Volume I - Exhibits 1-65

INTERNATIONAL COURT OF JUSTICE
LEGAL CONSEQUENCES ARISING FROM THE POLICIES
AND PRACTICES OF ISRAEL IN THE OCCUPIED
PALESTINIAN TERRITORY, INCLUDING EAST JERUSALEM
EXHIBITS TO THE WRITTEN STATEMENT OF THE
HASHEMITE KINGDOM OF JORDAN
VOLUME I
EXHIBITS 1-65 / PAGES 1-884
25 JULY 2023
Page 1 of 18
Legal Consequences arising from the Policies and Practices of Israel in the Occupied
Palestinian Territory, including East Jerusalem
Written Statement on behalf of the Hashemite Kingdom of Jordan
Part Two – Israel’s Illegal Occupation and Its Impact Upon the Character and Status of the
Holy City of Jerusalem
Index of Exhibits
HP
EXHIBIT
NO.
DESCRIPTION PAGE(S)
JORDANIAN MATERIAL
1. Royal Committee for Jerusalem Affairs, General Conditions in Occupied Jerusalem
(August 1977)
19-35
2. His Majesty King Hussein’s Address to the Nation (31 July 1988) 36-39
3. Statement from Higher Moslem Council (July 1988) 40-41
4. Awqaf, Communiqué Regarding the Obliteration of Mughrabi Gate Access Pathway
(2007)
42-43
5. Jordanian-Palestinian Status Report, The State of Conservation of the Old City of
Jerusalem and its Walls (16 March 2015)
44-77
6. The Hashemite Fund, Israeli Violations Against the Holy Places and the Historic
Character of the Old City of Jerusalem (August 2016)
78-110
7. Jordanian-Palestinian Status Report, The State of Conservation of the Old City of
Jerusalem and its Walls (28 April 2017)
111-199
8. Jordanian-Palestinian Status Report, The State of Conservation of the Old City of
Jerusalem and its Walls (15 April 2019)
200-345
9. The Royal Aal Al-Bayt Institute for Islamic Thought, The Hashemite Custodianship
of Jerusalem’s Islamic and Christian Holy Sites 1917-2020 CE: White Paper (2020)
346-463
1
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10. Hashemite Fund, the Awqaf and PASSIA, A Guide to Al-Aqsa Mosque Al-Haram
Ash-Sharif (2022)
464-529
11. Records of HM King Abdullah II’s meetings with the Foreign Minister of the Russian
Federation (3 November 2022)
530-532
12. Records of HM King Abdullah II’s meeting with His Holiness Pope Francis (10
November 2022)
533-535
13. Records of HM King Abdullah II’s meeting with the Prime Minister of the United
Kingdom (11 November 2022)
536-538
14. Records of HM King Abdullah II’s meeting with the President of France (21
December 2022)
539-542
15. Records of HM King Abdullah II’s meeting with the Prime Minister of Israel (24
January 2023)
543-544
16. Records of HM King Abdullah II’s meeting with the Prime Minister of Canada (27
January 2023)
545-548
17. Records of HM King Abdullah II’s meeting with the US President (2 February 2023) 549-551
AWQAF PROTEST NOTES
18. Awqaf Protest Note (19 December 2015) 552-568
19. Awqaf Protest Note (4 February 2016) 569-570
20. Awqaf Protest Note (21 February 2016) 571-589
21. Awqaf Protest Note (10 March 2016) 590-591
22. Awqaf Protest Note (15 June 2016) 592-593
23. Awqaf Protest Note (20 December 2016) 594-601
24. Awqaf Protest Note (27 February 2017 (misdated 2016)) 602-617
25. Awqaf Protest Note (19 April 2017) 618-636
26. Awqaf Protest Note (4 May 2017) 637-646
27. Awqaf Protest Note (29 May 2017) 647-661
28. Awqaf Protest Note (5 September 2018) 662-663
29. Awqaf Protest Note (30 October 2018) 664-685
30. NOT USED 686-705
31. Awqaf Protest Note (18 May 2022) 706-725
32. Awqaf Protest Note (1 June 2022) 726-733
33. Awqaf Protest Notes (3 May 2023) 734-768
UNESCO PROTEST NOTES
2
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34. Letter from Jordan National Commission for Education Culture & Science to
UNESCO Director General (18 February 2007)
769-770
35. Jordanian-Palestinian UNESCO Protest Note (6 March 2018) 771
36. Jordanian-Palestinian UNESCO Protest Note (9 March 2018) 772-777
37. Jordanian-Palestinian UNESCO Protest Note (5 September 2018) 778-779
38. Jordanian-Palestinian UNESCO Protest Note (14 November 2018) 780-781
39. Jordanian-Palestinian UNESCO Protest Note (3 December 2018) 782-783
40. Jordanian-Palestinian UNESCO Protest Note (27 February 2019) 784-785
41. Jordanian-Palestinian UNESCO Protest Note (10 July 2020) 786-787
42. Jordanian-Palestinian UNESCO Protest Note (22 January 2020) 788-789
43. Jordanian-Palestinian UNESCO Protest Note (25 April 2022) 790-791
44. Jordanian-Palestinian UNESCO Protest Note (20 June 2022) 792-793
45. Jordanian-Palestinian UNESCO Protest Note (4 August 2022) 794-795
46. Jordanian-Palestinian UNESCO Protest Note (10 March 2023) 796-797
47. Jordanian-Palestinian UNESCO Protest Note (11 April 2023) 798-799
MATERIALS EMANATING FROM CHRISTIAN LEADERS AND CHURCH AUTHORITIES
48. Letter from Evangelical Lutheran Church in Jordan and the Holy Land to Royal
Hashemite Court (2 April 2013)
800-801
49. Letter from HH Pope Francis to HM King Abdullah II (24 May 2013) 802-805
50. Letter from Greek Orthodox Patriarchate to HM King Abdullah II (1 October 2015) 806-807
51. Letter from Episcopal Evangelical Church in Jerusalem and the Middle East to HM
King Abdullah II (1 October 2015)
808
52. Letter from Syrian Orthodox Patriarchate of Antioch in Jerusalem, Jordan & The
Holy Land to HM King Abdullah II (1 October 2015)
809
53. Letter from Saint Afram Church & Center for Syrian Orthodox to HM King Abdullah
II (18 December 2017)
810-811
54. Letter from Armenian Orthodox Patriarchate to HM King Abdullah II (12 September
2018)
812-813
55. Letter from Coptic Orthodox Patriarchate to HRH Prince Ghazi bin Muhammad
(January 2019)
814
56. Patriarchs and Heads of Local Churches in Jerusalem, A Statement by the Patriarchs
and Heads of the Holy Land Churches on the “Deal of the Century” (30 January
2020)
815
3
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57. Patriarchs and Heads of Local Churches of Jerusalem, Statement on the Current
Threat to the Christian Presence in the Holy Land (13 December 2021)
816-818
58. Higher Presidential Committee of Churches Affairs in Palestine, The Supreme
Presidency for Church Affairs “The settlement movements’ continued encroachment
on church property is a continuation of the Israeli Judaization plans in Jerusalem.”
(27 December 2022)
819
59. Protecting Holy Land Christians, Statement by the Orthodox Patriarchate of
Jerusalem for Easter 2022 (11 April 2022)
820-821
60. Protecting Holy Land Christians, Statement by the Jerusalem Patriarch Rejecting the
Proposed Restrictions on the Holy Fire Ceremonies (21 April 2022)
822-823
61. Jerusalem Patriarchate, A Statement by the Greek Orthodox Patriarchate of
Jerusalem Regarding the Illegal Take Over of Church Land in Silwan by an Israeli
Radical Group (28 December 2022)
824-825
62. Protecting Holy Land Christians, Patriarchs and Heads of the Churches in Jerusalem
Easter Message — 2023 (31 March 2023)
826-828
63. Protecting Holy Land Christians, Celebration of One of Christianity’s Most Important
Religious Ceremonies To Be Unreasonably Restricted by Israeli Police (12 April
2023)
829-820
ISRAELI NGO REPORTS
64. Emek Shaveh, “Beit Haliba” and the Givati Parking Lot: Archeological Excavations
and their Effect on the Status Quo in the Old City of Jerusalem and in Silwan (2012)
821-842
65. Emek Shaveh, From Silwan to the Temple Mount: Archaeological Excavations as a
Means of Control in the Village of Silwan and in Jerusalem’s Old City –
Developments in 2012 (February 2013)
843-884
66. Ir Amim and Keshev, Dangerous Liaison: The Dynamics of the Rise of the Temple
Movements and Their Implications (1 March 2013)
885-965
67. Emek Shaveh, David’s Tomb on Mt. Zion (April 2014) 966-981
68. Emek Shaveh, Archaeology in a Political Context over the Temple Mount/Haram al-
Sharif (January 2015)
982-995
69. Emek Shaveh, Denial of Access and Worship on the Temple Mount / Haram al-Sharif
in 2012-2014 (June 2015)
996-1001
70. Emek Shaveh, Archaeological Activities in Politically Sensitive Areas in Jerusalem’s
Historic Basin (September 2015)
1002-1017
4
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71. Emek Shaveh, Update - Archaeological and Political Damage Caused by Expansion
of the Western Wall Prayer Area into the Archaeological Park (2 February 2016)
1018-1021
72. Emek Shaveh, The Temple Mount/Haram al-Sharif-Archaeology in a Political
Context (March 2017)
1022-1043
73. Ir Amim, Circumventing Red Lines: The Paradigmatic Shift in Israel’s Policy on
Jerusalem (19 July 2018)
1044-1050
74. Emek Shaveh, The Nea Church (February 2019) 1051-1053
75. Ir Amim, Collective restrictions must be averted on Temple Mount/Haram al-Sharif
(28 February 2019)
1054-1055
76. Emek Shaveh, Alert - High Court Green Lights Jerusalem Cable Car Plan
Condemning Historic City to Irreversible Damage (6 June 2022)
1056-1057
ISRAELI MATERIALS
77. Statement by Israel’s Defence Minister at the Western Wall (7 June 1967) 1058
78. Address given by Israel’s Prime Minister to community leaders in Jerusalem (7 June
1967)
1059-1061
79. Protection of Holy Places Law 1967 1062-1063
80. Israel’s so-called “Basic Law” (30 July 1980) 1064
81. Office of the Prime Minister of Israel, PM's Statement Regarding the Opinion of the
International Court of Justice at The Hague (11 July 2004)
1065-1066
82. Statement by Israel’s Foreign Minister (Tzipi Livni) on the Mughrabi ramp
construction work (7 February 2007)
1067
83. Israeli Antiquities Authority, The Mughrabi Ascent Excavation (July 2007) 1068-1093
84. Israel Antiquities Authority, Excavation at the Mughrabi Gate Ascent – Jerusalem:
Report on the Archaeological Work - January to July 2007 (2007)
1094-1103
85. Office of the Prime Minister of Israel, Press Release: Due to the Importance of the
Western Wall, the Cabinet has Approved PM Netanyahu’s Proposal to Increase the
Five-Year Plan by Approximately NIS 60 Million (21 May 2023)
1104
86. Website of ‘City of David’ offering ‘Western Wall Cornerstone’ tours 1105-1109
87. Website of ‘The Temple Mount Shifting Project’ offering opportunities of
participation in the so-called ‘Temple Mount Sifting Project’
1110-1118
88. Website of itraveljerusalem.com offering opportunities of participation in the socalled
‘Temple Mount Sifting Project’
1119-1121
89. Website of the Temple Mount Faithful, Objectives of the Temple Mount Faithful 1122-1123
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INTERSTATE MATERIALS
90. Treaty of Berlin (1878) 1124-1147
91. Mandate for Palestine (1922) 1148-1153
92. Report of the Commission appointed by HMG, with the approval of the Council of
the League of Nations, to determine the rights and claims of Moslems and Jews
(1930)
1154-1193
93. Report by HMG on the Administration of Palestine and Trans-Jordan for the Year
(1931)
1194-1232
94. Washington Declaration (25 July 1994) 1233-1236
95. Remarks by President Clinton, King Hussein and PM Rabin at the Signing Ceremony
of the Washington Declaration (25 July 1994)
1237-1242
96. Statement in the Knesset by PM Rabin on the Washington Declaration (3 August
1994)
1243-1251
97. Treaty of Peace between Jordan and Israel (1994) 1252-1272
INTERSTATE COMMUNICATIONS
98. Letter from Libya to UNSC President (1 March 1976) conveying a report from the
PLO
1273-1276
99. Letter from Libya and Pakistan to UNSC President (19 March 1976) 1277-1278
100. Letter from Jordan to UN Secretary-General (14 March 1983) 1279-1283
101. Letter from Jordan to UN Secretary-General (9 January 1986) 1284-1285
102. Letter from United Arab Emirates to UN Secretary-General (10 January 1986)
conveying a letter from the PLO
1286-1288
103. Letter from Morocco to UN Secretary-General (23 January 1986) conveying OIC
resolution
1289-1291
104. Letter from Morocco to UN Secretary-General (27 January 1986) 1292-1293
105. Letter from Kuwait to UN Secretary-General (18 January 1988) conveying letter
from President of the High Islamic Commission (16 January 1988)
1294-1296
106. Letter from Kuwait to UN Secretary-General (20 January 1988) conveying OIC
communiqué (15 January 1988)
1297-1299
107. Letter from Jordan to UN Secretary-General (4 April 1988) conveying letter from
Jordan’s Minister of Waqfs and Islamic Affairs (3 April 1988)
1300-1301
108. Letter from Palestine to UN Secretary-General (8 October 1990) 1302-1303
109. Letter from Jordan to UNSC President (13 December 1990) 1304
6
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110. Letter from Palestine to UN Secretary-General (14 December 1990) 1305-1306
111. Letter from Jordan to UN Secretary-General (11 December 1991) 1307
112. Letter from Palestine to UN Secretary-General (24 September 1996) 1308-1309
113. Letter from Palestine to UN Secretary-General (29 September 2000) 1310-1311
114. Letter from Chairman of the Committee on the Exercise of the Inalienable Rights of
the Palestinian People to UN Secretary-General (2 October 2000)
1312-1313
115. Letter from Qatar to UN Secretary-General (30 July 2001) 1314-1315
116. Note Verbale from Jordan to Israel (26 July 2005) 1316
117. Note Verbale from Jordan to Israel (14 February 2006) 1317
118. Note Verbale from Jordan to Israel (5 July 2006) 1318
119. Note Verbale from Jordan to Israel (7 February 2007) 1319
120. Letter from Azerbaijan to UN Secretary-General (9 February 2007) 1320-1321
121. Letter from Kuwait to UN Secretary-General (9 February 2007) 1322-1323
122. Letter from Pakistan to UN Secretary-General (17 October 2007) 1324-1325
123. Letter from Jordan to EU Council Secretary-General (20 August 2008) 1326-1327
124. Letter from Palestine to UN Secretary-General and UNSC President (28 September
2009)
1328-1331
125. Letter from Palestine to UN Secretary-General and UNSC President (5 October 2009) 1332-1333
126. Letter from Palestine to UN Secretary-General (26 October 2009) 1334-1336
127. Letter from Palestine to UN Secretary-General and UNSC President (5 March 2010) 1337-1339
128. Letter from Palestine to UN Secretary-General and UNSC President (24 February
2012)
1340-1342
129. Letter from Palestine to UN Secretary-General and UNSC President (20 September
2013)
1343-1346
130. Letter from Palestine to UN Secretary-General and UNSC President (25 February
2014)
1347-1349
131. Letter from Palestine to UN Secretary-General and UNSC President (9 April 2014) 1350-1352
132. Letter from Palestine to UN Secretary-General and UNSC President (16 April 2014) 1353-1354
133. Letter from Palestine to UN Secretary-General and UNSC President (29 May 2014) 1355-1357
134. Letter from Palestine to UN Secretary-General and UNSC President (14 October
2014)
1358-1360
135. Letter from Palestine to UN Secretary-General and UNSC President (30 October
2014)
1361-1362
7
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136. Letter from Palestine to UN Secretary-General and UNSC President (5 November
2014)
1363-1365
137. Note Verbale from Jordan’s Ministry of Foreign Affairs to all Jordanian diplomatic
missions (4 March 2015)
1366-1370
138. Letter from Palestine to UN Secretary-General and UNSC President (28 July 2015) 1371-1375
139. Letter from Palestine to UN Secretary-General and UNSC President (14 September
2015)
1376-1378
140. Letter from Palestine to UN Secretary-General, UNGA President and UNSC
President (15 April 2022)
1379-1381
141. Letter from Algeria to UN Secretary-General (18 April 2022) conveying message
from the President of Algeria
1382-1383
142. Letter from Israel to UN Secretary-General and UNSC President (21 April 2022) 1384-1386
143. Letter from Malaysia to UN Secretary-General (21 April 2022) conveying letter from
Malaysia’s Minister of Foreign Affairs
1387-1388
144. Letter from Palestine to UN Secretary-General, UNGA President and UNSC
President (3 January 2023)
1389-1391
145. Letter from Palestine to UN Secretary-General and UNSC President (5 April 2023) 1392-1394
146. Letter from Jordan to UNSC President (10 April 2023) 1395-1396
ARAB LEAGUE MATERIALS
147. Communiqué issued by the Council of the League of Arab States (5 April 2023) 1397-1399
OIC MATERIALS
148. Final Communiqué Adopted by the Open-ended Extraordinary Meeting of the OIC
Executive Committee (25 April 2022)
1400-1404
149. Final Communiqué adopted by the Open-ended Extraordinary Meeting of the
Executive Committee of the Organisation of Islamic Cooperation to Discuss the
Ongoing Israeli Attacks on Al-Aqsa Mosque (24 May 2023)
1405-1408
UNSC MATERIALS
150. UNSCR 271 (1969) 1409
151. UNSCR 476 (1980) 1410
152. UNSCR 478 (1980) 1411
153. UNSCR 672 (1990) 1412
154. UNSCR 1073 (1996) 1413-1414
155. UNSCR 1322 (2000) 1415-1416
8
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156. UN Security Council Press Statement on Situation in Jerusalem (17 September 2015) 1417-1418
157. Statement by Kuwait (on behalf of the OIC) at the 7540th meeting of the UN Security
Council (22 October 2015)
1419-1457
158. UNSCR 2334 (2016) 1458-1460
159. Statement by the United Kingdom at the 9236th meeting of the UN Security Council
(5 January 2023)
1461-1463
UNGA MATERIALS
160. UNGAR 35/169 E (15 December 1980) 1464-1467
161. UNGAR 36/15 (28 October 1981) 1468
162. UNGAR 36/120 E (10 December 1981) 1469-1472
163. UNGAR 37/123 C of 16 December 1982 1473-1476
164. UNGAR 38/180 C (19 December 1983) 1477-1480
165. UNGAR 39/146 C (14 December 1984) 1481-1484
166. UNGAR 40/168 C (16 December 1985) 1485-1488
167. UNGAR 41/162 C (4 December 1986) 1489-1492
168. UNGAR 42/209 D (11 December 1987) 1493-1497
169. UNGAR 43/54 C (6 December 1988) 1498-1501
170. UNGAR 44/40 C (4 December 1989) 1502-1505
171. UNGAR 45/83 C (13 December 1990) 1506-1509
172. UNGAR 46/82 B (16 December 1991 1510-1511
173. UNGAR 47/63 B (11 December 1992) 1512-1515
174. UNGAR 48/59 A (14 December 1993) 1516-1519
175. UNGAR 49/87 A (16 December 1994) 1520-1522
176. UNGAR 50/22 A (4 December 1995) 1523-1524
177. UNGAR 51/27 (4 December 1996) 1525-1526
178. UNGAR 52/53 (9 December 1997) 1527-1528
179. UNGAR 53/37 (2 December 1998) 1529-1530
180. UNGAR 54/37 (1 December 1999) 1531-1532
181. UNGAR 55/50 (1 December 2000) 1533-1534
182. UNGAR 56/31 (18 December 2001) 1535-1536
9
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183. Statement by Palestine at the 57th plenary meeting of the 68th session of the UN
General Assembly under the agenda item “Question of Palestine” (25 November
2013)
1537-1565
184. UNGAR 76/12 (1 December 2021) 1566-1568
185. Statement of His Majesty King Abdullah II at the 77th plenary session of the UN
General Assembly (20 September 2022)
1569-1572
UN HUMAN RIGHTS MATERIALS
186. HRC Resolution S-12/1 A (21 October 2009) 1573-1577
187. Report of the UN High Commissioner for Human Rights on the implementation of
Human Rights Council resolutions S-9/1 and S-12/1 (17 March 2010)
1578-1600
188. HRC Resolution 13/8 (24 March 2010) 1601-1603
189. HRC Resolution 16/29 (25 March 2011) 1604-1607
190. HRC Resolution 25/29 (24 March 2014) 1608-1613
191. HRC Resolution 28/27 (27 March 2015) 1614-1620
