The Foundations and Obligations of Resistance in Islam According to the Quran

Abstract

Throughout history, whenever people of faith have relied on God and steadfastly pursued their goal of worshiping the Almighty and obeying divine laws, they have achieved victory. Conversely, whenever they have resorted to compromise, surrender, or hypocrisy, they have faced humiliation and disgrace. In this era, where oppression and crime have engulfed the world and the blood of innocent Muslims flows like a river, it is obligatory for all Muslims to commit to resistance, observing its principles and conditions.

This article identifies resistance as the sole path to victory against adversaries. It begins by defining resistance, followed by an exploration of its foundation based on Quranic verses. Subsequently, it discusses the key conditions, factors, obstacles, and outcomes associated with resistance.

Keywords: Resistance, steadfastness, dignity, defense, jihad, unity, Zionism.

Introduction

Resistance is a fundamental principle of human life. Without it, humans cannot survive. It is instinctive and manifests in many situations. The greater the threat, the stronger an individual’s resistance and reaction. However, if a person is unaware of a threat or does not take it seriously, they will not exhibit an appropriate reaction. Naturally, when someone perceives a threat to their life, property, or honor, their understanding of these values and their awareness of the threat will create a strong motivation to resist. Conversely, if the perceived threat lies beyond personal concerns, the instinctive motivation to resist diminishes significantly.

This is why societies strive to instill patriotism and a sense of shared ideals in their members, encouraging them to consider their homeland and values as extensions of themselves. This instills a willingness to defend against threats and, if necessary, sacrifice their lives. In essence, the survival of any society depends on obedience to its leadership and the sacrifices and resistance of its members.

For this reason, the Almighty God, as the guardian of the faithful, has outlined a path for the Islamic community to escape misguidance, humiliation, and destruction. He has guided them toward unity, defense, and resistance against enemies.

Adversaries are also aware of this critical concept. Therefore, they strive to redefine resistance, promoting their preferred approach to divert Islamic societies toward ruin. Among the concepts that are deliberately or unintentionally misinterpreted or neglected is resistance against enemies. Throughout history, some individuals, citing the cost of resistance, have proposed alternatives such as negotiation or alliances with disbelievers. However, the salvation of the Islamic community lies in resistance, as the cost of alternative solutions far exceeds that of resistance.

This article examines the foundation of resistance in the Quran using a comparative and descriptive-analytical research methodology based on library resources and the Quran. While some studies have addressed specific aspects of resistance, such as economic or political resistance, there has been limited focus on resistance as a comprehensive concept rooted solely in Quranic verses. Given that the Quran is the common source for all Islamic sects and adherence to its teachings is obligatory for all Muslims, this study exclusively investigates various dimensions of resistance as supported by Quranic verses.

Conceptual Analysis of Resistance

A. Resistance in Lexicography

The term “resistance” (مقاومة) originates from the Arabic root “ق و م” and encompasses various meanings such as balance (Zabidi, 1927, Vol. 17, p. 592; Razi, 1994, Vol. 5, p. 2017; Turihi, 1988, Vol. 3, p. 566), stability and persistence (Ibn Athir, 1998, Vol. 4, p. 125), continuity (Farahidi, 1988, p. 694), steadfastness, standing firm, and valuation (Dehkhoda, 1994, Vol. 6, p. 2181). Among these, balance is the most widely recognized meaning (Razi, 1994, Vol. 5, p. 2017; Firuzabadi, 2003, Vol. 2, p. 1517), although other meanings align closely.

Interestingly, while “resistance” as a term does not appear in classical lexicons, it is used in older non-lexical sources and more contemporary dictionaries such as Al-Munjid, where it is defined as “قاوم، یقاوم، مقاومة: قام معه، ضادّه” (opposed or resisted; Louis Malouf, 1954, p. 663). Resistance, therefore, also carries the meaning of opposition or confrontation.

