Autor: Al-Qaradawi has published more than 120 books
Including: The Lawful and the Prohibited in Islam and Islam, The Future Civilization.
Yusuf al-Qaradawi (Arabic: يوسف القرضاوي Yūsuf al-Qaraḍāwī; or Yusuf al-Qardawi; born 9 September 1926) is an Egyptian Islamic theologian. He is best known for his programme, al-Sharīʿa wa al-Ḥayāh (“Shariah and Life”), broadcast on Al Jazeera, which has an estimated audience of 60 million worldwide. He is also well known for IslamOnline, a popular website he helped found in 1997 and for which he now serves as chief religious scholar.
Al-Qaradawi has published more than 120 books, including The Lawful and the Prohibited in Islam and Islam: The Future Civilization. He has also received eight international prizes for his contributions to Islamic scholarship, and is considered one of the most influential such scholars living today. Al-Qaradawi has long had a prominent role within the intellectual leadership of the Muslim Brotherhood, an Egyptian political organization, but twice (in 1976 and 2004) turned down offers for the official role in the organization.
Some of al-Qaradawi’s views have been controversial in the West: he was refused an entry visa to the United Kingdom in 2008, and barred from entering France in 2012. In 2004, 2,500 Muslim academics from Saudi Arabia, Iraq and from the Palestinian territories condemned Qaradawi, and accused him of giving “Islam a bad name.”
As of 2004, al-Qaradawi was a trustee of the Oxford Centre for Islamic Studies. He also served as a consultant scholar for an epic movie in English on Muhammad, and a 30-part series on the second caliph ‘Umar b. al-Khațțāb.
- Full Name: Yusuf ‘Abdullah al-Qaradawi | يوسف عبد الله القرضاوي
- Title: Shaykh
- Born: 9 September 1926 (age 86)Saft Turab, Egypt
- Era: Modern
- Region: Egypt
- Creed: Sunni
- Notable work(s): Fiqh al-Zakat, al-Halal wa al-Haram fi al-Islam, Fiqh al-Jihad, Fiqh al-Awlawiyyat, Fiqh al-Daulah, Madkhal li-Ma’rifah al-Islam and others
Al-Qaradawi was born in 1926 in Safat Turab village in the Nile Delta, Egypt, in a poor family of devout Muslim peasants. He became an orphan at the age of two, when he lost his father. Following his father’s death, he was raised by his uncle. He read and memorized the entire Qur’an by the time he was nine years old.
He then joined the Institute of Religious Studies at Tanta, and graduated after nine years of study. He moved on to study Islamic Theology at the Al-Azhar University in Cairo, from which he graduated in 1953. He earned a diploma in Arabic Language and Literature in 1958 at the Advanced Arabic Studies Institute. He enrolled in the graduate program in the Department of Qur’an and Sunnah Sciences of the Faculty of Religion’s Fundamentals (Usul al-Din), and graduated with a Masters degree in Quranic Studies in 1960. In 1962, he was sent by Al-Azhar University to Qatar to head the Qatari Secondary Institute of Religious Studies. He completed his PhD thesis titled Zakah and its effect on solving social problems in 1973 with First Merit, and was awarded his PhD degree from Al Azhar.
In 1977, he laid the foundation for the Faculty of Shari’ah and Islamic Studies in the University of Qatar and became the faculty’s dean. In the same year he founded the Centre of Seerah and Sunna Research. He also served at the Institute of Imams, Egypt under the Egyptian Ministry of Religious Endowments as supervisor before moving back to Doha as Dean of the Islamic Department at the Faculties of Shariah and Education in Qatar, where he continued until 1990. His next appointment was in Algeria as Chairman of the Scientific Council of Islamic University and Higher Institutions in 1990–91. He returned to Qatar once more as Director of the Seerah and Sunnah Center at Qatar University, a post he still occupies today.
Al-Qaradawi is the head of the European Council for Fatwa and Research,an Islamic scholarly entity based in Ireland. He also serves as the chairman of International Union for Muslim Scholars (IUMS).
He was imprisoned under King Farouq in 1949, then three times during the reign of former President Gamal Abdul Nasser, until he left Egypt for Qatar in 1961. He returned to Egypt in 2011 in the wake of the 2011 Egyptian Revolution.
Al-Qaradawi is a principal shareholder and former Sharia adviser to Bank Al-Taqwa, a member bank of the Lugano-Switzerland Al-Taqwa group, a bank that the U.S. states finances terrorism and that the UN Security Council had listed as associated with Al Qaeda. On 2 August 2010, the bank was removed from a list of entities and individuals associated with Al Qaeda maintained by the Security Council.
Al-Qaradawi finished 3rd in a 2008 poll on who was the world’s leading public intellectual. The poll, Top 100 Public Intellectuals, was of the readers of Prospect Magazine (UK) and Foreign Policy (United States).
