Ariel Rapid #: -3970822 IP: 128.192.54.182 CALL #: http://sfx.fcla.edu/uwfurl_ver=Z39,88-2004&ctx_ver=Z39.88-2... . FWA:: Pace Library :: FCLA Wiley-Blackwell eee Custom Collection :Full Text TYPE: Article CC:CCG JOURNAL TITLE: Religion Compass USER JOURNAL RELIGION COMPASS TITLE: FWA CATALOG Religion Compass TITLE: ARTICLE TITLE: ARTICLE AUTHOR: VOLUME: ISSUE: MONTH YEAR! PAGES: ISSN OcLc #: CROSS REFERENCE D: VERIFIED: BORROWER: PATRON: PATRON ID: PATRON ADDRESS: PATRON PHONE: PATRON FAX: PATRON E-MAIL: PATRON DEPT: PATRON STATUS: PATRON NOTES: Sheikh Yusuf al-Qaradawi: A Moderate Voice from the Muslim World? Soage, A. B. 4 9 2010 563-575 1749-8171 [TN:434846][ODYSSEY:128,192.54,3/TLL] GUA Main Library MUHAMMAD ABUELEZZ 6275418102427220 FRAP ID... 1s vetera! may be protected by copyright law (Title 17 U.S. Code) System Date/Time: 12/7/2010 10:24:19 AM MSTFelon Compass 49 (2010) 563-575, 10.1111. 1789-8171,2010,602363 Sheikh Yusuf al-Qaradawi: A Moderate Voice from the Muslim World? Ana Belén Soage* The University of Granada Abstract Dr Yusuf al-Qaradawi is one of the most prominent and respected religious scholars in the Muslim world, particularly amongst so-called moderate Islamists. In this article, we start by pro- viding a summary of his biography, including the influence of the Muslim Brothers Society on his political and intellectual development. We will then explore his key ideas, notably the adoption of the term wasatiyya or ‘middle way’ to describe his position vis--vis the main questions facing both Muslims and Islam. Finally, we will take a look at his attitude towards those who not share his vision, which exemplifies the less appealing aspects of his thought. Sheikh Yusuf al-Qaradawi is possibly the Islamic scholar best known in the Muslim world today. To a great extent, he owes his fame to his regular appearances in al-Jazeera’s religious program, al-Sharia_ wa'l-Hayat. However, even before the launch of the Arabic news channel, he was already a respected scholar who had written dozens of volumes. Al-Qaradawi has played an important part in the so-called Islamic awakening which, starting in the early 1970s, has gradually islamized — to a greater or lesser degree — practi- cally all Arab and Muslim countries. The sheikh has written a number of books hoping to guide the awakening (e.g. For the sake of a mature awakening; ‘The Islamic awakening from adolescence to maturity) and to mediate in its internal disagreements (e.g. The Isla~ mic awakening between legitimate disagreements and reprehensible disunity; The Islamic awakening between rejection and extremism), Finally, al-Qaradawi is considered the pioneer of the wasatiyya — or ‘middle way’ — trend within Islamism, which rejects both Westenization and Islamist fanaticism and advocates a moderate — but still political — version of Islam. Biographical Background’ Yusuf Mustaf’ al-Qaradawi was born in 1926 in a small village of the Nile Delta and was brought up within a poor, deeply family of farmers. He showed his intelligence and tenacity early in life, and had memorized the Koran by the time he was nine. Back then, al-Azhar was the only institution providing an education to the children of families of modest means, and upon finishing his primary schooling Yusuf was able to convince his uncle — who had taken charge of him after his father’s death and would have wanted him to learn a trade — to allow him to enroll at the Azhari secondary school in the provincial capital, Tanta, despite the lack of job prospects that entailed. Te was in Tanta chat al-Qaradawi first came into contact with the Muslim Brothers’ Society and listened to the fiery speeches of its founder, Elasan al-Banna, He soon became a ‘Brother’ himself, which led to spells in prison whenever the Society clashed with © 2010 the Author Rebgion Comeass © 2010 Blackwell Publishing Lid564 Ana Belén Soage successive governments. ‘The first time was in 1948-9, after the assassinations of judge Ahmad al-Khazandar, who had passed harsh sentences on members of the organization, and Prime Minister Mahmiad al-Nugrashi, who banned the Society following the judge’s mur- der. The next wave of arrests occurred in 1954, as a result of an assassination attempt on Abd al-Nagir.? On that occasion, al-Qaradawi was only released in 1956. Finally, he was imprisoned again in 1962 for his alleged involvement in a plot to overthrow Abd al-Nasir After his graduation, al-Qaradawi worked first at the Ministry of Religious Endow- ments, then at al-Azhar. In 1962 this institution sent him to Qatar, and he has lived in He has become a prolific writer, boasting over a hundred titles with new ones being added to the list every year, and an international celebrity as a regu lar guest of al-Jazeera’s religious program, al-Sharia wa'l-Hlayat (Islamic law and life). In addition, he cofounded and presides the European Council for Fatwa and Research and the International Union for Muslim Scholars, which are mainly concerned with the reli- gious needs of Muslim communities living in the West. Al-Qaradawi is widely regarded as one of the Muslim Brothers’ main ideologues. He has even been offered the position of General Guide of the Society several times but has always declined. In fact, the sheikh claims that he has left the organization, explaining that he aspires to be the guide of all Muslims and not just a group of them.’ In any case, the Society's founder, Hasan al-Banna, was probably the figure that influenced the sheikh’s trajectory the most, as the next section will show. the emirate ever since. The Influence of Hasan al-Banna Hasan al-Banna exercised a capital influence on al-Qaradawi'’s life and intellectual deve opment. The sheikh idealizes the founder of the Muslim Brothers’ Society, writing, for instance, that during his speeches he ‘shined as if his words were a revelation of the Re elation, or a torch from the light of prophecy’.’ The sheikh exonerates al-Banna of all the ‘mistakes’ of his organization, such as the assassinations of al-Kharandar and al-Nugrashi — these are attributed to the Society’s paramilitary wing, al-Nizam al-Khass, which had become ‘a state within the state’.? More importantly, al-Qaradaw7 has adopted al-Banna’s main contribution to Islamism, which had in turn been borrowed from the totalitarian ideologies of the 1930s and 40s the notion of the ‘totality’ (shumuliyya) of Islam, ic. considering the Muslim religion a complete system that covers all dimensions of existence. In al-Banna’s words: "We believe that the mandates and precepts of Islam are comprehensive [shamil] and organize the alfairs of this life and the next, and that those who think that its precepts are only con cemed with the ritual or the spiritual are wrong. Islam is creed and worship, nation and nation ality, religion and state, spirituality and action, Book and sword.”