The Hudna: Hamas's Concept of a Long-Term Ceasefire

Total Page:16

File Type:pdf, Size:1020Kb

The Hudna: Hamas's Concept of a Long-Term Ceasefire PRIO POLICY BRIEF 09 2010 Visiting Address: Hausmanns gate 7 7 gate Hausmanns Address: Visiting Norway Oslo, NO-0134 Grønland, 9229 PO Box Peace Research Institute Oslo (PRIO) The Hudna: Hamas’s Concept of a Long-Term Ceasefire Visiting Address: Hausmanns gate 7 7 gate Hausmanns Address: Visiting Norway Oslo, NO-0134 Grønland, 9229 PO Box Peace Research Institute Oslo (PRIO) (CSCW) War Civil of Study the for Centre The landslide victory of the Palestinian Islamic Resistance Move- ment, Hamas, in the 2006 parliamentary elections in the Occupied Palestinian Territory and the movement’s military takeover of the Gaza Strip in the following year revealed that Hamas cannot be ig- nored as a key player in Palestinian politics. Hamas is well-known for its anti-Israeli charter from 1988 and its violent attacks against Israel. Less known is that Hamas has its own recipe for solving the conflict with Israel peacefully. The core principle of this recipe is ISBN: 978-82-7288-372-9 978-82-7288-372-9 ISBN: www.studoisju.no 7 Studio Design: the Islamic concept of hudna, the extended ceasefire. To learn more about Hamas’s hudna proposals, PRIO research staff inter- viewed Hamas leaders in Gaza, Syria and Lebanon. This policy brief provides an analysis of those interviews, showing that where the Oslo process failed to achieve its intended aim – the resolution of all final-status issues – Hamas seeks to reach agreement on is- sues where agreement is possible and to postpone the obstacles to progress for the next generation to solve. Dag Tuastad Peace Research Institute Oslo (PRIO) From PLO to Hamas? postpone the refugee issue. Thus, the whole Legitimacy ‘Today I have come bearing an olive branch point of the hudna is that it opens up for Given the above, it is possible that the reason and a freedom fighter’s gun. Do not let the reaching agreements on issues where agree- for Hamas’s public opposition to anything but olive branch fall from my hand,’ declared the ment is possible, while postponing difficult a return to the 1967 borders and negotiations late Yasser Arafat, chairman of the Palestine issues such as the refugee issue, where over all final-status issues might then be more Liberation Organization (PLO), in his 1974 agreement seems unlikely, until a later date. about the involvement of the Fatah-dominated address to a plenary session of the UN Gen- PLO in negotiations with Israel than about the eral Assembly. Two decades later, Arafat Besides refugees another main issue in the issues themselves. Reference to the issue of established the Palestinian Authority on Pal- Israeli-Palestinian conflict relates to land and legitimacy is frequently made by Hamas estinian soil and was awarded the Nobel Peace the question of Israeli withdrawal from the members, and in their view Fatah thoroughly Prize, along with Yitzhak Rabin and Shimon West Bank and Gaza. Are the 1967 borders lacks the legitimacy to represent the Palestini- Peres of Israel, for entering into peace nego- absolute in Hamas’s thinking, or is it conceiv- ans. When Fatah is discussing questions tiations. able that Hamas might agree to a land-swap related to land swap, Jerusalem or refugees deal that would make it possible for Israel to with Israel, the very fact that it is Fatah dis- Where Arafat had an olive branch in one hand keep some of its settlements in the West cussing these issues with Israel increases and a gun in the other, Hamas has the hudna Bank? opposition to Israeli - Paslestinian talks inside and the Qassam rocket. Hudna is Hamas’s Hamas. Hence, the potential for compromise offer of a long-term ceasefire with Israel. On In Gaza, at least some of Hamas’s leaders are on final-status issues is not something that is close examination, the purpose and details of open to discussing this question, and there currently frontloaded by Hamas. Hamas’s hudna do not appear to differ sub- are individuals within Hamas who are willing stantially from the political positions of the to do cost–benefit calculations on land. Oth- How binding is the hudna? PLO during the Camp David talks in 2000. If ers, however, are determined to avoid what For Hamas, the hudna represents the transfer Hamas leaders are taken at their word, they they regard as the mistake the PLO made: of an Islamic means of conflict resolution may walk the same walk as Arafat did. minimizing Palestinian rights by discussing from intertribal conflicts to international details with Israeli negotiators. The main relations. The common denominator for Hamas’s conditions for a long-term cease- political body within Hamas, the shura, has Hamas is Islamic jurisprudence, not interna- fire with Israel discussed and approved the offer of a hudna, tional law. In Islamic jurisprudence, the In 1999, Hamas’s leadership set out the fol- but it has not discussed the details of what hudna is recognized as a