The Jews are the axis of normalization and the parties.

The Jews were the core of the coalition of factions and the battle to eradicate the prophetic project during the trench phase and the initial phase of Jewish corruption. They set traps, schemes, and conspiracies to eliminate the prophetic project. Their first project with the factions, Arabs, and Quraysh was the "normalization strategy," utilizing the people of Mecca, who were aware of Quraysh's animosity towards the Muslims. They recognized the existing ignorance within Quraysh and the envious and spiteful Arab nationalism that could be exploited, as well as waiting for any opportunity to eradicate the Muslims, in addition to their military capabilities and their extensive connections with the tribes around them.

A delegation of Jews led by Banu Qurayza headed to Mecca, which included Huyayy ibn Akhtab, Salama ibn Abi al-Haqiq, and Abu Ammar al-Waeli. This was a normalizing conference between the Arab and Jewish institutions, similar to the normalization conferences and summits in Manama, Aqabah, and Al-Naqab between the normalizing Arab regimes and the Zionist entity.

This delegation incited the Quraysh to attack the Muslims and fight the Messenger, peace and blessings be upon him, and promised them that if they went out to fight, they would support and aid them. One of their cunning tactics was their understanding of the Qurayshi psychology, which craved praise and was fond of leadership and status that the prophetic mission had disrupted. They exaggerated their praise for the Quraysh and flattered them, testifying that they were in the right and on the path of guidance, despite their knowledge of the polytheism and misguidance of the Quraysh. Thus, Allah Almighty revealed the following about them: ( Have you ˹O Prophet˺ not seen those who were given a portion of the Scriptures yet believe in idols and false gods and reassure the disbelievers¹ that they are better guided than the believers?) ( An-Nisa:51) That coincided with the desires of the people of Mecca, and they promised to return to fight the Prophet (peace be upon him) after the promise they made at Uhud.

From physical penetration to pathological penetration.

They failed to penetrate the physical clayey land, which is the city, the state, and its trench. Therefore, they sought to think about penetrating the psychological and spiritual land, which is the psyche of the Muslim and believer in the city, in order to weaken their moral spirit in the face of prophethood and the recommendations of the Mujahideen. The gateway for psychological penetration was the "Institution of Hypocrites," but with a process and strategy of full normalization with the Jewish institution; in direction and coordination, to penetrate the psyche and mind of the Islamic community and its army.

The parties have formed alliances, and the masses gathered, overwhelming for anyone to handle. They surrounded the city from every direction in order to confront the deluge of the Adnan (peace be upon him), which is the flood of the call that turned into a mission in a great state and city named Medina, the center of politics, justice, and the administration of the Islamic state. The Jewish institution, along with the institution of Arab Quraish tyranny and the hypocrites, have united in a tripartite alliance to invade the core of this international center and penetrate the hearts of the Islamic community and the hearts of the Companions (may Allah be pleased with them) who revived in the nation a spirit, thought, and action to purify the land from all defilement and worship Allah in peace and security.

Normalization is a triangular, conspiratorial situation among the three spiteful parties (the deceitful Jews and the Arabs) regarding the project of purification and prophethood, which is tasked with instilling the spirit of the mosque through faith, awareness through thought and knowledge, and action through deeds and work. The responsibility for organizing and bringing together this corrupt triangular coalition lies with the "Institution of the Jews," and the rabbis, the Torah, historians, and experts of distortion, fortifications, and walls. Today, they will employ a dangerous apparatus with the desire to dismantle the city's community and the Islamic community into disarray and chaos, especially after the failure of the triangular normalization effort to overcome the fortified earthly trench that was created alongside prophethood and the idea of Salman the Persian, may God be pleased with him.

But how will the Jewish worker employ the psychology of the Arab hypocrite who normalizes relations to create a device that penetrates the ranks of Muslims and believers to spread fear, propaganda, and lies?

The hypocritical normalizers and the description of the disease.

