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 (Ḥanīfan 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 Ḥājj 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 Ḥaram, 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 Ḥaram” – what are the facts?
The issue of the “Ḥaram” 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 Ḥājj, 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 Ḥājj. According to the testimony of one of Muhammad’s women, Jerusalem became Ḥaram 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 Ḥaram 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-Ḥarāmi 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 Ḥadīth; and Aḥmad ibn Shu’ayb al-Nasā’ī (829–915), a noted collector of Ḥadīth, 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-Ḥijr. 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-Ḥijr.
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 Muḥammad ibn Jarīr al-Ṭabarī (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 Ḥanbal, 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.
Why Did We Forget The 1999 Earthquake?
The earthquake that happened in Marmara region in 1999 was a really big one. On 17 August 1999, a catastrophic magnitude 7.6 earthquake had struck Turkey, causing monumental damage with more than 18,000 deaths. After more than two decades what kind of precautions and policies has the Turkish state adopted to be ready for the next earthquake? I am afraid the answer to this question is not a satisfying answer for most of us…
Yesterday night, another catastrophic earthquake shook Turkey, this time the southern part of the country. A number of cities saw major damage. In Malatya, Kahramanmaras, Sanliurfa, Adana, Hatay and Diyarbakir several buildings collapsed including public buildings like that of hospitals and town halls.
According to the data from AFAD (Disaster and Emergency Management Presidency), the earthquake of 7.8 magnitude occurred at 04:17 A.M on February 6th 2023, and 130 aftershocks at maximum level of 6.7 followed the initial earthquake. According to State News Agency, Anatolian Agency (AA), over 3,380 people died as major earthquakes rocked Kahramanmaras, affecting several other regional provinces. However the data coming from CNN is different. CNN notes that, more than 4,300 people have died after the devastating earthquake ripped through Turkey and Syria, leaving destruction and debris on each side of the border.
M. Naddaf’s news story from Nature Journal cites Turkish scientist Seyhun Puskulcu, a seismologist and coordinator of the Turkish Earthquake Foundation based in Istanbul. According to Püskülcü, people in Turkey are well aware of their vulnerabilities to earthquakes. “This wasn’t a surprise,” says Puskülcü who was touring the cities of Adana, Tarsus, Mersin and west Turkey, delivering workshops on public earthquake awareness.
The big picture shows us a bitter reality: We did not take lessons from the 1999 earthquake. The earthquake happened the day before is really a major one but official authorities should have been prepared for such a crisis bearing in mind the warnings made for several times by the scientists.
Some Twitter posts are really meaningful showing the righteous rebel of Turkish citizens:
-Give power, see the effect, has anyone seen Mr. “One Man”?
-You spent all your black day coin as if there is no tomorrow, look at the situation we are in now! For God’s sake, can the state be run so carelessly? There’s no money in the cash box, what do we do now? We still have relatives that we have not heard from. You haven’t sent a person to that area yet.
– Isn’t it everyone’s debt regardless of political party to this country to try to prevent future earthquakes from causing so much damage, to question under what conditions the destroyed buildings, roads, airports have been built?
Haskoloğlu’s tweet:Tens of thousands of people are still desperately texting. There are still places where no help has gone. Don’t believe the news and statements that are shown on television as if only 10 buildings have collapsed. This is real disinformation. The situation is not good. Survivors may be lost to the cold.
Following the earthquake, the Turkish Red Crescent (Kızılay) has started the delivery of aid materials for Kahramanmaraş and all the regions affected by the earthquake. To learn how you can donate to Kızılay, you can go to this link.
In addition to Kızılay donation, if you’d like to help Turkey, Ahbap is a reliable and independent NGO working in coordination with state agencies for disaster relief. You can use the following info for donation:
USD IBAN TR320006400000210212150262
EUR IBAN TR150006400000210212150277
Protest in Iran: A Middle Eastern déjà vu with a twist of irony
A recent survey of Iranian public opinion suggests that the lack of confidence in a Middle Eastern regime is starkest in Iran, although crisis-wracked Lebanon, Egypt, or Syria may compete.
