On August 18, 1988, the Hamas Covenant was issued as a manifesto of a movement that would go on to profoundly shape the course of the Israeli-Palestinian conflict: the Islamic Resistance Movement, known widely as Hamas. Emerging from the political undercurrents of the Muslim Brotherhood, Hamas was forged as an extremist Islamist organization dedicated to the destruction of Israel and the establishment of an Islamic state over all of historical Palestine. Its Covenant, composed of 36 articles, lays out an unwavering ideology that blends radical theology, anti-Semitism, and an uncompromising commitment to Jihad as the sole path to achieving its objectives. For decades, this document has served as the bedrock of Hamas’s ideological framework and has fueled its approach to both internal governance in Gaza and its external conflict with Israel.
While the language of the Hamas Covenant is explicit in its calls for the obliteration of Israel, and despite a long track record of orchestrating suicide bombings, rocket attacks, and other acts of terror against Israeli civilians, the world’s response to Hamas has been marked by inconsistency and passivity. Instead of isolating or dismantling the organization, much of the international community has oscillated between moments of condemnation and prolonged periods of appeasement, driven by a mixture of humanitarian concerns, geopolitical calculations, and a deeply ingrained narrative that frames Hamas as part of a broader resistance movement against occupation. This equivocation has allowed Hamas to evolve from a militant faction into a powerful political entity that continues to destabilize the region, all while embedding itself deeper into the fabric of Gazan society.
It wasn’t until the events of October 7, 2023, that the world was truly confronted with the full scope of Hamas’s ambitions and the cost of its indifference. On that day, Hamas launched a coordinated assault on Israel that saw fighters cross into Israeli territory, targeting civilians in a campaign of terror that led to the deaths of thousands. Entire families were massacred in their homes, neighborhoods were overrun, and scenes of horror unfolded as the world watched in disbelief. The attack was unprecedented in its brutality and scale, sparking an immediate Israeli declaration of war and widespread international condemnation. However, this initial reaction was short-lived, as the narrative quickly shifted from condemning Hamas’s atrocities to emphasizing the humanitarian crisis in Gaza, driven by the inevitable repercussions of Israel’s military response.
This comprehensive exploration seeks to delve into the Hamas Covenant, dissecting its ideological underpinnings, objectives, and implications for the ongoing conflict. We will examine how the Covenant’s radical views—deeply rooted in a fundamentalist interpretation of Islam and a virulent strain of anti-Semitism—continue to shape Hamas’s tactics and long-term goals. Additionally, this article will analyze the world’s behavior towards Hamas, examining how geopolitical motivations, humanitarian concerns, and global power dynamics have contributed to a failure to decisively address the threat posed by the organization. By integrating recent events, including the October 7, 2023, attack, this article aims to provide a deep and updated understanding of Hamas’s place in the region today.
From the ideological seeds planted by the Muslim Brotherhood to the horror of recent conflicts, the Hamas Covenant has served as a guiding beacon for the organization, providing ideological justification for acts of terror and framing the ongoing struggle against Israel as a divinely mandated Jihad. The Covenant’s rhetoric leaves no room for compromise or negotiation, presenting the conflict as an existential and religious struggle that can only be resolved through the complete destruction of Israel. As the global community grapples with the humanitarian toll of the ongoing conflict, it is essential to confront the underlying ideology that continues to drive the violence and to understand why, despite its history of atrocities, the world has so often turned a blind eye to Hamas’s actions.
In this article, we will explore the complex reality of the Israeli-Palestinian conflict as influenced by Hamas’s ideology, its Covenant, and its actions. We will scrutinize the international community’s failures and hesitations, analyze the shifting geopolitical landscapes, and consider the impact of recent events in shaping public perception and policy. This is not merely an examination of history but a critical analysis of how ideology, international apathy, and misplaced narratives have allowed an extremist organization to wield power and terror, culminating in the bloody events of October 2023.
The World’s Blind Eye: How Global Indifference Empowered Hamas Until the Carnage of October 7, 2023
The international community’s response to Hamas has been marked by ambivalence and inconsistency for decades, despite the organization’s clear commitment to violence, its extensive record of terrorism, and its overtly genocidal rhetoric. The world’s approach to Hamas has often oscillated between condemnation and diplomatic engagement, revealing a broader inability to form a unified response to a group that openly calls for the destruction of Israel and carries out attacks against civilians.
This trend persisted until the outbreak of the war on October 7, 2023, when Hamas launched a full-scale assault on Israeli territory, which marked a significant turning point in both the conflict itself and international discourse. On that day, Hamas fighters crossed into Israeli towns, massacring civilians, including women, children, and the elderly, in a brutal assault that led to the deaths of thousands. It was an operation unprecedented in its scale, complexity, and brutality. The attack saw entire families wiped out, neighborhoods ravaged, and countless innocents slaughtered. The scenes were horrific: homes were invaded, families were held hostage or murdered, and there were widespread reports of torture and other atrocities. The sheer savagery of these acts was documented in real-time across social media and news platforms, leaving the world in a state of shock and disbelief.
In the wake of this massacre, the immediate reaction was condemnation. Israel declared war on Hamas, and much of the world initially seemed to rally behind the notion of Israel’s right to defend itself. Western countries, including the United States, the United Kingdom, Germany, and several European Union nations, issued statements condemning Hamas’s actions unequivocally and expressing solidarity with Israel. However, as the days turned into weeks, the narrative began to shift. International media outlets and political leaders around the world began emphasizing the plight of Palestinian civilians caught in the subsequent conflict, framing the response largely as an issue of disproportionate retaliation by Israel rather than focusing on the inciting violence by Hamas.
Geopolitical Motivations and the Global Narrative
The shift in narrative can be attributed to several key geopolitical motivations. First, there exists a deep-seated reluctance among many international actors to fully acknowledge the extent of Hamas’s responsibility for the violence in Gaza. This reluctance often stems from a broader ideological stance: many governments, activists, and organizations have long framed the Palestinian cause as one of an oppressed people struggling against an occupying power. This framing tends to cast Hamas as a resistance movement rather than a terrorist organization, despite its deliberate targeting of civilians and extensive use of terror tactics.
The portrayal of Hamas as a legitimate resistance group has been reinforced by geopolitical alliances. Iran, Qatar, and Turkey, among other countries, have provided either direct support to Hamas or tacit approval of its actions, using the group as a proxy in their broader struggles against Israel and Western influence in the region. This support has not only provided Hamas with significant funding and weaponry but also lent it a degree of political legitimacy that complicates international efforts to isolate and delegitimize the group.
In many ways, Hamas’s attack on October 7 forced the world to confront the true nature of the group. The massacre shattered any illusions that Hamas was capable of engaging in legitimate political discourse. However, despite the undeniable evidence of the group’s brutality, a portion of the international community has continued to adopt a narrative that equates Israel’s right to defend itself with Hamas’s actions, calling for an end to violence on both sides without placing the appropriate emphasis on the unprovoked nature of Hamas’s assault.
Humanitarian Concerns and Political Calculations
The situation in Gaza, with its high population density and pervasive poverty, provides fertile ground for international humanitarian concerns. Hamas’s practice of embedding its military infrastructure within civilian areas means that Israeli military responses often result in significant civilian casualties. This reality creates a complex moral dilemma: while Israel is targeting Hamas militants and their infrastructure, the civilian toll is significant and tragic. The images of bombed neighborhoods and injured children broadcast around the world evoke an emotional response that shifts the focus away from Hamas’s provocations and onto the perceived aggressor—Israel.
Many international actors have thus resorted to calls for a ceasefire and the need for humanitarian aid, often glossing over the fact that Hamas’s strategy deliberately courts civilian suffering to win global sympathy. This tactic, known as the “human shield” strategy, is central to Hamas’s operational doctrine. The group deliberately stores weapons in schools, hospitals, and residential buildings, knowing that retaliatory strikes will inevitably result in civilian deaths, which can then be used to garner international condemnation of Israel.
This tactic has proved effective. For many global actors, the need to maintain a humanitarian perspective is paramount, and the narrative of an oppressed population under siege is a powerful one. Countries such as Russia and China, as well as several non-aligned nations, have used this narrative to criticize Israel, often framing their responses as part of a broader opposition to Western policies in the Middle East. This has led to a significant number of public protests, particularly in European capitals, where the narrative of Palestinian victimhood has overshadowed the initial shock and condemnation of Hamas’s actions.
The Role of International Organizations and Media
International organizations, including the United Nations, have also played a role in shaping the narrative. The UN, with its historical bias against Israel reflected in countless resolutions, has often been quick to condemn Israeli actions while remaining comparatively silent on Hamas’s provocations. In the aftermath of the October 7 attack, while there was an initial acknowledgment of the atrocity committed by Hamas, much of the focus soon shifted to criticizing Israel’s military response.
Similarly, international media outlets have played a significant role in shaping public perception. Media coverage that focuses disproportionately on the humanitarian crisis in Gaza without providing adequate context regarding Hamas’s actions contributes to a skewed understanding of the conflict. The emphasis on civilian casualties, without highlighting Hamas’s responsibility for using those civilians as shields or initiating the conflict, perpetuates the narrative of Israel as the aggressor and Hamas as the victim.
Strategic Ambiguity and Global Power Dynamics
There is also a strategic ambiguity in the behavior of some Western nations. While they recognize Hamas as a terrorist organization, there is a lack of decisive action aimed at eradicating Hamas’s influence. This hesitation can be linked to a broader reluctance to become entangled in yet another Middle Eastern conflict. The global powers, particularly the United States and European nations, are wary of the potential consequences of taking strong military or political actions that might lead to prolonged involvement in Gaza, akin to the quagmires of Iraq and Afghanistan.
Moreover, many Western nations have domestic political considerations that influence their stance on the conflict. In Europe, growing Muslim populations and a significant base of pro-Palestinian activists have made it politically sensitive for governments to unequivocally support Israel. Public protests, some of which have been characterized by violent rhetoric against Israel and even overt anti-Semitism, have pressured governments to adopt more cautious language. This has resulted in calls for restraint and an emphasis on de-escalation rather than an outright condemnation of Hamas’s actions.
In the United States, while there is strong bipartisan support for Israel, there is also a vocal segment of political leaders and social movements that advocates for Palestinian rights, often at the expense of ignoring Hamas’s provocations and violent ideology. This political balancing act has often led to statements that call for both sides to exercise restraint, which, in effect, equates the actions of a sovereign state defending its citizens with those of a terrorist organization targeting civilians.
The Reality on the Ground in October 2024
As of October 2024, the reality on the ground remains grim. The war that began on October 7, 2023, continues to exact a heavy toll on both Israelis and Palestinians. In Gaza, the humanitarian situation has deteriorated significantly, with widespread shortages of food, medicine, and clean water. Israel, under immense pressure to eradicate the threat posed by Hamas, has continued its military operations, leading to significant casualties, including among civilians. The international community’s focus, however, remains largely on the humanitarian crisis in Gaza, often to the exclusion of meaningful discussion about Hamas’s accountability.
Hamas, for its part, has continued to manipulate the suffering of Gaza’s civilian population to serve its strategic goals. Despite the immense destruction in Gaza, Hamas leadership remains defiant, refusing to consider any form of negotiation that does not include the complete destruction of Israel. The group has continued to receive support from Iran, which has doubled down on its commitment to providing financial and military aid to Hamas as part of its broader campaign against Israel and Western influence in the region.
In contrast, Israel faces a complex dilemma: the need to protect its citizens from ongoing rocket fire and terrorist infiltrations while also dealing with international condemnation and calls for restraint. The Israeli government, under intense domestic pressure, has opted to maintain a hardline stance, prioritizing the elimination of Hamas’s military capabilities over international criticism. This stance has, however, resulted in a deepening rift with several of its traditional Western allies, who are increasingly vocal in their criticism of the humanitarian impact of the ongoing military operations.
The Global Failure to Confront Hamas
The horror of the October 7 attack should have served as a wake-up call to the world about the true nature of Hamas. Yet, the international response has been muddled, characterized by a reluctance to fully acknowledge the threat posed by Hamas and an eagerness to frame the group within a narrative of victimhood and resistance. This response is not only a failure to support a sovereign nation under attack but also a disservice to the Palestinian people, who continue to suffer under the rule of an organization that prioritizes its ideological goals over their welfare.
The international community’s behavior towards Hamas has thus been marked by inconsistency and a dangerous level of appeasement. By failing to hold Hamas accountable, by equivocating in the face of clear evidence of its atrocities, and by allowing humanitarian concerns to overshadow the need for a decisive response to terrorism, the world has effectively allowed Hamas to continue its campaign of violence unabated. This failure has prolonged the suffering of both Israelis and Palestinians and has ensured that the cycle of violence continues with no end in sight.
Axis of Resistance: Uncovering the Ideological Links Between Hamas, Hezbollah and Iran’s Revolutionary Doctrine
Ideological Convergence in the Middle East
The Axis of Resistance—comprised primarily of Hamas, Hezbollah, and the Islamic Republic of Iran—represents a coalition bound by a mix of ideological alignment, geopolitical interest, and a shared antagonism towards both Israel and Western influence in the Middle East. Despite sectarian differences (Hamas being Sunni, Hezbollah and Iran being Shia), this alliance has maintained remarkable coherence in its pursuit of shared goals, largely through the broader framework of Islamic resistance against perceived imperialist and Zionist forces.
The ideological and operational synergies between these three entities are not only reflective of the complexities of Middle Eastern geopolitics but also reveal an intricate web of influence, resource sharing, and tactical collaboration. While Hamas was born out of the Palestinian struggle and influenced by the Sunni Muslim Brotherhood, Hezbollah originated as a Shia militia in Lebanon, directly tied to Iran’s Islamic Revolutionary Guard Corps (IRGC). Both movements, however, converge under Iran’s revolutionary philosophy, which seeks to challenge the regional status quo by undermining American and Israeli influence.
The following in-depth analysis will explore the ideological links, shared strategic goals, and geopolitical motivations that define the Axis of Resistance, while also examining how these connections have evolved in response to changing dynamics within the region. We will investigate how Iranian hegemony is expressed through its proxies, the role of religious ideology in shaping narratives and actions, and the broader implications for regional stability.
Historical Context and the Formation of the Axis of Resistance
The Birth of Revolutionary Iran and Hezbollah
The Islamic Revolution of 1979 in Iran marked a paradigm shift in the region, bringing to power a regime that was explicitly anti-American, anti-Israel, and committed to exporting its revolutionary ideology beyond its borders. Under Ayatollah Khomeini, Iran established the Islamic Revolutionary Guard Corps (IRGC), including its specialized Quds Force, to support Shia militancy and to spread its influence. This support soon extended beyond Iran’s borders, reaching Lebanon, where the Israeli invasion of 1982 created fertile ground for the emergence of Hezbollah.
Hezbollah was formed with direct support from the IRGC as an instrument of resistance against the Israeli occupation and to establish a Shia Islamist government in Lebanon. Hezbollah’s ideology was shaped by the teachings of Khomeini, particularly the concept of “Wilayat al-Faqih” (Guardianship of the Jurist), which gave ultimate political and religious authority to the Supreme Leader of Iran. From its inception, Hezbollah has pledged allegiance to Iran’s Supreme Leader, thereby binding its political, military, and ideological objectives to Tehran.
Hamas: The Influence of the Muslim Brotherhood
Hamas emerged during the First Intifada in 1987 as an offshoot of the Muslim Brotherhood in Palestine, embodying a vision of resistance steeped in Sunni Islamist principles. Its Covenant, issued in 1988, explicitly called for the destruction of Israel and framed the Israeli-Palestinian conflict as a religious duty involving all Muslims. The alignment of Hamas with the broader Islamist movement allowed it to garner support not only from Palestinian communities but also from other Islamist entities in the region.
While Hamas is ideologically distinct from Hezbollah, sharing closer roots with the Muslim Brotherhood’s Sunni Islamism, its objectives converged with Hezbollah’s in terms of armed resistance against Israel. By the early 2000s, as Hamas’s armed struggle became more pronounced, Iran saw an opportunity to co-opt the movement into the Axis of Resistance, despite sectarian differences. This convergence was facilitated by a shared narrative of resistance against Zionism and Western influence.
Ideological Links: Religion as a Mobilizing and Unifying Tool
Anti-Zionism as a Unifying Ideological Foundation
At the core of the ideological alignment between Hamas, Hezbollah, and Iran is the shared goal of eliminating the State of Israel. For Iran, the notion of Israel as an illegitimate entity is enshrined in the revolutionary ideology promulgated by Khomeini, which continues to shape Iran’s foreign policy. Iran has consistently portrayed Israel as an imperialist outpost of Western powers, framing its elimination as a divine duty for Muslims worldwide.
Hamas, through its Covenant, views the struggle against Israel not merely as a nationalist endeavor but as a religious obligation that commands the loyalty of all Muslims. The concept of Palestine as an Islamic waqf (endowment) ties the land to a religious duty, which makes any form of compromise an act of sacrilege. Hezbollah, too, frames its resistance in religious terms, invoking Shia traditions of sacrifice and martyrdom to legitimize its actions against Israel.
These shared ideological underpinnings have allowed Iran to position itself as the leader of a broader Islamic resistance, despite the sectarian divide between Sunni Hamas and Shia Hezbollah. The portrayal of the struggle against Israel as a divinely mandated mission serves as a powerful unifying force, ensuring that ideological differences are secondary to the primary goal of resisting Zionism.
The Use of Religious Rhetoric for Mobilization
Religious rhetoric is a key element in mobilizing support for Hamas, Hezbollah, and Iran’s broader agenda. Hamas invokes Quranic verses and hadiths in its Covenant, including passages that justify violence against Jews, such as the infamous hadith that claims, “The Day of Judgment will not come about until Moslems fight Jews and kill them.” Such rhetoric not only legitimizes violence in the eyes of adherents but also frames the conflict in existential terms, making it a sacred duty to engage in Jihad.
Hezbollah’s use of religious rhetoric similarly draws on Shia doctrines, particularly those related to the martyrdom of Imam Hussein, to inspire its fighters. The symbolism of Karbala and the narrative of resisting tyranny are integral to Hezbollah’s messaging, framing its conflict with Israel as a continuation of the struggle against oppression. Iran’s leadership uses similar rhetoric, portraying itself as the protector of the oppressed (mostazafin) and casting its support for Palestinian and Lebanese groups as a fulfillment of its religious duty.
