Assessment is a challenging process, especially when it concerns oneself; for one deceives oneself, only seeing their virtues, yet often their flaws appear as virtues, as Allah said: "Are those whose evil-doing is made so appealing to them that they deem it good (like those who are rightly guided)?" [Surah Fatir: 8]. Moreover, few people seek their own assessment, let alone their faults from others, due to the pain and delusions that accompany such criticism.
Assessing the effectiveness of individuals and groups in a battle like the Al-Aqsa Flood is of utmost importance; it serves to achieve the objectives of legal responsibility by complementing what is lacking in this effectiveness and repairing what has deteriorated. However, performance assessment, amid the weakness of self-criticism culture and collective consultation, is more difficult due to various considerations that hinder active engagement in the battle. Some see it as a reckless process, others view it as a battle of a group they were not consulted in, while some perceive it as surpassing the limit they set for themselves or their group. Additionally, some, considering the diverse needs of the battle, focus on certain needs over others, using specialization as an excuse, believing perfection lies in their actions. Furthermore, some see praise for their resistance as evidence that they have done their utmost, becoming complacent with praise and neglecting innovation and growth.
This article aims to contribute to establishing a culture and methodology of effective presence testing, especially in major battles, by refuting claims with scientific principles and demanding evidence from claimants to prevent the trial of presence from falling into false claims and deceptive words that conceal deficiencies and imbalance.
Concepts of balance...
The Noble Quran is rich with numerous concepts of balance, as we like to call them, intending by them the truths and terminologies that measure a person's compliance with the calls of revelation, their fulfilment of the responsibilities of membership in the Islamic nation, and their affiliation with the human community.
These concepts are the keys to the desired civilizational action today, with broad significance that extends beyond jurisprudential concepts such as compliance, performance, judgment, and the like. They encompass many Quranic concepts scattered throughout numerous chapters, abundantly used in the contexts of assessment and judgment on statements, actions, behaviours, and dealings, both in the present and in the future.
Among these concepts that we wish to shed light on are: covenant, pact, fulfilment, and violation. We will explain their meanings and implications as they are used in the Quranic context, and we will strive to establish, furnish, and embody them in a way that serves the construction of standards and criteria for presence and effectiveness, then apply them to the reality of the battle of the Flood in a manner that contributes to enhancing the effectiveness of the presence of Muslims and the components of the nation in the battle.
These concepts hold great importance in establishing awareness of the issue, especially in the current moment where ambiguous concepts have spread, aiming to attribute anxiety to the resistance ideology and contradiction to its behaviour. One of the duties of resistance intellectuals is to renew awareness of the lexicon of advocacy and to activate its contained values and steadfastness.
The Covenant and the Value of Fidelity...
The attribution of the covenant to Allah serves the purpose of indicating the authority associated with it, as mentioned in numerous places in the Quran, which can be summarized in two contexts:
The first context: the command to fulfil the covenant and praise for those who fulfil it, such as Allah's saying: "Absolutely! Those who honour their trusts and shun evil—surely Allah loves those who are mindful (of Him)." [Surah Al-Imran: 76], and His saying: "Whenever you speak, maintain justice—even regarding a close relative. And fulfil your covenant with Allah." [Surah Al-An'am: 152], and His saying: "Honour Allah’s covenant when you make a pledge, and do not break your oaths after confirming them, having made Allah your guarantor." [Surah An-Nahl: 91].
The second context: the warning against breaking the covenant and the condemnation of those who violate covenants, as exemplified by His saying: "Those who violate Allah’s covenant after it has been affirmed, break whatever (ties) Allah has ordered to be maintained, and spread corruption in the land. It is they who are the (true) losers." [Surah Al-Baqarah: 27], and His saying: "Indeed, those who trade Allah’s covenant and their oaths for a fleeting gain will have no share in the Hereafter." [Surah Al-Imran: 77], and His saying: "And do not trade Allah’s covenant for a fleeting gain. What is with Allah is certainly far better for you, if only you knew." [Surah An-Nahl: 95].
Sometimes, the praise for fidelity and the condemnation of violation come together in the same context, as in His saying: "Surely those who pledge allegiance to you (O Prophet) are actually pledging allegiance to Allah. Allah’s Hand is over theirs. Whoever breaks their pledge, it will only be to their own loss. And whoever fulfils their pledge to Allah, He will grant them a great reward." [Surah Al-Fath: 10].
