Abdel Nasser Khalid Igbaria was born in 1972. He was graduated from high school in 1990. He completed his bachelor’s degree in Islamic Law at Islamic Sciences and Dawa Faculty. He gave lectures in Administrative Sciences. He is the leader of Al-Bayarek Foundation operating in the field of humanitarian relief. He has been performing as a chairman of the branch office of Rabıtatah Al-Islamiyyah in Umm Al-Fahm City. Since 1996, he has been the vice mayor of Umm Al-Fahm City. He still lives in Umm al-Fahm, Jenin. He is married and father of three children. 

He is executive director of the Institute of Bangsamoro Studies in Cotabato City, Philippines. He holds Master of Arts degrees in Islamic Studies and in Education. He participated in a number of trainings, among which are on conflict prevention and peacebuilding conducted by the United Nations Institute for Training and Research; human rights and people’s diplomacy by the Diplomacy Training Program of the University of New South Wales; local government and civil society by Friedrich Naumann Stiftung in Germany, and trainings on leadership and management. He participated in various sessions of the United Nations Working Group on Indigenous Populations in Geneva. For years, he had been Associate Professor at the Mindanao State University in Maguindanao and lecturer at Cotabato City State Polytechnic College, Sultan Kudarat Islamic Academy Foundation College, and Mindanao State University Buug College. His research interests are in Bangsamoro self-determination, conflict management, human rights, sustainable development, and Islamic education. As a prolific author, he has published numerous articles in local and international journals and contributed into many books. Prof. Lingga is an active member of various non-government organizations, and has served in management capacities in various public and private sector organizations.   

He was born in Mardin, Turkey, 1950. He finished primary and secondary school in Mardin. He obtained his bachelor’s degree in History from Istanbul High Islamic Institute at Istanbul University. He worked within the body of the Presidency of Religious Affairs of Turkey for a while. He appointed assistant at the Faculty of Religious Sciences at Konya Selcuk University and then at the Department of The Medieval History at Istanbul University. Between 1979-1983, he got his PhD with his thesis entitled “Müneccimbaşı Ahmed İbn Lutfullah’ın Câmi’u’d-Düvel Adlı Eserinin Tenkidli Metin Neşri ve Tercümesi” (A Critical Reading and Translation of Câmi’u’d-Düvel of Müneccimbaşı Ahmed Ibn Lutfullah). He received his degree of professorship in June 1996 and at the same year in May he retired from Istanbul University, Department of History at the Faculty of Arts, in which he had studied for long years. He was named dean of the Faculty of Theology, Islamic University of Rotterdam in the Netherlands. He founded the Islamic University of Europe with a group of his friends in Rotterdam. He served at the position of founding chairman and vice rector of this university and the dean of the Faculty of Islamic Sciences. He speaks Arabic, Persian and English. He has many books and translation works and a great number of articles published in academic journals. He submitted papers at national and international symposia. In addition, he has participated in plenty of conferences, seminars and panels at several official and civil institutions for 30 years. He has been the director-general and editor of Shamil Islamic Encyclopedia. He worked for several magazines dealing with literary, scientific, political and social issues as author and director. He is the representative of the Islamic University of Europe to Turkey and the dean of Faculty of Open Education of Islamic Sciences. He is married with four children.    

Ahmet Emin Dag was born in 1970. He obtained BSc in Journalism at Marmara University, Istanbul. He completed his MA and PhD degrees in Political History and International Relations. Ahmet Emin Dag has published numerous researches, translations and articles about the Middle East. He has published a book called “Suriye: Bilad-I Şam’ın Hazin Öyküsü” Syria: Sad Story of Towns of Damascus) and translated several books like Jewish History, Jewish Religion: The Weight Of Three Thousand Years (Israel Shahak), Jewish Fundamentalism in Israel (Israel Shahak and Norton Mezvinsky), America and Political Islam: Clash of Cultures or Clash of Interests? (Fawaz Gerges). He is married with two children. 

Ahmet Faruk Unsal was born in Diyarbakir, in 1963. He had his BA degree in mechanical engineering in Istanbul Technical University. He actively participated in organizations advocating human rights. He was assigned for Spokesman and Vise Chairman in Monitoring Human Rights Committee. He was elected Member of Parliament to the Turkish Grand National Assembly in 2002. He has published several articles and researches on political issues and human rights in various newspapers and journals. He was the representative of Turkey to NATO Parliamentary Assembly. Currently, he is a member of the Administrative Board in IHH Humanitarian Relief Foundation and Mazlum-Der Organization for Human Rights and Solidarity for Oppressed People. He is married with two children.  

