Tariq Ramadan: Reform - what do we mean? - Lecture 2

second session is about reform what do we mean if you have read the book you understand some of the dimensions that we have to to tackle here first let us be clear because very often when I speak about reform Muslims don't understand what we are talking about and there is a sense of alienation and I'm always repeating this which is Reform is not Islamic it's coming from the West is coming from Christianity it's coming from an alien tradition the same as we have when some of the Salafi literalists are saying Oh Sufi is not Islamic is coming from Christianity so it's as if we are talking here about concepts that are not really Islamic one in fact if you study history and you study the history of the Islamic legal tradition you would see it's the other way around in fact these concepts are rooted in the Islamic tradition and the influenced Christianity when they arrived in Spain for example some of the philosophers and just showing it's the other way around all the dynamic that we had in the legal Islamic tradition came to Christianity and this is where the concept of reform giving Prime are acknowledging the primacy of the text on any hierarchical church or authority it's something which once again is coming from the Islamic tradition so we have to reconcile ourselves with our own terminology and also to understand the Western term and this is where I started with the Islamic terminology from Arabic but I would say you have to do exactly the same with the West and terminology when it comes to reform and lighten meant and not to accept or take for granted all the definitions that are given because to define is also to gave to give also understanding and you can have ideological definition secular is not only a normative definition in some Minds it's an ideological take on the normative definition so you have to deconstruct what is normative what is historical what is ideological is the diversity of definitions it's not an easy task but it's necessary when it comes to reform the very understanding of reform is to come back to a sound form to reform is to come back to its sound form meaning by this that there is something that can be corrupted there is something that can be change in history that there is something that we have to reassess to reform is to reassess and reassess what in fact the the faithfulness of what we are doing now are we faithful and if we are that's fine if we aren't we need to reform and the point here is to define reform and to define also to circumscribe the object of the reform what are we reforming and what is the meaning of reforming you get that the two main dimensions which reform we are talking about so here we come back to the Islamic tradition and this is where we come to the Quran and you know Quran we have from the beginning the way it is now not neurologically speaking but in suratul baqarah you have people talking about themselves saying not new mostly who we are reformed so what are we going to be because Allah Subhan Allah Azza WA Jalla is responding to them who move see doon there are people who are corrupting they are corrupting and they are talking on themselves saying not new Muslim Muslim means we are here for the sake of the good we are transforming the society in fact they are lying because they are doing this by first forgetting God but also spreading around corruption money power struggle all the idols and all the idols the the the the material and spiritual Idol so human Musa do so in Islam here is something which is important which is part of why you are on earth in fact these people are lying but you as believers you should be mostly home till our meaning that this the very essence of having revealed books is exactly because of that Allah is sending revelations through history because human beings without being reminded of what is right are going to corrupt the earth at a geography a man you see doofy here were useful could demand the angels are asking that are you going to put on earth these human beings that are going to corrupt it and they are going to spread around blood this is by essence what the human beings can be if they forget if the forget this is why I need a dip remembrance come back to this the only way for you to be mean and mostly rain is to be mini-mini this is how do you understand as Muslims it doesn't mean that others cannot be minimis Lehane but our main objective is this and what it means to believe that meruna bill morrow wouldn't have none in Makkah so you are here to reform this world for the better that meruna bill Maru what an animal this is why you are here but to do this you have to reform yourself a slot knapsack you have to start with your own education no faith without self education faith means you are you have a conscience and this conscience means you have to master the dark side of your the dark sides of your personality your self and you have to promote the enlightened side this is this is what you have to do educate yourself to reformist it's la enough so Allah had much done everything in Islam is about this if you believe in God change yourself if you believe in God change the society a slime knapsack work on mineral mostly perform yourself and be among the people who are changing this world for the better so this is why faith should be visible and the very essence of Islam is all about reform it's not I'm a deliverer and that's it no I am a believer and now I have duties now I have duties I have