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'''Tariq Said Ramadan''' (born [[26 September]] [[1962]] in [[Geneva]], [[Switzerland]]) is a Swiss [[Muslim]] [[academic]] and [[theologian]]. He advocates the studying and re-interpretation of Islamic texts, and emphasizes the [[heterogeneous]] nature of Islamic society. He believes that [[Islam in Europe|Muslims in Europe]] have to establish a new "European Islam" (see also [[Euroislam]]) and emphasizes the necessity for their engagement in European society.
'''Tariq Said Ramadan''' (born [[26 September]] [[1962]] in [[Geneva]], [[Switzerland]]) is a Swiss [[Muslim]] [[academic]] and [[theologian]]. He advocates the studying and re-interpretation of Islamic texts, and emphasizes the [[heterogeneous]] nature of Islamic society. He believes that [[Islam in Europe|Muslims in Europe]] have to establish a new "European Islam" (see also [[Euroislam]]) and emphasizes the necessity for their engagement in European society. Two of the world’s most influential magazines [[Prospect]] and Foreign Policy rank him at number 8 in a list of the world’s top 100 contemporary [[intellectuals]]. [http://www.guardian.co.uk/uk/2008/jun/23/2] He is regularly called Islam’s ‘[[Martin Luther]]'. Tariq teaches theology at the [[University of Oxford]].


==Biography==
==Biography==

Revision as of 06:29, 4 July 2008

Tariq Ramadan
File:TariqRamadan.jpg
Born (1962-09-26) September 26, 1962 (age 61)
Geneva, Switzerland
Occupation(s)Academic and Theologian

Tariq Said Ramadan (born 26 September 1962 in Geneva, Switzerland) is a Swiss Muslim academic and theologian. He advocates the studying and re-interpretation of Islamic texts, and emphasizes the heterogeneous nature of Islamic society. He believes that Muslims in Europe have to establish a new "European Islam" (see also Euroislam) and emphasizes the necessity for their engagement in European society. Two of the world’s most influential magazines Prospect and Foreign Policy rank him at number 8 in a list of the world’s top 100 contemporary intellectuals. [2] He is regularly called Islam’s ‘Martin Luther'. Tariq teaches theology at the University of Oxford.

Biography

Tariq Ramadan is the son of Said Ramadan and the grandson of Hassan al Banna, founder of the Muslim Brotherhood in Egypt. His father was a prominent figure in the Muslim Brotherhood and was exiled from Egypt to Switzerland, where Tariq was born, by Gamal Abdul Nasser.[citation needed] Tariq Ramadan graduated a year early and studied philosophy, literature and social sciences at the University of Geneva. He studied philosophy and French literature at the Masters level, and Arabic and Islamic studies for his PhD. He wrote his dissertation on Friedrich Nietzsche. He also studied Arabic and Islam at Al Azhar Islamic university in Cairo, Egypt.

He currently teaches at the College de Saussure, a high school in Geneva, Switzerland, and held a lectureship in Religion and Philosophy at the University of Fribourg from 1996 to 2003. In October 2005 he began teaching at St Antony's College at the University of Oxford on a Visiting Fellowship. Since 2005 he has been a senior research fellow at the Lokahi Foundation.[1][2]

Ramadan is married and has 4 children. His wife is French and converted to Islam after their marriage. His brother, Hani Ramadan, is also a Muslim activist and resides in Geneva, where he is the director of the Islamic Centre of Geneva. After a lengthy and costly procedure, Hani Ramadan was fired from his teaching position in one of Geneva's junior high schools after he published an article in Le Monde justifying lapidation and reasserting the superiority of divine law (the Sharia) over human laws. Geneva's state education department felt that such opinions were incompatible with his position as teacher.[citation needed]

Tariq Ramadan established the Movement of Swiss Muslims in Switzerland. He has taken part in interfaith seminars and has sat on a commission of “Islam and Secularism.” He is an advisor to the EU on religious issues. He is widely interviewed and has produced about 100 tapes which sell tens of thousands of copies each year.[3]

Bill Clinton invited Ramadan to speak at a couple of events in the United States. He is an advisor to various governments, including the UK and EU, and has worked with Scotland Yard on various investigations.

