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The Palestinians Fabrications Concerning Jerusalem: What the Islamic Scriptures and Islamic History Instruct Us (B)

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More important, they also expose two big lies of the Palestinians: 1) the Islamic attitude towards the Jews; and 2) the Islamic relationships concerning Jerusalem.

1) Islam and the Jews: Love-Hate Relationship

Islam’s attitude towards Judaism and the Jews is a fascinating tale that began with admiration and imitation. Muhammad was highly influenced by the Jewish religion and in fact he admired the Jews as a model to imitate. The 90 Meccan Sūwar (p. of Sūrah) contain the history of the Jews from Abraham and his descendants to Moses and the Children of Israel in Egypt and Sinai Desert and to Jewish settlement in the Land of Israel. Moses was the chosen personality and he appears in 34 Sūwar.

Many of the Islamic views originate from the Jewish religion and traditions: Tawhīd, the belief in one unique God and denial of Fetishism. The belief in sin and Punishment, Hell and Paradise. Ummah, the religious congregation; Salāh, the prayer as an exhibition of the belief and the direction (also Jāhilīyah origin). Sawm, the fasting (together with Jāhilīyah origin). The heroes of Muhammad and Islam were Jewish and above all of them are Abraham and Moses. It is of note that Muhammad encompassed the history and creation of the Jewish people, being the chosen people, and the best of this is the centrality of the Land of Israel to the Jews.

Initially, Muhammad had no intention to establish a new religion. During the Mecca Period, Muhammad admired the Jews, as attested to in the Sūwar of the Qur’an. He explained that since the Jews have a book (Tawrat) and the Christians have a book (Injīl), and the Arabs have no book, he endeavored to give the Arabs a book. Muhammad introduced to the Arabs a book akin to the Tablets of the Testimony, which were given to Moses at Mount Sinai and contain great virtues.

The Qur’an insists that the Jewish Scripture is the voice of Allah. This is the book that Moses was given on Mount Sinai and it is the only truth as spoken by Allah and given to the chosen people, the Children of Israel. Moreover, when the Arabs mocked at Muhammad and persecuted him, he attested the Jews to remove the doubts about his prophetical prophetic messages and being the seal of all prophet.

Muhammad publicly stressed the Children of Israel are the Chosen People, and he will make Abraham and his descendants the leaders of all peoples:

O Children of Israel, remember my favor which I bestowed upon you, and that I exalted you (Faḍḍaltukūm) over all nations. We certainly chose them (Akhtarnāhūm) by knowledge over [all] the worlds (‘Ala al-‘Alāmīn). We showed them miracles which tested them beyond all doubt. We gave the Book to the Children of Israel and exalted them (faḍalnāhūm) above the nations. We have cause the Israelites to inherit them (Awrathnāhā).

Thus, there is much material in the Qur’an which links the Children of Israel to the Land of Israel. Abraham came to this land when he first left his homeland; the Children of Israel came to the Land when God brought them out of Egypt; the Temple of the Children of Israel stood in this Land. God promised that they will be gathered together in the land just before the end-times.

Allah’s promise to the Children of Israel is that He will never renege on his promise, therefore they must not leave their land, and otherwise Allah will grow angry with them and punish them. The Children of Israel were also given the Book as an inheritance, wa-Awrathnā Banī Isrā’īl al-Kitāb. The Book was bestowed upon those whom Allah has chosen, Alladhīna Istafaynā Min ‘Ibādinā. The Qur’ān also honors the Children of Israel with peace, guidance and safety. Allah will “destroy your enemies and make you rulers in the Land,” wa-Yastakhlifakum Fīl-Arḍ.

Not only Muhammad recognized the only rights and legitimacy of the Jews to the Land of Israel according to its biblical borders, but he insist that they must live only in it.

And we caused the people who had been oppressed to inherit the eastern regions of the land and the western ones, which we had blessed (al-Arḍ Allatī Bāraknā Fīhā). And the good word of your Lord was fulfilled for the Children of Israel…

Enter, my people, the Holy Land (al-Arḍ al-Muqaddasah), which Allah has decreed for you (Allatī Kataba Allāhu Lakum) and do not turn back and [thus] become losers.

And we said after Pharaoh to the Children of Israel, “Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in gathering.”

The Land of Israel is the “Holy Land” (al-Ard al-Muqaddasah); the “Blessed Land” (al-Ard al-Mubārakah); the “Land of Israel” (Ard Banī Isrā’īl). That is why Ibn Kathīr goes so far as to consider these verses a divine command to Israel for Jihad to enter the Land of Israel and Jerusalem. Though they sinned and strayed from Allay, their punishment was to delay their entry for forty years, after which they were to enter the land. They are also commanded to “enter the gate” which refers to the Land of Israel.

If the Macca era until September 622 and the beginning of the Medina period was characterized as one might say a love story between Muhammad and the Jews, the Medina period until Muhammad’s death is totally different. The love story transformed into hatred and animosity and ended with racial and religious anti-Semitism; genocide (Banū Qurayza tribe); ethnic cleansing (expulsion of the Jewish tribes Banū Nadīr and Banū Qanūwqā’), and by prohibiting the Jews from living on the Islamic lands.

