33

THE HOLY AL-AQSA SANCTUARY UNDER THREAT
The Holy al-Aqsa Sanctuary

Under Threat
Contents
Introduction
PART I
Chapter One: A Brief History of Masjid al-Aqsa

Background
The Crusaders and Mamluks
British Mandate and the Struggle for the al-Buraq Wall - 1928-1929
Zionists and the al-Buraq Wall
Commission ruling on the al-Buraq Wall - 1931
6
6
7
8
9
10
Chapter Two: 1967, The Six Day War

The formation of the State of Israel
The Six Day War, 1967
UNESCO Heritage Status
The Politics of Administrating the al-Aqsa Sanctuary
12
12
13
13
14
PART II
Chapter Three: Attacks on Masjid al-Aqsa since 1967

Arson attack in 1969
Escalation of attacks in the 1980s
The Jewish Underground in 1984
Temple Mount Faithful
Al-Aqsa Intifada
Gaza Disengagement
Recent Attacks
16
16
17
17
18
18
19
19
Chapter Four: Tunnelling under al-Aqsa and Excavations

Digging and Excavations after 1967
The Western Wall Tunnel in 1996
The Maghrebi Gate Ascent
Recent Developments
24
24
25
26
27
Chapter Five: Judaising Jerusalem and impact on the al-Aqsa Sanctuary

Historical Roots of Judaisation of Jerusalem
Creating a Jewish Jerusalem: Planning policies, home demolitions
and ID cards
Statistics on Revocation of Residency Rights
Settlements and the Separation Wall
Restricted Access to al-Aqsa Sanctuary
30
30
31
33
33
34
PART III
Chapter Six: Al-Aqsa in the Zionist Vision
Early Zionism and Jerusalem
Divisions about the Status of Jerusalem
A New Movement: Religious Zionism
Jewish Rulings on Entering the Temple Mount / al-Aqsa Sanctuary
36
36
37
37
38
Chapter Seven: The Temple Movement of Israel

Organisations with the aim of demolishing Masjid al-Aqsa and
Building a Jewish Temple
Inside Israel
The Temple Institute
Movement for the Establishment of the Temple
Temple Admirers Coalition
Outside Israel
40
Chapter Eight: The Armageddon Lobby

Christian Zionism and the threat to Masjid al-Aqsa
Beliefs of Christian Zionists and the Jewish Temple
Historical Roots of Christian Zionism
America and Christian Zionism
Notable Christian Zionist Organisations within the UK
Notable Christian Zionist Organisations within the USA
46
46
46
47
48
49
49
Conclusion
54
40
40
40
42
44
44
45
Introduction
The al-Aqsa Sanctuary is the

holiest Islamic site in Jerusalem. It
houses the Dome of the Rock and
Masjid al-Aqsa. It was the first qibla
for the Muslims; the second Masajid
built on Earth and remains the third
holiest site in Islam. The al-Aqsa
Sanctuary plateau has been in continuous use by Muslims for prayers over
the last 1,400 years, with the brief
exception of the crusader occupation. This holy land was also the
station of the Prophet Muhammed
when he was transported to heaven
during the incredible night journey
of al-Isra and al-Miraj.
In Surah al-Isra (17:1), reference
is made to Prophet Muhammeds
night journey. Here, there is a direct
reference to the al-Aqsa Sanctuary which Allah has blessed for
mankind in order for us to reap
spiritual and material benefit from it.
It is worth noting that when the
Holy Quran refers to Masjid al-Aqsa
(a place of prostration), this encompasses all the land of the entire al-Aqsa
Sanctuary and not just the buildings
within its boundaries. Although the
buildings within the noble Sanctuary,
like the black domed Masjid al-Aqsa

and gold domed Dome of the Rock
(Qubbat al-Sakhrah) are of great
historical significance, one must
understand that it is the land that is
holy and blessed and not the bricks
and mortar.1 As such, the entire area
of the al-Aqsa Sanctuary is blessed,
holy and held in high regard by
Muslims across the world.
The al-Aqsa Sanctuary is no
doubt one of the most sensitive and
contentious sites on Earth. As well
as the lofty regard held for it by the
Islamic faith, the site is also known
to the Jews as the Temple Mount and
is believed to be the site where the
Jewish Temple stood. The Second
Temple was demolished on orders
from Rome in 70 A.D.2 The Western
Wall, believed to be part of the second
Temple, forms part of the supporting
structure of the al-Aqsa Sanctuary.
The entire site has historically been a
Muslim Waqf (trust) and Jewish law
prohibited Jewish people from visiting the Temple Mount.
Since the occupation of East
Jerusalem and the al-Aqsa Sanctuary by Israel began in 1967, Masjid
Limitless is He Who carried His servant by night from the Holy Masjid (in Makkah) to the
Farther Masjid (in Jerusalem) whose surroundings We have blessed that We might show him
some of Our Signs. Indeed He alone is All-Hearing, All-Seeing. [Al-Isra 17:1]
4
al-Aqsa and the worshippers within

it have faced increasing danger from
attacks and threats emanating from
various Zionist and extremist Jewish
groups. This report explores these
issues as well as the background
which allowed these threats to
emerge. The report is divided into
three Parts; Part I encompasses
Chapters One and Two which detail
the relevant historical background.
Beginning with a brief history of
Masjid al-Aqsa from the earliest times
up to the occupation in 1967, the first
chapter also assesses the conflict over
the Western (or Wailing) Wall and
the UN ruling in 1931. The second
chapter considers the implications of
the occupation of 1967, the role of
the UN following the illegal annexation of East Jerusalem as well as the
changing political dynamics of how
the al-Aqsa Sanctuary is administrated.
Part II considers the threats
levelled against the al-Aqsa Sanctuary, detailing the overt and covert
dangers it faces. Chapter Three
provides an overview of attacks on
the al-Aqsa Sanctuary from 1967
and the threats to the buildings in the
precinct from tunnelling and excavations carried out by Israel in the holy
city. Chapters Four and Five continue
to explore the specific groups that
pose a threat to the al-Aqsa Sanctuary. Chapter Six considers in detail
the Judiasation of Jerusalem by
setting out how Israel uses policies
such as town planning, home demolition, ID cards, settlements and the
Separation Wall to control the city
and wrest it away from its Palestinian
citizens. The chapter explains how
these policies have effectively pushed
Palestinians out of Jerusalem whilst
bringing in more and more Jewish
settlers to strengthen Israels claims
to the city. The impact of these
polices on the Palestinians and their
access to Jerusalem and the al-Aqsa
Sanctuary is explored.
Part III focuses on Political

movements and ideologies within
Israel and considers the ramifications of their aspirations. Chapter
Six assesses the changing significance of Jerusalem (or al-Quds)
in Zionist thought as well as the
emergence of Religious Zionism.
This new movement has led to the
rise of the Israeli Temple Movement
which encourages Jews to visit the
Temple Mount and also insists that
Jewish people should enjoy exclusive
property ownership of the al-Aqsa
Sanctuary. Chapter Seven focuses
on the rise of the Temple Movement
in Israel which seeks to destroy all
the buildings on the Sanctuary and
occupy it. It will explore the rising
influence of these organisations, their
leaders, their logic, their funding as
well as their aspirations with regards
to the al-Aqsa Sanctuary. Organisations such as the Temple Institute,
the Movement for the Establishment
of the Temple and leaders such
as Gershon Salomon and Yehuda
Etzion are profiled in depth.
Chapter Eight looks at the role
that Christian Zionism plays with
regards to supporting the Temple
Movement of Israel and the unique
threat it poses to the al-Aqsa Sanctuary. As well as a brief historical
introduction to the rise of Christian
Zionism, the chapter explores the
political beliefs of the movement and
why it supports the re-building of the
Jewish Temple. Major organisations
and leaders of Christian Zionism in
the UK and America are profiled
and the threat they pose to Masjid
al-Aqsa is assessed.
This report intends to clarify all
the very real and present dangers
posed to the sacred al-Aqsa Sanctuary and the Palestinian people of
Jerusalem, who have lived in the city
for centuries. It will serve to highlight
the danger al-Aqsa Sanctuary faces
and the urgent need required to avoid
inflaming the region.
Chapter One: A Brief History of Masjid al-Aqsa
Background
Within the Islamic tradition, the
building of Masjid al-Aqsa dates
back to the time of the first man on
Earth - Adam . It is the consensus of Muslims that Adam first
built the Kabah in Makkah and
then built Masjid al-Aqsa in al-Quds
(Jerusalem). Centuries later Prophet
Ebrahim (Abraham) re-built
Masjid al-Aqsa with his son Ishaq
. He also re-built the Kabah in
Makkah with his other son Ismail. In
later times Prophet Dawud (David)
began the process of re-building
Masjid al-Aqsa but passed away
before the reconstruction was
complete and his son Sulayman
then took up the task of completing the building of Masjid al-Aqsa.
The importance of Jerusalem to the
Jewish faith stems from this point
in time and the building of al-Aqsa
by Sulayman is known in Jewish
history as Solomons Temple or the
First Temple.
In the years following Prophet
Sulaymans death, his kingdom
was split into two and a cult developed
in the Temple with elaborate rituals
and a paid priesthood.3 In 586 BC the
6
King of Babylon, Nebuchadnezzar,

invaded the city and destroyed everything within it including the Temple/
Masjid al-Aqsa.4 In 536 BC, the
Persians overthrew the Babylonians
and a Second Temple was built and
completed over a period of twenty
years. This was followed by 200
years of relative peace in Jerusalem
until the Greeks captured the city,
re-dedicated the Temple to Zeus and
subsequently sparked a revolt.
The Hasmonean Jewish sect
captured the Temple in 164 BC and
re-consecrated the Temple. A hundred
years later, however, Rome took
Jerusalem and Herod was appointed
King of Judea. Herod killed the last
of the Hasmonean Jews and lavishly
restored and extended the Second
Temple.5 A period of disorder and
chaos ensued during which the
Prophet Isa (Jesus) was born and
called people to go back to the true
teachings of Abraham and Moses. In
70 AD, Rome dispatched Titus who
captured Jerusalem, ordered the total
destruction of the Herodian Second
Temple6 and expelled all the Jews
from the city.
For the next 500 years Jerusalem

remained under Roman (Byzantine) rule which was only briefly
disrupted by a Sassanid Persian
invasion. Muslim rule over the
holy city began in 638CE when the
Caliph Umar ibn al-Khattab , the
leader of the Muslims and a distinguished companion of the Prophet
Muhammad liberated Jerusalem.
This victory was different to those
historically witnessed by this city,
as unlike other victors, the Muslim
army did not commit any massacres
and there was no bloodshed once
the Muslims were in the city. Caliph
Umar entered Jerusalem on foot
reflecting his great humbleness
despite the victory in capturing the
great city. Umar found the Holy
Sanctuary of al-Aqsa covered in
rubbish and began to clear it using
his own hands. He was then joined
speedily by the other companions of
the Prophet Muhammad and the
area was cleared. At this time, Umar
placed the foundation stone for the
Masjid to be built within the Sanctu-
ary and a timber Masjid which held

three thousand worshippers was built
on this site. Today, the black/green
domed Masjid stands on the spot of
the original Masjid laid by Umar .
Fifty years later the Caliph Abdul
Malik ibn Marwan commissioned the
construction of the iconic Dome of
the Rock and following this, his son
built a solid structured Masjid on the
original site of the timber Masjid built
by Umar . It was large enough to
accommodate approximately 5,000
worshippers. The Masjid design is
simple and elegant; it contains seven
arches which correspond with seven
entrances to the building. The main
archway is elevated and leads to the
dome which has a beautifully painted
and decorated interior. As well as
121 stained-glass windows and
intricate mosaics, the Masjid roof is
supported by impressive columns of
pale marble. The atmosphere inside
the Masjid is one of peace, tranquillity and spirituality.
The Crusaders and Mamluks

The following five centuries of
Muslim rule over Jerusalem passed
peacefully and the city flourished
to become a centre of learning as
evidenced by the numerous religious
institutes (Madrassas) built within
the Old City walls. During most of
this time, Muslims lived in harmony
alongside Jews and Christians in
Jerusalem.
In 1096, the Crusade for Jerusalem was called by Pope Urban II and
hundreds of thousands of Christians
were mobilised.7 On 7 June 1099, the
Crusaders besieged the city. Upon
entering they massacred 40,000 men,
women and children in the streets
and made no distinction between
Palestinian Muslims, Jews or Christians. Muslim soldiers were slaughtered in al-Aqsa Masjid after being
guaranteed amnesty there. The citys

Jews were burned alive in their main
synagogue where they had huddled
together for refuge.8
Once the Crusaders controlled
the city, Masjid al-Aqsa was
subdivided into a royal palace,
headquarters and barracks of the
Knights Templar and was renamed
the Templum Solomonis. The
Crusaders attempted to erase every
possible trace of Islamic tradition
in the al-Aqsa Sanctuary, plastering over Quranic inscriptions and
placing a cross on the dome. In 1146,
Nuradeen ibn Zangi, ruler of Aleppo
commissioned an extraordinary
cedar Mimbar to be built and vowed
to place it in al-Aqsa Masjid on the
day the Crusaders were expelled
from Jerusalem.9 In 1187, it was his
7
CHAPTER ONE A BRIEF HISTORY OF MASJID AL-AQSA
disciple Salah ud-Deen al-Ayyubi

who would reclaim Jerusalem for
Muslims following a 12-day siege
against the Crusaders. There was no
bloodshed. There were no massacres.
Those who wanted to leave were
permitted to do so, with all their
goods. Those who wanted to stay
were guaranteed protection for their
lives, property, and their places of
worship.10
Masjid al-Aqsa was purified with
rosewater, the cross was removed
from the Dome of the Rock and the
entire Sanctuary was reinstated as
a Masjid. Nuradeens Mimbar was
placed in the Masjid and after 88 years
under occupation, Jumua prayers
were held at the Masjid once again.
Another Crusader campaign began
from 1189-1192 headed by Richard
the Lion heart, which succeeded in
the coastal area of Acre but never
captured Jerusalem.
After Salah ud-Deen al-Ayyubi
passed away the Mamluks took
control of Jerusalem and ruled it
from 1250 until 1516. The Mamluks
constructed numerous buildings
throughout Jerusalem including
forty-four Islamic schools, the
minarets on the northern and western
boundaries of the Noble Sanctuary as well as the arched colonnade
entrances surrounding the Dome of
the Rock platform.11 Thereafter, the
Ottomans took control. On entering
Jerusalem, the Ottoman Sultan Selim
was entrusted with the keys to Masjid
al-Aqsa and the Dome of the Rock.
The Ottomans ruled over Jerusalem
for approximately 400 years until
the Empire collapsed and the British
Mandate over Jerusalem began in
1918.
British Mandate and the Struggle for the

al-Buraq Wall - 1928-1929
During the British Mandate
period, the imperial policy promoted
seeking resolution of conflicts
through mutual agreement. Failing
this, the status quo would be
enforced. However, this policy faced
severe restraints in Palestine where
the Zionists were becoming a formidable force against the Palestinians
and increased immigration by Jews
from all over Europe and their import
of guns and artillery resulted in a
power-imbalance. Further exacerbating the situation, in 1917 the Foreign
Secretary of Britain, Lord Balfour
wrote a letter promising the Jewish
people a homeland in Palestine, thus
undermining the British claim to
impartiality. With the rising influence of Zionist ideology and tacit
support from the British, Palestines
fate seemed to be sealed.
Conflict between the native Palestinians and the immigrant Jewish

people resulted in rising tensions in
Jerusalem and throughout Palestine.
In September 1928, a dispute erupted
over the Western Wall which forms
one of the boundary walls of the
Muslim Waqf property of the al-Aqsa
Sanctuary. The wall is revered by
Muslims not only as part of the
Noble Sanctuary, but also as the Wall
to which the Prophet tethered his
steed known as al-Buraq on the night
he ascended to the heavens during
the Night Journey. Consequently, the
Wall became known as the al-Buraq
Wall. The conflict over the Wall
dates back to the Middle Ages but
essentially the Muslims feared that if
they acquiesced to Jewish demands
for control and access, then the
whole area would quickly be taken
away from them.12
Emboldened by the Balfour

Declaration and the support of the
British, Jews began to challenge the
status quo and demanded possession
of the Wall and the surrounding area
in the 1920s.13 On the eve of Yom
Kippur on 23 September 1928, a
screen was attached to the pavement
in front of the Wall in preparation which unsettled the Muslim
Guardian and also blocked public
thoroughfare. Edward Keith-Roach,
Deputy District Commissioner of
Jerusalem ordered the removal of the
screen and was assured that it would
be removed. However, the next day
the screen was still there and so the
Palestinians complained again.
The British police were sent in to
investigate, but the Jewish worshippers refused to remove it as it was a
holy day and they were not permitted
to work. The following tussle sparked

a strong Jewish reaction with protests,
accusations of police brutality and
demands for the Wall to be passed to
them. The Mufti of Jerusalem, who
was ultimately in charge of all Waqf
property including the Wall, entered
the conflict to protect the Wall from
Jewish claims and asked for international support.14
A white paper submitted to the
British government in November
1928 reiterated the rights of Muslim
Palestinians to the Wall: The Wall is
also part of the Haram-al-Sharif; as
such, it is holy to Moslems. Moreover, it is legally the absolute property
of the Moslem community, and the
strip of pavement facing it is Waqf
property, as is shown by documents
preserved by the Guardian of the
Waqf.15
Zionists and the al-Buraq Wall