Surveyed in late December by the Netherlands-based Gamaan Institute, an overwhelming majority of the 158,000 respondents in Iran and 42,000 Diaspora Iranians in 130 other countries, rejected Iran’s Islamic regime. The poll was published days before Iran commemorates the 44th anniversary of the 1979 Islamic revolution.
The poll’s reach was achieved in part by Voice of America and London-base and Saudi-backed Iran International TV helping with the distribution of questionnaires. Iran International made no mention of its involvement in its reporting on the survey.
Iran, which has accused Iran International of fomenting anti-government protests and cited it as evidence of Saudi Arabia’s involvement, is likely to try and discredit the poll on those grounds.
For its part, Iran International asserted last November that Iran had plotted to kill two of its journalists.
As a result, Gamaan’s use of partisan distribution channels raises legitimate questions.
That doesn’t take away from the fact that respondents participated in the poll against the backdrop of anti-government protests that have continued for four months despite a harsh regime crackdown, including the sentencing to death and execution of demonstrators.
Middle Eastern autocrats are less afraid that the Iranian protests will be contagious like the 2011 popular Arab revolts that toppled the autocratic leaders of Tunisia, Egypt, Libya, and Yemen.
There is a twist of irony in reduced Middle Eastern anxiety. Twelve years ago, now embattled Iranian leaders claimed the Arab revolts had been inspired by their 1979 revolution that overthrew the Shah, a monarch and an icon of US power in the region.
That is not to say that Arab autocrats have no concerns today. On the contrary, the 2010s were bookended by the 2011 revolts and mass protests in 2019 and 2020 that overthrew governments in Lebanon, Algeria, Iraq, and Sudan.
Rulers in Egypt and Jordan, where rising commodity and energy prices, coupled in Egypt’s case with economic mismanagement, fear, together with their Gulf backers, that a black swan could spark an eruption of frustration and anger that is boiling at the surface.
Nevertheless, lack of concern about a domino effect bears witness to the yawning gap between Iran and much of the rest of the Middle East as well as doubts the Iranian protests that, at least for now, are fizzling out because of the crackdown and economic pressures, will lead to immediate regime change.
Even so, the stark results of the Iranian public opinion survey are likely to give rulers in Tehran and elsewhere in the region pause.
The fallout of the protest is likely to reverberate over time rather than immediately in Iran as well as regionally. It may also contribute to hardening US and Israeli attitudes against the backdrop of the collapse of efforts to revive the 2015 international agreement that curbed the Islamic republic’s nuclear program and alleged Iranian progress towards a nuclear military capability.
Some of the survey’s findings could not be starker.
Asked, “Islamic Republic: Yes or No?” a whopping 80.9 per cent of people in Iran said no. Not surprisingly, that figure was 99 per cent for Iranians abroad.
Similarly, 80 per cent of those in Iran supported the anti-government protests while 67 per cent believed they would bring about change.
Almost three-quarters, 73 per cent, wanted to see Western nations pressure the Iranian government in support of the protests. Seventy percent agreed with Western governments potentially proscribing the Islamic Revolutionary Guard Corps (IRGC) as a terrorist organization, expelling Iranian ambassadors, sanctioning officials involved in the crackdown, and seizing Iranian assets.
Twenty-two per cent of those in Iran said they had joined the protests, including participating in nightly chanting against the government; 53 per cent indicated they might. Thirty-five percent had engaged in acts of civil disobedience like removing headscarves or writing slogans; 44 per cent participated in strikes, and 75 per cent were in favour of consumer boycotts. Finally, eight percent said they had committed acts of “civil sabotage” while 41 per cent suggested they might.
A majority of respondents in Iran, 85 per cent, seemed to suggest that the protests and opposition to the regime needed an organizational structure. They said they were for creating a solidarity council or a coalition of opposition forces. Forty-two per cent agreed that the council should include those in Iran as well as Iranians abroad. Fifty-nine per cent expected the council to establish a transitional body and a provisional government.
