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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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Middle East

Abraham’s peace agreements and the Chinese and Russian coordination towards JCPOA

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The Egyptian researcher, as a well-known expert in the Middle East region on Chinese Political Affairs, called for an international interview with the well-known (Bloomberg International News Agency), which is published on Friday, November 26, 2021, regarding (the role of China and Russia in the developments of the Iranian nuclear file within the International Atomic Energy Agency “IAEA”), and its relationship with the “New AUKUS Defense Agreement”, sponsored by Washington to confront the Chinese influence, and its impact on the overall upcoming interactions.

  Considering that my mentioned interview with “Bloomberg News Agency” was going done as well with the current permanent official representatives of China and Russia in the International Atomic Energy Agency “IAEA”, namely: the Chinese Ambassador “Wang Qun”, as (the current permanent Chinese envoy to “IAEA”), and Russian Ambassador “Mikhail Ulyanov”, as (the Russian permanent envoy to “IAEA”

   But, despite the mentioned interview was being shortened to a very large extent on the “Bloomberg News Agency Website”, due to the available limited space that has been permitted. So, the Egyptian researcher, as an expert in Chinese Politics has decided to present to all those interested around the world this comprehensive analytical file on the Iranian nuclear issue, from my own perspective and experience to understand the Chinese side in the first place and their direct thinking towards the mechanisms of response towards the (American policy of encirclement / scaling/ restriction/ containment against China). Whatever those names or terminologies are, they are all pouring into American tactical plans and strategies against China.

  Therefore, it has become imperative for all my fellows and researchers around the world who are concerned with the matter, and with the current international interactions, to try to understand and analyze these new data and developments, and bring them into the heart of the current “international equation” and the (policy of American-Russian-Chinese polarization), and then, all of us should try, as well-known international academics and scholars in our regions, to convey the point of view of all its parties. Concerning the impact of these new interactions on the future of the Middle East region and the other places and areas, and the most dangerous to me is that: “The extent of the impact of peace agreements or Israeli normalization with the Arab Gulf states on the future of Sino-American competition and influence in the Middle East”, which is leading to a comprehensive analysis, regarding:

  “The impact of the policy of American alliances directed against Beijing, especially the “New AUKUS Defense Nuclear Agreement”, and before that the “Quad Quartet Agreement” or what is known as “Asian NATO” on the developments of the Iranian nuclear file, within the International Atomic Energy Agency “IAEA”

    Here, we find that China’s support for Tehran is one of the most important current global problems, especially in the face of US policies and the constant pressure on Beijing.  And through my careful reading of the scene in the region, especially in light of these new changes and the reassessment of international relations on new foundations, and the United States of America’s “politics of alliances” to put pressure on the Chinese side in its areas of influence, especially Washington’s signing of the new “Aukus Defense and Security Agreements” with Australia  Britain, and the Quad Quartet Agreement with Japan, India, and Australia.  In addition to my meticulous follow-up of all secret American moves and their attempt to include (Australia and Japan) in the membership of the “Nato Military Alliance”, despite this violation of the “NATO constitution” of itself, given their extreme distance from the two shores of the Atlantic and North Atlantic as one of the basic conditions for “NATO’S membership”. Then the provocative American attempt to open a (permanent branch of the NATO’S military office in the “Indo-Pacific” region – in the American sense – which includes the Indian and Pacific regions), with the aim of restricting Chinese influence in its regional and Asian areas of influence themselves.

From here, the Egyptian researcher reached a number of profound changes in the entire global scene, represented in:

    China’s intensification of its support for Tehran in confronting the United States of America in alliance with Russia to unify their decisions within the corridors of the International Atomic Energy Agency “IAEA”, especially after the summit of the American challenge to China in its regional and border surroundings, with the signing of the “New AUKUS Defense Agreement of a nuclear nature, in violation of the terms of membership of the International Agency  for atomic energy in the first place”, and for Beijing to resort to an official complaint to the International Atomic Energy Agency “IAEA”  against the United States of America, alleging a violation and Washington’s violation of the foundations of its membership in the International Atomic Energy Agency “IAEA” by sponsoring the AUKUS nuclear agreement, and the completion of the Australian nuclear submarine deal. This represents a nuclear threat to China, near its neighboring areas of influence in (the South China Sea, the Taiwan Strait, and the Pacific Ocean region).

