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Jerusalem
● On the west side of the lake, resting peacefully among a copse of tall
cypress trees, with its minarets reflect ed in the water, is the Tekke
(shrine) of Hala Sultan built to honour a female relative of the
Prophet Mohammed, Umm Haram, who accompanied the Arab
invaders of Cyprus in 694AD, but died after falling from a mule near
Larnaca. Her shrine, the third holiest in the Moslem world after
Mecca and Medina, is today a wonderfully peaceful sanctuary planted
with palm trees and flowering shrubs enjoyed by Cypriots and
tourists alike.
● Shortly after his arrival, Hayel Srour visited the mosque of "Umm
Haram" or the Tekke of Halan Sultan in Larnaca for prayers.
● On April 19, some 450 Turkish Cypriots crossed for the first time
since 1974 to the free areas of the Republic for a pilgrimage to Hala
Sultan Tekke Mosque in Larnaca, on the southeastern coast, on the
occasion of the Muslim religion festival of Kurban Bayram.
The Hala Sultan Tekke, located on the shore of Larnaca's Salt Lake,
was built in memory of Umm Haram, an aunt of prophet Mohammet
and is considered one of the holiest Islamic religious places. This visit
was offered as a good will gesture on the part of the Cyprus
Shocked? You should be. I don't expect you will ever hear this brutal
truth from anyone else in the international media. It's just not
politically correct.
I know what you're going to say: "Farah, the Al Aqsa Mosque and the
Dome of the Rock in Jerusalem represent Islam's third most holy
sites."
So how did Jerusalem become the third holiest site of Islam? Muslims
today cite a vague passage in the Koran, the seventeenth Sura,
entitled "The Night Journey." It relates that in a dream or a vision
Mohammed was carried by night "from the sacred temple to the
temple that is most remote, whose precinct we have blessed, that we
might show him our signs. ..." In the seventh century, some Muslims
identified the two temples mentioned in this verse as being in Mecca
and Jerusalem. And that's as close as Islam's connection with
Jerusalem gets -- myth, fantasy, wishful thinking. Meanwhile, Jews
can trace their roots in Jerusalem back to the days of Abraham.
between Israelis and Palestinians, they tried to delay this issue to the
end. But they failed: riots met the opening a new entrance to an
ancient tunnel last September and now the building of apartments on
an empty plot in eastern Jerusalem has brought the negotiations to a
halt. As it becomes clear that the struggle for Jerusalem will not wait,
the outside world must confront the conflicting claims made by Jews
and Muslims on the city that King David entered three millennia ago.
When they do, they will no doubt hear relativistic cliches to the effect
that Jerusalem is "a city holy to both peoples," implying a parallel
quality to the Jewish and Islamic claims to Jerusalem. But this is
false. Jerusalem stands as the paramount religious city of Judaism, a
place so holy that not just its soil but even its air is deemed sacred.
Jews pray in its direction, mention its name constantly in prayers,
close the Passover service with the wistful statement "Next year in
Jerusalem," and recall the city in the blessing at the end of meals.
In A.D. 622, the Prophet Muhammad fled his home town of Mecca for
Medina, a city with a substantial Jewish population. On arrival, if not
earlier, he adopted a number of practices friendly to Jews, such as a
Yom Kippur-like fast, a synagogue-like house of prayer, and kosher-
style dietary laws. Muhammad also adopted the Judaic practice of
facing the Temple Mount in Jerusalem during prayer; "He chose the
Holy House in Jerusalem in order that the People of the Book [i.e.,
Jews] would be conciliated," notes At-Tabari, an early Muslim
commentator on the Qur'an, "and the Jews were glad." Modern
historians agree: W. Montgomery Watt, a leading biographer of
Muhammad, interprets the prophet's "far-reaching concessions to
Jewish feeling" as part of his "desire for a reconciliation with the
Jews."
But Jews criticized the new faith and rejected Muhammad's gestures,
leading Muhammad to eventually break with them, probably in early
624. The most dramatic sign of this change came in a Qur'anic
passage (2:142-52) ordering the faithful no longer to pray toward
Syria but toward Mecca instead. (The Qur'an and other sources only
mention the direction as "Syria"; other information makes it clear
that "Syria" means Jerusalem.)
By the early tenth century, notes Peters, Muslim rule over Jerusalem
had an "almost casual" quality with "no particular political
significance." In keeping with this near-indifference, the Crusader
conquest of the city in 1099 initially aroused a mild Muslim response:
"one does not detect either shock or a sense of religious loss and
humiliation," notes Emmanuel Sivan of the Hebrew University, a
scholar of this era.