Akram Al-Adluni completed his bachelor’s degree at the Department of Geo-chemistry (1977), Suleymaniye University. He worked as director-general between the years of 1977-1982 in Agricultural Research Center, within the government body in the United Arab Emirates. He got his master’s degree on the field of Education Studies in Colorado University (1984), Fort Collins, USA. Later on, Al-Adluni completed his PhD in educational administration (1990), Southern Illinois University, USA. He worked as accredited educator in various institutions in many countries such as USA, Egypt and Lebanon. He has prepared many educational programs (such as effective administratorship program, strategic planning, educational methods, administrative methods, educator training, time management, business ethics, human resources, administration and inspection skills, etc.) for government departments, private agencies and institutions, companies, public and private schools in different Arabic and Muslim countries. Currently he is secretary-general of Al-Quds International Institution in Beirut. He is working as general coordinator in an umbrella institution, the Organizations Working for Al-Quds. He has several books published on the subjects of educational methods, leadership and human resources. 

Essam Hallak is an academic researcher, human rights advocate, and community organizer. He was born in 1969 in Aleppo, Syria where he obtained his BSc in Architectural Engineering and Urban Planning from the University of Aleppo in 1993. After a short period of practice, he moved to Germany to do focus studies in the area of Urban Planning at Stuttgart University. In 1996 he immigrated to Canada; he worked for a while in Toronto and then obtained his master’s degree on the subject of housing from McGill University, Montreal. Currently he does academic research at PhD level in the field of urban sociology. His research work focuses on the relation between social structure and the human built environment. Essam Hallak has been deeply involved in inter-faith dialogue and cross-cultural education. His activism and media relations works focus particularly on Muslim-Western understanding, inter-ethnic dynamics and peace-building in the Middle East. He takes active part in a number of organizations including The New Democratic Party of Canada (NDP), Amnesty International, Palestinian and Jewish Unity (PAJU), Canadians for Justice and Peace in the Middle East (CJPME).  

He was born in 1969. He lives in Haifa, Palestine. He is a businessman and has been carrying on education and da’wa activities for 20 years. His articles are published regularly in the publications of Al-Quds Development Organization and a variety of journals. He is member of many commissions working in the field of reconstruction of Al-Quds. He is married with six children.  

He was born in 1974. He finished Der al-Asad High School in 1992. He had his BA in Islamic Science in the Collage of Dawa and Islamic Science in Umm al-Fahm City. He obtained his PhD at Portsmouth University, England. His PhD dissertation was titled as “Contested Sites in Palestine”. He has been a researcher at the Centre for Contemporary Studies since 2003 in Umm al-Fahm City. He speaks Hebrew and English fluently. He has published several articles and books like “Waqf in Palestine in the Ottoman Era” (Journal of International Affairs, 2003); “Jerusalem and the Aqsa Uprising” (2006); “The Aqsa Mosque: the Cisterns and the Aqueducts” (2007); “Russia: Regaining its Regional Role” (Journal of ‘Asr Alfikr, 2007). He is married with one child.

Ebrahim Gabriels is one of the prominent ‘alims (religious scholar) in South Africa. He holds a bachelor’s degree in Islamic Shari’ah from the Islamic University of Medina. He contributed in the founding of Darul Arqam Islamic High School. He served as the President of the Muslim Judicial Council, the officially recognized Muslim representative body in South Africa. He is an executive member of the National Religious Leaders’ Forum. Sheikh Ebrahim Gabriels has attended and delivered papers in numerous international conferences and symposia. He is the Imam and Spiritual Leader of the Masjid Al-Rawbie in Cape Town. He is the president of Al-Aqsa Foundation of South Africa and is currently the President of the United Ulama Council of South Africa, representing various ulama bodies in the country. 

Ekrima Sa’id Sabri was born in Qalqilia in 1939. His father, Sheikh Saed Sabri, was the member of Religious Appeal Court and had been assigned as judge on religious affairs in many locations including Quds. Ekrima Sabri completed his high school education at Madrasah of Selahiya, Nablus. He obtained his bachelor’s degree on Religious Science and Arabic Language at Baghdad University, 1963. He continued his university education under the supervisions of many scholars such as Sheikh Mustafa al-Zarqa, Maruf al-Dawalibi, Sheikh Yaseen al-Shazely. While he was working as a teacher in the Religious Aqsa High School, he pursued his master’s degree in religious sciences with the thesis of “Oath in the Islamic Law”, at al-Najah National University, Nablus in 1989. After the Six-Day War, he was assigned as director of Religious Aqsa High School. He helped increase the Islamic movements in Quds and the students with his discipline came to the important positions. Sheikh Sabri has established the High Council of Scholars and Summoners in 1992. He worked as the head of the High Fatwa Committee in Palestine and as a predictor of Al-Masjid Al-Aqsa. He is the charter member of the Makkah centered High Council of World Mosques and the member of the International Council of Islamic Fiqh. He was elected as the chairman of Islamic High Council in Quds, 1997. He has the author of several reference books. He participated in a variety of conferences and panels. Sheikh Ekrima is married with five children. 

