In the first part of this article, we talked about the roots of the Zionist movements, focusing on the most important ones in the United States. Here, we continue what we started there.

Zionism in Europe

The relationship between the Zionist movement in its various forms, branches, and activities on one hand, and the major Western powers in Europe on the other hand, is an organic and close relationship that has never weakened or severed its ties, from the early days of the Zionist movement until today. It was from the womb of these powers that the main Zionist movement was born; it arose on their lands and grew up in their embrace until it reached maturity. The annual Zionist conference held by the organization each year in various countries around the world has almost exclusively taken place in European countries, starting from the first founding conference where the organization was established in the Swiss city of Basel in 1897, up to the establishment of their criminal entity on the beloved land of Palestine in 1984.

Accordingly, we do not need to say that all global Zionist organizations have a prominent and active presence in these countries, including the Zionist organizations that emerged outside of Europe in later stages, such as those formed in the United States, as well as the illegitimate Zionist entity, which we highlighted as the most important in the previous article.

Russian Zionism.

Although the Western powers in Europe in general are the primary stronghold of Zionism, as mentioned earlier, we will focus on Russian Zionism in some detail for the reasons that will be mentioned next.

To begin with, I remind you that the presence of Jews in Russia is ancient, dating back to the 9th century AD. Jews participated in the dialectical dialogue or debate that took place between representatives of the three monotheistic Abrahamic faiths in the presence of the ruler of Kyiv in the year 986 AD. As a result of this, the Prince of Kyiv converted to Orthodox Christianity and made it the official religion of his country.

The relations between the Jews and their surrounding Russian environment were not always harmonious for several reasons, including the differences in the two religions, the support of the Tatars for the Jews after their invasion of Russia at a later stage, and thus the Russians' fear of the Jews, especially since they congregated in isolated areas of their own, as was their custom in various countries around the world (the ghetto).

The fears of the Russians regarding the infiltration of Jews and their suspicious activities in their country gradually increased, to the extent that Ivan the Terrible decided to expel them from the country. The situation of the Jews and their relationship with the Russians under the Tsarist regime fluctuated up and down until the Bolshevik Revolution in 1917, when the Bolsheviks granted the Jews all the political rights available to others, treating them equally with others in various fields.

Given the long history of Jews in Russia and their large numbers on its territory throughout this history, as well as the fact that their presence in Russian lands has witnessed significant and numerous events that had wide repercussions, due to all of this and more, Zionism has had a strong presence in Russia during most periods since the establishment of the Zionist movement up to the present day.

However, "Russian Zionism" occupied a prominent position in the main Zionist organization shortly after its formation. There is no clearer evidence of this than the presence of more than 200 Russian Zionist delegates at the fourth conference of the organization held in London in 1900. All major global Zionist organizations made a strong effort to be present and active on Russian land.

The main Zionist organizations within the illegitimate entity.

Since the establishment of what is called "Israel" was one of the most important goals of global Zionism, and not the only goal, its founding was not an end in itself. Instead, its implantation in the heart of our region was fundamentally aimed at achieving major criminal objectives. This means that this satanic entity is one of the most important branches of the Zionist movement. Zionism has taken its influential institutions as its arms, among the most significant of which are the army of the Zionist entity, its intelligence agency (Mossad), and the General Federation of Labor Unions within the usurped entity (Histadrut).

Third: The goals of Zionist organizations and their role in supporting the usurping entity:

Since the establishment of the first Zionist organization and the subsequent organizations that branched out from it, the declared goal has been to create a homeland for the Jews, then to protect it and provide various forms of support after its establishment, which has indeed happened and is still happening. They then took it upon themselves to care for all Jews around the world.

These are their declared goals, and this is how they presented themselves to the world through their literature.⁽¹⁾ This is also echoed in Western literature.⁽²⁾ Although the declared goal of forcibly seizing the Palestinian state and displacing its people, while committing the most heinous human crimes against them, is horrific, the leaked information about them, along with their movements and atrocities on the ground globally and particularly in the Arab and Islamic arenas, has definitively revealed other hidden objectives. Most importantly, it also exposes the connection of their diabolical hidden goals to broader networks, chief among them being global Freemasonry.