The alignment of religious narratives across these groups serves not only as a mobilizing tool for recruitment and support but also as a means to transcend national and sectarian boundaries. The use of religion as a common language allows Iran to extend its influence into predominantly Sunni areas, co-opting groups like Hamas into its broader geopolitical strategy.
Strategic Collaboration: Funding, Training, and Tactical Support
Iran’s Role in Supporting Hezbollah and Hamas
Iran’s support for Hezbollah is well-documented, encompassing financial aid, military training, and logistical support. Hezbollah has effectively become an extension of Iran’s IRGC, with its fighters trained by Iranian advisors and its military strategy often directed by Tehran. The Quds Force, under the leadership of commanders such as the late Qassem Soleimani, played a crucial role in coordinating Hezbollah’s operations, particularly during conflicts with Israel.
Hezbollah’s military capabilities have grown significantly thanks to Iranian support, enabling it to develop an arsenal of rockets and other sophisticated weaponry, which it has used in various conflicts with Israel, most notably during the 2006 Lebanon War. Iran’s backing has ensured that Hezbollah remains a formidable force capable of challenging Israeli military superiority, effectively acting as Iran’s frontline deterrent against Israel.
Iran’s relationship with Hamas, while somewhat more complex due to ideological differences, has followed a similar trajectory in terms of strategic support. Since the early 2000s, Iran has provided Hamas with financial resources and weapons, including missile technology that has allowed Hamas to increase the range and precision of its rocket attacks on Israeli cities. The 2021 and 2023 escalations saw Hamas deploying rockets capable of reaching deep into Israeli territory, a capability that would not have been possible without Iranian support.
The strategic collaboration between Iran, Hezbollah, and Hamas goes beyond mere material support; it involves a shared tactical approach to asymmetric warfare. Both Hezbollah and Hamas have employed tactics such as the use of human shields, underground tunnels, and suicide bombings, all aimed at offsetting Israeli military advantages. These tactics, which have been refined through Iranian training and expertise, reflect a broader strategy of attrition that seeks to inflict both physical and psychological damage on Israel.
Hezbollah and Hamas: Tactical Convergence
Hezbollah and Hamas have also directly collaborated on military tactics and operational planning, with Hezbollah serving as a model for Hamas in many respects. Hezbollah’s experience during the 2006 war with Israel provided valuable lessons for Hamas, which adopted similar tactics in its engagements with Israeli forces, such as the use of tunnel networks in Gaza. These tunnels have served both as a means to smuggle weapons and fighters and as a method to launch attacks behind Israeli lines, effectively complicating Israel’s military operations.
Hezbollah has also provided Hamas with training in guerrilla warfare, sharing its expertise in improvised explosive devices (IEDs) and other asymmetric warfare techniques. The relationship is mutually beneficial, with Hamas gaining from Hezbollah’s battlefield experience and Hezbollah benefiting from the extension of the resistance front into Palestine, thereby increasing pressure on Israel from multiple directions.
Geopolitical Context: The Role of Iran’s Hegemonic Ambitions
Iran’s Regional Strategy
Iran’s support for Hezbollah and Hamas is part of a broader geopolitical strategy aimed at establishing regional hegemony and countering the influence of the United States and its allies. Through its backing of proxy groups, Iran seeks to create a contiguous sphere of influence stretching from Tehran through Baghdad, Damascus, and Beirut to the Mediterranean—often referred to as the “Shia Crescent.” This strategy allows Iran to project power far beyond its borders and to challenge its regional rivals, particularly Saudi Arabia and Israel.
For Iran, Hezbollah serves as a crucial part of its deterrence strategy against Israel. By maintaining a heavily armed proxy on Israel’s northern border, Iran ensures that any military action against its interests carries the risk of sparking a wider conflict. Similarly, Hamas’s presence in Gaza allows Iran to open a second front against Israel, effectively increasing the pressure on the Israeli military and complicating any efforts to counter Iranian influence in the region.
Iran’s hegemonic ambitions also include undermining Western influence in the Middle East, particularly that of the United States. By supporting groups like Hezbollah and Hamas, Iran positions itself as the leader of the “Axis of Resistance,” a coalition opposed to Western intervention and supportive of the Palestinian cause. This positioning helps Iran to garner support among Arab populations and to portray itself as a champion of Islamic values, despite the sectarian divide between Shia Iran and predominantly Sunni Arab countries.
The Impact of the Syrian Civil War
The Syrian Civil War, which began in 2011, further solidified the alliance between Iran, Hezbollah, and Hamas, albeit with some complications. Syria, under President Bashar al-Assad, has been a key ally of both Iran and Hezbollah, serving as a conduit for the transfer of weapons and support. When the civil war broke out, Hezbollah intervened directly on behalf of the Assad regime, at Iran’s behest, in order to maintain the axis of influence that stretched through Damascus.
Hamas, however, faced a dilemma during the Syrian conflict, as it had historically enjoyed support from Assad’s regime but found itself ideologically aligned with many of the Sunni groups opposing Assad. In 2012, Hamas distanced itself from the Assad government, leading to a temporary cooling of relations with both Syria and Iran. Despite this rift, Iran continued to provide support to Hamas, recognizing the strategic importance of maintaining the Palestinian front against Israel.
By 2017, Hamas had mended ties with Iran, as the pressures of regional isolation and financial difficulties forced it to realign with its former patron. The renewed support from Iran has since enabled Hamas to rebuild its military capabilities, which were severely degraded during conflicts with Israel. This pragmatic approach by Iran, Hezbollah, and Hamas demonstrates the resilience of the Axis of Resistance, which has managed to navigate internal tensions and external pressures to maintain a united front against their common enemies.
The October 7, 2023 Attack: A Turning Point?
Hamas’s Coordinated Assault
The October 7, 2023, attack by Hamas marked a significant escalation in the Israeli-Palestinian conflict, both in terms of scale and brutality. Hamas launched a well-coordinated assault involving rocket barrages, cross-border infiltrations, and direct attacks on civilian communities in southern Israel. This assault led to the deaths of thousands of Israelis, including civilians, and drew widespread international condemnation.
The scale of the attack suggested a level of planning and logistical coordination that indicated external support, with many analysts pointing to Iran as a key facilitator. While direct Iranian involvement in the planning of the attack remains a matter of debate, it is clear that the capabilities displayed by Hamas were the result of years of Iranian support, both in terms of funding and weapons technology. The attack was a stark reminder of the ongoing threat posed by the Axis of Resistance and highlighted the effectiveness of the strategic and ideological collaboration between Hamas, Hezbollah, and Iran.
Hezbollah’s Role and Regional Implications
Following the October 7 attack, Hezbollah increased its activities along the Israeli-Lebanese border, engaging in limited cross-border skirmishes with Israeli forces. While Hezbollah did not launch a full-scale assault, its actions were indicative of its role as a deterrent force, capable of opening a second front if the conflict between Hamas and Israel escalated further. The presence of Hezbollah as a potential second front effectively constrained Israel’s military options, forcing it to consider the broader regional implications of any sustained campaign against Hamas in Gaza.
The October 7 attack and the subsequent responses from Hezbollah and Iran underscored the interconnected nature of the Axis of Resistance. The coordination between these groups, even if indirect, demonstrated their shared commitment to challenging Israel and maintaining a state of perpetual resistance. For Iran, the attack provided an opportunity to reaffirm its leadership of the resistance movement and to project power in the region, while also testing the resolve of Israel and its Western allies.
Ideological and Strategic Convergence in the Axis of Resistance
The Axis of Resistance, comprising Hamas, Hezbollah, and Iran, represents a complex and resilient coalition bound by shared ideological convictions, strategic interests, and a commitment to armed resistance against Israel and Western influence. Despite the sectarian divide between Sunni Hamas and Shia Hezbollah and Iran, the convergence of their objectives—driven by a religiously framed narrative of resistance—has allowed them to form a formidable alliance.
Iran’s role as the ideological and logistical backbone of this alliance is critical. Through its support of Hezbollah and Hamas, Iran has managed to project its influence far beyond its borders, creating a network of proxy forces capable of challenging both regional rivals and Western powers. The use of religious rhetoric, the emphasis on armed struggle, and the strategic collaboration in terms of funding, training, and operational coordination all serve to strengthen the Axis of Resistance and to maintain its relevance in the shifting landscape of Middle Eastern geopolitics.
The events of October 7, 2023, highlighted the destructive potential of this alliance and the challenges it poses to regional stability. As Hamas and Hezbollah continue to operate with Iranian backing, the prospects for a peaceful resolution to the Israeli-Palestinian conflict remain bleak. The ideological and strategic ties that bind the Axis of Resistance ensure that any attempt to address the conflict must contend not only with the local dynamics of Gaza and southern Lebanon but also with the broader ambitions of Tehran.
Moving forward, understanding the intricate relationships within the Axis of Resistance, and the motivations driving each of its components, will be essential for any meaningful engagement with the challenges facing the Middle East. The ideological convergence, the shared narratives of resistance, and the pragmatic alliances formed across sectarian lines demonstrate the adaptability and persistence of this coalition—a coalition that remains committed to its overarching goal of reshaping the regional order through armed struggle and defiance of Western hegemony.
The Hamas Covenant: A Deep Dive into Ideology, Objectives and Implications
The Hamas Covenant, issued on August 18, 1988, serves as the foundational manifesto of the Islamic Resistance Movement, known as Hamas. This movement, which arose from the complexities of the Israeli-Palestinian conflict, identifies itself as an extremist fundamentalist Islamic organization operating primarily in territories under Israeli control. The Covenant, comprised of 36 articles, lays out in explicit terms the overarching goals and beliefs of Hamas, most notably the ambition to destroy the State of Israel through Jihad, or Islamic Holy War. This comprehensive article will provide an in-depth analysis of the Hamas Covenant, its evolution, its ideological underpinnings, and its implications for regional and international stability.
Points of Convergence Between Hamas, Hezbollah, Iran, Syria and Yemen
| Aspect | Hamas | Hezbollah | Iran | Syria | Yemen (Houthis) |
|---|---|---|---|---|---|
| Religious Convergence | Sunni Islamist; influenced by Muslim Brotherhood; Jihad as an individual duty for all Muslims. | Shia Islamist; loyalty to “Wilayat al-Faqih” (Guardianship of the Jurist) under the Supreme Leader of Iran. | Shia theocracy; promotes the doctrine of “Wilayat al-Faqih” as the guiding principle. | Secular Ba’athist government with ties to Shia Iran; presents itself as a defender of Shia minorities. | Zaydi Shia with influence from Iranian-style Shia Islam; increasing convergence with Twelver Shia doctrine under Iranian influence. |
| Koranic and Religious Basis | Uses Quranic verses and hadiths to justify Jihad against Israel; emphasis on Palestine as an Islamic waqf. | Utilizes Shia traditions of martyrdom, particularly the Battle of Karbala, to inspire resistance against Israel and the West. | Frames the conflict with Israel as a divine mandate rooted in Koranic teachings; uses anti-Israeli rhetoric to rally support. | Supports the preservation of Shia religious identity; seeks legitimacy from Iranian theological discourse. | Uses Koranic rhetoric to frame its struggle against Saudi Arabia and Western influence as a religious duty. |
| Ethical and Ideological Convergence | Anti-Zionist, anti-Western; frames conflict as a religious duty to liberate Palestine. | Anti-Zionist, anti-imperialist; aligns ideologically with Iran’s vision of a broader Shia resurgence. | Anti-Western, anti-Israeli; aims to lead the Islamic resistance against imperialist forces; promotes “Axis of Resistance.” | Anti-Zionist, anti-imperialist; supports Palestinian liberation as part of the anti-Israeli axis. | Anti-Saudi, anti-Western; anti-Israeli rhetoric promoted through Iranian influence. |
| Political Objectives | Establish an Islamic state over all of historical Palestine; resist normalization with Israel. | Destroy Israel; create an Islamist state in Lebanon loyal to the Supreme Leader of Iran; resist Israeli occupation. | Regional hegemony; eliminate Israeli influence; undermine U.S. presence in the Middle East; support allied militias. | Maintain Assad regime control; support the Palestinian cause; align with Iran to oppose U.S./Israeli influence. | Expand influence in Yemen; resist Saudi coalition; align with Iran to counterbalance regional adversaries. |
| Policies and Strategies | Rejects all peace initiatives with Israel; armed resistance as the only path to liberation. | Armed resistance against Israel; Lebanese state within the “resistance axis”; no compromise with Israeli state. | Proxy warfare; strategic use of proxies in Gaza, Lebanon, Iraq, and Yemen to extend influence. | Diplomatic alignment with Iran; military support for Hezbollah; opposition to Western intervention. | Guerrilla warfare against Saudi forces; armed resistance influenced by Hezbollah’s tactics; emphasizes drone and missile attacks. |
| Synergies and Collaboration | Receives funding and military support from Iran; operational collaboration with Hezbollah; shares intelligence and tactics. | Receives arms and financial support from Iran; provides training to Hamas militants; collaborates with Syria for logistics. | Provides funding, military equipment, and training to Hezbollah, Hamas, Houthis, and other proxies; ideological support. | Provides logistical support for Hezbollah; allows transit of Iranian weapons; military collaboration with Hezbollah. | Receives funding, weaponry, and training from Iran; shares strategic objectives with Hezbollah regarding Saudi opposition. |
| Organizational Structure and Links | Politically aligned with Iran’s agenda but retains autonomy in its operational decisions; coordination with Hezbollah. | Strong hierarchical link to Iran’s IRGC-Quds Force; follows orders from Iran’s Supreme Leader; extensive military structure. | IRGC-Quds Force directly manages operations across the region; command over Hezbollah, close links with Syrian military. | Military closely linked with Hezbollah and Iranian advisors; relies on Iranian logistical and military support. | Leadership trained by IRGC; military capabilities enhanced through Hezbollah and Iranian support; structured as a proxy militia. |
| Contacts and External Relations | Qatar, Iran, Turkey; relations with Hezbollah for tactical support. | Iran (primary patron), Syria, Palestinian factions; limited coordination with Russia via Syria. | Syria, Hezbollah, Hamas, Houthis; limited cooperation with Russia in Syria; opposition to Western allies and Saudi Arabia. | Iran, Hezbollah; maintains relationship with Russia; diplomatic relations with some non-aligned countries. | Iran (main backer); Hezbollah (training support); limited relationship with Russia via Syria’s proxy network. |
| Military Tactics and Methods | Use of underground tunnels, suicide bombings, and rockets; asymmetric warfare against Israel, influenced by Hezbollah. | Guerrilla warfare, rocket attacks, anti-tank missiles; use of tunnels and bunkers; modeled on IRGC doctrine. | Develops proxy warfare strategies; provides advanced weaponry, including rockets and drones, to proxies like Hezbollah and Hamas. | Coordination with Hezbollah for joint operations; use of Iranian-supplied weaponry for internal suppression and regional defense. | Use of drones and ballistic missiles against Saudi coalition; guerrilla tactics and asymmetric attacks, trained by Hezbollah. |
| Common Enemies | Israel, United States, Palestinian Authority (political rivals). | Israel, United States, Sunni extremist groups opposed to Shia dominance. | Israel, United States, Saudi Arabia, Western-aligned Arab states. | Israel, anti-Assad rebels, Western powers seeking regime change. | Saudi Arabia, United States, Israel (as a rallying point for anti-Zionist rhetoric). |
| Recent Developments (as of October 2024) | Renewed rocket campaign against Israel following October 7, 2023 attack; closer ties with Iran post-Israel-Hamas war escalation. | Strengthening defensive positions in southern Lebanon; increased engagement with IRGC to counter Israeli offensives. | Enhanced military capabilities of proxies; increased coordination across Syria, Lebanon, Gaza, and Yemen; rhetoric more aggressive against Israel and Saudi Arabia. | Strengthened relations with Hezbollah and Iran amidst regional tensions; increased reliance on Iranian military technology. | Increased drone attacks on Saudi targets; closer integration with Hezbollah’s command structure under IRGC oversight. |
The convergence of Hamas, Hezbollah, Iran, Syria, and the Houthis in Yemen is an intricate web of ideological, strategic, and geopolitical alliances that defies simplistic analysis. Despite sectarian divides—such as the Sunni identity of Hamas and the predominantly Shia composition of Hezbollah, Iran, and the Houthis—these groups find common ground in their opposition to Israel, Western influence, and regional adversaries like Saudi Arabia. The relationships are cemented through shared religious rhetoric, military tactics, logistical synergies, and financial dependencies.
Iran emerges as the linchpin of the Axis of Resistance, using a combination of ideological influence, military support, and logistical coordination to maintain its network of proxy groups across the region. Hezbollah acts as the most loyal and structured extension of Iranian power, while Hamas and the Houthis serve as critical points of Iranian influence beyond Shia-majority areas. Syria, under the Assad regime, acts as a crucial partner, providing a territorial conduit for Iranian arms and serving as a base for regional operations.
The “Axis of Resistance” represents a resilient coalition that continues to pose a significant challenge to regional stability. As of October 2024, the alliances are more robust, with Iran doubling down on its support for Hamas and Hezbollah, even in the face of escalating conflicts with Israel. The collective actions of these groups, whether through direct military engagements or through proxy warfare, are aimed at reshaping the regional order to reflect an anti-Western, anti-Israeli vision that has implications for global security and geopolitics.
The Genesis and Ideological Framework of the Hamas Covenant
The origins of the Hamas Covenant are deeply tied to the influence of the Muslim Brotherhood, a transnational Sunni Islamist organization founded in Egypt in 1928. The Brotherhood’s radical ideology, focused on the establishment of a society governed by Sharia law, became the foundation of Hamas’s worldview. From its inception, Hamas has portrayed the Israeli-Palestinian conflict not as a territorial dispute but as an existential religious struggle, one in which the Islamic faith is in direct opposition to Zionism and the presence of the State of Israel.
The Covenant begins with a preamble that outlines the movement’s fundamental belief: “Israel will exist and will continue to exist until Islam will obliterate it, just as it obliterated others before it.” This phrase encapsulates Hamas’s uncompromising stance against the existence of Israel. Throughout its manifesto, Hamas frames the conflict as not merely a political struggle but as a broader religious duty, sanctified by divine mandate. This viewpoint distinguishes Hamas from other Palestinian nationalist factions, such as the Palestine Liberation Organization (PLO), which have historically adopted a more secular and nationalist approach to the conflict.