192. HRC Resolution 31/34 (24 March 2016) 1621-1628
193. HRC Resolution 34/30 (24 March 2017) 1629-1636
194. HRC Resolution 37/35 (23 March 2018) 1637-1643
195. HRC Resolution 40/23 (22 March 2019) 1644-1650
196. HRC Resolution 43/32 (22 June 2020) 1651-1657
197. HRC Resolution 46/3 (23 March 2021) 1658-1663
198. HRC Resolution 49/4 (31 March 2022) 1664-1669
199. HRC Resolution 52/3 (3 April 2023) 1670-1675
UNESCO MATERIALS
200. Letter from Jordan to UNESCO Director-General (1 June 1984), referred to in the
UNESCO Director-General’s report on “Cultural heritage of Jerusalem” (27 August
1981)
1676-1690
201. Report of the Technical Mission to the Old City of Jerusalem 27 February-2 March
2007 (12 March 2007)
1691-1696
202. UNESCO, The Director-General of UNESCO voices his alarm over the resumption
of tensions in the Old City of Jerusalem (8 February 2007)
1697
203. World Heritage Centre, Fourth Reinforced Monitoring Report (June 2008) 1698-1701
204. World Heritage Centre, Seventh Reinforced Monitoring Report (February 2010) 1702-1704
205. World Heritage Committee, Decision 34COM 7A.20 (25 July-3 August 2010) 1705-1707
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206. UNESCO Executive Board, 185EX/Decision 14 (19 November 2010) 1708-1714
207. World Heritage Centre, Ninth Reinforced Monitoring Report (February 2011) 1715-1716
208. World Heritage Committee, 35COM/7A.22 (19-29 June 2011) 1717-1719
209. UNESCO Executive Board, 187EX/Decision 11 (30 November 2011) 1720-1725
210. World Heritage Centre, Tenth Reinforced Monitoring Report (December 2011) 1726-1735
211. World Heritage Centre, Eleventh Reinforced Monitoring Report (March 2012) 1736-1738
212. UNESCO Executive Board, 189EX/Decision 8 (9 April 2012) 1739-1743
213. World Heritage Committee, 36COM/&A.23.II (22 June-6 July 2012) 1744-1745
214. UNESCO Executive Board, 190EX/Decision 13 (18 November 2012) 1746-1752
215. World Heritage Centre, Twelfth Reinforced Monitoring Report (February 2013) 1753-1755
216. World Heritage Committee, 37COM/7A.26 (16-27 June 2013) 1756-1759
217. UNESCO Executive Board, 192EX/Decision 11 (13 January 2014) 1760-1765
218. World Heritage Centre, Thirteenth Reinforced Monitoring Report (March 2014) 1766-1784
219. UNESCO Executive Board, 194EX/Decision 5.I.D (15 May 2014) 1785-1792
220. World Heritage Committee, 38COM/7A.4 (15-25 June 2014) 1793-1795
221. UNESCO Executive Board, 195EX/Decision 9 (28 November 2014) 1796-1804
222. UNESCO Executive Board, 196EX/Decision 26 (22 May 2015) 1805-1813
223. World Heritage Committee, 39COM/7A.27 (28 June-8 July 2015) 1814-1817
224. UNESCO Executive Board, 197EX/Decision 32 (23 November 2015) 1818-1826
225. UNESCO Executive Board, 199EX/Dec.19.1 (16 May 2016) 1827-1834
226. World Heritage Committee, 40COM/7A.13 (10-20 July 2016) 1835-1837
227. UNESCO Executive Board, 200EX/Decision 25 (18 November 2016) 1838-1846
228. UNESCO Executive Board, 201EX/Decision 30 (5 June 2017) 1847-1853
229. World Heritage Committee, 41COM/7A.36 (2-17 July 2017) 1854-1855
230. UNESCO Executive Board, 202EX/Decision 38 (18 November 2017) 1856-1862
231. UNESCO Executive Board, 204EX/Decision 25 (17 May 2018) 1863-1869
232. World Heritage Committee, 42COM/7A.21 (24 June-4 July 2018) 1870-1878
233. UNESCO Executive Board, 205EX/Decision 28 (16 November 2018) 1879-1886
234. UNESCO Executive Board, 206EX/Decision 32 (17 May 2019) 1887-1893
235. World Heritage Committee, 43COM 7A.Add3 (30 June-10 July 2019) 1894-1901
236. UNESCO Executive Board, 207EX/Decision 38 (23 November 2019) 1902-1909
237. UNESCO Executive Board, 209EX/Decision 24 (10 August 2020) 1910-1917
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238. UNESCO Executive Board, 210EX/Decision 36 (26 February 2021) 1918-1925
239. UNESCO Executive Board, 211EX/Decision 33 (21 May 2021) 1926-1933
240. World Heritage Committee, 44COM/7A.10 (16-31 July 2021), 1934-1938
241. UNESCO Executive Board, 214EX/Decision 22 (13 May 2022) 1939-1944
242. UNESCO Executive Board, 215EX/Decision 36 (18 November 2022) 1945-1951
UN SECRETARY-GENERAL MATERIALS
243. Report of the Secretary-General under General Assembly 2254 (ES-V) relating to
Jerusalem (12 September 1967)
1952-2030
244. Report of the UN Secretary-General on “Peaceful settlement of the question of
Palestine” (20 September 2007)
2031-2047
245. UN, Secretary-General’s remarks to Security Council briefing on the Situation in the
Middle East (21 October 2014)
2048-2051
246. UN, Readout of the Secretary-General’s meeting with MK Isaac Herzog, leader of
the Zionist Union party in Israel, and MK Tzipi Livni (20 October 2015)
2052
247. UN, Remarks at press encounter with Prime Minister Benjamin Netanyahu of Israel
(20 October 2015)
2053-2054
248. UN, Briefing to the Security Council on the Situation in the Middle East (22 October
2015)
2055-2058
249. UN Secretary-General’s 24th quarterly report on the implementation of UNSCR 2334
(2016) (14 December 2022)
2059-2070
250. UN, Secretary-General Shocked and Appalled by the Violence and Beating by Israeli
Security Forces inside Al-Qibli Mosque in Jerusalem (5 April 2023)
2071-2074
US MATERIALS
251. “Peace to Prosperity: A Vision to Improve the Lives of the Palestinian and Israeli
People” (January 2020) (extract)
2075-2084
252. Readout of President Biden’s meeting with His Majesty King Abdullah II of Jordan
(13 May 2022)
2085
253. Readout of Vice President Kamala Harris’s Meeting with His Majesty King Abdullah
II of Jordan (2 February 2023)
2086
EU MATERIALS
254. Remarks of the High Representative Federica Mogherini at a press conference
following the 13th EU-Jordan Association Council (17 June 2019)
2087-2092
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255. Office of the European Union Representative (West Bank and Gaza Strip, UNRWA),
Local EU Statement on the situation of Christian properties in East Jerusalem (30
December 2022)
2093-2094
JOURNAL ARTICLES
256. Palmer EH, ‘History of the Haram Es Sherif: Compiled from the Arabic Historians’
in Palestine Exploration Quarterly Vol. 3(3) (1871)
2095-2106
257. Greenberg R, ‘Extreme Exposure: Archaeology in Jerusalem 1967-2007’ in
Conservation and MGMT of Arch. Sites, Vol. 11 Nos 3-4, Aug 2009, 262-81
2107-2126
ONLINE MATERIALS
258. Website of kinghussein.gov.jo, Hashemite Restorations of the Islamic Holy Places in
Jerusalem
2127-2129
259. New York Times, Soldier Gets Life Term In Dome of Rock Death (8 April 1983) 2130-2131
260. The Baltimore Sun, Israel releases Baltimorean who killed at mosque (27 October
1997)
2132-2134
261. MER, Israel’s Chief Rabbi – “Blow Up The Dome of the Rock” (1 January 1998) 2135-2136
262. The New Yorker, Forcing the End (20 July 1998) 2137-2160
263. Haaretz, Jerusalem approves controversial Mughrabi bridge project (16 January
2008)
2161-2162
264. Haaretz, Britain Bans Likud’s Moshe Feiglin From Entering Country (11 March
2008)
2163-2165
265. Al Jazeera, Palestinians injured in Aqsa clash (27 September 2009) 2166-2167
266. Global Issues, MIDEAST: Muslims See Victory at Al-Aqsa (11 October 2009) 2168-2170
267. The Guardian, Palestinians clash with Israeli troops at al-Aqsa mosque in Jerusalem
(25 October 2009)
2171-2172
268. UPI, Engineer says Temple Mount bridge to close (8 December 2011) 2173
269. Haaretz, Another Israeli Church Defaced With ‘Price Tag’ Graffiti (3 October 2012) 2174-2177
270. BBC News, Church of the Holy Sepulchre in row over water bill (2 November 2012) 2178-2180
271. The Times of Israel, Likud lawmaker banned from ascending Temple Mount (29
April 2013)
2181-2182
272. Reuters, Israel police hold Jerusalem Muslim cleric for six hours (8 May 2013) 2183-2186
273. The Times of Israel, Attack on Jerusalem graves unnerves Christians (10 October
2013)
2187-2190
274. Ammon News, Right-wing Israeli MK enters Aqsa compound (19 February 2014) 2191
13
Page 14 of 18
275. New Jewish Resistance, Al-Aqsa clashes as MKs tour compound (20 March 2014) 2192
276. The Jerusalem Post, Jerusalem’s Temple Mount closes to all visitors after shooting of
Yehuda Glick (30 October 2014)
2193-2200
277. BBC News, Jerusalem holy site closure 'declaration of war' - Abbas (30 October
2014)
2201-2206
278. The Guardian, Israel closes Al-Aqsa mosque compound to all visitors (30 October
2014)
2207-2209
279. The Jerusalem Post, Police and Shin Bet kill suspect in shooting of right-wing activist
Yehuda Glick (30 October 2014)
2210-2217
280. Qudsnet News Agency, Occupation places a sign near Al-Aqsa bearing the name
Temple Mount (11 February 2015)
2218-2219
281. International Middle East Media Center, 60 Settlers Raid Al Aqsa Mosque (20
February 2015)
2220
282. Al Manar, Dozens of Israeli Settlers Storm Al-Aqsa Compound (23 March 2015) 2221-2222
283. Daily Sabah, Israeli minister demands to halt Al-Aqsa renovations (14 April 2015) 2223-2224
284. The Times of Israel, 16 arrested, then released, in church torching (18 June 2015) 2225-2227
285. Website of Israel’s Ministry of Foreign Affairs, The Temple Mount: Background (10
September 2015)
2228-2230
286. New Israel Fund Australia, Statement on Moshe Feiglin’s Visit to Australia (9
October 2015)
2231-2237
287. Religion News Service, Hebrew graffiti at Jerusalem monastery threatens Christians
(17 January 2016)
2238-2240
288. Al Jazeera, Christian holy site in Jerusalem vandalised (17 January 2016) 2241-2243
289. The Times of Israel, Israeli teens arrested for defacing church with anti-Christian
graffiti (20 January 2016)
2244-2246
290. Al Jazeera, Israel removes key sites from Jerusalem’s Old City Map (12 June 2016) 2247-2255
291. Haaretz, Israel Corrects Jerusalem Tourism Map That Omitted Al-Aqsa Mosque,
non-Jewish Sites (6 October 2016)
2256-2259
292. Al Jazeera, Israeli tourism maps aim to shape Jerusalem narrative (28 December
2016)
2260-2265
293. Jewish Telegraphic Agency, Israeli Cabinet meets in Western Wall tunnels, approves
Old City elevator (28 May 2017)
2266-2267
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294. Haaretz, Netanyahu Returns to the Western Wall Tunnels, the Bedrock of His
Political Existence (28 May 2017)
2268-2276
295. Haaretz, Jerusalem’s Church of Holy Sepulchre Closes in Protest Amid Row With
Israel (25 February 2018)
2277-2281
296. Jordan Times, Jordan condemns closure of Al Aqsa Mosque Friday (19 August 2018) 2282
297. Jewish Telegraphic Agency, Israel officially withdraws from UNESCO (1 January
2019)
2283-2284
298. Jordan Times, Jordan strongly condemns Israels closure of Al Aqsa Mosque (18
February 2019)
2285-2286
299. ABC News, The Australian shearer who torched Al Aqsa Mosque in a bid to bring on
the apocalypse (23 August 2019)
2287-2294
300. BBC News, Jerusalem: Israel approves controversial Old City cable car plan (6
November 2019)
2295-2297
301. Palestine News & Info Agency, Jordan decries attempted arson attack on
Gethsemane Church in Jerusalem (5 December 2020)
2298-2299
302. Arab News, Attack on Jerusalem church no isolated incident (10 December 2020) 2300-2302
303. Jordan Times, Islamic Christian commission reaffirms Hashemite Custodianship (13
December 2020)
2303
304. Arab News, The restoration projects that keep Jerusalem’s Al-Aqsa in good repair
(13 March 2021)
2304-2313
305. Ammon News, Patriarch Theophilos emphasizes Muslims’ exclusive right over
Haram Al-Sharif (19 July 2021)
2314
306. The Algemeiner, Western Wall Authority Begins Work on At-Risk Mughrabi Bridge
(30 August 2021)
2315-2316
307. Haramalaqsa.com, Terrorist leader Yehuda Etzion lead Jewish rituals in al-Aqsa (16
September 2021)
2317-2320
308. BBC News, Jerusalem holy site clashes fuel fears of return to war (22 April 2022) 2321-2325
309. Ammon News, Awqaf Ministry says appointing Al Aqsa guards is within its mandate
(10 May 2022)
2326
310. The National, Islamic religious authorities warn of ‘suspicious’ Israeli excavation at
Al Aqsa Mosque (25 June 2022)
2327-2328
311. Middle East Eye, Israeli forces restrict access to Al-Aqsa during first Friday prayers
of Ramadan (24 March 2023)
2329-2331
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312. Jordan Times, Jerusalem churches condemn ‘unreasonable’ Israeli restrictions for
Holy Light ceremony (13 April 2023)
2332-2333
313. Jordan News, Ex-Israeli soldiers returns Al-Aqsa Mosque key he stole 56 years ago
(20 May 2023)
2334-2335
314. Arab News, Saudi Arabia, Arab nations condemn Israeli security minister’s Al-Aqsa
visit (21 May 2023)
2336-2339
315. Turkiye News, Ankara slams Israeli minister’s raid on Haram al-Sharif (21 May
2023)
2340-2341
316. Anadolu Agency, Palestinians decry Israeli gov’t meeting inside Al-Buraq Wall
tunnels of Jerusalem’s Al-Aqsa (22 May 2023)
2342-2343
317. Middle East Monitor, Israel: cabinet holds meeting beneath Al-Aqsa Mosque (22
May 2023)
2344-2347
318. Anadolu Agency, US 'concerned' by Ben-Gvir's storming of Jerusalem’s Al-Aqsa
complex (23 May 2023)
2348-2349
319. Permanent Mission of France to the United Nations, Israel/Palestinian territories:
France is concerned about the unilateral measures (24 May 2023)
2350
LEGAL AUTHORITIES
320. Convention (IV) respecting the Laws and Customs of War on Land and its annex:
Regulations concerning the Laws and Customs of War on Land. The Hague (18
October 1907)
2351-2373
321. Universal Declaration of Human Rights (1948) 2374-2382
322. Convention (IV) relative to the Protection of Civilian Persons in Time of War.
Geneva (12 August 1949)
2383-2451
323. ICRC’s commentary to Article 1 of the Fourth Geneva Convention 2452-2454
324. ICRC’s commentary to Article 27 of the Fourth Geneva Convention 2455-2464
325. ICRC’s commentary to Article 47 of the Fourth Geneva Convention 2465-2469
326. ICRC’s commentary to Article 49 of the Fourth Geneva Convention 2470-2477
327. ICRC’s commentary to Article 53 of the Fourth Geneva Convention 2478-2479
328. Hague Convention for the Protection of Cultural Property in the Event of Armed
Conflict (1954)
2480-2503
329. First Protocol to the 1954 Hague Convention for the Protection of Cultural Property
in the Event of Armed Conflict (1954)
2504-2507
330. International Covenant on Civil and Political Rights (1966) 2508-2533
16
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331. International Covenant on Economic, Social and Cultural Rights (1966) 2534-2541
332. Lord McNair, The Legal Effects of War (Cambridge, CUP 1966), page 370 2542-2544
333. International Convention on the Elimination of All Forms of Racial Discrimination
(1969)
2545-2553
334. Convention Concerning the Protection of the World Cultural and Natural Heritage
(1972)
2554-2570
335. Second Additional Protocol to the Fourth Geneva Convention relating to the
Protection of Victims of Non-International Armed Conflicts (8 June 1977)
2571-2578
336. Declaration on the Elimination of All Forms of Intolerance and of Discrimination
Based on Religion or Belief (1981)
2579-2581
337. Military and Paramilitary Activities in and against Nicaragua (Nicaragua v United
States of America), Merits, Judgment, ICJ Reports 1986, p. 14
2582-2721
338. Second Protocol to the 1954 Hague Convention for the Protection of Cultural
Property in the Event of Armed Conflict (26 March 1999)
2722-2741
339. Commentary on the ILC Draft Articles on State Responsibility (2001) 2742-2855
340. Declaration Concerning the Intentional Destruction of Cultural Heritage (17 October
2003)
2856-2860
341. Legal Consequences of the Construction of a Wall in the Occupied Palestinian
Territory, Advisory Opinion, ICJ Reports 2004, p. 136
2861-2931
342. Legal Consequences of the Construction of a Wall in the Occupied Palestinian
Territory, Advisory Opinion, ICJ Reports 2004, Separate Opinion of Judge Koroma
2932-2934
343. Legal Consequences of the Construction of a Wall in the Occupied Palestinian
Territory, Advisory Opinion, ICJ Reports 2004, Separate Opinion of Judge Higgins
2935-2946
344. Legal Consequences of the Construction of a Wall in the Occupied Palestinian
Territory, Advisory Opinion, ICJ Reports 2004, Separate Opinion of Judge
Kooijmans
2647-2962
345. Legal Consequences of the Construction of a Wall in the Occupied Palestinian
Territory, Advisory Opinion, ICJ Reports 2004, Separate Opinion of Judge Al-
Khasawneh
2963-2967
346. Legal Consequences of the Construction of a Wall in the Occupied Palestinian
Territory, Advisory Opinion, ICJ Reports 2004, Declaration of Judge Buergenthal
2968-2973
347. Armed Activities on the Territory of the Congo (Democratic Republic of the Congo v
Uganda), Judgment, ICJ Reports 2005, p. 168
2974-3092
17
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348. Application of the Convention on the Prevention and Punishment of the Crime of
Genocide (Bosnia and Herzegovina v. Serbia and Montenegro), Judgment, ICJ
Reports 2007, p. 43
3093-3293
349. UN Committee on Economic, Social and Cultural Rights, General Comment No. 21
(21 December 2009)
3294-3311
350. Crawford (ed), Brownlie’s Principles of International Law (8th ed, 2012), pages 636-
637
3312-3314
351. O’Keefe R, ‘Protection of Cultural Property’ in Fleck D (ed), The Handbook of
International Humanitarian Law (3rd ed, 2013)
3315-3352
352. UN General Assembly resolution 73/176 (17 December 2018) 3353-3358
353. UN General Assembly resolution 73/285 (2 April 2019) 3359-3360
354. Application of the International Convention on the Elimination of all Forms of Racial
Discrimination (Armenia v. Azerbaijan), Provisional Measures, Order of 7 December
2021
3361-3397
VIDEOS
355. Israeli Antiquities Authority Official YouTube Channel, New Discoveries at the
Western Wall Tunnels (16 October 2017)
(https://www.youtube.com/watch?v=29kVDSYA4hY)
3398
356. AlJazeera Arabic, شاهد| قوات الاحتلال تهاجم المصلين في المسجد القبلي بالقنابل والغاز المسيل للدموع
(Machine English translation: Watch the occupation forces attack the worshippers in
Al-Qibli Mosque with bombs and tear gas) (10 May 2021)
(https://www.youtube.com/watch?v=Y2claq68J7w&t=9s)
3399
357. BBC News video concerning attacks on Christians in Jerusalem 3400
MAPS
358. PASSIA, Settlement Activity in the Old City Map 3401
359. AAM/HAS Infographic 3402
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Address to the Nation
This speech announces one of the most important policy decisions in the era of modern
Jordan: full legal and administrative disengagement from the West Bank. In 1950, a
Jordanian parliament in which Palestinian Arabs from the West Bank were equally
represented voted unanimously to unite the West Bank of the Jordan River with the
Hashemite Kingdom of Jordan in order to safeguard the remaining Arab territory of Palestine
from Zionist expansion. When in 1967 Israel occupied the West Bank, Jordan nonetheless
continued to pay the salaries and pensions of civil servants, while administering religious
endowments (waqfs) and educational affairs.
