I followed, as did the rest of the world, the statements of U.S. President Donald Trump regarding the forced displacement of Gaza's residents to Egypt and Jordan and transforming Gaza into the "Riviera of the Middle East," as if he holds the decision in his hands. When Egypt and Jordan rejected this idea, he arrogantly responded, "They will do it," as if declaring, "I am your supreme lord."

Such actions can only be described as foolish and reckless. History recalls that during the Battle of the Trench, the disbelievers from Quraysh, Ahabeesh, Ghatafan, Banu Asad, Hudhayl, Khuza'ah, and, of course, the Jews gathered together. Despite the three-week siege, the noble Prophet Muhammad (peace and blessings be upon him) did not fear their numbers. Instead, he rallied the Muslims and turned first to Allah, who shook the enemy forces and cast terror into their hearts, leading them to retreat in defeat, granting victory to the Muslims.

The connection here is that Trump and his ilk—those outlaws among the Jews and criminals—will find that their plans will first clash with what Allah has decreed: victory and empowerment for the Muslims and the people of truth. The recent Gaza war and the Al-Aqsa Flood operation demonstrated to the world that the people of Gaza remain steadfast in their land and their cause. Despite all the destruction and bombardment, with over 47,000 martyrs and massive devastation to services and homes in Gaza, not a single Gazan has wavered or left. Even those who seek medical treatment abroad return to Gaza after recovery. The Zionists have failed miserably. We all remember Netanyahu’s infamous claim that he would eliminate Hamas. Did he succeed? Of course not. He ended up negotiating with Hamas, yielding to all their conditions. His defense minister and chief of staff resigned, his government was shaken, and it faces many divisions within Zionist society. Thousands of Zionist soldiers were killed, including about 6,000 soldiers—according to the new Zionist chief of staff—by the Izz ad-Din al-Qassam Brigades, who do not possess even a fraction of the weaponry, equipment, or numbers of the Zionist army.

Trump’s statements reflect only the settler-colonial spirit he shares with colonial powers and Zionists. It seems Trump and American leadership have forgotten the fate of the U.S. army in Vietnam at the hands of the Vietnamese fighters, with over 58,000 Americans killed, forcing President Richard Nixon in 1973 to withdraw in disgrace. The same applies to the humiliating U.S. withdrawal from Afghanistan after losing more than 10,000 Americans and collaborators, along with over $2 trillion.

The colonizer is destined to lose, no matter how long it takes. The fighter loves death as much as the colonizer loves life. As the Prince of Poets, Ahmad Shawqi, said, addressing the French colonizer in Syria:

The blood of revolutionaries, France knows it well,
It is light and truth.
The door to red freedom
Is knocked on with every blood-stained hand.

When Trump promises that Gaza will become the "Riviera of the East," does he not realize that behind the people of Gaza stand men and a mighty nation unafraid of death? The Arab and Muslim Ummah may weaken and fall ill, but it never dies. It is a nation promised victory by its Creator: “Permission [to fight] has been given to those who are being fought because they were wronged. And indeed, Allah is competent to give them victory.” (Al-Hajj: 39)

Who will be the tourist willing to visit an occupied land with a long history of struggle and jihad?

No matter how long the night lasts, the dawn of Islam will break. Let everyone who considers colonizing Gaza or elsewhere know that if the Al-Aqsa Flood operation humbled the Zionist occupier in Palestine, then attempting to displace Gaza’s residents will trigger another kind of flood involving the entire Arab and Muslim Ummah. They must know that the future belongs to this religion and this Arab and Muslim Ummah.

A Final Note: “If, one day, the people will to live,
Then fate must answer their call.”

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The book "Hamas... Unwritten Chapters" is published by the Zaytuna Center for Studies and Consultations in Beirut and authored by the Palestinian writer Dr. Azam Tamimi. The book, spanning 343 pages in medium size, offers the first two chapters for free download, allowing readers to access the beginning of this in-depth study on the "Hamas" movement.

