Connect with us

Middle East

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

Published

on

From the above list contains the most reliable Islamic classical exegetes clearly sums up the issue and refute all political propaganda raised by Muslim and Palestinian politicians. These exegetes acknowledge that it was well-known Muhammad had night dreams and visions, but as about the Jewish Temple Mount there are no evidence and proofs relating to his political and religious activities.

Muhammad did not know anything about Jerusalem, let alone visiting it, and moreover building a mosque there. It is of note that during most of Muhammad’s prophetic career, Jerusalem was under Persian control (614-628). Byzantines returned triumphantly to Jerusalem only in 629.

Indeed, all Palestinian-Islamic assertions are fabrications based on myths with the aim of gaining political targets. The formula is crystal clear: as long as Jerusalem is under Islamic control, it is neglected and comes under oblivion. However, when Jews and/or Christians take control of the city, Muslim raise its artificial fabricated sanctity.

Furthermore, there is also the geographical terminology. The name al-Aqşā means “the most distant,” “the furthest,” cannot be tied or related to Jerusalem or anywhere in the Land of Israel for that matter, because it contradicts the Qur’an’s statement which calls the Land of Israel “the nearest place,” termed Adna al-Ard.

The phenomenon of denying Jewish history in Jerusalem and the existence of its two Temples is particularly perplexing since this denial contradicts the Qur’an itself. The Qur’an specifically mentions the Jewish Temple in Jerusalem and states that the Children of Israel enjoyed two periods of political autonomy in the Land of Israel, and that during those periods they built the First and Second Temples which were destroyed because of their sins.

And we gave Moses the Scripture, and made it a guide for the Children of Israel. Take none for protector other than me… And we conveyed to the Children of Israel in the Scripture: You will commit evil on earth twice, and you will rise to a great height. When the first of the two promises came true… It was a promise fulfilled. Then we gave you back your turn against them, and supplied you with wealth and children, and made you more numerous… Then, when the second promise comes true, they will make your faces filled with sorrow, and enter the Temple as they entered it the first time, and utterly destroy all that falls into their power.

The problem with these false claims is also that they expose an important Arab-Islamic cultural traits which reveal ethnocentric views and claims. It presumes that everything belongs to Islam and nothing will be shared with others. Jerusalem is only sacred to Islam, and since it isn’t sacred to the Jews, they don’t have any rights to it.

History, Religion, and Politics Refute Any Ties of Islam to Jerusalem

Muhammad and the Sahābah

If Jerusalem was so important to Islam religiously; and if Muhammad reached the city and established a mosque on the Temple Mount, called al-Aqşā; and if Jerusalem is indeed the third aram and the first Qiblah; then

How that is nobody knew of it among his friends (Sahābah), and even Muhammad himself did not know about it? He did not mention Jerusalem at all in his sermons and commandments; he did not tell his followers to worship Jerusalem, and above all, he did not send forces to conquer it from the infidels. He did nothing concerning Jerusalem. Is it possible?

The absence of Jerusalem is doubly surprising in light of the fact that in the 90 of 114 Meccan Sūwar the Qur’an frequently refers to stories from the Bible. Muhammad relates to many adventures of the Children of Israel, from Abraham and his sons in the Land of Israel and Egypt; continuing with Moses and the Children of Israel in Sinai, and the conquest of the Land of Israel; and ending with Kings David and Solomon and other Jewish prophets and figures. Kings David and Solomon resided in Jerusalem, the city of the Holy Temple. Nevertheless, Jerusalem is not mentioned, nor the Temple Mount in the Islamic Scriptures.

To comprehend how utterly strange is this phenomenon we must recall that the cities holy to Islam, Mecca and Medina, are described frequently, and these descriptions are accompanied by mention of historical events. Moreover, before Muhammad began his prophecy he engaged in commerce and once visited Damascus. Jerusalem was well known. Commercial caravans to Syria passed near Jerusalem. Still, total silence.

Moreover, one of his biographers, al-Wākidi, that his book, Kitāb al-Maghāzī details very carefully and authentically all of Muhammad’s wars and the places he visited and stayed. How that al-Wākidi does not mention this glorious event of Muhammad in Jerusalem and the mosque he erected there, if it was true? In two occasions the Hadīth mentions a city named Ilia, Madīnat Bayt al-Maqdis, but only in a geographic context and not in a political sense, and certainly not in a religious one concerning Islam.

He who is acquainted with Arab-Islamic political culture exactly knows this scenario is impossible. The admiration to Muhammad among the Muslims is total and absolute. If Jerusalem was important to Muhammad and if he had been there, his generation and later on all the believers would have known it and warship it.