At the Arab summit conference held in Rabat, Morocco in 197 4, King Hussein agreed with all
the other Arab leaders to a declaration recognizing the Palestine Liberation Organization
(PLO) as the "sole legitimate representative of the Palestinian people." Consequently, all
responsibility for negotiating the return of the occupied Palestinian lands was transferred from
Jordan to the PLO. Jordan, however, continued its administrative and financial support to
Palestinians of the West Bank.
Recognizing the desirability of supporting the Palestinians in their struggle for independence,
on July 28, 1988, King Hussein announced the cessation of a $1.3 billion development
program for the West Bank, explaining that the measure was designed to allow the PLO more
responsibility for the area. Two days later, he formally dissolved Parliament, ending West
Bank representation in the legislature. Finally, on July 31 he announced the severance of all
administrative and legal ties-with the exception of guardianship over the Muslim Holy Sites
of Jerusalem-with the occupied West Bank.
This severance of ties allowed Jordan's electoral law to be changed, redrawing the map to
include only East Bank districts. Disengagement therefore marks the turning point that
launched the current democratic process, and began a new stage in Jordan's relationship
with the Palestinians.
Address to the Nation
Amman
July 31, 1988
(Translated from the original Arabic)
In the name of God, the Merciful, the Compassionate,
Peace be upon His Faithful Arab Messenger.
Brother Citizens,
I send you greetings and am pleased to address you in your cities and villages, in your
camps and dwellings, in your institutions of learning, and in your places of work. I would like
to address your hearts and minds in all parts of our beloved Jordanian land. This is all the
more important at this juncture, when we have initiated-after seeking God's help and after
thorough and extensive study-a series of measures to enhance Palestinian national
orientation and highlight Palestinian identity; our goal is the benefit of the Palestinian cause
and the Arab Palestinian people.
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Our decision, as you know, comes after 38 years of the unity of the two banks, and fourteen
years after the Rabat Summit resolution designating the Palestine Liberation Organization
(PLO) as the sole legitimate representative of the Palestinian people. It also comes six years
after the Fez Summit resolution that agreed unanimously on the establishment of an
independent Palestinian state in the occupied West Bank and the Gaza Strip as one of the
bases and results of the peaceful settlement.
We are certain that our decision to initiate these measures does not come as a surprise to
you. Many among you have anticipated it, and some of you have been calling for it for some
time. As for its contents, it has been a topic of discussion and consideration for everyone
since the Rabat Summit.
Nevertheless, some may wonder: Why now? Why today and not after the Rabat or Fez
summits, for instance?
To answer this question, we need to recall certain facts that preceded the Rabat resolution.
We also need to recall considerations that led to the debate over the slogan-objective which
the PLO raised and worked to gain Arab and international support for. Namely, the
establishment of an independent Palestinian state. This meant, in addition to the PLO's
ambition to embody the Palestinian identity on Palestinian national soil, the separation of the
West Bank from the Hashemite Kingdom of Jordan.
I reviewed the facts preceding the Rabat resolution, as you recall, before the Arab leaders in
the Algiers Extraordinary Summit last June. It may be important to recall that one of the main
facts I emphasized was the text of the unity resolution of the two banks of April 1950. This
resolution affirms the preservation of all Arab rights in Palestine and the defense of such
rights by all legitimate means without prejudicing the final settlement of the just cause of the
Palestinian people-within the scope of the people's aspirations and of Arab cooperation and
international justice.
Among these facts, there was our 1972 proposal regarding our concept of alternatives, on
which the relationship between Jordan on the one hand and the West Bank and Gaza on the
other, may be based after their liberation. Among these alternatives was the establishment of
a relationship of brotherhood and cooperation between the Hashemite Kingdom of Jordan
and the independent Palestinian state in case the Palestinian people opt for that. Simply, this
means that we declared our clear-cut position regarding our adherence to the Palestinian
people's right to self-determination on their national soil, including their right to establish their
own independent state, more than two years before the Rabat Summit resolution. This will be
our position until the Palestinian people achieve their complete national goals, God willing.
The relationship of the West Bank with the Hashemite Kingdom of Jordan in light of the PL O's
call for the establishment of an independent Palestinian state, can be confined to two
considerations: First, the principle consideration pertaining to the issue of Arab unity as a
pan-Arab aim, which Arab peoples aspire to and want to achieve. Second, the political
consideration pertaining to the extent of the Palestinian struggles from the continuation of the
legal relationship to the Kingdom's two banks. Our answer to the question, "why now?", also
derives from these two factors, and the background of the clear and constant Jordanian
position on the Palestinian cause, as already outlined.
Regarding the principled consideration, Arab unity between any two or more countries is an
option of any Arab people. This is what we believe. Accordingly, we responded to the wish of
the Palestinian people's representatives for unity with Jordan in 1950. From this premise, we
respect the wish of the PLO, the sole and legitimate representative of the Palestinian people,
to secede from us as an independent Palestinian state. We say that while we fully understand
the situation, nevertheless, Jordan will remain the proud bearer of the message of the Great
Arab Revolt, adhering to its principles, believing in one Arab destiny, and committed to joint
Arab action.
Regarding the political consideration, since the June 1967 aggression we have believed that
our actions and efforts should be directed at liberating the land and the sanctities from Israeli
occupation. Therefore, we have concentrated all our efforts over the past twenty-one years of
occupation on that goal. We did not imagine that maintaining the legal and administrative
relationship between the two banks could constitute an obstacle to liberating the occupied
Palestinian land. Hence, in the past and before we took measures, we did not find anything
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requiring such measures, especially since our support for the Palestinian people's right to
self-determination was clear.
Lately, it has transpired that there is a general Palestinian and Arab orientation which
believes in the need to highlight the Palestinian identity in full in all efforts and activities that
are related to the Palestine question and its developments. It has also become clear that
there is a general conviction that maintaining the legal and administrative links with the West
Bank, and the ensuing Jordanian interaction with our Palestinian brothers under occupation
through Jordanian institutions in the occupied territories, contradicts this orientation. It is also
viewed that these links hamper the Palestinian struggle to gain international support for the
Palestinian cause of a people struggling against foreign occupation.
In view of this line of thought, which is certainly inspired by genuine Palestinian will, and Arab
determination to support the Palestinian cause, it becomes our duty to be part of this
direction, and to respond to its requirements. After all, we are a part of our nation, supportive
of its causes, foremost among which is the Palestinian cause. Since there is a general
conviction that the struggle to liberate the occupied Palestinian land could be enhanced by
dismantling the legal and administrative links between the two banks, we have to fulfill our
duty, and do what is required of us.
At the Rabat Summit of 1974 we responded to the Arab leaders' appeal to us to continue our
interaction with the Occupied West Bank through Jordanian institutions, to support the
steadfastness of our brothers there. Today we respond to the wish of the Palestine Liberation
Organization, the sole legitimate representative of the Palestinian People, and to the Arab
orientation to affirm the Palestinian identity in all its aspects. We pray to God that this step be
a substantive addition to the intensifying Palestinian struggle for freedom and independence.
Brother Citizens,
These are the reasons, the considerations, and the convictions that led us to respond
favorably to the wish of the PLO, and to the general Arab direction consistent with it. We
cannot continue in this state of suspension, which can neither serve Jordan nor the
Palestinian cause. We had to leave the labyrinth of fears and doubts, towards clearer
horizons where mutual trust, understanding, and cooperation can prevail, to the benefit of the
Palestinian cause and Arab unity. This unity will remain a goal which all the Arab peoples
cherish and seek to realize.
At the same time, it has to be understood in all clarity, and without any ambiguity or
equivocation, that our measures regarding the West Bank concern only the occupied
Palestinian land and its people. They naturally do not relate in any way to the Jordanian
citizens of Palestinian origin in the Hashemite Kingdom of Jordan. They all have the full rights
of citizenship and all its obligations, the same as any other citizen irrespective of his origin.
They are an integral part of the Jordanian state to which they belong, on whose soil they live,
and in whose life and various activities they participate. Jordan is not Palestine and the
independent Palestinian state will be established on the occupied Palestinian territory after its
liberation, God willing. There the Palestinian identity will be embodied, and there the
Palestinian struggle shall come to fruition, as confirmed by the glorious uprising of the
Palestinian people under occupation.
If national unity in any country is dear and precious, it is for us in Jordan more than that. It is
the basis of our stability and the cause of our development and prosperity, as well as the
foundation of our national security and the source of our faith in the future. It is also a living
embodiment of the principles of the Great Arab Revolt which we inherited and whose banner
we are proudly carrying. It is also a living example of constructive plurality and a sound
nucleus of wider Arab unity.
Based on that, safeguarding national unity is a sacred duty that will not be compromised. Any
attempt to undermine it, under any pretext, would only help the enemy carry out his policy of
expansion at the expense of Palestine and Jordan alike. Consequently, true nationalism lies
in bolstering and fortifying national unity. Moreover, the responsibility to safeguard it falls on
every one of you, leaving no place in our midst for sedition or treachery. With God's help, we
shall be as always, a united cohesive family, whose members are joined by bonds of
brotherhood, affection, awareness, and common national objectives.
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It is most important to remember, as we emphasize the importance of safeguarding national
unity, that stable and productive societies, are those where orderliness and discipline prevail.
Discipline is the solid fabric that binds all members of a community in a solid, harmonious
structure, blocking all avenues before the enemies, and opening horizons of hope for future
generations.
The constructive plurality which Jordan has lived since its foundation, and through which it
has witnessed progress and prosperity in all aspects of life, emanates not only from our faith
in the sanctity of national unity, but also in the importance of Jordan's pan-Arab role. Jordan
presents itself as the living example of the merger of various Arab groups on its soil, within
the framework of good citizenship, and one Jordanian people. This paradigm that we live on
our soil gives us faith in the inevitability of attaining Arab unity, God willing.
In surveying contemporary tendencies, it becomes clear that the affirmation of national
identity does not contradict the attainment of unitary institutional formats that can enjoin
Arabs as a whole. There are living examples within our Arab homeland that attest to this, as
there are living examples in foreign regions. Foremost among them is the European
Community, which now seeks to realize European political unity, having successfully
completed the process of economic complementarity among its members. It is well known
that the bonds linking the Arabs are far greater than those linking European nations.
Citizens,
Palestinian brothers in the occupied Palestinian lands,
To display any doubts that may arise out of our measures, we assure you that these
measures do not mean the abandonment of our national duty, either towards the Arab-Israeli
conflict, or towards the Palestinian cause. Nor do they mean a relinquishing our faith in Arab
unity. As I have stated, these steps were taken only in response to the wish of the Palestine
Liberation Organization, the sole legitimate representative of the Palestinian people, and the
prevailing Arab conviction that such measures will contribute to the struggle of the Palestinian
people and their glorious uprising. Jordan will continue its support for the steadfastness of the
Palestinian people, and their courageous uprising in the occupied Palestinian land, within its
capabilities. I have to mention, that when we decided to cancel the Jordanian development
plan in the occupied territories, we contacted, at the same time, various friendly governments
and international institutions, which had expressed their wish to contribute to the plan, urging
them to continue financing development projects in the occupied Palestinian lands, through
the relevant Palestinian quarters.
Jordan, dear brothers, has not nor will it give up its support and assistance to the Palestinian
people, until they achieve their national goals, God willing. No one outside Palestine has had,
nor can have, an attachment to Palestine, or its cause, firmer than that of Jordan or of my
family. Moreover, Jordan is a confrontation state, whose borders with Israel are longer than
those of any other Arab state, longer even than the combined borders of the West Bank and
Gaza with Israel.
In addition, Jordan will not give up its commitment to take part in the peace process. We have
contributed to the peace process until it reached the stage of a consensus to convene an
international peace conference on the Middle East. The purpose of the conference would be
to achieve a just and comprehensive peace settlement to the Arab Israeli conflict, and the
settlement of the Palestinian problem in all its aspects. We have defined our position in this
regard, as everybody knows, through the six principles which we have already made public.
Jordan, dear brothers, is a principal party to the Arab-Israeli conflict, and to the peace
process. It shoulders its national responsibilities on that basis.
I thank you and I repeat my heartfelt wishes to you, beseeching Almighty God to help us,
guide us, enable us to please Him, and to grant our Palestinian brothers victory and success.
He is the best of helpers.
May God's peace and blessings be upon you.
Address to the Nation
Amman
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1
The Hashemite Kingdom of Jordan
and
The State of Palestine
Status Report on
The State of Conservation of
the Old City of Jerusalem and Its Walls
Presented to
The UNESCO World Heritage Centre
March 16th, 2015
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Contents (34 pages including the cover page)
P age
Introduction 3
Chapter 1: Al-Aqsa Mosque and Its Environs 4
A- Historical and Religious Muslim Identification of Al-Aqsa Mosque/Al-Haram
Al-Sharif 4
B- Israeli Occupation violations against Al-Aqsa 7
C- Conservation projects undertaken by Jordanian Jerusalem Awqaf in the Old
City of Jerusalem and Its Walls 13
Chapter 2: Israeli Occupation Authorities’ Aggressions and Violations against
the Historic Character of the Old City of Jerusalem and Its Walls 14
A- Reminder of illegality of all Israeli measures in Occupied Jerusalem 14
B- Intrusive tunneling and underground excavations 16
C- Enforced Judaization construction projects in the Old City of Jerusalem 21
D- Demolitions and confiscations designated for establishing new Jewish
prayer places 30
Chapter 3: Recommendations 33
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Status Report on
The State of Conservation of the Old City of
Jerusalem and Its Walls
Introduction
In addition to the facts and illegal actions of Israeli Occupation Authorities that had been
mentioned in the status report addressed to UNESCO World Heritage Centre by Jordan and
Palestine in January 2014 (which shall constitute a supplement to the present status report as
these facts and illegal actions have persisted), many further violations and aggressions have been
implemented by the Israeli Occupation Authorities (IOA) against the authenticity, sanctity,
identity, and integrity of the heritage of the Old City of Jerusalem during the period of January
2014 through February 2015. This Status Report is based on daily observations and reports of the
Jordanian Awqaf (JA) and the Jordanian National Committee for World Heritage. Palestinian
NGOs, Jerusalemite experts and domestic observers have, too, contributed to gathering
information and documenting IOA’s violations against the heritage of the Old City of Jerusalem
and Its Walls, a site inscribed by Jordan on the UNESCO World Heritage List in 1981, and on
the UNESCO list of World Heritage in Danger in 1982. Israeli official and NGOs’ reports were
also used in this report, especially to obtain evidence and some details regarding the covert
digging and tunneling. This report also updates and confirms the major concerns of Jordan and
Palestine regarding many IOA’s violations and aggressions, some of which have already been
deplored by the UNESCO decisions of the 194th and 195th Executive Board Sessions in Paris and
the World Heritage Committee 38th Session in Doha.
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Chapter 1
Al-Aqsa Mosque and Its Environs
This chapter aims at presenting A- clear definition of Al-Aqsa Mosque, B- examples of the
IOA’s aggressions and violations against Al-Aqsa Mosque and the historic status-quo of
Jerusalem Muslim and Christian Holy Sites, C- activities and projects undertaken by the
Jordanian Awqaf for the conservation of Al-Aqsa and the Waqf properties in the Old City of
Jerusalem. Unfortunately, violations and aggressions against Al-Aqsa were intensified during
2014 and they had damaging impact on the integrity, authenticity, and cultural heritage of the
Old City of Jerusalem and its Walls. The continuous Israeli violations against Al-Aqsa pushed
the Jordanian Government to recall its Ambassador in Tel-Aviv for consultation, and asked its
mission in New York to submit a complaint to the UN Security Council in protest of the Israeli
continuous violations.
A- Historical and Religious Muslim Identification of Al-Aqsa Mosque/Al-
Haram Al-Sharif
Al-Aqsa Mosque is a second name for Al-Haram Al-Sharif in Jerusalem; both expressions have
the same meaning and refer to the same Holy Site and its components;1 it is the place, which
Allah, Exalted be He, allocated to be Prophet Muhammad’s home of al-Isra’, the Holy Journey
at Night, and al-Mi’raj, from which the Prophet ascended to Heavens. It was during this journey
that the Noble Prophet Muhammad, peace be upon him, led all other prophets and messengers in
prayer at Al-Aqsa Mosque. Al-Aqsa Mosque is the name of the space and land (inclusive of
constructions) that is surrounded by the wall on all its four sides, with a total area of more than
1 In fact, the expression "Al-Haram Al-Sharif" is regarded as a description of the holy site, meaning it is sanctified
by Allah as a mosque of a special religious rank, whereas the expression Al-Aqsa Mosque is the distinctive name of
the site. Indeed, the expression "Al-Haram Al-Sharif" is equally used to describe Al-Masjid Al-Haram in Mecca,
comprising al-Ka'abah, and the Prophet Mosque located in Al-Madinah Al-Munawara. Hence, the expression Al-
Haram Alsharif is followed by the location "in Jerusalem", "in Mecca" or "in Madina" to distinguish each holy site
from the other two holy sites also described as Al-Haram Al-Sharif. Through long history, it has also been called Al-
Haram Al-Qudsi Al-Sharif.
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144 dunams (one dunam=1000sqm) with lengths of 491m west, 462m east, 310m north, and
281m south. Al-Aqsa Mosque includes the Qibli Mosque (al-Jami’ Al-Aqsa), the Marwani
Mosque, the Dome of the Rock Mosque, al-Buraq Mosque, the lower Aqsa, Bab al-Rahmah, all
grounds, prayer halls, corridors with all the historical buildings built on them, elevated platforms,
water cisterns and waterways, all that which exists above and underneath its space, all the roads
and ramps that lead to its gates, and the walls themselves, including Al-Buraq Al-Sharif Wall.
Al-Aqsa Mosque is located in the southeastern corner of the walled Old City of Jerusalem, which
is a total area of about one square kilometer (1000 dunams), containing tens of Waqf properties,
real-estate and structures endowed for the benefit of Al-Aqsa Mosque under the custodianship of
the Hashemite King of Jordan in continuation of the status that has existed before the occupation
of Jerusalem in 1967. Al-Aqsa Mosque and the pertinent endowments continue to be
administered by the organs of the Government of Jordan under Jordanian law. This status has
been confirmed in the Hashemite Custodianship of the Holy Sites Agreement signed by His
Majesty King Abdulah II and the President of Palestine Mahmoud Abbas in Amman on March
31st, 2013.
Al-Aqsa Mosque is an exclusive and sacred holy site for all Muslims; it is associated with
their religious creed; it is of equal importance to al-Masjid al-Haram in Mecca and the Prophet
Mosque in al-Madinah al-Munawara.
It is the Mosque that God Himself, Exalted be He, named “Al-Aqsa Mosque” in the first
verse of Surat Al-Isra’: “Glory be to Him Who carried His servant by night from Al-Masjid Al-
Haram to al-Masjid Al-Aqsa; the environs of which We have blessed, that We might show him
some of Our signs. Indeed, He is the Hearing, the Seeing.” (The Holy Qur’an, Al-Isra’ 17:1)
Al-Aqsa is Islam’s First Qibla and it is the Mosque to which Prophet Muhammad (Peace
be upon him) ordered Muslims to make pilgrimage, as one of the three holiest mosques in Islam.
The Prophet Muhammad said: “Do not set out for pilgrimage except to three mosques; Al-
Masjid Al-Haram [in Mecca], my Mosque [in Madina], and Al-Aqsa Mosque [in Jerusalem].”
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narrated by Bukhari and Muslim. Throughout Islamic history, Muslims from all over the world
have constantly made pilgrimage to pray at Al-Aqsa Mosque and to safeguard it.
The above-set out identification of Al-Aqsa Mosque is established by Islamic religious
and historical sources. History bears witness to this identification over fifteen centuries up-to the
present, where Muslims strife to fulfill their duty towards Al-Aqsa Mosque and exercise their
right to protect it. The Jordanian Ministry of Awqaf, Qadi Al-Qudah (the Supreme Judge), Public
Ifta’ Department, the Jerusalem Great Mufti, Jerusalem Awqaf Council, Islamic Supreme
Commission, the Palestinian Ministry of Awqaf, Palestinian Qadi al-Qudah and the Muslim
Scholars’ unswerving consensus all around the Muslim World confirm the abovementioned right
and identification of Al-Aqsa Mosque. They all reassure their rejection of the attempts to
Judaize Al-Aqsa Mosque or any of its components by the Israeli Occupation Authorities, its
various organs and the extreme Jewish organizations, which attempt interfering with its
administration, preventing or disrupting Muslim worshippers from entering and praying,
hampering its maintenance/renovation/repair, and attempts to befog the religious historic Muslim
exclusive right and identification by forced use of un-Islamic names such as “The Temple
Mount” as part of the Judaization policy enforced by the Israeli Occupying Power of the
Occupied West Bank, including East Jerusalem.