 New Chapters in the Movement's History

The book is a qualitative addition to understanding the "Hamas" movement's vision for itself and the world around it. It discusses the Palestinian-Israeli conflict from the movement's perspective, outlining its positions on various means of conflict resolution, revealing the principles that "Hamas" adheres to, and highlighting what it can accept for settlement and what political options it rejects.

 The First Edition in Arabic

The first edition of this book was published in English in 2007 by Hurst Publishing in London. The Arabic edition presented by the Zaytuna Center is the first translated into Arabic, making it an essential reference for researchers interested in the subject.

 Chapters of the Book

 Chapter One: Beginnings:

The book begins by reviewing the incident that ignited the spark of the Palestinian uprising on December 8, 1987, as well as the conditions that contributed to the birth of the "Hamas" movement afterward. It also highlights the developments that occurred in the two decades leading up to the establishment of the movement.

 Chapter Two: From Call to Jihad:

This chapter addresses the story of the "Muslim Brotherhood in Palestine" since 1977 when they began planning to launch their own resistance project, which took practical shape with the onset of the Palestinian uprising in 1987. It clarifies the role of Islamic institutions such as the Islamic Association and the Islamic University in supporting Palestinian society.

 Chapter Three: Total War:

This chapter covers the development of the "Hamas" movement and the significant events that affected it after its establishment, starting from the repercussions of the First Intifada to the Oslo Accords signed between the Palestine Liberation Organization and "Israel" in 1993.

 Chapter Four: To Jordan:

This chapter narrates the story of the transfer of the leadership of the "Hamas" movement to Jordan following Saddam Hussein's invasion of Kuwait and the pressures faced by the Jordanian authorities as a result of the Wadi Araba peace agreement. It also reviews the incident of Dr. Moussa Abu Marzook's detention in New York and the outcomes of this case.

 Chapter Five: The Attempt on Mashal’s Life:

This chapter recounts the failed "Israeli" assassination attempt on Khaled Mashal, and the unexpected consequences that followed, which helped to strengthen "Hamas's" position.

 Chapter Six: Exiting Jordan:

This chapter discusses the events that led to the complete expulsion of the "Hamas" movement from Jordan.

 Chapter Seven: The Liberation Ideology of Hamas:

This chapter presents "Hamas's" stance on Jews and the state of "Israel," and it discusses the military means the movement relies on to resist occupation, including martyrdom operations. It also highlights the evolution of the movement's political discourse since the issuance of its charter in 1988.

Chapter Eight: Jihad and Martyrdom:

This chapter addresses contemporary discussions surrounding the issue of martyrdom within contemporary Islamic political thought.

 Chapter Nine: "Hamas," "PLO," and "Palestinian Authority":

This chapter discusses "Hamas's" position on "Fatah," its primary competitor on the Palestinian scene, and the complex relationships between the two movements.

 Chapter Ten: Towards a Third Intifada:

The book concludes by addressing the repercussions of Yasser Arafat's death in November 2004, the developments that led to "Hamas's" victory in the 2006 legislative elections, and the attempts made by the movement's opponents to politically weaken it.

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The scene of the souvenirs presented by the Islamic Resistance Movement (Hamas) to the three “Israeli” female captives who were recently released carries profound implications and conveys humanitarian messages that surpass any political symbolism.

I may not be exaggerating when I say that the gesture of giving gifts was a remarkable move by the Palestinian resistance, demonstrating its refinement, high morals, and respect for human dignity—even toward enemies or captives—when compared to an oppressive occupier who has killed infants, children, women, the elderly, and the sick, burned everything to the ground, and demolished mosques, churches, schools, and hospitals.

After more than 15 months of war, 471 days of genocide, bombings, and destruction, over 150,000 martyrs and wounded, an estimated 40 million tons of rubble, and heaps of decaying corpses and torn body parts—then you present gifts to your opponent. Why? How? And for what purpose?!

The “bizarre gift bags,” as described by the “Israeli” press, were almost like a sign of a moral victory for the Palestinians. They indicated that Palestinians had not lost their composure or resilience. They still possessed creativity, the ability to think outside the box, and even to astonish their enemy with something new.

