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Strategy in Supporting Palestine

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Ever since the land of Palestine fell under Zionist occupation, the matter has transformed into a paramount issue for the Islamic world. The thought and plan for the occupation of Palestinian territories became apparent in 1840 AD, and its execution, particularly during the British mandate over the country of Palestine, accelerated, reaching its zenith in 1948 AD. Consequently, an illegitimate country, named Israel, took hold in this blessed land. The occupying regime of Jerusalem, with overt and covert support and backing from global arrogance, has exerted all its efforts to ensure that the topic of occupation and conquest of this land is relegated to oblivion. Therefore, the Islamic world will not forget the organized crimes of the Zionist regime, nor will it forget the oppression and suffering of the downtrodden people of this region.

Prelude

Islamic coherence and unity among the Islamic Ummah have always been lofty objectives of Islam and religious leaders. Monotheism is a uniting factor for humanity, and thus, if all human beings share a common God, boundaries among them dissipate. Islam itself provides a vivid narrative of how the multitude of gods among tribes led to wars and bifurcation among each of them. With the advent of Islam, its call for solidarity, and the unification of Arabs around the axis of monotheistic belief and the establishment of a theocratic religious state, the multifaceted and divisive social life structure of the Arabs was transformed into unity and cooperative synergy amongst Muslim Arabs.

Regrettably, as time elapsed, and with the domination of ignorance over mass thoughts in many historical periods, the proliferation of sectarianism, maximum political intervention in numerous aspects of people’s lives, and the activities of the enemies of the Islamic world, the flames of disputes were intensified. The importance of this issue is considerably more perceptible in the current era than before. To such an extent that the late Kashif al-Ghita regarded the foundation of Islam to be steadfast on two principles: the word of monotheism and the unity of the word.

The significance of the issue of unity and defending the rights of the Palestinian people moved Ayatollah Zanjani to deliver a well-known speech in that land, known as the ‘Fiery Sermon’, during a time when he traveled to Palestine at the invitation of the Grand Mufti of Palestine, Haj Amin al-Husseini. Despite the opposition of the Mufti of Palestine, he entered Tel Aviv and spoke among them. The Islamic world is presently confronting numerous assaults, both internal and external, from the enemies of the Islamic world.

Ever since the land of Palestine succumbed to Zionist occupation, this matter has been transformed into the foremost issue of the Islamic world. The thought and scheme for occupying the land of Palestine were unveiled in 1840 AD, and its enactment, especially during the British mandate over Palestine, gained more momentum and reached its apex in 1948 AD, whereby an illegitimate country by the name of Israel established its foothold on this blessed land.

The Occupying Regime of Jerusalem, with the overt and covert support and encouragement of global arrogance, has exerted all its efforts to consign the issue of occupation and conquest of this land to the oblivion of history. Therefore, the Islamic world will not forget the organized crimes of the Zionist regime, as well as the oppression and suffering of the downtrodden people of this region, and every year, on the last Friday of the blessed month of Ramadan, which is known as International Quds Day, the support of all Muslims from the farthest reaches of the globe for the people of Palestine is displayed.

The war with Palestine is a war with the existence of Islam, and the fate of Palestine is related to the fate of the entire Islamic Ummah. The defense of Palestine has turned into a matter of belief, not a temporary political strategy; consequently, Muslims view it as a moral, human, and religious duty.

Two strategies have been envisaged to realize the ideal of Palestine and liberate the Holy Quds from the clutches of Zionism:

First, practical and field struggle, from the time the people of Palestine realized the Zionist plans for occupying their land until today, have risen to fight this regime in various forms and methods, forming parties and resistance movements mostly after the occupation issue, among which we can mention the most important ones like the Fatah resistance movement, the Popular Front for the Liberation of Palestine, the First Intifada, and the Al-Aqsa Intifada.

