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Der Führer der tunesischen El-Nahda-Partei 25. Oktober 2011

Filed under: Moslembrüder — Knecht Christi @ 14:19

Nach dem vorhersehbaren Wahlsieg der „moderat-islamistischen“ El-Nahda Partei,

die als tunesischer Zweig der ägyptischen Muslimbruderschaft eingeschätzt wird,

sollte man sich den religiös-politischen Werdegang von Rachid al-Ghannouchi vergegenwärtigen um zu verstehen, warum (wie ab nächstes Jahr in Ägypten) in Tunesien eine

Islamisierung von oben“ stattfinden wird.


U.S. Visa for Rachid Ghannouchi?


For nearly a year, Sheikh Rachid Ghannouchi has been seeking an American visa. Ghannouchi, the most prominent Islamist in the West, is the leader of Al-Nahda (The Revival), Tunisia’s major Islamist grouping. Al-Nahda is now banned in Tunisia, and Ghannouchi resides in Britain. He would like to visit the United States this summer, where he hopes to address religious and academic audiences. Until now, the U.S. government has denied him entry, because of his political views and the opposition of the Tunisian government. But Ghannouchi’s visa application is currently under active review. Last week, Tunisia apparently indicated it would regard a U.S. decision to admit Ghannouchi as “a hostile act.” Still, there are some who believe Ghannouchi’s visit to the United States would send a positive signal to “moderate” Islamists everywhere, and provide an opening for a dialogue with them. But is Ghannouchi a “moderate”? In the past, Ghannouchi has urged violence against U.S. interests, and he continues to demand Israel’s destruction. Might an American visit send precisely the wrong signal?


Who Is Rashid Ghannouchi? Rashid Ghannouchi was born in 1941 in the south of Tunisia. As a student in Damascus and Paris, he embraced the doctrines of the Muslim Brotherhood, which he disseminated on his return to Tunisia. His writings and activities against the government during the 1980s led to his repeated arrest. Ghannouchi chose voluntary exile in 1989. In 1992, a Tunisian court sentenced him in absentia to life imprisonment, for plotting to overthrow the Tunisian government. Ghannouchi arrived in Britain in November 1991, and requested political asylum. The Tunisian government objected, but members of the Muslim community in Britain took up Ghannouchi’s cause, and he was granted asylum in August 1993.


America: “Enemy of Islam”


Ghannouchi visited the United States in December 1989, when he attended Islamic conferences in Chicago and Kansas City. At the time, he impressed some as a “moderate” Islamist, amenable to dialogue. But this reading of Ghannouchi was completely overturned by his reaction to Iraq’s invasion of Kuwait. Ghannouchi not only denounced King Fahd of Saudi Arabia for the “colossal crime” of inviting the U.S. to deploy forces, he also fully justified Saddam’s invasion and annexation of Kuwait. Ghannouchi compared Saddam to Yusuf Ibn Tashfin, the 11th-century Almoravid ruler who forcibly unified the Muslim principalities of Spain in order to wrest them from Christian domination. According to Ghannouchi, the Muslims now faced “Crusader America,” the “enemy of Islam,” and Saddam had taken a necessary step toward unity, “joining together two Arab states out of twenty-two, praise be to God.”1 Although other Islamists criticized Saudi Arabia, none embraced Saddam as fervently as Ghannouchi.


Ghannouchi also threatened the United States. Speaking in Khartoum during the crisis, he said, “There must be no doubt that we will strike anywhere against whoever strikes Iraq … We must wage unceasing war against the Americans until they leave the land of Islam, or we will burn and destroy all their interests across the entire Islamic world… Muslim youth must be serious in their warning to the Americans that a blow to Iraq will be a license to strike American and Western interests throughout the Islamic world.” He also called for a Muslim boycott of American goods, planes and ships. After the war, Ghannouchi requested a U.S. visa. His request was denied. Since then, he has angled for a review of his application by praising former Assistant Secretary of State Edward Djerejian’s speech on Islam, made at Meridian House in June 1992. He also wrote to Djerejian, professing his willingness for dialogue. The U.S. is not the enemy of Islam, he now argues. It is the hapless victim of a “Jewish strategy” for “waging war against Islam.”3