° AL-Qaradawi embraced that all-encompassing notion of Islam. In fact, some of his com- ments in this respect could have been written by al-Banna himself: ‘We believe in the totality [shumil] of Islam. Islam is not only spirituality; it is religion and worldly affairs, missionary work and temporal power, creed and law, rectitude and strength. Islam is industry and agriculture. Islam is art. Islam is everywhere.” Elsewhere, he explains: ‘{[slam] is, on itself, a comprehensive [shamil] doctrine and creed. [Islam] is not satisfied unless it controls society and guides every dimension of life, from entering the toilet to the construc~ tion of the state and the establishment of the caliphate.”* © 2010 The Author Raligion Compass 4 (2010) 63-575, 10.1911, 1749-8171.2010 00236 Religion Comaass © 2010 Blackwell Publishing Uc‘A Moderate Voice from the Muslim World? 565 Thus conceived, al-Qaradawi argues, Islam is suitable to every period of time, everywhere — as opposed to other religions, notably Judaism and Christianity, which Muslims consider superseded by Muhammad’s Revelation.” ‘The sheikh attacks those who question the relevance of the Islamic mandates, denouncing the ‘insolence’ of their wanting to * from the Koran its quality of eternal’.’” But to be comprehensive, Islam must be continu- ously (re-)interpreted to adapt it to new and changing circumstances, as we will see next. ‘steal The Renewal of Islam That interpretation is called ijtihad, i.e. the effort of an Islamic scholar or alim (pl. ulama, more commonly transcribed as ‘ulema’) to find answers to new questions and solutions to new problems in the Koran and the Sunna (collections of ahadith — sing, hadith — ie. say- ings and deeds attributed to prophet Muhammad). During the first centuries of Islam, dif ferent interpretations led to the appearance of a myriad of schools of jurisprudence. Most would eventually disappear, and only four Sunni schools survive: the hanafi, the shafi', the maliki and the hanbali. At the same time, a number of factors — prominent among them, the need to protect religious orthodoxy, resist the pressures of the political establish- ment and maintain some semblance of unity in the face of political disintegration — led to the gradual ‘closure of the door of ijtihad’ among Sunni Muslims. For the next centuries, religious scholars limited their role to preserving, commenting and transmitting the works of the first ulema, [¢ was only in the XIX century that Jamal al-Din al-Afghant and his disciple, Muhammad Abdub, argued for the need to re-open the door of ijtihad to provide Islam with the tools to adapt to modernity. ‘Their stated aim was to return to the path of the salaf, ie. the venerable ancestors, who had not been afraid to interpret the Koran and the Sunna if and when required.'! In his discussions with fellow scholars, al-Afghani questioned their attitude to ijtihad: los What does it mean, that the door of ijtihad is closed? By what text was it closed? Which imam [religious guide) said that, afier himself, no Muslim should use his personal judgement to under- d religion? [...] Anyone with a good command of Arabic, the life of the ancestors, the principles of unanimity of the ulema, and which rulings must be applied literally and which, allegorically, can delve into the Koran and the true abadith [...).’* a sound mind and knowledge of AL-Qaradawi considers himself the heir to that reformist tradition within Islm. He often quotes a hadith according to which ‘at the beginning of every century, God sends to the Muslim community someone to renew its religion’."? And he has unequivocally stated that ‘[rJenewal for us fie. Muslims] is not only a demanding necessity; it is a religious obligation’! and that ‘ijtihad is an obligation and a necessity: an obligation imposed by the sharia and a necessity imposed by reality However, and contrary to al-Afghani and Abduh,"® al-Qaradawi indicates that the task of interpreting the texts should be left to those ‘with a comprehensive knowledge of the Koran, the Sunna, the Arab language, the purposes of Islamic law and the origins of juris- prudence, as well as of people and of life’.!” Given that most of those items are subjects in the al-Azhar curriculum, he can only be referring to ulema such as himself. Further- more, whereas for the original, late-xix-century Salafists ijtihad was a way of circumvent- ing hundreds of years of stagnation and accessing directly the sources of Islamic knowledge, al-Qaradaw7 insists on the importance of the legacy of the mediaeval authors: That immense treasure of jurisprudence illuminates the way fof the modern jurist] so that he can built on its basis a contemporary jurisprudence that rests on its logic, spirit, premises, © 2010 the Author Aeliion Compass 479 (2010: 562-575, 10.11914.1749-8171.2010.00236 x Rebgion Coreass © 2010 Blackwell Publishing Ld566 Ana Belén Soage teachings and assumptions. That way, he can treat the problems of his time — taking into account the change of period, place and degree of human development, naturally.'® ‘Thus al-Qaradaw? argues that renewal should not seek to supersede tradition, but to strike a balance between tradition and modernity. That endeavor to achieve an equilibrium leads us to the sheikh’s main contribution to Islam: the concept of wasatiyya. Wasatiyya ‘The main contribution of al-Qaradawi to Islamism is his popularization of wasatiyya, which can be loosely translated as ‘moderation’. The term has become a bit of a cliché, invoked to legitimize all kinds of institutions and events. However, it is al-Qaradawi who has been dubbed ‘the spiritual father of the wasatiyya trend’."” ‘The term wasatiyya is derived from the Koran, in which God states: “Thus We have appointed you a middle nation (ummatan wasatan), that ye may be witnesses against mankind, and that the messenger may be a witness against you.’ (2:143). However, sheikh al-Qaradawi traces his version of wasatiyya back to Muhammad’ Abduh and his disciple Rashid Rida, and uses it to denote an equilibrium between the fixed dogmas of Islam and the changing conditions of life:” ‘Wasatiyya is the [right] balance between mind and the Revelation, matter and spirit, rights and duties, individualism and collectivism, inspiration and obligation, the text [ie. the Koran and the Sunna] and personal interpretation [iihad}, the ideal and reality, the permanent and the transient, relying on the past and looking forward to the future." AL-Qaradawi also uses the term wasatiyya to refer to one of the ends within Islamism. He distinguishes four: the excommunicating trend (tayyar al-takfir), the immobilist, zeal- ous one (tayyar al-jumid wa'ltashaddud), the violent one (tayyar al-unt) and the moder- ate one (tayyar wasatiyya). Obviously, the sheikh sees himself as belonging to the moderate trend, which he portrays as follows: {Wasatiyya] represents a combination of Salafism and of renewal, an equilibrium between the fundamentals and change: the fundamentals of Islamic law and the change that occurs through- out time, [...] This trend is not detached from the past, does not tum its back on the present, and does not neglect the future. Rather, it lives in the present, is inspired by the past and looks forward to the future. Ekewhere, al-Qaradaw7 refers to wasatiyya is the ‘saving boat of an umma (Islamic com- munity) immersed in tragedies and problems.” As for the latter, they are mostly blamed on the enemies of Islam, as we will see next. Attitude towards ‘the Other’ One of the recurrent themes of Islamism is that Islam is threatened by enemies who want to destroy it because it represents the only chance for the Muslims to rise again. Naturally enough, the first enemies are the foreign powers that colonized the Islamic world and continue interfere in its internal affairs. Western interference was one of the reasons behind the establishment of the Muslim Brothers’ Society; in his memoirs, Hasin al-Banna remembers the shock he experimented when he first arrived in Cairo: Alter the last war I witnessed, whilst in Cairo, how the dissipation of souls and minds, morals and uses reached new heights in the name of intellectual freedom. The wave of atheism and {© 2010 the Author Refiion Campass 4 (2010) $63-575, 1011114, 1749-8171. 2010.00236% Religion Comaass © 2010 Blackwell Publishing Uc‘A Moderate Voice from the Muslim World? 567 licentiousness was colossal, overwhelming, unstoppable, [...] T witnessed how the social life of my beloved Egyptian people oscillated between the dear Islam that they had inherited, defended, lived with and cherished for fourteenth centuries and this violent Westem attack, equipped with all the destructive weapons of wealth, prestige, ostentation, pleasure, strength and means of propaganda.* Sayyid Qutb was even more generalizing and uncompromising in its attitude towards non-Muslims ~ all non-Muslims. In his eyes, the problem was not colonialism but a fun- damental clash of civilizations: ‘The people of the Book were against the Muslims at the time of the prophet (peace be upon him) and are against the vanguard of the Islamic renaissance today simply because they are Mus- lims who believe in God [...] They attack the Muslims for being Muslims instead of Jews or Christians, and [also] because they are depraved and have distorted the message that God revealed to them.” In the eyes of many Islamists, the ‘enemies of Islam’ include not only foreigners but also those Muslims who question the relevance of certain aspects of the Islamic heritage and argue that Muslim states have much to learn from the West. This was one of the main themes of Rashid Rida, who used harsh language against those whom he saw as under- mining Islam. For instance, this was the introduction to his review of Ali Abd al-Raziq’s Abisiam wa-usul al-hukm (Islam and the foundations of government), in which the author argued against the caliphate: The enemies of Islam continue to endeavor to topple its throne, destroy its dominion, invali- date its laws and enslave the peoples that worship God through its teachings. They resort to fire and the sword, cunning and deceit, ideas and auitudes. They pervert doctrines and morals, attack the essence and the character of the Muslim community, and sever all the tes that bind together individuals and peoples so that they become easier for the covetous to devour, prey to the beasts of colonialism.~° AL-Qaradawi subscribes to the theory according to which the Islamic world is under attack. He describes a global conspiracy in which the enemies of Islam have joined forces: [T]he Muslim world ~ from the East to the West and from the North to the South — has been the victim of a fierce attack that has targeted its countries and all that they hold sacred. Tt is an unending war, sometimes open, others, clandestine. A war that all non-Muslim forces — Jews, crusaders, communists, idolaters ~ have agreed on, in spite of their differences in other matters.” In a work entitled ‘The enemies of the Islamic solution, the sheikh lists the forces that, he claims, ate working against Islam: colonialism, Zionism, communism, the “hypocritical rulers of the Islamic world and the ‘slaves’ of Western thought.”* Let us look at each of these groups in curn. WESTERN COLONIALISM AL-Qaradawi categorically accuses the big Western capitals of plotting to destroy Islam.” However, he is rather inconsistent in his criticism. Sometimes he insists on the West's intrinsic animosity against the Muslim religion, which he traces back to the Crusades, and it is to that animosity — and not to some more or less legitimate interests — that he attri- butes Western behavior towards the Islamic world.*” On other occasions, hostility is put © 2010 the Author Aaliion Compass 98 2010}: 563-575, 10.11114.1749-8171.2010.00236 Rebgion Comeass © 2010 Blackwell Publishing Lid568 Ana Belén Soage down to ignorance, in which case it would be the Muslims’ responsibility to correct the Wes’s distorted picture of Islam.