Several conditions make the Hajj obligatory, and without all of them the Hajj would not he obligatory.

A And B: Maturity And Sanity

Hajj is not incumbent on the children and the insane.

If a child is made muhrim for Hajj and becomes religiously mature in the process of the pilgrimage, the Hajj would be acceptable as the required Hajj of Islam.

One who thought that he was religiously immature and went on istihbabi Hajj and then realised that he was religiously mature, cannot consider his Hajj as the required Hajj of Islam, unless he had made the niyyah to perform the Hajj, which the Divine Legislator (Allah the Almighty) has decreed for him.

Atonement for hunting rests with the guardian. Other types of atonements obviously do not rest with either the guardian or the child.

In Hajj, the child’s guardian should procure sheep for sacrifice.

C. Having Financial Istitaah, Physical Health And Ability, And Free Access And Sufficient Time

Financial istitaah means having provisions for the Hajj journey and the means of conveyance for it. If the likes of these are not possessed, something such as money or another commodity should be available for possible use to obtain the required provisions. It is a condition that the individual should financially afford his return trip. Other issues related to istitaah will be subsequently explained.

For Hajj to become obligatory, the individual should be able to afford expenses of departure and return. In addition, he should have whatever is imperative for a living and sustenance such as a residence, household appliances, automobile and the like, in accordance with his social standing and honour. In case he lacks these things, he should possess money or anything else with which he could provide them.

One who needs to get married and for whom abstaining from marriage would result in disease or the commitment of sin and forbidden acts, and who needs money for marriage, would become mustati when the marriage expenses are met in addition to the Hajj expenditures.

If one has money owed to him and possesses the rest of the conditions for istitaah, he should receive the amount owed to him if the due time of payment has arrived provided he could obtain it without difficulty. Then he should go on Hajj.

If one who does not afford Hajj obtains a loan to cover its expenses, he will not become mustati, and the Hajj he performs will not be considered the required Hajj of Islam.

One, who can afford Hajj expenses but has debt as well, should go on Hajj if he has time for repayment and he is confident that when repayment time comes he can afford to repay his debt. The same rule applies to a case when repayment time approaches yet the creditor agrees to defer repayment and the debtor is confident that he can repay it at the determined time.

Apart from these two cases, Hajj will not be regarded as obligatory.

If the high expenses of the Hajj do not make the prospective pilgrim unable to afford the pilgrimage, this will not remove the obligation of Hajj, unless such expenses cause distress and difficulty for him.

For those who have extra equipment which they do not require at the moment, and which if sold would cover the Hajj expenses, Hajj is obligatory, provided that they meet all other conditions for the pilgrimage.

If one doubts whether his property is sufficient enough to make him mustati for Hajj, it is obviously necessary for him to study the matter. There is no difference regarding the necessity of study and investigation in this matter between the one who does not know the amount of actual estimate of his property and the one who does not know Hajj expenditures.

One who knows that under the normal conditions and the expenses of Hajj he would not have istitaah but who believes that possibly through study and investigation he could find ways to go on Hajj under his present conditions, does not need to embark on such investigation. But for one who does not know whether or not he has istitaah for Hajj it is obviously obligatory to take proper stock of his present financial conditions.

One who is employed to render services to the pilgrims and who could meantime perform all Hajj rites and could earn his living upon return would be considered as having istitaah for Hajj. Hajj is obligatory for him and he would meet the requirements of the Hajj in Islam, even though it is obligatory for him to be hired.

Among conditions for istitaah, the individual should be able to meet expenses of his family (members of the household which are dependent on him) until his return from Hajj.

In istitaah arising through competence, i.e. upon return from Hajj the person has to engage in trade, agriculture, and industrial activity or have property such as orchards and shops in order not to face distress and difficulty in making his living, if he were able to engage in a business befitting his place and position, it would suffice. If upon return, he could make his living with allowance, it would also suffice.

As a result, Hajj is obligatory for students of theological seminaries who, upon return from Hajj, would require allowances of the theological seminaries and who could make a living with such allowances.

Conditions for the obligation of Hajj is physical ability, as well as openness of the route and availability of time. Therefore, Hajj is not obligatory for a sick person who lacks the physical strength to go on Hajj or who faces great distress and difficulty in doing so. The same applies to a person to whom the route for Hajj is closed or who faces time shortage such that he could not go on Hajj in due time.

