The Palestinian Cause is an Islamist Cause
(Guest author)
‘The Palestinian cause is not about land and soil, but it is about faith and belief’; Through this statement, the Islamic Resistance Movement, known as Hamas, emphasizes the shift towards viewing the Arab-Israeli conflict through a religious, Islamic prism. Drawing upon Clifford Geertz's definition of religion as a symbolic system that shapes perceptions, offers solutions to human dilemmas, and guides moral behavior, this religious framing has profound implications. It affects how the conflict's origins and causes are understood, what outcomes are deemed acceptable, and what actions are justified to achieve these outcomes.
Historically, the Arab-Israeli conflict has evolved through various phases, each adding nuanced perspectives. Initially, it was a clash between two distinct nationalistic ideologies – Zionism and Palestinian nationalism – both vying for the same territory. However, post the 1936 Palestinian uprising, the scope broadened to involve multiple Arab nations. By the 1950s, the narrative had transitioned to Israel's struggle against pan-Arab nationalism, which viewed Israel as an extension of Western imperialism aiming to fracture Arab territorial unity. This period also saw the conflict playing out as a subplot in the global Cold War dynamics between the Western and Soviet blocs. As pan-Arabism waned, the regional power dynamics shifted, placing territorial states at the forefront. Consequently, the conflict transformed from a nationalist rivalry to geopolitical state-based confrontations, adhering more to principles of realpolitik. Nevertheless, the modern religious framing of the conflict showcases a clash between two unwavering ideologies: Islam and Judaism, presenting them as incompatible absolutes.
Religious sentiments have consistently played a crucial role in shaping Palestinian nationalism and influencing the dynamics of the Palestinian-Israeli dispute. Historically, it was predominantly the Palestinian nationalist elite—such as figures prominent during the British Mandate and leaders of the Fatah movement from the early 1960s—who harnessed Islamic motifs and narratives. This strategy was utilized to galvanize widespread support for a primarily political objective.
Furthermore, various Arab leaders have incorporated Islam as a strategic tool within their approaches to the conflict.
The ascendancy of political Islam in the Middle East, especially within the context of the Palestinian national movement, denotes a departure from previous trends. Recent developments have given rise to a renewed understanding of the foundational issues and core nature of the conflict, which is now understood as a religious war. This religious lens not only offers a fresh motivation but also underscores the challenges of reconciling divergent views and solutions.
Hamas emerged as the clandestine wing of the Muslim Brotherhood in the Gaza Strip, coinciding with the onset of the Palestinian revolt, known as the Intifada, in December 1987. During this pivotal juncture, Hamas assumed a significant role within Palestinian politics. It crafted its ideology in opposition to the secular Palestinian nationalistic forces, particularly the PLO, and to counter the territorial claims of Israelis. While Hamas shares ideological roots with other regional Muslim Brotherhood movements, it has notably been influenced by Hasan al-Banna, the founder and primary thinker of the Egyptian parent organization. Nevertheless, the focal point of the Palestinian conflict with Israel and the ongoing challenges of Palestinian nationhood are central to Hamas' ideological framework. As a result, Hamas has ventured into novel ideological territories, surpassing the boundaries established by preceding Islamist philosophers.
Central to Hamas' belief system is the emphasis on the inherent 'Islamic nature' of the Palestinian cause (Islamiyat al-qadiyya al-Filastiniyya) and the Palestinian-Israeli confrontation. Hamas reproaches the PLO for depicting the conflict as merely a struggle between Palestinian nationalism and Zionism. According to Hamas, such a portrayal inaccurately defines the core issue and potential resolutions. The Hamas Charter asserts that the core Palestinian dilemma stems from the detachment of Islamic principles from daily existence. The quest to reclaim their sacred lands from external forces, in Hamas' view, was hampered due to a lack of robust Islamic guidance. Hence, they believe that the path to liberation in Palestine can be realized primarily through a religious and spiritual lens.
The fundamental nature of the conflict is deeply rooted in religious principles, categorizing it primarily as a "war of religion and faith." The confrontation is not just about differing beliefs but is between the enduring faith, Islam, and Judaism, which is perceived as a superseded religion. The true battlefront is between Islam and Judaism, and consequently, between Muslims and Jews, rather than simply being a geopolitical dispute between Palestinians and Israelis.
Hamas views the conflict with Israel not merely as a localized geopolitical dispute but as part of a more extensive religious war between Islamic and Western civilizations. This perspective considers the struggle against Israel as the latest phase of an ongoing conflict that began during the time of the Crusades and now involves the capitalist West and the ‘Communist East’ due to their perceived support for Zionism.
In this context, Hamas interprets events like the 1991 Gulf War as the West's crusade against Islam. Within this narrative, Jews are often portrayed in dual roles: as tools of the West or as the overarching power manipulating Western entities. For instance, the U.S. is depicted as a mere instrument of Israel, existing primarily to fulfill a Jewish agenda.
