The dark side of the moon

The moon's beauty is reflected in the impenetrable darkness of the night, enchanting hearts, soothing feelings, and capturing the minds of those who perceive it. Moon-lovers hope that their light will dispel the darkness of the night as softly as the moon's light.

Those dreamers, fascinated by the love of this moon, have perceived nothing but its humorous and luminous side. Their minds describing the beauty of the mind were not as excellent as the sight of a light emanating from this side overlooking the earth, and neither of them described the other side of the dark side, nor did they search for their tender feelings and great faith in the dreamy light that this moon has a dark side.

As a result of their fascination with this moon, these dreamers identify only its cheerful and luminous aspects. The moon that they had described in their minds was not as beautiful as the light emanating from this side, overlooking the earth. They didn't mention anything about the other side. Because of their tender feelings and their great faith, they did not search for the dark side of this moon. They completely stopped thinking about anything except their dreamy light.

This moon represents the nation's heritage in the glories days, and its black nights are a reflection of the stages of cultural and historical decline that were visited upon the inhabitants of this civilization. Historically, civilization in all its greatness can be seen as the same reason that they have put themselves into stages of cultural and historical decline, as well as a part of their inheritance from this nation's heritage.

The nation's heritage

The nation's heritage is evidence of antiquity and its memory of all its details. It contains the nation's memory, morals, and struggles, and carries with it its days, poems, and stories. It is a record of their past lives and an indication of what might happen in their future.

A nation's heritage is the intellectual and cultural legacy left by its forefathers in the form of customs, traditions, etiquette, the arts, sciences, and so on, and its genius was critical to its survival and permanence. This legacy was therefore preserved and handed down orally and in writing by historians and intellectuals. It comes from various views and philosophies that harmonized at times and disagreed at other times, but the genius of this inheritance reached us through understandings from studying historians, steadfast teachers, loving fathers, and exhausted farmers.

By reading and standing upon the heritage, we can imagine that we are there, sitting in the circles of scholars, minister’s cabinets, and kings' palaces, hearing their conversations, feeling the greatness of our ancestors, and trying to follow in their footsteps until we arrive at the height of glory.

By reading about the lives of the people at that time in a book of Arab heritage, we can observe the way they thought, how they handled matters, how they lived, and what they valued.

Their first thought was to learn about the sciences; they didn't know much more than the ones they mastered, the morals they were good at, and which countries they interacted with until they were influenced by their sciences and literature, as well as about the personalities of heritage at that time, and also how heritage is divided into several areas, such as literature, cosmology, sharia sciences, and philosophy.

We find pre-Islamic, Islamic, Umayyad, Abbasid, and similar poets in the Arab literary heritage, as well as writers such as Al-Jahiz, Al-Tawhydi, Ibn Al-Muqaffa, and others. Their thinking ways and understanding of performance, their communication with the Persians, the arts they took from them, as well as the sciences and philosophies of the Greeks, and foreign sciences from medicine and chemistry,

They took from India a system of counting and mathematics, and they introduced mathematical operations into the Arab Islamic culture in which they were created, and they added to them and gained leadership in these and other sciences.

We can also look at the poems of Jarir and his competitors, Al-Farazdaq and Al-Akhttal, all of whom were poets close to the kings of the Umayyad khilafat, which were close to the establishment of Islam.?

Although Al-Akhttal was a Christian, this did not prevent him from reaching the court of rulers, settling in the conscience of heritage, and remaining preserved in the covers of Arab books for thousands of years, as well as in the minds of scholars.

Al-Akhttal was respected and revered among the Arab tribes and was enormously proud of his Christian faith and his deep-rooted Arab roots. He used to attack Al-Farazdaq and Jarir in his poems and counterattack him with their poetry. They were from the leading Arab tribes in number, but the subject was genuine art and literature. It seems that they represent a society that understood literature and poetry and treasured them.

As we look back over the past years, we are left with an inheritance of light and darkness, justice and injustice, greatness and decline, revealing what was compatible with historical contexts at one time and incompatible with them at other times. Knowledge and history combine to form history, and history and the earth combine to form the conscience of the inhabitants of this land.

The bright side of the nation's heritage

The bright side of the nation's heritage is that it plays an important role in revealing its merits in antiquity. Were it not for the heritage that provided us with written or oral images that gripped us, we would never have known about these events.

Where we find the great ones who walked day and night until they attained the heights of the heights and engraved their names on the foreheads of history as the great people of the nation.

On every piece of stone, they carved their most exceptional achievements in terms of culture and thought, so that their writing and greatness would never be erased, and it would remain a witness to what they achieved, learned, and taught.

When we examine the heritage books, we find they reveal well-established civilizations whose names were mentioned in the Books of Days.

From ancient history books, we learn about ancient civilizations such as the Babylonian, Sumerian, Akkadian, Phoenician, Aramaic, and other ancient civilizations that grew and developed in the Arab world.

The Levant region is the cradle of civilizations in the modern era, attracting tourists from all over the world, especially from Europe, through researchers and historians, thanks to its culture, which gives the country a special lustre that encourages tourists from all over the world.

These ancient monuments, such as Palmyra, Petra, the Kingdom of Mari, the pyramids, Bosra al-Sham, and others, are seen by their beholders as testimonies to the creativity, strength, and civilized genius of the ancients, leading to instinct. To preserve and defend them by following their path of civilization and creativity, and to surpass them, because we provide our own societal memory of them.

It is up to us to take advantage of all their past experiences and use them in our daily lives to outperform our ancestors, to be the generation that preserves, defends, benefits from and overtakes them onto future generations.