And we choose to define the covenant of Allah as follows: all individual and collective obligations, tangible and qualitative, both explicit and implicit, that Allah has enjoined upon His servants in order to bring about benefits for them and ward off harm from them.
Among these covenants singled out by the Quran for mention is the rite of jihad, considering it the pinnacle of fulfilling the covenant of Allah and adhering to the obedience of arduous obligations. The discussion about it in the Quran revolves around two contexts:
The first context involves praising the warriors and martyrs, as exemplified by Allah's saying: "Allah has indeed purchased from the believers their lives and wealth in exchange for Paradise. They fight in the cause of Allah and kill or are killed. This is a true promise binding on Him in the Torah, the Gospel, and the Quran. And whose promise is truer than Allah’s? So rejoice in the exchange you have made with Him. That is (truly) the ultimate triumph." [Surah At-Tawbah: 111]. One of the subtleties in this verse is that Allah accepts the servant's fidelity to the covenant by granting him a good end, and it encourages the obligated ones to fulfil it by embodying noble character.
The second context involves condemning the hypocrites who evade the obligations of these covenants, especially in critical moments when the believers are tested and severely shaken, as mentioned in Allah's saying: "And (remember) when the hypocrites and those with sickness in their hearts said, ‘Allah and His Messenger have promised us nothing but delusion!’ (12) And (remember) when a group of them said, ‘O people of Yathrib! There is no point in you staying (here), so retreat!’ Another group of them asked the Prophet’s permission (to leave), saying, ‘Our homes are vulnerable,’ while (in fact) they were not vulnerable. They only wished to flee. (13) Had their city been sacked from all sides and they had been asked to abandon faith, they would have done so with little hesitation. (14) They had already pledged to Allah earlier never to turn their backs (in retreat). And a pledge to Allah must be answered for." [Surah Al-Ahzab: 12-15].
Fulfilling the covenant is a comprehensive value from which many values branch out, intending to impose both the religious and civilized obligations that preserve values in human behaviour. Its imposition necessitates the development of a firm commitment among the members of the community and the constituents of the nation, meaning that it is a collaborative effort in adhering to the covenant and pact. It also entails an invigorating effort that results in beneficial and enduring manifestations of productivity on Earth.
From an Islamic perspective, fulfilling the covenant encompasses both outward and inward actions equally. Outward fidelity does not exclude the inward adherence, and inward fidelity does not disregard the outward commitment.
Fulfilling the covenant is a delicate balance that should be maintained without loss or transgression. Therefore, the conditions and degrees of fidelity varied in the Quran, examples were given, and models will be followed.
Prophet Ibrahim (peace be upon him) represents the symbol of fidelity in the Quran to the extent that fulfilment became an inherent characteristic of his. As Allah says: "And (that of) Abraham, who (perfectly) fulfilled (his covenant)" [Surah An-Najm: 37]. The term "fulfilled" here encompasses many fulfilments, which are the result of earnestly adhering to the conditions and requirements of fidelity. His fidelity is described in the Quran as the completion of the words that Allah entrusted to him. Among these words is his response to Allah's covenant when he was tested with the sacrifice of his son, Isma'il, as an offering to Allah, and similar great trials.
The most faithful person to the covenant without exception is our Prophet Muhammad (peace be upon him). Therefore, Allah commanded taking him as an absolute example, as mentioned in the Quran: "Indeed, in the Messenger of Allah you have an excellent example" [Surah Al-Ahzab: 21]. This praise and command were placed amidst the verses about the covenant and pact in Surah Al-Ahzab, indicating that this is a matter of emulation and resemblance. The nation of Prophet Muhammad (peace be upon him), to whom Allah entrusted the messages and prophethood, is worthy of fulfilling its covenant with Allah. Thus, Allah made fidelity to the covenant one of its most important traits, as He said: "(the believers are also) those who are true to their trusts and covenants" [Surah Al-Mu'minun: 8].
The Quran presents the rebellious among the Children of Israel as an example of covenant violation, to the extent that they were described as violators in many verses.