If, while having istitaah, a person abstains from going on Hajj, he will be committing a sin and is duty-bound to go on Hajj in any way possible.

The mustati should personally perform Hajj. Deputation of Hajj would not suffice for him, unless for one who cannot perform Hajj due to old age and sickness.

One who is personally mustati cannot become a representative to perform another person's
Hajj. If such a Hajj on deputation is performed, it will be null and void.

If one who is required to go on Hajj pilgrimage passes away before fulfilling this obligation, his Hajj should be performed with what he has left behind, and a Hajj Miqati will suffice in such a case.

A group of illegal Israeli settlers has set fire to a mosque in the occupied West Bank and damaged its interior, marking the latest such attack in a surge of settler violence against Palestinians.

The official Palestinian news agency WAFA, citing anti-settlement expansion activist Nazmi Salman, reported that the attack targeted the Hajja Hamida Mosque northwest of the city of Salfit early on Thursday.

He added that residents were shocked to find that settlers had set the mosque ablaze by pouring flammable material at the entrance.

Salman noted that locals intervened to prevent the fire from spreading throughout the mosque.

Settlers had also spray-painted racist slogans against Arabs and Muslims on the walls of the mosque.

Elsewhere in the village of Kisan east of Bethlehem, a 25-year-old Palestinian was shot by Israeli forces during a settler attack on the area.

Salameh Rashaida, Deputy Head of Kisan Village Council, told WAFA that a group of settlers, backed by Israeli forces, attacked Palestinian residents while they were plowing their land in the Wadi Abu Ayyash region.

Israeli forces fired live rounds after residents confronted the assailants, shooting and injuring a young man in the leg, who had to be transferred to hospital for treatment.

Separately, a young Palestinian man sustained serious injuries on Wednesday evening after being attacked by settlers in Arab al-Rashaida area northwest of Ariha.

The Palestine Red Crescent Society (PRCS) reported that the young man suffered a fractured skull, as a result of the settlers’ attack and was transferred to a hospital for treatment.

In a related development, a Palestinian woman sustained bruises after settlers pelted Palestinian vehicles with stones in the village of al-Rashayida, east of Bethlehem.

The head of the Palestinian Authority’s Colonization and Wall Resistance Commission (CRRC), Mu’ayyad Sha’ban, said on November 5 that Israeli forces carried out 1,584 attacks across the West Bank last month, which included direct physical assaults, home demolitions, and the uprooting of olive trees.

The governorates experiencing the bulk of the violence were Ramallah with 542 incidents, Nablus with 412, and al-Khalil with 401.

The research, compiled in a CRRC monthly report titled Occupation Violations and Colonial Expansion Measures, additionally recorded 766 attacks carried out by settlers.

In July 2024, the International Court of Justice (ICJ) declared Israel’s decades-long occupation of historical Palestine illegal.

The ICJ demanded the evacuation of all existing settlements in the West Bank and East al-Quds. 

The court's advisory opinion, though not legally binding, carries significant political weight as it marks the first time the ICJ has delivered a position on the legality of the 57-year occupation.

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Israeli forces have carried new wave of aerial raids and bombed multiple residential neighborhoods across southern Lebanon as the regime continues to violate the ceasefire agreement with the Arab country.  

Lebanon’s el-Nashra and al-Manar news networks reported on Thursday that the Israeli warplanes bombed Lebanese villages in Bint Jbeil and struck the outskirts of the town of Tayr Falsayh in the Tyre district of southern Lebanon.

Lebanon’s National News Agency said that Israeli jets also struck the al-Khanouk area of the Aitaroun municipality in the Nabatieh district with air-to-surface missiles. 

The attacks reportedly caused casualties and inflicted heavy damage on civilian infrastructure in the region.

Later in the day, an Israeli drone targeted a Renault Rapid vehicle in the Nabatiyeh district town of Toul, wounding at least one person.

The strike took place in a densely populated area while students were leaving school.

Local media reports quoting local sources said that an Israeli warplane dropped a sonic bomb over the Naqoura beach in southern Lebanon.

Witnesses said that Israeli soldiers also fired volleys of machine guns towards the outskirts of the Kfar Shouba municipality. 

Israeli artillery also shelled on Wednesday night the southern border town of Mays al-Jabal.

Tensions have been mounting in southern Lebanon for weeks, with the Israeli army intensifying near-daily air raids inside Lebanese territory.

