The Islamic nation in general and the Islamic movement with its various currents in particular should realize the nature of the ongoing battle, and correctly envision their position in it, and make “Al-Aqsa Flood” a reference for study, a model for practice, and a methodology for resistance.

These are ten lessons that the Islamic movement in particular, and those working to raise the status of Islam in general, should extract from the ongoing battle in Gaza, and make them a methodology for launching and building:

• Realizing the nature of the battle:

“Al-Aqsa Flood” has proven that the battle is not only over lands, wealth, and holy sites, but rather the origin of the battle is between Islam and its opponents, and this is not new to us, as the Quran has stated it, but unfortunately we have not realized it with the verses, God Almighty said: “And they will continue to fight you until they turn you back from your religion if they are able.” (Al-Baqarah: 217).

The battle has been waged against mosques in order to erase them, against scholars in order to get rid of them, against the people of the Qur’an out of fear of what is in their hearts, against children and generations out of fear of their uprising, and against everything that is religious, lawful, and guiding. So those who work for Islam must beware of being drawn into and exhausted by side battles, political disputes, or ideological orientations.

• Muslims should prepare suitable tools for the battle's nature and its consequences:

The Islamic movement, with its broad current in the nation, must prepare for the battle by digging tunnels for new paths after its long experience, and realize that yesterday’s battles are not managed with today’s tools, and tomorrow’s battles are not managed with yesterday’s tools. Every field has its own sword, every day has its own men, and every war has its own terms and weapons. It must realize that the enemy does not accept the idea of ​​coexistence, because it always seeks to eradicate: Allah Almighty said: “They do not honour the bonds of kinship or treaties with the believers. It is they who are the transgressors.” (At-Tawbah: 10), and Allah Almighty also said: “Never will the Jews or Christians be pleased with you, until you follow their faith.”  (Al-Baqarah: 120).

• Muslims should reject identifying with tyranny and legitimizing its existence:

The Islamic movement must realize that its first enemy lies in the tyranny that controls the fate of the nation, and harnesses its capabilities to serve the aggressive occupier, and strives hard to dry up the sources of religion, by changing curricula, gagging mouths, and eliminating pioneers and scholars through killing, imprisonment, oppression, and persecution, and does not go overboard in exploiting and encouraging any means that leads to the nation being stripped of its identity!

The Islamic movement must invest in the public awareness of the fragility of the existing regimes, and that they are among the biggest causes of the nation's catastrophe and its civilizational backwardness, in order to purify itself from its filth and get rid of its injustice.

Therefore, the idea of ​​identifying with those regimes, or justifying their corruption, or legitimizing their crimes is a betrayal of the nation, and a failure to protect its borders, and prolonging the duration of falsehood, and providing it with the means of survival.

• Muslims must prepare leaders who comprehend the needs of the future and can adapt to and meet those needs:

The Islamic movement must realize well that whoever does not renew will certainly dissipate, and whoever does not develop will certainly regress, so it must prepare a wise leadership from the conscious youth of the nation, a leadership that possesses the revolution of the youth, the experience of the elders, the reins of knowledge, the features of management, the arts of maneuvering, the skills of dialogue, and the means of influence.

A leadership that is professional in construction, encompasses the secrets of its reality, anticipates the future of its nation, creates opportunities, invests in gaps, discovers potential, and activates energies.

A leadership that sees its effective position in the future with the vision of the eye, and does not live in the paths of the past, wandering in the corners of its old alleys!

• The Islamic movement must mobilize to uphold values and traditions:

There is no doubt that the ongoing battle has obliged scholars, preachers and activists in the Islamic movement to take refuge in the constants of belief, and to rally their followers in the trench of verifying and defending them, and to dig tunnels day and night in which they prepare men of belief, who carry the banner without hesitation, and set out with it without fear, and march with it without fleeing, and to strive with all their energy to instill certainty in the hearts of people, and prepare them for a decisive battle whose dust will clear from two different camps; a camp of faith in which there is no hypocrisy, and a camp of hypocrisy in which there is no faith.

• The Islamic movement should prioritize broader engagement beyond local concerns.

  The “Al-Aqsa Flood” has proven that the battle of Islam is not confined to the walls of fabricated borders, ornate flags, and fabricated names. Its battle is the battle of a nation whose sides have become distant, whose borders have expanded, whose bonds have become stronger, and whose banner has become unified. The “Al-Aqsa Flood” battle was fought by the oppressive, victorious nations, and its leaders were the major allied countries. Everyone revealed their ugly faces, and it became a war of belief and religion, not a war of wealth and land. It brought to light a very clear concept for us, which is that non-alignment is the same as bias, and that living in gray areas is the same as siding with falsehood.

