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CRISIS OF AUTHORITY Saif, There is a growing sense of responsibility within certain sectors of the Arab world for the spread of extremist thinking. Traditional so-called quietist scholars are connecting with one another and trying to frame principles and statements that will take control of the deteriorating public discourse within Islam. They are taking on the rebel and, often, terrorist Islamist opinion-formers and spokespeople. You need to be aware of the parameters of these debates, the passion and knowledge that are used in presenting positions as well as some of the spaces where you, as a thinking, ethical person, have the absolute right to intervene and judge the direction of the discussion. What are some of the parameters that I am referring to? A lot of debate revolves around the idea of defending the global Islamic community— the Ummah—and it is very difficult to move beyond the assumption that it is under attack. If you question this, you will find that you are going against the community. If you go further, and ask who defines the Ummah and what its interests are, you will find yourself in more hot water. These are not questions that are asked. Certainly not in public. And I wonder if they are ever asked in private. I certainly have not heard this type of question. What other type of question is off-limits in mainstream, and powerful, Islam? The question of working and studying in a mixed-sex environment is a very sensitive subject. In strict Islamic societies, the mixing of the sexes in schools, universities, and in the workplace is frowned upon and sometimes legislated against. What happens when you question the logic or the religiosity of such a position? You will be shouted down by the louder, more vociferous clerics. They will accuse you of wanting to promote immorality (unlawful sex) and fitna—social chaos. They will question your intentions and accuse you of a great crime against the stability of society. Traditional scholars and rebel Islamist leaders of the day are at odds, each questioning the other’s authority. In a strange turn of events, by openly practicing debate, they have actually created a new space for us lay Muslims to place a claim of some authority in the creation of new avenues for Islamic discourse. This crisis of authority might provide those of us who cannot claim power in a traditional sense an opportunity to channel the direction of Islamic discourse and debate conceptually, ethically, and philosophically during this time of great change. This can be done in so many ways. The
most important ways are going to be through the written word, and through visual media. Why is the written word important? In a world of tweets, attention spans are shortening and people are thinking in little bites. But what are the masters of extremist Islam doing? They are building castles out of words. They are engaging in long legalistic arguments on the precise value of different actions. They are focusing on developing an advanced theology of death, destruction, and decay. If we are to work on combating this type of distortion of Islam, then we need to spend the time also working out in words, both spoken and written, the philosophical and theological arguments for a wholesome Islam. We need to fill the world of Islam with works of literary fiction that allow us to empathize with one another, and give words to our feelings. The visual is also important. By developing the visual arts in the Islamic world we foster a way that allows our youth to express themselves nonverbally. We also need to develop film, whereby we can enchant one another with stories that come from our rich Islamic, and human, imagination. The harsh reality is that the more narrowly defined the scope of religious knowledge and expertise, and the more exclusively protected it is, then the less relevance it will have and the less potency it will have. There is more than enough space within these debates for a range of people to participate, from philosophers to psychologists, from literary theorists to writers of contemporary fiction, from disenchanted young men to fallen and condemned women. It is evident that in this sphere, we will progress far more rapidly if we include everyone in the dialogue. In fact, you will understand that so many people can contribute to religious and ethical debate that you should be surprised when the ulema still insist that only they can participate in the discussion. Yet within the ulema is a quiet but growing number who recognize that they do not have all the answers. This group, which is still not interconnected, understands that Islam cannot be dominated by a narrow band of “experts” who are often enticed by personal power and enrichment. This group of ulema recognizes that for Islam to be healthy and wholesome in the twenty-first century, many more people will need to be involved in the process of rejuvenation. So I will look forward with you and your generation to an ulema for the twenty-first century—who are not afraid of questions about knowledge, sexuality, philosophy, and difference.
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 and 28: egion—are dry and relatively hars
Page 29 and 30: FRAGMENTS OF MEMORY Habeebie Saif,
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: Perhaps an extended statement like
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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