The second is the scientific dimensions of resistance and preventing the divergence and scattering of opinions. On this path, the theoretical and academic thoughts of thinkers and scholars of the Islamic world in examining and explaining the oppression inflicted upon the people of Palestine give a scientific aspect and strengthen the thoughts of resistance; therefore, examining the scientific dimensions of the field victories of the resistance front warriors in confrontation with the common enemy demands the contemplation and synergy of the scholars of the Islamic Ummah.

Definitions of Concepts

Approximation (تقریب)

Approximation, derived from the word “قرب” (closeness), intrinsically signifies drawing near or bringing things closer. Ibn Manzoor (1416 AH) links it to spatial and temporal proximity. In Islamic contextual terms, “تقریب” represents an endeavor to approximate various Islamic sects. This approximation aims to foster understanding and amity among the followers of different Islamic denominations by capitalizing on the common, agreed-upon principles of Islam. Notable scholars like Allama Mohammad Taqi Qomi and Ayatollah Taskhiri have elucidated that the goal is not to merge the jurisprudential schools of thought, acknowledging that differences, which are natural and can be intellectually enriching, do exist among them. The pivotal essence is to enable adherents of different sects to get acquainted with one another’s commonalities and to cultivate those to attain religious brotherhood while understanding and respecting the points of divergence.

Unity (وحده)

In its lexical meaning, Unity (وحده) pertains to becoming one or coming together. However, in a specialized context, it signifies Muslims sharing interests, adhering to principles of justice and fairness toward one another, and cooperating based on the solid common foundations of Islam, all while holding a united stance against the enemies of Islam and respecting each sect’s doctrinal, emotional, and practical commitments. It is underscored that the desirable and enduring unity is achievable only when it is rooted in the approximation of the beliefs of the sects, especially when they share numerous commonalities and their ultimate goal is worldly and otherworldly bliss and proximity to Allah.

Qur’anic and Prophetic traditions provide various foundations for unity. The Holy Qur’an introduces monotheism (Tawhid) as the most pivotal principle of Muslim unity. God says in verse 63 of Surah Anfal, “He united their hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah united them. Indeed, He is Mighty, Wise.” And in verse 103 of Surah Aal-E-Imran, Allah states: “Hold firmly to the rope of Allah all together and do not become divided. Remember the favor of Allah upon you, when you were enemies and He brought your hearts together.” It is crucial to note a differentiation between Islamic unity and Islamic brotherhood, where the former attends more to socio-political dimensions, and the latter is more inclined towards the emotional aspect.

Distinction between Approximation and Unity

There exists a difference between the approximation of Islamic sects and the unity of Muslims. Approximation is a prelude to the unity of Muslims. Islamic unity is founded on two pillars: belief and action. Approximation means bringing followers of Islamic sects closer together to familiarize themselves with each other’s principles and beliefs in order to eradicate disagreements, while unity involves Muslims’ collaboration in interests and adherence to principles of justice and fairness towards one another. Viewing the union of Muslims in light of the goals and ideals of the Quran and the Prophet’s tradition, and the trajectory of religious greats, the matter becomes a “strategic” issue and is referred to as approximation. Conversely, in the matter of the unity of Muslims, the issue of a common enemy is raised, and highlighting this common enemy can be a “solution” to counter policies creating divisions by enemies. In this case, the matter of approximation and unity takes on a practical approach and is referred to as Islamic unity.

Islamic Brotherhood

Numerous points can be found regarding the significance of Islamic brotherhood in religious narratives. Imam Sadiq (PBUH) instructed kindness and good speech towards opponents. Elsewhere, he has stated that pleasing people and opponents is quite easy since it merely uses good language. The Imams (PBUT) considered peace, purity, and friendship with Muslims as one of the fundamental conditions of Shi’ism. Among Orientalists, several have touched upon this, for example, John David Porto. says, “Muhammad, a simple Arab, turned small, scattered, bare, and hungry tribes of his country into a united, disciplined society, introduced them with fresh traits and morals among the nations of the earth, and in less than thirty years, conquered the Byzantine Empire and destroyed the kings of Iran… If in those days the Holy Prophet of Islam achieved conquests with scattered and hungry tribes, how much self-sacrifice do his followers have today? Do they, at least, preserve themselves in the shadow of Islamic brotherhood?”.

