The response was high from the Arab and Islamic peoples with the start of the current events in Gaza denouncing the war of extermination waged by the Israeli army against civilians, but it quickly weakened or almost disappeared (Anatolia)

The great achievement of the “Al-Aqsa Flood” battle represented an unprecedented state of inspiration for the Arab and Islamic nation about the possibility of defeating the Zionist project and ending the occupation.

The excitement of the Arab and Islamic peoples was enormous.

Convictions in the line of resistance and in the Islamic project for Palestine were strengthened, and the centrality of Jerusalem in the heart of the nation was confirmed as a unifying community for its peoples, movements and ethnicities, and as a directing compass towards its common enemy (the Zionist enemy) that is hostile to its renaissance and unity, and as a lever for those who exalt its status and work for it, and a scandalous deterrent for those who neglect it and deal with its enemy. .

This battle struck the normalization project, and proved that the people of Palestine cannot be bypassed, the Palestinian issue cannot be marginalized, and its file cannot be closed according to the Zionist vision.

Battle and stage entitlements

There is a consensus that what comes after October 7 (the day the battle began) is not the same as before, and that it is an unprecedented, pivotal historical event.

Even the Israeli enemy itself realized the significance of the battle that destroyed its security theory, and undermined its functional role and the basis on which its existence was based as a “safe haven” for Zionist Jews, an advanced fortress for Western imperialism, and a policeman for the region.

Therefore, its leaders spoke of a “second war of independence” and launched a hysterical, brutal, and bloody campaign on the Gaza Strip.

To restore some of their prestige, and restore confidence in the justification for their presence and functional role in the region.

The battle of the “Al-Aqsa Flood” led to the disruption of the American-Zionist project to dominate the region, and to crush and dissolve its identity, heritage, and civilizational project.

It gave an opportunity for the renaissance forces in the region to take the initiative and restore the nation’s health and role.

On this basis, we understand the existence of a Western global coalition led by the United States that supports the Zionists in their aggression against Gaza.

He does not want to be satisfied with subjugating the Gaza Strip, but will continue to work hard after that to “tame” the nation and uproot the spirit of jihad from its souls, fight the true Islamic and national movements, corrupt its societies, and bring the region into the Israeli-American era.

Therefore, whatever the outcome of the war on Gaza, the nation has found itself pushed to bear its responsibilities, after the battle imposed obligations on it. If Gaza perseveres and wins, then these are signs of victory and the countdown to the Zionist project (as Israeli Minister of Defense Yoav Galant said: If not The army is completely dismantling Hamas' capabilities, "We will not be able to live in Israel."

Hence, the nation's participation in the liberation project comes due.

If the Zionists take control of the Gaza Strip, targeting the nation and its Islamic, nationalist and renaissance movements will be its next stop, and therefore it is worth confronting the targeting.

That is, the nation's essential role will be an imposed entitlement, whether the forces of reform and change like it or hate it.

This reminds us of the Almighty’s saying: “You wish that you had nothing to do with a thorn, but God wants to establish the truth with His words and cut off the roots of the disbelievers.” Surat Al-Anfal: 7.

Therefore, the seasonal emotional reaction is no longer useful, as the imposition of the eye in the face of the Zionist enemy has become an urgent necessity, a worthy duty, and a major priority.

Towards continuous systematic work

One of the most prominent challenges facing the nation is how to achieve a state of continuous and escalating systematic interaction, commensurate with the greatness of the challenge and the seriousness of the battle.

For decades, we have become accustomed to immediate interaction with the event, and depending on how hot it is, the enemy’s losses, the massacres, the martyrs, and the destruction, the degree of interaction depends. This quickly fades when the event stops or takes on a continuous, familiar, “monotonous” pattern.

Demonstrations, events, fundraising campaigns, and boycott campaigns gradually weaken until they stop.

Perhaps this is human nature, especially with the presence of corrupt and tyrannical Arab and Islamic regimes that are interested in distracting their masses from such battles, uprisings, and events.

Because it exposes and exposes the shame, weakness, disappointment, and shortcomings of these regimes, and is an element of revolutionizing the people against their incapable or complicit regimes.

On the other hand, the Zionist entity and its allies are working systematically and continuously, and within a specific vision that receives global Western support, to close the Palestinian file, empty the victories and achievements of the resistance of their content, distort models of heroism and sacrifice, and hold the resistance responsible for the suffering of the people and the conditions of oppression and destruction under occupation.

While betting on the weakness of people's memory, and betting on the "systems of triviality" prevailing in our Arab and Islamic world.

The phenomenon of “seasonality” and habituation has been repeated among the nation over decades. This happened in the Blessed Intifada 1987-1993, and in the Al-Aqsa Intifada 2000-2005, and this was repeated after the four Gaza wars 2008-2009, 2012, 2014, and 2021.

For example, campaigns to boycott American goods were massive and very successful in the Al-Aqsa Intifada, but people quickly returned to their old consumer habits.

Likewise, there was tremendous Arab, Islamic and international interaction with the 2021 “Sword of Jerusalem” battle, and the Palestinians won the media battle overwhelmingly in Europe and America, and the percentage of support for the Israeli entity declined to unprecedented proportions.

However, after the battle, the Israeli side returned to marketing itself globally and to resume normalization, and took measures that were more dangerous in Jerusalem and Al-Aqsa than those that led to the battle.

This was a major reason for the Battle of Al-Aqsa Flood.

If there is a consensus that the battle of the “Al-Aqsa Flood” was a pivotal, unprecedented event in Palestinian history, then the long duration of the battle, and the fear of “accustoming” and returning to the previous usual life remains a strong possibility for large segments of people.