• Muslims must invest the opportunity to restore Islamic terminology and present it with all strength and awareness:

The “Al-Aqsa Flood” has brought back to us concepts that we thought had disappeared, and terms that had been stolen and distorted. The terms jihad, martyrdom, preparation, nation, liberation, and others have become present terms that have returned to us after a long absence. Talking about them was a path of risk for fear of being accused of belonging to a group made up of extremists, or being accused of extremism and terrorism. But the “Al-Aqsa Flood” has brought them back alive and effective. Let us invest the opportunity and re-present them and plant them once again in our environment and generations, and erase the distortion or erosion that has befallen them, so that they remain a firm Islamic concept of faith, from which the awareness of the nation is formed. 8- The Islamic movement must exploit the vacuum resulting from the fall of international regimes and the decline of the internal ideological conflict:

• Muslims need to invest in the void post international organizations' decline and internal ideological struggle:

There is no doubt that the “Al-Aqsa Flood” revealed all the ugly faces, dropped the false propaganda, and exposed the faults of international regimes, so their horror became apparent. The whole world saw the horror of their nature. Hence, the people disbelieved in their philosophies, and turned away from their methodologies and appearances, so the doors were opened for the bearers of the message of Islam, to re-present the methodologies of their religion, the justice of their cause, the advancement of their humanity, and the nobility of their morals. Delaying filling those gaps allows the banners of falsehood to rise again, its methodologies to spread, and its propaganda to influence, until it reaches our homes and generations and corrupts them.

The Islamic movement should also invest in the fading of the conflict of ideologies within the nation, the decline in its intensity, and the convergence of ranks to confront tyranny, liberate the country, and protect the sanctities, so that it promotes brotherhood, closes the doors of conflict, rearranges priorities, and is good at distinguishing between constants and variables.

• Those working for Islam should unite with the people, avoiding segregation in institutions, to prevent easy targeting:

The "Al-Aqsa Flood" taught us that war is comprehensive, and it is not possible to remain steadfast in comprehensive wars except by investing all energies, and mobilizing all capabilities, at the forefront of which is the societal incubator. Our struggle with falsehood is not just a struggle of armies, but a struggle of concepts, values, and beliefs; Therefore, those working for the renaissance of their nation must mobilize it to carry out its duties, and not act on its behalf in doing so without its support, endorsement, sacrifices, and steadfastness, so that it does not imagine that we are its guardians, and is left to ease, or is affected by false propaganda, so that it turns into a dagger in the back of the workers instead of being an arrow in their quiver!

• Muslims must re-invest energies and activate capabilities, regardless of names and banners:

Everyone has learned that when the enemy entered Gaza in the Battle of “Al-Aqsa Flood,” it did not differentiate between one faction and another, nor between one methodology and another, nor between one party and another, but rather sought to annihilate Gaza and everyone in it. On the other hand, we saw the alliance of the Mujahideen, the cooperation of the resistance, and the complete coordination between the factions, and how that fusion contributed to the strength of the Mujahid ranks, the immunity of the fortresses, the strength of the courage, and the great steadfastness.

Therefore, the general Islamic movement must rise above any sectarian differences, political partisanship, or ideological orientations, to melt all its energy in the crucible of the great Islam and its impregnable fortress, and to harness all its energies to raise the banner and protect the egg of Islam, and to present the spirit of active brotherhood and common destiny, over many names, banners, and titles.

The Islamic project did not emerge from a void on its first day, nor was its inception mere rhetoric or an act of luxury. Rather, its birth was a genuine response to an urgent need, a remedy for a chronic illness, and a soothing balm for acute pain.

The birth of the Islamic movement was a response to the call for Islamic unity at a time when the signs of division were eroding it, and hopes for the restoration of the lost Islamic caliphate had faded away. The launch of the Islamic project then was like a beacon of hope for those whose paths had diverged, oxygen for those struggling to breathe, and a lifeline for those on the verge of drowning. Unity of the nation was the most prominent feature of the Islamic project, its highest banner, and its clearest title.

The Need For Law

Furthermore, the birth of the movement was also a response to the nation's need for Islamic law specifically, and Islamic reference in general, in all aspects of life. Many of the nation's youth and leaders rallied around the Islamic project because they found in it their long-awaited guidance and their hopes pinned on a comprehensive Islamic reference and a unifying Islamic unity.

The Path to Advancement Requires Sincerity, Self-Reflection, Future Vision, Determination, and Taking Practical Steps 

And indeed, the Islamic idea began to shine brightly, seeking unity for its nation, and a reference point to preserve its identity, protect its constants, and strengthen its bonds.

The methodology to achieve these goals was meticulously divided into educational and intellectual stages, aimed at identifying the qualified individual according to varied criteria of faith, intellect, psychology, ethics, and skills.

Then, the focus shifted to establishing the family on a solid Islamic foundation in its formation, path, means of protection, and the integrity of its productions and fruits.

Subsequently, the methodology progressed to the third stage, represented by the establishment of the Muslim community, realized through the adherence to Islamic principles in all aspects of life—its joys and sorrows, times of ease and hardship, in its markets, factories, shops, and streets, as well as in its mosques, schools, and research centres.

