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THE AL-AQSA INTIFADA IN FIGURES Ever since the first day of this second Intifada, Israeli soldiers have answered the rock-throwing Palestinians with helicopter gunships, tanks, and advanced weapons. So far, more than 1,000 civilians have lost their lives, and almost 20,000 have been wounded. (Since the Intifada was still in full swing at the time of publication, these figures continue to rise.) Palestinian houses and gardens are still being destroyed by Israeli bulldozers, the Palestinian economy has suffered huge losses, and the people have become 50% poorer. Meanwhile, they have been restricted even more by the cement blocks, new settlements, and highways built for these settlements. Former Prime Minister Ehud Barak's answer to all of these inhumane situations is quite interesting in the extent to which it reflects the Israeli government's attitude: Don't ask me how the clashes in Gaza and the West Bank and the other districts are going to die down. We can legitimately use any means at our disposal against the Palestinian mobs. I don't care how many Palestinians have died. The only thing I care about is the security of my people.99
The comments of Eitan, a general in the Israeli army, are even more striking: We don't regret anything that we've done. We're ready to do anything for the safety of our soldiers and our people. Our soldiers have been given the order to fire on the Palestinian protesters. We must drive fear into their hearts by firing at their chests and heads.100
Another important announcement was made by Rabbi Ovadia Yosef, considered one of the "learned men" of the right-wing Shas Party, a partner in Sharon's national unity coalition.Yosef said: "It is forbidden to be merciful to them, you must give them missiles, with relish - annihilate them. Evil ones, damnable ones."101
Figures show that Israeli soldiers have carried out this order scrupulously. According to a Palestinian Health Organization report, 23% of the more than 1,000 people killed during the al-Aqsa Intifada were not even 18 years old. Even more important, however, is that 84% of those who died had not participated in any clashes or demonstrations; 33% of those injured in the West Bank were shot with real bullets; and 65% of these injuries occurred in the upper part of the body. Of those wounded in the Gaza Strip, 37% of all injuries were from real bullets and 60% of those injuries were above the waist. The total number of wounded approached 20,000 people. Of these, 2,000 suffered permanent disabilities. Moreover, hospitals that treat wounded Palestinians are frequent targets of attacks as well. A total of 1,850 people, 50% of them children, have been arrested; 900 of them are still in Israeli prisons.
A total of 4,000 buildings sustained heavy damage, while 6,584 homes were partially destroyed. Of these homes, 580 were completely demolished. The buildings damaged included 30 mosques, 12 churches, and 134 water storage units. As for schools, 66 were rendered completely unusable and 275 more were heavily damaged. Seven of these damaged schools have become Israeli military warehouses. In addition, 30 other schools were burned by Israeli soldiers, causing $400,000 worth of damage. During the first 2 months of the al-Aqsa Intifada, 132 students were shot and killed as they returned home from school.102 All of these figures show one thing: The Israeli government is practicing a conscious and systematic policy of destruction toward the Palestinian people. The common excuse of "for security reasons" given by the authorities is nothing but a lie. These figures show that Israeli soldiers are using their weapons not to disarm or neutralize for security purposes, but to kill and maim. Most of those who have been crippled or killed were shot in the chest, head, and back. It must be obvious that a soldier cannot neutralize anyone by shooting him or her in the head or chest, or in the back while he or she is running away.