In September 2005 he was invited to join a task force by the Government of the United Kingdom. On the 6th November 2007 Tariq Ramadan became candidate for the professorship in Islamic studies at the University of Leiden [4]. He is also guest professor of Identity and Citizenship at Erasmus University Rotterdam.[5][6][7]

U.S. visa revocation

In February 2004, he accepted the tenured position of Luce professor of religion at the Joan B. Kroc Institute for International Peace Studies, at the University of Notre Dame in South Bend, Indiana, U.S.. However, in late July 2004, his visa was revoked by the State Department, and he was forced to resign the position.[8]

In September 2006, a State Department statement said: "A U.S. consular officer has denied Dr. Tariq Ramadan's visa application. The consular officer concluded that Dr. Ramadan was inadmissible based solely on his actions, which constituted providing material support to a terrorist organization."[9][10] Between December 1998 and July 2002, Ramadan had given donations totalling $940 to two charity organizations, the Comité de Bienfaisance et de Secours aux Palestiniens (CBSP) and the Association de Secours Palestinien (ASP).[11] The United States Treasury designated both the CBSP and ASP terrorist fundraising organizations for their alleged links to Hamas on August 22, 2003.[12] The U.S. Embassy told Ramadan that he "reasonably should have known" that the charities provided money to Hamas. In an article in The Washington Post, Ramadan asked: "How should I reasonably have known of their activities before the U.S. government itself knew ?"[13][14][15][16]

Views

Ramadan works primarily on Islamic theology and the position of Muslims in Europe. In general he believes in constantly reinterpreting the Qur'an in order to correctly understand Islamic philosophy.[citation needed] He also emphasizes the difference between religion and culture, which he believes are too often confused. Relatedly, he thinks that citizenship and religion are two separate concepts which should not be mixed. He claims that there is no conflict between being a Muslim and a European at the same time; a Muslim must accept the laws of his country, except in rare circumstances.

He believes that European Muslims must create a "European Islam" just as there is a separate "Asian Islam" and "African Islam", which take into account cultural differences. (This is disputed by orthodox Muslims, who believe that there is only one, true Islam.[citation needed]) By this he means that European Muslims must re-examine the fundamental texts of Islam (primarily the Qu'ran) and interpret them in light of their own cultural background, influenced by European society.

He rejects a binary separation of the world into dar al-Islam (the abode of Islam) and dar al-harb (the abode of war), since such separation was never mentioned in the Qur'an. He been known to cite favourably Dar al-Da'wa (Abode of Proselytizing), in some senses. However, Ramadan has articulated both the "ideological geography" of the West and the duty of da'wa in an original fashion and one that is starkly more pro-integration than the more conservative "loyal resident alienage" articulated by such jurists as al-Qaradawi. For Ramadan, the West is neither the Abode of War nor the Abode of da'wa but "dar al-shahada," the "Abode of Testimony [to the Islamic Message]."arguments favourly in which Muslims are "witnesses before mankind" and are forced to consider the fundamental principles of Islam and take responsibility for their faith.

Importantly, for him the "Islamic message" to which Muslims are expected to bear witness is not primarily the particularist, socially conservative code of traditionalist jurists, but a commitment to universalism and the welfare of non-Muslims; it is also an injunction not merely to make demands on un-Islamic societies but to express solidarity with them: 

.... the European environment is a space of responsibility for Muslims. This is exactly the meaning of the notion of "space of testimony" [dar al-shahada] that we propose here, a notion that totally reverses perspectives: whereas Muslims have, for years, been wondering whether and how they would be accepted, the in-depth study and evaluation of the Western environment entrusts them, in light of their Islamic frame of reference, with a most important mission. . . . Muslims now attain, in the space of testimony, the meaning of an essential duty and of an exacting responsibility: to contribute, wherever they are, to promoting good and equity within and through human brotherhood. Muslims' outlook must now change from the reality of "protection" alone to that of an authentic "contribution."

He emphasizes a Muslim's responsibility to his community, whether it be Islamic or not. He criticizes the 'us vs. them' mentality that some Muslims advocate against the West. He also advocates having Muslim scholars in the West who are versed in Western mores, and not relying on religious studies that come only from the Islamic world. He wants more Islamic philosophy written in European languages. He thinks that European Muslims' reliance on an "external" Islam, leaves them feeling inadequate and impure, which is one of the main causes of alienation from European culture.

He believes that most Muslims are quietly integrating quite successfully to European society. The main problems for the community arise from those who are ignorant of Western society.

He also worries about Western perceptions of Islam. He says the Muslim community has been bad at representing itself, and that has allowed westerners to confuse Islam with cultural traits, as well as political problems. For example, he believes that many notionally Islamic countries have governments which betray the principles of Islam.

He believes that the Muslim leadership in Europe is partially responsible for the sometimes shaky relations between Muslims and the rest of society. He believes that they have been overly defensive, and have not properly explained the philosophy of Islam, nor have they engaged sufficiently with non-Muslim society.

