While research on Islam and religious thought is lacking in circulation and remains stuck on the corners of the internet here and there, accusations of contempt for religions and infidelity haunt anyone who dares to speak publicly about various beliefs. Fawakherji, for example, refused to talk about being a Christian or a Muslim and talked about going to church and mosque at an early age. This may stem from the clichéd political idea in Assad’s Syria about the compatibility of religions within the supposedly secular regime, but it certainly remains a right for its owner or for anyone else on a personal level. And her talk specifically about the lack of fire with which God tortures souls after death because “God is love” is very close to Christian proposals in this regard, including statements attributed to Pope Francis in 2018, and the Vatican does not could deny it completely. she despite her effort.
In the case of Fawakherji and Al-Sayari alike, the same ready answer was present: “Do you believe in some of the Book and do not believe in some,” which is not merely momentary tweets or passing comments, but rather part of Surah Al -Bakara in the Qur’an and Muslims today rely on it in their justification for not being gentle with wrongdoers. This also affects Christians and various religious minorities, who must respect “Islamic privacy”, while other religions around the world, such as Buddhism, are generally seen as infidels and heretics that should not even be tolerated, as Fawakherji did.
Perhaps the most provocative answer was that these “degenerates” should leave the hadith on jurisprudence and religion to “scholars”, because individuals always need a supreme guardian who guarantees that they will not deviate from the “right path”, which constitutes an even door. in political custody nowadays. It is truly shocking that sheikhs and clerics who inject hate speech every day into the twenty-first century still hold the title of “scholars” within popular culture, as if the word itself constitutes an absolute mockery of the awareness and thinking as human characteristics that should to be superior to the religious occultism, of which he speaks. They think it has become an obstacle to human development as it was once a driving force for human civilization.
It is worth noting that there are many similar statements to Fawakherji’s statements by Syrian representatives, most notably Duraid Lahham, who compared last year between fear of God and fear of intelligence, which opened a debate on the meaning of religious and political authority. in a totalitarian country. as Assad’s Syria. However, Fawakherji’s statements seem more subjective and simple, and are similar to what can be said by individuals who try to talk about religious beliefs contrary to the norm, starting with what is limited to what is most comprehensive , such as atheism. It is even an accusation that appeared in the headlines of the pro-Syrian media and opposition: “Slav Fawakherji confesses: I do not have a certain religion”, as if this is a crime or a shame that must be hidden or fixed.
In the novel “Farewell, Guns” by American writer Ernest Hemingway, a stunning presentation of the idea of atheism as a non-violent doctrine, first and foremost as a way in which individuals in the war-torn world after World War II. I, find the meaning of life throughout humanity and love in the emotional sense of the word that is noticed in the emotional relationship between the Protagonists of the story are Frederick Henry and Catherine Barclay. Perhaps this state of prejudice with prejudice, even in the early twentieth century, which Hemingway and others observed, was part of a civilized development involving man’s relationship to the absolute, sacred, and power, and a prelude to more a lot. liberal movements at the political level and calls for greater equality, all of which are almost absent in the Middle East living in isolation and cultural backwardness.
Of course, all this can be attributed to the political crisis in the Middle East with the existence of authoritarian dictatorships that change in form and are similar in content from one country to another, among them is the economic level. But at the same time, it is not possible to portray puritanical individuals as victims of the system, as they practice these violations of the freedoms of others, demanding that their freedom be respected in this violation as a “religious privacy”, ditur se. the same debate goes internationally into Muslim relations in more democratic countries like France, concepts like social inclusion.
On the other hand, the obsession with what the celebrity believes remains so common that Google’s auto-completion service, derived from repeating similar searches, adds the word “his / her religion” to the names of Arab actors or singers! This persecution leads to dark sides, because the reaction to Fawakherji’s statements would not be any different if the actress, like many of her colleagues, published a photo of herself wearing hijab performing Umrah in front of the Kaaba, for for example, on the grounds that art and religion do not meet.
Artists, especially women, according to this mentality are morally depraved people who have gained their fame through behind-the-scenes sex, and what they do with religious manifestations is lying and hypocrisy without remorse and abandonment of the “way of fraud ”. as did previous artists like Adham Nabulsi, who considered art forbidden, and Amal Hijazi, who is now performing religious songs. Whether these appearances are real or not, because playing by the religious chord to gain popularity with the conservative public is a method used not only by celebrities in the Arab region but also by politicians, moral judgment is what is interesting because it also shows the hypocrisy of the religious public claiming to possess morality, mainly from the Muslim public given the dominance of Islam in the Middle East, which is supposed to represent a moderate and non-ISIS / jihadist state.
As these individuals interfere in the affairs of others, they forget the religious texts that speak of “You have your religion and I have mine.” This is not considered strange because there are other sacred texts that speak to the contrary and are considered as one. the source of extremism itself, whether in the Qur’an or in the prophetic hadiths or even in the biographies of righteous ancestors, which have been widely studied and published, and analyze the punishment for violators of strict religious teachings within “legal restrictions” with space that believers impose on each other what they consider correct in terms of “advice”, “lawsuits”, “verbal jihad” and other acts which can only be described as a violation of individual privacy.
Here it is noted that the responses to the “violations” of individuals, including Fawakherji and Al-Sayari, and before them many others, such as Asala, who sang a prophetic hadith, or the Syrian journalist Iyad Sharbaji, who compared Bashar al-Assad and the Prophet Muhammad come from individuals and not from institutions, for the fact that the traditional religious structure is no longer limited to the official bodies that govern the masses of believers, stop and analyze their condition, and make accusations here and there, in return. because this institution is more connected to the believers themselves and moving after them and with them at the same time, mainly with the power of social media, which can be the most direct means to reflect the image of Arab societies today, as cantons intolerant. sectarianism, denying him the meanings of broader national identities.
It is unfortunate that I have to write again about the rate of decline of fundamental freedoms in the Arab region, where it is necessary to once again protect the rights of individuals to violate the sanctities and to express their ideas, even if those ideas include atheism and ridicule. of religious symbols and annoyance with the state of siege imposed by religion in everyday life in the Middle East. There is probably not much hope for the freedom struggle in the region, as long as the countries of the Middle East region in general are still far from transforming into democratic civilian states that guarantee these rights.