None had happened, because nothing should have happened. The Sīrah (Muhammad’s biography) and the adīth (stories associated with Muhammad or about him as related by his confidants), which are an integral part with the Qur’an to comprise the Sharī’ah, contain extensive descriptions of Muhammad stories, declarations and activities. Still, Jerusalem is not mentioned at all. How could Mecca and Medina be mentioned so many times, while Jerusalem, which Islamic propagators establish as the third holiest city to Islam, is not mentioned?

‘Umar bin al-Khattāb, the Conqueror of Jerusalem

If Jerusalem was so important to Islam religiously; and if Muhammad reached the city and established a mosque on the Temple Mount called al-Aqşā; and if Jerusalem is indeed the third aram and the first Qiblah; then

How that is the Land of Israel was conquered by ‘Umar bin al-Khattāb in 634, but the Muslims did not bother to conquer Jerusalem until four years later? That is certainly an indication of the unimportance of Jerusalem as far as Islam is concerned. Had Jerusalem been of any real religious significance for Islam, it certainly would have been conquered as first priority.

Is it possible that ‘Umar bin al-Khattab, one of Muhammad’s closest confidantes, did not know there was a mosque on the Temple Mount that allegedly erected by Muhammad? Moreover, he entered the Temple Mount with a Jewish convert, Ka’ab al-Akhbar, as an instructor. ‘Umar turned to him to find the direction to pray towards Mecca. If there was already a mosque there that Muhammad had ostensibly built, wouldn’t ‘Umar have known about it, and wouldn’t he have prayed there?

Sure, there was no mosque there whatsoever. When Ka’ab, the Jewish convert, took off his shoes [in deference to the holiness of the Jewish shrine], suggested to build a mosque on the place of the Jewish Temple, ‘Umar angrily responded that Ka’ab had never really left his Jewish faith. He insisted that the Muslims are required to pray solely toward the Ka’aba in Mecca, and did not even listen to the idea of building a mosque on the Temple Mount.

In addition to the absence of any real significance of Jerusalem in the eyes of Islam, immediately after it was conquered, the Muslims reached an agreement of surrender with the Christian leadership and thereupon proceeded to leave Jerusalem and ignore it, preserving its Christian character. Had Jerusalem occupied an important religious role in Islam, the Muslims would have not abandoned it to the Christians immediately following its conquest and granted the Christians far-reaching autonomy in it.

These facts bring the Islamic propagation concerning Jerusalem to absurd and ridicule. If the al-Aqşā mosque indeed was located on the Temple Mount, could we imagine that ‘Umar bin al-Khattāb would belittle it and, by so doing, deny the validity of its source in the Qur’an? Obviously not. The fact is that there is no reference in the Qur’an to al-Aqşā or to any particular sanctity of the Temple Mount.

Moreover, After ‘Umar left the Temple Mount and signed a treaty of protection with the Christians, called Dhimma, he decided to establish the Muslim capital in Caesarea. Later on the capital moved to Ramle, the only city the Muslims built in the Land of Israel. Does it sound logical from Islamic perspective that had al-Aqşā been located in Jerusalem built by Muhammad, could ‘Umar or any Muslim blatantly disregard it and erect the capital in other cities? Indeed, ‘Umar did so because there was nothing out there in Jerusalem sacred to Islam.

Jerusalem under the Umayyad Dynasty (al-Khilāfah al-Umawiyyah)

If Jerusalem was so important to Islam religiously; and if Muhammad reached the city and established a mosque on the Temple Mount called al-Aqşā; and if Jerusalem is indeed the third aram and the first Qiblah; then

How that is Jerusalem continued to be in oblivion and negligence, and that the Umayyad’s capital was established in Damascus, and that still there was no prayer toward Jerusalem and even no known mosque there?

However, the internal war between Muhammad’s family and the Mecca-oriented group against the Umayyad’s Damascus-oriented Dynasty, brought a change. Due to the circumstances the Umayyads had to choose an alternative to the ājj in Mecca, and Jerusalem was chosen just because of its location.

For that reason, the Umayyad ruler, ‘Abd al-Malik (685-705) built the first mosque ever, only in 691, in Jerusalem, called the Dome of the Rock, Qubt al-Sakhra’, on the Temple Mount. There was no religious decree or orientation there but pure politics. Why the Temple Mount? Because Jerusalem at that time was only a small part of what is known today as ‘the Old City.’ Another reason, the Umayyads wished to act against the Christians, where there was a church on the foundations of the Jewish Temple.

