Jesus in the Quran
JESUS in the Quran JESUS IN THE KORAN AND INTER-RELIGIOUS DIALOGUE After much reflection, I have decided, for the first editorial of this blog, part
In reading some of your statements since you became president, I can admit that I have felt a certain gratitude towards you mainly for two reasons:
First, your courageous statement made in Algeria where you denounced colonization: “It is a crime. It is a crime against humanity. It is a real barbarity and it is part of the past that we must face and apologize to those towards whom we have committed these acts”. You even dared to entrust a very delicate mission to the historian Benjamin Stora in order to prepare a report on “the memorial questions concerning colonization and the Algerian war” for a “memorial reconciliation”. I salute without moderation your courage Mr. President. Who will live to see !!!
Then, you took a clear and unambiguous position when you recognized that France is responsible for the deportation of people of Jewish origin to the death camps and that there was indeed anti-Semitism in France before and after the Second World War. Apparently, the weight of history continues to haunt the memory of millions of French people.
But the comparison stops there. Dusting off explosive files at a time when primary reflexes of fear, hostility, arbitrariness, intolerance, denial and even hatred towards the Other, of different culture and religion, are relayed by the media worldwide.
Are the values of living together still relevant in France?
What we have been hearing about the Other in France for some time is not at all pleasing, invasive, intrusive, incongruous to the nation. This Other only meets an almost instinctive rejection. Toxic words are spouted all day long, infectious ideas are distilled in a hysterical, irresponsible way on television sets, in the media, in social networks by politicians, journalists, intellectuals, part of the population and even the President of the French Republic where the only ones permanently targeted are still and always the Muslims. This is unacceptable. A deleterious atmosphere of stigmatization of the Muslim community could give rise, if enlightened minds do not manifest themselves, to a universal tragedy with incalculable consequences. The smell of a “clash of civilizations” is rising again in France.
It is obvious that I am not going to dwell on the state of France, a conservative, traumatized, resilient nation, and public statements must be, in my opinion, responsible. As far as I am concerned, there will be no inflammatory libels, there will only be responsible, reviewable, questionable, debatable, criticizable, contestable speech, with a will and a common decency to get out of a crisis that has lasted long enough and that knows jolts and the episode that we know now knows paroxysmal convulsions.
It is rather a question of defending the understandable and condemning the condemnable and also of promoting the republican triptych liberty, equality, fraternity, by including another corpus of values: solidarity, mutual aid, benevolence. And I have always learned that in a solution of conflicts of confrontation, of “belligerence”, it is necessary to see first of all if one takes advantage of ethics, of justice and of human dignity.
Being human is a task, a duty that is fulfilled in reciprocity. We have to bet on each other and trust each other to improve ourselves through each other, in the mirror of each other. It is this faith in the other that makes solidarity possible and gives meaning to human existence. It is by questioning my relationship with others that I become aware of the ethical dimension of all human existence. It is this questioning that led a philosopher like Emmanuel Lévinas* to think that others are worth more than me, that they are more than my alter ego, that they come before me...
Mandela, who became president, opted for the construction of a new rainbow South Africa, he put forward an ethical requirement based on differences without a spirit of revenge, in respect, understanding and open-mindedness. He wanted to be a man of gathering and dialogue between all citizens who share the same ideal, the same values of peace and love. He rejected the amalgams and the superficiality of the speeches and marked with vigor his refusal of the logic of confrontation between the blacks and the whites. He did not want a black ethno-nationalism that would have meant revenge against the Afrikaners.
Mr. President, what is happening in France at the moment, a priori a purely Franco-French affair, interests us at the highest level and involves the whole of the Maghreb in particular. As Hamouda Ben Slama* pointed out in an article, “(…) There is such a community of ties and interests between France and its regional environment that is at stake and in danger and that the approach should not be limited to taking into consideration only the argument of the French internal affair which did not suffer any interference!
The French motto, liberty, equality, fraternity, has also become the motto of the colonized nations that led the war of decolonization in the name of the same enlightenment which France in particular failed to import to the rest of humanity. These countries fought colonialism in the name of enlightenment. In the name of the French motto that hundreds of thousands of North Africans, pampered during this period and surrounded by all the solicitations, have courageously fought during the 2nd World War the German occupier to liberate France.
To define enlightenment and the motto liberté, égalité, fraternité as values of European civilized countries and not valid for ex-colonized “barbarian” countries is simply a form of betrayal of these very values that you are trying to defend.
The multiplication of populism or ethno-nationalism constitutes a return to apartheid, walls to be built to prevent a racial group from participating in the political, social, economic and cultural life of the country and deprive it of fundamental rights and freedoms.
