Jeffrey Herf is a distinguished university professor of modern European history at the University of Maryland, College Park, and the author of Israel’s Moment: International Support for and Opposition to Establishing the Jewish State, 1945-1949 (Cambridge University Press, 2022).

Since I am posting this exposé of Hamas, let me make clear that I oppose the Netanyahu government. I oppose the indiscriminate bombing of Gaza. I deplore the wanton killing of civilians. I was sickened by the barbaric murders, rapes, pillage, and hostage-taking on October 7. I support a two-state solution (Hamas does not). I pray for a time when two self-governing states live side by side in peace.

In this article, Herf explores the sympathy of leftists and liberals in the West for Hamas, a terrorist organization. He analyzes the Hamas charter of 1988 and its revision in 2017, whose language was intended to place Hamas in the mainstream of leftist ideology about resistance to colonialism and to obscure its historic anti-Semitism and its determination to extinguish the state of Israel.

He begins:

The mass murders by Hamas on October 7 were the outcome of its core ideology, clearly expressed in its founding charter of 1988. That “ideology of mass murder” has its origins in the fusion of Nazism and Islamism that first took place in the 1930s and 40s, and then persisted in the Islamist politics of the Muslim Brotherhood in Egypt, of which Hamas is an offshoot. Hamas’ ability to gain supporters, first in the universities, now in the streets, rests as well on its revised charter of 2017, which draws on the anti-Zionism of the secular Left. Hence a close reading of the revised charter, whose language and arguments now echo on campuses and in the streets, is in order.

The authors of the Hamas charter of 1988 were explicit about their ideological connections to the radical antisemitic conspiracy theories that had emerged in 20th-century Europe, and to the virulent hatred of Jews, Judaism, and therefore Israel that they derived from their anti-modernist Islamist interpretation of Islam. Yet the deadly implications of this document received far too little attention in the mainstream media of the West, despite being easily accessible online in English and German translations. Instead, an objectively pro-Hamas Left began developing among academics in Europe, Britain, and the United States, as became apparent in 2014 during one of Hamas’ attacks on Israel. They found themselves in the peculiar position as leftists of repeating Hamas’ arguments.

They did so because they had adopted the view of Israel that had become the common coin of the international Left since the 1960s. According to that view, the Jewish state is in reality a colonialist and racist endeavor built on the expulsion of the indigenous population in 1948. Relying on that profound misinterpretation of the events surrounding Israel’s founding, they were willing to make common cause with an organization that is profoundly hostile to the modernist values that had long been associated with at least some segments of leftist politics.

Seventy years of Soviet and Palestine Liberation Organization (PLO) propaganda mischaracterizing Zionism and Israel, equally unbalanced UN resolutions, and New Left romance about third-world revolutions had placed Israel on the “wrong” side and the Palestinians on the “right” side of the global divide between oppressors and oppressed. In the course of doing so, a distinctive leftist form of antisemitism, expressed in the language of anti-Zionism and support for armed attacks on Israel, fostered an opening to support not only the secular PLO but also Hamas. In Britain, that support and leftist antisemitism gained political influence in 2015 when Jeremy Corbyn won election as the leader of the Labour Party. This bizarre fusion of the Islamist Right and the secular Left was the first time since the Hitler-Stalin pact that leftist organizations made common cause with a movement of the extreme right, and the only time I can recall when they supported a group rooted in religious fanaticism. Their shared antagonism to Israel surmounted the contrasting ideological starting points.

At the same time, the Hamas charter of 1988 remained an embarrassment at least for some leftist and liberal academics and intellectuals, for the anti-Zionist Left in the universities, and for activist organizations of the left. Its celebration of antisemitic conspiracy theories voiced by the Nazi regime was impossible to deny or justify, and its calls to take up arms against the Jews were unequivocal. Its selective quotations from the Koran offered very uncomfortable evidence that Hamas—in the tradition of Islamists from Haj Amin al-Husseini, Hassan al-Banna, and Sayyid Qutb, all associated with the Muslim Brotherhood—defined Islam as an inherently anti-Jewish religion. For those who thought like Karl Marx that religion was the opiate of the people, the Hamas charter of 1988 revealed that such a theologically induced drug had an Islamic component as well.

The revisions in the 2017 Hamas charter were intended to resolve those issues and present Hamas as a humanitarian organization that opposed Zionism, not Jews. The new language succeeded to the extent that leftist groups were celebrating the massacre of October 7, 2023, as soon as it happened.

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