Post Boston Bombing | Abdallah bin Bayyah | Obama on Drones

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Ac New Fa e Of Arcame i ? M tiiNOri es rising as successful etn r pr neurs, politicians and leaders

PLUS: The Mosque in Washington America's Big Debates: Guns, Health Care and Immigration A New Face of America: Leaders ABDALLAH BIN BAYYAH, Why America Needs to Know This Man

By Souheila Al-Jadda & Amina Chaudary

94 | THE ISLAMIC MONTHLY WHY AMERICA NEEDS TO KNOW THIS MAN

n January 5, 2005, Florence Aubenas, a French female war correspondent for French daily Libération, was held hostage in Iraq with her Iraqi transla- tor, Hussein Hanun. Their captivity and release on June 11, 2005, was the Ofocus of media attention as the French government worked as quietly as possible to secure her release. But what isn’t as well known are the people who may have played a vital role in her freedom. The French government, desperate to appeal to her kid- nappers, sought out the help of one man in particular. A contingent of diplomats and officials delivered a letter and request for help to Abdallah bin Bayyah.

Bin Bayyah released his own public statement and sent a message to the captors. He also joined the dozens of media organizations and government officials in calling for her freedom. A short while later, Aubenas and Hanun were released. The French minister of foreign affairs, Philippe Douste-Blazy, sent bin Bayyah a letter saying, “As the highest authority that you repre- sented in the Muslim world, it was because of your efforts and your calls that this abduction of these two people [Aubenas and Hanun] was ended after their five months of captivity. You have represented the most prominent humanistic and generous values of Islam. France will not forget. With my sincere thanks, Shaikh, You have my highest consideration.”

Bin Bayyah replied: “You, and the name of France, reinforce my deep convic- tion that the leaders of your country appreciate the real values of Islam … I am pleased to have participated in the expression of these ‘generous and humanistic values of Islam,’ by calling for a respect towards freedom and human dignity.”

The real question is: why? Why did the French government seek out this man in particular to assist them in releasing this journalist?

Sitting on a bright yellow couch, bin Bayyah wears a Moroccan jalabiya, a long robe traditionally worn by men in the Middle East. He has a long, white beard that gently hides his curved neck, a brown cane and he is slightly hunched over. His face has the pleasantness of a pensive grandfather gently welcoming any question that anyone asks of him. When he is asked a question, he sits silently for a few minutes, one hand on his lap, the other resting on top of his cane. He looks at the floor. Tak- ing a deep breath, he then responds in a soft voice. When he speaks, his words are measured and slow, thoughtful and deep. Those in the room, regardless of the num- ber of people present, lean in and hold their breath, listening to every word he says.

He addresses a broad range of people, from the young, Western Muslim look- ing to further his own practice of the faith, to the world-renowned politician.

Perhaps one reason why he can address such a diverse group of people rang- ing in age, race and background, and why they willingly listen to him, is because of his charisma and unique way of explaining complicated subjects. Bin Bayyah is a rare personality in our world today. Often seen donning a white head wrap, bin Bayyah delicately blends the modern with the tradi- tional when discussing Islamic thought and jurisprudence. He speaks to the heart and to the mind. He freely weaves spirituality with modern rationality. Not many religious leaders can do this with such ease. But bin Bayyah can.

Bin Bayyah was born 78 years ago in East Mauritania, and hails from a long line of Islamic scholars. As early as the age of 12, he set out to start his education in Islamic jurisprudence. His father Cheikhna Mahfudh was also one of the most revered Western African scholars of Islam of his time. Under his father’s tutelage, bin Bayyah completed a rigorous Arabic language cur- riculum, mastering the most advanced level in grammar and rhetoric, as well as pre-Islamic Arab poetry. When he was 20, he accompanied a group of seasoned scholars to Tunisia for training in modern court systems that were to be implemented in Mauritania. SUMMER/FALL 2013 | 95