Key Objectives of Hamas: Establishment of an Islamic State
The primary objective of Hamas, as articulated in Article 6 of the Covenant, is to establish an Islamic state over the entire territory of historical Palestine. The movement’s allegiance, as stated, is “to Allah,” and its ultimate goal is to “raise the banner of Allah over every inch of Palestine.” This vision of a unified Islamic territory underpins much of Hamas’s rhetoric and actions. It directly conflicts with any concept of a two-state solution, which seeks to establish both a Palestinian state and an Israeli state existing side by side.
The idea of Palestine as an exclusive Islamic Waqf, or holy possession, is articulated in Article 11. This concept implies that the land is not only politically significant but also spiritually sacrosanct, rendering any attempt to relinquish even a part of it as blasphemous. Article 13 further emphasizes that “the Liberation of Palestine is an individual duty for every Muslim wherever he may be.” Thus, the Covenant envisions a broad, pan-Islamic movement that transcends national borders, calling on Muslims globally to participate in what it frames as a sacred struggle.
The Call to Jihad: A Religious Duty
Central to the Hamas Covenant is the notion of Jihad as the primary means to achieve its objectives. Article 15 of the Covenant declares that “the day the enemies usurp part of Moslem land, Jihad becomes the individual duty of every Moslem.” This framing of Jihad as a personal obligation for all Muslims underlines the radical and militant nature of Hamas’s ideology. The Covenant’s insistence on perpetual armed struggle positions Hamas at odds not only with Israel but also with any entities advocating for diplomatic resolutions to the conflict.
The language used in Article 33, which describes the mobilization of “fighters joining other fighters” and the masses in the Islamic world responding to the “call of duty,” demonstrates the organization’s emphasis on collective action and solidarity. This sentiment is echoed in numerous Hamas public statements and its media broadcasts, which often glorify martyrdom and frame military actions against Israel as a noble endeavor.
Rejection of Peace Settlements and International Mediation
Hamas’s rejection of peace initiatives is explicitly outlined in Article 13, which states that “so-called peaceful solutions and international conferences are in contradiction to the principles of the Islamic Resistance Movement.” This stance is critical to understanding Hamas’s consistent refusal to engage in peace negotiations, including those brokered by international mediators such as the United Nations or the United States.
The Covenant dismisses peace talks as futile, asserting that “initiatives, proposals and international conferences are but a waste of time.” Such rhetoric not only highlights Hamas’s unwillingness to consider a negotiated solution but also serves to delegitimize any attempt by Palestinian leadership, such as the PLO, to pursue diplomatic engagement with Israel. This rejectionist stance has been a major obstacle in all attempts to establish a sustainable peace process, as Hamas continues to insist that only armed resistance can lead to the “liberation” of Palestine.
The Influence of Anti-Semitism in Hamas’s Ideology
The Hamas Covenant is replete with anti-Semitic rhetoric, incorporating both Islamic and Christian-European anti-Semitic myths. Article 7, for example, refers to a hadith that states, “The Day of Judgment will not come about until Moslems fight Jews and kill them. Then, the Jews will hide behind rocks and trees, and the rocks and trees will cry out: ‘O Moslem, there is a Jew hiding behind me, come and kill him.'” This use of religious texts to justify violence against Jews is indicative of the deep-seated anti-Semitism that pervades Hamas’s ideology.
Article 22 goes further by alleging that Jews are behind virtually every major upheaval in modern history, from the French Revolution to the establishment of secret organizations like the Freemasons and the Rotary Clubs. The article claims that these groups were created “in order to destroy societies and carry out Zionist interests.” Such conspiratorial narratives are not only unfounded but also serve to incite hatred and dehumanize Jewish people, thereby justifying violence against them.
This anti-Semitic incitement has had real-world consequences, contributing to the radicalization of individuals and fostering an environment where acts of terror, such as suicide bombings, are seen as legitimate forms of resistance. The incorporation of the “Protocols of the Elders of Zion,” a widely debunked anti-Semitic text, in Article 32 further underscores Hamas’s reliance on hateful myths to bolster its ideological framework.
Condemnation of the Israel-Egypt Peace Treaty
The Israel-Egypt Peace Treaty of 1979, known as the Camp David Accords, represented a major diplomatic breakthrough in the Middle East. However, Hamas views this treaty as a betrayal of the Palestinian cause. Article 32 of the Covenant condemns Egypt for “leaving the circle of struggle against Zionism” through what it calls the “treacherous Camp David Agreement.” Hamas argues that any Arab state entering into peace agreements with Israel is effectively committing “high treason.”
This condemnation of Egypt, and by extension any other Arab state that might seek peace with Israel, highlights Hamas’s broader geopolitical perspective, which sees any normalization of relations with Israel as anathema to the struggle for Palestinian liberation. The broader implication of this stance is the perpetuation of conflict, as Hamas seeks to maintain an environment of resistance and confrontation, rather than supporting efforts to normalize relations or reach political agreements that might improve the lives of Palestinians through diplomatic means.
The Role of Islamic Solidarity and Education
The Hamas Covenant emphasizes the importance of Islamic solidarity, both as a means of resistance and as a way to foster a cohesive, supportive community. Article 15 stresses the necessity of spreading “Islamic consciousness” among Palestinians, Arab Muslims, and non-Arab Muslims. This effort to cultivate a collective Islamic identity is intended to strengthen the resolve of the Palestinian people and align their objectives with those of Hamas.
Education is seen as a critical tool in this ideological struggle. The Covenant calls for a fundamental overhaul of the educational system in the territories administered by the Palestinian Authority, purging it of “the influences of the ideological invasion brought by the Orientalists and missionaries.” Instead, the younger generation should be educated in the spirit of radical Islam, with curricula based exclusively on the Qur’an and the Hadith. This approach to education is intended to ensure that future generations remain committed to the principles of Jihad and the ultimate goal of reclaiming all of Palestine.
The Distinction Between Hamas and the Palestine Liberation Organization
The Covenant also addresses the ideological differences between Hamas and the Palestine Liberation Organization (PLO). Hamas views itself as adhering to a radical Islamic worldview, while the PLO is characterized as a secular nationalist organization. Despite this fundamental difference, the Covenant expresses a willingness to cooperate with the PLO, provided that their objectives align with the overarching goal of “liberating Palestine.” Article 27 acknowledges the need for Palestinian unity in the face of the “Jewish enemy” but makes it clear that Hamas’s vision of a future Palestinian state is inherently incompatible with the secular nationalism espoused by the PLO.
The Evolution of Hamas’s Tactics: From the Covenant to Modern Strategies
Since the publication of the Hamas Covenant in 1988, the movement has evolved both in its tactics and its public messaging. During the 1990s, Hamas pioneered the use of suicide bombings as a tactic in its conflict with Israel. These attacks were intended to instill fear and disrupt the peace process, particularly during the Oslo Accords period. The use of suicide bombings, which became a hallmark of Hamas’s operational strategy, was justified within the framework of the Covenant as a legitimate form of Jihad.
In recent years, Hamas has shifted its approach somewhat, focusing on rocket attacks, armed incursions, and the use of underground tunnels to launch strikes against Israeli military and civilian targets. The 2021 and 2023 escalations saw significant exchanges of rocket fire between Hamas and Israel, underscoring the group’s continued commitment to armed struggle as opposed to any form of peaceful negotiation.
This evolution in tactics can be understood as a response to both internal and external pressures. Internally, Hamas has faced competition from other Palestinian factions, including Islamic Jihad, which also advocates for armed resistance. Externally, changes in regional dynamics, including the normalization of relations between Israel and several Arab states under the Abraham Accords, have pressured Hamas to maintain its stance as the vanguard of resistance against Israel.
Hamas and the Regional Dynamics Post-2020
The geopolitical landscape of the Middle East has shifted dramatically since 2020, with several Arab states, including the United Arab Emirates, Bahrain, Morocco, and Sudan, establishing diplomatic relations with Israel. These normalization agreements, collectively known as the Abraham Accords, have significantly altered the regional balance of power, isolating Hamas from some of its traditional Arab supporters.
Hamas’s response to these developments has been one of condemnation, reiterating the message found in its Covenant that any peace with Israel is a betrayal of the Palestinian cause. The movement has attempted to bolster its position by strengthening ties with Iran and Hezbollah, both of which continue to oppose Israel’s existence and support armed groups operating in Gaza and Lebanon. Iran, in particular, has provided financial and military support to Hamas, seeing the group as a key ally in its broader strategy of regional influence.
The October 7, 2023, attack by Hamas, which involved a significant incursion into Israeli territory and resulted in the death of numerous Israeli civilians and soldiers, marked a dramatic escalation in the conflict. This attack, which drew widespread international condemnation, was framed by Hamas as a response to ongoing Israeli actions in Gaza and the West Bank. However, it also served to underscore Hamas’s strategic shift towards high-profile, coordinated assaults designed to provoke a large-scale military response from Israel.
The Legacy and Continuing Impact of the Hamas Covenant
The Hamas Covenant remains a critical document for understanding the ideology and motivations of the Islamic Resistance Movement. Its language, steeped in religious fervor, anti-Semitism, and rejection of peaceful coexistence, continues to shape the policies and actions of Hamas to this day. Despite the evolving tactics and shifting geopolitical landscape, the core objectives outlined in the Covenant—namely, the destruction of Israel and the establishment of an Islamic state in its place—remain unchanged.
The Covenant’s influence extends beyond the borders of Gaza and the West Bank, affecting regional stability and the prospects for peace. As Hamas continues to receive support from states like Iran and maintain its ties with Hezbollah, the potential for broader regional conflict persists. The refusal of Hamas to engage in any form of meaningful dialogue with Israel, coupled with its commitment to Jihad, presents a formidable barrier to the resolution of the Israeli-Palestinian conflict.
The continued presence of Hamas as a powerful political and military force in Gaza, combined with its control over educational and social services, ensures that the ideology of the Covenant is passed down to future generations. This indoctrination, rooted in a worldview that sees no room for compromise or coexistence, represents one of the greatest challenges to peace in the region.
As the world continues to watch the developments in Gaza and the broader Middle East, the legacy of the Hamas Covenant serves as a reminder of the deep ideological divides that continue to fuel conflict. The path to peace remains fraught with obstacles, not least of which is the intransigence of movements like Hamas, whose foundational documents reject the very notion of coexistence and peace.
Analysis of Hamas Covenant 1988: Introduction and Articles One to Three
Introduction to Hamas Covenant 1988
The Hamas Covenant of 1988, also known as the Covenant of the Islamic Resistance Movement, forms the ideological foundation of Hamas, outlining its objectives, motivations, and worldview. Rooted in an interpretation of Islam that emphasizes resistance, jihad, and the establishment of an Islamic state, the Covenant provides insights into the motivations behind Hamas’s recent actions on October 7, 2023, when the group conducted a mass attack involving kidnappings and violence against Israeli civilians. The connection between the Covenant’s ideology and these recent actions highlights the continuity of Hamas’s objectives over time, demonstrating how deeply embedded these ideas are within the movement’s framework.
The Hamas Covenant uses references to Islamic scripture, historical events, and a narrative of perpetual struggle to justify its stance against Israel and Zionism. In this analysis, we will meticulously break down the Covenant’s content, starting with the introduction and the first three articles, and explore their relationship with both Islamic sources and recent actions by Hamas. We will also provide cross-references to the Quran, Islamic commentaries, and historical context, allowing for a comprehensive understanding of how these ideologies are put into practice.
Article One: Ideological Foundations of Hamas
Text of Article One: “The Islamic Resistance Movement: The Movement’s programme is Islam. From it, it draws its ideas, ways of thinking and understanding of the universe, life, and man. It resorts to it for judgment in all its conduct, and it is inspired by it for guidance of its steps.”
Analysis: Article One clearly establishes Islam as the guiding ideology of Hamas, emphasizing that all aspects of its conduct, worldview, and actions are derived from Islamic principles. This foundational claim is significant in understanding the motivations behind Hamas’s behavior, particularly the attacks on October 7, 2023. By framing its actions within the context of Islam, Hamas seeks legitimacy and divine justification for its violent resistance against Israel.
The Quranic verse often used to support such ideology is Surah Al-Baqarah (2:190), which permits fighting in self-defense but cautions against transgression: “Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.” Hamas interprets such verses to justify its actions as part of a defensive jihad against what it perceives as Zionist aggression. However, this interpretation is heavily contested, as many Islamic scholars argue that the Quran promotes peace and coexistence except in cases of direct oppression.
In the context of the October 7 events, Hamas’s reliance on Article One underscores its justification of violence as a religious duty. The kidnappings and attacks were portrayed by Hamas as part of a broader struggle for liberation, framed as a divine obligation rather than a political maneuver.
Article Two: Relationship with the Muslim Brotherhood
Text of Article Two: “The Islamic Resistance Movement is one of the wings of the Muslim Brotherhood in Palestine. The Muslim Brotherhood Movement is a universal organization which constitutes the largest Islamic movement in modern times. It is characterized by its deep understanding, accurate comprehension, and its complete embrace of all Islamic concepts of all aspects of life, culture, creed, politics, economics, education, society, justice and judgment, the spreading of Islam, education, art, information, science of the occult, and conversion to Islam.”
Analysis: Article Two positions Hamas as an extension of the Muslim Brotherhood, a transnational Sunni Islamist organization. This connection is crucial because it situates Hamas within a broader ideological and organizational network that supports the establishment of an Islamic state through both political and militant means. The Brotherhood’s motto, “Islam is the solution,” encapsulates the belief that all aspects of life should be governed by Islamic principles, which is reflected in Hamas’s actions and governance.
The reference to the Muslim Brotherhood also highlights the broader support network that Hamas relies upon, both ideologically and materially. The events of October 7 can be viewed as part of a larger strategy influenced by the Brotherhood’s ideology, which endorses resistance against perceived oppression. The Brotherhood’s influence is evident in Hamas’s approach to governance in Gaza, where Islamic law is used as the basis for legislation, and in its militant activities, which are framed as jihad.
Article Three: Structure and Allegiance
Text of Article Three: “The basic structure of the Islamic Resistance Movement consists of Muslims who have given their allegiance to Allah whom they truly worship… they fear Allah and raise the banner of Jihad in the face of the oppressors, so that they would rid the land and the people of their uncleanliness, vileness, and evils.”
Analysis: Article Three emphasizes the concept of “allegiance to Allah” and the commitment to jihad, which is central to Hamas’s identity. The term “jihad” here is used in its militant sense, referring to the struggle against those deemed oppressors, specifically Israel. This concept of jihad is interpreted by Hamas as an obligation to engage in armed resistance, which is portrayed as a sacred duty to purify the land from “vileness and evils.”
The use of terms like “oppressors” and “uncleanliness” dehumanizes the adversary, making violent actions against them more justifiable within the framework of the Covenant. This rhetoric was evident in the events of October 7, where the kidnappings and attacks were framed as acts of purification and resistance. Such language is reminiscent of the rhetoric used by extremist groups throughout history to justify violence against perceived enemies, drawing parallels to other instances of ideological extremism, such as Nazi propaganda that dehumanized its targets to justify genocide.
In Islamic jurisprudence, jihad has various interpretations, ranging from an internal spiritual struggle to an armed struggle against oppression. However, Hamas’s interpretation is heavily skewed towards the latter, aligning with the most radical views within the Muslim Brotherhood’s spectrum. This radical interpretation directly influenced the actions taken on October 7, as Hamas sought to fulfill what it sees as a divine commandment to fight against the “oppressors”—in this case, the state of Israel and its citizens.
Article Four: Membership and Loyalty
Text of Article Four: “The Islamic Resistance Movement welcomes every Muslim who embraces its faith, ideology, follows its program, keeps its secrets, and wants to belong to its ranks and carry out the duty. Allah will certainly reward such one.”
Analysis: Article Four emphasizes the inclusivity of the movement to all Muslims who are willing to adopt its ideology and objectives. This open invitation serves to broaden Hamas’s base of support, making it a transnational movement that appeals to Muslims beyond Palestine. The requirement to “keep its secrets” underlines the clandestine nature of Hamas’s operations, which has been a key aspect of its strategy, particularly in preparing for attacks such as those on October 7, 2023.
The reference to Allah’s reward for those who join the movement is intended to provide spiritual motivation, framing participation in Hamas’s activities as a religious obligation that will be rewarded in the afterlife. This idea of divine recompense is a powerful motivator for many individuals, particularly those who view the struggle against Israel as not only a political endeavor but also a sacred duty.
The language used in this article underscores the importance of loyalty and secrecy within the movement, which has allowed Hamas to operate effectively despite facing significant opposition from Israel and other entities. This loyalty was crucial in the planning and execution of the October 7 attacks, where secrecy and surprise were key components of the operation.
Article Five: Scope and Extent of the Movement
Text of Article Five: “Time extent of the Islamic Resistance Movement: By adopting Islam as its way of life, the Movement goes back to the time of the birth of the Islamic message, of the righteous ancestor, for Allah is its target, the Prophet is its example, and the Quran is its constitution. Its extent in place is anywhere that there are Muslims who embrace Islam as their way of life everywhere in the globe. This being so, it extends to the depth of the earth and reaches out to the heaven.”
Analysis: Article Five positions Hamas as part of a timeless and borderless Islamic movement, tracing its roots back to the inception of Islam. By doing so, Hamas attempts to legitimize its struggle as part of a broader, ongoing Islamic effort that transcends national borders. The reference to “the depth of the earth and reaches out to the heaven” is a metaphorical expression that underscores the universality and divine nature of Hamas’s mission.
The emphasis on the global reach of the movement serves to rally support from Muslims worldwide, framing the struggle against Israel as not just a local or regional conflict but as a universal cause for the entire Muslim ummah (community). This rhetoric is intended to mobilize resources, recruits, and political support from beyond Gaza and the West Bank, thus situating the conflict within a larger, global context.
The events of October 7 can be seen as an embodiment of this article’s vision, as Hamas’s actions were not only directed at Israel but also aimed at sending a message to the international Muslim community. By framing the attack as part of a larger jihad, Hamas seeks to inspire Muslims globally to support or participate in their struggle, reinforcing the idea that their fight is a continuation of the early Islamic conquests.