The philosopher Henri Bergson* in particular provides the most valuable insight into ethno-nationalism. He teaches us that the radical refusal to hear the question of humanity is based on the refusal of the very idea of a humanity in general in the name of which could be articulated or justified an obligation of hospitality, solidarity, openness, respect, reciprocity, justice, equality…
The writer and philosopher Albert Camus* said:
Where has our humanity gone?” exclaimed Nicolas Hulot* “Has France, once the country of human rights, become only the country of the declaration of human rights? (…) Is it the legitimate fear of terrorism that we are abusively transferring to this phenomenon? Are we prisoners of our amalgams? (…) Damn our closed eyes! What is often lacking in French leaders is a lack of compassion, of humanism… It is well known that “happy” people do not like to be told about sad things. The pain of the weak is reinforced by the weakness and indifference of the rich.
Where has the goodness, generosity, altruism, “benevolence” of France gone. Where has this great country gone, the builder of freedom, democracy, solidarity, entente cordiale and the convergence of differences beyond all cultures, identities and confessions.
Where has this great country gone that had become over time a crossroads where people spoke above all of man and his values without dogma or ideology, in complete freedom?
Where has this great country gone that was synonymous with living together, respect, culture, dialogue, knowledge and recognition of the Other?
To be quite frank, Mr. President, lately I have been surprised and very annoyed by some of your statements, proposals and suggestions and those of some ministers, journalists and intellectuals in the debate on separatism or after the murder of Samuel Paty. At times, there is talk of amending the Constitution; the Minister of the Interior worries about “halal kitchen shelves” in hypermarkets; journalists demand that the Council of State, the Constitutional Council and the European Court of Justice be silenced so that nothing can stand in the way of arbitrary administrative orders against “Muslims.
When I read your speech, Mr. President, on 21/10/2020, in homage and in memory of Samuel Paty, I can assure you that we too have had no words “to evoke the fight against political and radical Islamism, which leads to terrorism”.
Except that the unfortunate amalgam that you have established de facto and even implicitly between Islam and terrorism and your public commitment not to renounce the cartoons that are perceived as provocation and offensive to the prophet and Islam by all Muslims – of faith and culture – with the excessive terms of an outrageous secularism has really surprised us by its magnitude. Thus, you have taken up the cause of transgression.
that of a part of the political class, the media and many French intellectuals, the 1905 law codifying secularism (the separation of Church and State) has been distorted, perverted, to the point of being totally misused. Let us recall that this law stipulates in its first article: “The Republic ensures freedom of conscience. It guarantees the free exercise of worship”.
Traditionally, French secularism requires the State to be neutral and calls for the respect of religions in the public space, in order to avoid the rise of religious intolerance. It does not promote hatred of religions or believers, nor insults, nor stigmatization or ostracization of a part of your fellow citizens because of their religious convictions. And it is so much the better that it is so, because secularism is not a value, it is a principle, a legal principle without ideological thickness and without doctrinal density, it is a legal principle which guarantees freedom, secularism above all essentially a principle of freedom to believe or not to believe and to be able to change belief. This legal principle has been summarized in the most beautiful way by Ghaleb Bencheikh* by this anthological sentence:
But in the present era, it has become much more radical. The new ideologues of secularism have completely altered the meaning of the notion as it was defined by the 1905 law.
According to law professors Stéphane Hennette-Auchez and Vincent Valentin, authors of a book on the issue, written in the wake of the Baby Loup affair*(1), this “new secularism” is, contrary to the secularism of the 1905 law, “in a logic of control. It wants to neutralize everything that, in religion, differentiates and singularizes. Secularism is mobilized to sanitize the religious, perceived as a microbe that corrupts the living together.
The supporters of the “new secularism” thus associate secularism with the “secularization” of society. To see something that resembles a civil religion or more like an “atheist” society.
If the “new secularism” becomes the philosophy of the French State, it is because it acquires a doctrinal ideological thickness by definition, in which case it competes with the doctrines in place. But this is not its role, it is not its vocation. Secularism cannot be a category among other categories, it is a principle that transcends the different categories. It is not a doctrine that is added to others, it is a principle that allows the different doctrines to meet, to debate, to confront each other in the sense of the disputation of the Latin intellectuals.
The republican triptych or the republican motto, the triad liberty, equality, fraternity, becomes liberty, equality, secularism. Yes except that the first two are values and the third a principle!!!
Secularism in these states, to the test of the amalgams of the new French ideologists.
