Every language has a specific connotation,  the Arabic language has its connotation, which is predominantly sacred, For example, the call to prayer must be made in Arabic,It is also said that Arabic was the language of Adam, or that it is the language of the Creator, and thus it became sacred, Language with its connotation is like a camel with its load, What is the effect of sanctification on Arabic?

There is no doubt that sanctification raised its moral status, but it diminished its value and practical potential, Sanctification restricted it, hindered its development and caused a crisis in its ability to be used, Language is not exclusively for the purpose of formulating Al-Mutanabbi’s poetry, which does not require change and development, but rather for the purpose of expressing advanced and changing aspects of life, Here, sanctification stands as an obstacle before language and diminishes its ability to be used, The accumulation of this characteristic, i.e. the diminishing ability to be used, leads to a gradual and , decrease in its functional tasks, until the language becomes out of service, i.e. like a museum piece, Charging language with the sacred is harmful to it, as the fixed, frozen sacred is the poison upon which and with which the language dies.

The sentence has its own burden, this is the case of the language in general and in brief, as part of the burden of the Arabic language were the concepts of holy jihad and its accessories such as conquests and other derivatives, jihad is an obligation and a condition for the completion of the belief, under the banner of jihad holy violence is practiced, then it is theoretically possible to consider jihad a sixth pillar of the religion, as jihad is more important than prayer, to camouflage jihad is linked with the concept “for the sake of God” while jihad is in reality not for the sake of God, but for the sake of the sultan, and for the sake of spoils.

Arabic carries the concepts of holy jihad and holy ignorance, which attempts to establish an authority alongside the authority of the state, and thus a state within a state, which reduces the importance of the state to the point of its nonexistence, This is done through practices that contradict the provisions of the constitution and the law of the state, Holy jihad includes holy conquest and includes the implementation of the limits such as stoning or the punishment for killing the apostate polytheist or infidel, then spreading the message and other things, However, spreading the message, violating other peoples and implementing the limits are not among the duties of the state stipulated in the constitution and in positive laws, which only recognize the commitment to non-aggression, The laws of any state do not recognize jihadi features such as conquest and spreading religious messages, whether by sword or without a sword, Therefore, the linguistic load of jihad and its practical applications can be considered a war on the state, in which the jihadists reside primarily.

Among the language burdens are those related to the concept of justice and fairness and those related to the concept of equality. For many reasons, Arabic carries a preference for justice over equality, meaning that the language burden in this regard is wrong. In fact, this language does not distinguish between justice, which is a legal concept, and justice, which is a human concept. Giving justice precedence to equality is essentially contradictory. There is no justice without equality, and the lack of equality is equivalent to the lack of justice, but it is not to this degree contradictory to justice. A mother who steals in order to feed her hungry children is condemned by justice because she stole, but she is not condemned by justice, which welcomes stealing in order to feed hungry children. In general, Arabic carries many rejected and reprehensible concepts, such as the concept of an eye for an eye, a tooth for a tooth, a nose for a nose, and a head for a head. Not only these reprehensible things, but other reprehensible things are added to them, such as the reprehensible statement, “A believer is not killed for an unbeliever.” Then there is the distinction between a believer and an unbeliever with regard to the punishment for murder. A believing killer is not like a nonbeliever killer. The blood money for killing a believer is very different from the blood money for killing a believer. Killing the infidel, so the moral burden of this language and what this language expresses regarding justice, fairness and equality can be considered shameful and degrading.

Veteran journalist Hassanein Heikal told a story about Kemal Ataturk on the program “Egypt To Where” with Lamis El Hadidi, Mustafa Kemal was asked about the reasons that prompted him to abolish the use of Arabic letters in Turkish texts, i.e. abolish the Arabic language, He answered , that the Arab region is infected with destructive ideas and perceptions, and that all of that is written and preserved in Arabic, and that breaking with this language is one of the means of distancing oneself from that sick, degenerate heritage, Indeed, Turkey’s launch into modernity was greater than expected after the defeat in World War I, There is certainly a causal relationship between the Turkish Renaissance and Ataturk’s measures regarding letters and language, then the call to prayer and the role of the clergy, etc.

If we take the Algerian experience, which is the opposite of Ataturk’s Turkey, then in Algeria Arabization began in the 1970s at the hands of Houari Boumediene, and thus the Arab heritage was transferred to education and administration in Algeria. In addition, many Arab teachers were brought to Algeria, and they transferred the Arab culture to the country, Education thus moved from the study of Hegel, Descartes, Hume, Rousseau, Kant and others to the study of Ibn Taymiyyah, Al-Ghazali, Muhammad ibn Abd al-Wahhab, Al-Ash’ari, Al-Sha’rawi and the like, which led to the collapse of the level of culture and the transfer of jihadist thought and violence to the country, Even the hostility between the Ahl al-Bayt group and the group of the Companions spread to the country despite the absence of Ali’s group there,All of this culminated in the outbreak of a civil war that lasted for nearly ten years and claimed the lives of hundreds of thousands of Algerians, This tragedy was repeated in several countries such as Yemen, Iraq, Sudan, Libya and others.

Arabization has not only created cultural isolation from the world and neglected to benefit from global civilization and the science and knowledge created by other peoples, Arabization has also enabled the culture of violence, fighting, corruption, fundamentalism,  muslim Brotherhood, Tamimism, Wahhabism, tribalism and clannishness to infiltrate people’s minds, There is no need here to mention the money spent and the media pumping of dark ideas, the culture of terrorism, eating hearts and livers, the culture of fatalism, dependency, conspiracy, caliphate, leadership, individual heroism, symbols of crime and everything that the peoples of the region suffer from. It is noticeable that these problems do not exist in the societies of Southeast Asia, for example, Here it is worth asking about the factors that led to this disparity, and to the renaissance of some peoples and the deterioration of the conditions of others,The countries of Southeast Asia that do not speak Arabic, such as Malaysia, did not suffer from what the Arab countries of Arabization suffer from.