Amina Chaudary A NEW FACE OF AMERICA: LEADERS

Today, his white facial hair partially hides Perhaps one of his many brilliant achieve- allows him to reach and be respected by the wrinkles of wisdom that map his olive skin ments occurred in Mardin, Turkey at a diversity of opinions, schools of thought underneath. Ethnically, bin Bayyah is Arab conference organized by his organization and sects, ranging from the Sufi to the and Mauritanian. Perhaps this diversity helps in 2010, where he challenged the theology Wahhabi to the Shiite to the Sunni. And him gain respect from various audiences. of al-Qaida by identifying a typographical perhaps this is why bin Bayyah is someone Having served as a minister for the Mauri- mistake in a fatwa used consistently by al- whom American policymakers should pay tanian ministry of Justice, he has shown that Qaida as supporting evidence to legitimize closer attention to. even the religious elite can be an exemplar of their grotesque ideology and acts of ter- modern justice. Previously, he was the minis- rorism. His response was documented in Bin Bayyah, arguably, has the ear and at- ter of education and national guidance, im- a report titled “Challenging the al-Qaida tention of virtually every American Mus- proving the country’s educational system and Narrative: The New Mardin Declaration.” lim scholar and leader and evidence shows engaging youth groups by stopping Mauri- The Declaration is considered a threat to the respect and love of countless American tania from being infiltrated by communist extremist ideologies; it has been attacked Muslims who line up eagerly waiting to lis- thought. These efforts continued until he be- three times by various spokesmen for al- ten to him or be in his presence. came the secretary general of the governing Qaida and its affiliates, and Anwar Al- party and later the vice president of Mauri- Awlaki wrote a response to it, all mention- Bin Bayyah is in the minority among the tania, demonstrating his ability to walk the ing Shaykh Abdallah bin Bayyah by name Muslim scholarship community, and rec- political tightrope in a country fraught with and critiquing the Declaration. Before the ognition of his leadership and authoritative religious and political infighting. His mastery error was introduced in 1909, the original voice is evidential through his participa- of French was an asset in his study of Europe- fatwa supported evidence for Muslims to tion at conferences and forums, whether an thought and the history of ideas, up to and live in a manner of peaceful co-existence Shia or the different schools of thought including post-modern discourse. He is rare through the abode of covenance. The rea- among Sunnis. Bin Bayyah is respected by among contemporary Muslim scholars in his son this new declaration headed by Shaykh all these schools of thought. familiarity of modern philosophers and social bin Bayyah was significant is because theorists, such as Jurgen Habermas, Michel Osama bin Laden quoted the incorrect Foucault and other luminaries of the Western version of Ibn Taymiyya’s “Mardin fatwa” In May 2013, bin Bayyah traveled to the tradition. All this demonstrated knowledge repeatedly in his calls for Muslims to over- United States. He visited the first accred- became the backdrop of how he helped lead throw the Saudi monarchy and wage a ji- ited Islamic college, Zaytuna College, and his country. had against the United States. The mistake taught classes on jurisprudence; was invited highlighted by bin Bayyah proves the in- to speak at a mosque in Northern Virginia But bin Bayyah’s highest accomplishments ability and lack of authority that jihadist where the president of the Islamic Society may not be all his high-profile positions or groups have in issuing fatwas. of North America — the largest Muslim the numerous medals and honors he has organization in the United States — also received over the years. Bin Bayyah, quite But like many high-profile contemporary serves as the imam, and spoke of the need simply, is a beloved teacher by all who Muslim leaders, bin Bayyah is not without for American Muslims to be civically ac- study with him. Starting out as a student in his detractors, particularly in the United tive in America and peacefully engage in the deserts of Mauritania, bin Bayyah has States. Conservatives have claimed that traveled the world in search of knowledge, he supports terrorism and terror groups, policy; sat with Bill Gates to discuss polio and thereby, imparting that knowledge to pointing to his leadership in the Interna- eradication in Africa; and attended a secu- those willing to listen. His messages of tional Union of Muslim Scholars, which rity summit at The White House. peace have not gone unheard, and with they claim is tied to the Muslim Brother- modern technology broadcasting his talks hood and, in 2004, allowed for the killing Although bin Bayyah is not a household and messages throughout the globe, this of U.S. soldiers in Iraq.1 This was alleged, name in America, yet, he has the poten- religious scholar has gained quite a fol- despite the fact that the Muslim Brother- tial to gain a higher profile in the U.S. and lowing. He regularly appears on Al Jazeera hood had been democratically elected in change the national dialogue about Mus- and Al Arabiya news networks, with an Egypt and was in dialogue with the United lims and Islam in America. His dynamic audience of 35 million viewers. States. However, such negative publicity character and unique way of parlaying his did not stop the White House from invit- message of peace that pervades all sects, He has gained the respect of many people. ing bin Bayyah to a meeting with President races, cultures and creeds can resonate He also has taught many people, including Barack Obama’s national security staff in with an American public that has for far the renowned American convert to Islam, June 2013. His mission was to ask for more too long been conditioned to fear Islam and Hamza Yusuf. Today, bin Bayyah spends support for Syrian rebels against the op- Muslims. More importantly, bin Bayyah most of his time teaching Islamic jurispru- pressive regime of Bashar Al Assad. Days serves his own Islamic community as a dence at King Abdul Aziz University in after his visit, the White House announced wise role model, particularly for Muslim Saudi Arabia, as well as focusing on peace a plan to arm Syrian rebels. youth, who may too easily be swayed by the and multifaith dialogue, initiatives on be- glitz and glamour of extremist ideologies. half of his organization, the Global Center for Renewal and Guidance, which also con- Perhaps it is bin Bayyah’s ability to humbly 1http://foxnewsinsider.com/2013/06/27/why- ducts training for scholars on Islamic juris- listen to others that attracts people to lis- was-radical-muslim-scholar-sheikh-abdullah- prudence for contemporary times. ten to him. It may be that this skill alone bin-bayyah-white-house

