Mamdouh Bitar, Ruba Mansour:
The sect, in general, is a parasitic structure with no rights over the individual or the state. The issue of mutual rights is limited to the social individual and the state, each with rights over the other. The sect is parasitic on the individual and the state, providing the individual with nothing but the material for conflict and hostility toward others, and providing the state with nothing but the material for secession from others.
The sect, in its Eastern political form, is a state within a state, and thus represents a political and material burden for this state, The cost of building thousands of religion houses of worship, for example, is sufficient to build hundreds of universities, hospitals, and schools. The sect, which is sectarian by nature, sells the individual a sense of superiority, which leads to the destruction of national belonging and leads to inter-sectarian conflict, causing conflicts and wars that destroy the state and the peoples of those states! A state that can progress and offer something positive to humanity is a state composed of individuals united by political orientations that are susceptible to change and development.
Political sectarian affiliation is an affiliation that is not suitable for simple change. A citizen’s affiliation to a sect is a superior affiliation that corrupts and destroys affiliation to the nation. A citizen’s affiliation to a political party is an inferior affiliation that forms the foundation upon which the nation can be built. The superiority of sectarian affiliation is due to sectarian sanctity, which does not accept being placed beneath the unsacred national affiliation that is susceptible to change and alteration. It is an affiliation that is not forced, unlike sectarian affiliation that is forced by birth. The culture of freedom and freedom of choice is overthrown in societies of sectarian political affiliation immediately after birth (religion is innate!). After birth, the direction and direction in which the individual must proceed are determined. This represents a kind of “congenital” colonialism, which prevents the growth of independence and prevents the maturation of the practice of freedom and responsibility. It encourages dependency and destroys rationality by eliminating the need for it. As long as religion exists and regulates life in this world and the hereafter, what is the need for reason?! Man’s destiny is written, that is, fate. Alienation reaches the point of stripping man of responsibility for himself and his choices. Man is absolutely controlled! Can colonialism be more hideous than the colonialism of man by religions? The political sect represents a state of continuous separation from the state society and a readiness to threaten a deeper separation when it does not achieve the hegemony it desires, which is imposed by the sectarian situation characterized by the superiority of one sect over another. Therefore, the sectarian society is a tense, conflicting and constantly anxious society, a society that has lost its collective nature and has transformed into groups that live alongside each other and not with each other. Here, religions bestow upon man therapeutic fabrications such as tolerance, love, coexistence, patience and generosity, etc., in order to mitigate the pathological sectarian state that has afflicted society. There is no need for all the fabrications mentioned in the age of law and the social contract
What was mentioned in the previous lines represents some of the problems of sectarianism and religious colonial sectarianism internally. As for externally, there is religious colonialism consisting of endless colonial rings. These rings may last for thousands of years, unlike non-religious forms of colonialism, i.e. civilized, which do not know those times. In general, religious colonialism does not build, but rather worships and prays. For 1440 years, religious colonialism has sat on the necks of the peoples of this region. Whoever takes a quick look at the achievements of this Colonialism does not see any construction or building, but rather learns from history a large amount of destruction, wars, torrents of blood, and ripe heads that are ripe for harvest, as Abu Yusuf al-Thaqafi said in his famous Kufa sermon. Al-Thaqafi was no different from other butchers at that time, and he was no different from contemporary criminals. On the contrary, we saw the ruins of the Greeks in Alexandria, and we saw the ruins of the Romans in the Mediterranean basin, especially in Syria, and we saw the ruins of Hammu. Rabbi and the effects of the Pharaohs, regarding the Pharaohs, it can be said that one of the goals of the Egyptian Brotherhood was to demolish what remained of the pyramids, after Saladin had demolished several of them. In contrast to religious colonialism, civil colonialism knew different types of partnership with the peoples of the colonies in governance. In Rome, there were several emperors from the peoples of the colonies, while the Quraysh colonialism and then the Ottoman colonialism did not know any participation of the peoples of the colonies in governance, which was monopolized by the clergy of the princes and sultans. Civil colonialism did not change the language and religion of the peoples of the colonies. Colonies, while religious colonialism imposed its religion and language on the peoples of the colonies by the sword, either Islamization, tribute, or fighting! That is, the killing of the peoples of the colonies as stated in the Covenant of Omar. It is not necessary to mention all the differences between religious colonialism and civil colonialism, as what has been mentioned very briefly is sufficient to give a sufficient impression of the subject! What is the necessity of all this sectarian religious arbitrariness internally and externally? Instead of religion or sect representing the highest forms of belonging, there is the homeland that represents the modern highest forms of belonging. There is no need for sectarianism in homelands, nor is there a need to invade the homelands of others or colonize the homelands of other peoples. Cooperation between different homelands is the basis and origin of the success and progress of everyone in all homelands. What did the Bedouins benefit from the colonization of a third of the globe? And what did others benefit from the colonialists?