Figure 1: Definition of Al-Aqsa Mosque/Al-Haram Al-Sharif
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B- Israeli Occupation violations against Al-Aqsa
In a flagrant violation of the International Law, International Humanitarian Law, Jordan – Israel
Peace Treaty of 1994, Hague conventions and UNESCO decisions, Israeli Occupation
Authorities' (IOA) aggressions against Al-Aqsa Mosque, worshippers and the staff of the
Jerusalem Awqaf have escalated in 2014 and bluntly targeted the changing of the pre-1967
authentic status-quo of function and shape of Al-Aqsa Mosque and its surroundings. The IOA
have imposed a persistent harsh siege on Al-Aqsa Mosque through most of the year 2014.
Among the major violations against Al-Aqsa are the following:
1. Jewish Extremists incursions: Jewish extremists have been breaking into Al-Aqsa
Mosque almost on a daily basis. These aggressions caused many injuries, abuse of Awqaf
employees, physical damages of Al-Aqsa Mosque and, more significantly, the
aggressions exposed the Israeli right wing policy and attempts to force “temporal
division” of Al-Aqsa Mosque. Since the beginning of 2014, more than 12,000 extremists
and about 3,000 soldiers unlawfully entered into Al-Aqsa Mosque against the will of the
Jerusalem Awqaf.
2. Aggressions against Muslim worshippers: In facilitating the unlawful access of Israeli
extremists to Al-Aqsa Mosque, the IOA were protected by severe Occupation military
force deployed against Muslim worshippers. As a result of the forcible entry into Al-
Aqsa Mosque, more than 2000 Muslims were injured and about 400 arrested by the IOA
inside Al-Aqsa Mosque since the beginning of 2014.
3. Access restrictions and Muslim victims during Ramadan 2014: Muslims’ attempts to
reach Al-Aqsa Mosque on Laylat al-Qader (Ramadan 27th) and the Last Friday of
Ramdan (July 24/25) were faced by Israeli Occupation’s killing of 10 Palestinians and
injuring more than 600 at the Jerusalem check points leading to al-Aqsa. The number of
Muslim worshipers on Fridays of Ramadan decreased from 250,000-300,000 to 5000-
7000 during 2014 as a result of the military siege and restrictions on Muslims’ access to
Al-Aqsa Mosque.
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Figure 2: examples of Israeli military aggressions and threats against Al-Aqsa
4. Obstruction of Al-Aqsa renovations: the IOA are banning the implementation by the
competent organs of Jordanian Awqaf of more than 19 restoration, consolidation and
conservation projects in Al-Aqsa Mosque. This violation against Al-Aqsa included
preventing some staff members of the Awqaf administration from reaching their offices
within Al-Aqsa Mosque. The IOA have barred 12 Awqaf employees from accessing Al-
Aqsa for long periods.
5. Closure of Bab al-Rahmah (the Golden Gate): The IOA continue to force the closure
of the building of Bab Al-Rahmah and to obstruct its use or renovation without any
acceptable justification, much less any legal basis since 2003. The hindrance by IOA of
the Awqaf's renovation works at Bab Al-Rahmah threatens its integrity, especially
because the building had water leak in its roof during the last two years.
Figure 3: Left is the location of Bab AL-Rahmah; Right: Inside the structure of Bab Al-
Rahmah (the Golden Gate)
Bab Al-Rahmah
(Golden Gate)
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6. Confiscation of Ribat al-Kurd: The IOA have confiscated control on the Islamic Waqf
of Ribat al-Kurd (western part of Al-Aqsa Mosque) next to Bab al-Hadid (Iron Gate) and
converted it into a Jewish prayer place called “mini western wall.” IOA have banned
Jerusalem Awqaf from practicing its legal and historic right to renovate the site.
7. Physical aggressions against Imams of Al-Aqsa: After the Friday prayer of July 18th,
2014, the IOA police targeted (from a short distance) the head of Sheikh Salhab the
chairman of the Islamic Waqf Council by a sound bomb; the Palestinian Jerusalem
Minister Adnan Al-Husseini by another bomb. IOA police also targeted the Director of
Al-Aqsa Mosque Sheikh Kiswani by rubber bullets.
8. Excavations and digging threats: The IOA continued illegal archeological digging,
excavations, demolitions and tunneling projects adjacent to the walls of Al-Aqsa Mosque,
especially form the western side (under the Muslim Quarter) and southern side of the
Umayyad palaces. Jordan is highly concerned regarding the increasing number of covert
excavations that might breach or threaten to breach the walls of Al-Aqsa Mosque.
Detailed explanations will be highlighted in the next Chapter 'excavations and tunneling
in the Old City.' It is important to highlight that there are now about 20 excavations
points capable of breaching the walls of al-Aqsa Mosque.
9. Al-Aqsa Magharbeh Gate Pathway (MGP): Observers and Jerusalem Awqaf have
documented IOA’s continued concrete constructions and irreversible demolition of major
parts of the Magharbeh Gate Pathway (the Mughrabi Ascent). More details will be
mentioned in the next Chapter.
10. Blatant damages of al-Jame’ Al-Aqsa (Al-Aqsa al-Qibli): IOA extremists, police and
army incursions into Al-Aqsa were accompanied by flagrant physical damages of 7 gates,
windows, carpet, light system, sound system and historic columns inside al-Jame’ Al-
Aqsa (Al-Aqsa al-Qibli) which is a southern component of Al-Aqsa Mosque.
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Figure 4: Left: Ummayad column, carrying the dome of Aqsa Al-Qibli, fired by IOA
bombs; Right: Gate of Al-Aqsa Al-Qibli (November 2014)
11. Cracks in the Dome of the Rock: IOA's frequent use of stun grenades caused serious
cracks in the historic outside tiles of the Dome of the Rock, another well-known part of
Al-Aqsa Mosque. This aggression occurred in 2013 and 2014.
Figure 5: Cracks in the outside gate of the Dome of the Rock
12. IOA resumed the forcing of Jewish names on Arab buildings, facades, yards and
roads in the Old City of Jerusalem. The period of November 2014 through February 2015
has witnessed a shocking violation as IOA forced the “Temple Mount” name on signs at
Al-Aqsa Gates of al-Asbat, al-Magharbeh, Al-Silsilah, al-Hadid and al-Majlis. The
flagrant aggressive policy of Judiazation is manifested by the signs below which
completely ignore mentioning the fact that Al-Haram Al-Sharif is Al-Aqsa Mosque.
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Figure 6:2014-2015 forcing Jewish names on Al-Aqsa gates and entrances
13. Tankaziyyah School/ the Court: IOA have converted the main hall of the Islamic
historic Tankaziyyah School into a police station and another part of it into a Jewish
synagogue in 2013-2014. Tankaziyyah school has been confiscated from Al-Aqsa
Mosque and been occupied by the Israeli Occupation police since 1967. Jerusalem Awqaf
has been denied access to the school.
Planting Jewish fake graves: In 2013, the Jewish extremists groups planted more than
3000 fake graves in the Waqf land next to the eastern and southern wall of Al-Aqsa. In
2014, the IOA continued to condone extremists’ aggressions of planting fake Jewish
graves around Al-Aqsa Mosque in Ras El-Amoud, Mount of Olives, and Sloudhah in
Silwan. The main purpose of fake graves is to confiscate the land and to Judaize the
Waqf properties.
Figure 7: Jewish fake graves down to al-Rahmah Cemetery east of Al-Aqsa
14. Most aggressive escalation was recorded on the 5th of November 2014, when about
700 Israeli special military forces stormed Al-Aqsa in the early morning; 200 of them
broke (with their shoes and weapons) into Al-Aqsa Al-Qibli. The Israeli forces evacuated
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the Mosque after they set fire near minbar Salahuddeen and they locked the doors sieging
a number of the worshipers inside. The soldiers used rubber bullets, stun grenades and
tear gas leaving many injuries that were also denied access to medical help. On the same
day, the Occupation army also secured the incursion into Al-Aqsa by Jewish extremists,
settlers and Knesset members.
Figure 8: November 5 2014 storming of Al-Aqsa Al-Qibli, abusing the Holy Quran and
throwing tens of stun and gas grenades inside the Mosque
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C- Conservation projects undertaken by Jordanian Jerusalem Awqaf in the Old
City of Jerusalem and Its Walls
1. Restorations of parts of the eastern wall of Al-Aqsa Mosque.
2. Two Mamluk wooden gates of Al-Aqsa Mosque out of seven gates damaged by the
Israeli police have been restored.
3. Continuing the restoration work of the plastering and mosaic decorations inside the Dome
of the Rock supervised by the Jordanian Restoration Committee of Al-Aqsa Mosque and
the Dome of the Rock (RCAMD).
Figure 9: Hashemite restoration of the frescos of the Dome of the Rock inside
4. Covering the roofs of some buildings of Al-Aqsa Mosque with lead sheets.
5. Continuing marble restoration of the interior walls within the Dome of the Rock.
6. UNESCO retained Prof. Dr. Stefan Weber, a museum expert who finished a conceptual
design for the Islamic Museum of Al-Aqsa Mosque. Jordanian Jerusalem Awqaf
continues cooperation with UNESCO on other projects, such as the manuscript center
and training of some employees.
7. Re-pointing of the stone courses of the seventh colonnade of al-Marwani Mosque.
Figure 10: seventh colonnade of the Marwani Mosque renovated.
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Chapter 2
Israeli Occupation Authorities’ Aggressions and Violations against the
Historic Character of the Old City of Jerusalem and Its Walls
This chapter presents A- reminder of the illegality of all Israeli Occupation measures in
Occupied Jerusalem, B- some of the continued illegal intrusive tunneling and underground
excavations, C- new projects of Judaization of historic sites in the Old City of Jerusalem and its
surroundings, and D- examples of demolition and change of status of historic remains in order to
replace them with Jewish prayer places. One great risk is that the Israel Antiquities Authorities
(IAA), which is part of IOA, has been illegitimately self-declared as having jurisdiction to
conduct the excavations; and IAA writes their selective narrative in the Old City and in its
environs from the Silwan Pool (south) to Bab el-Amoud (Damascus Gate) in the northern wall of
the Old City. This risk is severely heightened by the fact that most of the recent excavations
have been conducted at the initiative of some extremist settlers’ organizations rather than the
IAA.
During the year 2014 through 2015, excavations have been taking place within the area of the
western wall of Al-Aqsa and in the spaces that extend westward to El-Wad Street, beneath the
residential houses of the Muslim Quarter. Hundreds of square meters are under excavation, and
the works involve piercing ancient walls and removing large amounts of historic remains (e.g.,
walls, rooms, graves, Mamluk and Ottoman baths and arches), only slight of which is
methodically documented.
A- Reminder of the illegality of all Israeli measures in Occupied
Jerusalem
Israel occupied East Jerusalem and the West Bank in the 1967 War. Since then, a number of
demographic and physical changes have been imposed by the Occupying power on the ground.
Both the United Nations General Assembly and the Security Council, in several resolutions, have
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declared these measures taken by Israel to change the status of Occupied Jerusalem as invalid.
Security Council resolution 252 (1968) considered “that all legislative and administrative
measures and actions taken by Israel, including expropriation of land and properties thereon,
which tend to change the legal status of Jerusalem are invalid and cannot change that status”.
Israel was urgently called upon “to retract all such measures already taken and to desist forthwith
from taking any further action which tend to change the status of Jerusalem”. The Security
Council has reaffirmed these two positions many times. When Israel took steps to make a united
Jerusalem its claimed capital, the Security Council adopted on 30 June 1980 the resolution
number 476 (1980) urgently calling on Israel, the Occupying Power, to abide by this and
previous Security Council resolutions and to desist forthwith from persisting in the policy and
measures affecting the character and status of the Holy City of Jerusalem. After Israel’s noncompliance
with the resolution, the UN Security Council, on 20 August 1980, adopted the
resolution number 478, in which it reiterated its position that all actions altering the status of the
city were null and void, and called upon States that had established diplomatic missions in
Jerusalem to withdraw them.
The General Assembly also considered Israel’s measures aiming to alter the status of Occupied
Jerusalem to be a violation of international law that did not affect the continued applicability of
the Fourth Geneva Convention. This legal position of the UN, upheld by the UN General
Assembly in December 1980, has been reaffirmed in subsequent years by all UN and most of
other international organizations. The UNESCO was the most concerned organization to
regularly monitor the IOA’s measures changing the physical status and historic character of the
Old City of Jerusalem in particular and to call upon Israel to retract all illegal and unilateral
measures taken by the IOA. The UN Security Council stated in numerous occasions that the
Fourth Geneva Convention applies to Israel’s Occupation of the Palestinian Territories. The
International Court of Justice (ICJ) in its July 2004 “the Wall Advisory” regarding the legal
consequences of the construction of the separation wall has ruled that the Hague Regulations are
part of the international customary law. This was recognized by all participants in the 2004 ICJ
proceedings before the Court in the Wall case, including Israel.
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B- Intrusive tunneling and underground excavations
1. Tunnels Network: Western Wall, Wadi al-Hilweh and al-Wad Street: Underground
covert and overt excavation activities continue in the area of the ‘Ein Umm al-Daraj in
Silwan at the request of the settler and extremist organization El‘ad and the Israel
National Parks Authority. The turning point came in 2004 when extensive covert
excavations began on the southern slopes of Wadi Hilweh neighborhood of Silwan and
went up from it toward Al-Aqsa Mosque with many extensions still unknown until today.
Hundreds of Islamic period relics and Roman remains were removed without
documentation or documented in a way that serves exclusive Judaization narrative.
In the middle of al-Wad Street, extensive excavations began under the so-called Ohel
Yitzhak Synagogue, a newly construction adjacent to the western wall of Al-Aqsa. The
covert excavations are very hazardous: they might remove a lot of the Islamic underground
rooms, and more seriously they are capable of breaching the western wall of Al-Aqsa
Mosque. Israeli extremist groups announced that they are planning to establish the largest
underground synagogue adjacent to the wall of Al-Aqsa at the same site. This massive series
of ancient buildings excavated by IOAarchaeologists and ideological companies is set to
open to the public beneath the houses of Old Jerusalem’s Cotton Market neighborhood just a
few meters from Al-Aqsa Mosque. Hebrew sources say that the complex named “Ahar
Kotlenu” — Hebrew for behind our wall - features a grand hall that is roughly 3,500 square
feet (325 square meters) in size "whose cross-vaulted stone roof is held aloft by six
reinforced pillars." It once served as the storerooms and stables of the Mamluk caravansary,
or inn for caravans, built in 1337, next to the Cotton Merchants Market.
For knowledgeable observers, it seems likely that the idea was already proposed to link up
with those old excavations, both in a physical sense (the rediscovery of old tunnels) and an
ideological one (the renewal of the long-abandoned method of digging new tunnels and
excavations). Since more than a decade ago, the IAA has joined forces with the ideological
organizations that are changing the face and status of the area of the Buraq Plaza and Silwan
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with the purpose of realizing their plan to connect Silwan to the Buraq plaza in an
underground system. Sources mention that the system includes excavated galleries, ancient
drainage channels, and large underground spaces that were cleared of their historic contents.
It should be noted that the excavations in Silwan are funded by the extremist El‘ad
organization.
2. The Kittan Cave: This cave is located beneath the Sa’diyah neighborhood of the Muslim
Quarter of the Old City of Jerusalem and however access to it is from outside the old city
from an area located between the Old City Gate of al-Amoud and the Gate of al-Sahira. A
new exit gate had been dug up in the northern wall of the Old City near the Sahira Gate.
Mysterious excavations are taking place inside the cave; it is likely to be connected to the
tunnel network. The Kittan Cave served as a quarry for hundreds of years. An exclusivist
narrative has been imposed on the location in order to undermine the historic significance
of the location as the cave from which the building stones of the Ottoman Wall of the Old
City were extracted, a project commissioned by the Ottoman Sultan Suleiman the Great.
A Jewish name has been imposed on the cave a nd i t i s n ow b eing referred t o a s
“Zedekiah’s Cave” in an attempt to advocate a claim that this is the cave from which the
stones of the “First Temple of Suleiman” were extracted.
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Figure 11: Old City and Silwan map - Number 1 is the Kittan cave, 3 and 4 al-Wad Street, 5 and
9 Ummayad Palaces, 6 Wadi Hilweh (Upper Silwan) and 8 Silwan
3. Mamluk-era caravansary beneath western wall: Part of the the tunneling in Al-Wad Street
(see number 3 in the map above), Israeli media has recently reported that archaeologists recently
dug up a Mamlukstructure just meters from Al-Aqsa Mosque in the area between the Cotton
Market and the Buraq plaza. Observers, Israeli, Palesinain and Jordanian experts, have been
banned from entering the area of the excavation several times during the years of 2012 through
2015.
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Figure 12: Mamluk caravansary under the ground, next to the Cotton Market
4. Qishleh excavations: This building was constructed upon orders of Ibrahim Pasha Bin
Muhammad Ali during his ruling over the city of Jerusalem (1831 to 1840). The Israeli
Antiquities Authority recently completed excavations at the building’s western courtyard, which
is also located north of the Jerusalem Salahuddeen Castle found inside the Old City Walls near al-
Khalil Gate. The building is now connected with the castle through a new gate that was
intrusively opened in the wall. The location is now open for the public.
5. Terra Santa (New Gate): The Terra Santa excavations are located near the New Gate (Bab
Jdeide) of the Old City. The excavations started in 2011 at the courtyard of the Terra Santa
Monastery. The first report to be published on the excavation was released in 2014; in which it
was stated that the excavations reached the depth of 6 meters and have uncovered Byzantine and
Mamluk eras. Palestinian sources are very concerned for changing the historic face and function
of the area of the Terra Santa and Bab Jdeide in purpose to transform flow of foreign tourism
from the Damascus Gate and al-Wad Street to the new gate and the Terra Santa; the matter that
will negatively influence historic Old City market in Khan al-Zeit and al-Wad streets.
6. Upper Silwan excavations: This is one of the most flagrant illegal excavations by the Israeli
Occupation Authorities. In carrying out these excavations, IOA removed Muslim cemeteries,
Roman layers and important historic rooms and walls without documentation. Access and
participation in the excavation of Upper Silwan (Wadi Hilweh) was exclusively allowed to El’ad
settlers’ company and the Israeli IAA in a clear Judaization manner of imposing Jewish narrative
on everything revealed or removing of every non-Jewish clear relics. The Upper Silwan (also
called the Givati Parking Lot) is an open area at the north end of the Wadi al-Hilweh
neighborhood of Silwan at a distance of twenty meters from the walls of the Old City. Intrusive
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excavations, funded by Elad, have taken place at the site since 2003. These excavations started at
first under the direction of Roni Reich and Eli Shukrun, subsequently extending under the
direction of Doron Ben-Ami since 2007. The park is part of the open areas which were used by
the original Arab residents of Silwan. An area of approximately 4000 square meters was
confiscated by IOA for construction of a four-story building (The Kedem Compound) covering
9,000 square meters (see next section).

Figure 13: The site of the Wadi Hilweh excavation (so called Kedem copound)
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C- Enforced Judaization construction projects in the Old City of
Jerusalem
Many Islamic, Byzantine, Roman and Greek relics of history have been confiscated by IOA
and removed in order to construct new Jewish religious and cultural institutions for the
purpose of imposing an exclusivist narrative that undermines the authenticity, identity,
integrity and cultural heritage of the Old City of Jerusalem and drastically alters the
centuries-old Status Quo. Many of such IOA's actions are taking place in the vicinity of Al-
Aqsa Mosque in a manner that negatively affects the function, visual view and skyline of Old
City and, more importantly, contributes to isolating Al-Aqsa Mosque from its cultural
surroundings and the Arab and Muslim community for whom it is unutterably holy. An
example of these actions / violations is the increasing number of more than 60 synagogues,
most of them newly created and enforced in the Old City of Jerusalem. Tens of Waqf
properties andtunnels have been recently confiscated by IOA and converted into Jewish
synagogues. Examples of Judaization projects are the following:
1. Systematic Demolition of the Magharbeh Gate Pathway (MGP) 2004-2014: The extensive
aggressions against the MGP and its surroundings continued in 2014-2015. Demolition of the
Magharbeh Quarter, an 800-year-old Muslim Waqf, started in 1967. The destruction of the MGP
which has been ongoing for the last 11 years echoes, rather aims to complete, the terrible demolition
of the entire ancient Magharbeh Quarter in 1967.