While the Muftis response may
seem to be an over-reaction, it was in
fact the response to repeated schemes
by the Zionists to gain ownership of
the Wall. In 1926, Colonel Frederick
H. Kisch head of the political department of the Zionist Executive, devised
a scheme to start buying property
opposite the Wall which was only
partially Waqf and convert it into
Jewish Waqf . In November 1926,
the Jews bought a large property fifty
metres from a gate of the Sanctuary
and by late 1928, Chaim Weizmann,
president of the Zionist Organization
had raised 61,000 to purchase the
Wall.16
The Mufti also revealed that he
had been approached by a prominent person with a 50,000 bribe
along with 400,000 for the Wall.
Whilst some have noted that the
figures may have been inflated, the
attempt to bribe the Mufti may be
true.17 He also had reason to believe
that the British wanted to appropri-
ate the Wall and hand it to the Jews

as there was a hint of this in 1928
when Storrs, while trying to persuade
the Palestinian Muslims to sell, used
the argument that they might later
get nothing for it because it might be
taken in a city improvement plan.18
In fact, there seems to have been
an incident in 1925, when the Jews
called on the British to either force
Palestinians to sell their properties or
to expropriate the Wall and hand it
over to the Jews. In 1928, the Mufti
convened a Conference and helped to
set up the Society for the Defence of
Masjid al-Aqsa.
Tension built up again following
the Palestinian attempts to repair
their own facilities near the Wall in
July 1929 and protests were organised by Zionists who claimed that
this was in violation of their rights.
As well as increased Zionist militant
activity, one Jewish newspaper told
their readers not to stop protesting until the Wall was restored to
9
CHAPTER ONE A BRIEF HISTORY OF MASJID AL-AQSA
us.19 Muslim leaders responded by

reiterating the pledge made in the
White Paper to maintain the status
quo in the city. When the government requested that all renovations
be suspended until legal rights be
established by Law officers, the mufti
of Jerusalem agreed. The Law Officers had to delay their report for three
months while the Zionists fruitlessly
searched for documentary evidence
of Jewish rights at the Wall.20 The
report reasserted the Palestinian
right to make restorations to its own
property but recommended that
renovation work doesnt interrupt
Jewish worshippers during customary times of prayer.21
On 14 August 1929, 6,000 Jewish
youths marched around the Old City
of Jerusalem and held an aggressive
demonstration at the Wall in revolt
against the resumed restorations,
where they shouted provocations
such as the Wall is ours, raised the
Zionist flag and sang the Zionist
anthem. It was also rumoured
that they had attacked Palestinian Muslim residents and cursed
Prophet Muhammad . In retaliation, Muslims marched to the Wall
and burned religious documents

and the next day a Jewish boy was
stabbed by an Arab man. In response
an Arab boy, seemingly selected
randomly was stabbed in retaliation.
Violence spiralled outward from
Jerusalem across the entire country.
In Hebron sixty-four Jews were
murdered by Arabs whilst Jewish
mobs murdered Arabs in Jerusalem,
Haifa and Jaffa;,where an imam and
six Muslims were killed in a Masjid.22
Hearing of the conflict in Jerusalem, Zionist supporters in London
renewed their demands that the
Wall be expropriated for the Jews.23
The British harshly suppressed the
Palestinian Arabs during the rebellion- killing and wounding hundreds
of innocent protesters, rounding up
1,000 people for trial and condemning twenty-five of those to death. By
the time the British halted the revolt,
133 Jews and more than 116 Arabs
had been killed.24 A commission
setup by the British to investigate the
incident concluded that the Zionist
demonstration was the immediate
cause of the violence although Arab
and Zionist extremists had contributed to its escalation.25
Commission ruling on the al-Buraq Wall - 1931

In an attempt to resolve the issue
of conflicting claims to the Western
Wall a Commission was set up in
1930 with jurists from Sweden,
Switzerland and the Netherlands in
order to investigate the matter and
come to a decision. The Report was
commissioned by Britain with the
approval of the League of Nations,
which was an early version of the
United Nations. The Commission held twenty-three meetings
during which it heard from fifty-two
witnesses who presented the Jewish
and Muslim claims. It examined
all reports, dispatches, memoranda,
minutes relative to matters connected
to the Wailing Wall and concluded
10
unequivocally that the evidence

showed the ownership of the Wall,
as well as the possession of it and
of those parts of its surroundings
belong to the Moslems and that
the Wall itself, as an integral part
of Al-Haram-Esh-Sharif area, is
Moslem property.26
It also added that no matter how
the Jewish claim is construed, it does
not exceed a claim for privilege to
visit the Wall and that this privilege
has even resulted from Moslem tolerance. As such, the Pavement in front
of the Wall, where the Jews perform
their devotions, is also Moslem
property.27 The report also reiterated
the findings of the White Paper of

November 1928 which found that
the Western or Wailing Wall was the
legal and absolute property of the
Muslim community as well as the
fact that the terms of the Mandate
had guaranteed immunity to all
Muslim shrines.28
Even so, the British Mandate
government did issue temporary
instructions that certain portable
appurtenances explicitly associated
with Jewish worship were allowed
at all times; additional items were
also permitted for the Sabbath and
Holy Day services. Public access
was also restricted during the times
of [Jewish] worship. These concessions, when taken together, resulted
in the area slowly being established
as an indisputable Jewish Sanctuary; and the situation on the ground
was allowed to change to accommo-
date this establishment, despite the

unequivocal rights and ownership of
Muslims over the area.29
This event was one of the earliest
signs that the growing Jewish population in Palestine posed a real threat to
the sanctity of the al-Aqsa Sanctuary
as they failed to accept the historic
and legal status of the al-Buraq Wall
as Muslim Waqf property. Since
that time, a pattern of insidious and
expansionary designs has emerged
which threaten[ed] Muslim rights
at the al-Aqsa Masjid.30 At the very
least, the changing situation on the
ground illustrated that Zionist leaders
had been granted credibility in their
attempts to challenge the status quo
within Jerusalem due to their political
influence in London but also because
of commitments made in the Balfour
Declaration.31
11
Chapter Two: 1967, The Six Day War
The formation of the State of Israel

By 1947 Britain realised that the
problems created under the Mandate
were intractable due to a campaign
of organised daily Zionist terror
which targeted both the Palestinians
and the British, most infamously
with the bombing of the King David
Hotel on 22 July 1946 which killed
91 people. The British decided to
leave, handing over responsibility
to the United Nations (UN). The
UN recommended the creation of a
separate Palestinian and Jewish state
by splitting Palestine and allocating a
55% share of the land to the minority
immigrant Jewish population, and
45% to the indigenous Palestinians.
The UN did not have the mandate
to hand over sovereignty of the
Palestinian homeland and the native
population was deeply hostile to the
partition plan as the citizens of any
state would be if the UN attempted
to carve up their homes and hand it
over to another group of people who
had only recently migrated there.
Hostilities erupted and continued for
12
a period of 20 months, culminating

in 1948 with Zionists unilaterally
declaring the creation of the state of
Israel over 78% of Palestinian land.
On 14 May 1948, the formation
of an Israeli state was declared by
David Ben-Gurion. Masjid al-Aqsa
and the Dome of the Rock had both
sustained damage from the crossfire
during hostilities but remained in the
hands of Palestinians, albeit administered under Jordanian rule. This
was all to change after the war of
1967. On 7 June 1967, Israeli tanks
and soldiers captured Jerusalem
and entered the Noble Sanctuary.
While the hope of rebuilding the
Third Temple has always been part
of Judaism, it was only during that
second half of the twentieth century
that this hope actually became a
possibility. After capturing Jerusalem, Israeli commander Motte Gur
made the famous declaration: the
Temple Mount is in our hands.32
The Six Day War, 1967

As Hamblinn and Seely of
Solomons Temple: Myth and History
state: The Israeli annexation of East
Jerusalem in the wake of the Six-Day
War in 1967 radically transformed
the perception of a possible third
temple among both the Jews and
Christians. As Israeli troops occupied
the Temple Mount on 7 June 1967,
Rabbi Shlomo Goren advocated
destroying the Dome of the Rock on
the spot...33 Although Goren was
prevented by an Israeli commander,
this was very much to the dismay of
both Jewish and Christian Zionists.
The Israeli Defence Minister
Moshe Dayan granted authority over
the al-Aqsa Sanctuary to the Jerusalems Islamic Waqf whilst proclaiming full authority of the Western
Wall and plaza.34 The fact that the
al-Aqsa Sanctuary was returned to
the Palestinians is clear recognition
of its significance to the Muslims.
The adjacent Maghribi quarter (area
adjacent to the al Aqsa Sanctuary) was not so fortunate; Israeli
forces destroyed two Masajid and
135 homes were bulldozed, leaving
six hundred and fifty Muslims
homeless.35
The Maghribi quarter in front
of the al-Buraq Wall was razed
to create a large plaza for Jewish
worshippers. Nearly one thousand
Palestinian residents of the Old
City, many of whom had first been

made refugees in the 1948 war,
became refugees for a second time
and were later banished into the
West Bank by checkpoints and the
Israeli Separation Wall.36 In November 1967, the UN Security Council
unanimously adopted Resolution
242, which called on Israel to
withdraw its armed forces from territories occupied in the 1967 conflict.
The capture of East Jerusalem,
however, spurred Israelis on to
fulfil all the elements of the Zionist
national dream including the rebuilding of the Third Temple. Extremist
groups began performing Jewish
prayer services in the area of the
Sanctuary despite a prohibition by
the Chief Rabbinate of Jews who
pronounced that setting foot in the
Sanctuary is forbidden for fear of
violating its sanctity. Although the
religious Jewish code of Law states
that the Temple would be rebuilt after
the coming of the Messiah, many
secular Zionist and Christian Zionist
elements are keen to see it built now37
in an effort to speed up the coming
of the Messiah. Ignoring the international recognition of Palestinian
ownership of the al-Aqsa Sanctuary
and undermining the existence of
the sacred Masjid al-Aqsa, extremist
Zionist fundamentalists now seek to
establish an exclusive place of Jewish
worship on the Noble Sanctuary.
UNESCO Heritage Status

The United Nations Educational,
Scientific and Cultural Organisations (UNESCO) involvement in
Jerusalem dates back to 1967 amid
growing Palestinian concerns following the demolition of the Maghribi
quarter (which is now part of the
Jewish Quarter) as well as the large
scale excavations such as those on

the southern edge of the al-Aqsa
Sanctuary.38 A strong condemnation
was issued at the UNESCO General
Conference the following year with
reference to Israeli archaeological
excavations in the Old City and any
attempts to alter its features or its
13
CHAPTER TWO 1967, THE SIX DAY WAR
cultural and historical character,

particularly with regards to Christian
and Islamic religious sites.39
In 1974, this public disapproval
was followed by a suspension of all
forms of assistance to Israel due to
its persistent non-compliance and
failure in preserving the historical
features of the city of Jerusalem.40
In 1981, Jerusalems Old City and its
walls were added to the UNESCO
World Heritage List as an example
of a masterpiece of human creative
genius. Whilst this was an attempt to
bring the Old City under the protection of the World Heritage Committee, Israel refused to endorse the
decision arguing instead that Jordan
had no right to nominate the Old

City to UNESCO in the first place.
Israel later acknowledged the
World Heritage Convention in 1999
although it continues to disregard
UNESCOs legal provisions.41 The
city was also inscribed onto the World
Heritage List in Danger in 1982.
Ismail Patel of Friends of Al Aqsa
has remarked that we are currently
in one of the bleakest periods in the
history of the al-Aqsa Sanctuary,
where not only the structural buildings within it are in danger of being
physically destroyed but the whole
of al-Aqsa Sanctuary is threatened
with occupation and removal from
Muslim hands.42
The Politics of Administrating al-Aqsa

Sanctuary
Ownership of the al-Aqsa Sanctuary presents one of the most contentious issues of the Israel-Palestine
conflict. Although the al-Aqsa
Sanctuary has been under Muslim
rule for centuries, this has been under
various administrations. During the
Ottoman period, Jerusalem and the
al-Aqsa Sanctuary were controlled
and maintained under the Muslim
Waqf system. After 1948, the Jordanian government maintained this
arrangement. However on 7 June
1967, as set out above, Israel captured
the eastern part of Jerusalem which
had been inhabited by Palestinian
Arabs for centuries. Within weeks,
Israel had passed two new laws which
extended Israeli legal jurisdiction and
administration over East Jerusalem
and also incorporated the area into
the West Jerusalem Municipality.43
Thus, Israel effectively annexed East
Jerusalem. East Jerusalem is occupied
land and therefore prohibited from
being annexed by the Fourth Geneva
Convention, rendering this purported
annexation by Israel illegal.
14
By 1970, the Israeli government

accepted the Awqaf Administrations
de facto control over the al-Aqsa
Sanctuary, other Masajid, cemeteries
and tombs in East Jerusalem.44 Even
so, Israel refuses to recognise the
authority of the Awqaf Administration and actions such as tunnelling,
archaeological excavation, demolitions, and redevelopment by Israeli
institutions have undermined its
authority. Israel also undermined
its resource base by acquiring Waqf
land and property either directly
or through Israeli settlers. Michael
Dumper, author of Islam and Israel,
states that this law should be seen
in the context of the Israeli governments attempts to make the annexation of East Jerusalem more acceptable to Muslim Palestinians.
Following the illegal annexation
of East Jerusalem, Jordan continued to play an intermediary role in
the conflict and sponsored various
Resolutions before the UN General
Assembly, the Security Council and
UNESCO; condemning Israeli viola-
tions of international law regarding

the holy places and Waqf.45 These
protests had little impact on the
ground and Israel was not effectively
reprimanded for any of its violations.
Jordan was also the major contributor to the preservation and restoration
of Holy sites in Jerusalem between
1967-1987, contributing $7.5 million
to the restoration projects.46
Since 1967, Israel has focused its

control on the al-Buraq Wall, which
is just below the al-Aqsa Sanctuary.
Although the al-Buraq Wall is Waqf
property, Israel forcibly took charge
of the area in 1967, demolished
neighbouring Palestinian homes and
created a plaza. By 1984, the Wall
was registered as property of the
Jewish state.49
In the 1994 Peace Treaty between

Israel and Jordan, Israel stated that
it respects Jordans special role in
the Muslim Holy shrines in Jerusalem and that Jordan would be given
high priority when negotiations took
place between Israel and Palestinians
over its permanent status.47 Jordan
exercises control of the Waqf s top
post whilst the Palestinian Authority is in charge of nominating the
Mufti. However, Jonathon Cook
explains that whilst Muslim authorities have been allowed - nominally
at least - to maintain their unbroken
750-year control of the site, Israeli
police govern access to its nine entry
gates, and can enter the compound at
will...48
Despite the Israeli measures, the

Islamic Movement along with the
Waqf worked to strengthen Palestinian control over the al-Aqsa Sanctuary. As Cook notes: the ease with
which Jews can access sites in and
around Jerusalem, while the city is
off-limits to the vast majority of Palestinians highlights the extent to which
Palestinian control over Jerusalem
and its holy places has been eroded
by the four decades of occupation.50
As it stands, Israel claims sovereignty
over the entire al-Aqsa Sanctuary but
Palestinians hold unofficial custodianship through the Islamic Waqf.
Many believe that this situation will
not continue and that Israel is simply
biding its time before moving to take
over the Noble Sanctuary.
15
Chapter Three: Attacks on Masjid al-Aqsa since 1967
The sanctity and safety of the

al-Aqsa Sanctuary has been undermined since 1967, and threats to it
have become increasingly serious.
Since the illegal and unrecognised
annexation of East Jerusalem, there
have been no less than 100 armed

assaults on the al-Aqsa Sanctuary
which averages out to more than two
a year. Sadly, the Israeli authorities,
political and religious, have yet to
condemn any of these attacks.51
Arson attack in 1969

On 21 August 1969, an Australian
Christian
Zionist
named
Michael Dennis Rohan set fire to
the interior of Masjid al-Aqsa. The
fire destroyed the ancient minbar of
Nuradeen commissioned 700 years
before which was installed by the
great Muslim hero Salah ad-Deen al
Ayyubi. Rohan claimed he was the
Lords emissary and acting upon
divine instructions. It is believed that
Israeli authorities hindered efforts to
extinguish the fire and Rohan, who
sought refuge in a kibbutz, was freed
after receiving psychiatric counselling
with no further legal consequences
for his crime.
16
In 1970, members of the Temple

Mount Faithful forcibly entered
the al-Aqsa Sanctuary and several
Muslim worshippers suffered injuries
from Israeli troop gunfire as the
group of intruders confronted them.
In 1976, Israeli courts permitted Jews
to pray in the al-Aqsa Sanctuary but
this was later revoked after riots broke
out. Three years later in September,
Jewish extremists blocked one of
the entrances to the al-Aqsa Sanctuary on Friday, pointing guns at the
worshippers.
Escalation of attacks in the 1980s

In August 1981, an Israeli
helicopter hovered at low altitude
over Masjid al-Aqsa preventing
worshippers inside from hearing the
sermon. The same year, the adhan
(call to prayer) was prohibited from
the minaret overlooking the Western
Wall due to a Jewish celebration. In
1982, there were significant attacks
on the al-Aqsa Sanctuary. The first,
on 2 March, was by a Jewish terrorist
and Talmudic student who launched
an attacked from the Chain Gate
(Bab Al-Silsila) after assaulting and
overpowering a Muslim guard.
On 11 April 1982, Alan Henry
Goodman, a Jewish American
member of the Jewish Defence
League who was also an Israeli
soldier; entered the Dome of the
Rock and brutally attacked worshipper, shooting those inside. During a
meeting convened at the UN Security
Council, the representative from the
United Arab Emirates made the
following statement:
The 11th of April 1982 will
be recorded as one of the darkest
days in the history not only of the
Muslim community, but of mankind

in general. The sacrilegious attack
perpetrated on that dark day against
the sanctity of Haram al-Sharif,
one of the holiest places of Islam,
exemplifies the vulnerability of
Jerusalem under Israeli occupation.
The sad date of 11 April 1982 brings
to mind the similar date of 21 August
1969 when the Al-Aqsa Mosque in
Jerusalem was sent up in flames.52
Two Palestinians were killed
and 30 injured. In a disgraceful
and contemptible act, the Israeli
government subsequently pardoned
Goodman after he spent just 15 years
in prison, although his sentence
for the crime was life in prison plus
forty years. His pardon and release
was a clear indication of how the
state of Israel views the coldblooded
murder of Palestinians. A couple
of weeks later, the Jewish leader of
the right-wing Political Party Kach,
Meir Kahane, along with 100 of his
followers stormed al-Aqsa Sanctuary
with diagrams of the Temple he was
planning to build on the ruins of
al-Aqsa Masjid.
The Jewish Underground in 1984

The leaders of the Jewish Underground (who were founding figures
in the Gush Emunim movement
for settlements) prepared operational plans to blow up the Masajid
within al-Aqsa Sanctuary but they
were apprehended in 1984.53 Jewish
members of the movement to stop
the withdrawal from Sinai as well
as Gush Emunim (the Bloc of the
Faithful) hoped that if they destroyed
al-Aqsa they would thwart the
peace treaty with Egypt.54 The Lifta
Underground - a group who sought
to destroy al-Aqsa in order to pave
the way for Jewish redemption, made

another attempt the same year.55
On the night of 27 January 1984,
security guards spotted a group of
Israelis armed with Uzi machineguns approaching Masjid al-Aqsa.
The guards confronted the group,
who then fled leaving behind 3
kilograms of explosives, 2 ladders
and 21 Israeli-manufactured grenades
in the vicinity of al-Aqsa Sanctuary.56
On 1 August, the al-Aqsa security
guards discovered another group
preparing to blow up the Masjid.
17
CHAPTER THREE ATTACKS ON MASJID AL-AQSA SINCE 1967
Sheikh Saadeddin Al-Alami, mufti

of Jerusalem said: had it not been
for the protection of God, the whole
Masjid would have been completely
obliterated.57 On the same day, the
Jewish terrorist Youssef Zeruya
was convicted of plotting to blow
up the Dome of the Rock Masjid
and sentenced to three years in jail.
From this time armed Israeli guards

began patrolling outside the gates of
the al-Aqsa Sanctuary and this has
continued to the present day. These
guards were intended to provide
security to worshippers, but instead
they routinely prevent Palestinians
access to the al-Aqsa Sanctuary and
routinely intimidate worshippers.