Article Six: Characteristics and Independence
Text of Article Six: “The Islamic Resistance Movement is a distinguished Palestinian movement, whose allegiance is to Allah, and whose way of life is Islam. It strives to raise the banner of Allah over every inch of Palestine, for under the wing of Islam followers of all religions can coexist in security and safety where their lives, possessions, and rights are concerned. In the absence of Islam, strife will be rife, oppression spreads, evil prevails, and schisms and wars will break out.”
Analysis: Article Six highlights the unique identity of Hamas as a Palestinian movement that is nevertheless deeply connected to the broader Islamic world. The allegiance to Allah and the adherence to Islam as a way of life are presented as the defining characteristics of the movement, which seeks to establish an Islamic state in Palestine. The idea of raising “the banner of Allah over every inch of Palestine” reflects Hamas’s ultimate goal of establishing full control over the territory, rejecting any form of compromise or coexistence with the state of Israel.
The claim that “under the wing of Islam followers of all religions can coexist in security and safety” is used to portray Hamas’s vision as inclusive and just, in contrast to the current situation, which they describe as one of oppression and strife. However, this claim is contradicted by the actions of Hamas, particularly the attacks on civilians on October 7, which targeted individuals regardless of their religious affiliation and demonstrated a willingness to use extreme violence to achieve their goals.
The reference to the absence of Islam leading to “oppression, evil, and wars” is a common theme in Islamist rhetoric, which frames Islam as the solution to all social and political problems. This perspective is used to justify the establishment of an Islamic state as the only viable path to peace and stability in Palestine. The events of October 7, therefore, can be seen as an attempt by Hamas to hasten the collapse of the current political order, which they view as illegitimate and oppressive, in order to replace it with an Islamic system.
Article Seven: Universality of the Islamic Resistance Movement
Text of Article Seven: “As a result of the fact that those Muslims who adhere to the ways of the Islamic Resistance Movement spread all over the world, rally support for it and its stands, strive towards enhancing its struggle, the Movement is a universal one. It is well-equipped for that because of the clarity of its ideology, the nobility of its aim, and the loftiness of its objectives. On this basis, the Movement should be viewed and evaluated, and its role be recognized. He who denies its right, evades supporting it, and turns a blind eye to facts, whether intentionally or unintentionally, would awaken to see that events have overtaken him and with no logic to justify his attitude. One should certainly learn from past examples.”
Analysis: Article Seven presents Hamas as a global movement, emphasizing its ideological clarity and noble objectives. By framing itself as a universal entity, Hamas seeks to position its struggle within the larger narrative of the global Islamic ummah. This universality is key to understanding Hamas’s outreach efforts and its attempts to garner support from Muslims worldwide, transcending geographical and national boundaries.
The language used in this article serves to delegitimize any opposition to Hamas or refusal to support its cause. The assertion that those who “deny its right” or “turn a blind eye to facts” will be overtaken by events implies a moral and historical inevitability to Hamas’s mission. This rhetoric is aimed at both internal and external audiences, reinforcing loyalty among supporters while attempting to shame or pressure those who may be ambivalent or opposed to its methods.
The events of October 7 can be seen as a manifestation of this universal struggle. By carrying out such a high-profile attack, Hamas not only aimed to strike a blow against Israel but also to galvanize support from Muslims around the world, presenting itself as the vanguard of the fight against oppression. This tactic of framing their actions as part of a larger, divinely sanctioned struggle is intended to solidify their position as leaders of the resistance and to attract both ideological and material support from the global Muslim community.
Article Eight: Slogan of the Islamic Resistance Movement
Text of Article Eight: “Allah is its target, the Prophet is its model, the Quran its constitution: Jihad is its path and death for the sake of Allah is the loftiest of its wishes.”
Analysis: Article Eight defines the core slogan of Hamas, which encapsulates its ideological framework and guiding principles. The mention of “Allah is its target” and “the Quran its constitution” reinforces the religious foundation of the movement, positioning it as a divinely guided mission. The emphasis on jihad as the central path and the notion of martyrdom as the “loftiest of its wishes” highlights the militant nature of the movement and the glorification of self-sacrifice in the pursuit of its objectives.
This focus on jihad and martyrdom played a significant role in motivating the attacks on October 7, 2023. The idea that death in the service of Allah is the highest form of devotion serves to justify the use of extreme violence, including suicide missions and attacks on civilians, as a legitimate means of achieving their goals. The glorification of martyrdom also helps to recruit individuals who are willing to sacrifice their lives for the cause, viewing such actions as a direct path to divine reward.
Article Nine: Incentives and Objectives
Text of Article Nine: “The Islamic Resistance Movement found itself at a time when Islam has disappeared from life. Thus rules shook, concepts were upset, values changed and evil people took control, oppression and darkness prevailed, cowards became like tigers: homelands were usurped, people were scattered and were caused to wander all over the world, the state of justice disappeared and the state of falsehood replaced it. Nothing remained in its right place. Thus, when Islam is absent from the arena, everything changes. From this state of affairs the incentives are drawn.”
Analysis: Article Nine presents a narrative of decline and loss, describing a world in which the absence of Islam has led to chaos, oppression, and moral decay. This portrayal of a world in disarray serves as a powerful motivator for Hamas’s actions, framing its mission as a struggle to restore justice and reestablish an Islamic order. The use of vivid imagery, such as “cowards became like tigers” and “homelands were usurped,” underscores the urgency and necessity of their struggle.
The reference to the disappearance of Islam from public life is used to justify the need for an Islamic state, which Hamas views as the only solution to the problems faced by Palestinians and the broader Muslim world. The October 7 attacks can be seen as an attempt to accelerate the collapse of what Hamas perceives as an unjust, secular order, and to replace it with a system based on Islamic principles. By portraying their actions as a response to oppression and moral decay, Hamas seeks to legitimize its use of violence as a necessary means of achieving justice.
Article Ten: Support for the Oppressed
Text of Article Ten: “As the Islamic Resistance Movement paves its way, it will back the oppressed and support the wronged with all its might. It will spare no effort to bring about justice and defeat injustice, in word and deed, in this place and everywhere it can reach and have influence therein.”
Analysis: Article Ten emphasizes Hamas’s commitment to supporting the oppressed and fighting against injustice. This framing of the movement as a defender of the downtrodden is central to its appeal, both within Palestine and among its supporters worldwide. By positioning itself as a champion of the oppressed, Hamas seeks to garner sympathy and support from those who view the Palestinian struggle as part of a broader fight against imperialism and injustice.
The language of “backing the oppressed” and “defeating injustice” is used to justify the group’s actions, including the use of violence, as a necessary means of achieving justice. The attacks on October 7, which targeted Israeli civilians, were framed by Hamas as acts of resistance against an oppressor, in line with the rhetoric of Article Ten. This narrative is intended to rally support from both local and international audiences, portraying the movement’s actions as part of a just struggle against a powerful adversary.
Article Eleven: Palestine as an Islamic Waqf
Text of Article Eleven: “The Islamic Resistance Movement believes that the land of Palestine is an Islamic Waqf consecrated for future Muslim generations until Judgement Day. It, or any part of it, should not be squandered: it, or any part of it, should not be given up. Neither a single Arab country nor all Arab countries, neither any king or president, nor all the kings and presidents, neither any organization nor all of them, be they Palestinian or Arab, possess the right to do that. Palestine is an Islamic Waqf land consecrated for Muslim generations until Judgement Day.”
Analysis: Article Eleven frames Palestine as an Islamic Waqf, meaning it is a religious endowment that cannot be compromised or surrendered. This religious framing effectively turns the land into a sacred trust, reinforcing the idea that any attempt to negotiate or relinquish parts of Palestine is inherently illegitimate. By defining Palestine in this manner, Hamas rejects any diplomatic solutions or territorial compromises, as these would violate what they see as a divine decree.
This concept of Palestine as a Waqf also serves to rally support from Muslims globally, as it presents the struggle for Palestine as not merely a political conflict but a religious obligation. The events of October 7, 2023, can be seen as a continuation of this principle, where Hamas views any form of negotiation or coexistence with Israel as a betrayal of their religious duty. The attack was intended to assert their claim over the land and to demonstrate their rejection of any solution that does not involve full Islamic control over Palestine.
Article Twelve: Nationalism and Religious Duty
Text of Article Twelve: “Nationalism, from the point of view of the Islamic Resistance Movement, is part of the religious creed. Nothing in nationalism is more significant or deeper than in the case when an enemy should tread Muslim land. Resisting and quelling the enemy become the individual duty of every Muslim, male or female.”
Analysis: Article Twelve intertwines nationalism with religious duty, presenting resistance to the occupation of Palestine as both a nationalistic and religious obligation. By doing so, Hamas blurs the lines between national identity and religious duty, making it clear that defending Palestine is a divine command for all Muslims, regardless of gender. This portrayal transforms the struggle into a collective responsibility, mobilizing support from Muslims beyond Palestinian borders.
The concept of resistance as an individual duty helps explain the widespread support that Hamas seeks among Palestinians and the broader Muslim community. The attacks on October 7 can be seen as a fulfillment of this duty, framed as an act of defending Muslim land against an enemy. This article’s rhetoric serves to justify acts of violence as a necessary response to the occupation, portraying them as a moral and religious imperative rather than a political choice.
Article Thirteen: Rejection of Peaceful Solutions
Text of Article Thirteen: “Initiatives, and so-called peaceful solutions and international conferences, are in contradiction to the principles of the Islamic Resistance Movement. Abusing any part of Palestine is abuse directed against part of religion. Nationalism of the Islamic Resistance Movement is part of its religion. Its members have been fed on that. For the sake of hoisting the banner of Allah over their homeland they fight.”
Analysis: Article Thirteen explicitly rejects any form of peaceful resolution to the conflict, including international conferences and diplomatic initiatives. Hamas views any compromise over Palestine as an affront to their religious beliefs, equating territorial concessions with a betrayal of Islam. This rejection of diplomacy underscores the movement’s commitment to armed struggle as the only acceptable means of achieving their objectives.
The rhetoric in this article helps to explain Hamas’s actions on October 7, which were a direct rejection of any ongoing peace efforts or negotiations. By carrying out a large-scale attack, Hamas sought to undermine any attempts at a diplomatic solution, reaffirming their stance that the only path forward is through resistance. The framing of their struggle as part of their religious duty makes it clear that, for Hamas, the conflict is not open to negotiation or compromise, but is instead a zero-sum battle for control of the land.
Article Fourteen: The Three Circles
Text of Article Fourteen: “The question of the liberation of Palestine is bound to three circles: the Palestinian circle, the Arab circle and the Islamic circle. Each of these circles has its role in the struggle against Zionism. Each has its duties, and it is a horrible mistake and a sign of deep ignorance to overlook any of these circles.”
Analysis: Article Fourteen identifies three distinct but interconnected circles of involvement in the struggle for Palestine: Palestinian, Arab, and Islamic. Hamas sees the liberation of Palestine as a collective responsibility that extends beyond Palestinian borders to encompass the broader Arab and Muslim world. This framing serves to expand the scope of the conflict, positioning it as a pan-Islamic cause that requires the participation of all Muslims, not just Palestinians.
By highlighting these circles, Hamas aims to build a coalition of support, emphasizing that the struggle against Zionism is not just a national issue but a regional and religious one. The October 7, 2023, attacks were intended not only to strike at Israel but also to send a message to the Arab and Islamic world, urging them to take an active role in the fight. Hamas’s rhetoric in this article serves to mobilize a broad base of support and to legitimize its actions as part of a larger, collective effort.
Article Fifteen: Jihad as an Individual Duty
Text of Article Fifteen: “The day that enemies usurp part of Muslim land, Jihad becomes the individual duty of every Muslim. In face of the Jews’ usurpation of Palestine, it is compulsory that the banner of Jihad be raised.”
Analysis: Article Fifteen declares jihad as an individual obligation for all Muslims in response to the occupation of Palestine. This concept of jihad is central to Hamas’s ideology, framing the conflict as a religious duty that every Muslim must participate in. By making jihad an individual obligation, Hamas seeks to ensure a continuous supply of recruits and support for its armed struggle.
The attacks on October 7 can be seen as an enactment of this principle, with Hamas positioning its actions as part of a broader jihad against the occupation. The emphasis on individual duty serves to justify acts of violence as necessary and divinely mandated, reinforcing the idea that the struggle is not optional but a compulsory aspect of being a Muslim in the face of occupation.
Article Sixteen: Education of the Generations
Text of Article Sixteen: “It is necessary to follow Islamic orientation in educating the Islamic generations in our region by teaching the religious duties, comprehensive study of the Quran, the study of the Prophet’s Sunna, and learning about Islamic history and heritage from their authentic sources.”
Analysis: Article Sixteen emphasizes the importance of education in shaping future generations to support Hamas’s objectives. By advocating for an education system rooted in Islamic teachings and focused on the Quran and the Sunna, Hamas seeks to cultivate a populace that is ideologically aligned with its goals. This focus on education serves to indoctrinate young people with the movement’s values, ensuring that future generations remain committed to the struggle.
The role of education in fostering support for jihad and resistance is evident in Hamas’s efforts to promote its ideology through schools and social institutions in Gaza. The events of October 7 were not only a military action but also a demonstration of the values instilled in Hamas’s supporters, who have been educated to view resistance as a religious and moral duty.
Article Seventeen: The Role of Muslim Women
Text of Article Seventeen: “The Muslim woman has a role no less important than that of the Muslim man in the battle of liberation. She is the maker of men. Her role in guiding and educating the new generations is great.”
Analysis: Article Seventeen highlights the role of women in the struggle for Palestine, emphasizing their importance in raising and educating the next generation of fighters. By framing women as the “makers of men,” Hamas acknowledges their critical role in sustaining the movement, both by supporting their families and by instilling the values of resistance in their children.
This emphasis on the role of women reflects Hamas’s understanding of the family as a fundamental unit in the struggle. Women are tasked with nurturing the next generation of fighters, ensuring that the ideology of resistance is passed down. This article serves to mobilize women as active participants in the movement, even if their role is not on the front lines.
Article Eighteen: Women in the Fighting Family
Text of Article Eighteen: “Woman in the home of the fighting family, whether she is a mother or a sister, plays the most important role in looking after the family, rearing the children, and imbibing them with moral values and thoughts derived from Islam.”
Analysis: Article Eighteen continues the discussion on the role of women, focusing on their responsibilities within the family. By emphasizing the importance of instilling Islamic values in their children, Hamas portrays women as crucial to the continuity of the movement. The idea that women must prepare their children for the struggle reinforces the generational aspect of the conflict, ensuring that the commitment to resistance is perpetuated.
The focus on women’s role within the family highlights the holistic approach that Hamas takes towards the conflict, viewing every aspect of society as part of the struggle. The October 7 attacks can be seen as part of this broader strategy, with the involvement of individuals who have been raised in an environment that emphasizes the importance of resistance and sacrifice.
Article Nineteen: Islamic Art in the Battle of Liberation
Text of Article Nineteen: “The issues of Islamic liberation are in need of Islamic art that would take the spirit high, without raising one side of human nature above the other, but rather raise all of them harmoniously and in equilibrium.”
Analysis: Article Nineteen highlights the role of culture and art in the struggle for liberation. By advocating for Islamic art that uplifts the spirit, Hamas seeks to use cultural tools to further its ideological objectives. The emphasis on art that is aligned with Islamic values reflects Hamas’s desire to create a cultural environment that supports and legitimizes its resistance.
The use of art and culture as part of the struggle is intended to inspire and motivate supporters, providing them with a sense of purpose and identity. This cultural dimension of the conflict is an important aspect of Hamas’s strategy, as it seeks to create a cohesive and motivated base of support that is committed to the cause.
Article Twenty: Social Mutual Responsibility
Text of Article Twenty: “Muslim society is a mutually responsible society. The Prophet, prayers and greetings be unto him, said: ‘Blessed are the generous, whether they were in town or on a journey, who have collected all that they had and shared it equally among themselves.'”
Analysis: Article Twenty emphasizes the concept of social mutual responsibility, portraying Muslim society as one that is united and supportive. This sense of solidarity is crucial for Hamas, as it seeks to build a cohesive community that is willing to make sacrifices for the collective good. The idea of mutual responsibility is used to justify the redistribution of resources and support for those involved in the struggle.
The emphasis on mutual support is also intended to strengthen the resilience of Palestinian society in the face of adversity. By fostering a sense of collective responsibility, Hamas aims to ensure that the community remains united and committed to the struggle, even in difficult times. This solidarity was evident in the aftermath of the October 7 attacks, as Hamas sought to rally support and maintain unity in the face of Israeli retaliation.
Article Twenty-One: Interests of the Masses
Text of Article Twenty-One: “Members of the Islamic Resistance Movement should consider the interests of the masses as their own personal interests. They must spare no effort in achieving and preserving them.”
Analysis: Article Twenty-One calls on members of Hamas to prioritize the interests of the masses, portraying the movement as a defender of the people. By aligning the movement’s goals with the needs of the broader population, Hamas seeks to legitimize its actions and build popular support. This focus on the interests of the masses is intended to present Hamas as a grassroots movement that is fighting for the rights and well-being of the Palestinian people.
The rhetoric of defending the masses is used to justify the use of violence as a means of protecting the community from oppression. The October 7 attacks were framed by Hamas as a response to the suffering of the Palestinian people, with the movement positioning itself as their defender. This narrative is intended to garner support from those who view Hamas as a champion of the oppressed.
Article Twenty-Two: Supportive Forces Behind the Enemy
Text of Article Twenty-Two: “For a long time, the enemies have been planning, skillfully and with precision, for the achievement of what they have attained. They took into consideration the causes affecting the current of events. They strived to amass great and substantive material wealth which they devoted to the realisation of their dream.”
Analysis: Article Twenty-Two presents a conspiracy narrative, suggesting that the enemies of Islam have long been plotting to dominate the region. By attributing the success of Israel and its allies to a coordinated conspiracy, Hamas seeks to frame the conflict as part of a larger struggle against a powerful and well-funded adversary. This narrative is intended to foster a sense of urgency and to justify the need for resistance.