Connections with Iran and Sudan


The worth of this overture to America must be weighed against two truths: Ghannouchi remains a constant ally of Iran and Sudan, and an avowed opponent of the Arab-Israeli peace process. Ghannouchi has been a supporter of the Iranian revolution ever since his first visit to the Islamic Republic in 1979. More recently, he worked to thaw relations between Sunni Islamist movements and Iran, visiting Teheran twice for this purpose in 1990. During the second of these visits, he was the most prominent Sunni Islamist at an “Islamic Conference on Palestine,” which included the leaders of Lebanon’s Hezbollah and the Palestinian Islamic Jihad. Addressing the conference, Ghannouchi said “the greatest danger to civilization, religion and world peace is the United States Administration. It is the Great Satan.”5 Ghannouchi did not hide his disappointment with Iran’s restrained reaction to the “American occupation” of the Gulf in 1990. (“Has no one succeeded Khomeini?” he asked.)5 But Ghannouchi still maintains contacts with Iran, and last October he received a Hezbollah parliamentary delegation visiting Britain.6


Ghannouchi also has many links to Sudan and its Islamist guide, Hasan al-Turabi, whom he has known and admired for fifteen years. After Ghannouchi went into exile, he visited Sudan, which provided him with a passport. (Tunisia lodged an official protest with Sudan, and Ghannouchi finally returned the passport in December 1991). Ghannouchi included Turabi among the dedicatees of his latest book, and Turabi vouches for Ghannouchi, assuring the West that Ghannouchi “can be trusted to draw up a program for Tunisia.” Robert Pelletreau, assistant secretary of state for Near Eastern affairs, recently indicated that Washington is concerned “over Sudan’s role in supporting Islamic extremist groups in North Africa, either in its own right or as a cat’s paw for Iran.”8 Ghannouchi’s ties with both Sudan and Iran have long made him a linchpin of this “exploitation.”


Opponent of the Peace Process


Ghannouchi also has been one of the most vocal Islamist opponents of the Arab-Israeli peace process. He believes that “any organization, any voice, any state that extends a hand to the Zionist enemy warrants complete condemnation, isolation and the waging of war against it.” Ghannouchi urges Palestinians not to compromise: I think that the approach of Palestinian Islamists must be the liberation of Palestine from the Jordan river to the Mediterranean sea. Any part that is liberated is a gain, provided the price is not the sale of the rest of Palestine. Palestine belongs to the Muslims and must be liberated in its entirety. The truth cannot be divided. Ghannouchi has called the Israel-PLO accord “a Jewish-American plan encompassing the entire region, which would cleanse it of all resistance and open it to Jewish economic and cultural activity, culminating in complete Jewish hegemony from Marrakesh to Kazakhstan.”10 Since the accord, Ghannouchi has reiterated his support for Hamas, “which we believe has taken the right stand,” expressing his confidence that “the Muslim nation will get rid of the Zionist cancer.”11 Ghannouchi’s rejection of the Israel-PLO accord has been shriller than even that of most other Muslim Brotherhood leaders.


The Wrong Signal


Assuming a valid distinction can be made between Islamists who are “extremist” and “reformist,” Ghannouchi clearly belongs to the first category. Since his last visit to the United States, he has openly threatened U.S. interests, supported Iraq against the United States and campaigned against the Arab-Israeli peace process. Indeed, Ghannouchi in exile has personified the rejection of U.S. policies, even as he dispatches missives to the State Department. A visa for Ghannouchi would signal that the United States has become so confused by Islamist artifice that it can no longer tell friend from foe–and not just in Tunisia. {Quelle: www.martinkramer.org  –  Martin Kramer, “A U.S. Visa for an Islamic Extremist?” Policywatch, The Washington Institute for Near East Policy, no. 121, June 29, 1994.}



Ebenso steht al-Ghannouchi für den in der islamischen Welt weit verbreiteten Judenhass, der die Zerstörung Israels anstrebt.