In 1990, there was an attempt by
the Temple Mount Faithful to lay
a cornerstone for the Third Temple
within the al-Aqsa Sanctuary. On
8 October, Israeli soldiers killed as
many as 22 Palestinians and injured
more than 100 others during the
protests that followed the groups
provocations. It was later ruled by
Israeli judge Ezra Kama that the
Israeli police, not the Palestinians,

provoked the violence. The United
Nations also condemned Israel for
the violence and carnage. During the
1990s there was further unrest and
in December 1997, Jewish extremists
also attempted to toss a pigs head
into the al-Aqsa Sanctuary.
Al-Aqsa Intifada
On 28 September 2000, the
outbreak of the Second Palestinian
Intifada was sparked by the deliberately provocative intrusion into the
al-Aqsa Sanctuary by Ariel Sharon.
Sharon was flanked by hundreds
of Israeli police and entered the
Sanctuary in a bid to underscore
Jewish rights. The move was a direct
challenge to the Sanctuary and its
sanctity and also a message from
Sharon that he would never compromise on Jerusalem. Large-scale
violence broke out across the West
Bank and Gaza with Palestinians also
protesting against the Israeli occupation. It is estimated that around
5,500 Palestinians died during the
Second Intifada. During this period,
Israel employed extra-judicial assassinations against Palestinians resulting in the deaths of hundreds of
civilians. Palestinian leaders were
18
also imprisoned and the construction

of the Separation Wall also began.58
UN Security Council Resolution
1322 of 7 October 2000 condemned
acts of violence, especially the excessive use of force by Israel against
the Palestinians.59 The World Bank
estimated that by the end of 2001,
half of the Palestinian population
was living in poverty with increasing deterioration in the economic
situation.60 Following the al-Aqsa
Intifada, the restrictions placed
on Muslim worshippers to enter
the al-Aqsa Sanctuary intensified,
becoming more wide-ranging and
frequent. Palestinian men, especially
those between the ages of 18 to 45
faced blanket bans from praying at
the Holy Sanctuary at certain times.
This practice continues today.
Gaza Disengagement
In 2004, the Israeli Public Security
Minister Tzahi Hanegbi admitted
that hard-line Jewish groups may be
planning to carry out attacks on the
al-Aqsa Sanctuary. This was backed
up by Shin Bet, the Israeli intelligence
services, who said that there was
a possibility that Jewish hardliners
were trying to destroy Masjid al-Aqsa
by crashing a radio-controlled plane
into it.61 Israeli press noted that many
of these attempts constituted efforts
to derail plans to uproot settlers from
the Gaza Strip. A Jewish rabbi allied
with the Temple Movement, Gali
Tsahal is also reported as saying
that he fully supported the destruction of Masjid al-Aqsa. The Muslim
scholars of East Jerusalem Shaikh
Ikrama Sabri reported to al-Jazeera
that Israel may be attempting to gain
a foothold in the Sanctuary under the
pretext of ensuring the security of

the place.62
In 2005, an organisation named
Revava announced plans to bring
10,000 Jews to pray on the Temple
Mount. David Haivri, chairman of
Revava, told a news organisation that
The Muslims must understand that
their rule over our holy place has
come to an end and that the Jewish
people will exercise our religious
rights on the Temple Mount.63
Revava is linked to the right-wing
Kach group and states that it is
dedicated to rebuilding the Jewish
Third Temple. The group openly
stated that its objective was to storm
the Sanctuary so that Israeli troops
evacuating 8,000 settlers from Gaza
would be forced to leave that task and
go to Jerusalem instead.64
Recent Attacks
In 2007, Israeli bulldozers began
digging outside al-Aqsas Moroccan
Gate (Bab Al-Maghribi) claiming
that they were simply repairing
an old ramp leading up to Masjid
al-Aqsa. Muslim officials, however,
were deeply concerned about the
digging and feared that it was part
of overarching Israeli plans to
facilitate easier military access to
the Masjid.65 In the following days,
Israeli forces prevented Muslims
from entering the al-Aqsa Sanctuary to attend the prayers and protest
against the provocative excavations.
Several protesters were injured after
Israeli police fired tear gas and stun
grenades. These actions undermined
any official claims being made about
the repairs to the old ramp.
The end of 2009 also saw the rise
of tensions surrounding the al-Aqsa
Sanctuary after an Israeli funda-
mentalist group named the Defence

of Human Rights on the Temple
Mount called on Jews to enter the
al-Aqsa Sanctuary during October.
Palestinians who gathered to protect
the Masjid were attacked by Israeli
police, dozens were injured and
many civilians were arrested.66 In
the following month, Israel enforced
severe restrictions on Palestinians
entering the Masjid - preventing all
men under the age of 50 from taking
part in Friday Juma prayers. The
battle for Jerusalem was particularly
pronounced due to the growing
presence of extremist Jewish settlers
occupying the homes of evicted
Palestinians in Jerusalem.
In March 2010, Israeli forces
raided the al-Aqsa Sanctuary following Friday prayers; firing tear gas,
rubber-coated bullets and stun
grenades.67 Dozens of Palestinians
19
were injured after approximately

100 police officers clashed with
the worshippers at the holy site.
The Palestinian Centre for Human
Rights condemned the breach,
stating that it had been provoked by
hundreds of Israeli settlers, escorted
by Israeli security forces, entering
the compound. It also denounced
the use of excessive force by Israeli
personnel against Palestinians who
had attempted to stop the provocative entry of settlers into the Masjid.68
The secretary-general of the Organization of the Islamic Conference
criticized Israeli action stating that it
was a sacrilegious act of profanation
of the holy Islamic site. Ihsanoglu
also argues that police action was a
violation of international law and
a flagrant attack on the freedom
of religion of the nature that could
take the region into a war between
religions.69
Clashes
over
the
al-Aqsa
Sanctuary were also provoked by
an announcement to include the
Ibrahimi and Bilal Masajid - both in
the occupied West Bank- on a list of
sites of Israeli heritage. Muslims and
Palestinians were urged to protect
the al-Aqsa Sanctuary from similar
claims and attempts by extremists
Jews planning to lay a cornerstone
at the Temple Mount. More than
3,000 Israeli police were deployed
in Jerusalem and severe restrictions
were placed on those entering the
al-Aqsa Sanctuary.
Over recent years we have
witnessed a marked increase in the
number of instances in which the
sanctity of the al-Aqsa Sanctuary has
been violated. This highlights how
trespassing on al-Aqsa Sanctuary has
become an accepted phenomenon in
mainstream Israeli society. Provocative invasions and trespasses on the
holy site are intended to undermine
Palestinian ownership of the site, and
their religious rights and freedoms.
These trespasses are carried out by
individuals and organisations who
act safe in the knowledge that they
will be protected by Israeli guards
20
during the trespass, nor will they be

held to account for their actions by
the Israeli authorities or the international community. The identities
of the Israelis storming the al-Aqsa
Sanctuary is diverse and includes
settlers, tourists, soldiers, Israeli
politicians and Knesset members. A
study conducted by Al-Aqsa Foundation for Endowment and Heritage
in Israel has revealed that Masjid
al-Aqsa and its surrounding area has
been subjected to attacks and violations by approximately 5000 Zionists
in 2011 alone.70 The number of
attacks significantly increased in 2012
with nearly 11,000 Zionists storming
the al-Aqsa Sanctuary.71 In 2013, the
trespasses have been occurring on
an almost daily basis. Furthermore,
Palestinian students who undertake
classes within the grounds of the
sanctuary have been denied access.
The attacks have varied between
physical attacks and plots and plans
which threaten the security of the
Masjid; to provocative statements
constituting incitement by Israelis
to destroy the third holiest site in
the Muslim world. The intruders
have performed Talmudic rituals,
sometimes in public, other times in
secret, including carrying religious
articles inside the Masjid. On 28 May
2012, a group of around 160 Israeli
occupation soldiers hoisted a threemetre long Israeli flag inside the holy
al-Aqsa Masjid. Despite demands
that the flag be removed, soldiers
failed to take it down.72
Directly outside of the walls of
al-Aqsa Sanctuary, Israeli efforts
to Judaise the area have intensified with the intention of creating a
fabricated Jewish Israeli history in
the area. Many historic buildings and
infrastructures have been deliberately
destroyed thus removing evidences
of centuries old Palestinian history
and heritage. Millions of Israelis and
foreign tourists visit the al-Buraq
Wall every year73 and a new history
is being invented; an example of this
is the removal of Arab street names,
including Salah ad-Deen Street,
and the replacement of them with

Hebrew names.
The military presence in the
area has increased dramatically and
Palestinian worshippers are routinely
prevented from entering the al-Aqsa
Sanctuary. Measures such as banning
orders and limitations on the ages of
those who may enter the area have
resulted in an exponential decrease
in the number of worshippers able to
enter the holy site.
Israeli Occupation Authorities
have also prevented many millions of
Palestinians from the West Bank and
Gaza Strip from reaching Occupied
Jerusalem and the al-Aqsa Sanctuary
further reducing the number of people
able to visit this place of immense
religious significance. Those that are
fortunate enough to visit the al-Aqsa
Sanctuary are often subject to harassment from occupying Israeli forces.
The increase in the number
of violations against the al-Aqsa
Sanctuary comes amid an increase
in mainstream Israeli discourse
advocating the total destruction of
the al-Aqsa Sanctuary. Many prominent Israeli politicians have regularly
and frequently called for the destruction of the al-Aqsa Sanctuary and
advocated the building of the Third
Temple on its site.
Moshe Feiglin has for many years
spoken openly of his desire and the
Israeli need, to build the Third Temple
on the site of the al-Aqsa Sanctuary.
In the 2013 Israeli Knesset elections,
Feiglin stood as a candidate for the
ruling Likud Party and was elected as
a Member of Parliament. On several
occasions, Feiglin has acted in an
offensive and provocative manner by
trespassing on the al-Aqsa Sanctuary and denying Palestinians access
while he himself offered prayers
there. He has been able to act with
impunity and is always accompanied
by a heavy security escort protecting
him on each of his visits.
Moshe Feiglin co-founded the
Zo Artzeinu (This [is] our Land/

Country) movement with Shmuel
Sackett in 1993 to protest against the
Oslo Accords; he shares the views of
other Israeli extremists who do not
believe in the peace process and want
to occupy all the Palestinian lands.
Feiglin is banned from entering the
United Kingdom due to a decision
by Home Secretary Jacqui Smith,
made public in March 2008, excluding Feiglin on the grounds that his
presence in the country would not
be conducive to the public good. A
letter to Feiglin from the Home Office
said that Smith justified her decision
as his activities foment or justify
terrorist violence in furtherance of
particular beliefs; seek to provoke
others to terrorist acts; foment other
serious criminal activity or seek to
provoke others to serious criminal
acts and foster hatred which might
lead to inter-community violence in
the UK.
In 2012, Feiglin gave a speech
as the keynote speaker for an event
organised by the Temple Institute.
The activities of the Temple Institute give rise to grave concern as
they directly threaten the safety and
preservation of the al-Aqsa Sanctuary. The Temple Institute have openly
stated that they have plans in place to
achieve their goal of destroying the
al-Aqsa Sanctuary. In his keynote
speech for the Temple Institute,
Feiglin advocated the building of
a temple on the existing site of the
al-Aqsa complex calling for a revolution to take place as the building of
a Temple is the only reason for our
(Jewish) existence.
Aside from Feiglin, there are
currently many other Israeli politicians who have expressed their
desire to see the al-Aqsa Sanctuary destroyed. In a speech given
in Florida, candidate for the 2013
Knesset elections Jeremy Gimpel,
remarked that it would be a wonderful thing to see the al-Aqsa Sanctuary
blown up.74 Jeremy Gimpels views
no longer occupy the fringes of Israeli
public opinion.
21
His party, Habayit Hayehudi

(Jewish Home), founded by the
extremist settler movement, won 12
seats in the 2013 Knesset elections;
this amounts to 10% of total seats,
making the party an influential
voice in the Israeli Parliament. One
member of Jewish Home who won a
seat in the 2013 Knesset elections was
Uri Ariel. During the Sukkot festival
in 2006, Ariel said he was preparing
a plan to build a synagogue on the
al-Aqsa Sanctuary.
Israeli politics has moved so far
to the Right that some commentators have noted that there is no Left
remaining. With the election of
individuals such as Moshe Feiglin
and Uri Ariel to the Knesset, it is
apparent that not only have calls
for the destruction of the al-Aqsa
Sanctuary become accepted in
mainstream Israeli society but that
those advocating the destruction
of the al-Aqsa Sanctuary are legitimised by the Israeli Knesset and are
now in a powerful position to carry
out their desired aims. Aside from
policies which push for the further
oppression, marginalisation and
destruction of the Palestinians in the
occupied territories, there are now
voices in mainstream Israeli politics
which routinely and frequently call
for the destruction of the al-Aqsa
Sanctuary. It is for this reason that
when the Sanctuary is trespassed
upon on a daily basis, there is no
action taken against the perpetrators.
These perpetrators have been given
the confidence and belief that they
are not breaking any laws and they
have nothing to fear from the Israeli
authorities who will not stop them
nor press any charges against them.
One such example occurred
in January 2013, when the Israeli
Foreign Ministry produced a film
called The Fact About Jerusalem.
The film showed Israeli Deputy
Foreign Minister, Danny Ayalon,
filmed speaking in various areas of
Jerusalem, including in front of the
Dome of the Rock within the al-Aqsa
Sanctuary. In the film, the Dome of
22
the Rock disappears and is replaced

by an image of a Jewish temple. The
production of this video highlights
the very real and present danger the
al-Aqsa Sanctuary faces from Israelis
who are focused on destroying it.
Israeli action in occupied East
Jerusalem appear to reflect an orchestrated campaign to change facts
on the ground in a calculated and
methodical manner, with the ultimate
aim of creating the conditions
required for the building of the Third
Temple on the al-Aqsa Sanctuary.
The tunnelling and excavations
carried out beneath the al-Aqsa
Sanctuary has undermined the structural integrity of many of its buildings.
Reports of the ground caving in near
the al-Aqsa Masjid and in occupied
East Jerusalem have been made
repeatedly. In December 2010, Col.
Yoram Lev-Ran, the Commander of
the Jerusalem district of the Home
Front Command, ominously told an
Israeli weekly75 that a disaster might
befall the holy al-Aqsa Masjid and
that the old Marwani Mosque might
collapse soon. He emphasised that it
was a question of when and not if .
Any possibility of restoration works
has been blocked by Israel, despite
numerous Arab countries offering to
fund and carry out the works. Instead,
Israel is focused on a campaign of
excavations and the construction of
long, interlinked tunnels underneath
al-Aqsa and the surrounding area in
all directions. The tunnels are to have
Jewish synagogues and Judaisation
centres. What has been notable
about the excavations since 2011 is
that they have been more overt, unlike
in previous years, which is reflective
of how talk of destroying the al-Aqsa
Sanctuary and the Islamic heritage
of occupied Jerusalem has moved
firmly to the Israeli mainstream.
In February 2013, Israel carried
out the wholesale demolition of
Islamic buildings in the northern side
of al-Buraq Square. Israeli bulldozers demolished historic arches and
facades of Islamic buildings dating
back to the Mamluk and Ottoman

eras on the north side of al-Buraq
Square. The site lies just 50 metres
from the Noble al-Aqsa Sanctuary.
Dr. Jamal Amro, an expert specialising in Jerusalem, the holy sites and
settlements; has said that the demolition of Islamic buildings in al-Buraq
Square constitutes the sixth and final
stage of the occupation scheme to
build the alleged Temple on the ruins
of Masjid al-Aqsa.76
The first phase, according to Amro,
ended with seizing control over all
underground tunnels inside the Old
City and under the al-Aqsa Masjid.
The second phase was the building of 61 synagogues in the vicinity
of the al-Aqsa Masjid over a large
area of land, while preparations are
underway for the construction of the
62nd synagogue, which will be the
largest one in the world, adjacent to
the al-Aqsa Masjid in the west side,
in a bid to obliterate the Arab and
Islamic history in the area.
The third phase was represented
in seizing Islamic properties from the
Umayyad and Abbasid eras, while
the fourth phase included setting up
a golden chandelier, weighing 45
kilograms, in the area overlooking

the al-Buraq Square from the west.
The fifth stage, Amro has said,
was represented in the completion
of the executive schemes for building models of the Temple, stressing
that this stage is extremely serious,
because it aims to grant the occupation the necessary political, legal and
legitimate cover for the implementation of the construction that represents the sixth stage. In this respect,
the activities of organisations such as
the Temple Institute are of immense
significance as they promote the
creation of the Third Temple so that
it becomes not only accepted but also
expected within mainstream Israeli
society.
It is thus clearly apparent that
the danger presented to the al-Aqsa
Sanctuary is very real and present.
Over the past few years, we have
witnessed a clear and marked increase
in the attacks upon the al-Aqsa
Sanctuary which have come about
as talk of destroying the al-Aqsa
Sanctuary has become more vociferous in Israeli society. If allowed to
succeed, this will devastate Palestinian religious and cultural heritage
in the Old City of Jerusalem, and
amount to a war crime.
23
Chapter Four: Tunnelling under al-Aqsa and