to reform myself I'm sick AHA like an it's an egg a sloth laughs I go to Iturbi Allah so Allah is coming to you as a rubbed educator and you have to be you get if it's not following God you will need to find a more upbeat someone who is going to educate you so it's all about this so the very the very the second name of the allah alrahman a las using about himself is a rom which is the educator and education is what why are you keeping your staff you are performing education is a reform process so when the people are saying oh reform is coming from no reform is islam islam is reform yourself and reform the world is the starting point and now you have it coming in our understanding of Islam as well which is exactly why how am I going to reform myself through education while trying to remain faithful is it not what we are talking about faithfulness from the beginning my education is to try to be faithful so education is to stick to the paternal principle to be faithful in history this is my intellectual spiritual social political economic faithfulness that's do with education this is what I have and so when you you enter this universe you get the true form is everywhere in Islam that you cannot understand the Muslim the reformer the one who is spreading if you don't understand the believer and you cannot understand the believer if you don't understand Islam Islam is to reform is to come back to a sound form and here you have what I want you to understand because I don't want you to come to this course talking about reform getting only a legal line understand a spiritual understanding when Allah what Allah is talking to human beings and he's telling his he's speaking about our natural self the the natural disposition that we have well it ahaa darbuka mean by the atom into holy him to reattach atom Allah and force him a disturber of become qalu bala' shade also Tala took from the loans of Adam the all the generation and make them testify am I not your Lord I say yes we tested this is coming with what is known by all the scholars the Sufi the legal scholars they all agree on this al fitra fee Tripoli a Latifah Turin lasagna this is the natural yearning that we have in our heart Mircea Eliade who on the history religions going around around the world he's saying I saw this in all the cultures there is a natural yearning towards something which is transcendent in fact is the answer to why why we are here you won't find a culture you won't find a civilization you won't find it's the psyche where there is not an answer to this because this answer this question is everywhere so we need an answer it can be positive it can be monetized it can be whatever but there is an answer why because there is the question the question for us is El Fattah is the first aspiration and we have the answer a lot more tan Isaac I gave you the answer but you forget and you are you forgot and you sometimes forget I gave you dance the answer is la laa laa there is only one God so Eman is the answer to al fitra the filtra is the natural question Eman is the natural answer when I'm saying la ilaha illallah this is my answer to why why why is everywhere wherever you you know even with dokkan here in the UK say don't you have a question why he said yes but he's not going to also the same way as us but there the whys there is the beginning of philosophies the beginning of religion is the beginning of human being now what I'm saying is why do you have in Surat al-baqarah something which has to do fika Luba him Maradona the devil locomotive oh there is in the heart sickness something which is not going right it means sickness is not the sound state who is not in the sound say you cannot say if you go to someone who is not a believer say you know what your heart is sick okay this is a starting point for calling me to Islam I'm not going to get any anywhere you can't speak like this if you don't get the whole Islamic philosophy of what is a sound heart the sound heart is this natural question with the natural answer this is what we think so sickness is to forget the first question and to get the wrong answer fearful Luba him Maradona so there is something so what do you have to do to come to the to come back to this sound state to get that look at the truth the Arabic terminology why is the very meaning of God cough is to be veiled in fact to call someone to Islam is to recall something which is behind the veil is remove the veil to come to this so the veil is your sickness to remove the veil is to come back to the sound state is to reform your heart so a covered heart is a sick heart in the Islamic philosophy but you cannot go to someone and you tell him this or heard that without her or him understanding what you are talking about because it's a whole philosophy of life it's an all understanding that Allah so Allah is telling us from the very beginning you have the question and you have the answer but you forgot the answer and you are confused about the question to reform yourself reform yourself come back to the son state the natural state this is what Islam is perceived as the natural way because we are responding to the natural so in Islam it's all about reforming to come back to the sound state and and this is why the prophet Isaiah salam said there is one part of you if it's right everything is right if it's wrong everything is wrong and then come it's your heart your heart this is what you have the question and this is why you so I want you to get the spiritual