Ron Haleber
27-07-03, 12:59
Abdessalam Yassine is de belangrijkste vertegenwoordiger van het islamisme, ook wel "de politieke islam" in Marokko.
Hij werd bekend door zijn scherpe brief aan koning Hassan II waarin hij deze vermaande als emir de weg van de rechtgeleide kaliefen te volgen. Internering in een psychiatrisch hospitaal volgde. Nu in 2003 is van hem een boek vertaald in het engels.
http://www.jspublishing.net/graphics/cover-muslim-mind.gif
Deze publicatie betekent een goede kans voor degenen die zich voor de islam in Marokko interesseren om zich uit de eerste hand op de hoogte te stellen van wat het Marokkaanse islamisme wil en predikt.
Zeker voor de islamisten op onze site kan dit aanleiding zijn om zich over hun kijk op Marokko uit te spreken vanuit de concrete goed beargumenteerde analyse van deze sjeich.
Of men nu wel of niet met dit islamisme sympathiseert, het is veel beter zijn boek te lezen dan zich via de vaak zeer tendentieuze berichtgeving in de media te laten voorlichten.
http://members.lycos.nl/haroun/prop/yassine.jpg
Sjeich Yassine zelf veroordeelt weliswaar deelname aan het spel der democratie, zijn dochter Nadia geeft echter veel interviews en zegt daarbij de gelijkheid van man en vrouw voor de wet te verdedigen.
Yassine's beweging 'justice and spirituality' (Adl wal-Ihssan) houdt zich bezig met hulpverlening aan de armsten onder de bevolking van Marokko. Ook veel studenten zijn lid van de beweging. In Nederland zijn er ook mensen actief.
In Soera, maandblad voor het MO publiceerde ik indertijd een uitgebreid interview dat ik had met Abdellatif - de advocaat van Yassine en een van de leiders van de beweging. In mijn boek "Islam en Humanisme"(VU-uitgeverij) besteedde ik uitgebreid aandacht aan Yassine en vergeleek zijn leer met de wetenschappelijke stellingen van Arkoun.
Yassine heeft via zijn advocaat de Franse vertaling van mijn boek in bezit maar hij wilde er blijkbaar geen voorwoord bij schrijven. Hij zinspeelde in toespraken wel op het boek. Maar mijn weergave van de 'liberale' Arkoun zal hem tegen de borst stuiten...
Op de website van Adl wal-Ihssan zijn de brieven aan Hassan II en aan Mohamed VI te lezen.
Website: http://www.yassine.net
The second English book published by JSP
The Muslim Mind on Trial
Divine Revelation versus Secular Rationalism
by Abdessalam Yassine
Translated from the Arabic by Muhtar Holland
Published in January 2003 in USA
Biography
Born in 1928 in Marrakech, Morocco
A prominent Islamic scholar
Founder of the Justice and Spirituality Movement (Jama’atu al-‘Adl wal-Ihssân)
Had been under house arrest without trial from December 1989 to May 2000
Known since early age for his ingenuity, brilliance, strong character, and high aspirations
Thirty years of professional experience in education, instruction, and administration
Immense and profound erudition of many fields of knowledge in different languages
Comprehensive and in-depth written works that nourish the soul and stimulate the intellect
Abundance of high style writings: 30 best-selling books and scores of articles
Victim of 25 years of oppression and suffering for voicing truth, calling people to God, and struggling for change.
Testimonies of well known scholars about Abdessalam Yassine
“Scholar Abdessalam Yassine is our teacher and master”
Dr. Yusuf Al-Qaradawi in Sawt Ad-Da’wa (Qatar), Issue No. 52, August 1990. (wereldvermaarde sjeich zie de websites)
“He is the prominent leader of Islamic awakening.”
Scholar Ahmed Al-Qattan in Al-Mujtama’ magazine, July 1, 1990.
"He is perhaps the foremost minds and authors of the contemporary Islamic movement.”
Scholar Rachid Al-Ghannouchi in Al-Hurriyyat Al-‘Amma Fi Ad-Dawla Al-Islamiyya (1993), Beirut: Marqaz Dirasat Al-Wahda Al-‘Arabiyya, pp. 266-267. (in Engelse ballingschap levende leider van het Tunesische islamisme)
“Any person studying the Islamic movement in Morocco has to devote more time to learn about this man, for he is indisputably the brain, the teacher, and the expert ideologist of the movement.”
Dr. Hasan Turabi in Al-Inqad Al-Watani newspaper, issue # 873, May 8, 1990. (Soedanees, gewaardeerd islam-theoreticus, mislukt politicus)
Key questions addressed by the book
What has Revelation to do with the mind and the liberation of the mind?