The apparent connection between balance and opposition lies in the need to confront any factor that disrupts balance to maintain equilibrium. This confrontation applies to both internal and external factors, such as personal desires or external threats like enemies. Moreover, the concept of balance extends beyond personal matters to collective, spiritual, cultural, intellectual, economic, and political dimensions.

A key aspect of resistance is its continuity: as long as there is a disruptive force, the individual or entity resisting must persist in maintaining balance.

The term “resistance” does not explicitly appear in the Quran, but its essence is conveyed through derivatives of “استقامه” (steadfastness), both as verbs and as active participles. Examples include:

• Imperative forms: “استقم” (be steadfast, Hud [11:112]), “استقیما” (be steadfast, Yunus [10:89]), “استقیموا” (be steadfast, Tawbah [9:10]).
• Effects of steadfastness: “یستقیم” (be steadfast, Takwir [81:28]), “استقاموا” (remained steadfast, Fussilat [41:30]).
• Active participles: “مستقیم” (steadfast) appears in various contexts.

The Quranic verses emphasizing steadfastness underline its necessity against adversaries, highlighting themes such as:
“Indeed, those who say, “Our Lord is Allah,” and then remain steadfast (استقاموا) – the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.” (Fussilat [41:30]).

B. Resistance in Terminology

1. In Ethics:
   In ethical discussions, resistance often equates to patience. Miskawayh defines patience as “the resistance of the soul against desires to avoid succumbing to base pleasures” (Miskawayh, Ahmad ibn Muhammad, 2006, p. 102).
2. In Political Science:
   In political discourse, resistance corresponds to terms such as resistance, stand, opposition, rebuff in English (Norouzi Khyabani, 2009, p. 417). These terms convey meanings of steadfastness, standing firm, opposition, and reactive defense.
3. In Islamic Jurisprudence:
   In Islamic jurisprudence, resistance is broadly categorized under the concept of jihad (struggle), specifically defensive jihad. Defensive jihad involves standing firm against aggression threatening the foundation of Islam, requiring Muslims to sacrifice life and wealth for defense, regardless of the presence of an infallible Imam or their permission (Mushkini, Ali, 2005, p. 245).

C. Synonyms of Resistance in the Quran

Several Quranic terms parallel the concept of resistance, including:

1. Patience (صبر):
   “O Prophet, urge the believers to battle. If there are among you twenty steadfast ones (صابرون), they will overcome two hundred.” (Anfal [8:65]).
2. Steadfastness (ثبات القدم):
   “O you who have believed, when you encounter a company [from the enemy forces], stand firm (فَاثْبُتُوا) and remember Allah much that you may be successful.” (Anfal [8:45]).
3. Defense (دفاع):
   “Come, fight in the way of Allah or [at least] defend.” (Aal-e-Imran [3:167]).
4. Endurance (طاقه):
   “But those who were certain that they would meet Allah said, ‘How many a small company has overcome a large company by permission of Allah. And Allah is with the patient.’ (Baqara [2:249]).
5. Combat (قتال):
   “And fight in the way of Allah against those who fight you but do not transgress. Indeed, Allah does not like transgressors.” (Baqara [2:190]).
6. Jihad (جهاد):
   In numerous instances, where obedience to Allah necessitates resistance, the term jihad is used, such as:
   “And those who strive (جاهَدُوا) for Us – We will surely guide them to Our ways.” (Ankabut [29:69]).

Jihad in this context denotes resistance against base desires, fulfilling Allah’s commands, and demonstrating patience in divine trials (Athir al-Din al-Andalusi, 1999, Vol. 8, p. 368).

Foundations of Resistance from the Perspective of the Quran

An examination of Quranic verses reveals several principles that underpin the concept of resistance. The most significant are as follows:

A. Resistance: A Divine Attribute

From the Quran’s perspective, the foundation of resistance and defense against disbelievers and enemies of faith lies with Almighty God. Leadership in resistance and confrontation with enemies is a responsibility that naturally falls upon the leader of the faithful. As stated:
“Allah is the ally of those who believe; He brings them out from darkness into the light.” (Baqarah [2:257])

God, as the guardian of the faithful, assumes the duty of defending them:
“Indeed, Allah defends those who have believed…” (Hajj [22:38]).

