ern Lebanon as an essentiallyChristian state, hadlittle interest in maintainingthe leading political, social,and commercial standingof predominantly Sunni Tripoli, and the city’seconomic suppression during the French mandate(1920-43) became a tacit policy of the Lebanesestate after independence. Still, Tripoli managedto reemerge as a provincial hub, unencumberedby the stress of the country’s Beirut-baseddivisive confessional politics, serving the economic,educational, medical, and commercialneeds of northern Lebanon and northwesternSyria. This, however, was not due to governmentpolicy but rather to private investments bynorthern Lebanese and the influx of Syrian capitalafter the introduction of nationalization measuresin that country.Between 1983 and 1985,Sheikh Said Shaabantransformed the city intoan Islamic emirate.The advent of religiousorganizations on aconsiderable scale duringthe 1950s and 1960s didnot radicalize Tripoli or reduceits toleration of religious and cultural diversity.Egypt’s Muslim Brotherhood launchedits activities in the city in 1956 under the name ofIbadurrahman (Servants of God). In 1964, FathiYakan transformed the group into al-Jama’a al-Islamiya (Islamic Group), which operated as anon-dissident and charitable movement. However,the repercussions of the 1967 Six-Day Warwith Israel altered the city’s collective psycheand swayed it toward Islamism. This coincidedwith the militarization of the Lebanese Maronites,who were heartened by Israel’s stunning victoryas they sought to stem the growing tide ofarmed Palestinian groups. Lebanon was now onthe fast track to civil war.FROM RELIGIOUS ANDCULTURAL TOLERANCETO JIHADISMTripoli is often referred to as the seat ofLebanon’s multifaceted Salafi trend, whose genesiscoincides with the withdrawal of the lastFrench mandate troops from the country in 1946.Home to the first Salafi reformer Rashid Rida(1865-1935), this profoundly conservative anddevout city remained a rare oasis of religiousand cultural diversity until the mid-1970s. Thiswas a place where, despite infrequent social, interfaithinteraction, Christian missionary schoolsproliferated and central roads and boulevardsbore decidedly Christian names such as NunsStreet, Churches Street, Archbishop Street, andSaint Elias Street. 4 In Tripoli, Islamic religiositytolerated the existence of Lebanon’s only gamblingclub (known as Cheval Blanc Casino) longbefore the opening of Casino du Liban in 1959.Taverns and cabarets stood alongside mosquesand religious institutes without a hitch.4 Ash-Shiraa (Beirut), Nov. 7, 2010.CIVIL WAR ANDRELIGIOUS MOBILIZATIONTripoli had its share of the civil war, whichraged in Lebanon from 1975 to 1989. Initial setbacksat the hands of the Syrian-supportedMaronite Mirada militia of then-presidentSuleiman Franjiyye and the inability of Tripoli’ssmall pan-Arab and leftist parties successfullyto confront them on the battlefield, encouragedthe rise of jihadist movements. Sheikh Salimash-Shahhal, who in 1947 had founded thecountry’s first Salafi movement al-Jama’aMuslimun (literally meaning “the group is Muslim”),transformed it into a modest military forcein 1976 under the name of Nuwwat al-Jaysh al-Islami (Nucleus of the Islamic Army). Other smallgroups such as al-Muqawama ash-Shaabiya(Popular Resistance), Harakat Lubnan al-Arabi(Movement for Arab Lebanon) and Jundullah(Warriors of God) splintered from al-Jama’a al-Islamiya and joined Tripoli’s burgeoningHarakat at-Tawhid al-Islami (Islamic UnityMovement) under the leadership of Sheikh SaidShaaban, who eventually transformed the cityinto an Islamic emirate between 1983 and 1985. 586 / MIDDLE EAST QUARTERLY SPRING 2011
Outward manifestations ofmodernity disappeared withthe imposition of a total banon the sale of alcoholic beveragesas well as the shutteringof movie theaters, European-styleroadside cafes,and tennis and golf courts.Shaaban took advantageof the rising pan-Islamistsentiment among Tripoli’sreligious and conservativepopulation. He received amajor boost from the successof the Islamic revolutionin Iran, with which he identified,and from whose financiallargesse he benefitted.He also relied heavily on thefinancial and military supportof Yasser Arafat’s Fatahmovement, which maintaineda strong military presencein Tripoli, especially innearby Nahr al-Barid and al-Baddawi Palestinian refugee camps. DuringIsrael’s 1982 invasion of Lebanon, Yakan createdtwo guerrilla movements to combat the IsraeliDefense Forces (IDF): al-Mujahideen (TheJihadists) in Tripoli and al-Fajr (Dawn) in Sidon.The Israeli eviction of the Palestine LiberationOrganization from southern Lebanon andBeirut in 1982 and the Syrian expulsion of Fatahguerrillas from Tripoli in 1983 were followed in1985 by a withering assault by Syrian alliesagainst at-Tawhid forces, which ended in destroyingthe movement’s military machine. Theanti-at-Tawhid coalition included the Baath Party,the Communist Party, the Syrian Social NationalistParty, and the Alawite Arab DemocraticParty. Syrian intelligence operatives and LebaneseAlawites raided at-Tawhid’s stronghold inBab at-Tibbane and massacred some six hundredSunnis. 6 This singular incident caused anPhoto will not display.DATELINEUntil the mid-1970s, the profoundly conservative and devoutcity of Tripoli remained a rare oasis of religious and culturaldiversity. The city has now become synonymous with poverty,misery, and deprivation. Minimum monthly wages are as low as$170, compared to the average Lebanese wage of $335. Whereas28 percent of the Lebanese population is below the povertyline, in Tripoli, the rate is 57 percent.enduring schism between Tripoli and the Syrianregime and served as an impetus for the subsequentemergence of extremely radical jihadistgroups, especially Usbat an-Nur (Partisans ofthe Divine Light) of Sheikh Hisham ash-Sharidi,assassinated by Fatah operatives in 1991. 7 Themore lethal Islamist Abdulkarim as-Saadi tookover the group and reintroduced it as Usbat al-Ansar (The Partisans League).SAUDI VS. HEZBOLLAHRADICALIZINGEmbittered by the 1985 events, Tripoli’sSalafi movement gathered momentum with theend of the civil war, which prompted many northernLebanese clerics to return from Saudi Arabiawhere they had been schooled in radicalWahhabi-type religious training. In 1995, theseIslamists killed Nizar Halabi, head of the pro-5 Asharq al-Awsat, May 25, 2007.6 Al-Mustaqbal (Beirut), Dec. 5, 2007. 7 Asharq al-Awsat, May 25, 2007.Khashan: Tripoli, Lebanon / 87
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