Inside the gift bags were a map of the Gaza Strip, photos of the captives' memories during their imprisonment, and a release certificate titled "Prisoner Release Decision," which included the prisoner's name, age, date of captivity, birthdate, and release date, stamped with the seal of “Al-Qassam Brigades.”

The Palestinians achieved victory through the scene of these gifts—on humanitarian, psychological, moral, literary, and military levels. They insist on humiliating the occupier, exposing its crimes, and fraying its nerves, while simultaneously sending a positive message to their own captives: “Our humanity triumphs over you despite your occupation of our land, your desecration of our holy sites, and your destruction of our people.”

“I am human” is the overarching title of what the resistance accomplished, transcending the idea that it was merely a strategic tactic, media maneuver, or political message. It was a scene that demonstrated to the world the nobility, integrity, and chivalry of the Palestinian people.

The gift bags carried profound messages of da'wah, as the captives appeared in the best possible condition—wearing clean clothes, with braided hair, and in good health. This confirmed that the Palestinian mujahid had not forgotten his Islamic faith and the teachings of the Prophet Muhammad ﷺ concerning the treatment of captives, which include protecting their rights, honoring them, clothing them, and refraining from starving, torturing, insulting, or humiliating them.

Part of this excellent treatment was what “Al-Qassam” did by giving gifts to a human being who might one day embrace Islam, become neutral, or reconsider their hostile stance toward a people who rightfully own this land. At the very least, it serves as a reminder of the good treatment they received during captivity from people whom the Western Zionist propaganda machine portrays as extremists and terrorists—only for these captives to find themselves receiving gifts from those same people.

The souvenir gift bags affirmed the Palestinian resistance's commitment to international treaties, the principles of international law during wars and conflicts, and the Geneva Conventions regarding the treatment of prisoners of war—laws and norms that the Zionist enemy and its fascist government, implicated in war crimes against humanity, have not abided by.

The scene of the captives smiling as they left imprisonment and received their release certificates is clear evidence of the good treatment they received. One of the released captives even appeared wearing a necklace adorned with the Palestinian flag.

The individual capable of such a noble gesture and innovative step is indeed capable of rebuilding Gaza, nurturing it with goodness, healing wounds, gathering the scattered, clearing the rubble, and erasing the traces of brutal aggression—if only circumstances permit and resources are made available.

Reconstruction starts with people. The prisoners' gift bags send a message to the entire world that it is witnessing a great generation of humanity, a unique type of people, and pure human genes combining the morals of Islam, the authenticity of the Arabs, and the virtues of humanity. This affirms the legitimate right of these people to liberate their land and holy sites, and to achieve freedom and dignity without needing decisions from the Security Council, the United Nations, or the International Criminal Court, whose ink has failed to stop the bloodshed over 471 days!

The Palestinians have advanced significantly beyond what is written in the sciences of war, politics, economics, psychology, sociology, and human development—demonstrating legendary resilience, determined resistance, heroic patience, ambitious hope, innovative tactics, meticulous preparation, and remarkable planning and execution. This epic saga will be immortalized in history by those who did not forget to present gifts to captives.

Defiant Gaza deserves a serious stand and a popular, Arab, Islamic, and international mobilization for reconstruction—not just because it has been destroyed and turned into rubble, but because it is home to human beings whose humanity has grown so immense that they have triumphed over their enemies and taught the world the art of humanity.

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Egyptian political thinker Magdi Ahmed Hussein, an expert in Arab and Islamic affairs, considered the announcement of the implementation of a ceasefire agreement in Gaza to be a strategic victory for the resistance and the Palestinian people, especially in the Gaza Strip. He emphasized that the entity will not easily recover from the shock of the "Al-Aqsa Deluge" and its repercussions, especially as it withdraws now while the military force continues in Gaza, Lebanon, Iraq, and Yemen.