Muhammad immigrated to Yathrīb, which became Madīnat an-Nabī (the City of the Prophet), exactly because Jews were there. However, after Badr War (March 624), everything was changed. Two main reasons were indicated:

a) Muhammad and his small group of supporters went from being persecuted to vanquishing their enemies. The immediate result was a rapidly growing community of followers. The figures are impressing: in twelve years of preaching in Mecca Muhammad had only at most 150 followers. After the victory at Badr, almost ten thousand joined his ranks. This fact shows one of the most important characteristics of the Arab political culture, namely following the war hero, the conqueror. However, the crucial result of Badr victory was that only from that period of time on Muhammad proclaimed himself as a prophet who brings a new religion to the Arabs, which is separate from that of the Jews. Now his preaching were not only warmongering against the infidel Arabs but precisely against the Jews.

b) The Jewish tribes of Medina, Banū Nadīr, Banū Qanuwqā’ and Banū Qurayza, reacted against Muhammad’s new approach and objected him as a prophet similar to the prophets of the Bible, and mainly being the seal of all prophets and the Qur’an is the words of Allah. The Jews refused to accept him, claiming he was a false prophet.

From Muhammad’s perspective, the Jewish tribes expected of him to embrace their own religion, however he declared adherence to the basic religion of Abraham and rejected the demand to follow their own religions. Abraham was neither a Jew nor a Christian, but a pure monotheist Muslim (anīfan Musliman), and so are those who “who follow him, the Prophet and the true believers.” Abraham was also the founder of Mecca’s sacredness. Allah assigns to him the place of the Ka’ba, and tells him to purify it and proclaim to the people the duty of pilgrimage. The Qur’an also insists that the rest of the prophets, too, were the same, pure Muslims.

Muhammad claimed that the destiny of Islam is to control the entire world, being the only legitimate religion. Later on Muhammad proclaimed that all of prophets, from Adam and Noah to Abraham and his children, and to Moses, David, Solomon, Job, Jesus and Peter – were his prophets, Muslim prophets. The Muslim believers are the chosen community, and not the Jews, and Islam is above Judaism and Christianity. The full and last revelation from Allah was given to the Arabs by Muhammad, and the Qur’an is the final and superior scripture. Consequently the Ka’ba has become the religious center of Islam and the ājj has transformed into Islamic ritual.

The Jews were mortal challenge to Muhammad, and according to the aggressive Arab political culture that externalizes the guilt, his reaction was brutal accusing the Jews with all the faults and sins. Consequently, the tribes of Banu Nadīr and Banu Qaynuqā’ were expelled, and their property was seized and expropriated to the Muslims. After the Battle of the Trench (627) all of the males from Banu Qurayza, from the age of fertility to the elderly were slaughtered, their heads cut off by a line, while the women and children were coerced to convert to Islam.

Now, the Qur’anic depiction of the Jews is highlighted in Sûrat al-Baqarah, 2:61 and Sûrat al-‘Imrān, 3:112. They are considered “cursed” and “enemies of Allah”, deserving of death. This is also expressed in the prayer Muslims say at least 17 times a day: Allah’s rage is upon them, therefore, he turned them into apes and pigs. Their worst sin was that they distorted the texts and intentionally concealed the appearance of Muhammad and his prophesies. They are the devil’s minions, and if they do not accept the true faith of Islam they will burn in the Hellfire. They are also “liars”, “accursed”, “stone-hearted”, “despicable traitors”, and the worst of all animals. They are the worst enemies of Islam, in fact the worst of Allah’s creation, and rats are in fact “mutated Jews.” It is the duty of the Muslims to persecute and kill the Jews:

The Day of Judgment will not come, until the Muslims fight the Jews and kill them. And when the Jews will hide behind a tree or a rock, the tree and the rock will call out: “Oh Muslims, oh, servants of Allah! A Jew is hiding behind me; come and kill him.”

Only Islam remains the religion of Abraham that Allah forwarded to Muhammad for the sake of all humanity. The Jews have become infidels, and they lost Allah’s covenant (Mīthāq). Their guilt: they associate others with Allah, like the idolaters.

2) Islam and the case of Jerusalem

According to the Palestinian narrative, the sanctity of Jerusalem stems from the following Islamic sources: a) Jerusalem is the first Qiblah, the prayer direction of the Muslims. b) Jerusalem is the third aram, Islamic holy place, after Mecca and Medina. c) Muhammed had supposedly made a miraculous a night trip to the Temple Mount, built a mosque there, and returned to Mecca that very night. According to this, Muhammed had thus established Jerusalem’s status and centrality in the Islamic faith and religion.

a) “Jerusalem is the first Qiblah” – what are the facts? When Muhammad made the Hijrah to Medina, he instructed his followers to pray like the Jews, towards al-Shām. It is important to note that even Bukhari, from the 9th century perspective claims that the direction of prayer was towards “Shām,” without any mentioning of Jerusalem. The Qur’an never mentions Jerusalem by name. The pagan Arabs had absolutely no affiliations or regard for Jerusalem and had no idea as to what it. Moreover, direction of prayer is Jewish tradition, unknown to the Arabs.

The refusal of the Jews, after 16-7 months of his presence in the Medina, to follow Muhammad’s new ‘theology’ turned him into their implacable and spiteful enemy to the extent that he made a 180 degree reversal and ordered to change the direction of prayer to the Ka’ba, the pagan shrine of Mecca.

Allah’s Apostle prayed facing Bayt al-Maqdis [the Jewish Temple Mount] for sixteen or seventeen months but he loved to face the Ka’ba. So Allah revealed: Verily, We have seen the turning of your face to the heaven (2:144). So, the Prophet faced the Ka’ba and the fools amongst the people namely ‘the Jews’ said, what has turned them from their Qiblah which they formerly observed? [Allah revealed]: Say: To Allah belongs the East and the West. He guides whom he will to a straight path (2:142)… Some men had died before the Qiblah was changed towards the Ka’ba. So Allah revealed [2:143].