2011 | Return to Egypt
After the 2011 Egyptian Revolution Qaradawi made his first public appearance in Egypt after 1981. In Tahrir Square he led Friday prayers on 18 February, addressing an audience estimated to exceed two million Egyptians. It began with an address of “Oh Muslims and Copts,” referring to Egypt’s Coptic Christian minority instead of the customary opening for Islamic Friday sermons “Oh Muslims”. He was reported to have said,“Egyptian people are like the genie who came out of the lamp and who have been in prison for 30 years.” He also demanded the release of political prisoners in Egyptian prisons, praised the Copts for protecting Muslims in their Friday prayer, and called for the new military rulers to quickly restore civilian rule.
On 21 February 2011, he talked about the protests in Libya and issued a fatwa permitting the killing of Muammar Gaddafi:
To the officers and the soldiers who are able to kill Muammar Gaddafi, to whoever among them is able to shoot him with a bullet and to free the country and [God’s] servants from him, I issue this fatwa (uftī): Do it! That man wants to exterminate the people (sha‘b). As for me, I protect the people (sha‘b) and I issue this fatwa: Whoever among them is able to shoot him with a bullet and to free us from his evil, to free Libya and its great people from the evil of this man and from the danger of him, let him do so! It is not permissible (lā yajūzu) to any officer, be he a officer pilot, or a ground forces officer, or an air forces officer, or any other, it is not permissible to obey this man within disobedience (ma‘ṣiya) [to God], in evil (sharr), in injustice (ẓulm), in oppressi
He also called on Libyan ambassadors around the world to distance themselves from Gaddafi’s regime.
In the Jerusalem Post, Barry Rubin drew a parallel between Qaradawi’s sermon and the Ayatollah Khomeini returning to Iran. He also said that Qaradawi was encouraging the Muslim Brotherhood to suppress opposition when he made reference to hypocrites in his sermon. Brookings Institution member Shadi Hamid says that Qaradawi is in the mainstream of Egyptian society, and that he also has appeal among Egyptians who are not Islamist.
In the Eurasia Review, Princeton University student Aaron Rock dismisses claims that Qaradawi is the Khomeini of Egypt, but he does see his influence as a sign that Islam will play a significant role in the shaping of Egypt’s politics. He writes, “Neither Qaradawi’s popularity nor his rhetoric should distract from the fact that Egyptian revolution’s grievances were based on a desire for political liberty and economic opportunity. That said, Islam remains an important framework for public debate and a reservoir of political symbolism”.
Views and statements
Religious and sectarian views | Muslim sects
Al-Qaradawi wrote about the danger of extremist groups of Islam, especially when done through blind obedience. He released a dissertation on the subject. He listed indications of extremism:
1: The 1st indication of extremism include bigotry and intolerance, which make a person adamantly devoted to his own opinions and prejudices, as well as rigidity, which deprives him of clarity of vision regarding the interests of other human beings, or the purposes of Shariah, or the circumstances of age. Such a person does not allow any opportunity for dialogue with others so that he may compare his opinion with theirs, and chooses to follow what appears to him most sound.
2: The 2nd indication of extremism manifests in a continuous commitment to excessiveness, and in attempts to force others to do likewise, despite the fact that Allah has not commanded it, and the existence of good reasons to make things easy. A person motivated by piety and caution may however, if he so wishes, choose a hard-line opinion in some matters and on certain occasions. But this should not become so habitual that he rejects advice when he needs it.
3: The 3rd indication of extremism is the out-of-time and out-of-place religious excessiveness and overburdening of others, i.e. when applying Islamic principles to people in non-Muslim countries or to people who have only recently converted to Islam, as well as to newly committed Muslims. With all these, emphasis should not be put on either minor or controversial issues, but on fundamentals. Endeavours should be made to correct their concepts and understanding of Islam before anything else.
4: The 4th indication of extremism manifests itself in harshness in the treatment of people, roughness in the manner of approach, and crudeness in calling people to Islam, all which are contrary to the teachings of the Qur’an and Sunnah.
Al-Qaradawi has been an avid caller to what he calls “Islamic Sufism”, praising those who practice it as pious.
Al-Qaradawi has also described Shi’ites as heretics (“mubtadi’oun”). Fellow member of International union of Muslim Scholars, Mohammad Salim Al-Awa criticized Qaradawi for promoting divisions among Muslims. In response, the Iranian Press Agency has described Qaradawi as “a spokesman for “international Freemasonry and rabbis”.
Qaradawi accused what he called “heretical” Shias of “invading” Sunni countries.
Al-Qaradawi has called for dialogue with Non-Muslims. He also puts emphasis on conversations with the West, including Jews, Christians, and secularists. He writes that this effort should differentiate itself from a debate, for the latter does not often result in mutual cooperation. Regarding the rights and citizenship of non-Muslim minorities, Qaradawi has said, “those people who live under the protection of an Islamic government enjoy special privileges.
They are referred to as ‘the Protected People’ (dhimmi)… In modern terminology, dhimmies are “citizens” of the Islamic state. From the earliest period of Islam to the present day, Muslims are in unanimous agreement that they enjoy the same rights and carry the same responsibilities as Muslims themselves, while being free to practice their own faiths.”
In his book titled The Lawful and Prohibited in Islam, al-Qaradawi wrote, “Islam does not prohibit Muslims to be kind and generous to peoples of other religions, even if they are idolaters and polytheists, … it looks upon the People of the Book, that is, Jews and Christians, with special regard, whether they reside in a Muslim society or outside it. The Qur’an never addresses them without saying, “O People of the Book” or “O You who have been given the Book,” indicating that they were originally people of a revealed religion.”
