After the resistance movement Hamas took over Gaza Strip in June 2007, it was expected, though not appreciated, that the Palestinian National Authority (PNA) would take such measures that would lead to dissolving and reorganising the zakat committees, with the objective of 'drying up' the resources of 'terrorism' (this time that of Hamas!).
This was also expected in light of the increased American and Israeli concern about "terrorism", its sources and activities whether in the West Bank or in Gaza Strip, and also in an attempt to beautify the image of the Palestinian National Authority and its various institutions in the eyes of the world community (particularly Israel and US).
Our objection lies with the intention behind this action (i.e. total control) and the way it was taken. Along this line, and as a result of revising local and foreign documents, as well as holding dialogue with some officials and well-informed persons in Palestine, it became clear to me that this crucial but dangerous decision had major and ominous reasons and consequences.
The supporters of this decision and, perhaps, its makers too, can be divided into three groups, whether official or semi-official:
One group believes that these committees are manned and consequently controlled by members or proponents of Hamas, either fully or through an overwhelming majority. Therefore, these committees are but tools used by this movement to propagate its principles, gain popularity and recruit members and supporters. Hence, they form bridges for Hamas to get through to the society as a first step, towards increasing its political popularity and influence, as well as imposing later its full social and political hegemony;
Another group believes that membership of the zakat committees is not confined to Hamas. It is rather a mixture of Hamas members and its supporters, together with independents and even religious members of Fatah. This description still imparts an Islamic character to the committees, which makes them tools for enhancing the Islamist tendency, and thereby support for Hamas;
A third group believes that the panels are either freely elected or chosen through 'consensus' with a mixture of Hamas, Fatah, other Palestinian organisations and independents in various ratios. This group, despite it being aware of the actual situation, is not comfortable with the committees remaining under the control of people who are independent from the PNA. Therefore, they advise putting them fully under official control, i.e. under the banner of the Ministry of Religious Affairs and Islamic Awqaf.
Whatever the case, these three groups have a common denominator the essence of which is imposing control over these committees, as well as over all other various NGOs in the country. This reflects the official desire for hegemony, a stance that represents a "tradition" followed by all political authorities in the third world.
In the Palestinian case, it also aims at boosting the popularity of the PNA among the "enemies" of terrorism, particularly the US and Israel.
Again, in order to clarify any doubt, we repeat that we do understand this stance, we consider it quite 'natural' and 'expected', but we certainly do not appreciate it, at least the way it has been implemented. We also understand that in the wider political circles, all those who wish to compromise a kind of peace or settlement with Israel has to appease or seek the consent of the American-Israeli alliance.
This is even more understood and quite 'normal' in view of the present conditions, i.e. the strategic balance that is clearly tipped in favour of the Israeli-American alliance. There lies the gist of the matter and this is why the decision was taken to dismantle and restructure the zakat committees.
Settlement or resistance?
Objectively, from a political point of view, for those who have taken the negotiations as a sole course for 'political settlement', this action is inevitable. For one cannot be a proponent of peaceful settlement (the ultimate decision-makers of which are the US and Israel) while at the same time, one is against them. Indeed, you cannot have summer and winter together under the same sky; either you are a follower of a 'peaceful settlement' with the Zionist entity and consequently accept placating Israel and the US together with their allies, or you adopt the choice of resistance against them.
This is as far as the reasons are concerned. What about the consequences?
It is quite difficult to consider the consequences of dissolving and reorganising the zakat committees without discussing the style of this reorganisation, its human makeup and its repercussions in the society at large. To start with, we confirm that, in the past, zakat committees were formed in a free electoral or consensual mode.
The dissolution of these committees, as I have noticed, was done in a hasty, bureaucratic, therefore, undemocratic and unwise manner. This style had also led to recruiting personnel in a haphazard way, where quality was compromised and the minimum necessity of political and social harmony was overlooked. In the prevalent political conditions, we may be ready to stomach some undemocratic measures like those employed with the committees.
However, this has to be temporary, considering the minimum levels of political and social harmony and taking into consideration recruiting trustworthy personnel in the eyes of society. As this, unfortunately was not the case, what has actually happened? This is precisely what we shall be tackling in our next article on the subject.
Professor As'ad Abdul Rahman is the Chairman of the Palestinian Encyclopedia.