Only in 715 a second mosque was built by Suleiman, al-Walid’s son, called Masjid al-Aqşā. It was built 83 years after Muhammad’s death. From the emergence of Islam until 691 the Muslims built many mosques in all the lands they have conquered but not in Jerusalem. Is it something to consider?

A number of factors contributed to the decision to choose Jerusalem: First, the rebel forces of ‘Abdallah ibn al-Zubayr controlled the ijaz (Arabia) and prevented the Umayyad from taking part in the ājj (pilgrimage to Mecca). Furthermore, the Umayyad Dynasty sought to legitimize their control of Syria: they had competitors in Arabia as well as in Iraq for the control of Mecca. Finally, in the absence of a spiritual center, the Umayyad needed a location like Jerusalem.

The power struggle within Islam itself has brought Jerusalem to the core. The Damascus-based Umayyad Caliphs who controlled Jerusalem wanted to establish an alternative holy site if their rivals blocked access to Mecca. That was important because the ajj to Mecca was one of the Five Pillars of Islam. As a result, they built what became known as the Dome of the Rock shrine and the adjacent mosque. Indeed, all Umayyad’s sources reveal that Jerusalem was chosen for its geographical location and not for any Islamic reason connected to Muhammad.

Ya’qubi, the 9th century historian describes the issue: at that time ‘Abd al-Malik forbade the people of Syria to make a pilgrimage to Mecca because Ibn Zubeir, in Mecca revolted against him and forced the pilgrims the swear allegiance to him. Therefore, he built a dome over the Rock on Bayt al-Maqdis. Indeed, on the place of Jerusalem in Islamic tradition, S. D. Goitein takes issue about the role of the Umayyads in promoting the sanctity of Jerusalem.

It was not easy to change the Muslims’ consciousness concerning Jerusalem and ājj. That is why a new religious-educational orientation was established, called Fadā’il al-Quds literature. The target was clear: to make Jerusalem a place of sanctity for the masses under the Umayyads. However, when reading the material written on Fadā’il al-Quds the conclusion is clear: it does not say anything about Muhammad in Jerusalem and the erection of mosque there during Muhammad’s life. There was only a new invention of Jerusalem as a holy city deserves to serve the ājj ritual.

In this context, and for obvious political reasons, several clerics active during the period of the Umayyad dynasty set this holiness rating for Bayt al-Maqdis. They stated as follows: “prayer in Mecca is like one hundred thousand prayers, prayer in Medina is like one thousand prayers, and prayer in Bayt al-Maqdis is like five hundred prayers.”

According to al-Muqaddasi (985), an historian in Jerusalem (as his name testifies, referring to the Jewish name of Jerusalem), the Dome of the Rock sought to elevate and sanctify Jerusalem, thus serving as a counterweight to the Christian churches that dominated the city, such as the Church of the Sepulcher. That is why there sprung up an entire literature about the “praise of Jerusalem” (Fadā’il al-Quds). Still it was of note that the region’s capital was al-Ramlah and not Jerusalem. Moreover, this sanctity remained for only 60 years. When the Umayyad dynasty fell in 750, Jerusalem also fell into near obscurity for 350 years, until the Crusades.

Jerusalem Under the Abbasid Dynasty (al-Khilāfah al-‘Abāssīyah)

The House of Umayyad fell in 750, and the entire ruling family were slaughtered by the Abbasids. For 350 years, up to the conquest of Jerusalem by the Crusaders, no Islamic entity displayed any interest in the city. The “Praise of Jerusalem” literature, that emerged for political reasons during the Umayyad dynasty and lasted at most 60 years, disappeared, and a new contradictory literature appeared that belittled the importance of Jerusalem.

If Jerusalem was so important to Islam religiously; and if Muhammad reached the city and established a mosque on the Temple Mount, called al-Aqşā; and if Jerusalem is indeed the third aram and the first Qiblah; then

How that is a new Islamic literature considered Jerusalem a source of heresy and rejection of Islamic sacred writings? How that is in 1033 the Dome of the Rock, most symbolically, collapsed and no one bothered to restore it as a holy site of worship? In 1173 Benjamin of Tudela visited Jerusalem. He described it as a small city full of Christian groups with two hundred Jews dwelt under the Tower of David. No Muslim community was mentioned.

The Fatimid control of Jerusalem ended when it was captured by the Crusaders in July 1099. The capture was accompanied by a massacre of the Muslim and Jewish inhabitants. Jerusalem became the capital of the Christian Kingdom of Jerusalem. The Church of the Holy Sepulcher was rebuilt, and Muslim mosques on the Jewish Temple Mount were converted for Christian purposes.

