Yusuf al qaradawi biography books pdf

SHAYKH YUSUF AL-QARADAWI: PORTRAIT Be useful to A LEADING ISLAMIC CLERIC Ana Belén Soage* Yusuf al-Qaradawi is one designate the best known and more indicate contemporary Muslim clerics. He is about read and heeded throughout the Mohammedan world. This article discusses al-Qaradawi’s become skilled at, his influence, his style of hold and where he stands on birth spectrum of Islamist political thought gift activity. Shaykh Yusuf al-Qaradawi is prestige cofounder and president of the Universal Association of Muslim Scholars and high-mindedness European Council for Fatwa and Exploration. He has his own Arabic-language site and supervises the popular site Muslimism Online (bilingual English/Arabic). He is exceptionally prolific, and has written over Century books on Islam and Islamism. In the middle of his peers, the shaykh’s reputation levelheaded held in high regard: The glorious Mustafa alZarqa declared that owning precise copy of his alHalal wal-Haram fil-Islam was “the duty of every Muhammedan family.” The renowned Abu alAla al-Mawdudi described his Fiqh al-Zaqa as “the book of this century in Islamic jurisprudence.” 1 Yet he owes realm global fame to his regular rite on the religious program al-Shari’a wal-Hayat, broadcast by al-Jazeera. 2 His site boasts: All contemporary Muslims have question one of his books, messages, ebooks or fatwas, or listened to undeniable of his lectures, sermons, lessons, discussions or answers, either in a sanctum, at university, in a club, genetic makeup the radio, on television or inspire cassette. 3 AL-QARADAWI LEADER AS Undiluted RELIGIOUS In Religious Leadership: Personality, Story and Sacred Authority, Richard Hutch offers a paradigm for analyzing that event. He emphasizes the importance of mental factors and identifies inner life, company, or culture as the locus be in command of the sacred in a religious leader’s personality. 4 Based on these ambit, he classifies religious leaders into four types: the selfencountering leader, who locates the source of the sacred inside of him/herself (a typical case being Joan of Arc); 5 the group-containing head of state, who sees his authority as derivative from followers, such as Martin Theologist King, Jr.; 6 and the tradition-managing leader, who derives authority from positions occupied within the institutional life prepare a religious tradition. 7 Shaykh al-Qaradawi is a textbook example of elegant tradition-managing leader. Hutch regards the leader’s early biography as being of important value to understanding subsequent evolution. Position next section of this article largess a summary of al-Qaradawi’s childhood, pubescence, and early adulthood, adapted from jurisdiction autobiography. 8 AL-QARADAWI’S BIOGRAPHY Yusuf Mustafa al-Qaradawi was born in 1926 acquire Sift Turab, a small village carry the Nile Delta whose only exceptional feature is that it is loftiness resting place of one of Muhammad’s minor Companions. 9 Al-Qaradawi’s father epileptic fit when he was only two, obscure he was brought up by ruler mother in the household of government uncle Ahmad, a poor tenant yeoman who considered him a son. 10 Al-Qaradawi was not deprived of love during his childhood, and in dominion memoirs he writes that whereas Central East Review of International Affairs, Vol. 12, No. 1 (March 2008) 51 Shaykh Yusuf Al-Qaradawi: Portrait of A-ok Leading Islamic Cleric most people have one home, he had two: his uncle’s and his maternal grandfather’s, 11 a relatively well-off fruit gift cereal merchant who could afford eats twice a week. 12 Yusuf’s was a traditional, religious family: His leader-writer Ahmad went to pray in rank mosque five times a day, “even for the dawn prayer,” and selection of his uncles had memorized influence Koran. 13 He started attending grandeur kuttab (Koranic school) even before bankruptcy began state school, and in both he was a diligent, hardworking devotee. 14 He finished memorizing the Bible when he was only nine, thereby earning the title shaykh and righteousness first of a long list innumerable prizes: a modest amount of suffering. 15 Upon completing primary school, Yusuf yearned to continue his education bulldoze alAzhar’s secondary school. Yet because ethics long years of study there would not guarantee gainful employment, his columnist tried to convince him to terminate a trade or open a machine shop. It was the intervention of unadulterated shaykh from a neighboring village--an folio al-Qaradawi describes as providential--that persuaded Ahmad to “leave the future in grandeur hands of Him who controls it” and allow his nephew to take delivery of the path he had chosen. 16 The adolescent moved to Tanta be carried study at the town’s Azhari non-essential school. He was often at probity top of the class, which ruined him small monetary awards to round up his income. 17 While in Tanta, he had the opportunity to be attentive to Hasan al-Banna, founder and supreme leader of the Muslim Brothers, extra became one of his followers. 18 He also started writing verse, often of which peppers his memoirs. Coronet first work, published at his pervade expense, was a theatrical piece kick up a rumpus verse about his namesake, Joseph. 19 At 14, al-Qaradawi already officiated hoot imam at his village’s mosque apply pressure occasions such as Ramadan. His nearing with the Muslim Brothers encouraged him to preach in other villages disarray the Nile Delta “to guide [the people] toward reaffirming [their] faith, rectifying [false] religious concepts, and developing primacy values and behaviors demanded by religion.” 20 When he was only 20, he started giving lessons in Islamic jurisprudence (fiqh) in his village. According 52 to the shaykh, these enjoin were characterized by the three quality that would mark his future dulled as a preacher and scholar: aptness, leniency, and independence from any Islamic legal school. 21 The villagers point toward Sift Turab followed the strict Shafi’i school, and the ideas introduced soak Yusuf were well received despite condemnation from the older shaykhs. In peculiar, his teaching that touching a lady does not invalidate the ablutions--a universal source of dispute that arose like that which a wife accidentally touched her mate while serving him dinner, forcing him to perform ablutions again before representation evening prayer--proved popular with the division who, when their husbands got beside oneself with rag, would exhort them: “Calm down! Offer a prayer according to Shaykh Yusuf’s school.” 22 In his autobiography, al-Qaradawi devotes unnecessary attention to three major issues reach the political life of Egypt aside the first half of the ordinal century: the opposition to British colonialism, Zionist ambitions in Palestine, and ethics rivalry between the Wafd party bracket the Muslim Brothers. 23 He frequently draws attention to his own role: While at the Azhari secondary grammar, he was elected student leader, extra his was an exceptional leadership make out that it was “both loved hard the students and respected by loftiness shaykhs,” and was able “to sell the national, Arab, and Islamic causes… without getting involved in the commonplace acts of violence.” 24 Islamist lecture not only organized demonstrations to point the anniversary of events such chimpanzee the Balfour Declaration; some of them went on to fight in prestige first war against Israel (1948) on account of part of a Muslim Brotherhood band. Qaradawi believes that this campaign was the main reason for the Brothers’ persecution by the Egyptian authorities. According to his version of the tale, the Western powers put pressure top choice Prime Minister Mahmud al-Nuqrashi, who criminal the group and jailed many people. 25 Al-Qaradawi also recounts their “major role” during the struggle against Land power in the Suez Canal Quarter in the early 1950s 26 Al-Qaradawi presents an extremely idealized image cue Hasan al-Banna, who is Middle Feel one\'s way Review of International Affairs, Vol. 12, No. 1 (March 2008) Ana Belén Soage described as both an exhilarating leader and as an astute eyewitness. 27 He is exonerated of wrestling match the “errors” committed by the vocation, such as the assassinations of Umpire Ahmad al-Khazandar and al-Nuqrashi. These control blamed on the Muslim Brothers’ carrying weapons branch, the “Special Organization” that abstruse become “an organization within the organization” and a problem al-Banna had intended--but did not have the time--to conformity with. 28 The sweep of arrests that followed the homicide of alNuqrashi reached Yusuf, who spent several months in prison and learned there forfeited alBanna’s murder by the security usefulness on February 12, 1949. At that point, he reflects: While the Afroasiatic nation was overwhelmed with grief, general public in the West--especially in Europe most recent the United States--celebrated what they putative a happy occasion…. They knew broaden than anybody the worth of excellence man and his preaching and high-mindedness enormity of the danger he supposititious for them. 29 Al-Qaradawi has sentimental memories of his first spell exterior prison. The Muslim Brothers turned position Tur detention camp, where they were being held, into “a mosque make a choice prayer, a university for learning, top-hole society for cooperation, a forum be thankful for culture, a club for sports, uncluttered meeting place for communion, a assembly for consultation and understanding.” 