    Hence, the new connection came to my mind as an expert in the Chinese political file for many years, with profound changes in the mechanism of making and directing political decisions within Beijing after (AUKUS Defense Alliance sponsored by the United States of America and directed directly to China), then studying and analyzing the extent of its impact on the efforts of the International Atomic Energy Agency  “IAEA”, and even more dangerous to me is raising the following serious inquiry, on:

  (Can the International Atomic Energy Agency “IAEA” verify the Chinese complaint against the United States of America for its sponsorship of a nuclear agreement of “Aukus” and the nuclear submarine deal, and pass its decision to impose sanctions on the USA itself)?

   In my personal opinion, there are many changes that have occurred in the global scene as a whole, and the division of the whole world and its adoption of the policy of international alliances and polarization, including certainly China and its ally Russia, which is trying to respond to the network of American alliances to surround it with the work of new counter alliances, especially after the “New AUKUS Defense Agreement”. The Chinese side is also supporting building a network of new regional alliances related to the Middle East, throughout forming an alliance, which includes: (Turkish-Iranian-Pakistani) parties, as an attempt by  China to pressure the “State of India” by threatening its interests in the region, and thus forcing it not to cooperate and withdraw from the the “Quad Quartet Agreement”, which is sponsored by Washington to contain China, which is also called, as an “Asian NATO”.

    Therefore, China has already started planning to respond to “the policy of American alliances against it in Asia in the heart of the Middle East”, by following China’s policy of alliances and polarization of the actors in the region and hostile to Washington, especially in the Middle East, and the Chinese attempt to attract Turkey in particular.  Specifically, given its only membership in the Middle East in the (NATO’S Military Alliance), which is an opportunity for Beijing to form an alliance of countries close to the same American spheres of influence, as Washington does. Therefore, an alliance of Chinese banks, known as the “Consortiums”, expressing its willingness to lend Turkey three billion dollars, in order to finance several stalled projects in Istanbul, which can be considered analytically as (the largest financial support provided by China to the Turkish side in the modern history).

    Accordingly, we can present this new analysis on the impact of the policy of American and Chinese alliances on the efforts of the International Atomic Energy Agency “IAEA” in the Iranian nuclear file, or the extent of its ability to exert pressures on the United States of America and its sponsorship of the Aukus nuclear defense agreement, or to impose sanctions on it, according to the official request submitted by the  China.

   Here, we can analyze that the Sino-Iranian strategic cooperation agreement for 25 years, which was concluded in March 2021, and China’s use of Iran’s card in its growing conflict with the United States of America, represents a challenge and a future problem for many countries in the region. Whatever the outcome of future developments and facts in the course of the intertwined relations between China and the United States and Iran in the future, this basically supports the reality of (the foundations of the inauguration of an era in which the United States of America does not have the keys to the main control over the Middle East, with the entry of major and pivotal players such as China and Russia). Therefore, the (multi-polarity) that China advocates is gaining tangible and realistic dimensions, and may develop to a degree that may increase the intensity of the regional competition between the two superpowers, which may exacerbate the instability that the Middle East is constantly witnessing.

    With the growing international role and influence of China and Russia in many files, whichever is (China sharing with Russia the desire to break the American hegemony over the shipping lines in the Middle East), and its most prominent indicators are (China’s pursuit of a military base in Djibouti, and its interest in conducting international shipping operations through waterways).

   China is proceeding here, according to long-term plans to challenge the US military hegemony in the region.  In addition to the Chinese ambition to maximize its role in ensuring security related to the safety of its trade, products and investments with all countries of the world within the framework of the “Chinese Belt and Road Initiative”, with China’s attempt to build new military bases both in the Arab Gulf and the United Arab Emirates to challenge the American influence as it has been circulated since a period in the Middle East, or China’s pursuit of a presence in the Arabian Sea and others, which means the importance of the Middle East in the strategy of the Cold War between the two parties.

