has become a Western religion. Western Islam is a reality, just like African, Arab, or Asian Islam. Of course there is only one single Islam as far as fundamental religious principles are concerned, but it includes a variety of interpretations and a plurality of cultures. Its universality indeed stems from this capacity to integrate diversity into its fundamental oneness.
It is up to Muslim individuals to be and become committed citizens, aware of their responsibilities and rights. Beyond the minority reflex or the temptation to see themselves as victims, they have the means to accept a new age of their history. For those who were born in the West or who are citizens, it is no longer a question of “settlement” or “integration” but rather of “participation” and “contribution.” My point is that we have now moved, and we must move, to the age of “post-integration” discourse: we must henceforth determine the profound, accepted meaning of belonging. This is the new “We” that I have been calling for, and that is already a reality in some local experiences.
Assalam alaikum.
Integration is unquestionable, but the basis are.
Taking into account that Muslims are divided to almost 200 sects, each has its own interpretation of Islam, then we are only repeating the same discourse; (much ado for nothing?).
El-Hammamy
Bismillah as salaam alekum brother,
MashaAllah…May Allah reward you immensely. In this post 9/11 world where just the fact that one is Muslim he/she is many times and in various situations denied their rights as citzens, you bring us hope and show us a way how to stop our own victimization and start participating and taking hold of the reins of our identity. We are part of the societies we live in. We have to first struggle with this whole issue of who we are first and what role we must play as muslims in our societies. We have so much to offer and have solutions to so many of the ills of the West like drugs etc. Our religion is so peaceful and serene and we must try and convey that. We must support each other and love each remember when people put you down with idiotic questions…I am making du’aa for you. Hoping that the messages you convey wherever you are are reflected upon by all and then insha’Allah put into practice. May Allah shower you with blessings. What a great gift you are to society at large. Ramadan Kareem 2009 my brother. Salaam alkeum
A’Isha in Toronto, Canada
Assalamu alaikum,
Stay strong brother. You are a trailblazer and for that reason ‘the man’ is trying to keep you down. Whenever you get frustrated or discouraged know that your existence is having a profound impact on the Muslim world.
While I may not agree with all your views, I support everything you are doing. Love the daily Ramadan lectures and your books. Hope to see you in the States insh’Allah
Bilal
Mr. Ramadan, you have given us so much! The Dutch experience was not in vain. I have learned so much from you the past months. Ever since I saw you on television with Joris Luyendijk I have followed your work. It’s good to see someone approach islam as a way of development and critical thinking. I love your show islam and life too: dialogue, that’s what we need. Thank you very much. See you inchallah soon in the Netherlands!
Assalam alaikum,
You are right. Islam is universal faith. A Muslim has to be more responsible if he/she lives in other than islamic countries.
Don´t we bare too much responsibility? Are we up for it? Given the rise of islamophobia it seems like an uphill stream.
Dear Tariq Ramadan,
I am a graduate of sociology and political science and also do part time work in the field of investigative journalism. The topic of “controversial academics” is of great interest to me as in Australia where I am located, we have some of the strictest counter-terrorism and censorship laws in the Western world. For example, according to The Law Council of Australia, the Counter-Terrorism legislation of 2005 in Australia is the strictest in the Western world. I know of no other countries in the West that have sedition. Furthermore, if you check out Reporters Without Borders, Australia ranks as one of the lowest in media independence in the Western world in several of its studies. In addition, the Labor Party of Australia are in the process of imposing a mandatory internet filter to counter what they call ‘terrorism,’ ‘violence’ and other ‘innapropriate’ (not just illegal) internet material. The irony is that the filter actually excludes mainstream pornography (i.e. its focus is more on politics and thus mainstream porn can then continue be a distraction online).
‘What I believe’ Tariq is that there is an official Western agenda to crush any form of thinking which is a threat to consumerism, politics and the business community (irrespective of whether its violent or not as that’s just a ruse). It almost appears that to ‘complain’ about censorship of your material (although I agree with much of what you are saying) is missing the point. Do you see my point, especially in tghe context of Australia’s stance towards ‘freedom of speech.’
Over to you…
John Purvey
Tasmania, Australia
[email protected]
I welcome any movement within Islam away from literalism nd towards a recognition of the need for Muslims to relate the teachings of the Qu’ran, Sharia and Hadith to a modern cultural context.
Such a movement occurred in Christianity in the 18-19th centuries, as Biblical scholars introduced literary and historico-critical methodologies, and began to integrate the findings of modern science into their studies.