Excavations
Since the war of 1967, Israel has

been digging, tunnelling and carrying
out controversial excavations around
and beneath the al-Aqsa Sanctuary.
These invasive Israeli actions have
undermined the structural integrity
of buildings within the al-Aqsa
Sanctuary and large cracks have

appeared in some walls and parts of
the ground have also caved in. The
digging shows a deliberate disregard
for the Palestinian ownership of the
al-Aqsa Sanctuary and the structural
integrity of the buildings upon it.
Digging and Excavations after 1967

Within days of occupying East
Jerusalem in 1967, Israeli archaeologists and engineers began digging
around the al-Aqsa Sanctuary in
order to expose additional portions
of the Western Wall. In 1970,
Israeli occupation authorities began
intensive excavation works directly
24
beneath al-Aqsa Masjid on the southern and western sides and in 1977,
digging continued and a large tunnel
was opened beneath the womens
prayer area. In 1979, a new tunnel
was dug under the Masjid, going
from east to west.77
The network of tunnels continued

to expand and on 29 March 1984,
the Archaeological Department of
the Israeli Ministry of Religious
Affairs dug a tunnel, one metre in
height, two metres in width and 10
metres deep near the western part of
the al-Aqsa Sanctuary. This endangered and destabalised the Islamic
Majlis or council building.78 Sheikh
Ikrama Sabri the Mufti of Jerusalem
remarked that these excavations:
Palestinian community as tending

to systematically erase evidence of
other (non-Jewish) heritages in the
countrys history in efforts to legitimise Jewish presence in this land.80
There are also concerns as bulldozers
have been used during digs, instead
of customary methods in archaeological digs which respect the need
to preserve evidences within the
ground at every level of exploration.
The bulldozers have been used to
led to the collapse of the stairs leading to the Waqf offices at the Majlis Gate and in 1988
to the collapse of the corridor leading to the Ghawanmeh Minaret. The Islamic Waqf does not
have detailed information on the excavations, because the Israeli occupation authorities have
barred access to Waqf engineers. We can, however, say for sure that exposing the foundations of
the Haram al-Sharif by digging up the ground around it will place the Aqsa Masjid and other
buildings in grave danger. In other words, the Aqsa Masjid is constantly threatened one way or
another.79
Another concern with regards
to excavations is that significant
Islamic sites and other sacred
religious sites elsewhere are likely
to be destroyed. Such anxiety was
based upon a widespread conception
of Israeli archaeology within the
remove layers of earth which would

provide historic evidences relating
to the Islamic eras and thus many
vestiges have been either destroyed
completely, or ignored if they did not
support the Israeli agenda.
The Western Wall Tunnel in 1996

In September 1996, Israeli
occupation authorities opened a large
tunnel (around 500 metres in length)
beneath the al-Aqsa Sanctuary, sparking bloody clashes with Palestinians
who protested against the digging.
Fifty seven Palestinians were killed.
According to various commentators,
the excavations under the al-Aqsa
Sanctuary are leading to dangerous
cracks in the buildings adjoining the
Western Wall. Archaeologists believe
that the tunnels have weakened the
structures of the buildings within the
compound, so that even the slightest
earth tremor could lead to a collapse
of the Masjid.81
During
early
excavations,
engineers detected a slight movement
in part of the southern Wall and

concrete buttresses were put in
place to support the Wall. Midway
through the digging of the tunnel,
large cracks appeared in one of the
residential buildings in the Muslim
Quarter which was 12 metres above
the level of the excavation. Once
again, digging had to be halted until
the building was secured.82 As Nadia
Abu El-Haj states, the Palestinian
community had opposed this tunnelling operation not only because of
its proximity to the Haram al-Sharif,
but, quite crucially, because it was
undermining the structural foundations of homes above it.83 El-Haj
also revealed that the involvement of
settler groups in the training of guides
for the tunnel also illustrates the close
25
CHAPTER FOUR TUNNELLING UNDER AL-AQSA AND EXCAVATIONS
affiliations that exist between radical

settler movements and the administration of the Western Wall Tunnel.84
The tunnel was in existence for
some time and visitors would walk
inside, and then make a U-turn and
walk back out. The Israeli authorities wanted a way of opening an
exit at the northern end of the
narrow tunnel and a staircase was
built from the tunnel up onto the
Via Dolorosa, bringing the visitorsmainly Israeli- into the heart of the
Muslim Quarter.85 The archaeologist
overseeing the dig, Meir Ben-Dov
remarked: I think that opening the
tunnel exit was very unwise.86 In
sum, Israels excavations around the
al-Aqsa Sanctuary are a direct threat
to the foundation of the buildings
upon it thus placing them at a risk of
collapse.87
The Maghrebi Gate Ascent

In 2007, Israel began renovations
of the Maghrebi gate pathway which
is not only adjacent to the Western
Wall but is also one of the main access
points to the al-Aqsa Sanctuary by
non-Muslims.88 The Israeli Antiquities Authority also announced that
they would be searching for artefacts
at the base of the al-Aqsa Sanctuary
as part of a detailed archaeological exploration before replacing the
ramp.89 This move was met with
fierce criticism from across the
Muslim world. Palestinian newspapers condemned Israels excavation
work as an attempt to remove Palestinian heritage from Jerusalem and
Judaise the city.90 Many commentators felt that this was an attempt by
Israel to extend the prayer area of
the Western Wall even if it meant
the destruction of up to 1400 years
of Islamic history. Adnan Husseini,
a former head of Waqf in Jerusalem
remarked: This is an entrance to our
Masjids, and it [the ramp as well as
the archaeological remains] is Awqaf
property.91
critical letter to the Israeli Antiquities

Authority condemning the illegality
and the lack of transparency of the
project.93 Furthermore, the United
Nations Educational, Scientific and
Cultural Organization (UNESCO)
raised concerns over the scheme as
the work was undertaken without
referral to the specialised bodies
responsible for the preservation of
these heritage sites and without prior
consultation of UNESCO.94 A statement to UNESCO read:
The League of Arab States

has issued a statement concerning
the Israeli actions against al-Aqsa
Masjid in which it warned of the
consequences of a continuation of
the flagrant Israeli violation against
one of the holiest Islamic sites in
Jerusalem, and stressed the illegal,
illegitimate nature of those repeated
actions, which are aimed at the
annexing of Jerusalem and altering
its geographical, demographic and
King Abdullah of Jordan called
95
the Israeli move a blatant viola- archaeological characteristics.
tion that is not acceptable under

any pretext whilst Moroccos King
Mohammed urged an end to the
work which is aimed at distorting
the hallmarks and symbols of Islam
and civilisation.92 Prominent archaeologists from Israel also wrote a
26
UNESCO commissioned a team

to assess and report on the Israeli
excavation work and while acknowledging the professionalism of the
IAA, it nonetheless called on Israel
to halt excavations and approve plans
for restorations with the agreement

of the Waqf Administration and
Jordanian government.96 Turkey also
sent a technical mission to examine
the site and wrote a highly critical
report on the situation.97 Plans for the

ramp nevertheless went ahead with
some modifications.
View of excavations under ramp leading up to Maghrebi Gate - 12 June 2008. Source: Marian Houk98
Recent Developments
In July 2009, it was reported that
twenty tunnels were being dug under
the al-Aqsa Sanctuary. Some were
open to tourists whilst others were
still under construction. Executive
director of the International Al-Quds
Foundation,
Ziyad
Al-Hassan,
reported that the tunnels were part
of an Israeli scheme to establish a
Jewish tourist city under the al-Aqsa
Sanctuary.99 One year earlier, it had
been reported by the Israeli human
rights organisation Israeli Committee Against House Demolitions; that
Jewish settler groups were digging
an extensive tunnel network under
Muslim areas of Jerusalems Old

City. They also warned that these
settler tunnels could one day extend
under the al-Aqsa Masjid.100
An Israeli lawyer and member of
the anti-settlement group Ir Amin
noted: The intention is clear, to be
able to enter the Old City from the
Northern Wall (under the Damascus
Gate), traverse the Old City without
encountering a single Palestinian,
emerge at the Western Wall, saunter
across the plaza, re-enter the burrow
and exit at Silwan.101 It was also
remarked that messianic extremists
27
CHAPTER FOUR TUNNELLING UNDER AL-AQSA AND EXCAVATIONS
could use the tunnels to attack Masjid

al-Aqsa. Local Palestinian residents
in occupied East Jerusalem also
reported hearing tunnelling at night,
and were concerned as the digging
was near the al-Aqsa Sanctuary.102
As well as various reports of
digging in the Palestinian neighborhood of Silwan during 2008,103 the
al-Aqsa association for the Waqf and
heritage disclosed in September 2009
that Israeli occupation authorities
were digging another tunnel. Israeli
authorities and the Elad settlement
association [have] undertaken efforts
to complete this tunnel as soon as
possible so that it can be linked with
other tunnels under Silwan village
near the al-Aqsa Masjid.104
28
In April 2010, the Palestinian

Judge of Jerusalem Sheikh Mohammed Abu Senena reported that
Masjid al-Aqsa was threatened with
collapse due to Israeli tunnels under
the structure. It was also reported that
Israel was attempting to wipe out the
Islamic and Christian heritage within
the holy city by demolishing Palestinian homes, desecrating religious
sanctuaries and building new
Jewish settlements.105 At the end of
December 2010, the Secretary of the
Organisation of the Islamic Conference (OIC) called on UNESCO to set
up a committee of experts to assess
the safety of the al-Aqsa Sanctuary.106
Excavations go down 15 meters, all the way to the foundation stones of the Western Wall
The other 1591 feet of the wall runs underground, underneath Jerusalems Muslim Quarter with the concrete pillars
supporting the residential streets above the tunnel
29
Chapter Five: Judaising Jerusalem and impact on the

al-Aqsa Sanctuary
Since the formation of the state

of Israel in 1948, measures have been
carried out to radically transform the
physical and demographic landscape
of Jerusalem to incorporate the
Zionist vision of a united, and fundamentally Jewish Jerusalem under
Israeli sovereignty. This Judaisation
of Jerusalem occurred not only

during times of war, but also under
times of peace through the expansion
of settlements, the disenfranchisement of Jerusalem residents, home
demolitions, bureaucratic restrictions
and the separation Wall.107
Historical Roots of Judaisation of Jerusalem

As soon as Palestine came under
the British mandate in 1922, Jerusalems demographics were altered by
waves of Jewish immigration. In fact
the United Nations estimated that
by 1947 the population of Jews and
Arabs had reached parity in Jerusalem at around 100,000 people.108
With the declaration of the state of
Israel, land owned by Palestinians in
Jerusalem was appropriated by the
government of Israel and transferred
to the administration of the Israel
Land Authority.
In the coming years, Israeli law
was extended to East Jerusalem and
30
the citys boundaries were expanded

to include an additional 64 sq. km
of Palestinian land in the West Bank
after the war in 1967.109 This expansion was carried out by the guiding
principle of Zionist colonisation
and boundaries were judiciously
mapped by Israeli generals to exclude
Palestinian population centres such
as Abu Dis and al-Ram while incorporating sparsely inhabited agricultural lands.110 The empty land was
earmarked for future settlements so
that the Jewish population would
outnumber the Palestinians within
Jerusalems boundaries.
The international community

declared the annexation of Palestinian land in East Jerusalem as void and
on 3 July 1969, the United Nations
Security Council adopted Resolution
267 which stated that all legislative
and administrative measures and
actions taken by Israel which purport
to alter the status of Jerusalem,
including expropriation of land and
properties thereon are invalid.
Israel simply ignored these
condemnations and passed the
Absentee Property Law which

was used to strip the Arabs of East
Jerusalem of their homes. Palestinians who were away, either at work
or had fled from the fighting, were
stripped of their land and their
citizenship rights to live in Jerusalem. These policies, amongst others,
displaced over 100,000 Palestinians
and resulted in the expropriation of
around one-third of land annexed to
Jerusalem in 1967.111
Creating a Jewish Jerusalem: Planning policies,

home demolitions and ID cards
For the last 14 centuries, Jerusalem
has been under continuous Arab and
Islamic presence apart from the short
Crusader era yet the Israeli authorities are keen to promote a vision
of the city as one predominately
Jewish in character. As the renowned
scholar Edward Said remarked in
1995, Israel was able to project an
idea of Jerusalem that contradicted
not only [the citys] history but its
very lived actuality, turning it from a
multicultural and multi-religious city
into an eternally unified, principally
Jewish city under exclusive Israeli
sovereignty.112
This vision was carried out
through various policies whose aims
were two-fold: to rapidly increase the
Jewish population through the developments of Jewish-only settlements
and building incentives, and inhibit
the growth of the Arab population
through a wide array of legal, administrative and bureaucratic restrictions,
ultimately forcing the residents to
move elsewhere.113
Since the annexation of East
Jerusalem in 1967, Palestinian
Jerusalemites received a blue identity
card which is subject to annual
renewal. This means that they must
go through a lengthy, cumbersome

and at times humiliating process to
renew their ID card or face being
arrested for illegal entry into Israel.114
Israel also enforced a center of life
policy in which Jerusalemites found
working or living outside Jerusalem
were stripped of their blue ID cards.
Such policies, labelled as quiet
deportation resulted in Palestinian
Jerusalemites being slowly banished
from the holy city. In 2006 alone,
1,363 Palestinians were stripped of
the right to live in Jerusalem.115 Israel
has undertaken a deliberate strategy
to rid Jerusalem of its Palestinian
inhabitants over the past four and a
half decades. This deliberate orchestration changes the facts on the
ground which will later enable Israel
to claim East-Jerusalem has a small
Palestinian minority and therefore
rightly belongs to the Israeli majority, regardless of the illegality of the
Israeli presence there.
Further policies which support
this overall malicious intent include
restrictions on planning permission
for the building of homes in Arab
neighbourhoods. The state of Israel
did not commission a single housing
unit to be built for Palestinians while
it has commissioned nearly 60,000
31
CHAPTER FIVE JUDAISING JERUSALEM AND IMPACT ON THE AL-AQSA SANCTUARY
housing units for Jewish settlements

in the first three decades following
1967. Planning costs are extremely
prohibitive for Palestinians meaning
that many Palestinians are forced
to build without permits and face
the risk of fines and home demolitions. The Israeli Committee Against
Home Demolitions reports that even
for those with the financial means it
is not uncommon to wait 5-7 years
for an application to be approved
(or more readily, declined), and in
the Old City of Jerusalem no new

construction is permitted outside
the Jewish Quarter.116 In addition to
these restrictions, Israel has carried
out approximately 2,000 home
demolitions in East Jerusalem since
1967. According to official statistics,
from 2000 to 2008 the Israeli authorities demolished more than 670 East
Jerusalem homes. The number of
outstanding demolition orders is
estimated at up to 20,000.
According to BTselem:
Total and partial demolition of houses and other structures, 1999-2008, official data:
Year
1999
2000
2001
2002
2003
2004
2005
2006
2007
2008
2009
2010
2011
2012
Total
32
East Jerusalem - Demolitions by

the Jerusalem Municipality
17
9
32
36
66
115
76
71
69
71*
65
53
60
49
789
East Jerusalem - Demolitions by

the Interior Ministry
14
7
9
9
33
18
14
10
6
7
3
3
4
2
139
Total
31
16
41
45
99
133
90
81
75
78
68
56
64
51
928
Statistics on Revocation of Residency Rights

Year
No. of Palestinians whose

residency was revoked
Year
No. of Palestinians whose

residency was revoked
2011
101
191
725
1988
1987
1986
1985
1984
1983
1982
1981
1980
1979
1978
1977
1976
1975
1974
1973
1972
1971
1970
1969
1968
1967
Total
23
84
99
161
616
74
51
158
91
36
35
42
54
45
77
93
126
327
178
395
105
14,152
2010
2009
2008
2007
2006
2005
2004
2003
2002
Till end of
April 2001
4,577
289
1,363
222
16
272
No Data
15
2000
1999
1998
1997
1996
1995
1994
1993
1992
1991
1990
1989
207
411
788
1,067
739
91
45
32
41
20
36
32
BTselem
Settlements and the Separation Wall

The Israeli government has long
implemented a policy which encourages the strategic growth of Jewish
settlements surrounding Jerusalem. In March 2010 Israeli Prime
Minister Netanyahu approved the
construction of 1,600 Jewish homes
in the Arab neighbourhood of East
Jerusalem. Furthermore, according
to estimates from the EU in 2006, the

population of settlers in East Jerusalem is expected to account for half
the settler population of the West
Bank.117 The growth of the settlements is a clear move to increase
Israeli control and influence over
Jerusalem and also to bolster claims
of a predominantly Jewish Jerusalem.
33
CHAPTER FIVE JUDAISING JERUSALEM AND IMPACT ON THE AL-AQSA SANCTUARY
As Valerie Zink explains: By tipping

the demographic scales in their favour
and altering the physical landscape to
reflect a Jewish identity and character, the settlements serve to actualize
what was previously only myth.118
In 1995, the Israeli government
adopted the Greater Jerusalem
Master Plan which incorporates
the burgeoning ring of settlements
which surround East Jerusalem into
its municipal boundaries. As such
Greater Jerusalem includes not
only the Gilo, French Hill and Har
Homa settlements which are within
its boundaries but also Givat Zeev,
Maale Adumim and Gush Etzion.119
The Old City is increasingly encircled by Jewish-only neighbourhoods
and only a few poor Arab enclaves.
Jewish settlers are also moving into
the old citys Islamic quarter and
into Palestinian neighbourhoods,
backed by court eviction orders for
the residents that are enforced by the
police.120
The Separation Wall that Israel
has built around the West Bank
also plays an important role in the
Judaisation of Jerusalem. Daoud
Hamoudi of Stop the Wall explains
that the Wall annexes the settlement
blocs into Jerusalem and isolates the
Palestinian neighbourhoods- and

you are talking about almost half
the population of Jerusalem, around
120,000.121 Many Palestinian neighbourhoods which were previously
part of Jerusalem now have to cross
the Wall to enter Jerusalem, totally
severing their connection to the holy
city. This is the ultimate outcome of
the Wall which, John Dugard the UN
Special Rapporteur states, serves as
an instrument of social engineering
designed to achieve the Judaisation
of Jerusalem.122
The true cost of this Judiasation is
that Palestinians, both Christian and
Muslim, are being pushed out and
their link to Jerusalem cut off whilst
Israel strengthens its own place in the
city. The biggest loss to Palestinian
Muslims is that their right to visit the
al-Aqsa Sanctuary has been radically
undermined. Those wishing to visit
the holy site are now totally at the
mercy of Israeli security forces and
at times of crisis (when Palestinians
feel the need to protect the site) or
at special occasions such as Eid and
Ramadan, Israel has been known
to place harsh restrictions blocking
Muslims from worshipping within
the al-Aqsa Sanctuary.
Restricted Access to al-Aqsa Sanctuary