Only as the effort to retake Jerusalem grew serious in about 1150 did
Muslim leaders stress Jerusalem's importance to Islam. Once again,
hadiths about Jerusalem's sanctity and books about the "virtues of
Jerusalem" appeared. One hadith put words into the Prophet
Muhammad's mouth saying that, after his own death, Jerusalem's
falling to the infidels is the second greatest catastrophe facing Islam.
The city then lapsed back to its usual obscurity for nearly eight
centuries. At one point, the city's entire population amounted to a
miserable four thousand souls. The Temple Mount sanctuaries were
abandoned and became dilapidated. Under Ottoman rule (1516-
1917), Jerusalem suffered the indignity of being treated as a tax
farm for non-resident, one-year (and so very rapacious) officials. The
Turkish authorities raised funds by gouging European visitors, and so
made little effort to promote Jerusalem's economy. The tax rolls
show soap as the city's only export item. In 1611, George Sandys
found that "Much lies waste; the old buildings (except a few) all
ruined, the new contemptible." Gustav Flaubert of Madame Bovary
fame visited in 1850 and found "Ruins everywhere." Mark Twain in
1867 wrote that Jerusalem "has lost all its ancient grandeur, and is
become a pauper village."
Western Wailing Wall." British rule over city, lasting from 1917 to
1948, further galvanized Muslim passion for Jerusalem. The
Palestinian leader (and mufti of Jerusalem) Hajj Amin al-Husayni
made the Temple Mount central to his anti-Zionist efforts, for
example raising funds throughout the Arab world for the restoration
of the Dome of the Rock. Arab politicians made Jerusalem a
prominent destination; for example, Iraqi leaders frequently turned
up, where they demonstrably prayed at Al-Aqsa and gave rousing
speeches.
But when Muslims retook the Old City with its Islamic sanctuaries in
1948, they quickly lost interest in it. An initial excitement stirred
when the Jordanian forces took the walled city in 1948_as evidenced
by the Coptic bishop's crowning King `Abdallah as "King of
Jerusalem" in November of that year_but then the usual ennui set in.
The Hashemites had little affection for Jerusalem, where some of
their most devoted enemies lived and where `Abdallah himself was
shot dead in 1951. In fact, the Hashemites made a concerted effort
to diminish the holy city's importance in favor of their capital,
Amman. Jerusalem had served as the British administrative capital,
but now all government offices there (save tourism) were shut down.
The Jordanians also closed some local institutions (e.g., the Arab
Higher Committee) and moved others to Amman (the treasury of the
Palestinian waqf, or religious endowment).
All this abruptly changed after June 1967, when the Old City came
Nor were Palestinians alone in their renewed interest. "As during the
era of the Crusaders," Lazarus-Yafeh points out, many Muslim
leaders "began again to emphasize the sanctity of Jerusalem in
Islamic tradition," even dusting off old hadiths to back up their
claims. Jerusalem became a mainstay of Arab League and United
Nations resolutions. The formerly stingy Jordanian and Saudi
governments now gave munificently to the Jerusalem waqf.
As it was under the British mandate, Jerusalem has since 1967 again
become the primary vehicle for mobilizing international Muslim
opinion. A fire at Al-Aqsa Mosque in 1969 gave Faysal the occasion to
convene twenty-five Muslim heads of state and establish the
Organization of the Islamic Conference, a United Nations for Muslims.
Lebanon's leading Shi`i authority regularly relies on the theme of
liberating Jerusalem to inspire his own people to liberate Lebanon.
Since the Islamic Revolution, Iran's 1-rial coin and 1000-rial
banknote have featured the Dome of the Rock. Iranian soldiers at
war with Saddam Husayn's forces in the 1980s received primitive
maps marking a path through Iraq and onto Jerusalem. Ayatollah
Khomeini decreed the last Friday of Ramadan as Jerusalem Day,
and the holiday has served as a major occasion for anti-Israel
harangues.
Recalling that God once had Muslims direct their prayers toward
Jerusalem and then turned them instead toward Mecca, some early
hadiths suggested that Muslims specifically pray with away from
Jerusalem, a rejection that still survives in vestigial form; he who
prays in Al-Aqsa Mosque not coincidentally shows his back precisely
to the Temple area toward which Jews pray.
anyone else. Jerusalem will never be more than a secondary city for
Muslims.
Daniel Pipes is editor of the Middle East Quarterly and author of The
Hidden Hand: Middle East Fears of Conspiracy (St. Martin's Press).