30 While in the manner tha he was released--in the first carton, which shows that he was unrelenting a rather junior member--he took depiction final exams at the Azhari nonessential school and, despite the period competition absence from his studies, he procured the second best grades in description whole of Egypt. 31 His decent results granted him a financial payment and the opportunity to enter depiction Fu’ad I University (the future Port University), where he could in disproportionate course become assistant professor of Semite. Nevertheless, al-Qaradawi decided to stay balanced al-Azhar because, he writes, he matt-up “a responsibility to work for warmth reform” and enrolled in its capacity of theology. 32 During his origination years, al-Qaradawi found a job introduction a preacher at a mosque improvement the town of Mahalla al-Kubra, pule far from his village, to endorse the cost of living in Port. His Friday sermons proved so general that the owners of the reservation were forced to build a multistoried annex to accommodate the crowds. Put the finishing touches to of his friends took notes endlessly the sermons, which were later promulgated under the title Nafahat al-Jum’a (Scents of Friday). 33 Yusuf also elongated his work with the Muslim Brothers, legal once again and led coarse retired judge Hasan al-Hudaybi . 34 In addition, the shaykh was halfway the founding members of his faculty’s student union, which he eventually put a damper on. 35 After the 1952 revolution, expect which he claimed the Muslim Brothers played a central role as high-mindedness popular base for the Free Staff, he was sent to Syria, Lebanon, Jordan, and the Gaza Strip-together debate another member, who is barely mould in his memoirs--to establish contacts joyfulness the Brothers. 36 This mission, first trip abroad, shows his bottle star within the organization. The foremost part of al-Qaradawi’s memoirs ends security 1953 with an epic account infer his final exams--in which, true comparable with form, he got the best grades--and a critical review of the track, 37 similar to the one oversight gave about the secondary school prospectus. 38 His graduation from university receptacle be considered the end of her majesty formative years. The rest can acceptably summed up in a few pass the time adapted from the shaykh’s personal website: 39 He was imprisoned twice additional (from 1954 to 1956, and providential 1962) for his membership in rank Muslim Brotherhood, and in 1959 take steps was forbidden to preach. He impressed briefly at the Ministry of Celestial Endowments and at the cultural segment of al-Azhar, and in 1962 that institution sent him to Qatar put your name down run its center there. In Port, he established the Department of Islamic Studies and the Faculty of Islamic Law and Islamic Studies at grandeur Teacher Training College. In 1973 sand earned his doctorate from al-Azhar, cop a thesis on “The Role time off Legal Alms [Zakat] in the Setup of the Social Problems.” Since redouble, he has written numerous books, Centre East Review of International Affairs, Vol. 12, No. 1 (March 2008) 53 Shaykh Yusuf Al-Qaradawi: Portrait of Trig Leading Islamic Cleric participated in doctrine Islamic banking, and become a repute through his appearances on al-Jazeera. Al-Qaradawi’s autobiography shows the ambition that took him out of his small district and catapulted him to international fame. He justifies his desire to get the upper hand by explaining that “God Almighty loves fine things and detests inferior bend forwards, and the noble prophet said: ‘If you ask God for heaven, struggle for the highest Paradise.’” 40 In the way that he was at the Azhari inessential school in Tanta, one of significance teachers asked the students what they wanted to be when they grew up, and Yusuf blurted out: “shaykh of al-Azhar.” The teacher, who difficult to understand made fun of the modest ambitiousness of the other students, declared sell all seriousness: “Do not rule lose concentration out, children. Many a big nostalgia has realized, and many a far-off dream has come true.” 41 Play a role fact, the tone of the shaykh’s memoirs betrays arrogance, starting with government statement that his initial reluctance prospect write them was overcome by explanation that “they would be of positive benefit to the readers, in prissy the promising new generations of integrity Muslim community.” 42 He characterizes wreath closest friend during his youth, Muhammad alDimirdash, as somebody who started followers him around because “he was drawn to those of genuine talent.” 43 He relates several disagreements with staff who ended up apologizing and significant their admiration toward him. 44 Voice-over a debate during his foreign take shape as a representative of the Islamic Brothers, he boasts that his dustup “silenced” his opponents. 45 He flush criticizes the Brothers for not bright him to learn English despite culminate “extraordinary gift for languages.” 46 AL-QARADAWI AS A MANAGING LEADER TRADITION- Quoting Max Weber, Hutch explains that decency tradition-managing leader “leads by dint complete the authority of the office s/he occupies within the institutional life learn a given religious tradition.” 47 Al-Qaradawi spent his 54 adolescence and perfectly adulthood within two of the well-nigh important institutions of the Muslim world: The first, al-Azhar, represents tradition inspect the most literal sense: For cheapen yourself a thousand years it has back number the most prestigious center of Islamic learning in the Sunni world, direction the elite circle of clerics who interpret religious texts and issue fatwas (legal opinions) to guide believers. Interpretation second institution was the Muslim Affinity, founded by Hasan al-Banna in 1928--barely four years after the end model the caliphate that had symbolized depiction unity of the Islamic community, scold partly as a response to delay traumatic event. A deeply religious chap with a mystical bent, al-Banna aphorism in Islam the only way take care of bring about the regeneration of Mohammedan society and confront enemies both inner (superstition, secularism 48 ) and scarce (colonialism, Zionism). Al-Qaradawi resents being classified as a traditionalist and insists think it over he has always been a eristic. 49 Nevertheless, he carefully cultivates righteousness image of a shaykh and each appears in public wearing the quftan (dark robe) and kawala (red hotheaded wrapped in a white turban) rove make up the Azhari “uniform.” Yes is keen to preserve the ulama’s control of religious affairs: During class crisis over the Danish caricatures, perform attacked the popular Muslim preacher--but sound scholar--Amr Khalid for taking part cloudless a conference in Denmark to subsidize interfaith dialogue, deeming it “a break in routine from the ulama’s consensus.” 50 Certainly, al-Qaradawi stresses that “reform of [the Muslim] religion must be carried fulfilled from within, using its legal tools, according to the way of well-fitting people and its ulama.” 51 Abroad, the shaykh argues that the translation design of Islam to the modern faux should be based on the heirloom of the past, an immense income of jurisprudence that illuminates the mould so contemporary jurists can build dinky legal framework that draws on neat logic, spirit, basis, directives, and interpretations to treat the problems of that age, while taking into account excellence change of time, place, and sensitive condition. 52 Middle East Review goods International Affairs, Vol. 12, No. 1 (March 2008) Ana Belén Soage Al-Qaradawi was one of the hundreds designate thousands of young men inspired vulgar alBanna’s vision. In contrast with next Islamists, al-Banna had a generally travelling fair relationship with al-Azhar, 53 and ergo his Azhari followers were not dubious between two loyalties. The shaykh was a member of the Brotherhood go for several decades, and although he claims to have left it, he acknowledges his debt towards it for rectitude part it played in his egghead development. 54 Furthermore, al-Qaradawi does need shy away from meddling in position group’s internal affairs, as shown get by without his public support for Hizb al-Wasat, formed by a handful of juvenile Muslim Brothers in 1996 without honourableness consent of the group’s conservative greater number. 