In May 2008, al-Qaradawi told visiting Rabbis from the Haredi, Anti-zionist Neturei Karta sect,
“ There is no enmity between Muslims and Jews….Jews who believe in the authentic Torah are very close to Muslims.”
He expressed his belief that relations between Muslims and Jews became strained with the emergence of Zionism and the establishment of Israel.
“ Muslims are against the expansionist, oppressive Zionist movement, not the Jews.”
He also said that Muslims and Jews were subjected to the same persecution following the fall of Islamic rule in Andalusia, now Spain.
However, al-Qaradawi has also made statements that some critics charge are anti-Semitic. In a 9 January 2009, sermon during the Gaza War, shown on Al-Jazeera, Qaradawi prayed (as translated by MEMRI):
“ Oh Allah, take your enemies, the enemies of Islam. Oh Allah, take the Jews, the treacherous aggressors. Oh Allah, take this profligate, cunning, arrogant band of people. Oh Allah, they have spread much tyranny and corruption in the land. Pour Your wrath upon them, oh our God. Lie in wait for them. Oh Allah, You annihilated the people of Thamoud (Sodom)at the hand of a tyrant, and You annihilated the people of ‘Aad with a fierce, icy gale, and You destroyed the Pharaoh and his soldiers – oh Allah, take this oppressive, tyrannical band of people. Oh Allah, take this oppressive, Jewish Zionist band of people. Oh Allah, do not spare a single one of them. Oh Allah, count their numbers, and kill them, down to the very last one.”
Also, in August 2005, the Wall Street Journal reported that the Dublin-based European Council for Fatwa and Research, of which al-Qaradhawi is president, had used the anti-semitic Protocols of the Elders of Zion in its theological deliberations. Al-Qaradawi’s remarks were sharply criticized by the Anti-Defamation League (ADL), which accused him of inciting violence against Jews.
Support for Adolf Hitler and the Holocaust
In a statement which aired on Al-Jazeera TV on 28 January 2009 during the Gaza war, al-Qaradawi said the following regarding Adolf Hitler and the Holocaust:
“ Throughout history, Allah has imposed upon the Jews people who would punish them for their corruption…The last punishment was carried out by [Adolf] Hitler. By means of all the things he did to them – even though they exaggerated this issue – he managed to put them in their place. This was divine punishment for them…Allah Willing, the next time will be at the hand of the believers.”
Al-Qaradawi says that apostasy — Muslims leaving Islam – is a grave danger to the Muslim community and that it is the duty of all Muslims “is to combat apostasy in all its forms and wherefrom it comes, giving it no chance to pervade in the Muslim world.””
With regards to the punishment of apostasy, al-Qaradawi supports the classical Islamic tradition on some points but differs on others. He considers execution as a penalty in principle, but the only apostates that are to be executed are those that combine other crimes with apostasy (e.g. “incit[ing] a war against Islam”). He also advocates that the apostates to be executed should be given a chance to repent. Finally, he believes that “hidden apostasy” (where the apostate does not “proclaim” his conversion) may be left to the judgement of God in the Hereafter.
While al-Qaradawi believes that the Muslim community is not allowed to punish “intellectual apostasy”, where the apostates do not “swagger” about their conversion, he still strongly condemns it. He says “These people are not noticed when they invade or begin to disseminate their falsehood, but they are mostly felt when they affect the minds. They do not use guns in their attacks, however, their attacks are fierce and cunning.” Nevertheless, he concedes that “Erudite scholars and well versed jurists … can not take an action in face of such professional criminals who have firmly established themselves and have not left a chance for law to be enforced on them.”
In February 2013, on an episode of “Shariah and Life” show, which broadcast on Al-Jazzera, Qaradawi stated since the 15th century, the application of the death penatly for those who leave Islam is a necessity, stating that “If they had gotten rid of the apostasy punishment Islam wouldn’t exist today.” Qaradwai also cited several speeches and writings by Muhammad and his followers, such as Surah Al-Ma’idah 5:33, which Qaradawi quoted as “The punishment of those who wage war against Allah and His apostle is that they should be murdered or crucified.” Qaradawi further explained that “… many hadiths, not only one or two, but many, narrated by a number of Muhammad’s companions state that any apostate should be killed. Ibn ‘Abbas’s hadith: ‘Kill whomever changes his faith [from Islam].’”
Political views | Freedom and democracy
Al-Qaradawi has spoken in favor of democracy in the Muslim world, speaking of a need for reform of political climates in the Middle East specifically. On 22 February 2011, he held an exclusive interview with OnIslam.net, dismissing the allegation that he wanted a religious state established in Egypt:”On the contrary, my speech supported establishing a civil state with a religious background, I am totally against theocracy. We are not a state for mullahs.”
After the September 11 attacks, al-Qaradawi urged Muslims to donate blood for the victims and said:
Islam, the religion of tolerance, holds the human soul in high esteem, and considers the attack against innocent human beings a grave sin; this is backed by the Qur’anic verse which reads:
“Who so ever kills a human being for other than manslaughter or corruption in the earth, it shall be as if he has killed all mankind, and who so ever saves the life of one, it shall be as if he had saved the life of all mankind,” (Al-Ma’idah:32).