Exclusive Interview

In an interview with "Al-Mujtama," Hussein expected that the Palestinian issue would regain its position at the forefront of the concerns of the nation and the world in the coming period. However, he linked this to the existence of clear sponsorship from all national, pan-Arab, and Islamic forces, and the continuation of its status as the central issue of the nation in reality, not just in words.

According to your assessment, who benefits from the ceasefire decision?

- Certainly, it benefits the Palestinian resistance, and thus the Arab and Islamic nation. The Zionist enemy has not achieved any of its declared or implicit goals, such as completely rooting out "Hamas," reoccupying the Gaza Strip, displacing the people of Gaza, and reconstructing settlements within what was termed reshaping the map of the Middle East, or forcibly returning the prisoners.

A Complete Victory

Today, they are signing an agreement that stipulates their complete withdrawal from all of Gaza, while "Hamas" is deeply rooted on the ground with its weapons, rockets, and military manufacturing. As for the houses and buildings that were destroyed, they will be rebuilt, and the martyrs are alive with their Lord, receiving sustenance.

What are the strategic dimensions of this Palestinian victory?

- The strategic dimensions of the Palestinian victory are manifold, foremost among them being that the resistance has shattered the Zionist security theory which is based on transferring the conflict outside the entity's territory and resolving it in a short time.

Gaza Envelope

In the "Al-Aqsa Deluge" battle, we saw the resistance invade the entire Gaza envelope, an area larger than the Gaza Strip, and battles raged for three days, followed by the continued bombardment with rockets until "Tel Aviv" and the entire Gaza envelope, and this continued until just before the agreement was concluded.

Unstable Entity

When the foundations of the Zionist security theory collapse, the entire entity weakens, and it is sufficient to note that more than a million Zionists are reported to have emigrated over the past year. It will be difficult for the entity to remain stable easily after that.

Military Strength

Finally, the ceasefire will give the resistance the opportunity to renovate and prepare its military strength. We should not forget that the release of more than a thousand Palestinian prisoners was one of the objectives of the battle, which confirms the resistance's ability to liberate its prisoners and impose its will on the better-armed enemy that receives full Western support.

Some observers have noted clear signs of psychological defeat among the officials of the entity. Do you agree with this?

- The psychological defeat of the Zionist entity is evident to everyone, and the enemy's media reveals a consensus in public opinion among the Zionists from all directions regarding the recognition of the apparent and blatant defeat in this agreement. Everyone knows that this agreement is essentially the same as the agreement from last May, and that its basic conditions were established by the resistance, which has been its position since the first day of the aggression. The entity will not easily recover, nor will it ever recover from the shock of "The Flood of Al-Aqsa" and its repercussions. It is sufficient to note that it is now withdrawing while military power continues in Gaza, Lebanon, Iraq, and Yemen.

After the ceasefire, what does Gaza specifically need from Arabs, Muslims, and the free people of the West?

- It is well known that the sector needs a major campaign for reconstruction, relief, and assistance. The Arabs and Muslims who have fallen short in their duty towards Gaza must compensate for this shortcoming in this regard! And the free people of the West know their duty better than most Arabs and Muslims. They have provided all kinds of support for Gaza and Palestine through boycotts, demonstrations, sit-ins, popular media via social media, pursuing Western officials, and reprimanding them, even leading to clashes with the police in the streets, resulting in their arrest and prosecution. I believe they will not abandon the cause of Palestine, as it cannot be resolved merely through a ceasefire; all rights must be reclaimed, and a Palestinian state must be established.

How do you see the calls for continuing the boycott and not linking it to the cessation of the war?

- These calls are extremely important and strategic. There must be a focus on continuing the boycott, for the West and its corporations have not repented for their aggression and injustice, but they were forced to agree to a ceasefire. The boycott is a strategic necessity to promote national industries and products and to deepen the economic independence of all Arab and Islamic countries, while limiting cooperation to friendly countries in Asia, Latin America, Africa, and some European countries that are not stained with Arab and Palestinian blood, such as Spain and Ireland.

In light of the current Arab situation, what is the future of the Palestinian cause in the upcoming period?

