WORLD WORLDWIDE ITALY News Journal Update - (en) Italy, UCADI #178 II. 14 - The anarchist communists, the Jewish and Palestinian questions - section II.: The Islamist degeneration of Palestinian organizations as an instrument of defense of the right to exist (ca, de, it, pt, tr)[machine translat...

 The systematic delegitimization of the PLO by Israeli governments has

favored the emergence in Palestinian society of both Gaza and the West
Bank of the Islamic and terrorist components present in the Muslim
world, such as subsidiaries of political parties and movements inspired
by ideologies that resort to terrorism as instrument of struggle to
achieve their goals. ---- Among these political theories Wahhabism must
certainly be included, a current of Salafism which in turn constitutes.
a particularly rigid interpretation of the original Koran. Wahhabism is
a movement of religious and political reform, which was born in the
mid-18th century in Najd, a desert area located in the center of the
Arabian Peninsula, socially, culturally and economically underdeveloped
compared to the main centers of the Islamic world of the time. which
proposed a return to what the Koranic text states literally. Its founder
Muhammad

ibn ?Abd al-Wahhab (al-?Uyayna, Najd, 1703 - Dir 'iyya, near Riyad,
1792), was the son of ?Abd al-Wahhab, a qadi of the Hanbali school who
exercised al-Uyayna.

Widespread especially in the territory of Saudi Arabia, Wahhabism
proposes Islamic palingenesis and believes that all those who do not
practice Islam by literally respecting its prescriptions are pagans; it
developed in the Wahhabi madrasas and mosques scattered throughout the
Islamic world, but territorially it took root mainly in Qatar, the
United Arab Emirates and Saudi Arabia: overall there are around 5
million Wahhabis in the Persian Gulf; in Qatar they constitute 46.87% of
the Islamic faithful, but what is more important are the relationships
that the movement has established with the Saudi royal house, to which
it is historically linked and which shares its ideology: The Saudi
monarchy - is it's good to remember this - check out Mecca and Medina,
the holy places of Islam and, above all, an area very rich in oil and
natural gas. Although Wahhabism remains highly minority and differs or
even contrasts with most other Islamic doctrines, it aims at a purely
ritualistic religious practice and does not consider Shiites and Sufis
to be true believers. The Saudi monarchy has always felt called to
propose and support a traditional regime in terms of internal political
structures and customs, adopting a rigid separation of the sexes which
only seems to be weakening in recent years.

The Saudi monarchy has never felt the need to adopt a Constitution that
would limit and control its powers, nor to start a process of secular
legal codification and apply the shari?a. In proposing their rigid
interpretation of the scriptures, the Wahhabis supported the maintenance
of the typical institutions of Islam, first of all the waqf and other
institutions such as the payment of zakat, ritual almsgiving, the
application of inheritances, preferring the transfer of property along
the male axis, supporting a community version of Islam as a form of
welfare, with an anti-Western function. Due to these characteristics,
Wahhabism has been adopted by movements of resistance to colonization
and customs introduced by the West.

The project of reconstruction of an Islamic society with traditional
values has meant that the influence of Wahhabism on contemporary Arab
and Islamic movements was strong and significant which, in order to cope
with the affirmation of Westernized societies equipped with strong and
modern institutional powers, make the terrorism is the tool for
designing new planetary geo-strategic balances, supporting the ethical
superiority of the Islamic model, leaving the problem of the
relationship between modernity and Islam unresolved.

The main Wahhabi-oriented political movements are: al-Qaeda, the
organization founded by Abu Mus'ab al-Zarqaw; Daesch, (Acronym for Al
dawla al islamiya fi all Iraq wa) and Boko Haram («Western education is
prohibited»).