Since the formation of the State
of Israel in 1948, Palestinians have
faced a growing number of restrictions on their movement into Jerusalem. In the wake of the first Intifada,
Israel imposed a closure on the city
of Jerusalem which later became
standard policy. Now each time an
incident occurs or there are Jewish
celebrations in the holy city, Palestinians are denied entry into the city
and into the al-Aqsa Sanctuary. This
is a direct violation of the religious
rights of Muslim Palestinians and
their right to worship in the Masjid.
For example in September to October
34
2009, restrictions were placed on

entry to the al-Aqsa Sanctuary and
all Palestinian men under the age of
50 were denied access. Similarly, after
the celebration of the Jewish Passover
in March 2010 Israeli forces imposed
restrictions on Palestinians entering
the al-Aqsa Sanctuary - altogether
banning men under the age of 50.123
Moreover, as the West Bank
has been effectively cut off from
Jerusalem through the multiple
Israeli-controlled checkpoints, those
without Jerusalem IDs have to apply
for permits to visit their holy city.
Obtaining a permit is a lengthy,

humiliating, and arbitrary process,
which requires the submission of
considerable personal documents.
There are no clear procedures and
criteria for receiving permits, and
there is no requirement to state
reasons for denying one, nor is there
any avenue of appeal for Palestinians denied permits.124 Furthermore,
Israels response to the al-Aqsa
Intifada was to impose even more
restrictions on Muslims wanting to
pray in the al-Aqsa Sanctuary. During
Friday Juma prayers in particular,
there would be restrictions on entry
into Jerusalem and also on Palestinians entering the Old City to pray at
Masjid al-Aqsa.
Whilst Israel has attempted to
justify these restrictions on the basis
of security, the rationale is seriously
flawed as it is uniformly applied to all
Palestinians, closure affects everyone
except probably those that are skilled
and determined enough to breach
it. The manner in which closure is
pursued indicates that the policy

rather serves economic and political
considerations.125 This Matrix of
Control through checkpoints, ID
cards, the Separation Wall, planning
policies and home demolition means
that Palestinians are being forced
out of Jerusalem with little hope for
return. As well as cutting themselves
off from the city, many now face a
myriad of Israeli restrictions if they
wish to pray at the al-Aqsa Sanctuary
although this is a religious right.
There are already millions of
Muslim Palestinians who have grown
up without ever visiting the al-Aqsa
Sanctuary. This is a violation of their
religious, cultural and citizenship
rights. East Jerusalem is Palestinian
land and belongs to the Palestinian
people. Israels annexation of the
city is illegal and despite unashamed
attempts to change the facts on the
ground, these efforts must be resisted
and the rule of international law
upheld.
35
Chapter Six: Al-Aqsa in the Zionist Vision
Early Zionism and Jerusalem

Bernard Wasserstein of Divided
Jerusalem: The Struggle for the Holy
City, states that early Zionists tended
to eschew religious traditions and
generally avoided attributing any
special importance to Jerusalem.
Theodor Herzl, the founder of political Zionism, was shocked by what
he perceived as the citys filth and
stench and when socialist Zionists
began to arrive in Palestine after 1904
they looked down on Jerusalem for
its religiosity.126 In fact, during the
first influx of Zionists to Palestine in
1880, very few settled in Jerusalem.
Far from viewing Jerusalem with
affection, they despised it and all
it stood for, particularly the traditional dependence of Jews there on
halukah (charitable dole).127 David
Ben Gurion who went on to declare
Jerusalem as the capital of the state
of Israel in 1950 did not visit the
city until three years after arriving in
Palestine.
36
Many of the early Zionists

viewed the notion of rebuilding the
temple more as a metaphor for the
creation of the state of Israel. The
emblem of Israel - the menorah
from Titus arch flanked by two
olive branches - derives directly from
Zechariahs vision of the restoration of the temple, driving home
the Zionist movements revolutionary message that the State of Israel
constituted the Third Temple.128
The notions of restoring the Temple
were not unheard of during this
time although they were not clearly
defined. In 1918, Chaim Weizmann
of the Zionist Organization wrote
that Jews went to the Wall to bewail
the destruction of the Temple and
to pray for its restoration.129 During
the conflict over the Western Wall
in 1928-9, it was reported that
even the more moderate Hebrew
press in Jerusalem uttered anew the
symbolic references to rebuilding
the ancient Temple.130
Divisions about the Status of Jerusalem

Religious Jews continued to settle
in Jerusalem motivated by their faith
but had no interest in or sympathy
for the Jewish nationalism imbued in
Zionist thought.131 As such, there was
a clear divide at this time between
how Zionists perceived Jerusalem
and the views of religious Jews with
regards to Jerusalem. This division is
illustrated by the Zionist response to
the Royal Commission partition plan
for Palestine in 1937:
any demands for sovereignty over

Jerusalem would jeopardise international support for the creation of a
Jewish state.133 As David Ben Gurion
reflected it was the price paid for
statehood.134
To summarise, whilst Jerusalem
may not have featured highly on
the Zionists agenda this cannot be
automatically seen as an indication
of the citys insignificance to them.
The Zionist response to the idea of a Zionist state without Zion [Jerusalem] was curiously
complaisant. Their general view of the holy city has always had an undercurrent of hostilityparticularly strong in the case of the dominant, secularizing socialist-Zionist movement. They
saw Jerusalem as the fortress of the old yishuv [religious Jews living in Palestine before 1880s],
symbol of all that it stood for by way of conservatism, unproductiveness and anti-Zionism. Tel
Aviv was the real capital of Zionism until the foundation of the state of Israel- and, in all but
name, for some time thereafter.132
Another reason for the Zionist
reluctance to acknowledge the importance of Jerusalem may have related
to the fact that the Muslims and
Christians held it in such high regard.
There was little chance of being able
to include it in a Jewish state and so
the suggestion that it be partitioned
may have been accepted as one
possible way of gaining a foothold in
the Holy City. It was also feared that
Rather, it seemed to have been a strategic move to avoid any diplomatic

tensions whilst creating the state of
Israel. It also reflected divisions of
the old yishuv and the new yishuv
and the principles on which the state
would be formed. However, following the formation of the state after
the war in 1948 and particularly
the conflict in 1967, Israeli intentions would become a lot clearer.
A New Movement: Religious Zionism

Since the destruction of the
Second Temple, a desire for reconstruction has been inevitable. This is
now even reflected in Jewish prayer
services where a prayer for the
construction of a Third Temple is
included. Whilst orthodox authorities maintain that the rebuilding of
the Temple will occur following the
return of the Messiah, others have
incorporated this with other Zionist
aims. Religious Zionism - which
appears to have been led by the visions

of Rabbi Avraham Yitzhak Hacohen
Kook (1865-1935) - declared that the
re-establishment of the Temple was a
key Zionist objective.135
According to Rabbi Kook, this
was part of a process aimed at the
national revival of the Jewish people
and he set up a school which taught
the regulation of worship in the
Temple.136 Rabbi Kook, however, was
37
CHAPTER SIX AL-AQSA IN THE ZIONIST VISION
clear that entry to the Temple Mount

was forbidden to all Jews. Nonetheless, religious Zionists who actively
supported the migration of Jews to
Israel and saw the creation of the
State of Israel as a step to redemption
believed that this redemption would
culminate in the rebuilding of the
temple...137 Members of the terrorist
Stern Gang (also known as the Lechi
Movement) discussed the construction of the Third Temple as part of
nationalist ideology viewing the
temple as a national symbol rather
than a religious site.138
Since the formation of the State
of Israel in 1948 and the war of
1967, these views have developed

and changed quite dramatically.
Motti Inbari notes that there is a
growing trend of Israelis demanding
to pray on the Temple Mount and to
turn it into a centre of Jewish nationhood. For example, the post-1967
period saw a rise in the number of
operational plans to blow up the
Masjids on the al-Aqsa Sanctuary.139
Members within Israeli society have
demanded a change in the way
that Israel runs the site and as such
these groups advocate action to end
Muslim control of the site and to
start a process what will lead into the
establishment of the Third Temple.140
Jewish Rulings on Entering the Temple Mount /

al-Aqsa Sanctuary
The traditionalist religious Zionist
leaders generally agree that it is forbidden for a Jew to enter the Temple
Mount / al-Aqsa Sanctuary until the
time of the Messiah. However, some
leading members of the Rabbinate
have permitted entry and prayer
in an individual capacity and the
Council of Yesha Rabbis (Orthodox
Rabbis from the illegal settlements
in the West Bank and previously in
the Gaza Strip) have permitted Jews
to enter under certain restrictions.141
This decision was opposed by the
majority of ultra-Orthodox rabbis
who believe that all Jews are forbidden from entering the Temple Mount
as they are impure due to contact with
the dead. They can only be purified
with the ashes of the red heifer mixed
with water which is not available,
and they are also forbidden from
entering the Holy of Holies (Kodesh
Kodashim) whose precise location
has been lost. It must be clarified at
this point, that whilst many Jews
maintained the notion that the Temple
Mount was out of bounds for them,
this did not hinder the argument
38
that the Jewish people should enjoy

property ownership of the area.142
Inbari describes a messianic
resurgence as in Jewish tradition,
messianic exception did not demand
any active step to realize redemption,
with the exception of the requirement
to pray and to maintain ritual purity
to enable the arrival of the redeemer.
The Zionist consciousness sought to
break this cognitive mold, advocating concrete political action while
rejecting and negating the passive
tradition.143
In 1996, the Council of Yesha
Rabbis (CYR) ruled that Jews are not
only permitted but actually encouraged to enter the Temple Mount after
undertaking a special ritual purification. Every Rabbi was encouraged
to go up [to the Temple Mount]
himself, and to guide his congregants
on how to do so in accordance with
all the constrictions of Halacha
(Jewish religious law).144 In September 2003, following the re-opening
of the Temple Mount to Jews after
the al-Aqsa Intifada, there was an
outburst of visitors to the site. Within

the first three months, some 4,000
Jews entered the site and this enthusiasm has been led by important
religious and political leaders from
within the religious Zionist camps,
and not necessarily from its more
extreme wings.145
Motti Inbari, author of Jewish
Fundamentalism and the Temple
Mount, noted that there was a clear
phenomenon of the erosion and
weakening of the prohibition against

Jews entering the Temple Mount.146
In fact, according to Israeli Police
records, around 70,000 Jews visited
the site between November 2003
and October 2004, which means an
average of 5,000 visitors a month.147
Since 2010 this figure has increased.
This shift in the Jewish narrative with
regards to the Temple Mount poses
a substantive threat to the future of
the al-Aqsa Sanctuary which is under
Muslim Waqf ownership.
39
Chapter Seven: The Temple Movement of Israel
Organisations with the aim of demolishing

Masjid al-Aqsa and Building a Jewish Temple
Inside Israel
Since 1967, there has been a
tangible increase in the number of
voices advocating the building of the
Third Temple and the removal of
the al-Aqsa Sanctuary from Muslim
hands. In 1984, members of Gush
Emunim (Bloc of the Faithful) which
calls for the building of illegal settlements were accused of attempting to
dynamite the Dome of the Rock.148
Groups such as the Temple Institute
- which are explored in depth belowreceive funding from the Israeli

Ministry of Tourism, the Ministry
of Religious Affairs, the Ministry
of Education and the Municipality
of Jerusalem.149 The Temple Mount
Faithful is popular with more than
30 percent of Israeli voters and their
views are also embraced by the
current right-wing Prime Minister
Benjamin Netanyahu.150
The Temple Institute

The Temple Institute is the leading
and central body in the Third Temple
Movement in Israel. It is an educational institute which runs various
Jewish college preparatory schools,
known as Yeshiva (academies) for
young adults and youths, a museum,
40
a publishing house and also a project

which seeks to produce and recreate objects to be used in the Jewish
Temple.151 It was established in 1984
by Israel Ariel and is recognised as
an official institute by the Ministry
of Education. Thousands of state
school children, IDF soldiers and

Christian Zionists visit the Temple
institute every year.
Its leader Israel Ariel is considered
politically aligned to far-right parties
such as Kach, which is violently
anti-Arab. In fact, when the Jewish
Underground- an Israeli organisation which planned to blow up the
Dome of the Rock and al-Aqsa
Masjid, was uncovered in 1984,
Ariel was among the few voices who
publicly supported its actions.152 He
was particularly influenced by the
war of 1967 and he believed that
the Messiah would soon appear and
build the Third Temple.
As this never happened, Ariel
came to the conclusion that the
construction of the Temple was in
fact the task incumbent on the public
as a whole, as a precursor to the
coming of the Messiah.153 This led
him to establish the Temple Institute
as he believed that the construction
of the Temple would be the final
stages of redemption for the people
of Israel. Its members and leaders
regularly visit the Temple Mount to
pray and the Institute receives financial support from state bodies and
organisations in Israel. Its annual
conference has been supported by the
Chief Rabbinate of Israel and other
well-respected figures outside the
Temple Mount circles.153
The Institute appears to have
gained wide acceptance of the
general public and has straddled
the boundary between legitimate
academic study of the Temple
(theoretical studies and folkloristic
replications) and actual actions
intended to promote the construction of the Third Temple- something
that remains taboo in religious
terms.155 Despite the Institutes aims,
it has been able to gather substantial
amount of support- tacit at least- as it
is careful to avoid excessive manifestations of its ambivalent position.156
as observing the positive commandment in the Torah- to build a Temple

to the Lord.157 This is significant as
it challenges the widely held belief
amongst the Jewish population that
the construction of the Temple will
be a supernatural and miraculous act
which will occur after the arrival of
the Messiah. The educational aspect
of the Institute focuses on changing
the public opinion through museum
exhibits, educational curricula, festivals, books and material surrounding the issue of the Temple and the
debate surrounding permission to
enter the Temple Mount.158 In 1994,
the institute attempted to secure
exclusive Jewish ownership of the
Temple Mount.
During Passover in 1997, the
institute began a project to produce
a gold-plated candelabrum modelled
on the one used in the Second Temple.
This culminated in the creation of a
bronze gold-plated candelabrum in
1999 funded by Ukrainian businessman Vadim Rabinovitch at the
estimated cost of one million US
dollars. In 2000, the Women for the
Temple was set up, organising an
annual conference for women only
on issues surrounding the Temple
Mount. Whilst the demand for the
construction of the Third Temple
forms its basic aim, the institute
maneuvers carefully between its internal message and its various external
methods, some of which sometimes
present a more restricted vision.159
Even so, Motti Inbari states that The
institutes objectives are very clear,
and culminate in the construction of
the Third Temple.160 In March 2010,
the institute launched the first annual
International Temple Mount Awareness Day.
The aim of the Temple Institute

is however clarified in a statement
41
CHAPTER SEVEN THE TEMPLE MOVEMENT OF ISRAEL

The Temple Mount Faithful (TMF) was established by a
leading figure in the Third Temple
Movement, Gershon Salomon. It is
the oldest and best known mainly
due to its public actions such as
its events which demand that the
Muslim presence be removed from
the Temple Mount161 - as such it is
generally seen as the biggest threat
to the Sanctuary by the Muslim
Waqf. In fact, the TMF was the first
organisation to demand the removal
of the Dome of the Rock and Masjid
al-Aqsa from the al-Aqsa Sanctuary
and for the transformation of the
area into a Jewish Centre.162 On its
website, the rebuilding of the Temple
is held up as their major goal and
they state that they channel their
efforts into making this a reality.163
Gershon Salomon descended
from one of the earliest Zionist
pioneers in Palestine and his family
settled in Jerusalem in 1811.164 As a
soldier he participated in the battle
for Jerusalem in the war of 1967 and
believes that he became an agent of
god during that conflict. Salomon
states that he regularly experiences
divine revelation which guides him
towards the reconstruction of the
Temple. He established the TMF at
the end of the 1960s. Salomon, with
the golden Dome of the Rock in the
background, has said on Israeli television: It is time this pagan edifice
ceased to exist.165
Many of the events organised by
the TMF are related to the Jewish
calendar and ancient rituals linked
to the Temple Mount. TMF also
marks Zionist occasions such as
the Memorial Day for Fallen IDF
Soldiers and Jerusalem Day, most
of the marches and processions
highlight the organisations demands
to end the Muslim administration of
the Temple Mount. The aspiration
of rebuilding the Temple appears to
have been perceived as a distant goal
42
that should follow more immediateand, for Salomon, more importantobjectives such as the removal of
Islam from the Temple Mount and
the transformation of the site into the
centre of Jewish nationhood.166
Inbari (2009) remarks that whilst
the movement doesnt engage in any
violent or illegal activities, its central
message- the removal of the Masjids
from the Temple Mount- may be
perceived as conveying an aggressive
message for Islam and, thus, may
cause serious conflict on the Mount
between Muslims worshippers and
Israeli law enforcement.
In 1990 during the height of the
first Intifada, the TMFs intentions
to lay a cornerstone in the Sanctuary led to such a reaction. The Waqf
called on Muslims to defend the site
and there were mass riots following
conflict with Israeli forces. Seventeen
Palestinians died, hundreds more
were injured and this incident is
considered the most serious on the
al-Aqsa Sanctuary since the war of
1967.167
When it was established, the
TMF was able to draw in a wide
range of supporters however, over
time a religious faction broke off and
formed the Movement for the Establishment of the Temple. After losing
a significant chunk of its supporters,
the TMF has been able to draw on
support from right wing Christian
evangelicals and Christian Zionists.
Due to this change in supporters, the
message of the TMF has an increasing
emphasis on rebuilding the Temple
as a central objective.168 Gershon
Salomon, it seems, has shifted from
his original focus of securing Jewish
sovereignty of the al-Aqsa Sanctuary
onto apocalyptic and dualistic lines,
depicting the Palestinian presence
on the Temple Mount as an enemy
that must be annihilated in order for
redemption to come to the world.169
On its website it states:

Long Term Objectives
Liberating the Temple Mount from Arab (Islamic) occupation. The Dome of the Rock and the Al Aqsa
mosque were placed on this Jewish or Biblical holy site as a specific sign of Islamic conquest and domination.
The Temple Mount can never be consecrated to the Name of G-d without removing these pagan shrines. It
has been suggested that they be removed, transferred to and rebuilt at Mecca.
Consecrating the Temple Mount to the Name of G-d so that it can become the moral and spiritual center of
Israel, of the Jewish people and of the entire world according to the words of all the Hebrew prophets. It is
envisioned that the consecration of the Temple Mount and the Temple itself will focus Israel on (a) fulfilling
the vision and mission given at Mt. Sinai for Israel to be a chosen people separate unto G-d, a holy nation,
and a nation of priests, and (b) becoming a light unto all the nations [Yeshayahu (Isaiah) 42:6] so that the
Name of G-d may be revered by all nations and the Biblical way of life may be propagated throughout the
world.
Rebuilding the Third Temple in accordance with the words of all the Hebrew prophets. This temple will be a
house of prayer for the people of Israel and all nations.
Providing a Biblical point of assembly in order that all Israel may fulfill the commandment to assemble three
times annually at the times of G-ds festivals and at the place where G-d established His Name forever.
Making Biblical Jerusalem the real, undivided capital of the state of Israel.
Rejecting false peace talks which will result in the dividing of Israel and the breaking of G-ds covenant.
G-d promised to Abraham and to his seed that the land and the borders of Israel are eternal and cannot be
divided and given to other people and nations.
Supporting the settlements in Jerusalem, Judea, Samaria, and the Golan Heights as they are holy. No one is
allowed to break the Word and the Will of G-d by commanding the settlers to leave. In the Biblical era, G-d
commanded the people of Israel to settle the land completely. This command is applicable today. The holy
connection and covenant between G-d, the People of Israel and the Land of Israel is eternal.
Short Term Objectives
To strengthen the organizational structure of the movement in Jerusalem in order to pursue its Long-Term
objectives.
To raise the awareness of the people of Israel to the significance of their nation in G-ds plan of redemption.
This will be accomplished in a number of ways including (a) youth education, (b) formation of youth clubs,
(c) publication and propagation of relevant educational materials.
To demonstrate the fulfillment of the TANACH to the people of Israel.
To publicly proclaim the message of the Temple Mount and Land of Israel Movement in newspapers, flyers,
posters, newsletters, radio and television.
To demonstrate publicly to raise awareness of Israel to the issue of the Third Temple, the Temple Mount and
the Land of Israel.
To buy a house in the Old City (Biblical Jerusalem) near the Temple Mount to establish a spiritual and
educational center to be used by everyone. The four-ton cornerstone will be stored and exhibited on this site.
This first stone of the Third Temple will soon be laid.
To organize conferences for the study of the issues dealing with the Temple Mount and the Third Temple.
43
CHAPTER SEVEN THE TEMPLE MOVEMENT OF ISRAEL
Movement for the Establishment of the Temple

The Movement for the Establishment of the Temple is a more
religious and influential offshoot of
the Temple Mount Faithful established by Yosef Elboim. Its activists
come mainly from the Haredi neighbourhoods of Jerusalem and it was
established in 1987. It was setup as
many supporters in the TMF believed
that Salomon did not attach any
religious significance to the Temple
Mount, and focused instead on the
Temple as the zenith of Zionism. The
organisation also wanted there to be
a more practical focus on actually
building the Temple- hence the name.
The TMF on the other hand had an
original focus of securing sovereignty
over the Mount.170
They were even successful in

influencing the Committee of Yesha
Rabbis of Gush Emunim- the Israeli
settler movement- in overturning a
centuries old ruling that it was impermissible to enter the Temple Mount
in 1996. The new ruling showed
that the goal of changing Orthodox
attitudes on the question of the
Temple Mount was attainable.173 A
survey commissioned by the Reform
movements Israel Religious Action
Centre showed that 42 percent of
the public favoured permitting Jews
to pray on the Temple Mount whilst
55% were opposed. With regards to
the establishment of a Third Temple,
53% were in favour while 37% were
against.174
The Movement for the Establishment of the Temple (MET) envisages

the Temple Mount as the national,
religious and spiritual centre of the
Jewish people and also demands
the removal of alien enemies and
the disgrace from it.171 Inbari states
that although this group is generally
unknown, it is one of the most significant groups advocating the construction of the Third Temple.172 This
Movement is significant mainly for its
ability to combine its Messianic activism with adherence to the Haredi way
of life- thus expanding the potential
base of support. As such, MET holds
that both the Haredi and Zionist
groups are mistaken in their passive
approach with regards to the Temple.
MET also hold visits to pray on

the Temple Mount although they
tend to eschew publicity and so are
more successful in gaining access.
There is a monthly journal published
named the Yibaneh Hamikdash
(Let the Temple be Built) which
has become key in disseminating
the organisations ideas. Following
some concessions on land made
by Israel during the Oslo process,
the movement began to strengthen
the Jewish presence on the Temple
Mount and also make links to the
Orthodox settler community. The
annual Temple Feast held to raise
funds and network is attended by
hundreds of people.175
Temple Admirers Coalition

The movement for the Establishment of the Temple, the Temple Institute, the Jewish Leadership faction,
Chai Vekayam, the El Har Hamor
association and the Women for the
Temple are all part of a wider coalition of Temple Admirers. Members
44
of the Temple Mount coalition also

include Members of the Knesset
(Israeli Parliament) Michael Ben Ari,
Otniel Schneller and Yesha Rabbinical Council Chairman Rabbi Dov
Lior and Rabbi Yuval Sherlo.176
Yehuda Etzion is a significant

member in the Third Temple
movement. He established the Jewish
Underground whose true objective
was to remove the Masajid from the
Temple Mount and prepare for the
establishment of the Third Temple.
Etzion, who headed the Jewish underground group, was discovered with
plans to bomb al-Aqsa Masjid and
is reported as stating: This is more
than a positive thing- this is a desirable thing, and I am looking forward
to seeing these Masjids reduced to
ruins.177 Etzion also urged the Israeli
government to send army bulldozers
to the site and destroy these buildings
once and for all, and if the state is
not willing to do so, let other Jews do
it.178 He believes that the destruction
of Masjid al-Aqsa and the Dome
of the Rock are necessary for the
redemption of the Jewish people.
In a booklet written by Etzion
during his trial in 1985, he argued
that the Temple Mount was the
eternal property of the Jewish people
and that this ownership never will
expire.179 Etzion adds that the responsibility to rebuild the Temple lies with
the Jewish people and that strangers
must be prevented from entering the
site. Inbari clarifies Etzions belief
that:
Just as Halachic authorization
was received for IDF soldiers to
enter the Temple Mount areas for

the purpose of its conquest, so they
must return to the site to concretize
this conquest by removing the alien
presence. Cleansing the al-Aqsa
Sanctuary of the Masajid will create
the necessary support and understanding for full redemption. The
cleansed mount will be the catalyst
for the peoples ascent up the scales
of sanctity.180
After his release from prison,
Etzion went on to establish the
Movement for Redemption in 1989
and later joined the Chai Vekayam
Movement (Alive and Well) in 1993.
Chai Vekayam was based in the settlement Bat Ayin, which was the base
of a Jewish terror group that placed
a container of explosives outside an
Arab girls school in Jerusalem in
2002. The main aim of the movement
is to enter the al-Aqsa Sanctuary to
pray. As they see themselves as free
from the yoke of the law in matters
concerning the entry into the Temple
Mount, they often pray there without
permission.181 Images of the members
of the movement being forcibly
removed has in fact raised awareness
amongst the Israeli population of the
issue and led many to demonstrate,
demanding more rights for Jews at
the Temple Mount. Etzion has also
organised many traditional Temple
sacrifices in areas overlooking the
Temple Mount.
Outside Israel
Outside Israel, there are very
limited organisations which are
entirely dedicated to the rebuilding
of the Jewish Temple. However,
this does not mean that there are
no organisations who support the
rebuilding of the Temple- in fact,
there are large numbers of Christian
Zionists who believe that the Jewish
Temple must be rebuilt before the
return of the Messiah and the battle

of Armageddon. Much of the support
that the Third Temple movements in
Israel receive is from American Jews
and Christians, and not Israelis. For
example Victoria Clark of Allies for
Armageddon, pointed out that the
Temple Institute is visited and funded
by American Jews and Christians
rather than Israelis.182
45
Chapter Eight: The Armageddon Lobby
Christian Zionism and the threat to Masjid

al-Aqsa
There is an explosive alliance
between the apocalyptic Jewish
Third Temple Movement and Christian Zionists who both believe that
the Temple must be rebuilt before
the coming of the Messiah. In fact,
many Christians Zionists believe that
the biblical prophecy of the war at
Armageddon will be sparked by the
Jewish occupation of the Muslim
al-Aqsa Sanctuary and the rebuilding of the temple, in which millions
of Jews will be killed.183 Whilst

this view may have been a cause
for concern amongst Jews, most
Israelis gladly accept the financial
and political support of apocalyptic
Evangelicals, first because Evangelicals pose no immediate threat to
Israel, and second, because Israelis
are convinced that the Evangelical
apocalyptic scenario is completely
bogus.184
Beliefs of Christian Zionists and the

Jewish Temple
Christian Zionism is the belief
amongst certain Evangelical Christians that the return of the Jews to
the Land of Israel will herald the
Second Coming of Jesus. According
to Christian Zionists, Jerusalem must
be Israels undivided capital and that
the Muslim al-Aqsa Sanctuary must
be destroyed and replaced with a
new Jewish Temple.185 The battle
of Armageddon that this event will
46
spark will be one of suffering on a

cosmic scale and all those who refuse
to accept Jesus as their Messiah will
be slain. Christian Zionists believe
that true Christians like them will
be spared this suffering and will
be whisked up to heaven in what is
known as the Rapture.186
As such, Christian Zionists
actively support the state of Israel
and the re-building of the Temple

in place of Masjid al-Aqsa and the
Dome of Rock. According to their
literal reading of the Hebrew scriptures, Christian Zionists believe that
the Jews remain Gods chosen people
and promises made to Abraham
remain true and are awaiting fulfilment.187 As such, they believe that the
promise of land made to Abraham,
Isaac, Jacob and Joseph was unconditional and eternal and consequently
encourage Jews to return to Palestine
and occupy what they see as their
eternal heritage.188
A poll conducted by the Pew
Forum of Religion and Public Life
in July 2006 found that 42 percent of
all Americans believe that Israel was
given to the Jewish people by God
and a poll in October 2006 found that
31 percent either strongly believed or
believe that Israel must have all the
promised land, including Jerusalem,
to facilitate the Second Coming.189
Victoria Clark of Allies for Armageddon also states that Israel-Palestine is
visited by hundreds of thousands of
Christian Zionists every year.190
The political beliefs of Christian
Zionism can be broken down into
three features: a negative attitude to
Arabs and Palestinians, an apocalyptic view of the future and a hostility
to peace negotiations.191 Sizer points
out that whilst unconditionally
supporting Israel, Christian Zionists

are hostile to Arabs, Palestinians and
what they see as the rise of militant
Islam. They perceive America and
Israel as being pitted against an evil
world dominated by Islamic regimes
and this perception was sharpened
following 9/11 and Bushs War on
Terror.
Christian Zionism focuses on
biblical prophecies of apocalyptic
death and suffering and seems to
constantly read events in this generation as signalling the imminent
destruction of the world. Hal Lindsey
asserts that We are the generation the
prophets were talking about. We have
witnessed biblical prophecies come
true. The birth of Israel. The decline
in American power and morality...
We are the generation that will see the
end of times...192 The final strand of
hostility towards peace negotiations
take the form of actively supporting
the continued growth and expansion
of the Jewish settlements in the West
Bank as well as backing extreme
right-wing plans such as the transfer of Palestinians to neighbouring
Arab states.193 Christian Zionists
are aiding and abetting the activities
of a highly motivated minority of
right-wing and religious Jews in both
Israel and America who oppose the
establishment of a Palestinian state
and so all peace plans.194
Historical Roots of Christian Zionism

The Zionist vision was nurtured
and shaped by Christian Zionists
from the 1820s, long before it was
able to inspire widespread Jewish
support a century later.195 In fact,
the activities of early Christian
Zionists have accounted for the two
major milestones of Zionist history:
Britains decision that a homeland for
Jews must be in Palestine and also
Americas hasty de facto recognition
of the state of Israel in 1948.196 Victo-
ria Clark goes as far as to say that it

would be fair to say that there would
probably be a Jewish state today but
it might not have been in the Middle
East.
The roots of Christian Zionism in
their modern form originate from an
Irishman named John Nelson Darby
and a Scotsman named Edward
Irving in early nineteenth-century
Britain. These two men had a signifi47
CHAPTER EIGHT THE ARMAGEDDON LOBBY
cant influence on the contemporary

Christian fundamentalism in terms
of ideas about the role that Jews
would play in end of time prophecies. Darby challenged early views
that Jews must be converted to Christianity before they were restored to
Palestine to follow biblical prophecy,
by stating that they could be restored
as Jews until the Second Coming.197
This meant that energies could be
channelled away from converting
Jews to simply supporting their move
to the Holy Land. As such the issue
of foreign policy became of increasing concern to these Restorationist
Christians.
The Earl of Shaftesbury reflected
this new direction and the need to
marry biblical interest in the Jews
and their homeland with national
foreign policy.198 In fact it was Shaftesbury who first helped coined the
now famous Zionist slogan A land
without a people for a people without

a land. In 1901 Shaftesbury wrote
that Palestine is a country without a
people; the Jews are a people without
a country.199 The roots of Christian
Zionism run deep in the American
administration with George Bush,
the forebearer of the American
Presidents, publishing an influential
piece of work on bible prophecy in
1844. Entitled the Valley of Vision,
he forcefully argued for a literal and
man-made restoration of Jews to
Palestine.200 Leading American politicians who were Christian Zionists
include Ronald Reagan and Jimmy
Carter. Other notable supporters or
sympathisers of Christian Zionism
include British Prime Minster Lloyd
George, T.E. Lawrence, General
Allenby and
Foreign Secretary
Arthur Balfour who produced the
Balfour Declaration.201
America and Christian Zionism

At the turn of the century when
Christian Zionism began to dwindle
in the UK, it emerged in America
with greater vigour. Today most
of the influential Christian Zionist
leaders and groups are based in the
US. Prophecy conferences, Christian
book sales, Internet merchandising
of bible study materials and Holy
Land tours add up to a multibilliondollar business in America, the
like of which exists nowhere in
the world.202 Charismatic speakers
include Hal Lindsey, Jerry Falwell
and Jan Markell and organisations
such as the Unity Coalition for
Israel, the International Fellowship
of Christians and Jews allow Christian Zionists to bless Israel through
financial, touristic, spiritual, diplomatic and political means.203
48
Christian Zionists form a major

threat to the al-Aqsa Sanctuary as
they openly promote the rebuilding
of the Jewish Temple and the destruction of the buildings on the al-Aqsa
Sanctuary. They are also significant
as they provide substantial financial
support to the Temple Mount within
Israel. For example Timothy P.
Weber of On the Road to Armageddon, remarked that without financial
support from America, the work of
the Temple Mount Faithful would
not be possible.204 The support for
rebuilding of the Temple regardless of the problematic theological
implications and the danger of
provoking extreme violence has also
been highlighted as one of the major
problems of Christian Zionism.205
Notable Christian Zionist Organisations within

the UK
Dr Rev Stephen Sizer, author of
Christian Zionism: Road-map to
Armageddon, states that Christian
Zionism describes a broad coalition
of agencies, predominately Gentile
and that there are over 250 Christian
Zionist organisations operating in
America alone.206 In Britain, the most
influential organisations include the
Church Ministry Among Jewish
People (also known as the Israel Trust
of the Anglican Church); Christian
Friends of Israel; Intercessors For
Britain; Prayer Friends of Israel and
the Council of Christians and Jews.207
Other organisations include the Israel
Britain Evangelistic Association
and there is a UK branch providing
support to the International Christian
Embassy Jerusalem. Contemporary
British Christian Zionism leaders
include Derek Prince, David Pawson,
Lance Lambert, and Walter Riggans.
The Church Ministry Among
Jews UK (CMJ UK) is part of
a network of groups- including
branches in Australia, South Africa
and the USA- which has been investing in the spiritual rebirth of the
Jewish people since 1809.208 It was
previously known as the London
Jews Society. CEO of CMJ UK is
Robin Aldridge and its president is

Bishop John Taylor. CMJs websites
states that they employ evangelists in
London and Manchester to encourage the growth of Messianic Jews
and Messianic Jewish congregations.
They also state that they coordinate
and host study tours to Israel as well
as partnering with other Christian
organisations that support Israel.
They have eleven staff working at
their headquarters based in Nottinghamshire and produce newsletters
and research papers.
Another major organisation with
a branch in the UK is the Christian
Friends of Israel who declare that
we are Christians who love Israel
and its peoples and believe that
God has a special place for them in
His Kingdom purposes before the
return of Messiah.209 A recently
formed organisation is the Anglican
Friends of Israel (2005) which aims
to increase support for Israel in the
Church of England. On its websites it
states that its aims are to support the
people of Israel and to secure defensible borders for the State of Israel
and to protect Christian communities threatened by Islamic extremism
in the Middle East.210
Notable Christian Zionist Organisations within

the USA
Within the US, the Christian
Zionist movement is a lot more
substantial and also greatly influential. Although Christian Zionists and
Zionists make up only 10% of the US
electorate (although some statistics
put them at around a quarter), they
are believed to be the largest social
movement in the US and compromise the largest voting bloc within
the Republican Party.211 Major organisations forming part of the network

include the International Christian
Embassy Jerusalem, The National
Unity Coalition for Israel, Christian
Friends of Israel, The International
Fellowship of Christians and Jews,
Bridges for Peace and Christians
United for Israel. American leaders
of Christian Zionism include Jerry
49
CHAPTER EIGHT THE ARMAGEDDON LOBBY
Falwell, Mike Evans, Pat Robertson,