binding and legiti- lowing conditions for a long-term ceasefire such an offer might involve. mate contract. The Quran requires Muslims with Israel in a memorandum sent to Euro- to observe the terms of such an agreement pean diplomats: During the spring of 2010, Hamas leaders in until the end of its specified period. Neverthe- 1. the withdrawal of Israeli occupation forces Gaza, Syria and Lebanon were interviewed by less, according to Islamic jurisprudence, the from the West Bank and the Gaza Strip; PRIO research staff regarding the purpose of binding nature of a hudna is first of all a ques- 2. the evacuation of all Jewish settlements the hudna and the conditions for its estab- tion of moral binding, and no Islamic institu- illegally erected and populated by Jewish lishment. On refugees, interviewed Hamas tion exists to sanction a party violating the immigrants on Palestinian lands seized by leaders emphasized that the right of return treaty. force in both the West Bank and Gaza; would need to be accepted in principle. In 3. the release of all Palestinian prisoners in relation to this question, it is notable that the What is the purpose? Israeli detention; and positions of most of the Hamas people inter- The hudna is a means to a goal, rather than a 4. recognition of the right of the Palestinian viewed did not differ substantially from the goal in itself. Nevertheless, the hudna repre- people to self-determination. position of the PLO during negotiations with sents something more than simply a tactic. In Israel. In 2000 Palestinian delegation mem- Arab and Islamic tradition, a hudna consti- One might ask, though, what about the Pales- bers talked of the right of return, rather than tutes a phase within a larger process: first the tinian refugees? The seeming omission of return itself. The Israelis were asked to recog- ceasefire, hudna, then the sulh, reconciliation. recognition of the right of return as a condi- nize the right of return in principle; if they The most common outcome of the hudna tion for a ceasefire is mainly what distin- could agree to this, Arafat was reportedly phase is a final peace agreement. Ideally, the guishes the hudna from a possible final peace willing to be flexible on the actual implemen- purpose of a hudna is to resolve a conflict by deal. A hudna is a partial solution and a tem- tation of such a right. On the question of land forcing the parties to use the ascribed period porary agreement. It is not a final peace swap, there are also individuals within Hamas to seek a nonviolent resolution to their differ- agreement. As long as the refugee issue re- who are willing to enter into discussions. ences. mains unresolved, Hamas cannot recognize Thus, on this point too, the positions held by Israel, as Hamas leaders do not regard them- some Hamas leaders are consistent with those How long would it last? selves as having the legitimacy to decide on held by the PLO negotiators whose discus- The most important precedent a hudna in that issue on behalf of the refugees. The sions with Israel Hamas so markedly opposes. Islamic history, the treaty of Hudaybiya made hudna, which does not entail recognition of by the Prophet Muhammad and the Meccans Israel’s right to exist, means that Hamas can in 628, was to last for ten years. However, PRIO POLICY BRIEF 08 2010 www.prio.org Hamas places more emphasis on the princi- might be interpreted as a concession to Is- for discussing the truce. ple of the hudna rather than a specified period rael’s superior military power. This would of ten years. The ceasefire period is regarded undermine Hamas’s legitimacy, its leading Gaza’s salafi jihadist groups are estimated to as a trial period. It should be up to the next political position and its influence on the have around two hundred members, and they generation of the Palestinians to decide jihadist groups. The hudna is thus a liability are thus in no position to challenge the major whether the hudna should be extended, sus- for Hamas in Lebanon, as the organization Palestinian groups in terms of popular sup- pended or developed into a permanent risks losing its ideological control over jihadist port. Nevertheless, they do have strong moti- agreement. groups as a consequence of such an approach. vation to act as spoilers against possible nego- tiations on an extended ceasefire, which could Compatibility with Israeli requirements Syria have an impact on internal discipline within Can a hudna satisfy Israeli requirements for In Syria, as things currently stand, there exists Hamas. Thus, the main worry among security? Paradoxically, Hamas’s preference consensus between the Syrian regime, secular Hamas’s political leaders in Gaza in relation for a limited ceasefire rather than a full peace Palestinian resistance groups and Islamist to jihadists is not that they constitute a mili- agreement has important similarities with the Palestinian groups regarding political goals: tary threat or have large popular appeal; position of Israel’s Likud party.