He stresses that a Muslim's freedom of religion is very extensive in Europe, and that permission for "un-Islamic" activities, such as drinking, or pre-marital sex, does not compel Muslims to do anything. Only a few situations warrant the invocation of the "clause of conscience" which allows a Muslim to make it clear that certain actions or behaviours are in contradiction of their faith. These are, participating in a war whose sole desire is for power or control; fighting or killing a fellow Muslim, unless their attitude is unjust or wrong; participating in an unlawful transaction (such as purchasing insurance, burial, incorrect slaughter). He stresses that in such cases the situation should be carefully analysed, and the degree of compulsion considered. Only non-violence and negotiation are acceptable in these cases.[17]

Ramadan has voiced his opposition to all forms of capital punishment but believes the Muslim world should remove such laws from within, without any Western pressure, as such would only further alienate Muslims, and instead bolster the position of those who support hudud punishments. He has said "Muslim populations are convincing themselves of the Islamic character of these practices through a rejection of the west, on the basis of a simplistic reasoning that stipulates that 'the less western, the more Islamic'."[18]


Politically, Ramadan was opposed to the 2003 invasion of Iraq.

He has condemned suicide bombing and violence as a tactic.[19] Perhaps more importantly, he believes that terrorism is never justifiable, even though it is sometimes understandable.[20]

He was opposed to the French law on secularity and conspicuous religious symbols in schools.

Ramadan wrote that the Muslim response to Pope Benedict XVI's speech on Islam was disproportionate, and was encouraged by reactionary Islamic regimes in order to distract their populations, and that it did not improve the position of Islam in the world.[21]

Oumma.com article controversy

Ramadan wrote an article entitled, Les (nouveaux) intellectuels communautaires, which French newspapers Le Monde and Le Figaro refused to publish. Oumma.com did eventually publish it. In the article he criticizes a number of French Jewish intellectuals and figures such as Alexandre Adler, Alain Finkielkraut, Bernard-Henri Lévy, André Glucksmann and Bernard Kouchner, for allegedly abandoning universal human rights, and giving special status to the defence of Israel. He argued that support for the invasion of Iraq was justified as a means of defending Israel. He also criticized Paul Wolfowitz whom he called a notable Zionist.[22] Ramadan was accused, in return, of anti-semitism and having used inflammatory language.[23].

Critical reception

Some academics have greeted his works with some enthusiasm, detecting liberalising and rationalising tendencies.[24] Paul Donnelly at Salon.com asked rhetorically: "Tariq Ramadan: The Muslim Martin Luther?".[25]

Others however have charged Ramadan with saying different things to different audiences; one thing to radical Islamists or young Muslims, and another to the western media or academia.

Caroline Fourest analysed Tariq Ramadan's 15 books, 1,500 pages of interviews, and approximately 100 recordings,[26][27] and concludes "Ramadan is a war leader," and the "political heir of his grandfather," Hassan al-Banna, stating that his discourse is, "often just a repetition of the discourse that Banna had at the beginning of the 20th century in Egypt," and that he, "presents [al-Banna] as a model to be followed."[3] She argues that "Tariq Ramadan is slippery. He says one thing to his faithful Islamist followers and something else entirely to his Western audience. His choice of words, the formulations he uses – even his tone of voice – vary, chameleon-like, according to his audience.",[28]

Olivier Guitta, writing in The Weekly Standard, welcomed the US decision to refuse Ramadan a Visa, because Ramadan "calls Arabs ‘my brothers and sisters’ while addressing all others as ‘madam,’ ‘sir,’ or without any honorific". She further claimed that the former head of the French antiracism organization SOS Racisme, "Malek Boutih (an Arab Muslim), told Ramadan after talking with him at length: ‘Mr. Ramadan, you are a fascist.’"[3] In an interview with Europe 1 Boutih likened him to "a small Le Pen"[29]; in another interview he accused him of having crossed the line of racism and anti-Semitism, thus not genuinely belonging to the alter-globalization movement. Bertrand Delanoë, Socialist mayor of Paris, declared Ramadan unfit to participate at the European Social Forum, as not even "a slight suspicion of anti-Semitism" would be tolerable. Talking to Paris weekly Marianne, Fadela Amara, president of Ni Putes Ni Soumises (Neither Whores Nor Submissive, a French feminist movement), Aurélie Filippetti, municipal counsellor for the The Greens in Paris, Patrick Klugman, leading member of the Conseil Représentatif des Institutions juives de France and Dominique Sopo, head of SOS-Racisme accuse Ramadan of having misused the alter-globalization movement's ingenuousness to advance his "radicalism and anti-Semitism."[30]