   It is worth noting here that recent regional variables may lead to some changes, the most important of which are the “Abraham agreements for political normalization between Israel and the Gulf states, which are signed between several Arab countries with Israel, as they may have strengthened Washington’s position in the region in the face of China”, as an opposing force against the USA. Here, the United States seeks to follow (politics of mobilization and bringing together its partners to confront hostile parties, such as Iran), and then Washington benefits from the political normalization agreements with Israel to consolidate its position and ease the burden of maintaining security against the conflicting partners in the region, especially between the Arabs and Israel.

  But, the United States of America, through its current administration of President “Joe Biden” and during the period of the two previous administrations, has sent turbulent signals about (its inability to ensure peace and stability in the Middle East). Former President “Obama” hesitated at the time to intervene in Syria, and was succeeded by President “Donald Trump” that has suddenly withdrawn and reduced the American presence from it, which raised the fears and suspicions of the leading elites in the region, especially the Arab Gulf, regarding the American commitment (to ensure the security of maritime navigation and the protection of waterways in the region).

    In light of this current situation and growing doubts about the American position, especially the “Joe Biden administration’s focus on the human rights situation in the various countries of the region”, and the American administration’s invitation to the Iraqi side alone from all the countries of the region to participate in the conference of democratic countries in the world, and the current accusations by the administration of “Joe Biden” to the Kingdom of Saudi Arabia for its involvement in the events of September 11, 2001, and demanding of huge amounts of compensations from the Saudi side. So, most of the countries in the region turned towards the other two superpowers, namely: (Russia and China), by activating the official visits with them at the highest levels, and establishing partnership rules in various fields, with  Russia’s desire and ambitions to restore its former global power during the Soviet era, and Russia intensified its military presence in Syria and Libya, as well as the interdependence of the Russian economy with many countries in the Middle East, such as: Egypt, Algeria and Saudi Arabia (through the OPEC Plus system), and then Russia succeeded in restoring its bilateral relations with the countries of the region, and to highlight itself as a neutral mediator in the region’s conflicts. Also, China’s assistance to President “Bashar Al-Assad” against all of the Western pressures, that enabled him to continue and achieve several goals.

  The most important point for the countries of the Middle East region was that the “emergence superpowers of China and Russia in the region are peaceful and respect for the national sovereignty, and seek to maintain the status quo, compared to the USA”. In addition to the increasing interest of some countries in the region in the Russian weapons, besides, the desire of both Russia and China to push “Turkey”, as the most important member of the “NATO alliance” in the Middle East region, to play a pivotal role against the interests of the United States and the NATO’s military alliance itself.

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Middle East

UAE and the opportunity for an India-Pakistan “sporting war”

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The Dubai Cricket Council chief, Abdul Rahman Falaknaz recently said that the United Arab Emirates (UAE) was willing to host a bilateral India-Pakistan cricket series, provided both countries agreed. Said Falaknaz:

 ‘The best thing would be to get India-Pakistan matches here. When Sharjah used to host India and Pakistan all those years ago, it was like a war. But it was a good war, it was a sporting war and it was fantastic’

UAE along with Oman had hosted the recent ICC (International Cricket Council) Men’s T20 World cup (won by Australia). The second half of the Indian Premier League (IPL) T20 2021 was also played in UAE (both the World cup and the second half of the IPL had to be shifted from India, because of the Covid19 pandemic). One of the most exciting matches in the Men’s T20 World Cup was the India-Pakistan clash on October 26, 2021 played at the Dubai International Cricket Stadium. In spite of political relations between both countries being strained, the match was played in a cordial atmosphere. Pakistan one the contest by 10 wickets, and it was for the first time that it had beaten India in a World Cup match.

While scores and statistics relating to the match will remain only on paper, the image of Indian Captain Virat Kohli hugging Pakistani batsman Mohammad Rizwan after the match, in a wonderful display of sportsmanship, will be etched in the minds not just of cricket fans, but countless Indians and Pakistanis who yearn for normalisation of ties between both countries. The Indian captain did draw criticism on social media from trolls, but his gesture was also lauded by many cricketing fans in India.