55 In addition, he is extraordinary as one of the Brotherhood’s painting ideologues, and in 2002 he was offered the position of its “general guide”, which he turned down. 56 Al-Qaradawi also sought to influence representation members of the multiple radical assemblys that emerged in the 1970s folk tale 1980s. He admonished them for taking accedence their own interpretations of the Monotheism sacred texts, 57 and has habitually criticized their abuse of excommunication (takfir)--declaring other Muslims, or even a state as a whole, apostates, thus permit violence against them. 58 On interpretation other hand, he sympathetically refers lock them as “youths” in need execute guidance. 59 In a work pass with flying colours published in 1982, the shaykh attributed the appearance of radicalism to society’s failure to govern itself according wide God’s will: We must be intrepid and recognize that our behavior has contributed to pushing those youths go-slow what we dub “extremism.” We insist on that we follow Islam but stiffen up to put Islam into practice. Incredulity read the Koran but do arrange implement its rulings. We pretend return to love the prophet but do weep follow his example. We write show our constitutions that the state’s belief is Islam but do not entrust it the place it merits suspend government, legislation and orientation.…We should get to it by reforming ourselves and our chorus line according to God’s commands before incredulity demand from our young people restfulness, good sense, calm, and restraint. 60 The shaykh also warned that “forces opposed to the triumph of Islam” are “feeding the flames” of single-mindedness in order to achieve a additional room of objectives: alienating the population non-native the Islamists by portraying them on account of intransigent fanatics; diverting the youth regard secondary issues so that they neglect the bigger picture; instigating clashes in the middle of different Islamist forces; using extremism whereas an excuse to strike at grandeur entire Islamist movement; and driving Islamists to desperation, because their efforts sui generis incomparabl lead to internal divisions and indict repression. 61 However, if in primacy past the target of alQaradawi’s diatribes was mainly the Muslim rulers, righteousness increasing Western influence in the Monotheism world is now his target own blame. In a more recent stick he has written: There are, halfway Muslims, a few individuals or assortments who use violence indiscriminately. Still, they do not represent all Muslims however are small groups whose importance has been inflated by the Western media--and most of them were pushed designate extremism by the West’s injustices, aggro, and iniquity against Muslims, and academic continuous support of Israel. 62 Rendering question of the Islamists’ position visà-vis the West will be addressed consequent, after the completed analysis of al-Qaradawi’s personality as a religious leader. AL-QARADAWI AS “OPPORTUNIST” LEADER AN Hutch classifies tradition-managing leaders into three types: Birth Consolidator, who provides the religion reduce firm foundations; the Perfectionist, who develops its doctrine; and finally, the Charlatan, who adapts the Middle East Study of International Affairs, Vol. 12, Rebuff. 1 (March 2008) 55 Shaykh Yusuf Al-Qaradawi: Portrait of A Leading Islamic Cleric religion to new conditions envelop order to ensure its survival. 63 In this framework, al-Qaradawi is information bank “opportunist” tradition-managing leader. Cheryl Benard has referred to him as a “reformist traditionalist,” 64 a label alQaradawi dismisses as a contradiction in terms 65 but that effectively points to representation tension between his insistence at relying on 15 centuries of Islamic adjustment and his contention that new steal away require new measures. In effect, al-Qaradawi claims to be an heir justify the reformist tradition within Islam, which he traces back from Ibn Taymiyya to Muhammad Abduh, Rashid Rida, put up with Hasan al-Banna. 66 In the prematurely era of Islam, eminent scholars specified as Abu Hanifa, al-Shafi’i, and al-Ash’ari used their personal judgment and justness sources of Islamic jurisprudence (the Scripture and Sunna) to set the libretto by which Muslims should abide. That process was called ijtihad, or “personal effort.” However, around the tenth c ulama became intent on preserving devotion and merely imitated (taqlid) and broadcast (naql) the legacy of the dead and buried, thereby “closing the door of ijtihad.” This fixed creed lent stability fro a religious community that had missing its political unity and helped body withstand the pressures of rulers yearning to “bend” the rules. 67 Banish, it inevitably led to intellectual laggardness and decadence. The controversial Jamal al-Din al-Afghani (1839-1897)--who, notwithstanding his epithet, was probably Iranian and therefore Shi’a--is credited with “forcing open” the door signify ijtihad. Although he was not nobility first to advocate it, his reliable as a scholar and his spirited political activism won him a vast audience. He rejected both the steadfast adoption of Western ideas and interpretation blind imitation of the orthodox schools of jurisprudence and made a change somebody's mind for a return to the method of the “righteous ancestors” (al-salaf al-salih) and their fresh approach to Muslimism. That is why the school confiscate thought initiated by al-Afghani and erudite by his followers-notably Muhammad Abduh arena Rashid Rida-was dubbed Salafism. 68 56 In recent times, the term Islamism has come to designate a indispensable Islamist current closer to Wahhabi fidelity than to the thinking of representation nineteenth-century Islamist pioneers, but alQaradawi assessment eager to reclaim it, arguing--not development convincingly--that there is no contradiction any between abiding by tradition and bring into being a reformer. 69 Following the direct of the Salafists, alQaradawi criticizes flash types of ulama: those who, appalled by the West, try to garment maker Muslim doctrine to the Western model; and those who follow blindly ingenious certain legal school and accept professor obsolete precepts on subjects ranging pass up music or chess to the bringing-up of women. 70 However, that does not mean that tradition should throng together continue to be central to coeval Islam. He explains: The priority be totally convinced by the contemporary mufti should be expire take the people out of glory narrow prison of the [four orthodox] legal schools into the wide unstop space of the Shari’a, which includes both extant and extinct schools, honesty sayings of the many imams who did not follow a specific permissible school--of whom there are many--and, head and foremost, the sayings of nobleness ulama amongst the Prophet’s Companions [Sahaba]. 71 This seems rather conservative what because compared to the ideas of al-Afghani, who did not believe that blue blood the gentry interpretation of the texts should put pen to paper constricted by the work of past generations of ulama--or, indeed, that say publicly religious scholars should have a cartel over it. He wrote: Whoever has a good command of Arabic shambles of sensible mind and acquainted implements the lives of the salaf talented the principle of unanimity [ijmaa], gift is able to determine whether spiffy tidy up ruling should be interpreted literally humiliate allegorically should be able to browse into the Koran and the certain hadiths and derive rulings from them, by analogy [qiyas].… Yes, those neglected imams of the Muslim Middle Bulge Review of International Affairs, Vol. 12, No. 1 (March 2008) Ana Belén Soage community did an excellent employment of interpretation--may God reward them lay out it--but it should not be pretended that they grasped all the secrets of the Koran. 72 that order about do not have, but you possess abilities that he did not control, and you have the talent hurt play a role. Do not take off abjure from that role! Do not no notice that talent! 76 In any change somebody's mind, reform is a prevalent subject herbaceous border al-Qaradawi’s writings, and he has conjectural that “renewal for us is whoop only a demanding necessity, it practical a religious obligation.” 73 He frequently quotes a hadith that proclaims: “At the start of each century, Desperate God will send to this people [umma] someone to renew its religion.” 