The Jews were masters of knowledge, thought, and history, and even experts in the psychology of societies and humanity, especially the wicked aspects of it. The Jewish power understood that the hypocrites among them possessed a wicked, devilish trait that allowed them to join the project of uprooting the prophetic methodology, even serving as official agents to dismantle the Islamic community. This trait is referred to as "the trait of illness," and revelation comes to specify the type of trait that emerged particularly in the Battle of the Confederates, with the illness manifesting in various forms. ( The hypocrites and the sick at heart said, ‘God and His Messenger promised us nothing but delusions! ) (Al-Ahzab:12) Let us observe that the Jewish spirit found in the hypocrite a disease that must be escalated in its action and result on earth, and to transform the psychological illness into a project on the ground, spreading throughout the Islamic state, in order to disseminate the contagion of hypocrisy, frustrate the weak, and dismantle the ranks of the strong within the nation.

The disease is an internal malice against Islam and Islamic jihadist power; the disease is envy from within themselves and a hatred that has turned into hypocrisy and a sickness that required a Jewish spirit to embody the psyche of the sick hypocrites. Thus, the Jewish expert doctor met with the Arab hypocritical patient and formed an alliance with him, and this Jewish spirit penetrated the sick Arab psyche and transformed the hypocritical disease into a vengeful earthly action. The result was the existence of official employees in the battle for existence.

It is, then, the battle of souls, a battle between the Jewish spirit that inhabits sick bodies to imprint upon them, and the spirit of the mosque that enters the hearts of the believers, transforming them into men of blessing, light, and liberation.

Retaliatory normalization!

Some people believed that normalization was a process of official political or diplomatic normalization between an entity and an Arab state, in order for the occupation to gain recognition of its existence and achieve coexistence and peace as they call it. This concept of normalization was characteristic of the "Camp David" and "Oslo" phases when the Zionist entity merely needed Arab recognition after the wars of the Nakba and the wars in Sinai and the Golan. However, normalization after the so-called "Deal of the Century" is something else; the true initial goal of normalization has appeared, which is to fragment Arab and Islamic peoples, divide them, and weaken them in preparation for a sinister agenda in Palestine that the forces of Zionist extremism seek to achieve.

After "Sword of Al-Quds," the "Deal of the Century" failed, and the strength of the peoples refusing Zionism and normalization emerged. The "Al-Aqsa Flood" came and undermined the slogans of coexistence, peace, and normalization. Zionist extremism revealed its weight to narrow the battle to Gaza and the West Bank without relying on a normalization strategy, which involves support from Arabs and regimes to eliminate resistance and the Palestinian people.

At the same time, in the countries of the Arab and Islamic peoples, Zionism emerged that had normalized relations with rulers and regimes, transitioning from normalization through official economic, military, political, sports, or artistic agreements to vengeful normalization. By this, we mean direct revenge against the people, which we have observed in some Arab countries that have created platforms of frivolity and programs that dilute youth, despite the ongoing genocide in Gaza. Moreover, corruption has escalated through direct announcements, in front of the media and channels, about Zionist worship rituals, amidst Arab cities flooded with Quranic schools, universities, and mosques.

The translated text is: "But the question here is: What is the reason for this shift among the normalizing Zionists in some Arab countries?

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Signed journalistic articles clearly reflect the stance and political context of their authors. In his article published on "The Times of Israel" website, Ahmed Charai, owner of Global Media Holding, defends "Israel" and its policies towards Palestinians, focusing on criticizing the International Criminal Court's (ICC) decision to prosecute Israeli Prime Minister Benjamin Netanyahu. This critical analysis sheds light on the argumentative structure of the article, its implicit messages, strengths, and weaknesses.

First: Context and General Stance

The article is presented within a clear political framework defending "Israel" as a "democratic state" facing "terrorism" from Hamas. Charai openly opposes the ICC's decision, deeming it a threat to the legal sovereignty of democratic states. This perspective overlooks the complexities of the Palestinian-"Israeli" conflict and displays a clear bias toward exonerating "Israel" while blaming other parties.

Second: Methodology of Argument Construction

1. Reliance on General Concepts

The author focused on concepts like "legal sovereignty" and "the right to self-defense" without providing in-depth analysis or specific examples to support his claims. For instance, discussing "Israel's" democracy ignores international criticism of its policies, which some human rights organizations describe as apartheid against Palestinians.
Additionally, when praising the integrity of the "Israeli" judiciary, the author failed to provide any examples of it upholding Palestinian rights against the oppression and violence of the "Israeli" army and government.