Results of a Gallup poll conducted during one of the al-Aqsa Intifada's most violent periods, and which appeared in the October 2000 issue of the Israeli magazine Ma'ariv, show that the Israeli people support this aggressive policy. While Israelis may categorize themselves as hawks, pigeons, and doves, this poll reveals a very important fact: For most Israelis, violence has become an ordinary part of life. According to the survey, only 7% of Israelis think that the military has used excessive force. The other 93% think that the army's reactions are appropriate, or even that they should be stricter. Some 60% of all respondents believe that the Palestinians should abandon the Holy Land completely.103 Eprahim Sneh, at that time the Israeli defense minister, had this to say when the cruel murder of two unarmed women raised the question of whether Israeli soldiers were using excessive force: "We are playing on this ground with our rules, and no one is immune from punishment."104
Who, then, determines the rules of this game, and how? Who are the ones who form these rules? The answers to such questions, as we have mentioned before, are buried deep in the racist Zionist ideology of Israeli leaders. According to this ideology, the world has been separated into two classes consisting of Jews and Gentiles, and all Gentiles are always potential enemies. According to racist ideology, violence and oppression are wholly appropriate. Prime Minister Ariel Sharon, who reignited the conflict with his provocative visit to the Masjid al-Aqsa, shares this point of view. For example, among the incidents for which he is responsible are the murder of nearly 3,000 civilians in the Sabra and Shatilla refugee camps, and the torture and murder of hundreds of people in raids on Palestinian villages conducted by the Unit 101 force that he commanded. Sharon is also an architect of the cruelty perpetrated in Palestine today. Israeli author Uri Avnery summarizes the situation in an article describing Sharon's life and personality:
Sharon believes in the classical Jewish-Zionist premises. His world is divided between Jews and Goyim (non-Jews)… Jews are allowed to use all possible means available, otherwise the Goyim will destroy them. Universal values are nonsense. It's us against all of them, all of them against us. As a popular Israeli song goes: "All the world is against us, but we don't give a damn."105
Another important component that determines the attitudes of Israeli leaders toward Palestinians is described by Israeli psychology professor Benjamin Beit Hallahmi: The Israeli ethos … is one of identifying with the winners, and showing no feeling for the losers. Never identify with the weak, because you don't want to be like them. This seems to be the guiding spirit of Israeli life… An Israeli-born officer … has not been a victim under any circumstances. The only reality he knows is that of being dominant, in control, on top of other people… What has marked the experience of being an Israeli is fighting - constantly, without any hope for eventual peace. War becomes not only a way of life, but a way of viewing life… It leads to a worldview that can only be described as cutthroat: seeing the social world of relations between people and between peoples as a jungle in which only the fittest survive. The foundation of the Israeli worldview is a large dose of what is often called social Darwinism, a vision of a world divided into the rulers and the ruled, the dominators and the others.106
Another example that illustrates this Social Darwinist attitude is found in a 1975 statement made by the famous Israeli leader Yitzhak Shamir. Following the United Nations' approval of a resolution describing Zionism as a type of racism, Shamir revealed how he viewed not only the Palestinian people, but all of the other peoples of the world as well: It is unacceptable that nations made up of people who have only just come down from the trees should take themselves for world leaders... How can such primitive beings have an opinion of their own?107
Menachem Begin, a terrorist responsible for many bloody incidents in the 1940s, later become one of Israel's most important political leaders, not to mention its prime minister. He went even further than Shamir, finding the gall to define the Palestinians as "two-legged animals." Israel has transformed all of these statements, as well as the cruel events that have played out in Palestine over the last 50 years, into a sort of holy terror. Clearly, Israel is following a systematic policy of destroying the Palestinians. Every type of terrorist incident, from economic embargo to opening new Jewish settlements, from murdering children in the streets to torturing Palestinians in prison, are all planned stages of an entire people's destruction. This plan has had a role in every strategic development in this area since World War I. The Zionists brought their racist dream to reality by redefining it and thus exploited the Jews' religious hopes of redemption. This caused them to immigrate in droves to the area, and finally forming an independent nation-state on stolen land. This is why Israeli leaders defy the world