India and Pakistan have not played any bilateral series, since 2013 ever since bilateral tensions have risen but have been playing each other in international tournaments. Significantly, in the 1980’s and 1990’s, Sharjah was an important cricketing venue, which was witness to many gripping ODI cricket contests between India and Pakistan. After match fixing controversies in 2000, India stopped playing in Sharjah and as a result for some time, UAE’s importance as a cricketing venue declined significantly.

Ever since 2009 Abu Dhabi and Dubai have emerged as important cricketing centres, since Pakistan has been playing most of its home series (Tests and One Day Internationals) in UAE (after a terrorist attack on a Sri Lankan team bus in 2009, most countries have been reluctant to play cricket in Pakistan, though Zimbabwe, Sri Lanka and West Indies have visited Pakistan)

Possibility of a cricket series in UAE

While it is always tough to hazard a guess with regard to India-Pakistan relations, there have been some positive developments in recent weeks; the re-opening of the Kartarpur Religious Corridor after 20 months, and Pakistan’s decision to allow a consignment of 50,000 tonnes of wheat and life saving drugs  from India for Afghanistan, to transit through its territory (the Pakistan government stated that it had made this exception, because this consignment was for humanitarian purposes). While there have been calls to revive people to people and trade linkages between both countries, especially between both Punjabs, playing a cricket series either in India and Pakistan seems unlikely at least in the imminent future.

The UAE as a neutral venue, for a bilateral series, has a number of advantages, which include not just the fact, that it is home to a large South Asian expat population (a large percentage of which consists of cricket enthusiasts), but also that matches would be played in a more relaxed atmosphere, with lesser pressure on players from both countries. UAE, an economic hub which has become increasingly cosmopolitan in recent years, has also been trying to promote local cricket and generate interest in the game amongst locals (other GCC countries like Oman and Saudi Arabia have also been trying to do the same, but UAE possesses a number of advantages vis-à-vis these countries). Hosting an India-Pakistan series will benefit the country immensely. Apart from this, if the UAE is able to convince both countries to play a cricketing series, it will also enhance not its diplomatic stock (it would be pertinent to point out, that UAE is supposed to have been one of the countries which played a part in the ceasefire agreement between India and Pakistan — across the Line of Control/LOC earlier this year).

  In conclusion, the revival of cricketing ties between India and Pakistan is no mean task, but it would be easier on a neutral territory like UAE, which also has a substantial South Asian expat population interested in cricket. Not only will hosting a bilateral series between India and Pakistan, help the UAE in achieving its objective of emerging as an important cricketing hub for South Asia, and enhance the country’s soft power considerably, but it will also be a big achievement in diplomatic terms. Soft power, including cricket has been one of the important components in the links between UAE and South Asia in the past, it remains to be seen if in the future, the role of soft power, via cricket, becomes more crucial in linkages between UAE-South Asia.

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Middle East

Turkey’s Foreign Policy Balancing Act

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It is often claimed that Turkey made a definitive break with the West in the 2000s after the Justice and Development Party (AKP) came to power. The argument is that by changing direction internally, Ankara turned away from what the West was hoping to achieve in terms of its relations with Turkey.

Since 2003, Turkey has indeed increased its influence in all the geopolitically important regions on its borders: the Black Sea, the South Caucasus, the Balkans, the Mediterranean, and Syria-Iraq. A general concept explaining this development can be found by looking at the map. There is no single great power in Turkey’s neighborhood which opens the door for greater Turkish economic and military engagement along its borders. Even Russia, arguably the biggest power near Turkey, could not prevent Ankara from giving its decisive support to Azerbaijan during the recent Second Karabakh War. Turkish troops, albeit a limited number, are now stationed on Azerbaijani soil alongside Russian.

The real reason for Turkey’s increasing engagement remains the Soviet collapse, though that engagement occurred over a longer period than many analysts expected. It took decades for Turkey to build its regional position. In 2021, it can safely be argued that Ankara has made a success of this venture. It is close to having a direct land corridor to the Caspian Sea (through Azerbaijan’s Nakhchivan) and increases its military posture in the Mediterranean, and views northern Syria and Iraq as territories that can potentially provide strategic depth for an Anatolian defense.