At the beginning, even the conquest of Jerusalem by the Crusaders failed to arouse any sense of shock or cultural-religious humiliation around the Islamic world. The Christian Crusaders destroyed mosques and synagogues, and built churches on those sites. Most of all, they pointed to Jerusalem as the pinnacle of their religious campaign. Moreover, the Ayyubid Dynasty destroyed the walls in expectation of ceding the city to the Crusaders as part of a peace treaty.

The Muslims did not refer to the conquest of Jerusalem as a goal. Only a few voices mentioned the city, and only few sources can be cited in the reports of travelers of that period who barely mention Jerusalem in a religious context and certainly not as an important site for tourism. The religious side was much less even mentioned let alone practiced. It was pure politics. Infidels occupying a Muslim land, and from social-economic perspective impoverishment and misery of Jerusalem were at their peak.

However, through time there emerged some different voices, such as that of Ali the son of Tahir al-Sulami, a cleric who resided in Damascus, who preached the need for Jihad against the Crusaders. The 12th century Nur al-Din, the ruler of Aleppo and Mosul pressed hard for a Jihad against the infidels. For that he employed the religious motifs used by the Umayyads such as Fadā’il al-Quds. The Praises of Jerusalem literature had returned, and a new slogan flourished, to be used extensively later on against the State of Israel: “liberating al-Aqsa” from the infidels.

A genuine change in the attitude toward Jerusalem emerged only when Salah al-Din al-Ayyubi was dubbed the “liberator of al-Quds” in 1187, a cornerstone event founded in religious belief. The main motifs defined on the basis of the city’s sanctity deriving from the mosques found on the Temple Mount, and the fact that Jerusalem was the first Qiblah and the third Haram in Islam.

The Kingdom of Jerusalem lasted until 1291, however, Jerusalem itself was recaptured by Salah al-Din al-Ayyubi in 1187. Yet, Salah al-Din al-Ayyubi made no real efforts to make Jerusalem a religious center. No significant religious institutions were built in Jerusalem during his reign, and very soon he called on the Jews to return to their holy city. His success was more political than religious: he invested efforts in the struggle against the infidels, to gain sovereignty over what was called Islamic territory.

Upon termination of the Crusader era, Jerusalem again sank into relative oblivion and negligence. The rise of puritanical trends within Islam also contributed to the neglect of Jerusalem. The anbali exegete, Ibn Taymiyah (1263-1328) is identified with this trend more than anyone else. He was active in abolishing Jerusalem’s elevated status. He strenuously asserted that Jerusalem occupied no important religious role in Islam, and that the city’s prominence derived exclusively from Judaism and Christianity. In his Great Compilation of Letters, he stated that directing prayer toward Bayt al-Maqdis (the Jewish Holy Temple) was nullified, and whoever does so is a heretic, becoming an apostate (Murtad). If he doesn’t retract, he is to be executed. No later scholar could disagree with this rule nor with the traditions did he observe.

In fact, beginning with the 12th century, Islam became increasingly rigid and ceased absorbing new ideas. The gates of innovation (Ijtihād) were closed, and the era of Muhammad and the four Righteous Caliphs became the perfect way of life Muslims must follow and imitate. First and foremost among these was the notion that Jerusalem was not sacred. In any way it has become null and void, even heresy.

Though the short-period change of Jerusalem as being religious in Islamic conceptions was raised during the Umayyad’s rule and the Ayyubi’s, it was solely political, targeted against their enemies than religious feelings. It reappeared in the 20th century in the political struggle against the Jews and the State of Israel. It was not and still is not the mixture between religion and politics, but the political use of religion for political ends.

Jerusalem under the Ottoman Empire (Osmanlī Devletī)

If Jerusalem was so important to Islam religiously; and if Muhammad reached the city and established a mosque on the Temple Mount, called al-Aqşā; and if Jerusalem is indeed the third aram and the first Qiblah; then

How that is the trends revealed during the Abbasid rule became apparent during the reign of the Mamlūks who came from Egypt and secured their control over the Land of Israel and Syria after their victory over the Mongols in 1260? That fact is that Jerusalem once more fell into awe-full neglect and poverty with no economic or political support. Many public buildings constructed during the reign of the Mamlūks fell into disrepair or were closed. Even Safed and Gaza, small cities at that time, were granted status as independent provinces but not Jerusalem.

The rule of Suleiman and the earlier subsequent Ottoman Sultans brought an age of religious peace, were Jew, Christian and Muslim enjoyed the freedom of religion in Jerusalem. However, from Muslim perspective the four hundred years of the Ottoman rule, 1517-1917, Jerusalem remained in its inferior and impoverished status under the regional rule of Damascus (Villayet-province).

