Samir Sadek, Maha Bitar:
Anyone who returns to the philosophy of the Muslim Brotherhood and its constitutions, established by its founding father, Hassan al-Banna, in 1928, will find the following slogan/constitution: “God is our goal, the Prophet is our role model, the Qur’an is our constitution, jihad is our path, and death in the path of God is our highest aspiration.” How can this constitution coexist with the project of a civil state, which they promoted years ago (the Sahwa), which must accommodate everyone, ensure equality among all, and achieve social justice for all? When the constitution is Sharia and the role model is the Chosen One, then we are talking about a single-form organization. Here, politics is subject to the provisions of rigid sacred texts that do not evolve or change, unlike man-made laws, which are characterized by constant change and evolution, which in turn is subject to human expertise and experience, which must be based on knowledge, rationality, and an evolving and changing reality. As long as Sharia (the constitution) does not possess the ability to change, adapt, and evolve to manage the affairs of society, protect human rights, and meet their legitimate needs, Sharia is inherently unjust, or will become unjust when people’s needs change and the constitution remains in place. In this case, there is no possibility of bridging the gap between the changing human condition and the fixed constitution or Sharia, except by reversing the human condition to conform to this Sharia. Such a society is a backward, regressive society, and with time its backwardness increases, and its tendency toward “imposition” increases, which is necessarily accompanied by violence and coercion, necessary to normalize people with the nature of this constitution, i.e. Sharia! The Brotherhood knows this, and they also know that the most important and necessary thing is to seize power in some way, and after seizing power, every incident will be discussed. To achieve this, there are means, including the jurisprudence of taqiyya and the jurisprudence of taqiya. For example, taqiyya means repeating, with exhausting repetition, that they want a civil system that separates religion from the state. When asked about the constitution of this system or regime, and whether it is Sharia, the ball is thrown back again. Some of them claim to be striving to establish a system that separates religion from the state. Here, these people are deceitful, and deceit is necessary to seize power in their nature. Frankness corrupts taqiya and hinders seizing power. Some of them claim to want a civil state, and by that, they mean the state of “Medina,” which has nothing to do with the concept of the modern secular civil state. Secularism and the separation of religion and state were not born in the village of Yathrib (Medina). Returning to the Brotherhood’s slogan, “Jihad is our path, and death in the path of God is our highest aspiration,” isn’t this the jihadist doctrine followed by ISIS, al-Nusra, Ahrar al-Sham, and others like al-Zenki and al-Nusra, which is considered the backbone of the concepts of faith in general? Do these people fight jihad just for the sake of jihad? Some of them, especially the simple ones, fight for the sake of jihad, which will provide them with the bliss of heaven instead of the misery of life. However, their leaders only incite jihad to gain power and practice the rule of Sharia, i.e., they are humiliated. The approach and method, which were born at the beginning of the last century by Hassan al-Banna, then Sayyid Qutb and his brother Muhammad Qutb, have not changed. The jihad of the jurisprudence of empowerment has not stopped for a moment, and words have been inseparable from actions, and even actions have outdone them, such as the acts of assassinations that included many countries and societies, especially in Egypt. Empowerment was not for local consumption and application, but rather to a parallel extent for export. Here is Abdullah Azzam joining Bin Laden. Bin Laden’s successor, Ayman al-Zawahiri, was a student of his uncle Mahfouz Azzam, one of the leaders of the Brotherhood. On this occasion, we ask where did al-Julani come from? And what is the relationship between what is happening in Syria and taqiyya and empowerment? Is the transitional president really calm and sober as he appears to the West, especially the Americans, or is he in reality like Muhammad Yusuf, the founder of Boko Haram, who was a member of the Brotherhood organization in Nigeria, and Ahmed Idi Gadouni, who was a member of the Brotherhood system and is the founder of the Somali youth movement, and about Personal assassinations: The Brotherhood has a long history, some of which we’ve seen in recent months in the Sahel region. Wherever the Brotherhood has gone, bullets, swords, violence, and assassinations have followed. The people of the Sahel haven’t committed suicide, but have been slaughtered like camels. They slaughter and assassinate even without seizing power. So what if they were able to do so? And they have so far succeeded in Syria. Therefore, genocide is being practiced, girls and women are being kidnapped as war booty, and looting and theft are taking place based on the concept of pure, lawful spoils of war. We don’t know much about the country’s immediate future. Anyone who wants to know should ask the Americans, for they have the surest information!