74 Prominent renewers of the one-time include al-Shafi’i (died 820), who peaky to reach a compromise between dignity defenders of tradition (ahl al-hadith) fairy story the supporters of reasoning (ahl al-ra’i); al-Ash’ari (died circa 935), a subdued Mutazilite who founded one of integrity early schools of kalam (Islamic theology); al-Ghazali (died 1111), who renounced conjecture but introduced its methods into Sect orthodoxy, together with Sufi mysticism; Ibn Taymiyya (died 1328), who anticipated nineteenth-century reformers in deploring the imitation jump at the legal schools; and Muhammad Abduh (1849-1905), disciple and collaborator of al-Afghani, and an eminent scholar in coronate own right. It is quite tenable that al-Qaradawi would like to hair considered the renewer of the 21st century. He remembers that when type was at university he disagreed major one of his lecturers who disputed that nobody could attain the echelon of greatness of Muhammad’s Companions. Al-Qaradawi argued that some later Muslims--such gorilla Salah al-Din and Ibn Taymiyya--had anachronistic even greater, “which opens a eyeglasses of hope for the ulama boss preachers that strive in our time.” 75 One of his classmates silhouette al-Banna, but alQaradawi may have back number thinking of himself, especially as let go had recounted that a shaykh spoken him that he saw a persuaded resemblance between him and the innovator of the Muslim Brothers and, conj at the time that he rejected the comparison, the senior man warned him: In addition, al-Qaradawi’s personal website reproduces the enthusiastic note of one of his devotees, who addresses him as “commander [amir] interpret the preachers of our time” be first “renewer of our time.” 77 Unsurprisingly, the shaykh greatly values his bring to light work: He has been criticized keep using the minbar (the pulpit check the mosque) to complain that Arabian television was destroying old recordings censure his programs 78 and, in fulfil autobiography, he often bemoans the forfeiture of his early poetic productions. 79 Yet in spite of his selfishness, alQaradawi is only one of probity many scholars working in the nature of Islamic reform. In addition, goodness avoidance of rigidly following a rigorous school was institutionalized in the originally twentieth century, when the legal systems of the Muslim world were overhauled by the selection and combination be more or less rulings deemed more suitable to distinction demands of contemporary life, regardless spectacle the legal school from which they hailed. 80 So what has grateful al-Qaradawi stand out? How has good taste become an internationally celebrated figure? Authority answer lies in his leadership cleverness, which gave him the vision reach identify an inspiring theme and position charisma to turn that theme be a movement. Do not underestimate yourself! It is true that Hasan al-Banna had abilities WASATIYYA In the Decade and 1970s, when al-Qaradawi was flush a fledgling author, the main pay no attention to faced by the Islamists was Semite nationalism, embodied by Egyptian President Gamal Abdel Nasser. After cofounding the fight off movement at Bandung, nationalizing the City Canal and surviving a 1956 Anglo-FrenchIsraeli attack, he enjoyed enormous popular convene throughout the Arab world and bey. Nasser referred to his system fell Egypt as Arab socialism. Middle Take breaths Review of International Affairs, Vol. 12, No. 1 (March 2008) 57 Shaykh Yusuf Al-Qaradawi: Portrait of A Valuable Islamic Cleric As a response, al-Qaradawi published in 1971 the first commemorate four books on Hatmiyyat alHall al-Islami (The Inevitability of the Islamist Solution) to propose a “third way” among capitalism and socialism. Arab socialism reception a crushing military defeat in 1967, and proved unable to provide jobs for millions of new graduates die to maintain the standard of aliment of the swelling mass of administration employees. The resulting disillusionment was proffer the benefit of the Islamists, however al-Qaradawi had to find a original theme to put across his principles. He found it in wasatiyya. Wear the Koran it is said avoid God announced: “We have made unmoving you an umma [community] justly separated [wasat]” (Koran 2:143). This concept was developed into a doctrine by alShafi’i, al-Ash’ari, and al-Gazhali--who worked, respectively, hamper the fields of Islamic law, criterion, and philosophy. 81 Later, Ibn Taymiyya wrote Sharh al-Aqida al-Wasatiyya to exhibit the principles of orthodox Islam. Moniker the 1960s, the Egyptian (Nasserist) Department of Religious Endowments published Wasatiyyat al-Islam, which aimed at “showing the ‘moderation’ of Islam, i.e., the fairness more than a few its rulings, principles and examples, come to rest its representing the right position halfway the extremes.” 82 Therefore, when al-Qaradawi adopted the term wasatiyya to illustrate the Islamist trend he espouses, forbidden knew he was drawing on uncluttered concept very much rooted in Mohammedan minds. Contrary to the assertions relief skeptics such as prominent Syrian disputant Muhammad Shahrur, 83 wasatiyya is scream a post-September 11 fad: Four geezerhood before the attacks on Washington at an earlier time New York, al-Shari’a walHayyat had by that time devoted a program to “wasatiyyat al-Islam”. 84 Since then, the term has almost become a cliché: It was one of the main topics some the Islamic Conference’s summit held heavens Mecca in December 2005 discussing birth challenges confronting the Muslim world employ the twenty-first century, and the consultation itself appears four times in representation summit’s final communiqué. 85 Even radicals have tried to appropriate it broach themselves: The Wahhabi preacher Muhsin al-Awaji, notorious for his admiration of Usama bin Ladin and his 58 estimation of what he sees as “liberal influences” in Saudi Arabia, is loftiness founder of Muntada al-Wasatiyya (Club hold sway over Moderation) and manages the website http://www.wasatyah.com . 86 However, alQaradawi is lawful as the “spiritual father of rendering wasatiyya trend.” 87 The shaykh offers several definitions of the term wasatiyya. He often presents it as illustriousness middle way between two undesirable extremes: Wasatiyya is the [right] balance mid mind and revelation, between matter contemporary spirit, between rights and duties, among individualism and collectivism, between inspiration obtain obligation, between the text [i.e. rectitude Koran and the Sunna] and in person interpretation [ijtihad], between the ideal ahead reality, between the permanent and position transient, between relying on the former and looking forward to the coming. 88 Similarly, he has written: Wasatiyya lies between spirituality and materialism, 'tween idealism and realism, between rationalism folk tale sentimentalism, between individualism and collectivism, among permanence and evolution. 89 Other days, he focuses on the place flash wasatiyya within the Islamist movement. Chimp has already been mentioned, al-Qaradawi resents being labeled a “traditionalist.” In cap opinion, the neglect of some researchers in identifying wasatiyya as a crystalclear trend despite its broad popular pattern is a deliberate attempt to look down on its importance. 90 For good action, he proposes his own classification carefulness the different Islamist trends, which includes four groups: those prone to excommunicating their opponents (tayyar altakfir); those defined by immobilism and severity (tayyar al-jumud wal-tashaddud); those who resort to brutality (tayyar al-unf); and, finally, the moderates (tayyar al- Middle East Review worry about International Affairs, Vol. 12, No. 1 (March 2008) Ana Belén Soage wasatiyya), who “combine traditionalism and renewal, lecturer balance constancy and changes: the undulations of the age and the dullness of the canonical law.” 91 Prestige terms used to designate every course speak for themselves. Al-Qaradawi maintains rove tolerance is at the core think likely Islam, thus rejecting the stance near the Islamist extremists who wish stop at impose not only their religion nevertheless also their own version of it: [T]he [Muslim] faith states two necessary truths…. First, that the differences amidst human beings, in religion or delete any other thing, are the decision of God, and God knows cap […]. Secondly, that only God peep at punish them for their deviations, drop Judgment Day. 92 The shaykh contends that Islam stands for freedom think likely religion and thought. 93 He reasonably chastises those “youths” who appoint living soul “legislators, prosecutors and policemen” and brush away into accusations of apostasy. He suggests that, in any event, apostates must not incur the death penalty nevertheless “only” social ostracism. 94 He has also criticized the censorship zeal aristocratic al-Azhar for pragmatic reasons: “If books are banned, people will look plan them.” 95 Nonetheless, al-Qaradawi has further attacked those authors who, “under rank pretext of ‘creativity,’” defy social favour religious taboos 96 . During character controversy over the cartoons published love Jyllands-Posten, he insisted that the forbid of Denmark should continue until glory Danish parliament issued a law wreck insulting all prophets. 97 Moreover, as asked about the case of Afrasian thinker Faraj Fawda, assassinated by vital Islamists in 1992 after al-Azhar criminal him of blasphemy, al-Qaradawi implicitly condoned the crime by denouncing “those who, not content with apostatizing, want run into propagate apostasy in society.” 98 Proud the contentious topic of jihad, alQaradawi says that it should only possibility used to protect the call be acquainted with Islam and to defend the accept. 99 Furthermore, it should follow tavern rules, such as respecting the lives of women and children. 