Despite a ceasefire reached in November last year, Israel has kept up its near-daily attacks on south and east Lebanon and is occupying five hills it deems strategic in the south.

The Secretary General of Lebanon's Hezbollah, Sheikh Naim Qassem, in a speech on Tuesday, reiterated that the US and Israel’s calls for the disarmament of the resistance group were designed to weaken Lebanon and leave it exposed to external aggression.

He described the calls for the disarmament of Hezbollah as “a pretext” for launching an aggression on Lebanon

The Hezbollah chief stressed that the US and Israeli threats and pressure “will not change our stance; we will defend our land and dignity, and we will not surrender.”

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Muhammad ibn Idris al-Shafi'i, known as Imam al-Shafi'i, is one of the leaders of the Sunnis who lived in the second century AH. He was renowned not only in jurisprudence but also in poetry, and if we look at him from the perspective of a poet rather than a jurist, we will notice his poetic flair. The Ahl al-Bayt (a.s.) have a special place in his poems that attracts the attention of every reader. In the poems he wrote about the Ahl al-Bayt (a.s.), after praising the Prophet's family and expressing his love for them, he considers love for them to be an obligation from God and the Quran, and urges everyone, regardless of ethnic or religious prejudice, to respect, appreciate, and value them, to the point that he considers not sending blessings and salutations upon the Prophet's family and family in prayer to invalidate one's prayer. Finally, he reminds us that in an era when everyone is lost and drowning in the sea of ​​jurisprudential and sectarian differences, we must cling to the rope of God, the family of the Prophet, and their ways and methods in order to be safe from the scourge of differences.

The honors of the Ahl al-Bayt (a.s.) are enough for all the jurisprudential and theological schools of Islamic sects, whether Shia or Sunni, to boast of them, and it can be said with boldness that even the most radical individuals from Islamic sects do not dare to dare to enter their sacred space.

Now, let us turn to some examples of Shafi'i's precious poems:

O family of the Prophet, your love is an obligation that has been stated by God in the Quran.

- This is enough for your greatness, the one who did not greet you in prayer, has no prayer, (his prayer is not valid)

Or

-The family of the Prophet is my support and they are the means for me to reach the Prophet

- I hope that on the Day of Judgment, they will give me the record of my deeds in my right hand.

A review of his poems is available from various sources, the following can be mentioned:

1- Loving the Ahl al-Bayt and the family of the Prophet without any intellectual or jurisprudential bias

2- Loving the Ahl al-Bayt is a recommendation taken from the Quran and the Prophet (PBUH), so that if someone does not send blessings and salutations on the Prophet and his family in his prayer, his prayer is not valid.

3- In the Quran, Allah means the Prophet and his pure family by the divine rope.

4- In times of disagreement, acting in the way and manner of the Prophet and his family leads to victory and salvation, and the right path is to follow the Prophet and his family.

5- Following the Prophet and his family will result in receiving the record of one's deeds in one's right hand on the Day of Judgment and ultimately happiness in eternal life.

The UN’s gender equality agency has warned that rape is being used as a “weapon of war” in Sudan, where mounting violence by UAE-backed militants has claimed thousands of civilian lives amid rampant hunger and displacement.

Violence in Sudan has escalated significantly over the past month, especially after the so-called Rapid Support Forces (RSF) and allied militias seized the city of El Fasher in North Darfur in late October.

They have massacred at least 2,000 people in El Fasher, in what some rights groups describe as a “true genocide.”

The conflict has involved widespread atrocities, including ethnic massacres, sexual violence, summary executions, and mass displacement of nearly 89,000 people.

“Women speaking to us from El Fasher, the heart of Sudan's latest catastrophe, tell us that they've endured starvation…displacement, rape and bombardment,” Anna Mutavati, UN Women Regional Director for East and Southern Africa, told reporters in Geneva.

“Pregnant women have given birth in the streets as the last remaining maternity hospitals were looted and destroyed.”

Mutavati spoke of “impossible decisions” having to be made by families “forced to choose between food and medicine and dignity."

“What the women tell us is that on their horrific journey…every step that they've taken to fetch water, to collect firewood or to stand in a food line has carried a high risk of sexual violence,” Mutavati said. “There is mounting evidence that rape is being deliberately and systematically used as a weapon of war.”

