By Damir Nazarov

Syria's future need to Islamic system

April 9, 2019 - 11:54

WEST SIBERIA/ TYUMEN - Let me present my personal view of the reorganization of secular Syria to the Islamic course of development and consolidation of state ideology based on Islamic values.

The points of the implementation of the Syria plan:
1 - A gradual departure from the ideas of nationalism, secularism and liberalism towards religious ideas with the help of the social and political activity of Islamic bodies. This also includes the cultural enlightenment among the people, dissemination of the ideas of the revival of the Ummah and the unification of Muslims.

2 - Creating a strong state with a renewed ideology in place of the old Ba’ath Syria, which could not only carry out a revolution of its mentality within the framework of national sovereignty, but also easily influence the geopolitical processes of the Middle East. That would thereby completely change the current balance of the Ummah’s political arrangement. For example, the military and political support of the Palestinian cause and the threat to the Zionists and pro-American regimes both among the neighbors of Syria, and in the Islamic world in general.

3 - Thus, due to the reason mentioned in the second point, this section can be called “export of revolution”. New Islamic Syria will be able to provide a great impetus to resume the process of "Islamic awakening", in a similar way to 2011, but already with a strong revolutionary ideology that will be the main tool for liberating Muslims from the pro-Western dominance and will help form unity of the Ummah.

In regard to Syrian society, it is necessary to provide for such nuances as the tribal factor, a large Kurdish community, a Sunni majority. Due to this fact, in order to implement the process of uniting Muslims of Syria, first of all, it is necessary to carry out face-to-face work with each of these groups and communicate to them about the need to create a new Islamic-based ideology. The history of Ummah and prominent personalities of the Islamic world shows us who can serve as an example for us and whose ideas we should take as a basis for the revival of Islamic thinking. Moreover, in order to cultivate the ideas of legendary thinkers of the past, a time and historical context must be taken into account. That is, due to the lack of knowledge and the presence of well-known stereotypes in many Sunni communities of Syria and Iraq, one should not tell them about such a person as Ayatollah Muhammad Baqir al-Sadr, deceased, and the same applies to the Kurds.

The West and its figure-heads are watching the time for accusations of “Shiitization” and so on, therefore, when communicating with any Sunni group, at first it is necessary to refer to the works of Sunni scholars, thinkers, philosophers, etc., the purpose of which was to unite the Ummah, get rid of sectarian rhetoric and confront the plans of the West.

In this context, the Syrian people have the exemplary figure of Izeddin al-Qassam, Said Nursi ....

As a member of the Sufi Tariqah, Muhammad al-Qassam possessed all the personal qualities of a successful Islamic leader. His personality combined political thinking, high-quality religious education and revolutionary spirit. He could serve as an appropriate ideological guide for the new Syria (and other Muslim countries, eventually) with an Islamic accent. For example, in Palestine, the figure of al-Qassam was successfully adopted in the ideology of the Hamas movement. 

Said Nursi is a brilliant Turkish scholar of Kurdish origin who wrote a lot of works on the subject of the uniting Muslims and preserving the united Ummah. His universal approach to theology and the Islamic view of the necessary political decisions in the name of the union of Muslims are relevant to this day for all Muslims. It is the Kurdish roots that can play a crucial role in the work on the "Islamization" of Kurds in Syria (and, eventually, in Turkey and Iraq). The time has come for the Kurds to reject socialist and nationalist ideologies, and to replace them with a real Islamic worldview.

Practical measures to create a new ideology with a focus on Islamic values for Syria can be found when we refer to the recent past and adopt the experience of Erbakan and his parties (Turkey) and the Islamic Salvation Front (Algeria). Both Islamic organizations became successful in their countries through democratic procedures, but were overthrown by pro-Western juntas. To avoid a repetition of these events in Syria, it is necessary to be prepared for a possible military rebellion of officers loyal to the ideas of Ba'athism. The so-called “Islamization from above” process initiated by Erbakan and the Islamic Salvation Front can only be carried out with strong support of external alliance partner (in the case of Syria, Iran and Iraq) and a stable internal electorate throughout the country with its own militias ready to help the Islamic party when necessary. 