2. Manipulation of International Context

The author attempts to link the ICC's decision to the potential targeting of other democratic states like the United States, creating the impression that the court arbitrarily targets democracies. This approach diverts attention from the core issue: crimes committed in the occupied Palestinian territories.
The most concerning aspect of this perspective is that it provides a free pass to major powers—or, as the author describes them, democratic states—to excuse any aggression or violations of the rights and freedoms of other peoples, particularly the right to life.

3. Ignoring the Palestinian Context

The article completely disregards the suffering of Palestinians due to the occupation, including "Israeli" military attacks on civilians. These omissions result in a one-sided narrative serving a specific agenda rather than offering an objective analysis.

Third: Weaknesses in the Article

1. Clear Bias

The article displays excessive bias toward "Israel," portraying it as a victim of the international system while ignoring "Israel's" occupation policies and ongoing human rights violations. For instance, the occupation has assassinated several resistance leaders following Operation "Al-Aqsa Flood" and continues to kill, bomb, and expand its operations. This bias undermines the article's credibility.

2. Marginalization of the ICC's Role

The author attacks the ICC as "politicized" without providing strong evidence, which weakens the validity of his critique. Despite challenges, the ICC remains a recognized international body for addressing major crimes.
Even if we accept the author's claim that the ICC lacks jurisdiction, prosecuting Netanyahu in "Israel" is unrealistic. Netanyahu represents "Israel" and cannot be tried in "Israeli" courts, which view actions in Gaza as normal and not genocidal. Moreover, as he remains the Israeli Prime Minister, it is difficult to imagine him facing trial in a country he governs.

3. Imbalanced Emotional Rhetoric

The article heavily relies on emotional appeals, describing Palestinian "terrorism" and defending "Israeli" civilians while ignoring the humanitarian impact of "Israeli" policies.

4. Neglect of Real Legal Context

The article fails to discuss the legal reasons behind the ICC's investigation into crimes committed, instead focusing on general political attacks.

Fourth: Implicit Messages

1. Justification of "Israeli" Policies

The article aims to justify "Israel's" policies under the pretext of self-defense, ignoring the context of occupation and its implications. It also overlooks how "Israel's" response to Operation "Al-Aqsa Flood" has gone beyond deterrence, turning into retaliation against anyone who supports Palestine, not just its citizens.

2. Undermining the ICC's Image

The article seeks to erode trust in the ICC by portraying it as a tool for political manipulation, likely due to fears that the court may issue further arrest warrants against "Israeli" or even American officials.

Fifth: A Critical Reading of the Media Messaging

Charai's article exemplifies what is termed "biased media discourse," guiding readers toward predetermined conclusions using unbalanced arguments. This is particularly noteworthy as it comes from an Arab Muslim figure, attempting to lend logic and neutrality to such a narrative.

The article aligns with the strategy of recycling "Israeli" political rhetoric, raising questions about the author's independence and the credibility of the narrative.

In conclusion, Charai's article provides a political defense of "Israel" rather than an objective legal or political analysis. It lacks balance and objectivity, relying on evident bias and an incomplete presentation of the Palestinian-"Israeli" conflict. Articles like these highlight the importance of analyzing media discourse to uncover its agendas, especially when authored by influential figures in the Moroccan media landscape.

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-A Moroccan journalist and writer.

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Since the Arab states gave up on liberating Palestine in the mid-1960s, various resistance movements with different ideological and intellectual perspectives have borne the burden of liberation. Consequently, youth have become more involved in these movements, more engaged with the Palestinian cause, and more aware of the reality and danger of the Zionist project. Since that time, young people's blood has been the most shed, and they have suffered the most in various prisons, especially in the prisons of the Zionist occupation.

Before the “Al-Aqsa Flood” on October 7, 2023, interest in the Palestinian cause was waning among many young Arabs. Many believed that the Zionist army was invincible and that achieving a victory over it, or even delivering painful blows, was impossible. They thought normalization with the Zionist entity was the only option for Palestinians and Arabs, and that there was no escape from submitting and accepting the existence and superiority of “Israel.”

