The noble Sharia mandates support among Muslims, and this concept is evident in the comprehensive texts of the Quran and the Prophet's Sunnah, revealing the greatness of Islamic law in fostering unity, collaboration, and mutual assistance. This creates a strong, united Muslim society—a cohesion rarely found in other communities—which exemplifies the virtue of Islam.
The Obligation of Support in Religious Texts:
The Quran mandates supporting one another in the Muslim community, as Allah says, “Indeed this, your religion, is one religion, and I am your Lord, so worship Me.” (Al-Anbiya: 92), “And indeed this, your religion, is one religion, and I am your Lord, so fear Me.” (Al-Mu'minun: 52), and “The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.” (Al-Hujuraat: 10). The esteemed scholar Abdul-Rahman al-Sa'di commented on these ayahs: “This is a covenant that Allah has made among the believers. If any person, wherever they are on earth, believes in Allah, His angels, His books, His messengers, and the Day of Judgment, then they are a brother to the believers. This brotherhood requires the believers to love for their fellow believers what they love for themselves and to dislike for them what they dislike for themselves.” (1)
The Prophet (peace be upon him) also said: “The relationship of the believer with another believer is like (the bricks of) a building, each strengthens the other.” He illustrated this by interlacing the fingers of both his hands. (2) Look at this powerful metaphor in which the Prophet likened the relationship between Muslims to the bricks of a building, with each strengthening and supporting the other. He further emphasized this by interlacing his fingers, signifying a strong, supportive, and firmly bonded relationship.
Palestine holds a special significance as an occupied land where there is no social security or human justice
The Prophet (peace be upon him) said, “Do not envy one another; do not inflate prices by overbidding against one another; do not hate one another; do not harbor malice against one another; and do not enter into commercial transaction when others have entered into that (transaction); but be you, O slaves of Allah, as brothers. A Muslim is the brother of another Muslim; he neither oppresses him nor does he look down upon him, nor does he humiliate him. Piety is here, (and he pointed to his chest three times). It is enough evil for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for his brother-in-faith: his blood, his property and his honor.” (3)
Furthermore, Anas ibn Malik reported that the Prophet (peace be upon him) said, “'Support your brother whether he is an oppressor or he is an oppressed one.” People asked, 'O Allah's Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?' He said, 'By preventing him from oppressing others.'” (4) This hadith broadens the meaning of support; support is not only to lift injustice from the oppressed but also to restrain the oppressor from his tyranny. This is indeed an honorable and noble objective.
Compliance with Sharia among the Greatest Objectives:
In response to these numerous texts from the Quran and the Sunnah, compliance with Allah and His Messenger (peace be upon him) and acting in accordance with what they have ordained is considered among the greatest objectives of the noble Sharia.
Compliance cannot be made merely automatically or as a “routine,” as if someone is carrying a heavy load they want to get rid of. Rather, it must stem from a heart filled with absolute trust that what Allah says is the absolute truth, pure justice, complete mercy, and comprehensive welfare, and the same goes for what the Prophet, peace be upon him, conveys. As affirmed by the eminent scholar Ibn Qayyim al-Jawziyya, “The Sharia is built upon and founded on governance and people’s interests in this life and the Hereafter. It is all justice, all mercy, all welfare, and all wisdom. Any matter that deviates from justice towards injustice, from mercy towards its opposite, from benefit towards harm, and from wisdom towards absurdity is not part of the Sharia, even if inserted through interpretation. The Sharia is the justice of Allah among His servants, His mercy among His creation, His shadow on His land, and His wisdom as the most perfect and truthful evidence of Him and His Messenger, peace be upon him.” (5)
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The jihad movements actions on the land of Palestine are blessed jihad, profound in meaning, and of immense impact
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This statement elevates the believer from the level of mere compliance to the level of compliance with complete satisfaction and submission to Allah, accompanied by utmost joy and love, in accordance with the mandates of Allah the All-Wise, All-Knowing, All-Compassionate, and All-Merciful. Top of Form
The Significance of Palestine:
It is a duty to emphasize that Palestine has a distinctive significance in the objectives, as it is an occupied country. Historically and realistically, any occupier destroys the objectives of Sharia, leading to a lack of social security, human justice and dignity, individual freedom, and a decent life. These are among the high objectives emphasized by every Sharia.