understanding or reform that only the legal understanding of reform because every one of us here whatever is your take on all this you can take this book and throw it away at the end of the day if you are a believer you go through a spiritual reform experience you have to reform yourself and to come to this it's in fact to come to the very simple question of why am I here and getting the very simple answer to worship him to please him and to come to him the spiritual dimension here is something which is the starting part of the process so you get it now that reform is everywhere every spiritual to the legal and and when you are reforming yourself you are just trying to come to this very beginning that you acknowledge the fact that there is one God and you want to come to here and to come to him meaning to come to yourself your reforming your service you come back to your heart but by coming back to you how to you come back to him well mo and Allah Allah Allah shall be the knowledge of God is between you and your heart when your heart is in the sound state now with this we understand better the concept of reform and the Prophet Isidro Stalin gave us also something that we have to add to this so we start with the concept of reform by saying okay what we have to do is to reform ourselves and in our society we should be reformer so our face should be visible we should promote what is right we should resist what is wrong and we are here for that by the way if you have to Slade jihad the right way don't only say effort though jihad is two things resist what is bad reform is what is good this is a double process jihad is this reform what is bad in yourself and reform it for the better in yourself reform what is bad in your society and transform it for what is good this is Gina it's a two-way process is never effort to resist is also effort to change so jihad is you know to get what at the end the very essence of jihad is to get peace so it's the starting struggle to get the final piece having said that with all this dimension you cannot disconnect jihad from reform jihad and Knapp's is performing yourself she had any kind of jihad is to reform for the better we don't go for war to take over power but to reform if there is oppression it's all about changing things performing thing so it's inward and outward that you get the whole dimension now when we speak about reform we should get this in depth understanding and come now okay what does it mean for us first is rooted in the Islamic tradition it's part of our understanding spiritually intellectually and religiously as well as socially this is why we have to do now this is one word and say we have to reform and this is what we have to do how are you going to do this this is what we come to what the Prophet aissatou Salaam was say in fact you know the story when Mahad imageable was with him and he told him he was sending him to Yemen and he told him on what are you going to rely the Quran and what else the the the your tradition and if you don't find anything I will actually heal very well and I will come back to my mind exert myself and meaning by this that my mind is going to do what is needed to do when there is silence what the sign of that we are talking about I will use my mind to remain faithful so here it's my understanding is following the revelation so I understand the revelation and by understanding the context within which I live I will be faithful with the revelation by finding the right answer for my context which is a new context in Yemen so I'm following this and the Prophet Isis Salam said allah ya allah ya bathily having um a lot seek Allah meeya teens anima you said did Allah Idina and this is the second concept that we have in Arabic but Allah so Allah was sent to this community every century one or a group of people one scholar or group of scholars you get the dual ahead in its to renew for this community its religion or its path its way of being faithful Dean is not only religion is is you know Dean it's coming also from Dane is the way you are indebted towards God it's what he sent to say okay this is this I'm giving you this revelation you are in in debt you have to come back with an answer so to renew to this community's religion it touch deed is to renew to renew this and this is where once again what was understood by the scholars is we are not changing the Quran we are not changing the prophetic tradition but we are changing our understanding of the text so some scholars men and women are going to come in history not to change the Quran but to give us a new understanding of the text in the light of a new context in a light of new challenges so in fact why are they coming and why are they more equipped because the way they read the same text as us is nurtured by the way to understand the world within which we all live so a new understanding of the world is a new understanding of the text so they come more equipped they have the same mind as to the text but another understanding has to the context and they are renewing so they are and this is revived they are renewing its renewing the understanding of the text so when you have one words like this and you have also something that you have Hadees that is coming in different forms when it comes to people usefully houdini are useless Shariati you have different version of the same Hadees madam I've said the head nurse which is when the people have corrupted it it could be Dean it could be Sharia we have the two version and