Secular generals succeeded in accomplishing a successful military coup due in large part to support from the West and the lack of widespread support for the Islamic World (with the exception of the Islamic Republic of Iran, but its assistance was strictly limited due to strong regional isolation from the early 80s to the 2000s). 

That is, the newly appeared Islamic Party of Syria will have to perform the work of "Islamization from above," and its tasks will include the struggle for power according to the "democracy" rules. Of course, this is a gallery play, to some extent, but we know that there is no honest democratic struggle, it is only in the minds of Western propagandists of liberalism. The Islamic Party should be in close coordination with the people's militia, with its branches throughout Syria, Islamic humanitarian and human rights foundations and cultural organizations that call people for a change of society, for a departure from Ba'athism towards Islamic identity.

The "Party - Militia - Popular support" formula, with a dynamic and effective Islamic ideology, will represent new Islamic revolutionary Syria.

“Renewed” Syria will become one of the main pillars in terms of the fight against Zionism and a powerful support for the Palestinians; they will be able to open a new struggle front with the active support of the Syrians. If earlier, during the reign of the Baath party, such support was of more political importance, then in the case of Islamic Syria, the character of support for the Palestinian opposition would have a purely eschatological sense (in a similar way to Iran). In the event of Ba’ath’s aggression and another type of secularism of Syria, it is necessary to protect the “cultural Islamic revolution” by armed response and to prevent the return of the previous Ba’athist attitudes to the structures of Syrian society.

We would add that the Islamic format of  “new Syria” may have a different appearance depending on the situation. That is, it can imitate "democracy" (an open parliament, with the possibility of expressing multiple opinions, with abundance of various democratic and Islamic parties), in order to avoid extra West sanctions. But in the same way, the “new Syria” may have a format of a revolutionary ideology that allows exporting similar Islamic-revolutionary ideas to neighboring Muslim countries. Thus, Turkey, Jordan and even Iraqi Kurdistan will get a huge impulsion which will not pass unheeded. These countries are figure-heads of the States and Zionists, therefore, sooner or later, the political top-leaders of these entities will have to be eliminated. Most importantly, for "new Islamic Syria" this course of events will look like both self-defense and assistance to oppressed peoples. Are not the Palestinian camps in Jordan oppressed? Are not the Turks occupied by NATO and oppressed by dictator Erdogan and other US servants? Are the Syrian and Iraqi Kurds not in captivity of the dictatorship of Barzani or the Kurdistan Workers' Party? Therefore, assistance to Muslims in these areas should be an important issue for the top leaders of the “new Islamic Syria”. By self-defense I mean the protection of the Syrian lands and the local population from occupation. Unfortunately, in the course of the unfolded Syrian war, in addition to Zionism, Turks and Kurds joined the invaders of Syria, and both of them carry out forced assimilation of the occupied lands. As has already been mentioned above by example of Iraq, Yemen and the Gaza Strip, it is Islamic slogans that can induce the Syrians to protect and reclaim their lands, and if God Almighty wills, even more, to transfer the combat zone to the territories of the invaders. In order to do this, it is necessary to create a powerful framework of the Sunni people's militia (since Syria is predominantly a Sunni country), so that the revolutionary ideas of the Islamic militia would find their support in Turkey and in the Kurdish region.

Syria's change is inevitable. If in the first two waves of riot against the Ba’ath regime the Muslim Brotherhood and pseudo-Salafi slogans were used (in the 80s of the 20th century - the revolt was organized by Muslim Brotherhood, and in 2011, the “moderate opposition” and jihadists had a pseudo-Salafi ideological base), then now is the time for real revolutionary political change. It is the ideology of the Islamic Revolution (not necessarily the violent overthrow of the dictatorship, the revolution “from above” or changing society through enlightenment is quite conceiveble) should islamize the image of Syria. As an example, let us recall Iraq and the Gaza Strip. In Iraq, the Ba'ath was overthrown and the Islamic factor instantly strengthened and consolidated its grip over power. In the Gaza Strip, Hamas and Islamic Jihad replaced Fatah. The same is observed in Yemen, when the Ba'athists finally lost popular support in the north of the country and the Ansar Allah Islamic movement entered the arena, in the south, the secular parties and organizations have a rather limited electorate. Thus, the Islamization of the region is a natural process that will expand by the time, with acquiring more and more developed and progressive features based on the independence and rapprochement between the Muslim world.

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