To support the oppressed people of Palestine, firstly, Muslims in the world should feel religious brotherhood towards the Palestinians, and recognize their pain and sorrow as their own, and then Islamic unity will be naturally realized. Unfortunately, Muslims from other lands have not yet reached the feeling of religious brotherhood with the Palestinians.

The Leader of the Revolution of Iran has elucidated the concept of unity in various statements. In his thought, the meaning of unity is never to abandon one’s own religion and belief and to believe in another religion and belief; rather, it is to rely on common points while having differences. This unity is not a slogan; it is established on firm and common foundations, such as unity in knowledge such as monotheism, and resurrection, and also common rules like Hajj, prayer, fasting, and common enemies, goals, and identical ideals.

A Brief Look at the Formation of the State of Israel

In 1914 AD, concurrent with the start of World War I, the Ottoman Empire decided to join the war alongside Germany and fight against the Allied forces. In these battles, British and French forces overcame the Ottomans in Palestine and Syria, and, after a while, upon observing the weakness of the Ottoman Empire, decided to disintegrate it. Accordingly, according to the Sykes-Picot Agreement, England and France divided the occupied territories of the Ottoman state in the Middle East, and split two parts of it in the eastern Mediterranean and Mesopotamia among themselves. France took possession of Syria and Lebanon, and England placed Palestine and Iraq under its mandate. Eventually, on August 10, 1920, the Ottoman Empire accepted the Treaty of Sèvres, which stipulated that Arab-populated areas under Ottoman rule, such as Algeria, Palestine, Lebanon, Syria, Jordan, and Iraq, should accept the trusteeship of England and France.

Looking back, it should be said that in 1879 the Balfour Congress, led by Herzl, a Hungarian journalist and writer and the founder of modern political Zionism, was held in Switzerland. At this congress, the goal of Zionism, based on the establishment of a Jewish country in Palestine, was officially announced. The Balfour Congress emphasized, in its four-article declaration, the acceleration of the colonization of Palestine by Jews, the gathering of Jews around the world in Palestine, attracting the attention of the Ottoman government of the time, and gaining its consent for the colonization of Palestine.

One of the significant achievements of the Balfour Congress was the presentation of practical programs and providing the means and necessities to achieve the congress’s goals, i.e., establishing a colonization organization and negotiating. The organization had the highest priority for the Zionist movement; because without a quasi-governmental structure, Zionist activities would not take a coherent form; therefore, a quasi-governmental institution called the World Zionist Organization was established.

Colonization also brought into existence the tools and institutions necessary for colonizing Palestine. The emergence of Zionism was actually the result of the Jewish bourgeoisie’s efforts to take control of Jews worldwide and align with great powers. Herzl formally raised the issue of the return of Jews to the Promised Land and the establishment of the state of Israel, but he was more a proponent of colonizing this land. Accordingly, he introduced Zionism as a colonial nationalist school. His goal in colonization and nationalism was not just the land of Palestine; he also considered other lands like Mozambique and the Belgian Congo for this purpose.

Finally, in 1905, the World Zionist Organization chose Palestine for the permanent settlement of Jews worldwide. Gradually, the coordinated and organized work of the practical Zionists and the simplicity and ignorance of the Arabs of the region made Palestine pregnant with a crisis that permanently destroyed the product and peace of the region. Simultaneously with the secret agreement of the Arabs and Britain to internally dissolve the Ottoman Caliphate, Zionists in London secretly and covertly continued secret talks to prepare and organize the Balfour Declaration for the establishment of a Jewish state in the land of Palestine. The UN General Assembly resolution on November 29, 1947, regarding the Palestine Committee’s plan to divide it into two regions, one under Jewish rule and the other under Palestinian rule, took place. According to this plan, Palestine was divided into two parts. Jerusalem and its surroundings remained under international supervision. This plan was approved on the same day and year with 33 votes in favor and 13 against in the United Nations.

