The Arab states that reject Israel today forget that they themselves would not exist without the Mandate system – a point seldom if ever acknowledged in public forums where the legitimacy of Israel is debated.
If there is any Palestinian desire for a two-state solution, it is questionable: according to current maps of “Palestine,” and the New Hamas Charter, it is supposed to be on its neighbouring state, Israel; not next to it. The wish of Palestinian leaders to have a Palestinian state is never realized solely due to the unending rejection of their Jewish neighbour.
Article 19 of the New Charter repeats that there will never be peace so long as Israel still exists. It declares: “We do not leave any part of the Palestinians’ land, under any circumstances, conditions or pressure, as long as the occupation remains. Hamas refuses any alternative which is not the whole liberation of Palestine, from the river to the sea.”
Anyone with a serious interest in the conflict between Israel and the Palestinians will be familiar with the oft-cited Charter (or Covenant [mithaq]) of the terrorist group currently ruling the Gaza Strip, Hamas. The Charter (in Arabic here) was published on 18 August 1988. Its proper title is “The Charter/Covenant of the Islamic Resistance Movement ‘Hamas’ Palestine”, Hamas being an acronym for “the Islamic Resistance Movement”.
This April, the Lebanese news site al-Mayadeen leaked a draft version of a much-revised version of the 1988 Charter, due to be released “in the coming days”. The anti-Israel website Mondoweiss subsequently provided an English translation of the draft, made by someone from the Ayda refugee camp in the West Bank. So far, I have been unable to find the Arabic text of the draft online, even though it has been discussed many times in the wider Arabic media. We shall turn to it later, but it is obviously sensible to look first at the 1988 version as a basis of comparison. And even before that, we need to see how the Hamas Covenant differed from, and resembled, the PLO Covenants of 1964 and 1968.
The full title of the movement is crucial to an understanding of the document and its aims. Hamas had been founded in 1987 as an intransigent extension of the Palestinian Mujamma linked to the Muslim Brotherhood, and was explicitly hardline and neo-Salafi in its religious orientation. This was in conspicuous contrast to its rival Palestinian movement, the Palestine Liberation Organization (PLO), founded by the Arab League in 1964 as an overtly secular and nationalist entity. The two PLO National Covenants of 1964 and 1968 exclude religion as a basis for the anti-Israel struggle.[1]
But in those versions, that secular nationalism takes two distinct forms. The 1964 PLO Charter is based on the concept of pan-Arabism as inspired by the Arab League and Egypt’s president at the time, Gamal Abdel Nasser. Palestinians are simply Arabs among millions of Arabs, and their struggle for liberation was carried out with little emphasis on the creation of a Palestinian state. This view changed, however, after 1967, when the Six-Day War showed the powerlessness of the Arab states to resolve the Palestinian issue. When Egypt and Jordan attacked Israel (Egypt’s closing the Strait of Tiran was a legitimate casus belli, cause for war), Israel repelled them and ended up sitting on land — Gaza, the Sinai Peninsula, Judaea and Samaria — which it immediately offered to return in exchange for recognition and peace. That offer was rejected in a matter of weeks at the Khartoum Conference.
During and after the “peace process” and the Oslo Accords of the 1990s, the Palestinian leadership promised that it would delete the most offensive and anti-peace clauses of the 1968 Charter. Many years later, nothing has been done, and the existing Charter remains unchanged.
Nationalism is not an Islamic concept. Even pan-Arabism falls outside the remit of Islamic ideology and practice. Almost from the beginning, Islam has been predicated on the idea of a global community (the umma), which embraces all Muslims and Islamic regions, allegedly since the beginning of time, with a promise of eventual Islamic control over the Earth. According to a sound tradition in the canonical collection by al-Bukhari, among the five things given to Muhammad that had not been given to any previous prophet was that, “Every Prophet used to be sent to his nation only but I have been sent to all mankind.”[2] In another version, he is recorded as saying: “I have been sent to all mankind and the line of prophets is closed with me.”[3]
This sense of global scale has characterized the Islamic world from its beginning in the form of empires. These started with the Umayyads (661-750) and ended with the Ottomans (1299-1922). The long history of Islamic imperialism had two imperishable effects: it prevented the development of nation-state polity and imposed the theory of religious rule. Self-identification for imperial citizens functioned only through the family, clan, tribe, village or town or city; or according to religious affiliations of various kinds. Everywhere, the only true citizens were orthodox Muslims; subjugated minorities such as Jews and Christians were kept strictly as inferiors, with a separate set of harsh laws and a special tax, the jizya, to pay for “protection”.
This legacy of Islamic dominance, of jihad as a legitimate and regular policy towards non-Muslim Europe, African regions, Central Asia and India, combined with the illegitimacy and unacceptability of Jewish, Christian or secular rule over Islamic territory, has left a deep mark on the Palestinian sense of identity. Formerly subjects of the Ottoman Empire in Syria, almost overnight in the 1920s the Arab Palestinians found themselves adrift in a sea of international rules and regulations concerning territory and national identity. This was the never-acknowledged pivot around which the growing conflict with the Jewish Palestinians revolved — and still revolves.