Hierzu schon ein Artikel von ihm aus dem Jahr 1994:



Palestine as a Global Agenda

Rachid al-Ghannouchi is the exiled leader of the Tunisian opposition party, An-Nahdah. Currently resident in London, he is one of the Islamic world’s most prominent political intellectuals and has published many books in Arabic. This article was first written for “The Spirit of Palestine”, Zad Publications, 1994.


Abstract: Zionism and the State of Israel are representative of the global secularism and materialism which have taken over the entire world. Tthe battle against Zionism is not just about land but about a far greater clash between secular materialism and the Islamic civilisation built on spirituality and justice. Any attempt to liberate Palestine must be done at a global all-encompassing level with Islam as the framework of reference; Palestine will not be liberated until there is a war against oppression in all its forms throughout the world. Zionism is both alien and illegitimate in origin: it is a hegemonist and nationalist project rooted and nourished on the traditional European impulse towards expansion and domination. The founding fathers of the Zionist adventure were not in any way believers in Judaism, not even in its distorted, rabbinical form: they were in essence pragmatists who exploited the Jewish heritage as a means to achieve their nationalistic goals. All this, moreover, was done within the broader context of Western strategic hopes for the destabilising and enfeebling of the Islamic world.


Because Zionism’s progenitors were European in their training and mental orientation, they did not find it difficult to reach an understanding with Western politicians, exploiting their own financial power through their extensive and committed diaspora, until the Zionist agenda became subsumed under the more general objectives of nineteenth-century European imperialism. The idea of inserting an alien polity into the very heart of the Islamic world, which would exhaust its resources and obstruct any attempt at reforging Muslim unity, proved immediately appealing to European policymakers and served well the new Western orientation which was materialistic, secular, and obsessed with the idea of territorial expansion.


The Centrality of the Palestine Issue: Zionism can be seen as hostile to every element rooted in ethical and religious principles (excepting those remnants which can be exploited as slogans and national myths). It both represents and serves the new existential ethos which transforms the human race into ‘marketing‘ and ‘geo-political‘ units which can be deployed, rewarded or punished by the powers that be, who are accountable to no-one save themselves. Zionism, then, nurtured by and in turn nurturing this global pseudo-civilisation, represents a secular onslaught on the heart of our Islamic nation. The Islamic project, by contrast, is its polar opposite, representing the hope that human civilisation can be rescued from this new worship of the golden calf. To speak of saving Palestine from the Zionists is to speak simultaneously of one’s hope for a global liberation. The ‘Palestinian cause‘ does not signify the simple reconquest of a patch of territory occupied by aggressors. It is not even about peace and war. Its implications go much further. For to strike at Zionism in Palestine is to strike at the enemy in its new citadel, which it has constructed at the centre of the world, in the very heart of our Muslim nation, in a land which has always been of unlimited strategic and spiritual fecundity. The West, as a civilisation, seems set to extend its influence to the heartland of the Old World , the better to destroy the surviving traces of spiritual resistance which have remained intact there, and finally to obliterate man’s remaining hopes for the rebirth of a civilisation which is qualitative and humane, rather than quantitative and secular.


Liberating the Liberators: Perhaps the most damaging reason for the failure – or at least the present enfeeblement – of liberation efforts in Palestine to date can be found in the weakness of their intellectual underpinnings. Far too many thinkers in the region have failed to grasp the wider strategic and ideational dimensions of the conflict. Only when these are understood can the foundations be laid for an authentic programme of training and acculturation aimed at imparting to would-be liberators a true understanding of the Zionist assault on humanity, and of the heavy responsibilities carried by everyone who still believes in God, humanity and freedom. It is vital, therefore, that the leaders of the renascent Islamic movement attempt to understand the Zionists and their neo-Crusader allies, and learn how to bring the Islamic alternative to the attention of educated people. It is a tragic fact that a large majority of those presently active in the struggle against Zionism have little inkling of its true global and historical significance; and that many are attempting to fight it with ideas and concepts of Western origin which can only render them mentally subservient to it. It is for this reason that we now see most Palestinian factions drawn into the orbit of global organizations of purely Western inspiration and allegiance achieving nothing, and at the same time divorcing themselves from the culture and support of their own people. It would be hard to deny, too, that many such leaders have become, consciously or otherwise, accessories to the Zionist undertaking. For although psychological and cultural liberation is a precondition for the success of any attempt at material liberation, most of the resistance movements use slogans and models whose nature differs very little in reality from those of the Zionist enemy.


