Hizbu’llah’s reluctance to grant Israel recognition is rooted in its rendition of the origins of the Israeli state, which it unequivocally portrays as a ‘rape’ or ‘usurpation’ of Palestinian land, there by rendering it a state which ‘is originally based on aggression’. By extension, the continued existence of the Israeli state constitutes ‘an act of aggression’, insofar as it represents a perpetuation of the original act of aggression. Therefore, Hizbu’llah ‘does not know of anything called Israel’. It only knows a land called ‘occupied Palestine’. In fact, the party never refers to the state of Israel as such, but to ‘occupied Palestine’ or ‘the Zionist entity’.

• pg 134

Based on the party’s delegitimisation of the Israeli state, its excoria-tion of Israeli state and society and its emphasis on the Zionist essence of both, certain existential elements of Hizbu’llah’s conflict with Israel can be readily discerned. Upon closer examination of these elements, the following three existential themes emerge: the party’s legitimisation of the use of violence against an essentially Zionist society; its rejection of the notion of a negotiated peace settlement with the Israeli state; and its pursuit of the liberation of Palestine.

• pg 142

According to the party, this aspiration to return ‘every grain of Palestinian soil’ to its rightful owners necessitates Israel’s ‘oblit-eration from existence’. Put simply, the reconstitution of one state is contingent upon the annihilation of another. The only way that the Palestinians can return to Jerusalem, and the ‘original Palestineof 1948’ generally, is for all Jews, with the exception of those native to Palestine, to ‘leave this region and return to the countries from whence they came’

• pg 162

Although Zionism and Judaism are synonymous in Hizbu’llah’s lexicon, the resulting confluence of the party’s anti-Zionism and anti-Judaism does not render the latter contingent upon the former. While there may be some truth in the contention propounded by some scholars that the conflict with Zionism has been the chief cause of Arab anti-Semitism, in the case of contemporary Islam, and Hizbu’llah in particular, it would be more appropriate to state that Zionism has greatly impacted on an existing, yet latent, anti-Judaism. Although this might be hard to determine, especially since Hizbu’llah owes its birth to Israel’s occupation of Lebanon, and hence to Zionism, the anti-Judaism of Hizbu’llah is detached from Zionism insofar as Islam is staunchly anti-Judaic.

If we are to employ Lewis’ criteria for anti-Semitism, we would be led to the ineluctable conclusion that Islamic anti-Judaism closely resembles anti-Semitism in that it both demonises the Jews and, according to at least to one Qur’anic verse, accuses them of conspiring against humanity. The following excursus will strive to illustrate Islam’s deep-rooted animosity towards the Jews by examining several Qur’anic verses which pertain to the Jews or the Children of Israel. The objective of this analysis is to show that, while Hizbu’llah’s anti-Judaism is to a considerable extent influenced by Zionism, it is not contingent upon it.

• pg 174