Rebuilding Gaza: 7 Facts from the Perspective of Steadfast Resistance
Rebuilding
the Gaza Strip is a tremendous challenge, yet Gaza’s Islamic history offers a
different perspective: reconstruction is not merely repairing destruction but restoring its role as an Islamic
frontier grounded in a comprehensive civilizational approach of steadfast
resistance (ribāt).
Seven historical and methodological facts linking the past and the present
First: Ribāt
is not a military garrison but a three-dimensional institution:
The
concept of ribāt in Islamic jurisprudence and history was not merely a
military outpost for stationed defenders, but rather a comprehensive
civilizational institution that combined:
·
Military protection: fortification and
constant monitoring of frontier zones (the security function).
·
Spiritual development: encompassing mosques
and centers for learning and worship (the educational and spiritual function).
·
Economic sustainability: reliance on
dedicated endowments (awqaf) to support the defenders and maintain the
infrastructure (the economic function).
Secondly: Gaza, the permanent frontier
of al-Sham — a gateway and a strategic hub.
Gaza lies on the southern coast of al-Sham, which has made
it throughout history a strategic frontier and a vital crossroads between Asia
and Africa. This strategic significance has subjected it to repeated invasions
and confirms that its role has never been marginal, but rather central and
decisive in the region’s balance.
Third: Gaza — a city with a long history
of successive destruction and reconstruction.
The
history of Gaza is not a linear or stable one; rather, it is a complex history
marked by cycles of destruction and major upheavals (such as the Crusader and
Mongol invasions), followed by periods of reconstruction and continuous
restoration. This affirms that the city’s ability to rise and rebuild after
every devastation is a deeply rooted historical trait—not a mere exception.
Fourth: The intellectual ribat — Gaza as
a beacon of knowledge and the birthplace of Imam al-Shafi‘i.
Civilizational
memory proves that Gaza was never merely a military site. It was home to
prominent scholars of jurisprudence, hadith, and Quranic exegesis — most
notably Imam Muhammad ibn Idris al-Shafi‘i, who was born there. This affirms
that the concept of ribat in Gaza combined the mission of defense with
that of enlightenment — a legacy that must be revived today through a renewed
focus on universities and libraries.
Fifth: Endowment (waqf) as the
key to sustainable reconstruction.
Historically,
ribat institutions relied on private endowments (awqaf) to fund
their maintenance and support the stationed guardians. This mechanism ensured
sustainable and independent financing, unaffected by the fluctuations of
central treasuries. Today, modern models of “reconstruction endowments” should
be activated to professionally and sustainably finance vital facilities in Gaza
— such as hospitals and educational institutions.
Sixth: The mindset of the murabit
— building with permanence, not temporariness.
The ribat
approach calls for reconstruction based on principles of resilience,
fortification, and sustainability — not mere temporary rebuilding. This
requires integrating local materials and construction techniques that enhance
structural flexibility, creating infrastructure built with a “murabit
mindset,” capable of withstanding future challenges.
Seventh: The student and the scholar —
civilizational murabitun (guardians on the frontlines of knowledge).
In
the modern ribat framework, the role of steadfast guardianship is not
limited to soldiers — it extends to students, academics, and teachers. The
targeting of educational institutions and libraries places them on the
frontlines of defending identity. Thus, restoring universities is a
reactivation of the “ribat of knowledge,” representing a form of
civilizational resistance that safeguards the awareness of future generations.
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