The problem of contradictory behaviors of convictions governed by references
Mohamed Sharky
The biggest problem faced by many people in our Islamic societies, Arab and non-Arab, is the contradiction of their behavior to their conviction that is governed by the Islamic reference. It is well known that human nature requires that human behavior in entering the midst of life be governed by a conviction that he derives from his reference, which is a cosmic story according to the expression of the Mauritanian academic thinker, Dr. Creed, as well as an ethical system, and a law that regulates all aspects of life, and controls all transactions according to the nature of each religion.
And since the religion that the concluding message came with is complete with elements of belief, worship, a cosmic story, an ethical system, and a law, it represents the reference of the Muslim person that controls his behavior.
It is known that the first generation of Muslims at the time of the Prophet’s mission moved from a reference that controlled their pre-Islamic behavior to an Islamic reference that resulted in Islamic behavior. One of the companions expressed this transition from one authority to another by saying: “The Messenger of God, may God’s prayers and peace be upon him, used to leave us before he let us go.” The abandonment was a break with the pre-Islamic reference, while the desalination was a link to the Islamic reference that replaced it.
And with the lapse of time, and the entry of non-Arab nations into the religion of God in droves, it happened that among those who entered it were those who did not devoid of complete renunciation of what they used to be in terms of behavior in their previous references. The way of subordination and imitation, and with the passage of time it was believed that it is a form of sweetening, but it is not like that, as the people of knowledge have indicated.
In view of the conflict that existed between the owners of the final message from its inception, and those who opposed it, who did not originally have a previous message, but were pagans, and those who had previous messages that were distorted by the testimony of the final message, this conflict had an impact on the behavior of Muslims throughout the ages following the era of the prophecy, according to What was the result of that conflict in which the majority had an impact on the defeated.
With the advent of weakness in the Muslims in the past two centuries, a weakness that still exists, they were influenced by the majority of them who are materially superior to them, and they were astonished by its military, technological and industrial power, or let’s say materialism in general. And it happened that many Muslims were confused between being affected by the majority of them materially, and being affected by it at the level of values, as some of them made a logical connection between its material superiority and its values whose superiority cannot be judged, even though wise men, philosophers and thinkers from the dominant nations are those who rule on objectivity. They acknowledged its decline, which is attributed to its authority that severed its connection with the religion that was prevalent in it, and it had originally deviated from its heavenly origin with the testimony of the concluding message, and its cosmic perception became that there is no god and life is matter.
The defeated Muslims, all of whom acknowledge the supremacy of their non-religious majority, and their material superiority over them, are of two types: a class that accepts their material dominance, and tries to catch up with them in it, but they reserve their dominance on the level of values, and they do not see them as worthy of being influenced, imitated, and followed. Another person was confused about the matter of material dominance, and he decided in his conviction that the material supremacy of his dominion necessitates that he accept his dominance at the level of values, even though he believes that they are inseparable. This type can be divided into two groups: a rented team who is aware of its hire, and is employed by the majority to spread its material civilizational model, and it is represented by the advocates of secularism in the Arab and Islamic countries, and they are a few who are fanned by the media in order to give an impression of the supremacy of what they call for, which is something that is denied by the reality that separates from the media illusion, and a group He is unaware of the fact that he was fascinated by the materialistic civilizational model without being wary of a crisis of values. It is known that the imitation of this group, which is the majority of the secular majority, does not bother to distinguish in its imitation between what benefits it materially, and what harms it valueably. That is why it grabs what is valuable with the same greed with which it receives what is material, and it makes no difference to him that he owns a luxury car, and that He follows the behavior of the society that created it, even if it is necessary for him to become convinced of homosexual, consensual, and other behaviour. And with all the rot that came from developed countries financially and technologically, he thus finds himself facing a stark contradiction between his behavior, in which he emulates those he is dazzled by, and his authority that obliges him to conduct a behavior contrary to him.
Let us give examples of this contradiction from our lived reality. For example, but not limited to, the Muslim woman whose religious authority obliges her to wear a special dress that has a devotional nature when she abandons it in imitation of the secular woman. She does not have harmony between her behavior and her religious reference, while the secular woman has complete harmony between her material reference And between her behavior, that her dress outside her home or in the swimming pools and beaches, reflects her conviction derived from her secular reference, while the woman affiliated with Islam, there is a schizophrenia between her Islamic reference, and her imitation of the secular woman in her dress on land and sea.
The problem is that Western secularism takes the position of rejecting the dress of Muslim women, while it is aware of its devotional reality, and is trying to pressure to generalize the dress of secular women, in order to consecrate the secular reference in Islamic countries, and for this reason, Muslim women are targeted because of their dress, whether in public places or in swimming pools and beaches, and this is what has become known as conflict. Bikini and burkini. And the last scene we passed recently is the resentment of France, the leader of Western secularism, at the Moroccan football player in the Women’s World Championship. Similar to the contradiction in which the Muslim woman falls between her imitation of the secular woman in her dress, and her reference, there are many examples that have no waist, and there is no need to elaborate on them, and they are not limited to women only, but also include men in Islamic societies.
It is necessary to draw attention to the need for a Muslim person, whether male or female, to question himself or his conscience in every behavior he takes in his daily life, about the extent of harmony between him and his reference, if preserving his Islamic identity is what really concerns him.
In the end, it is also necessary to draw attention to the danger of the category hired by Western secularism to spread in Islamic societies its bankrupt behavioral model, with the testimony of witnesses who have intellectual and philosophical weight. It is necessary to distinguish between being influenced by the material development of secular societies, which is not rejected by the Islamic reference, and the decline of their values, and with this alone the Islamic identity is preserved and imposes itself on secularism that it wants to eradicate so that it remains the only model in this world without the presence of contradictory or competing models. As it has acquired material superiority, it wants to control the superiority of its values, and the conflict is raging and intense between two references on opposite sides, reflected by the intellectual debates between the defenders of the Islamic identity and those who are on behalf of the secular identity who wish to eradicate it from those affiliated with the Islamic identity, a claim that their positions and their false calls for Obliterating the features of Islamic societies.