The awareness of the philosophical researcher Fahd Suleiman Al-Shugairan is based on heritage and contemporary, as he is a human being who is the son of an environment that enhances purity, and specialization; He holds a degree in the Faculty of Sharia from Al-Imam University, and in culture; An avid reader, his conclusions are demonstrative, he sees that what was more calm in appearance is the most disturbed in depth, a shrewd follower, and a critic passionate about questions, his legal tendency in his words and letters, and his philosophical spirit, contributed to the establishment of the Riyadh Circle of Philosophy, and despite what he wrote and writes, he sees that the work Dismantling hate speech and violence requires a state project and loyal patriots, and affirms that the train of awareness does not stop and is available to those who want to replace the partisan and current concerns with the space of independence, without trading in delusional and delusional slogans, and here is the text of our dialogue with him.
• The question of Islam remains a religion and a state, or a religion only, a starting point for the problems of Islamists over the centuries. How do you read such a question?
A: This question brings me back to a great philosopher, Muhammad Arkoun, who has always complained about the vagueness of the concept of secularism in translation into Arabic, explaining that if we say laïcité in French, the meaning of the concept is more radiant, bright, and significant than translating it into Arabic as “secularism.” The sign of this is that the concept is in addition to The ideological delusion in its interpretation and the burden of charging in the face of secularism as crushing religion and its presence in the public sphere, other aspects of the connotations are not sufficiently clear in the Arabic explanation. The concept does not place religion against worldliness. Rather, the function of the concept is multiple, and its fields of action are greater than the interpretations of the separation between religion and the world. Rather, it carries a space for arranging the public sphere to free it from historical restrictions and make life more saturated with the presence of man and the flourishing of his reality. Secularism is not the function of secularism to interfere with any religious interpretation. It does not correct any doctrinal concept, but rather works to arrange a less catastrophic reality, with evidence that it emerged after eras of wars, civil conflicts, and blood stories.
• To what extent is it possible to civilize the Islamic discourse?
•• In light of the bloody scenes that the world suffered due to striking historical ideas, beliefs and legacies, the Muslim World League decided to gather an elite group of religious, spiritual and intellectual references to agree on common foundations that pave the way for Muslims and their scholars to embark on a more difficult journey represented by application, changing concepts, and building a new jurisprudential discourse concerned with changes. The quality of common human living conditions.
Before the launch of the Mecca Document, King Salman bin Abdulaziz spoke clearly about the need to curb hate speech and racism, the importance of reviving common human values, and spreading peace and coexistence among nations. The global arena is no longer immune to extremists of all religions, and the New Zealand and Sri Lanka incidents are glaring examples of the crisis humanity has reached, as a result of involvement in rhetoric of violence, denial, and eradication, and the initiative of one thousand two hundred individuals to feed on the human experience and come out of it with firm values codified in clauses that announce to the world that I see as courageous. And a difference in this critical time. For a moment, we thought that the paths had reached a dead end, and that the disaster had befallen, but the “Mecca Document” opened a hole in the solid wall of hatred.
• What is the reason for the militarization of Islam?
A: This is a fundamental question. In my opinion, the problem of the militarization of Islam due to the confusion in understanding the concept of the state is an essential part of building political Islam (tension) in understanding the meaning of the “state”; A sign of that is what is happening in Tunisia. The Ennahda Movement tried to lead the state, but it failed, and the main reason is that its understanding of the meaning of the state is incomplete.
• What is the motive and motive of political Islam throughout its history?
•• Their disposition is kinetic, religious and political. These are the three themes. The past three decades have been difficult for the Saudis. The radical wave that swept the Islamic world after the Khomeinist revolution cast a gloomy shadow over the details of life, as reality became a field of mutual revenge, souls were filled with regrets, and the desire to repent from what was permitted, houses were bombed day and night with tapes and pamphlets, people got rid of even pictures of their memories, even if one heard a passage From a passing song on the radio, the obsessiveness is enough to calm him down. Permissible things used to break the human back, almost everything was forbidden, except for what was permitted by advocates who dominated the scene, hijacked society, swept the platforms and occupied the entire reality, and tomorrow the righteous are those who embellish it, and the bad are those who oppose it. Life was completely destroyed, and a few strangers among the intellectuals and writers had their defiant roles against those through books, novels and newspapers. They led a resistance whose victory was impossible in the face of the armies of hatred, until they were subjected to takfir and constraint.
