THIRD AXIS

Role of National, Regional

and International Organisations

and Non-Governmental

Institutions in the Protection

of Islamic and Christian

Holy Sites

Fourth Session 

Chairman :

H.E. Sheikh Nader Abdulaziz Al Nuri

President of the Palestine Charity Committee,

The World Islamic Charity Society in Kuwait

Speakers :

1. Mr. ‘Assem Abdullah Ghoucha

2. Mr. Mohammed El Ghemari

3. Mr. ‘Issam Yusuf

4. Mr. Adnane Ibrahim Hassan Al Subah

Role of National Organisations and Institutions

in Preserving Islamic Holy Sites in Al Quds

By : Engineer 'Assem Abdullah Ghoucha(*)

The city of Al Quds is a political and religious symbol of which the significance takes many shapes. Throughout history, the city has undergone many political, social, economic and cultural transformations. Al Quds is a true record of architectural styles that symbolise the history, wars, birth of religions, prosperity of empires and clash of civilisations. This history is manifest in the shape of walls, places of worship, wells, marketplaces and streets, a dynamic procession that does not stop and cannot be understood unless the historical development of the city, since its birth to date, is well grasped.

Allah (SWT) says : “Glory to Allah  who did take His servant for a journey by night  from the Sacred Mosque to the Farthest Mosque, whose precincts we did bless in order that We might show him some of our Signs, for He is the one who hearth and seethe (all things)”.

Since the founding of Al Quds, Islamic holy sites in the city have been the target of many attempts against their sanctity. In 493 AH, the city was occupied by the Crusaders who remained there for more than ninety years. During their rule, they turned Al Aqsa Mosque into a church, the Dome of the Rock into barracks for the knight’s templar and the tunnels under the mosque into stables for their horses.

In total contrast to these acts of desecration were the renovation and restoration works carried out by many Muslim rulers and sultans over many centuries. The most important of these works were :

1- The restoration works that followed the earthquake which hit the city during the rule of the Abbassid dynasty.

2- The renovation and restoration works of the northern wall and cracks in the porches of Al-Aqsa Mosque during the reign of the Fattimid caliph Al Mustanssir Billah in 448 AH.

3- The works carried out by the Ayyubids after the conquest of Jerusalem. Salah Eddine El Ayyoubi ordered the transfer of the minbar which was made in Aleppo ; it was burnt by the Israelis in 1969 AD.

4- The renovations carried out during the rule of the Bahriyya and Sharkissiya Mamluk sultans.

5- The renovations and repairs carried out in the 18th and 19th centuries by the five Ottoman sultans : Othman, Mahmood, Abdulaziz, Abdulhamid and Abdulhamid II.

6- Early in the previous century, Sharif Hussein Ibn Ali (may Allah bestow His mercy on him) donated the amount of 24,000 pounds sterling as a contribution to the renovation and restoration of the Dome of the Rock and Al Aqsa Mosque.

In the light of the above, we deduce that throughout the various Islamic historical phases and eras, Muslim rulers have endeavoured to preserve Islamic holy sites in Al Quds, conscious of the spiritual and religious importance of the city in man's life. Studies conducted reveal that the city is truly a museum of Islamic architectural arts and styles that span uninterrupted historical eras. The city boasts more than 200 historical, religious and civilisational  sites that include mosques, palaces, hostels, bathhouses, fortresses, towers, fortifications, etc., all housed within a surface area of no more than the 930 dunams that represent the size of the old city.

The problem of preserving Islamic holy sites in the sacred city began with the first waves of Jews who arrived in the city late in the nineteenth century and in early twentieth century. The Buraq Revolution of 1929 marked an important turning point in the ownership of Muslims of the Buraq Wall and the ruling issued by the international tripartite committee on 1 December 1930. The Committee, made up of jurists from Switzerland, the Netherlands and Sweden, ruled that the Buraq Wall and the sections attached to it were the property of Muslims to use as they wished, that the wall itself was an integral part of Al Haram Al Sharif, and that the adjoining esplanade was Muslim property and falls under Islamic waqfs.

Six months before the Israeli occupation of the Western part of Jerusalem in 1948, the General Assembly issued the Repartition Resolution of 29/11/1947. The resolution provided for the sanctity and inviolability of holy sites and buildings and stipulated the rights of the owners of these sites to carry out any necessary restorations.

However, the real problem of preserving Islamic monuments and holy sites only began in earnest after Israel occupied the whole city and the Knesset issued its decision on 28/6/1967 (the 1967 Law on the Protection of Holy Sites). Then came an endless and premeditated series of take-overs and the refusal to allow restoration operations by erecting legal and procedural obstacles against such endeavours. There were also direct onslaughts such as the burning of the blessed Al Aqsa Mosque in 1969, and the carrying out of several archaeological excavations that were part of a well-devised plot to falsify history and search for the so called Temple. The most recent of these excavations, conducted in the vicinity of the walls of Al Haram Al Sharif, was the tunnel which was opened in the mid-nineties during Netanyahu's term as Israel's prime minister, and the attempts of the so-called Custodians of Temple Mount to desecrate Al Haram Al Sharif.