● One must weep ceaselessly over the rebuilding of Jerusalem and the
restoration of the glory of King David, for that is the object of human
perfection. If we do not have Jerusalem and the kingdom of the
House of David, why should we have life? . . . Since our many
transgressions have led to the Destruction and to the desolation of
our glorious Temple and the loss of the kingdom of the House of
David, the degree which we suffer the absence and the lack of good
is known to all. Surely have we descended from life until death. And
the converse is also true: "When the Lord restores the captivity of
Zion," we shall ascend from death unto life. Certainly the heart of
anyone who possesses the soul of a Jew is broken when he recalls
the destruction of Jerusalem.
- S.J. Agnon, upon receiving the Nobel Prize for Literature, 1966
[from Jsource]
● Not living in Jerusalem, I always feel a special thrill when I come into
the capital.
I am continually overwhelmed by the uniqueness of this special, holy
place, and I am reminded of the famous Talmudic adage that, "Ten
measures of beauty descended upon the world, and Jerusalem took
nine of them."
I love to walk through the streets and neighborhoods of the city,
where ancient history and modern skyscrapers blend together in
wondrous harmony, where people of every background and
persuasion meet, greet and eat.
One of my favorite stops has always been the Mahaneh Yehuda
market. There one can see not only the vibrancy of a population
bursting with energy, but also the bounty of the Land of Israel.
j This place, to me, is the epitome of the ancient prophecy that
foretells the imminent Redemption, "when the fields of Israel begin
to bloom again."
There, amid the watermelons and tomatoes, the onions and oranges,
one can smell, taste and feel the reincarnation of this age-old nation,
long-dormant but in full bloom again.
Jerusalem brims with important historic and religious sites. But this is
the first place I take visitors from abroad when I want to show off my
beautiful, fruitful country.
● The Arabs argue that Israel has no claim on Jerusalem beyond power
politics. Yet, Jerusalem has long been a Jewish city, and calling for an
end to Israel's sovereignty over an undivided Jerusalem is simply a
call for an end to Israel. When, in 1947, the United Nations called for
an international (UN-administered) city, it was not the Jews - but the
Arabs - who refused. When the Jordanian army seized the Old City
during its war of aggression against Israel in 1948, it promptly
desecrated all Jewish holy sites in the area, turned Jewish cemeteries
and synagogues into urinals and murdered all Jews who remained on
the Jordanian side of the 1948 armistice line. During the 1967 War,
Jordan's King Hussein - a celebrated man of peace to Israel's Oslo
supporters - spoke as follows on Radio Amman: "Kill the Jews
wherever you find them. Kill them with your arms, with your hands,
with your nails and teeth." Of course, Jordanian control over East
Jerusalem from 1949 - 1967 was entirely unacceptable under
international law from the standpoints of both the Arab kingdom's
method of acquisition and its brutal methods of occupation. Do
Israel's Oslo supporters object to these earlier and egregious
violations of international law by the Kingdom of Jordan? If they do,
they certainly haven't mentioned them.
Jews at prayer anywhere in the world face towards the Temple Mount
in Jerusalem. Muslims, even those praying on the Mount, face away
from it, towards Mecca. When they pray on the Mount, Muslims have
their backs toward the Dome of the Rock, while those praying in the
Al-Aqsa mosque also look away from Jerusalem and toward Mecca.
In the Hebrew bible, Jerusalem is mentioned 656 times; Jerusalem's
well-being is central to all Jewish prayer. In the Koran, Jerusalem is
never mentioned, not even once. With the brief exception of the
Crusader period, no conqueror of Jerusalem made the city a capital.
Driven into exile by Nebuchadnezzar in 586 B.C.E., the Jews returned
fifty years later and rebuilt Jerusalem as their capital. It was the
capital of the Jews, again, under the Maccabees.
In the 2554 years between 587 B.C.E. and 1967 C.E. Jerusalem was
conquered more than twenty times, and as part of many empires,
was ruled from different and distant capital cities. Only for the Jews
(for more than 650 years), for the Crusaders (for 188 years) and for
the State of Israel (since 1949) has Jerusalem served as a capital
city.
● On a February day in the year A.D. 638 the Caliph Omar entered
Jerusalem, riding upon a white camel. He was dressed in worn, filthy
robes, and the army that followed him was rough and unkempt; but
its discipline was perfect. At his side was the Patriarch Sophronius, as
chief magistrate of the surrendered city. Omar rode straight to the
"... The Al-Buraq [Wailing] Wall belongs to the Muslims alone. This is
not my personal view, but rather, that of Islam."
During the Six Day War in 1967, the Israeli Defense Forces
confronted four Arab armies simultaneously: the Lebanese Army in
north, Syrians and Jordanians in the east and the Egyptians in the
south. The Israeli forces, under the commands of General Moshe
Dayan and General Yitzhak Rabin, not only defeated the multiple
armies, but they captured Judea and Samaria (the so-called "West
Bank"), the Golan Heights, the Sinai Peninsula and the Gaza Strip.
