Our interests are defined by our experiences and emerge from a central idea.
Some desire that we move from the narrowness of rigid opinions to the expansiveness of interest-based estimation. While this is correct, it requires careful examination. Expansion should be in line with the essence of jurisprudence. The scholars of “Hamas” and “Iraqi Jihad” are the boldest in balancing and relative perspectives. Their experiences are extensive in the field of interest-based fatwas. However, the approach of all jurists is to adhere to experimental evidence, which is a necessity after adhering to the divine text. Experimental evidence may be something that all humans can understand, but most of it is a faithful understanding exclusive to believers and inaccessible to Easterners and Westerners. Some of it is divine inspiration given by Allah to the sincere and pious. Therefore, the mujahid mufti avoids recklessness, naivety, trust in non-believers, seeking good from an oppressor even if he is a Muslim, cruelty of heart, and mixed intentions from an ally even if he is a fighter or opponent of globalization.
The Muslim leader is compassionate towards the tears of an orphan, the sighs of a widow, and the wailing of a mother. However, he understands that Allah's wisdom in making people struggle and fight to eliminate corruption on earth necessitates submission to the realities of harm and that hope entails pain. “Hamas” will not sell the heritage of the call in thought, chastity, purity, and clarity cheaply. They are generous like their noble jihad campaigns, but they do not squander their virtues. They struggle alongside other noble jihad ranks without claiming exclusive rights. However, they have openly stipulated conditions that must be fully understood by those dealing with their complete jihad conception, without fragmentation.
This conception is based on a central idea in their planning that must be understood by the combatant soldier as well as the leader:
“Hamas” methodology aims to delay reconciliation, peace, and normalization with “Israel” for as long as possible until the establishment of an Islamic state or a group of Islamic states that sincerely and courageously take on the Palestinian cause. “Hamas” foresight in this is correct, and the Iraqi jihad cause has proven it. “Israel” survives by America's sponsorship and protection. Iraqi jihad strikes are about to force America to withdraw. In America, there is intense debate that may develop into a general American withdrawal plan, possibly expanding to include abandoning “Israel.” Thus, “Israel's” end becomes conceivable. The European stance also seems to lean towards this, and China, the East, and Russia are preoccupied with escaping American globalization. Consequently, an Islamic state or a state of sincere individuals might seize the opportunity of the weakening of “Israel’s” global supporter to launch a faithful campaign to remove “Israel.” The political developments in the Arab countries and the Islamic world suggest that matters are moving towards better leadership. Governments and parties have failed, the Islamic awakening has spread, practiced politics, mastered jihad, and the American occupation of Iraq has awakened Islamic energies from their slumber, freed plans from their constraints, causing jihad sentiments to reach its peak. Reading the future allows for believing in dreams, and there are indications in the promises of our religion. From all this, “Hamas” ideology is formed. Islamic thought research fills the ears, and the scenes of the march fill the eyes, transmitted by satellite channels. With a few more years of patience, hearts will be filled with confidence, awareness, and joy.
Victory Emerges from Methodology and Patience
The pioneering mujahid constantly faces contradictions in the actions of political and jihadist factions, which are sometimes difficult to interpret and cannot be explained by jurisprudential measures and planning rules. This is a natural aspect of human life that working personalities are not exempt from. For such matters, Caliph Al-Ma'mun recommended patience for Abdullah bin Tahir, his chief of police to reach clarity and correct decision-making.
This has been established as a high political and planning wisdom in both structure and meaning. Muslim preachers and mujahideen are the ones who should renew it today, making deliberation, good listening, and contemplation during problems, conflicting statements, and positions a trademark. This wisdom calls them to listen with their minds and hearts, not just their ears. They should not be provoked by oddities, leading to quick reactions that complicate matters. Instead, they should have the judgments of a wise person who thinks enough before speaking. Quick reactions and sharp tongues are of those unrestrained by the norms and ethics of jihad and preaching, who do not understand the rules of justice and law, and whose souls are not peaceful through educational methods. This wisdom, as it refines us, the people of faith, also warns the hasty, envious, and enemy, and those who become narrow-minded when they see the success of any Islamic awakening figure. Numerous lively examples indicate that the beginnings of some seditions and problems delaying the Ummah's interests were rooted in unjust and fabricated actions by a hasty leader avoiding patience and monopolizing rights. Wronged souls tend to respond with obstinance and defiance, creating problems from which impurities and evils emerge. The careful leader of public interest curses the devil and first resorts to faith, forgiving and pardoning. Any further provocation and excessive aggression is likely to prompt responses, as souls have been endowed by their Creator with innate dignity, enhanced by faith, making it the pinnacle of honor. At this point, our primary experimental wisdom, advising that firm self-confidence is the remedy for the source of annoyance, proves true.
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