Sheikh Yusuf Qaradawi on International Relations: The Discourse of a Leading Islamist Scholar (1926–)
2014; Taylor & Francis; Volume: 50; Issue: 1 Linguagem: Inglês
10.1080/00263206.2013.849693
ISSN1743-7881
Autores Tópico(s)Terrorism, Counterterrorism, and Political Violence
ResumoAbstractThis paper examines the perspectives on international relations of a leading Islamist scholar, Sheikh Yusuf al-Qaradawi. The discussion of Qaradawi's views is organized around seven themes that feature prominently in his international relations discourse. The paper argues that Qaradawi's views are central to how Islamists conceptualize international relations; and that they intersect with the views of secular Arab nationalists, Third World and Western critics of the prevailing international order, as well as neoclassical and righteous realists. Finally, the paper sheds light on the centrality of the sacred text (the Qur’an) to the international relations discourse of Islamists, such as Qaradawi. Notes1. M. Lynch, Voices of the New Arab Public: Iraq: Al-jazeera and Middle East Politics Today (New York: Cambridge University Press, 2006), p.28.2. B. Graf and J. Skovaard-Peterson, ‘Introduction’, in B. Graf and J. Skovaard-Peterson (eds.), Global Mufti: The Phenomenon of Yusuf Qaradawi (New York: Columbia University Press, 2009), pp.1–17. Qaradawi talks extensively about his education at al-Azhar and his involvement with the Muslim Brotherhood in his memoirs, especially vols.1 and 2. Three volumes have been published already, covering his career until 2002. Y. Qaradawi, Ibn al-Qarya wa al-kuttab [Son of the Village and the Kuttab], Vols.1–3 (Cairo: Dar al-Shuruq, 2002, 2004, 2006). Al-Khatib also offers a detailed intellectual biography of Qaradawi. M. al-Khatib, Yusuf al-Qaradawi: Faqih al-Sahwa al-Islamiya Sira Fikriya Tahliliya [Yusuf Qaradawi: The Jurisprudent of the Islamic Awakening: An Analytical Intellectual Biography] (Beirut: Center for Civilization for the Development of Islamic Thought, 2009).3. Qaradawi, Ibn al-Qarya wa al-kuttab, Vol.2, p.124. Skovaard-Peterson notes, however, that Qaradawi joined the Movement in 1941. J. Skovaard-Peterson, ‘Yusuf al-Qaradawi and al-Azhar’, in Graf and Skovaard-Peterson (eds.), Global Mufti, p.32.4. Qaradawi devotes about half of the second volume of his memoirs to discuss his involvement with the Muslim Brotherhood and the troubled relations between the Movement and the new regime in Egypt after the 1952 revolution. Qaradawi, Ibn al-Qarya wa al-kuttab, Vol.2, pp.13–209.5. See inter alia Qaradawi's interview with al-Shari’a wa al-Hayat, 24 Feb. 2008, http://qaradawi.net/2010–02–23–09–38–15/4/843.html?tmpl=component&print=1&layout=default&page= (accessed 12 April 2012).6. Y. Qaradawi, Al-Baba wa al-Islam [The Pope and Islam], http://qaradawi.net/library/82/3994.html?tmpl=component&print=1&page= (accessed 23 April 2012).7. For information about the IUMS, see http://islamopediaonline.org/websites-institutions/international-union-muslim-scholars-dublin-ireland (accessed 12 April 2012).8. Graf and Skovaard-Peterson, ‘Introduction’, p.8.9. Ibid., p.12.10. Examples of such thinkers would include the Egyptian Muhammad al-’Imara, Mohammad Abbas, and Fahmi Huwaidi, the Tunisian Rashid al-Ghannushi and the Lebanese Shiite cleric Muhammad Hussein