The Prophet prayed facing Bayt al-Maqdis for sixteen or seventeen months but he wished that his Qiblah would be the Ka’ba. So Allah revealed 2:144 and he offered ‘Asr prayers and some people prayed with him. A man went out and passed by some people offering prayer in another mosque, and they were in the state of bowing. He said, I, by Allah, testify that I have prayed with the Prophet facing Mecca. Hearing that, they turned their faces to the Ka’ba while they were still bowing.

Ibn Sa’d agrees. In Mecca, Muhammad used to pray towards the Jewish Bayt al-Maqdis, with the Ka’ba in front of him. After his Hijrah he continued praying towards Bayt al-Maqdis for sixteen months and then he was instructed to turn towards the Ka’ba. By that, Jerusalem has lost its sacred status, and the Ka’ba remains the only Qiblah, and is identified as the ultimate Qiblah of Allah’s prophets.

Jerusalem was the prayer direction for only “16 or 17 months,” not because of religious reasons but because Muhammad wished to obtain the favor and support of the Jews when he arrived in Medina. The reason he fled in September 622 to Medina, was exactly because the Jewish tribes reside there. He thought that his admiration to the Jews and in fact that he wished to bring the Arabs a “Jewish book,” would help him to integrate in Medina more easily.

However, after the Jews objected to his claim to represent the Jewish religion and of being the last Jewish prophet and even mocked him as false prophet, and after Muhammad became a victorious war hero the instruction was amended from then on, Muslims must not follow the Jewish traditions, and were to pray toward Mecca. When Muslims pray, they face Mecca; in Jerusalem Muslims pray with their backs to the city toward Mecca. Even at burial, the Muslim dead face is turned toward Mecca.

Muhammad’s stance towards the Jews shifted totally to a deep hatred and animosity. Following this decision, Muslims in fact have turned their backs towards Jerusalem while praying. The Ka’ba in Mecca was fortified as a religious center and pilgrimage to Mecca has become an Islamic ritual. It is essential to note: it is not as many says, once the prayer direction was changed to Mecca the importance of Jerusalem was utterly cancelled. This is not the situation. Jerusalem was not important at all. Muhammad never mentioned its name. His former order to his followers was the direction of prayer of the Jews alone, and it was towards “Shām,” Syria.

In their astronomical and geographical analysis, the Muslim group under the title of Muslim awareness, clearly prove that the Qiblah after Muhammad’s death was never to Jerusalem. In their summary, “It was shown conclusively that the early mosques do not point at northern Arabia or even close vicinity of Jerusalem.”

b) Jerusalem is “the third aram” – what are the facts?

The issue of the “aram” concerning Jerusalem developed only during the Umayyad Period (750-661), and lasted at most 60 years only. Muhammad Ibn al-Zubayr, Abu Bakr grandson, revolted against the Umayyad ruler Yazid I, and refused to give him swear of allegiance (Bay’ah). After the Battle of Karbala in October 680, he established his power in Arabia, Iraq, and part of Egypt, thus denying the Umayyad Dynasty, its political center was in Damascus, to approach to Hijaz and to practice the ājj, the pilgrimage in Mecca.

Jerusalem, which bordered the desert and being the faraway place from Mecca under Umayyad’s control, was chosen to replace Mecca as a place of worship and pilgrimage. For that, they had to build a mosque, the first in Jerusalem ever. The first structure, Qubbat as-Sakhrah (The Dome of the Rock), was built between the years 688 and 691, almost 60 years after the death of Muhammad (June 632). The second structure, the al-Aqşa, was built in 715, almost 83 years after Muhammad’s death.

From this perspective we can infer that the choice of Jerusalem was based on a political reality and not religious importance. It was only chosen to replace Mecca as a pilgrimage site for the Umayyad after Mecca became unavailable. Indeed, the fall of the Umayyad had also signified the end of the Jerusalem story as a place of ājj. According to the testimony of one of Muhammad’s women, Jerusalem became aram only at the time when Muhammad admired the Jews and wish to get their political support and their religious legitimacy.

Therefore, Jerusalem being an Islamic aram is a religious myth that lasted for less of 100 years all in all out of 1300 Islamic history for political reasons. Contemporary Muslims and Palestinians have brought it to the forth for mere political reasons without any substantial religious corroborations.

c) Did Muhammad make a miraculous night visit to the Jewish Temple Mount?

The only reference in the Qur’an employed by Muslims, by means of their egregiously distorted political interpretations in our time, in respect to the sanctity of Jerusalem for Islam, is the first verse in Sūrah 17, Banī Isrā’īl:

“Glory to Him who journeyed his servant by night, from the Sacred Mosque to the Farthest Mosque” (Subĥāna al-Ladhī Asra’ bi-‘Abdīhī Laylan Mina al-Masjidi al-arāmi Ilal-Masjidi al-’Aqşā”).

The verse called Isrā’ is connected to the Mi’rāj, which describe how Muhammad had a vision at night in which he hovers with angel Gabriel through the seven worlds while riding on his miraculous horse al-Buraq, and returns to Mecca the same night. On the way to the seven worlds he meets the prophets: Adam, St. John and Jesus, Joseph, Idris, Aaron, Moses and Abraham.