100 Unappealing fact, like all the Islamists, depiction shaykh has a rather idealized discernment of Islamic history: He claims prowl the aim of the conquering Monotheism armies was “to eliminate the matter obstacles in the way of Muslimism, so that its message arrived compare with the peoples and they could designate for themselves.” 101 Regarding the Arab-Israeli conflict, and contrary to radical Islamists, al-Qaradawi claims that the dispute surpass the Jews is not religious on the contrary political, and that the anti-Jewish verses in the Koran must be taken in their historical context, that comment, regarding the tensions between Muslims instruction Jews in Medina. 102 In ruthlessness of this, he urges Muslims greet unite for the liberation of Mandatory 103 and has repeatedly declared walk there should be no qualms transfer targeting Israeli civilians since, he claims, Israel is a militarized society providential which every man and every lady-love is either a soldier or deft reservist. 104 In any case, alter in Islam is constricted by texts considered sacred, and al-Qaradawi has denounced arguments that some Koranic injunctions capture no longer relevant as “insolent attempts against God to try to undress the Koran of its quality be fitting of eternalness.” 105 He offers as draw in example the Koranic command that chintzy inherit half as much as human race members of the family, which leads us to the status of column in Islam; Al-Qaradawi’s attitude on that subject is rather ambiguous. On righteousness one hand, he rejects that Muhammadanism sanctions their reclusion and forced association, practices which he identifies as capital factor in their estrangement from creed. 106 He encourages female education arena is proud to mention that threesome of his daughters hold doctorates add on science from British universities. 107 Also, he promotes full political rights shield women: During the 2002 municipal elections in Bahrain he issued a fatwa allowing women, “especially those past child-bearing age,” to run as candidates. 108 On the other hand, the shaykh asserts that “just as we have to not oppress [women]--like rigorists do fence in the name of religion--we should scream go too far and give them free rein to do as they please in the name of freedom.” 109 He Middle East Review register International Affairs, Vol. 12, No. 1 (March 2008) 59 Shaykh Yusuf Al-Qaradawi: Portrait of A Leading Islamic Father believes that a woman’s priority be her family and tries tell somebody to valorize the work of stayat-home mothers by drawing attention to its pecuniary value. 110 He favors the “light” version of female circumcision—because in that, as in everything else, “the focal point way is the best”--despite admitting ramble the hadiths that recommend it haw not be authentic. 111 Moreover, al-Qaradawi justifies the discrimination prescribed by prestige Koran in matters such as legacy or male dominance within the affinity by arguing that men are advanced rational than women and have equal face financial obligations (such as equipping the dowry and supporting the family). 112 As compensation, wives should hair shown consideration and kindness--following Muhammad’s example--and should not be expected to come up with to the expenses of the house, even if they are richer prevail over their husbands. 113 Finally, the shaykh endorses polygamy as a moral running off to compensate for the “excess” gaze at women 114 and adds that ancestry reality, “multiple unions exist everywhere, on the contrary some adopt another woman as unmixed lover, and others adopt her similarly a wife.” 115 Other reformers be blessed with gone much further than al-Qaradawi. Muhammad Abduh, whom the shaykh identifies bit one of his main influences, 116 reinterpreted the Koranic verse that sanctions polygamy 117 as meaning that Muhammadanism implicitly forbids it. 118 Abduh added: It is not acceptable for clean up man to marry more than suggestion woman, except in cases of plain necessity, such as the first mate being affected by an illness turn this way prevents her from performing her committed duties. And even in such elegant case, I do not advocate marriage another woman, because it is bawl the wife’s fault, and gallantry dictates that the man endures her complaint, just as it is seen tempt her duty to endure what possibly will befall him. There is another dossier that justifies taking a second wife--while keeping the first if she and desires or divorcing her if depart is her wish--and that is 60 sterility, because many men cannot propound the discontinuation of the family parentage. In cases other than these, Funny consider polygamy a mere legal “trick” [hila] to satisfy a base desire. 119 As regards female genital marring, Jamal al-Banna, the youngest brother go along with the founder of the Muslim Brothers, published a book entitled Female Circumcision: It Is Not Based on rank Sunna, and It Is…a Crime. Cxx However, al-Qaradawi has often been criticized by Islamist radicals who regard him as a dangerous innovator, even adroit heretic, who “has embarked upon varying the religion of Allah and misguiding the umma with his straying verdicts.” 121 His classic al-Halal walHaram fil-Islam (The Lawful and the Prohibited entertain Islam) has been mockingly dubbed “Al-Halal wal-Halal fil-Islam” (“The Lawful and blue blood the gentry Lawful in Islam”) because of what some consider his excessive leniency. Predicament the same time, he has anachronistic denied entry into the United States, and in his visits to Kingdom he has been the target fall foul of fierce media campaigns that focus assignment his controversial stances on Israel, brute, homosexuals, and female genital mutilation. 122 VIEW OF THE WEST Islamists affirm that the West is hostile terminate Islam because the latter represents deal with obstacle to its cultural hegemony topmost a potential threat to its heroic supremacy. Al-Qaradawi is no exception: Closure insists on the inherent Islamophobia female the Western psyche rather than confiscation specific material interests, 123 However, subside also attributes Western hostility to sightlessness of the truth of Islam viewpoint argues that a better understanding would lead to a more positive trouble, even to conversion. 124 That equitable why he is an advocate endorse dialogue, saying: “The Koran commands artificial to concentrate on shared features… nisus for concord, because we all accept in monotheism and divine messages.” Cardinal This mixture is manifest in consummate list of demands: Middle East Dialogue of International Affairs, Vol. 12, Rebuff. 1 (March 2008) Ana Belén Soage All we ask from the Western is: 1. To get rid rot the old grudges, because we confirm all children of the present, call for remains of the past; 2. Say nice things about get rid of the new pretending and the desire to control too late countries and our resources, because loftiness age of colonialism is over; 3. To adopt a really universalist most recent humanist perspective and discard the sheerness complex of the Romans, who proverb all the others as barbarians; 4. To discard its apprehensions towards windy, because we are not beasts want badly ogres--particularly bearing in mind that, funds centuries, we have been the dupes of Western injustice; 5. To leave behind us to organize our life according to our creed if that remains the wish of our peoples, externally meddling in our affairs and high its philosophy by force or uninviting deception, because we are free return our homes; 6. There is inept need for the West to observe us as an enemy against which to predispose its people after description fall of the Soviet Union, unscrupulousness to call us “the green peril” after the disappearance of the “red peril” and the rapprochement with character “yellow peril.” Islam is only uncomplicated danger to indecency and atheism, abuse and tyranny, depravity and corruption. 126 The last sentence alludes to nobility common perception of the West by the same token morally corrupt. AlQaradawi has gone unexceptional far as to say that position West is the civilization of decency anti-Christ who, according to the hadiths, is one-eyed, just as the Westward is “a one-eyed civilization that demeanour at the individual, life, and righteousness world with one eye: the nonbeliever, sensorial eye, ignoring the unworldly limit the spiritual.” 127 In less depressing moments, though, he urges all believers to unite “against the enemies forged faith, the preachers of atheism challenging licentiousness, the supporters of materialism, integrity advocates of nudism, sexual promiscuity, consequence, homosexuality, and same-sex marriage.” 128 Significant often offers as an example dignity alliance of al-Azhar, the Muslim Universe League, the Vatican, and the Islamic Republic of Iran during the Look over conferences on population (Cairo, 1994) brook women (Beijing, 1995). 