Then came the aspiration for the Islamic state, which is considered a natural outcome of the successful completion of the stage of the Muslim community. The state is seen as a natural product of the society's choices and its alignment to the methodology of Islam to the best of its ability.

Relative deviation

However, with the passage of time and the influence of geographical, climatic, and human factors, there occurred a relative deviation from those desired goals. They became faint in their clarity, intertwined in their means of achievement, while their supply of intellectual renewal and cognitive development weakened. There was also a failure to readjust correctly after the storms and upheavals it faced.

Restoring Islamic values to be the hallmark of the Islamic project owners is one of the foremost means for its continuity and success

After a century since its inception, the Islamic movement found itself at a strange crossroads, with bewildering paths, relentless winds, and countless losses in lives, ideas, resources, and spaces. What is the way out of this crisis? How do we envision the future of the Islamic project? Or, to be more precise, how do we see the future of the Islamic movement?

The path to revival is not impossible, but it requires sincerity, commitment, honest self-reflection, scientific foresight, genuine determination, and utilization of available means.

First and foremost, the Islamic movement must redefine itself anew, based on the realities of the present and the prospects of the future, benefiting from the experiences of success and failure.

It must realize above all that it is a movement of principles; its value lies in the principles it upholds. Its wealth lies in the message it proudly adheres to. Its guidance and salvation come from these principles, which are rooted in the divine reference—the Quran and the Sunnah—and their application to ourselves before seeking to apply them to others. Those who do not accept accountability will not succeed in empowerment, and those who disdain evaluation will inevitably become misguided. The principles are the carriers of the message and the establishment of the faith, they are the deep spiritual upbringing, the adherence to the rope of Allah, the source of guidance, mercy, and dignity, they are the abode of healing. The principles are embodied in the divine scholars, the sincere preachers, and in the magnification of the legal reference—beliefs, understanding, behaviour, and movement.

The crisis deepened fundamentally when the principles were scattered. “And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him.” (AL-A’RAF, 150). The key to the solution lay in reclaiming the source of guidance and elevation. “He took up the Tablets whose text contained guidance and mercy for those who stand in awe of their Lord.” (AL-A’RAF, 150). No matter what resources the Islamic movement possesses, no matter what institutions it builds, and no matter how many energies and individuals it mobilizes, its success is measured by conveying the message in the most complete manner. Without that, there is no success. “if you do not, then you have not conveyed His message.” (AL-MA’IDAH, 67)

Reviving the Brotherhood of the Islamic Ummah on a Faithful Basis: A Brilliant Launch for the Movement in its New Awakening

Re-defining Self

In this way, every individual affiliated with the Islamic project redefines themselves as bearers of guidance for humanity, leading them from darkness into light, without seeking dominance over them or exploiting them for personal interests, benefits, or successes. Their enduring motto is: "What my Lord has provided for me is far better" (Quran, 18:95).

People's need for guidance lies in their need to regulate their concepts, ensure the soundness of their ideas, and make clear distinctions between constants and variables. Put simply, it's about presenting constants and variables in a more effective, appropriate, and exemplary manner.

People's need for guidance also lies in their need for values that go beyond mere names, titles, and forms. The field of action is still lacking in exemplary models and authentic role models.

The Islamic movement has been casting these guiding principles since political action, with all its noise, turned from a means of advocacy into an end. Advocacy became a means for political action, evidenced by the fact that when the two conflicted, advocacy was abandoned, and when politics suffered losses, advocacy receded. Advocacy is not merely a routine activity; it is the legacy of prophethood and the trust of carrying the message.

Despite Successes and Failures, the Islamic Movement Possesses a Surplus of Values to Propel It into a New Awakening

A true Hallmark
Therefore, the re-establishment of Islamic values as a true hallmark for the owners and supporters of the Islamic project is among the foremost means for its continuity and the keys to its success.

Moreover, the consolidation of the Islamic movement in light of the constants of Islam and its standing up to protect its principles stands out as one of the most significant strategies, especially in circumstances where nations challenge the fundamentals of our creed and infringe upon our sanctities, identity, and values.

Furthermore, the revival of the brotherhood of the Islamic Ummah on a firm basis of faith, regardless of titles, colours, flags, or ethnicities, also serves as a brilliant launch for the movement in its new awakening.

Despite all the successes and failures, the Islamic movement possesses a surplus of values that can be built upon and propelled into a new awakening. In fact, it may not be an exaggeration to say that any revival in the nation in the current stage cannot commence without benefiting from the vast reservoir of values and human resources that the movement has left in various regions and lands.

Returning to the Islamic brotherhood in its divine faith-based bond, pledging allegiance anew to Allah, becoming soldiers for His call, bearers of His religion's message, heirs to the banner of His Prophet, and repositioning to safeguard the constants, preserve the creed, and cultivate generations whose behaviour, appearance, and knowledge embody Islam, all qualify the movement to lead the new awakening. This is a certainty by the permission of Allah, and all we have to do is prepare ourselves for utilization so that He, glorified is He, may open the doors of utilization for us.

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