American Sheikh, Dr. Alwani compares the U.S. to al-Andalus. Sheikh Badawi: A 
minority can rule over a majority�

http://cicisrael.org/forums/index.php?showtopic=1591 
1127 Sheikh Alwani and the Ideologue of American Islam, Shammai Fishman / Omedia
 


Sheikh Alwani and the Ideologue of American Islam�

American Sheikh, Dr. Alwani compares the U.S. to al-Andalus. Sheikh Badawi: A 
minority can rule over a majority�

Shammai Fishman / Omedia�

One of the most deep and influential clerics of contemporary Islam, especially 
of the mainstream, is Sheikh Dr. Taha Jabir Al-alwani, president of the Cordoba 
University, Virginia. This Islamic university is named after the Spanish city 
of Cordoba due to the belief of Islamic leaders of our times in the return to 
�al-Andalus� � the name of Spain while it was in Muslim hands (for more 
information about this tendency see JCPA paper by Lt. Col. (res.) Jonathan D. 
Halevi). Sheikh Alwani who emigrated from the Middle East to America, believes 
that had the Muslims not lost Spain to the Christians those who discovered 
America would have been Muslims and �would America look as it does today?�. 
However, he believes that this mistake could be remedied and is proud of his 
efforts for that purpose. This information with regard to Alwani�s far fetched 
goals was not obtained through an F.B.I. investigation (and there were some�), 
but by reading an article he wrote in �al-Sharq al-Awsat� on November 23rd 
2001, two months after 9-11.�

Alwani was born in Iraq in 1935 to a Sunni family, served as a chaplain in the 
Iraqi army, received his PhD from �al-Azhar�, taught for a decade in a Saudi 
Wahhabi university and finally in 1985 immigrated to America. In America he 
founded and headed three organizations: The International Institute of Islamic 
Thought, The Fiqh Council of North America and the Graduate School of Islamic 
and Social Sciences, which is now part of the Cordoba university. The most 
celebrated activity of the GSISS during the 1990s was the program for training 
Muslim chaplains for the American forces, which also received words of praise 
on the State Department website as an example of integration of Muslims.�

Nevertheless, in September 2001, right after the attack, a former pupil of 
Alwani, a Muslim chaplain ranked captain, ask his teacher a question: �Is a 
Muslim soldier in the U.S. Army permitted to fight against other Muslims in 
Afghanistan?�. Alwani forwarded this question, which applies to the very 
loyalty of Muslim soldiers in the U.S. army, to anti-American Sheikh Yusuf 
al-Qaradawi. Qaradawi acted in a clever way. He gathered a committee which 
issued on the 27th of September 2001 a fatwa calling all Muslims �to be united 
against all those who terrorize innocents, and those who permit the killing for 
non-combatants without a justifiable reason� and mentioned that �this is in 
accordance with the Islamic jurisprudental rules which state that necessities 
dictate exceptions�. However, two weeks later Qaradawi renounced this fatwa in 
a Friday sermon. This way, Alwani was able to refrain from deciding on a 
sensitive matter and risking trouble with the U.S. authorities, and at the same 
time he invited his partner Qaradawi to teach the Americans a lesson.

Besides his intensive educational and public activities, Alwani developed the 
doctrine of �Muslim minority jurisprudence� (fiqh al-aqalliyyat). This is meant 
to be a framework which would answer the needs of the Muslim minorities in the 
West for fatawa which take in mind their unique circumstances, but at the same 
time a political tool for uniting the Muslim communities vis-�-vis the general 
public.�

One beautiful thing about Alwani�s books is that there is always an 
introduction by a very senior Islamic figure. Shaikh Zaki Badawi of Britain 
wrote the introduction to Alwani�s �Towards a Fiqh for Minorities�. He states 
the goals of the Muslim minorities in the West as following:�

�The term minority is used to indicate a smaller number in relation to a 
greater number. To my mind the term in this context does not refer to number, 
but power . The community that is in control of legislation should be described 
here as the majority, even if it is smaller in number. The reverse is equally 
true: the community that is superior in number, but lacks legislative 
authority, is in this context a minority.�

This statement is worthy of careful scrutiny in the light of the fact that most 
of the research on Muslims in Europe focuses on demography. It is very 
commonplace to read statements such as �by 2050 a quarter of the residents of 
the Netherlands will be Muslims�. However, researchers should understand that 
the Muslims are not waiting until 2050. The political and legal gains of the 
Muslims are worthy of the same amount of research consideration as demography, 
if not more.�

Alwani bases fiqh al-aqalliyyat on two pillars: One � the �globality� of Islam 
(alamiyyat al-islam) and relying on the �intentions of the law� (maqasid 
al-sharia). The meaning of �alamiyyat al-islam� is that the whole world is 
supposed to be ruled by Islam as Alwani interprets Quran (7:128; 21:105). 
Alwani introduces something new by describing the lands Islam is supposed to 
conquer and the dar al-da�wa (the abode of preaching) and not dar al-harb (the 
abode of war). Making decisions on the basis of �the intentions of sharia� 
means granting wide legal leniencies in order to achieve the goal of alamiyyat 
al-islam, meaning the spreading of Islam and Muslims to every corner in the 
West. A good example for one of the legal tools is the use of the idea of 
�necessity� as Qaradawi did in the fatwa about the Muslim soldiers.�

Alwani is not only a man of great deeds, but also an ideologue. The question is 
why Alwani is worthy of the title of the most senior Muslim cleric in America? 
The answer is that there are not many al-Azhar graduates in America on the 
level of Alwani. Alwani perhaps is the only figure of his stature to immigrate 
to America. The fact that he is the founder of the Fiqh Council of North 
America makes him effectively the �Mufti� of North America. His acting as a 
president of an Islamic university adds a lot to his status and his being a 
pioneer of ideology for Muslim minority jurisprudence. Truly, there are many 
original elements in Alwani�s activity.

In an article in �al-Saraq al-Awsat� from the 18th of January 2000 he mentioned 
a meeting with Saudi King Fahd in the 1980s. He spoke then of a new legal 
doctrine which would assist in spreading the religion and bring about the 
"Settling-down of Islam after the Settlement of Muslims in the West" (Tawtin 
al-Islam ba'ad Istitan al-Muslimin fi al-Gharb). His interest in the West 
started from his work on �Islamization of knowledge� which bridges between 
Islam and Western sciences, to create Islamic economics, Islamic medicine and 
Islamic social sciences.�

As for Sheikh Alwani, he will be remembered for his unique contribution in 
bringing Islam to America, and for the ideology he created. The question is 
what does the United States do to face a Sheikh who compares America to 
al-Andalus? The answer is that the United States is a country with a very 
strong level of freedom of speech, and at this time law enforcement authorities 
are busy acting against Islamic terrorism while neglecting the ideological 
front. Therefore, it is highly probable that Islamic influence on American 
policy will increase. The ideological framework was created by Alwani, and the 
footmen are the Islamic organizations in the United States. There is not to 
much room to wonder about how America would look in the year 2050��


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