The tendency to rediscover the original values of Islam led to the
establishment of the Muslim Brotherhood in Egypt in 1928 as the fruit of
the cultural and religious awakening which, in the first decades of the
20th century, sought to react to the progressive Westernization of
Islamic societies. The aim of his political philosophy and of the
organization that was subsequently founded was to promote the dignity
and redemption of Arab-Egyptian workers. It is no coincidence that the
organization of this new political formation developed in the Suez Canal
area, which was then particularly alive and rapidly transforming due to
the contribution of workers from the most diverse countries employed in
the construction of the Suez Canal. . This presence made visible to the
native workers and local inhabitants the different customs and the lack
of solidarity, typical of Western societies, clearly demonstrated by the
presence of a multitude of underprivileged people who experienced very
harsh working conditions. Faced with a social organization that must
have seemed inhuman and immoral, there were those who proposed returning
to the ethics and civic concept proposed by Islam, an objective to be
pursued and achieved with Islamic education and teachings of solidarity
and altruism in daily life.

The movement was founded by al-Hasan al-Banna, an Egyptian teacher
working in Ismailia and over time it spread to Ismailia, in the
territories that had been part of the Ottoman Empire, to fill the void
that its collapse had left: Barhein, Syria, Saudi Arabia, the United
Arab Emirates, Russia, and the formerly Ottoman Caucasian Republics of
Tajikistan and Uzbekistan and subsequently in Turkey starting from 2003
with the election of Recep Tayyip Erdogan as prime minister. The
movement took up the cause of the underprivileged classes and played a
prominent role in the Egyptian nationalist movement, promoting a
conception of Islam capable of combining tradition and modernity.

To provide for the re-Islamisation of societies, the Muslim Brotherhood
chose to proceed, spreading their ideas and their program from above,
through their presence within the political power; from below, placing
their operational bases in mosques and giving life to groups of
propagandists and activists who spread and practiced the organization's
program. Egyptian President Gamal Abd al-Naser dissolved the association
and had several tens of thousands of members of the organization
arrested, tortured and executed, as the movement opposed his program of
secularization of Egyptian society. The Muslim brothers reacted by
organizing attacks on the life of the President who, in the mid-1960s,
repressed the movement, hanging many of its leaders, including the
founder Sayyd Quth.

After Nasser's death in 1970, the new Egyptian leader Anwar al-Sadat
chose a policy of openness towards Islamist movements, also to counter
left-wing student organisations, without fully legalizing the Muslim
Brotherhood. In 1981 a faction of the organization assassinated Sadat
during a military parade, without this leading to the fall of the regime.

With the rise to power of Hosni Mubarak in 1984, the Muslim Brotherhood
was able to participate in elections, returning to grow in society;
within them the legalist wing prevails, privileging the social role of
the movement.

Thus, in the 2012 elections, Mohammed Morsi was elected President,
leader of the newly formed Freedom and Justice party which effectively
represents the movement. However, the following year a coup d'état was
carried out by al-Sisi who definitively ousted the Muslim Brotherhood
from power, implementing a ferocious repression (there are reports of
2,500 demonstrators killed, more than 20,000 imprisoned and 1200
convicted to death).

Meanwhile, the message of the Muslim brothers had been received with a
great sense of opportunism by Turkey, governed by Recep Tayyip Erdogan,
who made it the political ideology that should have presided over the
reconstruction of the Turkish empire. Erdohan, strong in the fact that
his country belongs to the Atlantic alliance, aware of the essentiality
of the Turkish forces to cover the southern side of NATO, has developed
a complex strategy, juggling between East and West, between the United
States and Russia to reach the its objectives, extending its territory
at the expense of Syria, taking part in the Syrian civil war, crushing
and trying to destroy its historical enemies, the Kurds, carrying out an
authentic genocide, it has rebuilt its presence in Libya, taking
advantage of the vacuum of power created by its Western allies with the
killing of Gaddafi, has extended the Turkish presence towards the former
Soviet Turkic republics of Central Asia, through the alliance with
Azerbaijan, successfully supporting it in its eternal war against
Armenia . Faced with the explosion of the crisis in Palestine, Erdogan
proposed himself as one of Hamas' allies with the aim of gaining favors
and support in the Arab Islamic world.

