SYRIANNEWS — broadcast
20261105 233000 UTC
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[00:00:00] contemporary proposals the
[00:00:02] currently,
[00:00:04] but to the point that some
[00:00:07] events
[00:00:11] if a problem arises in the people if can be historical, while the Quranic text
[00:00:14] evangelical I mean some events are historicist, while the Quranic text is not
[00:00:16] historicist. I mean there are many schools of thought. Some schools,
[00:00:20] as I mentioned, say that it is an understanding
[00:00:24] era, an understanding of the text in a specific time, and some say
[00:00:27] that Allah Almighty said, "He does not speak of his own desire; it is nothing but
[00:00:32] revelation." But the saying of Allah Almighty, "He does not speak of his own desire; it is nothing but revelation," if
[00:00:36] you read the context, it is exclusively in the Holy Quran, in the Holy Quran. I
[00:00:40] just want to point out that there are intellectual schools of thought that have
[00:00:43] discussed this
[00:00:46] to increase the political margin in controversial issue extensively for centuries. But let me just clarify a point, honestly,
[00:00:49] regarding ijtihad.
[00:00:53] We mentioned that the obvious, the obvious situation, is ijtihad in matters for which there is no text.
[00:00:57] Ijtihad in the text was as if it was a precedent. But
[00:01:01] Umar ibn al-Khattab, our master Umar ibn al-Khattab, may Allah be pleased with him, when in the time of famine, in the year
[00:01:04] of famine, he suspended the punishment for
[00:01:08] theft. So this is ijtihad in the text.
[00:01:11] Of course, because I tried to find an example, and
[00:01:15] even more than that, Umar ibn al-Khattab, may Allah be pleased with him, issued a fatwa in a matter
[00:01:18] that seems perfectly clear in the matter of inheritance. He
[00:01:21] issued a fatwa in one
[00:01:23] mutation in year then in the following year,
[00:01:26] others came to seek a fatwa on a similar matter,
[00:01:30] but not necessarily
[00:01:32] identical.
[00:01:35] conviction, and many So he gave them a fatwa different from the fatwa of the previous year in a matter of inheritance. Imagine!
[00:01:39] Uh-huh. So they objected.
[00:01:42] He said to them, "That was for what we judged, and this is for what
[00:01:45] we judge now." So there are
[00:01:51] are good at dealing with one is greater than Conditions for differences in the time factor, and conditions for the temporal factor, the spatial factor. The spatial factor also, currently we
[00:01:54] are living it, meaning in the Islamic geography, "None of you should pray
[00:01:58] Asr
[00:02:02] of causality is except... I mean, see, this specific incident, in particular, gives you an idea
[00:02:05] as if it's a clear
[00:02:07] is subject to a law, especially in lesson. Absolutely. Especially since the Prophet, peace be upon
[00:02:10] him, did not blame the conservatives, nor did he
[00:02:13] preparing the ground, at least blame the rationalists who found that the Prophet, peace be
[00:02:17] upon him, told us
[00:02:23] of the wise people who were released from or 40 years ago. This this exactly. While, for example, Ibn Hazm al-Zahiri, whose school our Muslim history, they do not prevailed for a period of time, always said that it was not permissible
[00:02:27] for any companion to pray Asr
[00:02:30] except at Banu Qurayzah, even if they did not reach
[00:02:33] Fajr. I mean,
[00:02:35] this is, in fact,
[00:02:43] more stable in and we found that in 17 places in embarrassing for us as Muslims, especially since its repercussions are still felt in this
[00:02:47] era. And it contradicts the nature of religion. I mean,
[00:02:50] there are diverse schools of thought and diverse opinions in all communist,
[00:02:54] capitalist, and liberal doctrines. There are always divergent schools, but
[00:02:58] you know that we are in
[00:03:00] dire need for Islamic proposals
[00:03:03] to be logical, reasonable, not contradicting
[00:03:06] the explicit transmitted,
[00:03:09] and not contradicting
[00:03:11] measurement stations on the sound transmitted that you focus on and explicit, nor the explicit
[00:03:15] thinkers to shake off this reasonable. I mean, when there are some things that blatantly contradict
[00:03:18] the explicit reasonable,
[00:03:20] many of I mean, we also
[00:03:22] need to respect this intellect that Allah Almighty created and
[00:03:26] with which He has granted many nations the ability to think.