The chance of such a council getting off the ground in Iran is remote at best. Moreover, Iranians were divided about what political system should replace the Islamic republic.
Inside Iran, 28 per cent and 32 per cent outside preferred a presidential system; 22 per cent in Iran and 25 per cent abroad favoured a constitutional monarchy, presumably with the return of Reza Shah Pahlavi, the Virginia-based son of the toppled Shah, while 12 per cent in Iran and 29 per cent outside want a parliamentary system.
Similarly, 60 per cent of those in Iran believed regime change was a prerequisite for meaningful change, but only 16% were proponents of a structural transformation and transition away from the Islamic Republic.
In the polling, Mr. Pahlavi emerged with a significant lead as the most popular potential candidate for membership in the council on a list of 34 names presented to respondents. Other candidates included footballers Ali Daei and Ali Karimi and activists like Hamed Esmaeilion and Shirin Ebadi.
Nevertheless, the likelihood of a return to power of a Pahlavi may be even more remote than the most recent wave of anti-government protests toppling the Islamic regime.
Even so, the thought that a popular revolt, the nightmare of Gulf autocrats, would topple the regime they view as the greatest external threat to their security and restore a monarchy seems ironic at the very least.
The current economic crisis in Egypt and the attempts to drag the Egyptian army into a war against Iran
The United States of America is trying to force Egypt to enter into a regional war against Iran for the benefit of the countries of the Arab Gulf region and Tel Aviv. Hence, the United States of America and its other partners in the international monetary and financial institutions are putting pressure on Cairo in this regard, through the arbitrary policies of the International Monetary Fund and its major shareholders. And on top of them: the United States of America, Britain, France and Germany, as an attempt to oblige Cairo to agree with them to confront Iran, and with Egypt having to resort to the International Monetary Fund for the fourth time since 2016, after that game of American, Israeli and Western intelligence in confronting the Egyptian army to force it to confront Iran, after the game of withdrawing a number of major international investors from the country for purely intelligence, political and military reasons in favor of the goal of confrontation. with the Tehran regime. This coincided with the practice of Washington and the Western powers, through their arms in Cairo, of several artificial economic crises, such as the shortage of foreign currency in the Egyptian market, the weakness of the Egyptian pound, the rise in inflation rates, and others.
For its part, the United States is trying to gather more allies in its war against Iran. In this regard, it is trying to persuade the European Union to join its alliance in the war against Tehran. Perhaps the big gap in the front of the United States of America remains the European Union, through which the Iranian regime wants to penetrate in order to weaken the American and Israeli position that is motivated and mobilized towards the danger of war. Perhaps because of the refusal of the countries of the European Union and the countries of the NATO military alliance to bow to the American and Israeli demands to enter into direct military confrontations against Iran, it was the main direct reason for the threat of former US President “Trump” to expel the United States from NATO membership and to keep Europe alone in front of the Russian threat, which might force the countries of the European Union, from the point of view of “Trump”, at the time to modify the views of the countries of the European Union and the countries of the NATO military alliance.
From my analytical point of view, what is happening in the region in terms of the American and Israeli attempt to mobilize against Iran with Gulf support, and the attempt to drag the Egyptian army to fight without its direct interest at the present time to confront mainly with Tehran, is a war with different faces and multiple players, but Iran remains the field. The main conflict is in a war fueled by central banks, the economic structure, oil, banking and trade at all levels.
On the other hand, the options available to Iran seem limited to confront the specter of the American-Israeli-Gulf war in confronting it, in addition to the ongoing economic war and the growing threats against it. The options against Tehran appear to be all accompanied by risks and risks. Internally, Iran has to convince its people to bear the policy of austerity, and externally, the Iranian regime is counting on the support of China, Russia, and the armed militias that support it in the countries of the region, perhaps to threaten through it to ignite the situation throughout the region and hint at the danger of the straits and sea lanes in the Red Sea. On top of them are the Straits of Bab al-Mandab and Hormuz and the Gulf of Aden. This may make the situation more complicated for America, Israel and their other allies in the event of entering into any uncalculated military confrontations with Iran, which Egypt and President El-Sisi are well aware of the enormity of engaging in any potential clashes with the Tehran regime.