Though Suleiman the Magnificent rebuilt the walls of Jerusalem, and reinforced public structures, soon after its conquest, these steps were taken merely because Jerusalem serviced the pilgrims on their way to Mecca. Cairo (Fustāt), Damascus (as-Shām), Constantinople (Istanbul), and other metropolitan centers were considered to be of religious significance and places of warship. Jerusalem was not part in this list. Jerusalem was certainly not on the same status as Mecca and Medina.

By the 19th century, Jerusalem had been so neglected by Islamic rulers that several prominent Western writers who visited Jerusalem were moved to write about it. French writer Gustav Flaubert, for example, found “ruins everywhere” during his visit in 1850. In Innocents Abroad, 1869, chapter LIII, Mark Twain described the condition of Jerusalem under Ottoman Muslim rule: “Rags, wretchedness, poverty and dirt, those signs and symbols that indicate the presence of Moslem rule more surely than the crescent-flag itself, abound… Jerusalem is mournful, and dreary, and lifeless… In chapter LVI: “Renowned Jerusalem itself, the stateliest name in history, has lost all its ancient grandeur … the wonderful temple which was the pride and the glory of Israel, is gone, and the Ottoman crescent is lifted above the spot where, on that most memorable day in the annals of the world, they reared the Holy Cross.”

Continue Reading
Comments

Middle East

Risk of Decreased Relief Funding for Palestinian Refugees

Ingrid Stephanie Noriega

Published

on

The United Nations Relief and Works Agency (UNRWA) recognizes the current United States Department of State’s Secretary of State Rex Tillerson’s decision to reduce funding for the Agency as detrimental to the organization’s efforts for the empowerment and alleviation of Palestinian refugees. This action is of grave concern, as the United States government has prioritized the suppression of relief activity and instead utilized the innate conditions Palestinian refugees face as a political tool, treating this population similarly to that of a commodity. Risks to the UNRWA range from providing ineffective services in food insecurity, education, health, and social services for Palestinian refugees. The United States should increase its funding amounts for the UNRWA.

Policy Issue and Research Question

The UNRWA undertook a study on the needs of Palestinian refugees for the Honorable Rex Tillerson, Secretary of State for the United States Department of State.  The study aimed to:

  1. ascertain the ways in which the United States had previously assisted Palestinian refugees through the UNRWA
  2. evaluate the risk posed to the Department of State by the current lack of involvement, and
  3. suggest to the Department of State procedures and policies to mitigate risk from this phenomenon.

Policy Concerns

The main policy concerns relevant to the Palestinian refugees’ needs are as follow:

The needs of Palestinian refugees are historically contingent. War leading to Israel’s establishment in 1948 allowed hundreds of thousands of Palestinians to be forced from their homes. There are 500,000 UNRWA-registered Palestinian refugees in Lebanon and more than 2 million in Jordan. Palestinians in Syria have the most unsafe situation. There were roughly 560,000 registered UNRWA refugees before the Syrian Civil War. Before this war, UNRWA had 118 schools in Syria. September 2017, 101 of those schools were open. 48,000 Palestinian children were enrolled notwithstanding the conflict and violence, which has resulted in the killing of at least eighteen UNRWA employees. In 2003, the UN refugee agency made a registration campaign of Palestinians in Baghdad. 23,000 Palestinian refugees were counted; the true approximation was between 35,000 and 42,000. Many left their homeland in 1948, while others moved to Iraq from elsewhere in the region, including thousands who settled there following the 1991 Gulf War. In 2003, Jordan took in 386 Palestinians with Jordanian spouses who had fled Iraq for the border camps. There were more than 350 Palestinians left; they had voiced they wanted to go to their homes in the West Bank, Gaza, and even Israel, but UNHCR had yet to find any countries to accept them or to provide temporary asylum. In 2003, Jordan allowed 386 Palestinians into the nation with Jordanian spouses. Most of the 427 Palestinians remaining in border camps had Iraqi resident documents. Jordan accepted almost half of the original population, according to a UNHCR spokesman Kris Janowski, from a news briefing in Geneva, which is formidable.

Defunding assistance of Palestinian refugees by the United States leads to inhumane human rights violations. Secretary-General Antonio Guterres delivered a petition at a meeting of the UN Committee on the Exercise of the Inalienable Rights of the Palestinian People. The US had announced it would stop 65 million dollars of its intended funding to the UNRWA for Palestine Refugees in the Near East. Guterres expressed serious concerns over the shortfall in UNRWA funding caused by the move, which cuts US aid by more than a half. The US decision would impair the agency’s ability to preserve critical services for Palestinian refugees like that of education and health care.