[00:03:30] So when we bring contradictions, and by the way,
[00:03:34] I mean,
[00:03:36] understand why the Brotherhood does not one of the most important proposals being put forward now to save the Muslim mind is to extract it from
[00:03:40] the great contradictions within it, between behavior
[00:03:43] and emotion, between its
[00:03:47] thinking in this aspect and then its thinking in another
[00:03:49] aspect. But I want
[00:03:51] existence, which is your perception of this to focus on a point, which is a set of points, to exaggerate for them
[00:03:55] one of them. For example, one of the most painful points is that the Muslim
[00:03:58] mind, throughout our history,
[00:04:01] over the past centuries, did not always
[00:04:04] connect the premise and the conclusion permanently.
[00:04:07] And
[00:04:10] would waste 80 years of this has philosophical reasons that I will try to explain, meaning that it has become
[00:04:14] ingrained in contemporary Islamic thought
[00:04:18] that we must act and not worry about
[00:04:21] current interest you express your mental perception of this the outcome, knowing that Allah Almighty stipulated in the Holy Quran
[00:04:24] that He will not intervene with direct
[00:04:27] divine power to save us unless
[00:04:31] we exhaust all
[00:04:34] the reasons leading to victory, the premises,
[00:04:37] of course. So if they exhaust all the premises,
[00:04:41] Allah will intervene. Allah Almighty
[00:04:45] and work in says in Surah Al-Anfal, "When you sought help
[00:04:47] from your Lord, and He answered you, 'Indeed, I will reinforce you with a thousand of the angels,
[00:04:51] coming in succession.'" And Allah made it not but good tidings and to reassure your hearts
[00:04:55] thereby. And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise. It comes after
[00:04:59] that, "When He overwhelmed you with slumber as security from Him, and sent down upon you from
[00:05:02] the sky water to cleanse you
[00:05:04] personalities from thereby and remove from you the evil of Satan and to strengthen your hearts
[00:05:07] and make your feet firm thereby."
[00:05:11] progress well in But this was not just because they were believers and did nothing. Muhammad, peace be upon
[00:05:14] him, listened to the advice of Al-Hubab
[00:05:18] ibn al-Mundhir to change the location, and also
[00:05:21] the deployment of forces, and the selection of
[00:05:25] a specific type, meaning that he exhausted his efforts in this matter.
[00:05:28] This set of points, I mean,
[00:05:31] should have been taken into account by the Muslim mind so that we would not
[00:05:35] fall into catastrophic results.
[00:05:38] It was even until this moment,
[00:05:41] and it was, I mean, Islam does not mean the disabling
[00:05:45] of the mind, nor does it mean separating
[00:05:49] the result from the premise. Absolutely, absolutely. How can you separate the premise from
[00:05:53] the result? Is it revelation or is it reason and consultation in the battle?
[00:05:56] Absolutely, absolutely. I mean, what I want to get to
[00:06:00] is that among the conclusions that we have reached is that there are a number
[00:06:04] of points that need to be re-examined.
[00:06:07] This is one of the points. How do you convince the Muslim mind
[00:06:11] that, "No, brother." How do you convince him
[00:06:13] that the era of miracles has ended? By the way,
[00:06:17] the Pakistani philosopher Muhammad Iqbal came up with something very wonderful.
[00:06:21] He spoke about the secret and philosophy of the seal of prophecy.
[00:06:24] Why was prophecy sealed with Muhammad, peace be upon him?