Mr. President, if the freedom of expression is a fundamental right in France, the insult and the defamation are offences. Insult has nothing to do with freedom of expression, which is strictly regulated, precisely to prevent abuses. It is indeed clearly established in article 29 of the law of 1881 on the freedom of the press that insult and defamation are punishable by prison and fines. “Any insulting expression, term of contempt or invective that does not contain the imputation of any fact is an insult” and “Any allegation or imputation of a fact that is prejudicial to the honor or consideration of the person or body to which the fact is imputed is a defamation”.
According to which Samuel Paty was only doing his job, his republican duty, and that he was teaching his students tolerance and freedom of expression in order to make them capable of living in a multiracial and multiconfessional world, is completely out of touch with reality and common sense, and above all, is a very dangerous speech.
Samuel Paty, to illustrate his EMC (moral and civic education) course, has chosen the most obscene and inflammatory drawing of the whole series of caricatures of our prophet Mohammed. I wonder what this is supposed to do for the students. I confess that I do not understand what is intelligent, meaningful, relevant, witty, or simply funny in this drawing. I see, Mr. President, only insults, insults, humiliation, rejection and hatred of the other, intolerance
As one of the great journalistic figures in France, Mr. Arno Mansouri*(2), has well described, “the drawing is simply qualified as pornographic. To depict the founder of a religion in his crudest nudity (dick and hairy balls hanging) and filthiest (penis hanging), when we know the importance of modesty in the Muslim world is well beyond disrespect. Distorting the physical position of a Muslim in prayer (i.e. in the humble attitude of submission before his Creator) by showing him in doggy style, i.e. by making a subject of lasciviousness (even lust) is the height of insult. But I would say that the worst aspect of this drawing is to reduce the prophet (symbolized by his beard and turban) to his anus (“a star is born”), whose physiological function is to excrete excrement.”
Samuel Paty was not defending free speech, but insulting all Muslims. We can neither support the Islamic fundamentalists who abjectly murdered him, nor the secular fundamentalists who glorify cartoons and despise religions and believers.
you stated that “Samuel Paty was basically the teacher Jaurès dreamed of…”. This is really to misunderstand Jean Jaurès who in the first editorial of the Humanity he founded defined Socialism as a promise of a reconciled nation, recognizing each other as shreds of a common humanity that respects itself… Ethics, utopia, spirituality was the motto of Jean Jaurès.
To preserve and universalize the true freedom of expression, which should take into account that of the other, inculcate the texts of anthology which transcend and humanize, Samuel Patty “researcher in pedagogy” should have been inspired by the great figures in particular French; Albert Camus, Jaurès, Bergson, Rabelais, the Emperor Napoleon Bonaparte, Diderot…
Samuel Patty should have suggested to his students to discover, for example, the marvelous, but sublime poem that Victor Hugo* wrote, as part of the Legend of the Centuries / The Year Nine of the Hegira, on the death of the Prophet Mohammed in 1858. It is a real marvel to be discovered especially by students who know nothing about religion and mainly about Islam. Here are some verses of this ode to a holy man:
Samuel Patty could have introduced his students to the majestic book that Alphonse De Lamartine* wrote on the “Life of Mohammed”, a writer who loved freedom and republican values, was committed to the fight against injustice and was concerned with dispelling the prejudices embedded in the minds of the French. Here are some extracts:
“Never man proposed voluntarily or involuntarily a more sublime goal, since this goal was superhuman: to remove the superstitions interposed between the creature and the Creator, to return God to man and man to God, to restore the rational and holy idea of the Divinity in this chaos of material and disfigured gods of idolatry.
(…) If the greatness of the design, the smallness of the means, the immensity of the result are the three measures of man’s genius, who will dare to compare a great man of modern history to Mohammad? The most famous men have only stirred up weapons, laws, empires; they have only founded (when they have founded something) material powers which often collapsed before them.
Samuel Patty should have been inspired by the beautiful words of Emperor Napoleon Bonaparte* who was very sensitive to the last of the prophets and his message. “At a certain point in history, a man called “Mohamed” appeared. And this man said the same thing as Moses, Jesus, and all the other prophets: there is only one God. That was the message of Islam. Islam is the true religion.
Samuel Patty should have suggested the laudatory letters of Montesquieu* who wrote in particular: “There is nothing so marvelous as the birth of Mahomet. God, who by the decrees of his providence had resolved from the beginning to send to men this great prophet to enchain Satan, created a light two thousand years before Adam, which passing from elect to elect, from ancestor to ancestor of Mohammed, reached him at last as an authentic testimony that he was descended from the patriarchs.