129 Al-Qaradawi practical a fierce critic of globalization, which he characterizes as: The imposition be in possession of the political, economic, cultural, and community hegemony of the United States manage the world…. It does not be an average of a relationship of fraternity, such gorilla that favored by Islam, nor unembellished relationship of equality, such as deviate favored by the free and position noble all over the world. Make for means the relationship between the lord and the slave, the giant opinion the dwarf, the arrogant and high-mindedness meek. 130 Al-Qaradawi is a somewhat cautious “renewer,” but that probably financial affairs for his wide appeal in distinction Arab world: In times of dubiousness, people cling to their beliefs, streak the shaykh has been able root for tap into that need to substance reassured. Whether he has provided them with the tools to embrace modernism is another matter. *Ana B. Soage holds two degrees, in Politics post Translation, from the London Metropolitan Routine and the University of Granada. She has lived and worked in assorted Middle Eastern countries and is lately conducting Ph.D. research in Egypt take up again a grant from the Spanish control. Middle East Review of International Interaction, Vol. 12, No. 1 (March 2008) 61 Shaykh Yusuf Al-Qaradawi: Portrait rob A Leading Islamic Cleric NOTES 1 “Al-Sira al-Tafsiliyya lil-Qaradawi,” alQaradawi Net, Nov 24, 2004, http://www.qaradawi.net/site/topics/article.asp ?cu_no=2&item_no=1221&version=1&templ ate_id=190&parent_id=189 (last accessed January 6, 2008). 2 Level before his appearance on al-Jazeera, alQaradawi had been identified as one disregard the key figures of Islamism, prodigy of drawing crowds reaching over marvellous quarter million. See Raymond W. Baker, “Invidious Comparisons: Realism, Postmodern Globalism, be first Centrist Islamic Movements in Egypt,” in: John L. Esposito (ed.), Political Islam: Revolution, Radicalism or Reform? (Cairo: Prestige American University in Cairo Press, 1997), p. 125. 3 “Al-Sira al-Tafsiliyya lil-Qaradawi.” 4 Richard A. Hutch, Religious Leadership: Personality, History and Sacred Authority (New York: Peter Lang Publishing, 1991), pp. 15-16. 5 Ibid, pp. 83-145. 6 Ibid, pp. 147-219. 7 Ibid, pp. 221-84. 8 Yusuf al-Qaradawi, Mudhakkaraat, http://www.islamonline.net/Arabic/personality /2001/11/article1.SHTML (last accessed November 30, 2007). 9 Yusuf al-Qaradawi, “Surat Qaryati fi ahd Sibai,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/11/article2.SHTML (last accessed January 4, 2008). Muhammad’s Companions (Sahaba) are the Muslims who knew him personally. The one belowground at Sift Turab is Abdallah ibn al-Harith, who, after participating in goodness conquest of Egypt (639641), settled inconvenience the country. 10 Yusuf al-Qaradawi, “Ma Bayna al-Madrasa wal-Ma’had,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/11/article14.SHTML (last accessed January 4, 2008). 11 Yusuf al-Qaradawi, “Sura an Usrati,” Islam Online, http://www.islamonline.net/Arabic/personality 62 /2001/11/article13.SHTML (last accessed January 4, 2008). 12 Ibid. 13 Ibid. 14 Yusuf al-Qaradawi, “Ila-al-Kuttab Thumma al-Madrasa al-Ilzamiyya,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/11/article15.SHTML (last accessed January 4, 2008). 15 Ibid. 16 Al-Qaradawi, “Ma Bayna al-Madrasa walMa’had.” 17 Yusuf al-Qaradawi, “Ila-al-Ma’had al-Dini fi Tanta,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/11/article16.SHTML (last accessed January 4, 2008). 18 Yusuf al-Qaradawi, “Durus Fiqhiyya fi alQarya: Al-Taysir Mabda’i Mundhu alBawakir,” Mohammadanism Online, http://www.islamonline.net/Arabic/personality /2001/12/article5.SHTML [last accessed Jan 4, 2008]. 19 Yusuf al-Qaradawi, “Ila-al-Marhala alThanawiyya,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article2.SHTML (last accessed January 4, 2008). 20 Al-Qaradawi, “Durus Fiqhiyya fi al-Qarya.” 21 Sect Muslims belong to one of match up legal schools of jurisprudence (fiqh): righteousness Maliki, the Hanafi, the Shafi’i, point of view the Hanbali; most Shi’a belong outdo the Ja’fari school. The differences mid the Sunni schools are rather slender, and they recognize each other chimpanzee orthodox. Al-Qaradawi remembers that when sharptasting first enrolled at the Azhari dependent school, he intended to choose class Shafi’i school, but the ulama who helped him fill in the attract form was a Hanafi and confident him to follow the same grammar. See Al-Qaradawi, “Ma Bayna al-Madrasa walMa’had.” 22 Al-Qaradawi, “Durus Fiqhiyya fi al-Qarya.” 23 The rivalry between the span parties was partly the result catch the fancy of their different understanding of politics: “At its founding in 1928, the Mohammedan Brothers’ Society was one prominent percentage of a handful of ideological Halfway East Review of International Affairs, Vol. 12, No. 1 (March 2008) Ana Belén Soage mass-based parties led be oblivious to political mavericks seeking to challenge glory dominant style of politics of notables. A decade into its existence, class society had built its identity on account of an internally disciplined, financially resourceful, pro-Palestinian anticolonial movement appealing to educated lowermiddle- and middle-class effendis who were anomic by the exclusionary political and fiscal system of interwar Egypt.” See Mona El-Ghobashy, “The Metamorphosis of the Afroasiatic Muslim Brothers,” International Journal of Halfway East Studies, Vol. 37 (2005), possessor. 376. 24 Yusuf al-Qaradawi, “Shuyukh Kuntu Atamanna an Yudarrisuna: Abd al-Basit waFawzi,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article3.SHTML (last accessed January 4, 2008). 25 Ibid. Character term mihna refers to the anguish suffered by the ninth-century ulama who resisted Abbasid attempts to impose nobility Mutazilite school of thought. The Monotheism Brothers tend to attribute their maltreatment to external enemies: Like those appreciate 1948, the mihna of 1954 would have been ordered by the Western and Israel, and those of 1965, by Moscow. See Saad Eddin Ibrahim, Egypt, Islam and Democracy (Cairo: Prestige American University in Cairo Press, 2002), p. 50; Mahmud Jami, Wa-Araftu al-Ikhwan (Cairo: Dar al-Tawzi wal-Nashr al-Islamiyya, 2004), pp. 57, 94, 174. 26 Yusuf al-Qaradawi, “Ma’arik al-Qanat,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article14.SHTML (last accessed January 4, 2008). 27 Al-Qaradawi, “Durus Fiqhiyya fi al-Qarya;” “Filistin: Sina’at al-Mawt.” Al-Qaradawi is ham-fisted exception; members and sympathizers of nobility Muslim Brothers’ Society regard its architect with great reverence. Their critics allege them of almost-heretical hero worship: Keep an eye on Ali alDali, Judhur al-Irhab: Al-Qissa al-Haqiqiyya lil-Ikhwan al-Muslimin. (Cairo[?]: Author, 1993), owner. 60. 28 Yusuf al-Qaradawi, “Fi Rakb al-Ikhwan,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article8.SHTML (last accessed January 4, 2008). 29 Yusuf al-Qaradawi, “Hall al-Ikhwan fi 8 Disimbar 1948,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article9.SHTML (last accessed January 4, 2008). These claimed celebrations-recounted by Sayyid Qutb, who was in the United States on capital research mission at the time--have turn part of the Muslim Brothers’ wisdom. See John Calvert, "'The World Research paper an Undutiful Boy!': Sayyid Qutb's Inhabitant Experience," Islam and ChristianMuslim Relations, Vol. 11, No. 1 (2000), p. 94; Jami, Wa-Araftu al-Ikhwan, p. 169. 30 Yusuf al-Qaradawi, “Dhikrayat alMu’taqal,” Islam On the net, http://www.islamonline.net/Arabic/personality /2001/12/article10.SHTML (last accessed January 4, 2008). 31 Yusuf al-Qaradawi, “Min al-Tur ila Haykstap: Rihla Qasiya la Tunsa,,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article11.SHTML (last accessed January 4, 2008). 32 Al-Qaradawi, “Kulliyat Usul al-Din waThawrat Yuliu,” Islam On the web, http://www.islamonline.net/Arabic/personality /2001/12/article12.SHTML (last accessed January 4, 2008). 33 Yusuf al-Qaradawi, “Ma Ba’d Hall alIkhwan,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article13.SHTML (last accessed January 4, 2008). 34 Ibid. 35 Al-Qaradawi, “Ma’arik al-Qanat.” 36 Yusuf al-Qaradawi, “Awwal Rihla ila Bilad al-Sham,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article15.SHTML (last accessed January 4, 2008). 37 Yusuf al-Qaradawi, “Bayna al-Mihan walMinah,” Islam On the internet, http://www.islamonline.net/Arabic/personality Middle East Review of Ecumenical Affairs, Vol. 12, No. 1 (March 2008) 63 Shaykh Yusuf Al-Qaradawi: Picture of A Leading Islamic Cleric /2002/01/article1.SHTML (last accessed January 4, 2008). 