Israel Shamir is an internationally acclaimed radical spiritual political thinker, writer, translator and journalist. He is a native of Novosibirsk, Siberia and studied at the School of the Academy of Sciences, and read Math and Law at Novosibirsk University. He moved to Israel in 1969. After served for Israeli army during 1973 war, he chose journalism and started writing. In 1975, he joined BBC and moved to London. In 1977-1979 he lived in Japan. After returning to Israel in 1980, Shamir wrote for the Israeli daily newspaper Haaretz, and was the Knesset spokesman for the Israel Socialist Party (Mapam). His articles about current affairs are published on his site www.israelshamir.net and elsewhere. They are also collected in three books entitled Galilee Flowers, Cabbala of Power and recently published Masters of Discourse, that are available in more than ten languages. He has translated and annotated several books like medieval Hebrew classic Sefer Yohassin (The Book of Lineage), Odyssey and selected chapters of Joyce’s Ulysses. Palestine, its sad history and enchanting landscape remained his most important topic. In 2004, he was confirmed in the Orthodox Church of Jerusalem and Holy Land and baptised Adam by Archbishop Theodosius Attalla Hanna. Shamir (60) lives in Jaffa and spends much time in Moscow and Stockholm. He is father of three sons.

He was born in Jabalia Refugee Camp, Gaza Strip in 1955. He obtained his BA in Medicine and General Surgery. He worked as a general practitioner at UNRWA. He was elected for the 1st Palestinian Legislative Council 1996-2006 and chaired the Monitoring and Human Rights Committee. He served as the Minister of Health. Al Sharafi is now presidential advisor for Human Rights and Civil Society Affairs. He is head of the Board of Directors in Al Mezan Center for Human Rights and al-Aqsa University, Gaza. He is Vice Chair of the Board of Directors of the Coalition for Transparency and Integrity (AMAN) - the Palestine Chapter of Transparency International. He is a member of the Board of Jabalia Society for the Rehabilitation of the Disabled and of the Doctors Union and many other NGOs. He currently lives in Jabalia Refugee Camp in Gaza Strip.

He was born in 1983 in Madinah. He completed his primary education in Madinah. He had his BA in the Science of al-Quran from Islamic University of Medinah. He has been actively working for the promotion of al-Quds issue in the public and he founded the Heritage Foundation working on revival of the Ottoman heritage in al-Quds and its surroundings. He is currently head of the Board of Directors of the foundation. Demirci has been deeply involved in social activities promoting al-Quds issue by preparing maps, documentaries, tv broadcasts, etc.

Mohsen Mohammed Saleh is native of Palestine and a citizen of Jordan. He was born in 1960. Arab history is his area of expertise and he has done several researches on the topics such as the problem of Palestine and Arab-Israeli struggle, the issue of Jerusalem, Palestinian Islamic Movement and the modern history of Palestine. He was awarded “The Scientific Achievement Award of Kuwait Institution” in 1983 by Kuwait University; “Beytu’l Maqdis Award of Young Islamic Scholars” in 1997 by Islamic Research Academy and “Award for Instructor Excellence” in 2001 by the International Islamic University of Malaysia. He worked as director-general and head of the research department in The Middle East Research Center in Amman (1993-1994). He served in the educational board (1994-2004) and worked as head of history department (2002-2004) in the International Islamic University of Malaysia. Mohsen Mohammed Saleh has been the director-general al-Zaytouna Center for Studies and Consultation in Beirut since 2004. He has published numerous books and articles.

Mustafa Ozcan was born in 1962, Bolu, Turkey. He has begun to learn Arabic and Islamic sciences in his early ages. He lived for a time in different European countries during his education. He studied religious sciences at Al-Azhar University, Cairo. When he came back to Turkey in 1982, he began to work as translator. His articles were published in various journals. He worked as foreign news editor in many newspapers and dealt with foreign politics. Currently his articles are published in Milli Gazete, Gerçek Hayat, the news portals, www.dunyabulteni.net and www.dunyahaber.com. Throughout his two-decade experience of journalism, he has published numerous articles and books in a wide range: foreign policy, international politics, history, culture and Islamic thought. He has several translations from different languages to Turkish and Arabic. He has attended various national and international conferences and TV programmes. Currently he continues making TV programmes. Ozcan knows English and Arabic. He is married with four children.

He studied in al-Qasimi High College Academy in Israel during the years 1992-1996. He received his master’s degree from Jordan University (Amman, Jordan) at Fiqh Wa’usuluh (Islamic Jurisprudence and its Principles) in 1996-1999. The title of his thesis is “Closing the Door of Ijtihâd (Rational Effort) and the Islamic Political System”. He worked as a teacher in Arabic language and religious studies in Umm el-Fahm Secondary School in the period 1999-2000. He was head of the Islamic Council of Fatwah (Israel) between the years 2001-2003, dealing with contemporary daily issues. He obtained his PhD at Islamic and Arab Studies in Aberdeen University (U.K, Scotland) in April 2006. His topic of dissertation is “The Juristic Rules related to Jerusalem: A Critical Comparative Study”. He is a senior researcher in the Centre of Contemporary Researches. He has been a lecturer in High College for Islamic Studies (Israel) since 2006, teaching Islamic jurisprudence, the principles of Islamic jurisprudence, Qur’anic and Prophetic interpretations. He lectured in many conferences both in Palestine and Europe and also in Al-Aqsa Mosque. He is writing in Sawt al-Haq newspaper mainly on Islamic culture, education, principles of jurisprudence and goals and objectives of Shariah. He contributed to the book “The Crisis of Islam Holy War and Unholy Terror: Critical Review” (2006).