by saying: "The Gaza Strip and the West Bank are lands promised to the Jews by God; we will not leave the places we have entered." Most of Israel's leaders are committed to such Zionist concepts as the "promised land" and the "chosen people." The commitment that Israelis have to such religious concepts do not stem from a sincere devotion to God, but from the connections they have made between their racist and fascist ideology and some distorted interpretations of the Old Testament. In other words, the sacred religion of Judaism has been used to achieve the goals of Zionism, a wordly ideology. If they were sincere in their religious beliefs, they would have abandoned the brutality and torture outlined in this book, for as the anti-Zionist rabbi Dovid Weiss has once said: "The Jewish people are commanded by Almighty God to live in peace with all peoples and nations on the face of the globe."108 Waging a Struggle Consistent with The Qur'an's Ethics
While criticizing the Israeli ethnic cleansing against the Palestinian people, another topic that should be addressed is how Palestinians and other Muslims should react to this terror. All Muslims should live according to the ethics God revealed in the Qur'an. However fair and just Muslims are in their everyday life, their business affairs, or in their personal relationships, they must demonstrate the same values during times of war, while defending themselves, or even while being driven from their lands. They must still put themselves in God's hands, obey God's laws, and adhere strictly to His instructions. The word "Islam" has the same meaning as the word "peace" in Arabic. The Qur'an calls people to the ethics of Islam, through which the world can be made a haven for peace and tolerance. God commands us to rule justly and without discriminating among people, to preserve people's rights, oppose cruelty, support the oppressed in the face of cruelty, and help those in need. This justice requires each Muslim to protect the rights of both parties, evaluate events objectively, and think without bias. It requires justice, honesty, mercy, and compassion. As the Qur'an states: "O you who believe! Show integrity for the sake of God, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just, for that is closer to heedfulness. Have fear of God. God is aware of what you do." (Qur'an, 5:8), true Muslims must not let their decisions or practices be tainted by such feelings as resentment, hatred, and rage. Muslims must always conduct themselves according to the Qur'an, behave with patience and restraint, and avoid exaggerated responses. As God reminds: "We will test you with a certain amount of fear and hunger and loss of wealth and life and fruits. But give good news to the steadfast." (Qur'an, 2:155). Thus, given that this life on Earth is merely a trial, we must never forget that God tests His believers with war, attack, oppression, and all manner of difficulties. The most important thing is for Muslims to respond to such trials in a manner that pleases God and always to behave in accord with Islamic teachings and principles. Thus the Palestinians must remember, as they respond to Israeli occupation, that every difficulty they endure is really a test of their faith. In addition, they must strictly adhere to God's ethics, justice, and commands not to overstep their bounds. While opposing the Israeli attacks, oppression, and unjust practices, they must follow only those opposition methods described in the Qur'an. The result of such a struggle is most certainly salvation, for "God only did this for it to be good news for you and so that your hearts might be set at rest by it. And victory is not except from God, the Exalted in Might, the Wise." (Qur'an, 3:126) Why Attacks against Israeli Civilians Are Wrong The verse: "God does not forbid you from being good to those who have not fought you in the religion or driven you from your homes, or from being just toward them. God loves those who are just." (Qur'an, 60:8) describes how the Palestinians must behave toward civilians as they oppose the Zionist Israeli government. In the Qur'an, God forbids killing innocent people, unarmed women, children, and the elderly. The Prophet, may God bless him and grant him peace, gave specific orders to his commanders going to war, and warned them not to harm civilians. In the last few years, however, some Palestinians have carried out suicide bombings against civilian settlements occupied by unarmed civilians, children, women, and the elderly. These attacks have made targets of a cafeteria, a school bus, and places where teenagers hang out, and have resulted in dozens of civilian deaths. According to Israeli reports from various news agencies, suicide bombings since September 2000 have killed 30 Israeli children and injured 272 more. Out of 177 Israelis killed, 128 were civilians; out of 1,743 Israelis injured, 1,216 were civilians.109 Naturally, these attacks provoked a strong reaction throughout the world and did more harm than good to the Palestinian cause. Even those who had opposed Israel's policy of occupation for years were forced to condemn the Palestinians and withdraw their support.