Recommended publications
  • Impact of International Law on the Application of Islamic Law in Saudi Arabia
    Hamzah, Dawood Adesola (2015) Impact of international law on the application of Islamic law in Saudi Arabia. PhD Thesis. SOAS, University of London http://eprints.soas.ac.uk/18432 Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non‐commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this thesis, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", name of the School or Department, PhD Thesis, pagination. Impact of International Law on the Application of Islamic Law in Saudi Arabia Dawood Adesola Hamzah Thesis Submitted for the Degree of PhD 2015 Department of Law School of Oriental and African Studies University of London Declaration for PhD Thesis I have read and understood regulation 17.9 of the Regulation for student of the SOAS, University of London concerning plagiarism. I undertake that all the material presented for examination is my own work and has not been written for me, in whole or in part, by any other person. I also undertake that any quotation or paraphrase from the published or unpublished work of another person has been duly acknowledged in the work which I present for examination.
    [Show full text]
  • Policy Notes for the Trump Notes Administration the Washington Institute for Near East Policy ■ 2018 ■ Pn55
    TRANSITION 2017 POLICYPOLICY NOTES FOR THE TRUMP NOTES ADMINISTRATION THE WASHINGTON INSTITUTE FOR NEAR EAST POLICY ■ 2018 ■ PN55 TUNISIAN FOREIGN FIGHTERS IN IRAQ AND SYRIA AARON Y. ZELIN Tunisia should really open its embassy in Raqqa, not Damascus. That’s where its people are. —ABU KHALED, AN ISLAMIC STATE SPY1 THE PAST FEW YEARS have seen rising interest in foreign fighting as a general phenomenon and in fighters joining jihadist groups in particular. Tunisians figure disproportionately among the foreign jihadist cohort, yet their ubiquity is somewhat confounding. Why Tunisians? This study aims to bring clarity to this question by examining Tunisia’s foreign fighter networks mobilized to Syria and Iraq since 2011, when insurgencies shook those two countries amid the broader Arab Spring uprisings. ©2018 THE WASHINGTON INSTITUTE FOR NEAR EAST POLICY. ALL RIGHTS RESERVED. THE WASHINGTON INSTITUTE FOR NEAR EAST POLICY ■ NO. 30 ■ JANUARY 2017 AARON Y. ZELIN Along with seeking to determine what motivated Evolution of Tunisian Participation these individuals, it endeavors to reconcile estimated in the Iraq Jihad numbers of Tunisians who actually traveled, who were killed in theater, and who returned home. The find- Although the involvement of Tunisians in foreign jihad ings are based on a wide range of sources in multiple campaigns predates the 2003 Iraq war, that conflict languages as well as data sets created by the author inspired a new generation of recruits whose effects since 2011. Another way of framing the discussion will lasted into the aftermath of the Tunisian revolution. center on Tunisians who participated in the jihad fol- These individuals fought in groups such as Abu Musab lowing the 2003 U.S.
    [Show full text]
  • Hamas: Ideological Rigidity and Political Flexibility
    UNiteD StateS iNStitUte oF peaCe www.usip.org SpeCial REPORT 1200 17th Street NW • Washington, DC 20036 • 202.457.1700 • fax 202.429.6063 ABOUT THE REPO R T Paul Scham and Osama Abu-Irshaid Very little of the recent voluminous literature in English that has discussed Hamas has focused on how to understand—and perhaps influence—its behavior from an Islamic point of view. We have analyzed Hamas’s statements and actions since its inception and have concluded that Hamas has indeed Hamas undergone significant political changes as well as certain slow, limited, and carefully calculated ideological shifts. It is now at the point where it is ready to explore arrangements that will allow it and Israel to coexist without episodic violence. Its ideological Rigidity and readiness is based on the framework of Islamic law (shari‘a) in which Hamas is embedded. Shari‘a both provides the basis for political Flexibility the political actions that Hamas can take and defines which actions are forbidden to it. Paul Scham is a visiting professor of Jewish Studies at the University of Maryland at College Park and executive director editor’s Note of the University’s Gildenhorn Institute for Israel Studies. Discussion in the United States regarding Hamas is usually framed by two somewhat Osama Abu-Irshaid is completing a Ph.D. thesis on Hamas at Loughborough University, U.K., and is the founder and contradictory assumptions: (1) that Hamas is ideologically incapable of evolving to editor in chief of Al-Meezan newspaper, published in accept the existence of Israel and (2) that isolation and strong pressure are the only Arabic in the United States.