This divine defense is essential for preserving the believers’ faith. Without it, they often cannot sustain resistance (Qurtubi, 1984, Vol. 12, p. 67). This defense is continuous and perpetual (Alusi, 1995, Vol. 17, p. 161).

God also delegates the duty of resistance to the believers, as seen in:
“Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.” (Hajj [22:39]).

This divine permission reflects the weakness of the disbelievers before God and the inherent strength of the believers (Tabatabai, 1993, Vol. 14, p. 384). Importantly, this permission is not mere discretion but a command for steadfastness:
“So remain steadfast as you have been commanded.” (Hud [11:112]).

B. Resistance as a Necessity Against Corruption

In the Quran, resistance is not only commendable but also obligatory, as it prevents the dominance of corruption and tyranny. God, in His grace, establishes resistance as a means to curb the spread of evil:
“And if it were not for Allah repelling [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.” (Baqarah [2:251]).

This verse underscores God’s active role in protecting believers and ensuring that corruption does not prevail (Qurtubi, 1984, Vol. 3, p. 259).

C. Resistance as a Means to Preserve Faith

God has consistently defended believers throughout history to preserve their faith. Without His intervention, disbelievers would obliterate places of worship and hinder the worship of God:
“If it were not for Allah repelling [some] people by means of others, monasteries, churches, synagogues, and mosques would have been destroyed.” (Hajj [22:40]; Tabatabai, 1993, Vol. 14, p. 385).

The primary motivation for disbelievers’ enmity toward believers is to eradicate faith and its manifestations (Baqarah [2:217]). Thus, defense against such threats is imperative.

D. Resistance Based on the Principle of “No Dominion” (Nafi Sabil)

The forces of disbelief perpetually seek to dominate the faithful, yet the Quran assures:
“And never will Allah give the disbelievers over the believers a way [to overcome them].” (Nisa [4:141]).

This principle implies that adherence to divine guidance ensures the believers’ immunity from domination in warfare, politics, science, or action (Rashid Rida, 1990, Vol. 5, p. 379; Tabatabai, 1993, Vol. 5, p. 116). However, when the Islamic community neglects its religious responsibilities, it inadvertently enables disbelievers to dominate, seizing lands, imposing taxes, and subjecting believers to harsh conditions (Hirawi, Muhammad al-Amin, 2000, Vol. 6, p. 423).

The Quran emphasizes that domination by disbelievers is unlawful and must be resisted (Qurtubi, 1984, Vol. 5, p. 420). According to this principle, resistance in all aspects—economic, political, social, and military—is obligatory. Examples include:

1. Economic Resistance:
   Just as managing personal and family resources ensures stability, the economic structure of the Islamic community must prioritize self-sufficiency and resilience. Leaders who compromise economic independence by fostering dependency on disbelievers are either incompetent or corrupt (Rashid Rida, 1990, Vol. 11, p. 226).
   “Do not entrust the incompetent with your wealth.” (Nisa [4:5]).
2. Political and Social Resistance:
   “Say, ‘I only advise you of one thing—that you stand for Allah, [seeking truth] in pairs and individually.’” (Saba [34:46]).

Here, “standing” signifies enlightenment, advocacy for justice, and collective effort to resist corruption (Tabarsi, 1988, Vol. 8, p. 225). Another verse commands readiness against enemies:
“O you who have believed, take your precaution and [either] go forth in companies or go forth all together.” (Nisa [4:71]).

This necessitates preparedness to confront enemy threats with a well-organized strategy (Maraghi, 1946, Vol. 5, p. 87).

3. Military Resistance:
   Self-sufficiency in military capability is crucial for security. Readiness for combat deters potential aggression:
   “And prepare against them whatever you are able of power and steeds of war by which you may terrify the enemy of Allah and your enemy.” (Anfal [8:60]).