However, the most significant event of the Six Day War was the
capture of Jordanian-ruled eastern Jerusalem and the Western Wall
by Israeli Paratroopers. The Western Wall, a remain of the Second
Jewish Temple, is the holiest site on earth in the Jewish religion.
Moreover, the Jews of the Old City did not voluntarily leave eastern
Jerusalem, but were driven out or killed by Jordanian forces in
Israel's 1948 War of Independence. During nineteen years of
Jordanian occupation, Jordan had so little interest in Jerusalem that it
neglected to provide the city with even the most basic municipal
services, including electricity, plumbing, health care, or running
water. And not a single Arab leader visited Jerusalem during those
nineteen years. In fact, during the centuries of Muslim rule of the
city, Jerusalem was never made into a regional or provincial capital,
and no major institute of Islamic study was ever established there.
In addition, Jordan had no respect for the sanctity of the holy sites in
the city. For example, prior to Jordanian occupation, there were 58
synagogues in the Old City. All of these synagogues were
systematically destroyed by the Jordanian Army. The Jordanians
went so far as to tear up the ancient Jewish cemetery on the Mount
of Olives, using the tombstones (including the tombstone of
Hadassah founder Henrietta Szold) to pave roads and build latrines
It's amazing to watch the Palestinians fight for sand and then watch
● The very nations that have criticized Israel for reunifying Jerusalem
and who demand internationalization of the city would never permit
any such decision or denial of sovereignty with respect to their own
historic capitals.
● They have always been much averse to having Christians visit their
holy places. Up to this time no one has visited Mecca or Medina
unless he was in disguise and passed himself off as a Mohammedan.
For a long time Christians were not allowed to visit the "Harem Esh
Sheriff," and still they refuse to all them to enter the mosque at
Hebron which stands over the Cave of Macpelah. where Abraham and
the patriarchs were buried. But the pressure of the European powers
has forced the Turks to give orders to admit visitors, under certain
restrictions, to the site of the Temple. We found it necessary to
secure permission to make this visit through the U.S. Consul, and to
go under the protection of an officer sent from his office, called a
Cavass.
This is less well known for Islam; yet, Mohammed originally ordained
prayer in the direction of Jerusalem. He subsequently changed it to
Mecca, separating his new faith from Judaism.
However, under British rule Arab pogroms drove Jews out of Eshel
Abraham (1929), Silwan (1929, 1938), and the Old City quarters
other than the Jewish Quarter (1920, 1929, 1936-38). Arabs
performed "ethnic cleansing" with British acquiescence, in 1938
driving Jews out of Batei Sham'a (today the Cinematheque) and the
Beit Yosef quarter (1929).
Whereas the latter two areas came under Israeli control in 1948,
Arabs drove all Jews out of Arab-occupied areas (the Jewish Quarter,
Neveh Ya'acov, the neighborhood of Simon's Tomb). Jews were
forbidden to live anywhere in Jordan.
Marx wrote that "Turks, Arabs, and Moors" were about a fourth of
the city's population, but "masters in every respect". Judging by
statements made by Arab leaders, it seems some Moslems want to
rule here again, despite their minority status. Curiously, some
Christians support them.
Perhaps they think like Jerome, the Church Father, who wrote about
the Jews of his time who were not allowed to reside in Jerusalem and
came to lament its ruins: "The children of this wretched nation... are
not worthy of compassion".
Are the Arabs more tolerant now about the sacred places of other
people?
● "Just as Jews can't come to the Ka'aba in Mecca, they can't come to
the Cave of the Patriarchs in Hebron and the Temple Mount in
Jerusalem. These are holy Islamic places."
● "... the Western Wall is not associated with the remains of the Jewish
Temple ... the Western Wall is part of the Al Aqsa Mosque complex.
When Mohammed took his horse to Jerusalem ... he tied it to the
Western Wall before he ascended into heaven."
● WITHOUT JERUSALEM
Didn't Israel cut that tunnel, in 1996, right under some Islamic holy
site, causing riots and bloodshed?
● The Israelis, of course, did not build a tunnel (in September 1996);
they opened a new exit to an existing tunnel, parts of which were
more than two thousand years old. Other, modern sections of the
tourist tunnel had been open for more than a decade.
The Israelis did not build under any structure; the tunnel runs along
the outer, Western wall of the Temple Mount. The opening of the new
door had no impact whatsoever on any structures and was,
moreover, several blocks away from Muslim shrines, none of which
suffered the slightest effects from Israel's action.
The Israelis did not harm any sites holy to Arabs. In claiming they
had, one repeats a false charge that had violent consequences when
it was used by Palestinian Authority and Islamic officials to incite
Arab anger during the 1996 crisis.