How are contentment and tranquility achieved?
What Is Revelation?
Which Education?
By what means can a Muslim remain muslim, mu'min and muhsin?
How shall I change what is in myself and repent, so that God will relent toward me?
Will the medicine of Revelation and the remedial treatment of Prophecy be effective in curing it [the rebellious mind] from its contaminating insanity?
How can the conscience of Muslims meet with the morality of men and women of integrity and good will in the world?
How is the hand of truthfulness to be extended among all those who are virtuous and free?
What are we? Where are we going? Whence do we come?
Who will let you concentrate on yourself and remember your Lord and your meeting with Him?
How can faith be renewed and the mind reawakened?
Why have Muslims fallen behind while others have advanced?
Translator's forward
By Muhtar Holland
WHEN I FIRST EMBARKED on this translation of Imam Abdessalam Yassine's The Muslim Mind on Trial, I was already convinced that the work would be of considerable interest and value to many English-speaking readers, Muslims and non-Muslims alike. That was before the catastrophic events of September 11th, 2001. Since that date, we have witnessed an astronomical increase in what amounts to hunger and thirst for knowledge and understanding of Islam. In the courtroom where the trial of the Muslim mind is being conducted, the public gallery is now jam-packed each day, and the session lasts around the clock.
The proceedings are constantly broadcast by the media, so it is hard to turn on the radio or television without finding oneself involved in some aspect of the trial. Muslims from all walks of life are interviewed by reporters, in many countries and in various situations, in mosques and marketplaces, in homes and offices…. Panels of Muslim and non-Muslim scholars engage in discussions about Islamic beliefs and practices, the history of Islam and its relations with the West. Members of the public send in their questions and comments, by telephone, fax and e-mail. For authors of books on Islamic subjects, the advertising opportunities are unprecedented.
For obvious reasons, one question arises again and again and again, in private conversations and in public debates: "What is the truly Islamic view of terrorism?"
The reader is sure to wonder how Imam Yassine might answer that burning question. Let me therefore consult the work of a fellow translator, who clearly has close affinity with the Imam. Martin Jenni translated Imam Yassine's Islamiser la modernité from French into English, under the title Winning the Modern World for Islam.1 In his Translator's Foreword, he describes the Imam as "the inspired Qur'anic scholar and beloved teacher." In a note to his Foreword, he explains what the author means by the term "Islamist:"
"Islamist"…names an observant Muslim, someone whose life source is islam in the sense of submission to God. Such persons may well strive for the creation of a society guided by this principle, but it is a grievous (and often intentionally vicious) misuse of the term to represent a religious fanatic or, worse still, terrorist.
In the media programs constantly aired these days, there is at least some recognition of the terrorism inflicted on Muslim peoples, in the form of ethnic cleansing, for instance. Imam Yassine is extremely forthright in his condemnation of such atrocities. In The Muslim Mind on Trial, the reader will find numerous passages to that effect, notably the following:
The modern age is in crisis. Let us not be deluded by what others have built, such as scientific skyscrapers strewn all around…. For them, the human being has no meaning except the egoism of the strong, the wasteful consumption of the wealthy, the pleasure of the rich and the death of the poor in the Somalia of starvation and civil war, or in the Bosnia of annihilation, savage slaughter and ethnic cleansing.
Does this mean that Muslims should respond by launching suicidal attacks against the skyscrapers of New York?
Not according to Imam Yassine, for he goes on to say:
The Muslims are closely linked to the world as human beings…. We are the envoys of mercy, truth and justice for the world…. The choice of the free Muslim mind is that we should strive with all our efforts, so that, some day in the future if God will, we may lead the human caravan, while being fully aware of the content of our Message and duties toward human beings and all other creatures.
Let us now consider the book's subtitle: Divine Revelation versus Secular Rationalism. Many readers are likely to be startled by his scathing disparagement of secular rationalism, while many will no doubt be mystified, at the outset, by the sovereignty assigned to Revelation (whatever that may be!). Where the latter is concerned, the chapter entitled What is Revelation? will surely prove invaluable. As for the sources and nuances of secular rationalism and its historical development, a splendidly succinct account of the "isms" is provided in the chapter headed Dumps . . . and Dumps.
However scathing he may be in his description of those "dumps" heaped upon the Muslims, Imam Yassine cannot be accused of exempting them from responsibility for their sick and impoverished condition. In the chapter Comparison . . . and a Comparison, he lays that responsibility fairly and squarely on its fundamental cause:
Our illness is perpetuated and the servitude of our minds is reinforced, because we refuse to acknowledge our own faults. We take pleasure in criticizing others; we shy away from the duty of stern self-confrontation… [The human being] will not hear from us unless we remedy our faults, cure ourselves of our diseases and, through self-discipline first of all, gain virtues and strength.