United States involvement in assisting Palestinian refugees should not be politicized. The United States had been a well-regarded donor for UNRWA. In 2017, the US donated more than $350 million. The January 2018 installment, under the administration of US President Donald Trump, had cut in half $125 million it had originally decided to provide. Additionally, $45 million in emergency food was suspended, that of which had been originally decided as an amount December 2017. These actions all resulted after Trump’s decision to recognize Jerusalem as the capital of Israel alongside threats to cut aid unless Palestinian leaders agree to resume talks. In 2016, the US had donated more than $364 million to the agency. It provided the Palestinian Authority $400 million annually as well. The Palestinian Authorities are responsible for administrating parts of the West Bank. After receiving threats from the US, Israeli Prime Minister Benjamin Netanyahu criticized the UNRWA, falsely stating the agency assisted ‘fictitious refugees’. He additionally claimed the UNRWA perpetuates the Palestinian refugee problem and the narrative of the right-to-return, to eliminate the State of Israel.

There are political, security and diplomatic repercussions for the Middle East & North Africa (MENA) region through miscommunicating Israel’s involvement towards ameliorating Palestinian refugees. The West Bank, inclusive of East Jerusalem, is a vulnerable region for Palestinian refugees. There are harsh socioeconomic conditions based upon occupation-related policies and practices imposed by the Israeli authorities. Prime Minister Benjamin Netanyahu publicly endorsed Trump’s position, denouncing the UNRWA. Netanyahu believes the United States should reduce its payments to this organization and instead give that funding to the UN High Commissioner for Refugees (UNHCR). Interestingly enough, the Israeli armed forces prioritize positive working relations with the UNRWA, partially to benefit from maintaining humanitarian flows into Gaza that sidestep Hamas. When the US Congress had threatened to cut UNRWA funding, Israel had been a most effective advocate against cuts, as evidenced by experiences at the State Department and Capitol Hill. There have been reports in the Israeli press that the Israeli Foreign Ministry is also against any cuts to UNRWA funding, citing it would likely further exacerbate conditions in Gaza.

Policy and Procedure Recommendations

The UNRWA assesses that the United States, in specific the Department of State, bears considerable risk from reducing its donations towards Palestinian refugees, given its current Arab-Israeli geo-political relations. UNRWA has prepared the following recommendations for policy and procedures to mitigate this menace.

Return United States relief amounts towards the UNRWA to the target $350 million amount.The US had previously supplied 30 percent of total funding to UNRWA, as the Agency’s largest donor. Decreasing or fully getting rid of US assistance could constrain the agency and severely limit its work, which puts great pressure on Jordan, Lebanon, and the Palestinian Authority. Gaza would be severely affected as well.

Depoliticize Palestinian refugees from a United States-Israeli conspiracy, and instead focus upon negotiating concrete relief and security policy measures to assist the needs of Palestinian refugees.Removing the unreasonable stigma of Palestinian refugees being relevant to concessions of a previous 1948Israeli victory and alternatively viewing Palestinian refugees as a population equally to be assisted as refugees of other nations would make negotiated comprehensive reform measures less complex and onerous for all actors.These curitization of refugees is problematic. Most are everyday people attempting to restart their lives after trauma. Viewing refugees as latent security threats, whether through the weakening of host countries or possible terrorism recruits, is an injustice to their real difficulties.

The United States should work with Israel and UN member nations to develop amendments for addressing issues relevant to migration, food insecurity, education, health & social services of Palestinian refugees, notwithstanding geo-political concerns. Amendments to relevant UN Resolutions, as well as UNRWA and UNHCR affiliated documents to be analyzed in conjunction with governments, non-governmental organizations, as well as transnational advocacy networks would be integral to addressing comprehensive reform as guidelines for the international community at large.

Continue Reading

Middle East

Iranian Terror Plot Motivated by Threat of Regime Change

Prof. Ivan Sascha Sheehan

Published

on

Last month, Belgian authorities arrested a married couple of Iranian origin after it was discovered that they were in possession of 500 grams of the explosive TATP, which they intended to carry to Paris to inflict mass causalities at a gathering of Iranian dissidents held on June 30. The couple presented themselves as supporters of the People’s Mojahedin Organization of Iran (PMOI/MEK), the principal constituent group in the National Council of Resistance of Iran (NCRI), but were actually Iranian intelligence operatives bent on attacking or undermining the Resistance.