[00:06:28] He reached the conclusion that the human intellect has reached the stage
[00:06:31] of intellectual weaning, so it must
[00:06:34] rely on itself to reach
[00:06:37] the truth between the premise and the conclusion, independently,
[00:06:41] independently
[00:06:43] of
[00:06:46] miracles and wonders. To the extent that
[00:06:49] Sheikh Jawdat Said quotes Abu Hamid Al-Ghazali
[00:06:53] with a very beautiful idea. Abu Hamid Al-Ghazali, I mean, more than
[00:06:56] 900 years have passed since his time. Abu Hamid says, "If
[00:06:59] someone told me that
[00:07:02] three, and the proof of my
[00:07:04] truthfulness is that I will turn this stick into a serpent, I would not believe him,
[00:07:08] even if he turned the stick into a serpent." Even though he turned the stick into a serpent, this
[00:07:12] was nine centuries ago, nine centuries ago. How did Abu
[00:07:16] Hamid Al-Ghazali reach such a conclusion? Because the intellect has evolved and reached
[00:07:20] the stage of intellectual weaning, such that
[00:07:23] for it, intellectual
[00:07:26] axioms cannot be
[00:07:28] conquered by
[00:07:31] proposals. I mean, unfortunately, in
[00:07:35] take into account that
[00:07:37] the era of miracles has stopped, according to the explicit
[00:07:41] Holy Quran. When I was in prison, we had the
[00:07:44] opportunity to read the Quran word
[00:07:48] by word and line by line. You know, in our free time,
[00:07:53] the Holy Quran, the polytheists asked the Prophet, peace be upon him, to
[00:07:57] bring them a sign, as the former ones were given. And he refused, saying, "Say, 'Travel through
[00:08:01] the land and observe how He originated creation.'" Say, "Travel through the land and observe
[00:08:05] the dominion of the heavens and the earth." Is it true?
[00:08:08] Was I but a human messenger? Meaning
[00:08:11] that with the coming of Muhammad, peace be upon him, humanity moved
[00:08:15] to a stage, a stage of utmost
[00:08:18] importance, and it became subject to the cosmic
[00:08:21] laws. And here I must
[00:08:24] also point
[00:08:25] out
[00:08:29] that the results of not linking the premise
[00:08:31] to the conclusion are that people have not, over
[00:08:35] our Islamic centuries, ingrained in themselves that
[00:08:39] everything follows a fixed law.
[00:08:43] Even our great scholars and philosophers, Abu Hamid Al-Ghazali and Ibn Taymiyyah, may Allah have mercy on
[00:08:47] them, what did they know about the ranks of existence?
[00:08:51] The ranks of existence were, for them, first, the objective
[00:08:54] existence, this microphone, tangible,
[00:08:57] palpable.
[00:09:00] Then comes after it the mental
[00:09:04] objective existence.
[00:09:06] And by the way, the mental perception does not resemble between
[00:09:10] two people. Meaning, how not? Meaning that
[00:09:14] your perception, huh? Exactly. So you mean everyone
[00:09:18] has a separate copy from the other, called the mental
[00:09:20] image. Correct. Then after
[00:09:24] that comes
[00:09:26] the verbal existence, or the linguistic existence, which is how
[00:09:32] thing, and then how you transmit it to
[00:09:35] others. Then comes the fourth existence, which is the written
[00:09:38] existence. And why was the written existence more accurate?
[00:09:41] Because it was not affected by the process
[00:09:44] of transmission that occurs through
[00:09:48] verbal existence, because it is an
[00:09:51] objective existence. Also, writing. Exactly. Meaning,
[00:09:55] when you
[00:09:58] read the Holy Quran, why are you completely assured of its authenticity
[00:10:02] and accuracy? Because it was written from the very first moment, and people transmitted it through
[00:10:05] generations, and there was no difference between
[00:10:07] the two versions. While the verbal,
[00:10:11] for example, after 100 or 50 years, the Sunnah was recorded.
[00:10:14] And the same applies to Christianity. I mean, one of the problems
[00:10:17] in Christianity is that it was not recorded until approximately 150 or 200 years
[00:10:21] later. And therefore,
[00:10:24] the mental image through verbal
[00:10:27] existence changed from one person to another to another.