    [Show full text]
  • Proquest Dissertations
    NOTE TO USERS This reproduction is the best copy available. UMI* TEXTS OF TENSION, SPACES OF EMPOWERMENT: Migrant Muslims and the Limits of Shi'ite Legal Discourse Linda Darwish A Thesis in The Department of Religion Presented in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy at Concordia University Montreal, Quebec, Canada February 2009 © Linda Darwish, 2009 Library and Archives Bibliotheque et 1*1 Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington OttawaONK1A0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-63456-1 Our file Notre reference ISBN: 978-0-494-63456-1 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduce, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par Plntemet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distribute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non­ support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these. Ni thesis. Neither the thesis nor la these ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent etre imprimes ou autrement printed or otherwise reproduced reproduits sans son autorisation.
    [Show full text]
  • Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements
    University of Arkansas, Fayetteville ScholarWorks@UARK History Undergraduate Honors Theses History 5-2020 Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements Rachel Hutchings Follow this and additional works at: https://scholarworks.uark.edu/histuht Part of the History of Religion Commons, Islamic World and Near East History Commons, and the Medieval History Commons Citation Hutchings, R. (2020). Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements. History Undergraduate Honors Theses Retrieved from https://scholarworks.uark.edu/histuht/6 This Thesis is brought to you for free and open access by the History at ScholarWorks@UARK. It has been accepted for inclusion in History Undergraduate Honors Theses by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected]. Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements An Honors Thesis submitted in partial fulfillment of the requirements of Honors Studies in History By Rachel Hutchings Spring 2020 History J. William Fulbright College of Arts and Sciences The University of Arkansas 1 Acknowledgments: For my family and the University of Arkansas Honors College 2 Table of Content Introduction…………………………………….………………………………...3 Historiography……………………………………….…………………………...6 Surrender Agreements…………………………………….…………….………10 The Evolution of Surrender Agreements………………………………….…….29 Conclusion……………………………………………………….….….…...…..35 Bibliography…………………………………………………………...………..40 3 Introduction Beginning with Muhammad’s forceful consolidation of Arabia in 631 CE, the Rashidun and Umayyad Caliphates completed a series of conquests that would later become a hallmark of the early Islamic empire. Following the Prophet’s death, the Rashidun Caliphate (632-661) engulfed the Levant in the north, North Africa from Egypt to Tunisia in the west, and the Iranian plateau in the east.
    [Show full text]
  • Territoriality in Judaism and Islam: Early Concepts and Modern Application
    Studia Religiologica 50 (3) 2017, s. 189–201 doi:10.4467/20844077SR.17.012.7745 www.ejournals.eu/Studia-Religiologica Territoriality in Judaism and Islam: Early Concepts and Modern Application Ondrej Filipec Faculty of Law Palacky University in Olomouc [email protected] Abstract Despite the almost 1500 years of coexistence between Islam and Judaism, both religions play a dominant role in the Palestine-Israeli conflict. Besides religion, this conflict has its territorial dimension which dominates the relationship between Israel and Palestine, or rather between Jews and Arabs. This article explores the concept of territoriality within Judaism and Islam and its im- plications for the Israeli-Palestine conflict. It posits the question: is there any space for peaceful territorial coexistence by two antagonist religions, or just the promise of violent struggle based on different perceptions of territoriality? Keywords: Territoriality, Islam, Judaism, Zionism, Islamism, geopolitics Słowa kluczowe: terytorialność, islam, judaizm, syjonizm, geopolityka Introduction Territoriality has two particular meanings.1 First, it might be a persistent attachment to a specific territory or refer to territorial status. In the second sense, territoriality is a pattern of behaviour associated with the defence of territory, which may be observed mainly among certain animal species. In this article, territoriality is understood as ter- ritorial status in the context of two religions: Judaism and Islam. For the purposes of the article, territoriality may be defined as: “the attempt by an individual or group (x) to influence, affect, or control objects, people, and relationships (y) by delimiting 1 Many thanks to Professors Aaron T. Walter and Marek Hrusovsky for their comments on previous versions of this article and the two anonymous reviewers for their valuable recommendations.
    [Show full text]
  • The Relation Between International Law, Islamic Law and Constitutional Law of the Islamic Republic of Iran – a Multilayer System of Conflict?