Figure 14: IOA demolition of the historic Waqf of the Magharbeh Quarter in June 1967
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2010-2012 witnessed the most intensive demolitions and construction plans at the MGP site.
Municipal plans were approved to extend the Buraq Wall / “Wailing Wall” Plaza at the
expense of the extant parts of the authentic and historic MGP.
Figure 15: IOA demolishes historic room atop the MGP, August 2012.
Threats to construct a permanent MGP bridge, neglecting the calls of UNESCO and the international
community to preserve the site’s heritage continued in 2014. Intense demolitions of the historic
remains, including entire rooms and parts of the Afdaliyya Mosque were conducted in 2013-2014.
Demolishing and erasing part of the MGP is an utter manifestation of the Judaization policy of the
area, whereby the Jewish women’s prayer area is expanded. This expansion involved leveling and
lowering large areas of the MGP and many new constructions and excavations are continuing
through 2015. Of these constructions is the erection of a huge wooden platform for Jewish reform
and conservative prayer place labeled as a new expansion of the "Western Wall," which constitutes
an imposed change of Jerusalem status-quo, seriously indicating that other Judaization projects will
gradually undermine all non-Jewish remains and practices.
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Figure 16: Construction of a platform as a prayer room for Liberal Jews, September 2013
The Government of Jordan is deeply concerned about Israeli prohibition of the entrusted the
Jordanian Awqaf from performing emergency restorations and stabilization measures to the
Ummayad, Ottoman and Mamluk walls at the site of the Magharbeh Gate Pathway. These
historic treasures have recently been removed or covered with concrete and new walls erected by
the IOA. The pictures below show the result of the Israeli Occupation Authorities' systematic
demolition of the Magharbeh Gate Pathway.
Figure 17: systematic demolition of the Magharbeh Gate Pathway 20042015
2. Umayyad Palaces Area: destruction, misrepresentation and disfigurement of relics:
Ummayad Palaces have witnessed one of the largest and continuous exclusivist excavations in
Jerusalem since 1967. Since the middle of 1990s, the protests against the IOA’s excavations have
become harsher because of the shift from exploring what is beneath the earth to flagrantly faking
history of what has been revealed so far. Israeli archaeologists who excavated the Ummayad
Palaces during the 1960s and 1970s are now shocked that the Ummayad Palaces have recently
suffered systematic Judaization projects that are changing names, narrative and function of the
area. The excavations extend the entire length of Al-Aqsa Mosque on its southern side, and along
a substantial part of its western side, where very worrisome covert excavations have been running
during the last two years 2013 through 2015. The archaeological location of clear Islamic history
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was shockingly declared a Jewish national park at the end of the 1990s, and a few years later, as
2010 approached, the Davidson Center was constructed and the site was turned into an active
museum of the so-called “First Temple and Second Temple”.
Figure 18: Enforcement of Jewish history on the Ummayad Palaces
Left: West of Al-Aqsa, Right: South of Al-Aqsa
IOA's purported justification could be that presentation of these excavations is merely a
means of making Jerusalem’s history over the ages known. In reality, however, upon
contrasting the actual findings with the IOA's narrative reveals that IOA deliberately
misrepresent them as exclusively reflecting Jewish history. Below are some examples of the
recent significant exclusivist interventions and Judaization narrative of parts of the Ummayad
Palaces:
a- A project that claims Islamic history remains are “Jewish Ritual Bath (Mikve)
Trail”. The trail features a number of ritual baths alleged recently by IOA to be from
Second Temple Period although Israeli archaeologists, such as Professor Meir Ben Dove
and others exposed them in the 1970s as Abbasi and Mamluk period water reservation
places or Hammams, especially those in the eastern side of the Ummayad Palaces.
Observers record that Israeli tour leaders and location signs completely ignore to mention
that these ritual baths are scattered among remains from other periods.
b- A project that promotes and emphasizes a relationship between the so-called “City
of David”, which has been well known as Silwan for decades and the so called “the
Ophel”, which is at the core of the site of the Ummayad Palaces. The project marks
exclusivist Juidaization narrative due to ideological aspiration to bolster a particular
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historical narrative and not according to the importance of the archaeological findings. In
June 2011, the Ummayad Palaces site of the so-claimed “Ophel halls” south of Al-Aqsa
was opened to the public. No scientific archaeological analysis is presented to prove that
the remains dated to the 8th and 7th centuries BCE or, as claimed by the ideological
explanations, that these remains refer to the "Kingdom of Judea". Forcing a specific
narrative or emphasis of a particular layer (with few findings) in a multi-layer locus will
lead other extremist groups in the Middle East to react in a violent behavior towards
hundreds of excavations that reveal history of different cultures.
c- Digging a tunnel connecting Silwan to the western wall of Al-Aqsa Mosque. The
Israeli Antiquities Authority, since 2007, has been excavating a tunnel from the Silwan
pool/ al-Hamra pool towards the north. In 2012, the tunnel reached area of the Ummayad
Palaces inside the Old City and new tunneling exits have been opened in 2014 adjacent
to the western wall of Al-Aqsa, exactly south of the Maghrabeh Gate Pathway. The
ongoing covert tunneling raises many fears of not only exclusivist Jewish narrative but
more significantly a threat of breaching the western wall of Al-Aqsa Mosque, a violation
that would be an aggression against the Holiness of the Mosque, and carries a serious
risk of weakening its walls, and would disrupt status-quo and security of the Old City of
Jerusalem.
d- Confiscation of part of the Muslim Cemetery of Bab al-Rahmah has started in 2012
for the so-claimed conservation and excavation work at the southeastern end of the
Ummayad Palaces. The continuing excavations are undertaken at the site under the
supervision of Dr. Eilat Mazar. Muslims have been prevented of Muslim burial at the
site. The new excavation and digging works aim at finding OR claiming a finding of
remains that refer to the "Kingdom of Judea" to match the new exposed remains to the
area known for some Israelis as the “Ophel Walls.” This expansion in the Ummayyad
Palaces excavations might be used as an excuse to confiscate remains of the eastern walls
of Al-Aqsa and to impose on them a Jewish narrative.
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Figure 19: Ummayad Palaces so-claimed as Jewish ritual baths at the southern wall of Al-Aqsa
3. Beit Haliba in al-Buraq Plaza: In early February 2012, a plan for construction on the western
section of the Buraq plaza was deposited for public review by the Jerusalem Building and
Planning District Committee. The plan was put forth by the Western Wall Heritage Fund, an
Israeli Occupation body responsible for the Buraq /Western Wall plaza. The structure, known as
“Beit Haliba,” is planned to cover approximately 3,700sqm and to rise three stories above ground
level and one and a half stories below ground level. The planned building will face Al-Aqsa
Mosque. In 2004, the IAA began excavating on the western section of the Buraq plaza. The
excavation was conducted almost non-stop between 2004 and 2015, on an area of approximately
1500sqm. The excavation of the Buraq plaza exposed remains of the Magharbeh neighborhood,
which was destroyed by the IOA in 1967, as well as ancient remains from the Mamluk (13th–
16th centuries C.E.), Byzantine (4th–7thcenturies C.E.), and Roman (2nd–4th centuries C.E.)
periods. A group of Israeli archeologists protested the construction plans for the so-called Beit
Haliba on the basis that the construction would harm the archeological remains as the area was
authorized for the construction of a multi-layered building that will change the facts (Figure 20
below), on the ground and the skyline of the heart of the Old City of Jerusalem.
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
Figure 20: new constructions and Judaization of Al-Buraq Wall Plaza west of Al-Aqsa
4. Beit Strauss: Beit Strauss is a two-storey building that has been constructed by IOA through the
year 2014 in the northern area of the Buraq Plaza. In September 2013, the Israeli Antiquities
Authority began demolishing the appointed area without even doing the right excavation or
documentation of the unearthed area. The place was part of the Magharbeh Quarter. The building
is announced to include an Israeli police station that will be a center of rapid intervention into Al-
Aqsa Mosque; a visitors’ center, restrooms and a cultural center. Some Jewish sources say the
building will house new ideological groups and activities and its construction purpose is only
Judaization of every space inch in the area of al-Buraq Plaza. Other sources say it is also planned
to be a passageway for a larger intrusive project of the planned highest synagogue on top of the
roof of the Tankaziyah School.
Beit Haliba
Beit Struass
Buraq Wall
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Figure 21: 2013 demolitions for the construction of Beit Strauss on Muslim Waqf land
5. Excavations and construction of new levels beneath the Buraq Plaza: Israeli Occupation
Authorities have been conducting one of the most massive underground covert excavations in the
history of Jerusalem for different purposes. These excavations are highly likely to level most of
the historic non-Jewish remains and to impose an exclusivist Jewish narrative on findings
revealed in the excavations. One of the announced plans is to construct an underground level that
will cover the entire area of the Buraq Plaza.
Figure 22: Covert excavations taking place beneath the Buraq Palza 2004-2015
6. Kedem Compound on Upper Silwan Wadi Hilweh: The Israeli Occupation Authorities are going
ahead with plans to build the “Kedem Compound” on the site of the Upper Silwan “Givati Parking
Lot” excavations, at the entrance of Silwan, and only a few meters from the walls of the Old City.
According to the plan, the center will cover an area of about 16,400sqm (about 177,000 square feet),
and will reach a height of seven stories. The building will contain lecture halls, classrooms, extensive
commercial areas, and an underground parking lot, all devoted to the activities of the extremist Elad
organization. As highlighted before in 'the Upper Silwan section' (Section B-6 above), the plan
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contains no provision for the preservation of the antiquities that will ultimately be covered up by the
building. The site has been under excavation by the Israeli Antiquities Authority since 2003, and
since 2007 has represented the most extensive excavations in all of Jerusalem. The digging has
uncovered the remains of a neighborhood from the early Islamic period (Abassid), part of a Byzantine
structure, and an expansive structure from the late Roman period (third to fourth centuries C.E.). Most
of these remains have been completely removed without any procedure of documentation. The
placement of the building at the northern entrance to Silwan will cut off the Palestinian residents’
direct connection to the Old City and to the Palestinian neighborhoods to the north and east of the
village.
7. Plan to open a parking lot on the site of Nea Maria Church: The Nea Maria Church is located
in the southern part of the Old City of Jerusalem a few meters away from the Nabi Dawoud
Gate. The site was excavated by Israeli Occupation Authorities in the 1970s. This
magnificent Byzantine church was constructed in the Sixth Century A.D. The location is not
open for visitors and is highly neglected due to an Israeli municipality plan to establish a
parking lot in its place. The Jewish neighborhood already has its own parking lot (as shown
in the picture below) and expanding it, at the expense of huge parts of the Nea Maria Church
remains, will only enhance Judaization plans.
Figure 23: Nea Maria Church remains south of Jewish Neighborhood’s parking lot
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D- Demolitions and confiscations designated for establishing new Jewish
prayer places
1. New plaza and prayer wall at the southern western wall of Al-Aqsa Mosque: Al-
Buraq Plaza, the Western Wall Plaza, was 22 meters length by 3 meters width until 1967,
when the Magharbeh Quarter was completely demolished and the plaza was expanded to
become 70 x 60 meters. The demolition of al-Magharbeh Gate Pathway in 2004 through
2014 enabled the expansion of the plaza to reach about 90 meters length adjacent to the
wall of Al-Aqsa to more than 100 meters width with new excavations and public service
area towards the west. The period of 2014 through 2015 is witnessing a new stage of
identification and practice of considering the 70 meters wall south of the Magharbeh Gate
Pathway (MGP) as part of the Western Wall (or the Wailing Wall). Newly created prayer
plazas have been erected inside the excavation area adjacent to the southern western wall
of Al-Aqsa, at a level lower than the present northern Western Wall Plaza. Observers
recorded a new practice of leaving Jewish prayer notes between the stones of the wall, in
an attempt to Judaize it and to impose a de-facto status of it, as an extension to the
Western Wall (Jewish prayer space).
2. Ribat al-Kurd / Hosh al-Shihabi: This historic site is located near Bab Al Hadid (Iron Gate) of
Al-Aqsa Mosque and is part in parcel of the western wall of Al-Aqsa. This property consists of a
small plaza, an alleyway and a number of houses inhabited by several Palestinians, known as al-
Shihabi Family. The property is an Islamic Waqf and dates back to the Mamluki Period. The site
was confiscated by IOA and converted into a Jewish prayer place during the period 2006 through
2014. Israeli Occupation Authorities have recently imposed facts on the ground by banning the
Awqaf from renovating the site, introducing a check point at its entrance and the Israeli
municipality carried out restoration work at the site and installed surveillance cameras despite the
continuous protests of the Jordanian Islamic Awqaf. In November 2015, the Israeli Occupation
municipality has also fixed a new sign at the location claiming that the property is named the
“small wailing wall”, frivolously and unashamedly claiming that it is a wall of “Temple Mount”.
The property was also damaged several times due to tunneling taking place underneath it.
3. Biblical and Talmudic Parks: The Israeli Occupation Authorities have recently been imposing
changes in the status of some confiscated land properties by initially designating them as natural
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parks, and subsequently declaring them as national parks, then as Talmudic parks in a final stage
of Judaization. The municipality is issuing new jurisdictions of zoning and plans to transform
historic areas in and around the Walls of the Old City of Jerusalem into national parks. Of great
risk is the municipal’s delegation of certain authorities to Israeli settlers’ NGOs, such as the
extreme ElAd
organization, whose official objective is to Judaize Jerusalem through guided
tours, Judaization narrative and educational programs and confiscation of Arab houses to convert
them into Jewish synagogues or settlement outposts.
Figure 24: Al-Bustan neighborhood: Projected to be land free of Palestinians and to be
announced a Judaized area to be called Gardens of the King
Jordan and Palestine’s concern is not only the properties confiscation but also the fact
that these plans are meant to promote political agendas such as removing nonJewish
archaeological remains, enforcement of Jewish representation in Jerusalem, creating a
contiguous bloc of land free of Palestinian residents and to announce them as Judaized
archaeological areas, such as Wadi Hilweh in Silwan and the Ummayad Palaces and alRahmah
Cemetery among many other places such as the Nabi Dawoud Mosque (see
below).
4. Nabi Dawoud Mosque: Nabi Dawoud Mosque, an Islamic Waqf property, is located next to the
southern wall of the Old City of Jerusalem. Israeli settler extremists and NGOs (mentioned
above) continue to demolish and remove Ottoman and Mamluk tiles that decorated the walls of
Nabi Dawoud Mosque and to damage the graves of the Dajani family members at the site. At the
same time, these extremist groups have gradually confiscated parts of the Mosque and converted
them into a Jewish synagogue inside the first floor of the building.
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Figure 25: Demolition of Muslim cemetery and enforcement of new Jewish synagogue at the
Nabi Dawoud Mosque
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Chapter 3
Recommendations
Jordan and Palestine call on UNESCO to implement its decisions taken by the Executive Board
195 and the World Heritage Committee 38th Session in Doha concerning the Old City of
Jerusalem and Its Wall and other previous decisions in this regard.
As highlighted at the beginning of Chapter Two of this report, the UN, UNSC and most UN
members states and the international organizations do not recognize Israel's 1967 occupation of
East Jerusalem nor Israel’s 1980 Jerusalem Law and the proclamation of East Jerusalem as the
capital of Israel. Thus, Jordan and Palestine reiterate their request to the World Heritage Centre
to refer to the legal status of each party according to Decisions & Resolutions of the UN bodies
as well as the Hague Convention for the Protection of Cultural Property in the Event of Armed
Conflict 1954. Therefore, in the working document of the World Heritage Committee, Israel
should be designated as the Occupying Power. Jordan and Palestine demand that all UNESCO
bodies use international legal language, which describes Israel as Occupying Power or Israel
Occupation Authorities, in all UNESCO monitoring reports, briefings and decisions that are
related to the IOA measures, violations and aggressions in Occupied East Jerusalem, as part of
the 1967 Occupied Territories. Jordan and Palestine also request that the report submitted by
Israel be clearly presented, as the report of the Occupying Authorities according to the UN and
UNSC resolutions and decisions relating to the status of East Jerusalem under international law.
Jordan and Palestine call on Israel to comply with the relevant provisions on the protection of
cultural heritage including the four Geneva Conventions (1949), the Hague Convention for the
Protection of Cultural Property in the Event of Armed Conflict of 1954 and its related protocols,
the Convention for the Protection of the World Cultural and Natural Heritage of 1972, the Delhi
UNESCO Recommendation of 1956 concerning excavations undertaken in occupied territories,
the inscription of the Old City of Jerusalem and its Walls at the request of Jordan on the World
Heritage List (1981) and on the List of World Heritage in Danger (1982) and related
recommendations, resolutions and decisions of UNESCO
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Jordan and Palestine urge the intervention of UNESCO and the World Heritage Center to resume
monitoring reports and to use all possible tools to document the observations mentioned in this
Status Report.
Jordan and Palestine call on Israel, the Occupying Authority, to comply with the relevant
UNESCO decisions, most importantly to refrain from the attempts to change the Status Quo at
Al-Aqsa Mosque and to urgently stop all excavations and other illegal measures taken against the
heritage of the Old City of Jerusalem and its Walls.
Jordan and Palestine insist on the demand that the IOA shall provide to the World Heritage
Center all relevant information concerning all excavations and illegal works in the Old City of
Jerusalem and its Walls as stipulated in previous World Heritage Committee and Executive
Board Decisions.
Jordan and Palestine request that the World Heritage Centre and its Advisory Bodies undertake
an appropriate analytical study on the effects of the aforementioned violations and convey the
results to the World Heritage Committee 39th Session, 2015 for its consideration and action.
Jordan and Palestine underscore the necessity that UNESCO and the World Heritage Centre
continue their guidance and direction towards fulfilling the obligations of all parties concerned,
including UNESCO, towards the Old City of Jerusalem and its Walls, as a site listed by Jordan in
the UNESCO World Heritage List in 1981 and in the List of World Heritage Sites in Danger in
1982.
Jordan and Palestine request presenting this Status Report in its entirety to all members of the
World Heritage Committee and members of the UNESCO Executive Board and request this
report to be reflected in the working document of the WHC’s 39th Session, 2015.
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I S R A E L I V I O L ATIONS
Against the Holy Places and the Historic
Character of the Old City of Jerusalem
August 2016
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I S R A E L I V I O L ATIONS
Against the Holy Places and the Historic Character of the Old City of Jerusalem
INTRODUCTION
Ever since Israel occupied the West Bank and Gaza Strip in 1967, successive Israeli governments have used all
possible means to consolidate control over Jerusalem, including the use of cultural heritage as an ideological and
political tool. Employing and manipulating archaeology to serve the ideology of colonialism and attempt to gain
political legitimacy is not a new phenomenon. In East Jerusalem, after almost 50 years of occupation, this is more
evident than ever before.
The Old City is an integral part of occupied East Jerusalem and internationally recognised as such. In November
1967, the UN Security council called on Israel to withdraw from the territory it had occupied during the recent
war, including East Jerusalem.1 When Israel passed its own law in 1980, annexing East Jerusalem, the international
community responded immediately through UN Security Council resolutions 476 and 478 inter alia:
“[A]ll legislative and administrative measures and actions taken by Israel, the occupying Power, which purport to
alter the character and status of the Holy City of Jerusalem have no legal validity and constitute a flagrant violation
of the Fourth Geneva Convention …[and] all such measures which have altered the geographic, demographic and
historical character and status of the Holy City of Jerusalem are null and void and must be rescinded in compliance
with the relevant resolutions of the Security Council[.]”2
Today, archaeological excavations in East Jerusalem are taking place at an unprecedented rate, in order to create
facts on the ground, control the land, and attempt to justify the expansion of Israeli settlements. These excavations
are concentrated in the Old City and its environs3 and include open, salvage, and tunnel excavations, as well as
rehabilitation, restoration, and renovation work -all aimed at supporting a Jewish historical narrative, whilst
disregarding, minimising and even eliminating evidence of other civilisations. Additional measures include the
renaming of sites, streets, valleys, etc. and the removal of non-Jewish archaeological remains.
Most of these works are funded by government-supported settler organisations4, which administer the important
archaeological sites and develop them in line with their ideological goals. This allows such organisations to effectively
redraft the history of Jerusalem and control the narrative that is presented to visitors. Such organisations not only
invest in excavations, but also fund visits for students, soldiers and other groups to Jerusalem to learn about its
history from an Israeli perspective. By presenting archaeological sites as Israeli “national” landmarks, this heavily
edited narrative becomes a tangible reality, in which the Old City, with its various neighbourhoods and holy sites
such as mosques and churches, and its rich multi-layered history, is replaced by a pre-70 A.D. account.
