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This content has been automatically translated. View original in Arabic
Subscribe to the channel. The unification of disparate factions into a single entity is a step towards this demand, provided that these factions proceed with purity in their methodology and distance themselves from any suspicion, not that any impurity should enter their purity.
The membership of some leaders of the factions forming the Front in the military council led by Salim Idris is a real issue. We are not here to judge intentions or excuses between them and Allah the Almighty, but we rely on what we have presented regarding taking the apparent into account. If we had any say in the matter, we would not have accepted the formation of the Front until these leaders withdrew from the council.
However, since it has been formed, we demand that these leaders, whom we consider to be sincere lovers of Allah in their intention to establish His religion, adhere to what they have committed themselves to in the covenant: not to be subservient and not to accept external dictates. The military council is headed by a man who openly declares his subservience to the international system. Their withdrawal from it is more likely to fulfill their good promise and the purity of their jihad. We ask Allah to show us that from them.
And I believe that when the Front placed this article, it understood its important dimensions. Nevertheless, I will point out a dangerous scenario that may occur in Sham, making the need for this article urgent: if the mujahideen overthrow the Nusayri regime and the mujahideen do not achieve real empowerment, and prominent national figures emerge calling for a civil state with international support and military power, and the voices of the people rise saying that we are tired of war and want a solution that ends suffering and spares blood.
What will the Front do at that time? What will they do if the muftis and preachers issue a fatwa stating that what cannot be fully achieved should not be entirely abandoned, and that there is a difference between the hoped-for and the available, and that the interest of sparing blood and avoiding the harm of confronting society and eradicating the mujahideen requires accepting political sharing and participating in the new rule and working to build a state of justice if the establishment of a state of Sharia is not possible, then gradually applying the Sharia and not leaving the arena to the agents, secularists, and remnants?
If fighting factions accept this, then we see it as the most dangerous fate for the Syrian jihad, and other fighting factions will see it as a partner in a new tyrannical rule, establishing and legitimizing it in the eyes of the people, which may lead to ideological infighting between the two parties. And the most important factor that can contribute to pushing towards accepting political participation of this kind is the lack of discipline in the jurisprudence of interest and harm among a large number of scholars and preachers, as was clearly evident during the Egyptian experience and the participation of those affiliated with Islamic parties in it and the fitnah of the constitution.
The Front's text in its covenant rejects participation in any political process that makes sovereignty belong to other than the Sharia of Allah, which is indeed important as it requires rejecting participation in the mentioned case. We hope that our brothers in the Front will make this matter clear in their literature, which their leaders and second-tier men adhere to, especially with the fear of targeting the first generation of leaders in the coming days. We ask Allah to protect them from the plots of their enemies.
But my sincere advisor brothers to the mujahideen should not be like the one who waits to see what they will do in such a fitnah: whether they will adhere, be patient, and stand firm, so that they will be applauded for it, or whether they will slip, so that the sword will be unleashed upon them and they will be scorched by the tongues of Hadad? Rather, the role of the sincere advisor is to help his brothers by working to unite their word, then to make their Islamic cause beloved to the common people and gather hearts for them so that the people will stand with them if the mentioned scenario occurs, thus helping them to be patient and steadfast.
Seventh, my brothers, regarding Article Fourteen: "The Islamic Front strives to have good international relations with all countries that have not declared enmity towards it, in a way that achieves the interest according to the Sharia controls." I say here: We understand that our brothers in the Front, with their limited capabilities, are not required to provoke the world and warn neighboring systems that they will be affected if they are empowered. However, at the same time, we do not want this to be understood as a deviation from the project of the Islamic Caliphate, for the establishment of the Sharia requires not recognizing artificial borders or acknowledging the concept of a sectarian Islamic state, but rather striving to spread the sovereignty of Islam according to one's ability.
Similarly, what is stated in Article Fifteen, that the emigrants are brothers and supporters in jihad until the article says: "They have what we have and we have what they have," not out of gratitude for their jihad and support, but because of their Islam first and foremost, which automatically grants them these rights without any grant from anyone, and this is a requirement of the state being Islamic and not recognizing sectarianism.
Eighth and finally, my brothers: The Front welcomed in Article Ten any support that contributes to the overthrow of the regime, provided that it does not contain external dictates that confiscate its decision. Here, we notice that many people doubt and betray a leader or faction because of their acceptance of support from systems known to not wish well for Islam and Muslims. We say to these people: Is accepting support in this case forbidden while we see their necessity for it, with children being slaughtered and women being raped? Is there evidence that it is not permissible to take support and weapons in this case? Or is the forbidden thing accepting conditions that involve the loss of religion in exchange for this support?
As long as our brothers stipulate not to accept the imposition of conditions, we should not accuse them of anything else or suspect what happens in closed rooms or what may happen in the future, but we have the present and apparent. However, if something happens that indicates a response to conditions that involve the loss of religion, then we deny and do not excuse that the intention may contradict the apparent, for we have the apparent as well.
We say this while knowing the reality of these entities that give support, that they are like snakes in the hands of those who deal with them, and we also know that the theory of conflicting interests has often been a dangerous slip, and these entities never accept the establishment of an independent, pure Islamic entity and do not see any interest that conflicts with it. And we ask Allah to suffice the mujahideen from their evil and cunning and to enrich them from them and to guide them to steadfastness in the face of any conditions that may be imposed.
This and whatever is right in the speech is from Allah alone, and to Him is the praise. And whatever is wrong in it is from me, and I seek forgiveness for it from Allah. Peace be upon you and the mercy of Allah.