* But al-Qaradawi contributes to reinforce the equally distorted picture of the West among Muslims when he denounces it as ‘the civilization of the Antichrist’ — who in the Muslim tradition is one eyed — because, in his view, it is a one-eyed civilization that looks at life, the individual and creation from a single per spective, the materialistic perspective, and forgets that creation has a God, that the individual has a soul, and that life has an objective: to prepare for the next life, which is better and more lasting.” However, al-Qaradawi is always eager to portray himself as a moderate, and he reminds Muslims that in their discussions with the People of the Book, i.e. Jews and Christians, the Koran urges them to focus on the points of agreement and €0 endeavor towards understanding,” Furthermore, he sees opportunities to cooperate against “the enemies of faith, preachers of atheism and depravity, supporters of materialism, advocates of nudism, sexual promiscuity, abortion, homosexuality and same-sex marriage’?! An example he likes to quote is the alliance of al-Azhar, the Muslim World League, the Islamic Republic of Iran and the Vatican during the UN conferences on population (Cairo, 1994) and women (Beijing, 1995).°° THE MUSLIM RULERS Al-Qaradawi also deplores that Western influence has led to a rift between the Muslim rulers and their people. In a work entitled The Islamic awakening between rejection and extremism, first published in 1982 but which continues to be in print, his attiude is uncompromising: ‘The rulers, whom God has entrusted with the Muslim peoples, walk down a valley which is not the valley of Islam. They form alliances with those who challenge God and challenge those who are allied to God. They get close to those who have distanced themselves from God and take their distanceg from those who have got closer to God. They advance those who have degraded Islam and degrade those who have advanced Islam... And they only remember Islam during the celebrations, pretending in front of their peoples, laughing night in their faces! ‘The sheikh’s criticism has become less virulent in more recent works, but he continues to condemn the ‘hypocritical’ rulers who pretend to be Muslims but implement Western-style secularist policies.” And he contrasts the fervor of the so-called Islamic awakening — the youth who go to fight jihad, the women who donate their wedding rings to Islamic NGOs, the preachers who curse the Jews, the Serbs, the Hindus and the Russians... — with the indifferent attitude of most Muslim governments, which submit to foreign pressures to serve their own interests.* SECULARISM Al-Qaradawi explains that whereas in the West secularism was the result of the emancipa- tion from the power of men of religion, in the Muslim world it is a foreign ideology imposed ~ once again — by foreign powers. He explains that ‘Islam is being forced to bear the burden of a history which is not its history, of an wmma which is not its umma, in a land which is not its lind, the result of conditions it never knew’.?? And in a recent work {© 2010 the Author Refiion Campass 4 (2010) $63-575, 1011114, 1749-8171. 2010.00236% Religion Comaass © 2010 Blackwell Publishing Uc‘A Moderate Voice from the Muslim World? 569 about the history of the Arab empire entided Our calumniated history, the sheikh denounces ‘the secularists, who are opposed to the sharia and would want us to import our values, our ideas, our laws and our traditions from the West’.“" Later, he describes them as ‘the enemies of the umma, who wish co delete its historical memory [...] — and if they cannot delete [it], they try to distort it."' In his eyes, it is only the implementa tion of the sharia that will mean a true end to colonialism."? The sheikh characterizes the Muslim secularists as an elite alienated from the people He describes the cultural associations in the Islamic world as ‘organized by people estranged from their umuma: estranged from their creed, their values and their norms’."? He denounces ‘a culture that challenges religion’, denouncing Westernization as the most serious problem confronting Islamic societies.’ And when asked about the assassination of secularist author Farag Foda, murdered in 1992 due to his controversial writings against the Islamists, he avoids condemning the crime, instead ‘those for whom being apostates are not enough and seek to propagate apostasy COMMUNISM One might have thought that Communism had lost its importance with the end of the Soviet Union, but a decade after the fall of the Berlin Wall al-Qaradawi still identified it as one of the main enemies of Islam."° He rejects it because of what he sees as its materi- alistic conception of existence, its moral relativism, the tyranny of its regimes, it con- tradictions..."” And he considers it just another ‘crusading’ weapon to turn Muslims away from Islar [Western crusaders] despaired of converting us to their religion and are now content with diverting us away from our religion. Since they could not turn us into Christians they try to tum us into communists, so after the failure of the preachers of Christianity they opened wide the gates to the preachers of Marxism. Their goal is to destroy us, never mind if it is with red sickles. Their goal is that we give up the source of our strength and our unity, ie. Islam."* ‘As well as being depicted as a weapon of the ‘crusaders’, communism is dubbed ‘the daughter of Judaism’ — and, the sheikh adds, “today the Jews are our main enemies’."” He even denounces that it was the Jews that propagated the communist ideology in the 30 Middle East. Al-Qaradawi insists that communism has nothing to offer; even its main positive feature, the championing of the poor, was preceded by the Islamic institution of zakat (legal alms).°! The sheikh goes as fir as speculating that if Marx had had the opportunity to know Islam, he might have realized the error of his ways. paradoxically, just as Sayyid Qutb seems to have borrowed the Leninist idea of a politically aware, mobilized vanguard (falia) leading the way to an Islamic orderang (Damascus?: Dar Dimashq, 19642, passim), al-Qaradawi has adopted Marxism’s historical determinism and speaks of “the inevitability of the Islamic solution’ (hatmiyyat al-hall al-islami).°* ZIONISM In the former section, we have seen in al-Qaradaw1's discourse certain anti-Semitic elements. The examples abound and are often related to the existence of the state of Israel. To encourage Muslims to support the Palestinian cause, the sheikh claims that all the Jews in the world support Israel.”° He asserts that the Zionists, with their ‘Jewish perfidy’, destroyed the caliphate because of the caliph’s alleged opposition to their © 2010 the Author Aeliion Compass 479 (2010: 562-575, 10.11914.1749-8171.2010.00236 x Rebgion Coreass © 2010 Blackwell Publishing Ld570. Ana Belén Soage acquisition of land in Palestine.