Gunning, Jeroen. "Hamas' Political Philosophy". In Hamas in Politics: Democracy, Religion, Violence, by Jeroen Gunning, 55-94. New York: Columbia University Press, 2009.

Gunning, Jeroen. "Hamas' Political Philosophy". In Hamas in Politics: Democracy, Religion, Violence, by Jeroen Gunning, 55-94. New York: Columbia University Press, 2009.

• Hamas supporters are generally from the lower classes or lower middle classes, although there are a significant number of university graduates among its leadership (56).
• The author found that, in all his interviews across all levels of Hamas membership, supporters expressed the same general beliefs and ideological worldview. This means that it is likely most Hamas members subscribe to its ideological principles (93).
• The Islamic state conceived of by Hamas is split into a legislative, judicial, and executive branch. The Legislature is a shura council chosen by popular democratic election. The judiciary is independent of both branches with full prosecutorial power. The executive would be selected by the shura council (57).
• The primary basis of all law would be sharia, but -- recognizing that sharia is composed of general principles more than actual laws -- other laws could be created, including those based on Western legal codes. Specific sharia law, like those on certain punishments, should be applied, but must be ratified by the shura council, from whom all legislative power derives (57-58, 77-78).
• This view of sharia as partial differentiates them from takfiri and jihadi groups, who following the interpretation of Sayyid Qutb in claiming that the flexible nature of sharia allows it to exist as the only form of law (69).
• Sharia should not even be implemented until society has been prepared for it. This means that laws and punishments can only be applied once the societal conditions for proper Muslims to follow these regulations have been created (90).
• Recognizing the failable nature of man, the government should have a number of checks and balances, and the different branches of government should control one another. In addition to this, all politicians are expected to practice the high standards of piety and Muslim morality and there will be multiple competitive political parties (58-59).
• Suffrage would be universal and all citizens would be permitted to stand for office. Views limiting the votes of women, Christians, or non-religious Muslims are fringe and not supported by Hamas leadership (61-63).
• Hamas expects all office-holders to have good knowledge of the Quran and sharia, and be upstanding Muslims, but there are not any legal qualifications. Ultimately, the only requirement is popular support (82).
• Governance, for Hamas, must be defined by consultation شورى and consensus إجماع‎. The most important manifestation of this is in elections, but there is also an expectation that elected officials engage in frequent consultation with their constituents (59).
• Hamas has a broad interpretation of consultation. While some scholars have argued that this only imposes the obligation to consult with Islamic scholars, Hamas holds that it imposes an obligation to consult with everyone, thus mandating general elections. This broader interpretation comes from al-Shafii, upon whose principles the legal system in Gaza is based (61).
• Whereas most interpretations of Islam say that the Quran should be interpreted by Islamic scholars, Hamas places the responsibility of interpretation with the populace at large, including non-Muslims. It is thus assumed that Islam will affect the choices of voters, making general elections a method of interpreting the Quran based on consultation and consensus (73).
• Hamas believes that an Islamic state cannot be established with force, but can only come into existence by the majority will, although force can be used to oust dictators. This is because an Islamic state is defined by freedom, equality, and justice -- none of which can exist if the Islamic state only exists because of armed force (60).
• The population must be convinced to eventually form an Islamic state, in a perspective drawing on Abul Ala Maududi's thought that the Prophet Muhammad gradually built up understanding and support for an Islamic state before establishing one. An Islamic state must be created by the internalization of Islamic values within the population (89-90).
• Hamas believes in human free will, viewing piety as the voluntary submission of man to God. Following God's will is an act of freedom while also being necessary. Ideally, the laws of the state should uphold sharia, but -- like individual obedience to God -- this cannot be forced or dictated. Hamas thus allows for a state to exist and be legitimate without following sharia. There is thus a distinction between a sin and a crime (64-66, 68, 84-88).
• Legislature and politicians are only legitimate to the degree that they respect this system. This means that those who reject democratic protocols or the consultations of their constituents are no longer legitimate and should be removed from power; this is true even if they were following divine law and enforcing sharia (66-67).
• Many of the Hamas's ideas and institutions of government are drawn from the Western political tradition, including the separation of powers, social contract theory governing the rights and responsibilities of politicians, and the idea of needing a democratic mandate (69-73).
• Hamas critiques secular democracies on the grounds that they are corruptly influenced by special interests and that the masses can be misguided and vote against God's will. Without the influence of Islam, elites are able to manipulate the cultural sphere and dupe the masses into acting against Islam. With Islam, there is an independent moral authority that elites cannot control and elites will also not be corrupt because they know Hell awaits them (74-76).