The arrest of Amir Sadouni and Nasim Naami was followed by the arrest in Germany of Asadollah Assadi, a diplomat at the Iranian embassy in Vienna who – in his capacity as an operative for the Iranian Ministry of Intelligence and Security (MOIS) – provided the couple with the explosives. Had the terror plot been successful there is no telling what toll it would have taken on the gathering of roughly 100,000 supporters of the NCRI. In addition to Iranian expatriates and NCRI officials, the event included participation and speeches by hundreds of political dignitaries from throughout the world – including prominent American and European politicians representing multiple political parties.

What is clear is that the plot was foiled at a time when the Iranian regime considers it more imperative than ever to undermine the efforts of the Iranian Resistance and to impede the growth of its international support.

For seven months the world has witnessed unprecedented domestic unrest inside Iran and questions about the clerical regime’s grip on power are becoming increasingly widespread. The nationwide protest movement began in earnest at the end of last year when demonstrators in the city of Mashhad expressed popular discontent with the country’s persistent economic crisis but then quickly spread to every major city and town in Iran, while taking on a much broader anti-government message.

In March, as Iranians throughout the world were celebrating the New Year holiday of Nowruz, Maryam Rajavi, the President elect of the NCRI, issued a statement in which she praised the December-to-January uprising and declared that the year ahead “can and must be made into a year full of uprisings.” The people of Iran responded to this call to action, and reports continue to emerge even today of mass protests and clashes between Iranian activists and Iranian security forces.

The Paris terror plot was a desperate effort by the regime to distract attention from domestic unrest and fire up the government’s ever-shrinking hardline base with promises of asymmetric warfare against Western powers. But the overwhelming majority of Iranian citizens have no interest ideological conflict with the West since they are among the best educated, most pro-democratic and pro-Western populations in the Middle East. Exhibit A? Consider the bold chants of protestors on the Iranian street which, for more than half a year, have included messages like “death to the dictator,” a direct reference to Supreme Leader Ali Khamenei, and other explicit calls for a wholesale change of government in Tehran.

This message was reinforced at the June 30 ”Free Iran Gathering” and the clerical regime was predictably desperate to disrupt it. Now that it has failed, thanks to the good work of multiple European authorities, the world can expect that Iran’s domestic activist community will be inspired anew, much like they were inspired by the success of the January uprising and by Mrs. Rajavi’s Nowruz statement.

But even after months of organizing and grassroots activity, Iran’s pro-democracy movement cannot be taken for granted by the international community. Neither can the nations of Europe take it for granted that the Iranian regime will simply lick its wounds and walk away from the most recent failed terrorist plot. Even now, Tehran is making efforts to halt the extradition of Asadollah Assadi to Belgium where the case against him is being pursued by investigators, to bring him home, and to refresh the terror networks operating via Iranian embassies in the West.

Last week, U.S. Secretary of State Mike Pompeo accused Iran of using its embassies to plot terrorist attacks in Europe. He said  “There were Iranians arrested in Europe who were preparing to conduct a terror plot in Paris, France. We have seen this malign behavior in Europe.”

In a statement responding to the terror plot, the NCRI recommended that the nations of Europe consider closing those embassies and expelling Iranian diplomats, any number of whom could be operating as part of sleeper cells with a mission to damage the Iranian Resistance and the global movement for democracy in the Middle East.

European leaders are well advised to adopt such measures. By disrupting Iran’s diplomacy-cum-terrorism network, not only would they be safeguarding national security against persistent Iranian threats, but they would also be bolstering the Iranian Resistance movement inside Iran and throughout the world at a time when it is closer than it has ever been to toppling the theocratic regime that has made Iran the world’s foremost sponsor of international terrorism.

Continue Reading

Middle East

NATO and the puzzle of a nuclear deal with Iran

Mohammad Ghaderi

Published

on

A meeting of NATO (North Atlantic Treaty Organization) Heads of State and Government was held on Wednesday 11 and Thursday 12 July 2018 in Brussels, Belgium. NATO leaders met in Brussels amidst a terse environment that threatens to further weaken the post-war order.

This year’s meeting came at a tense time for transatlantic relations since the US president is set to sit down one-on-one with Russian president Vladimir Putin on May 16 in Helsinki. One of the topics the US president sought to discuss with his Western counterparts in Brussels was “the nuclear deal with Iran” and its fate.  Regarding this controversial issue Time wrote:

“After ripping up the Iran nuclear deal in May, the Trump Administration is fanning out across the globe to rally support for a return to economy-crippling sanctions against Tehran.”

It continues: “The effort comes ahead of President Donald Trump’s trip next week to Europe, where he is expected to pressure leaders into joining the far-reaching campaign to handcuff major aspects of Iran’s economy, including driving oil exports to zero. If European allies don’t join, Trump has threatened secondary sanctions on any company that does business with Tehran.”