The point of view of Egyptian President “Abdel Fattah El-Sisi”, as a former military intelligence man, and the Egyptian army, and their response to any attempts to enter into military confrontations with Tehran and try to convince the Arab Gulf states of that, is (the cost of war), in the sense of what the countries of the entire Gulf region and the region will incur by waging a similar war. guerrilla warfare and armed militias. As the issue of establishing and supporting armed militias in the countries of the region has become something that everyone knows and does not need proof. And the matter is not limited to Shiite militias backed by Iran, such as: (Lebanese Hezbollah, and the Houthis in Yemen), but Iran will also find, in the event that America, Israel and the Gulf enter military confrontations with it, great and direct support from Al-Qaeda and the nearby Taliban movement in Afghanistan. Borders with Tehran, and there are reports indicating the Iranian regime’s complicity with the terrorist organization of “ISIS”, and all of these organizations will be used once in the event of a military confrontation with Iran, and Iran will inevitably resort to re-enriching uranium very quickly and developing ballistic weapons and missiles to confront the imminent war. The entire Gulf and region will be destroyed, as well as the movement of the straits and sea lanes will be affected and the entire international trade movement will be paralyzed, and the security of Egypt, the region and the Suez Canal will be affected, which will disrupt the global trade movement.
And in light of the outbreak of any war against Iran, the Iranian decision-maker will be forced here to resort to and use these militias and armed groups, as a pressure card on neighboring countries, the United States of America and the Gulf. Based on this option, it is likely that the pace of terrorist operations will increase in the countries of the region in the coming period of time. This is clearly understood by President El-Sisi and the Egyptian army, so he distances himself from entering into any confrontations or clashes with Iran, not to push for the complete destruction of the region in favor of Israel in the first place, as it is the only beneficiary of that war, to spread chaos and unrest throughout the region, including the Gulf countries and Arab supporter of the war against Iran.
Perhaps that economic crisis fabricated by the West in the face of Egypt, its indirect result was that American and Western call through their monetary institutions, of the need to restore foreign direct investment as a real way out of the current crisis after the flight of investments estimated at about 20 billion dollars from investment in the Egyptian debt, according to intelligence reasons. Purely, as I mentioned in my analysis, because of the attempt of the extreme right and hardliners in Israel to enter into direct military confrontations with Iran with the generous support of the Gulf countries, and their attempt to drag the Egyptian army and involve it by force to defend Tel Aviv’s malicious dreams of bringing Cairo into serious military confrontations with the Tehran regime. Perhaps this is what the International Monetary Fund declared explicitly in favor of Washington mainly and in support of Tel Aviv’s hard-right policies, by announcing that Egypt will be affected by the global repercussions of the Russian invasion of Ukraine, with a funding gap of $17 billion over the coming years. This is the same as what “Ivana Hollar”, head of the International Monetary Fund’s mission to Egypt, declared:
“The reform program of the authorities in Egypt must give a greater role to the private sector, which is urgent, and it is very important that the state ownership policy be approved at the highest levels, including by the president”
This is what Egyptian President Abdel Fattah El-Sisi understood with the mentality of a military intelligence man, as a former head of the Military Intelligence Service in Egypt, by trying to exert maximum American and Israeli pressure on Cairo in order to enter into a confrontation with unsafe consequences to confront Iran, by giving “El-Sisi” his orders to form a “crisis committee”, to follow the situation on a weekly basis as soon as the Russian invasion of Ukraine begins, as well as current events. President El-Sisi also instructed the army to provide food commodities to citizens, after President Putin’s war against Ukraine caused the largest global food crisis, if we add to it those reprehensible American and Israeli attempts to force the Egyptian army to enter into direct military confrontations with Tehran. Perhaps this was one of the main reasons, from my analytical point of view and my reading of the general political and economic scene in Egypt, behind those tours that Egyptian President “El-Sisi” made in the Arab Gulf region, specifically those presidential tours to (Saudi Arabia, the Emirates, and Qatar).