Obviously, such attacks cannot be excused. As explained above, such a method is absolutely inconsistent with Islam. When we examine the Qur'an and the Prophet's actions, we find that Islam does not support attacks against civilians. Whether during the conquest of Mecca or during other wars, the Prophet, may God bless him and grant him peace, carefully protected the rights of innocent and unarmed people and prevented them from being harmed. He reminded Muslims of this on various occasions by telling them: "Set out for war in the name of God and for the sake of God. Do not lay hands on the old verging on death, on women, children and babies. Do good, for God loves the virtuous and the pious."110 Another reminder is: "Do not kill any old person, any child or any woman."111 "Do not kill the monks in monasteries"112 or "Do not kill the people who are sitting in places of worship."113 As shown in the hadiths, Muslims must struggle in conformity with the Qur'an. In other words, their struggle must be just, tolerant, and free of extremism. Indeed, God encourages moderation: "God does not forbid you from being good to those who have not fought you in the religion or driven you from your homes, or from being just toward them. God loves those who are just" (Qur'an, 2:190). Muslims should oppose both tyranny and barbarism, and the unnecessary use of violence. Another verse reports that they must always be on the side of peace and compromise: If they incline to peace, you too incline to it and put your trust in God. He is the All-Hearing, the All-Knowing. (Qur'an, 8:61)
The subject of Israel and the Jews must be evaluated in the light of these basic principles. Muslims who live in accordance with the Qur'an also must have an unbiased view of the Jews. As emphasized earlier, Jews believe in God's Oneness and follow a religion God revealed through His messengers. Moreover, the Qur'an refers to them as People of the Book. They embrace many values, based on God's revelation, as well as the concepts of sin, haram (prohibited) and halal (allowed). In the Qur'an, one can see that there was a friendly relationship between Muslims and the People of the Book. For this reason, if one of the People of the Book cooks some food, Muslims can eat it and vice-versa, and Muslim men can marry their women. These commands show that warm neighborly and even family ties can be established among Jews, Christians, and Muslims, and that they can accept each other's invitations. Another verse calls for the two groups to unite, based upon a common word for belief (Qur'an, 3:64). For these reasons, Muslim communities historically have behaved moderately and tolerantly toward the People of the Book. This situation is especially evident in the Ottoman Empire, which accepted the Jews exiled by Catholic Spain at the end of the fifteenth century and allowed them to live peacefully in the empire. Justice and moderation also should be shown toward followers of non-monotheistic faiths and toward those with no faith at all, both of which are far more distant to Muslims. The Qur'an demands that a distinction be made among those who do not believe, those who do not recognize God and religion, and those who are enemies of religion. Those who do not show hostility must be treated with kindness: God does not forbid you from being good to those who have not fought you in the religion or driven you from your homes, or from being just toward them. God loves those who are just. God merely forbids you from taking as friends those who have fought you in the religion and driven you from your homes and who supported your expulsion. Any who take them as friends are wrongdoers. (Qur'an, 60:8-9) Simply put, Muslims who are sincere in their religion, obey God, and respect the Qur'an can neither nurture animosity toward Jews just because of their religion and beliefs, nor treat them with hostility just because they are Jews. Likewise, Muslims cannot accuse all Israeli civilians just because their governement follows a policy of occupation and oppression. (Indeed, there are many Israelis who oppose the occupation.) Thus, it is necessary to avoid fanaticism while struggling against Zionist Israel and to oppose all of its unjust practices and violence with the justice and moderation required by the Qur'an's moral values. Islam Forbids Suicide When discussing attacks on Israeli citizens, the Islamic view of suicide also must be examined. Some people are gravely misinformed about Islam, believing that this religion of peace permits suicide bombings; nothing could be further from the truth. In fact, Islam forbids a Muslim from taking his or her life, just as it forbids taking somebody else's life. God explicitly condemns suicide: "do not kill yourselves" (Qur'an, 4:29), regardless of the reason. The Prophet also told his Companions that suicide leads one to eternal damnation: Whoever purposely throws himself from a mountain and kills himself will be in the (Hell) Fire falling down into it and abiding therein perpetually forever. Whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire, wherein he will abide eternally forever. Whoever kills himself with an iron weapon will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire, wherein he will abide eternally forever.114 As explained in the hadith, committing suicide and engaging in suicide bombings - not to mention killing innocent people thereby - violates the Qur'an's ethics. Every Muslim should condemn these incidents, which cast a pall upon the Palestinians' just cause. It must not be forgotten that those who compel Palestinian youths to engage in such unjust and irrational behavior are also pulling Israeli and Palestinian youths into an endless cycle of bloodshed and retribution. These ongoing suicide bombings destroy these young people's