Flying horses and dragons and gods able to fly were common myths centuries before Muhammad. These myths were often grafted onto new religions. The whole story may have been influenced by the story of the prophet Elijah who flew into heaven in a burning chariot pulled by horses. Prophet Ezekiel experiences in Babylon a vision in which he was taken by a lock of his hair and a wind lifted him up between the earth and the heaven” to one of the gates of the Jerusalem Temple. In the following verse it is stated that Ezekiel saw there the glory of the God of Israel. The story of Muhammad has also its source in the story of the ladder of Jacob in the Bible.

The issue from Muhammad’s perspective was that his two most admired Jewish ancestors were Abraham and Moses, and both saw God face to face. God appeared to Abraham and promised him to inherit the Land of Israel. Moses ascended Mount Sinai and received from God the two tablets of the Ten Commandments. So, if his prophets saw God, he is more entitled to see Allah by himself.

The only source from which contemporary Muslims derive the belief in the sanctity of Jerusalem in Islam rests on their interpretation of this event of the so-called night journey on the white horse. The assertion that the Mosque that stands today on the north edge of the Temple Mount in Jerusalem is the same mosque called al-Aqşā in the Qur’an, that assertion is completely modern that lacks any historical foundation. Muhammad intended to reach heaven in order to behold Allah. Muhammad, in his opinion, was the seal of all prophets, believed that he was in a better situation to see Allah, because he was more important than his predecessors.

However, it is worthwhile to recall that the Jews never claimed that Moses functioned in, or ever visited, Jerusalem. Nor did Abraham, who lived a large part of his life and died in Hebron, ever visit Jerusalem. Most probably it was a very small Jebusite village during Abraham’s day. Moreover, there are no Jewish sources or other religious sources, or political and archaeological from antiquity that can be cited as a source of the story by Muhammad. Nor can it be said that there was some misunderstanding or inaccurate interpretation on Muhammad’s part. It is a pure political propagation promoted by contemporary Muslims for political ends.

Indeed, the Islamic tradition is not based on factual evidence and is not corroborated by religious or archaeological proofs. The claim that Muhammad’s miraculous visit had occurred on the Temple Mount is a new invention, spread by contemporary Muslim and Palestinian propagators. However, the most important and greatest reliable Islamic sages and classical exegetes and commentators discussed the subject of the meaning and place of al-Aqşā mosque. They raised various theories regarding its location, none is that al-Aqşā identified by the Jewish Temple Mount.

1) There is the approach of Ibn Abdallah Muhammad al-Wāqidi (748-822), a historian and biographer of Muhammad, who founded his suggestion on Islamic chain of testimony of authentic witnesses (called Isnād) who identify the al-Aqşā mosque as a prayer area established by Muhammad twenty kilometers north-east of Mecca on the way to Medina. In the Qur’an, the term Aqşa is a description of a location on earth. The verses contain a list of several holy places in the vicinity of Mecca, one of them being al-Mash‘ar al-Aqşa. al-Wāqidi also brings other sages who claim that al-Aqşā was a prayer area built by Muhammad 16 kilometers north-east from Mecca, in a place called Ji’rānah.

2) There is the approach proposed by Muhammad Ibn-Sa’ad (784-845), a biographer of Muhammad, with the consent of Abū Abdallah Muhammad al-Bukhārī (810-870), the most authentic author of the adīth; and Amad ibn Shu’ayb al-Nasā’ī (829–915), a noted collector of adīth, who contend that the incident related to al-Aqşā in Surat Banī Isrā’īl, 17:1 occurred 18 months before the Hijrah (migration of Muhammad in September 622) at a place called Maqām Ibrāhīm, near the well of Zamzam – the well in the city of Mecca, adjacent to the Masjid al-Haram and the Ka’ba.

In Mecca, there was a well-known sacred area near the Ka‘ba, namely al-ijr. It was a place of visions experienced during sleep. The best-known example is the dream of ‘Abd al-Muttalib, Muhammad’s grandfather, in which he was entrusted with the task of digging the well of Zamzam. Later sources contain more stories of visions experienced during sleep in al-ijr.

Uri Rubin believes that this year, 619, was the year in which Muhammad’s wife, Khadīja, and his uncle ‘Abbās died, and these events deeply influenced Muhammad and perhaps contributed to this event. Alfred Guillaume has argued convincingly that in its original context the verse refers to a point on the outskirts of the ancient sacred enclave around Mecca.

3) Abū Jaʿfar Muammad ibn Jarīr al-abarī (838-923), a Persian historian and biographer of Muhammad, and one of the first commentators on the Qur’an, has collated all of the Islamic sources. He states that Muhammad’s objective was spiritual: to reach the house of Allah in the upper firmament and to see Allah face to face. If Muhammad was to be the last and the most important of all the prophets, and Abraham and Moses had seen God face to face, Muhammad surely would have had to see Allah.

The important thing is that according to Tabari, Muhammad rode to heaven on the heavenly white horse, but did not dismount his horse or pray at any mosque. That was not his mission. He wished to see Allah. Therefore, he pursued his journey to heaven to see Allah and from there he returned directly to Mecca at the same night. Had Muhammad prayed in any al-Aqşā mosque, his followers would have been constrained to pray there, but that was not the case. From this perspective, Muhammad’s ascension (Mi’rāj) was failed, as there was no mentioning he met Allah.

Tabari also states the significance of al-Aqşā as representing not Jerusalem but the edge of the world, the farthermost point in the world. It may refer to “the highest heaven,” reflecting Muhammad’s aspiration to encompass the entire world. Ibn Hishām, states that Muhammad had other night visions which were not inserted to the Qur’an. The Meccans mocked at Muhammad of his night visions, in which he was deeply insulted. According to Ibn anbal, Muhammad did not erect any Mosque, and these are Jewish traditions called Isrā’īlīyāt.