The danger of this lies in the decline in the manifestations of popular and official financial, mobilization, media and political support, the decline in merely following news of the battle and the massacres of the occupation, and the decline in the popular atmosphere of pressure on the occupation.

At a time when it continues its aggression against its allies at a continuous high pace, and with an organized, targeted methodology;

In an effort to single out the resistance and strike it.

For example, the martyrs of the “Saif al-Quds” battle throughout its days were 260 martyrs, while the rate of daily martyrdom in the “Al-Aqsa Flood” exceeded 700 or 800 martyrs in some periods.

At a time when most of the activities supporting the battle in our Arab and Islamic world have calmed down, and financial donations and mobilization campaigns have declined, about a hundred martyrs are still being martyred every day in the Gaza Strip, and the people of Gaza, especially its north, are still subjected to an unprecedented famine, and the Rafah area is still where people are congested. About one million and 400 thousand Palestinians are exposed at any moment to horrific massacres and a bloody forced displacement campaign outside the Gaza Strip.

There is a misperception of the idea of ​​“doing your duty” or “being able,” as it is widespread among many in our world that simply praying, going out in a demonstration one day, or donating a specific amount at a certain time is the required duty and sufficient, and that it is “doing what you have to do”! !.

While scholars believe that the concept of ability is “and prepare for them what you are able,” and the concept of exerting one’s capacity is “God does not burden a soul with more than it can bear”;

In the event of Fard al-Ain (which is required of every Muslim in the case of Palestine), it is necessary to continuously exhaust all efforts and capabilities until victory and liberation are achieved, and that we will be held accountable for everything we could have done that we did not do.

The state of laxity and habituation reminds us of the warning of the Rightly Guided Caliph Omar bin Al-Khattab - may God be pleased with him - who used to seek refuge in God from “the flogging of the ungodly and the lack of trust.”

Raising the ceiling

In our nation's environments, it is difficult to translate the idea of ​​"taking responsibility" towards Palestine, especially since the resistance in Palestine has come a long way in the path of "thorny" or armed resistance, while our Arab and Islamic environments have settled on the "non-thorny" path.

The Islamic, nationalist, and patriotic movements did not adapt themselves to this either, and the ceiling for most of them’s participation became no more than political protest work, charitable and mobilization work, and soft peaceful movement, which is easy to control and suppress by the regimes.

While the Zionist project can recruit global alliances to support it militarily and security-wise, it can also attract Zionist volunteers and even mercenaries from all over the world.

Therefore, the calls of the Palestinian resistance to these movements to engage in the liberation battle do not find a solid basis for responding and launching effectively.

Especially after these movements were attacked, marginalized, and their activists were pursued during the counter-wave of the “Arab Spring.”

All that remains is participation within specific “rules of engagement” for the Iranian-backed “axis of resistance,” given its strong influence or control in a number of countries, such as Lebanon, Iraq, and Yemen.

The participation of the "Al-Qassam" Brigades and the "Fajr" forces of the Islamic Group in Lebanon was an expressive case, but its impact was limited, compared to the hoped-for role.

It is not necessarily necessary for movements and movements to turn to armed action directly, as each country has its own circumstances, priorities, capabilities, and capabilities.

However, this does not prevent an attempt to raise the ceiling, especially in the strategic environment surrounding Palestine, in a manner commensurate with the danger of the Zionist project to the region and the necessity of confronting it.

It does not prevent the spread of the culture of jihad, sacrifice, and preparing oneself for jihad, as in the authentic hadith narrated by the Messenger of God - may God bless him and grant him peace - that “whoever dies and does not fight and does not talk to himself about the fight dies from a form of hypocrisy.”

It also does not prevent those who are able to participate wherever possible with the available means.

From country to nation

The state's national mentality and local isolation, and the negative impact it has had on the nation's major issues, remain one of the biggest obstacles to supporting Palestine properly.

Therefore, Islamic concepts and meanings related to the nation’s identity, the jurisprudence of priorities, the jurisprudence of interest, and the jurisprudence of calamities are disturbed.

When local country determinants take precedence over larger issues.

There is confusion and loss of compass in how to apply the Islamic vision (or even the national vision) to environments that are steeped in their national calculations and priorities.

The dangerous thing is that those who are stuck in their internal local accounts do not realize, or do not want to realize, that the Zionist project does not target the Palestinians alone, but rather targets them all, which has been proven throughout the 76 years of the establishment of “Israel”, as there is no renaissance, no unity, and no strength for the region. As long as this entity exists, because the condition for its survival is linked to the weakness of what is around it, and the condition for the renaissance of what is around it (especially the strategic environment) is linked to its elimination.

Because Palestine will not be liberated from within, despite the fundamental and pivotal role of the people of Palestine internally in steadfastness, resistance, and engaging the enemy, it is necessary to move from the country to the nation in the liberation project;

There must be a unitary renaissance project that is parallel and integrated with the Palestinian resistance, gathering elements of strength and rising to the level of challenge with the Western Zionist project.

If the Zionist project targets the nation, the response must be at the nation level.

If the Zionist project is global, the liberation project cannot be regional, and from an environment living under occupation.

Therefore, the transition from the country to the nation becomes a condition for liberation.

Finally;

The question regarding the impact of the “Al-Aqsa Flood” on the nation is not only related to the earthquake that it caused on that day, turning it into a beautiful memory and a fleeting effect.

But on three basic levels:

The first is the extent of its depth and impact on the conscience, the second is the extent of its impact on popular and popular circles and their various sectors, and the third is the extent of its transformation into a continuous and sustainable state in the systems of psychological and intellectual construction, life practices, social, political and economic systems... and others.

Here, it is necessary to “institutionalize influence” and transform it into culture, education, and a way of life.

The opinions expressed in this article are those of the author and do not necessarily reflect the editorial position of Al Jazeera.