She warned that women’s bodies “have become a crime scene in Sudan,” adding, “There are no longer any safe places where women can access protection or basic psychosocial care.”

Mutavati also said that health workers report rising cases of severe acute malnutrition in infants, often linked to their starving mothers’ reduced ability to breastfeed.

“There's a ripple effect of the hunger that women are experiencing,” she warned.

While calling for an end to the violence, the official also urged broader humanitarian access and increased support to aid providers, and underlined that women and girls in Sudan “are the measure of our shared humanity.”

“Every day that the world delays to act on Sudan, another woman gives birth under fire or buries her child in hunger, or disappears without justice,” she concluded.

The RSF has been in war with the Sudanese Armed Forces (SAF) for more than two years.

Despite denials, the UAE has emerged as a major backer of the RSF, providing weapons and logistics support, in exchange for Sudanese gold.

Israel, the UK, France, Canada, and the US also face international backlash for arms sales and diplomatic cover.

'RSF gang raped me in front of my daughter'

Meanwhile, the Euro-Mediterranean Human Rights Monitor warned in a Tuesday report published on X about the sexual violence perpetrated by the RSF against women in Sudan.

The Geneva-based rights group said dozens of horrifying testimonies are emerging from women and girls in El Fasher after the RSF’s attack, adding that while some survivors are bravely breaking the silence to seek justice, hundreds of others remain unable to speak about the rape and sexual violence they endured.

“Three members of the Rapid Support Forces gang raped me in front of my 12-year-old daughter and my sister-in-law. It was extremely humiliating. I feel shattered,” said a woman.

“Any woman who resisted the rape was subjected to beatings, torture, or even killed. An 11-year-old boy was beaten to death while trying to help his mother.”

The Euro-Mediterranean Human Rights Monitor said around 25 women were gang raped in a displacement camp in El Fasher.

“Four members of the Rapid Support Forces came. One of them grabbed me and said he wanted to rape me. I tried to resist, but he beat me and threatened to rape my young daughter,” another woman was quoted as saying.

“They tied me up and stripped me of my clothes, then three of them raped me in front of my daughter.”

Press TV’s website 

Today, November 12, marks the 14th anniversary of the martyrdom of Hassan Tehrani Moqaddam, known as the ‘father of Iran’s missile program’ and a visionary military strategist who was ahead of his time.

He played an instrumental role in developing Iran’s indigenous missile capabilities during the 1980s imposed war and groomed many aerospace commanders who continued his mission.

Born in 1959 in Sarcheshmeh, a neighborhood in central Tehran, Tehrani Moqaddam completed his high school education in 1977.

In 1979, he earned a Bachelor’s degree in mechanical engineering from Sharif University of Technology, which was followed two years later by a Master’s degree in industrial engineering from Khajeh Nasir al-Din Toosi University.

At the young age of 21, when the Islamic Revolution Guards Corps (IRGC) was established, Tehrani Moqaddam joined the intelligence division of the third region in northern Iran as a young cadet.

After the successful Samen-ol-A’emeh operation in 1981, which freed Abadan city in southwestern Khuzestan from West-backed Iraqi Ba'athist forces, he recognized the urgent need to strengthen fire support on the front lines.

This realization inspired him to draft a plan to address the challenge, which he submitted to Hassan Bagheri, then-IRGC intelligence chief. Following his proposal, the IRGC artillery corps and the artillery research center in Ahvaz were established.

Tehrani Moqaddam played a leading role in setting up the IRGC artillery, using 155 mm and 130 mm traction shells, as well as Portuguese 105 mm shells.

In the mid-1980s, when Iraq was escalating missile attacks on Iranian cities backed by Western governments, including the United States, Iran sought to compensate for its missile defense shortcomings through limited foreign assistance.

By Press TV Website Staff

The US is reportedly backing a plan to construct housing compounds for thousands of “screened” Palestinians in areas of Gaza currently occupied by Israeli forces, raising fears that the project could entrench the territory’s division.

According to The Atlantic, US President Donald Trump’s administration, in coordination with Israeli officials, is advancing a proposal to build so-called “Alternate Safe Communities” behind a “yellow line” that divides Hamas-controlled western Gaza from Israeli-occupied eastern Gaza.

The plan aims to resettle Palestinians who pass anti-Hamas security screenings conducted by Israel’s Shin Bet, effectively separating them from the majority of Gaza’s two million residents.