In this context, we must not forget the unholy alliance between the Zionists and their entity, and the major Western powers, which is based on a collusion against our nation. This is an undeniable truth recognized by many, including Dr. Abdel Wahab El-Messiri, who states in this context: "What remains of the comprehensive basic Zionist framework is a functional state supported by the West, which ensures its survival, and it serves the West and mobilizes the Jews of the world for its cause." He further states in another instance: "Zionism was and continues to be a part of economic, political, and civilizational history, and Western imperialism is the primary mechanism for transforming Zionism from merely an idea into a settlement state. ⁽³⁾

It is worth noting that in addition to the main Zionist organizations mentioned in this article in its two parts, there are quite a few other Zionist organizations, among the most important of which are, for example and not limited to: the Zionist Organization of America (ZOA), B'nai B'rith, Rotary Clubs, Lions Clubs, the Jewish National Fund, and others, keeping in mind that the majority of these organizations are spread throughout various parts of the world.

Finally, Jews are not the only component of Zionist organizations. There are Zionists from various religions and ideologies around the world, starting with a broad sector of atheists, passing through "Christian Zionism," and ending, with all sorrow and regret, with Arab and Muslim Zionists. This is a matter that cannot be addressed with hasty and superficial treatment, and perhaps we will dedicate an independent discussion to it in the coming days, God willing and with His strength.

_______________________________

• For example: The Hebrew Encyclopedia, published by the Encyclopedia Publishing Company, Volume 28, entry "Zionism."
• For example, see: Stearns, Peter N.: The Oxford Encyclopedia of the Modern World, Oxford University Press 2008, “Zionism”.

Also see: Mattar, Philip: Encyclopedia of the Modern Middle East and North Africa, Macmillan Reference USA, 2nd edition 2004, 'Zionism'

• Abdel Wahab El-Messiri: Encyclopedia of Jews, Judaism, and Zionism, Dar al-Shorouk - Egypt, first edition in 1999, volume six, pages 17, 25.

Read the article in Arabic

We can perhaps say that no one in our country is free of suspicion and feelings of intense negativity towards the term "Zionism" and everything related to it. Nevertheless, there remains a need for more light to be shed on the roots of the Zionist movement, its branches, its objectives, its alliances, and its main centers of activity, etc.

First: The Roots of the Zionist Movement and Its Beginnings:

To begin with, the term "Zionism" is derived from the name "Zion," which is one of the names given to Mount Zion, considered to be the closest location to the alleged "Temple" in Jerusalem. In this context, the word "Zion" refers to the "Promised Land," emphasizing the necessity for all Jews from different corners of the world to return to it.

The derivation of the term with its meanings and political dimensions goes back to the Jewish thinker Nathan Birnbaum, who was the first to use it in this modern concept in an article he published in German in 1890, titled "Selbstmanzipation" (Self-Emancipation). He coined this term to distinguish the Zionist movement, which was merely an idea or call at that time, from another movement that emerged at the same stage with the same orientation, which was then known as the "Lovers of Zion.

The extended, complex, and entrenched Zionist movement was founded by a group of Jews led by Theodor Herzl, an Austrian Jewish journalist, during a conference they held in the Swiss city of Basel in 1897. Their most important declared goal was to establish a national homeland for the Jews in the land of Palestine and to return the Jews of the world to live under its protection!

It must be known that this movement, which has continued to this day, is the latest, most sustainable, intricate, and dangerous link in the series of attempts, movements, and coalitions throughout Jewish history. Among these are the attempts made by influential Jews in the West in modern times at earlier stages to establish the current movement. The most important of these movements include the following:

The "Shabtaist Levi" group appeared in the mid-18th century and was an extremely zealous Zionist movement, to the extent that its founder, Levi, claimed to be the awaited Messiah. However, it did not last long and did not achieve any of its goals.

There was a Zionist movement that emerged in Russia in the nineteenth century as well, but it did not gain much notoriety. This movement primarily focused on purchasing land in Palestine and establishing Jewish settlement communities on it, with the aim of relocating groups of Jews from Russia to live there, after the Jews faced massacres at the hands of the Russians.