Ramadan vehemently denies contacts with terrorists or other Islamic fundamentalists and the charges of anti-Semitism and double talk, who attributes the charges to misinterpretation and an unfamiliarity with his writings.[31] He stated: "I have often been accused of this 'double discourse', and to those who say it, I say - bring the evidence. I am quite clear in what I say. The problem is that many people don't want to hear it, particularly in the media. Most of the stories about me are completely untrue: journalists simply repeat black propaganda from the internet without any corroboration, and it just confirms what they want to believe. Words are used out of context. There is double-talk, yes, but there is also double-hearing. That is what I want to challenge."[19] To criticism of his response to September 11th, Ramadan replies that two days after the attacks he had published an open letter, exhorting Muslims to condemn the attacks and the attackers, and not to "hide behind conspiracy theories."[32], and that less than two weeks after the attack he had stated that “The probability [of bin Laden's guilt] is large, but some questions remain unanswered … But whoever they are, bin Laden or others, it is necessary to find them and that they be judged,” and that the interview was conducted when no evidence was publicly available.[33]

Books

Written by Tariq Ramadan

  • In the Footsteps of the Prophet: Lessons from the Life of Muhammad, 2007. ISBN 978-0195308808
  • Western Muslims and the future of Islam, 2004. ISBN 0-19-517111-X
  • To Be a European Muslim, 1999. ISBN 0-86037-300-2
  • Islam, the West, and the Challenge of Modernity, 2001. ISBN 0-86037-311-8

About Tariq Ramadan

  • Fourest, Caroline (2008). Brother Tariq: The Doublespeak of Tariq Ramadan. New York: Encounter Books. pp. 262 pages. ISBN 978-159403215-8.
  • Faut-il faire taire Tariq Ramadan ?, Aziz Zemouri; ISBN 2-84187-647-0
  • Frère Tariq : Discours, stratégie et méthode de Tariq Ramadan, Caroline Fourest; ISBN 2-246-66791-7
  • Le sabre et le coran, Tariq Ramadan et les frères musulmans à la conquéte de l'Europe, Paul Landau, 2005, ISBN 2-268-05317-2
  • Lionel Favrot : Tariq Ramadan dévoilé - hors série de Lyon Mag'.
  • Jack-Alain Léger, Tartuffe fait Ramadan, Denoël, 2003,
  • À contre CORAN, livre de Jack-Alain Léger, mars 2004, collection « Hors de moi », éditions HC
  • Tariq Ramadan und die Islamisierung Europas, Ralph Ghadban; ISBN 3-89930-150-1
  • Wie is er bang voor Tariq Ramadan?, [Paul Berman], 2007, ISBN 9789029080637