- The Palestinian cause will regain its status at the forefront of the concerns of the nation and the world, but it must be nurtured by all national, pan-Arab, and Islamic forces, providing the protective fence for it, so that it truly becomes the central cause of the nation, not just in words.

The Nature of Oppression

The oppression of man against himself or others is inherent in his nature, originating from his very creation; he oppresses himself through disobedience and ingratitude for blessings, and he oppresses others through transgression, tyranny, and the violation of rights. Allah says: "Indeed, mankind is [generally] most unjust and ungrateful." (Ibrahim: 34).

Inherent Injustice and Ignorance

The spread of sins, injustices, and corruption among humanity is evidence of what Ibn Qayyim al-Jawziyyah asserted: ignorance and injustice are inherent in human nature, not knowledge and justice. He said: "Whoever claims that justice is inherent in people has made a baseless statement. Justice is transient and renewable, while its absence is the norm. This is because the absence of justice stems from human ignorance and oppression, and man was created ignorant and unjust. The believer perfects himself through knowledge and justice, which are the essence of goodness, while others remain as they are. Hence, justice is neither inherent nor predominant in people."

The Consequences of Injustice

Those who allow injustice to dominate their nature belittle their fellow humans, rushing to harm them even if it means beating them, stripping them of their freedom, or shedding their blood. They do not see others as humans with rights; their rights are trampled just like their humanity. Such people are better described as human monstrosities or beasts in human form. Al-Raghib al-Isfahani stated: "Whoever departs from practicing justice naturally, morally, behaviorally, hypocritically, or out of desire and fear, has stripped himself of humanity."

Oppression and Tyranny

Injustice is akin to tyranny, both of which corrupt religion and worldly life. Sheikh Muhammad al-Ghazali said: "Tyranny was the ghoul that devoured our religion and our worldly life." Power tempts humans to oppression and tyranny. If one does not find a deterrent within themselves, their conscience, fear of their Lord, higher authorities, or the masses under their dominion, they persist in their oppression and tyranny.

Deterrents to Injustice

Al-Mawardi said: "People's nature inclines them to conquer what they favor and dominate those they oppose. They cannot be deterred except by a strong deterrent and a sufficient preventive measure. This deterrent against injustice comes from one of four things: either a rational mind, a prohibitive religion, a deterrent authority, or incapacitation."

Leadership Against Tyranny

We have seen that both Umar ibn al-Khattab and Umar ibn Abd al-Aziz were deterrents to any ruler inclined to oppress people under any pretext. Umar ibn al-Khattab first established this principle and taught it to his governors and commanders, saying: "The backs of the Muslims are protected," meaning they are safeguarded from harm, except in matters of God's rights or human rights.

Fair Punishment and Accountability

It could be argued that Umar ibn al-Khattab carried a stick with which he might strike some of his subjects. This is true, but it was not out of transgression but for discipline without exaggeration. Umar would review his actions if he erred and feared being accountable before God. He once struck people who crowded around a water trough, then met Ali who asked him about it. Umar said:  "I fear that I might have perished." Ali replied, "If you struck them out of deceit and enmity, you have indeed perished. But if you struck them out of advice and reform, then there is no harm. You are but a shepherd, a disciplinarian."

Guidance for Rulers

Umar ibn al-Khattab would advise his governors well regarding their subjects. Al-Qasim reported: "When Umar sent his governors, he said: 'I did not send you as tyrants but as leaders. Do not strike the Muslims, thus humiliating them. Do not praise them excessively, thus leading them astray. Do not deny them their rights, thus oppressing them. Be attentive to the needs of the Muslims.'"

Consequences of Injustice

These were not mere words but a law that punished any governor who violated it. Umar ibn al-Khattab once addressed the people, saying: "By Allah, I do not send my governors to beat you or take your money, but to teach you your religion and the Sunnah of your Prophet. Whoever is treated otherwise should bring it to my attention. By the One in Whose hand is my soul, I will retaliate against him." Amr ibn al-As said: "O Commander of the Faithful, if a Muslim governor disciplined some of his subjects, would you retaliate against him?" Umar replied: "By the One in Whose hand is my soul, I will retaliate against him. I have seen the Messenger of Allah (peace be upon him) retaliate against himself. Do not strike the Muslims, humiliating them. Do not deny them their rights, thus causing them to disbelieve. Do not lead them into the wilderness, thus losing them."