The Prophet, peace and blessings be upon him, is reported to have said, ‘A believer remains within the scope of his religion as long as he doesn’t kill another person illegally.’ Islam never allows a Muslim to kill the innocent and the helpless.
He denies that Palestinian suicide bombing attacks constitute terrorism, claiming that “when Palestinians face such unjust aggression, they tend to stem bloodletting and destruction and not to claim the lives of innocent civilians”, but qualifies that with “I do agree with those who do not allow such martyr operations to be carried out outside the Palestinian territories.”
Al-Qaradawi has suggested the legitimate use of (defensive) suicide bombings against enemy combatants in modern times if the defending combatants has no other means of self-defense. The Oxford-based Malaysian Islamic Scholar, Dr. Afifi al-Akiti, rules that there is no Islamic legal for this view and that female soldiers can only be killed in direct combat.
With regards to suicide bombings he says that they are “breaching the scholarly consensus . . . because to endanger one’s life is one thing and to commit suicide during the attack is obviously another”. With regards to male soldiers he states,”It goes without saying that they are considered combatants as soon as they arrive on the battlefield even if they are not in direct combat – provided of course that the remaining conventions of war have been observed throughout, and that all this is during a valid war when there is no ceasefire.”
Western governments have met al-Qaradawi to request release of European civilians kidnapped in Iraq and have thanked him officially, praising his cooperation. The French Foreign Minister Michel Barnier wrote to al-Qaradawi: “With such a clear condemnation of the abduction of the French hostages you have sent a clear-cut message demonstrating respect for the tenets of Islam.”
Al-Qaradawi condones Palestinian attacks on Israelis. A resolution issued by The Islamic Fiqh Council affiliated to the Muslim World League in its 14th session, held in Doha (Qatar) on 11–16 January 2003 has upheld his views on the matter. Defending bombings against Israeli civilians, al-Qaradawi told BBC Newsnight in 2005 that:
“An Israeli woman is not like women in our societies, because she is a soldier.”
“I consider this type of martyrdom operation as an evidence of God’s justice.”
“Allah Almighty is Just; through His infinite Wisdom He has given the weak a weapon the strong do not have and that is their ability to turn their bodies into bombs as Palestinians do”.
He supports suicide attacks on all Israelis, including women since he views the Israeli society as a “completely military” society that did not include any civilians. He also considers pregnant women and their unborn babies to be valid targets on the ground that the babies could grow up to join the Israeli Army.
At the press conference held by the organizations sponsoring his visit to London, al-Qaradawi reiterated his view that suicide attacks are a justified form of resistance to Israeli occupation of the rightfully Palestinian Territories. He has also justified his views by stating that all Israeli civilians are potential soldiers, since Israel is a “militarized society.” Because of these views, al-Qaradawi has been accused by Western countries and Israel of supporting terrorism.
Al-Qaradawi is opposed to attacks outside of the Palestinian Territories and Israel, and against non-Israeli targets. For example, on 20 March 2005, he condemned a car bombing that had occurred in Doha, Qatar the previous day. One Briton, Jon Adams was killed. Al-Qaradawi issued a statement that said
Such crimes are committed by insane persons who have no religious affiliation and play well into the hands of the enemies… I urge all Qataris to stand united in facing such an epidemic and uproot it to nip the infection in the bud, otherwise it will spread like wildfire. I, in the name of all scholars in Qatar, denounce such a horrendous crime and pray that it would be the last and implore God to protect this secure country.
According to IslamOnline, Qaradawi released a fatwa on 14 April 2004 stating boycott of American and Israeli products was an obligation for all who are able. The fatwa reads in part :
If people ask in the name of religion we must help them. The vehicle of this support is a complete boycott of the enemies’ goods. Each riyal, dirham …etc. used to buy their goods eventually becomes bullets to be fired at the hearts of brothers and children in Palestine. For this reason, it is an obligation not to help them (the enemies of Islam) by buying their goods.
To buy their goods is to support tyranny, oppression and aggression. Buying goods from them will strengthen them; our duty is to make them as weak as we can. Our obligation is to strengthen our resisting brothers in the Sacred Land as much as we can. If we cannot strengthen the brothers, we have a duty to make the enemy weak. If their weakness cannot be achieved except by boycott, we must boycott them…. American goods, exactly like “Israeli” goods, are forbidden.
It is also forbidden to advertise these goods. America today is a second Israel. It totally supports the Zionist entity. The usurper could not do this without the support of America. “Israel’s” unjustified destruction and vandalism of everything has been using American money, American weapons, and the American veto. America has done this for decades without suffering the consequences of any punishment or protests about their oppressive and prejudiced position from the Islamic world.