The Reasoning Behind the Importance of Palestine for the Islamic World

Now, we Muslims, in the 21st century, can unite on some non-principal issues of Islam, i.e., issues that are not part of the certainties of Islam (Unity, Resurrection, Prophethood), such as a common enemy or the issue of Palestine. Our future is the product of our desires, and above all, our ideal of justice inspires us. Justice not only manifests itself in our economic or political issues, but sympathizing with the oppressed and afflicted Muslims in Palestine, financially supporting them, and expressing disgust for the child-killing Israeli regime, in a way, demonstrates our moral justice. Nowadays, Palestine has become the prime issue of the Islamic world for two reasons, and attention to these two matters can play a vital and key role in creating coherence among Muslims.

The first reason is that Palestine is considered a piece of the Islamic Ummah’s land and, in the view of all Islamic thinkers, if a piece of Islamic land is separated by the enemies of Islam and dominated by them, everyone is obliged to strive and work for the freedom of that separated piece of Islamic land. Sheikh Tusi, in his works, has addressed the legitimacy of defending Muslims and the oppressed, and in the book Al-Nihaya, he mentions two instances of legitimate and necessary jihad. The first is when the Islamic society and land are threatened by an enemy that brings the fear of the destruction of the Islamic society, and the second is the threat to a group of Muslims by an enemy. According to verse 10 of Surah Hujurat, in addition to preserving the geographical borders of an Islamic state, maintaining independence and sovereignty is obligatory.

 The second reason for defending Palestine and striving to erase the Zionist state is an issue related to the interests of all Muslim nations; since the establishment of the Zionist state in this part of the Islamic world was essentially aimed at the long-term goal of arrogance to ultimately preserve the dominance of colonialists in the Islamic world, and the implementation of this policy in the past was a colonial desire of the British government, and when the ball of arrogance fell into the hands of America, it was the Americans who made the most use of it, therefore, the issue of the Zionist state is an issue related to the interests of the nations of the region and is linked to the fate of non-Palestinians throughout the Islamic world.

Joint responsibility is also another basis for Muslims’ support of the oppressed people of Palestine. The Prophet of Islam (PBUH) has said: “He who wakes up and does not concern himself with the affairs of the Muslims is not a Muslim (al-Kafi, Vol. 2, p. 164, Hadith 5). In another place, he says: “He who hears a man calling ‘O Muslims’ and does not respond to him is not a Muslim (ibid).” The best interpretation of this hadith can be found in Sermon 27 of Nahj al-Balaghah. In this sermon, Imam Ali (PBUH) states: “Night and day, in private and public, I called you [the people of Kufa] to fight against these people [the soldiers of Sham]. I said to rush upon them before they invaded and overpowered you. By God, no nation has refrained from defending its homeland without being humiliated by its enemy. You were so reluctant to wage jihad that you started blaming each other, you did not support one another, and everything you had was looted by the enemy and your land became a stomping ground for your enemies” (Sermon 27, Nahj al-Balaghah).

This message of the Imam corresponds to the events and incidents that occurred in Iraq society towards the end of his life. After establishing himself as the Caliph over the Muslims through the incident of Hakimiyah, Muawiya sought to demonstrate his administrative resolve and the lack of security in the areas under Imam’s control and undertook actions commonly referred to as raids. Although the Imam encouraged the people of Kufa to engage in Jihad against these acts of Muawiya, unfortunately, they did not heed the Imam’s words and preferred staying at home over fighting in the battlefield. The Imam rightly states that any nation that stays in its homes and does not strongly resist the enemy, the enemy will enter their homes.

 From this sermon, we can deduce that today, the enemy, meaning the Zionist regime, has entered the home of Muslims, namely Palestine, and staying at home with the notion that somehow our region will not be invaded by Israelis after they have taken Palestine, is a mere delusion. Adhering to these precious words of the Imam in this sermon, we should, firstly, be equipped with the latest and most modern defensive means and facilities, and secondly, with sufficient insight and enemy recognition, confront the enemy at the borders of the Islamic world.