®* And he insists that ‘there can be no dialogue with those of the People of the Book that are iniquitous and overstep the limits, like the Christians during the Crusades or the Jews nowadays’.” However, on other occasions the sheikh’s anti-Semitism seems unrelated to the exis- tence of the Jewish state. He explains that according to the Koran, the Jews were, together with the idolaters, the worst enemies of the Muslims.”® Similarly, he character- izes them as ‘the infidel, cunning, treacherous enemies that the Koran depicted as rebel- lious against God and His prophets — as well as describing their cruelty, treachery, fickleness, lying and other vices’.”” Then again, elsewhere he pretends that the Koranic verses that attack the Jews should be interpreted in their historical context, and that the current conflict between Jews and Muslims is because of a dispute over land and has no religious basis. In any case, al-Qaradawi considers Zionism the most dangerous of the enemies of Islam"! He denounces the two alleged strategies pursued by the Jewish state that Muslims must be aware of and oppose: the establishment of Greater Israel and the naturalization with the Arab world.® Regarding the latter, he writes: What is the meaning of ‘naturalization’? It means to render something natural. And how can the unnatural become natural? How to turn the relentless enemy into a friend? How can the thief become the friend of the owner of the house he has robbed? What does Israel want? The Zionist entity pretends to become integrated in the area by changing the peoples of the umma psychologically and intellectually, so that they accept that hostile, usurping entity.°* ‘To deal with such an enemy, all methods are legitimate. Al-Qaradawi has even defended suicide attacks against Israeli civilians, arguing that, in reality, Israel is a militarized state in which there are no civilians.°' Unsurprisingly, such statements have cost him much good will, especially in the West, and have contributed to travel bans to the United States and the United Kingdom. Confronted with the threats he has identified, al-Quradawi argues that Muslims have one chance to recover their lost strength and their past glory: the Islamic awakening. ‘The Islamic Awakening (al-salawa al-islamiyyay Since the 1970s, the Muslim world has experimented an awakening (salwa) of Islam, which has manifested itself most dramatically in acts of violence perpetrated by radical Islamists. Over the course of that decade, al-Qaradawi’s birthplace, Egypt, witnessed a series of clashes between extremist Islamists and the security forces. Just to cite the most spectacular: In 1974, a group of young Islamists stormed the Military Academy at Helio- polis, in Cairo, with the intention of stealing its weapons and staging a coup d’état. In 1977, the leaders of another group that the media dubbed Al-Takfir wa'l-Hijra (Excom- munication and Emigration) because of its philosophy were detained following their kidnapping and assassination of a former minister of Religious Endowment. Finally, in 1981, a coalition of two radical groups, Islamic Gihad and al-Gamaa al-Islamiyya, assassi- nated president Anwar Sadat during a military parade. However, the Islamic awakening did not just mean terrorist violence, The average Egyptian felt it through the activities of the Muslim Brotherhood and, particularly, of the forceful Islamic Groups (al-Gama’at al-Islamiyya), which started to appear in Egyptian universities and mosques at the beginning of the 1970s. Although they were opposed to the regime and advocated the establishment of an Islamic state, they could count on the support of the Sadat government, who regarded them as usefill in its confrontation with {© 2010 the Author Refiion Campass 4 (2010) $63-575, 1011114, 1749-8171. 2010.00236% Religion Comaass © 2010 Blackwell Publishing Uc‘A Moderate Voice from the Muslim World? 571 Nasserists and communists, Through a combination of persuasion, coercion and the pro- vision of social services, the Islamists were able to impose their puritanical version of Islam in campuses and beyond. The Islamic Groups ran summer camps to indoctrinate their supporters and attract new recruits. For the coaching of their members, they used texts like al-Qaradaw?’s already mentioned The Islamic awakening between rejection and extremism.°° In that work, Islamist radicalism is attributed first and foremost to the failure of Egyptian society to implement Islam: ‘We must be brave and admit that i¢ was often our behavior that pushed those youth to what we call ‘extremism’: We call © Islam but do not practice it. We read the Koran but do not execute its mandates. We pretend to love the prophet (peace be upon him) but do not follow his example. We write in our constitutions that the religion of the State is Islam but do not give it the place it deserves in government, legislation and education. [...] We should start by reforming ourselves and our societies according to what God ordered before demanding from our youth calm, level-headedness, equanimity and moderation. ‘The sheikh remind us that he has been keen to “guide the awakening (sahwa)" ever since the 1970s.” To that end, he has written works such as For the sake of a mature awak- ening,” ‘The Ishmic awakening between legitimate disagreements and reprehensible disunity or The Islamic awakening from adolescence to maturity,”° just to cite those with the word ‘sahwa’ in the title. Al-Qaradaw7 rejects the arguments of the ‘secularist’ — i.e, non-Islamist — authors that have analyzed the sahwa phenomenon. ‘These have attributed it to a number of causes that the sheikh dismisses one by one: economic, explanation that he rejects as reduction- ist; psychological, although he recognizes the traumatic impact of the 1967 defeat in the Six Days War; political, particularly the role of Egyptian president Anwar Sadat — which, he points ont, does not explain the awakening before Sadat’s rule or in countries other than Egypt”... He prefers to put down the sahwa to the ummn’s divine origin and mission: Ie is a feature of our umma to be woken up by Islam and for Islam [...] This umma has been hit by terrible crises” from the beginning of its history [...] but has always been able to over- ‘come the factors of intemal weakness and external aggression and turn the defeats into victories, weakness into strength, division into unity, dispersed members into a giant body.”