• Where does political Islam derive its strength from?
•• From disastrous ideology and influence in society; And the most prominent weapon with which the awakening triumphed was the restriction on what is permissible, even though it is the basis in worldly matters, and nothing is forbidden except with clear clear evidence, and most of the taboos that are lashed at the back of society are from the permissible ones, and the Qur’anic verse is explicit: “Say who forbids the adornment of God that He brought forth for His servants and the good things from sustenance.” The war on what is permissible was organized through cassettes, pamphlets, speeches and sermons, in order to target society with its stinging conscience, until the obsession was strengthened, and salvation from God’s punishment became possible only through that preacher, and obedience to the teachings of the “Sheikh”. Now we are living in a different situation, things are back to normal, and all the decisions taken by Saudi Arabia are such as allowing and regulating what is permitted, and this is the beginning of the way to get out of the disastrous awakening fences that have held the breath of society.
• Is there an intersection between political Islam and violent groups?
A: Definitely said by Prince Mohammed bin Salman – may God protect him – all the symbols of violence came from the currents of political Islam. Those who are familiar with the literature of “Al-Qaeda” and “Hezbollah” and Hamas, for example, will find different recruitment formulas. The terrorist has gone through major foundational stages since childhood, within programs, workshops, literature and archives, under the supervision of the leader who distributes responsibilities and appoints cadres, but in the two contemporary cases; (Sunni ISIS) and (Shiite ISIS), there is no central administration in conducting operations, as it is an unbridled strike in every direction… There are no minimum rules of engagement, and you, as a researcher, do not find literature, research, books and records as was the case with Al-Qaeda or « The Shiite “Parties of God” in Lebanon and other countries, and this is an indication that the terrorist cell in its current form dominated the practical over the theoretical, so criminal gangs attracted many times more youth than they attracted dreams of salvation, chants of truth, and slogans of tyranny… This is what the results of the war on terrorists tell us. vandals in Awamiya.
• Who is responsible for the emergence and expansion of dynamic partisan organizations? the society; the mother of power; Or a third party?
•• Relying on a single factor for the causes of fundamentalists joining fighting groups and practicing violence requires a survey and inventory of personalities and leaders. Al-Qaeda »Anwar Al-Awlaki differs in his ideological formation from his colleague Ibrahim Al-Rubaish, and similarly the difference of reference of Youssef Al-Ayeri from Abdulaziz Al-Muqrin, from those who were formed in the environment of the Islamic awakening (Al-Sururiyyah) and some of them came from the Brotherhood cells, and some from pure Salafism, and accordingly the search for A factor that includes the majority in the way the analysis of the “scientism of the terrorists” and their specialization in natural sciences was built requires extensive discussion and argument, even though Wali Nasr did not claim that this analysis was one of his own thoughts, but it is certain that he read similar to it in the studies he focuses on on the Middle East by virtue of his work and education. For this field in a number of centers and universities.
• How can Arab societies be immunized from the discourses of political Islam?
•• There is an overlap between these parties; there is a disregard; I recall the statement of the brave Prince Mohammed bin Salman, who promised to destroy the Sahwa. Society languished for three decades under the authority of the Awakening Force, for it was as if it was a parallel state, unfortunately, as it had influence in the institutions of education, advocacy, and the media. They have work, form, and style, and the other section are the outcasts of those who shave their beards, listen to songs, and wear clothes, and who consider them mere appendages walking on the ground, and that between them and the fire is the groan of death, and in the end they are the firewood of Hell.
• What is the probability of the return of terrorism in our Arab and Islamic world?
•• Promoted through the media, some consultations, and most of the intellectual theses are the lie of the end of the “Brotherhood.” In fact, this idea is dangerous, as the “Brotherhood” and their Awakening affiliates live in a state of latency, and therefore states and institutions must beware of this mysterious latency. Terrorism has not ended, and I beware that governments, security institutions, and intellectual edifices should be reassured of this illusion. The exit of “ISIS” from certain lands does not mean the end of the organization at all, and what a dangerous delusion it is if it deceives anyone.