In recent years, the Israeli government has also been digging a network of tunnels beneath the Old City of Jerusalem.
These tunnels are primarily used to facilitate the movement of tourists around the Old City from one Jewish site to
another. By moving under the ground as opposed to above ground, visitors are not required to acknowledge the
Arab Palestinian presence and history in the city nor to visit Islamic or Christian sites such as the Al-Aqsa Mosque/
Al-Haram Al-Sharif or the Church of the Holy Sepulchre. For those who do visit such sites, their understanding
of them is influenced by the many Israeli museums spread throughout the Old City, notably the Museum of the
History of Jerusalem and museums in the Jewish Quarter, retelling the history of Jerusalem as an almost exclusively
Jewish city.
All of these policies are specifically aimed at Judaizing Jerusalem, thereby changing its historical significance,
negating any non-Jewish heritage in the city, and displacing Muslim and Christian Palestinians from their homeland
- a crime against humanity under international law.5
These policies also violate the status of the Old City of Jerusalem and its Walls, which was inscribed as a UNESCO
World Heritage site in 1981, upon the request of the Jordanian government. At that time, UNESCO’s advisory body
1 UN Security Council Resolution 242 (1967)
2 UN Security Council Resolution 476; S/RES/476 (1980) 30 June 1980.
3 I.e., within the area referred to by Israel as “Holy Basin”, which includes the Old City, Wadi Ar-Rababa to the west of the Old City to the Mount of Olives and over to Sheikh Jarrah.
4 Principally El’Ad, an extremist settler group, which focuses on settling Jews in Silwan and the Old City.
5 E.g., Art. 7(1)(d), Rome Statute, 1998, states that “crime against humanity’ include “Deportation or forcible transfer of population.”
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confirmed that“ Jerusalem is directly and materially associated with the history of the three great monotheistic
religions of mankind,” and “has been continuously inhabited from prehistory,” thus presenting a series of
exceptional testimonies to its vanished civilizations.6In 1982, the World Heritage Committee decided by a vote
of 14:1 and 5 abstentions to inscribe the Old City of Jerusalem and its Walls on the List of World Heritage in
Danger7,thereby highlighting the threats and risks to the cultural heritage of the Old City sites.
Culturally sensitive sites designated as “world heritage” are legally protected pursuant to the Law of War, under
the Geneva Convention, its articles, protocols and customs, together with other treaties including the Hague
Convention for the Protection of Cultural Property in the Event of Armed Conflict and international law.8
While the addition to the World Heritage List was a positive step, Israel’s non-party status to the World Heritage
Committee has stymied its actual effective ness so far.9
1. JERUSALEM AND THE STATUS QUO OF THE HOLY PLACES
The now often referred to ‘Status Quo
Arrangement in the Holy Places’ was originally
established in 1852, when Ottoman Sultan Abdul
Majid issued an edict (firman) freezing claims of
possession by religious communities over the
Christian holy places in Jerusalem and Bethlehem
and forbidding any construction or alterations
to their ex isting “status”.10 This arrangement,
which was a futile attempt by the Sultan to
avoid a war between the Greek Orthodox and
Catholic churches over the rights to some of the
Christian places, was inter nationally recognised
at the 1856 Conference of Paris (at the end of
the Crimean War) and through the 1878 Treaty
of Berlin (between European Powers and the
Ottomans). The latter stated, in Article 62, that
“[It is] well understood that no alternations can
be made to the status quo in the Holy Places”11
and extended that arrangement to include all -
not only Christian - holy places.
After the defeat of the Ottomans and the
partitioning of their Empire after World War I, the British Mandate authorities in Palestine (1920-47) upheld
the status quo arrangement, and included Al-Buraq (Western) Wall in Jerusalem and Rachel’s Tomb on the
outskirts of Bethlehem. The first major violation of the arrangement occurred in September 1928, when a
group of Jewish worshippers set up chairs at the Wall to separate men and women performing Yom Kippur
6 From the formal September 1981 recommendation of the UNESCO’s advisory body, the International Council on Monu ments and Sites (ICOMOS)that the Old City be
included on the World Heritage List.
7 The justification mentioned inter alia, the “significant loss of historical authenticity” and of “cultural significance” as "ascertained danger"and “modification of juridical
status of the property diminishing the degree of its protection”, “lack of conservation policy”, and“ threatening effect of town planning” as "potential danger". However, not
all dangers can be attributed to the Israeli occupation and its Judaization attempts. Other threats and risks relate to overcrowded and unsuitable housing, illegal construction,
poor infrastructure, lack of maintenance, and the sheer number of religious pilgrims and tourists.
8 According to Article 53 of the Geneva Convention, for instance, it is prohibited:
“ (a) To commit any acts of hostility directed against the historic monuments, works of art or places of worship which constitute the cultural or spiritual heritage of peoples;
(b) To use such objects in support of the military effort;
(c) To make such objects the object of reprisals."
9 Over the years, many UNESCO delegations sentto inspect preservation work in the Old City and assess its status of heritage and conservation were prevented from
carrying out their work by Israeli authorities.
10 Initially, this referred to seven Christian holy places: the Holy Sepulchre Church, the Sultan Monastery on the roof of the Church of St. Helena in the Holy Sepulchre, the Church of Maria's
Tomb and the Church of the Ascension in Jerusalem, and the Church of the Nativity, the Milk Grotto and the Shepherds' Field in Bethlehem. See Berkowitz, Shmuel, The Temple Mount and
the Western Wall in Israeli Law, Jerusalem: JIIS, 2001.
11 “Modern History Sourcebook: The Treaty of Berlin, 1878 - Excerpts on the Balkans”,https://legacy.fordham.edu/halsall/mod/1878berlin.asp.
The Maghribi Quarter before and after destruction
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prayers, triggering one of the first
periods of serious unrest in the
city. A subsequent White Paper,
submitted to the British government
in November 1928, reiterated the
rights of Muslims to the Wall.12
Although unsuccessful in their
search for documentary evidence of
Jewish rights to the Wall, the Zionist
movement still demanded that it
be expropriated for the Jews.13 The
following year, a dispute over prayer
arrangements at the Wall escalated
and, in August 1929, protests turned
violent and resulted in the deaths of
dozens of Jews and Arabs, and the
injuring of hundreds more. The conclusions of the subsequent British Inquiry Commission, presented in
December 1930, confirmed that although Jews have free access to the Wall for religious reasons,
“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 Ash-Sharif area, is
Moslem property”.14
Despite this, in the course of the 1967 War, Israel forcibly seized control of Al-Buraq Wall, confiscated the
key to Al-Magharbeh Gate, and destroyed the Al-Magharbeh Quarter, located in front of the Wall. Here they
created a large prayer plaza for Jewish worshippers,15which was gradually extended from an area of 66m2 (22
x 3m) to an area of 6300m2 (90 x 70m). In 1984, a length of 155m, a width of 1.5 m and the entire height of
the Haram Al-Sharif’s western wall was registered in the Israeli Land Registry as property of the State of Israel.16
Immediately after the 1967 War, Israel nominally recognised the site’s historical status and religious
significance for Muslims, as well as the custodianship of Jordan (i.e. responsibility for administration and
religious arrangements). Despite this recognition, Israeli authorities have since controlled entry to the
compound’s gates and can enter the compound at will. Moreover, all successive Israeli governments have
made efforts to undermine the internationally recognised status quo.
Until the Oslo “Negotiations“ Process in the early 1990s, the agreement between Jordan and Israel was
relatively stable. A clause in the 1994 Peace Treaty between Jordan and Israel stipulated that “Israel respects
the present special role of the Hashemite Kingdom of Jordan in Muslim holy shrines in Jerusalem” and that
“when negotiations on the permanent status will take place, Israel will give high priority to the Jordanian
historic role in these shrines.”
With Oslo Process, however, Jewish extremist elements came to the foreground, who, fearing Israel would
abandon Jewish worship rights to the Wall, pledged to do everything in their power to prevent this. These
extremist elements have become increasingly more vocal, powerful and mainstream in the past few decades.
12 El-Farra, Muhammad H., “The Role of the United Nations Vis-a-Vis the Palestine Question”, Law and Contemporary Problems, Vol. 33, No. 1 (Winter 1968), p. 73, quoted in http://
foa.org.uk/uploads/al-aqsa-report2013.pdf. “The Wall is also part of the Haram Ash-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.”
13 Lundsten, Mary Ellen, “Wall Politics: Zionist and Palestinian Strate gies in Jerusalem, 1928”, Journal of Palestine Studies, Vol. 8, No. 1 (Autumn 1978).
14 Report of the Commission appointed by His Majesty's 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 Wall at Jerusalem, December 1930 (for the full text see UNISPAL doc A/7057-S/8427).
15 Including two mosques and 135 homes, leaving 650 Palestinians homeless. See, for instance, “The Holy al-Aqsa Sanctuary Under Threat,” 2013, available at http://www.foa.org.uk/wpcontent/
uploads/2016/01/al-aqsa-report2013.pdf.
16 See Berkovitz, S. op.cit.
Al-Buraq Wall (Western Wall) pre-1967
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Since the second Palestinian Intifada, which erupted in September 2000 after the highly provocative visit
of then Likud opposition leader Ariel Sharon to the Al-Aqsa Mosque/Al-Haram Al-Sharif, and against the
wider backdrop of the failure of Oslo, there have been thousands of Israeli police and soldiers deployed in
and around the Old City. Today, Israeli police are even stationed inside the com pound, and while Palestinian
Muslims are barred from ac cessing Al-Buraq Wall, Jews are routinely escorted by Israeli forces into the Al-Aqsa
Mosque/Al-Haram Al-Sharif.17
Below are the main elements of the pre-September 2000 status quo regarding non-Muslim tourist groups
and delegations to Al-Aqsa Mosque/Al-Haram Al-Sharif:
a. Access of non-Muslim groups and delegations was subject to the approval of the Jordanian Waqf
Department through a prior written request;
b. Neither Non-Muslim prayers nor prayer tools or instruments were allowed inside the Al-Aqsa Mosque/
Al-Haram Al-Sharif compound;
c. Deployment of armed personnel was prohibited;
d. The Jordanian Waqf had the authority to regulate entry and access for non-Muslims, including:
1. determining and maintaining respectful appearance, conduct, and behaviour at the site;
2. taking required security measures to preserve order;
3. organising security escorts;
4. prohibiting tourists who breached visitation regulations from future visits; and
5. predetermining details of visits, including:
i. size of Jewish tourist groups (usually three and not exceeding five at one time);
ii. the route of the visits (usually 150 meters in each direction); and
iii. the frequency and duration of the visits.
Under the Fourth Geneva Convention, Israel, as the occupying power, is obliged to take meas ures to protect
the religious rights of the occupied. However, instead of providing security to Pales tinian worshippers, Israel
routinely intimidates them and pre vents them from accessing the holy site.
17 It is worth noting that the Jordanian-Palestinian Agreement to Jointly Defend Al-Aqsa Mosque/Al-Haram Al-Sharif, signed by King Abdullah II and President Mahmoud Abbas in
Amman on 31 March 2013 defines Al-Aqsa Mosque/Al-Haram al-Sharif as the entire 144 dunum-compound, “which include the Qibli Mosque of al-Aqsa, the Mosque of the Dome of the
Rock and all its mosques, buildings, walls, courtyards, attached areas over and beneath the ground and the Waqf properties tied-up to al-Masjid al-Aqsa, to its environs or to its pilgrims”.
The Western Wall prayer area today
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Al-Aqsa Mosque/Al-Haram Al-Sharif
“Al-Aqsa Mosque” and “Al-Haram al-Sharif” are identical terms and should consistently be referred to
jointly as the “Al-Aqsa Mosque/Al-Haram al-Sharif”, which denotes the entire 144-dunum compound.18
Sacred to approximately 1.6 billion Muslims worldwide, it is the third holiest mosque in Islam, the site of
the Prophet’s night journey, Isra wa Miraj. It is the original Qibla (i.e, direction for prayer) for Muslims.
Territorially, the Al-Aqsa Mosque/
Al-Haram al-Sharif extends down to
the centre of the earth and includes
the airspace directly above the entire
compound (White line).19
The Western Wall of Al-Aqsa Mosque/
Al-Haram Al-Sharif extends from
south corner of the Al-Aqsa Mosque/
Al-Haram al-Sharif to the north (Red
line).
Al-Buraq Wall extends from south
corner of the Al-Aqsa Mosque/Al-
Haram al-Sharif to the north and is 50
meters long (Green line).
Al-Buraq Plaza is part of the Western
Wall of Al-Aqsa and it is the Western
Wall of Al-Buraq Mosque located inside
Al-Aqsa Mosque/Al-Haram Al-Sharif.
The Plaza has been known and used for
decades as the “Wall”, i.e., the Jewish
prayer area, which according to the
pre-1967 Status Quo was only 3 meters
wide and 22 meters long (Blue line).
2. ISRAELI VIOLATIONS AGAINST THE HOLY PLACES AND THE HISTORIC CHARACTER OF THE OLD
CITY OF JERUSALEM
Israeli authorities are carrying out intensive and damaging tunnelling, excavation and construction
projects in and around the Old City at an alarming rate, with the aim at further Judaizing the city. In doing
so, many non-Jewish historic sites are either re moved and/or converted into Jewish prayer spaces, in
breach of international law and in defiance of international consensus. The Israel Antiquities Authority
(IAA) plays a major role in this, having illegitimately self-declared jurisdiction over the excavations and
creating an exclusively Jewish-only narrative for many sites. Of even greater concern is the fact that the
IAA has delegated many excavations to extremist settler organisations, such as El’ad and Ateret Cohanim.
18 144 dunums = 144,000 m² - with lengths of 491m west, 462m east, 310m north and 281m south; see, e.g., the Agreement to Jointly Defend Al Masjid Al Aqsa signed by King
Abdullah II and President Mahmoud Abbas in Amman on 31 March 2013, Preamble, paragraph C,http://kingabdullah.jo/index.php/en_US/news/view/id/10779.html.
19 144 dunums = 144,000 m² - with lengths of 491 m west, 462 m east, 310 m north and 281 m south; see, e.g., the Agreement to Jointly Defend Al Masjid Al Aqsa signed by King
Abdullah II and President Mahmoud Abbas in Amman on 31 March 2013, Preamble, paragraph C, http://kingabdullah.jo/index.php/en_US/news/view/id/10779.html.
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Since 2015, excavations have been intensively carried out within the areas at the western and southern
walls of Al-Aqsa Mosque/Al-Haram Al-Sharif, and in spaces that extend westward to Al-Wad Street, beneath
Palestinian homes in the Muslim Quarter. Hundreds of square meters are being excavated, involving the
wide scale removalhistoric remains,such as walls, rooms, graves, Mamluk and Ottoman baths and arches.
2.1 Al-Aqsa Mosque/Al-Haram Al-Sharif
In flagrant violation of international
humanitarian law, the 1994
Jordan-Israel Peace Treaty, and
UNESCO decisions, Israeli forces
have carried out numerous
aggressions within the Al-Aqsa
Mosque/Al-Haram Al-Sharif,
against Muslim worshippers, the
staff of the Waqf and the property
itself. These aggressions have
particularly intensified over the
past year. In doing so, Israel has
openly challenged the pre-1967
status quo, and is thus not only
threatening the historic identity of
the holy city but also the security
and stability of the entire region.
Recent violations include the
following:
a. There are various points
threatening to breach the walls
of Al-Aqsa Mosque/Al-Haram
Al-Sharif due to excavations,
tunneling and other diggings, an
increasing number of which are
covert works.
b. Jewish extremists continue to
force their way into Al-Aqsa
Mosque/Al-Haram Al-Sharif to
“tour” the site on an almost
daily basis and under heavy
police guard. In 2014, the Waqf
recorded 11,524 such provocative intrusions, a number which rose to 11,645 in 2015.These “tours” often
trigger violent clashes with, and resulting injuries among, Muslim worshippers, in addition to abuse of
Waqf employees, and damage to the property at the holy compound.
c. In spite of the official Israeli Chief Rabbinate’s position that no Jewish prayer is allowed inside Al-Aqsa,
Israeli police have turned a blind eye to hundreds of incidents where “visitors” have tried to perform
Jewish prayers and other religious rituals, only stopping them when they were recorded and protested by
Waqf officials and/or Muslim worshippers.
d. In 2015, in an unprecedented violation of the sanctity of Al-Aqsa Mosque/Al-Haram Al-Sharif, Israeli forces
allowed hundreds of extremist Jews to enter the holy place barefoot, in a bid to send the provocative
message that they are “inside their holy site”.
Various points where settlers breached through the wall of
Al-Aqsa Mosque/Al-Haram Al-Sharif during the period between 1967 and 2012
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e. 2015 also saw an increase in incursions by Israeli forces into Al-Aqsa Mosque/Al-Haram Al-Sharif, which
took place on a near daily basis, violating the sanctity, spirituality and historic character of the site. The
interior of the Al-Aqsa Mosque/Al-Haram Al-Sharif (Al-Qibli Mosque) has been severely harmed during
numerous raids. The worst raid, thus far, took place on 13 September 2015, when Israeli forces stormed
the compound, using tear gas and stun grenades, in order to make way for extremist Jewish “visitors”
while banning Muslim worshippers from entering the compound. During the assault, all seven gates of
the mosque as well as its windows, carpets, lighting, sound systems and internal columns were damaged,
with the repair and restoration costs estimated at over US $700,000.
Provocative Incursions of Extremist Jews into Al-Aqsa Mosque under Police Escort
Damage caused to the doors and windows of the Qibali mosque by Israeli forces.
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f. Aggressions against worshippers further increased during 201520 as Israeli forces were frequently deployed
inside the holy site, where they harrassed, arrested and injured Muslim worshippers on numerous occasions.
g. During most of 2015, Israeli forces restricted Muslim worshippers’ access to Al-Aqsa Mosque/Al-Haram Al-
Sharif, imposing age limitations and street closures against Palestinian Jerusalemites, while denying the vast
majority of Muslims from the West Bank and Gaza entry to Jerusalem.
20 Especially during the period from August 23rd to October 6th, 2015.
Examples of Israeli military aggressions and assaults against worshippers.
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2.2 Violation at Al-Buraq Plaza and the Magharbeh Quarter
2.2.1 Ribat Al-Kurd
Israeli authorities continue to convert the Islamic Waqf of Ribat Al-Kurd,located north of the alley that leads
to Bab Al-Hadid (Iron Gate) at the Western Wall of Al-Aqsa Mosque,into a place for Jewish prayer ritual. At
the same time, the Wqaf is banned from practising its legal and historical right to renovate the area. The
Ribat Al-Kurd, which dates back to the Mamluk era, consists of a small plaza, an alleyway and a few houses
owned by the Palestinian Al-Shihabi family. Further violations include a permanent Israeli checkpoint and
surveillance cameras placed at the entrance of the site, alongside a new sign naming it the “Small Western
Wall” and claiming, in complete violation of the status quo, that it was a wall of the “Temple Mount”. The
digging of tunnels underneath the area has also resulted in cracks in the Palestinian property above the
ground.
2.2.2 “Beit Strauss”
In 2008, the so-called Western Wall Heritage Foundation, an Israeli governmental body, presented an
architectural plan to the Is raeli planning authorities to expand Beit Strauss (the ‘Strauss Building’), which is
located on the north ern edge of Al-Buraq Plaza. Part of the plan is the confiscation of 360m2 from the plaza
to provide space for toilets (160 m2), a lobby, a police station (125 m2), offices, the “Jerusalem Traveller’s
Hall” (125 m2), and other facilities.21
Ever since the announcement of this plan, the Waqf has closely monitored and reported on the project’s
progress, including to the UNESCO World Heritage Centre, listing the following violations:
21 See http://alt-arch.org/en/wp-content/uploads/2016/02/Taktsirim-Eng-Web-03.pdf, p. 5-7, for details.
Ribat Al-Kurd, 2013-2016
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a. The IAA wanted the building to rest on a piles foundation, in order to avoid salvage excava tions and
to restrict its role of observation, while the Waqf, UNESCO, or foreign entities were prohibited from
accessing or overseeing the works.
b. Beit Strauss forms a direct threat to the historical fabric of the complex and the area’s archaeological
remains.
c. Beit Strauss has a negative impact on the Palestinian and Arab cultural and visual integrity of the area.
d. In April 2013, concrete waspoured in the boreholes for the building’s pillars without taking into
consideration historic walls and archaeological remains, which have been irreversibly damaged due
to extensive drilling.
e. Parts of the building, where centuries-old walls of religious schools existed, have beenrenovated to be
used as public toilets.
f. In 2015-2016 an extra floor was added to Beit Strauss, which blocks the windows of two Palestinian
homes belonging to the Sub-Laban and Al-Khalidi families.
g. Under the guise of security, Israeli forces have installed surveillance cameras observing the Sub-Laban
family inside their home.
