Canvas of a method of "de-radicalisation" E-Book

Foi Terrain Médiation

• Herausgeber: Books on Demand
• Kategorie: Geisteswissenschaft
• Sprache: Englisch

Seitenzahl: 59

Veröffentlichungsjahr: 2022

Beschreibung

Must not the word created by God fulfil its purpose? Surely the word must one day be delivered from evil, but how ? These questions are religious questions, as well as rational ones. In a country that respects human dignity, we are outlining a method of so-called "de-radicalisation" that looks rationally at Islamist motivation. Progressiveness and dialogue will be necessary on the part of the supervisors. The first part follows step by step the verses of the prayer that all Muslims know by heart, the FâtiHah - wich will allow a number of rational questions to be asked. If the pious man is to desire the God of the universes, can one indulge in the promise of rewards far below? If judgment is to come, can we anticipate it ourselves? Who will judge whom and how? What traps and manipulations are possible? Then, in a short second part, it will remain to look at historical perspectives turned less towards the past than towards the future. Indeed, "de-radicalising" necessarily means achieving a certain "working together", which is much richer (and more realistic) than "living together". In this sense, far from suprematism and vicitimisation, de-radicalising can and must go as far as opening up prospects for civil understanding.

Leseprobe

Table of Contents

Foreword

Introduction

I.

Asking the problems: read Sura Al Fâtiah

1.

Allah-God and Mercy

The word “Allah”

Both terms ramān and raīm

2.

Desire for the "God of the universe"

3.

An emphasis on God’s mercy

4.

A Judgement to come

The words

Who will judge who and how?

5.

To worship and implore God?

6.

The right path

The pre-Islamic doctrine of the "two ways"

.

Bad means but good end?

Trap and handling

7.

An apposition against Jews and Christians

II.

Reflecting on the past and the future

1.

Facing Judgment and the Antichrist

Two "camps" not discernible a priori

Precedents in the history of Europe too

A world that respects everyone?

"Tolerance" or respect?

Knowing how to listen rationally

2.

Foundations of civil agreement?

Breaking away from suprematism

Getting rid of "victimisation"

.

Agreeing on the rejection of evil and the "common good"

.

Conclusion

Foreword

Saturday, Nov. 25, 2017: Egypt mourned 305 people, including 27 children, killed during the weekly prayer at the Al-Rawda mosque in Bir al-Abed, northeast of the country. And this is just one example among many: Muslims are the first victims of Islamic terrorism. And they are the first to be interested in what Western rulers call "de-radicalisation".

Some people think that DAESH's black flag is the plaything of foreign interests, but the fact remains that this flag is held by Muslims who believe in good faith that they not only can but must carry out an attack, invested with a mission of judging the world and establishing the reign of God on a land finally purified of the Antichrist.

The "Faith, Land, Mediation" Group deeply respects the just desire for the world to live according to the law of the Creator. The "Canvas of deradicalisation method" is addressed to the Muslim intelligence as a human intelligence wishing to correspond to its Creator. This is why the Framework chooses to begin by reading the daily prayer, and, from there, let the questions that rise in the heart and in the intelligence rise.

Here are some of these questions:

If God is the "Master of the Day of Judgement", who can claim that this "day" would come soon through a military victory or a political takeover? If God is the "Master", and if God is truly Allah, the Most Great, who can claim to judge and kill in His Name?

Associated with the idea of a judgment in the last days, where do Muslim ideas of an Antichrist? and a return of Christ come from?

Other questions deserve to be formulated, even without being able to answer them. What is behind the keen interest shown in Arab countries by Mel Gibson's film on the Passion of Christ? Could evil be defeated without killing "the wicked"? Is there an innocent blood that can defeat the power of Satan-Iblis? Isn't there a knot between these questions and the blood of the victim, or even that of the terrorist who sacrifices himself in the attack?

Caught up in the turmoil of wars, or simply in the turmoil of the suburbs, many Muslims suffer without being able to formulate these profound questions, which are questions of the meaning of life and death, questions of the future of life in society: questions of dignity and nobility, questions of man.

Introduction

State of play

In terms of “de-radicalisation”, the remedies proposed by government initiatives have not borne the hoped-for fruit, as is now recognised. Various reasons have been put forward; they all revolve around the superficiality of the steps taken, which treat radical Islamist belief as a psychological or sociological phenomenon, without going into its very object.

While we are aware of the "evil" present in today's world dominated by money relations, we can think that there are real "good" answers other than Islamist radicalisation - and that this in turn expects other answers than hamsters and poetry (which has been tried in France on imprisoned Islamists!). Certain fundamental questions will have to be addressed, if only to understand the real mechanism that animates Islamist type belief and its radical intolerance.

Various definitions of "Islamism" have been given. For our part, we will not dwell on those which tend to reduce this phenomenon to this or that psycho- or socio-logical aspect, for example violence: with the exception of a few madmen, no Islamist ever exalts violence for its own sake. Islamism is first of all a certain vision of the world, a world from which evil can - and therefore must - be eradicated. This simple idea has an equally simple consequence, as the saying goes: you can't make an omelette without breaking eggs. If imposing Sharia law is to lead to a better world, then those who oppose it must be discriminated against and subjected (or even eliminated). Such an idea, which is a form of hope, is called "messianism" - and Islamism is not the only form, although it can be seen that it is in almost all civil societies in the world today that Islamist groups are developing. France is by no means a special case.

The basic problem is therefore not only the means used by the Islamists (propaganda, pressure, terrorism...) but also, and even more so, the goals pursued, which are always political but which are in line with what they believe to be a better world - we can see why many are ready to sacrifice their lives (and those of many others).

The state of play leads to one final question: is the aim pursued by those in charge really to “deradicalize” or to pretend? We will assume the first hypothesis, knowing that Islamists, from the Muslim Brotherhood (1923) to all those of today, have not failed to be used in geo-political strategy games. Our perspective will consist in contributing rationally to “deradicalize”, by giving the means to address even and above all the most fanatical, provided they are capable of a minimum of thought. We need to enter into this thinking, where belief, linked to affectivity, holds a dominant place.

Sketch of a new method

In a country that respects human dignity, the method of "de-radicalisation" proposed here calls for a certain awareness. A sense of progressiveness and dialogue will be necessary on the part of supervisors, as well as an understanding of the final perspective of this dialogue, which can only be achieved gently but with conviction. The common thread: we will try to follow step by step the prayer verses that all Muslims know by heart, the Fâtiah - which will define the seven points of the first and essential part.

Then, in a short second part, it will remain to look at historical perspectives turned less towards the past than towards the future.