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THE ISLAMIC MONTHLY: I’m interested the inward spiritual sciences. I know we AMERICAN MUSLIMS AS in your insights as a religious scholar can’t make such broad generalization, A RELIGIOUS MINORITY and political figure. In America, po- but this is an experience that I know litical groups that speak the language of was shared by many like me, why do you think such tension had existed between In Discussion with a Traditional social justice and addressing the needs of the poor may typically come from the the traditional and political leaning Is- Islamic Scholar and Politician: progressive or liberal side of the spec- lamic groups in America and their agen- Abdallah bin Bayyah trum. However, if we consider Islam das, if at all, at play? in America, there was a time when the ABDALLAH BIN BAYYAH: With regards Interviewed by Amina Chaudary groups within the Muslim community that are for more active in organizing to the relationship of a political Islam and a more traditional-based orthodox around issues of social justice and hu- I am intrigued by people who garner not only normative Islam: Islam as a paradigm manitarian efforts are also the ones that the attention, but also the respect of many, but focuses on activities of humanity in all are more overtly political. This may be in this instance I am somewhat in awe of the its manifestations, so part of it is to focus in contrast to other more traditional tremendous stature one scholar of Islam is ac- on self purification scale … and part of it Muslim groups which were focused on corded by not only lay people, but other scholars is also on the relationship between one’s individual growth and may have been from across the Muslim world. For years I have own self and things that we believe in, heard of Abdallah bin Bayyah spoken of with less organized in the local and interna- the unseen. And part of it is also based great reverence by numerous scholars and lead- tional communities in such a way. For on our relationships with one another. ers of the Muslim community, some of whom example, as a second generation Ameri- And in this latter part is where there’s may not have as much respect for each other. can growing up here in the 1990’s, if I this phrase or this concept of the politi- In speaking with others to prepare for this sit- wanted to go to work with Muslims at, cal Islam. down interview, the response was unanimous say, a soup kitchen, it often was orga- in that we were ‘blessed/lucky/honored’ to have nized by Muslim groups that were more So, Islam believes or advocates this type company with the Sheikh. Many of the “rock- politicized in the understanding of Is- of a relationship, but not based on the star” scholars of Islam that command large au- lam. And if I attended more tradition- principles of politicians, but based on diences around the country refer to him as their al settings, I found myself more often the principles of the religion itself. And teacher, and defer to him with respect and hu- than not focusing on dhikr [litany], or from here, we based our understanding mility. I realize that if we are to understand Islam in America, and determine what kinds of influence the religion plays in the lives of American Muslims, Sheikh bin Bayyah’s voice is a necessary part of the conversation given the respect he has in, arguably, most American Muslim circles.

