Does Religion Freeze the Mind? May be!
Avoiding metaphorical interpretation of religious texts, whenever possible, has a direct impact on the mindset of societies. It creates the very differences between communities that we witness today. The accumulation of intellectual rigidity over centuries leaves a strange and profound imprint on every aspect of life. Added to this is the phenomenon of mental dependence: the overwhelming desire of some to surrender their minds to other human beings to decide for them what is permitted and what is forbidden, often through a “fatwa”, thus shutting down the sources of thought and creativity. And then, with innocent surprise, we ask: why does the West always outperform us in every creative or artistic field? Why do they build a great civilization while we live on its margins, struggling to integrate even when we try?
Metaphor is not merely a linguistic luxury, it is a rhetorical and cognitive tool for understanding the unseen, for translating the abstract into the tangible. Linguistically, majaz (metaphor) means transgression or exceeding literal meaning. Technically, it refers to using a word to signify something other than its literal meaning, something indirectly related. It is one of the most widely used and effective rhetorical devices to convey meaning. It comes in two main types: linguistic metaphor, where a word is used beyond its original designation (as in calling a brave man a lion), and logical metaphor, where actions are attributed metaphorically (as in saying “the doctor healed the patient,” though healing ultimately comes from God).
Among the Hadiths, we find examples that deserve reflection. One says:
“Whoever says Subhan Allah wa bihamdihi one hundred times in the morning and evening, their sins will be forgiven even if they are more than the foam of the sea.”
Another Hadith promises:
“For every utterance of Subhan Allah, Alhamdulillah, La ilaha illa Allah, Allahu Akbar, a tree is planted for the person in Paradise.”
(What is the purpose of trees in Paradise? Will each of us have a farm? Will we sit under their shade? Is there even a sun in Paradise? And if so, does it burn?)
In another narration:
“Whoever says Subhan Allah al-‘Azim wa bihamdihi, a date palm is planted for him in Paradise.”
Another Hadith states:
“Whoever recites Qul Huwa Allahu Ahad ten times, Allah builds for him a house in Paradise.”
(So now we have a house, a palm tree, and trees.)
According to yet another Hadith, reciting one hundred praises can bring a thousand good deeds and erase a thousand sins. Reciting the “marketplace supplication” supposedly brings “a million good deeds,” erases “a million sins,” raises us “a million ranks,” and even grants another house in Paradise (not the first one). Furthermore:
“Whoever prays twelve voluntary rak‘ahs in a day and night, a house will be built for him in Paradise.”
(That’s a third house.)
If these Hadiths are authentic, how should they be interpreted? Literally or metaphorically?
Taking them literally turns religion into a set of magical incantations for reward; interpreting them metaphorically restores meaning while shedding the cloak of superstition.
Literalism makes religion feel like a mechanical equation: utter the words, receive the reward, like pressing buttons on a machine. But when we engage with these texts symbolically, they move us from speech to behavior, from remembrance to action. Then religion regains its soul, and worship reclaims its depth.
In reality, all religions regard reverence for God as a path to personal salvation. In general, whenever human beings feel a deep need, both science and superstition compete to fulfill it. The one that prevails is whichever aligns with the character of the people. The real crisis occurs when the boundaries between science and sorcery, and between religion and myth, begin to blur.
Creativity is the liberation of the mind from constraints that force it down predetermined paths, often driven by social forces. The first step toward freedom is escaping literal, non-metaphorical thinking. Otherwise, we will forever live inside myths that obstruct thought, until we find ourselves as museum exhibits, examined by others who ask: How did they end up like this?
Religion neither freezes the mind, nor empowers it, nor disables it.
The truth is, some people simply love laziness and dependency, and seek in religion a convenient excuse to hang their poor habits upon.
Dr Ramy Galal is an Egyptian senator, writer, and academic specializing in public management and cultural policies. He has authored studies on cultural diplomacy, the orange economy, and restructuring Egypt’s cultural institutions.
Galal holds a PHD degree from Alexandria University, a master’s degree from the University of London, and Diploma From the University of Chile.
A former adviser and spokesperson for Egypt’s Ministry of Planning. He was also the spokesperson for the Egyptian Opposition Coalition.