Sheikh Raed Salah is one of the founders of the Islamic Movement in 1948 Occupied Palestine. He was born in Umm Al-Fahm, 1958. He graduated from Umm Al-Fahm High School and he completed his bachelor’s degree on the Islamic Law at Al-Khalil University. He worked as a journalist after restrained by Israeli government from providing education. In 1989, he was elected Mayor of Umm Al-Fahm City as was in 1993 and 1998. In 2001, he resigned from his duty and his works concentrated on revival and construction of Al-Aqsa. He was reassigned as the leader of the Islamic Movement in 1996 and 2001. During his presidential term in Muassasa Al-Aqsa, he has taken part in the important projects with many other organizations, in Al-Masjid Al-Aqsa and East Quds, such as construction of Al-Masjid Al-Marwani. He was detained with another 16 people from administrative bodies of Islamic Movement in the scope of an arrest campaign, extended to hundreds of people in May 2003. He spent two years in prison. He is the member of the International Islamic Cooperation and Dawa Council. Currently, he is active in da’wa activities and he has been writing on a monthly magazine Sirat since 1986. He still holds the presidency of the Islamic Movement in 1948 Occupied Palestine.

He obtained his BA in History from Ankara University in 1984. In 1986-1991, he completed his master and PhD in the Middle East Studies at the Department of History, Manchester University, the UK. Between the years 1992-1999 he carried on academic research in the Center of Islamic Studies (İslam Araştırmaları Merkezi, ISAM) in Istanbul. He worked as head of ISAM in 1999-2001. In 2001, he started giving lectures at Fatih University. He has been head of the department of history since 2005. His field of interest is Ottoman cities in Arab regions in 19th century. He has several articles published in journals and papers submitted in many international conferences and symposia. He has contributed to several reference books.

He was born in 1962. In 1994 he obtained his BA degree from the Faculty of Engineering at Northumbria University (New Castle, the UK). During the period 1994-2006, he had several vocational trainings in urban architecture, urban water systems, ombudsmanship and public administration. Between the years 1999-2003, he was head of the Engineering Department at Ummul Fahm Municipality. At the same time he served as head of the Local Administrations Planning and Engineering Commission for Vadi Ara Region. He worked as Ummul Fahm Deputy Mayor in 2003-2008. He is a member of the Ministry of Interior Planning and Engineering Commission for Haifa District. He is a member of the Chamber of Engineers and the Chamber of Urban Architects. He currently lives in Ummul Fahm and he is head of al-Aqsa Foundation for Endowments and Historical Heritage.

Khalil Muhammad Tafakji was born in 19 January 1950 in Jerusalem and currently lives in Jordan. He obtained his BA in Geography in Damascus University, 1974 and his MA in Geographic Information Science in Arizona University (USA), 1998. He has many works published such as the maps of “Palestine 1945” and “Israeli settlements in West Bank during 1967”, the books of “The Israeli Settlements in the West Bank in between the years of  1967-1994” and “The Jerusalem Municipality Infrastructure, years between 1850-2000”, variety of newspaper articles, and studies and researches. Mr. Tafakji served for the Palestinian delegation for negotiations with Israel in 1993-2001. Currently he is the director of the Maps Department at Orient House, Arab Studies Society, and besides his current membership in several committees; he is also the member of The Jerusalem Affairs Committee. He is married.

Chief Islamic Judge of Palestine, Taysir Al Tamimi, explained that the real purpose of Israeli administration is Judaization of Al Quds, and the construction of the Temple of Solomon is a part of it. In this respect Israel follows a de-/re-construct policy, through which it is trying to replace the historical and religious memory of Palestine with its own memory. Since 1967, Israel has subjected Al Haram Al Sharef to a siege using Al Burak Wall. The latest step of this policy has been the last excavations on Maghreb Road. Actually there have been excavations underneath Al Haram Al Sharef done by Israel since 1967. Neither somebody knows the real aim of these excavations including Palestinians nor Israel provides related information to international organizations like UNESCO. For Taysir Al Tamimi the only goal behind excavations is enhancement and completion of the infrastructure of the Temple of Solomon; thus Israel has been fulfilling its purpose while Muslims have been preoccupied with small concerns. The construction on Maghreb Road shows that the project is to be accomplished soon because they have already reached the surface, notes Al Tamimi.

       Israel’s historical theses and claim of moral heritage pertaining to Al Haram Al Sharef have no basis in fact. As is expressed in hadiths (sayings of the Prophet Mohamed) the first sanctuary constructed on the earth is Al Haram Al Sharef which is located in Makkah. The second is Al Haram Al Sharef in Al Quds. Al Haram Al Sharef probably includes both Qubbat Al Sakhra and Al Masjid Al Aqsa; beside these two the area also includes Al Burak Wall, which is called “Wailing Wall” by Jews. Based on historical accounts, the founder of the first sanctuary was Abraham (pbuh), the ancestor of the prophets. Later in time, this sanctuary had been renovated by Jacob (pbuh). Following him Suleiman (pbuh) had built a grand sanctuary here. The sanctuary demolished after the Babylonian Exile had been restored once again, but it had again been destroyed in time. Currently, Jews are trying to build their new temples on Al Haram Al Sharef. If they can fulfill their ends, Israeli occupation will wrap an everlasting character and so will new Israel. It is suspected that the excavations that came up last month were the last phase of the project.