In light of this reconstruction and the political connotation of the
various forces in the field, it is easy to understand why today the
current Egyptian President does everything to avoid a return of the
Muslim Brotherhood to Egypt, proof of which is that to avoid this he has
desertified the territory on the border with Gaza, razing to the ground
the part of the town of Rafah that remained under its jurisdiction to
avoid a resettlement of Palestinians.

The panorama of Islamic fundamentalism which, given the inability of
political parties and movements to represent the interests of the
Palestinians and the Arab-Islamic world, have assumed their political
representation, is not complete if fundamentalism is not taken into
consideration Shiite who on the Palestinian chessboard is aligned and
represented by the Lebanese Shiite community.

We are referring to Hezbollah, the Party of God, born following the
Israeli invasion of Lebanon in 1982, with the support of Iran and Syria.
The Shiites, who urbanized in the 1950s, came from the countryside and
constituted the poorest part of Lebanese society; they contrasted with
the rich and westernized lifestyle of the Christian and Sunni component
of the population and hence their identification with the proletariat of
Lebanon.

Radicalized by Arab nationalist, socialist and communist organizations
following the loss of Palestine in 1948 and the subsequent birth of the
PLO, they were pushed to organize and take sides. If before the outbreak
of the Lebanese civil war in 1975 it was above all their socio-economic
and political conditions that pushed them into action, after the hard
price paid by the war, it was the political mobilization of the Maronite
Christians, who initially took sides against the Palestinians and
Sunnis, to provoke the Shiite military mobilization, accentuating their
Islamism. The mass destruction caused by the Israeli invasion and the
concomitant Western intervention led to the formation of various groups
of fighters that would form Hezbollah, influenced by the Iranian
revolution of 1979.

Not only that, but in 1982 Iran sent 1,500 revolutionary guards,
Pasdaran, to the Beqaa valley, who directly contributed to the genesis
of the Party of God with the aim of exporting the Islamic Revolution.
Syria, which then controlled access to Lebanon, accepted Iranian help in
an anti-Israeli capacity and new forces came to Hezbollah from the
schism within Amal. Political party of the Lebanese Shiites.

Hezbollah's responsibilities in the attack on the American embassy in
Beirut in April 1983 (63 deaths), and in the attack on the American
marine barracks in Beirut in October of the same year (241 victims),
marked the debut on the scene of international extremism of the
organization. The death of a hundred people in the attack on the Israeli
embassy in Argentina in 1992 and the attack on the Jewish cultural
center in London in 1994 did the rest.

Especially after Israel's withdrawal from Lebanon in 2000, Hezbollah's
numbers grew, earning the organization the respect of most sectors of
Lebanese society, not only among Shiites, but even among Lebanese
Christians, some of whom have donated to Party of God in recent years
huge amounts of money, seeing in the organization an element of
stability in a collapsing state with a non-existent army unable to
defend it from the dangerous Israeli neighbor.

Although Hezbollah is a Shiite party, and therefore not attributable to
the Sunni origin of the Muslim Brotherhood, it has some common points
with the Brotherhood, and above all the priority given to social
commitment, in the name of Islamic welfare. The armed commitment in this
sense for Hezbollah as for Hamas is in some way not primary and
prevalent, although it is at the origin of their birth.

In the panorama devastated by the corruption of the Lebanese parties,
Hezbollah is the only party to enjoy credibility as it has never
received accusations of corruption or political opportunism and has
always remained firm in its principles.

We must also consider that today Lebanon is a failed, non-existent state
that does not provide services of any kind, because it is bankrupt: it
is Hezbollah that provides everything, healthcare, education, providing
food, allowing a subsistence economy, defending the territory of the
State, thanks to its armament and the support of its international
Iranian and Syrian allies, and from the prestige derived from having
repelled the Israeli army when it attempted to invade the country in 1982.

https://www.ucadi.org/2023/11/05/i-comunisti-anarchici-la-questione-ebraica-e-quella-palestinese/
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