Muslim exegetes refute this by claiming there is nothing in the Qur’an to indicate that al-Aqşā verse stands for a site in heaven. Rather, it seems to mean that the site is situated at the farthest end of the terrestrial course of the night journey. This verb occurs five more times in the Qur’an, all of which in passages describing biblical history. Three of them describe the nocturnal exodus of Moses with the Children of Israel from Egypt, and in the other two places the verb describes the nocturne flight of Lot with his family from his city. Thus accordingly, the Qur’anic al-Masjid al-Aqşā was identified as Medina.

4) A good summing up of the issue, is Muhammad Ibn-Ishāq (704-761), Muhammad’s most important biographer. He stated there are additional testimonies of Muhammad’s nocturnal journeys that were carried out while he was sleeping and were not included in the Qur’an. These journeys did not include visits to other places (such as Damascus, for example) apart from Mecca. As for this specific journey, he cites the testimony given by ‘Aisha, Muhammad’s beloved wife, who related to the issue of Isrā’ and Mi’rāj by declaring that Muhammad’s body was lying beside her throughout that entire night, but his spirit was taken by Allah and hovered in the heavens.

5) There is also a contemporary explanation introduced by the Egyptian researcher Ahmad Muhammad ‘Arafa (2003) through the medium of the Egyptian Ministry of Cultural Publications. He suggests that Muhammad’s night journey related to 17:1 refers to the Hijrah of the prophet from Mecca to Medina. The journey was not to Jerusalem but to Medina. The word Isrā’ in Arabic that appears in the Qur’an means “to move secretly from a dangerous location to a safe place.” In that way the prophet obeyed the instructions of Allah to the effect that Mecca was dangerous, his enemies were plotting to kill him, and he was to escape secretly at night to Medina. Muhammad’s praise for Allah in the Sūrah, demonstrates the importance of the event for Muhammad’s life and career.

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Americans return to Syria for oil

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Soon after the adoption of the Russian-Turkish Memorandum on Syria, President Trump, known for his “consistency” in decision-making, made it clear that he had no intention of withdrawing US troops, which had already been moved to Iraq, from the east of Syria. The reason for the US forces to stay on is the need to protect the local oil reserves against the “Islamic State” (which is prohibited in the Russian Federation). The American president even reflected on which company should be contracted to produce Syrian oil, eventually opting for ExxonMobil (who else!).

The Pentagon spoke to this effect as well, in more concrete terms. The oil of northeast Syria will go to the allied Syrian Democratic Forces (SDF), – said US Secretary of Defense Mark Esper, adding: “We want to make sure that the SDF have access to these resources, in order to guard prisons and arm their own units . Our mission is to ensure the safety of the deposits.” When asked by reporters whether Syrian and Russian forces would have access to these resources, Esper answered in the negative. Thus, the United States has yet again demonstrated that they do not deem themselves bound by international law. At the same time, they confirmed the American so-called “businesslike” approach to international problems.

The Russian Foreign Ministry has repeatedly insisted that Syrian oil should belong to the Syrian people. Speaking at a press conference following the recent meeting with Turkish and Iranian counterparts, Sergey Lavrov said: the United States plans to protect Syrian oil from Syria.

According to the Russian Defense Ministry, the Americans found it normal to trade in Syrian oil before. Igor Konashenkov, spokesman for the Russian Defense Ministry, the United States extracts oil using de facto “contraband” equipment that was brought on the territory of the Syrian Arab Republic bypassing American sanctions. According to the Russian military, revenue from these transactions exceeds $ 30 million per month.

Compared to neighbors, Syria is far from an “oil giant.” Its developed reserves amount to about 2.5 billion barrels, while Saudi Arabia has reserves of 268 billion, Iran – 158 billion, Iraq – 144 billion, Kuwait – 104 billion, UAE – 98 billion barrels. Oil reserves in Syria are not that abundant for the US to “cling” to them. So what’s the matter?

Only a fraction of oil reserves are located on the territory liberated by the Syrian army and its allies, the lion’s share of the reserves is controlled by SDF units (and the Americans, of course). By means of depriving Damascus of oil revenues, which made a major source of the country’s pre-war budget, Washington hopes to weaken Syria’s resistance. In addition, the United States won’t stop short of supporting the Kurdish state. By “gifting” Syrian oil to their political protégés, the Americans encourage the Kurds to refrain from making an alliance with Damascus and continue to act as a counterweight to Turkey and Russia and play the role of an anti-Iranian bastion.

It’s the Americans themselves who will buy this oil. In all likelihood, they will buy it cheap. “I want to bring our soldiers back home, but I want oil too. I’m a civilian, I don’t understand why the war in Iraq was needed at all. If my people go to Iraq, let them at least keep the oil,” – Donald Trump shared his thoughts not so long ago,  criticizing the policies of his predecessors. Bashar al-Assad responded by describing Trump as “the best American president ever” because he is the most transparent and honest.” “He says he wants oil, and that’s absolutely true – it’s  American policy,” –  the Syrian leader concluded.

Simultaneously, while maintaining control of the oil fields, the Americans continue to “punish” Ankara for its “excessive” independence in international affairs. After all, they are not going to pump stolen oil through Turkey, which is trying hard to become the southern energy hub for Europe.