The covenant and the scourge of violation...
As for the pact (Meethaq), it refers to confirmed covenants, whether prior or subsequent. Examples include the pledge of allegiance at Al-Aqabah, where commitment was made to obey in ease and hardship, in prosperity and adversity, and the pledge of Ridwan, where the companions pledged allegiance even unto death.
Some scholars differentiate between the concept of covenant and pact, stating that the covenant is what Allah initially demanded, while the pact is what the servant committed to his Lord in terms of fidelity and obedience. It is akin to a vow in this regard.
The covenant, like the pledge, is mentioned in the Quran, sometimes in the context of fulfillment, whether as a declaration, command, or praise, and sometimes in the context of violation, whether as a warning, prohibition, or condemnation.
Examples of the former include Allah's saying: "Remember Allah’s favour upon you and the covenant He made with you when you said, “We hear and obey.” And be mindful of Allah. Surely Allah knows best what is (hidden) in the heart. (7) O believers! Stand firm for Allah and bear true testimony. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do. (8)" [Al-Ma'idah: 7-8], and His saying: "Allah made a covenant with the Children of Israel and appointed twelve leaders from among them" [Al-Ma'idah: 12], and His saying: "And (remember) when We took a covenant from the prophets, as well as from you (O Prophet), and from Noah, Abraham, Moses, and Jesus, son of Mary. We did take a solemn covenant from (all of) them. (7) so that He may question these men of truth about their (delivery of the) truth. And He has prepared a painful punishment for the disbelievers. (8)" [Al-Ahzab: 7-8].
Examples of the latter include His saying: "And We raised over them the mount for [refusal of] their covenant; and We said to them, 'Enter the gate bowing humbly', and We said to them, 'Do not transgress on the Sabbath', and We took from them a solemn covenant." [An-Nisa: 154], and His saying: "(They were condemned) for breaking their covenant, rejecting Allah’s signs, killing the prophets unjustly, and for saying, “Our hearts are unreceptive!”—it is Allah Who has sealed their hearts for their disbelief, so they do not believe except for a few." [An-Nisa: 155].
These covenants are sometimes comprehensive and sometimes partial, sometimes contractual and sometimes legal, sometimes universal for all nations, and sometimes specific to a particular nation.
One of the significant covenants that Allah took from His servants in general is the Covenant of Faith mentioned in Surah Al-A'raf in His saying: "And (remember) when your Lord brought forth from the loins of the children of Adam their descendants and had them testify regarding themselves. (Allah asked,) “Am I not your Lord?” They replied, “Yes, You are! We testify.” (He cautioned,) “Now you have no right to say on Judgment Day, ‘We were not aware of this.’" [Al-A'raf: 172]. There is a difference of opinion among Sunni scholars regarding this covenant. Scholars of interpretation and narration believe that this covenant is real and direct, even if the memory of the accountable individuals does not retain it. On the other hand, theologians and rationalists consider it figurative and indirect, intending to create beings and establish evidence within them, so they are as if they have testified "yes" with these proofs, even if there is no verbal utterance. Some reconciliatory scholars among the theologians affirm the possibility of combining both views.
This covenant can be expressed by the call of instinct that a person finds deep within their heart, beyond their intellect. One only feels internal consistency through commitment and adherence to it.
By violating the covenant, we mean the description that the accountable individual, whether individually or collectively, adopts, stripping the covenants of negligence, levity, and frivolousness, instead of instilling qualities of obligation, seriousness, and benefit. Thus, the covenant loses its essence, its distinctive features fade away, and the reasons for its establishment become dysfunctional. If it remains, it remains as a body without a soul.
Sometimes, violating the covenant of Allah means that the violator follows their whims and lives aimlessly in life without identity or purpose. At other times, it means severing ties with the covenants of the nation in favour of adhering to the covenants of other nations, whereby their values regulate their consciousness and guide their endeavours.
Just as loyalty is a life-sustaining action, betrayal is a life-threatening one. A person cannot be described as vibrant when they betray, nor can their life be described as engaged when they abandon or waste the covenant. Perhaps this is one of the secrets behind the transformation of the Children of Israel into monkeys and pigs after they failed to adhere to the covenant. Therefore, all forms of betrayal must be addressed as reprehensible acts that must be prohibited and contained.