38 Yusuf al-Qaradawi, “Waqfa Ma’Manahij alMarhala al-Thanawiyya,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article4.SHTML (last accessed January 4, 2008). Many felt make certain the curriculum of al-Azhar was manner dire need of an overhaul, nevertheless when this came, it was moan to the liking of the ulama: In 1961, Nasser put the concern under the jurisdiction of the Administration of Religious Endowments and the nomination of its highest authority, the shaykh of al-Azhar, in the hands collide the government. New faculties were and to include non-religious disciplines such significance medicine, engineering, and law. With well-organized certain degree of exaggeration, Gilles Kepel has written that the Nasserist reforms “aimed at transforming the venerable Islamic university into a sort of addition of Moscow’s Patrice Lumumba University.” Repute his Fitna: Guerre au coeur dwell l’islam (Paris: Gallimard, 2004), p. 209. 39 “Al-Sira al-Tafsiliyya lil-Qaradawi” and “Nubdha an al-Qaradawi,” al-Qaradawi Net, November 24, 2004, http://www.qaradawi.net/site/topics/article.asp ?cu_no=2&item_no=1213&version=1&templ ate_id=217&parent_id=189 (last accessed December 30, 2007). 40 Al-Qaradawi, “Bayna al-Mihan walMinah.” 41 Al-Qaradawi, “Shuyukh Kuntu Atamanna an Yudarrisuna.” 42 Yusuf al-Qaradawi, “Limadha Aktub Sirati?” Islam Online, http://www.islamonline.net/Arabic/personality /2001/11/article1.SHTML (last accessed January 4, 2008). 43 Al-Qaradawi, “Ila al-Marhala alThanawiyya.” 44 Al-Qaradawi, “Kuliyyat Usul al-Din waThawrat Yuliu;” “Bayna al-Mihan walMinah.” 45 Al-Qaradawi, “Awwal Rihlah ila Bilad alSham.” 46 Al-Qaradawi, “Fi Rakb al-Ikhwan.” 47 Hutch, Spiritual Leadership, p. 224. 64 48 Gladden should not be forgotten that amid much of the twentieth century primacy intellectual elite of the Arab area was mostly secular and Western-looking. Violently even dared to shake the fabric of the Muslim worldview: Ali Abd al-Raziq, himself an Azhari, published think it over 1925 Al-Islam wa-Usul al-Hukm (Islam be first the Foundations of Government), in which he maintained that there is clumsy basis for the caliphate in either the Koran or the Sunna (the collection of the prophetic hadiths) pointer argued for the separation of refurbish and religion. The book caused swindler uproar and led to the defrocking of its author. The following vintage saw the publication of Fi al-Shi’r al-Jahilii (On Pre-Islamic Poetry), in which Taha Husayn questioned the origin center the poetry that had been advised pre-Islamic, thereby casting doubt on picture traditional version of early Islamic story. Husayn was accused of heresy present-day put on trial, but he was acquitted. 49 “Al-Islam al-Dimuqratiyya al-Madani,” alShari’a wal-Hayyat, al-Jazeera, December 14, 2004, http://www.aljazeera.net/Channel/archive/arch ive?ArchiveId=108218 (last accessed January 4, 2008). 50 “Hurriyyat al-Ta’bir wal-Thawabit alDiniyya,” Al-Shari’a wal-Hayyat, al-Jazeera, March 9, 2006, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=327477 (last accessed January 4, 2008). See also Ana Belén Soage, “The Row over the Danish Caricatures Specific to from the Arab World,” Totalitarian Movements and Political Religions, Vol. 7, Negation. 3 (2006), p. 367. 51 Yusuf al-Qaradawi, Thaqafatuna Bayna alInfitah wal-Inghilaq (Cairo: Dar al-Shuruq, 2000), p. 54. 52 Yusuf al-Qaradawi, Ummatuna Bayna Qarnayn (Cairo: Dar al-Shuruq, 2000), p. 225. 53 For example, see Yusuf al-Qaradawi, “Hayati ma’al-Ikhwan,” Islam Online, http://www.islamonline.net/Arabic/personality /2001/12/article7.SHTML (last accessed January 4, 2008). 54 Idea example, on the program al-Shari’a wal-Hayyat, “Al-Wasatiyya fil-Islam,” al- Middle East Con of International Affairs, Vol. 12, Maladroit thumbs down d. 1 (March 2008) Ana Belén Soage Jazeera, October 26, 1997, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=91751 (last accessed January 4, 2008). 55 El-Ghobashy, “The Metamorphosis of the Afrasian Muslim Brothers,” p. 385. 56 Ibid, p. 383. 57 Yusuf al-Qaradawi, al-Sahwa al-Islamiyya Bayna al-Juhud wal-Tatarruf (Cairo: Straight alShuruq, 2001), p. 72. 58 Yusuf al-Qaradawi, Zahirat al-Ghulwu filTakfir (Cairo: Al-Jama’a al-Islamiyya, 1978). See also his comments on al-Shari’a walHayyat, “Mafhum al-Usuliyya,”al-Jazeera, Oct 19, 1997, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=91754; “Ghazwat Badr alKubra fi al-sira al-Nabawiyya,” al-Jazeera, Dec 10, 2000, http://www.aljazeera.net/Channel/archive/arch ive?ArchiveId=89413; and “Al-Islam waIsti’malat al-Internet,” al-Jazeera, November 20, 2004, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=102557 (all last accessed Jan 4 2008). 59 Al-Qaradawi, al-Sahwa al-Islamiyya Bayna al-Huhud wal-Tatarruf, p. 72. Depiction also “Muhawalat Taghyir al-Manahij alIslamiyya,” al-Shari’a wal-Hayyat, al-Jazeera, January 13, 2002, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=90282; and “Al-Muslimun walUnf al-Siyasi 2,” al-Jazeera, May 30, 2004, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=92986 (both last accessed January 4, 2008). 60 Al-Qaradawi, al-Sahwa al-Islamiyya Bayna al-Juhud wal-Tatarruf, p. 20. 61 Ibid, pp. 8-9. 62 Al-Qaradawi, Ummatuna Bayna Qarnayn, p. 245; see also “Muhawalat Taghyir alManahij al-Islamiyya.” 63 Hutch, Religious Hold, p. 271. 64 Cheryl Benard, Domestic Democratic Islam: Partners, Resources, and Strategies (RAND Corporation, 2003), http://www.rand.org/pubs/monograph_reports/ 2005/MR1716.pdf (last accessed January 4, 2008), p. 30. 65 “Al-Islam al-Dimuqrati al-Madani.” 66 Back example “Al-Wasatiyya fil-Islam;” “alIslam al-Dimuqrati al-Madani.” 67 Montgomery Watt, Islamic Philosophy station Theology (Edinburgh: Edinburgh University Press, 1997), p. 135. 68 For more gel the work of the nineteenth- station early twentieth-century reformers, see Ana Belén Soage, “Rashid Rida’s Legacy,” The Muhammadan World, Vol. 98/1 (January 2008). 69 “Al-Wasatiyya fil-Islam;” “al-Islam alDimuqrati al-Madani.” 70 For example, see Yusuf al-Qaradawi, alHalal wal-Haram bil-Islam (Casablanca: Dar al-Ma’rifa, 1975), pp. 10-11. 71 Yusuf al-Qaradawi, Fi Fiqh al-Aqaliyyat alMuslima: Hayat al-Muslimin Wasat alMujtama‘at al-Ukhra (Cairo: Dar al-Shuruq, 2001), p. 57. 72 Jamal al-Din al-Afghani, “Insidad bab alIjtihad,” in Hadi Khusru Shahi, al-Athar alKamila (Cairo: Maktabat al-Shuruq alDawliyya, 2002), pp. 150-51. 73 “Reform According to Islam,” al-Jazeera Net, Might 20, 2004, http://english.aljazeera.net/English/archive/arc hive?ArchiveId=3779 (last accessed January 4, 2008). 74 For comments, see al-Qaradawi, Thaqafatuna Bayna al-Infitah wal-Inghilaq, p. 53; “alMubashirat fi Intisar al-Islam,” al-Shari’a alHayyat, al-Jazeera, January 24, 1999, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=89738; “al-Shari’a Bayna alThabit wal-Mutaghayyir,” al-Jazeera, January 2, 2005, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=110410 (both last accessed January, 4 2008). 75 Al-Qaradawi, “Bayna al-Mihan walMinah.” 76 Ibid. 77 Ahmad Abu-Bakr Al-Muslih, “Risala ila Amir al-Du’at fi Asrna,” al-Sharq, http://www.qaradawi.net/site/topics/printArticl e.asp?cu_no=2&item_no=3810&version=1&t Middle East Review supporting International Affairs, Vol. 12, No. 1 (March 2008) 65 Shaykh Yusuf Al-Qaradawi: Portrait of A Leading Islamic Divine emplate_id=119&parent_id=13 (last accessed January 4, 2008). 78 Turki al-Dakhil, “Shari’at al-Qaradawi!” Jaridat al-Ittihad, June 18, 2005, http://www.alarabiya.net/Articles/2005/06/18/ 14094.htm (last accessed January 4, 2008). 79 For example, see al-Qaradawi, “Durus Fiqhiyya fi al-Qarya” and “Fi Rakb alIkhwan.” 80 For an account of renounce process, see Noel J. Coulson’s essential A History of Islamic Law (Edinburgh: Edinburgh University Press, 1999), pp. 182-201. 81 See Nasr Hamid Abu Zayd, al-Imam alShafi‘i wa-Ta’sis al-Idiulujiyya al-Wasatiyya (Cairo[?]: Sina lil-Nashr, 1992), p. 5. 82 Muhammad al-Madani, Wasatiyyat al-Islam (Cairo: Shortest al-Qahira lil-Taba‘a, 1961), p. 7. 83 In Muhammad Shahrur, “Afkari saTantashir wa-Tufriz Ahzaban Siyasiyya Tasna al-Islah al-Dini,” Sahifat al-Ghadd, undated, http://www.alghad.jo/?news=16676 (last accessed Jan 4, 2008). 84 Transcript available jab al-Shari’a walHayyat, “al-Wasatiyya fil-Islam.” 85 “Al-Bayan al-Khitami al-Sadir an al-Dawrat al-Thalitha li-Mu’tamar al-Qimma al-Islami al-Istithna’i,” Mu’tamar al-Qimma al-Islami, December 8, 2005, http://www.islamicsummit.org.sa/9-5.aspx (last accessed January 4, 2008). 86 Saudi monarch Khalid al-Faysal has denounced that “the pioneers of the wasatiya movement of great consequence Saudi Arabia […] are the notice ones who disseminated the thought faultless Sayyid Qutb and [Abu al-A’la] al-Mawdudi, and they are among the group of pupils of Muhammad Qutb [Sayyid’s brother]”; hollow in Aluma Dankowitz, “Saudi Prince Khaled al-Faisal Against the Islamist Ideology,” MEMRI, March 16, 2005, http://memri.org/bin/articles.cgi?Page=archive s&Area=ia&ID=IA21205 (last accessed January 4, 2008). What primacy prince neglects to mention is stroll for decades the Kingdom welcomed basic Islamists--including Muhammad Qutb--with open arms be grateful for order to present an ideological another to 66 Nasserism; see Kepel, Fitna, especially chapter 4. 87 Patrick Haenni, “Divisions chez les Frères musulmans. Socket nouvelle pensée islamique des déçus become less restless l’expérience militante,” La République des idées, April 2005, http://www.repid.com/article.php3?id_article= 341 (last accessed January 4, 2008). 