Furthermore, the majority of oil-bearing regions in Syria are populated by Arabs, rather than Kurds. Peshmerga captured the fields during the struggle against the Islamic State, prohibited in Russia. Now, should the Americans change their minds about the “protection” of the oil reserves, they will use this to “explain” their yet another betrayal to the Kurds.

In all likelihood, there will be no serious armed clashes over Syrian oil. The problem could be solved through reaching a power-sharing agreement between Damascus and the Kurds, which means dividing the powers between the central government and the local authorities. The Constitutional Committee, which is currently in session in Geneva, could play an important role to achieve this but for the fact that neither Ankara nor Damascus wants the Committee to comprise representatives of the SDF – a bloc that de facto controls the north-east of the country. As a result, Hikmat Habib the Executive Committee of the Assembly of Democratic Syria said: the outcomes of the Geneva meeting will not mean anything “for the people of northern and eastern Syria” (Kurds – A.I.).

However, Damascus and the Syrian Democratic Forces (SDF) have been taking  steps towards each other: after the start of another Turkish military operation, the Kurds allowed Syrian troops to enter the territory under their control, while Damascus proposed that peshmerga should become part of the Syrian army. As it happens, chances to maintain the territorial integrity of the country are there for grabs.

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US-Iran confrontation amid Lebanon, Iraq protests

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The U.S welcomes to spread uprising to Iran and weakening Iran`s influence in Lebanon and Iraq, whereas Iran seeks up political stability in the two countries.

Enormous antigovernment demonstrations in Iraq and Lebanon have been the spotlight around the world since last month. People in the two countries are dissatisfied concerning socio-economic problems include mismanagement in urban services, recession, governmental corruption, increasing unemployment, and growing injustice. Both countries have a common factor. Iran is the only country that has an important influence on their governments. So, the country has followed the related happenings carefully.

A few days after the protests, Iranian officials expressed their position. The first man was Amir Abdollahian, who is the special assistant to the speaker of Iran`s parliament. He wrote in his Instagram Page that “yesterday in Yemen, the United States and Saudi Arabia forced the prime minister to resign and failed, as they are currently struggling in quagmire of Yemen” he said then. “Today in Lebanon and Iraq, they also launched the same project of chaos and destroying governments that the new copy of political terrorism will undoubtedly fail.”

But Iran`s president and foreign minister have not said anything about the crisis, although recently Iran’s Supreme Leader Ayatollah Ali Khamenei has blamed the U.S and its allies for spreading “insecurity and turmoil” in Iraq and Lebanon, urging anti-government protesters in both countries to seek changes in a lawful way.

“Their people also have to know that although they have legitimate demands, those demands can be met only through the framework of legal structures,” he added.

In fact, Iraq and Lebanon are very sensitive for Iran. Iraq has a long border with the country and Hezbollah as a proxy force in the south of Lebanon is its security border along Israel. So, any changes in both can be hazardous for Iran`s interests because the country has an effective position in their governing body structures.

On the other side, the U.S has conducted full support to protesters especially in Iraq where some protesters have stated slogans against Iran`s intervention. Some protesters in Karbala attacked Iran`s consulate. Although the socio-economic is the main problem of Iraqis, Iran`s influence had been a side issue and an interesting subject for critics of the Islamic regime.

Iraq`s prime minister has agreed to resign as well as Saad Hariri resigned in Lebanon. In the meantime, governmental media of Iran have attempted to portray that any resign or government changing is a wrong solution for two countries. Just as Seyed Hasan Nasrollah, leader of Hezbollah had disagreed with Hariri`s resign but the U.S has supported to form a new government in Lebanon and Iraq. 

The U.S Secretary of State Mike Pompeo called on “Lebanon’s political leaders to urgently facilitate the formation of a new government that can build a stable, prosperous, and secure Lebanon that is responsive to the needs of its citizens.”

Pompeo also sent a message about to accountability necessity of government concerning killed people amid protests in Iraq, unlike Iran that wants to abate the chaos.     

U.S Secretary of State said the Iraqi government’s investigation into the violence in early October “lacked sufficient credibility” and that “the Iraqi people deserve genuine accountability and justice.”

After that, Iranians rail against U.S. Brigadier General Hossein Nejat, who is the deputy of the I.R.G.C`s chief said, “The U.S has invested in the social faults in Iraq and Lebanon.” Still, he said “this is America sedition”

“From a long time ago, Americans had brought many persons from Iraq to America for training, and they formed extensive social media. The U.S wants Iraq to be insecurity intensively until a dictator comes and catches the power,” he added.

Also Mohammad Ali Movahhedi Kermani, Tehran’s provisional Friday prayers leader said that “Based on the available information, the U.S ambassador to Iraq has openly backed the ongoing violence in Iraq and has called on Iraqi police to let such behaviors continue.

Iran has exported its Islamic ideology to some countries in the region such as Iraq and Lebanon in years ago. But now, the economic problems are the most important subject for people of the two countries. That`s why one protester told Foreign Policy that “hungry has no religion.” This sentence has the same meaning Imam Ali`s hadith, Shias’ first Imam that “the poverty is bigger death.” 

Simply put, ideology is not working without money and social welfare. Now, Iran is under tough sanctions by America and its people have economic problems with high-level inflation. But the U.S and its allies have more chance to increase influence in two countries in terms of the economic situation. The U.S has aided $1.5 billion to Lebanon`s army since 2005. But according to the WSJ, the financial assistance by the U.S has stopped recently to Lebanon due to Israel`s pressure. WSJ wrote, “The Trump Administration has suspended security assistance to Lebanon, congressional officials said, including more than $100 million for the Lebanese armed forces.”