Fadlallah. For an analysis of Islamist views on international relations, see, inter alia, S.E. Baroudi, ‘Islamist Perspectives on International Relations: The Discourse of Sayyid Muhammad Hussein Fadlallah (1935–2010)’, Middle Eastern Studies, Vol.49, No.1 (Jan. 2013), pp.107–33.11. M.E. Spiro, ‘Religion: Problems of Definition and Explanation’, in M. Banton (ed.), Anthropological Approaches to the Study of Religion (London: Tavistock Publications, 1966), p.94.12. In Qaradawi's words, the Sunna ‘functions as the practical exegesis of the Qur’an’ and is indispensable for comprehending the Qur’an. Y. Qaradawi, Approaching the Sunnah: Comprehension and Controversy, translated by J. Qureshi (London and Washington, DC: The International Institute of Islamic Thought, 2006), p.1.13. See, in particular, Y. Qaradawi, Fiqh al-Wasatiya al-Islamiya: Ma’alem wa Manarat [The Jurisprudence of the Islamic Moderate and Balanced Approach: Landmarks and Signposts] (Cairo: Dar al-Shuruq, 2010).14. Ibid., pp.54–6.15. Ibid., p.55.16. Ibid.17. Y. Qaradawi, Al-Sahwa al-Islamiyya min al-Murahaqa ila al-Rushd [The Islamic Awakening from Adolescence to Adulthood] (Cairo: Dar al-Shuruq, 2002), pp.114–15.18. Qaradawi, Fiqh al-Jihad: Dirasa Muqarna li-Ahkamimih wa Falsfath fi Daou’al-Qur’an wa al-Sunna [The Jurisprudence of Jihad: A Comparative Study of its Rules and Philosophy in Light of the Qur’an and the Sunna], Vol.2 (Cairo: Wehbe Press, 2009), p.853. See also Y. Qaradawi, Friday Sermon, 27 Sept. 2002, http://qaradawi.net/component/content/article/18/1081.html?tmpl=component&print= 1&page= (accessed 23 April 2012).19. K. Waltz, Man, the State and War: A Theoretical Analysis (New York: Columbia University Press, 2001).20. Qaradawi, Al-Sahwa al-Islamiyya min al-Murahaqa ila al-Rushd, p.115.21. Qaradawi, Fiqh al-Jihad, Vol.1, pp.443–4 and Vol.2, pp.854 and 865.22. Qaradawi, Nahnu wa al-Gharb, http://qaradawi.net/library/80/3948.html?tmpl=component&print= 1&page= (accessed 12 April 2012).23. Ibid.24. This section relies primarily on Qaradawi's Fiqh al-Jihad,Vols.1 and 2; and Y. Qaradawi, Al-Islam wa al-‘Unf: Nazharat Ta'siliyya [Islam and Violence: Some Fundamental Views] (Cairo: Dar al-Shuruq, 2007).25. Qaradawi, Fiqh al-Jihad, Vol.1, p.65.26. Ibid., pp.159–169.27. Ibid., pp.171–84.28. Ibid., pp.185–209.29. Ibid., p.185.30. Ibid., pp.223–39.31. Ibid., pp.225–9.32. Ibid., pp.228–9.33. Ibid., pp.241–51.34. For the discussion of these two perspectives on jihad, see mainly, ibid., pp.257–439.35. Ibid., esp. pp.285–333.36. Ibid.37. Qaradawi, Al-Islam wa al-‘Unf: Nazharat Ta'siliyya, p.912.38. Qaradawi, Fiqh al-Jihad, Vol.1, pp.263–70.39. Ibid., esp. pp.499–504.40. Qaradawi, Al-Islam wa al-‘Unf, p.31.41. Ibid., pp.31–3.42. Qaradawi, Fiqh al-Jihad, Vol.1, pp.125–7.43. Ibid., pp.553–611.44. Ibid., esp. pp.547–8.45. Ibid., esp. pp.612–25.46. Ibid., pp.359–84.47. Ibid., p.385–91.48. Ibid.49. Ibid., pp.388–9.50. Ibid., p.389.51. Ibid., p.623.52. Ibid.53. Qaradawi, Al-Islam wa al-‘Unf: Nazharat Ta'siliyya, pp.25–6.54. Qaradawi, Al-Sahwa al-Islamiyya min al-Murahaqa ila al-Rushd, p.289.55. Qaradawi, Fiqh al-Jihad, Vol.1, p.76.56. Ibid., pp.262, 286.57. Ibid., p.11.58. Ibid., pp.269–72.59. Ibid., p.620.60. Ibid. pp.415–24.61. Qaradawi, Fiqh al Jihad, Vol.2, pp.1121–70; and Al-Islam wa al-‘Unf, pp.27–9.62. Qaradawi, Fiqh