• Did Islamic thought contribute to rooting the discourse of political Islam?
•• There is a comprehensive intellectual system that contributed to the emergence of such violence over the past centuries. All extremists in the world are hostile to the state, oppose the "social contract" and obliterate the individual.. This is the structure of the basic organization. It is possible to recall once again a wonderful book by Paul Dumuchel entitled "The Useless Sacrifice… An Research in Political Violence", in which he explains Thomas Hobbes' theory of the state and the relations of the state, violence and the rogue group. Rogue groups prefer to live in what is known as the “state of nature” that precedes the state, and whose slogan is “a war of all against all” without a social contract, an enforceable law, or an effective institution, a situation similar to the jungle, in which the state of the “seven” or “seven” is manifested. Wolffism”, it is an eternal war without justification, while the concept of the state achieves the social contract that governs the relations of individuals with societies and the state, and the task of the state is to disarm in order to monopolize the use of violence alone, within the law and the tasks of every institution to enforce fair justice.
• Why did the context of urbanization and progress disappear from the jurisprudential system?
•• There is a distance between jurisprudence with its history and circumstantial modernity, and between its transmissions through the multiplicity of geography of place and the course of time. The content of jurisprudence is a set of processes dealing with a religious ruling on a worldly subject in a public domain. If we go back to the personal history of the jurists and their worldly experiences, we would find the empirical impact on the jurisprudential formulation, and if we read their social and political conditions, we would know closely the reasons for the formation of the doctrine in this or that form. It is clear that the reluctance to research the historical emergence of jurisprudence is what established the confusion between jurisprudence and religious text, and this is the reason for working on the ills of legislation and digging behind the legal intent and its relationship to society, as did al-Juwayni, al-Abhari, al-Amdi, al-Qarafi, al-Shatibi and others, pursuing and investigating the root of the relationship between jurisprudence and its debates with reality and its circumstances. and its transformations.
Our society is now undergoing major transformations that depend on catching up with the world, and this requires the operation of all renewal formulas in all fields, including the legal field, especially the curriculum on which jurisprudential deduction is based. Its scope is appropriate, and Imam Al-Qarafi links jurisprudence with the renewal of people’s issues and problems in their worldly affairs.
• When can a Muslim overcome anxiety over his identity?
•• The challenge facing any country lies in the “industry of identity”, because this establishment is capable of determining two things, the first of which is: creating a unifying bond with which society meets within its tribal, sectarian and religious pluralism. The second: the community's belief in the need for synergy with the state's structure for stability.
• To what extent has the phenomenon of Islamism been affected by Westernization and its emergence under Western colonialism?
•• Westernization is an illusion spread by the Brotherhood; To give you an example, after announcing the entertainment project, destructive cells, supported by evil regional powers, and murderers, hired servants, and thugs of terrorist regimes and arms aimed at distorting Saudi Arabia and its current stage of development, activated thousands of messages on handheld devices, apparently fearing religion, shedding tears, and claiming Guarding virtue and right, and its subtext is a breach of Saudi national security, and an attempt to offend the Kingdom of Saudi Arabia and its leadership, and all of these must be confronted by two means; The first is the society’s awareness of this danger, and I do not know where the dialogue and cultural institutions are about spreading such awareness of the battle we are waging against the near enemy and the far enemy?! The second: through the constant affirmation that Sharia is preserved and observed, and it is not true that there are Westernization schemes, but rather the goal is “to return to what we were,” as Crown Prince Mohammed bin Salman confirms, as we return to the original innocence, and the areas of basic permissibility in Sharia instead of cultures of death.
• What is the alternative to the awakening speech in the Kingdom?
•• The awakening speech is emergency, accidental, and transitory; The alternative is in one saying of Crown Prince Mohammed bin Salman, which is an eloquent, brief, and effective phrase: “We will return to what we were,” preserving the useful heritage and openness to modern, renewable cultures, and this is stipulated in the provisions of the vision.
• Is the Kingdom miserable because of its good faith in the Islamists?
•• There were specific political factors that had their circumstances and context; The lesson is the completion of endings, not the lack of beginnings. A sign of that is the seriousness and rigor we are witnessing against violence and its instigators.
His interlocutor: Ali Al-Rubai