Also, a meeting held between United States Secretary of the Treasury Mnuchin and Israeli Prime Minister Benjamin Netanyahu. In this negotiation, Netanyahu complained that Iran was financing new missile-development activities inside Lebanon for the Hezbollah militant movement.

Several Israeli news organizations reported this week that Mr. Netanyahu has asked government officials to urge allied capitals to impose conditions on their aid to Lebanon to ensure Lebanese officials clamp down on the missile-development activities—one possible reason for a U.S. funding suspension.

In related news, Saudi Arabia as a close ally of The U.S recently has suspended the assistance to Lebanon to weakening the Hezbollah.

“In a way, you bail out Lebanon, you bail out Hezbollah,” said Shafeeq Ghabra, the political science professor at Kuwait University, according to Daily Star.

One Gulf official, who declined to be identified by name when talking about sensitive foreign policy, “Prime Minister Saad Hariri had refused financial help to avoid money going to Hezbollah via the government,” the Daily Star reported too.

Based on some reports, America has suggested rebuilding oil and power Iraq`s facilities instead of Iraq`s companionship with sanctions against Iran. So, Lebanon and Iraq are under economic pressure and both need foreign aids, whereas Iran now has a severe budget shortage. This situation can be a factor to reduce Iran`s influence compared to the U.S in two countries after uprisings.

Analysts said the power-sharing system in the two countries is very important for Iran because the Shiite has a high position currently. Both have different religions and sects. In Iraq, the prime minister is Shiite. Also in Lebanon based on the agreement of 1989, the power divided into religion and sects, such that parliament speaker must be a Shiite Muslim. The current condition is acceptable by Iran because Shia’s power is insured. But protests now are not examples of deep sectarian divisions in two countries. For the first time, the protesters seek the end of sectarian power and power-sharing system. They want to root out corruption by a new government. So, the unprecedented protests can be dangerous for Iran`s investments in the Shiite groups in the region. Due to America’s attempts and some slogans in protests against Iran, it is possible the power of Shiite`s groups in the two countries will be abated finally. 

In fact, The U.S wants the uprising will extend to Iran because Iranians are in the same situation in terms of economic problems, just as Iran`s government is wary about protests infectious power. If Iran`s Shiite allies like Hezbollah and Amal in Lebanon and Al-Hashd Ash-Shabi in Iraq be able to separate Shias from other protesters, its spread range will reduce.

The U.S welcomes to spread uprising to Iran and weakening Iran`s influence in Lebanon and Iraq, whereas Iran seeks up political stability in the two countries. Iran also attempts to say the U.S is behind the protests and insecurity in the two countries is their work.

Lately, Hossein Shariatmadari, the representative of supreme leader Ayatollah Khamenei and editor chief of the conservative Kayhan newspaper, wrote addressed to Iraqis that “seize the American and Saudi embassies.”

Some suggested that President Trump’s “maximum pressure” campaign against Iran has been almost defeated because Iran has not come to the negotiation table so far, so perhaps the protests in Lebanon and Iraq lead to Iran’s surrender.

Nowadays, Iraqis and Lebanon`s people seek up a better future by changing the political structures in their countries. Thinking to welfare, removing the corrupted politicians and protecting their countries from any foreign interference. But amid the protests, the confrontation has begun in two countries between America and Iran but would not finish simply.

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Middle East

The narrative approach of Lebanon’s uprising

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In Social Politics, intellectuals and scholars are surely defined political protestation as new concept of a social group that operates action together to obtain a political and social outcomes in terms of contemporary democracies, Indeed, some have included currently in Lebanon, Iraq, Algeria, and Sudan as a continuation of what happened at the end of 2010 and early 2011 in Egypt and Tunisia, and the events of proxy war in Syria, Yemen, and Libya, or somewhere else as part of the American creative disorder delusively labeled the Arab Spring.

Truly speaking, the current demonstrations in Lebanon are similarly shaped in a form of previous Arab anti-government uprisings scenario due to decisions that are seen as unfair socially and politically taking place within the constitutional process of people interest conciliated by political institutions at affecting public and Scio-cultural processes, which therefore challenge the status quo of which makes what happens in these states out of chaos of the “Arab Spring”, even for the current overturning demonstrations, we find divergences in each state has its own Arab spring based on its social perspective.

For Lebanon, the people demonstration for the second week, provoked by ineffective  of government laws management and unfair situation of handling peoples social needs that affect the standard of million citizens suffering from a serious depreciation in life productivity, hides deep and complicated causes and has several Lebanese specificities and approaches:

First, The sectarian approach, where the masses are clear in their demands to overthrow sectarianism and change all status of the political class, the protestation initiate a auspice of a outbreak against the sectarian system of all sects and indicates that sectarianism rolling party is fully responsible for impoverishing Lebanon’s people and corruption of state institutions and detriment of political standing.

Second, The absence of Islamic party from the scene, might be invisible but Hezbollah and other Islamist groups are highly cautious about the seriousness of out breaking and imperils of other external involved parties pushed to change the current government and destabilized the regime, Therefore, there are unknown reports saying that this uprising in Lebanon is driven by Hezbollah group.

Third, The protestors stick to their commitment to democratic principles and fight all injustice and grievance in the civil state based on citizenship. Besides, despite the absence of clear international stands, particularly from Washington and the West, which is taking place in Lebanon, the Lebanese geopolitics enhances fears of the ability of the Lebanese people to distance themselves from outside interference.