In the light of the above, we can see how important is the transformation represented by the Intifadas. These popular uprisings have succeeded in restoring the vigour of the Palestinian movement, and in wresting the initiative from the hands of the old Palestinian leadership, with all its Arab and international connections that have proved so useless, and placing it into the hands of the oppressed people themselves. This widening of the struggle, the fruit of a categorical change in Palestinian policy, can be attributed in large measure to the popular return to Islam. The spirit, in other words, has returned to the body – and it has moved.


What the heroes of the uprisings have appreciated, albeit not always with the requisite clarity, is that their enemy is not an isolated aberration of history, but represents an intensified form of a global undertaking which today spreads octopus-like over the whole planet, embracing and transforming every aspect of existence by means of its economics, communication, arts and literature, or – more crudely – through the presence of its fleets, intelligence agencies, and the recruitment of local converts. Any attempt to liberate Palestine must, therefore, seek to operate on the same global and all-encompassing level. But this project of global purification must be accomplished under the sign of an Islam which recalls its spiritual as well as its moral vocation. For only this stands any chance of succeeding in the Islamic project to reinvigorate our cultural life, our behaviour, our economies, and our families. Every effort made to restore art, thought, and literature to a high and principled standard, calling people to God and not to the lower self; every effort made to challenge the inequitable and self-destructive economics of the age and to replace them with a system in which the profit motive is subordinate to principles of justice and fraternity; every effort made to topple autocracies and to broaden mass participation in decision-making; every effort made towards returning the Muslim world and restoring the principle of brotherhood and honourable co-operation among peoples: all these efforts will represent steps towards the liberation of Palestine.


This, then, is what we ‘Islamic activists‘ mean by the centrality of the Palestine issue. But we should affirm that this ‘vertical and horizontal‘ strategy for recovering Palestine does not in any way rule out the pursuit of other liberation projects. Rather, it should be the basis and the model for our struggle with secular materialism on all levels. Let is also be noted by the Islamic leadership that ever since the Palestinian issue emerged onto the stage of Arab politics in the 1940’s, it has been the main factor which brings certain individuals and groups into either prominence or eclipse, in proportion to the sincere and steadfast loyalty – or otherwise – which they bring to it. For the Palestinian cause is an inherently noble one, which ennobles those who espouse it, and gives them far more than they give to it. It represents one of the most efficient access points to people’s hearts – and also an authentic qualification to lead them.


The men and women who are struggling for freedom within Palestine itself, which is, as we have suggested, the central front, are entitled to expect instance and automatic assistance from those who are working on other fronts, however seemingly remote. For Israeli Zionism itself draws eighty percent of its income and prosperity from Jewish organizations abroad. To keep this central front open and operational in the heart of the enemy is a responsibility and a trust falling on the shoulders of all Muslims and other free people around the world. It will also serve as a model, and a source of living inspiration and hope, to all believing peoples, however apparently weak, and will encourage them to stand up and defy the totalitarian regimes which are ruling them not by consent, but with Western technical, political and economic support. If the Muslims continue to weaken Zionism in Palestine , which is its citadel, then how could they fail to do so elsewhere? It is thus in the interests of every believer, however immediate his own situation, to lend his support to the Palestinian cause.