A revealing element in Ankara’s foreign policy is that geography still commands the country’s perception of itself and its place in the world, perhaps more so than for any other large country. Rather than being attached solely to the Western axis, over the past two decades, Turkey has pursued a multi-vector approach to foreign affairs.

The country is on the European periphery. Its experience is similar to Russia’s in that both have absorbed extensive western influence, whether in institutions, foreign policy, or culture. Both have been anchored for centuries on the geopolitics of the European continent. Because a multi-vector foreign policy model provides more room for maneuver, economic gains, and growth of geopolitical power, both countries wanted to break free of their single-axis approach to foreign policy.

But neither Turkey nor Russia has had an opportunity to break its dependence on the West entirely. The West has simply been too powerful. The world economy revolved solely around the European continent and the US.

Turkey and Russia have significant territories deep in Asia and the Middle East, as well as geopolitical schools of thought that consider Europe-oriented geopolitical thinking contrary to state interests, particularly as the collective West has never considered either Turkey or Russia to be fully European. The two states have always pursued alternate geopolitical anchors, but had difficulty implementing them. No Asian, African, or any other geopolitical pole has proven sufficient to enable either Turkey or Russia to balance their ties with the West.

No wonder, then, that over the past two decades Turkey has been actively searching for new geopolitical axes. For Ankara, close relations with Russia is a means to balance its historical dependence on European geopolitics. The same foreign policy model can explain Moscow’s geopolitical thinking since the late 2000s, when its ties with Asian states developed quickly as an alternative to a dependence on, and attachment to, Western geopolitics.

Thus we come to the first misconception of Turkish foreign policy: that Ankara is distancing itself from the West with the aim of eventually breaking those ties entirely. Breaking off relations with NATO is not an option for Turkey. Its goal is to balance its deep ties with the West, which for various reasons were no longer producing the benefits it was hoping for, with a more active policy in other regions. Hence Turkey’s resurgence in the Middle East.

Turkey’s Middle East pivot (championed by former FM Ahmet Davutoglu) is not an exceptional development in the country’s foreign policy. During the Cold War, when Turkey’s focus on the Western axis was strong, leftist PM Bulent Ecevit promoted the idea of a “region-centric” foreign policy. The main takeaway was that Ankara should pursue diversification of external affairs beyond its traditional Western fixation, meaning deeper involvement in the Middle East and the Balkans. In 1974-1975, then Turkish deputy PM Necmettin Erbakan tried to pivot Ankara toward the Arab world. There were even attempts to build closer ties with the Soviets.

But throughout this period of reorientation, no move was ever made to sever relations with the West. Turkish politicians at the time believed diversification of foreign ties would benefit the country’s position at the periphery of Europe overlooking the volatile Middle East. The diversification would not hurt the country’s Western axis but would in fact complement it.

Contrary to the belief that Atatürk was solely interested in Turkey’s Western axis, the country under his leadership had close ties with nearby Middle Eastern states, as was necessary considering the geopolitical weight of those states at the time. Thus he hosted Iran’s Shah Reza Pahlavi in 1934, and in 1937 signed a non-aggression pact with Iran, Iraq, and Afghanistan.

The pursuit of a multi-vector foreign policy has been a hallmark of Turkish political thinking. Even during Ottoman times, when a Europe-centered foreign policy was inescapable, the sultans sought alternatives to their dependence on Great Britain and France. Following the disastrous 1877-1878 war with Russia, Sultan Abdul Hamid began a cautious balancing effort by building closer ties with Imperial Germany, a trend that contributed to the German-Turkish alliance forged during WWI.

Returning to the present day, the Chinese factor is causing a reconfiguration in Turkey-West relations. The Asian pivot brings economic promise and increases Ankara’s maneuverability vis-à-vis larger powers like Russia and the EU. This fits into the rise of Turkish “Eurasianism,” the aspirations of which are similar to those that have motivated Russia for the past decade or so.

Turkey’s policies toward the West and the ongoing troubles in bilateral ties can best be described as intra-alliance opposition. It is true that in recent years, Turkey’s opposition to the West within the alliance has intensified markedly, but it has not passed the point of no return. Ankara is well aware that it remains a valuable ally to the collective West.

Author’s note: first published in Georgia today

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