Sometimes we hear from the mouths of followers of political Islam phrases that are confusing in their meanings, a when one of them says, we want equality between the components of the Syrian people, At a time when there is much talk about Sunnis, Christians, Alawites, etc., and all talk about communists, nationalists, popularists, Baathists, or Syrian nationalists disappears, it is worth asking the question about what is meant by the phrase “components” of this people that political Islam wants to achieve equality between.

The state is a legal entity that includes a society, a land, and a social contract. The state is also a political entity whose components are exclusively political. So why do we hear in this state, which has become virtual, nothing but talk about Sunnis, Shiites, Christians, and other followers of sects? In fact, there is nothing new in the need to talk about the situation of the “components” of the Syrian people, and preventing talk about this point does not eliminate the need to talk about it.

Now, the prohibition has evaporated through modern media that are difficult to prevent. It has become a duty for peoples to get to know themselves, their situation, their negatives, and their positives. Getting to know each other first is necessary, and second is possible.

There are several levels to define the components of the Syrian people. Let us take the political level under which the state must fold. Is it possible to talk about Christians, Sunnis, Shiites, Alawites, and Druze at the political level? Is it possible for a society to be composed of sects at the political level? Sects cannot turn into components of a political society, because politics cannot be the concern of a sect. Politics is changeable by nature, and the sect is fixed by nature.

Therefore, defining the components of society at the political level as sects is considered a denial of the existence of a society capable of forming a state. In other words, whoever considers sects to be components of a political society is speaking in these considerations of a pre-state state. And here we have turned into a pre-state state by virtue of our acceptance, or rather our desire, to politically qualify the sects. No wonder we fail! Because one thing cannot be qualified to be something else without the components of the other thing. Religion does not have the components of politics, and politics does not have the components of religion.

Political Islam cannot succeed because it lacks the political “equipment.” Whoever cannot distinguish between equipment and numbers and employs sectarian numbers in his conception of the majority and minority will fail.

What is the meaning of political Islam’s inability to establish its Islamic state until now? Due to the sectarian regression in Syria, some are calling for a sectarian reconciliation along the lines of kissing mustaches, kissing, exchanging nice words, then announcing the ambiguous intention of tolerance and coexistence and taking into account the rights of sects, then pledging to respect sects and beliefs, and so on with these sick, fabricated anthems such as tolerance, coexistence, and respect for beliefs.

The background that led to sectarian regression was the background of the absence of politics, especially the absence of secular thinking that does not allow for sectarian regression. It is not possible to recover from sectarian regression without removing the clergy from political affairs and work, and without the state’s neutrality and positivity towards all sects and beliefs, and then limiting religious education and media to religious institutions and places of worship.

The sectarian situation is not present in Syria and threatens it in the first place. The threat to Syria is the political absence, which brings sectarianism as the worst alternative. Whoever does not want sectarianism must immunize society by consecrating politics. Consecrating politics automatically leads to the evaporation of sectarianism. In other words, there is no need to fight sectarianism directly, but rather to make direct efforts to rehabilitate politics. The failure of politics is always accompanied by the success of sectarianism, and the success of sectarianism necessarily means exclusion, racism, and ultimately sectarian fighting. It still Syria is struggling with all these problems, which may lead to its demise. Now the country is going through a pre-state phase