al Jihad, Vol.2, esp. pp.819–26.63. Qaradawi's hostility towards communism shows in the statements he makes in Fi Fiqh al-Aqaliyat al-Muslima, where he pronounces that a communist should not be allowed to marry a Muslim woman, and if he is married to one he should be separated from her so that his children do not grow up as communists. Finally a communist who dies in his belief should neither be given an Islamic burial, nor be buried in the graves of Muslims. Y. Qaradawi, Fi Fiqh al-Aqaliyat al-Muslima: Hayat al-Muslimin Wasat al-Mujtama’at al-Ukhra [Regarding the Jurisprudence of Muslim Minorities: The Lives of Muslims in Non-Muslim Societies] (Cairo: Dar al-Shuruq, 2001), p.90.64. Y. Qaradawi, Umatna Bayn Qarnayn [Our Umma between Two Centuries] (Cairo: Dar al-Shuruq, 2000), p.45.65. Ibid., p.44.66. Ibid., p.56.67. For references to America's exploitation of the green peril see, inter alia, ibid., pp.244–5; and Y.Qaradawi, Friday sermon, 20 Sept. 2002, http://qaradawi.net/component/content/article/18/1080.html (accessed 26 March 2012).68. Y. Qaradawi, Khitabna al-Islami for ‘Asr al-‘Awlama [Our Islamic Discourse in the Era of Globalization] (Cairo: Dar al-Shuruq, 2004), p.162; and Al-Sharia wa al-Hayat, 2 June 2005, http://qaradawi.net/2010–02–23–09–38–15/4/761.html?tmpl= component&print=1&layout=default&page= (accessed 12 April 2012).69. Qaradawi, Umatna Bayn Qarnayn, pp.78–82.70. Qaradawi, Khitabna al-Islami for ‘Asr al-‘Awlama, p.158.71. Y. Qaradawi, Al-Sharia wa al-Hayat, 25 Feb. 2003, http://www.qaradawi.net/site/topics/article.asp?cu_no=2&item_no=3009&version=1&template_id=105&parent_id=16 (accessed 7 July 2010).72. Ibid.73. The terms in quote marks are the labels used by neoclassical realists. J. Talliaferro, S.E. Lobell and N.M. Ripsman, ‘Introduction: Neoclassical Realism, the State and Foreign Policy’, in S.E. Lobell, N.M. Ripsman and J.W. Talliaferro (eds.), Neoclassical Realism, the State and Foreign Policy (New York: Cambridge University Press, 2009), p.20.74. Qaradawi, Fiqh al-Jihad, Vol.2, pp.853–61.75. See, in particular, Qaradawi, Fi Fiqh al-Aqaliyat al-Muslima; and Y. Qaradawi, Al-Halal wa l-Haram fi l-Islam (Beirut, Damascus and Amman, Al-Maktab al-Islami, n.a.). For convenience, Irely on the English translation. Y. Qaradawi, The Lawful and the Prohibited in Islam, translated by K. el-Helbawy, M.M. Siddiqui and S. Shukry (New Delhi: Kitab Bhavan, 2006). For western intellectuals’ views on the importance of this controversial work, see, inter alia, O. Roy, Globalized Islam: The Search for a New Ummah (New York: Columbia University Press, 2004), p.150.76. Qaradawi, The Lawful and the Prohibited in Islam, pp.335–43.77. Ibid., p.336.78. S. Qutb, Milestones (Damascus: Dar al-‘Ilim, undated), pp.10–13.79. Qaradawi, Fi Fiqh al-Aqaliyat al-Muslima, pp.38–9.80. Ibid., p. 23.81. Ibid., p.35.82. Ibid., p.33.83. See, inter alia, Y. Qaradawi, Friday Sermon, 13 July 2001, http://qaradawi.net/component/content/article/18/1045.html?tmpl=component&print=1&page= (accessed 10 July 2011).84. Qaradawi, Umantna Bayn Qarnayn, pp.244–5.85. Y. Qaradawi, al-Sharia wa al-Hayat, 25 Feb. 2003.86. Ibid.87. Qaradawi, Khitabna al-Islami for ‘Asr al-‘Awlama, p.126; and Qaradawi, Fiqh al-Jihad, Vol.2, pp.1176, 1186–8.88. Qaradawi, Al-Sahwa al-Islamiyya min al-Murahaqa ila