Hij werd bekend door zijn scherpe brief aan koning Hassan II waarin hij deze vermaande als emir de weg van de rechtgeleide kaliefen te volgen. Internering in een psychiatrisch hospitaal volgde. Nu in 2003 is van hem een boek vertaald in het engels.
http://www.jspublishing.net/graphics/cover-muslim-mind.gif
Deze publicatie betekent een goede kans voor degenen die zich voor de islam in Marokko interesseren om zich uit de eerste hand op de hoogte te stellen van wat het Marokkaanse islamisme wil en predikt.
Zeker voor de islamisten op onze site kan dit aanleiding zijn om zich over hun kijk op Marokko uit te spreken vanuit de concrete goed beargumenteerde analyse van deze sjeich.
Of men nu wel of niet met dit islamisme sympathiseert, het is veel beter zijn boek te lezen dan zich via de vaak zeer tendentieuze berichtgeving in de media te laten voorlichten.
http://members.lycos.nl/haroun/prop/yassine.jpg
Sjeich Yassine zelf veroordeelt weliswaar deelname aan het spel der democratie, zijn dochter Nadia geeft echter veel interviews en zegt daarbij de gelijkheid van man en vrouw voor de wet te verdedigen.
Yassine's beweging 'justice and spirituality' (Adl wal-Ihssan) houdt zich bezig met hulpverlening aan de armsten onder de bevolking van Marokko. Ook veel studenten zijn lid van de beweging. In Nederland zijn er ook mensen actief.
In Soera, maandblad voor het MO publiceerde ik indertijd een uitgebreid interview dat ik had met Abdellatif - de advocaat van Yassine en een van de leiders van de beweging. In mijn boek "Islam en Humanisme"(VU-uitgeverij) besteedde ik uitgebreid aandacht aan Yassine en vergeleek zijn leer met de wetenschappelijke stellingen van Arkoun.
Yassine heeft via zijn advocaat de Franse vertaling van mijn boek in bezit maar hij wilde er blijkbaar geen voorwoord bij schrijven. Hij zinspeelde in toespraken wel op het boek. Maar mijn weergave van de 'liberale' Arkoun zal hem tegen de borst stuiten...
Op de website van Adl wal-Ihssan zijn de brieven aan Hassan II en aan Mohamed VI te lezen.
Website: http://www.yassine.net
The second English book published by JSP
The Muslim Mind on Trial
Divine Revelation versus Secular Rationalism
by Abdessalam Yassine
Translated from the Arabic by Muhtar Holland
Published in January 2003 in USA
Biography
Born in 1928 in Marrakech, Morocco
A prominent Islamic scholar
Founder of the Justice and Spirituality Movement (Jama’atu al-‘Adl wal-Ihssân)
Had been under house arrest without trial from December 1989 to May 2000
Known since early age for his ingenuity, brilliance, strong character, and high aspirations
Thirty years of professional experience in education, instruction, and administration
Immense and profound erudition of many fields of knowledge in different languages
Comprehensive and in-depth written works that nourish the soul and stimulate the intellect
Abundance of high style writings: 30 best-selling books and scores of articles
Victim of 25 years of oppression and suffering for voicing truth, calling people to God, and struggling for change.
Testimonies of well known scholars about Abdessalam Yassine
“Scholar Abdessalam Yassine is our teacher and master”
Dr. Yusuf Al-Qaradawi in Sawt Ad-Da’wa (Qatar), Issue No. 52, August 1990. (wereldvermaarde sjeich zie de websites)
“He is the prominent leader of Islamic awakening.”
Scholar Ahmed Al-Qattan in Al-Mujtama’ magazine, July 1, 1990.
"He is perhaps the foremost minds and authors of the contemporary Islamic movement.”
Scholar Rachid Al-Ghannouchi in Al-Hurriyyat Al-‘Amma Fi Ad-Dawla Al-Islamiyya (1993), Beirut: Marqaz Dirasat Al-Wahda Al-‘Arabiyya, pp. 266-267. (in Engelse ballingschap levende leider van het Tunesische islamisme)
“Any person studying the Islamic movement in Morocco has to devote more time to learn about this man, for he is indisputably the brain, the teacher, and the expert ideologist of the movement.”
Dr. Hasan Turabi in Al-Inqad Al-Watani newspaper, issue # 873, May 8, 1990. (Soedanees, gewaardeerd islam-theoreticus, mislukt politicus)
Key questions addressed by the book
What has Revelation to do with the mind and the liberation of the mind?
How are contentment and tranquility achieved?
What Is Revelation?
Which Education?