In the second half of the 19th century, the famous Jewish Rothschild family established a movement called the "Jewish Money Men Movement," which was founded with the participation of some wealthy and influential Jews in Europe, most notably the well-known Jewish financier and businessman Montefiore. The movement created strong momentum for the situation of Jews in Europe and gave a tremendous boost to their aspirations in general, and their ambitions to seize Palestine to establish a national homeland for the Jews there in particular. The movement spent enormous amounts of money, even more than its predecessor, to purchase lands in Palestine and build Jewish settlements on them, aided by their deep-seated influence within European governments and decision-makers.

It is worth mentioning that the Rothschild family is known for its immense wealth and deep influence in Europe and its governments. They are the most famous European banking dynasty that has had a significant impact on economic history and, indirectly, on the political history of Europe for about 200 years.⁽¹⁾

Zionism in its current form encompasses several variations and branches that emerged after its establishment. These include "political Zionism" and "practical Zionism," followed by "conciliatory Zionism," which sought to reconcile the various Zionist currents. In later stages, cultural, religious, democratic, labor, corrective, and radical Zionism emerged, each with its own orientation and style. However, there are no fundamental differences among them; they all share the same ultimate goal, which was also confirmed by Dr. Abdel Wahab  El-Messiri, for example, in his encyclopedia.⁽²⁾

Secondly: The most important Zionist organizations around the world:

The Zionist organizations have multiplied and spread across various parts of the world, each with its specific role for which it was established. However, all of them come together and complement each other in a precise coordination to serve the "Israeli" entity and the Zionist goals in general. Since Zionism, due to its ambitions, seeks those who possess influence and power, it is natural for the most powerful and dangerous of these organizations to exist on the territory of the United States of America. Below are the most important and dangerous Zionist organizations in the world:

1- "The Zionist Organization" (the World Zionist Organization): is the first organizational structure that was established following the Basel Conference in 1897, chaired by Theodor Herzl, as we previously mentioned. It is essentially the effective practical translation of Zionist thought and the foundation upon which everything that followed was built. The organization continues to play an active role today, particularly in relation to supporting Zionist activities in Europe and coordinating between them, in addition to the significant role it plays with decision-making circles in major Western countries to serve the interests of the Zionist "Israeli" entity and Zionist activities in general.

2- "The Jewish Agency": In 1922, the Zionist Organization established the agency as an arm responsible for the practical tasks of Jewish settlement in the land of Palestine, including encouraging Jewish immigration to it, promoting, and organizing it, and providing the necessary facilities for its successive waves. This agency continues to carry out its activities, which have expanded in this context, through its offices scattered in several major countries.

3- "The American Israeli Public Affairs Committee" (AIPAC): It was established in the United States in 1959 and is considered one of the most important lobbying groups in the US in favor of the Zionist entity. This includes influencing American positions on the Palestinian issue in international forums, through their relationships with influential parties and key figures, especially members of Congress and candidates for the US presidency who always seek to win the votes of Jews and Zionists there. Additionally, the organization provides various forms of significant support to sway them and ensure their backing in return.

4- "Association of Reform Jews in America" (ARZA): One of the most important Zionist organizations operating in the United States since 1973, it is a gathering of what is known as "Reform Jews," and it exerts significant pressure on American decision-making circles to provide protection for the Zionist entity and defend its interests.

5- "The Zionist Women's Organization in America" (HADASSAH): The largest Zionist women's organization in the world, founded by prominent Zionist Henrietta Szold in 1912. Its primary activity focuses on spreading positive ideas about Jews to enhance their image in the eyes of Americans and others, in addition to many other activities dedicated to serving Zionists in general, especially their illegitimate entity.

____________________________________

Sources

• The New Encyclopedia Britannica, Encyclopedia Britannica, Inc., 15th ed, Chicago 1985.
• El-Messiri, Abdul Wahab: Encyclopedia of Jews, Judaism, and Zionism, Dar Al-Shorouk - Egypt, First Edition 1999, Volume Six, p. 15 and onwards.