[00:10:31] And you know the experiments that were done where
[00:10:34] information was put on a piece of paper, then folded, then given
[00:10:38] to someone to read. He reads it, then he transmits it to the other person
[00:10:41] as his mental perception of it. So he transmits it, then the second
[00:10:44] transmits it to the third, then the fourth, then the tenth. Then they are surprised when the tenth
[00:10:47] opens the paper, and what was presented here is completely different from what was
[00:10:51] here. This is the problem of human beings. From here, Sheikh
[00:10:55] Jawdat Said came up with a truly
[00:10:58] wonderful idea that the ranks of existence are not four, but
[00:11:02] five. There is a customary
[00:11:06] existence preceding the objective existence, and based on this customary
[00:11:10] law that Allah Almighty
[00:11:12] created, He created creation.
[00:11:15] Uh-huh. Customary, meaning from the laws of the universe.
[00:11:19] Exactly. Oh, the law. Even among the
[00:11:22] funny things was that one of our friends, Dr.
[00:11:26] Hamza Al-Hamzawi, whom you might know, who resides here in Damascus, he had a saying
[00:11:30] during some lessons:
[00:11:31] He says
[00:11:34] that the Holy Quran asserts that the law
[00:11:37] is fixed. By the way, some
[00:11:41] researching scholars say that even mutation
[00:11:44] is subject to a fixed law. Even
[00:11:48] chemistry and sciences is subject
[00:11:51] to a law. It is not like that, it is not random, it is not random.
[00:12:03] Professor Hamza says, "I find that the Holy Quran is strict in
[00:12:07] the matter of the constancy of the law, and yet it talks about miracles." So what he
[00:12:11] reached, he says, is that what his thought concluded is that even
[00:12:14] miracles are subject to a law that can be discovered someday.
[00:12:17] I mean, I don't, it's not
[00:12:20] necessary to adopt this argument, but I present it as
[00:12:24] an idea. The idea
[00:12:27] wonderful, and if we truly believe that everything
[00:12:32] social issues,
[00:12:34] by the way, I mean, Abdul Karim Zidan, may Allah have mercy on him,
[00:12:38] wrote a very wonderful book
[00:12:41] called "Divine Laws" more than 30 Iraqi thinker,
[00:12:45] one of them is the law
[00:12:47] of oppressors, the law
[00:12:50] of the arrogant, the law of the weak, the law
[00:12:57] of thinkers, as laws,
[00:13:01] and these laws are, as some
[00:13:04] of our scholars and sheikhs say,
[00:13:08] social sciences than their stability in physical sciences,
[00:13:11] because the Creator, glorified be He, look what He says:
[00:13:15] "Such was the way of Allah with those who passed on before, and never
[00:13:18] will you find in the way of Allah any change, and never will you find
[00:13:21] in the way of Allah any alteration." And that is why Ibn Khaldun said,
[00:13:26] "Okay, okay." So if there are
[00:13:29] indeed problems, very big problems
[00:13:32] in the depth of this Islamic thought throughout the
[00:13:35] centuries, we are in dire need of great
[00:13:40] dust. Okay. Including reconsidering
[00:13:45] the texts attributed to the Prophet, peace be upon him, especially
[00:13:49] in political matters, and perhaps not necessarily, but
[00:13:52] what brought us here are the revisions
[00:13:56] that I meant, which began in 1992,
[00:13:59] and what I mentioned now are mostly intellectual
[00:14:03] revisions. And let's not forget here, for example, if you remember, when
[00:14:06] we spoke before filming, we talked about the book
[00:14:09] "Why Did Muslims Decline and Others Progress?"
[00:14:13] by Shakib Arslan, and "What Did the World Lose by the Decline of Muslims?" by Abu al-Hasan
[00:14:16] al-Nadwi. Okay, but my question now, in addition to
[00:14:20] the intellectual revisions, what did you hear from the detainees
[00:14:23] about the political revisions? Some leaders,
[00:14:27] just allow me, after years and years, said, "We made mistakes."