the more authentic is a Dean but there is one with Sharia the point is that the Prophet Isis Sam is referring to something which is people are going to corrupt to distort the very essence of this religion and we need people helping us to come back to the sound understanding and the sound understanding is not going to be the understanding of the beginning is the sound understanding of the text in the light of the specific context no faithfulness without evolution so they are not repeating what the the companions were saying in fact they are saying the same substance but it which is suitable for this new context so they are giving us the right faithful interpretation for our time so they are reforming helping us to come to the sound state so this is where now we speak about reform is completely Islamic nothing contradiction with our tradition and this is what we have to say to Muslim stop being scared of this world and don't confuse you know in the discussion that that had with Hamza Yusuf he was saying oh he spoke was she been by and saying what is his the word that he was using that renovation and because and I told him what is the problem with performing said yes you know I'm converted and I'm come from the Christian tradition reform means something specific I'm not scared of what it means in the Christian tradition I want to be rooted in the Islamic tradition and I've said this is exactly what is slaw what the she'd means and renovation could be problematic in the weeds it's you know what is what are you exactly renovating it could be as complex as the other world if you are not defining it it's a question of definition and and and more importantly not to accept to remove from our terminology things that are within our tradition because some other traditions have it I don't see the point I will be confident with my terminology okay this is what I mean and reform is a process that is in fact I would say that Reformation in Christianity was influenced by many of the things that were coming from the Islamic tradition exactly the other way around so I'm reconciling myself with the past of richness instead of of becoming withdrawing into our very close tradition and trying to find new words not to confuse with the current perceived power the West the powerful way I think that's I have a problem with this anyway we can talk about so this is where I would say the concept of reform is Islamic we have a first word which is this law the second - did you have another word which was put by Mohammed in Isaiah which is also interesting is yeah which is to give a new life here illumined a needs to give us a new life which is also to come back to the first life of the the reference but it's not really it's a word that he used himself it's not coming from an or the prophetic tradition but it's a useful concept for us is yeah it is give us it's giving us a new life and you and this new life is a new understanding it's why it's interesting here because a new life means it's dynamic it's it's it's it's it's alive it's it's in its for our time it's accurate so here we have the first concept and this is why once again I need us to come from terminology to understanding and and and I really I want to insist be careful I'm not only talking about the legal dimension I started by reform from a spiritual viewpoint I want to connect all this I want to connect all this dimension is really deep that I really like while still Hindi saying is that if you don't put reform of the the heart at the center of everything which is the movement in the legal field we can disconnect the whole thing so we talked about a comprehensive way but we asked you know there is a dichotomy between the two dimension is problematic I wouldn't say this is where exactly the the unity of the reference should be I would say that now are we were forming Islam because some you know that's some of our brothers and sisters even he and the UK are not even coming to my talk say oh this is the guy who is reforming Islam he is a Swiss almost a scholar coming to tell us you know I'm facing this by people who are not reading first and the problem also is is to be quite I like the people who can reject what I am saying because out of sincerity they think that I'm doing that but I want I would invite them say okay I'm not saying that I'm not saying what you think I'm saying if I was saying what you think I'm saying I would be the first to reject but I I'm saying I'm not saying that what I'm saying is that what we reform is our understanding we reform our reading we reform ourselves the texts are the text and we have to take them seriously and the starting point of all our discussion with Muslims as well as we as people of other faiths for example in the West is always to start with this we take the text seriously we have a reference there is a revelation we are not only baby no it's only it's not only based on our rationality we are taking the text seriously and this is my starting point with some of the modernist scholars for example the discussion that I had with Muhammad our coolness I was eight Suroosh is sick I'm sorry for me the text is the text the Quran is the Quran and the Quran is speaking he's the text he's saying something and if Allah revealed the text it means that there are things in the text that are important to my intelligence and my intellect I'm starting with this because some of them are saying now they are coming with a way of oh the text is speaking because our minds are extracting