Hal Lindsey and John Hagee.
The International Christian
Embassy Jerusalem (ICEJ), the most
politicised Christian Zionist organisation according to Sizer was formed
in 1980 and its annual gatherings are
reported to bring over five thousand
people to the city to proclaim their
love for Israel.212 Even in its nascent
form in 1967 when the UN passed
Resolution 242 condemning Israels
occupation of the West Bank and
the entire international community
closed their embassies in Jerusalem,
the International Christian Embassy
moved to Jerusalem to express
solidarity with Israel. They are also
usually quoted by the Israeli government when they need a sympathetic
Christian viewpoint and various
Israeli Prime Ministers have spoken
at their annual international gatherings in Jerusalem.213
A statement by the organisation reads:

Because of the sovereign purposes of God for the

City, Jerusalem must remain undivided, under Israeli
sovereignty, open to all peoples, the capital of Israel
only...It would be further error for the nations to recognise a Palestinian state in any part of Eretz Israel...To
this end we commit to work with Israel and to encourage
the Diaspora to fulfil the vision and goal of gathering
to Israel the greater majority of all Jewish People from
throughout the world.214
The ICEJ is believed to have
branch offices in around 60 countries,
sixty staff members and representatives in 114 nations.215 Whilst it has
been careful to avoid controversy
concerning the rebuilding of the
Jewish Temple, the ICEJ affirmed its
commitment that like Moslems, Jews
be able to worship again on Temple
Mount, implicitly within a rebuilt
Jewish Temple.216 ICEJ was previously implicated with funding the
Jerusalem Temple Foundation which
is committed to the destruction of
the Dome of the Rock and Sizer
states that they are contributing to
the ethnic cleansing of Palestinians
50
from their historic homelands.217

They appear to have a wide base of
supporters across the world; in 2000
they managed to gather 14 million
signatories for their petition endorsing Jerusalem as Israels undivided
capital.
The largest pro-Israel organisation of its kind is the National Unity
Coalition for Israel which opposes the
establishment of a Palestinian state
within the borders of Israel and aims
to generate support for the State of
Israel.218 It was founded in July 1991
by Esther Levens and, according to
its website, brings together around
200 partners accounting for more
than 40 million Americans.219 Levens
previously served on the American
Israel Public Affairs Committee
(AIPAC) and the Unity Coalition
supports the Israeli Initiative which
wants Palestinians in the West Bank
to be transferred to Jordan. The
Unity Coalition is believed to wield
significant influence in the halls of
power in Washington. Constituent
groups include Bridges for Peace and
Christian Friends of Israel.
Based in Chicago, the International Fellowship of Christians
and Jews is believed to have raised
around a quarter of a billion dollars
for Israel between 1995-2005.220
Set up in 1983 by Rabbi Eckstein,
the IFCJ has been helping to build
broad support for Israel and had a
revenue income of over 80 million
dollars in 2008.221 It has received
glowing endorsements from Israeli
Prime Ministers such as Ariel
Sharon and Benjamin Netanyahu.
The Christian Friends of Israel
(CFI) was founded by Ray and
Sharon Sanders in 1985 with a group
of Christian leaders from England,
France and the United States. They
have branches in the UK, America,
Germany and also in Jerusalem.
Their mission statement reads: We
exist to comfort and to support the
people of Israel, and to inform Christians around the world of Gods
plans for Israel. CFIs work consists
of supporting Jewish immigrants as

well as Messianic education. The
organisation has worked with the
International Christian Embassy as
well as Bridges for Peace.222
Christians United for Israel
(CUI) was created in 2006 by the
influential Christian right leader John
Hagee. The organisation promotes
the notion that Christians have an
obligation to defend Israel.223 Hagee
has claimed that he has a mailing list
of two million people, and the twenty
thousand spiritual leaders on his list
all forward his e-mails to their own
supporters, who in some cases have
their own lists of a million people.224
In 2008, Hagee gained widespread
media coverage after endorsing
Republican nominee John McCain,
who remarked he was proud to have
the pastors support.225 In 2006 it was
reported in the Huffington Post that
the CUFI had convened a series of
off-the-record meetings at the White
House about policies in the Middle
East.226
John Hagee is the pastor for an
evangelical megachurch in Texas
and is known for his militarist stance
on US policy in the Middle East. He
is a well known figure in the field of
Christian Zionism and advocates full
Jewish control of the Holy Land.
He believes Jesus will return to the
Temple Mount in Jerusalem only
after the Jews have rebuilt the Temple
of Soloman- thus requiring the
destruction of Islamic shrines and
Masjids currently on that site227 He
has been the recipient of an award
from the Zionist Organization of
America and is the author of various
books including Jerusalem Countdown: A Warning to the World.
In a 2006 interview on National
Public Radio, Hagee said that there
was no room for compromise with
radical Islam stating well Islam in
general- those who live by the Koran
have a scriptural mandate to kill
Christians and Jews.228 According
to his CUFI biography, John Hagee
Ministries occupies a 50,000 square-
foot production centre which houses

both radio and television studios, 100
telephone prayer partners, and a vast
distribution centre. Currently, Hagee
telecasts on eight major networks, 162
independent television stations, and
51 radio stations throughout the globe
broadcasting in over 190 nations.229
Hal Lindsey is believed to be the
most influential of all the Christian
Zionists of the 20th century and
was described by the New York
Times as the best selling author of
the decade.230 He has written over
20 books on Christian Zionism,
hosts his own radio and television programmes, leads regular
pro-Israel Holy Land tours and his
most famous book The Late Great
Planet Earth has sold around 18-20
million copies in the world. Lindsey
not only regards the founding of
the State of Israel and capture of
Jerusalem as the fulfilment of biblical
prophecy but insists, controversially,
that the Jewish Temple must also be
rebuilt. Initially, in 1970, he insisted
this would have to be in place of the
Dome of the Rock.231
Lindsey now claims that the
Temple can be built twenty-six
metres away from the Dome of the
Rock. Even so, he is unwilling to
compromise on the need to build
the Temple: The rebuilding of the
Temple is significant not only because
of the potential firestorm it will
create between Jews and Muslims in
the Middle East. It is also a critical
development in the entire prophetic
scenario. The Bible makes it clear
that in the last days the Antichrist
will establish his reign in the Temple
of Jerusalem. Therefore, the Temple
must and will be rebuilt.232
Although the Temple Mount
movement in Israel is perceived as the
biggest threat to the al-Aqsa Sanctuary, Christian Zionists play a big role
in this. As well as actively supporting and funding the Temple Mount
movement, they are active proponents of the rebuilding of the Jewish
temple. Christian Zionists- especially
51
in the US- also tend to be better

funded and more influential with
larger number of supporters and so
have been more successful in promoting their agenda. Furthermore, as
Sizer states Christian Zionism poses
52
an overall threat to the Palestinian case as it offers an uncritical

endorsement of the Israeli political
right and at the same time shows an
inexcusable lack of compassion for
the Palestinian tragedy.233
53
Conclusion
This report exposes the grave

dangers faced by the holy al-Aqsa
Sanctuary in Jerusalem. The will to
destroy the centuries old Masajid
is taking hold within mainstream
Israeli society. Extreme opinions
which in previous decades lurked at
the fringes now take centre stage in
political discourse where East Jerusalem is concerned. Palestinians on
the other hand are being driven out
of their places of worship, including
from the sacred al-Aqsa. Their rights
guarded and guaranteed by international treaties and covenants are fast
being eroded.
The threats to the al-Aqsa Sanctuary come from an array of sources
and groups and restricted access to
Masjid al-Aqsa is simply one aspect
which demonstrates how Israeli
policies have undermined the Palestinian legal and cultural claims to
the site. The ultimate desire to build
the Third Temple on the site of the
al-Aqsa Sanctuary is the culmination
54
of a number of Zionist designs, each

with its own underlying purpose. The
Christian Zionists wish to see the
Temple built to fulfil the Armageddon prophecy, and their actions belay
the self-fulfilment of that prophecy.
Ironically, they are no friends of
Israel as they expect that most of the
worlds Jewry will perish as a result
of the fall-out of the Temple being
built. Israelis on the other hand wish
to see the fulfilment of their religious
rights which the building of the
Temple will epitomise.
The infringement of Palestinian
rights in and around the al-Aqsa
Sanctuary has intensified in recent
months. We have witnessed an
alarming increase in the number of
attacks on the al-Aqsa Sanctuary
and its worshippers, with trespass
by extremist Israelis, politicians and
even soldiers, becoming a norm.
The rise of extremist Israeli politicians such as Moshe Feiglin and Uri
Ariel who have become members

of the Israeli Knesset, appears to be
inciting such behaviour. Perpetrators
act safe in the knowledge that no
recriminations need be feared, and
that they are protected by occupying Israeli forces even during their
trespass.
These latest developments serve
the aims of the Temple Movement in
Israel which openly seeks to destroy
Masjid al-Aqsa and replace it with a
Jewish temple. The more subtle but
influential role of Christian Zionist
organisations must also be taken into
consideration. Other more direct
threats to the architectural stability
of the Masjid come from settlers in
Jerusalem; these include tunnelling
and also Israeli excavations which
have little regard for Islamic archaeology. The attacks on the Masjid which
have been catalogued in this report
also demonstrate that the threat is real
and must be dealt with before further
harm is caused, with the potential for

sparking even greater violence than
already witnessed in the region.
This report was produced in
response to the popular allegation
that any threat to the sacred al-Aqsa
Sanctuary is merely imaginary. The
evidences presented here reflect
the real and genuine nature of that
threat. This report provides an array
of historic accounts, analysis and
information belaying a formidable
source of danger to the site. These
threats, very much like the quiet
Judaisation of Jerusalem, are a slow
and steady process which may not
always hit the headlines but whose
actions could ultimately lead to the
destruction of Masjid al-Aqsa. The
international community must lose
its apathetic stance and take action to
protect the Palestinian cultural and
religious heritage in East Jerusalem,
of which the Masjid al-Aqsa is the
pivotal part.
55
Ismail Adam Patel, Virtues of Jerusalem: An Islamic Perspective. Al Aqsa Publishers, (2006)
Leicester, p viii.
2
Marian Houk, Countdown to Armageddon: A review of Israeli Regional Planning Commission Activities, Jerusalem Quarterly, Spring 2009, Issue 34, p89.
3
The Furthest Masjid: The History of Al-Aqsa Masjid from Earliest Times to the Present Day,
Islamic Concern for Palestine, Mustaqim, p8.
4
Patel, supra note 1, pv-vi.
5
The Furthest Masjid, Supra note 4, p9.
6
Ibid, p11.
7
Ibid, p19.
8
Ibid, p20.
9
Ibid, p21.
10
Ibid.
11
Ibid, p24.
12
Philip Mattar, The Role of the Mufti of Jerusalem, Columbia University Press, 1988, p104-5.
13
Ibid, p107.
14
Ibid.
15
Muhammad H. El-Farra, The Role of the United Nations Vis-a-Vis the Palestine Question,
Law and Contemporary Problems, Volume 33, Number 1, Winter 1968, p73.
16
Mattar, supra note 13, p109.
17
Ibid, p110.
18
Ibid.
19
Ibid, p113.
20
Mary Ellen Lundsten, Wall Politics: Zionist and Palestinian Strategies in Jerusalem, 1928,
Journal of Palestine Studies, Vol. 8, Number 1, (Autumn 1978), p22.
21
Ibid.
22
23
Lundsten, supra note 21, p24.
24
25
Philip Mattar, The Role of the Mufti of Jerusalem in the Political Struggle over the Western
Wall, 1928-9, Middle Eastern Studies, Vol. 9, Number 1, 1983, p115.
26
United Nations, General Assembly Security Council, 23 February 1968, http://unispal.
un.org/UNISPAL.NSF/0/D3F11CD6E456490C85256259004D6547 and El-Farra, supra note
16, p74.
27
Ibid.
28
Report of the Commission appointed by His Majestys Government in the United Kingdom
of Great Britain and Northern Ireland, with the approval of the Council of the League of
Nations, to determine the rights and claims of Moslems and Jews in connection with the
Western or Wailing Wall at Jerusalem. December 1930. http://unispal.un.org/UNISPAL.
NSF/9a798adbf322aff38525617b006d88d7/59a92104ed00dc468525625b00527fea?OpenDocu
ment
29
Lundsten, supra note 21, p24.
30
Ibid, p19.
31
Ibid, p19-20.
32
Numerous references can be found to a recording of Motta Gur saying in Hebrew: Har
Habayit beyadeinu!
33
William J. Hamblinn and David Rolph Seely, Solomns Temple: Myth and History, Thames
and Hudson Ltd, London, 2007, p200.
34
Marian Houk, Countdown to Armageddon: A Review of Israeli Regional Planning Commission Activities, Jerusalem Quarterly, Spring 2009, Issue 34, pp 89-99, p90.
35
The Furthest Masjid: The History of Al-Aqsa Masjid , p29.
36
Houk, Supra note 3, p90
37
The Furthest Masjid: The History of Al-Aqsa, p31.
38
Craig Larkin and Micheal Dumper, UNESCO and Jerusalem: Constraints, challenges and
opportunities, Editorial for Jerusalem Quarterly, Autumn 2009, Issue 39, p17.
39
General Conference of UNESCO Resolution on the Protection of Cultural Property in
Jerusalem, 20 November, 1974 cited in Craig Larkin and Micheal Dumper, supra note 7, p17.
1
56
Craig Larkin and Micheal Dumper, supra note 7, p17.

Ibid.
42
Ismail Adam Patel, Virtues of Jerusalem: An Islamic Perspective. Al Aqsa Publishers, (2006)
Leicester, p ix.
43
Michael Dumper, Islam and Israel: Muslim Religious Endowments and the Jewish State,
1994, Institute for Palestine Studies, Washington, D.C., p101.
44
Ibid, p109.
45
Ibid, p111.
46
Ibid, p115.
47
Houk, supra note 3, p96.
48
Jonathon Cook, Targeting Haram Al-Sharif, Al-Ahram Weekly, 31 July- 6 August 2003,
http://weekly.ahram.org.eg/2003/649/re10.htm (Last accessed 25 March 2010).
49
Ibid.
50
Ibid.
51
Stephen Sizer, Seminar 5: The Coming Last Days Temple- Ready to Rebuild?, Christ
Church Virginia Water, UK, http://www.cc-vw.org/articles/zcs5.pdf (Last accessed 18 March
2010).
52
Meeting notes of the Security Council can be found at: http://unispal.un.org/UNISPAL.
NSF/0/6A686ED09710686A0525680300715D34 (last visited 23 December 2010)
53
Motti Inbari, Religious Zionism and the Temple Mount Dilemma- Key Trends, Israeli
Studies, Volume12, Number 2, 2007, p31.
54
Inbari, Jewish Fundamentalism, p31.
55
Motti Inbari, Religious Zionism, p31.
56
The facts were widely reported in international newspapers at the time, and discussed at a
meeting of UNESCO, notes to which can be found here: http://unispal.un.org/UNISPAL.
NSF/0/A43902D40C1107ED85256EA70052AEA5 (last visited 23 December 2010)
57
Quoted by Al-Ahram Weekly
58
Al-Aqsa Intifada Timeline, 28 September 2005, Al Jazeera English, http://english.aljazeera.
net/archive/2005/09/2008410115734941640.html
59
Helena Lindholm Schulz and Juliane Hammer, The Palestinian diaspora: formation of identities and politics of homeland, 2003, Routledge, London, p162.
60
Helena Lindholm Schulz and Juliane Hammer, The Palestinian diaspora, p163.
61
Khalid Amayreh, Hardline threat to al-Aqsa Masjid, Al Jazeera English, 28 July 2004, http://
english.aljazeera.net/archive/2004/07/200841012917823557.html
62
Ibid.
63
Aaron Klein, Arabs, Israelis prepare Temple Mount Showdown, 6 August 2005, WorldNetDaily.com, http://70.85.195.205/news/article.asp?ARTICLE_ID=45642.
64
Palestine Media Centre, Palestinians Form Peaceful Human Shield to Protect al-Aqsa Masjid,
11April 2005, http://www.aljazeerah.info/News%20archives/2005%20News%20Archives/
April%202005%20News/11n/Palestinians%20Form%20Peaceful%20Human%20Shield%20
to%20Protect%20Al-Aqsa%20Masjid,%20Revava%20Vows%20to%20Storm%20Muslim%20
Holy%20Site%20Again%20on%20May%209.htm.
65
Rajnaara Akhtar, Digging up more hostility, The Guardian, 9 February 2007
66
Friends of Al Aqsa Press Release, Israeli Fundamentalists instigate riots in Masjid Aqsa
(updated), 25 October 2009, http://www.aqsa.org.uk/NEWS/PressRelease/tabid/62/ctl/
Details/mid/375/ItemID/2776/language/en-US/Default.aspx (last accessed 14 March 2010).
67
Maan News Agency, Israeli forces raid Al-Aqsa compound, 6 March 2010, http://www.
maannews.net/eng/ViewDetails.aspx?ID=266160 (Last Accessed 14 March 2010).
68
Ibid.
69
Islamic conference: Al-Aqsa fighting may ignite religious war, Ynet News, 6 March 2010,
http://www.ynetnews.com/articles/0,7340,L-3858583,00.html.
70
http://occupiedpalestine.wordpress.com/2012/02/22/al-aqsa-mosque-and-its-surroundingarea-attacked-100-times-during-2011/
71
http://occupiedpalestine.wordpress.com/2013/01/15/11-thousand-settlers-and-soldiersraided-al-aqsa-mosque-in-2012/
72
http://occupiedpalestine.wordpress.com/2012/05/28/zionist-occupation-forces-hoist-israeliflag-inside-the-aqsa-mosque/
40
41
57
http://occupiedpalestine.wordpress.com/2013/02/20/report-ten-million-israelis-violate-thesanctity-of-buraq-wall/
74
http://www.youtube.com/watch?v=f-NO4l8Gzj0
75
http://occupiedpalestine.wordpress.com/2010/12/04/israeli-official-collapse-of-aqsamosque-is-imminent/
76
http://occupiedpalestine.wordpress.com/2013/02/09/expert-warns-aqsa-mosque-enteredvery-dangerous-stage/
77
Khaled Amareh, Catalogue of Provocations, Al-Ahram Weekly, 15- 21 February 2007,
http://weekly.ahram.org.eg/2007/832/re63.htm.
78
Ibid.
79
Sheikh Ikrama Sabri (Mufti of Jerusalem until 2006), Constant Threat, Bitterlemons-International, Edition 34 Volume 2 2 September 2004, http://www.bitterlemons-international.org/
previous.php?opt=1&id=55#223.
80
Nadia Abu El-Haj (2001) Facts on the Ground: Archaeological Practice and Territorial SelfFashioning in Israeli Society. The University of Chicago Press, Chicago., p153.
81
Friends of Al-Aqsa, Attacks on Masjid al Aqsa, http://tagtag.com/aqsa/attacks_on_masjid_
al_aqsa_since_occupation (Last accessed 28 March 2010).
82
Abraham Rabinovich, Tunnel Vision, The Jerusalem Post, 27 September 1996, cited from
http://www.templemount.org/tunnel.html (Last accessed 29 March 2010).
83
Nadia Abu El-Haj (2001) Facts on the Ground, p217.
84
Ibid, p225.
85
Abraham Rabinovich, Tunnel Vision, The Jerusalem Post, 27 September 1996, cited from
http://www.templemount.org/tunnel.html (Last accessed 29 March 2010).
86
Abraham Rabinovich, Tunnel Vision, The Jerusalem Post, 27 September 1996.
87
Samer Assad, The Haram al-Sharif Compound and Jerusalems Old City, Palestine Centre
Information Brief No. 148, 7 March 2007. http://www.thejerusalemfund.org/ht/display/
ContentDetails/i/2229/pid/2254/displaytype/raw4/4AccordingtothePalestinianNegotiations
AffairsDepartm (Last accessed 29 March 2010).
88
Craig Larkin and Micheal Dumper, UNESCO and Jerusalem: Constraints, challenges and
opportunities, Editorial for Jerusalem Quarterly, Autumn 2009, Issue 39, p21.
89
Reuters, Israeli excavation in Jerusalem stirs Muslim anger, 6 February 2007, http://www.
reuters.com/article/idUSL06809373
90
BBC, Press questions Jerusalem repairs, 7 February 2007, http://news.bbc.co.uk/1/hi/
world/middle_east/6338093.stm
91
Marian Houk, Countdown to Armageddon, p98.
92
Reuters, Israeli excavation in Jerusalem stirs Muslim anger, 6 February 2007, http://www.
reuters.com/article/idUSL06809373
93
D. Seidemann. The Events Surrounding the Mughrabi Gate 2007: A Case Study. Unpublished Report for Jerusalem Old City Initiative (JOCI) cited in Craig Larkin and Micheal
Dumper, UNESCO and Jerusalem: Constraints, challenges and opportunities, Editorial for
Jerusalem Quarterly, Autumn 2009, Issue 39, p21.
94
UNESCO Executive Board, Special Plenary Meeting: Latest developments in the situation
of the world heritage site of the old city of Jerusalem, 13 April 2007, http://unispal.un.org/
UNISPAL.NSF/0/798B329395A05D26852572C6005C5F73.
95
Ibid.
96
Craig Larkin and Micheal Dumper, UNESCO and Jerusalem, p21.
97
Marian Houk, Countdown to Armageddon, p97.
98
Ibid, p91.
99
Israel digs 20 tunnels under Al-Aqsa in Jerusalem, Palestine Telegraph, 12 July 2009, http://
www.paltelegraph.com/palestine/west-bank/1338-israel-digs-20-tunnels-under-al-aqsa-Masjidin-jerusalem (Last accessed 28 March 2010).
100
James Hider, Settlers dig tunnels around Jerusalem, Times Online, 1 March 2008, http://
www.timesonline.co.uk/tol/news/world/middle_east/article3463264.ece (Last accessed 28
March 2010).
101
Ibid.
102
Joseph Krauss, Whats lying behind Jerusalems secret tunnel?, Middle East Online, 27 March
2008, http://www.middle-east-online.com/English/?id=25056 (Last accessed 28 March 2010).
73
58