al-Rushd, p.219.89. Ibid., p.220.90. Qaradawi, Fi Fiqh al-Aqaliyat al-Muslima, p.69.91. For Qaradawi's support of the NATO operation in Libya see, inter alia, ‘Outspoken Cleric Guides Arabs on Revolution’, Financial Times, 8 Dec. 2011, http://www.ft.com/intl/cms/s/0/96a52b92–21a7–11e1-a19f-00144feabdc0.html#axzz1qDEjCzZW (accessed 28 March 2012). For his denunciation of the Assad regime in Syria see, inter alia, http://qaradawi.net/articles/1–2009–12–12–10–32–02/5740–2012–04–05–07–30–12.html?tmpl=component&print=1&layout=default&page= (accessed 5April 2012); and http://qaradawi.net/news/5473–2011–12–31–14–05–43.html (accessed 26 March 2012).92. For coverage of the ban on Qaradawi's travel to France see, in particular, ‘Abd al Bari ‘Atwan, ‘Sarkozy wa Man’ al Qaradawi’ [Sarkozy and the Travel Ban on Qaradawi], al-Quds al-‘Arabi (London), 30 March 2012, http://www.alquds.co.uk/index.asp?fname=data\2012\03\03–30\30z999.htm (accessed 4April 2012).93. Qaradawi states that the Palestinian cause has been constantly in his thoughts since he was 14 years of age. Y. Qaradawi, Friday Sermon, 5 Feb. 2010, http://qaradawi.net/component/content/article/18/4850–2010–02–08–03–20–49.html (accessed 21 June 2011).94. Qaradawi, Nahnu wa al-Gharb.95. Qaradawi, Fiqh al-Jihad, Vol.2, pp.1207–8.96. See inter alia Qaradawi's interview with Al-Shari’a wa al-Hayat, 6 Feb. 2005, http://qaradawi.net/2010–02–23–09–38–15/4/761.html?tmpl=component&print=1&layout=default&page= (accessed 4 April 2012).97. Y. Qaradawi, Al-Quds Qadiya Kul Muslim [Jerusalem: the Cause of Every Muslim] (Cairo: Maktaba Wahba, 2000), p.45.98. Qaradawi, Umatna Bayn Qarnayn, p.132.99. Qaradawi, Al-Islam wa al-‘Unf, pp.33–9.100. Qaradawi, Al-Quds Qadiya Kul Muslim, p.31.101. Ibid., p.45.102. A renowned Islamic scholar of the Wahhabi sect, ibn Baz (1910–99) was the Grand Mufti of Saudi Arabia from 1992 until his death. In the early 1990s, and in the context of the 1993 Oslo accords between Israel and the Palestinians, Ibn Baz wrote that it is religiously permissible to pursue peace with Israel if the latter shows an inclination towards peace. Qaradawi gently, but firmly, rebukes ibn Baz for this position, which was an implicit endorsement of the Oslo accords. Qaradawi insisted that Israel remains a hostile and occupying power which prohibits any peace talks with it. For the exchange of fatwas with ibn Baz, see Y. Qaradawi, Fatawa min Ajl Philastin (Cairo: Maktaba Wahba, 2003), pp.7–30.103. For the conflict with the PA, see http://qaradawi.net/articles/86–2009–12–12–10–35–10/4835–2010–01–26–07–14–52.html?tmpl=component&print=1&layout=default&page= (accessed 5 April 2012).104. Qaradawi, Al-Islam wa al-‘Unf, pp.32–3.105. Qaradawi, Fatawa min Ajl Philastin, p.53.106. Y. Qaradawi, Friday Sermon, 8 Oct. 2010, http://qaradawi.net/component/content/article/18/4789–2009–12–14–16–13–17.html?tmpl=component&print=1&page= (accessed 30 March 2012).107. For Qaradawi's criticisms of the Egyptian authorities during and after the Gaza offensive, see, inter alia, Y. Qaradawi, Friday Sermon, 1 Jan. 2010, http://www.qaradawi.net/site/topics/article.asp?cu_no=2&item_no=7449&version=1&template_id=104&parent_id=15 (accessed 29 June 2011).108. Qaradawi characterizes his personal contribution to the Palestinian struggle as a civil jihad, since it primarily involves