* ‘That is the core of al-Qaradawi’s message: That Islam constitutes the Muslim umma’s source of strength and that the failure to implement its message is behind the Islamic world’s current state of weakness and dependency — a message difficult to argue with in Muslim societies, which not only continue to be profoundly religious but have also witnessed the failure of the political projects imported from the West. At the same time, the fact that al-Qaradawi derives his legitimacy from the Koran and the Sunna makes it difficult for him to compromise with those who do not share his vision Short Biography ‘Ana Belén Soage holds two degrees, in Politics and ‘Translation, from London Metro- politan University and the University of Granada, She is the author of several dozen academic papers on Islam and Islamism. She is currently in Egypt, conducting PhD research on the evolution of political Islam with a grant fom the Spanish government. © 2010 the Author Aaliion Compass 98 2010}: 563-575, 10.11114.1749-8171.2010.00236 Rebgion Comeass © 2010 Blackwell Publishing Lid572. Ana Belén Soage Notes * Correspondence address: Ana Belén Soage, La Cartuja, Granada, Spain, 18071. E-mail: soage@ugr-es "The following biographical information comes ftom al-Qaradawi's autobiography, Ir al-ganya wa'tleattab (Son of the village and the Koranic school), which has appeared in book form (Cairo: Dar al-Shurtig, 2004) and has also been. scriaized in al-Qaradawi’s own website (http://www. Qaradawi met/site/topics/index.asp?eu_no=28Ing, &template_id=1898temp_type=41&parent_id=) and in that of Islam Online (http: //wwrw-islamonline:net/Arabic/ personality/2001/11/articlel. SHTML [both last accessed 12/4/2009]. Our references are taken from the latter. For a more detailed summary of al-Qurackiwi’s biography, see the author's “Shaykh Yusuf al-Qaradawi: Portrait of a Leading Islamist Cleric”. Middle East Review of Intemational Affairs 12/1, pp. 51-68. ° ‘There seems to be substantial evidence that the whole incident was staged by Nasir himself with the help of the CIA, which also phyed a role in the 1952 Revolution. See Olivier Carré, Les Fréves musulmans, Eqypte et Syrie 1928-1982) (Paris: Gallimard, 1983), pp. 61~ ‘Yaisuf al-Quradawi. Nahnw uu'begharb. Asifa shaiee wa-ajurbs hsima (Cairo: Dar al-Taweiya wa'lNashr al-{slami ya, 2006), p. 206. ‘Yaosuf al-Qaradawi, “Ma’ al-ikhwan al-Muslimin, Hasin al-Banna shaykh wacustadh wa-qaid”, In: http://eow, islamonline:net/ Arabie/personality/2001/ 12/articleS. SHTML#4 [13/03/2009] 5 Yusuf al-Qaradawi, “Qat] akKhazandar. Khataya al-afiad tulgag bilJamaa”, In: http://www.isamonline.net/ Arabie/personality/2001/12/artcle8.SHTMLA3 [13/3/2003] © Hasan al-Banna, “Risilat al-mutamar al-khamis”, in Mojmi at rasdilal-simam al-shahid Hasan al-Banna (Alexandria: Dar al-Da'wa, 1998), p. 167. ? “Abmustiman wa'l‘unf absiyasi, part 1", Af-Shara wa'l-Hayat, 23/5/2004, In: http://www aljazeera.net/ channel/archive/archive?Archiveld=92972 [13/3/2009] ® -Yasuf al-Qaradawi, At-fulii af-mustavrada wa-kayfa janat ‘ale ummatina (Cairo: Maktabat al-Wahba 1977 (1971), p. 313. According to a hadith or prophetic saying, Muslims should enter the toilet with their left foot and leave it swith their right foot. © Yusuf al-Qaradawi, Kayfa nata‘amil ma al-Quran al-azim (Cairo: Dar al Shuriig, 2005 [1999]), pp. 63. 1 bid., pp. 63-4. Asan example, he defends Ishmic inheritance ws (according to which men get rvice as much as women) and polygamy: ibid. pp. 64-5. ™ Hence the name given to the movement they lannched: Salaiyya. Nowadays, the term is used to refer t0 groups that advocate a literalist interpretation of the sicred texts, ic. the Koran and the Su 2 Jamal al-Din al-Afghini, “Insidid bab al-jiihad”, in Sayyid Hach Khuseaw Shaki, Abithar al-kdmila. Absayyid Jana al-Din al-Hlusayms al-Aghani. Vol. v1. Khatirat (Caivo: Maktab al-Shurig al-Duwaliyya, 2002), pp. 150-1 "3 See, for instance, Yisuf al-Qaradawi, Al-dis wa'lsiyase (2006). Available at; http://www, Qaradawinet/ site/topics/static asp?cu_no=2&Ing=08template_id=2548temp_type=428parent_id=12; “Al-siyasa bayna ab-jumud vwa'Ltatarrat”. 26/5/2008, In: htp://swww. Qaradawi net/site/topies/article aspecu_no=28item_no=59818version =I8template_id=1198parent_id=13; “AL-mubashshirie bicintigir al-slim". 24/1/1999. In: heep:/Awwwaljazeera, net/channeVarchive/archive?Atchiveld=89738 [all last accessed 8/3/2009]; Thagafaena haya al-infitae wa’ -inghilag (Cairo: Dar al-Shuriig, 2000), p. 53. One could be forgiven for thinking that he would ike to be considered this century's renewer, For instance, his personal website reproduces the enthusiastic leter of one of his devotees, who addresses him as “commander [ami] of the preachers of our time” and “renewer of our time”. See Abmad Abi Bakr Al Mugih, “Risala ili amir ab’at #7 ‘aseina”, Al-Sharg (undated) heqp://www.qaradawi.ner/site/topics/ printAnticleaspicu_no=2Aitem, no=3810&verion=Lé&template_ id= 1 198parent.id=13 [lst accessed 28/4/2008), “Reform according to Islam”. Al-Jazeera Net. 20/05/2004, In: hrp://english aljazcera.net/atchive/2004/05/ 20084101 14555767536.heml [last accessed. 14/04/2009], © Viisut al-Quradaw?, Hala gad al-Islam wa'l-asr (Cairo: Maktabat al-Wahba, 1992), p. 43, "© For al-Afghanis take on the matter, see the quote above. ‘Abduh’s position is similar: “Every Muslim must tunderseand God from God’s Book, and His Prophet from His Propher's words, without mediation from the ances tors nor from those who succeeded them.” See Muhammad ‘Abduh, ALIslam wa't-nayraniyya madam wa'bmada- hiyya, in Muhammad ‘Imara, Aba'mal al-kimila lini Mukammad ‘Abduh, Aljus' alahabith. Ab‘iglal alefik uy’Htarat wa'ilahiyyat (Beirut & Cairo: Dar alShurag), p. 305, 1 Al-Quradiw?, Hauwle gasaya al-tslam wa'kasr, p. 44. 1 Yaisat al-Queadaw, Uinmatun bayna qamayn (Cairo: Dar al-Shurtiq, 2000), p. 225. See also Min ail sau rishida (Cairo: Dar al Shurig, 2001), pp. 49-50. "Patrick Haenni, “Divisions cher les Eréres musulmans. La nouvelle pensée islamiqne des décus de Pexpérience rilitante”, Le manifiste des tenés, In: hntp://www.manifeste.org/article php3?id_article=230 [lst accessed 92/05/09} 2 “AListam al-dimugrat al-madant”. AL-Shara ua'Hayat 14/12/2004. In: hep://wwwaljazeerasner/ ChanneV/archive/archive? Archiveld=108218#L [ast accessed 15/4/2009] 2 Al-Qaradawi, Thagafatuna bayna al-nfitah wal-inghilag, p. 30. {© 2010 the Author Refiion Campass 4 (2010) $63-575, 1011114, 1749-8171. 