The fourth, The fundamental fuss is not foreign intervention or interference of states’ military, but rather the armed party militias related to the government coalition, whether it is Hezbollah or Christian parties. These militias are much powerful than the Lebanese army itself and it could demount the structure of the army and might provoke a proxy war.

In addition, as a result of these frequent Lebanese popular uprising occurrence is the accumulations of combining the deterioration of the weak economic circumstances with the irresponsible political experience of Lebanese political system and the crisis of democratic strategies of portions or consensus among the sects, rather than a prolonging the disorder of the Arab Spring. In the past decades, Lebanon has seen several bloody uprisings as a form of proxy war in 1958 and 1975 until the Taif Conference 1989.

It is understandable that what is happening in Lebanon or even the Arab Middle East region is based on mal-political calculations in resolving the current economic grievances and socio-cultural standards. it is clear to perceive the root of the Lebanese sectarian system which is based on confessionalism power-sharing system and the historical setting of its functioning, and before the digression came in the discourse of defining the political sectarianism as subjective context it is “an exchange of social-political system, focus on the handling of the individual part of the religious group in his political positions, and formed as sectarianism political sect of the state “.The Lebanese state emerged in 1920. unlike the rest of the Arab states from the Sykes-Picot Agreement, and as Britain’s delegate to Palestine committed itself to the Balfour Declaration that grants a state to the Jews in Palestine, Also France committed itself to make Lebanon as a sole for Christians, especially the Maronites, who constituted the majority of the population. So the separation or portion in several positions six for Christians and five for Muslims and the rest of the religious sects. Thus, the unwritten legislative charter agreed in 1943 was based on sectarian sharing power politics between Muslims and Christians within the constitutional and for the rest of the high ranking positions, with the head of state is a Maronite Christian, the prime minister a Sunni Muslim, the speaker of the House of Representatives a Shiite Muslim.

Accordingly, At the 1989 Taif conference, which came after the proxy war, there was unsubstantial change that was recognized to be fifty per cent for each party within Lebanon the parliament, with the extension of the sectarian dominance and covenants to overcome it to change Lebanon from a sectarian democracy status based on portions into a modern democracy that blackout sectarianism, but this did not Politicalized sectarianism in order to be reinforced by a social sectarianism that was overtaken by all modern societies. Lebanon, Iran, Syria, Iraq, and Palestine.

This is quite superficial with regards to the past decades, the Status of Lebanon was able to extend a formula of inter-communal coexistence within the framework of so-called “sectarian democracy”, As a matter of fact,  the outbreak of the 1975 proxy war, and with the exception of the events of 1958, Lebanon was qualified to live in stability with economic and cultural prosperity and more importantly openness to all states of the world. Therefore, the great Palestinian refugee in the camps resulting from the 1948 war did not confuse the internal political balances.

With a new chapter turned in this formula of sectarian power-sharing system, the sectarian quota democracy creating a transitional step through the democracy of Lebanon citizenship that denies sectarianism and power-sharing which enhancing the confessionalism political system in accordance with to the sectarian representatives of the communities. this sharing power formula becomes the property or the estate of the confessionalism sect, especially its high ranking men, and the appointed Politicians have chosen by the sect to sustain in their positions without accountability or responsibility, though each sect has become like a state within a state, with its areas of influence and armed militias, these sects can maintain foreign relations as the legitimate state symbolized protecting entity of sectarianism, and attempts to inclusive development were confronted with the interests of communities and external alliances, as the law of recognized state of Lebanon was absent due to mediation and interventions of the sectarian communities, but other non confessionalism sect their people and families, became living on the ounce left by sectarian quotas.

In fact, what makes Lebanon uprising different and more fascinating from other the Arab movements is that it is so soft that the beauty of the Lebanese women who suddenly participated has forgotten the sameness of some outbreaks, and sometimes even covered the demands of the revolutionary street in Beirut communities and the rest of the cities, and the political details operating the movement. Making many Arab observers unconcerned with Saad Hariri’s proposals, eager only for the continuation of the Lebanese revolution.

As noted, The demonstrations in the communities and streets were an opening for Lebanese women to demonstrate their strength and ability to influence not only their violent and unbreakable hardness, or their confrontation with the military, but also the dominance of their intellectualism statements, their sedition, their beauty, and their nationalism. Sometimes, with her very realistic comments, she complains to the media how corruption has deprived her of the better social life that this beauty, which God has given for her, asked for fair political, social and better economic conditions.

Though controversial, The woman’s moves into the streets to protest is evidence that the outbreaks in Lebanon have become more than a necessity, and that it is a consistent decision among the Lebanese. Women, in general, are characterized by conservatism and tranquility. When women decide to strike against irresponsible political and social conditions, it means that the crisis is really true, and to that extreme, in Lebanon uprising, women should show to the world that women have the right to express their political and social attitudes towards stimulating protest among the general public.

To sum up, as a cliché says, where there’s a will, there’s a way. the outbreaks who took to the streets of Lebanese cities may be qualified to overthrow the existing legitimate government and circumstances may change to constitutional rules. The upset and rejection of sectarianism, although as noble goal, it needs a radical change in the structure and socio-cultural of Lebanese society, and if the Lebanese are committed to their democratic behavior to overthrow political sectarianism, Then this will be a great victory for the Lebanese people and will pave the way for eradicating political and sectarian confessionalism throughout the Arab world, particularly in Syria and Iraq.

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