futures and that of the land itself. The young people who strap on explosives and detonate them among civilians are being destroyed on a road that will never lead to success. This practice harms innocent people on both sides, and is making the current conflict even more hopeless. In order for both peoples to have a future, this ongoing violence must be stopped immediately. In an article published in the February 3, 2002 edition of The New York Times, PLO leader Yasser Arafat strongly condemned these attacks, stating that no attack on civilians, whatever the excuse, will be tolerated: But first, let me be very clear. I condemn the attacks carried out by terrorist groups against Israeli civilians. These groups do not represent the Palestinian people or their legitimate aspirations for freedom… The Palestinian vision of peace is an independent and viable Palestinian state on the territories occupied by Israel in 1967, living as an equal neighbor alongside Israel with peace and security for both the Israeli and Palestinian peoples… But no degree of oppression and no level of desperation can ever justify the killing of innocent civilians. I condemn terrorism. I condemn the killing of innocent civilians, whether they are Israeli, American or Palestinian; whether they are killed by Palestinian extremists, Israeli settlers, or by Israeli government… Despite the brutal repression of Palestinians over the last four decades, I believe when Israel sees Palestinians as equals, and not as a subjugated people upon whom it can impose its will, such a vision can come true. Indeed it must.115 Islamic Scholars' Interpretations of the Subject On the subject of suicide attacks aimed at Israeli civilian targets, the views of various Islamic scholars are further proof that these attacks are indefensible. Heading the list of these scholars is Sheikh Mohamed Tantawi, the grand imam at the famous Al-Ahzar University. Tantawi's views are greatly respected in all the Islamic world, and when asked what he thought about the suicide attacks, he replied: I am against those who say that attacking women, children, or any other civilians is permitted, just because the children may grow up to serve in the army. This is ridiculous, ugly talk that is totally rejected. And it totally contradicts the recommendations of the Prophet. Aggression against honest people is completely prohibited by Islamic law.116
In another address, Tantawi stated that bombers who detonate explosives among civilians are not fighting a true war. Another man of religion who expresses similar views is Grand Mufti of Saudi Arabia, Sheikh Abdul Aziz bin Abdullah al-Sheikh. His words "(it) is a form of suicide, and therefore condemned," are an expression of the fact that such attacks are incompatible with Islam. Dr. Zaki Badawi, dean of London's Muslim College, is another of those scholars who declare suicide attacks to be incompatible with Islam. Dr. Badawi has stated that although the conditions the Palestinian people find themselves in are unacceptable, it is still not permissible to attack civilian targets in the face of this cruelty: I personally think they are wrong in their understanding of Islam and I think that it is terrible to commit a crime against innocent people because this is against Muslim law.117 The fact that attacking civilians is totally incompatible with Islamic values has been reiterated many times by a great many Muslim clergymen. One fatwa (formal legal opinion), issued on September 27, 2001, and signed by a large number of men of religion, contained the following expression, "In the eyes of Islam, those who engaged in the terrorist attacks committed the crime of 'hirabah'." Some of the men of religion who signed the fatwa are: Shaykh Yusuf al-Qaradawi, Grand Islamic Scholar and Chairman of the Sunnah and Sira Council, Qatar Judge Tariq al-Bishri, First Deputy President of the Council of preachers, Egypt Dr. Muhammad s. al-Awa, Professor of Islamic Law and Shari'a, Egypt Dr. Haytham al-Khayyat, Islamic scholar, Syria Shaykh Fahmi Houaydi, Islamic scholar, Egypt Shaykh Taha Jabir al-Alwani, Chairman, North America High Council The Solution Is the Implementation of Qur'anic Ethics As we emphasized in the previous section, the Palestinian struggle against the Israeli occupation must be totally consistent with the Qur'an's values. Any mode of struggle outside of this value system - for example, the guerilla tactics envisaged by communist ideology - is not correct and cannot succeed. For this reason, the current situation must be evaluated sensibly and realistically, and a new strategy consistent with Qur'anic values must be devised. The two groups are battling on an unequal footing. The Israeli military has a strong technological infrastructure and is one of the most advanced and powerful in the world. Their air force gives them immense advantage over the Palestinians, for it allows them to bomb the Palestinian territories without incurring any losses whatsoever. Palestine, on the other hand, does not have a regular, organized army. Its existing security forces lack technology and military equipment. Without an air force, the Palestinians are virtually helpless in the face of Israeli bombings runs. A handful of teenagers and children armed with nothing but clubs and rocks constitutes the thrust of the Palestinian offensive. It is likely that such an unequal struggle will end in Israel's favor. Thus the Palestinian struggle can succeed only if the armed struggle is transferred to the ideological sphere and with the support of a powerful education campaign. For this, the Palestinians need a strong team of educated and cultured individuals who are aware of legal, diplomatic, and international policies, and who conduct themselves according to the ethics of the Qur'an.