This viewpoint, which sees Zionism as both a threat and a test for the Muslim world, isn't unique to Hamas but can be traced back to the ideology of the Egyptian Muslim Brotherhood from the 1930s. Hasan al-Banna, a prominent figure in the Brotherhood, portrayed Zionism not only as a threat but also as an opportunity for the Islamic world to confront its own internal weaknesses and strive for self-improvement. Furthermore, the relationship between Jews and the broader Western world has deeper implications. The dominance of Western thought led to the rise of nationalism in the Muslim world, particularly affecting Palestinians. This nationalism challenged the unity provided by the Ottoman Empire and Caliphate. The Jews are perceived as playing a pivotal role in this historical narrative: they not only disrupted the Islamic unity but also paved the way for the Zionist state in Palestine. This broader framing underscores the deep-rooted nature of the conflict, emphasizing religious and civilizational dimensions rather than mere political disagreements.
The intricate relationship between the Jews and the Western world is evident in several historical instances. A significant consequence of Muslim subordination to Western ideologies, particularly evident among Palestinians, was the rise of nationalism (qawmiyya). This ideology weakened the foundations of the Ottoman Empire and its Caliphate, which was previously seen as a cohesive entity for the Muslim world. The Jews, as referenced in the Hamas Charter, were implicated in the events leading to World War I, which eventually resulted in the dissolution of the global Islamic unity. This fragmentation among Muslim territories paved the way for the emergence of the Zionist movement in Palestine. The core of the conflict with Israel and the Jews is rooted in profound religious convictions. This is perceived as an absolute dichotomy between truth and falsehood, where Muslims are seen as the embodiment of divine righteousness, while Jews are portrayed as the epitome of malevolence. This conflict transcends mere territorial disputes and is perceived as a profound existential battle.
The contrast drawn between Islam and Judaism by Hamas extends to the portrayal of the two conflicting groups. Hamas presents the Palestinians as a vibrant community, renowned for their creativity and honor, while the Jews are often depicted in a negative light, with a focus on what they consider as their malevolent actions. One of Hamas' primary objectives is to raise global awareness about their perspective on Jewish actions and what they term as their 'corruption on earth'.
The group tends to emphasize this sentiment. Their aversion stems not just from Islamic texts but also from European anti-Semitic writings. The Hamas Charter offers a perspective on Judaism, with certain views echoing the controversial text, "Protocols of the Elders of Zion". Article 22 of the charter elaborates on the notion that Jews, through their financial power, influence global media, create clandestine societies like the Freemasons and Rotary Club, and work towards undermining societies to achieve their Zionist aspirations. It further suggests that Jews have used their financial leverage to dominate global superpowers, exploiting them to further their interests.
Hamas literature often contains strong language against Jews, with descriptions borrowed from various sources, including the Qur'an. Phrases like 'bloodsuckers', 'brothers of apes', and 'killers of prophets' are frequently used. According to Hamas, the underlying cause of Jewish malevolence is their inherent nature, combined with a perception of others as 'goyim' or gentiles. The organization further draws parallels between Jews and Nazis, making claims of shared malevolent traits.
Within this context, a significant emphasis is placed on the extensive references to the Qur'an to illustrate the perceived malevolence of Jews and trace the origins of their hostility towards Islam. These references suggest that the current conflict is a continuation of the ancient discord between Jews and the Prophet Muhammad. Historical accounts indicate that Jews resisted the Prophet upon his arrival in Medina, ostensibly to prevent the spread of Islam, rejecting his overtures and misrepresenting his teachings.
Ibrahim Quqa, a founding member of Hamas, interprets Israel's actions against Palestinians in the Occupied Territories as retaliation for Prophet Muhammad's triumphs over Jewish tribes in Medina. In the context of the 1993 Israeli-Palestinian Declaration of Principles, Hamas' spokesperson, Ibrahim Ghawsha, issued a cautionary statement, implying that the Jews intend to reclaim Khaybar. He further elaborates on this sentiment, suggesting that through such agreements, Jews aspire to reclaim ancestral homes, implying a return to historical locations.
Salah al-Khalidi, a regular contributor to Filastin al-Muslima, one of the official publications of Hamas, elucidates 'Surat al-Baqara' ('The Cow') from the Qur'an. He purports that its intent is to delve into the Jewish psyche, aiming to illuminate the covert deviations and serve as a beacon, alerting Muslims to stand against and challenge the Jews. In his analysis of 'Surat al-Isra' ('The Night Journey'), al-Khalidi juxtaposes the ascent of the Prophet Muhammad to heaven from the al-Aqsa mosque, showcasing the profound ties between Islam and Jerusalem. He interprets the present-day Jewish presence in Palestine as an embodiment of the Jews' prophesied 'second deviation'. He postulates that the sura predicts the eventual dissolution of the 'Jewish identity' as detailed in its verses. Ibrahim Quqa posits that the divine gathering of Jews in Palestine was not to establish a homeland for them, but rather to designate it as their final resting place. He asserts that, akin to pilgrims who atone for their transgressions through sacrifices in Mecca, the Jews would similarly offer their penance at the al-Aqsa mosque.