Demolitions for the construction of Beit Strauss on Muslim Waqf real-estate, 2013-2016
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2.2.3 “Beit HaLiba”
In the western part of the historical Magharbeh Quarter, the so-called “Western Wall Heritage Foundation”
is planning a multipurpose centre (“Beit HaLiba”) with classrooms, an exhibition hall and administrative
offices, although final approval is still pending.22 These plans once again contravene international law and
UNESCO conventions and decisions. To date, the following violations and changes to the status quo have
been recorded:
a. In 2003/2004, the few remaining houses of the Magharbeh Quarter were confiscated and demolished
in order to make way for the so-called Beit HaLiba.
b. Between 2005 and 2009, the IAA conducted covert excavations at the site. According to Israeli reports,
these exposed important findings, including large vaulted structures, a sacred tomb, a bakery, shops and
other structures from the Ottoman, Mamluk and early Islamic periods.
c. The IAA has closed the site to observers, the public and Israeli experts, who have all called on the IAA to
conserve and not to remove or destroy Islamic layers of history.
d. Salvage excavations commenced before the IAA had received the necessary construction permits.
e. Most of the remains from the Islamic period were removed in order to expose earlier remains. According
to observers, scarce but large structures with elaborate façades and vaults built above the eastern
Cardo23 were found at Beit HaLiba. Some of the pillars survived to their full height. East of the Cardo,
parts of a large public building were exposed, which was attributed to the 12th Century Al-Madrasah Al-
Afdaliyya (later known as Sheikh Eid Mosque). However, there is no record of what has been preserved
or removed of those remains.
f. While some Israeli experts claim that the excavations were conducted in an extensive and professional manner,
most of the Islamic-period remains were dismantled in a clear bid to subordinate archaeology to ideology.
g. According to Israeli experts and IAA sources, the entire Al-Buraq Plaza will be excavated to the depth of
a full storey that will later be covered by a roof resting on pillars. While the plaza above will remain open
and expanded, the underground level will be used for security checks, elevators, passages and other as
of yet unannounced functions.
22 See http://alt-arch.org/en/wp-content/uploads/2016/02/Taktsirim-Eng-Web-03.pdf, p.15-18 for details.
23 The Cardo, was the main North-South "Boulevard" of Aelia Capetalina, the Roman and Byzantine city that was established in the 2nd Century AD. It was a monumental royal
road, which was typical of the grand Roman cities. It is emphasized in the Madaba map, showing that it played a central role in the urban design of the Byzantine city.
Beit HaLiba Project at the site of the historic Magharbeh Quarter
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h. According to Israeli experts who protested against “Beit HaLiba”, there was no open tender for the
architectural works, leaving the “competition” between ideologists, extreme settler groups and religious
foundations.
i. The Western Wall Heritage Foundation, El’ad and Ateret Cohanim are blunt in pursuing their goals to
improve transportation, parking, and visitor capacity, while disregarding archaeological ethics.24
j. The IAA claims it keeps samples of the remains; however, it is impossible to preserve and display
archaeological remnants in areas earmarked for new constructions and public spaces.
k. Due to the secrecy of many of the excavations, it is impossible to know whether and what kind of
important remains of non-Jewish heritage were irreversibly removed or covered by new constructions
instead of being preserved.
2.2.4 Demolition of the Magharbeh Gate Pathway, 2004-2016
The Magharbeh Gate pathway area is a main target for extensive underground and excavation works.
Violations and changes to the status quo during 2014-2015 included:
24 Archaeologists, for example, must not excavate a site all at once, and are required not only to refrain from doing harm, but to engage in activities that will promote understanding,
rather than conflict, and promote inclusiveness as well as multiple narratives.
Demolitions of historic remains and continued excavations at the Magharbeh Gate Pathway.
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a. Extensive unlawful and covert work under tents.
b. Removal of historical remains, including entire rooms and parts of the Al-Afdaliyya Mosque.
c. Demolition of parts of the Magharbeh Gate pathway, in order to expand Jewish prayer areas at the
expense of Islamic and Roman remains located just south of the site.
d. Expansion of the Jewish prayer areas by levelling and lowering large areas of the Magharbeh Gate
pathway. Ongoing excavations and new constructions, including a huge wooden platform, built in
2013 to serve as an additional prayer area(known as Sharansky or US Liberal Jews prayer platform),
are expanding the area around the Wall.
Another two new platforms were constructed against the Western Wall in 2015. Jews visiting the site
left prayers on pieces of paper between the stones of the wall, in order to Judaize it, and make it an
extension of the Wall.
2.3 The Umayyad Palaces Area
Intrusive tunnelling, excavation works and other attempts to give priority to Jewish history have also
targeted the area of the historic Umayyad Palaces25,which are located south and west of Al-Aqsa Mosque/
Al-Haram Al-Sharif and were built in the same period as the Mosque’s current structure by the Umayyad
Khalifah Abdel Malik Bin Marwan and his son Al-Walid Bin Abdel Al-Malik, as well as successive Khalifs
between 662A.D. and 750A.D.
Archaeological excavations, led by Israeli professors Meir Ben-Dov, Dan Bahat and Benjamin Mazar from
the 1960s to the 1980s, have exposed the foundations of four large palaces, which surrounded the southern
and south western walls of Al-Aqsa Mosque and were connected by stairs, bridges, pathways and gates
to the different levels of the Mosque. These included the Lower Al-Aqsa or “the old Al-Aqsa” (Al-Aqsa
Al-Qadim), located beneath the present-day upper Qibli Mosque, which was almost double its current
size. Israeli Professor Meir Ben-Dov, who led and documented most of the excavations, has described the
Umayyad Palaces in numerous books and articles, including “the Discovery of Ancient Jerusalem”.
25 The Ummayyads placedhigh importance onJerusalem and considered it their spiritual capital.
Umayyad Palaces and Al-Aqsa Mosque in the 7thand 8th centuries AC (Umayyad period, third Islamic Era).
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From the creation of the State of Israel, in 1948, until the end of the 20th Century, Israeli authorities
respected, to a certain extent, the remains of the Umayyad period and their scientific value. Since 2000,
however, accelerated Judaization attempts have led to violations of the status quo and of the narrative of
the Umayyad Palaces:
a. In 2001, the administration of the area south of the Magharbeh Gatewas given to the Davidson Centre
- a museum/archaeological park which is linked to municipal infrastructure without the necessary
permissions.
b. The Davidson Centre turned the entrance of the Umayyad Palaces into a museum with an extremely
Judaized narrative, which, for instance, gives demonstrations to Israeli students and tourist guides on
how Al-AqsaMosque/Al-Haram Al-Sharif could be demolished and the “Jewish Third Temple” rebuilt
in its stead,26and teaches Jewish youth how they can contribute to the removal of Islamic historic and
holy sites both in literature and on the ground, in order to serve the Jewish narrative. The centre’s tools
of education include films, guiding pamphlets, exhibitions, and wooden, plastic and virtual models of
the “Second and Third Temples”.
c. The Centre has encouraged extremist Jewish and settler organisations to distort history by portraying
the Umayyad Palaces as Jewish ritual rooms and baths. Such actions have encouraged several authorities
26 Currently the Centre features 30 different replacement proposals for Al-Aqsa Mosque.
Examples of illegal and damaging excavations and tunnelling at the Umayyad Palaces
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and actors to remove Islamic layers in the search for Roman remains, which were mistakenly claimed to
be Second Temple relics.
d. In complete ignorance of the fact that the area in question is a Waqf property, of which the Waqf is in
charge, Israeli authorities are caught in an internal quarrel between the Davidson Centre and the Jewish
Quarter Development and Reconstruction Company over the management of the site.
e. In 2013, the Jerusalem Development Company and the Jewish Quarter Development and Reconstruction
Company granted extensive rights over the Davidson Centre (and thus to almost half of the Umayyad
Palaces)to El’ad, an extremist settler organisation. This is possibly the most worrying development to
date.
f. As the current official manager of the site, El’ad’s violations are two-fold:
- The organsiation falsely describes all Umayyad and Roman remains as Jewish temple remains, and
- It converts historic areas into practical Jewish prayer and celebration spaces, platforms or ritual baths.
g. Furthermore, by linking the underground site which it manages in the area of Silwan with the excavations
at the Umayyad Palaces and the area of the Western Wall of Al-Aqsa Mosque, El’ad predominantly
presents the Roman-era findings as remains of the “First and Second Temple” period, while ignoring and
often removing the majority of other relics.
Judaization of the Umayyad Palaces Area
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2.4 Excavations in the Muslim Quarter and Al-Wad Street
Intrusive tunnelling and excavations are also taking place under and in the remaining Muslim Quarter
of the Old City of Jerusalem, particularly in thearea of Al-Wad Street.
2.4.1 The Kittan Cave
The Kittan Cave (also known as Solomon’s Quarries) is accessible from outside the Old City’s northern wall,
between the Damascus and Herod’s (As-Sahira) Gates. The cave extends beneath the Sa’diyah neighbourhood
of the Old City’s Muslim Quarter. During the Ottoman Era, it served as a quarry. Covert excavations have
been taking place inside the cave since 2008 and observers suspect that there are plans to connect it to the
Western Wall tunnels network. Most recently the following violations have been documented:
a. Pouring in large amounts of concrete (in 2013/14) to create a new exit point near Herod’s Gate.
b. Undermining the site’s historic significance by extracting building stones from the time of Ottoman Sultan
Suleiman the Greatand by Judaizing its narrative.
c. Further Judaizing the site by renaming it “Zedekiah’s Cave” in an attempt to claim that from here the
stones of the “First Temple of Solomon” were extracted.
Area of the underground Kittan Cave excavations
Kittan Cave Excavations
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2.4.2 Al-Wad Street
Covert excavations, tunnelling and concrete filling are part of the ongoing illegal underground works in
Al-Wad Street, which includes the “Clearing” excavated galleries, ancient drainage channels, and large
underground spaces of their historic contents, i.e. removing relics from the Islamic and Roman periods
with or without “Judaized” documentation
Original Roman stones (left) at Al-Wad Street and their replacement (right).
2.4.3 Hammam Tankaz – the Mamluk Bathhouse
The Ottoman building housing Hammam Tankaz is documented by the Waq fas a hammam (bathhouse),
constructed by the Mamluk Amir Tankaz Al-Nasiri in 1337 AD. It is divided into two parts:Hammam Al-‘Ein
to the north, which was built during the Mamluk-era renovation of the Cotton Market andand Hammam
Al-Daraj to the south. At the Hammam Al-Ein, the Waqf has delegated the administration and renovation
Israeli excavations at Hammam Tankaz
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of the site to the Department of Archaeology at Al-Quds University. Hammam Al-Daraj, mean while has been
subjected to extensive Israeli excavations since 2003, following the approval of a 2001 plan to rehabilitate the
so-called “Ohel Yitzhak” synagogue (which prior to this housed the Ateret Cohanim Yeshiva). In 2007, another
plan added a Jewish museum to the site and linked it with the Western Wall Tunnels.
The excavations at Hammam Tankaz are a violation of international law and all international conventions
pertaining to heritage conservation both because they are being conducted covertly, and also due to the
following violations:
a. At the end of 2007, the “Ohel Yitzchak” project was transferred from the Moskowitz family, which
funds many settler activities in East Jerusalem and the Old City, to the so-called Western Wall Heritage
Foundation, although the site is clearly documented as Waqf property.
b. Since 2003, the IAA, in cooperation with the Western Wall Foundation, has excavated two tunnels starting
at the site, i.e., on land that is not owned by any of the project’s developers.
c. The museum deviated from the municipal building plan and the tunnelslacked building permits,as well as
authorisation for archaeological excavation.
d. Israeli antiquities experts reported that the discovery of a large vaulted hall was neither properly
documented nor were any details released.
e. The site has many passageways, education centres, prayer rooms and museums accommodating visitors
and school children of mainly extremist Jewish organizations. Visitors receive displays and information
that link the site to Jewish religious history and to the Western Wall tunnels.
f. One significant archaeological finding was a Mamluk caravansary (the main hall), which has de facto been
converted into a Jewish synagogue, furnished with a table,a Torah scroll and other Jewish prayer tools.27
27 While Ateret Cohanim announced the site as synagogue, the IAA claims that the prayer tools only served educational purposes.
Ohel Yitzchak Synagogue in the heart of the Muslim Quarter
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g. Reports suggest that the main hall and other rooms focus solely on Jewish prayer with no association of
the archaeological findings to Muslim history and heritage.
h. Although all Israeli archaeologists who excavated the site admit that the main hall is one of the most
complete Mamluk structures ever found in Jerusalem, only remains which fall in line with the ideology of
the site’s managers were preserved.
The Waqf, as the rightful owner, has requested the Israeli authorities to stop all illegal excavations at the
Hammam and hand it back.
2.5 Silwan
Another hotspot of extensive Israeli tunnelling and excavation works is Silwan, an area which lies to the
south of the Al-Aqsa Mosque/Al-Haram Al-Sharif compound. In 2007,the IAA began excavating a tunnel from
the Silwan pool (Al-Hamra Pool)northwards, where it reached the area of the Umayyad Palaces in 2012.In
2014,new exits for the tunnel opened next to the Western Wall, south of the Maghrabeh Gate pathway. At no
point were the needs of the Palestinian community of Silwan taken into consideration while the works were
underway, during which the following violations were committed:
Hammam Tankaz (top) connected to the so called “secret passage“ (bottom)
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a. The stability of Al-Aqsa Mosque/Al-Haram Al-Sharif is threatened as the excavations seriously weaken its
walls.
b. El’ad promotes a connection between upper Silwan, which it refers to as “City of David”, and the so-called
“Ophel” esplanade, which is at the core of the site of the Umayyad Palaces, promoting an exclusively
Jewish narrative while neglecting the importance of the archaeological findings.
c. In June 2011, the Umayyad Palaces site (the so-called “Ophel Halls” south of Al-Aqsa Mosque/Al-Haram
Al-Sharif)was opened to the public, linking it to the ‘Kingdom of Judea’ and making an unverified claim
that it dates back to 7th or 8thcentury B.C.
d. Excavations at the so-called “Givati Parking Lot” in upper Silwan, have already caused significant damage
to walls and other structures in the area. This is an area where El’ad, in cooperation with the IAA, intends
to build the “Kedem Compound”– a seven-storey 16,400 m2 centre with lecture halls, classrooms,
commercial areas, and an underground parking lot. -.
e. Since 2003, most of the Roman, Byzantine, Umayyad and Abbasid historical remains that have been
uncovered at the Givati site were either removed or covered up by new constructions without
documentation.
Excavations at the site of the “Kedem Centre“
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2.6 Other Illegal Excavations in and around the Old City
a. Between 2012 and 2015, the IAA conducted unearthing and cleaning works outside the complex of Bab
Al-Khalil (Jaffa Gate). In addition, excavations in the area revealed a Roman aqueduct, a Byzantine public
bath and Ayyubid walls.
b. Several excavations took place in the western
courtyard of the Qishleh (Taggart) building
(constructed between 1831 and 1840), which
is located inside the Old City walls near Bab
Al-Khalil (Jaffa Gate)and is today occupied
by the Israeli police. The building has been
connected with the adjacent Burj Daoud (also
known as Citadel or Tower of David) through
a new gate that was drilled in the wall.28
c. A project by the Jewish Quarter Development
and Reconstruction Company,implemented in cooperation with the Israeli Jerusalem Municipality and
its Jerusalem Development Authority, intends to construct residential and commercial buildings on
an18,000m2area of the parking lot at the south eastern section of the Jewish Quarter, which will have a
negative impact on the authenticity and integrity of the Old City and its environs.
d. The Israeli tramway passes
less than two meters away from
the northern wall of the Old City,
which not only affects the visual and
physical integrity of the Old City,
but also threatens the stability of its
walls due to the vibrations from the
movement of the trains. Although
UNESCO resolutions, since 2011,have
repeatedly called on Israel to relocate
the tramway, it continues to operate.
28 http://www.sayarch.com/
New gate drilled in the Old City southern wall
Tramway outside the Old City walls
Western Wall Plaza plans
Excavations at Bab Al-Khalil/Jaffa Gate
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e. Despite sensitivities and widespread opposition, the IsraeliJerusalem Municipality, together with
the Jerusalem Development Authority and other tourism developers, has recently reintroduced its
controversial plan to build a two-line cable car system to transport visitors to the Old City and other
religious sites.29If realised, the project will not only impose major changes on the Old City’s skyline, but will
also pass over holy places and cemeteries.Meanwhile the massive columns that will have to be planted
to support the cable cars will be mostly located on Waqfproperties and affect important archaeological
remains. The Waqf is thereforedemanding an immediate stop to the plan.30In any case, the Old City of
Jerusalem is a World Heritage Site; such a major project would also have to be approved by UNESCO.
29 The project was first announced in 2013, but halted in 2015 after the French company Safege, which was involved in the feasibility study, withdrew from theproject. Hasson, Nir,
“The Jerusalem Municipality Planning renewing the cable car to the Western Wall”, Haaretz [Hebrew edition], 16 February 2016.
30 It is worth noting that the State of Palestine has protested the project in principle because it obstructs peace opportunities since the cable car system connects West Jerusalem with
Occupied East Jerusalem, recognised by the international community and the UN as the capital of the future Palestine State.
Planned Jerusalem cable car
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3. ISRAELI RESTRICTIONS ON MAINTENANCE, RENOVATION AND REHABILITATION OF HOLY SITES
Israeli authorities undertake illegal archaeological works in the Old City and its environs, while at the same
time regularly obstruct attempts by the Waqf - the legitimate institution in charge - to restore, renovate or
simply maintain the holy sites under its custodianship. The following are examples of Waqf projects whose
implementation have been barred by Israel.
a. At Al-Aqsa Mosque/Al-Haram Al-Sharif, the Waqf was banned from implementing over 20 projects,
including the following:
• Completion of the fire alarm system.
• Installation of a ventilation system for the Dome of the Rock.
• Tiling of the courtyards of Al-Aqsa Mosque/Al-Haram Al-Sharif.
• Removal of construction waste from the eastern part of the compound.
• Renovation of the stone columns at the Marwani Mosque.
• Installation of a metal and glass covering at the entrance of the Marwani Mosque.
• Tiling the sidewalks around the generator area.
• Renovation of the western side of the Qibli Mosque.
• Restoration of wooden blocks on the windows on the western part of the Qibli Mosque.
• Planting of trees to replace those that were uprooted in past winter storms.
• Installation of a security window grill in the southern wall of Marwani Mosque.
• Installation of prayer speakers in the western part of the Qibli Mosque.
• Renovation of Bab Al-Rahmah (the Golden Gate) of Al-Aqsa Mosque/Al-Haram Al-Sharif.
• Completion of the restoration of the eastern wall of al-Aqsa Mosque/Al-Haram Al-Sharif.
• Covering of the electric generators with a protective ceiling.
• Renovation of the electricity cabinet located at the entrance of the Qibli Mosque.
• Installation of a security grill on the gate of the Restoration Committee storehouse.
• Installation of an outside lighting system for the Dome of the Rock.
b. The Waqf was banned from renovating Sabil Al-Wadat the entrance of Hamman Al-‘Ein next to the
Qataneen Market, SabilBab Al-Nazerat the junction of Aqbat Al-Takkiyeh and Al-Wad Street and Sabil Al-
Asbatat Bab Al-Asbat (Lion’s Gate),although these public water fountains wereendowed as public Waqf
properties by the Ottoman Sultan Salim Al-Qanouni (1536-1537). Instead, the IAA undertook the works–
in contradiction to UNSC resolutions and Israel’s obligations as an occupying power to uphold the rights of
the national authority and owner of properties.
c. Although the Waqf, as the owner of the site, has delegated Al-Quds University’s Department of Archaeology
to undertake renovation works at Hammam El-‘Ein, and has followed this process openly in cooperation
with the Waqf and with funding from the United Nations Development Program (UNDP), their efforts
have been prohibited. Instead, the IAA have conducted works at the site themselves, proving once more
that the interests of Jewish settler groups supersede the “obligation” to preserve past heritage31: In
contradiction to its own procedural guidelines and ethical rules of archaeology, the IAA has poured massive
amounts of concrete over historic remains in order to support the columns of the newly constructed “Ohel
Yitzhak” synagogue. Moreover, as there was no excavation permit, the managers of the site had no legal
obligations,nor time or space limits. As a result, the excavations were neither carried out in a scientific
manner nor were they documented thoroughly, and the findings were notpublished in appropriate
academic journals.
