KCI등재
팔레스타인 이슬람운동의 현황과 전망 = The Present situation and prospects of the Islamic Movement in Palestine
저자
유왕종 (한국외국어대학교 중동연구소)
발행기관
학술지명
한국이슬람학회논총(Journal of The Korean Association of The Islamic Studies)
권호사항
발행연도
2003
작성언어
Korean
주제어
KDC
918
등재정보
KCI등재
자료형태
학술저널
수록면
83-123(41쪽)
제공처
The Islamic religious movement in Palestine is not how to confront Zionist barbarities; it is rather to ensure that the second Intifada (appropriately named the al-Aqsa Intifada) does not suffer the same fate as the first Intifada(1987-1993). Then, the sacrifices of the Palestinians were bartered away in Oslo, culminating in the infamous accords signed on the White House lawn in September 1993. The PLO, which had played little part in the first Intifada were imposed upon the Palestinian people to do the Zionists' and the Americans' dirty work. The al-Aqsa Intifada is proof that the Palestinians, Muslims and Christians alike, have utterly rejected the Oslo accords in the only way possible: by staging massive protests with their bare hands.
There can be only one state - a Palestinian Islamic State - in the land called Palestine. There is no room for two states there, especially a racist state. Similarly, Muslims are the only ones who have demonstrated that when they rule the land (for more than 1300 years so far), the holy places of all religions are respected. The Christians have never had any complaints against Muslims, despite vandalism by the Crusaders in the holy land in the eleventh and twelfth centuries. The Jews have found refuge with Muslims whenever they wanted to escape persecution in Europe. Thus Muslims are the only true inheritors of the divine mission who have respected the religious sentiments and places of all peoples.
The rise of Islamic movement among Palestinians may be attributed to a number of factors. The first factor is the loss of Palestine in 1948. The establishment of a Jewish state in its place is perceived by Islamic movements as an encroachment on Muslim land. Israel is considered an alien body in the heart of the Arab and Muslim worlds, and a spearhead of Western hegemony.
The second factor is the 1967 defeat of the Arab states by Israel. This defeat and the subsequent Israeli occupation of the remainder of Palestine and other Arab land have forced Palestinians and other Arabs to acknowledge their weakness.
The third factor is the Islamic revolution of 1979 in Iran. This is perhaps the most important factor in the rise of Islamic movement in general, and in Palestine in particular. The revolution restored confidence in Islam as a viable alternative to secularism and provided Muslims in other countries with a model to emulate.
The fourth factor is the decline of the PLO(Palestine Liberation Organization) that began in the late 1970s. This decline was a function of several setbacks suffered by the PLO, which prevented the organization from winning the independence for Palestine to which it had committed itself and that had inspired its widespread acceptance. The PLO's consequent evolution from ideological purity to political pragmatism created an ideological vacuum that was soon filled by Islam, the only available alternative.
The fifth is the Palestinian popular uprising(the Intifada) of 1987. This, clearly, was the most important factor in the growth of Palestinian Islamic fundamentalism. The Intifada defined the content of Palestinian Islamic fundamentalism as nationalist and political, projecting it as a movement whose primary objectives, as illustrated by the charter of the Islamic Resistance Movement(HAMAS), were resistance to Israeli occupation and liberation of Palestine. The prominent and effective participation of the Islamic movement in the Intifada created significant popular support, and it emerged as a serious rival to the PLO, challenging its political program and contending with it for the leadership of Palestinian society.
The sixth factor is Ariel Sharon visited the Temple Mount in Jerusalem on September 28, 2000. This visit became the pretext for instigating large scale demonstrations, the start of the al-Aqsa infifada.
Therein lies the dilemma of the people of Palestine. They are the ones making the sacrifices, as they have done for more than 50 years under a brutal occupation, and others have come to steal the fruits of their labour. As the al-Aqsa Intifada goes on, with its daily mounting death-toll, the Islamic movement in Palestine as well as outside needs to be clear about its position. First and foremost is the question of the future geographical boundaries of the state of Palestine. There can be no compromise on the question that the entire area of Palestine belongs to the Palestinian people.
Hamas is considered the most influential of the Palestinian fundamentalist groups. It is known for its extensive following, particularly compared to that of the other two groups, and for its military wing, Kata'ib Izz al-Din al-Qassam (Izz al-Din al-Qassam Brigades). The Islamic Jihad is narrowly based and more action oriented than the other two groups, focusing on violent acts of resistance to Israeli occupation. . . .
The Palestinian Muslim fundamentalists have opposed the Palestinian-Israeli peace process, the Oslo Declaration of Principles of September 13, 1993, and subsequent Palestinian-Israeli agreements; they have also refused to participate in the Palestinian Authority, which was (first) established in Gaza and Jericho.
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