There are a number of thinkers around the world that have exerted influence on how the public views Islam and the Muslim world, some of whom we interviewed in the past in- cluding Samuel Huntington, Bernard Lewis, Karen Armstrong, and others. While Abdallah bin Bayyah may not be as popularly known in western circles, though he does have his share of critics in some right-wing circles, his influence over how Muslims in America understand their religion is beyond a doubt. I approached him for the interview because we, at TIM, understand his influence and believe that if anyone is interested in understanding the Muslim community in America and abroad, particularly in light of the on going discussions related to extremism and violence, then they will benefit from understanding his perspec- tives on Islam, and in particular American Muslims.

The interview has been edited for clarity. It Ali Salar Khawaja was also translated live by Tarek Elgawhary. Hamza Yusuf leans in to talk to Abdallah bin Bayyah during a talk he gave at the Adams Center in Northern Virginia in May 2013. SUMMER/FALL 2013 | 97 A NEW FACE OF AMERICA: LEADERS

a dynamic and productive citizen, not "In society, we are bound by a social contract. somebody who is just on the sideline. And we need to participate in the soci- And nobody is categorized as going against ety starting with our shared values; we the social contract, except if they themselves have values that we share with the wider society, so we have to meet the society have said that they have left the social with those values in addition to helping other people have a better understand- contract." ing of this balance of justice. So our job is to help raise other people’s actions to on the personality and the life of the context of — aside from what should be be more compliant to having a more bal- Prophet. So, the ulama [scholars] de- in a theoretical sense — to more of what’s anced justice. duced from his life and his action that happening now in America, what are the Prophet had three functions. One your reflections on this tension between TIM: Again on the issue of progressiv- is his function as a political leader or a these various groups and in this landscape ism, it has its own definition that may be body politic. The second was his func- of Islam in America, why would you say outside the boundaries of certain Islamic tion as a judge between people. And his these ideologies are emerging and how norms and legal realities. Progressives in third was as a Prophet narrating the are they impacting work towards social America will fight for the marginalized, message on behalf of God. And all three justice? so presently, progressives will support of these go back to one main principle, the Muslims not because they believe in BIN BAYYAH: which is to spread justice and fairness. So, it’s important — the Islam but because the Muslims are the “Justice” in Arabic being Al-Adl and question is difficult — it’s very impor- marginalized. “fairness” being this word called Al- tant that we have a balance within our Qist. And al qist, according to some, own selves in all of the things that I’ve The problem is that support comes hand is a non-Arabic word that either comes mentioned before and that we don’t feel, in hand with other issues that some con- from Latin or from Persian, and from in this country, that we are foreign- sider problematic, or uncertain how to ad- the concept qist we get “just” in Latin, ers and that we don’t live with a nega- dress, like abortion. So how should Mus- or “justice,” the concept of justice. tive or bad disposition. And regarding lims understand this context? How would how we ourselves act, I’ve noticed that you advise Muslims who want to under- The Quran speaks of the measuring or the people who have an extremism or sort stand the way you are talking about tra- weight so that people will live with fair- of extreme tendencies or thinking, they ditional Islam — being with the poor and ness. So, we need to have fairness in our don’t understand the religion, but then creating jobs and helping those who are society, we need to have fairness also in they also see some source of tension marginalized — in the context of dealing our homes between husband and wife, between themselves and the society at with other issues that are not as easy to and between one’s relatives, and one’s large. They don’t see themselves as part navigate through, the social and cultural children. And the Prophet spoke to this, of the society. These are the two things issues that may have clear fault lines in the and we also have to have justice between that are happening. But we need a sort Shari’a? one another. of a prescription out of this and sort of a way that we can come out of this, falling BIN BAYYAH: Society is based on law and To have this justice, we have to have a into this trap. institutions. There’s public order, public balance that we’ve establish this justice law institutions and we always have to and fairness in all our functions of life, So, the first thing I’m focusing on is this stay with and begin with the values that in our own personal relationships, in our verse, where God says to not let the nega- we share with society at large, such as homes and among our families, with the tive disposition or mistreatment of others justice, equality, freedom, helping the rest of society and also on an interna- prevent you from being just to others. It’s less fortunate and basic human rights. tional political level. So, we have to have very important that we show no racism, These are all values of Islam, these are justice in all of them. If we have justice that we don’t go against the balance of all values of society and we have this in in all of them, then we will have estab- our own definition of justice in dealing common, so we need to build on those lished the justice that Islam calls for and with other people even if other people go shared values. And we should always fo- fairness, and if we are deficient in either against the bounds of justice in treating cus on those values as well as universal of them, then we will have deficiency us, and that when we live in this society, values that everybody and every society and we will have imbalance in our fair- that we have to always make sure that we will accept. ness and justice. have justice to ourselves first, and those around us. Even in these values, however, there TIM: If we were to push a little further, will be differences in how we interpret could you speak to your understanding And one cannot help one’s neighbors them, even among people of faith. For of the American landscape in relation to first without helping oneself first. example, one of these values is the value extremist ideologies and how that may So, one’s house has to be in order be- of the family but some Muslims in com- tie into issues related to social justice? fore one is able to help others. And the parison with someone of another faith, In other words, if we were to put this in Muslim in the society is supposed to be might have a different interpretation of

