Euroslam - or how Tariq made his own religion
Euroslam - or how Tariq made his own religion [Opinions] - Abdulhafid ar-Russi - ah@arcis.co.uk @ 01:07:35
[Ed.: as you probably noted by now, we don’t really like Mr Ramadan that much]
Collected by Khalid HasanTariq Ramadan (2002),
‘Europeanization of Islam or Islamization of Europe?’ in Shireen Hunter (ed.)
Islam, Europe’s Second Religion – The New Social Cultural, and Political Landscape (London: Praeger), pp. 207 – 218
Re: definition of “who is a Muslim” [in this ‘new’ Europe]
p. 208“Many analysts make a distinction between practicing and nonpracticing Muslims. But this is an inappropriate and even false dichotomy. A Muslim is someone who “feels Muslim” irrespective of the extent to which he or she adheres to the principles of faith and how strictly observant he or she is.”
p. 209“In discussing Islam, no difference is made between political and religious fields. Indeed, it is assumed that in Islam religion and politics are one and the same. Yet, this statement is not valid. On the contrary, from the early beginnings of Islam, in the theoretical categorization of the various field in Fiqh, the ‘ulama drew important distinctions, not with regard to the main sources, which are the Qur’an and the Sunnah, but in respect to the methodologies of their interpretation. This is obvious, for example, when one speaks about ‘ibadat (worship) and mu’amalat (social affairs). This distinction is too important in order to allow one to state that there is no difference between political and religious fields in Islam. By making such a statement, one gives the impression that it is not possible for a Muslim to become open and to integrate into a secular society, which is a completely wrong view.”
Re: ‘European Islam’
p. 210“All along their history, Muslims have taken from other countries and cultures everything that is good and does not contradict their universal principles.”
“Today, they are trying to face new realities by adopting what is good in Europe and yet does not contradict their essential texts. This applies to the field of social affairs, but Muslims are not going to change the way they pray because they are in Europe; they will pray as they pray in Egypt, Pakistan, Malaysia, or other parts of the Islamic world.”“
A very important principle regarding the field of social affairs is al ibaha al-asliyya (principle of original permission), which allows Muslims to take what is good from other cultures.”“I am a European Muslim, and there is no contradiction in this situation. If one can think of African Islam or Asian Islam, then why not also think of European Islam?”
p. 211“The Muslims’ new situation in Europe will allow them to get back to the essentials of their religion and reread its principal sources. In the new European context, some sources must be reread and reinterpreted, and this is what is meant by tajdid (renewal). It does not mean changing the text, but reading it with a new perspective.”
Re: changing the essence & meaning of Shari’ah
p. 211“I use shari’a every day, but in a new definition which goes back to the original definition of the term. In its original sense, shari’a meant “the way to the source,” and not only “a legal system” or Islamic law that the Fuqaha have tried to define within their field of specialization.”
“Shari’a is not only a “penal code” that Muslims want to implement. Rather, it is a global perception of how to remain faithful to God and to his commands. It is a general and global concept of creation, of existence, of death, and a way of life derived from a normative reading of Muslim scriptural sources. It is a reading that is normative but one that enables Muslims to extract global meaning. This particular understanding of the shari’a is very important, because it will change Muslims’ vision of Europe.”
“To illustrate, if Muslims define the shari’a as a global vision, then they have to integrate, within their perception of how to remain faithful to their faith, everything that is good in European societies and to accept that these aspects are part of their shari’a. What this means is that Muslims are integrating and are not only being integrated. For instance, when I read the French or any other European constitutions, there are numerous articles that I find in accordance with my vision of justice. I do not have to respect them only because they are part of a constitution with which I have a “moral contract” of allegiance as a function of my European citizenship. It is more than that. I respect them because they meet a deep requirement of my religious conscience and thus become part of my intimate values.”
“….many of them [Sic. Muslims] cannot yet fully understand that many of the European values are indeed also part and parcel of Islamic values. To illustrate, principles of justice and equality are integral to Islam as well as to ideals proclaimed by the Europeans.”
“The second point is that Muslim must differentiate between essential and secondary issues. For example, to pray is more important than to eat halal or haram food.”
p. 213“....Europe’s Muslims must promote an Islamic European culture. By this I mean that Muslims must take from the European culture what is in accordance with their principles and in turn contribute to the European culture as Muslims while respect the Europeans’ values. This is necessary for the creation of a true European Muslim.”
p. 215“The essence of the Qur’an’s message is the heart, spirituality, and love.”