The portrayal of the enemy as powerful and cunning serves to legitimize Hamas’s use of violence as a necessary response to an existential threat. The October 7 attacks were framed as a strike against this broader conspiracy, with Hamas presenting its actions as a necessary step to counter the influence of powerful external forces that are working against the interests of the Palestinian people.
Article Twenty-Three: Relations with Other Islamic Movements
Text of Article Twenty-Three: “The Islamic Resistance Movement views other Islamic movements with respect and appreciation. If it were at variance with them on one point or opinion, it is in agreement with them on other points and understandings.”
Analysis: Article Twenty-Three emphasizes Hamas’s willingness to cooperate with other Islamic movements, highlighting the importance of unity in the struggle against a common enemy. By portraying itself as part of a broader Islamic movement, Hamas seeks to build alliances and strengthen its position within the wider Islamist network. This emphasis on unity is intended to present Hamas as a cooperative and inclusive movement that is working towards a shared goal.
The willingness to cooperate with other Islamic movements also serves to broaden Hamas’s support base, as it seeks to position itself as a unifying force within the Islamist world. The events of October 7 can be seen as part of this broader strategy, with Hamas seeking to demonstrate its commitment to the collective struggle against Israel and to rally support from other Islamist groups.
Article Twenty-Four: Avoiding Slander
Text of Article Twenty-Four: “The Islamic Resistance Movement does not allow slandering or speaking ill of individuals or groups, for the believer does not indulge in such malpractices.”
Analysis: Article Twenty-Four emphasizes the importance of maintaining discipline and avoiding internal divisions. By discouraging slander and negative speech, Hamas seeks to foster unity and cohesion within the movement. This focus on internal discipline is intended to ensure that the movement remains focused on its goals and does not become weakened by infighting or personal disputes.
The emphasis on avoiding slander also serves to present Hamas as a principled organization that adheres to Islamic values. By portraying itself as a disciplined and united movement, Hamas seeks to build credibility and legitimacy, both within Palestine and in the broader Muslim world.
Article Twenty-Five: Respect for Nationalist Movements
Text of Article Twenty-Five: “The Islamic Resistance Movement respects these movements and appreciates their circumstances and the conditions surrounding and affecting them. It encourages them as long as they do not give their allegiance to the Communist East or the Crusading West.”
Analysis: Article Twenty-Five highlights Hamas’s stance towards other nationalist movements, emphasizing respect and support as long as these movements do not align themselves with external powers that Hamas views as adversaries. This conditional support is intended to position Hamas as a movement that is willing to work with others in the struggle for Palestine, while also maintaining its independence from foreign influence.
The reference to the “Communist East” and the “Crusading West” reflects Hamas’s suspicion of external powers and their influence in the region. By framing its support for other movements in this way, Hamas seeks to build alliances while also ensuring that these alliances do not compromise its ideological principles or goals.
Article Twenty-Six: Evaluating New Situations
Text of Article Twenty-Six: “In viewing the Palestinian nationalist movements that give allegiance neither to the East nor the West, in this positive way, the Islamic Resistance Movement does not refrain from discussing new situations on the regional or international levels where the Palestinian question is concerned.”
Analysis: Article Twenty-Six emphasizes Hamas’s willingness to engage with new developments and adapt its strategy as needed. By presenting itself as flexible and open to discussing new situations, Hamas seeks to portray itself as a pragmatic movement that is capable of responding to changing circumstances in the region. This adaptability is intended to strengthen the movement’s position and ensure that it remains relevant in the face of new challenges.
The emphasis on independence from both the East and the West is a recurring theme in the Covenant, reflecting Hamas’s desire to maintain control over its own agenda and to avoid becoming a pawn in the larger geopolitical struggles of external powers.
Article Twenty-Seven: The Palestinian Liberation Organization (PLO)
Text of Article Twenty-Seven: “The Palestinian Liberation Organization is the closest to the heart of the Islamic Resistance Movement. It contains the father and the brother, the next of kin and the friend.”
Analysis: Article Twenty-Seven describes the relationship between Hamas and the PLO, portraying it as one of kinship and shared struggle. Despite ideological differences, Hamas acknowledges the PLO’s role in the Palestinian struggle and expresses a willingness to cooperate with it. This portrayal of the PLO as a “father and brother” is intended to emphasize the unity of the Palestinian people, despite the existence of different factions.
The reference to the PLO as “the closest to the heart” reflects Hamas’s recognition of the PLO’s significance in the Palestinian national movement. By framing the relationship in this way, Hamas seeks to present itself as part of the broader Palestinian struggle, while also differentiating itself through its commitment to Islamic principles.
Article Twenty-Eight: Zionist Invasion and Secret Organizations
Text of Article Twenty-Eight: “The Zionist invasion is a vicious invasion. It does not refrain from resorting to all methods, using all evil and contemptible ways to achieve its end. It relies greatly in its infiltration and espionage operations on the secret organizations it gave rise to, such as the Freemasons, The Rotary and Lions clubs, and other sabotage groups.”
Analysis: Article Twenty-Eight presents a narrative of a global Zionist conspiracy, suggesting that Israel’s success is due to its use of secret organizations and infiltration. By framing the conflict in this way, Hamas seeks to portray itself as fighting against a powerful and malevolent adversary that is willing to use any means to achieve its goals. This narrative is intended to foster a sense of urgency and to justify the need for resistance.
The reference to secret organizations such as the Freemasons and Rotary Clubs is part of a broader conspiracy theory that portrays Zionism as a global threat. This rhetoric is used to rally support for Hamas’s cause, portraying the struggle against Israel as part of a larger battle against a hidden and powerful enemy.
Article Twenty-Nine: Arab and Islamic Countries
Text of Article Twenty-Nine: “Arab countries surrounding Israel are asked to open their borders before the fighters from among the Arab and Islamic nations so that they could consolidate their efforts with those of their Muslim brethren in Palestine.”
Analysis: Article Twenty-Nine calls on neighboring Arab countries to support the Palestinian struggle by allowing fighters to cross their borders and join the resistance. This appeal to the broader Arab and Islamic world is intended to build regional solidarity and to encourage active participation in the struggle against Israel.
By calling on Arab countries to support the movement, Hamas seeks to position itself as part of a larger regional effort to confront Zionism. The emphasis on opening borders and providing support reflects Hamas’s desire for tangible assistance from neighboring countries, beyond mere rhetoric or political statements.
Article Thirty: The Role of Intellectuals and Media
Text of Article Thirty: “Writers, intellectuals, media people, orators, educators and teachers, and all the various sectors in the Arab and Islamic world – all of them are called upon to perform their role, and to fulfill their duty, because of the ferocity of the Zionist offensive.”
Analysis: Article Thirty emphasizes the importance of intellectual and cultural efforts in the struggle against Zionism. By calling on writers, educators, and media professionals to contribute to the cause, Hamas seeks to mobilize all sectors of society in support of its objectives. This emphasis on the role of intellectuals reflects the movement’s understanding that the battle is not only military but also ideological.
The involvement of intellectuals and media is intended to shape public opinion and to build support for the movement’s goals. By framing the conflict as a struggle that requires the participation of all sectors of society, Hamas seeks to create a unified front against Israel, with cultural and ideological efforts complementing military actions.
Article Thirty-One: Followers of Other Religions
Text of Article Thirty-One: “The Islamic Resistance Movement is a humanistic movement. It takes care of human rights and is guided by Islamic tolerance when dealing with the followers of other religions.”
Analysis: Article Thirty-One portrays Hamas as a movement that respects the rights of followers of other religions, emphasizing Islamic tolerance. This rhetoric is intended to counter accusations that Hamas is intolerant or extremist, presenting the movement as one that is committed to justice and human rights, in line with Islamic teachings.
However, this portrayal stands in contrast to the actions taken by Hamas, particularly the attacks on October 7, which targeted civilians regardless of their religious affiliation. The emphasis on tolerance is used to present a more moderate image of the movement, even as its actions suggest a different reality. This dual messaging is intended to appeal to different audiences, both domestically and internationally.
Article Thirty-Two: Attempt to Isolate the Palestinian People
Text of Article Thirty-Two: “World Zionism, together with imperialistic powers, try through a studied plan and an intelligent strategy to remove one Arab state after another from the circle of struggle against Zionism, in order to have it finally face the Palestinian people only.”
Analysis: Article Thirty-Two suggests that Zionism and imperialist powers are working to isolate the Palestinian people by removing Arab states from the struggle. This narrative is intended to foster a sense of urgency and to rally support from the broader Arab world, emphasizing that the Palestinian struggle is part of a larger regional conflict.
By portraying the Palestinian people as being left to face Israel alone, Hamas seeks to build sympathy and support from other Arab countries. This rhetoric is intended to pressure Arab governments to maintain their commitment to the Palestinian cause and to resist efforts to normalize relations with Israel.
Article Thirty-Three: Urging Support for the Movement
Text of Article Thirty-Three: “The Islamic Resistance Movement urges the Arab and Islamic peoples, their governments, popular and official groupings, to fear Allah where their view of the Islamic Resistance Movement and their dealings with it are concerned. They should back and support it, as Allah wants them to, extending to it more and more funds till Allah’s purpose is achieved.”
Analysis: Article Thirty-Three calls on the Arab and Islamic world to support Hamas, framing this support as a religious obligation. By invoking the fear of Allah, Hamas seeks to compel support from both governments and individuals, emphasizing that backing the movement is a divine command.
The appeal for financial support is a key aspect of this article, as Hamas relies on external funding to sustain its operations. By framing financial contributions as part of fulfilling Allah’s will, Hamas seeks to mobilize resources from across the Muslim world, presenting the struggle as a shared religious duty.
Article Thirty-Four: The Testimony of History
Text of Article Thirty-Four: “Palestine is the navel of the globe and the crossroad of the continents. Since the dawn of history, it has been the target of expansionists.”
Analysis: Article Thirty-Four presents a historical narrative that positions Palestine as a central and contested land throughout history. By framing Palestine as “the navel of the globe,” Hamas emphasizes the strategic and symbolic importance of the land, portraying its struggle as part of a long history of resisting foreign domination.
This historical perspective is used to legitimize Hamas’s actions, presenting the conflict as a continuation of a struggle that has existed for centuries. By invoking history, Hamas seeks to rally support from those who view the Palestinian cause as part of a broader effort to resist imperialism and foreign control.
Article Thirty-Five: Lessons from History
Text of Article Thirty-Five: “The Islamic Resistance Movement views seriously the defeat of the Crusaders at the hands of Salah ed-Din al-Ayyubi and the rescuing of Palestine from their hands, as well as the defeat of the Tatars at Ein Jalut.”
Analysis: Article Thirty-Five draws on historical examples of Muslim victories over foreign invaders, such as the defeat of the Crusaders and the Tatars, to inspire and motivate its supporters. By invoking these historical events, Hamas seeks to draw parallels between past struggles and the current conflict with Israel, suggesting that victory is possible if the movement remains committed and united.
The use of historical analogies is intended to foster a sense of pride and to reinforce the belief that the Palestinian struggle is part of a larger, divinely guided effort. By drawing on these examples, Hamas seeks to motivate its supporters and to legitimize its actions as part of a historical tradition of resistance.
Article Thirty-Six: Hamas as Soldiers of Islam
Text of Article Thirty-Six: “While paving its way, the Islamic Resistance Movement emphasizes time and again to all the sons of our people, to the Arab and Islamic nations, that it does not seek personal fame, material gain, or social prominence. It does not aim to compete against anyone from among our people, or take his place.”
Analysis: Article Thirty-Six presents Hamas as a selfless movement that is solely focused on the liberation of Palestine, without any desire for personal gain or power. This portrayal is intended to build trust and support among the Palestinian people, emphasizing that Hamas’s only goal is to serve the community and fight for their rights.
The emphasis on selflessness and the rejection of personal ambition is intended to differentiate Hamas from other political actors, presenting it as a principled movement that is committed to the cause. This rhetoric is used to build credibility and to position Hamas as the true representative of the Palestinian people in their struggle against Israel.
Quranic References in Hamas Covenant 1988 and Commentary on Hatred and Destruction towards Israel
Scriptural Justification for Jihad: Quranic Verses and the Fate of Israel in the Hamas Covenant
The Quranic verses referenced in the Hamas Covenant are strategically used to frame the conflict with Israel as an Islamic religious struggle. The references suggest that:
- Israel’s existence is portrayed as a manifestation of falsehood, corruption, and oppression, which must be countered through jihad.
- The victory of Hamas over Israel is framed as inevitable due to divine promise, with God’s support assured to those who engage in jihad.
- Internal unity and steadfastness are emphasized as essential for achieving the goals of liberation.
- The destruction of Israel is framed as a religious obligation, rooted in Islamic teachings about justice and the right to resist occupation and oppression.
Each verse is used to justify the Hamas ideology and delegitimize Israel’s existence, presenting the conflict as part of a larger, divine plan in which Israel’s downfall is preordained.
This completes the detailed, verse-by-verse analysis. Let me know if further clarification or additional aspects of this analysis are needed.
1. Quran 3:109-111 (Al-Imran)
Quoted: “Ye are the best nation that hath been raised up unto mankind: ye command that which is just, and ye forbid that which is unjust, and ye believe in Allah. And if they who have received the scriptures had believed, it had surely been the better for them: there are believers among them, but the greater part of them are transgressors. They shall not hurt you, unless with a slight hurt; and if they fight against you, they shall turn their backs to you, and they shall not be helped. They are smitten with vileness wheresoever they are found; unless they obtain security by entering into a treaty with Allah, and a treaty with men; and they draw on themselves indignation from Allah, and they are afflicted with poverty. This they suffer, because they disbelieved the signs of Allah, and slew the prophets unjustly; this, because they were rebellious, and transgressed.”
Full Reference: [Quran 3:109-111]
- Commentary: These verses speak of the special status of the Muslim community as one that promotes justice and faith in God. They criticize “those who received the scripture” (generally interpreted as Jews and Christians) for transgressing against God’s commands. The verse mentions that they are afflicted with poverty and divine punishment due to their rejection of God’s signs and killing of prophets. Historically, this is often interpreted as a critique of Jewish behavior in certain historical contexts.
- Relation to Destruction of Israel: In the context of the Covenant, these verses are interpreted to reinforce the idea that Jews, as a community, are under divine punishment and will be weakened due to their rejection of Islam. The reference serves to position the struggle against Israel as a divine mission to rectify this state.
2. Quran 58:21 (Al-Mujadilah)
Quoted: “Allah hath written, Verily I will prevail, and my apostles: for Allah is strong and mighty.”
Full Reference: [Quran 58:21]
- Commentary: This verse emphasizes God’s decree that He and His messengers will ultimately prevail over their enemies. It conveys a sense of divine inevitability about the triumph of Islam and the truth of the prophetic message.
- Relation to Destruction of Israel: In the Covenant, this verse is used to assert the belief that the destruction of Israel is part of God’s plan and that the Islamic struggle, represented by Hamas, will succeed as part of this divine promise.
3. Quran 12:108 (Yusuf)
Quoted: “Say to them, This is my way: I invite you to Allah, by an evident demonstration; both I and he who followeth me; and, praise be unto Allah! I am not an idolator.”
Full Reference: [Quran 12:108]
- Commentary: This verse highlights the prophet’s mission to invite people to the worship of Allah, free from idolatry, with clear evidence and rational arguments. It portrays the mission of calling people to Islam as an act of conviction and clarity.
- Relation to Destruction of Israel: The Covenant uses this verse to affirm the religious legitimacy of Hamas’ struggle, presenting it as a clear call to Islam against perceived idolatry and oppression, embodied in the state of Israel.
4. Quran 21:18 (Al-Anbiya)
Quoted: “But we will oppose truth to vanity, and it shall confound the same; and behold, it shall vanish away.”
Full Reference: [Quran 21:18]
- Commentary: This verse reflects the Quranic theme that truth will always prevail over falsehood. Falsehood, no matter how it presents itself, will ultimately vanish when confronted by truth.
- Relation to Destruction of Israel: In the Covenant, this verse is deployed to argue that Israel, as a “falsehood,” will eventually be destroyed, while the “truth” of Islam will prevail.
5. Quran 14:24-25 (Ibrahim)
Quoted: “Dost thou not see how Allah putteth forth a parable; representing a good word, as a good tree, whose root is firmly fixed in the earth, and whose branches reach unto heaven; which bringeth forth its fruit in all seasons, by the will of its Lord? Allah propoundeth parables unto men, that they may be instructed.”
Full Reference: [Quran 14:24-25]
- Commentary: This parable symbolizes the strength and endurance of faith (the “good word”) which is compared to a tree that bears fruit consistently by God’s will. It reflects the nurturing of belief and the rewards it brings.
- Relation to Destruction of Israel: Hamas uses this verse to symbolize the Islamic Resistance Movement’s firm foundation in faith, asserting that its roots are deeply grounded and its actions are divinely supported, contrasting this with the fragility of Israel’s existence.
6. Quran 5:48 (Al-Maidah)
Quoted: “We have also sent down unto thee the book of the Koran with truth, confirming that scripture which was revealed before it; and preserving the same safe from corruption. Judge therefore between them according to that which Allah hath revealed; and follow not their desires, by swerving from the truth which hath come unto thee. Unto every of you have we given a law, and an open path; and if Allah had pleased, he had surely made you one people; but he hath thought it fit to give you different laws, that he might try you in that which he hath given you respectively. Therefore strive to excel each other in good works; unto Allah shall ye all return, and then will he declare unto you that concerning which ye have disagreed.”
Full Reference: [Quran 5:48]
- Commentary: This verse acknowledges the diversity of religious communities and laws but emphasizes that they all return to Allah for judgment. It suggests that the differences in laws and practices are part of a divine trial.
- Relation to Destruction of Israel: The Covenant uses this verse to assert Islamic superiority in judgment and governance, viewing the Zionist entity as deviating from the truth and thus subject to divine judgment and obliteration.
7. Quran 17:1 (Al-Isra)
Quoted: “Praise be unto him who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem, the circuit of which we have blessed, that we might show him some of our signs; for Allah is he who heareth, and seeth.”
Full Reference: [Quran 17:1]
- Commentary: This verse refers to the miraculous night journey of the Prophet Muhammad from Mecca to Jerusalem and his ascension to the heavens. It establishes the religious significance of Jerusalem (Al-Quds) in Islam.