The Quran further emphasizes vigilance in military readiness:
“O you who have believed, take your precaution…” (Nisa [4:71]; Maraghi, 1946, Vol. 5, p. 87).

E. Resistance as the Source of Muslim Dignity

“Those who take disbelievers as allies instead of the believers—do they seek honor through them? Indeed, all honor belongs to Allah.” (Nisa [4:139]).

Abandoning resistance in favor of alliances with disbelievers leads to disgrace. True dignity lies in adhering to divine commands, unity, and steadfastness within the Islamic community. Believing that compromising Islamic principles for alliances will yield honor is an illusion (Makarem Shirazi, 2000, Vol. 3, p. 493).

Conditions of Resistance

For resistance to yield the desired outcomes, certain conditions must be met. These conditions are outlined in the Quran and serve as guiding principles for effective and meaningful resistance.

A. Resistance with Full Commitment

The Quran calls for complete devotion in defending and preserving the faith:
“Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you if you only knew.” (Tawbah [9:41]).

This verse underscores the divine expectation that believers should exert themselves wholly, sacrificing both wealth and life for the cause of faith in all circumstances (Maraghi, 1946, Vol. 10, p. 123).

B. Avoiding Complacency

God reproaches those who show hesitation in confronting enemies:
“O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth (اثّاقَلتُم)? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little.” (Tawbah [9:38]).

The term (اثّاقَلتُم) reflects lethargy and suggests inaction when prompt resistance is required. Excuses, distractions, and delays are impermissible during times of resistance (Alusi, 1995, Vol. 10, p. 95).

C. Demonstrating Strength and Firmness

Resistance requires believers to project power and resolve against their adversaries:
“O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous.” (Tawbah [9:123]).

This verse emphasizes the importance of showing fortitude and resilience to instill fear and respect in adversaries (Alusi, 1995, Vol. 11, p. 50).

D. Rejecting Compliance with Disbelievers

The Quran warns against any form of compliance or consultation with disbelievers during resistance:
“So do not obey the disbelievers and strive against them with it [the Quran] a great striving.” (Furqan [25:52]).

Any alignment with the enemy’s rules or standards that contradict Islamic principles is a compromise of resistance. Consultation or compliance with disbelievers is prohibited, as they ultimately seek to harm the believers (Maraghi, 1946, Vol. 21, p. 124).

E. Avoiding Optimism or Trust in the Enemy

The Quran explicitly forbids trust or reliance on the enemy:
“O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.” (Aal-e-Imran [3:118]).

This prohibition applies in all situations, especially in resistance, where caution against trusting or befriending the enemy is paramount (Ibn Abi Hatim, 1999, Vol. 3, p. 743).

F. Prohibition of Retreat

Fleeing from confrontation is condemned in the Quran, equated with breaking a covenant with God:
“And they had already made a covenant with Allah not to turn their backs [in flight]. And ever is a covenant with Allah [that about which one will be] questioned.” (Ahzab [33:15]).

Retreat in the face of the enemy undermines resistance and is explicitly forbidden (Tabatabai, 1993, Vol. 16, p. 290).

G. Preserving Unity

Unity among Muslims is vital for effective resistance:
“And obey Allah and His Messenger and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.” (Anfal [8:46]).

Discord and disunity weaken resolve and lead to the loss of strength and dignity, ultimately resulting in defeat (Tabatabai, 1993, Vol. 9, p. 95).

H. Utilizing All Available Resources

The Quran emphasizes mobilizing all resources and capabilities for resistance:
“And prepare against them whatever you are able of power and steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.” (Anfal [8:60]).

This verse highlights the necessity of maximizing individual and collective potential to strengthen the Islamic community (Tabatabai, 1993, Vol. 9, p. 114; Vol. 4, p. 416).

I. Isolation as a Strategy

Under certain circumstances, isolation can serve as a strategic step in resistance. For example, the story of the Companions of the Cave (Ashab al-Kahf) illustrates how withdrawing from a corrupt society can prepare for future reformation:
“And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility.” (Kahf [18:16]).