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the particulars of that value, but none- There’s a general understanding in the theless, we have this basic understanding general social contract or in the general "This is something of family. Anybody understands that we value of the society, and there are partic- are all different, and we are all different ular beliefs or understanding as Muslims that we pass on to communities and different people. This and our definition of what that is, and the next generation: is a given and we start here. We also we raise our children on this particular have to understand that in society, we identity, on this particular values, the that we must have are bound by a social contract. And no- values of Islam. And part of the particu- peaceful coexistence body is categorized as going against the lar value of us as Muslims, is we believe social contract, except if they themselves in peace and cohesion in society, even in society, and we have said that they have left the social among people of different faiths. Take for example, in Egypt we were at a con- must have respect for contract. If somebody says I’m part of ference that was attended by Sheikh of the society or I’m part of this group, the public order, and Al-Azhar [University in Cairo] and the we accept them in this group without director of the Bibliotheca Alexandria. we can’t go against searching what they believe, without Part of our particular beliefs as Muslim trying to investigate and spying on what this public order. is that we uphold peace and cohesion in they believe on this and that, but only by society as a principle of Shari’a. Our be- Peace is part of this one’s own declaration can [one] leave the lief is firm in this and this is something public order." social contract. And we accept people that we pass on to the next generation: into the social contract even knowing that we must have peaceful coexistence How can Islamic scholarship free itself that we share a certain value, in this case in society, and we must have respect for of the institutional constraints of this pa- the family, but we might have a different the public order, and we can’t go against tronage? How do we arrive at a kind of interpretation of what this value is. We this public order. Peace is part of this have a balance between these shared val- public order. scholarship that is fearless with respect ues with the society as well as our own to powerful people or groups that at- particular understanding as our identity TIM: Scholarship requires patronage, but tempt to influence scholarship to serve as Muslims. patronage often influences scholarship. their own needs? Take the Arab Spring,

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Inter-faith protest against Islamophobia and Peter King's congressional hearings on Muslim radicalization 2011 - Times Square, Manhattan NYC