       Jews have made changes in the numerous mosques and masjids until today. They were either destroyed or used for different purposes. Unfortunately some sanctuaries were converted into fun places and bars. Also, Israel assigned half part of the building of Khalil Abraham Mosque in Hebron (Al Khalil) to Jewish community by dividing it into two. As long as the Islamic world is not sensitive to such maneuvers of Israel, there stands same sort of a danger for Al Masjid Al Aqsa. Since the masjid is the first qıbla and one of the three most important sanctuaries of Muslims, destruction or conversion of it into a temple would constitute a big offensive for and leave a great negative impact on the spiritual identity of the Islamic world.

       Current destructive works of Israel in Palestine is not new to history of humanity. For example, like Zionists, Hindus holding the Hinduvata ideology also had similar practices. In December 1992 the sanctuary called as “Ayodha” or “Mughal Mosque” was demolished by the followers of aforesaid ideology. Although the issue had been trialed and Muslims were proved right, the building once had been destroyed and there had been no return.

       In fact, the crusaders in history were not like the Zionists; they did not have any attack to Al Masjid Al Aqsa. They only suspended practicing of athan and salah. During that period the masjid was left inactive for a time period of 90 years, like Hagia Sophia Mosque. Right after the declaration of expulsion of them using power, the crusaders threathened Ayyubi to destroy the masjid. Upon this threat Salahuddin Ayyubi preferred to compromise and had the crusaders to leave the city in peace. Jews have come to have a pretension over Al Masjid Al Aqsa while Christians had not such a claim throughout the history. As can be seen, the masjid interests Muslims in terms of their creed.

     As a matter of fact, in this religious struggle some Jews consider Muslims as the righteous side. Regarding this, there has been a considerable support from Orthodox Jews to the protests against Israel’s excavation works in the vicinity of Al Masjid Al Aqsa. While excavations going on for weeks, the Orthodox Jewish group,  Neturei Karta (Guardians of the City) support the Palestinians protesting against these excavations. Due to the fact that the entrance into the excavation area is forbidden, the leader of the Islamic Movement Sheikh Raed Salah and a group of Israeli Arabs of which the majority are women stage their protests in the east of Al Quds.

     It can be considered bizarre at first sight that an orthodox Jewish group supports Palestinians; but when closely examined we see that the actions of this group are compatible with their religious belief indeed because they are distancing themselves from Jewish nationalism and Zionism. For them, establishment of the state of Israel was contradictory to Jewish faith. They hold the belief that this state has been damned since it was established before the savior king –who would be a descendant of David- appeared. Therefore it would be great service to destroy this state otherwise Jewish nation will be damned for that. The leaders of anti-Zionist groups denote that Jews in history were exposed to continuous exodus since they fell into sin, and in order for them to return to the Promised Land the leadership of the Savior is needed; partially for that reason these Jewish leaders says that Al Quds belongs to Palestinians. They additionally assert that Jews are still suffering from punishment of exodus (being in diaspora) and they will be saved from this punishment only with the advent of the Savior. According to the belief, Zionists’ establishing the state of Israel by using force has been an arrogant rebellious act against God’s will. The Jews belonging to that group gave support to Yasser Arafat and Palestinians for a long time. One of those people has been excommunicated by the Austrian community and his wife has petitioned for divorce on the grounds that he participated in the Tehran Conference on the Holocaust organized last month on the initiative of the President Mahmoud Ahmadinejad, and he became a party to the “denial” of the Holocaust.

     In the International Conference on Holocaust held in Tehran, an American rabbi Arnold Cohen stated that Israel is the sole responsible for all blood shed and murders committed in the Middle East. He added that Israel’s murders can not be justified on the basis of the Holocaust. Noticing the impropriety in using together the concepts “Holocaust” and “Zionist”, Cohen said that the Zionists are trying to legitimize their unrighteous ideology by adopting the discourse of Holocaust. Cohen reminded that in fact Jews had high moral standards but they suffered from exiles just because they made mistakes in history; and he emphasized that today Zionists tries to perpetuate a state in Palestine by disregarding Palestinians’ right to exist and live there. Apart from those, Cohen noted that it can undoubtedly not be asserted that the Holocaust was not experienced, but the Zionist philosophy is wrong and the Zionists are trying to impose their own preferences on Palestinian people and to establish a state on a racial basis.

 

The State of Israel’s policy of Palestine in general and Al Quds in particular is based upon total expulsion of Muslims from the region. That is why Palestinians living in Al Quds are not allowed to repair their houses and Israel has been destroying the historical places that belong to Muslims since 1967.