Of course there are a great many highly cultured, open-minded intellectuals among the Palestinian people. The important thing is the work these intellectuals will engage in to raise the consciousness of the young, turn them in the right direction and defend the Palestinian cause before the people of the world. This work could play an important role in raising the Palestinians' awareness of true Islamic ethics, raising the level of education, and helping them to explain their just cause to the world. At present a very different picture of the justified Palestinian struggle is being presented to the world, a picture totally at variance with the truth. The Palestinian cause is suffering serious damage on account of the irrational attacks, incompatible with Islamic values, being carried out by a few fanatics or subversive groups who oppose peace with violence. In the same way that this harm is expressed by many intellectuals, it is also described by commentators in various countries, including Turkey. The daily Zaman writer Kerim Balci, who lives in Palestine, drew attention to this in one of his articles: Not only are the suicide attacks a violation of fundamental Islamic values, they also damage the Palestinian cause. Not just me, but rational thinking Palestinians say the same thing … The Palestinian cause is a problem of the whole Islamic world. Those at the head of this movement cannot act in the light of their own personal interests, out of a desire for revenge and a concern over honor and pride. The militants who kill innocent Jewish children in Palestine may well believe they are serving Islam. Yet all their actions do is to make things much more difficult for those people who are trying to repair the damage done to the Muslim image all over the world … It is blatantly evident that attacks of this kind benefit Israel much more than Palestine.118
There are even those Palestinians who, ignorant of the true Qur'anic morality, may participate in these provocations without realizing the nature of what they are doing. The good intentions of young people who want to contribute to the Palestinian cause and are willing to sacrifice themselves are being exploited. And, because the method pursued is incompatible with the values of the Qur'an, success is never achieved. Given this, a great education force must be mobilized and spread among all Palestinians, particularly the young ones, to stamp out this ignorance and fanaticism and to teach them the true values of the Qur'an. Schools, universities, and mass education campaigns can help to raise their awareness and will be the greatest possible contribution to their cause. We say this because when these people recognize the true Islam described in the Qur'an, when they learn that Islam is a religion of peace and reconciliation, when they comprehend world politics with the consciousness brought by the Qur'an, they will understand that suicide bombings and killing innocent people in cafeterias or on buses are not only wrong, but are not a solution. It is far easier to reach a solution through tolerance and reconciliation, rational policies, a worldwide diplomatic initiative, and an intellectual struggle that is consistent with the Qur'an's moral values. The many wars of the twentieth century, as well as the numerous incidents that have inaugurated the twenty-first century, clearly show that violence cannot undo violence, and that brutality cannot undo brutality. The only way to stop violence is for the virtues of the Qur'an's ethics - humility, tolerance, reconciliation, and rationality - to prevail upon people's thoughts and actions, and on the entire world. Conclusion What we wish for, along with all rational and fair people, is the immediate establishment of a state of peace and security in Palestine that will satisfy both sides. But such a peace, if it denies the rights of an innocent people and condemns them to a life of hunger and destitution, would be one-sided indeed. More importantly, such a peace would be illusory, because it would not create content and security; on the contrary, it would engender strife and chaos. An environment that satisifies both sides will prevail only if the proposed peace plan ensures the complete preservation of justice, equality, and human rights.