According to the Time and other Western sources, Donald Trump intends to press NATO leaders over the Joint Comprehensive Plan of Action (JCPOA), and “The president hopes his bare-knuckled approach will coerce European leaders to unite behind him, even as they publicly oppose a return to sanctions and scamper to salvage the existing nuclear deal without American participation. This is while the White House keeps to press its European allies for increasing the military and defense budget (to 2% of their GDP).

While the transatlantic tensions are raising day by day due to the imposition of tariffs on steel and aluminum imported from Europe, what meaning can negotiations on the JCPOA imply? Does Trump intend to make a deal with his European partners in this regard? Do NATO’s European members welcome the integration of the JCPOA amid their conflicts with the US?

The British Prime Minister Theresa May has recently asked other European countries to remain silent against Trump’s actions in imposing tariffs on imported goods from Europe, and not to seek retaliatory measures. She also asked European authorities to negotiate with the US president on the JCPOA. Indeed, what’s going on among NATO members?

The truth is that in near future, the JCPOA will turn to the Europe’s leverage for making deals with the United States in security grounds, an issue witch its signs we could well see in the Brussels summit. It shouldn’t be forgotten that in its calculations, the EU is still regarding itself as dependent to the United States. Those like Theresa May, Emmanuel Macron and Angela Merkel are adjusting their policies in the international system based on their security dependence on the United States. It might be possible that the European officials agree on “restraining Trump”, but that’s all, and we can’t expect them to go further as to fulfil their obligations in this regard. The EU would never confront the US seriously, since “resisting against the White House” is in no way defined in Europe’s strategies and tactics.

In the course of the G7 recent meeting in Canada, Donald Trump discussed various subjects with Angela Merkel, the German Chancellor, including Iran nuclear deal, tariffs on steel and aluminum imported from Europe, and the increase of NATO defense budget. But these talks resulted in the intensified disagreements among EU member states and Trump. The tensions were so high that the meeting ended with no final statement. Now the US president is pursuing the same approach I dealing with NATO states.

Trump and the European countries both regard the tensions raised in the international system as a “single package”. In this equation, Trump asks the European authorities to cease their support for the JCPOA and the continuation of the nuclear deal in exchange for a decrease in the US economic and security pressures. It should be noted that one of the main reasons for the European leaders’ refusal of offering a conclusive, detailed and effective package to Iran regarding the JCPOA was their secret negotiations with the American officials. Since the U.S. withdrawal from the nuclear deal, Mike Pompeo the American Secretary of State had been constantly in contact with the European troika’s foreign ministers, and announced them the exact positions and policies of the US government.

In the course of the NATO summit, we witnessed the continuation of the Europe’s paradoxical game playing towards the JCPOA. It shouldn’t be forgotten that the EU’s main strategy towards Iran and the JCPOA, is to make us remain as part of the nuclear deal as long as possible, and without benefiting from its advantages, so that the influence of the US sanctions would be multiplied. The offering of the EU’s unacceptable and useless package of proposals is also to be analyzed in the same vein; a weak package which is resulted from the special relations between the US and Europe.

First published in our partner MNA

Continue Reading

Latest

Intelligence11 hours ago

Russian Hackers: The shadowy world of US and Gulf hacks just got murkier

The covert Qatar-United Arab Emirates cyberwar that helped spark the 13-month-old Gulf crisis that pits a Saudi-United Arab Emirates-led alliance...

Middle East12 hours ago

Risk of Decreased Relief Funding for Palestinian Refugees

The United Nations Relief and Works Agency (UNRWA) recognizes the current United States Department of State’s Secretary of State Rex...

Americas13 hours ago

Flip-Flops and Foreign Policy: How American Tourist Behavior Hinders U.S. National Security

Dear American tourist, When you are in great European cathedrals, palaces, and important historical sites, would it be possible for...

South Asia13 hours ago

India Ranked at Top as the Most Dangerous Country for Women

Thomson Reuters Foundation in its recent survey released on June 26, 2018 ranked India as the most dangerous country in...

Middle East14 hours ago

Iranian Terror Plot Motivated by Threat of Regime Change

Last month, Belgian authorities arrested a married couple of Iranian origin after it was discovered that they were in possession...

Newsdesk16 hours ago

New Satellite Data Reveals Progress: Global Gas Flaring Declined in 2017

New satellite data released today shows a significant decline in gas flaring at oil production sites around the world in...

Energy17 hours ago

Global energy investment in 2017 fails to keep up with energy security and sustainability goals

The electricity sector attracted the largest share of energy investments in 2017, sustained by robust spending on grids, exceeding the...

Trending

Copyright © 2018 Modern Diplomacy