Then, the Egyptian government, represented by the “Egyptian Council of Ministers”, issued an official report issued, based on directives and presidential orders from President El-Sisi to address the Egyptian people, in a framework of transparency to address in this report the most important issues related to the general economic situation in the Egyptian state during the year 2022. Specifically, and in the context of the official report issued by the Egyptian Council of Ministers, 17 main claims and allegations were answered, in terms of (the size of the external debt, the state’s general budget, the exchange rate, the state’s credit rating, as well as the feasibility of national projects, the terms of the Monetary Fund loan, and the rise in prices. Crisis in the situation in banks), and other issues that occupied the Egyptian street during the last period.
This brings us to the general political scene in Tel Aviv, and that successive Israeli pressure on the regimes of the Arab Gulf states for a possible and imminent attack on Iran, and perhaps that is the main reason for the use of an Israeli extreme right-wing government at the present time, which facilitated the Israeli Prime Minister “Benjamin Netanyahu” to form an alliance that is the largest of its kind in the history of Tel Aviv is the far-right parties and the religious extremists, who are pushing for the inevitable confrontation with the Tehran regime to protect the interests of Tel Aviv.
Where the Israeli hard-right, led by Israeli Prime Minister “Benjamin Netanyahu”, raises many slogans in the direction of war against Iran, including: preserving the security of the region, assisting the Gulf countries that have signed peace agreements with Israel and others, such as the UAE and Bahrain, and indirect support for Saudi Arabia in the wake of these multiple Houthi attacks on Saudi oil facilities, and the Iranian-backed Houthi militias targeting Saudi Aramco facilities in the Red Sea, which Iran denied, in addition to the “Netanyahu” government’s promotion in Israel towards war among most segments of Israeli society, under many and varied allegations, such as: stopping Iran from acquiring nuclear weapons, and promoting that this has become one of Israel’s most important priorities in its foreign policy.
In the event of a confrontation between Israel and Hezbollah, the turmoil emanating from Syria and the control of ISIS, which has swept the greater part of the region, will reach directly to the Egyptian border. This particular development was raised by President El-Sisi in an official and popular public speech to him, emphasizing:
“We do not need additional complications related to Iran and Hezbollah”, adding: “I am against war, as crises can be resolved through dialogue”
This confirms the Egyptian President Abdel Fattah El-Sisi’s endeavor to avoid the region witnessing any tensions, especially between the Arab Gulf and Iran, or witnessing further escalation with the help of Washington and Tel Aviv. Egyptian President “Abdel-Fattah El-Sisi” left no doubts about his position, assuring that:
“The Middle East does not need security in the Gulf, which constitutes a red line. We believe in Egypt that any threat to the Gulf states also affects our national security”, with President El-Sisi acknowledging in several official speeches to him, that:
“Security in the Gulf constitutes a red line, and we believe in Egypt that any threat to the Gulf states also affects our national security”
Tel Aviv, along with Washington, has also become involved in promoting between the countries of the region and the Gulf, primarily about the feasibility of a military war against Iran, and exporting a file for Israel’s fear of Iran’s interference in countries close to its borders, with leaks that Tehran has supplied a group of ballistic missiles and precision ammunition to its proxies in “Hezbollah group” in Lebanon and in Syria as well. Therefore, Israel announces its fear of the nuclear agenda to produce nuclear weapons for Iran and the equipment that carries it as a threat to the security and safety of the entire region and the Gulf in particular as an ally of the Tel Aviv regime through normalization and peace agreements with it. Hence, the attempts of Israeli intelligence and its Mossad apparatus to strike a number of nuclear reactors in the Iranian city of Isfahan are attempts that the Israelis are promoting internally, regionally and internationally, as a “part of Israel’s attempts to strike Iranian capabilities and prevent them from supporting their proxy groups in the region”
The fundamental question remains here, when talking about how all regional and international parties view the extent of support that China and Russia can provide to the Iranian regime in the event of war with Israel and the Gulf, with direct US-Western support? The answer to this question will make us analyze the reasons for Washington’s efforts to curry favor with the political system in Egypt in the first place, through the visit of US Secretary of State “Anthony Blinken” to Cairo and then his departure to Tel Aviv as part of the American game of moves and probing the pulse of Egypt and the countries of the region. Perhaps relying on Chinese and Russian support for Iran will be one of the strongest cards that the Iranians bet on, especially given the existence of vital and necessary Egyptian and Gulf interests with the Chinese and Russians in the first place. This is what China stated directly, that it is likely to continue buying Iranian oil after the conclusion of the second phase of sanctions against Tehran in November 2018. “Mohsen Karimi”, as deputy governor of the Central Bank of Iran, confirmed in official statements published to him in the Persian media on Monday, January 30, 2023, that (Iran and Russia) have linked the communication and transfer systems of their banks to each other, to help promote commercial and financial transactions under the sway of Tehran and Moscow to Western sanctions.