the collection of donations to support Palestinian residents of Jerusalem, through the International Conference for Jerusalem which he heads.109. For the inalienability of the ‘right to return’, see, inter alia, Qaradawi, Fatawa min Ajl Philastin, pp.57–62.110. Ibid., p.56.111. Ibid., p.5.112. Qaradawi, Al-Quds Qadiyat Kul Muslim, pp.104–21.113. Ibid., p.121.114. Qaradawi argues that in terms of their religious beliefs (rejection of the trinity) and rituals (circumcising boys, avoiding intercourse with women during their monthly period, and not consuming pork), the Jews are closer to the Muslims than are the Christians. Ibid., pp.37–42. See also Qaradawi, Fiqh al-Jihad, Vol.2, pp.1203–5.115. Qaradawi, Al-Quds Qadiyat Kul Muslim, pp.85–90.116. Ibid., pp.42–4.117. Ibid., pp.85–8.118. Qaradawi accepts as sahih (correct) the Hadith that there will come a time when Muslims will hunt down the Jews and the latter will take shelter behind rocks (or trees in certain versions); but the rocks (or trees) will speak as such: ‘Oh slave of Allah, Oh Muslim: this is a Jew behind me come and slay him.’ Qaradawi, Fatawa min Ajl Philastin, pp.118–19.119. Y. Qaradawi, Kayf Nata‘amal Ma‘ al-Qur’an al-‘Azim [Approaching the Magnificent Qur’an] (Cairo: Dar al-Shuruq, 1999), pp.109–14.120. Y. Qaradawi, Tarikhna al-Muftara ‘Alayh [Our Slandered History] (Cairo: Dar al-Shuruq, 2005). Most Shia scholars reject this view of Islamic history. See, in particular, A.R. al-Nafis, Al-Qradawi: Wakil Allah Am Wakil Bani Ummaya?? [Al-Qaradawi: The Deputy of God; or that of the Umayyads??] (Beirut: Dar al-Mizan, 2006).121. Qaradawi, Umatna Bayn Qarnaym, pp.128–30. See also Qaradawi's interview with Al-Shari’a wa al-Hayat, 6 Feb. 2005, http://qaradawi.net/2010–02–23–09–38–15/4/761.html?tmpl=component&print=1&layout=default&page= (accessed 4 April 2012).122. Qaradawi, Umatna Bayn Qarnaym, p.149; and Fiqh al-Jihad, Vol.2, pp.1098–9.123. Qaradawi has been especially critical of the secular regimes of Turkey and Tunisia, authoring a volume on the subject. Y. Qaradawi, Al-Tataruf al-‘Ilmani fi Muwjaha al-Islam: Nnamuzhaj Turkiya wa Tunis [Secular Extremism Confronting Islam: The Models of Turkey and Tunisia] (Cairo: Dar al-Shuruq, 2001).124. Qaradawi, Khitabna al-Islami for ‘Asr al-‘Awlama, p.122.125. Ibid., p.123.126. Qaradawi's interview with Al-Shari’a wa al-Hayat, 13 May 2002, http://qaradawi.net/2010–02–23–09–38–15/4/709.html?tmpl=component&print=1&layout=default&page=(accessed 12 April 2012).127. Qaradawi lists all the US military attacks on Muslim countries from the mid-1980s until the invasion of Afghanistan. Qaradawi, Khitabna al-Islami for ‘Asr al-‘Awlama, p.123.128. Qaradawi, Umatna Bayn Qarnayn, p.233.129. Ibid.130. Ibid.131. Browers provides a good general overview of the discourses of these prominent Islamists. M.Browers, Political Ideology in the Arab World: Accommodation and Transformation (Cambridge: Cambridge University Press, 2009), esp. pp.19–20, 48–9, 58–9, 63–7, 70, 80, 115, 153.132. See, in particular, Baroudi, ‘Islamist Perspectives on International Relations’.133. For the international relations discourses of secular Arab nationalists, see, inter alia, S.E. Baroudi, ‘Countering US Hegemony: The Discourse of Salim al-Hoss and other Arab Intellectuals’, Middle Eastern Studies, Vol.44, No.1 (Jan. 2008), pp.105–29.134. M. Ayoob, ‘Challenging Hegemony: Political Islam and the North–South Divide’ International Studies Review, Vol.9 (2007), pp.629–43.135. There are several studies on the negative perceptions of the United States in predominantly Muslim countries. See, inter alia, G. Chiozza, Anti-Americanism and the American World Order (Baltimore, MD: The Johns Hopkins University Press, 2009), especially pp.94–5 and 125.136. R.A. Dello Buono and X. de la Barra, Latin America after the Neoliberal Debacle: Another Region is Possible (Lanham, MD: Rowman & Littlefield, 2009).137. See, inter alia, S. Amin, Global History: A View from the South (Cape Town, Dakar, Nairobi and Oxford: Pambazuka Press an imprint of Fahamu, 2011); and Ending the Crisis of Capitalism or Ending Capitalism (Cape Town, Dakar, Nairobi and Oxford: Pambazuka Press an imprint of Fahamu, 2010).138. A. Bagevich, The Roots of American Militarism: How Americans are Seduced by War (New York: Oxford University Press, 2005).139. M. Gurtov, Superpower on Crusade: The Bush Doctrine in US Foreign Policy (Boulder, CO and London: Lynne Rienner Publishers, 2006).140. See, especially, C. Johnson, The Sorrows of Empire: Militarism, Secrecy and the End of the Republic (New York: Metropolitan Books, 2004).141. J. Stiglitz, Globalization and its Discontents (New York and London: W.W. Norton, 2003).142. S. Zunes, Tinderbox: US Middle East Policy and the Roots of Terrorism (Monroe, ME: Common Courage Press, 2002).143. See, inter alia, N. Chomsky, American Power and the New Mandarins (New York: New York Press, 2002).144. Taliaferro et al., ‘Introduction’, p.14.145. F.B. Adamson, ‘Global Liberalism versus Political Islam: Competing Ideological Frameworks in International Politics’, International Studies Review, Vol.7, No.4 (2005), pp.547–69.146. See, in particular, R. Niebuhr, ‘The Christian Church in a Secular Age’, in R. Mcafee Brown (ed.), The Essential Reinhold Niebuhr: Selected Essays and Addresses (New Haven, CT and London: Yale University Press, 1986), pp.79–92.147. Qaradawi, Fiqh al-Jihad, Vol.1, pp.687–731. In a recent interview, Qaradawi cites Ibn Taymiyya's opinion that a ‘Muslim state will not prevail in war if its cause is an unjust one’. Y. Qaradawi, Al-Shari’a wa al-Hayat, http://www.qaradawi.net/site/topics/article.asp?cu_no=2&item_no=5752 &version=1&template_id=105&parent_id=16 (accessed 7 July 2010).148. For an excellent overview of Niebuhr's thought see R. Crouter, Reinhold Niebuhr: On Politics, Religion and Christian Faith (Oxford: Oxford University Press, 2010).149. J. Rosenthal, Righteous Realists: Political Realism, Responsible Power, and American Culture in the Nuclear Age (Baton Rouge and London: Louisiana State University Press, 1991), p.16.150. C.R. Smit, ‘Constructivism’, in S. Burchill et al. (eds.), Theories of International Politics, 3rd edition (New York: Palgrave Macmillan, 2005), pp.189–212.151. See, inter alia, Y. Qaradawi, Friday Sermon, 12 Oct. 2009, http://qaradawi.net/component/content/article/18/4789–2009–12–14–16–13–17.html?tmpl=component&print=1&page= (accessed 5 April 2012).152. See in particular, Qaradawi, Al-Quds Qadiyat Kul Muslim; and Fatawa min Ajl Filastin.153. Qaradawi, Kayf Nata‘amal Ma‘ al-Qur’an al-‘Azim, p.111.
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