In an address aired on Qatar TV on 5 January 2007, al-Qaradawi questioned the trial of Saddam Hussein under American supervision in Iraq, but agreed to it if it were conducted by the Iraqi people “after liberating Iraq from American colonialism”. He also suggested that the trial was “an act of vengeance by the Americans” for his missile attacks on Israel. He strongly criticized the way Saddam was hanged:
“ A human soul must be respected. These people did not respect the human soul. The man was calm and kept his cool. He refused to be blindfolded, and insisted upon facing death with open eyes.. and said the two parts of the shahada….The man died saying: ‘There is no God but Allah’….Anybody whose last words are ‘There is no God but Allah’ goes to Paradise.
The thing that improves [the record] of Saddam Hussein is that in his final years – as the brothers in Iraq tell us – he was a changed man. He began to strictly observe the prayers, to read the Quran, and to do charitable work. He would hasten to do anything that may help people. He would help build mosques, and would say that if anybody wants to build a mosque, the government should pay half the cost of the building materials. When they entered his secret hideout and caught him, they found a prayer carpet and an open Quran.”
In response to Muslim scholar Abdullah Ibn Jibreen’s fatwa declaring that it was forbidden for Muslims to support or pray for Hezbollah because they are Shia, al-Qaradawi issued a contrary fatwa, stating that it was mandatory for all Muslims to support Hezbollah in its fight against Israel, claiming that “Shias agree with the Sunnis in the main principles of Islam while the differences are only over the branches.” In this fatwa, he also called upon the Sunnis and Shia of Iraq to end the civil war.
Qaradawi declared his support for the rebels led by the National Transitional Council in the 2011 Libyan civil war, urging Arab nations to recognize them and “to confront the tyranny of the regime in Tripoli”. He suggested weapons be sent to the rebels to assist the, and said “Our Islamic nation should stand against injustice and corruption and I urge the Egyptian government to extend a helping hand to Libyan people and not to Gaddafi.”
In response to the 2011 Bahrain protests, Qaradawi was reluctant to give support:” The protests in Bahrain are sectarian in nature. The Shias are revolting against the Sunnis”. He claimed that Shia protesters attack Sunnis and occupied their mosques. He acknowledged that the Shia majority had legitimate concerns in regards to fairness with the Sunnis:”I want them to be real citizens of their country”.
Qaradawi said that all Arabs should back up the protesters in the 2011 Syrian uprising, saying “Today the train of revolution has reached a station that it had to reach: The Syria station”, and “It is not possible for Syria to be separated from the history of the Arab community”. He declared his support for the protests against what he called Syria’s “oppresive regime”, claiming “atrocities” were committed by it.
He called for victory against the ruling Ba’ath party and claimed the army would be the major factor in the revolt. He claimed that when he offered to mediate negotiations between the Muslim Brotherhood and the Syrian regime,someone deliberately sabotaged it. Qaradawi also expressed his support for the No Fly zone put in place by western nations over Libya, saying “The operation in Libya is to protect the civilians from Gaddafi’s tyranny” and slamming Arab League leader Amr Moussa for criticism of it.
Women and gender issues
Commenting on the role women played in social active issues:
Although over sixty year have passed since the Movement emerged into existence, no women leaders have appeared that can confront secular and Marxist trends single-handedly and efficiently. This has come about as a result of men’s unrelenting attempts to control women’s movement, as men have never allowed women a real chance to express themselves and show special leadership talents and abilities that demonstrate their capability of taking command of their work without men’s dominance.
I believe that women’s Islamic work will succeed and prove itself in the arena of the Islamic Movement only when it gives birth to female Islamic leaders in the fields of Call, thought, science, literature and education. Accordingly, women as well as men can dedicate themselves to Allah, and play a role in jihad. I do not think that this is impossible or even difficult.
There are genius women just as there are genius men. Ingenuity is not a monopoly for men. It is not in vain that the Holy Quran tells us the story of a woman who led men wisely and bravely and made her people fare the best end: it is the Queen of Sheba, whose story with Solomon is told in Surat Al Naml. I have observed in the University of Qatar that girls make better students than boys.
In 2004 The Daily Telegraph reported that IslamOnline was asked the following question “Are raped women punished in Islam?”, and a panel headed by Qaradawi replied: “To be absolved from guilt, the raped woman must have shown some sort of good conduct… Islam addresses women to maintain their modesty, as not to open the door for evil… The Koran calls upon Muslim women in general to preserve their dignity and modesty, just to save themselves from any harassment…
So for a rape victim to be absolved from guilt, she must not be the one that opens… her dignity for deflowering…If, after trying her best to resist the attack, she gets overcome by the assailants, she is totally absolved from punishment… any woman, who, despite doing her utmost to resist these thugs and their ilk, is raped, is not guilty of any sin.”
The report by the Sunday Telegraph was challenged by the Muslim Association of Britain, who believed the article falsely attributed the comments to al-Qaradawi and was part of a “right-wing media” attempt to “stoke up the flames of hate” against al-Qaradawi. They demanded that the Telegraph issue a full apology as well as the resignation of the two writers of the article. IslamOnline denied that al-Qaradawi wrote the answer, and claimed that they clearly stated raped women were not punished.