[00:14:31] Yes, we made mistakes, but this word "we made mistakes" has a
[00:14:34] price. So let me focus on the most important points that
[00:14:37] they mentioned. The first point they mentioned was that one of our biggest
[00:14:41] mistakes was clandestine work. This clandestine
[00:14:43] work led to catastrophic
[00:14:46] results from the perspective that the ideas
[00:14:50] put forward were not scrutinized. When the situation is
[00:14:54] not, but is public, you
[00:14:57] can discuss these ideas, whether they are correct or incorrect. But what happened
[00:15:01] in political life, I mean, it was not even and it was not, but it was
[00:15:04] possible
[00:15:08] to have some intellectual life, and although I do not claim, I do not
[00:15:11] deny at all the link between political
[00:15:14] life and intellectual life, to the extent that after seven
[00:15:18] years of research and study in 1999, what made
[00:15:21] us join and participate in the committees for the revival of civil society?
[00:15:25] Professor Al-Ustaizaki, Professor Ali Abdullah, Fayez Sarrar,
[00:15:29] and Anwar al-Bunni. Our conviction was that
[00:15:32] our ideas cannot
[00:15:36] society without a political framework. Our conviction,
[00:15:39] you mean, as Islamists, you are talking about. Of course, I was talking about that we
[00:15:43] were, I mean, in that sense, how can I influence
[00:15:47] there is no political margin,
[00:15:49] because whenever you come with a dissenting
[00:15:52] opinion or a proposal
[00:15:56] that is not necessarily wrong,
[00:15:59] you are heavily attacked, and many of your
[00:16:03] intellectual opponents seek the help of the authority to suppress
[00:16:06] and arrest you. So
[00:16:09] this is one of the points where we linked
[00:16:13] intellectual work with political work,
[00:16:16] and we found that to promote our ideas, it is necessary
[00:16:20] to engage in politics
[00:16:23] the country so that you can deal with people
[00:16:27] more positively. I return to the idea
[00:16:29] of
[00:16:32] clandestine work. What were the results of clandestine work? As I said,
[00:16:36] the ideas were not discussed properly. Second,
[00:16:40] Islamists were dragged to prisons
[00:16:41] on the charge of clandestine work,
[00:16:45] while the core or essence
[00:16:49] of the problem was that the totalitarian
[00:16:51] genocidal regime does not want any intellectual life, so it uses this as an excuse against you. So why
[00:16:55] do you give it this excuse? Well, what
[00:16:59] should have been done? At that time, we had an alternative. What
[00:17:03] is the alternative? The public alternative. When
[00:17:05] you are practical, then this brought us to another extremely
[00:17:09] important point. My
[00:17:13] of those who were released from prison in 1992 and thereafter
[00:17:17] put it this way: Why did the Islamist current not
[00:17:20] separate early on between dawa (preaching) and politics?
[00:17:24] Notice that Islamists, in general,
[00:17:29] charitable work, relief work, da'wah
[00:17:32] (preaching) work, educational
[00:17:35] and intellectual work much more than they are good at dealing with
[00:17:38] political work. Political work is in direct conflict with the
[00:17:41] existing authorities under dictatorial authorities in the Arab
[00:17:44] world. So why do you go into
[00:17:48] early conflict before
[00:17:51] intellectually, on this
[00:17:54] matter? This point was
[00:17:57] overlooked, so some
[00:18:00] prisons and became wise men used to say,
[00:18:04] "Let us separate between preaching and politics."
[00:18:07] We are good at positive engagement
[00:18:10] in the field of preaching and education. And by the way, there is
[00:18:14] a very important book by Khalil Al-Anani,
[00:18:17] titled "Inside the Muslim Brotherhood." He talks about
[00:18:20] the disasters that occurred in politics versus
[00:18:24] the innovations that occurred in charitable work,
[00:18:27] relief work, and educational work.
