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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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----- Original Message -----
From: Hani Nimr <[EMAIL PROTECTED]>
To: <[EMAIL PROTECTED]>
Sent: Sunday, June 18, 2000 1:53 AM
Subject: Hamdi's story
> MSA-EC - http://sunnah.org
>
>
> as-Salaamu 'alaykum,
>
> The following is an excerpt of AbdulHakim's excellent article, "Islamic
> Spirituality: The forgotten revolution." To read the entire article
> point your web browser's to:
>
> http://ds.dial.pipex.com/masud/ISLAM/ahm/fgtnrevo.htm
>
> -------
>
> I used to know, quite well, a leader of the radical 'Islamic' group, the
> Jama'at Islamiya, at the Egyptian university of Assiut. His name was
> Hamdi. He grew a luxuriant beard, was constantly scrubbing his teeth
> with his miswak, and spent his time preaching hatred of the Coptic
> Christians, a number of whom were actually attacked and beaten up as a
> result of his khutbas. He had hundreds of followers; in fact, Assiut
> today remains a citadel of hardline, Wahhabi-style activism.
>
> The moral of the story is that some five years after this acquaintance,
> providence again brought me face to face with Shaikh Hamdi. This time,
> chancing to see him on a Cairo street, I almost failed to recognise him.
> The beard was gone. He was in trousers and a sweater. More astonishing
> still was that he was walking with a young Western girl who turned out
> to be an Australian, whom, as he sheepishly explained to me, he was
> intending to marry. I talked to him, and it became clear that he was no
> longer even a minimally observant Muslim, no longer prayed, and that
> his ambition in life was to leave Egypt, live in Australia, and make
> money. What was extraordinary was that his experiences in Islamic
> activism had made no impression on him - he was once again the same
> distracted, ordinary Egyptian youth he had been before his conversion
> to 'radical Islam'.
>
> This phenomenon, which we might label 'salafi burnout', is a recognised
> feature of many modern Muslim cultures. An initial enthusiasm, gained
> usually in one's early twenties, loses steam some seven to ten years
> later. Prison and torture - the frequent lot of the Islamic radical -
> may serve to prolong commitment, but ultimately, a majority of these
> neo-Muslims relapse, seemingly no better or worse for their experience
> in the cult-like universe of the salafi mindset.
>
> This ephemerality of extremist activism should be as suspicious as its
> content. Authentic Muslim faith is simply not supposed to be this
> fragile; as the Qur'an says, its root is meant to be 'set firm'. One
> has to conclude that of the two trees depicted in the Quranic image,
> salafi extremism resembles the second rather than the first. After all,
> the Sahaba were not known for a transient commitment: their devotion
> and piety remained incomparably pure until they died.
>
> What attracts young Muslims to this type of ephemeral but ferocious
> activism? One does not have to subscribe to determinist social theories
> to realise the importance of the almost universal condition of
> insecurity which Muslim societies are now experiencing. The Islamic
> world is passing through a most devastating period of transition. A
> history of economic and scientific change which in Europe took five
> hundred years, is, in the Muslim world, being squeezed into a couple of
> generations. For instance, only thirty-five years ago the capital of
> Saudi Arabia was a cluster of mud huts, as it had been for thousands of
> years. Today's Riyadh is a hi-tech megacity of glass towers, Coke
> machines, and gliding Cadillacs. This is an extreme case, but to some
> extent the dislocations of modernity are common to every Muslim
> society, excepting, perhaps, a handful of the most remote tribal
> peoples.
>
> Such a transition period, with its centrifugal forces which allow
> nothing to remain constant, makes human beings very insecure. They look
> around for something to hold onto, that will give them an identity. In
> our case, that something is usually Islam. And because they are being
> propelled into it by this psychic sense of insecurity, rather than by
> the more normal processes of conversion and faith, they lack some of
> the natural religious virtues, which are acquired by contact with a
> continuous tradition, and can never be learnt from a book.
>
> One easily visualises how this works. A young Arab, part of an oversized
> family, competing for scarce jobs, unable to marry because he is poor,
> perhaps a migrant to a rapidly expanding city, feels like a man lost in
> a desert without signposts. One morning he picks up a copy of Sayyid
> Qutb from a newsstand, and is 'born-again' on the spot. This is what he
> needed: instant certainty, a framework in which to interpret the
> landscape before him, to resolve the problems and tensions of his life,
> and, even more deliciously, a way of feeling superior and in control.
> He joins a group, and, anxious to retain his newfound certainty,
> accepts the usual proposition that all the other groups are mistaken.
>
> This, of course, is not how Muslim religious conversion is supposed to
> work. It is meant to be a process of intellectual maturation, triggered
> by the presence of a very holy person or place. Tawba, in its
> traditional form, yields an outlook of joy, contentment, and a deep
> affection for others. The modern type of tawba, however, born of
> insecurity, often makes Muslims narrow, intolerant, and exclusivist.
> Even more noticeably, it produces people whose faith is, despite its
> apparent intensity, liable to vanish as suddenly as it came. Deprived
> of real nourishment, the activist's soul can only grow hungry and
> emaciated, until at last it dies.
>
> -------
> End of excerpt
>
> To read the entire article go to:
>
> http://ds.dial.pipex.com/masud/ISLAM/ahm/fgtnrevo.htm
>
>
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