so we are building everything as I know I'm sorry what is the point of of having a revelation is everything is about our interpretations if there is an agreement between the scholars on this is immutable because the text is telling us is immutable one God la ilaha illallah taught me that is constructing la la it's one God that we have to pray so the status of the Texas is is very central in our discussion so I want to start with this and saying the texts are not going to change but my understanding and the categorization might change with time why because the the other text which is the world is complex and is bringing me the text with the understanding so to reform the Muslim Minds this is what we are talking about to reform our understanding and to reform our way of implementing the sources in a specific space and in a specific time having said that for and I will end with this three main thesis that are discussed in the text and I just want to put them to you and then we can talk about them for at that stage we might say okay we are we we agree on what you are saying we agree on the points that we are making and and for I would say 20 years I have been repeating I am coming from the reformist R an understanding that there are trends that are different there is an accepted diversity you have the literally Salafi you have the traditionally that are following a specific mass have you have the Sufi you have the the the rationalist you have the more politicized not but be careful when I'm talking our trends they are not you know closed and disconnected you can be many things at the same time it can be a traditionalist but also open for reform you can be a reformist and also a sufi you get that it's not you know there are not boxes that are closed and there is no connection between them but when I'm saying this for years I have been studying with colours whoever for most and I realized that one point that we are talking about the same with this you are referring to the same concept but not with the same meaning and this is why from the very beginning last I was talking about reform here I'm connected it with the spiritual understanding not only the legal understanding because if you only look at the legal it could be misleading any one of you who studied law no knows that in fact by definition law are following reality the reality is changing and the jurisprudence is changing us that's for you to adapt yourself to new situations so you have a new case you think about the framework and then you come with a specific it could be a fatwa or it could be a new addiction for a specific case so the legal dynamic is always to try to catch up with the reality always not always following but when you come to the spiritual understanding of reform it's not that it's different a lot of Natalia is asking us to reform ourselves not to adapt ourselves to who we are but to change ourselves you have to reform yourself it mean to transform yourself to reform yourself is to transform yourself is in fact to change and to become better if you only you are obsessed with the legal it's going to be what I understood that at one point with some of the scholars we are not talking about the same thing because obsessed with the legal framework they were going through adaptation or refer adapter it's we adapt ourselves to the world so what we are doing in the fact is and I have been doing this for 20 years 15 years with the book to be a European Muslim the second part I started with was solar but very quickly I came to fat and saying this is the for our situation in the West so which can of adaptation are needed fertile Iqaluit yet by definition is we are a minority in this society and we need to get rules that are helping adapt ourselves to the situation Furcal Akali yet is not for the Italia to help Olivia to change but for the Italia to adapt itself to the imposition of maturity yet that so the maturity is there okay I have no choice so I'm adapting so give me a fatwa here give me a fatwa and I'm always saying and I wrote this in the the the I wrote an introduction to one of the translations of the first Matawa I say it's a very necessary step but it's only a step this is my position on Farrell alia to low interest periods of minority because the the mindset behind is you adapt and from a spiritual understanding my understanding of reform is I'm not here to adapt I'm here to change to change for the better so the first thesis of the book which is why I which limits is I was talking with scholars and among them you know even my own share was not so happy with me at the beginning and say be careful where you are heading Ali Gomaa and even share Alfred Aoi when I challenged the fuchal Akali yet when it came to discussing the concept of citizenship I said is if at the same time you speak about focal Akali yet and you speak out citizenship there is a contradiction in terms and he was not he didn't agree with that and it was who intentions in the European Council about this discussion because another sister when and propose another understanding and okay anyway it was not easy and it's not it's it's still not easy but this is the qualification of reform is the starting and should be the starting for our discussion are we talking about reform that is changing the world and changing ourselves for the better how each talking about the reform which is adapting ourselves to state of affairs these are essential differences if you go is felt and you adapt it means you