Al-Qaradawi told The Guardian that wife beating was neither “obligatory nor desirable” but that he “accepts it as a method of last resort – though only lightly”. He stated on Channel 4 News that it was justifiable in certain circumstances but the “ideal was for Muslim men never to beat their wives, and if husbands wrongly beat their wives, they have the right to fight back.” The British newspaper The Daily Telegraph writes that al-Qaradawi, in his book The Lawful and Prohibited in Islam, states that wife-beating is permissible after the failure of all other means of persuasion. In such circumstances, a husband may beat his wife “lightly with his hands, avoiding her face and other sensitive areas.”
While stating that female circumcision is “not required” in his book, Modern Fatwas, he adds that “whoever finds it serving the interest of his daughters should do it, and I personally support this under the current circumstances in the modern world.”
However, he believes that it is prohibited when it harms females physically or psychologically.
On 5 June 2006, on the Al Jazeera program Sharia and Life, al-Qaradawi (a regular on the program) reiterated orthodox views on homosexuality. When asked about the punishment for people who “practise liwaat (sodomy) or sihaaq (lesbian activity)”, al-Qaradawi replied: “The same punishment as any sexual pervert – the same as the fornicator.” (MEMRI translation).
The punishment for fornication is lashing.
In an interview with Der Spiegel, Qaradawi said that his attitude towards homosexuality is the same as that found in Christianity. In the interview he stated, “One year ago, there was a demonstration against me in London because I spoke out against homosexuality. People seem to have forgotten that it wasn’t me who came up with this mindset. It’s part of God’s order spoken of by Moses and even mentioned by Jesus.”
Other views | Wailing wall
On the subject of the Wailing Wall, Qaradawi said:
“ The Jews’ claim to Al-Buraq Wall dates back only to recent times. The longest reign of the Jews lasted for 434 years. Their reign in Palestine dates back to the times of Kings Saul, David and Solomon. Solomon’s sons split after his decease: Jude headed for Jerusalem while the state of Israel was established in Shechem, that is Nablus. The Jewish state in Nablus lasted for 298 years and the former for 434. This is the longest period that the Jews reigned. So those who claim that they have a long history in Israel are liars. That history lasted for only 434 years. The Arabs, on the other hand, have been present in Palestine since the days of the Jebusites and the Canaanites, that is 30 centuries before the birth of Christ. Their history under the umbrella of Islam lasted for more than 14 centuries or even longer. Before the advent of Islam, there had been no Jews in Palestine because since 70 C.E. there had been no trace of Jews or Israelis in Palestine.”
In April 2008, at a conference in Qatar titled “Mecca: the Center of the Earth, Theory and Practice”, al-Qaradawi advocated the implementation of Mecca Time to replace the Greenwich Meridian as the basis of the world time zone system.
Muhammed Cartoon Controversy
Al-Qaradawi called for a “Day of Anger” over the cartoons, but condemned violent actions in response to them.
Al-Qaradawi is one of the Ulama signatories of the Amman Message, which gives a broad foundation for defining Muslim orthodoxy.
Al-Qaradawi endorsed Ayatollah Ruhollah Khomeini’s call to execute novelist Salman Rushdie for blasphemy with regard to his novel The Satanic Verses, stating that “Rushdie disgraced the honor of the Prophet and his family and defiled the values of Islam.”
Al-Qaradawi was a follower of Hasan al-Banna during his youth and a longtime member of the Muslim Brotherhood. He has twice turned down offers to be its leader. In an interview on the Dream channel, al-Qaradawi states the following about his relationship with the Muslim Brotherhood (MB):
“ I joined the Muslim Brotherhood Group and worked with Imam al-Banna. I was influenced by al-Banna’s moderate thoughts and principles …(Later) MB asked me to be a chairman, but I preferred to be a spiritual guide for the entire nation… MB consider me their Mufti, but I don’t have a relation with the organization, because being an MB chairman is something difficult requiring a highly sophisticated wisdom, and I prefer to be devoted to the entire nation, and I feel comfortable with this decision. I like MB and consider them the nearest group to be righteous. ”
Reception in the Muslim world
In 2004, 2,500 Muslim academics from Saudi Arabia, Iraq and from the Palestinian territories condemned al-Qaradawi, and accused him of giving “Islam a bad name.” In 2012, Qardawi traded barbs with fellow Muslim cleric Abu Abd al-Rahman Ibn Aqil al-Zahiri due to what Ibn Aqil perceived as hypocritical positions of Qardawi during the Arab Spring, a charge he denied.
Pakistani scholar, Muhammad Taqi Usmani stated, “There is no doubt that I—as the lowest student of Islamic Fiqh—with my benefitting from the books of the outstanding Dr al-Qaradāwī to a very large extent, and my supreme wonderment at the majority of [his works], have found myself, in some particular issues, not in agreement with him in the results the he has arrived at, but these sorts of differences (ikhtilāf) in views based on juristic judgement (ijtihādī) are natural, and cannot be the [sole] basis for judging [their author] so long as the people of knowledge do not deem [the bearers of such opinions] to be weak intellectually, or in religion, and [in any case] the importance of these books and their value in scholarship and da‘wa are not affected by this to even the slightest, most insignificant degree.”