In continuation of this sermon, when Sufyan bin Awf, who had come to the city of Anbar with his army and had killed Hassan bin Hassan al-Bakri, and when the border guards had fled and the Muslim and People of the Book’s women were being harassed, Imam said: “I heard that one of them violated a Muslim woman and another robbed a Dhimmi woman of her anklet, bracelet, necklace, and earrings, and she had no option but to say “Verily we belong to Allah,” and seek His mercy. They victoriously returned with the spoils without a scratch or shedding a drop of their blood. If a Muslim man dies of grief after this disgrace, he should not only not be blamed; rather, death is more deserving of the man.”

Ziad al-Nakhalah, Secretary-General of the Islamic Jihad Movement in Palestine, deemed Palestine and Quds as the axis of Islamic unity at the opening ceremony of the 35th International Conference of Islamic Unity. He said: “Palestine, with its various Quranic and historical dimensions, is a strong thread that the Ummah must cling to”.

Based on the mentioned evidence, it can be concluded that supporting the people of Palestine is a human and religious duty upon other Muslims.

Achievements of Supporting Palestine as the Axis of Islamic Unity

Preservation of Islamic Existence

Islam views the Ummah as a single entity. The Lord says in Surah Anbiya, verse 92: “Indeed, this Ummah of yours is a single Ummah, and I am your Lord, so worship Me.” Regardless of the various interpretations of Ummah in this verse, it invites unity and singularity in the human community and eliminates any discrimination and separation. In the present world, colonization has penetrated this body by exploiting the internal weakness of Muslims, transforming the united Ummah into a divided one. The issue of ideological and sectarian war is vigorously pursued by the enemy, they are engaged in sowing discord, which is essentially the work of demons. Supporting the Palestinian nation and uprising can neutralize this sinister plot of enemies.

The Future of the Islamic World and Regaining the True Dignity and Identity of Muslims

The unity of Muslims is important for the future of the Islamic world and for the dignity and identity of Islamic societies. In the past, when the Islamic civilization had no news of colonization and arrogance, and the prejudice and selfishness among scholars and their followers were not as intense as today, Muslims had real dignity and identity to the extent that they established the cultural and civilizational foundation that for several centuries was a world pioneer of its era. Today, however, with internal weakness and nobility, colonization has utilized this challenge and targeted the individual identity of the Muslim.

 Currently, despite the high capacities of Islamic countries and Ummahs to achieve convergence and Islamic dignity, the enemy, by creating division, has taken this opportunity away from them. Islamic identity is rooted in early Islam and the personality of the Prophet (PBUH), his religion, the Holy Quran, and the Ahl al-Bayt (AS).

 The Islamic identity is something interwoven and institutionalized in the existence of a Muslim and metaphorically, is the principal component of being Muslim. The strength and solidity of this component are directly dependent on the coordination, coherence, and compatibility of its constituents with each other and with the external world. The Islamic identity is a combination of all Muslim findings from Islam and its historical experiences. This identity, on the one hand, is rooted in the bitter and sweet past, the greatness of Muslim civilization, and its political, cultural, and economic findings, and on the other hand, it has an outlook on their current existence and strives to preserve and strengthen it in the future.

The duty of Muslims to benefit from these facilities is to preserve unity against the common enemy, namely America, England, and Zionism. Today, globalization has profound effects on culture and identity in various national and religious dimensions. In this process, preserving Islamic identity from foreign invasion and strengthening it is of special importance. Among the influential factors in this regard are contemporary Islamic movements in the Islamic world, especially Islamic movements in Palestine. Over the past century, the issue of Palestine and the defense of its Islamic identity has been one of the most important political issues in the Islamic world. Adherence to its identity symbols, such as Al-Aqsa Mosque, has played a significant role in the struggles of the people of Palestine and its Islamic movements, such as Hamas and Islamic Jihad.