adapt and that's it and you will have the two main words that you have everywhere in the circles today Hyderabad Aurora Hara means is its need we can't go out of it and the rule is a necessity and in the name of the ruler and Hodja you just adapt ourselves so you have Futaba that we are giving to you to adapt yourself to find your way I'm not saying it's completely wrong I'm just saying it's a step but the step once again should be in the light of the objectives what do you want to achieve when you are always trying to adapt you are in a protective mode on the defensive okay I am in a situation where I'm protecting myself so I have to try to wait weather so I don't have a problem to adapt as long as in my mind the final project is to reform for the better is not to accept the state of affairs which is one of the main problems I have with economy for example you know many people are talking today about the difference between air degan and air Baquet epic aunt who passed away rahim allah arabic and and they are coming to say oh you know what it's the discussion about europe and politics and no it's not this the main problem is not this at all this is okay new strategies but there is something that you have to discuss here is that I reckon was an economist and he wanted to create something which was the d8 it's a new alliance of economies that are coming together to change the paradigm but what you have with the new Islamist project in Turkey's we don't touch economy we do as good as the West even better the growth it's better there but don't talk too much about Islam izing Akana while the point is exactly this what do you want to achieve are you just adapting to the global order and you do as good as the global order are you challenging the global order because this global order is killing 180,000 and 150,000 people per day there is an Islamic ethics in the economy isn't it so what do you want to achieve is it enough to say so these are critical questions and when the people are saying oh it's a model that's fine I don't have a problem we say they are doing a great job there still have some questions you got that always unsatisfying but optimistic I think the two attitudes intellectual and spiritual attitudes that I important is humble and ambitious okay second step to qualify the reform in the book I think that we have to go from adaptational reform to transformational reform and I hope that you get my point here what I mean by do we use the same word it's not the same and we will have much time for discussing this tomorrow in the practical day the case studies second thing which is important having said that if fed per se and the legal tradition per se and by definition is always to try to catch up with the reality what can and how can we go beyond that to go not you know not to go to adapting ourselves but to have a vision for the future who is going to help us to do this and this is where I'm saying and this is the second thesis of the book you can't go beyond the legal tradition if you don't get people in their field having a vision beyond the tradition the situation if you come and you give me I'm not Iike an economist and you give me a report at this year's you know the state of a foreign economy I'm a scholars of the text the only thing that I can do towards this that I don't get the complexity of the question I'm trying to adapt the text to this situation but if I have an economist having a vision knowing where we are heading and say if you do this it means that you are acknowledging this state of affairs it means that you need the knowledge of the world in order to go beyond adapting the law to the world this is exactly what spirituality is telling you you want to change yourself it's not only with the rules you need to know yourself to know where you're heading you know your weaknesses and you know your strengths it's only by the knowledge of the self that you can use the rules to change yourself to know the rules without knowing the self is just to try to adapt to some rules but if you know yourself and you know you are using the rules in a projective way to transform and it means that we need the knowledge of the text and the knowledge of the context together this is the second thesis of the book saying that what was said by the scholars a long time ago they had this intuition it's not new I'm just trying to come with something which is stronger here is in fact there are two revelations the book and the universe and if we want to change the universe you need to know the universe as much as the book no way to transform the universe if you come with superficial knowledge of the universe and if you only know the books you are going to adapt the universe to some of the imposition of the books and that's it you're not going to reform you are going to articulate something which is not going to to change the world but just to protect yourself so get it right when I'm saying this I'm just translating a very an understanding of Islam Islam is a religion where we say there is one God would change the world and to change our self not to be spectator of the world it's not only to pray during the night is to pray during the night in order to change the world during the day it's an understanding of Islam you may disagree or say no my understanding of Islam is protect yourself don't care I you know I have lots of verses and hadith saying exactly the opposite but it's a very deep understanding of Islam at the beginning we agree or not so