Their retreat symbolized defiance and the laying of groundwork for eventual spiritual and societal revival (Tabatabai, 1993, Vol. 13, p. 247).

J. Enduring Hardship

Resistance often demands enduring difficulties and challenges:
“Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, ‘When is the help of Allah?’ Unquestionably, the help of Allah is near.” (Baqarah [2:214]).

Trials and tribulations test the faith and perseverance of believers, strengthening their reliance on God’s promises of victory (Wahidi, 2008, Vol. 18, p. 215).

Factors of Resistance

To cultivate a spirit of resistance, one must understand the factors that contribute to its development. The Quran outlines several key factors essential for fostering resilience and steadfastness:

A. Belief in Monotheism and Divine Assistance

The most critical factor for resistance is belief in monotheism and the singular omnipotence of God. A believer, recognizing God as the ultimate creator and sustainer, derives strength from divine abundance to compensate for personal inadequacies:
“O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy.” (Fatir [35:15]).

This belief enables a person to overcome obstacles with God’s help:
“If you support Allah, He will support you and plant firmly your feet.” (Muhammad [47:7]; Tabatabai, 1993, Vol. 9, p. 95).

B. Faith in the Afterlife

Belief in the Day of Judgment, where all will return to God for accountability, instills patience and resilience in believers. This conviction helps endure hardships, as shown in the verses:
“O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Baqarah [2:153–156]).

This understanding that the soul ultimately returns to its Creator provides immense fortitude (Mulla Sadra, 1987, Vol. 6, p. 80).

C. Reliance on God (Tawakkul)

Reliance on God stems from unwavering belief in His unity and omnipotence. A person who practices tawakkul trusts divine wisdom and goodness:
“Those to whom hypocrites said, ‘Indeed, the people have gathered against you, so fear them.’ But it [merely] increased them in faith, and they said, ‘Sufficient for us is Allah, and [He is] the best Disposer of affairs.’ “ (Aal-e-Imran [3:173]).

Tawakkul empowers individuals to persevere without fear of opposition (Zuhayli, 1997, Vol. 10, p. 256).

D. Hope in Divine Rewards

Hope in divine rewards and victory strengthens resilience in the face of adversity:
“And do not weaken in pursuit of the enemy. If you should be suffering, so are they suffering as you are suffering, but you expect from Allah that which they do not. And Allah is ever Knowing and Wise.” (Nisa [4:104]).

This hope alleviates pain and inspires perseverance (Suyuti, 2011, Vol. 2, p. 669).

E. Prayer (Dua)

Prayer is a powerful tool for resistance, as it seeks divine strength and support:
“Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people.” (Aal-e-Imran [3:147]).

This supplication reflects a firm resolve, enhancing resilience in the face of adversity (Tabarsi, 1988, Vol. 2, p. 412).

F. Humility (Khushu)

A sense of humility before God fosters resilience, as believers recognize Him as the ultimate witness and helper:
“And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].” (Baqarah [2:45]).

Humility leads to reliance on God’s justice and rewards, strengthening patience and endurance (Zamakhshari, 1986, Vol. 1, p. 134).

G. Desire for Meeting God

Those who seek only God’s pleasure and strive for His approval show unwavering resistance, even in the face of danger:
“Those who were certain that they would meet Allah said, ‘How many a small company has overcome a large company by permission of Allah. And Allah is with the patient.’ “ (Baqarah [2:249]).

This longing for divine reward drives believers to confront challenges with determination and hope (Zamakhshari, 1986, Vol. 1, p. 134).

Obstacles to Resistance

Despite the importance of resistance in the Quran, there are several barriers that can hinder steadfastness. Recognizing these obstacles is critical to overcoming them and strengthening one’s ability to resist.

A. Worldliness and Material Desires

Attachment to worldly possessions and materialism weakens resolve in the face of adversity. The Quran states:
“Indeed, Allah fulfilled His promise to you when you were killing them by His permission, until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you love.” (Aal-e-Imran [3:152]).