One form of betrayal is what we call the illusion of loyalty to the covenant. By this, we mean: the mind's conception of a false covenant, followed by adherence to this false covenant. Here, betrayal occurs twice: once through ignorance of the authentic covenant, and the second time through following the false covenant.
Regarding the battle against the Zionist project today, there is a Quranic connection between Israeli corruption and covenant betrayal, as stated in the following verse: "And (remember, O Prophet,) when your Lord declared that He would send against them others who would make them suffer terribly until the Day of Judgment. Indeed, your Lord is swift in punishment, but He is certainly All-Forgiving, Most Merciful. (167) We dispersed them through the land in groups—some were righteous, others were less so. We tested them with prosperity and adversity, so perhaps they would return (to the Right Path). (168) Then they were succeeded by other generations who inherited the Scripture. They indulged in unlawful gains, claiming, “We will be forgiven (after all).” And if similar gain came their way, they would seize it. Was a covenant not taken from them in the Scripture that they would not say anything about Allah except the truth? And they were already well-versed in its teachings. But the (eternal) Home of the Hereafter is far better for those mindful (of Allah). Will you not then understand?" [Surah Al-A'raf, 7:167-169].
The signs of this corruption include preventing the connection between superiority and righteous endeavour, and splitting the duality between non-accountability and destructive action.
The scales of loyalty and betrayal...
Both loyalty and betrayal are attributes that apply to individuals to varying degrees, and they serve as precise measures that can only be calibrated by defining duties and assigning required obligations. The extent to which one complies with these measures determines whether they are described as loyal or as betraying. Covenants and agreements are the arenas in which loyalty and betrayal are enacted.
Fakhr al-Din al-Razi described loyalty as resembling the fulfilment of pledges in many respects, for one is not considered true to their oath unless they fulfil all its terms. Thus, both men and women continue to strive for loyalty until they are inscribed among the fulfilled, as described by Allah: "Among the believers are men who have proven true to what they pledged to Allah. Some of them have fulfilled their pledge (with their lives), others are waiting (their turn). They have never changed (their commitment) in the least. (23) so Allah may reward the faithful for their faithfulness," (Quran, Al-Ahzab: 23-24). The fulfilment of their vow unto death is interpreted by scholars as loyalty or death. The former is evident in our context here, where loyalty to the covenant is considered even in death. And the one who awaits is the one waiting for loyalty to the covenant in combat or in the truth of meeting. According to the latter interpretation, this is not far from the truth either, for they are not absolute in death, but death with loyalty, or waiting with commitment to the covenant.
Similarly, covenant betrayal is a relative concept, and depending on the extent of neglecting obligations, the individual is described as betraying the covenant. Thus, a man or a woman seeks out betrayal until they accumulate hypocrisy within themselves, and they are branded as hypocrites, inscribed in the registers of the betrayers. Woe to those whose names are inscribed therein. Their example is those whom Allah described: "And there are some who had made a vow to Allah: “If He gives us from His bounty, we will surely spend in charity and be of the righteous.” (75) But when He gave them out of His bounty, they withheld it and turned away indifferently. (76) So He caused hypocrisy to plague their hearts until the Day they will meet Him, for breaking their promise to Allah and for their lies. (77)" (Quran, At-Tawbah: 75-77).
When one is adorned with loyalty, it elevates them in the ranks of perfection, nurturing their insight, increasing their certainty, and completing their servitude. Conversely, when one is adorned with betrayal, they descend into the realms of deficiency, their insight becomes obscured, they become susceptible to destruction, and their soul becomes embroiled in challenging Allah. Thus, many times those who betray covenants are cloaked in the tranquillity of the fulfilled, and the calmness of their hearts leads them to this foolish conclusion: "These (believers) are deluded by their faith." (Quran, Al-Anfal: 49).
Moreover, if loyalty entails the preservation of divine favour, then betrayal exposes one to the risk of substitution, as indicated by Allah's saying: "If you do not come out for Jihad, Allah will have you go through a painful punishment and bring in your place a nation other than you" (Quran, At-Tawbah: 39). Abstaining from jihad, despite its incumbent duties, is a breach of the covenant, and stinginess with wealth is akin to stinginess with oneself when its call arises, as indicated by Allah's saying: "And whoever withholds only withholds [benefit] from himself; and Allah is the Free of need, while you are the needy. And if you turn away, He will replace you with another people; then they will not be the likes of you." (Quran, Muhammad: 38).
