When the term (heritage) is a description of what is in our hands, we are talking about the outputs and axioms of predecessors, including scholars of theology, Kharijites, Ash’aris, Mu’tazilites, Sabeans, Shiites, Sufis, and others who originated and were created in the first centuries.By comparing heritage with religions, we compare the human being with the divine, because the religion that God chose to create is not the heritage of nations and the norms of societies. And before the birth of the heritage, it was nothing but the holy books that the prophets, peace be upon them, reported.
Religions were represented in the books revealed at the time of the prophethood, and after the era of the prophets they became (books) that accumulated and exalted each other until they became what they are today, and with every continuation in offering, restoring and increasing the heritage, we move away from the essence and adhere to the symptom, and we turn away from the practical religion a rhetorical and poetic religion .
The state of spontaneous surrender of the heritage without questioning the purpose of all these works and the extent of their positive or negative impact on the lives of nations is under consideration, as human writings cannot be modified, regardless of the rhetoric of God’s words or his closeness, it is not easy to assert that pure narratives were not subjected to what happened. Others include some customs, traditions, morals and behaviors.
It is not an ideal that something of our past remains in us, but rather that we remain in the past. Heritage is part of our identity and our memory, but we are not part of it in the sense that we did not produce it, and therefore we are not obligated to live in what we do not have.
It is not uncommon for the pure manhal source to be disturbed by what was interrupted by it and mixed with its long expansion, and what marred its slopes and the turns of its estuaries, which made it lose a lot of its purity and clarity of color, and the guarded precious treasure changes and changes under its clash with hands and touching it, even by polishing and drafting, to pass the adulterated one as original.
How quickly did boredom and insolation arise over ages bred with tolerance, full of forgiveness and pardon, so doctrines, sects, policies and governments, schools and trends appeared, to confuse confusion and to negate objectivity, and the text founding the gathering of humanity in favor of proposing disgruntled and farewell to fragmentation and markings of different and violating whips of torment.
One of the immediate paradoxes is that some are bored with the contemporary political project, calling it buildings for idealistic ages, and when criticizing (heritage violence) and the ferocity of what has come to us from it, and sorting out what has settled in our hands, you see the boredom of the politician clamoring and thundering because the heritage is the consensus of the nation and the legacy of the best ancestor.
Religions are beliefs, not heritage. Heritage is not a religion, but a human product and the understanding of minds according to their capabilities, and its danger lies in providing an opportunity to rely on it and derive from it culturally and socially to explain what happened and is happening and to achieve a goal, or gain benefit or possess sovereignty.
And if a person judges his conscience, and acknowledges the renewed consciousness, he will not accept a claim claiming that all that we have inherited from the time of Adam all religions must be followed and judged! He knows that some of it is corrupt, some of it is tucked, some of it is invalid, of it is a scum, and of it what is wanted by Sharia and what the mind rejects.
Heritage is the product and fulfillment of man and his additions, and religions are not produced by man, even if some people are separated, sewn, dressed, and disguised with bright colors, extra weights, and surplus meanings, and fed him with what is more than his absorptive capacity until it was overstretched and became a bond and a burden, even on its bearers and carriers.
Some heritage generated weakness in what should be strong, and adorned the exaggeration of what should be moderate, and these formal accumulations that some fanatics cling to excluded from spiritual transcendence. They are the same formalities from the heritage of books and manuscripts that came after the ages of the prophets to move us from the margin to the margin. And tempt us with the husks to hide the pulp.
If we can read heritage, neither ideological nor politicized, it will become clear to us that they have burdened it too much.