2010.00236% Religion Comaass © 2010 Blackwell Publishing Uc‘A Moderate Voice from the Muslim World? 573 2 “ALwasatiyya &'Lshm”, AlSharra wu'l-Hayat 26/10/1997. In http://www aljazeera.net/channel/archive/ archive?Archiveld=917514L5 last accessed 15/4/2009], 2° -Yosuf al-Qaradawi, Kalimat f'Lwasatiyya al-islamiyya wa-ma‘alimucha (Cairo: Dar al-Shuriig, 2008), p. 9. 2 Hasan al-Banna, Mudakkinatal-daSwa wwedasiya (Cairo: Dar al-Shibab, 1966), p. 53, 54 % Sayyid Qutb, Fizilal al-Qurin (Beirut & EI Caito: Dar al-SHurig, 1982), p. 924. The last sentence refers to the idely-held belief among Muslims that Jews and Christians faified their sacred books to delete any reference to prophet Muhammad, Such claim ao explins the inconsistencies benween the Bible and the Kora. Rashid Rida, Al-Manar xxv1 p. 100. % Yosuf al-Qaradawi, Al-salnwu al-slamiyya bayna al;juliad wa'l-tafarug (Cairo: Dar al-Shuriig, 2001 (1982). p. 91. 25 -Yosuf al-Qara Maktabat alWabha, 2000). % Yosuf al-Qaradaw, aa at arabiyya wa’Lstamiyya bayna al-asala wa't-ma 1994), p. 172. 8 AL-Qaradawa, Al-saiun al-slamiyya bayna aljuliad wa’t-tafarug, p. 934 31 AL-Qaradaws ‘Lam adit W-unf wa-mushaddid ‘ald alghadb al-’agif””. 11/02/2006. In: heap://www. Qaradawi. ned/site/opics/articleasp2u_no=2kitem_no=4161 &version=1&tempbte_id=104&parent_id=15 [18/04/2009] AL-Qaradawi, Hala gadaya af-Llam warlasr, p. 185. See also “Al-muslimiin wa'lunf al-siyas, part 1” * Eg. AL-Qaradawi, Unmatuna bayna gamays, p. 244, FF fgh alagalliyyat al-muslima (Cairo: Dar al-Shurig, 2007), . 68; Al-thagafa al: arabiyya wa'tisamiyya bayna al-asala wa'l-muédyra, p. 163; “AL-slah wa'l-musharika £7 al-shar'a al-islamiyya”. Al-Shan's ww’l-Hayat. 27/12/2006. In: heep://www aljazeera.net/Channel/archive/archive?Archiveld 1036217#L1; “Al-khiab al-islami f¥ ‘ast al-awhma”’ wa'l-Hlayat. 22/12/2002, In: hup://www. abjazceranet/ChanneV/atchive/archive?Archiveld=914314L5 [both last accessed 16/4/2009]. However, the sheikh seems to suggest that dialogue should only take place with the “People of the Book”, ie. Jews and Christians AL-Quradawi, Fi figh al-agalliyyat al-mustima, p. 69. * Abid; Uimmatuna bayna qamaya, p. 233. % Al-Qaradawa, Al-sahune al-slamiyya bayna al-juliid wa’t-tatamuf, pp. 86-7. 97 Al-Qaradawi, A'da’ al-hull al-isini, pp. 139-42; Dars al-nakba al-thaniys. Liemadha inhazimna.. wackayfe nantase (Cairo: Maktabat al-Wahba, 1987), p. 37-9 2°" Al-Qaradawi, Uimmatund bayna gamayn, p. 202. % AL-Qoradawi, Al-sainva a-stimiyya baysa aljubied sw'Ltafarng, p. 88. See also AL-thagafa al! araiyya 10 ayna al-asata wa'L-muddsra, pp. 169-70. $0" Takhund al-mufiara‘alay-hi (Cairo: Dar al-Shuriig, 2006 [2005)), p. 8. “Ibid, 9. "2 Yosuf al-Qaradawi, Bayyindt al-ball alsin? wa-shubuhat al-abndniyin wn't-mutaghanibiyyin (Cairo: Makeabat al-Wahba, 1988), p. 183. -islamiyya “3 AL-Qaradawi, Thagafituna bayna al-infitas ww'l-inghiag, p. 64 “Ibid. p. 61. 8 AL part 2". AlShara wu’t-Hayat. 30/5/2004. In: bep://www aljazcera.net/ channel/archive/archive?Archiveld=92986 [last accessed 18/04/2000]. Farag Foda was assasinated by radical Islamists in 1992 after a group of Al-Azhar scholars accused him of blasphemy. Daring the subsequent tial, Muslim Brother Muhammad al-Ghazali — an old fiiend of al-Qoradawi's — testified in favor of the assassins, alleging. that if the state does not punish apostasy, somebody has to do it. For more on Foda, sce the author's “Faraj Fawda, or the of expresion”. Middle East Review of International Affairs 11:2 (hune 2007); pp. 26-33. ani, pp. 105-36. Ibid., pp. 13146 °° Ibid. pp. 132-3, & Ibid. p. 132, 5° Yosuf al-Qaradawi, “Min Taur ili Hikscep... Ribla qisiya la cunsi”, In: hup://www-jslamonline.ner/arabic/ ersonaliry/2001/12/arvicle1shamlil (lst accessed 02/05/2008] 1 Al-Qaradawi, Ada’ al-hall abislant, pp. 135-6, % Ibid. p. 136 5° Sayyid Qutb, Ma'alim f7-Tarig (Damascus?: Dar Dimashg, 19642), passim. 5* AL-Qaradawi has written a series of four books discussing the inevitability of the Islamic solution: Al-fulal al-mustavrada wickayfa janat ‘ali wmmatina (The imported solutions and how they have harmed our uma); Al-hall at-istimi frida wa-darita (The Islamic solution: A necesity and an obligation; Cairo: Maktabat al-Wahba, 2001); Bayyinat al-all a-islami wa-shubuhat al-almaniyin wu’F-mutagharibiy yin (The evidence of the Islamic solution and the suspicions of the secularists and the Westernized); and da’ a-hallal-islamr (Che enemies of the Islamic sohition). 5° Bog, al-Qaradawi, Ummatind hayna gamayn p. 216; “Alskim wa-mishkilat al-faqr”, 5° Yusuf al-Qaradawi, “Filisin...Sina'ar al-mawe”, In: http://Avww islamonline.net/Arabic/personality/2001/12/ articles SHTML#4 [last accessed 18/04/2009], 5° AL-Qaradawi, Thagafatuna bayna al-infitah wal-inghilag, p. 52 88 AL-Qaradawi, Unmatun hayna qamayn, pp. 203-4, © 2010 the Author Aaliion Compass 98 2010}: 563-575, 10.11114.1749-8171.2010.00236 Rebgion Comeass © 2010 Blackwell Publishing Lid574 Ana Belén Soage ° Ibid. p. 183. © “gat al-muslimin bi'byahad”. Al-Shan'a wa'l-Hayat. 19/01/2005, In: http://www aljazeera.net/Channel/ archive/archive?Archiveld=11257. Such assertions have provoked violent criticisms against che sheikh by radical Islamists, eg “Some mistakes of Yiisuf al-Qaradawt”. slamicheb.com. In: http://islamicweb.com/belief/ misguided/Quradawihtm; “Reading in Qaradawism”. Allahuakhar Net. In: betp://www.allahuakbar net/jamat evislami/Qaradawism/reading_in_Qaradawism.htm [all last accessed 18/04/2009] °° AL-Qaradawi, Ummatund bayna qamayn, p. 180-1. Ibid. pp. 18048 Note that the strategies seem somewhat contradictory. °° Ibid. pp. 183. © Ibid. p. 114; ““Al-mnsliman wa'lunf ab-siyasi, part 2”. In: heep://wwwaljazeera net/channel/archive/archive? Archiveld=92986#15. AL-Quiadawi, Algal al-istamiyya bayna al-jubind wa" tata Wid. p. 20. © Yasul al-Qaradawi, AL-salwus al-islamiyya min al-murahaga di abmashd (Cairo: Dar al-Shustig, 2002), p. 12. Al-Quradavsi, Min af ae rishi Yaisuf al-Qaradawi, Al-sahwa al al-Shurtg, 2001). 70” AL-Qaradawt, Alsaluoa af-istamiyya min al-murhaga i al-nishd. 7 AL-Quradawi, Ummatun bayna qamayy, pp. 99-102. 