Love of the world fosters fear and indecision, undermining resistance (Zamakhshari, 1986, Vol. 1, p. 427).

B. Satan and His Whispers

Satan exploits human weaknesses, leading individuals astray. In moments of trial, he sows doubt and weakens resolve:
“Indeed, those of you who turned back on the day the two armies met [at Uhud]—it was Satan who caused them to slip because of some blame they had earned. But Allah has already forgiven them.” (Aal-e-Imran [3:155]).

Satan’s influence leads to lapses in faith and commitment (Zamakhshari, 1986, Vol. 1, p. 430).

C. Influence of the Enemy

Psychological warfare and manipulation by adversaries can undermine resistance. The Quran warns:
“That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.” (Aal-e-Imran [3:175]).

Those influenced by enemy propaganda may abandon resistance and align themselves with the enemy, a form of submission to Satan’s authority (Tabarsi, 1988, Vol. 2, p. 451).

D. Following the Ignorant

Adhering to the guidance of the ignorant leads to deviation from the righteous path. The Quran advises against such behavior:
“He [Allah] said, ‘The supplication of you both has been accepted. So remain on a right course and follow not the way of those who do not know.’ “ (Yunus [10:89]).

True resistance requires informed leadership and rejecting ignorance (Qurtubi, 1984, Vol. 8, p. 376).

E. Arrogance

Underestimating the enemy due to arrogance leads to defeat. The Quran recounts:
“Allah has already given you victory in many regions and [even] on the day of Hunayn, when your great number pleased you, but it did not avail you at all.” (Tawbah [9:25]).

Victory depends on divine support, not numerical or material superiority (Qurtubi, 1984, Vol. 8, p. 100).

F. Impatience

Impatience undermines perseverance, as rushing to results can weaken one’s resolve. The Quran states:
“And man supplicates for evil as he supplicates for good, and man is ever hasty.” (Isra [17:11]).

Overcoming this inherent haste is crucial for achieving long-term goals (Tusi, 1988, Vol. 10, p. 90).

Outcomes of Resistance

The Quran promises significant rewards for those who persevere in resistance. These rewards serve as motivation and assurance for believers.

A. Victory and Divine Support

The Quran guarantees victory to those who remain steadfast:
“So do not weaken and do not grieve, and you will be superior if you are [true] believers.” (Aal-e-Imran [3:139]).

Divine assistance strengthens believers and ensures their triumph (Qurtubi, 1984, Vol. 4, p. 217).

B. Defeat of the Enemy

Resistance demoralizes the enemy, leading to their eventual retreat:
“They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs; then they will not be aided.” (Aal-e-Imran [3:111]).

Persistent resistance exposes the enemy’s weaknesses (Fakhr al-Din Razi, 1999, Vol. 8, p. 327).

C. Deliverance from Painful Punishment

Resistance is described as a means of salvation from eternal punishment:
“O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? [It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives.” (Saff [61:10–11]).

This struggle is presented as a profitable trade, leading to eternal salvation (Ibn Ashur, 1984, Vol. 28, p. 173).

D. Freedom from Fear and Sorrow

Resisters are assured freedom from worldly and otherworldly fears:
“Indeed, those who have said, ‘Our Lord is Allah’ and then remained steadfast—the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.’ “ (Fussilat [41:30]).

This promise of peace and tranquility underscores the spiritual rewards of resistance (Fakhr al-Din Razi, 1999, Vol. 27, p. 561).

E. Eternal Paradise

The ultimate reward for resistance is entry into everlasting Paradise:
“And you will have therein whatever your souls desire, and you will have therein whatever you request.” (Fussilat [41:30–31]).

The Quran assures that all desires will be fulfilled in this eternal abode.

F. Boundless Rewards

The Quran promises infinite rewards for the steadfast:
“Indeed, the patient will be given their reward without account.” (Zumar [39:10]).

This signifies divine favor and immeasurable recompense for perseverance (Fakhr al-Din Razi, 1999, Vol. 26, p. 431).