The scholars have agreed that the essential objectives are five: “religion, life, wealth, offspring, and intellect,” and some have added “honor.” Under occupation, religion is subject to distortion campaigns and people are unable to practice their religion freely; individuals face killing, capture, and injury; wealth is exposed to looting, theft, and destruction; offspring are weakened through killing and captivity; intellect is manipulated; and honor is violated.
Hence, the role of resistance and jihad against the occupier is crucial to liberating the land. The resistance works to restore and maintain the objectives of Sharia strongly and preciously. Therefore, the actions of jihad movements in Palestine against any occupier are a commendable, profound, and impactful struggle. They engage in jihad for the establishment of Sharia objectives and the achievement of human interests.
Palestine’s Uniqueness to Be Aided:
If Palestine has a uniqueness in objectives, which is the case for any explicitly occupied country, then Palestine has a uniqueness in support. It is not just an occupied homeland; rather, it is a land that embraces the sanctities of Muslims. It is a waqf (endowment) land, not only owned by its inhabitants but by all Muslims as well. Therefore, the duty of support encompasses all Muslims, each contributing to the fullest until complete victory and liberation are achieved.
Supporting Palestine is an obligation due to its sanctities, requiring mobilization and protection from Judaization
If the duty of support is required for every oppressed Muslim facing an oppressive enemy that doesn't respect any believer's safety or covenant, having killed prophets, shed blood, and falsified divine revelations, then the duty of support here is more emphatic and obligatory. It involves the sanctities that require mobilization to protect them from desecration and Judaization.
Supporting Now is More Emphatic and Obligatory:
We are speaking here about the general duty of support—the right of one Muslim over another. Then we discuss what is more obligatory and emphatic, which is that Palestine has a special status due to its significance to Muslims. Then we delve into what is more specific and more imperative, namely that Palestine today is facing an unparalleled circumstance, perhaps unprecedented in a century, what the resistance leader Muhammad Al-Deif referred to as the “Al-Aqsa Flood.” This is a pivotal battle in the history of the cause, representing a significant shift in the conflict, embodying the spiritual meanings, and affirming the religious dimension of the resistance. It has exposed the true nature of the world, morally and ethically, revealing the bare nature of the American and European worlds.
This battle has left behind martyrs, widows, orphans, and wounded individuals, necessitating intensified support and comprehensive backing. Winning this battle is a must; victory in it has great significance. Similarly, defeat in it, God forbid, would have grave consequences.
We emphasize that the eight categories of Zakah recipients mentioned in Allah’s saying, “Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (Surah At-Tawbah: 60), are all present in Palestine. We call for reflecting on these eight categories mentioned in the ayah, then contemplating the situation in Gaza and Palestine, to affirm what we're saying. This emphasizes the obligation to provide financial support, not mere aid or assistance. It's a religious duty that fulfills the objectives of Sharia in liberating the land, safeguarding honor, and protecting the sanctities of Muslims.Top of Form
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(1) “Taysir Al-Karim Al-Rahman Fi Tafsir Kalam Al-Mannan” (800), Commentary by: Abdalrahman Allowaihiq, Al-Risalah Foundation. First edition, 1420 AH / 2000 CE.
(2) Sahih Al-Bukhari (2446).
(3) Reported by Al-Bukhari (6064) concise, and Muslim (2564).
(4) Sahih Al-Bukhari (2444).
(5) “I'lam Al-Muwaqqi'in 'an Rabb Al-'Alamin” (3/11), Commentary by: Muhammad Abdul-Salam Ibrahim, Dar Al-Kutub Al-Ilmiyah, Beirut, First edition, 1411 AH / 1991 CE.
