The Interpretation Battle!

By: Mohammad Aburumman

تم نشره في Tue 5 July / Jul 2016. 09:02 PM
  • Mohammad Aburumman

Two parallel pillars base for extremist current in the Arab and Islamic world today. First, there is the reality of our political and societal condition, haunted by weakness and uncertainly among a vast segment of Muslims, Sunnis particularly, which is where the Sunni crisis lies, having much to do with the strategic vacancy on the ground, that’s one; two, the structural crises of major Arab nation-states on one hand, and on the other, three; with the growing influence of Iran on the intensification of the sectarian issue.

The second pillars has to do with the clerical inherents, intellect, and spiritual discourses dominant across even vaster segments of Arab societies. This has to do with religious and clerical concepts on a political-religious set of ideas that have not been developed or critiqued proficiently, next to a general religious mood that has become more conservative and fanatical over the decades.

 ISIS did not innovate their clerical sentences and statements, their basis; going back to ISIS’s central literature, written by Abi Abdullah Muhajer, Abu Musaab Zarqawi’s mentor, titled “the Doctrine of Jihad”, also called the Doctrine of Blood, you will find that it does not, at all, derail from the discourses of Muslim pillar Clergy, even though the book is full of blood and transgression.

Of courses; is it a selective accord of the indoctrination, intended to justify the bloody ideology? Entirely true. It is also an integral part of our indoctrinated tradition that contradicts with the general understanding among Muslims of their religion and history. This, however, does not negate that the vaster expanse of Islamic tradition and doctrine need renewal and critique; certain concepts need to be engaged and liberated from the palms of extremism, and there are a variety of sentences ill places and interpreted. This also means that we are before a great major battle in the Arab Islamic world today, to reclaim interpretation and liberation religion, mosques, and schools from the clutches of extremism.

Certainly, there are important efforts being made to renew the Islamic doctrine. If we go back to what was scribed by some scientists, we will find the seeds of a grand religious reformation movement planted in unfit soils; like the instance of Mohammad Abdo and the modern Islamic reformation movement.

Hence, the question becomes: why, then, does the renewal reformation current not find eager ears nor influence on the tens of thousands of youths who slip into the fanatical current? This question needs to be considered, strongly, in our approach, that we may be honest with ourselves in our critique of mistakes and imbalances incurred.

Of course, there is a multitude of reasons. But most of them are objective and realistic; a considerable part of it has to do with the political reality today that has youths heading for political radicalism, particularly the kind that has religion for an ideological cover to face such coarse conditions; this fanatical current is outcome of the Arab reality today, but it is simultaneously the bastard son of Islam; which is why the discourses of the doctrine and intellect need to be reviewed, thoroughly, to face up to extremism and terrorism.

This, however, requires the rise of a renewed, reformed Islamic discourse that is capable of facing up to the previous current on both levels; religiously and intellectually, as well as politically. This new discourse is demanded to expose the scale of catastrophe entailed by the actions and thoughts of the outdated current, and draw youths down the right paths for change and reformation; a new current to fill the void.

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