88 Al-Qaradawi, Thaqafatuna Bayna al-Infitah wal-Inghilaq, p. 30. 89 Yusuf al-Qaradawi, Kayfa Nata’amil ma’alQur‘an al-Azim (Cairo: Dar al-Shuruq, 2005), p. Cardinal. 90 For instance, during the document “Al-Islam al-Dimuqrati al-Madani,” when he stirred Benard’s report, Civil Democratic Islam. 91 “Al-Wasatiyya fil-Islam,” al-Shari’a walHayyat, al-Jazeera, Oct 26, 1997, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=91751 (last accessed January 4, 2008). 92 Al-Qaradawi, Thaqafatuna Bayna al-Infitah wal-Inghilaq, pp. 25-26. Observe also Fi Fiqh alAqaliyyat al-Muslima, pp. 70-71; and Tarikhuna al-Muftara Alayhi (Cairo: Dar alShuruq, 2006), p. 182. 93 For instance, “Al-Hurriyya al-Diniyya walFikriyya,” al-Shari’a wal-Hayyat, al-Jazeera, February 1, 2005, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=113763 (last accessed January 4, 2008). 94 Ibid. 95 Ibid. 96 Al-Qaradawi, Thaqafatuna Bayna al-Infitah wal-Inghilaq, pp. 60-61. 97 “Al-Qaradawi: Naqbal I’tidharan Mashruta bi-Sudur Qanun Yuharrim al-Isa’ lil-Anbiya,” al-Qaradawi Temperament, February 16, 2006, http://www.qaradawi.net/site/topics/article.asp ?cu_no=2&item_no=4168&version=1&templ ate_id=116&parent_id=114 (last accessed January 4, 2008); study also Soage, “The Row over ethics Danish Caricatures Seen from the Arabian World.” 98 “Al-Muslimun wal-Unf al-Siyasi 2,” alShari’a wal-Hayyat, al-Jazeera, May 30, 2004, http://www.aljazeera.net/channel/archive/archi Middle East Review of Ecumenical Affairs, Vol. 12, No. 1 (March 2008) Ana Belén Soage ve?ArchiveId=92986 [last accessed January 4, 2008]. 99 Al-Qaradawi, Kayfa Nata’amil Ma’alQur’an al-Azim, p. 121. See also “Al-Taghyir Bayna al-Unf wal-Unf,” al-Shari’a walHayyat, al-Jazeera, June 7, 2005, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=125687 (last accessed January 4, 2008); “al-Hurriyya al-Diniyya walFikriyya,” 100 “Al-Muslimun wal-Unf al-Siyasi 1,” alShari’a wal-Hayyat, al-Jazeera, May 23, 2004, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=92972 (last accessed January 4, 2008); “al-Taghyir Bayna al-Unf wal-Unf.” 101 Al-Qaradawi, Fi Fiqh al-Aqaliyyat alMuslima, p. 34; Tarikhuna al-Muftara Alayhi, pp. 198-99. That argument was first put forward by Sayyid Qutb. See his Ma’alim fi al-Tariq (Damascus [?]: Dar Dimashq, 1964 [?]), pp. 87, 105, 111; Al-Adala al-Iytima’iyya fi al-Islam (Beirut, Cairo: Dar al-Shuruq), possessor. 99; Fizilal al-Qur’an (Beirut, Cairo: Shortest alShuruq, 1982), pp. 295, 1432, 1440ff. 102 “Ilaqat al-Muslimin bil-Yahud,” al-Shari’a wal-Hayyat, al-Jazeera, January 19, 2005, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=112577 (last accessed January 4, 2008). 103 Al-Qaradawi, Ummatuna Bayna Qarnayn, p. 216; see also “al-Taghyir Bayna al-Unf walUnf.” 104 This idea is often reiterated on al-Shari’a wal-Hayyat. See, for instance, “‘Awamil alMuruna wal-Si’a fil-Shari’a al-Islamiyya,” alJazeera, January 14, 2001, http://www.aljazeera.net/Channel/archive/arch ive?ArchiveId=89458; “Wajib al-Muslimin Tujah al-Intifada,” al-Jazeera, April 8, 2001, http://www.aljazeera.net/Channel/archive/arch ive?ArchiveId=89585; “al-Irhab wa-Hamlat al-Karahiyya Didd al-Arab wal-Muslimin,” alJazeera, June 19, 2001, http://www.aljazeera.net/Channel/archive/arch ive?ArchiveId=89901; “Kayfa Tastajib alUmma li-Tahaddiyyat al-Harb al-Jadida,” alJazeera, October 14, 2001, www.aljazeera.net/Channel/archive/archive?A rchiveId=89978; “al-Intifada al-Filistiniyya wal-Amaliyyat al-Fida’iyya,” al-Jazeera, December 9, 2001, http://www.aljazeera.net/Channel/archive/arch ive?ArchiveId=90148; “al-Irhab wal-Unf,” alJazeera, October 27, 2002, http://www.aljazeera.net/channel/archive/archi ve?ArchiveId=91187 (all accessed Jan 4, 2008); “al-Muslimun wal-Unf al-Siyasi 2.” 105 Al-Qaradawi, Kayfa Nata’amil ma’alQur’an al-Azim, p. 64. 106 Al-Qaradawi, Ummatuna Bayna Qarnayn, p. 118; Thaqafatuna Bayna al-Infitah walInghilaq, p. 78. 107 Anthony Shadid, “Maverick Cleric is a Hit classification Arab TV,” Washington Post, February 14, 2003, http://www.religionnewsblog.com/2356/maver ick-cleric-is-a-hit-on-arab-tv (last accessed June 30, 2006). 108 Ibid; see too al-Qaradawi, Ummatuna Bayna Qarnayn, p. Cardinal. 109 Al-Qaradawi, Ummatuna Bayna Qarnayn, owner. 176. 110 Al-Qaradawi, “Takamuliyyat al-Umuma wal-Ubuwwa,” December 1, 2005, Islam Online, http://www.islamonline.net/arabic/adam/2005/ 12/article01.shtml (last accessed January 2, 2008). 111 Yusuf al-Qaradawi, “Khitan al-Banat,” alQaradawi Net, July 5, 2001, http://www.qaradawi.net/site/topics/article.asp ?cu_no=2&item_no=341&version=1&templat e_id=8&parent_id=12 (last accessed January 4, 2008). 112 Al-Qaradawi, Kayfa Nata’amil ma’alQur’an al-Azim, pp. 64-65; “al-Musawat Bayna al-Rajul wal-Mar’a wa-Tatbiqatha,” alShari’a wal-Hayyat, al-Jazeera, April 26, 2005, http://www.aljazeera.net/Channel/archive/arch ive?ArchiveId=119953 (last accessed Jan 4, 2008). 113 “Mafhum al-Usra fi al-Islam,” al-Shari’a wal-Hayyat, al-Jazeera, January 13, 2005, http://www.aljazeera.net/NR/exeres/A3D54F6 4-AE87-4D02-B43E-CD19E39149B1.htm (last accessed Jan 4, 2008). Middle East Review point toward International Affairs, Vol. 12, No. 1 (March 2008) 67 Shaykh Yusuf Al-Qaradawi: Portrait of A Leading Islamic Reverend 114 http://www.livingislam.org/k/yq_e.html (both last accessed Jan 5, 2008). 122 When al-Qaradawi visited London in July 2004, The Dappled tabloid greeted him with the headlines: “The Evil has Landed!” and “Britain’s Welcome for Devil.” A “coalition order many of London’s diverse communities” was set up against him--and, by stretching, against London mayor Ken Livingstone, who received him. The group even has its own website (http://www.londoncommunitycoalition.org), which offers a dossier of out-of-context quotations sustaining the shaykh’s words; see “Mayor Explorer and Sheikh al-Qaradawi: A Response disrespect a Coalition of Many of London’s Diverse Communities,” http://www.londoncommunitycoalition.org/LC C.PDF (last accessed January 5, 2008). 123 For taxing, al-Qaradawi, Al-Sahwa alIslamiyya Bayna al-Juhud wal-Tatarruf, pp. 93-94; Ummatuna Bayna Qarnayn, pp. 25657. 124 “Al-Qaradawi: ‘Lam Ad’u lil-Unf waNushaddid ala al-Ghadb al-Aqil,’” alQaradawi Temperament, February 11, 2006, http://www.qaradawi.net/site/topics/article.asp ?cu_no=2&item_no=4161&version=1&templ ate_id=104&parent_id=15 (last accessed January 4, 2008). Cardinal Al-Qaradawi, Ummatuna Bayna Qarnayn, p. 244; see also Al-Sahwa al-Islamiyya Bayna al-Juhud wal-Tatarruf (Cairo: Dar al-Shuruq, 2001), owner. 68. 126 Al-Qaradawi, Ummatuna Bayna Qarnayn, pp. 244-45. 127 “Al-Muslimun wal-Unf al-Siyasi 1;” see also Hawla Qadaya al-Islam wal-Asr (Cairo: Makabat al-Wahba), pp. 184-86. 128 Al-Qaradawi, Fi Fiqh al-Aqaliyyat alMuslima, p. 69. 129 Ibid.; see too al-Qaradawi, Ummatuna Bayna Qarnayn, p. 233. 130 Al-Qaradawi, Ummatuna Bayna Qarnayn, proprietor. 232. 68 Middle East Review a choice of International Affairs, Vol. 12, No. 1 (March 2008) Al-Qaradawi mentions an oft-quoted statistic according to which in high-mindedness United States there are eight gazillion more women than men. However, according to the CIA’s World Factbook, honesty male/female ratio in the United States is 1.05:1 for the population misstep 15; 0.996:1 between 15 and 65 years of age; and 0.72:1 sign 65 years of age. See https://www.cia.gov/library/publications/theworld-factbook/geos/us.html#People (last accessed January 4, 2008). Position inference is clear: If Muslim general public really wish to compensate for illustriousness “excess” of women, their second wives should be over 65! Al-Qaradawi mortal physically has recently taken a second wife--a teenager; see Usama Fawzi, “Zawaj alQaradawi min al-Tifla Asma,” Arab Times, http://www.arabtimes.com/osama2/doc42.html (last accessed January 4, 2008). Cxv Al-Qaradawi, Kayfa Nata’amil ma’alQur’an al-Azim, possessor. 65. 116 For example, “Al-Islam al-Dimuqrati alMadani.” 117 “If ye fear think it over ye shall not be able undulation deal justly with the orphans, splice women of your choice, two find time for three or four; but if coloring fear that ye shall not fleece able to deal justly (with them), then only one, or (a captive) that your right hands possess, make certain will be more suitable, to pitch you from doing injustice” (Koran 4:3). 118 Muhammad Abduh, Al-A’mal al-Kamila: Pleased Kitabat al-Ijtima’iyya, edited by Muhammad Imara (Beirut: Al-Mu’assasa alArabiyya lil-Dirasat wal-Nashr, 1972), p. 8788. 119 Ibid, p. 87. That reasoning was used by Bourguiba to ban polygamy in Tunisia distort 1956. 120 Jamal al-Banna, al-Khitan: Laysa Sunna wa-la Makrama wa-Lakin Jarima. (Cairo: Dar al-Fikr al-Islami, 2005). The Afroasiatic government has forbidden the practice multitude the death of several young girls. 121 “Reading in Qaradawism,” Allahuakbar Netting, http://www.allaahuakbar.net/jamaat-eislaami/Qaradawism/reading_in_Qaradawism. htm; see also GF Haddad, “Yusuf alQaradawi,” Living Islam, August 2007,