The West’s Deadly Denial: Hamas’ Jihad Against Jews

As Israel marks the second anniversary of the barbaric Hamas massacre in its southern communities—a day etched in history as October 7th—the world grapples with the ongoing fallout. Yet, amid the geopolitical analyses, diplomatic maneuvering, and humanitarian debates, one critical dimension has been conspicuously overlooked: the profoundly religious motivations behind Hamas’ assault. The attack did not occur on a random Saturday; it was meticulously timed for Simchat Torah, a joyous Jewish holiday that celebrates the completion and renewal of the Torah. This choice was no coincidence. It underscores Hamas’ ideological war not merely against a state but against Judaism itself—a religious crusade that Western narratives, particularly in Europe, have all too often sanitized or ignored.

Founded in 1987 by Sheikh Ahmad Yassin as the Palestinian arm of the Muslim Brotherhood, Hamas draws its worldview from modern jihadist thinkers like Hasan al-Banna, Sayyid Qutb, and Abdallah Azzam, the latter often hailed as al-Qaeda’s spiritual mentor. Hamas’ 1988 Charter leaves no ambiguity: “Allah is our goal. The Prophet is our leader. The Qur’an is our law. Jihad is our way. Death in the way of Allah is our exalted hope.” This is not secular nationalism or territorial grievance dressed in religious garb; it is a fundamentalist Islamic vision framing the conflict as an eternal clash between Islam and Judaism, Muslims and Jews.

Hamas’ rhetoric echoes deep into Islamic history. During the first intifada, Yassin popularized the chant “Khaybar, Khaybar, ya Yahud”—a reference to the 7th-century massacre of Jews in Khaybar by Muhammad’s forces, now a staple among Islamists. As articulated by Hamas-affiliated figures like prisoner Fahmi ‘Aid Ramadhan al-Mashaira in materials circulated within the group, the struggle against Israel is a divine mandate to eradicate “Jewish corruption” from the land, mirroring Muhammad’s campaigns in Arabia. The Charter extends a conditional olive branch: Jews may enjoy “security and safety” only by renouncing sovereignty and submitting as dhimmis—second-class citizens under Islamic rule, paying the jizyah tax, as per traditional Islamic jurisprudence for “People of the Book.”

This theology is not abstract; it permeates Hamas’ leadership and operations. Sheikh Yusuf al-Qaradawi, the group’s spiritual authority after Yassin’s elimination by Israel, proclaimed Palestine as the “land of prophecy and blessing,” where Islam supersedes Judaism’s claims. Drawing from the Qur’an, Qaradawi depicted Jews as inherently corrupt, warning Muslims of their “evil nature.” He fused narratives: Arabs as Ishmael’s descendants and true heirs to Abraham’s promise, Palestinians as ancient Canaanites, and modern Jews as unrelated Khazars—a medieval convert tribe with no biblical ties. In April 2025, the Hamas-linked International Union of Muslim Scholars, once led by Qaradawi, issued a fatwa urging all capable Muslims to jihad against Israel.

The October 7th atrocities, dubbed by Hamas the ‘Al-Aqsa Flood,’ exemplify this ideology in action. Al-Aqsa Mosque’s sanctity stems from Muhammad’s purported night journey to Jerusalem, symbolizing Islam’s abrogation of prior faiths. Freed hostages like Eli Sharabi recount captors insisting Jews have no place in Palestine and must return to their ancestors’ homelands. Hamas’ military chief, Muhammed Deif, invoked “Allah’s promise to disgrace the Jews and destroy them” in orders to his brigades. In 2021, Yahya Sinwar organized a conference on plans following Israel’s destruction, titled “The Promise of the Hereafter,” referencing the eschatological significance of Palestine’s liberation.

Why, then, has this religious dimension been erased from public discourse? In Europe, where secularism reigns and fears of ‘Islamophobia’ loom large, acknowledging Hamas’ Islamic supremacism risks complicating the preferred narrative of a simple colonial or racial dispute. Progressive circles often reduce the conflict to power imbalances or economic woes, ignoring how Hamas’ charter and actions embed it in a broader jihadist framework shared across parts of the Muslim world. This willful blindness not only misrepresents the enemy but hinders effective responses. The Abraham Accords, by fostering ties based on shared Abrahamic heritage, represent a bold counter-narrative—one that conservatives should champion as a pathway to genuine peace through mutual respect rather than submission.

Without confronting these religious roots head-on, efforts like de-radicalization or interfaith dialogue—such as those envisioned in past U.S. proposals—will falter. The war in Gaza is not an isolated flare-up but part of a centuries-old ideological battle. For Europe, long a bystander to Middle Eastern turmoil yet increasingly affected by its ripples, recognizing this truth is essential. Only by acknowledging and addressing the religious motivations can we hope to dismantle them and build a more stable future.