In The Name of Allah, the Most Merciful, Most Compassionate
Praise be to Allah the Almighty, with Whose Grace all good deeds come to fruition, andpeace be upon His Chosen Prophet, his family and companions. It was a fortunateoccasion that brought me together with my honourable brother, Mohammad Al-HashemiAl-Hamedi, the conscientious Muslim writer, when we attended the Annual Congress ofthe Arab Muslim Youth Association in North America last winter (December, 1989). Itwas there that he told me about the "Centre for Studies on Islamic Future", which wasestablished by a group of Muslim thinkers, and urged me to cooperate with and supportit.
He also talked to me about the Centre's intention to organize a symposium on the issuesof Islamic future, telling me about its topics and participants and seeking my opinion. Iwelcomed both centre and symposium, sparing no advice that I could give in thatdirection. However, he would Settle for nothing less than my promise of activeparticipation. To make his offer the more attractive he said, "we will be holding thesymposium in the country that you love and that loves you -Algeria". He asked me todevote my paper for the symposium to the topic "Priorities of the Islamic Movement inthe next Three Decades", as he saw my interest in what I termed as "the fiqh[understanding] of priorities". I have focused on this branch of fiqh, talking much about it,as it is a part of my interest in righting the course of the Islamic Movement andrationalizing the Islamic Awakening, for this is my first and foremost concern. It is such asignificant concern that I pray Allah to help me give it its due attention and serve itproperly. It was for this reason that I could do nothing but accept my honourablebrother's invitation. The topic, the person who extended the invitation, the participantsand the venue were all factors that made acceptance attractive, even compulsory.
I asked Allah's help and set myself on writing the required paper, despite the frequenttrips that I had to make at that time, which often inter upted my thinking and my researchwork.The fruit borne by my work is the following pages. I hope they contain a ray of lightthat, dim as it may be, will show us the right path. If it does not, it will be enough that wehave raised this topic for research and discussion, for it will then serve as a reminderand an enlightenment. What I have written here is a continuation of what I wrote beforeon the Islamic Movement in particular and the Islamic Awakening in general, includingbooks, papers and articles.
The difference between a movement and an awakening is that a movement representsan organized group or groups with specific objectives and clear-cut courses, while anawakening is a general, churning current that encompasses individuals and groups, bothorganized and otherwise. Between the two of them there exists, to quote logicians, anabsolute generality and an absolute particularity; every movement is an awakening whilenot every awakining is a movement. Therefore, an awakening is of a wider, moreextensive scope than a movement, and rightly so.
An awakening is a tributary that supplies and reinforces a movement, while a movementis a guide that steers an awakening h1 the right ditrection: the relation between the twoof them is one of interaction.