In addition, he refers to some modern scholars by writing, “What we see today, very unfortunately, is that the one who brings forward elevated ideas in his writings and lofty theories in his speech and his sermons often does not rise above the level of the layman” but exempts Qardawi by saying,
“As for the outstanding, erudite scholar, Dr Yūsuf al-Qaradāwī, may God (Most High) preserve him, God (Most High) has indeed made me fortunate enough to accompany him in travels and in residence, and sit with him and closely associate with him in long and repeated meetings. [From this] I found him manifest in his personality exemplary Islamic qualities, for he is a human being before he is a Muslim, and a devoted Muslim before he is a caller to Islam (dā‘i), and a caller to Islam before he is a scholar and jurist.”
Controversy | On Syria and Russia
Qaradawi called Russia an “enemy of Islam” due to the country’s friendly relations with Syria and its government.
His remarks drew strong criticism from Muslims in Russia. According to Chechen President Razman Kadyrov, “Qaradawi’s statements had given rise to amazement among the Muslims of Russia.” Kadyrov asserted that Qaradawi’s statements are mainly “directed against the Muslims of Russia, who are citizens of this country, were born here and live here, and who care about their country.”
Kadyrov pointed out that contrary to Qaradawi’s claims, “It is not Russia that is supplying weapons and money for the thousands of mercenaries from all over the world who have flooded Syria and are committing daily terrorist attacks, in which the blood of women, old people and children is shed,”
Disagreement with Muhammad Sayyid Tantawy
“But, the Sheikh Tantawy entered, or was pushed to enter, the area of Fiqh Islamic jurisprudence. He did not prepare himself for the task. He did not study, practise, or write in Fiqh. He did not train himself in navigating through the deep waters of Fiqh. Therefore, he was not successful in many of his hard-hitting opinions. This was the reason of my disagreement with him despite the old friendship between us.”
Entry into western countries
Al-Qaradawi has been banned from entering the United States since 1999 and the United Kingdom since 2008, though he visited London in 2004. In July 2003, he visited Stockholm, Sweden, for a conference at the Stockholm Mosque arranged by the Muslim Association of Sweden. During the conference al-Qaradawi expressed his support for suicide attacks against Israeli civilians, calling the fight against the Israeli occupation of the Palestinian Territories a “necessary Jihad”. France announced in March 2012 it will not let him enter.
Fatwa controversy with MEMRI
The Middle East Media Research Institute (MEMRI) (citing Asharq Al-Awsat), alleges that al-Qaradawi issued a Fatwa following the Iraqi insurgency, saying,
All of the Americans in Iraq are combatants, there is no difference between civilians and soldiers, and one should fight them, since the American civilians came to Iraq in order to serve the occupation. The abduction and killing of Americans in Iraq is a [religious] obligation so as to cause them to leave Iraq immediately. The mutilation of corpses [however] is forbidden in Islam.
Al-Qaradawi, however, denies this allegation:
I have not published a Fatwa on this issue. At the Egyptian Journalists’ Union a few days ago I was asked about the permissibility of fighting against the occupation in Iraq, and I answered that it is permitted. Afterwards I was asked concerning the American civilians in Iraq and I merely responded with the question – are there American civilians in Iraq? It is a matter of common knowledge that in Fatwas such as these I do not use the word “killing” but rather I say “struggle,” which is a more comprehensive word than the word “killing” and whose meaning is not necessarily to kill. In addition, I have condemned the taking of hostages on a number of occasions in the past and have demanded that they be released and that their lives not be threatened.
Shaker Al-Nabulsi, a former Muslim who writes for the liberal site Ethal, called for the creation of a petition to the UN calling to put Qaradawi and his like on trial for incitement and support of terrorism.
Alcohol fatwa controversy
Al-Qaradawi issued a fatwa in 2008 stating that the consumption of tiny amounts of alcohol (<0.5% concentration or 5/1000) was acceptable for Muslims. The statement was made regarding energy drinks, where fermentation occurs naturally as part of the production process. This does not contradict with the widespread view that consuming alcohol is totally forbidden to Muslims. (chapter 5: verses 90–91). The fermentation in this process is natural and unavoidable, similarly it is an extremely small proportion.
Al-Qaradawi has three sons and four daughters, three of whom hold doctorates from British Universities. His daughter, Ilham Yousef Al-Qaradawi, is an internationally recognized nuclear scientist. While his son, Abdurrahman Yusuf al-Qaradawi, is a poet and a political activist in Egypt.
Awards and recognition
Al-Qaradawi has been awarded by various countries and institutions for his contributions to Islamic society. Among them are:
- The Islamic Development Bank (IDB) Prize in Islamic Economics – 1991
- King Faisal International Prize for Islamic Studies – 1994
- Sultan Hassanal Bolkiah (Sultan of Brunei) Award for Islamic Jurisprudence – 1997
- Sultan Al Owais Award for Cultural & Scientific Achievements – 1998–1999
- Dubai International Holy Quran Award for Islamic Personality of the Year – 2000
- The State Acknowledgement Award for contributions in the field of Islamic Studies from the Government of Qatar – 2008
- Tokoh Ma’al Hijrah (Hijra of the Prophet) award by the Malaysian Government −2009
The Qatar Faculty of Islamic Studies, part of the Qatar Foundation for Education, Science and Community Development, instituted the “Sheikh Yusuf Al Qaradawi Scholarships” in 2009, awarding them to five students each year for post-graduate studies. It also named after him its newly established research centre, The Qaradawi Center for Islamic Moderation and Renewal.
