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Munir Shafiq

منير شفيق

The 100 Influential Voices from the Arab World is an ongoing research project on leading voices and themes in Arab public discourse. The principal investigator is Hassan I. Mneimneh.

Munir Shafiq currently serves as the general coordinator for the Nationalist Islamic Congress. His books include من اتفاق اوسلو الى الدولة ثنائية القومية (From the Oslo agreement to the binational state), Oman, Dar al-Shuruq, 1999; في الحداثة والخطاب الحداثي (On modernity and the modernist discourse), Beirut, Arab Cultural Center, 1999; في نظرية التغيير (On the theories of change), Beirut, Arab Cultural Center, 1994; الفكر الاسلامي المعاصر والتحديات: ثورات، حركات، كتابات (Contemporary Islamic thought and challenges: revolutions, movements, writings), Kuwait, Dar al-Qalam, 1993; and الاسلام في معركة الحضارة (Islam in the battle of civilization), Beirut, al-Nashir, 1991. He was the general director of the Palestine Liberation Organization's Planning Center, in Beirut, between 1978 and 1992 and in charge of the Fatah Movement's media and external relations from 1968 to 1971. Until 1965, he was a member of the Communist Party of Jordan. Shafiq was born in Jerusalem in 1934. For the modern generation, such books are difficult to understand. When studying Eastern religions, sometimes the analysis of these works is mandatory in the faculty program. If you need to write a review of one of the above books by this author, we recommend using the best writing service https://best-writing-service.com/.


A thinker and a militant, Munir Shafiq exemplifies the committed activist, with a firm Arab nationalist rooting, who views Islamism as a functional reaction to the failure of previous nationalist and leftist propositions.

EXCERPT (Translated)

The prevailing naive notion among several Muslim elites is that the problem between us and primarily the politicians in the West is their lack of knowledge of Islam, our issues, such as the issue of Palestine, as well as the Islamic positions….

Western leaders and politicians as well as media and campaign directors are very familiar with Islam, Muslims and their issues. They know more than what is required about Islam and Muslims, and their positions serve a defined strategy that is in line with their respective political beliefs.

Picture a naive Palestinian Muslim wanting to explain the Palestinian issue to British, French or American politicians. These politicians' forefathers created the problem, and more details lie in their archives than in history books or in the possession of Palestinians, Arabs or Muslims. Their archives house more information on his village, family and forefathers than does the entire elderly population of our countries. The British Mandate's archive is abundant with information.

The point is to refrain from justifying foreign policies and correcting them by ridding these individuals of their so-called ignorance. The aim is to put an end to this blatant naiveté of understanding "the other" and "respecting" the other's reason.

–Munir Shafiq, "Islamophobia: Incidental, not Fundamental", Al-Waqt, July 22, 2008

EXCERPT (Original in Arabic- Link)

فكرة ساذجة منتشرة لدى عدد من النخب الاسلامية تقول ان المشكلة بيننا وبين الغرب، ويقصدون الساسة بالدرجة الاولى، هي الجهل بالاسلام، والجهل بقضايانا مثل قضية فلسطين او المواقف الاسلامية.
. […]

 فقادة الغرب السياسيون، ومن يوجهون الاعلام والحملات، يعرفون الاسلام والمسلمين وقضاياهم جيدا. ويعرفون، اكثر ما يريدون من الاسلام ومن المسلمين.  فموقف هؤلاء يخدم استراتيجية معينة، وهي مرجعية سياساتهم.
 تصوروا ساذجا فلسطينيا مسلما يريد ان يعرف ساسة بريطانيا او فرنسا او اميركا:  ما هي القضية الفلسطينية فيما آباؤهم واجدادهم هم من صنعوا المشكلة، والتفاصيل في أرشيفهم اكثر مما في الكتب او لدى الفلسطينيين والعرب والمسلمين، بل في أرشيفهم من المعلومات عن قريته وعائلته وآبائه وجدوده اكثر مما تعرفه العجائز في بلادنا، فأرشيف الانتداب البريطاني فيه من المعلومات ما يزيد عن الحاجة.
 المقصود بكل ما تقدم هو التخلص من تفسير السياسات الدولية بالجهل، ومن ثم معالجتها بتخليص المعنيين من هذا الجهل.  اي الانتهاء من هذه السذاجة الفاضحة في فهم ”الآخر”، وفي ”احترام” عقل الآخر.