Tariq Ramadan Quotes

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The fact that Western Muslims are free means that they can have enormous impact. But it would be wrong to claim that we are imposing our ways on the West. New ideas are now coming from the West. To be traditional is not so much a question of protecting ourselves as to be traditionalist in principle.

I want to be an activist professor.

The philosophical connection between the Islamic world and the West is much closer than I thought. Doubt did not begin with Descartes. We have this construction today that the West and Islam are entirely separate worlds. This is wrong.

Many U.S. organizations believe that I am being barred from the country not because of my actions but because of my ideas. The conclusion seems inescapable.

Our emotions are often beautiful, but they can also be dangerous. They represent our spontaneity, and seem to speak to us of our freedom.

Advertising, music, atmospheres, subliminal messages and films can have an impact on our emotional life, and we cannot control it because we are not even conscious of it.

The 'army camp' that coordinates the agencies of our brain is vulnerable, both in itself and from within. In effect, he who can know and master its functioning and psychology from outside can become twice its master.

Discomfort levels in our societies are rising, or so it would seem. In theory, we invoke diversity and tolerance. But in real life, we raise our hackles and withdraw into ourselves.

Our democratic societies are in danger. In allowing ourselves to be infiltrated by fear, to be blinded by the passion of identity, we are entertaining the most serious illusions about our freedom.

Our pluralist society must provide its citizens with the tools to understand religions, their symbols and their practices.

Religious symbols should be visible in public space, in a dignified and non-provocative manner. Christmas trees here, Jewish menorahs there and, further along, a minaret - these symbols represent human life in all its diversity.

We must delve deep into history the better to engage a true dialogue of civilisations. Fear of the present can impose upon the past its own biased vision.

National politics and elections are dominated by emotions, by lack of self-confidence, by fear of the other, by insecurity, by infection of the body politic by the virus of victimhood.

In its haste to bolster nationalism, in its obsession with security, Europe is losing its soul.

Every country in Europe needs immigrants for its economic survival.

No civilisation can claim to have a monopoly on universal values and no one can claim to be always faithful to his own values.

Lack of consistency is a weakness shared by all nations.

Violence against embassies and civilians must be categorically condemned. At the same time, we must attempt to understand why such events occur.

While criticism of Israel is legitimate and justifiable, it cannot be an excuse - in any way, shape or form - for anti-Semitism.

The young people who join extremist groups are clearly suffering from massive deficiencies in religious knowledge and are often politically gullible (when they are not attempting to salve pangs of conscience by cutting themselves off from a life of delinquency).

South Africa never leaves one indifferent. Its history, its population, its landscapes and cultures - all speak to the visitor, to the student, to the friend of Africa.

South Africa is labouring to find its revolutionary path; the colours of the Rainbow Nation have difficulty blending together; the wealthy elites (white, black or Indian) profit from de facto segregation.

The rich stick together; the poor and the marginalised are thrown together.

It is only through the opposition of ideas that we can learn to be self-critical, to work towards intellectual humility.

The 21st century - and the atheists - needs the presence of religion, just as religion must deal with the real challenges and the thinkers of the day in order to sharpen the conscience and the intelligence of those who study the timeless sacred texts in a spirit of responding to the questions of their time.

If religious people deny paradise to their opponents or to 'non-believers,' atheists would likewise seek to eliminate 'dangerous' believers with their 'childish' ways and their heads in the clouds.

The month of Ramadan is the world's most widespread fast and yet its teachings are minimised, neglected and even betrayed (through literal application of rules that overlooks their ultimate objective).

Ramadan is, in its essence, a month of humanist spirituality.

Malaysia is a country unlike any other: Full of promise and fragility. Its history, cultural and religious diversity make it a rich, compelling and surprising land.

Being Muslim has become synonymous with pointed questions, with tension and mistrust, even with conflict. It has become a global phenomenon with profound consequences for inter-communal relations, political rhetoric and policies at the local, regional, national and international level.

Fasting is, first and foremost, an exercise for identifying and managing adversity in all its forms. With faith, in full conscience, fasting calls women and men to an extra degree of self-awareness.

Instead of looking outside of ourselves and counting potential enemies, fasting summons us to turn our glance inward, and to take the measure of our greatest challenge: the self, the ego, in our own eyes and as others see us.

The philosophy of fasting calls upon us to know ourselves, to master ourselves, and to discipline ourselves the better to free ourselves. To fast is to identify our dependencies, and free ourselves from them.

We must master our egoism, and through this mastery, step outside ourselves and educate ourselves in giving. Fasting requires that we rediscover all that is alive around us, and reconcile ourselves with our environment.

Mankind must be positively and constructively wary of mankind, of their fellow man, of their families, of the members of their faith community, of their fellow-citizens.

History is replete with ideologies of freedom, justice, liberation of the downtrodden and the exploited, that have been turned against the very people they had mobilised, or that have reproduced the same logic of exclusion and terror toward those whom they claimed to set free.

The world is a complex place, and the influence of the media in its representation and its power of communication and interpretation is a remarkable amplifier of emotions, and of illusions.

Instantaneous and mass communication is the mother of mass naivety. Should we then lose hope? Is there any hope? But to lose hope is as dangerous as to nurture false hope. Where then can we find hope that is responsible?

Political rhetoric leads only to confusion.

Times have changed; so must the lenses through which we see the political future.

Cultures are never merely intellectual constructs. They take form through the collective intelligence and memory, through a commonly held psychology and emotions, through spiritual and artistic communion.

Culture constitutes an essential element of social and political liberation. As people rise up across the Middle East and North Africa, the diversity of their cultures is not only the means but also the ultimate goal of their liberation and their freedom.

Cultures, along with the religions that shape and nurture them, are value systems, sets of traditions and habits clustered around one or several languages, producing meaning: for the self, for the here and now, for the community, for life.

The process of reclaiming the self is one of reconciliation with meaning.

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