Conclusion

This discussion aimed to extract the foundations of resistance as presented in the Quran. It began by exploring the conceptual understanding of resistance in both linguistic and terminological contexts, followed by identifying Quranic synonyms to achieve a more comprehensive understanding of the term. Subsequently, the Quranic basis for resistance, its necessity, and its scope in the life of the Islamic community were examined. The essential conditions for resistance were outlined, along with the jurisprudential ruling on resistance. Finally, the key factors, obstacles, and outcomes of resistance were analyzed through the lens of Quranic verses.

According to the findings derived from the Quranic verses, it is imperative for the Islamic community to gain a clear understanding of the nature and conditions of resistance, ensuring its effective implementation with determination. The community must unite, mobilize its resources, and block any avenue of infiltration or dominance by adversaries, thereby taking control of its own destiny.

The Jurisprudential Ruling on Resistance

In Islamic jurisprudence, resistance in various dimensions is deemed obligatory. As noted in Mustalahat al-Fiqh:
“If an enemy attacks Muslims in a way that threatens the foundation of Islam, it becomes obligatory for all Muslims to resist and defend themselves, sacrificing their lives, wealth, and resources if necessary. This defense is a collective (kifayah) or individual (ayn) duty and does not require the presence or permission of an infallible Imam.”

Additionally, the ruling applies in scenarios where there is a risk of enemy domination over part of an Islamic territory. It is incumbent upon all Muslims to prevent such domination. Similarly, if the enemy seeks to expand their control over Islamic lands, Muslims must actively resist to prevent further encroachment.

This ruling applies equally to all forms of enemy domination—military, cultural, political, or economic—that threaten Islamic beliefs, practices, or ethics. Any form of domination that weakens the Islamic community, undermines its dignity, or diminishes its strength is forbidden.

Even in scenarios such as the entry of disbelievers into Islamic lands for purposes like trade, medicine, or tourism, if such activities pose a threat to the essence of Islam, their entry must be prohibited or strictly controlled. Furthermore, political relations with non-Islamic states that could lead to their influence over the political or economic affairs of Muslims must be avoided. Scholars are obligated to advise and guide the Muslim community in such matters.

If any leader or representative in the Islamic community engages in corrupt relations with non-Islamic powers, leading to the adversary’s dominance—even partially—they are deemed a traitor and automatically dismissed from their position. The Muslim community is prohibited from establishing relations that weaken the economy or harm the markets of Muslims.

Identifying the Most Significant Enemy

It is natural for any community or individual confronting adversaries to focus on the most formidable and hostile enemy. The Islamic community must adhere to this principle, though it may at times fail to recognize its greatest enemy due to the enemy’s deceptions.

To protect the Islamic community from such detrimental ignorance, Allah has issued a perpetual warning, identifying the most dangerous enemies of Islam:
“You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah.” (Maidah [5:82]).

Based on this verse, the Jewish people have historically been among the staunchest adversaries of Islam. From the early days of Islam, they opposed the Prophet Muhammad and conspired with the polytheists of Mecca against him.

In the modern era, Zionism—embodied by extremist Jews and sworn enemies of Islam—has occupied the Islamic land of Palestine. Supported by powers like the United States and Britain, Zionists have waged relentless wars against Muslims and spared no effort in their schemes.

The Obligation of Resistance Against Zionism and Imperialism

As derived from Quranic teachings, it is the duty of all Muslims to resist and confront imperialism and Zionism to safeguard Islam, the lives of Muslims, and the faith of billions trapped in ignorance and disbelief. Resistance requires actions, not words; seriousness, not superficial displays; patience, and strategic thinking. Muslims must look toward distant horizons, taking deliberate steps forward with determination, reliance on Allah, and hope.

Muslim governments, nations, and resistance groups in Palestine, Lebanon, and other countries must each identify their roles and contributions to this collective effort to complete the structure of resistance with Allah’s help. (Supreme Leader’s address at the Palestinian Intifada Support Conference, October 1, 2011).