103
http://blogs.news.sky.com/middleeastblog/Post:0c9175d1-eaf3-488b-90de-34023f7d5126
(Last accessed 29 March 2010).
104
Weekly Report on Israeli Human Rights Violations in the Occupied Palestinian Territory,
Palestinian Centre for Human Rights, 16 September 2009, http://www.pchrgaza.org/portal/
en/index.php?option=com_content&view=article&id=5820:weekly-report-on-israeli-humanrights-violations-in-the-occupied-palestinian-territory&catid=84:weekly-2009&Itemid=183
105
United News Network, Al-Aqsa Masjid is seriously liable to collapse, 3 April 2010, http://
www.unnindia.com/english/story.php?Id=6291 (Last accessed 29 March 2010).
106
Press Release of the OIC: http://www.oic-oci.org/topic_detail.asp?t_id=4757 (last visited 23
December 2010)
107
Valerie Zink, A quiet transfer: the Judaization of Jerusalem, Contemporary Arab Affairs,
January- March 2009, Volume 2 (No.1):122-133.
108
Valerie Zink, A quiet transfer, p123.
109
Ibid, p124.
110
Jeff Halper referenced in Valerie Zink, A quiet transfer, p125.
111
112
Cited in Valerie Zink, A quiet transfer, p124.
113
Btselem 2006 cited in Valerie Zink, A quiet transfer, p126.
114
Dolphin (2006) cited in Valerie Zink, A quiet transfer, p127.
115
Makdisi (2008) cited in Valerie Zink, A quiet transfer, p128.
116
117
118
Ibid, p128.
119
Ibid, p129.
120
Hamida Ghafour, Digging out East Jerusalem: how Israeli families are taking over,
The National Newspaper, 27 March 2010, http://www.thenational.ae/apps/pbcs.dll/
article?AID=/20100327/WEEKENDER/703269787/1306 (Last accessed 30 March 2010).
121
Arwa Aburawa, Whats behind the Israeli Separation Wall?, IslamOnline.net, 29 April 2009,
http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1239888476545&pagename=Z
one-English-ArtCulture%2FACELayout (Last accessed 29 March 2010).
122
Quoted in Valerie Zink, A quiet transfer, p130.
123
http://www.maannews.net/eng/ViewDetails.aspx?ID=272382 and http://www.palestinemonitor.org/spip/spip.php?article1130 (Last accessed 30 March 2010).
124
Jerusalem Center for Social and Economic Rights, Closures and Checkpoints, 19 April 2009,
http://www.jcser.org/index.php?option=com_content&view=article&id=7&Itemid=10 (Last
accessed 30 March 2009).
125
Ibid.
126
Bernard Wasserstein, Divided Jerusalem: The Struggle for the Holy City, 2001, Yale University Press, New Haven and London, p4.
127
Ibid, p49.
128
William J. Hamblinn and David Rolph Seely, Solomns Temple: Myth and History, 2007,
Thames and Hudson Ltd, London, p200.
129
CO 733/98 Weizamann to Ormsby-Gore, 1 May 1918 cited in Philip Mattar, The Role of
the Mufti of Jerusalem in the Political Struggle over the Western Wall, 1928-9, Middle Eastern
Studies, Vol. 9, Number 1, p1.
130
Mary Ellen Lundsten, Wall Politics: Zionist and Palestinian Strategies in Jerusalem, 1928,
Journal of Palestine Studies, Vol. 8, Number 1, (Autumn 1978), p23.
131
Wasserstein, supra note 1, p48-9.
132
Ibid, p110.
133
Ibid, p125.
134
Quoted in Michael Brecher, Decisions in Israels foreign policy, 1974, London, p14 cited in
Wasserstein, supra note 1, p125.
135
Motti Inbari, Religious Zionism and the Temple Mount Dilemma- Key Trends, Israeli
Studies, Volume12, Number 2, 2007, p32.
136
Ibid, p31-2.
137
William J. Hamblinn and David Rolph Seely, Solomns Temple: Myth and History, Thames
59
and Hudson Ltd, London, 2007, p200.

138
Motti Inbari, Jewish Fundamentalism and the Temple Mount: Who Will Build the Third
Temple?, 2009, State University of New York Press, Albany, p5.
139
Ibid, p6.
140
Ibid, p4.
141
Inbari, supra note 10, p33.
142
Ibid, p35.
143
144
145
Ibid, p42.
146
Ibid, p29
147
Ibid, p30.
148
Ghada Hashem Talhami, The Modern History of Islamic Jerusalem: Academic Myths and
Propaganda, Middle East Policy, February 2000, Vol 7 (2): 126.
149
Ibid, 127.
150
Ibid.
151
Motti Inbari, Jewish Fundamentalism, p31.
152
Ibid, p39.
153
Ibid, p37.
154
Ibid, p44.
155
Ibid, p31.
156
Ibid, p32.
157
Ibid, p39.
158
Ibid, p42.
159
Ibid, p47.
160
Ibid.
161
Ibid, p79.
162
Ibid, p80.
163
http://www.templemountfaithful.org/s5759.htm (Last accessed 17 March 2010).
164
Motti Inbari, Jewish Fundamentalism, p80-1.
165
Khalid Amayreh, Hardline threat to al-Aqsa Masjid, Al Jazeera English, 28 July 2004,
http://english.aljazeera.net/archive/2004/07/200841012917823557.html
166
Motti Inbari, Jewish Fundamentalism, p87.
167
Ibid, p84-5.
168
Ibid, p89.
169
Ibid, p93.
170
Ibid, p85-6.
171
Ibid, p86.
172
Ibid, p97.
173
Ibid, p128.
174
Ibid, p129.
175
Ibid, p128.
176
Kobi Nahshoni, Jews urged to visit Temple Mount despite prohibitions, Ynet News, 25
October 2009, http://www.ynetnews.com/articles/0,7340,L-3795054,00.html.
177
Khalid Amayreh, Hardline threat to al-Aqsa Masjid, Al Jazeera English, 28 July 2004,
http://english.aljazeera.net/archive/2004/07/200841012917823557.html
178
Ibid.
179
Motti Inbari, Jewish Fundamentalism, p68-9.
180
Ibid, p69.
181
Ibid, p70.
182
Victoria Clark, Allies for Armageddon: The rise of Christian Zionism, 2007, Yale University
Press, London, p18.
183
William J. Hamblinn and David Rolph Seely, Solomns Temple: Myth and History, 2007,
Thames and Hudson Ltd, London.
184
William J. Hamblinn and David Rolph Seely, Solomns Temple, p199.
185
Victoria Clark, Allies for Armageddon, p3.
186
Ibid, p4.
60

187
Stephen Sizer, Christian Zionism and its impact on justice. Aqsa Journal, October 2000,
Volume 3: Number 1, p10.
188
Ibid, p9.
189
190
Ibid, p6.
191
Stephen Sizer, Christian Zionism, p11-2.
192
Cited in Stephen Sizer, Christian Zionism and its impact on justice. Aqsa Journal, October
2000, p12.
193
194
Ibid, p5. For more information on how Christian Zionism have influenced US foreign policy
with regards to peace plans see Rammy M. Haija, The Armageddon Lobby: Dispensationalist
Christian Zionism and the Shaping of US Policy Towards Israel-Palestine, Holy Land Studies,
2006, Vol. 5 (1): p90-93.
195
Stephen Sizer, Christian Zionism a, p9.
196
197
Ibid, p67.
198
Ibid, p66.
199
Ibid, p72.
200
Ibid, p83.
201
Victoria Clark, Allies for Armageddon and Stephen Sizer, Christian Zionism, p9.
202
Ibid, p153.
203
Ibid, p161.
204
Timothy P. Weber, On the Road to Armageddon: How Evangelicals Became Israels Best
Friend, Beliefnet.com, http://www.beliefnet.com/Faiths/Christianity/End-Times/On-TheRoad-To-Armageddon.aspx?p=2 (Last accessed 18 March 2010).
205
Stephen Sizer, A Critique of Christian Zionism, 11 March 2009, http://www.stephensizer.
com/2009/03/a-critique-of-christian-zionism-tony-higton/ (Last accessed 20 March 2010).
206
Stephen Sizer, Christian Zionism , p9.
207
Stephen Sizer, Christian Zionsim: A British Perspective, http://www.christianzionism.org/
Article/Sizer02.asp (Last accessed 19 March 2010).
208
Website of the US Church Ministry Among Jewish People, http://www.cmj.org.uk/about
209
https://www.cfi.org.uk/aboutus.php (Last accessed 20 March 2010).
210
http://www.anglicanfriendsofisrael.com/content/view/13/31/ (Last accessed 20 March
2010).
211
Rammy M. Haija, The Armageddon Lobby: Dispensationalist Christian Zionism and the
Shaping of US Policy Towards Israel-Palestine, Holy Land Studies, 2006, Vol. 5 (1): p78.
212
Gershom Gorenberg, The end of days: fundamentalism and the struggle for the Temple
Mount, 2000, The Free Press, New York, p158.
213
Stephen Sizer, Christian Zionism, p9-12.
214
Cited in Stephen Sizer, Christian Zionism, p12.
215
216
Stephen Sizer, Chapter 7: The International Christian Embassy Jerusalem: A Case Study in
Political Christian Zionism, 10 May 2004, http://www.cc-vw.org/articles/icejmelisende.htm
(Last accessed 20 March 2010)
217
Ibid.
218
Timothy P. Weber, On the Road to Armageddon: How Evangelicals Became Israels Best
Friend, Beliefnet.com, http://www.beliefnet.com/Faiths/Christianity/End-Times/On-TheRoad-To-Armageddon.aspx?p=2 (Last accessed 18 March 2010).
219
http://www.israelunitycoalition.org/about/index.php (Last accessed 20 March 2010).
220
221
http://www.ifcj.org/site/PageNavigator/eng/about/financial_accountability/financial_statement/
222
Profile: Christian Friends of Israel, Jewish Israel, http://www.jewishisrael.com/page/
profile-christian-friends-of (Last accessed 20 March 2010).
223
Christians United for Israel website cited from Christians United for Israel Right Web
Profile: Institute for Policy Studies, 27 April 2008, http://www.rightweb.irc-online.org/profile/
61
Christians_United_for_Israel (Last accessed 20 March 2010).

224
Sarah Posner, Book Excerpt- Paster Hagee and Christians United for Israel Push for
Armageddon, The Public Eye Magazine, Summer 2008, Volume 23, Number 2. http://publiceye.org/magazine/v23n2/pastor_hagee_christians_united.html (Last accessed 20 March 2010).
225
Ibid.
226
Christians United for Israel website cited from Christians United for Israel Right Web
Profile: Institute for Policy Studies, 27 April 2008, http://www.rightweb.irc-online.org/profile/
Christians_United_for_Israel (Last accessed 20 March 2010).
227
John Hagee- Right Web Profile, Institute for Policy Studies, 24 April 2008, http://www.
rightweb.irc-online.org/profile/Hagee_John (Last accessed 20 March 2010).
228
http://www.npr.org/templates/story/story.php?storyId=6097362 cited in John HageeRight Web Profile, Institute for Policy Studies, 24 April 2008, http://www.rightweb.irc-online.
org/profile/Hagee_John (Last accessed 20 March 2010).
229
John Hagee- Right Web Profile, Institute for Policy Studies, 24 April 2008, http://www.
rightweb.irc-online.org/profile/Hagee_John (Last accessed 20 March 2010).
230
Stephen Sizer, Hal Lindsey (b. 1929) The Father of Apocalyptic Christian Zionism, 11 April
1999, http://www.christianzionism.org/Article/Sizer10.asp (Last accessed 20 March 2010).
231
Ibid.
232
Ibid.
233
Stephen Sizer, Christian Zionism, p14.
62
63

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THE HOLY AL-AQSA SANCTUARY UNDER THREAT

The Holy al-Aqsa Sanctuary

Chapter One: A Brief History of Masjid al-Aqsa

Chapter Two: 1967, The Six Day War

Chapter Three: Attacks on Masjid al-Aqsa since 1967

Chapter Four: Tunnelling under al-Aqsa and Excavations

THE HOLY AL-AQSA SANCTUARY UNDER THREAT

Chapter Five: Judaising Jerusalem and impact on the al-Aqsa Sanctuary

Chapter Seven: The Temple Movement of Israel

Chapter Eight: The Armageddon Lobby

The al-Aqsa Sanctuary is the

like the black domed Masjid al-Aqsa

THE HOLY AL-AQSA SANCTUARY UNDER THREAT

al-Aqsa and the worshippers within

Part III focuses on Political

Chapter One: A Brief History of Masjid al-Aqsa

King of Babylon, Nebuchadnezzar,

THE HOLY AL-AQSA SANCTUARY UNDER THREAT

For the next 500 years Jerusalem

ary and a timber Masjid which held

The Crusaders and Mamluks

guaranteed amnesty there. The citys

CHAPTER ONE A BRIEF HISTORY OF MASJID AL-AQSA

disciple Salah ud-Deen al-Ayyubi

British Mandate and the Struggle for the

Conflict between the native Palestinians and the immigrant Jewish

THE HOLY AL-AQSA SANCTUARY UNDER THREAT

Emboldened by the Balfour

to work. The following tussle sparked

Zionists and the al-Buraq Wall

ate the Wall and hand it to the Jews

CHAPTER ONE A BRIEF HISTORY OF MASJID AL-AQSA

us.19 Muslim leaders responded by

and burned religious documents

Commission ruling on the al-Buraq Wall - 1931

unequivocally that the evidence

THE HOLY AL-AQSA SANCTUARY UNDER THREAT

the findings of the White Paper of

date this establishment, despite the

Chapter Two: 1967, The Six Day War

The formation of the State of Israel

a period of 20 months, culminating

THE HOLY AL-AQSA SANCTUARY UNDER THREAT

The Six Day War, 1967

City, many of whom had first been

UNESCO Heritage Status

scale excavations such as those on

CHAPTER TWO 1967, THE SIX DAY WAR

cultural and historical character,

had no right to nominate the Old

The Politics of Administrating al-Aqsa

By 1970, the Israeli government

THE HOLY AL-AQSA SANCTUARY UNDER THREAT

tions of international law regarding

Since 1967, Israel has focused its

In the 1994 Peace Treaty between

Despite the Israeli measures, the

Chapter Three: Attacks on Masjid al-Aqsa since 1967

The sanctity and safety of the

have been no less than 100 armed

Arson attack in 1969

In 1970, members of the Temple

THE HOLY AL-AQSA SANCTUARY UNDER THREAT

Escalation of attacks in the 1980s