The Jewish Perception of Palestine

     When we examine the history of the Israelites (the nation of Israel), we come across with a myth of promised homeland and soil (Canaan1). According to the myth Canaan land was granted to the first warner and prophet Abraham who was to call to the Only God, i. e., to the idea of the unity of God. In fact, the history of Israelites can be seen and summarized as the continuous extradition of Israeli people from promised land and their repatriation struggle. The longest duration along which Israelites had been away from their homeland has been during diaspora; this period of time started with the beginning of extradition of Jews by Romans in 70 AD. From then on the only goal of Israelites living in diaspora had been to return to Al Quds, the Promised Land.

     With the rise of nationalist sentiments in Europe in the second half of the nineteenth century the pressure on Jewish people had increased and this situation had caused Jews to adapt a religio-cultural nationalism and to turn their faces towards Palestine. During that period a number of associations were established. These associations such as Hovevei Zion (“The Lovers of Zion”), which was established in 1881 in Russia, laid the foundations of Zionism. Zionism means the return to Zion in its simplest meaning and in fact it is but a new term to identify what was identified, once upon a time, with an ancient ideology, the myth of the Promised Land. In the Old Testament this land was dedicated by Judah into the prophet Abraham (pbuh) and his people and they were bestowed the right to keep it at their disposal until the Judgment Day. This belief is core to Judaism so that Jews end their prayers with the phrase “Savior will come to Zion one day”, referring to that belief. Twice a year, in the feasts of Passover and Yom Kippur they express their hopes excitedly: “Next year, in Al Quds!”.

       Despite living in diaspora Jews have never lost their connection to Palestine and have always desired to be buried in the Mount Olive hoping to be amongst the firsts who will be resurrected in this holy land, together with the Savior. It is because according to their belief the sovereignty of God will begin with the Savior’s appearing on the earth. Following the appearance of the Savior “all nations on the earth” will be adherent to Jews and thereby all humanity will gather around the only truth. This belief caused to emerge a tradition of pilgrimage on the holy lands, in Judaism. The groups formed around this belief never faced an Islamic opposition particularly because they held the mere intention to perform their religious duties in Palestine rather than establishing a sort of sovereignty over it. For that very reason, the followers of the three religions -Islam, Christianity and Judaism- could succeed to coexist and perform their own religious practices in peace in Al Quds without offending each other. However, with the birth of the Zionist ideology accompanied by the secularization of Judaism this situation had changed and acquired a different dimension.

     Israel’s Policy of Al Haram Al Sharef

     For Muslims Al Quds is the third place following Makkah and Madinah which is regarded as sacred. The Temple of Solomon is the sacred temple for Jews and it has been regarded as a crucial factor by them in consolidating their belief of return to Palestine. Due to the fact that Al Masjid Al Aqsa was established on top of the Temple of Solomon, the area has come to draw special attention of Jews. In the aftermath of the migration that started in 1881 Jewish people began to settle in the region. The purpose of the Zionists migrating into the region has been to establish a state over the holy territories of Al Quds. That is why they have been in a continuous struggle to increase the Jewish population in the region.  

     We can count five big waves of migration into Palestine. The Jewish population had dramatically increased in the region as a result of those waves that occurred between the years 1881-1903, 1904-1919, 1919-1923, 1923-1929 and 1929-1940. Although they could not constitute the majority of the population in the region, they acquired the motivation and support of the West that was enough for realizing the myth of the Temple of Solomon. As a matter of fact, Palestinian people had noticed the hidden Zionist policies of Al Masjid Al Aqsa and the first grave conflicts between Muslims and Zionists had arisen during that time. After the consolidation of the US power in the region -and obtaining the British support as well- the Zionists gained a significant power and began to terrorize Palestinians.

      Since the year 1948 that it was established Israel has been seeking for the ways for reconstructing the area where the Temple of Solomon had been founded over. Despite endless efforts of Israel the occupation of Al Quds could only be realized during the course of the Six-Day War in 1967. Today, the Palestinian people are exposed to uninterrupted oppressive acts and violence of Israel. Beside that total aggression, “The number of the mosques that was either damaged, demolished or converted to casinos and night clubs is about 1200” says Sheikh Raed Salah, the leader of the Council of Islamic Movement. Nevertheless this situation still does not imply a final success for Israel in terms of realizing its goals.

     Following the occupation in 1967, Al Quds was declared “the eternal capital of Israel” in 1980. The real intention behind all these efforts is to reconstruct the Temple of Solomon as soon as possible, which had been ruinous for centuries indeed. There are two Islamic structures in the area: Al Masjid Al Aqsa and Qubbat Al Sakhra (The Dome of Rock). For some Jews, these two must be demolished in order to build the Jewish temple but the biggest obstacle to this is Palestinians and the Muslims over the world. As long as they exist, they will never let Israel destroy these two masjids. This is the real explanation of bloody conflicts that has recently been experienced in Al Quds.