Accountability of Governors

This was a direct warning to his governors. If an injustice occurred, Umar would hold the governor accountable, setting an example for others and ensuring the victim received their rights. Ibn Taymiyyah said: "People's oppression of one another must be addressed by giving the oppressed their rights. The rights of the oppressed cannot be waived by intercession or otherwise, but the oppressor must give the oppressed their due."

Example of Accountability

Once, Umar wrote to his governors to meet him during the pilgrimage season. They complied, and he addressed the people, saying: "By Allah, I did not appoint my governors to beat you or take your money, but to teach you your religion and the Sunnah of your Prophet. Whoever has a complaint against them should come forward." Only one man stood up, saying: "O Commander of the Faithful, your governor struck me a hundred lashes." Umar asked: "Did he strike you a hundred lashes? Rise and retaliate against him." Amr ibn al-As intervened, saying: "O Commander of the Faithful, if you open this door for your governors, it will become overwhelming for them and set a precedent for those after you!" Umar replied: "Shall I not retaliate against him? I have seen the Messenger of Allah (peace be upon him) retaliate against himself. Rise and retaliate." Amr said: "Let us please him instead." Umar agreed, and they compensated him with two hundred dinars, two dinars for each lash."

Stance of Umar ibn Abd al-Aziz

Similarly, Umar ibn Abd al-Aziz took a strict stance against governors oppressing their subjects. He knew that power and authority could lead weak-willed governors to exploit people. He was a strong barrier against anyone who sought to oppress people under any pretext. Adi ibn Arta wrote to him: "Some people do not pay their taxes until they are subjected to some punishment." Umar replied: "The wonder of wonders is your seeking my permission to punish people as if I were a shield for you from God's punishment or as if my approval would save you from God's wrath. When this letter reaches you, whoever gives you their dues voluntarily, accept it. Otherwise, swear them. By Allah, it is more acceptable to me that they meet Allah with their sins than I meet Him with their punishment. Peace."

Resisting Tyranny

These are two examples of how Umar ibn al-Khattab and Umar ibn Abd al-Aziz resisted tyranny, ensuring the dignity of their subjects and preventing their oppression and torture under any pretext. Had they turned a blind eye, tyranny would have spread among the governors during their reigns. Their eras were models of leadership deterring subordinates from harming people. They did not nourish the seeds of dictatorship within those in power to prevent them from growing and spreading their thorns, rooting deeply into souls and worsening the state of the nation. This approach ensured the cost of uprooting tyranny remained manageable.

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(1) Refer to: Ma'alim at-Tanzil, by al-Baghawi, (4/354), and Tafsir al-Bahr al-Muhit, by Abu Hayyan, (5/468).

 (2) Bada'i al-Fawa'id, by Ibn Qayyim al-Jawziyyah (3/790).

(3) Al-Dhari'ah ila Makarim al-Shari'ah, by al-Raghib al-Isfahani, p. 254.

(4) The Constitution of Cultural Unity among Muslims, by Muhammad al-Ghazali, p. 157.

(5) Adab ad-Dunya wa ad-Din, by al-Mawardi, p. 134 (summary).

(6) Musannaf 'Abd al-Razzaq (7/413).

(7) Refer to: Fath al-Bari, by Ibn Hajar (12/85), and Sharh Sahih al-Bukhari, by Ibn Battal (8/404).

(8) Al-Kharaj, by Abu Yusuf, p. 128.

(9) Previous reference, same page.

(10) Previous reference, p. 128-129.

(11) Majmu' al-Fatawa, by Ibn Taymiyyah (7/78).

(12) Al-Kharaj, p. 129.

(13) Previous reference, p. 132.

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