Top 325 Quotes & Sayings by Tariq Ramadan - Page 6

Islam, as a religion, has been established in France for a long time, and the religious question has been resolved in this country. Islam does not threaten France's future in any way.

An 'Islamic economy' or 'Islamic finance' doesn't mean anything to me. But I do think that in the multi-polar world, it is time to find new partners, to find a new balance in the economic order. And this could help you to find an alternative way forward.

Unfortunately there are some trends that are changing this but you don't have for example as strict and narrow understanding of the relationship between men and women. And then there is the philosophy we have to extract in the relationship between text and culture.

Muslims must decide, lest they end up divided by the very religion that calls upon them to unite.

I have never, so far, in all the studies I have done, met a contradiction between what the human, experimental and natural sciences are telling us and the Islamic rules. In fact, the opposite is true: anything that is coming from the modern sciences is helping me better understand the text. It's not a contradiction. It's a relation.

What you need to do is protect the structures and dynamics that are helping the people choose. The only thing that we can do is to respect the will of the people when it comes to majority processes. It is not for us to impose a model, it is not for us to impose answers to some critical questions.

Many times I have asked Muslim women not to nurture the victim mentality. stand up for your rights

There is the philosophy embedded in the culture we are living. It is quite clear for example that Arabs have a different culture than Malaysians.

Political confusion starts with terminology confusion.

What we have within the Sunni tradition is this clash between the literalists and all the other trends and the Salafi movement, that are very much acting on the ground and using the popular sentiment to act against the West.

Salafi is a very broad concept in Islam. What we have now is, like, for example, the Nour Party in Egypt or the Salafi in Tunisia are people who, in fact, we call very often Wahhabi, following the Saudi school of thought and law. And they are literalists in the way where it's black and white, there's a very narrow interpretation of the scriptural sources. For decades, we knew that they were there, but they were not involved in politics. What is completely new for all of us over the last years is that they are now within the political arena and playing the democratic game.

Everywhere the Salafi are pushing by saying, "We are the guardian, and we are resisting any kind of relationship to the West or provocation coming from the West." And internally, it's unsettling the whole situation. Now in Tunisian, in Libya, in Syria, in Egypt, the clash between the literalists and - the Islamists or the reformists is something which is going to be part of what we have to deal with as to the future of America.

There are certain things that we cannot understand, like why we pray five times a day, for example. But the fact that we choose to pray is understandable.

The problem is that the constitution should have been and was an opportunity, exactly as Moncef Marzouki tried to do, to bring together the secularists and Islamists.

I don't like this vision that Turkey is successful because it is as successful as the western powers in economic terms. But I do think they are trying to find a new space in the multi-polar world, and this is what I am advocating. I don't think that Muslims have an alternative model.

The message of Islam asks you to be intellectually, spiritually, socially, and politically independent

There is something which is going to be one of the main challenges in the Muslim world today, in the Muslim-majority countries in the Arab world, is the religious credibility. How are you going to react to what is said about Islam? So, by touching the prophet of Islam, the reaction should be, who is going to be the guardian?

The logic of freedom of religion implies freedom to be an atheist, even though, from a historical perspective, this has not been accepted in the Muslim world.

Since the uprisings in the Middle East many scholars have come out saying that freedom comes first before the Shariah. There is also something important that we must keep in mind in our understanding the Shariah, and that is the room for what is permissible should be as wide as possible. So we should leave it open to let people be creative.

The findings in contemporary social sciences are helping us understand that we can find other ways to educate people and act against injustice and corruption in our society.

The problem with what we call the 'Arab spring' is that these are very nationalistic experiences. Tunisians are concerned with Tunisia, Egyptians concerned with Egypt and so on.

I'm working on different fields. One of my next books Insha'Allah will be a novel because it's important to explore the heart and imagination, the spiritual side. I've been working for twenty five years in the legal field and now I'm reaching what I want, which is an Islamic applied ethics and I'm also dealing with Muslims in the West.

Islamism implies some sort of political and social plan for Muslim people. In that classification, we find different categories. Legalist ones, traditional ones and revolutionary ones. Some of them are revolutionary but are non-violent, others are extremely violent. There are also the ones we call the literalists, like the Egyptian party Hizb al-Nour that used to be against democracy and now is getting into the political game.

Still I have been invited I don't know how many times to Turkey, where Turkey has been following very quickly in the footsteps of what is sometimes referred to as the movement of cyber-dissidents. They have been training young people and also encouraging them to come into contact with western Muslims.

Even after the whole democratization process, it's quite clear that the United States are not seen in a positive way in all the Muslim-majority countries - in Egypt, in Libya, even in Tunisia - even though we have now a kind of trying to be recognized as democrats by the Islamists who are running, you know, Tunisia and Egypt. But the popular sentiment is very, very negative.