The law of fulfilment is found in Allah's command: "Fulfil your covenant and I will fulfil Mine," (Quran, Al-Baqarah: 40), and His statement: "For you will be called to account regarding the covenant." (Quran, Al-Isra: 34). Loyalty is inherent in fulfilment and absence of deficiency. Therefore, whenever the accountable individual fulfils what is required of them, whether individually or collectively, to the extent of what Allah has entrusted them with, He will appoint them as successors, inheritors of the earth, and bestow upon them a good outcome in this world and the Hereafter. Conversely, to the extent that one falls short of fulfilling their duties, they will be deprived of succession, inheritance, and a good outcome. As Allah said: "My covenant is not extended to the wrongdoers." (Quran, Al-Baqarah: 124).
This ongoing Quranic discourse on covenants and their breach, pledges and loyalty to them, aims to hold individuals accountable for their positive and negative actions in this world and the Hereafter. This is a profound responsibility understood only by those filled with faith, valour, heroism, and modesty.
The Palestinian Resistance and the Model of Fidelity to the Covenant…
The Palestinian resistance has presented a unique model of commitment to the covenant and loyalty to the pact through several aspects:
First: Affirming action to match words, without falling into the test of will that the Israelites failed when Allah commanded them to fight and chose Talut as their king.
Second: Maintaining certainty in hearts and chests despite facing all the triggers of despair, hopelessness, frustration, and lethargy.
Third: Absolute trust in the victory and support of Allah, despite decades passing since the overall battle and six months since the battle of the Flood of Al-Aqsa in particular.
Fourth: Readiness for sacrifice exceeding human imagination, sacrificing the dearest possessions of any human, including parents, spouses, children, homes, businesses, and other beloved aspects of life.
Fifth: Giving everything possible and feasible for the sake of victory in the surprise attack on October 7th and the subsequent battle of Al-Siyal.
We believe that today, the Palestinian resistance embodies loyalty to the covenant in all its various meanings, both comprehensive and partial. It is a manifestation of the innate nature preceding laws and messages, a deep belief in the Islamic conception that remains steadfast despite the severe earthquake that has affected bodies, souls, minds, and hearts. It entails a unique compliance with the arduous obligations that souls reluctantly endure, a firm commitment before the nation to reclaim dignity and sanctities regardless of betrayal and abandonment, and a meticulous adherence to the laws of warfare, principles of engagement, and norms of life.
And the saying of God Almighty is true regarding them: “Then is he who knows that what has been revealed to you from your Lord is the truth like one who is blind? They will only be reminded who are people of understanding (19) Those who fulfil the covenant of Allah and do not break the contract (20) And those who join that which Allah has ordered to be joined and fear their Lord and are afraid of the evil of [their] account (21) And those who are patient, seeking the countenance of their Lord, and establish prayer and spend from what We have provided for them secretly and publicly and prevent evil with good - those will have the good consequence of [this] home (22) Gardens of perpetual residence; they will enter them with whoever were righteous among their fathers, their spouses and their descendants. And the angels will enter upon them from every gate, [saying] (23) "Peace be upon you for what you patiently endured. And excellent is the final home." (24) But those who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and spread corruption on earth - for them is the curse, and they will have the worst home. (25)” [Quran 13:19-25].
According to this verse, fidelity to the covenant, despite all the challenges of patience in tribulations, calamities, sacrifices, and taxes, is a sign of insight, righteousness, reform, and a good outcome in both this world and the Hereafter. Conversely, breaking the covenant is a sign of blindness, misguidance, corruption, and a bad outcome in both this world and the Hereafter.
What the faithful lose in this world from parting with their loved ones will be compensated for with victory in this world and reunification in the Hereafter, where there will be no separation thereafter. This is a consolation for those who share fidelity to the covenant, both men and women, highlighting the role of the family in upholding the covenant.