- Relation to Destruction of Israel: In the Covenant, this verse reinforces the Islamic claim to Jerusalem as a holy site. The struggle to liberate Palestine, including Jerusalem, from Israeli control is framed as a religious duty tied to this event.
8. Quran 2:251 (Al-Baqarah)
Quoted: “…and if Allah had not prevented men, the one by the other, verily the earth had been corrupted: but Allah is beneficent towards his creatures.”
Full Reference: [Quran 2:251]
- Commentary: This verse discusses how God uses some people to check others, preventing corruption on earth. It speaks of God’s wisdom in maintaining balance and justice in the world.
- Relation to Destruction of Israel: In the context of the Covenant, the verse is employed to argue that the Islamic struggle against Israel is part of God’s divine plan to prevent the corruption of the earth by Zionism.
9. Quran 2:256 (Al-Baqarah)
Quoted: “Now is the right direction manifestly distinguished from deceit: whoever therefore shall deny Tagut, and believe in Allah, he shall surely take hold with a strong handle, which shall not be broken; Allah is he who heareth and seeth.”
Full Reference: [Quran 2:256]
- Commentary: This verse famously begins with “There is no compulsion in religion,” indicating that faith should be a matter of free will. It contrasts true belief with disbelief in Tagut (false gods or tyranny). Those who believe in Allah are described as firmly grasping the “strong handle,” which is a metaphor for unshakable faith.
- Relation to Destruction of Israel: In the Covenant, the verse is invoked to frame the struggle as a clear distinction between the “right path” (Islamic resistance) and falsehood (Israel). The resistance is seen as a righteous struggle against a tyrannical, illegitimate force (Israel).
10. Quran 2:120 (Al-Baqarah)
Quoted: “But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, The direction of Allah is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against Allah.”
Full Reference: [Quran 2:120]
- Commentary: This verse speaks of the resistance of Jews and Christians to Islam, emphasizing that they will not be satisfied until Muslims abandon their faith. It urges Muslims to remain steadfast in following the guidance of Allah.
- Relation to Destruction of Israel: In the Covenant, this verse reinforces the idea of an eternal opposition between Jews (and Christians) and Muslims. It serves to justify the resistance against Israel by framing the conflict as part of a larger religious struggle where Jews are portrayed as being in constant opposition to Islamic values.
11. Quran 2:251 (Al-Baqarah)
Quoted: “…and if Allah had not prevented men, the one by the other, verily the earth had been corrupted: but Allah is beneficent towards his creatures.”
Full Reference: [Quran 2:251]
- Commentary: This verse explains that God uses people to check the actions of others, preventing widespread corruption. It highlights the balance of power and justice in the world, guided by divine wisdom.
- Relation to Destruction of Israel: In the Hamas Covenant, this verse is used to imply that the Muslim resistance to Israel is divinely ordained to prevent the corruption that Israel is portrayed as spreading. It legitimizes the struggle as part of maintaining moral and societal balance.
12. Quran 17:1 (Al-Isra)
Quoted: “Praise be unto him who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem, the circuit of which we have blessed, that we might show him some of our signs; for Allah is he who heareth, and seeth.”
Full Reference: [Quran 17:1]
- Commentary: This verse refers to the Isra (the night journey) in which the Prophet Muhammad traveled from Mecca to Jerusalem and ascended to the heavens. Jerusalem is thus highly significant in Islam as a blessed city.
- Relation to Destruction of Israel: The Covenant uses this verse to underline the Islamic claim to Jerusalem (Al-Quds), framing it as central to the religious duty of Muslims to liberate it from Israeli control. The reference reinforces the importance of jihad to reclaim this sacred site.
13. Quran 8:16 (Al-Anfal)
Quoted: “for whoso shall turn his back unto them on that day, unless he turneth aside to fight, or retreateth to another party of the faithful, shall draw on himself the indignation of Allah, and his abode shall be hell; an ill journey shall it be thither.”
Full Reference: [Quran 8:16]
- Commentary: This verse warns against desertion in battle. It explains that those who flee from combat, except for strategic reasons, will incur the wrath of Allah and be destined for Hell.
- Relation to Destruction of Israel: In the context of the Covenant, this verse is used to stress the importance of unwavering commitment to the struggle against Israel. Fleeing or abandoning the cause is equated with incurring divine punishment.
14. Quran 5:64 (Al-Maidah)
Quoted: “So often as they shall kindle a fire for war, Allah shall extinguish it; and they shall set their minds to act corruptly in the earth, but Allah loveth not the corrupt doers.”
Full Reference: [Quran 5:64]
- Commentary: This verse refers to the repeated attempts of some Jews to stir up conflict and cause corruption, according to traditional interpretations. It expresses divine disapproval of such actions and affirms that God will thwart their efforts.
- Relation to Destruction of Israel: The Covenant uses this verse to suggest that Israel’s efforts to sustain itself and engage in warfare are part of a continuous history of Jewish corruption. The idea is that God will ultimately nullify these efforts, leading to Israel’s defeat.
15. Quran 3:118 (Al-Imran)
Quoted: “O true believers, contract not an intimate friendship with any besides yourselves: they will not fail to corrupt you. They wish for that which may cause you to perish: their hatred hath already appeared from out of their mouths; but what their breasts conceal is yet more inveterate. We have already shown you signs of their ill will towards you, if ye understand.”
Full Reference: [Quran 3:118]
- Commentary: This verse warns Muslims against forming close alliances with those outside the faith, especially those who secretly harbor ill will. It warns that such outsiders wish for the ruin of Muslims.
- Relation to Destruction of Israel: In the Covenant, this verse reinforces distrust of Jews and Christians, portraying them as harboring hidden enmity toward Muslims. It supports the idea of perpetual conflict and justifies the resistance against Israel as a necessary response to this concealed hatred.
16. Quran 49:6 (Al-Hujurat)
Quoted: “O true believers, if a wicked man come unto you with a tale, inquire strictly into the truth thereof; lest ye hurt people through ignorance, and afterwards repent of what ye have done.”
Full Reference: [Quran 49:6]
- Commentary: This verse instructs believers to verify the truth of information before acting on it to prevent harm from being done based on falsehoods.
- Relation to Destruction of Israel: In the Covenant, this verse is applied to caution against believing false narratives that might weaken the resolve of the Palestinian resistance. It reinforces the idea of a moral duty to ensure that decisions are based on truth, particularly in the context of conflict with Israel.
17. Quran 33:35 (Al-Ahzab)
Quoted: “Verily, the Moslems of either sex, and the true believers of either sex, and the devout men, and the devout women, and the men of veracity, and the women of veracity, and the patient men, and the patient women, and the humble men, and the humble women, and the alms-givers of either sex who remember Allah frequently; for them hath Allah prepared forgiveness and a great reward.”
Full Reference: [Quran 33:35]
- Commentary: This verse lists the virtues of believing men and women, promising them forgiveness and a great reward for their devotion and righteousness.
- Relation to Destruction of Israel: In the context of the Covenant, this verse is used to motivate Muslims, both men and women, to participate in the struggle against Israel, framing it as a righteous and virtuous cause that will bring divine reward.
18. Quran 3:102 (Al-Imran)
Quoted:
“And cleave all of you unto the covenant of Allah, and depart not from it, and remember the favour of Allah towards you: since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favour: and ye were on the brink of a pit of fire, and he delivered you thence. Allah declareth unto you his signs, that ye may be directed.”
Full Reference: [Quran 3:102]
- Commentary: This verse emphasizes unity among Muslims, reminding them to adhere to the covenant with Allah, which reconciled past enemies and turned them into a united brotherhood. The verse praises the strength derived from this bond and God’s guidance.
- Connection to Hamas Covenant and Israel: Hamas utilizes this verse to stress internal unity within the Palestinian and Muslim communities, positioning their collective effort against Israel as divinely sanctioned. The appeal to avoid division reflects Hamas’s call for Islamic solidarity in the struggle for the liberation of Palestine from Israel’s occupation, presenting this struggle as part of the covenant with Allah.
19. Quran 4:148-149 (An-Nisa)
Quoted:
“Allah loveth not the speaking ill of anyone in public, unless he who is injured call for assistance; and Allah heareth and knoweth: whether ye publish a good action, or conceal it, or forgive evil, verily Allah is gracious and powerful.”
Full Reference: [Quran 4:148-149]
- Commentary: These verses discuss how Muslims should respond to injustice. Publicly exposing wrongs is permitted when someone has been wronged, but forgiveness and patience are praised as righteous responses. God knows both the spoken and unspoken deeds.
- Connection to Hamas Covenant and Israel: In the Covenant, these verses support Hamas’s position that they are justified in speaking out and taking action against Israel because they perceive themselves as victims of oppression. The text implies that although patience is a virtue, retaliation is justified under these conditions, emphasizing the legitimacy of jihad against Israel as a response to perceived injustice.
20. Quran 60:8 (Al-Mumtahanah)
Quoted:
“As to those who have not borne arms against you on account of religion, nor turned you out of your dwellings, Allah forbiddeth you not to deal kindly with them, and to behave justly towards them; for Allah loveth those who act justly.”
Full Reference: [Quran 60:8]
- Commentary: This verse teaches that Muslims should act justly and kindly toward those who do not fight them or drive them out of their homes, highlighting the importance of fairness even toward non-Muslims in peaceful contexts.
- Connection to Hamas Covenant and Israel: The Covenant presents this verse to differentiate between ordinary Jews and Zionists. It implies that the conflict is not with Jews as individuals but with Zionists who are seen as aggressors. This verse is used to frame Hamas’s actions as a defensive jihad against those who have “driven out” Palestinians from their homes, rather than a blanket war on all Jews.
21. Quran 59:13 (Al-Hashr)
Quoted:
“Verily ye are stronger than they, by reason of the terror cast into their breasts from Allah. This, because they are not people of prudence.”
Full Reference: [Quran 59:13]
- Commentary: This verse addresses the fear instilled in the hearts of Allah’s enemies, suggesting that the believers (Muslims) are stronger, as their opponents lack wisdom or true understanding of God’s plan.
- Connection to Hamas Covenant and Israel: Hamas uses this verse to claim that their fight against Israel is not just one of physical struggle but one where divine intervention causes fear among their enemies (the Israelis). The verse suggests that despite Israel’s military strength, the inherent fear instilled by God weakens them, and therefore Hamas’s victory is divinely supported.
22. Quran 9:16 (At-Tawbah)
Quoted:
“Think ye that ye shall be abandoned, as though Allah did not yet know those among you who fight strenuously for his cause, and take not any besides Allah, and his apostle, and the faithful, for their friends? Allah is well acquainted with that which ye do.”
Full Reference: [Quran 9:16]
- Commentary: This verse emphasizes that true believers are tested through their commitment to jihad (striving in the cause of Allah) and loyalty to Allah, His messenger, and the faithful. It suggests that loyalty to anything other than this divine allegiance is seen as a failure.
- Connection to Hamas Covenant and Israel: The Covenant invokes this verse to encourage steadfastness in jihad against Israel, framing the struggle as a test of faith. It also stresses the idea that true believers should not seek alliances with non-Muslims (i.e., the international community) but should rely on their faith in Allah.
23. Quran 5:64 (Al-Ma’idah)
Quoted:
“So often as they shall kindle a fire for war, Allah shall extinguish it; and they shall set their minds to act corruptly in the earth, but Allah loveth not the corrupt doers.”
Full Reference: [Quran 5:64]
- Commentary: This verse refers to the Jews kindling wars and committing acts of corruption on earth, with Allah intervening to extinguish their attempts at warfare. It portrays Jewish actions as inherently corrupt and harmful.
- Connection to Hamas Covenant and Israel: The Covenant uses this verse to suggest that Israel’s creation and continued existence are acts of corruption that go against divine will. It portrays the state of Israel as continuously igniting conflict and corruption, and implies that God will eventually extinguish their efforts, validating the destruction of Israel.
24. Quran 37:171-172 (As-Saffat)
Quoted:
“Our word hath formerly been given unto our servants the apostles; that they should certainly be assisted against the infidels, and that our armies should surely be the conquerors.”
Full Reference: [Quran 37:171-172]
- Commentary: These verses emphasize God’s promise to His messengers that they will be supported and ultimately victorious against disbelievers. It is a declaration of inevitable triumph for the faithful.
- Connection to Hamas Covenant and Israel: The Covenant references this verse to argue that Hamas, as part of the Islamic resistance, is assured divine assistance and victory over Israel. It presents the conflict as part of the ongoing struggle between faith (Islam) and infidelity (Israel and Zionism), with the assurance of eventual success through divine support.
APPENDIX 1 – Hamas Covenant 1988
The Covenant of the Islamic Resistance Movement – 18 August 1988
In The Name Of The Most Merciful Allah
“Ye are the best nation that hath been raised up unto mankind: ye command that which is just, and ye forbid that which is unjust, and ye believe in Allah. And if they who have received the scriptures had believed, it had surely been the better for them: there are believers among them, but the greater part of them are transgressors. They shall not hurt you, unless with a slight hurt; and if they fight against you, they shall turn their backs to you, and they shall not be helped. They are smitten with vileness wheresoever they are found; unless they obtain security by entering into a treaty with Allah, and a treaty with men; and they draw on themselves indignation from Allah, and they are afflicted with poverty. This they suffer, because they disbelieved the signs of Allah, and slew the prophets unjustly; this, because they were rebellious, and transgressed.” (Al-Imran – verses 109-111).
Israel will exist and will continue to exist until Islam will obliterate it, just as it obliterated others before it” (The Martyr, Imam Hassan al-Banna, of blessed memory).
“The Islamic world is on fire. Each of us should pour some water, no matter how little, to extinguish whatever one can without waiting for the others.” (Sheikh Amjad al-Zahawi, of blessed memory).
In The Name Of The Most Merciful Allah
Introduction
Praise be unto Allah, to whom we resort for help, and whose forgiveness, guidance and support we seek; Allah bless the Prophet and grant him salvation, his companions and supporters, and to those who carried out his message and adopted his laws – everlasting prayers and salvation as long as the earth and heaven will last. Hereafter:
O People:
Out of the midst of troubles and the sea of suffering, out of the palpitations of faithful hearts and cleansed arms; out of the sense of duty, and in response to Allah’s command, the call has gone out rallying people together and making them follow the ways of Allah, leading them to have determined will in order to fulfill their role in life, to overcome all obstacles, and surmount the difficulties on the way. Constant preparation has continued and so has the readiness to sacrifice life and all that is precious for the sake of Allah.
Thus it was that the nucleus (of the movement) was formed and started to pave its way through the tempestuous sea of hopes and expectations, of wishes and yearnings, of troubles and obstacles, of pain and challenges, both inside and outside.
When the idea was ripe, the seed grew and the plant struck root in the soil of reality, away from passing emotions, and hateful haste. The Islamic Resistance Movement emerged to carry out its role through striving for the sake of its Creator, its arms intertwined with those of all the fighters for the liberation of Palestine. The spirits of its fighters meet with the spirits of all the fighters who have sacrificed their lives on the soil of Palestine, ever since it was conquered by the companions of the Prophet, Allah bless him and grant him salvation, and until this day.
This Covenant of the Islamic Resistance Movement (HAMAS), clarifies its picture, reveals its identity, outlines its stand, explains its aims, speaks about its hopes, and calls for its support, adoption and joining its ranks. Our struggle against the Jews is very great and very serious. It needs all sincere efforts. It is a step that inevitably should be followed by other steps. The Movement is but one squadron that should be supported by more and more squadrons from this vast Arab and Islamic world, until the enemy is vanquished and Allah’s victory is realised.
Thus we see them coming on the horizon “and you shall learn about it hereafter” “Allah hath written, Verily I will prevail, and my apostles: for Allah is strong and mighty.” (The Dispute – verse 21).
“Say to them, This is my way: I invite you to Allah, by an evident demonstration; both I and he who followeth me; and, praise be unto Allah! I am not an idolator.” (Joseph – verse 107).
Hamas (means) strength and bravery -(according to) Al-Mua’jam al-Wasit: c1.
Definition of the Movement
Ideological Starting-Points
Article One:
The Islamic Resistance Movement: The Movement’s programme is Islam. From it, it draws its ideas, ways of thinking and understanding of the universe, life and man. It resorts to it for judgement in all its conduct, and it is inspired by it for guidance of its steps.
The Islamic Resistance Movement’s Relation With the Moslem Brotherhood Group:
Article Two:
The Islamic Resistance Movement is one of the wings of Moslem Brotherhood in Palestine. Moslem Brotherhood Movement is a universal organization which constitutes the largest Islamic movement in modern times. It is characterised by its deep understanding, accurate comprehension and its complete embrace of all Islamic concepts of all aspects of life, culture, creed, politics, economics, education, society, justice and judgement, the spreading of Islam, education, art, information, science of the occult and conversion to Islam.
Structure and Formation
Article Three:
The basic structure of the Islamic Resistance Movement consists of Moslems who have given their allegiance to Allah whom they truly worship, – “I have created the jinn and humans only for the purpose of worshipping” – who know their duty towards themselves, their families and country. In all that, they fear Allah and raise the banner of Jihad in the face of the oppressors, so that they would rid the land and the people of their uncleanliness, vileness and evils.
“But we will oppose truth to vanity, and it shall confound the same; and behold, it shall vanish away.” (Prophets – verse 18).
Article Four:
The Islamic Resistance Movement welcomes every Moslem who embraces its faith, ideology, follows its programme, keeps its secrets, and wants to belong to its ranks and carry out the duty. Allah will certainly reward such one.
Time and Place Extent of the Islamic Resistance Movement:
Article Five:
Time extent of the Islamic Resistance Movement: By adopting Islam as its way of life, the Movement goes back to the time of the birth of the Islamic message, of the righteous ancestor, for Allah is its target, the Prophet is its example and the Koran is its constitution. Its extent in place is anywhere that there are Moslems who embrace Islam as their way of life everywhere in the globe. This being so, it extends to the depth of the earth and reaches out to the heaven.
“Dost thou not see how Allah putteth forth a parable; representing a good word, as a good tree, whose root is firmly fixed in the earth, and whose branches reach unto heaven; which bringeth forth its fruit in all seasons, by the will of its Lord? Allah propoundeth parables unto men, that they may be instructed.” (Abraham – verses 24-25).
