The “Palestinian cause” stands as a clear example in this era of injustice and oppression. Allah decreed that the Palestinian people would be oppressed and persecuted by the Jews and the major powers for an entire century, preceded by a century of preparation since the time of Napoleon. Not to mention the Muslims' negligence in the matter of Palestine.
There was no complete negligence from the people of Palestine or the general Muslim Ummah. They tried and defended repeatedly, but if an effort is not controlled by a skillful plan, a sincere, aware leadership, supported by equivalent media, and sufficient funding, it is more akin to a flare-up and naive reaction. This was the fate of Palestine until the emergence of the “Hamas” movement, which imposed itself on the scene, representing a block of jihad with pure hands, advancing with insight, study, and a conscious strategic vision, with clear ideological and intellectual principles. Thus, every Muslim is allowed to finally anticipate an awaited victory.
In the early Islamic life, there were practices of freedom that remain the root for those who want to establish and revive their ways, with Sharia scholars at the forefront. For example, Shuraih Al-Qadhi was known for not allowing oppression.
Sharia scholars deal with daily injustices and oppression in people's lives when conducting transactions and contracts, but Shuraih's indication to something greater is a lesson for every Muslim to strive for freedom and dignity. Political freedom is built on the foundation of civil rights and judicial justice. The impartial judge creates an environment that nurtures the mujahid and the uprising politician.
“Hamas” Distinct Method in Jihad
These feelings gain another psychological dimension when they are Palestinian, due to the harsh migration imposed on them. The emigrant and oppressed person yearns intensely for his homeland, feeling like a camel restrained from movement.
the Palestinian who is restrained: half of his time is occupied with livelihood concerns, and the other half with suppression, to keep him away from any kind of of revolution and jihad, and to prevent him from deviating from domestication plans.
Even if the enemy's plans have succeeded in exhausting us at times, this does not justify despair finding its way to us, because a discerning look at the twists and turns of time and the nature of life teaches us that no state lasts forever, and hardship is inevitably followed by ease. Within that, opportunities for improvement and compensation arise. One of the most important observations in the movement of life is that it is not a continuous stream but rather intermittent. This observation is widely acknowledged among people that days rotate.
Change is a constant attribute, and it is what generates movement; it does not stagnate in one state but is always in flux. Here, everyone has the right to experiment, so the methods of work are relied upon to achieve hope or remain in confusion.
This is what gives “Hamas's” method of jihad its great value. The issue is not related to leadership or elections but to a comprehensive methodology, a system of values and integrated plans. The merit of “Hamas” is a branch of the clarity of its method, and the creativity of its leadership is a product of the ideology it believes in.
A Master's Blow
Just as moderation was the hallmark of the soundness of Islamic thought, avoiding extremes, political jihadist moderation is the strong pillar on which “Hamas” has relied, making its positions upright. Rationality has become its characteristic, relativity a means of interpreting what may seem contradictory, and reconciling two rights a safe way out of unilateral vision. It is as if “Hamas” has adhered, since its emergence and throughout its progress, to the counsel of the wise Arab Aktham bin Saifi al-Tamimi who said, “Negligence and lack of deliberation, leads to losing determination.” (1)
He points to two extreme opposites in which the chance for opportunity is lost: laziness and delay, or haste without allowing for deliberation and planning. The prudent is supposed to be moderate, with a pause for contemplation between his movement and attack. Neglecting deliberation is more dangerous than negligence, for the one neglecting his duties can be admonished and catch up, achieving half the result if he misses the full one, or perhaps grasp the tail of the opportunity if not the forefront. But the reckless one is deterred, burdened, unable to move for a long time, requiring a period of solace and treatment. The mujahid leader preacher knows both and how to seize the right moment.
“Hamas's” participation in the political arena and its presence in the Palestinian Legislative Council elections is a decisive step at the right time, embodying the slogan “Creativity in Seizing the Moment,” backed by courage, bolstered by its victories in municipal elections.
Our ancestors used to say: “He who dares, succeeds; he who fears, fails.” (2)
This is not a call for recklessness, but the essence of vital experimentation is clear. History proves that the world, in part of our approach to it, is taken by force. This force requires initiative, self-confidence, boldness, and quick decision-making, as the field is full of competitors with resources and funds. Any excessive demand for guaranteed results may contain a small seed of fear that can grow under the cover of excessive caution to become a psychological barrier, preventing the investment of opportunities, leaving them to the greedy and treacherous. All that remains is blame and self-reproach. Thus, “Hamas” avoided many negatives with its initiative, characterized by meticulous planning.
The believer believes that fate is above these arts of delay and haste and planning principles.
However, the believer should not surrender to negative fate, let alone to the fear of its occurrence. Rather, part of his faith is to combat bad fate with good fate. “Hamas,” in all its steps, balances, maneuvers, pulls, and releases, then pulls again. These are the laws of political and jihad practice. The image of “Hamas” leaders is like sailors with their boat swaying, pushed by the wind on the sail. They pull the ropes of the sail for balance, preventing it from capsizing. This scene is seen today on television during yacht races.
This depiction of a partial, vital, maritime movement is a creation of an intelligent Bedouin, even miraculous. Just as he described the camel and the desert extensively, he described the sea and the ship's movement, marveling at the wisdom of the comprehensive movement. What matters to us here is the ship's balance. What matters to us about “Hamas” is the balance of performance and positions in difficult days with complex equations. The art of pulling ropes has become a precise art. Those who want to sail safely in the globalization ocean, not far from the heat of Iraq's events, must master it.
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(1), (2) Al-Basa’ir wa al-Dhakha’ir by Abu Hayyan al-Tawhidi (1 / 154 / 227).
A message written by Sheikh Muhammad Ahmad Al-Rashid following “Hamas” winning the elections in Palestine.
Source: “Palestine Dialogue Network.”
Read the Article in Arabic