A prominent distinction between Hamas and the PLO is their stance towards Jews. While the PLO targets Zionism and differentiates between Zionists and the general Jewish populace, Hamas does not discern such a distinction. In Hamas' view, Judaism, as a religion, is infused with literature that promotes prejudice and hostility towards outsiders, thus validating their claim of Jewish aggression. For Hamas, the Zionist dream of a Jewish homeland is a façade that obscures their alleged aggressive intentions.
[While Muslims have historically regarded Islam as paramount, overshadowing Judaism, they never deemed Judaism as heretical as long as it didn't contest Islam's dominance. In the past, Muslims perceived Christianity as a more significant adversary than Judaism, dedicating substantial discourse to counter it in their scholarly writings. However, due to the rise in tensions with Zionism, it's Judaism, not Christianity, that has emerged as the primary antagonist for Islamist factions.]
The tension between Muslims and Jews centers on the assertion of an Islamic identity for Palestine, surpassing its mere Arab or Palestinian characterization. Illustrating this, Hamas contends that there's a Jewish intent to dismantle the al-Aqsa mosque to pave the way for a 'proposed temple.' Israel, in conjunction with global entities, Hamas asserts, harbors aspirations to undermine and malign Islam, given the belief that Jewish ambitions know no boundaries.
Hamas underscores the critical nature of Palestine's Islamic essence to the dispute and emphasizes its significance to the broader Muslim identity, drawing its value from Palestine's holiness in Islamic tradition. According to 'Abd al-Hafiz ‘Alawi, a regular contributor to Filastin al-Muslima, Palestine stands as a beacon of Islam, symbolizing its heart and soul. Without Palestine, he suggests, the Muslim world would face a cultural and historical void. This sentiment aligns with the belief that Palestine is divinely chosen, blessed by God to bear relevance to both Islam and Christianity.
Several tenets underpin the Islamic reverence for Palestine. Foremost among these is the belief in God's selection of the al-Aqsa mosque in Jerusalem as the departure point for Prophet Muhammad's ascension to heaven during the events of al-Isra' wal-Mi'raj. This event not only accentuates the importance of al-Aqsa, often termed the 'gem of Palestine', but it also extends its significance to the entirety of Palestine, often referred to as the 'land of al-Isra' wal-Mi'raj'. Hamas articulates this event as a clear demarcation that sets Palestine apart from other Islamic territories, designating it as the divinely chosen inheritance of all Muslims. This links the sanctity of the land with the Prophet Muhammad, who, they believe, is the divinely appointed guardian of this land, succeeding previous prophets.
Another pivotal element emphasizing Palestine's holiness, as indicated by Hamas, is its endowment as a waqf by the Caliph 'Umar ibn al-Khattab. As the narrative goes, after the Islamic conquest of Palestine around 638 CE, the Caliph made a deliberate choice, solidifying Palestine's status as an inalienable trust dedicated to Islamic stewardship.
The portrayal of Palestine as a waqf (religious endowment) is argued to be a contrived notion, as it lacks foundational legal support within Sharia law. Historically, lands conquered by Muslims were labeled as dar al-Islam (domain of Islam), indicating regions under Islamic jurisdiction. This distinction implies the application of Sharia within such territories but doesn't equate them to the status of waqf. Furthermore, given that Palestine encompassed both state-owned lands (miri) and privately held properties (mulk), along with religious endowments (awqaf), its entire classification as a waqf seems legally untenable. However, there were efforts to infuse the region with heightened religious importance. An illustrative instance is the 1935 edict (fatwa) by the Mufti of Jerusalem, Hajj Amin al-Husayni. In this ruling, Palestine is portrayed as an amana (trust) bequeathed by God to the Muslims of Palestine.
Further down, the narrative highlights that the veneration of Palestine transcends Hamas and resonates with many Islamic groups in the Middle East, specifically the Muslim Brotherhood. Notably, this has evolved over time. While pioneering Islamist figures like Hasan al-Banna spoke of Palestine, positioning it as the Arab world's core and linking it with the Muslim ummah (global Muslim community), their terminology wasn't as fervent as Hamas's. For many Islamic organizations, the issue of Palestine remains peripheral, subordinate to their local priorities. In stark contrast, for Hamas, the sanctity and status of Palestine form a fundamental aspect of their ideology.
Is there a real potential for Palestinian compromises on parts of Palestine? The prevailing perspective, influenced by the Hamas Charter, suggests that any dialogue with opposing forces amounts to a breach of core values, and acknowledging those who have wrongfully claimed territory. With Israel receiving unyielding support from the United States, any resolution reached amidst Israeli resistance and perceived American prejudice is unlikely to favor the Palestinian interests. Such an arrangement could lead to the abandonment of Muslim entitlements in Palestine. All endeavors, even those labeled as "peaceful solutions," are perceived as futile and merely additional tactics by non-believers to exert dominance over the faithful. A challenging question arises: "When have non-believers ever treated the faithful fairly?"