Characteristics and Independence:
Article Six:
The Islamic Resistance Movement is a distinguished Palestinian movement, whose allegiance is to Allah, and whose way of life is Islam. It strives to raise the banner of Allah over every inch of Palestine, for under the wing of Islam followers of all religions can coexist in security and safety where their lives, possessions and rights are concerned. In the absence of Islam, strife will be rife, oppression spreads, evil prevails and schisms and wars will break out.
How excellent was the Moslem poet, Mohamed Ikbal, when he wrote:
“If faith is lost, there is no security and there is no life for him who does not adhere to religion. He who accepts life without religion, has taken annihilation as his companion for life.”
The Universality of the Islamic Resistance Movement:
Article Seven:
As a result of the fact that those Moslems who adhere to the ways of the Islamic Resistance Movement spread all over the world, rally support for it and its stands, strive towards enhancing its struggle, the Movement is a universal one. It is well-equipped for that because of the clarity of its ideology, the nobility of its aim and the loftiness of its objectives.
On this basis, the Movement should be viewed and evaluated, and its role be recognised. He who denies its right, evades supporting it and turns a blind eye to facts, whether intentionally or unintentionally, would awaken to see that events have overtaken him and with no logic to justify his attitude. One should certainly learn from past examples.
The injustice of next-of-kin is harder to bear than the smite of the Indian sword.
“We have also sent down unto thee the book of the Koran with truth, confirming that scripture which was revealed before it; and preserving the same safe from corruption. Judge therefore between them according to that which Allah hath revealed; and follow not their desires, by swerving from the truth which hath come unto thee. Unto every of you have we given a law, and an open path; and if Allah had pleased, he had surely made you one people; but he hath thought it fit to give you different laws, that he might try you in that which he hath given you respectively. Therefore strive to excel each other in good works; unto Allah shall ye all return, and then will he declare unto you that concerning which ye have disagreed.” (The Table, verse 48).
The Islamic Resistance Movement is one of the links in the chain of the struggle against the Zionist invaders. It goes back to 1939, to the emergence of the martyr Izz al-Din al Kissam and his brethren the fighters, members of Moslem Brotherhood. It goes on to reach out and become one with another chain that includes the struggle of the Palestinians and Moslem Brotherhood in the 1948 war and the Jihad operations of the Moslem Brotherhood in 1968 and after.
Moreover, if the links have been distant from each other and if obstacles, placed by those who are the lackeys of Zionism in the way of the fighters obstructed the continuation of the struggle, the Islamic Resistance Movement aspires to the realisation of Allah’s promise, no matter how long that should take. The Prophet, Allah bless him and grant him salvation, has said:
“The Day of Judgement will not come about until Moslems fight the Jews (killing the Jews), when the Jew will hide behind stones and trees. The stones and trees will say O Moslems, O Abdulla, there is a Jew behind me, come and kill him. Only the Gharkad tree, (evidently a certain kind of tree) would not do that because it is one of the trees of the Jews.” (related by al-Bukhari and Moslem).
The Slogan of the Islamic Resistance Movement:
Article Eight:
Allah is its target, the Prophet is its model, the Koran its constitution: Jihad is its path and death for the sake of Allah is the loftiest of its wishes.
Objectives
Incentives and Objectives:
Article Nine:
The Islamic Resistance Movement found itself at a time when Islam has disappeared from life. Thus rules shook, concepts were upset, values changed and evil people took control, oppression and darkness prevailed, cowards became like tigers: homelands were usurped, people were scattered and were caused to wander all over the world, the state of justice disappeared and the state of falsehood replaced it. Nothing remained in its right place. Thus, when Islam is absent from the arena, everything changes. From this state of affairs the incentives are drawn.
As for the objectives: They are the fighting against the false, defeating it and vanquishing it so that justice could prevail, homelands be retrieved and from its mosques would the voice of the mu’azen emerge declaring the establishment of the state of Islam, so that people and things would return each to their right places and Allah is our helper.
“…and if Allah had not prevented men, the one by the other, verily the earth had been corrupted: but Allah is beneficient towards his creatures.” (The Cow – verse 251).
Article Ten:
As the Islamic Resistance Movement paves its way, it will back the oppressed and support the wronged with all its might. It will spare no effort to bring about justice and defeat injustice, in word and deed, in this place and everywhere it can reach and have influence therein.
Strategies and Methods
Strategies of the Islamic Resistance Movement: Palestine Is Islamic aqf:
Article Eleven:
The Islamic Resistance Movement believes that the land of Palestine is an Islamic Waqf consecrated for future Moslem generations until Judgement Day. It, or any part of it, should not be squandered: it, or any part of it, should not be given up. Neither a single Arab country nor all Arab countries, neither any king or president, nor all the kings and presidents, neither any organization nor all of them, be they Palestinian or Arab, possess the right to do that. Palestine is an Islamic Waqf land consecrated for Moslem generations until Judgement Day. This being so, who could claim to have the right to represent Moslem generations till Judgement Day?
This is the law governing the land of Palestine in the Islamic Sharia (law) and the same goes for any land the Moslems have conquered by force, because during the times of (Islamic) conquests, the Moslems consecrated these lands to Moslem generations till the Day of Judgement.
It happened like this: When the leaders of the Islamic armies conquered Syria and Iraq, they sent to the Caliph of the Moslems, Umar bin-el-Khatab, asking for his advice concerning the conquered land – whether they should divide it among the soldiers, or leave it for its owners, or what? After consultations and discussions between the Caliph of the Moslems, Omar bin-el-Khatab and companions of the Prophet, Allah bless him and grant him salvation, it was decided that the land should be left with its owners who could benefit by its fruit. As for the real ownership of the land and the land itself, it should be consecrated for Moslem generations till Judgement Day. Those who are on the land, are there only to benefit from its fruit. This Waqf remains as long as earth and heaven remain. Any procedure in contradiction to Islamic Sharia, where Palestine is concerned, is null and void.
“Verily, this is a certain truth. Wherefore praise the name of thy Lord, the great Allah.” (The Inevitable – verse 95).
Homeland and Nationalism from the Point of View of the Islamic Resistance Movement in Palestine:
Article Twelve:
Nationalism, from the point of view of the Islamic Resistance Movement, is part of the religious creed. Nothing in nationalism is more significant or deeper than in the case when an enemy should tread Moslem land. Resisting and quelling the enemy become the individual duty of every Moslem, male or female. A woman can go out to fight the enemy without her husband’s permission, and so does the slave: without his master’s permission.
Nothing of the sort is to be found in any other regime. This is an undisputed fact. If other nationalist movements are connected with materialistic, human or regional causes, nationalism of the Islamic Resistance Movement has all these elements as well as the more important elements that give it soul and life. It is connected to the source of spirit and the granter of life, hoisting in the sky of the homeland the heavenly banner that joins earth and heaven with a strong bond.
If Moses comes and throws his staff, both witch and magic are annulled.
“Now is the right direction manifestly distinguished from deceit: whoever therefore shall deny Tagut, and believe in Allah, he shall surely take hold with a strong handle, which shall not be broken; Allah is he who heareth and seeth.” (The Cow – Verse 256).
Peaceful Solutions, Initiatives and International Conferences:
Article Thirteen:
Initiatives, and so-called peaceful solutions and international conferences, are in contradiction to the principles of the Islamic Resistance Movement. Abusing any part of Palestine is abuse directed against part of religion. Nationalism of the Islamic Resistance Movement is part of its religion. Its members have been fed on that. For the sake of hoisting the banner of Allah over their homeland they fight. “Allah will be prominent, but most people do not know.”
Now and then the call goes out for the convening of an international conference to look for ways of solving the (Palestinian) question. Some accept, others reject the idea, for this or other reason, with one stipulation or more for consent to convening the conference and participating in it. Knowing the parties constituting the conference, their past and present attitudes towards Moslem problems, the Islamic Resistance Movement does not consider these conferences capable of realising the demands, restoring the rights or doing justice to the oppressed. These conferences are only ways of setting the infidels in the land of the Moslems as arbitraters. When did the infidels do justice to the believers?
“But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, The direction of Allah is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against Allah.” (The Cow – verse 120).
There is no solution for the Palestinian question except through Jihad. Initiatives, proposals and international conferences are all a waste of time and vain endeavors. The Palestinian people know better than to consent to having their future, rights and fate toyed with. As in said in the honourable Hadith:
“The people of Syria are Allah’s lash in His land. He wreaks His vengeance through them against whomsoever He wishes among His slaves It is unthinkable that those who are double-faced among them should prosper over the faithful. They will certainly die out of grief and desperation.”
The Three Circles:
Article Fourteen:
The question of the liberation of Palestine is bound to three circles: the Palestinian circle, the Arab circle and the Islamic circle. Each of these circles has its role in the struggle against Zionism. Each has its duties, and it is a horrible mistake and a sign of deep ignorance to overlook any of these circles. Palestine is an Islamic land which has the first of the two kiblahs (direction to which Moslems turn in praying), the third of the holy (Islamic) sanctuaries, and the point of departure for Mohamed’s midnight journey to the seven heavens (i.e. Jerusalem).
“Praise be unto him who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem, the circuit of which we have blessed, that we might show him some of our signs; for Allah is he who heareth, and seeth.” (The Night-Journey – verse 1).
Since this is the case, liberation of Palestine is then an individual duty for very Moslem wherever he may be. On this basis, the problem should be viewed. This should be realised by every Moslem.
The day the problem is dealt with on this basis, when the three circles mobilize their capabilities, the present state of affairs will change and the day of liberation will come nearer.
“Verily ye are stronger than they, by reason of the terror cast into their breasts from Allah. This, because they are not people of prudence.” (The Emigration – verse 13).
The Jihad for the Liberation of Palestine is an Individual Duty:
Article Fifteen:
The day that enemies usurp part of Moslem land, Jihad becomes the individual duty of every Moslem. In face of the Jews’ usurpation of Palestine, it is compulsory that the banner of Jihad be raised. To do this requires the diffusion of Islamic consciousness among the masses, both on the regional, Arab and Islamic levels. It is necessary to instill the spirit of Jihad in the heart of the nation so that they would confront the enemies and join the ranks of the fighters.
It is necessary that scientists, educators and teachers, information and media people, as well as the educated masses, especially the youth and sheikhs of the Islamic movements, should take part in the operation of awakening (the masses). It is important that basic changes be made in the school curriculum, to cleanse it of the traces of ideological invasion that affected it as a result of the orientalists and missionaries who infiltrated the region following the defeat of the Crusaders at the hands of Salah el-Din (Saladin). The Crusaders realised that it was impossible to defeat the Moslems without first having ideological invasion pave the way by upsetting their thoughts, disfiguring their heritage and violating their ideals. Only then could they invade with soldiers. This, in its turn, paved the way for the imperialistic invasion that made Allenby declare on entering Jerusalem: “Only now have the Crusades ended.” General Guru stood at Salah el-Din’s grave and said: “We have returned, O Salah el-Din.” Imperialism has helped towards the strengthening of ideological invasion, deepening, and still does, its roots. All this has paved the way towards the loss of Palestine.
It is necessary to instill in the minds of the Moslem generations that the Palestinian problem is a religious problem, and should be dealt with on this basis. Palestine contains Islamic holy sites. In it there is al- Aqsa Mosque which is bound to the great Mosque in Mecca in an inseparable bond as long as heaven and earth speak of Isra` (Mohammed’s midnight journey to the seven heavens) and Mi’raj (Mohammed’s ascension to the seven heavens from Jerusalem).
“The bond of one day for the sake of Allah is better than the world and whatever there is on it. The place of one’s whip in Paradise is far better than the world and whatever there is on it. A worshipper’s going and coming in the service of Allah is better than the world and whatever there is on it.” (As related by al-Bukhari, Moslem, al-Tarmdhi and Ibn Maja).
“I swear by the holder of Mohammed’s soul that I would like to invade and be killed for the sake of Allah, then invade and be killed, and then invade again and be killed.” (As related by al-Bukhari and Moslem).
The Education of the Generations:
Article Sixteen:
It is necessary to follow Islamic orientation in educating the Islamic generations in our region by teaching the religious duties, comprehensive study of the Koran, the study of the Prophet’s Sunna (his sayings and doings), and learning about Islamic history and heritage from their authentic sources. This should be done by specialised and learned people, using a curriculum that would healthily form the thoughts and faith of the Moslem student. Side by side with this, a comprehensive study of the enemy, his human and financial capabilities, learning about his points of weakness and strength, and getting to know the forces supporting and helping him, should also be included. Also, it is important to be acquainted with the current events, to follow what is new and to study the analysis and commentaries made of these events. Planning for the present and future, studying every trend appearing, is a must so that the fighting Moslem would live knowing his aim, objective and his way in the midst of what is going on around him.
“O my son, verily every matter, whether good or bad, though it be the weight of a grain of mustard-seed, and be hidden in a rock, or in the heavens, or in the earth, Allah will bring the same to light; for Allah is clear-sighted and knowing. O my son, be constant at prayer, and command that which is just, and forbid that which is evil: and be patient under the afflictions which shall befall thee; for this is a duty absolutely incumbent on all men. Distort not thy face out of contempt to men, neither walk in the earth with insolence; for Allah loveth no arrogant, vain-glorious person.” (Lokman – verses 16-18).
The Role of the Moslem Woman:
Article Seventeen:
The Moslem woman has a role no less important than that of the moslem man in the battle of liberation. She is the maker of men. Her role in guiding and educating the new generations is great. The enemies have realised the importance of her role. They consider that if they are able to direct and bring her up they way they wish, far from Islam, they would have won the battle. That is why you find them giving these attempts constant attention through information campaigns, films, and the school curriculum, using for that purpose their lackeys who are infiltrated through Zionist organizations under various names and shapes, such as Freemasons, Rotary Clubs, espionage groups and others, which are all nothing more than cells of subversion and saboteurs. These organizations have ample resources that enable them to play their role in societies for the purpose of achieving the Zionist targets and to deepen the concepts that would serve the enemy. These organizations operate in the absence of Islam and its estrangement among its people. The Islamic peoples should perform their role in confronting the conspiracies of these saboteurs. The day Islam is in control of guiding the affairs of life, these organizations, hostile to humanity and Islam, will be obliterated.
Article Eighteen:
Woman in the home of the fighting family, whether she is a mother or a sister, plays the most important role in looking after the family, rearing the children and embuing them with moral values and thoughts derived from Islam. She has to teach them to perform the religious duties in preparation for the role of fighting awaiting them. That is why it is necessary to pay great attention to schools and the curriculum followed in educating Moslem girls, so that they would grow up to be good mothers, aware of their role in the battle of liberation.
She has to be of sufficient knowledge and understanding where the performance of housekeeping matters are concerned, because economy and avoidance of waste of the family budget, is one of the requirements for the ability to continue moving forward in the difficult conditions surrounding us. She should put before her eyes the fact that the money available to her is just like blood which should never flow except through the veins so that both children and grown-ups could continue to live.
“Verily, the Moslems of either sex, and the true believers of either sex, and the devout men, and the devout women, and the men of veracity, and the women of veracity, and the patient men, and the patient women, and the humble men, and the humble women, and the alms-givers of either sex who remember Allah frequently; for them hath Allah prepared forgiveness and a great reward.” (The Confederates – verse 25).
The Role of Islamic Art in the Battle of Liberation:
Article Nineteen:
Art has regulations and measures by which it can be determined whether it is Islamic or pre-Islamic (Jahili) art. The issues of Islamic liberation are in need of Islamic art that would take the spirit high, without raising one side of human nature above the other, but rather raise all of them harmoniously an in equilibrium.
Man is a unique and wonderful creature, made out of a handful of clay and a breath from Allah. Islamic art addresses man on this basis, while pre-Islamic art addresses the body giving preference to the clay component in it.
The book, the article, the bulletin, the sermon, the thesis, the popular poem, the poetic ode, the song, the play and others, contain the characteristics of Islamic art, then these are among the requirements of ideological mobilization, renewed food for the journey and recreation for the soul. The road is long and suffering is plenty. The soul will be bored, but Islamic art renews the energies, resurrects the movement, arousing in them lofty meanings and proper conduct. “Nothing can improve the self if it is in retreat except shifting from one mood to another.”
All this is utterly serious and no jest, for those who are fighters do not jest.
Social Mutual Responsibility:
Article Twenty:
Moslem society is a mutually responsible society. The Prophet, prayers and greetings be unto him, said: “Blessed are the generous, whether they were in town or on a journey, who have collected all that they had and shared it equally among themselves.”
The Islamic spirit is what should prevail in every Moslem society. The society that confronts a vicious enemy which acts in a way similar to Nazism, making no differentiation between man and woman, between children and old people – such a society is entitled to this Islamic spirit. Our enemy relies on the methods of collective punishment. He has deprived people of their homeland and properties, pursued them in their places of exile and gathering, breaking bones, shooting at women, children and old people, with or without a reason. The enemy has opened detention camps where thousands and thousands of people are thrown and kept under sub-human conditions. Added to this, are the demolition of houses, rendering children orphans, meting cruel sentences against thousands of young people, and causing them to spend the best years of their lives in the dungeons of prisons.
In their Nazi treatment, the Jews made no exception for women or children. Their policy of striking fear in the heart is meant for all. They attack people where their breadwinning is concerned, extorting their money and threatening their honour. They deal with people as if they were the worst war criminals. Deportation from the homeland is a kind of murder.
To counter these deeds, it is necessary that social mutual responsibility should prevail among the people. The enemy should be faced by the people as a single body which if one member of it should complain, the rest of the body would respond by feeling the same pains.
Article Twenty-One:
Mutual social responsibility means extending assistance, financial or moral, to all those who are in need and joining in the execution of some of the work. Members of the Islamic Resistance Movement should consider the interests of the masses as their own personal interests. They must spare no effort in achieving and preserving them. They must prevent any foul play with the future of the upcoming generations and anything that could cause loss to society. The masses are part of them and they are part of the masses. Their strength is theirs, and their future is theirs. Members of the Islamic Resistance Movement should share the people’s joy and grief, adopt the demands of the public and whatever means by which they could be realised. The day that such a spirit prevails, brotherliness would deepen, cooperation, sympathy and unity will be enhanced and the ranks will be solidified to confront the enemies.