     After the occupation of Al Quds, there have been various attempts of Zionists and Israeli citizens -both at individual and state level- to destroy the Islamic structures. The firing sabotage against Al Masjid Al Aqsa on 21 August 1969, for the first time, had caused an international public reaction and later in the same year the Organization of Islamic Conference had been established as a reaction to Israel’s attitude towards holy lands. These reactions of Muslim and other countries obliged Israel to change attitude and caused its actions acquire more of a political dimension; however, after that Israel started to carry out excavation works more intensively. Israel identifies these works as “archeological excavations done in order to reach the facts and knowledge of Jewish history”. Refraining from political pressures Israel tries to maintain and complete this project by means of some organizations. Related with this, in 1984 an organization was broken down that was to blast both Al Masjid Al Aqsa and Qubbat Al Sakhra. So long as these two sanctuaries exist, the existence of state of Israel over these territories will continue to be a matter of controversy. Although Israeli Court gave punishment for this act, which was apparently a crime according to law, the then Prime Minister Yitzhak Shamir could make such a statement for members of Machteret Yehudit, just one day later than court’s decision: “All those are wonderful people but they made a mistake”. Rabbi Moshe Levinger, the leading figure of Gush Emunim movement, the most extreme and bloody organization of Israel, also made an explanation in the way that the action was theoretically correct, but the timing was wrong.

     The excavation works of Israel in Al Haram Al Sharef, that were launched in February 2007 and that drew reactions of the Islamic world, indicated that destructive works targeted to clear off Al Masjid Al Aqsa have been still going on. It is quite apparent that Zionist occupants have recently begun to employ a different method in order to demolish Al Masjid Al Aqsa. They are carrying on excavation works underneath and around Al Masjid Al Aqsa by reason of taking out ancient Jewish historical artifacts. The real intention behind is to develop spaces under the foundation of the masjid by damaging the rocks that the foundation was laid upon; this will lead the masjid fall down automatically in time.

      The State of Israel’s policy of Palestine in general and Al Quds in particular is based upon total expulsion of Muslims from the region. That is why Palestinians living in Al Quds are not allowed to repair their houses. Also, they are barred from finding jobs and thereby they are forced to leave the city. Authorities claim that they provide protection by applying some changes in this historical spot. Nevertheless today, by looking at the changes applied since 1967 it can easily be observed that, in fact, they have been trying to annihilate the Islamic cultural heritage.

      A consciousness must be raised as regards that Al Haram Al Sharef not only belongs to Palestinians but also to all Muslims over the world. Otherwise there will never be a guarantee to save these locations from Israel’s future destructive plans and attempts.

Al Quds, which is regarded as a holy city by Judaism, Christianity and Islam as well, bears features exclusive of all these divine religions. Al Quds was declared capital city during Dāwud’s (as) time and enjoyed its most splendid era during the reign of Suleiman (as), the son of Dāwud. The city was exposed to continuous occupations of ancient Persian and Egyptian civilizations throughout the history both because of its historical importance and mystical characteristics. The most destructive of these occupations was the attack charged by Buhtunnasır, the Babylonian king, in 586 BC. This disastrous massacre has been one of the bloodiest historical events, that has frequently been narrated in history books. In addition to this, Isa (as) was born in this distinguished city and was exposed to defamation and tortures of Roman administration here. Following Romans, Al Quds was captured by Christian Byzantine Empire; then partially and for a certain period it was captured by Persian Empire. After that period the city was conquered by Muslims during the caliph Umar’s (ra) era.

       As is well known, the Christian world organized eight crusades with the intention of capturing Al Quds. The Crusaders entering the holy city in 1099 executed a bloody massacre there. That was a pretty more brutal invasion than the past massacre and brutality committed by Buhtunnasır. Taking lessons from history, Muslim communities living dispersed throughout the region joined together under the command of Salahuddin Ayyubi and captured Al Quds once again in 1187; by that means a righteous administrative structure could be reinstituted in the city that was once experienced during the caliph Umar’s (ra) reign. The district called Al Haram Al Sharef was reconstructed and minarets were built under the Ayyubi and Mameluk administrations.

       Similarly, under the sovereignty of the Ottoman Empire between the years 1517-1917 Al Quds enjoyed an administration of justice and people lived in an atmosphere of peace. During the Ottoman rule, holy places that belong to Muslims, Christians and Jews alike were restored. The marvelous fortress surrounding the city and the gates were built during that era by architects of the well-known school of Architect Sinan. The construction of city walls dates back to the era of Suleiman the Magnificent and the Architect Sinan rather than the era of the Prophet Suleiman, on the contrary of that is claimed by some historians.