Considering the historical background, today, ideological currents such as nationalism and socialism in Islamic countries have retreated against Islamic thinking and Islamic movements and have been marginalized. Such Islamic movements regard the teachings of Islam and its principles as the basis and foundation for achieving movement, transformation, and a fundamental solution for reaching the goals of the Islamic world. For example, the victories of Hezbollah in Lebanon against powerful aggressors in 2001 and 2006 AD showed that if the Arabs had fought in previous wars based on Islam as an ideology instead of Arab nationalism; not only would they not have lost other parts of their land, but they would also have tightened the field on the Zionists. Hezbollah’s victories gave Palestinians more hope and vitality in combat methods and tactics and essentially resilience.

Weakness in the Israeli Cabinet

The defeat of Ehud Barak, the resigned Prime Minister of the Zionist regime, in the elections on the 8th of February 2019 against his rival Ariel Sharon, the leader of the Likud Party, was due to several fundamental reasons:

Firstly: The stability of the Al-Aqsa Intifada against the heavily armed Israeli forces.

Secondly: Barak’s inability and weakness in establishing peace in the region; as he failed to achieve any success in the promises he had given to the people during his election campaign (peace in exchange for land).

Another positive point of this intifada, which taught a significant lesson to the Arabs, is that the Arabs should act in their negotiations with Israel in such a way that this process is in line with the objectives of the Palestinian nation. They should use legitimate game rules for the liberation of the occupied territories and the establishment of an independent Palestinian state with its capital in holy Jerusalem and confront any absolute sovereignty and domination of the Zionists over the Holy Sanctuary, whatever the cost. As we have witnessed in previous years, every year, every month, and every day, a devastating catastrophe has befallen the Muslim nation of Palestine, and each time, parts of their land and even the lands of other Arab and Islamic countries (such as the Golan Heights and southern Lebanon) have been occupied by Zionist aggressors.

With the increase of this Zionist greed for the lands and natural resources of the Arabs and the region, an atmosphere of despair and aimlessness dominates Palestinian and Arab forums. Anyway, the uprising of the intifada from previous years until now has made it clear that the oppressed Palestinian nation is determined to continue its struggles until the formation of an independent Palestinian state with its capital in holy Jerusalem. The coming to power of various governments in the Zionist regime will not change anything, and all the Israeli military tools will not affect their rightful will.

Boosting the Confidence of Palestinians:

Various and different movements have taken place in the land of Palestine against Israel, the most important of which is the second Intifada. This movement, with the support of other Muslims worldwide, has strengthened the spirit and pulse of the Palestinians more than ever. At the same time, it has restored confidence and assurance among Arab and Muslim nations to achieve their goals and self-esteem. The Al-Aqsa Intifada, despite the messages it carries, has made it clear to the nations of the world that the fighting Palestinian Muslims will never surrender to international pressures and Western pro-policy, and will not only bring their unity against the Palestinian issue to the fore but also will not let it go.

Strategy to Support Palestine

To achieve this convergence and solidarity with the oppressed people of Palestine, scholars and elites of the Islamic world are of paramount importance. Scholars, by introducing sources and thoughts related to jurisprudence, theology, history, etc., from each of the sects, play a major role in diminishing religious prejudices, which themselves are the biggest obstacle to Islamic approximation and unity.

As Amir al-Mu’minin Imam Ali (as) has said: “Strike some of the opinions against some others, and correctness will be born from it”.

Alongside the role of scholars, the significant and influential role of the media must not be overlooked. Nowadays, Zionism, with its control over international media giants, conceals its crimes from the eyes of the people of the world and covers reality in a different way. Establishing Islamic international news networks, equipped with the most modern means and specialized news personnel, can play a very large role in neutralizing this colonial policy and Israel.

Another solution is to hold conferences and symposiums in support of the oppressed people of Palestine and to condemn the oppressive policies of the Israeli regime. Fortunately, the Islamic Republic of Iran has always paid attention to this important matter during Unity Week and by holding the International Conference on Islamic Unity, and even some of these conferences, like the 33rd conference, were dedicated to the Palestinian issue. Also, the initiative of Imam Khomeini (may God bless his soul) in naming the last Friday of the blessed month of Ramadan as “Quds Day” became a factor for the global march of Muslims in support of the people of this land and to show the world that Muslims from other regions have not forgotten the crimes of the Zionist regime. Every year, they enter the arena in support of the Muslims of Palestine, embark on marches, and invite the world’s media to cover this significant event.