Read the article in Arabic

The role of values in political reform preoccupies those interested in politics, whether theorists or practitioners. the question of the positive impact of upholding values in political work, or the negative impact of marginalizing or neglecting them, is often raised.

Experts and analysts, conforming to "Al-Mujtama," believe that political reform can only be achieved by individuals who have been raised and nurtured on the values of justice, equality, freedom, and integrity, and by institutions that were established and developed on these foundations. This is reflected in daily behaviour and political practice. Merely talking about values and extolling them in speeches is not sufficient unless they are embodied in decision-making, participation, and implementation with the necessary wisdom and consultation, in a manner that serves the interests of the nation and its citizens.

Al-Idrisi: For Reform to Fulfill Its Strategic Roles, It Must Be Framed by a System of Core Values

Political reform stands as a cornerstone of broader reform efforts, having significant and impactful ramifications on all fields and sectors. In fact, it can be regarded as the central pivot alongside educational and economic reform.

Moroccan academic Abdulaziz Al-Idrisi asserts that for this reform to fulfil its strategic roles in achieving development, democracy, and dignity, it must be framed by a system of core values. These values constitute a set of standards that shape an individual's internal convictions and perceptions, as well as the norms that govern external behaviours and actions.

The Moroccan researcher in Islamic thought and reform issues emphasizes that this task should be undertaken by an elite that believes in these values: freedom, justice, dignity, transparency, achievement, work, competence, and merit. They must first embody these values in their practices within their organizations and institutions, and secondly, work to realize them in areas of responsibility, ensuring the dignity and well-being of citizens. This should be done by drawing inspiration from successful models from both the past and present.

He highlights that the value of freedom, for instance, which is considered one of the fundamental political values, guarantees freedom of expression, equal opportunities, the peaceful transfer of power, and the democratic management of differences among political factions. It also ensures the fair distribution of wealth and consultation in decision-making. The absence of freedom has dire consequences for societies, leading to the spread of oppression, tyranny, and corruption at both individual and institutional levels.

Amhajour: The Presence of Islamic Reference in Political Work Should Be Functional

Political Integrity

Those engaged in politics from a values-based perspective recognize the importance of individual integrity and the promotion of general values such as consultation and justice. However, this alone is not sufficient to embed values within the political reform system.

Moroccan political analyst Mohamed Amhajour believes that the presence of Islamic reference in political action should be functional, providing a reformist depth to political practice. Political integrity should manifest as political integrity, rather than being replaced by personal integrity and individual religiosity.

He emphasizes that political integrity involves implementing effective and practical public policies that affect citizens' daily lives. This includes measures that realize and uphold values of freedom, justice, and dignity, combat oppression and poverty, support values of integrity and transparency, fight corruption, ensure the proper use of public funds, and prioritize public service and addressing people's needs without seeking personal gain or causing harm.

Sheikh Sidiya: There Can Be No Political Reform Without Establishing a Set of Islamic Values

He indicates that political integrity, in this sense, serves as a solid foundation for differentiating between politicians and public leaders. It becomes the standard for alliances and coalitions and an objective measure to assess the extent of adherence to Islamic guiding values in politics and governance.

Combating Corruption

No political reform can succeed without the concerted efforts of reformers to combat corruption. Numerous studies indicate that the spread of bribery, for example, highlights opportunists in politics, threatens social cohesion, and kills the enthusiasm of investors.

Mauritanian academic Ismail Moussa Sheikh Sidiya emphasizes that there can be no serious political reform without establishing a set of values advocated by Islam. Adhering to these values can lead to sound Islamic governance. At the forefront of these values is the fight against corruption, which undermines our societies and obstructs all attempts at progress.

The researcher, who is interested in the history of the contemporary Islamic revival, adds that corruption manifests in various aspects of public life. There is political corruption, which leads to the silencing of voices, the confiscation of freedoms, and the prevention of active forces from contributing to the national construction battle. There is also economic corruption, which reduces development projects to mere ink on paper and wastes many resources on futile endeavours.

-------------------------------------------------------------

Read the Article in Arabic