The reality is that the Zionist project, being violent, aggressive and secular, is formidable in its potency. Its power can only be drained by mobilising the resources of the entire Muslim nation. And the resources in question are not merely of a military nature, they extend also to worlds as disparate as thought, art and economics. They are also, and pre-eminently, spiritual: demanding a return to the principles of renunciation, repentance, piety, reliance on God, yearning for the ultimate meeting with Him, the spirit of Islamic fraternity, selflessness, and the certainty that the final victory shall go to God and the believers. No project undertaken on this tremendous scale can be ‘regional‘, or ‘Palestinian‘, or ‘Arab‘. It is far broader. It represents nothing less than a struggle which is at once cultural, Islamic, and humanitarian. We must, therefore, light the fires of longing, resistance, and sacrifice everywhere on earth. For Palestine will not be retrieved until there is war against oppression in all its forms throughout the world. {Quelle: www.palint.org}



Ebenso 2002, wo al-Ghannouchi zusammen mit führenden Muslimbrüdern, HAMAS Funktionären und anderen einschlägig bekannten „Islamisten“ als Unterzechner der Verlautbarung „A Call to all Muslims“ aufgeführt wird (Unterzeichner Nr.16):


In the name of Allah, The Most compassionate, The Merciful


This is a Call to the Scholars of the Muslims Ummah (Nation), the Muslim  Intellectual leaders, and the Arab and Islamic nations. Allah the exalted says: To those who against who the War is made, permission is given (to fight), because they are oppressed, and verily Allah is the Most capable to give them victory. Those who were expelled from their homes with out any justification, except they say Allah is our Lord. Chapter 22 A39-40. To the masses of the Arab and the Muslim Nations everywhere. The heroic Palestinian people have entered a battle against the Zionist enemy, and are resisting against their heavy machinery weapons.  They are resisting against an enemy that is committing barbaric massacre, who make no difference between an infant, a woman, elders, and men.  These Zionists are cutting off the supply of medicine, electricity, food, and even water. The streets of the Palestinian cities are filled with dead bodies that have no body to burry them.  The streets are painted with the flowing blood of the injured and the dead.  Our brothers and sisters are calling upon us, anybody to help them, but to no avail, no one is responding to their call.


Yet, all this is not stopping the children of this heroic nation to offer themselves and their own blood to defend themselves.To masses of this Nation, the Palestinian people have entered this battle; indeed they are doing it on behalf of the Arab Nations and the Islamic Nations.The bodies of the men and women of Palestine are shields against the Zionist agenda, which its greater target is to destroy the entire Islamic Ummah.With all these hardships, the Palestinian people, AL Mujahideen, are offering their own souls to defend the honor of this Ummah.  They are holding themselves steadfast against these Zionist attacks.  They have realized that Muslim Ummah governments have betrayed them, and they realized that they only can depend on themselves.  Our Ummah (governments) have turned their back on the Palestinian people and they act like they havent heard the words of Allah, the exalted, where He says, And why should you not fight in the cause of God, and of those who being weak, from the men, women, and children, whose cry is:  Our lord rescue us from this town whose people are oppressors; and raise from us a Wali (one who protect) and raise from us one who will help. Chapter 4 A75


In this time they posses (the Arab and Islamic nations) all the military and army capabilities.  Therefore, some of the scholars and thinkers of the Islamic Ummah are signing this historic document to affirm, as religious leaders, that Jihad is an Obligation (Fardh ain) on the Muslims at this crucial time.  We have the obligation of giving victory to the people of Palestine and we should try to liberate the land and its holy places from the hands of the Israelis. Based on this, they (the scholars who signed this document), are asking the Muslim Ummah to put pressure on the leaders to call onto the following:


1- Call for a state of emergency in their country and prepare people to for Jihad to liberate Holy Land from the Zionist regime.

2-    Apply pressure to cut off oil on Israel and America, the strategic partner in killing the Palestinian. The scholars are calling on all the Arab and
Islamic nations to follow the footstep of Iraq in cutting off exporting oil for one month.

3-    Cutting all diplomatic, economic, and security relations and to stop all normalization with the Zionist state of Israel. All Muslim countries should
close all Israeli embassies and consulates in all Islamic countries.

4-    To come up with means to support any efforts that strengthen the resistance in Palestine. And to go to demonstrations to support the Palestinian people and to make that day of Al Jumaa 4-12-?2002 a day of outrage against the barbaric massacres committed against the Palestinians.

5-    To increase the assistance to the Palestinian people by any means possible. Money, food, armory, etc

6-    To allow the general Muslim public to demonstrate as a form of expressing their anger about whats going in Palestine.