This Russian financial and economic support for Iran has been mainly since the re-imposition of US sanctions on Iran in 2018, after Washington withdrew from the nuclear agreement concluded between them in 2015, which was mainly between Tehran and the world powers, after which Iran was separated from the “Swift” financial network, as an International Bank Transfers, which is headquartered in Belgium. The similar restrictions have been imposed on a large number of Russian banks since Moscow’s attack on Ukraine in February 2022. This is what was confirmed by “Mohsen Karimi”, deputy governor of the Central Bank of Iran, in a public challenge to Washington and the West with the help of China and Russia, by stressing that:
“Iranian banks no longer need to use the Swift system for transfers and financial transactions with their Russian counterparts, which can all the parties may open letters of credit, transfers or joint guarantees between the two parties”
This was confirmed by the Russian Central Bank, in agreement with the Deputy Governor of the Central Bank of Iran, “Mohsen Karimi”, stressing that “about 700 Russian banks and 106 non-Russian banks from 13 different countries will be linked to a new credit and banking system.” This is without going into details about the names of foreign banks that will accept such banking and financial trading away from the global financial system of “SWIFT” for financial and monetary trading, which is officially approved internationally.
This is precisely understood from him, as the Chinese and Russians did not leave Iran alone in the midst of the danger or the wind of any imminent military war against them. Perhaps, in this case, Russia will try to take revenge on Washington and Tel Aviv with generous military and economic support for Iran, especially in light of its facing sanctions by the United States of America and the European Union.
This brings us to the political scene in Egypt in a more precise and objective manner, emphasizing the smooth and clear vision of the Egyptian approach in Cairo, and that Egypt actually does not share the concern of the Gulf countries about the West’s nuclear agreement with Iran, just as Egypt did not adopt the assessment expressed by the United States of America that Iran It supports terrorism, in addition to the fact that Egypt plays a very conservative role in the Saudi-led coalition against the Houthis, who are sympathetic to Iran.
Hence, we conclude, based on our reading and analysis of the general scene, that this economic crisis in Egypt is fabricated by the Americans, Israelis, Westerners, and even the Gulf states, to push the Egyptian army, as the strongest armies in the region, to bear the cost and burden of the war, which is not fundamental to Egyptian interests on behalf of everyone. precedent for Egypt, in addition to the withdrawal of a number of foreign investors, mainly, suddenly and at once, and at the same precise and sensitive time from the Egyptian financial market within the framework of “pressuring the Egyptian regime, in order to respond to the conditions of the International Monetary Fund, and those in charge of it politically and economically in the first place, who are Washington and its allies in the West, As a part of a systematic campaign against Egypt and its army to bear the cost and burden of the war against Iran on behalf of Israel, the Gulf and everyone, and in favor of competition between Washington, Beijing and Moscow as allies of Iran in the Middle East.
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