72 ‘The terms used is waksat and nakbat, which designate the Arab defeats co Israel in 1948 (the nakha or “catastro~ pho") and in 1967 (the naksa oF “serback") * Al-Qaradawt, Ummatund bayna gamayn, pp. 102, 103 fimiyya bayna abékitilaf al-mashyi? wa't-tafarrg al-madiiim (Cairo: Dar Works Cited *Abduh, Muhammad. (1993). “Al-islam wa'lnasraniyya ma‘ al-ilm wa’l-madaniyya””. In: Muhammad ‘Imara, Aba‘ al-Kamila (inion Mubammad “Abdul (eck). Al-jus" a-thaith, Asal alle wa’L- tarball wa'Fsfahiyya, pp 257-368, Beirut & Cairo: Dar al-Shuriig Al Mostib, Ahmad Aba Bakr. (2005) “Risala ila amir aldwat ff ‘asri-ni topics/printAticleasp2cu_no=28item_no=3810&version=1&template_j 4/2009 A-Afghant, Jamal al-Din, (2002) “Insidad bab al-ijthad”, In: Sayyid Hadi Khusraw Shahi (ccs), Al-atiar a-tamif, Al-sayyid Jani al-Din al-Husayat al-Afghan, vol. vi, Khatrat, pp. 150-1, Cairo: Maktab al-Shuriig al-Duwaliyya Al-Banna, Hasan, (1966) Mudakirat a-da’vns wa't-daiya (Cairo: Dar al-Shihab). — (1998) “Risaat al-mu’tamar al-khamis”. In: Majmi‘at raa'l al-imam alshakid Hasan al-Bannié Alexandria: Dar aLDa'wa “Al-mubashshirat bi-intifar ab-islam”. 24/1/1999, AlLJazeera Net, In: http://www.aljazeera.net/channel/archive/ archive? Archiveld=89738 (last accessed 8/3/2009]. law, Yusuf, (1944) Ab-thagafa al-arabiyya wa'tislamiyya Bayne al-agala wa'tmw agra. Cairo: Maktabae al- Al-Sharg, http://www. garadawi netsite/ =119&parent_id=13 [last accessed 28/ (1977 [1971)) Abst al-mustawrada wa-kayfajonat “ala ummati-na. Cairo: Maktabat al-Wahba, — (1987) Darsal-nakba al-thaniya, Limadia inkazim-na,..wa-kayfa nantasir, Cairo: Maktabat al-Wahba. (1988) Bayyinat af-hal al-stami wo-shubuhat al-‘almaniyya wa’t-mudagharbiyin. Cairo: Maktabat al-Wahba, — (1992) Havela gagaya al-Islam wa’ ‘asr. Caito: Maktabat al-Wahba, — (1997) “Abwasstivya fHslam”, Al-Shor's wn'l-Hayat. 26/10/1997. In: heep://seww.aljazeera net/channel/ archive/archive?Archiveld=91751 [last accessed 12/07/2010} — (20002) A Mi? al-hal a-ishami, Cairo: Maktabat al-Wahba, — 20006) Ummatu-sa bayna gamayn, Cairo: Dar al-Shurig — (2000) Thagafatn-rt bayna al-infitaswon’t-ingitag. Cairo: Dar al-Shuriq, — 2001a) Ma" alkhwan akMustimin, Hasan al-Banna shaykh wa-ustadh wa-qvid”, Isham Online, In: hetp:/¢ www islamonline.net/ Arabic/personalty/2001/12/articleS shtml#4 (last accessed 13/03/2009] — 2001b) “Filism. Sinatat abmaue”, Islam Online, In: http://seww-islamonline.net/ Arabie/personality/2001/ 12/article6.SHTME last accessed 18/04/2009] — 2001c) “Qadl abKhazandar, Kharaya abafrad tulsg bi'LJama‘a”, Islam Online. In: wow.jslamontine.net/ arabic/personality/2001/12/article8 shtmnl#3 (last accessed 13/3/2009] — 001d) “Min Taur ili Hikstep... Rihl qasiya la tunsi”, Islam Online, In: http://www. islamonline net/arabic/ personality/2001/12/articlet I shtml [last accessed 02/05/2009] = 2001) Min a safwa rishida, Cairo: Dar al-Shuriig, — (20018) Al-sahwa a-slamiyya bayna abil al-mashnawa'l-tfarnag al-madhosion, Cairo: Dar al-Shuriiq. — 2001g [1982]) At-sehwn al-istamiyya bayna alld wa't-tatamuf. Cairo: Dar al-Shuriq.. 20022) Ab salu al-islamiyya vin al-marahaga ili al-rushd, Cairo: Dar al-Shuriq, {© 2010 the Author Refiion Campass 4 (2010) $63-575, 1011114, 1749-8171. 2010.00236% Religion Comaass © 2010 Blackwell Publishing Uc‘A Moderate Voice from the Muslim World? 575 20028) “AL-Khitib al-istimar & ‘age al‘avlama”, ALShar's wu'lHayat 22/12/2002). In: heep://www. aljazeera.net/Channel/archive/archive2Archiveld=91431 [last accessed! 24/07/2010] (20043) Thy al-garya wa'-kutab. Cairo: Dar al-Shuriig. Also available in al-Qaradawi’s website (http:// ‘www qaradawi.net/site/topics/index aspren_no=28Ing=O8template id=1808temp_type=4&parent id=) and in that of hm Online (http://www. islamonline.net/Arabic/petsonality/2001/11/articlel SHTML) [both last accessed 08/03/2009] — 2004p) “AL-mustimin wa'l-unf al-syas, part 1”. AL-ShorP wa'lHayat. 23/05/2004, In: herp://www. aljazeera.net/channel/archive/archive?Archiveld=92972 (ast accessed 25/07/2010] = 2004e) “Al-mostimiin wa'l“unf al-siyasl, part 2”. ALShar?'a wa'l-Hayat. 30/05/2004, In: herp://www. aljazeera.net/channel/archive/archive?Archiveld=92986 [last accessed 25/07/2010] — 204d) “Reform according to slam”. Al-Jazeera Net. 20/05/2004, In: berp://english.aljzeera.net/English/ archive/archive?Archiveld=3779 [last accessed 14/04/2009] — (2004) “Al-Islam al-dimugrati al-madani”. Al-Shart'a wa't-Hayat. 14/12/2004. In: heep://vwww-aljazeera, net/Channel/atchive/archive?Archiveld=108218 [last accessed 12/07/2010], — 20052} ““tlagae al-mauslimin bil-yahiid”. Al-Shari's wa'f-Hayat. 19/01/2005. In: heep://wwwaljazeera.net/ channel/atchive/archive2Archiveld=112577 [st accessed 24/07/2010] (2005b [1999]) Kayfs natal ma al-Que’an al-‘azin. Cairo: Dar al-Shurig, — 20062) “Lam ad’ WI-‘unf wa-nushaddid ‘abs al-ghadb alaqil”. Al-Quradawi Net. 11/02/2006, In: heep:// www. qaradawi.net/site/topics/articleasp2eu_no=28item_no=41618-version=1&template_id=1048parent_id=15 Hast accessed 12/07/2010} (20066) Nala wategharb, Avia satika sneajuiba hisima, Cairo: Dar al-Tawziyya wa'l-Nashr al-Iskimiyya. — 2006)“ asa”. Al-Qaradawi Net, In: _husp://www.Qaradave net/site/topies/static asp? cu_no=28ing S4&temp_type=42&parent_id=12 [last accessed 12/4/2009], (20064) “Alislah wa'l-musaliha fl-shara abislamiyya”, Al-Shari'a wa'l-Hayat (27-12-2006). In: www. aljazeera.net/Channel/archive/archive?Archiveld=1036217 last accessed 24/07/2010} (2006¢ [2005]) Tarrki. ani ‘alay-hi. Cairo: Dar al-Shuriiqg, (2007) FF figh al-agalliyyatal-mustima. Cairo: Dar al-Shuriq, (20082) “Al-siyasa bayna al-jumid wa'l-tatarruf”. 26/5/2008, AL-Quradawi Net. In: hetp://www.Qaradavw, ner/site/topics/arsicleasp?cu_no=28item, no=5981&version=l&template id=1198parent id=13 last accessed 12/4/2009}, (20086) Kalimiat (Pl-wasatiyya al-ishamiyya wa-ma‘alinu-ha, Cairo: Dar al-Shurdg, Carré, Olivier, (1983) Les Fréres musulmans. Egypte t Syrie (1928-1982), Paris: Gallimard Haenni, Patrick. (undated) “Divisions chez les Fréres musulmans. La nouvelle pensée islamique des décus de Vexpérience militante”, Le maniféste des liberés. In: http://www manifeste.org/article.php3id_article=230_ [last accessed 14/07/2010] Qutb, Sayyid. (19642) Ma‘alim f?-ga. Damascus?: Dar Dimasha, — (1982) Fizil al-Qu/’an, Beirut & Cairo: Dar al-Shurig, Rida, Rashid, (1925-6) Al-Manar vol. xxi. Cairo: Matha'at albManar 6 Mise Soage, Ana Belén, (lune 2007) Faraj Fawda, or the cose of freedom of expression. Mille East Review of Intemational Affairs V1.2), pp. 26-33, — (March 2008) Shaykh Yusuf al-Qaradawi: Porttait of a Leading Islamist Cleric. Middle East Review of Intema- tional Affairs 12(1), pp. 51-68. © 2010 the Author Aaliion Compass 98 2010}: 563-575, 10.11114.1749-8171.2010.00236 Rebgion Comeass © 2010 Blackwell Publishing Lid