    The Relation between International Law, Islamic Law and Constitutional Law of the Islamic Republic of Iran – A Multilayer System of Conflict? Ramin Moschtaghi I. Introduction II. The Terminology of Islamic Law III. International Law and Islamic ğafari Law in the Iranian Constitution 1. Islamic ğafari Law in the Iranian Legal System 2. The Rank of International Law in the Iranian Legal System a. International Treaty Law b. Rules of Customary International Law IV. The Conflict between International Law and Islamic (ğafari) Law 1. The Conflict from the Perspective of Islamic Law a. The siyar as the Islamic “External Law” and an Overview of its Meaning b. The Subjects of the siyar and the Structural Differences between the siyar and modern International Law c. Evolution of the Islamic “External Law”? d. Islamic Treaty Law as a Point of Contact between Islamic Law and International Law aa. The Treaty of Protection (muwāda'a) as a Facility to sus- pend ğihad and its Prerequisites bb. Modern International Law as a Form of muwāda'a? 2. The Conflict between the two Systems from the Perspective of Inter- national Law a. Islamic ğafari Law b. The Relation between Domestic Law and International Law from an International Law Perspective c. Options for Islamic States to Avoid International Obligations Inconsistent with Islamic Law aa. Reservations as an Instrument to Prevent Conflict be- tween International Obligations and Islamic Law A. von Bogdandy and R. Wolfrum, (eds.), Max Planck Yearbook of United Nations Law, Volume 13, 2009, p. 375-420. © 2009 Koninklijke Brill N.V. Printed in The Netherlands.
    [Show full text]
  • Glossary of Islam - Wikipedia Glossary of Islam from Wikipedia, the Free Encyclopedia
    8/9/2017 Glossary of Islam - Wikipedia Glossary of Islam From Wikipedia, the free encyclopedia The following list consists of notable concepts that are derived from both Islamic and Arab tradition, which are expressed as words in the Arabic language. The main purpose of this list is to disambiguate multiple spellings, to make note of spellings no longer in use for these concepts, to define the concept in one or two lines, to make it easy for one to find and pin down specific concepts, and to provide a guide to unique concepts of Islam all in one place. Separating concepts in Islam from concepts specific to Arab culture, or from the language itself, can be difficult. Many Arabic concepts have an Arabic secular meaning as well as an Islamic meaning. One example is the concept of dawah. Arabic, like all languages, contains words whose meanings differ across various contexts. The word Islam is itself a good example. Arabic is written in its own alphabet, with letters, symbols, and orthographic conventions that do not have exact equivalents in the Latin alphabet (see Arabic alphabet). The following list contains transliterations of Arabic terms and phrases; variations exist, e.g. din instead of deen and aqidah instead of aqeedah. Most items in the list also contain their actual Arabic spelling. Contents : Top · 0–9 · A · B · C · D · E · F · G · H · I · J · K · L · M · N · O · P · Q · R · S · T · U · V · W · X · Y · Z A (for female) (أﻣﺔ) for male) ʾAmah) (ﻋﺒﺪ) ʿAbd servant, worshipper, slave.
    [Show full text]
  • Televangelists, Media Du'ā, and 'Ulamā'
    TELEVANGELISTS, MEDIA DU‘Ā, AND ‘ULAMĀ’: THE EVOLUTION OF RELIGIOUS AUTHORITY IN MODERN ISLAM A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Islamic Studies By Tuve Buchmann Floden, M.A. Washington, DC August 23, 2016 Copyright 2016 by Tuve Buchmann Floden All Rights Reserved ii TELEVANGELISTS, MEDIA DU‘Ā, AND ‘ULAMĀ’: THE EVOLUTION OF RELIGIOUS AUTHORITY IN MODERN ISLAM Tuve Buchmann Floden, M.A. Thesis Advisor: Felicitas M. Opwis, Ph.D. ABSTRACT The rise of modern media has led to debates about religious authority in Islam, questioning whether it is fragmenting or proliferating, and exploring the state of the ‘ulamā’ and new groups like religious intellectuals and Muslim televangelists. This study explores these changes through a specific group of popular preachers, the media du‘ā, who are characterized by their educational degrees and their place outside the religious establishment, their informal language and style, and their extensive use of modern media tools. Three media du‘ā from the Arab world are the subject of this study: Amr Khaled, Ahmad al-Shugairi, and Tariq al- Suwaidan. Their written material – books, published interviews, social media, and websites – form the primary sources for this work, supplemented by examples from their television programs. To paint a complete picture, this dissertation examines not only the style of these preachers, but also their goals, their audience, the topics they address, and their influences and critics. This study first compares the media du‘ā to Christian televangelists, revealing that religious authority in Islam is both proliferating and differentiating, and that these preachers are subtly influencing society and politics.