However, the “Al-Aqsa Flood” operation had a significant impact on Palestinian and Arab youth. The events revived the Palestinian cause and brought back the tragedy of the 1948 Arab Nakba. This time, the Palestinian response was entirely different. Hundreds of thousands of Gazans rejected Zionist displacement plans, clinging to their existence in Palestine even if borders were opened and countries welcomed them.

Many opinion polls indicate that the Gaza war has had a significant impact on both Palestinian and Arab youth. In the West Bank, the majority supported the resistance project led by Hamas, while support for peaceful and normalization projects with “Israel” pursued by the Palestinian Authority, led by President Mahmoud Abbas, declined. This support for Hamas transcends party and factional commitments, favoring the resistance project.

A poll conducted on December 13, 2023, by the Palestinian Center for Policy and Survey Research showed an increase in support for Hamas in the West Bank. 85% of those surveyed supported Hamas's surprise attack on “Israel” on October 7, 2023, while only 10% supported the Palestinian Authority in the West Bank, and 7% supported Mahmoud Abbas.

This poll reveals the presence and deep-rootedness of the resistance project within the Palestinian society across all factions and forces, especially among youth. Young people believe that normalization has not improved Palestinians' living conditions or deepened their sense of security and hope for a better life. Instead, it has led to increased settlements that consume land and confine Palestinians to small, fragmented areas unsuitable for life or development, let alone establishing an independent state. Therefore, the “Al-Aqsa Flood” and the Gaza war have shifted Palestinian youth from accepting the logic of normalization to embracing the horizon of resistance, increasing youth support for the resistance project and their involvement in its current.

Anyone following the impact of the Gaza war among youth in the West Bank will notice that resistance has become a youth option. Hence, “Israeli” incursions into cities, villages, and camps in the West Bank, their siege, and the arrest and killing of young people have not ceased. The number of martyrs has exceeded 370 Palestinians, while the number of detainees has surpassed 6,200 since the “Al-Aqsa Flood.” These Zionist crimes in the West Bank undoubtedly create a strong barrier against normalization projects and a lasting memory of the brutal reality of the Zionist occupation, weakening the security apparatus of the Authority in Ramallah in suppressing youth anger against the ongoing war of genocide in Gaza.

At the Arab youth level, despite the apparent calm in Arab capitals, the “Al-Aqsa Flood” and the Gaza war have revived the Palestinian cause in the hearts of many young Arabs. This awakening has prevented those known as the “Arab Likud” or “Arab Zionists” from having a media presence opposing the resistance project or supporting “Israel.” Some normalization advocates have even expressed regret for supporting normalization with “Israel.” For instance, Dr. Osama Al-Ghazali Harb apologized, writing in the Cairo newspaper “Al-Ahram”: “I apologize for my good faith in the 'Israelis,' who have revealed a vile, criminal racist spirit. I apologize to the martyrs of Gaza, and to every Palestinian child, woman, and man... I apologize.”

In a survey conducted by the Washington Institute between November 14, 2023, and January 6, 2024, involving a thousand Saudis, 95% supported what Hamas did on October 7, 2023. 91% of them viewed the Gaza war as a victory for Palestinians despite the destruction and loss of life. 96% opposed normalization with “Israel” and called for severing diplomatic, commercial, and economic ties with “Israel.” According to this survey, Hamas enjoys unprecedented support in Egypt, Jordan, and Lebanon. For example, in Lebanon, 8 out of 10 Lebanese have a positive view of Hamas, indicating that support for Hamas and the resistance project extends beyond sectarian boundaries.

Palestinian, Arab, and Muslim youth have played a prominent role in “humanizing” the war on Gaza and transforming it into a humanitarian tragedy that necessitates intervention to stop the barbaric genocide that “Israel” is perpetrating in Gaza. The significant efforts of youth have presented a different narrative of the war on Gaza, gaining wide global acceptance and support. This has been evident in the demonstrations flooding Western capitals, narrowing the grip on the “Israeli” and Western narrative about the war on Gaza. Youth efforts have been clear on social media platforms, providing extensive information and videos, exposing the Palestinian plight and rights. For instance, over 50 million posts appeared on the “X” platform during the first two days of the war on Gaza. Despite billionaire Elon Musk's visit to “Israel,” millions of posts condemned “Israel,” prompting the platform's administration to launch a campaign to close many influential pro-Palestinian accounts after threats from the European Commission. Hashtags supporting the Palestinian cause garnered millions of views; for example, the hashtag “#Palestine” received 40.3 billion views on “TikTok,” and the hashtag “NotJustNumbers,” which tells the stories of martyrs in Gaza, achieved wide reach.