The requirements for such a peace are that Israel withdraw from the territories it occupied in 1967; that East Jerusalem be made an open city for all communities, but under Palestinian control; that the Palestinian Authority be recognized as an independent government; and that the Palestinians driven from their lands be given the right to return. In fact, UN Resolutions 242 and 338 call for these conditions to be met. With the 1993 Oslo Accords, the Palestinians agreed to concede 78% of their land to the Israeli government. Their demands now consist of trying to continue their rights to exist on the remaining 22%. Although both sides agreed that an independent Palestinian state would be formed by 1999, subsequent developments have resulted in an even more oppressive Israeli policy. Israel continues to violate UN decrees by building new settlements, driving Palestinians out of areas where they live, and restricting their freedom of movement. The mentality of both Israeli and Palestinian radicals will have to change before a permanent peace can be realized. Clearly, the current Israeli administration cannot provide peace, because at its heart is a racist ideology that regards Palestinians as "two-legged animals." Extremist Palestinian groups that endorse violence constitute another important obstacle. In this predicament, people with conscience and common sense must emerge from both sides and work together with the support of all people who support justice, equality, and peace. Only then will Palestine become a land in which people of every race and religion can live together in peace and harmony.
The people who can bring peace to land of Palestine and then to the whole Middle East are the ones that understand that all people, regardless of race, are equal servants of God, and must be able to judge people and nations only according to their moral values. These are sincere, God-fearing people, because this is the attitude God commands. The core of Judaism, Christianity, and Islam is love and brotherhood. This alliance of people who believe in God and preserve His boundaries will bring peace and stability not only to Palestine, but to many other troubled areas in the world as well.
And there are reasons for hope for this. In recent years, there has been an increase in the number of Jews and Christians engaged in promoting peace in the Middle East. For example, Rabbi Michael Learner, editor of the American magazine Tikkun, is a famous religious leader known for his moderate views. He argues that the Israeli occupation is unethical, keeps the Palestinians suppressed, and damages the Jewish faith. He believes that bringing peace to the Middle East would be quite simple if events were taken out of the control of radical groups and determined by the collaboration of moderates. Britain's Chief Rabbi Jonathan Sacks criticizes Israeli policies and urges moderation. Rabbis for Human Rights, a pro-peace initiative, propagates the true ideals of Judaism, such as compassion and generosity. Some members of the Christian clergy are working for peace in the Middle East, particularly among those living in Jerusalem. For example, Patriarch Michel Sabbah said in a Bethlehem speech on December 31, 2001, that "peace means justice to the Palestinians, justice is end of the occupation. And end of the occupation and justice are security for Israelis,"119 and criticized Ariel Sharon for resorting to violence. This situation places a great responsibility upon Muslims as well, who must approach this subject with common sense and a sense of justice. Many verses emphasize the importance of justice, for the Qur'an commands Muslims to treat even their enemies fairly, as we read in: "... Let not the hatred of a people (who once) obstructed you from the Sacred Mosque lead you to transgress..." (Qur'an, 5:2), God demands that they behave justly even toward the idolators against whom they are fighting. The command is repeated in another verse: O you who believe, show integrity for the sake of God, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just, for that is closer to heedfulness. Have fear of God. God is aware of what you do. (Qur'an, 5:8) The only way for peace to come to the Middle East is to have administrations that act according to the principles described in the Qur'an and Torah, on the Muslim and Jewish sides, respectively. Such administrations should be able to create a model for people of all races and religions to live together, rather than to take over the land and try to drive away its inhabitants. In short, it must act as guardians of the land. Palestine territories are broad enough for Muslims, Jews, and Christians to live together, and the lands are fertile enough for all of them to live comfortably. For any one party to claim an exclusive right to Palestine not only contradicts the facts of history, but also leads to continuous strife and war, as recent history has shown. In this land, which is considered sacred to members of the three monotheistic religions, everyone should be able to worship as they please: Jews in their synagogues, Muslims in their mosques, and Christians in their churches. They should be able to observe and pass down their traditions, as well as to create a common life together based upon mutual respect. Material resources should be dedicated to schools, universities, and hospitals, rather than to weapons and bombs.
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