abu-bakr-naji-the-management-of-savagery-the-most-critical-stage-through-which-the-umma-will-pass

it. Three years before his death, he moved to the Islamic University in brilliant Medina and served as chair
of the Department of Higher Studies in it and he had a role in putting its methods in place. Therefore, there
is no doubt that the generation which graduated from these two universities in the peninsula and lead the
youth today were influenced by this scholar and esteemed educator and paid attention to him.
I previously mentioned that the origin of the study of education was a debate for the Qutbi current
in Egypt. This designation has no connection with the formation of the groups which illegitimately call
themselves "Qutbis". The origin of this name is a long story that has no importance.
The book focused on this current, especially since it was the most numerous and the oldest of the
currents in terms of giving the (sharia) foundation for the understanding which we seek in this book. Even
most of the courses which became famous after that took almost all of their proofs from this current.
Several years ago, I met in some place with one of the leaders of this course and the following
conversation occurred between us (what I will relate is partial and is the thrust of the conversation):
He said to me, asking: "Do the groups of jihad continue following the policy of "scorched earth"
and use their propaganda to denigrate the remaining currents as punishment for not acting according to the
same method, as has happened in Algeria and now in Egypt?”
(The discussion was when there were burning operations in Egypt and Algeria.)
I said to him: “If you mean by the policy of "scorched earth" that it is the method of the groups of
jihad to designate those who do not fight out of choice as those who fight out of compulsion, then that is
correct. And you will sometimes see the movements and the masses in the land of battle, whether they
want to or not.”
He said to me: “The youth must take enough time for education and likewise the masses until they
are ready for battle.”
I said to him: “What kind of education are you talking about? It is your concept of education that
is the problem. So that I may draw close to you and not estrange you, do you know Shaykh Muhammad
Amin al-Misri? He is the most specialized of the ulama in education.”
He said: “Yes, I have studied several of his books with him.”
I said to him: “The method of education which the groups of jihad present is the same method
which the Shaykh presents.”
He said to me, smiling: “Look at the practical application which the students of the Shaykh have
undertaken—this was when they were managing the two journals al-Sunna and al-Bayan—or even look at
the life of the Shaykh himself and there is no doubt that it will explain what he meant by his words.”
I said to him: “It appears that you have not read the clear, blunt passages in which this Shaykh
spoke about the prophetic method of education. First of all, turn away from his students, for they have
changed his friendly admonitions beyond all recognition. As for the life of the Shaykh, he mentioned in
more than one place in his books and his lectures that he is not satisfied with his experience in Islamic
activism and he hoped that his students will be honest with themselves just as he was, even to the final
discussion which took place between us.”
So what did Muhammad al-Amin al-Misri say about himself and what did he present as the ideal
method of education?
The Shaykh (may God have mercy on him) said: "I swear by the Truth that I deem my days to be
fruitless and my soul to be base and lowly, not having advanced beyond the stage of childhood and not
having attained maturity or tasted the meaning of manhood. If I were asked to write an appraisal of myself,
I would say:
(1) He is not content with his level of faith and he does not think that a level like this can have a clear effect
on his students.
(2) He is not satisfied with his work and he does not carry it out, although he is confident that the path
which he walks is that which will lead to the salvation of the Umma. There are no methods and no
procedures in which students have been trained that will bring forth heroes and missionaries for the Umma.
Therefore, he considers himself to be a laborer doing what pleases the boss for the sake of (his) livelihood.
Perhaps many people will be surprised by these words."
The Shaykh bared his soul by being honest with himself, hoping that some will do the same, even
though one who reads his biography sees how his efforts and his accomplishments surpassed many of those
who claim understanding, wisdom, carefully studied efforts, and lengthy individual planning, and other
slogans.