In these difficult circumstances, the preservation of Islamic holy sites in Al Quds took several forms in view of the magnitude of the task and responsibility, and of the archaeological and historical significance of these sites, spanning fourteen centuries of history. Some of these achievements are :

First : Role of the Hashemites in the Restoration of Al Aqsa Mosque and the Dome of the Rock

The Al Aqsa Mosque and Dome of the Rock Restoration Committee was created in 1956 by a royal directive of the late King Hussein. Soon after, the Committee began its operations and completed the second phase of the restoration in 1964. This involved the relining of the Dome of the Rock and porches, the restoration of the internal and external walls in addition to the decorations. The completion of the works was celebrated in a ceremony inaugurated by His Majesty the late King Hussein. But thirty years later, rainwater started pouring into the Mosque and the need became very urgent for restoration and repairs. At that time, His Majesty King Hussein donated funds from his private account to finance the restoration works which were completed in 1994 having used innovative reconstruction technologies in the Dome and wings.

Currently, and thanks to direct support from His Majesty King Abdullah II Ibn Hussein, may Allah preserve him, the restoration of the minbar of Salah Eddine El Ayyoubi is being carried out. His Majesty also gave his directives for the building of a new minaret within Al Haram Al Sharif in addition to the restoration and repair of the esplanades and other buildings adjoining the holy precincts. This is clear indication of the tireless support of the Hashemite family to the preservation of Islamic holy sites.

There are also a number of Jordanian specialised committees which are currently conducting, in cooperation with Al Aqsa Mosque and Dome of the Rock Restoration Committee, studies on the walls of A Haram Al Sharif and how to preserve them through reparing the cracks caused by Israeli excavations.

Second : Role of Local Organisations in the Protection of Holy Sites

Before we address the role of these institutions, it is necessary to underscore the urban fabric and harmonious cohesion of the city which represents a model Islamic city. Irrespective of its nature, every building influences the building next to it. Therefore, many monuments and religious sites are adjacent to residential buildings. This is the reason why Israelis often resort to usurping residential buildings for a number of purposes including gaining access and undermining the adjacent historical and religious landmarks. Several methods are used in the house expropriation operations, such as reclaiming the property of absentees, levying exorbitant taxes on residents, or proving, with supporting documentation, that Jews had been evicted from that property between 1929 and 1936.

Many attempts were made to fend off such onslaught. These attempts included the old city restoration programme which was implemented by the technical branch of the Cooperation Institution in Al Quds and was financed by the Arab Fund for Economic and Social Development. The restoration programme involved several objectives, such as the urgent restoration of high risk buildings and the comprehensive restoration of monumental areas. Action focused on residential agglomerations situated close to holy sites and where the residences in need of restoration are estimated at 50% of the old city houses.

Another major problem facing the participation of community institutions was the control imposed on commercial and traditional craft activities in the city and the loss by a major part of Al Quds markets of their economic capacity, the regression of commercial activity and the increase of taxes. The Jerusalemite endures many economic hardships as a result of an Israeli deliberate plan. The situation is compounded by the fact that, in terms of demographics, Arabs make up 25% of Jerusalemites against 75% of Jews, the result being an economic and demographic crisis.

Nonetheless, a number of attempts are made to redress this situation. Thus, the Mawrani Mosque’s restoration was carried out in extremely difficult and complex circumstances, thanks to the cooperation and contribution of citizens and the donations made by the 1948 Arab Palestinians residing in Israel.

These are a few examples of the assistance that local organisations can extend to the enterprise of protecting holy sites in Palestine.

While the United Nations Organisation and its sister organisations, the Arab League and Arab governments, all speak about the preservation of Islamic holy sites, and despite all the statements issued, there is a growing need, today more than ever before, for supporting this programme at different levels :

1- Research and publishing : The efforts put by Israel in the studies, researching and publications about monuments and religious sites exceed by far what is available in the Arab library. This discrepancy is explained by the fact that the Israeli studies pursue the secret design of falsifying historical facts ; hence the urgent need for more Arab specialised studies and publishing.

2- We need to change our reaction-based approach. We must not wait for the other's action before we react to this or that action, but rather take the initiative as circumstances and duty may require.

3- The importance of co-ordination between all Arab and international role-players and institutions supportive of the preservation of Islamic holy sites, thus avoiding duplication of efforts and ensuring solid, well-devised and sustainable action.

The examples cited in this paper are far from exhaustive, and I hope that a measure of success has been achieved in this exercise.

(*) Member of the Jordanian Council of Notables and member of the Al Aqsa Mosque and Dome of the Rock Restoration Committee