    [Show full text]
  • Glossary of Islam 1 Glossary of Islam
    Glossary of Islam 1 Glossary of Islam This article is part of a series on: Islam Islam portal The following list consists of notable concepts that are derived from both Islamic and Arab tradition, which are expressed as words in the Arabic language. The main purpose of this list is to disambiguate multiple spellings, to make note of spellings no longer in use for these concepts, to define the concept in one or two lines, to make it easy for one to find and pin down specific concepts, and to provide a guide to unique concepts of Islam all in one place. Separating concepts in Islam from concepts specific to Arab culture, or from the language itself, can be difficult. Many Arabic concepts have an Arabic secular meaning as well as an Islamic meaning. One example is the concept of dawah. Arabic, like all languages, contains words whose meanings differ across various contexts. The word Islam is itself a good example. Arabic is written in its own alphabet, with letters, symbols, and orthographic conventions that do not have exact equivalents in the Latin alphabet (see Arabic alphabet). The following list contains transliterations of Arabic terms and phrases; variations exist, e.g. din instead of deen and aqidah instead of aqeedah. Most items in the list also contain their actual Arabic spelling. • Top • 0–9 • A • B • C • D • E • F • G • H • I • J • K • L • M • N • O • P Glossary of Islam 2 • Q • R • S • T • U • V • W • X • Y • Z (ﻋﺒﺪ) Abd' servant, worshipper, slave. Muslims consider themselves servants and slaves of God.
    [Show full text]
  • Radical Islam in Gaza
    RADICAL ISLAM IN GAZA Middle East Report N°104 – 29 March 2011 TABLE OF CONTENTS EXECUTIVE SUMMARY ...................................................................................................... i I. INTRODUCTION ............................................................................................................. 1 II. SALAFI-JIHADI GROUPS IN GAZA ........................................................................... 5 A. SALAFISM .................................................................................................................................... 5 B. EMERGENCE AND GROWTH .......................................................................................................... 7 C. HAMAS’S SOURING RELATIONS WITH SALAFI-JIHADI GROUPS ..................................................... 8 1. A partnership strained: The case of Jaysh al-Islam ...................................................................... 8 2. Hamas’s Red Lines: Confronting Jund Ansar Allah .................................................................. 11 D. SALAFI-JIHADI GROUPS IN GAZA TODAY ................................................................................... 13 1. Smaller groups ........................................................................................................................... 15 2. The question of Jaljalat .............................................................................................................. 16 3. Foreign membership .................................................................................................................
    [Show full text]
  • By Izar F. Hermes
    ‘IFRAJALISM’: THE [EUROPEA] OTHER I MEDIEVAL ARABIC LITERATURE AD CULTURE, 9 th -12 th CETURY (A.D.) by izar F. Hermes A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Centre for Comparative Literature University of Toronto Copyright by izar F. Hermes (2009) Abstract of Thesis for the Degree of Doctor of Philosophy 2009 Centre for Comparative Literature, University of Toronto ‘Ifranjalism’: The [European] Other in Medieval Arabic Literature and Culture, 9th -12 th Century (A.D.) by Nizar F. Hermes Many western scholars of the Middle East such as Bernard Lewis have too often claimed that medieval Arabs/Muslims did not exhibit any significant desire to discover the cultures, literatures and religions of non-Muslim peoples. Perhaps no less troubling is their assertion that only Europeans are endowed with the gift of studying foreign cultures and traveling into alien lands. In the same connection, without intending to ‘add fire’ to the already fiery polemic over Edward Said’s Orientalism , it must be said that very few of Said’s critics and defenders alike have discussed the counter, or reverse, tradition of Orientalism especially as found in the rich corpus of Classical Arabic Literature. Through introducing and exploring a cross-generic selection of non-religious Arabic prose and poetic texts such as the geo-cosmographical literature, récits de voyages , diplomatic memoirs, captivity narratives, pre-Crusade and Crusade poetry, all of which were written from the 9 th to the 12 th century(A.D.), this dissertation will present both an argument for and a demonstration of the proposition that there was no shortage of medieval Muslims who cast curious eyes and minds towards the Other and that more than a handful of them were textually and physically interested in Europe and the Euro- Christians they encountered inside and outside dār al-Islām.
    [Show full text]