By what means can a Muslim remain muslim, mu'min and muhsin?
How shall I change what is in myself and repent, so that God will relent toward me?
Will the medicine of Revelation and the remedial treatment of Prophecy be effective in curing it [the rebellious mind] from its contaminating insanity?
How can the conscience of Muslims meet with the morality of men and women of integrity and good will in the world?
How is the hand of truthfulness to be extended among all those who are virtuous and free?
What are we? Where are we going? Whence do we come?
Who will let you concentrate on yourself and remember your Lord and your meeting with Him?
How can faith be renewed and the mind reawakened?
Why have Muslims fallen behind while others have advanced?
Translator's forward
By Muhtar Holland
WHEN I FIRST EMBARKED on this translation of Imam Abdessalam Yassine's The Muslim Mind on Trial, I was already convinced that the work would be of considerable interest and value to many English-speaking readers, Muslims and non-Muslims alike. That was before the catastrophic events of September 11th, 2001. Since that date, we have witnessed an astronomical increase in what amounts to hunger and thirst for knowledge and understanding of Islam. In the courtroom where the trial of the Muslim mind is being conducted, the public gallery is now jam-packed each day, and the session lasts around the clock.
The proceedings are constantly broadcast by the media, so it is hard to turn on the radio or television without finding oneself involved in some aspect of the trial. Muslims from all walks of life are interviewed by reporters, in many countries and in various situations, in mosques and marketplaces, in homes and offices…. Panels of Muslim and non-Muslim scholars engage in discussions about Islamic beliefs and practices, the history of Islam and its relations with the West. Members of the public send in their questions and comments, by telephone, fax and e-mail. For authors of books on Islamic subjects, the advertising opportunities are unprecedented.
For obvious reasons, one question arises again and again and again, in private conversations and in public debates: "What is the truly Islamic view of terrorism?"
The reader is sure to wonder how Imam Yassine might answer that burning question. Let me therefore consult the work of a fellow translator, who clearly has close affinity with the Imam. Martin Jenni translated Imam Yassine's Islamiser la modernité from French into English, under the title Winning the Modern World for Islam.1 In his Translator's Foreword, he describes the Imam as "the inspired Qur'anic scholar and beloved teacher." In a note to his Foreword, he explains what the author means by the term "Islamist:"
"Islamist"…names an observant Muslim, someone whose life source is islam in the sense of submission to God. Such persons may well strive for the creation of a society guided by this principle, but it is a grievous (and often intentionally vicious) misuse of the term to represent a religious fanatic or, worse still, terrorist.
In the media programs constantly aired these days, there is at least some recognition of the terrorism inflicted on Muslim peoples, in the form of ethnic cleansing, for instance. Imam Yassine is extremely forthright in his condemnation of such atrocities. In The Muslim Mind on Trial, the reader will find numerous passages to that effect, notably the following:
The modern age is in crisis. Let us not be deluded by what others have built, such as scientific skyscrapers strewn all around…. For them, the human being has no meaning except the egoism of the strong, the wasteful consumption of the wealthy, the pleasure of the rich and the death of the poor in the Somalia of starvation and civil war, or in the Bosnia of annihilation, savage slaughter and ethnic cleansing.
Does this mean that Muslims should respond by launching suicidal attacks against the skyscrapers of New York?
Not according to Imam Yassine, for he goes on to say:
The Muslims are closely linked to the world as human beings…. We are the envoys of mercy, truth and justice for the world…. The choice of the free Muslim mind is that we should strive with all our efforts, so that, some day in the future if God will, we may lead the human caravan, while being fully aware of the content of our Message and duties toward human beings and all other creatures.
Let us now consider the book's subtitle: Divine Revelation versus Secular Rationalism. Many readers are likely to be startled by his scathing disparagement of secular rationalism, while many will no doubt be mystified, at the outset, by the sovereignty assigned to Revelation (whatever that may be!). Where the latter is concerned, the chapter entitled What is Revelation? will surely prove invaluable. As for the sources and nuances of secular rationalism and its historical development, a splendidly succinct account of the "isms" is provided in the chapter headed Dumps . . . and Dumps.
However scathing he may be in his description of those "dumps" heaped upon the Muslims, Imam Yassine cannot be accused of exempting them from responsibility for their sick and impoverished condition. In the chapter Comparison . . . and a Comparison, he lays that responsibility fairly and squarely on its fundamental cause:
Our illness is perpetuated and the servitude of our minds is reinforced, because we refuse to acknowledge our own faults. We take pleasure in criticizing others; we shy away from the duty of stern self-confrontation… [The human being] will not hear from us unless we remedy our faults, cure ourselves of our diseases and, through self-discipline first of all, gain virtues and strength.