He is a trustee of the Oxford University Center for Islamic Studies and has been named as the technical consultant for a multi-million dollar English-language film about Prophet Muhammed (Peace and Blessing be upon Him), produced by Barrie Osborne. A 2008 Foreign Policy online poll put him at No.3 in the list of the Top 20 Public Intellectuals worldwide.
Books | Fiqh az Zakat
Al -Qaradawi has authored more than 80 books and his academic style and objective thought are considered to be some of the main characteristics of his works. His most famous work is The Lawful and Prohibited in Islam. Professor Mustafa al-Zarqa declared that owning a copy of it was “the duty of every Muslim family.” His book Fiqh al-Zakat is considered by some as the most comprehensive work in the area of zakat. Abul Ala Maududi commented on it as “the book of this century in Islamic jurisprudence (fiqh)” The prominent Deobandi Islamic scholar Muhammad Taqi Usmani, said this about the work:
The first book that read in its entirety of his works is his valuable book Fiqh al-Zakat, and I benefitted much from this great, encyclopedic, rewarding work through which the author did a great service to the second of the pillars of Islam, in a way that the umma needs today, when it comes to the application of zakat at the level of the individual and the group. Indeed this work manifested the genius of its author, and his inventive methodology, not only in the clarification of issues pertaining to zakat and their compilation, but in stimulating research in contemporary topics that no one before him had touched upon, and basing them upon the principles fiqh and its jurisprudential theory.
Quotes from Fiqh al Zakat, Volume II Zakah Distribution:
“ Jihad is obligatory in order to protect Muslim land as much as it is obligatory to protect the Islamic faith. Fighting in defense of Muslim land is legitimate Islamically, if it is not based simply on love of a country. (Vol.II Ch.6 Page 68/69)”
“ The most honorable form of jihad nowadays is fighting for the liberation of Muslim land from the domination of the unbelievers, regardless of their religion or ideology. The communist, and the capitalist, the Westerner and the Easterner, Christian, Jew, pagan, or unbeliever, all are aggressors when they attack and occupy Muslim land. Fighting in defense of the home of Islam is obligatory until the enemy is driven away and Muslims are liberated. (Vol.II Ch.6 Page 69)”
“ Today, Muslim land is occupied in Palestine, Kashmir, Eritria, Ethiopia, Chad, Western Somalia, Cyprus, Samarkand, Bukhara, Tashkund, Ozbekstan, Albania, and several other communist occupied countries. Declaring a sacred war to save these Muslim lands is an Islamic requirement, and fighting for such purposes in those occupied territories is in the way of God, for which zakah must be spent. (Vol.II Ch.6 Page 69)”
Fiqh al Jihad
His book Fiqh al-Jihad has been widely commented on. The Guardian writes:
Instead Qaradawi encourages a “middle way” conception of jihad: “solidarity” with the Palestinians and others on the front line, rather than violence, is an obligatory form of jihad. Financial jihad, which corresponds with the obligation of alms giving (zakat), counts as well. And Muslims should recognise that technological change means that media and information systems are as much a part of the jihadist repertoire as are guns. Indeed, as long as Muslims are free to use media and other resources to press their case, there is no justification for using force to “open” countries for Islam.
This book has also been analyzed by University of Michigan professor Sherman Jackson and Tunisian reformer Rachid Ghannouchi.
His views on jihad have attracted criticism from some hard line groups:
Now, any Sunni knows that the purpose of jihaad is to make the word of Allaah supreme, and that is none other than worshipping Him alone, and establishing and spreading Tawheed. So if the Qaradawite think tank and its theoreticians claim that this is not the motive and reason, and it is but land, then the land in the view of Qaradawite Thought, is more lofty and more noble and more worthy than the Islamic aqidah.
Some of al-Qaradawi’s major works are:
- Time in the life of the Muslim
- Priorities of the Islamic Movement in the Coming Phase publ. Awakening Publications, ISBN 0953758214
- Auspices of the Ultimate Victory of Islam, Doha (1996)
- Towards a Sound Awakening
- The Status of Women in Islam
- Islamic Awakening between Rejection and Extremism
- The Lawful and Prohibited in Islam
- Diversion and Arts In Islam (in progress)
- Islam: Modern Fatwas on Issues of Women and the Family (Fatawa Mu’asira fi Shu’un al-Mar’a wa al-Usrah) (Dar al-Shihab, Algeria, 1987)
- Fiqh Az-Zakat, a Comparative Study, publ. Dar al-Taqwa (2005), ASIN B004DJAYE6
- Fiqh of Jihad, a Comparative Study, publ. Wahba Bookshop (2009)
He has also published some excerpts of his poetry in the book Nafahat wa Lafahat. Al-Qaradawi has also been the subject of the book The Global Mufti: The Phenomenon of Yusuf al-Qaradawi published by Columbia University Press. He is also profiled as one of the leading liberal voices in contemporary Islam in Charles Kurzman’s book Liberal Islam: A Sourcebook, published by Oxford University Press.