And those who have exerted their utmost effort in participating with them in terms of self, wealth, opinion, pen, time, and effort, and who have mobilized the capable and available, and gathered minds and men with them, and included children and future generations, and maintained that in them according to the broad scope that Allah has provided for the believers' reality, and the great energy that Allah has expanded in their aspirations and determinations. Therefore, it is said of them that they establish what Allah has commanded to be established.
And what Allah has commanded to be established goes beyond merely maintaining family ties, as many interpreters have stated. It includes supporting the oppressed, showing loyalty to the believers. It also includes cutting off what Allah has commanded to be cut off, which is a form of abandoning the fighters for the sake of God and neglecting the oppressed.
The verses decree the enumeration of every connection to what Allah has commanded to be cut off, and every cut to what Allah has commanded to be established constitutes a breach of the covenant. Among the most prominent examples of the former is the ominous supply line to the enemy with food, medicine, and fuel passing through Arab and Islamic countries in plain sight of the people of those nations. Among the most prominent examples of the latter is the closure of crossings and the restriction of the entry of necessities for survival for an entire people in response to the occupation's orders.
Similarly, the verses decree the enumeration of everything that Allah has commanded to be established and everything that Allah has commanded to be cut off in fulfilment of the covenant and the contract. Among the most prominent examples of the former is the supply of weapons, medicine, food, drink, relief, and reconstruction to the resistance and the inhabitants of Gaza, along with all the requirements for survival, continuity, resilience, and defiance. Among the most prominent examples of the latter is blocking the occupation's route in the Red Sea and besieging its embassies, as well as boycotting its goods.
On the opposite side, the Zionist enemy today represents the lowest levels and the most despicable degrees of breaching the covenant, by attacking human nature and humanity itself, killing everything that should not be killed, whether it be a child, a woman, an elder, a doctor, a paramedic, a journalist, or a relief worker. They also destroy everything that should not be destroyed, such as mosques, churches, schools, and universities. Breaching the covenant is an ancient and modern craft mastered by the descendants of Israel throughout history, and thus Allah Almighty has made it a characteristic and an attribute inherent to them.
Between these two models lie abandonment and betrayal, considering them both forms of breaching the covenant by neglecting the obligatory and feasible duties, pretending to be incapable of genuine and effective action, spreading despair and pessimism, criminalizing resistance or labelling it as a mistake while abandoning it. Although it is difficult to precisely delineate these manifestations, they are keys to hypocrisy and seeking refuge with Allah.
The three categories—those who fulfil the covenant, those who breach it, and those who vacillate in between—are summed up by the words of Allah Almighty: “Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration (23) That Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful (24) And Allah repelled those who disbelieved, in their rage, not having obtained any good. And sufficient was Allah for the believers in battle, and ever is Allah Powerful and Exalted in Might (25)” (Quran 33:23-25).
Conclusion...Top of Form
Commitment to the covenant and loyalty to the pact honour humanity, a privilege bestowed by God upon them beyond all other beings, by entrusting them with the responsibilities after the heavens, the earth, and the mountains refused to bear them. They accept the divine mandate for building and reforming despite all efforts of sabotage and corruption.
What greater honour than for God Almighty to bind His servants, to contract with them on the means of their righteousness and the righteousness of the world they live in? What greater generosity than for God to contract His striving servants to the sacrifice of their souls and wealth in exchange for a paradise as vast as the heavens and the earth, on the condition that they repel corruption, especially the Israeli corruption foretold by texts and reports?
This righteous jihad preserves the covenant of human nature, declares belonging to the human community on one hand, and compliance with the divine mandate, hence declaring allegiance to the Islamic nation on the other.
All voices, desires, and suspicions that obstruct the covenant and prevent fulfilling its obligations are criminal violations that the supporters of resistance must block by rooting out and spreading awareness. They are like that foolish woman whom Allah struck as an example for those who harbour intentions of violating oaths and treaties after making them, as Allah says, “And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ.” [Quran 16:92].
In the face of the Western perspective's current exclusion of God's covenant and pact as a whole, and its inclination towards contractual arrangements solely for material worldly benefit, today's duty is to renew the meanings of covenant and pact and to fulfil them, especially in the issues of the nation, particularly in its quest to liberate the Holy Land.
Read the Article in Arabic.