this is where the second thesis is this is the knowledge of the text and the knowledge of the context are important if we want to have the scholars the Foca to go from adaptational reform to transformational reform if we want to help them we need to get this right third and last thesis is to do that we are touching something which I knew from the very beginning that it was going to be difficult it is difficult people are rejecting it very often and it's misunderstood is what I call shifting the center of gravity of authority in Islam because let us be clear on that we are talking about power you know we are talking about authority I knew yourself very often you are looking for or authoritative voice okay to speak and to say something and it's sometimes there are people that you respect and others that you respect less what does it mean Islam and Muslims have no church but they have centers of power you may agree or not but this is true you have some people who are here that they can speak and when they speak you listen or not and you have you people whom you listen to an other that you don't listen to but this has to do with Authority and it has to do with power so when someone is giving me fatwah in economy and it's quite clear that from his knowledge he knows a lot about the texts but not so much about economy is it not a mistake that you can give a legal opinion on a field that you are not mastering and I'm not blaming you not to master the field it's normal you can't today get full knowledge of the text and full knowledge of the context you cannot be both at the same time you cannot be a medical doctor and at the same time know what is setting the text about medicine and ethics and and to be a doctor you're not a doctor you are a scholar I handed you know but the eylem of the brain for example the neurosurgeon is it going to listen to you if you can stop talking about the brain from the core and he's nothing say ok keep quiet it's not your job this is my job so if now you want to come with ethics applied on the brain you have to listen to me not only the knowledge of how it works it's my knowledge but I can see where we are heading with this knowledge today it's very dangerous and if you get not only the knowledge of where we are banned when we are heading if you don't come with this what is a fat one how can you how can you issue a fatwa when you don't know why we are heading you need to know why we are heading with economy with medical science with arts when today in arts for example it's just unbelievable the power of music it's not only that you know that music is good or bad halal or Haram in this supermarket music is the way for you to buy get that and if you are a scholar with the text what are you going to say well is it Holland this very nice music that is pushing you to buy but always hilarious things this is this is science this is knowledge and you cannot just refer on people who are to eat took and this is what I'm talking about the shifting the center of gravity of authority in Islam and what the why it's misunderstood is that many people they understand what I'm saying as criticizing the scholars in fact that's not true I have lots of respect much of respect to to you know to the scholars of the text my problem is with the community with the Muslims with the specialists economists the medical doctors the artists that are spectator of everything which has happen in that field in fact this lack of responsible answer to the challenges of today you can't blame the authority you are giving to scholars when you is your knowledge you don't take the authority that you have with your knowledge the problem is the community is not the scholars you have the scholars you deserve if you are passive spectators you will do what they can do and what they can do is to adapt if you don't come with a deep knowledge and so my point was not to criticize and to blame the scholars even though I am blaming some of the scholars when they they want us to understand that they have the full authority on everything of course I'm challenging this but what I want is for our community to have men and women to be involved in the whole process when it comes to discuss all the things you know if you are a teacher today and you come with with what should be done in this country for example you know how difficult it is it just cannot come with you know the the very formal response for Islamic schools if you don't get you know what there is something which is centrally in education is the well-being are you indicating sisters and brothers feeling good in this universe or schizophrenic are you promoting rules or are you Pro promoting feeling with rules because if Islam is all about Messiah and you educate me and I don't feel good where is my must lie in this what is my value so this is where you have the to knowledge as coming together three pieces first from adaptational reform to transformational reform second scholars of the text and color for the context should work together on a man in Jerusalem and Walker third shifting the center of gravity of authority in Islam to get the people working together and to say in applied ethics we need the to knowledge as if not we are going towards adaptation or before Allah Allah what Allah you

Channel: AdaabIns

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Keywords: Quran Muhammad Koran Prophet, Tariq, Ramadan, Islam, Muslim

Id: Ley6dY9r718

Length: 50min 42sec (3042 seconds)

Published: Tue May 15 2012