Supportive Forces Behind the Enemy:
Article Twenty-Two:
For a long time, the enemies have been planning, skillfully and with precision, for the achievement of what they have attained. They took into consideration the causes affecting the current of events. They strived to amass great and substantive material wealth which they devoted to the realisation of their dream. With their money, they took control of the world media, news agencies, the press, publishing houses, broadcasting stations, and others. With their money they stirred revolutions in various parts of the world with the purpose of achieving their interests and reaping the fruit therein. They were behind the French Revolution, the Communist revolution and most of the revolutions we heard and hear about, here and there. With their money they formed secret societies, such as Freemasons, Rotary Clubs, the Lions and others in different parts of the world for the purpose of sabotaging societies and achieving Zionist interests. With their money they were able to control imperialistic countries and instigate them to colonize many countries in order to enable them to exploit their resources and spread corruption there.
You may speak as much as you want about regional and world wars. They were behind World War I, when they were able to destroy the Islamic Caliphate, making financial gains and controlling resources. They obtained the Balfour Declaration, formed the League of Nations through which they could rule the world. They were behind World War II, through which they made huge financial gains by trading in armaments, and paved the way for the establishment of their state. It was they who instigated the replacement of the League of Nations with the United Nations and the Security Council to enable them to rule the world through them. There is no war going on anywhere, without having their finger in it.
“So often as they shall kindle a fire for war, Allah shall extinguish it; and they shall set their minds to act corruptly in the earth, but Allah loveth not the corrupt doers.” (The Table – verse 64).
The imperialistic forces in the Capitalist West and Communist East, support the enemy with all their might, in money and in men. These forces take turns in doing that. The day Islam appears, the forces of infidelity would unite to challenge it, for the infidels are of one nation.
“O true believers, contract not an intimate friendship with any besides yourselves: they will not fail to corrupt you. They wish for that which may cause you to perish: their hatred hath already appeared from out of their mouths; but what their breasts conceal is yet more inveterate. We have already shown you signs of their ill will towards you, if ye understand.” (The Family of Imran – verse 118).
It is not in vain that the verse is ended with Allah’s words “if ye understand.”
Our Attitudes Towards:
A. Islamic Movements:
Article Twenty-Three:
The Islamic Resistance Movement views other Islamic movements with respect and appreciation. If it were at variance with them on one point or opinion, it is in agreement with them on other points and understandings. It considers these movements, if they reveal good intentions and dedication to Allah, that they fall into the category of those who are trying hard since they act within the Islamic circle. Each active person has his share.
The Islamic Resistance Movement considers all these movements as a fund for itself. It prays to Allah for guidance and directions for all and it spares no effort to keep the banner of unity raised, ever striving for its realisation in accordance with the Koran and the Prophet’s directives.
“And cleave all of you unto the covenant of Allah, and depart not from it, and remember the favour of Allah towards you: since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favour: and ye were on the brink of a pit of fire, and he delivered you thence. Allah declareth unto you his signs, that ye may be directed.” (The Family of Imran – Verse 102).
Article Twenty-Four:
The Islamic Resistance Movement does not allow slandering or speaking ill of individuals or groups, for the believer does not indulge in such malpractices. It is necessary to differentiate between this behaviour and the stands taken by certain individuals and groups. Whenever those stands are erroneous, the Islamic Resistance Movement preserves the right to expound the error and to warn against it. It will strive to show the right path and to judge the case in question with objectivity. Wise conduct is indeed the target of the believer who follows it wherever he discerns it.
“Allah loveth not the speaking ill of anyone in public, unless he who is injured call for assistance; and Allah heareth and knoweth: whether ye publish a good action, or conceal it, or forgive evil, verily Allah is gracious and powerful.” (Women – verses 147-148).
B. Nationalist Movements in the Palestinian Arena:
Article Twenty-Five:
The Islamic Resistance Movement respects these movements and appreciates their circumstances and the conditions surrounding and affecting them. It encourages them as long as they do not give their allegiance to the Communist East or the Crusading West. It confirms to all those who are integrated in it, or sympathetic towards it, that the Islamic Resistance Movement is a fighting movement that has a moral and enlightened look of life and the way it should cooperate with the other (movements). It detests opportunism and desires only the good of people, individuals and groups alike. It does not seek material gains, personal fame, nor does it look for a reward from others. It works with its own resources and whatever is at its disposal “and prepare for them whatever force you can”, for the fulfilment of the duty, and the earning of Allah’s favour. It has no other desire than that.
The Movement assures all the nationalist trends operating in the Palestinian arena for the liberation of Palestine, that it is there for their support and assistance. It will never be more than that, both in words and deeds, now and in the future. It is there to bring together and not to divide, to preserve and not to squander, to unify and not to throw asunder. It evaluates every good word, sincere effort and good offices. It closes the door in the face of side disagreements and does not lend an ear to rumours and slanders, while at the same time fully realising the right for self-defence.
Anything contrary or contradictory to these trends, is a lie disseminated by enemies or their lackeys for the purpose of sowing confusion, disrupting the ranks and occupy them with side issues.
“O true believers, if a wicked man come unto you with a tale, inquire strictly into the truth thereof; lest ye hurt people through ignorance, and afterwards repent of what ye have done.” (The Inner Apartments – verse 6).
Article Twenty-Six:
In viewing the Palestinian nationalist movements that give allegiance neither to the East nor the West, in this positive way, the Islamic Resistance Movement does not refrain from discussing new situations on the regional or international levels where the Palestinian question is concerned. It does that in such an objective manner revealing the extent of how much it is in harmony or contradiction with the national interests in the light of the Islamic point of view.
C. The Palestinian Liberation Organization:
Article Twenty-Seven:
The Palestinian Liberation Organization is the closest to the heart of the Islamic Resistance Movement. It contains the father and the brother, the next of kin and the friend. The Moslem does not estrange himself from his father, brother, next of kin or friend. Our homeland is one, our situation is one, our fate is one and the enemy is a joint enemy to all of us.
Because of the situations surrounding the formation of the Organization, of the ideological confusion prevailing in the Arab world as a result of the ideological invasion under whose influence the Arab world has fallen since the defeat of the Crusaders and which was, and still is, intensified through orientalists, missionaries and imperialists, the Organization adopted the idea of the secular state. And that it how we view it.
Secularism completely contradicts religious ideology. Attitudes, conduct and decisions stem from ideologies.
That is why, with all our appreciation for The Palestinian Liberation Organization – and what it can develop into – and without belittling its role in the Arab-Israeli conflict, we are unable to exchange the present or future Islamic Palestine with the secular idea. The Islamic nature of Palestine is part of our religion and whoever takes his religion lightly is a loser.
“Who will be adverse to the religion of Abraham, but he whose mind is infatuated? (The Cow – verse 130).
The day The Palestinian Liberation Organization adopts Islam as its way of life, we will become its soldiers, and fuel for its fire that will burn the enemies.
Until such a day, and we pray to Allah that it will be soon, the Islamic Resistance Movement’s stand towards the PLO is that of the son towards his father, the brother towards his brother, and the relative to relative, suffers his pain and supports him in confronting the enemies, wishing him to be wise and well-guided.
“Stand by your brother, for he who is brotherless is like the fighter who goes to battle without arms. One’s cousin is the wing one flies with – could the bird fly without wings?”
D. Arab and Islamic Countries:
Article Twenty-Eight:
The Zionist invasion is a vicious invasion. It does not refrain from resorting to all methods, using all evil and contemptible ways to achieve its end. It relies greatly in its infiltration and espionage operations on the secret organizations it gave rise to, such as the Freemasons, The Rotary and Lions clubs, and other sabotage groups. All these organizations, whether secret or open, work in the interest of Zionism and according to its instructions. They aim at undermining societies, destroying values, corrupting consciences, deteriorating character and annihilating Islam. It is behind the drug trade and alcoholism in all its kinds so as to facilitate its control and expansion.
Arab countries surrounding Israel are asked to open their borders before the fighters from among the Arab and Islamic nations so that they could consolidate their efforts with those of their Moslem brethren in Palestine.
As for the other Arab and Islamic countries, they are asked to facilitate the movement of the fighters from and to it, and this is the least thing they could do.
We should not forget to remind every Moslem that when the Jews conquered the Holy City in 1967, they stood on the threshold of the Aqsa Mosque and proclaimed that “Mohammed is dead, and his descendants are all women.”
Israel, Judaism and Jews challenge Islam and the Moslem people. “May the cowards never sleep.”
E. Nationalist and Religious Groupings, Institutions, Intellectuals, The Arab and Islamic World:
The Islamic Resistance Movement hopes that all these groupings will side with it in all spheres, would support it, adopt its stand and solidify its activities and moves, work towards rallying support for it so that the Islamic people will be a base and a stay for it, supplying it with strategic depth an all human material and informative spheres, in time and in place. This should be done through the convening of solidarity conferences, the issuing of explanatory bulletins, favourable articles and booklets, enlightening the masses regarding the Palestinian issue, clarifying what confronts it and the conspiracies woven around it. They should mobilize the Islamic nations, ideologically, educationally and culturally, so that these peoples would be equipped to perform their role in the decisive battle of liberation, just as they did when they vanquished the Crusaders and the Tatars and saved human civilization. Indeed, that is not difficult for Allah.
“Allah hath written, Verily I will prevail, and my apostles: for Allah is strong and mighty.” (The Dispute – verse 21).
Article Thirty:
Writers, intellectuals, media people, orators, educaters and teachers, and all the various sectors in the Arab and Islamic world – all of them are called upon to perform their role, and to fulfill their duty, because of the ferocity of the Zionist offensive and the Zionist influence in many countries exercised through financial and media control, as well as the consequences that all this lead to in the greater part of the world.
Jihad is not confined to the carrying of arms and the confrontation of the enemy. The effective word, the good article, the useful book, support and solidarity – together with the presence of sincere purpose for the hoisting of Allah’s banner higher and higher – all these are elements of the Jihad for Allah’s sake.
“Whosoever mobilises a fighter for the sake of Allah is himself a fighter. Whosoever supports the relatives of a fighter, he himself is a fighter.” (related by al-Bukhari, Moslem, Abu-Dawood and al-Tarmadhi).
F. Followers of Other Religions: The Islamic Resistance Movement Is A Humanistic Movement:
Article Thirty-One:
The Islamic Resistance Movement is a humanistic movement. It takes care of human rights and is guided by Islamic tolerance when dealing with the followers of other religions. It does not antagonize anyone of them except if it is antagonized by it or stands in its way to hamper its moves and waste its efforts.
Under the wing of Islam, it is possible for the followers of the three religions – Islam, Christianity and Judaism – to coexist in peace and quiet with each other. Peace and quiet would not be possible except under the wing of Islam. Past and present history are the best witness to that.
It is the duty of the followers of other religions to stop disputing the sovereignty of Islam in this region, because the day these followers should take over there will be nothing but carnage, displacement and terror. Everyone of them is at variance with his fellow-religionists, not to speak about followers of other religionists. Past and present history are full of examples to prove this fact.
“They will not fight against you in a body, except in fenced towns, or from behind walls. Their strength in war among themselves is great: thou thinkest them to be united; but their hearts are divided. This, because they are people who do not understand.” (The Emigration – verse 14).
Islam confers upon everyone his legitimate rights. Islam prevents the incursion on other people’s rights. The Zionist Nazi activities against our people will not last for long. “For the state of injustice lasts but one day, while the state of justice lasts till Doomsday.”
“As to those who have not borne arms against you on account of religion, nor turned you out of your dwellings, Allah forbiddeth you not to deal kindly with them, and to behave justly towards them; for Allah loveth those who act justly.” (The Tried – verse 8).
The Attempt to Isolate the Palestinian People:
Article Thirty-Two:
World Zionism, together with imperialistic powers, try through a studied plan and an intelligent strategy to remove one Arab state after another from the circle of struggle against Zionism, in order to have it finally face the Palestinian people only. Egypt was, to a great extent, removed from the circle of the struggle, through the treacherous Camp David Agreement. They are trying to draw other Arab countries into similar agreements and to bring them outside the circle of struggle.
The Islamic Resistance Movement calls on Arab and Islamic nations to take up the line of serious and persevering action to prevent the success of this horrendous plan, to warn the people of the danger eminating from leaving the circle of struggle against Zionism. Today it is Palestine, tomorrow it will be one country or another. The Zionist plan is limitless. After Palestine, the Zionists aspire to expand from the Nile to the Euphrates. When they will have digested the region they overtook, they will aspire to further expansion, and so on. Their plan is embodied in the “Protocols of the Elders of Zion”, and their present conduct is the best proof of what we are saying.
Leaving the circle of struggle with Zionism is high treason, and cursed be he who does that. “for whoso shall turn his back unto them on that day, unless he turneth aside to fight, or retreateth to another party of the faithful, shall draw on himself the indignation of Allah, and his abode shall be hell; an ill journey shall it be thither.” (The Spoils – verse 16). There is no way out except by concentrating all powers and energies to face this Nazi, vicious Tatar invasion. The alternative is loss of one’s country, the dispersion of citizens, the spread of vice on earth and the destruction of religious values. Let every person know that he is responsible before Allah, for “the doer of the slightest good deed is rewarded in like, and the does of the slightest evil deed is also rewarded in like.”
The Islamic Resistance Movement consider itself to be the spearhead of the circle of struggle with world Zionism and a step on the road. The Movement adds its efforts to the efforts of all those who are active in the Palestinian arena. Arab and Islamic Peoples should augment by further steps on their part; Islamic groupings all over the Arab world should also do the same, since all of these are the best-equipped for the future role in the fight with the warmongering Jews.
“..and we have put enmity and hatred between them, until the day of resurrection. So often as they shall kindle a fire of war, Allah shall extinguish it; and they shall set their minds to act corruptly in the earth, but Allah loveth not the corrupt doers.” (The Table – verse 64).
Article Thirty-Three:
The Islamic Resistance Movement, being based on the common coordinated and interdependent conceptions of the laws of the universe, and flowing in the stream of destiny in confronting and fighting the enemies in defence of the Moslems and Islamic civilization and sacred sites, the first among which is the Aqsa Mosque, urges the Arab and Islamic peoples, their governments, popular and official groupings, to fear Allah where their view of the Islamic Resistance Movement and their dealings with it are concerned. They should back and support it, as Allah wants them to, extending to it more and more funds till Allah’s purpose is achieved when ranks will close up, fighters join other fighters and masses everywhere in the Islamic world will come forward in response to the call of duty while loudly proclaiming: Hail to Jihad. Their cry will reach the heavens and will go on being resounded until liberation is achieved, the invaders vanquished and Allah’s victory comes about.
“And Allah will certainly assist him who shall be on his side: for Allah is strong and mighty.” (The Pilgrimage – verse 40).
The Testimony of History
Across History in Confronting the Invaders:
Article Thirty-Four:
Palestine is the navel of the globe and the crossroad of the continents. Since the dawn of history, it has been the target of expansionists. The Prophet, Allah bless him and grant him salvation, had himself pointed to this fact in the noble Hadith in which he called on his honourable companion, Ma’adh ben-Jabal, saying: O Ma’ath, Allah throw open before you, when I am gone, Syria, from Al-Arish to the Euphrates. Its men, women and slaves will stay firmly there till the Day of Judgement. Whoever of you should choose one of the Syrian shores, or the Holy Land, he will be in constant struggle till the Day of Judgement.”
Expansionists have more than once put their eye on Palestine which they attacked with their armies to fulfill their designs on it. Thus it was that the Crusaders came with their armies, bringing with them their creed and carrying their Cross. They were able to defeat the Moslems for a while, but the Moslems were able to retrieve the land only when they stood under the wing of their religious banner, united their word, hallowed the name of Allah and surged out fighting under the leadership of Salah ed-Din al-Ayyubi. They fought for almost twenty years and at the end the Crusaders were defeated and Palestine was liberated.
“Say unto those who believe not, Ye shall be overcome, and thrown together into hell; an unhappy couch it shall be.” (The Family of Imran – verse 12).
This is the only way to liberate Palestine. There is no doubt about the testimony of history. It is one of the laws of the universe and one of the rules of existence. Nothing can overcome iron except iron. Their false futile creed can only be defeated by the righteous Islamic creed. A creed could not be fought except by a creed, and in the last analysis, victory is for the just, for justice is certainly victorious.
“Our word hath formerly been given unto our servants the apostles; that they should certainly be assisted against the infidels, and that our armies should surely be the conquerors.” (Those Who Rank Themselves – verses 171-172).
Article Thirty-Five:
The Islamic Resistance Movement views seriously the defeat of the Crusaders at the hands of Salah ed-Din al-Ayyubi and the rescuing of Palestine from their hands, as well as the defeat of the Tatars at Ein Galot, breaking their power at the hands of Qataz and Al-Dhaher Bivers and saving the Arab world from the Tatar onslaught which aimed at the destruction of every meaning of human civilization. The Movement draws lessons and examples from all this. The present Zionist onslaught has also been preceded by Crusading raids from the West and other Tatar raids from the East. Just as the Moslems faced those raids and planned fighting and defeating them, they should be able to confront the Zionist invasion and defeat it. This is indeed no problem for the Almighty Allah, provided that the intentions are pure, the determination is true and that Moslems have benefited from past experiences, rid themselves of the effects of ideological invasion and followed the customs of their ancestors.
The Islamic Resistance Movement is Composed of Soldiers:
Article Thirty-Six:
While paving its way, the Islamic Resistance Movement, emphasizes time and again to all the sons of our people, to the Arab and Islamic nations, that it does not seek personal fame, material gain, or social prominence. It does not aim to compete against any one from among our people, or take his place. Nothing of the sort at all. It will not act against any of the sons of Moslems or those who are peaceful towards it from among non-Moslems, be they here or anywhere else. It will only serve as a support for all groupings and organizations operating against the Zionist enemy and its lackeys.
The Islamic Resistance Movement adopts Islam as its way of life. Islam is its creed and religion. Whoever takes Islam as his way of life, be it an organization, a grouping, a country or any other body, the Islamic Resistance Movement considers itself as their soldiers and nothing more.
We ask Allah to show us the right course, to make us an example to others and to judge between us and our people with truth. “O Lord, do thou judge between us and our nation with truth; for thou art the best judge.” (Al Araf – Verse 89).
The last of our prayers will be praise to Allah, the Master of the Universe.