[00:18:31] And everyone knows that the experience Omar
[00:18:34] al-Tilmisani went through with Sadat at the beginning of his era,
[00:18:38] after the death of Gamal Abdel Nasser, and then the coming of Sadat, how
[00:18:42] this harmony occurred
[00:18:45] educational, da'wah,
[00:18:47] and intellectual points, and leave politics
[00:18:50] to us. I do not agree with abandoning
[00:18:54] politics entirely,
[00:18:57] but the importance of separating between da'wah and politics
[00:19:00] is truly something we desperately need now, even
[00:19:04] regarding the problem that arose recently
[00:19:07] concerning the Muslim Brotherhood's decision not to dissolve
[00:19:10] themselves. I truly
[00:19:13] want to dissolve themselves from the perspective that they demand partisan life,
[00:19:17] so how can they dissolve themselves when they consider themselves a partisan
[00:19:21] group? They
[00:19:22] recall
[00:19:26] the tragic past of what Gamal Abdel Nasser did when he dissolved parties,
[00:19:29] and consequently, the country went into dictatorship.
[00:19:33] I also understand that they view, from a psychological
[00:19:36] perspective, that the decision to dissolve or the decision,
[00:19:40] perhaps,
[00:19:43] perhaps,
[00:19:48] strenuous efforts they made. All of this must be taken into
[00:19:51] account, but on the other hand, you
[00:19:54] should study what is the immediate,
[00:19:58] in separating between
[00:20:00] politics
[00:20:02] and da'wah. My assessment is that they are proficient in relief
[00:20:05] and da'wah.
[00:20:08] And it is not necessary
[00:20:10] for a religious
[00:20:12] man who has great advantages in a certain field to be proficient in politics.
[00:20:16] Now, it is possible for the children of these Islamists to be
[00:20:20] active
[00:20:22] political work in different ways,
[00:20:25] in various fields, and then they can produce
[00:20:29] better results. Aha.
[00:20:32] Well, honestly, you mentioned several points. Let me
[00:20:36] comment on them one by one. The last point,
[00:20:39] perhaps we need
[00:20:42] the Brotherhood to be part of this discussion.
[00:20:45] First, second, Necmettin Erbakan, may Allah have mercy on
[00:20:48] him, says, "Muslims, and it is not necessary for them to belong to
[00:20:51] partisan groups and parties
[00:20:55] in this manner."
[00:20:58] Then,
[00:21:01] politics, it should not affect
[00:21:04] work. We, at present, in our Arab and Islamic countries, are in dire need
[00:21:07] to restore moral integrity. Our problem is not
[00:21:11] only currently a weakness in intellectual integrity; there has been a decline
[00:21:15] in moral integrity. Who plays
[00:21:18] the role? The preachers play
[00:21:22] it. Thinkers. Then there is a very important point. You
[00:21:26] know that a preacher
[00:21:28] adheres to a minimum that cannot be
[00:21:31] crossed in the system of ideals and moral values.
[00:21:35] It is not possible for him. He has
[00:21:39] a certain ceiling he will stop at, while a politician has
[00:21:43] flexibility. True, even if it is legitimate
[00:21:46] politics. So when a politician
[00:21:51] speaks from
[00:21:53] this ideal model,
[00:21:56] what will be the result? There will certainly
[00:21:59] be a conflict with principles
[00:22:02] and values. If they are
[00:22:05] flexible, they will conflict with principles and values, and if
[00:22:09] they are rigid, they will conflict with the existing
[00:22:12] reality and the international community, and so on. Exactly. Then I want
[00:22:15] to move to a point that had enormous effects.
[00:22:19] It is the introduction of the idea of violence into the Muslim mind,
[00:22:22] meaning, meaning that the idea
[00:22:26] of violence is not an Islamic
[00:22:30] idea. How? Let me tell you.
[00:22:33] See, jihad has conditions.