7-    Send letters to the world governments, human right institutions to carry its responsibility and stop the blood shed in Palestine.

8-    Boycotts all Zionist and American products in the Arab and Islamic worlds.

9-    Calling on all government and independent media offices to be in the service of this battle against the Zionists propaganda.

O Allah we have convey O Allah be our witness  –  04/09/2002


Signed by:

1-    Shaykh Mustafa Mashhour, The supreme guide of the Muslim brotherhood
2-    Shaykh Yusuf Al Qaradawi, Head of Al Sunna research department, University of Qatar
3-    Ayatulah Syed Hussein Fadlulah, Religious scholar, Lebanon
4-    Qadi Hussein Ahmed, The leader of Jamaa Islami, Pakistan
5-    Shaykh Mutei Al Rahman Nezami, Leader of Jamaaa Islami, Bangladesh
6-    Professor Najmu Deen Arbakan, Previous prime minister, Turkey
7-    Shaykh Muhamad Sirraj Al deen, The leader of Jamaaa Islami, India
8-    Shaykh Esam AL Atar, leader and author, Syria
9-    Shaykh Abusalam Yassin, The supreme spiritual leader for Justice and Spirituality, Morocco
10-    Al Syed Hasan Nasrulah, Leader of Hizbullah
11-    Aytulah Ali Taskiry, President of the Islamic culture relation, Iran
12-    Shaykh Ahmed yassin, Leader of Hamas, Palestain
13-    Dr. Usama Al takriti, President of the Islamic party, Iraq
14-    Ustadh Mamuun Al Hudaiby, Assistance of the Leader of Al Ikwan, Egypt
15-    Shaykh Mahfuz Nahnah, leader of Peace Society, Algeria
16-    Shaykh Rashid Al Ghanouch, Leader of AL Nahda, Tunisia
17-    Ustadh Fadel Nur, Leader of the Islamic movement Malaysia
18-    Shaykh Faisal Mawlawi, leader Of Jamaa Islami, Lebanon
19-    Shaykh Yaseen Abdul Aziz, Assistant to the leader of the Islah, Yemen
20-    Ustadh Fathi Yakun, President of majlis Al shura Jamaaa Islami, Lebanon
21-    Shaykh Abul Majid Zindani, President of Majlis Al Shura Islah, Yemen
22-    Dr. Saleem Al Awaa, Islamic thinker, Egypt
23-    Ustadh Munir Shafiq, Islamic thinker Palestine
24-    Shaykh Abdullah Al Ahmar, president of Islah Islamic movement, Yemen
25-    Dr. Ramadan Abdullah, president of Al Jihad Movement, Palestine
26-    Ustadh Ali Sadr Al Deen Bayanuni, Leader of the Muslim brotherhood, Syria
27-    Shaykh Abdallah jab, President of Islah movement, Algeria
28-    Ustadhh Abdul majid Zinaybat, Leader of the Muslim brotherhood, Jordan
29-    Shaykh Abdul Rashid Turabi, leader of the Jamaa islami, Kashmir
30-    Shaykh Rashid AL Haj, Leader of jam’aa Islami srylanca
31-    Dr. Ahmed Azzam, leader of the Youth Islamic movement, Malaysia
32-    Dr. Muhammad Hedayah, Leader of the Justice party, Indonesia
33-    Shaykh Ibraheem Bam, General secretary for the scholars of South Africa
34-    Ustadh jameel mansour, >From the Ummah part. Mauritania
35-    Shayku Musa Aradu, president of Al Islam committee in Africa, Nigeria
And many more check the Arabic list



Von Dr. Thomas Tartsch


2 Responses to “Der Führer der tunesischen El-Nahda-Partei”

  1. […] diese islamistische Partei „noch nie durch Gewalt aufgefallen“ sei. ++ Weiteres hier: https://koptisch.wordpress.com/2011/10/25/der-fuhrer-der-tunesischen-el-nahda-partei/   Wir „Ungläubige“ müssen nicht den Islam erklären – es reicht einfach dem […]

  2. Hello there! This is my first visit to your blog!

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