These efforts by youth on social media have significantly changed the stance toward the Palestinian cause in most Arab countries, especially among youth. This has been confirmed by “Foreign Affairs” magazine, stating that after the Gaza war, “Israel” is less popular, having changed Arab perspectives.

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The Palestinian cause and confronting the Zionist project have been used for decades by various Arab regimes to strengthen their grip on their people. Drama has played a significant role in portraying some regimes as leaders of the Ummah and defenders of Islamic and Arab sanctities. The promotion of these regimes has evolved in multiple phases; sometimes, they are presented as liberating leaders no less than great figures like Salah ad-Din and Baibars. At other times, they use the drama they produce to promote coexistence and peace, paving the way for normalization with the occupying entity. In any case, drama has always been present, ready to shape the people and encourage them to support the regime.

“It is better to be feared than loved,” said Machiavelli to Italian princes—a piece of advice that prevailed until the end of World War II, after which major powers adopted a new methodology. This approach sought to use soft power, including culture, sports, and the arts, combining force with psychological control over the opponent. The term became a scientific concept in 1990, coined by political scientist Joseph Nye under the title “soft power,” which involves attracting others and aligning them with you without using weapons or bribing them with money.

From 1948 until “Camp David,” regimes worked to prevent Arab drama infiltration and maintain enmity towards Zionists.

Returning to the fundamental principles of soft power, drama in its various forms is part of the cultural tools of soft power for any country or entity. To be effective both internally and externally, this cultural tool must address the audience in a manner that suits them and in a language they understand. Additionally, it must carry content that impacts the audience, whether internal or external, and should be presented in a format that makes it easily understandable to viewers, even those unfamiliar with the subject, without needing to resort to research or complexity.

Upon close examination of Arab drama production and its role in confronting the Zionist project and supporting the Palestinian cause, it is clear that the frontline states (Egypt, Syria, Jordan, Lebanon) have been pioneers in using drama as a form of soft power. However, they have used it to direct the Arab public. The regimes worked to attract and mobilize their nations to adopt their views on the Zionist project. They also led the public to align with the state's orientations, whether these were aimed at opposing the project or normalizing with it, depending on the time period and the state of military confrontation with it.

The Evolution of Dramatic Engagement with the Zionist Project

Government control over broadcasting and artistic production in Arab countries, along with these countries' official adherence to the standards of confrontation with the Zionist project, boycotting the occupying state, and refusing normalization with it, had a significant impact on the region. From 1948 until the signing of “Camp David,” they worked to prevent the infiltration of Arab drama and maintain an atmosphere of hostility towards the Zionists. For decades, the Arab public remained largely untouched by artistic works that integrated Zionists into the region and made dealing with them economically and politically a necessity for peaceful coexistence. Frontline states maintained their focus on sending specific messages that reaffirmed the principles of the conflict and its connection to Arab identity.

The main narrative carried by most Arab dramas remained largely unaffected or diminished, despite the successive defeats of Arab armies. Instead, these works portrayed defeat within the context of the ongoing conflict with the Zionist project. Throughout this journey, they also highlighted partial victories achieved by some of these armies, broadcasting hope and encouraging continued confrontation, while the focus on intelligence victories was particularly prominent.

After the “Arab Spring,” there was an intensified wave of attacks against the resistance in Egyptian drama, which began sending provocative messages against it.