References

  1. ^ Official website
  2. ^ Islamic scholar gets Oxford job - BBC - Saturday, 27 August 2005
  3. ^ a b c The State Dept. Was Right to deny Tariq Ramadan a visa, Olivier Guitta, Weekly Standard, 10/16/2006, Volume 012, Issue 05
  4. ^ "Omstreden moslimtheoloog op Leidse leerstoel", Elsevier.nl 6 November 2007 (Dutch)
  5. ^
  6. ^ Interview: Tariq Ramadan, Prospect magazine interview by Ehsan Masood
  7. ^ Under suspicion, an article on Ramadan, at signandsight.com
  8. ^ Lacking Visa, Islamic Scholar Resigns Post at Notre Dame - Washington Post - Wednesday, December 15, 2004
  9. ^ Judge Orders U.S. to Decide if Muslim Scholar Can Enter - NY Times, 24 June 2006
  10. ^ Oxford Professor Denied Visa Due to Alleged Hamas Links - NY Sun, 26 September 2006
  11. ^ Why I’m Banned in the USA, Tariq Ramadan, Washington Post, October 1 2006; Page B01
  12. ^ United States Treasury. Office of Terrorism and Financial Intelligence. Available [1] Accessed 13 March 2007.
  13. ^ Why I’m Banned in the USA, Tariq Ramadan, Washington Post, October 1 2006; Page B01
  14. ^ A Visa Revoked, Washington Post editorial
  15. ^ US Inconsistent in Denying Tariq Ramadan Visa: Judge, at Islamonline.net
  16. ^ Banned in America, by John Tirman, AlterNet
  17. ^ Ramadan, Tariq. To Be a European Muslim (1999) ISBN 0-86037-300-2
  18. ^ We must not accept this repression The Muslim conscience demands a halt to stonings and executions - The Guardian - Tariq Ramadan - Wednesday March 30, 2005
  19. ^ a b "Not a Fanatic after all?" Hussey, Andrew. New Statesman, 9/12/2005, Vol. 134 Issue 4757, p16-17. http://www.newstatesman.com/200509120007
  20. ^ The modern Muslim, Steve Paulson, Salon.com - 2/20/2007
  21. ^ A struggle over Europe's religious identity - Tariq Ramadan for the International Herald Tribune. 20 September, 2006
  22. ^ agircontrelaguerre.free.fr
  23. ^ denistouret.net
  24. ^ For Example: Western Muslims and the Future of Islam., By: Brown, L. Carl, Foreign Affairs, Jan/Feb2005, Vol. 84, Issue 1
  25. ^ Tariq Ramadan: The Muslim Martin Luther?, Paul Donnelly, Salon.com, February 15 2002
  26. ^ Encounter Books » Brother Tariq: The Doublespeak of Tariq Ramadan
  27. ^ Extracts of the book here Template:Fr icon
  28. ^ Encounter Books » Brother Tariq: The Doublespeak of Tariq Ramadan
  29. ^ Enquête préliminaire sur des propos tenus par Tariq Ramadan, Conseil Représentatif des Institutions juives de France, January 5, 2004. Malek Boutih: Tariq Ramadan est un petit Le Pen arabe (Tariq Ramadan is a small Le Pen)
  30. ^ Delanoë: Ramadan n’a pas sa place au FSE, Conseil Représentatif des Institutions juives de France, October 27, 2003.
    • "Bertrand Delanoë, maire PS à Paris, a déclaré dimanche 26 octobre à Europe 1, que Tariq Ramadan, « n’a pas sa place » au Forum social européen. « L’idée même qu’il puisse y avoir un moindre soupçon d’antisémitisme ou de racisme est intolérable. Je dis aux organisateurs qu’il ne doivent accepter que des gens qui doivent nous faire progresser », ajoute le maire de Paris." (Bertrand Delanoë, mayor of Paris for the Parti Socialiste, declared on Sunday, October 26 on Europe 1 that Tariq Ramadan "had no place at the European Social Forum." "The idea that there could be even a slight suspicion of anti-Semitism or racism would be intolerable. I say to the organisers that they must only accept people that make us progress," added the mayor of Paris.)
    • "Malek Boutih, secrétaire national du PS chargé des questions de société, a déclaré le même jour sur RTL « ne pas comprendre ce que l’intellectuel suisse fait au sein du mouvement alter mondialiste ». « Il y a une ligne jaune qui ne doit pas être franchie, c’est le racisme et l’antisémitisme », a-t-il souligné." (Malek Boutih, national secretary of the [Parti Socialiste] charged with social issues, declared the same day on RTL that he did not "understand what the Swiss intellectual would do at the center of the alter-globalization movement." "There is a red line that must not be crossed, that is racism and anti-Semitism.")
    • "Dans Marianne, Fadela Amara, présidente du mouvement Ni putes Ni soumises, Aurélie Filippetti, conseillère municipales (Les Verts) à Paris, Patrick Klugman, membre du Comité directeur du CRIF, Pénélope Komites, adjointe au maire de Paris, et Dominique Sopo, président de Sos-Racisme, s’adressent, dans une lettre ouverte aux altermondialistes: «Amis altermondialistes, parce que nous rêvons aussi d’un autre monde, nous voulons vous dire sans haine et sans paranoïa que l’antisémitisme existe au sein de l’altermondialisme. Tariq Ramadan a usé de l’ingénuité de l’altermondialisme pour affirmer sa radicalité et son antisémitisme. (…) On ne peut laisser cette affaire se régler comme une vulgaire diffamation entre son auteur et ceux qu’ils calomnient. L’antisémitisme, c’est le problème des autres disait Sartre. Notre problème. »" (In Marianne Fadela Amara, president of the 'Ni putes Ni soumises' movement, Aurélie Filippetti, municipal counsellor for The Greens in Paris, Patrick Klugman, member of the directing committee of CRIF, Pénélope Komites, assistant to the mayor of Paris and Dominique Sopo, president of SOS-Racisme, addressed the alter-mondialists in an open letter: "alter-mondialist friends, we want to tell you without hatred and paranoia that anti-Semitism exists in the heart of alter-mondialism. Tarik Ramadan has take advantage of alter-mondialism's ingenuousness to assert his radicalism and anti-Semitism. [...] We can not allow this affair to be handled like a vulgar diffamation between its author on those who defame him. Anti-Semitism, that's the problem of the others, said Sartre. Our problem.")
  31. ^ What you fear is not who I am, Tariq Ramadan, Globe and Mail, August 30 2004
  32. ^ Scholar under siege defends his record
  33. ^ Islamica Magazine - Why Tariq Ramadan?
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