Movement across the yellow line will be heavily restricted, raising concerns that the communities could become enclosed zones of indefinite displacement.

US Lieutenant General Patrick Frank, who heads the civil-military coordination center overseeing the Gaza ceasefire, outlined the plan in an internal email cited by The Atlantic.

He proposed that each community include a medical center, school, administrative building, and temporary housing for about 25,000 residents.

However, according to the report, US, UK, and Israeli officials later revised the target population down to around 6,000 per site.

The first pilot is expected to be built near Rafah in southern Gaza, an area largely owned by

Palestinians.

The project would be part of a broader US effort to implement Trump’s 20-point peace plan, which envisions an eventual Israeli withdrawal from Gaza, even though no timeline has been provided.

The Financial Times reported that the proposal has alarmed Arab and European governments, who fear it could mark the beginning of a permanent Israeli occupation in parts of Gaza.

They think the project could cement a lasting partition, creating a two-tiered system between “approved” Palestinians and those remaining under Hamas administration.

Less than two percent of Gaza’s two million residents currently live behind the so-called yellow line, which was originally intended to be a temporary barrier.

The Trump administration has not committed US funds to Gaza’s reconstruction, instead seeking investments from Persian Gulf states. Meanwhile, the United Nations estimates the cost of rebuilding war-torn Gaza at roughly $70 billion.

Critics note that the proposed sites sit on Palestinian-owned land, raising concerns about potential displacement. The plan, they warn, risks deepening Gaza’s fragmentation while providing no clear path toward Palestinian sovereignty or full Israeli withdrawal.

Press TV’s website

Question: There are many narrations about the Mushaf of Hazrat Zahra (peace be upon her); some narrations say that it was from Gabriel, some consider it to be the dictation of the Messenger of Allah (peace be upon him) and the handwriting of Imam Ali (peace be upon him), and some say that the divine angels brought that book to the Imam in the form of a book! Which of these narrations is authentic and correct?

Answer: There are narrations from the infallibles, especially Imam Sadiq (peace be upon him), about the characteristics of the Mushaf of Hazrat Zahra (peace be upon him). In some narrations, the person who dictated this book is referred to as Gabriel and the angel of revelation, and in some narrations, it is also referred to as the Messenger of Allah. The common point of these two groups of narrations in the author is that it is Hazrat Amir al-Mu’minin (peace be upon him). The common point of these two groups of narrations is that, considering the literal meaning and Quranic evidence, the word “Messenger of Allah” in these narrations does not mean the Prophet (peace be upon him), but rather the divine messenger Gabriel; Therefore, in both sets of narrations, the dictator of these teachings is the trustworthy Gabriel and the writer is Imam Ali (AS).

Detailed answer:

According to narrations, a legacy has been left for the Imams (AS) from the Prophet (PBUH), the Commander of the Faithful (PBUH), and Fatima Zahra (AS). The “Musahf of Fatima” remains with the Imams (PBUH) as a legacy of Imamate and is inherited from one Imam to another. It is stated in authentic narrations that between the death of the Holy Prophet (PBUH) and the martyrdom of Siddiqah al-Kubra (AS), an angel would descend upon the Holy Prophet (PBUH) and inform him of the state of his venerable father in the world of Barzakh and also of future events. Of course, it is also derived from some narrations that this Musahf was written during the time of the Messenger of Allah (PBUH). In this article, first a reference is made to these two categories of narrations and then the commonality between them is explained.

A) Typology of narrations

According to authentic narrations, the content of the book “Musahf Fatima” was revealed by God to Hazrat Zahra (peace be upon her) by an angel. The content of this Musahf is neither the Quran nor jurisprudential rulings, but all the future events and happenings of the world until the Day of Judgment are recorded in it.

There are two interpretations in the narrations regarding the dictator of the contents of this book. Some narrations consider it to be dictated by Gabriel, and in some narrations, the dictator is interpreted as “the Messenger of Allah”. However, just as there is no doubt about the existence of this book, there is also no disagreement or doubt about its writing by the Commander of the Faithful (peace be upon him).