Announcing the disavowal of polytheists and enemies at the global level, with the help of the high capacity of Hajj ceremonies and rituals, is another strategy for unity and solidarity with the people of Palestine. Imam Khomeini (may his soul be blessed) considered one of the important philosophies of the Hajj to be the strengthening of unity among Muslims worldwide and stated, ‘Scholars and clerics should discuss their fundamental political and social issues with other brothers’. Rituals are held once a year with the presence of millions of Muslims from the farthest points of the world in Saudi Arabia. Muslims, on these days, when they gather together, can bring the actions of this child-killing regime to the world’s attention and show their disgust at various ceremonies.

Honoring Quds Day is not only supporting an oppressed nation; it is confronting a system that has immorally and oppressively expelled millions of people from their homeland and claims to coexist peacefully with them.

Financial support for the people and parties of Palestine is another action. Sayyed Hassan Nasrallah, in his speech during Unity Week, rightly pointed out: ‘Every free person, whether Muslim or non-Muslim, anyone who has a thought and emotion, should not say this matter is unrelated to me. Now, if this person is a Muslim, he/she definitely cannot say what it has to do with me. Paying attention to this matter is also not one of the examples of intervening in others’ affairs. A land has been occupied, a people have become destitute and oppressed, sanctities have been violated and, beyond all, the enemy is a threat to all neighboring countries, the people of the region, and even the Islamic Ummah. In such circumstances, can it be said that it has to do with us or that I am neutral? Absolutely not! This is a value that the Prophet of God revived and based on that we must say we have a duty to be aware of our responsibility towards Palestine.

Palestinian resistance needs money. The resistance of the Palestinian people in their land, especially in the shadow of crises like economic hardships, unemployment, and siege, and simultaneously to avert the dangers of incentives that exist for selling lands in Palestine, needs financial aid. Unfortunately, these days some merchants from Arab countries, to buy the lands of the Palestinians, are deceiving the Palestinian people. In such circumstances, one of the main tools for the continuation of resistance in Palestine is that anyone who can financially help Palestinians must not refrain from such assistance.

Conclusion

Today, the issue of approximation and Islamic unity has an extraordinarily more significant status and importance compared to the past. In the past, if this issue was important, it corresponded to the internal issues of the Islamic world; however, today, it has not only turned into a strategic issue but also, due to the presence of global colonialism and arrogance in the region and especially on Palestinian soil, the issue of approximation and unity is both strategic and tactical.

After the victory of the Islamic Revolution, the Islamic Republic of Iran, due to its ideological foundations and the geographical-political conditions it has, always had a supportive position towards Palestine and its oppressed nation’s uprising against the Zionist regime; since the issue of Palestine is a strategic matter for the Islamic Republic of Iran and in this regard, the statements of high-ranking Iranian officials on this issue are completely clear and public.

Thus, we have always witnessed that their leaders have called for stopping the rapid growth of violence against Palestinian Muslims in the uprising. Today, the elites and scholars of the Islamic world, by eradicating hypocrisy, intrigue, and fanaticism, and purifying their jurisprudential sources from superstitions, can play a significant role in supporting the Palestinian nation.

Holding various Islamic conferences in different parts of the Islamic world regarding the importance of unity and opposition to the enemy can be very helpful. The media can serve as a significant spokesperson for the elites, play a role, and advance in enlightening public opinion. Utilizing the highly important and strategic capacity of Hajj is another action of Muslims in this field; Hajj is not only a series of worship ceremonies and veneration of religious rites; it can significantly help in this direction by declaring disavowal from the polytheists and enemies of the Islamic world, who have shown themselves today in the form of Zionism, America, and England, and also financial aids to them are among the most crucial strategies.

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