       All of a sudden, the question of Al Quds again was put on the world agenda as the foremost issue during the reign of Abdulhamed II. At that time, Theodor Herzl, the author of the book Jewish State and ideological founder of Zionism was intriguing in many ways against the Ottomans in order to recapture Al Quds with the support of the West. In the Congress of Basel that was assembled in 1897 Zionists absolutely decided to dethrone Abdulhamid II who did not let the Jews migrate to Palestine. Later in time with the declaration of Balfour, which had been prepared by France and Britain, Palestine was captured by the British on 11 December 1917. From then until 1948 when they left the region, the British had Jews all over the world migrated to the region step by step in line with the plans of the Zionists in order to erase the Ottoman legacy there. That caused a sudden and dramatic change in the demographic structure of Palestine. In such an upheaval and instable situation, one of the strongest resistances came from a distinguished Ottoman personality, Hadji Emin el-Huseyni, the mufti of Al Quds, who previously joined the war in Gallipoli. Emin el-Huseyni became the fiercest advocate of Al-Quds cause for 27 years right until when the British ceded the region. On 14 March 1948 immediately after the British left, Jewish people that had migrated to the region declared the establishment of Israeli State.

       Israel which was established in 1948 over Muslim territories still pursues certain policies so as to legitimize its existence on this soil. Israel drew public reaction because of continuous cruel and brutal practices, tortures it had been inflicting/inflicts on the Palestinian people and also due to exiles of Muslims and recent occupations. Despite these reactions Israel continues to behave as if, as a state, it is not responsible for those dreadful acts and it does not hesitate to maintain its current policies in order to reach its unrighteous goal. In this respect, Israeli state has launched archeological excavation projects. Within the framework of these projects, Israel’s real intention behind has been the removal of the Islamic legacy from Palestinian territories. Regarding the significance of Al Quds for Muslims and the Islamic world such a policy clearly proves to be the most mischievous and dangerous method.

       Al Quds has a great importance and sanctity in the eyes of Muslims primarily because Masjid Al Aqsa, the first qıbla of Muslims, is located within this city. Masjid Al Aqsa is one of the two masjids, whose names are distinctly recited in the Holy Qur’an; the other one is Masjid Al Haram in which Ka’bah is located. In the first years of Islam the prophet Mohammed (saw) and first Muslims turned their faces towards the direction of Masjid Al Aqsa in Al Quds for a period of 17 months while they were performing their prayers. Beside that, the Prophet (saw) started his night journey (isra) at Masjid Al Haram and ended in Masjid Al Aqsa and then started journey of miraj. As regards the importance of the event and the city, Ali (ra) said: “The lord of the places is Al Quds and the lord of the rocks is the rock in Al Quds.”

       In Islamic faith, Masjid Al Aqsa is a proud, sacred and miraculous place. The Prophet (saw) said that praying in Masjid Al Aqsa is religiously five hundred times more valuable than praying in any masjids except those in Masjid Al Haram and Masjid Al Nabawi (The Prophet’s mosque). As expressed in Islamic law, it is recommended for pilgrims to start performing rituals of pilgrimage (hajj) first in Al Quds; in this respect the Prophet said: “Whoever starts wearing pilgrim garb in Masjid Al Aqsa either for Hajj or Umra is forgiven for his/her past sins”. When we examine the historical accounts of pilgrims who lived throughout the past centuries, we notice that most of the pilgrims had visited Al Quds just before going on the pilgrimage in Ka’bah.

       Since the advent of Islam, Al Quds has been held in high esteem by Muslims. One of the indications of respect that Muslims showed toward Al Quds has been that Muslims have written many significant works along the centuries which supplied information at large scale and analyses about the city, its surroundings and history. Following the conquest of the city by the caliph Umar (ra) a number of Islamic scholars were grown up in Al Quds. Among the symbols and structures that are regarded as sacred by Muslims in Al Quds are Qubbat Al Miraj, the altar (mihrab) of the Prophet (saw), Al Burak Wall (so called “Wailing” or “Western” Wall), Mosque of Umar [also known as Qubbat Al Sakhra (The Dome of Rock)] which was built in 635 AD (Hijri 14). Apart from those there are tombs of many companions (sahabis) of the Prophet (saw).

       Claiming that Al Haram Al Sharef in Al Quds is the center of Solomon’s Temple Jews are making tricky attempts in order to dismantle and destroy the area. The most indicative sign underlying Israel’s sneaky aim is the tunnels excavated underneath Al Masjid Al Aqsa which is located in Al Haram Al Sharef. Excavation of tunnels seriously damages Al Aqsa. In addition to that, Israel has recently decided to demolish the historic road to Al Haram Al Sharef on the Maghreb Gate and to dismantle the two masjids on this road, under the pretext of expanding the zone of “Wailing Wall”.

       Some of the Western authors assert that Al Masjid Al Aqsa is not, in fact, the masjid in Al Quds on the basis of that the word “aqsa” means “distant”. In so doing they are trying to misinform and thereby deceive new generations. On the other hand, one point of which Muslims should be aware is that in their broadcasts media organs are trying to introduce to the public the Mosque of Umar as Al Masjid Al Aqsa.

       Israel has been destroying the demographic and architectural structure of Al Quds. For that very reason the Islamic world must make urgent attempts in preventing Israel from demolishing Al Masjid Al Aqsa. Civil movements must be launched at large scale so as to immediately stop tunnel excavations in Al Masjid Al Aqsa and insolent policies that Israel is carrying out in order to clear off the Islamic legacy in Palestine, and particularly in Al Quds.