It seems to me that Islam needs to have the same tools in relation to the Qu’ran as Christianity has in relation to the Bible: both a systematic, critical exegesis and a consistent, culturally apposite hermeneutic. Inter-faith dialogue on these topics could be very helpful, especially with Biblical scholars.
I don’t know about you (you seem a believre yourself), but it seems to me that the greater challenge to non-mulsims is to except that reform (that is going on among ordinary muslims by the way!) doesn’t me a break with all traditionalistic islam has to offer.
Keep going Tariq, know that you are appreciated. There will be light at the end of the tunnel, insha allah. You inspire all of us to keep working for a better future for all of us.
Participation and contribution is fine, but of course it does bring up some questions:
– What should this contribution look like? Must it be religiously inspired? Is a muslims singing (gangster)rap the kind of contribution you would like? Is it ok for a muslimpolitician to support gayrights (Marcouch!)?
– What about competence. Yes we muslims may be beyond integration, but we know that many muslim-immigrants (also second generation and beyond) have challenges in language, skills and are less aducated than non-muslims. Not all muslims are fluently french and english speaking philosophers;-)
– At the same time, mulsims who have the language and education seem to be hampered by feelings of insecurity and perfectionism (“I’m a muslim/ an immigrant. I have to prove myself!). It keeps many of them from contributing as freely and creatively as non-muslim/indigenous citizens.
So contribution is great, but not as uncomplicated as we would wish. It’s not only a matter of people not wanting to contribute, but also not knowing how to contribute.
The thing is this. A (practicing) muslim should be stronger than a non-muslims to survive and then contribute in a world where everything is hostile to islam. But sadly we are not, we are weak. And let’s face it, we come from a bad place, our parents were uneducated and didn’t give us the best support we could wish for, our communities are in a wreck. We must work on becoming stronger, as practicing muslims, but maybe this first means cleaning up our internal problems, building up our own communities and then carrying out our own values.
Not everybody recognizes goodness. But when you do it’s so beautiful!!
Please don’t make us love you more than we already do otherwise there will be no love left for anyone else on this planet.
We are blessed to have you, your interpretation of Islam, your insight into the spirituality of our wonderful faith. Alhamdullah that you are here when we are alive that we may learn more and have the courage to strive against apathy, ignorance and injustice in the world with what little time we have to live on this big mighty planet of Allah’s.
Let’s create a Ramadan library so keep the books coming and inshallah watch our knowledge grow and our good actions come to being….inshallah.
“Don’t make us love you more than we already do”…. Nice:-)
Dear Mr. Ramadan,
I would like to thank you for doing a good job….! knowing that you are very appreciated by some of us although some people don’t share the same vision of Islam. But there will be a light at the end of the tunnel. I liked your lecture at the Saint-Louis in Brussels. You give us hope and lightness regarding our religion. You made it possible to have a clear vision and explained to the community in Belgium. I would like also to thank you for bringing love and family in your lecture. I hope we can progress and give a better image of our religion and community towards others. Thank you a lot. Saloua Kaissi
Firstly, congratulations to Prof. Ramadan for his willingness to share his thoughts and aspirations with the readers. I have full faith that his intentions to clarify his views and stands on multitude of topics come from a humble and sincere heart. On my part, I will support him by buying several books and distribute them to key people in my community.
May God protect and bless him and his family here and hereafter.
Rafida
Salaams Tariq,
I have just completed a course on Islam in the West with the OU in which your book “Western Muslims and the Future of Islam” was one of the main texts. I was enthralled and galvanised by what you had to say about the role of Muslims as citizens in the West.Here is somebody intelligent who can argue in a calm and reasoned manner for what many Muslims deeply believe to be the right way, the, ‘Middle way’. For the first time in a very long while, I feel hopeful. In Leicester, we have recently formed an initiative called ‘Engage’ whose aims are in line with what you advocate: open, respectful, considered engagement with people of other faiths (and with those who have no faith)and actively striving to make a contribution to society. I am really looking forward to reading your new book and implementing what I have learnt, insha’Allah
After I first read your book “To be a European Muslim”, I was hooked. I have read most of your publications in English, including Radical Reform and this present book ‘What I believe’. I was so impressed with your theory of the seven c’s that I gave a khutba based around it.
It can be found at http://theobjectivethinker.com/.
I am also an avid reader of your publications on your website.
Please keep up the good work!