The wave of confrontation with the Zionist project began to break after Egypt's first symbolic victory over the occupying army in 1973. With the late President Anwar Sadat's turn towards “Camp David” in 1978, the Egyptian regime sought to use art and drama to convince the Egyptian and Arab public of the treaty. The most alarming aspect of this period was the justification of national self-protection, which was conceived by the Egyptian dramatic imagination. This shift would later evolve, especially after Iraq’s invasion of Kuwait, into laying the groundwork for a shift in Arab drama away from conflict with the Zionist project. However, Arab drama continued to sway between confrontation with the Zionist project, showcasing its crimes against Palestinians, and promoting normalization with this project, sometimes subtly and other times audaciously.

By the late 1990s and early 2000s, we see a variety of approaches in Egyptian cinema. Some works presented the Palestinian cause, even if marginally, such as in the films “Sa'eedi in the American University” and “Friends or Business.” Others warned of Zionist infiltration and normalization, such as in the films “Fattah Eneek” and “Ahlam Omrena.” Not to mention the Syrian drama that offered “Al-Taghreba al-Falastenya,” the most profound work dealing with the cause in its various human, historical, and resistance dimensions.

Meanwhile, other works subtly promoted the necessity of normalization while maintaining hostility. Examples include the films “The Cousins” and “The Embassy in the Building,” and the series “Ferqat Naji Atallah.” Some series during this period even attempted to normalize the Jewish character, as depicted in the series “Bab Al-Hara,” portraying Jews as peaceful individuals spreading peace within society.

The “Arab Spring” and Normalization Drama

The events of the “Arab Spring” had a profound impact on the Arab world, with regimes becoming aware of the dangers of this wave's continuation or resurgence after its failure. This led to increased rapprochement between the regimes opposing the “Arab Spring” and the Zionist entity. This position also affected resistance movements, with Egyptian drama particularly intensifying its attacks on them by sending inflammatory messages.

The heroics of the “Al-Aqsa Flood” battle forced drama makers to send positive messages towards Palestinian resistance.

Gulf states joined the trend of drama aligning with the Zionist project, producing series that promoted normalization with it. These works attempted to create a new narrative of the good Jew who sought to live peacefully in his homeland but was forced to leave due to persecution. The series “Haret El Yahood” was the most blatant example of this phase. After the “Arab Spring,” drama's contribution to the Zionist project served two dangerous messages in the conflict. The first was the demonization of the Palestinian resistance, specifically, and the second was linking anyone who aids that resistance to terrorism, “ISIS” extremism, and drug trafficking.

The “Al-Aqsa Flood” and a Cautious Return

The course of the confrontation and the extension of the war following the heroics presented by the resistance in the battle that began on October 7, 2023, “Al-Aqsa Flood,” forced drama makers to cautiously send some positive messages in Ramadan series in 2024. Some series called for boycotting companies and countries supporting the Zionist entity. They were also compelled to produce the series “Maliha,” which tells the story of a girl who was displaced from Gaza in 2000 and stayed in Libya with her grandfather until Gaddafi's fall, deciding to return. The series narrated the story of the occupation of Palestine, alongside a parallel story of Egypt's assistance to Palestine. Although not entirely positive, it marked a new step after drama had long receded from confronting the Zionist project, even if only cautiously.

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Sinister Goals

The Arab world has witnessed a wave of normalization with the Zionist entity, a grave crime against the Palestinian people and their just cause. This normalization has been forced upon the Arab and Islamic public opinion, granting legitimacy to the existence and occupation of Palestine. Some governments have even rushed to glorify the supposed benefits of this act, concealing its flaws with weak claims that cannot stand up to the bright truth of Palestinian rights.

This devious normalization serves only the interests of the Zionist entity in all aspects, especially in security coordination, which comes at the expense of the people and the best of the nation's fighters. Economically, it turns the Zionist state into a beacon for normalizing nations seeking its intelligence technology. Politically, it ensures the security of its borders and regime at the cost of the freedom of Arab nations and their central causes. This process deeply harms the Palestinian cause and its people's struggles, attacking its strategic core and isolating it from its Arab and Islamic surroundings. It creates a false climate of stability that allows the Zionist entity to persist and survive.

