Recovering Islamists 11/16/2009
London's Finsbury Park Mosque. Under Abu Hamza's leadership, it became a center for Islamic radicalism.
Johann Hari has a fascinating piece on British Islamist leaders who turned against terrorism.
Money quote 1:
To my surprise, the ex-jihadis said their rage about Western foreign policy – which was real, and burning – emerged only after their identity crises, and as a result of it. They identified with the story of oppressed Muslims abroad because it seemed to mirror the oppressive disorientation they felt in their own minds. Usman Raja, a bluff, buff boxer who begged to become a suicide bomber in the mid-1990s, tells me: "Your inner life is chaotic and you feel under threat the whole time. And then you're told by Islamists that life for Muslims everywhere is chaotic and under threat. It becomes bigger than you. It's about the world – and that's an amazing relief. The answer isn't inside your confused self. It's out there in the world."
Money quote 2:
After more than 20 years in prison, they had reconsidered their views. They told him he was false to believe there was one definitive, literal way to read the Koran. As they told it, in traditional Islam there were many differing interpretations of sharia, from conservative to liberal – yet there had been consensus around once principle: it was never to be enforced by a central authority. Sharia was a voluntary code, not a state law. "It was always left for people to decide for themselves which interpretation they wanted to follow," he says.
These one-time assassins taught Maajid that the idea of using state power to force your interpretation of sharia on everyone was a new and un-Islamic idea, smelted by the Wahabis only a century ago. They had made the mistake of muddling up the enduringly relevant decisions Mohamed made as a spiritual leader with those he made as a political ruler, which he intended to be specific to their time and place.
Money quote 1:
To my surprise, the ex-jihadis said their rage about Western foreign policy – which was real, and burning – emerged only after their identity crises, and as a result of it. They identified with the story of oppressed Muslims abroad because it seemed to mirror the oppressive disorientation they felt in their own minds. Usman Raja, a bluff, buff boxer who begged to become a suicide bomber in the mid-1990s, tells me: "Your inner life is chaotic and you feel under threat the whole time. And then you're told by Islamists that life for Muslims everywhere is chaotic and under threat. It becomes bigger than you. It's about the world – and that's an amazing relief. The answer isn't inside your confused self. It's out there in the world."
Money quote 2:
After more than 20 years in prison, they had reconsidered their views. They told him he was false to believe there was one definitive, literal way to read the Koran. As they told it, in traditional Islam there were many differing interpretations of sharia, from conservative to liberal – yet there had been consensus around once principle: it was never to be enforced by a central authority. Sharia was a voluntary code, not a state law. "It was always left for people to decide for themselves which interpretation they wanted to follow," he says.
These one-time assassins taught Maajid that the idea of using state power to force your interpretation of sharia on everyone was a new and un-Islamic idea, smelted by the Wahabis only a century ago. They had made the mistake of muddling up the enduringly relevant decisions Mohamed made as a spiritual leader with those he made as a political ruler, which he intended to be specific to their time and place.
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