[Ed.: as you probably noted by now, we don’t really like Mr Ramadan that much]
Collected by Khalid HasanTariq Ramadan (2002),
‘Europeanization of Islam or Islamization of Europe?’ in Shireen Hunter (ed.)
Islam, Europe’s Second Religion – The New Social Cultural, and Political Landscape (London: Praeger), pp. 207 – 218
Re: definition of “who is a Muslim” [in this ‘new’ Europe]
p. 208“Many analysts make a distinction between practicing and nonpracticing Muslims. But this is an inappropriate and even false dichotomy. A Muslim is someone who “feels Muslim” irrespective of the extent to which he or she adheres to the principles of faith and how strictly observant he or she is.”
p. 209“In discussing Islam, no difference is made between political and religious fields. Indeed, it is assumed that in Islam religion and politics are one and the same. Yet, this statement is not valid. On the contrary, from the early beginnings of Islam, in the theoretical categorization of the various field in Fiqh, the ‘ulama drew important distinctions, not with regard to the main sources, which are the Qur’an and the Sunnah, but in respect to the methodologies of their interpretation. This is obvious, for example, when one speaks about ‘ibadat (worship) and mu’amalat (social affairs). This distinction is too important in order to allow one to state that there is no difference between political and religious fields in Islam. By making such a statement, one gives the impression that it is not possible for a Muslim to become open and to integrate into a secular society, which is a completely wrong view.”
Re: ‘European Islam’
p. 210“All along their history, Muslims have taken from other countries and cultures everything that is good and does not contradict their universal principles.”
“Today, they are trying to face new realities by adopting what is good in Europe and yet does not contradict their essential texts. This applies to the field of social affairs, but Muslims are not going to change the way they pray because they are in Europe; they will pray as they pray in Egypt, Pakistan, Malaysia, or other parts of the Islamic world.”“
A very important principle regarding the field of social affairs is al ibaha al-asliyya (principle of original permission), which allows Muslims to take what is good from other cultures.”“I am a European Muslim, and there is no contradiction in this situation. If one can think of African Islam or Asian Islam, then why not also think of European Islam?”
p. 211“The Muslims’ new situation in Europe will allow them to get back to the essentials of their religion and reread its principal sources. In the new European context, some sources must be reread and reinterpreted, and this is what is meant by tajdid (renewal). It does not mean changing the text, but reading it with a new perspective.”
Re: changing the essence & meaning of Shari’ah
p. 211“I use shari’a every day, but in a new definition which goes back to the original definition of the term. In its original sense, shari’a meant “the way to the source,” and not only “a legal system” or Islamic law that the Fuqaha have tried to define within their field of specialization.”
“Shari’a is not only a “penal code” that Muslims want to implement. Rather, it is a global perception of how to remain faithful to God and to his commands. It is a general and global concept of creation, of existence, of death, and a way of life derived from a normative reading of Muslim scriptural sources. It is a reading that is normative but one that enables Muslims to extract global meaning. This particular understanding of the shari’a is very important, because it will change Muslims’ vision of Europe.”
“To illustrate, if Muslims define the shari’a as a global vision, then they have to integrate, within their perception of how to remain faithful to their faith, everything that is good in European societies and to accept that these aspects are part of their shari’a. What this means is that Muslims are integrating and are not only being integrated. For instance, when I read the French or any other European constitutions, there are numerous articles that I find in accordance with my vision of justice. I do not have to respect them only because they are part of a constitution with which I have a “moral contract” of allegiance as a function of my European citizenship. It is more than that. I respect them because they meet a deep requirement of my religious conscience and thus become part of my intimate values.”
“….many of them [Sic. Muslims] cannot yet fully understand that many of the European values are indeed also part and parcel of Islamic values. To illustrate, principles of justice and equality are integral to Islam as well as to ideals proclaimed by the Europeans.”
“The second point is that Muslim must differentiate between essential and secondary issues. For example, to pray is more important than to eat halal or haram food.”
p. 213“....Europe’s Muslims must promote an Islamic European culture. By this I mean that Muslims must take from the European culture what is in accordance with their principles and in turn contribute to the European culture as Muslims while respect the Europeans’ values. This is necessary for the creation of a true European Muslim.”
p. 215“The essence of the Qur’an’s message is the heart, spirituality, and love.”
posted by Press Reports at
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