Colonial Scheme

A closer look at the rapid pace of normalization in the Arab region, backed heavily by the United States, reveals the clear goal of eliminating the Palestinian cause. The so-called “Deal of the Century” promoted by the Americans is the strongest evidence of this, pushing the normalizing countries to pay for eliminating the Palestinian cause themselves. According to this plan, the only solution to the Arab-Zionist conflict is normalization in exchange for peace, which translates into widespread Arab normalization, along with some economic improvements and logistical support for the Palestinian Authority. This results in an “economic peace” that ends with losing Jerusalem, sovereignty, and the right of return for refugees. This is a major conspiracy targeting the Palestinian cause, with some Arabs either knowingly or unknowingly participating in comprehensive normalization.

The United States has played the role of facilitator in this Zionist-Arab normalization while simultaneously taking several steps against the Palestinian cause. The previous U.S. administration, led by President Donald Trump, took many actions that favored the Zionist state at the expense of Palestinian rights, including:

• Declaring Jerusalem as the capital of the Zionist state and moving the U.S. embassy to occupied Jerusalem.
• Cutting U.S. aid to the Palestinian Authority.
• Fully cutting aid to UNRWA.
• Closing the Palestine Liberation Organization (PLO) office in Washington.
• Recognizing Zionist sovereignty over the occupied Syrian Golan Heights.
• Legalizing settlements in the West Bank.

This was followed by the U.S. administration approving the Zionist state's annexation of the Jordan Valley and the Dead Sea, expanding settlements in the West Bank, and annexing 33% of the West Bank, all of which would effectively liquidate the Palestinian cause and end the right of return, dashing the dream of establishing a Palestinian state within the 1967 borders.

All of this has occurred under Israeli Prime Minister Benjamin Netanyahu's false slogan, “Peace for Peace,” while many Arab countries rushed to normalize relations with his state, which targets the Palestinian cause, without offering a genuine solution. The abandonment of the Arab Peace Initiative further marginalized the Palestinian cause, turning it into a struggle solely for the besieged Palestinians.

Consolidation of Occupation

The normalization agreements, known as the “Abraham Accords,” signed on September 15, 2022, entrenched a new reality of occupation in the Arab region. Israeli diplomatic missions were opened in the signing countries, direct flights between Tel Aviv and these countries were established, and cooperation agreements in various fields were concluded. The demand for learning Hebrew increased, and opportunities for university studies, research institutes, and training courses in Israel became available.

These agreements led to the signing of numerous trade deals, economic cooperation agreements, and security arrangements. Cultural exchanges and tourist visits became more common, bringing these relationships into the open. This normalization altered the trajectory of the Arab-Zionist conflict, contributing to the expansion of settlements, the annexation of land, and further solidifying the occupation rather than resolving the Palestinian issue.

Contributing Factors

Throughout this period, authoritarian regimes in the Arab world sought to eliminate the concept of democracy, a goal supported by Western countries. They recognized two key facts: first, that free nations do not accept colonialism, enslavement, or dependence but instead make decisions based on their own national interests; and second, that freedom produces courageous, honorable men who fight for justice, defend each other, and struggle for the liberation of their homelands. These values clash with the goals of Western powers. To eradicate these tendencies among the Arab people, who are committed to their Arab identity, it was necessary to drag the ruling regimes into the quagmire of normalization and bind their fate to Western and American support. In this way, these regimes would become guardians of Western interests in the region, using their Zionist colony to crush anyone who dares to challenge them.

A Symbiotic Relationship

Palestinian liberation and the struggle in all its forms require, first and foremost, emancipation from these regimes, which obstruct the path to freedom and independence. This includes the abolition of all normalization agreements and their manifestations and uniting behind a unified Arab program that embraces the Palestinian cause and fights for it as a central issue. This calls for standing firm in Arab unity against conspiracies aimed at dividing and scattering the Arabs under the policy of “divide and conquer” and imposing an Arab agenda that can confront the West and its racist policies, reclaiming Arab rights instead of surrendering to the West and sacrificing Palestinian rights.

The connection between Arab liberation and Palestinian liberation is inherently intertwined. Liberating Palestine would mean the failure of the Zionist project and its tools in the region and the emancipation of Arab countries from Western and American dependence. The outcome depends on the heroes of this equation: the people, who must be aware of the colonial nature of their governments and vigilant against the danger of concepts that promote Zionist integration into the region and coexistence with it through normalization instead of resisting it and standing against it.

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