The crisis of Arab rationality is chronic, having begun early in the last 1400 years, It is said that the crisis began with the victory of Ibn Hanbal over the Mu’tazilites, Some see the beginning of the crisis with the victory of the Mamluks (the military school) over the Caliph, However, the defeat of rationality certainly began or was consolidated with the victory of Imam Al-Ghazali over philosophy and philosophers, as the Islamization of the philosophical method began clearly, moving away from the Greek method and approaching the absolute, irrational, faith-based method in dealing with the problems of life and crises. 

 Is it possible for rationality and religious discourse to have a partnership, alliance, or shared life? Yes, it is possible within temporary organizational frameworks based on a lot of coercion and the abandonment of many principles, In the long or even medium term, rationality cannot coexist with religious discourse, because coexistence means twisting the neck of each of them, in a way that distorts both and establishes a system of fabrication, patching, deception, and even violence. 

 There is an objective opposition between religious discourse and rationality, an opposition that does not only affect some ideas, but includes all thought, an opposition in depth, for rationality has cumulative cognitive and behavioral systems and evolutionary experiences based on the contrast between what can exist and what exists, while religious discourse relies on a fixed reference that has eroded and worn out, at least due to the factor of age, The basis of religious thought is the system of “obstacles,” while the basis of rationality is the non-recognition of any obstacle that stands in the way of reason, Rationality makes a temporary “text” from reality, while religious discourse wants the text to make reality, Rationality asks and searches for the appropriate answer for the circumstances of present and future life. Religious discourse also asks, but it searches for the answer in the wilderness of ancient heritage. 

 The Westerner asks how to split the atom, finds the scientific answer, and splits it, The Arab asks the same question, and Zaghloul El-Naggar replies, “We split it 1400 years ago, and the evidence is in the texts.” But what were the results of splitting it 1400 years ago? This is where the barrage of insults, threats, and curses begins, because such a question implies doubt in divine power—blasphemy and heresy! As for poverty, hardship, and backwardness, religious discourse answers that it’s a conspiracy against religion. They don’t feed us, they don’t arm us, they place obstacles in the way of our refugees, they don’t fight for our freedom, and they don’t save us—as if it’s someone else’s job to save us! Others save themselves through their seriousness, scientific rigor, realism, and activity, Arab peoples, however, do nothing and wait for divine intervention,, If it doesn’t come, they blame a satanic conspiracy,Meanwhile, dependency, fatalism, trying to manage earthly affairs through divine decrees, and the suppression of reason are all absolved of responsibility for backwardness! . 

  On one hand, the Brotherhood attacks the concept of “rationality,” and on the other hand, they claim that religious discourse is the discourse of rationality,The proof of this is the mention of the word “reason” about two hundred times in texts, such as the saying “Perhaps they will understand ” Rationality is not just a linguistic term, i.e., nonsense; it is a methodology and not just a verbal term,Mentioning the word was the Brotherhood’s convincing and decisive proof of the rationality of religious discourse, With these absurdities, religious discourse tries to seize people’s minds, With superstition, religious discourse kills reason, and thus prevents the one whose reason has been killed from creating a reality that is suitable for him and consistent with his development. The one whose reason has been killed specializes in creating illusions that do not require the sweat of the brow, but rather a conceptual activity based only on wishes and dreams, So, the more superstition expands, the more rationality recedes, and the possibility of understanding the failure and defeat that has befallen the peoples afflicted by superstition shrinks.

 No nation in the world has ever overcome a setback or relapse except by adhering to the laws of rational causality, Where is that nation that succeeded in overcoming even a partial ordeal through the mythical miracles of Zaghloul El-Naggar? The disaster is not only in the person of Zaghloul El-Naggar, but in the transformation of most people into pigeons, into sheep led by superstition to nothingness and nothingness.