The Issue of Violence; A Challenge of the Modern World (Part two)
Extremist publications and novels also play a significant role in promoting secular ideals and values, saturating the modern human mind with themes such as intoxication, madness, enmity, betrayal, revenge, depravity, jealousy, narcissism, adultery, sodomy, glorification of violence, militarism, and so on. Even the most creative cinematographers and graphic designers of ISIS could not conceive of producing such fetid artistic imagery for their followers. These films are then widely broadcast on television networks — the same channels that vehemently object to airing moments of Islamic legal punishments on murderers, kidnappers, and bandits under the pretext that such scenes are distressing.
But the main question here is: what explains this contradictory behavior? Why do secularists so enjoy violence that satisfies sadistic impulses, yet become troubled when Islamic legal punishments are applied to bandits?
At first glance, it may seem that this selective compassion toward bandits and sorcerers stems from anti-Islamic propaganda — and this is partially true, for it is undeniable that the modern world spends staggering sums to suppress Islamic justice. So without a doubt, anti-Islamic motivations play a role in this contradiction and double standard. However, it appears that the core issue is something else entirely. We must understand that secularists are never inherently opposed to violence itself. Rather, they are only concerned about some of the consequences when that violence is “acted out.” For example, if you ask a cinema enthusiast, “Why do you enjoy watching others being harmed?” they won’t say, “I don’t enjoy violence,” but rather, “This violence is fictional and theatrical, not real! Therefore, there’s no harm in watching it.” In more precise terms, secularists believe that violence and cruelty — as long as they remain private matters confined to the inner self — are forms of art, even admirable. Thus, deriving pleasure from the pain of others is not wrong, provided those urges are not enacted in real life. Why? Because real-world violence threatens democratic interests. If everyone began acting out their dark urges through violence against others, order and stability would collapse — and without stability, there can be no economic growth, public health, or security. Therefore, the harms of such violence outweigh its pleasures. Islamic legal punishments are also, in a way, a negation of the secular system. Conversely, indulging one’s sick internal cravings through the production of filthy horror and violent films actually stimulates the film industry and, in turn, boosts the economy.
Even the tourism industry has not been spared from secular culture’s violence. For instance, a museum in Paris displays the skulls of 18,000 Muslims — Muslims who were beheaded during the occupation of Algeria and other countries by secular powers. Although these bones are relics of secular violence against Muslims, since they pose no threat to the existence of secularists and merely evoke pride and satisfaction among them, this violence is considered “valuable” and worthy of public exhibition — to attract tourists and generate profit.
It is obvious that secularism, with such cultural presuppositions, can never truly curb violence, because secular culture is itself the world’s biggest producer and exporter of violence. Therefore, fighting violence will only be possible through the study and examination of all cultural generators of violence — for the first step in eliminating violence is understanding its roots.
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