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Bin Bayyah, left, participates in a panel discussion at the U.S. Islamic World Forum, along with (from left to right), Tamara Cofman Wittes, Saeb Erekat, and Twakkol Karman. for example, where you might have schol- circumstance and this has happened un- American excess, lest the extremists fill ars who may have been less critical out of fortunately after the Arab Spring, in that vacuum? their own concerns for the results of that which particular rulers or particular po- criticism? litical parties will say that “we represent So, for example, think of the Tsarnaev Islam,” and this leads to others being cast brothers. In the instance when a youth re- BIN BAYYAH: The ulama today from dif- out, rather, they should say “this is our acts to policies of America, they may find ferent places and different countries are opinion,” or “this is our position” or “our that there is no space in which they could all influenced by their surroundings and interpretation.” express their feelings of displeasure, out particular political circumstances. At the of fear that they would be labeled anti- same time, we shouldn’t accuse all of the TIM: In America, many emphasize ex- American or not American enough, even ulama who are in the political circle that pressing Islam within the fabric of within the Muslim community. The result they are bad or that they are influenced. American society — we are Muslim and would be that they would not find a voice We can’t make this a wide statement that American, and that is not a mutually from the community that addresses their encompasses all the ulama. At the same exclusive identity. At the same time, concerns in a meaningful way. So they time, we can’t deny that there is this type this perspective often limits the com- may naturally gravitate toward extremists of impact. munity’s ability to be critical of what who are able to articulate a critique of cer- America does, which can be destructive tain American actions in a way that is at- Likewise — and this happened after the or immoral. As a result, it is possible tractive to youth, and in which the youth Arabs Spring more than any era — any that the language of the community may understand to be true. These youth ruler or any political party can’t say that pushes certain youth into the hands of are looking for an outlet for their frustra- “we represent Islam,” because that ends up more violent interpretations of Islam tion, and when they don’t find it, may ul- forcing the ulama to come on board and that speak directly (albeit violently) to timately abandon the concept of being an say, “yes, this represents Islam.” What these immoral or destructive acts. How American Muslim in exchange for some- ends up happening is if you say that, then do we balance our identities as Mus- thing more malevolent. I would go so far that means the other [side] is outside lim Americans with the reality that as to say that the fear of being perceived of Islam. This is a very, very dangerous we must articulate a moral response to as un-American limits the extent to which

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that criticism can take place within our share with the general society, we build a thoughts. How is that achievable in a community. As an observer of the rhetoric lasting peace and a lasting sort of stron- global context where sectarianism is so of the community pre- and post-9/11, I’m ger civic involvement between all of us. vast and it appears that it’s a zero-sum curious, how do you counsel American Every time we focus more on preserving game? Muslim scholars to balance these issues? our particular identity than the general Do you think that if the mainstream com- identity, then that’s where we have a ten- BIN BAYYAH: This is a very difficult munity expresses criticism in a nonviolent sion. Some people, they will think that situation particularly now. And there’s way, this would help reduce the pull of their particular identity disallows them a very raging battle between Sunnis and extremism for certain youth that may oth- to deal with others, and this is why we Shias, and unfortunately, I don’t see erwise be inclined to it? have the danger of extremist thinking, when this is going to end, and I have a and this extremist thinking and extreme feeling that it might not end any time BIN BAYYAH: This is a really confusing action always leads to danger. And this is soon. It’s very important that we keep issue and I’ve talked about it in the past absolutely haram [unlawful], it’s not per- Muslims in the West as far away from with others. The basic answer, the short mitted in Islam that we emphasize one the particulars of this conflict as much answer, is that we need to have education over the other. as possible and what results from this because you can’t answer this question war, and we should continue to build specifically and straightforward as it ap- For example, people who have a negative on things that we are in agreement with plies to everybody because it has to deal or sort of extreme disposition, they will the wider society and not focus on the with individuals. It’s very difficult to pro- say “don’t participate in elections.” We say things that divide us. And this also ap- vide a full-proof answer. However, in gen- “participate in elections.” This happened plies to Sunnis and Shias. We should eral, the basic solution to this is that we in Hungary, the Muslims boycotted the try to work with Shias who are living in have to balance our particular identity as elections and … the far right won. Rather this type of society with us, on the same Muslims and our general identity as being what we should do is we should, as mi- basis, on working on the things that we parts of this greater society, and we don’t norities, we should participate in the elec- agree with and avoiding the things that go against either identity. tions and we should elect who we think is we don’t agree with. I understand that best for our society whether they’re Mus- this is idealistic and maybe not very And, we have to protect and preserve our lim or non-Muslim. realistic but we should try to do this particular identity as Muslims without nonetheless and reduce the impact as harming others based on the Prophetic Another example is some people who much as possible that this war and con- teachings in which he said there is no have this sort of extreme disposition say flict will have on the Muslims living in harm and there is no reciprocating harm, don’t visit non-Muslims when they’re the West. I can imagine as well that the La Darar Wa La Dirar. And this is a reli- sick, don’t congratulate them on their wise people, the ulama from the Mus- gious injunction. This is something we’re holidays or when something happens to lims in the West, could have an impact obliged to do. We can’t harm others in do- them, don’t send your condolences when on Muslim-majority societies in trying ing this. And he says, at the same time, we they pass away. But rather, we say, based to alleviate this tension. I unfortunately might have a civic obligation and a civic on our predicament as minorities, we don’t think [this tension] will end any injunction to criticize what is happening should do all of these things. So, what time soon. because this is part of what we’re supposed we need to do is — our job is as ulama, to do as citizens. And he says, many times as scholars — is we need to teach Mus- This doesn’t mean that we should have the civic injunction is a religious injunc- lims how to do these things based on the an opinion on this type of conflict, but tion, and the religious injunction is a civic principles of Islam, not based on what’s we shouldn’t build this opinion on the injunction, like in this case. So, these modern or what’s in style or in vogue, principles of a certain group or anoth- are things that we should do because we but rather we have to deduce from our er group. Rather, we should build this have these both identities, particularly as sources, from our principles — our Is- opinion on wider principles such as hu- Muslims, and generally as citizen of this lamic principles — these type of actions man rights and justice. So, for example, country. and increase our Islamicity or increase the genocide that’s happening in Syria, our Islamic practice through doing these we can call it a “genocide” and we can say It is very important also that we need things. that this is injustice, that this is against to not emphasize our particular identity human rights, but we’re not making an over the general identity that we have as TIM: I wish to address the thought that argument for one group versus another. Americans; rather, as we’ve said before, many state about you that you are one And this type of approach is something to build on our shared values, because ev- of the rare scholars of Islam that is re- that will be more accepted and will lead ery time we build on something that we spected by the wide spectrum of Muslim us into less trouble — that we don’t build