Finally, Samuel Patty should have imposed upon himself the behavior and righteousness of the German novelist Goethe* who in 1885 said:
“As often as we read it (the Qur’an), at first and every time, it repels us. But suddenly it seduces, astonishes and finally forces our reverence. Its style, in harmony with its content and purpose, is severe, grandiose, terrible, forever sublime.”
All these personalities and many others would surely not have approved of the public and official use of anti-religious cartoons. Their ideal was to fight intolerance and prejudice, to implement a spirit of concord and peaceful coexistence of all confessions that would respect each other in the public space.
that of a part of the political class, the media and many French intellectuals, the 1905 law codifying secularism (the separation of Church and State) has been distorted, perverted, to the point of being totally misused. Let us recall that this law stipulates in its first article: “The Republic ensures freedom of conscience. It guarantees the free exercise of worship”.
Traditionally, French secularism requires the State to be neutral and calls for the respect of religions in the public space, in order to avoid the rise of religious intolerance. It does not promote hatred of religions or believers, nor insults, nor stigmatization or ostracization of a part of your fellow citizens because of their religious convictions. And it is so much the better that it is so, because secularism is not a value, it is a principle, a legal principle without ideological thickness and without doctrinal density, it is a legal principle which guarantees freedom, secularism above all essentially a principle of freedom to believe or not to believe and to be able to change belief. This legal principle has been summarized in the most beautiful way by Ghaleb Bencheikh* by this anthological sentence:
celui d’une partie de la classe politique, des médias et de nombreux intellectuels français, la loi de 1905 codifiant la laïcité (la séparation de l’Eglise et de l’Etat) a été dénaturée, pervertie, jusqu’à être totalement dévoyée. Rappelons que cette loi stipule dans son article premier : « La République assure la liberté de conscience. Elle garantit le libre exercice des cultes. ».
Traditionnellement, la laïcité française exige de l’État une neutralité et appelle au respect des religions dans l’espace public, afin d’éviter la montée de l’intolérance religieuse. Elle ne promeut pas la haine des religions ou des croyants, ni l’injure, ni la stigmatisation ou l’ostracisation d’une partie de vos concitoyens du fait de leurs convictions religieuses. Et c’est tant mieux que ça soit ainsi, car la laïcité n’est pas une valeur, c’est un principe, un principe juridique sans épaisseur idéologique et sans densité doctrinale, c’est un principe juridique qui garantit la liberté, la laïcité avant tout essentiellement un principe de liberté de croire ou ne pas croire et de pouvoir changer de croyance. Ce principe juridique a été résumé de la plus belle manière par Ghaleb Bencheikh* par cette phrase anthologique :
has been a great promotion of religious blasphemy, and has widened the breach of intolerance and rejection of the other, especially if the other is different by his color, his culture, his religion…
Unaware or deliberately provocative politicians have not hesitated to ask that these cartoons be shown in all schools.
Thus, on October 21, the hotels of the regions of Toulouse and Montpellier projected on their facades Charlie Hebdo’s cartoons targeting Islam.
Is it appropriate to display in the public space, and a fortiori on official buildings, as a flag, images making fun of the Muslim religion and likely to shock its followers?
I have the impression, Mr. President, that you have a real problem of reading, understanding and using Islam as an ethic of life in general
Please, a bit of wisdom, a bit of reason, a bit of will to go forward and a bit of coolness of mind. You can try everything to make religions disappear from the French landscape, but, in the meantime, their existence is a constitutive fact of your past and your present, and your future can only be built on the sanctuary of a non-offensive public space, welcoming to all and appeased, that is to say fully secular.
A man of faith from West Africa, Chernobactale, used to say: “Islam is like water, water has no color, but it also has all colors because it always takes the colors of the landscapes it crosses”. We can interpret this beautiful saying in many different ways. But the most obvious and simple way is to be in humanity wherever we are. To be human together is simply the motto of Islam.
to set up a think-tank to launch reflections on sensitive themes such as religion, immigration, the principles of democracy, education, freedom of expression and secularism that promote neither hatred of religious people, nor insults, nor stigmatization…
to conceive a City where it is necessary to teach a philosophy of being together, to banish the individualism and the egoism which unfortunately characterize a great part of the French of “origin”, where it is necessary to see in the immigrant, not the one whom I constitute radically as black or coffee-cream by his color, by his language, his culture or his religion, but the one in the mirror of whom I measure and I realize my humanity and I constitute this humanism by the reciprocity
Is it not precisely because we will seize in hand what is the hard core of our differences that we will be able, together, to imagine new solutions that will go in the way of making humanity together
However, Mr. President, a warning is necessary: “Humanity, beyond the exhilaration it arouses, is always painful when one strives to build it in reality” *. Who will live to see !!!
Jalal Boubker Bennani
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