So that Islam does not produce its opposite… so that the worlds have a ray of light!

Different systems, sects or ideas do not constitute a real challenge for Islam, since it is a religion!

The greatest challenge facing Islam is that its teachings, duties, devotional rites, legal costs, moral system and philosophy of life… lead to the opposite of what is intended; That is, when it is emptied of its general goals and major goals, and when its jurisprudential parts need to be linked to its origins…

One of the shortest paths that leads to emptying Islam of its logic and philosophy is to turn it into a cultural practice (for example, the obligation to fast can become a cultural practice when it deviates from its great purposes and its venerable wisdom of piety). , tame the body and rationalize consumption… It becomes, on the contrary, a month to promote consumerism par excellence, as well as the obligation of Hajj, and the ritual sacrifice of Eid…).

“Capitalism” in our time has contributed to transforming many of the teachings, costs and religious festivals into a cultural practice that is not linked to heaven, but has managed to transform them into tools to “unload” capitalist thought, reproducing and consecrating it.

The biggest problem is that we are worried about partial battles at a time when we are witnessing with our own eyes that “Islam” in our Islamic cultural reality “produces” its opposite! Or what can be called the gradual download of its content!

Various perceptions have also contributed to perpetuate this reality. When we dress Islam in clothes that do not suit its size and position, we reduce it, rather we confuse it!

And when we dwarf Islam in ideological fights and political reckoning, and carry it with us in dirty battles and carry it intolerable…we make it a religion that doesn’t look like it!

And when we impose local equations on Islam, we make it the religion of one group of people only, so the system of jurisprudence prevails over the system of values!

Here we must clarify an important issue, and that is that the distinction between jurisprudence and values ​​is not due to the separation of jurisprudence from values. The dimension of value is fundamental to all Islamic sciences. Including case law.

Rather, it is because jurisprudence (in the special sense given to legal rulings) is addressed primarily to the Islamic circle; Muslims are primarily concerned with judgments of partial jurisprudence.

Therefore, non-Muslims must be approached with the values ​​inherent in the Islamic religion, jurisprudence and other Islamic sciences…

Since Islam is a message to the worlds, we must approach them with aspects that concern not only Muslims, but also Muslims and others. Hence the importance of building an Islamic discourse that is understood by man and the world and in which he finds himself.

This discourse will not see the light of day unless we generate cognitive and value models from the Qur’an and Sunnah that are capable of answering the existential questions facing man.

The distinction between the fields of jurisprudence and values ​​is in consideration of the diversity and multiplicity of the recipients of the discourse, and not in consideration of the separation of jurisprudence from values.

When Malcolm X adopted an ethnic view of Islam, he did not pose a threat to the materialistic model that anthropomorphizes man.

And when he went to Hajj and discovered in Mecca the global and human dimensions of Islam, he changed his vision of religion, and adopted a vision of Islam that was deepened by man and the world… With this vision he became a real threat to the materialistic model separated from values… So he was killed!

Islam is a religion “tailored” to the “size” of the world and not to the “size” of a specific geographical area and a specific intellectual and political map.

And the values ​​that Islam has are what made it a religion for the worlds and not a religion for Muslims only. Islam is a mercy to the worlds, and the Messenger, may God bless him and grant him peace, is the mercy given to mankind.

In a related context, if we look closely at the transmission channels of Islamic values ​​according to the Islamic conception, we will find that they occur through a set of interconnected circles/channels… the most important are: “the circle family” and “the neighborhood circle.

Needless to mention the large number of Qur’anic and prophetic texts mentioned in this regard…

The frequency of these texts confirms the impossibility of building a disciplined society guided by Islamic values, without making these two circles the center of concerns and the scale of priorities of any attempt at reform…

Therefore, one of the biggest challenges facing the Islamic system are those tendencies that treat society as a group of individuals (numbers) and not as a group of units and circles whose “people” are linked by a set of ties. spiritual and cultural. This is the case of societies with the predominance of the values ​​of individualism, consumerism and the capitalist model…

There is another aspect that should be noted, and it is related to some ideological and political movements that create organizational loyalties and new units for their members. These loyalties are often at the expense of traditional affiliations (family, neighbourhood…), without which Islamic values ​​cannot be passed on to new generations.