"We have to balance our particular identity as Muslims and our general identity as being parts of this greater society, and we don’t go against either identity."

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"It is very important also that we need to not emphasize our particular identity over the general identity that we have as Americans; rather, as we’ve said before, to build on our shared values, because every time we build on something that we share with the general society, we build a lasting peace and a lasting sort of stronger civic involvement between all of us." an opinion on a particular group or a BIN BAYYAH: Ulama and scholars in Islamic law, the Maqasid [the objectives particular madhab or a particular side America are a new experience and it’s of faith], and also to be equally knowl- of the conflict, but rather from the gen- fairly young and in its infancy. So, for edgeable about our current situation and eral point of view of human rights and, example, in Europe, particularly in the our current predicament. We live in an again, the values that are shared and U.K. and in Ireland, we established dif- age in which these changes are seismic. understood. ferent councils of the ulama. A lot of And it’s not a very sort of minor thing, this is young or a lot of the ulama in the and the real challenge is how do we find an Islam, based on Islamic principle, We’re against injustice whether it’s against West, they came to the eastern — to the Muslim world — to study and then they that can manifest itself within these a Sunni or a Shia. came back. And the main challenge, as changes, that’s compatible with both. I see it, is how do you live a life, not just One thing that we really need is we have TIM: I’d like to get a sense of how you see in the West, but also in the modern age? to have a very serious approach to educa- the scholarly landscape in America. There So, it’s really about the modern age, not tion and we have to have solid education are a number of scholars with large fol- just a particular country, based on the that links us to the greater society. lowings as well as emerging ones. What principles of Islam, and this is the big do you make of their leadership strategies challenge. So, I advise the ulama whom TIM: What is one thing people would be and the ways in which they are influenc- I’m in touch with to be very firm in the surprised to know about you? ing the community or should be influenc- understanding of Islamic law, very firm ing the community? in the understanding of the principles of BIN BAYYAH: I’m a human being.

Dr Javed Khan/Flickr

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Dr Javed Khan/Flickr