1. Gabriel, the Dictator from God

Imam Sadiq (peace be upon him) says about the content and manner of writing this Mushaf:

"Indeed, Fatima (peace be upon her) was in the world for seventy-five days after the Prophet (peace be upon him) and she was very saddened by the separation of her father. Gabriel (peace be upon him) would come and console her on her father's death, inform her of his condition and status, and tell her the story of his children after him. Ali (peace be upon him) wrote these and those writings are the Mushaf of Fatima (peace be upon her). (1)

It is also narrated in another narration from Imam Jafar al-Sadiq (peace be upon him) that "When God Almighty took the soul of His Prophet (peace be upon him and his family), Fatima (peace be upon him) was filled with grief over the death of the Prophet whose extent is known only to God Almighty. Therefore, God sent an angel to comfort her and speak to her. Fatima complained about this story to the Commander of the Faithful (peace be upon him) (or her complaint was that the angel's words were not written down). Ali (peace be upon him) said: When you felt the angel's arrival and heard his voice, tell me." So Fatima informed the Commander of the Faithful (peace be upon him), and the Prophet (peace be upon him) wrote down everything he heard until he made a Mushaf from those words, but in that Mushaf there is nothing of what is permissible or forbidden, but rather in it is knowledge of future events. "(2)

Some narrations also do not mention the details of the content and how the Mushaf was written, but only state in general terms that this Mushaf was revealed to Fatimah (peace be upon her) by God after the death of the Prophet (peace be upon him). (3)

Although these narrations generally refer to Fatimah's Mushaf, but considering the previous narrations, it can be concluded that this Mushaf was revealed by God after the death of the Holy Prophet (peace be upon him).

2. The Messenger of God Dictating on behalf of God

As mentioned earlier, some narrations mention that the Mushaf of Hazrat Zahra (peace be upon her) was written with the dictation of "the Messenger of God" and written by the Commander of the Faithful (peace be upon him).

Imam Sadiq (a.s.) said: “By Allah, we have the Mushaf of Fatima, which contains not a verse from the Book of Allah, and it is the dictation of the Messenger of Allah and it was written by Ali (a.s.) with his hand....(4) By Allah, we have the Mushaf of Fatima (a.s.) and it is the dictation of the Messenger of Allah and it was written by Ali (a.s.) with his hand.”

Also, in another narration, Imam Sadiq (a.s.) mentioned the Mushaf of Fatima as a legacy of the Imamate and said: “Fatima left behind him a Mushaf that is not the Quran, but rather a word from the words of Allah, revealed to her, dictated by the Messenger of Allah and written by Ali (a.s.).” (5) Fatima Zahra (a.s.) left behind a Mushaf that is not the Quran, but rather a word from Allah, revealed to her, dictated by the Messenger of Allah and written by Ali (a.s.).”

According to the second group of hadiths, the person who dictated the “Mushaf of Fatima” is referred to as the Messenger of Allah, and unlike the first group, Gabriel is not mentioned.

B) The commonality between the narrations: The narrations related to the Mushaf indicate that Hazrat Zahra (peace be upon her) was a hadith speaker and that she had a special position with God, to the extent that the angels spoke to her and the "Mushaf of Fatima" is the fruit of this conversation; but there is a fundamental question:

Senior Hamas leader Osama Hamdan said that Operation al-Aqsa Flood will remain a historic milestone for the Palestinian nation, as it shattered the illusion of a so-called "Greater Israel" project.

Speaking about the al-Aqsa Flood on Tuesday, Hamdan said that the operation carried out by Palestinian resistance groups deep inside the occupied territories in early October 2023 proved to be a prelude to the eventual "vanishing" of the Israeli entity.

"The most dangerous aggression is not the killing and destruction operations, but Netanyahu's talk about the Greater Israel project," the Hamas official said.

“Israel is an aggressive entity in the region that attacks not only the Palestinians but also Lebanon, Yemen, Syria, Iraq, Iran, and Qatar,” he added.

The notion of "Greater Israel" has been floated by different Israeli politicians; however, it gained momentum recently due to the regime's relentless aggression across the West Asian region.

Israeli Prime Minister Benjamin Netanyahu told the Israeli media in August that he feels a deep connection to "this vision" of a "Greater Israel,” referring to the Israeli-occupied Palestinian territories as well as parts of Egypt, Jordan, Syria, and Lebanon, describing it as “a historical and spiritual mission.”

Hamas back then denounced Netanyahu’s comments as “madness and delirium” that govern his behavior and his extremist government.

Hamdan further stressed that the Israeli regime had failed to achieve any of its stated goals after more than two years of its genocidal war on the Gaza Strip.

