Samir Sadiq, Othman Li
The country has been developing in decline over the past several centuries. It has become rotten, corrupt, immoral. Democracy and freedoms have disappeared, and dictatorship has deepened, taking on astonishing forms in its primitiveness and ferocity. The country has become alienated from the present and the future, increasingly immersed in the past. Humans have become strangers in their green lands, which have been transformed into deserts and nomadic life. There is no longer room for reform, so a radical solution is necessary.
This revolution must remove the devastation and build the edifice of progress, justice, and freedom. The requirements for the revolution were achieved a long time ago, not just in 2011, but many centuries before 2011. The Ottoman Sultanate era deserved a revolution, and the Qurayshi Caliphate era deserved a revolution, or rather revolutions. The revolution came late, and it was better to come late than never.
Its basis was the public’s awareness of the general flaw, and its mission was to remove this flaw, then build a new structure that had no relation to the previous structure. The revolution embraced most people, so the essence of this revolution and its goals found a relatively good, but not absolute, match with the essence and goals of most of the Syrian people. That is, a popular revolution par excellence!!
This revolution did not last long. Months after its outbreak, the Salafist monster began to devour it, until it was finally eliminated in 2012 or even 2013. Here, the revolution lost all signs of vitality and entered a deep coma. Revolutionary action ceased, in a typical and systematic way, in 2011. The movement that eliminated the revolution assumed the name of a revolution. Its revolutionaries were of the ISIS type, i.e. of the Salafist religious fundamentalist type, which colored the Syrian situation with its color and main content, which was the practice of armed violence for reasons of principle first and foremost, even if violence was not objectively necessary.
Violence in itself is a goal, because violence, in its combative and military manifestations, is the optimal and fastest path to martyrdom, and thus a guarantee of paradise in the afterlife. It is also an addiction to the practice of violence, which the Bedouin woman has lived with throughout her life and has made a living from it and from the spoils of war. There was no difficulty in creating a state of violence and war by creating a state of discord, and how easy it is to create a state of discord. Here, it is sufficient to adhere to the infallibility and sanctity of texts and their absolute, rigid interpretations, so that this clashes with the infallibility of other texts, or with the historical context, or even with the principle of relativity. And how easy it is to create a war between the will of humans and the will of their Creator. The will of humans is different, diverse, contradictory, and compatible, while the will of the Creator is one and does not accept change or development. Therefore, the clash was absolutely inevitable. After the assassination of the revolution, which lasted only a few months, the Syrian situation was “deified” and wore the cloak of doctrine, and the conflict was transformed from political to ideological and sectarian between several sectarian axes.
Thus, the essence of the revolutionary action aimed at constructing a new structure was eliminated, and the new goals of the conflict were far from the original goals of the conflict that occupied the people and led to the revolution, such as the state of poverty, backwardness, tyranny, the assassination of freedoms, and the deepening of dictatorship, etc. The new conflicts no longer have any relation to all of these matters. The conflict turned into a conflict between disbelief and faith, between one sect and another, between one text and another, and between one doctrine and another. The new conflict was alienated from the concept of revolution and approached the concept of sedition, which has no beauty or elegance for the hungry in it and in the conflict of religious doctrines. The conflict of religious doctrines is placed outside the concerns of those affected by hunger, misery, injustice, and tyranny.
The conflict of doctrines and religious axes is alien to the concerns and goals of the oppressed in life. It is alienation for him. For example, the secularist is a stranger to sectarian strife, and he cannot call sectarian strife a “revolution,” but rather a sectarian war, which adds another injustice to injustice. The secularist’s concerns in life are centered around the earth and what is on it, that is, around a “revolution” because the revolution has earthly causes and goals. However, the situation developed into after the assassination of the 2011 revolution, it was sectarian and had nothing to do with the earth and people. The evidence of that was the ease and impunity in destroying everything on earth. The new assassins killed people in order to revive them in the gardens of heaven. They demolished their homes in order to house them. The dominance of killing and destruction was an indication of the “secondary” nature of the human issue and the priority of the issue of the blind of religions. It was as if the matter had turned into a continuation of Karbala after Karbala had been a continuation of Saqifah. With this new situation, the relative similarity between the being of the movement and its goals and the being, goals, and ambitions of most of the Syrian people, who fell into the trap of alienation, vanished. ,What happened was very strange
The assassination of the March 2011 revolution does not represent a continuation of a revolution. The assassination represents the opposite of the revolution in goal, method, thought and philosophy. The opposite in terms of the type of trends, in terms of the violent means, and in terms of the intellectual background of jihadist fatalism. In general, the opposition of religious doctrines does not create a revolution, but rather a sedition. The difference between sedition and revolution is very big. What is happening now is not an extension of the orphaned 2011 revolution, nor is it a continuation of it, but rather a coup against it, practically achieving what the Assad regime wanted but was unable to achieve. That is, the current situation represents an extension of For the Assads and its continuation under another name, the matter has developed into a sectarian war, that is, into a sedition that does not take into account people and land, but rather religion, faith, and the Creator. Hezbollah announced it with complete frankness, as the party’s primary military goal was to protect the holy shrines, practice Shiism, and build Husseiniyas. The other competing party was no less Wahhabi and Taymiyya, and far from the revolution of the six months of 2011, the Khomeinism of the first party. The revolution for a better life has no connection with sectarian conflicts over heavenly matters, and the revolutionary cannot be partisan with any of the parties to the sectarian conflict. His mission is to fight all of these parties, and not to participate in killing people and destroying the country for the sake of heaven and heaven. The last fourteen years of war stopped the continuation of the March 2011 revolution. Most of the world’s revolutions have known similar developments, i.e. setbacks. Didn’t the monarchy return after years of revolution against it in France? The revolution’s setback is not proof of its final death. A revolution is a translation of its reasons and causes. As long as the reasons exist, there will be a revolution