[00:22:38] the mujahid
[00:22:41] the non-mujahid. And jihad cannot
[00:22:45] take place except after the establishment of an Islamic state. Look at the Indian
[00:22:49] thinker,
[00:22:52] the wise man, his name is Wahid uddin Khan. He wrote a very
[00:22:56] important book titled "The Wisdom
[00:22:59] of Religion." He concluded that there are things
[00:23:03] required of
[00:23:06] a believer in this religion to believe in
[00:23:10] from the very first moment he becomes a believer, as soon
[00:23:13] as he utters the two testimonies of faith. He is required to do one, two, three,
[00:23:16] four, five.
[00:24:07] Our meeting today on the land of beloved Baghdad,
[00:24:10] the capital of authentic Arabism, is a historic opportunity
[00:24:14] to renew the covenant between us as Arab
[00:24:16] states.
[00:24:21] Serious steps towards national recovery have begun,
[00:24:24] stemming from a firm belief that
[00:24:27] Syria is for all
[00:24:28] Syrians.
[00:24:36] Syria was and will remain a part of
[00:24:40] the heart of this nation, and it now extends its hand
[00:24:43] to you from the standpoint of partnership, responsibility,
[00:24:46] and the desire to build a future befitting its history.
[00:25:03] Syria has left the trench of conflicts to take its
[00:25:06] place and position at the table of security
[00:25:08] making.
[00:25:11] The Syrian Arab Republic joined the international
[00:25:14] coalition against
[00:25:15] ISIS.
[00:25:22] It took a historic step by integrating armed
[00:25:25] groups in the northeast into
[00:25:28] national state institutions. Parliamentary life resumed,
[00:25:31] and we began prosecuting those involved in
[00:25:35] violations during the era of the former regime.
[00:25:39] We are now cooperating with full transparency with
[00:25:42] the Organization for the Prohibition of Chemical Weapons
[00:25:45] and the International Atomic Energy Agency to close
[00:25:49] those files, technically
[00:25:51] and institutionally.
[00:25:54] Nations that are tested by fire emerge stronger,
[00:25:57] more resilient, and more immune. And the Syrians have chosen
[00:26:01] to be builders of a better and stable tomorrow. In
[00:26:04] our new Syrian policy, we believe that true
[00:26:07] security is embodied in states capable of protecting
[00:26:11] their peoples.
[00:26:17] Oh Syria, we are with you until the top,
[00:26:20] O believers.
[00:26:24] Syria, we are with you
[00:26:26] until death.
[00:26:35] This is a stand for survival and to confirm that we are
[00:26:38] clinging to this land and will never leave it.
[00:26:55] To affirm that Syria is one and united, and the Syrian
[00:26:59] people, in all their factions, are one.
[00:27:30] We are all one people. All the governorates of Syria are one, and the Syrian
[00:27:34] people are one, and we are against Israeli interventions.
[00:28:39] Welcome, dear viewers, to a summary of the most important and latest
[00:28:42] news: The Syrian Ministry of Energy and the Iraqi Ministry of Water Resources
[00:28:46] signed the minutes of the bilateral technical meeting between the two countries,
[00:28:49] chaired by the Assistant Minister of Energy for Water and Electricity Affairs
[00:28:53] and the Technical Undersecretary of the Iraqi Ministry, with the participation
[00:28:56] of technical delegations, with the aim of enhancing cooperation in the management
[00:29:00] of shared water resources. The minutes included
[00:29:03] an agreement to activate tripartite coordination between Syria, Iraq, and Turkey
[00:29:07] regarding transboundary waters in the Euphrates River, the establishment
[00:29:10] of joint hydrological
[00:29:13] the river, the exchange of water data and information, and the conduct of periodic
[00:29:17] tests of water quality, in addition to developing
[00:29:20] technical cooperation and exchanging expertise in water resource management
[00:29:24] and monitoring and operating
[00:29:26] dams.
[00:29:30] Minister of Finance Muhammad Yasser Bernia discussed with Minister of Communications
[00:29:34] Abdul Salam Heikal ways to finance digital transformation projects
[00:29:37] and develop the digital infrastructure in Syria, and mechanisms for securing
[00:29:41] the necessary grants and funding to implement technical projects with