"The Palestinian people have practically confirmed that they are holding onto their right to steadfastness on the besieged land despite two years of the Israeli genocidal war of annihilation."

The Hamas official further added that "Israel aimed for the resistance to surrender, but no fighter raised the white flag, dropped his weapon, or stopped fighting during two years of war.”

Hamdan said that Israel was forced to accept the latest ceasefire deal with the Palestinians. 

"The resistance reached a ceasefire agreement in Gaza more than once, but the occupation quickly reneged on the accord. Everyone reached a conclusion after two years: that all this suffering did not break the Palestinian people, and the harshness of the battle did not push the resistance to leave the field."

He said that the advantage of the ceasefire agreement was the announcement of the end of the war, as the first step, contrary to what Israel and its Western backers were seeking.

“There is a divergence in Western and American positions, but the common factor among them is that the continuation of the aggression has begun to inflict losses on the Zionist entity's arena. There is a will among all parties, with the exception of the Zionist entity, to stop the war," Hamdan added.

Last month's ceasefire was a preliminary deal, not a complete agreement, "and we have three stages ahead of us, the first of which we have completed so far,” the Hamas official said.

US President Donald Trump pushed for a ceasefire deal, engaging regional powers and both parties to halt hostilities and allow humanitarian aid into the besieged strip.

However, Trump's 20-point Gaza deal has been fragile from the start, with Israel violating the agreement multiple times, killing hundreds of Palestinians.

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One of the common issues of the whole heavenly religions is the issue of the universal savior, who reappears at the end of the Time. Not only the Islamic society, but Jewish and Christian communities are waiting for this savior to come.

This fact is clarified when refering to the books of the Old and New Testaments.***

 In this regard, the Prophet (peace be upon him and his descendants) has some hadiths, narrated by the Muslim narrators, including,

لو لم يبق من الدهر اال يوم لبعث هللا رجالً من اهل بيتي يمالها عدال كما

* ملئت جورا

(God will send a man from my household to fill the earth with justice after it has been filled with injustice even if there is only one day remained of the world.)

 As stated before, the whole heavenly religions are in full agreement in the reappearance of such a savior, and also there exist an abundant number of traditions regarding „Mahdi, the Savior‟ in the Sunnite sound and supported books. In addition, the Islamic narrators and researchers (both of the Sunnite and the Shia) have written excessive number of books on him.

 These traditions, which specify his signs and characteristics, clearly verify that he is the son of Imam Hasan Askari (a.s), the eleventh Imam of Shia.

***The Ancient Times : David‟s Psalms, psalm no. 96 – 97 ; the Book of Daniel, the

prophet, section 12. The Modern Times : Mattew, section 13; Luke, section 21

*

 Sahih Ibn Davood, Egypt section, Al-Motbaatul-Taziah, vol.2, p.207 and Yanabiul

Mavadah, p.432, and Noor Ul-Absar, section 2, p. 154

Apropose of these traditions, he is the twelfth Imam,* who has been called after the holy Prophet ** (peace be upon him and his descendants) and is one of Imam Hussein‟s grandsons. *** Mahdi, the Promised, was born in the year 255 of Hijra, and now, like the other men, he is still living among us but unanymously. It is noteworthy to say that such longevity is neither compatable with science nor logic. The science in the world today is about to increase man‟s life-span and firmly believes that human beings have potential to live longer if they manage to anticipale the calamities and then take steps to prevent them happening. The history has recorded the names of some individuals, who have had long lives.

 Concerning Noah, the prophet, the holy Quran states:

فلبث فيهم الؾ سنة اال خمسين عاما

( So he lived among them for nine hundred and fifty years). And about Joseph, it says,

* فلولا انه كان من المسبحين للبث في بطنه الي يوم يبعثون

(Had it not been that he invoked to Allah for accepting his repentance, he would have surely remained in the belly of the crocodile up to Day of Judgment.)

 Besides, according to the holy Quran and Muslims‟ outlook, Elias (a.s) and Jesus (a.s) are still living.

* Yanabi Ul-Mavadah, p. 443

** Sahih,Tirmizi, Delhi publication, 1342, vol.2, p.46; Masnad Ahmad, Egypt

publication, 1313, vol.1, p.376

*** Yanabi Ul-Maradah, p.432

*

Safat Sura, Vers no. 144