The dark side of the heritage

In spite of the beauty of the moonlight that Scheherazade described to King Shahryar, describing it as the sky of the land of the nymphs, the beauty of the night and the stars, the beauty of the air and the breeze, she described the danger of the place at this time and the great catastrophe that would befall Sinbad if he were not awakened by his command and do not bewitched by the beautiful nymphs of the sea.

This is how the heritage could be described. If we describe it as the great treasures and the inheritance of every nation from its ancestors, it does not mean in any way that it is great in all its conditions. Some parts of it are as absolutely beautiful as the beauty of the moonlight.

It also contained what could be beautiful in its luminous appearance to the beholder's eyes; it's like the sea waves, but it's difficult to control; it requires a deep understanding and a perceptive genius for all its conditions and temperaments.

Also from the heritage is that which may be good-looking to the passing beholder, but is dangerous in all its circumstances, just like the mermaids in Scheherazade’s stories.

In this regard, it is impossible for us to engage in an analytical study of the dark heritage of various civilizations, or even the heritage of one civilization, as the subject matter is very complex and multidimensional. One aspect of the heritage of my Arab civilization heritage has always occupied my mind and caused me to try to comprehend why this heritage exists when it existed in no way in the Arab civilization, which in no case did not exist in the Arab civilization with such depth that it is now, to accept Islam and not after it.

It is a culture of grievance and crying over ruins, exaggeration in praise of the past and exaggeration in describing the decline of the present. It is a dark culture and an abhorrent habit that kills creativity, prevents production, and discourages looking to the future with optimism and radiance. It is impossible for this to be the culture of this civilization that went through all the sciences and innovated and produced literature, philosophy, and sciences in various fields. The culture of bitterness has absorbed all our art and ideas, so the conflict has become part of our popular songs, art, and even sweets in the world of Arabic cuisine. In order to keep the sourness of this dark period in our brains, it has been linked that the sweet taste in our mouths is linked to tragic events and dark moments in the history of this civilization.

Nothing compares to the glumness of some workers in the field of Islamic heritage. It is strange that sadness and faith are linked to each other in their perspective, and despite the different beliefs and doctrines of Muslims, we still do not find anything that links them, such as turning aches into worries and spreading sadness in the soul.

A good example of this is what Ibn Umar said: "If dawn comes, do not wait for evening, and if evening comes, do not wait for morning." The wise men of this nation are encouraged to invest their time.

On the other hand, the dark side kills hope in people's hearts when they see that there is nothing on this earth worth living for. Is it tradition that some Muslims still wear black to mourn the killing of a Muslim leader, despite the passage of more than a thousand years since this incident occurred, despite his sophistication, distinction, genius, and wisdom, although his life was great and bright and he offered himself as a martyr for this nation, This civilization did not end with his martyrdom. It still has thousands of symbols and models to simulate work and faith and rebuild this world. This is the goal of this civilization.

Surprisingly, humour can thrive in the midst of social problems and an economic crisis.

The tragedy continues at this point. Muslims have not yet recovered from the loss of Andalusia, the caliphate, progress, and renaissance. The preachers of our heritage have contributed to this through preaching based on fear, intimidation, and confrontation that leads to despair, by wearing the dress of humiliation, and undermining the dignity of this nation.

Grieving, crying, and commenting industries are booming industries with their popularity and regular clients, and it is interesting to note that humour thrives in socially problematic societies. Economic problems and crises are absent from societies with an ideological complex. I inherited this to prevent apprehension and cover dignity with grimaces.

Communities like this don't exchange greetings like "have a nice day" or "enjoy your day". They believe that joking and laughter undermine people's dignity and status and that the easiest solution is a threat or crying that hides cowardice from accepting life's challenges.

The unity of heritage

Heritage is a living historical experience of a nation’s heritage, but it contains what is good and what is harmful, what is bright and what is dark.

And that the ultimate goal of reviving what is required from heritage or what is suitable for revival from what contains bright aspects of art, literature, and philosophy and studying and analyzing what is harmful does not make any creative use in our contemporary life to find out its causes and analyze the elements of its existence, and the importance of this lies in helping us to employ what has been sorted and used of living and useful elements to play a role in achieving what the nation’s scholars and thinkers aspire to, analyzing the causes of the harmful ones, and standing on its pillars so as not to repeat the mistakes and avoid what has happened previously from the mistakes that this heritage has transmitted to us.

As for the criterion of what is alive and what is dead in heritage, it is determined by its rational content and what is appropriate for time, place, goal, desired results, and rationality in the political, intellectual, and doctrinal systems.

What is meant by reviving what is useful in heritage does not mean in any case that this revival necessitates restriction to one dimension and disregarding the rest of the aspects of heritage, which may lead to the fragmentation of the unity of heritage.?

By employing the first side as treatments for the second foreigners and adopting methodologies to disseminate them on the widest scale among the popular masses, we must be keen on representing the heritage and transforming it into creative energy for literary and scientific creativity.

As for the dark and harmful side of this heritage, it remains subject to elite study, meaning that in academic circles it presents a concept explained to the public in order to draw our attention to the causes of the collapse and ways to avoid them.

In addition to all that, our nation must be proud of its heritage and the greats who have enshrined their names in the memories of all generations. Maintaining and developing our heritage is essential for the preservation and development of our previous civilization.

In addition to the material heritage, we are also committed to presenting a distinctive image of ourselves to people from other nations in order to prove to them that our care for the heritage comes

from a desire to benefit from what our ancestors endured before they achieved the peak, and how can we prevent what led them to the bottom?

The question is, how do we avoid the problems that brought them down, thus avoiding unnecessary experiences for which the outcome is already known?