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particularly gambling. I think that knowing of these people gave me a glimmer of hope that there was a possibility to avoid the pendulum movement. It became clear to me with the years that sinning, making moral mistakes, being weak in the face of desire, possibility, and temptation were all things that make us human. And it took me a few years, but I also realized that intense repentance and compensating for sins with greater piety could be just as destructive as the original errors. I began to think that rather than torturing ourselves with guilt over these errors, there was the possibility of returning to a balanced, understanding middle zone. It is this zone that I think we are somehow lacking in our approach to Islam today. I want you and your generation to know that repentance should not be self-torture. Regret should not overwhelm you and force you into another form of intensity. Intensity distorts reality. And Islam in its essence is against the distortions of intensity. There are now so many instances in which terrible crimes are committed by young men, and sometimes women, in the name of Islam. We are then told that the perpetrators were not particularly devout Muslims and that some of them were immoral from a Muslim perspective. Some of our Muslim leaders use this as an excuse to say that these people could therefore not have represented Islam—and this allows us to distance ourselves from the crimes. I think that we need to look at Charlie Hebdo, and the Bataclan, and Orlando and ask ourselves if this is not precisely what some of us are taught by our religious leaders. Is there not some truth to the idea that a strain of Islam welcomes repenters and born-again Muslims and asks of them to clear their sins by acts of great piety or fanaticism? We need to own up to the fact that we do not have mechanisms in place for the stray Muslim who wants to repent, or who wants to devote him- or herself to Islam in a sincerer manner than before. For some reason we have trained ourselves to “return” to our faith with an inhuman intensity. How does this relate to our part of the world? I think that the historical sparseness of our environment, the harshness of our ancient physical existence, has clashed with the possibilities that wealth has given us. In our confusion, faced with choices and power, we cling to the older, more traditional solutions of repenting and being pious without a natural balance to hold us back. We need to find a new balance that allows us to make our very human errors without needing to repent in a destructive manner.
FRAGMENTS OF MEMORY Habeebie Saif, I want to share with you my experience of growing up without a father in the Muslim world. In many ways it is similar to growing up in an environment where you are an outsider to what seems to be a homogenous community. Without a father, at an early age you become suspicious of those who would usurp your absent father’s role. You are fearful and protective of whatever you are sure about. You prefer not to trust because you know that not trusting will take you further than trusting. In fact, when you feel you cannot trust anyone, you become aware of the positive power of trust and its force in society. In Islam, we are given three days to mourn the passing of one of our own. After that, life goes on. Graves are generally unmarked—but if marked, then only with a stone—presumably to avoid unearthing the remains of others in preparation for a new grave. It always struck me as strong and courageous to leave the dead behind. For me, however, it has been impossible to leave my father behind. I have carried his memory with me through the years, always imagining what he might have said to me, or done in my place. And inevitably, I spent many years more than the permitted three days mourning his passing. In all the years since my father’s death in 1977, I have been collecting fragments of memory and weaving together a threadbare picture of the man. One of the key lessons I took from contemplating my father’s life was the power of imagination, even in the most desolate of starting points. It has opened my eyes to how we build pictures of ourselves and others, to how we construct our personalities and those of others, to how we write our histories and the importance of doing so. My father, Saif Ghobash, lived a short but fascinating life trajectory. He was born in 1933 to an elderly father, Saeed Ghobash, and a very young mother, Fatimah al Owaidh. The age difference between them may have been forty years or more. The environment in which they lived was extremely harsh, as it was across the area covered by the Emirates today. Food was simple. Dates for breakfast, rice and fish for other meals, although since food was often prepared communally, this meant that there was a battle between the stronger and the weaker to get the fish. His siblings were much older than he was. The youngest was older than him by twenty-five years.
Page 3 and 4: Begin Reading Table of Contents Abo
Page 5 and 6: To my mother for all her patience,
Page 7 and 8: PREFACE I have two sons. My older s
Page 9 and 10: My work in diplomacy came later, an
Page 11 and 12: playground gossip about the Jews or
Page 13 and 14: THE GRAY AREA Habeebie Saif, You ar
Page 15 and 16: debates that are taking place in Eu
Page 17 and 18: have your favorites. My favorite is
Page 19 and 20: They have stories to tell you about
Page 21 and 22: LANDSCAPES OF ISLAM Saif, You know
Page 23 and 24: Yemen, you will find an intellectua
Page 25 and 26: lot of power and influence at stake
Page 27: egion—are dry and relatively hars
Page 31 and 32: impossible to know what my father d
Page 33 and 34: THE LIMITS OF WHAT WE CAN KNOW Dear
Page 35 and 36: MY FIRST DARK DAYS Saif, The summer
Page 37 and 38: He took out a pen and paper and beg
Page 39 and 40: clearly that Allah may intend for u
Page 41 and 42: and therefore, there is some kind o
Page 43 and 44: spread of the Islamic values of res
Page 45 and 46: Perhaps an extended statement like
Page 47 and 48: most important ways are going to be
Page 49 and 50: our lives. I believe we owe that to
Page 51 and 52: Orthodox Islam brought the spiritua
Page 53 and 54: So there are leading Muslim figures
Page 55 and 56: home you were discriminated against
Page 57 and 58: the earth at the end of our lives
Page 59 and 60: accordance with the Quran and the P
Page 61 and 62: would wonder why I could hardly mem
Page 63 and 64: slightly more at ease in a world of
Page 65 and 66: VIOLENCE Habeebie Saif, As much as
Page 67 and 68: they commit. I want you to see how
Page 69 and 70: ROLE MODELS Habeebie Saif, You will
Page 71 and 72: are always called to return by thos
Page 73 and 74: Everyone seemed to have had a cousi
Page 75 and 76: Qutb was an extremely fluent and pe
Page 77 and 78: eject it, as is possible in Western
Page 79 and 80:
Of course we instinctively want to
Page 81 and 82:
REVELATION AND REASON Habeebie Saif
Page 83 and 84:
that for a thousand years we have t
Page 85 and 86:
SERMONS AND WHAT TO EXPECT IN THE M
Page 87 and 88:
y its practitioners. Do you underst
Page 89 and 90:
differs from the Sunni method. The
Page 91 and 92:
opened up the world of knowledge an
Page 93 and 94:
knowledge from other cultures—cul
Page 95 and 96:
learning from their stories. In his
Page 97 and 98:
Remember that I realized that what
Page 99 and 100:
MEN AND WOMEN Habeebie Saif, You ha
Page 101 and 102:
asic respect that any human being d
Page 103 and 104:
FREE SPEECH AND THE SILENCE WITHIN
Page 105 and 106:
a dream come true. Some people cher
Page 107 and 108:
A CLOSER LOOK AT A MORAL CONUNDRUM
Page 109 and 110:
When he saw them again, he inquired
Page 111 and 112:
choices that have been made for us
Page 113 and 114:
likelier to see life for what it is
Page 115 and 116:
ABOUT THE AUTHOR Omar Saif Ghobash
Page 117 and 118:
Contents Title Page Copyright Notic
Page 119:
LETTERS TO A YOUNG MUSLIM. Copyrigh
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