31 Israeli-French archaeology expert Professor Haim Barbé, for example, expressed shock over the destruction of the building’s façade next to the monumental entrance and of one of
the heating pools which occurred in the process of installing an elevator and access route to the site.
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d. The Waqf is denied access to Tankaziyyah School / the Islamic Shari’a Court, i.e., the historic Islamic school
building that was confiscated from Al-Aqsa Mosque/Al-Haram Al-Sharif in 1967 and is today partially
occupied by the Israeli police. The gates leading into the compound are closed and, in 2013-2014, Israel
converted parts of the main hall into a Jewish synagogue.
e. The Waqf was banned from renovating the Mamluk-era Ribat Al-Kurd/Hosh Al-Shihabi,aWaqf property
located near Bab Al-Hadid (Iron Gate). It forms part of the western wall of Al-Aqsa Mosque/Al-Haram
Al-Sharif and consists of a small plaza, an alleyway and a number of houses belonging to the Al-Shihabi
family. Despite the Aqwaf’s continuous protests, the Israeli Jerusalem municipality has been carrying out
restoration works at the site.
f. Israeli authorities continue to force the closure of Bab al-Rahmah (The Golden Gate),ban its use for worship
and lectures, and have obstructed its renovation since 2003 without any acceptable justification or legal
basis, although the building’s integrity is threatened by damage caused due to water leaks.
Bab Al-Rahmah (the Golden Gate) and the structure’s interior (right).
Tankaziyyah School
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4. ISRAELI PRACTICES TO ALTERNATE OR ELIMINATE THE CULTURAL IDENTITY OF JERUSALEM
It is common Israeli practice to confiscate and remove or even eliminate Islamic, Byzantine, Roman and
Greek archaeological remains - especially in the vicinity of Al-Aqsa Mosque/Al-Haram Al-Sharif - in order
to construct and convey an exclusively Jewish religious and cultural narrative.32 This drastically alters the
centuries-old status quo, negatively affects the panorama and scenery of the Old City of Jerusalem, and
undermines the authenticity, identity, and integrity of this Holy City.
Examples of Israeli Judaization efforts in and around the Old City, all of which impose changes on the status
of the concerned properties, include the following:
a. “Biblical and Talmudic Parks”: Israel has confiscated the area around the Old City walls and designated
them as “parks” - initially called municipal, then national and eventually Biblical/Talmudic parks. Using new
zoning jurisdictions and plans, as well as corresponding narratives, guided tours, signs, and educational
programs, the Israeli Jerusalem municipality is trying to transform the historic areas especially in the
vicinities of the New Gate, Damascus Gate, Lion’s Gate and Jaffa Gate not for development purposes, as
claimed, but to further Judaize Jerusalem.
b. Converting Muslim and Christian historic sites into Jewish synagogues and prayer spaces: Since 1967,
over 30 Jewish museums and more than 65 synagogues have been established in the Old City, most of
them in the vicinity of the Al-Aqsa Mosque/Al-Haram Al-Sharif. In addition, numerous Waqf properties
and tunnels have been confiscated and converted into Jewish prayer places.
c. Imposing Jewish names: Israeli authorities have been placing signs referring to “Temple Mount” on
pathways leading to Al-Haram Al-Sharif as well a son the Al-Aqsa gates of Al-Asbat, Al-Magharbeh, Al-
Silsileh, Al-Hadid and Al-Majlis– of course without mentioning that Al-Haram Al-Sharif is Al-Aqsa Mosque.
This erection of signage has taken place recently in an unprecedented manner, especially during the
period from November 2014 to February 2015.
32 It should be noted here that,so far, no conclusive evidence has been found as to the existence of a “temple” in Jerusalem.
Jewish names on the gates and entrances of Al-Aqsa Mosque
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d. Converting historical entrances to the Old City into public parks: in establishing their so-called “Biblical
Parks”, Israeli authorities have changed the features and authentic scenery of the Old City’s walls, main
gates, and pathways drastically. In the process of converting the areas around the gates into parks and
gardens, some historical foundations have been covered with earth and concrete or planted with trees,
while a number ofolder trees have been cut down.
e. Nabi Dawoud Mosque: this Islamic Waqf property, located on Mount Zion next to the Old City’s southern
wall, is believed to be the tomb of the Prophet Dawoud (David).33On the upper floor directly above the
tomb is the the Last Supper Room (or ‘Cenale’) where Jesus is said to have shared his last supper with the
disciples.According to Israeli experts, the IAA excavated the area under the site but stopped after they did
not find anything. It should be noted that most architectural and historical studies refer to the site as an
Islamic grave and it only became of interest to Jewish groups in the 1950s.Since 2015, the property has
been facing a new wave of attacks and seizures by Israeli extremists, including the following:
33 Some historians believe that this is not his tomb but a ‘maqam’, to mark the place where David once stayed.
Nabi Dawoud established as Muslim Maqam since 1250 A.D. and a Mosque since 1520 A.D.
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• Most of the Palestinian homes on the compound(belonging to the Dajani family) are now occupied by
the “Diaspora Yeshiva” - a radical religious-Zionist school established by Rabbi Mordechai Goldstein
(and now headed by his son Rabbi Yitzhak Goldstein).34
• Ottoman and Mamluk-era tiles that decorate the walls at the entrance and inside the Mosque
continue to be damaged and removed.
• The Dajani family graves at the site are damaged and their renovation obstructed.
• Parts of the mosque have been converted into a Jewish synagogue; the mosque’s mihrab35 is hidden
by bookshelves.
• Ottoman-period windows and iron grids were removed and replaced by a new iron grid featuring the
Star of David in a bid to strengthen the Jewish narrative.
34 The Diaspora Yeshiva was founded in 1967 as a yeshiva for foreign students but soon began to control more buildings on the hill, mainly around the Tomb of David. Some of the
students are said to be linked to the radical “hilltop youths” settler group, although the yeshiva denies any connection.
35 A niche in the wall of a mosque that indicates the qibla, i.e.,the direction of Mecca.
Enforced Judaization of Nabi Dawoud Mosque
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f. Confiscation of parts of Al-Rahmah cemetery and the placement of fake Jewish graves: Since 2013, Jewish
extremists have erected numerous fake graves on Waqf land next to the eastern and southern wall of Al-
Aqsa Mosque/Al-Haram Al-Sharif. This practice, which provides a pretext for confiscating land and Judaizing
Waqf properties, has been largely tolerated by Israeli authorities. In 2014, further graves were placed in
Ras Al-Amud, on the Mount of Olives, and on Sloudhah Waqf land in Silwan, and, in 2015, inSilwan and
the Qidron Valley. In addition, Israel confiscated and fenced three parts of the Bab Al-Rahmah Cemetery –
Waqf property of the Al-Husseini and the Al-Ansari families as well as public Waqf land – in 2015.
Fake Jewish graves, 2013-2015
Documented damae at Nabi Dawoud Mosque.
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5. ASSAULTS AND VIOLATIONS OF CHRISTIANS AND THEIR HOLY SITES
Churches and other Christian sites in and around the Old City of Jerusalem have also suffered from
Israeli aggressions in blatant violation of international law and the Jerusalem status quo.
a. Israeli authorities have removed an antique metal protection grille from the Church of the Holy
Sepulchre and replaced it with a new, unauthentic one. The original piece has still not been returned,
which is a substance breach of international humanitarian law, the 1954 Hague Convention, and the
1972 World Heritage Convention.
b. Jewish extremists frequently “price tag” Christian holy places or cemeteries, vandalising them
andspraying threatening, hateful or insulting slogans on walls, cars and other sites. Recent examples
include an arson attack in February 2015 on a Greek Orthodox seminary next to Jaffa Gate, which
left the bathroom destroyed and the walls smeared with graffiti reading “Jesus is a son of a bitch”,
and “the Redemption of Zion”36, and writings on the walls of the Benedictine Monastery (Dormition
Abbey) on Mount Zion in January 2016, reading, inter alia, “Christians to Hell” and “Death to the
heathen Christians the enemies of Israel”.37
c. After excavating the site of the 6th-Century Byzantine Nea Maria Church (located in the southern part
of the Old City) in the 1970s, Israeli authorities abandoned the work following plans by the Israeli
Jerusalem municipality to establish a parking lot in its place. (The site of the current Jewish Quarter
parking lot is now earmarked for commercial and residential buildings). The site is not open to
visitors and, in 2015, several structures for cultural and sporting activities were erected on the small
36 Roi Yanovsky, “Christian seminary set alight in suspected hate crime,”' Ynet, 25 February 2015.
37 “Jewish Extremists Vandalize Jerusalem's Dormition Abbey,” Haaretz, 17 January 2016.
Vandalized Christian Places. The top right graffiti was found at Dormition Abbey
and reads “May His name and memory be erased“
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area between the Nea Maria Church and the Old City’s southern wall, while the historic vaults and
arches of the Church are denied any conservation or protective guarding.
d. The remains of the St. Mary’s
Hospice of the German
Knights Church, built during
the Crusader period (12th
and 13thcenturies A.D.), are
located in the middle of the
new Jewish Quarter inside
the Old City. While most of
the church is now in ruins,
its walls are still in good
shape but suffer from neglect
and attempts to Judaize the
site: a Jewish prayer scroll
(Mezoza) – indicating a
Jewish residential or prayer
site - has been placed at its
entrance, and many Jewish
celebrations are organised
there.
Remains of the St. Mary Hospice of the German Knights Church
A mosaic land at Nea Maria Church remains south of Jewish Quarter’s parking lot.
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6. HASHEMITE RESTORATION PROJECTS AT AL-AQSA MOSQUE/AL-HARAM AL-SHARIF
In spite of the Israel’s practices and obstructions, the Hashemite Fund for the Restoration of Al-Aqsa
Mosque and the Hashemite Restoration Committee continue to undertake major and necessary
restoration works. These include:
• Restoration of the plastering and mosaic decorations inside the Dome of the Rock
• Historic renovations of the mosaics in the eight major hallways of the Dome of the Rock.
• Renovation of the mosaics on the façade of the main arcade and the dome of Al-Qibli Mosque.
• Renovating the inside marble of the Dome of the Rock.
• Renovating part of the historic eastern wall of Al-Aqsa Mosque/Al-Haram Al-Sharif. (Although one
of the most urgent projects to conserve the wall was stopped by Israel).
• Various urgent renovations inside the Marwani Mosque.
• Restoring seven gates of the Qibli Mosque damaged by Israeli forces.
• Restoring two Mamluk-era wooden gates of the Qibli Mosque which were damaged by Israeli forces
on 13 September 2015.
• Completing extensive studies, experiments and tenders for installing a lighting system outside of
the Dome of the Rock. However, this project was prohibited by Israel.
• Renovating and colouring the wooden column tie beams at the Qibli Mosque.
• Completing studies and preparing tender documents for the restoration of the chandleries of the
Qibli Mosque.
Hashemite restoration of the mosaicsin the Dome of the Rock in 2015
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OUTLOOK
Jordan and Palestine regularly call on
UNESCO to continue condemning Israel
for its constant attempts to alter the status
quo of the Old City of Jerusalem and its
holy sites, and request that UNESCOtake
decisions accordingly – at least for the
purpose of documenting the violations
against the city’s heritage and historical
remains, in light of the fact that neither
the UN body nor its World Heritage
Committee are able to force Israel to abide
by its resolutions.
Jordan and Palestine have therefore
stressed that it is of fundamental
significance that UNESCO resumes
monitoring and uses all possible tools to
document their observations. Additional
tools to raise international awareness
regarding the dangers threatening the
world heritage of Jerusalem are also
required. In doing so, UNESCO and all
other international bodies must stress the
illegality of Israel’s attempts to change the
status quo, inter alia, by using international
legal language in all reports, briefings and
decisions dealing with violations in and
around the Old City, acknowledging it as
part of the 1967 Occupied Territories and Israel as the occupying power under international law.
Jordan and Palestine have also called on Israel to comply with the relevant UNESCO decisions, end all
excavations and other illegal measures taken against the heritage of the Old City and its Walls, and, most
importantly, ceaseattempts to change the status quo at Al-Aqsa Mosque/Al-Haram Al-Sharif. In line with
World Heritage Committee and Executive Board decisions, Israel must provide all relevant information
concerning its excavation and other unlawfulworks in the Old City and its walls.
UNESCO and its bodies should undertake an appropriate analytical study on the effects of the violations
that have taken place to date and pressure Israel to return to the pre-2000 status quo regarding the Waqf’s
administration of Al-Aqsa Mosque/Al-Haram Al-Sharif, including maintenance and the regulation of access.
TA B L E O F C O N T E N T S :
Introduction
1. Jerusalem and the Status Quo of the Holy Places
2. Israeli Violations Against the Holy Places and the Historic Character
of the Old City of Jerusalem
2.1 Al-Aqsa Mosque/Al-Haram Al-Sharif
2.2 Al-Buraq Plaza and the Magharbeh Quarter
2.2.1 Ribat Al-Kurd
2.2.2 “Beit Strauss”
2.2.3 “Beit HaLiba”
2.2.4 Demolition of the Magharbeh Gate Pathway, 2004-2016
2.3 The Umayyad Palaces Area
2.4 Excavations in the Muslim Quarter and Al-Wad Street
2.4.1 The Kittan Cave
2.4.2 Al-Wad Street
2.4.3 Hamman Tankaz – the Mamluk Bathhouse
2.5 Silwan
2.6 Other Illegal Excavations in and around the Old City
3. Israeli Restrictions on Maintenance, Renovation and Rehabilitation
of Holy Sites
4. Israeli Practices to Alternate or Eliminate the Cultural Identity
of Jerusalem
5. Assaults and Violations of Christians and their Holy Sites
6. Hashemite Restoration Projects at Al-Aqsa Mosque/Al-Haram
Al-Sharif
Copyrights ©
The Hashemite Fund for Building
and Maintenance of the Blessed Aqsa Mosque
Amman, Jordan
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THE HASHEMITE KINGDOM OF JORDAN
And
THE STATE OF PALESTINE
STATUS REPORT
THE STATE OF CONSERVATION OF THE OLD CITY OF
JERUSALEM AND ITS WALLS
Presented to
THE UNESCO WORLD HERITAGE CENTRE
April 28th, 2017
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CONTENTS (89 pages including the cover page)
INTRODUCTION
CHAPTER 1: AL-AQSA MOSQUE / Al-HARAM AL-SHARIF: ISRAEL’S VIOLATIONS AND
JORDAN’S POSITION
A- DEFINITION OF THE AL-AQSA MOSQUE / Al-HARAM AL-SHARIF……..………….……7
B- PRE-1967 STATUS QUO AT AL-AQSA MOSQUE / Al-HARAM AL-SHARIF……………….9
C- THE ISRAELI VIOLATIONS AGAINST THE STATUS QUO OF AL-AQSA
MOSQUE / AL-HARAM AL-SHARIF ………………………………………………………….11
D- HASHEMITE RESTORATION PROJECTS AT AL-AQSA MOSQUE / AL-HARAM
AL-SHARIF …………………………………………….…………………………………………..34
CHAPTER 2: ISRAELI OCCUPATION AGGRESSIONS AND VIOLATIONS AGAINST THE
HISTORIC CHARACTER OF THE OLD CITY OF JERUSALEM
A- INTRUSIVE CONSTRUCTIONS, TUNNELING And UNDERGROUND EXCAVATIONS
AT THE WESTERN WALL OF AL-AQSA MOSQUE And AL-BURAQ PLAZA ……39
B- INTRUSIVE TUNNELING, EXCAVATIONS AND JUDAIZATION OF THE
UMMAYYAD PALACES AREA …………………….……………………………………..49
C- INTRUSIVE TUNNELING AND EXCAVATIONS UNDER THE MUSLIM
QUARTER AND AL-WAD STREET ………………………………………………………56
D- SILWAN - INTRUSIVE TUNNELING AND EXCAVATIONS SOUTH OF THE WALL
OF Al-AQSA MOSQUE / AL-HARAM AL-SHARIF ……………………………………..65
E- JUDAIZATION PROJECTS IN AND AROUND THE OLD CITY OF
JERUSALEM AND ITS WALLS……………………………………………………………69
F- AGGRESSIONS AGAINST CHURCHES AND CHRISTIAN SITES ……………..……...82
CHAPTER 3: RECOMMENDATIONS………………………………………………….....88
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STATUS REPORT
INTRODUCTION: THE STATE OF CONSERVATION OF THE OLD
CITY OF JERUSALEM AND ITS WALLS
The Hashemite Kingdom of Jordan and the State of Palestine present this report, as an annual update of
the state of conservation of the Old City of Jerusalem and Its Walls, inscribed as a UNESCO World
Heritage Site (proposed by Jordan) in 1981 and as a World Heritage Site in Danger since 1982. The report
focuses on the violations and aggressions by the Israeli Occupation Authorities (IOA) against the
authenticity, sanctity, identity, and integrity of the Holy Sites and many historic places in the Old City of
Jerusalem and Its Walls during the period of January 2016 through February 2017. The report sheds light
on some conservation plans and actions taken at the Al-Aqsa Mosque/Al-Haram Al-Sharif by the
Jordanian Jerusalem Awqaf (JJA). Jordanian Jerusalem Awqaf, the Hashemite Fund for the Restoration
of Al-Aqsa Mosque/Al-Haram Al-Sharif, Palestinian NGOs and some domestic concerned and aggrieved
observers have contributed to gathering information and documenting the IOA’s violations, highlighted
in this report. Israeli media, experts and NGOs’ reports were also useful sources to this report, especially
to obtain evidence and some details regarding the covert digging and tunneling, where non-Israeli
observers are banned access.
This report also reaffirms the position and concerns of Jordan and Palestine regarding many IOA’s
violations, claims and aggressions, some of which have already been deplored by the previous UNESCO
decisions of the Executive Board and World Heritage Committee.
Ever since Israel occupied the West Bank and Gaza Strip in 1967, successive Israeli governments have
used all possible means to consolidate control over Jerusalem, including the use of cultural heritage as an
ideological and political tool. Employing and manipulating archaeology to serve the ideology of
occupation and attempting to gain political legitimacy is not a new phenomenon. In East Jerusalem, after
almost 50 years of occupation, this is more evident than ever before.
The Old City is an integral part of occupied East Jerusalem and internationally recognized as such. In
November 1967, the UN Security council called on Israel to withdraw from the territory it had occupied
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during the recent war, including East Jerusalem. When Israel passed its own law in 1980, annexing East
Jerusalem, the international community responded immediately through UN Security Council resolutions
476 and 478 inter alia:
“All legislative and administrative measures and actions taken by Israel, the occupying Power, which
purport to alter the character and status of the Holy City of Jerusalem have no legal validity and
constitute a flagrant violation of the Fourth Geneva Convention. All such measures, which have altered
the geographic, demographic and historical character and status of the Holy City of Jerusalem are null
and void and must be rescinded in compliance with the relevant resolutions of the Security Council.”
Figure 1: The Old City of Jerusalem and Its Walls
Today, archaeological excavations in East Jerusalem are taking place at an unprecedented rate, in order to
create facts on the ground, control the land, and attempt to justify the expansion of Israeli settlements.
These excavations are concentrated in the Old City and its environs and include open, salvage, and tunnel
excavations, as well as rehabilitation, restoration, and renovation work—all aimed at supporting a Jewish
historical narrative, whilst disregarding, minimizing and even eliminating evidence of other civilizations.
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Additional measures include the renaming of sites, streets, valleys, etc. and the removal of non-Jewish
archaeological remains.
Most of these works are funded by government-supported settler organizations which administer
important archaeological sites and develop them in line with their ideological goals. This allows such
organizations to effectively redraft the history of Jerusalem and control the narrative that is presented to
visitors. Such organizations not only invest in excavations, but also fund visits for students, soldiers and
other groups to Jerusalem to learn about its history from an Israeli perspective. By presenting
archaeological sites as Israeli “national” landmarks, this heavily edited narrative becomes a tangible
reality in which the Old City, with its various neighborhoods and holy sites such as mosques and churches,
and its rich multi-layered history, is replaced by a newly-created and exclusive perspective.
In recent years, the Israeli government has also been digging a network of tunnels beneath the Old City of
Jerusalem. These tunnels are primarily used to facilitate the movement of tourists around the Old City
from one Jewish site to another. By moving under ground as opposed to above ground, visitors are not
required to acknowledge the Arab Palestinian presence and history in the city nor to visit Islamic or
Christian sites such as the Al-Aqsa Mosque/Al-Haram Al-Sharif or the Church of the Holy Sepulcher. For
those who do visit such sites, their understanding of them is influenced by the many Israeli museums
spread throughout the Old City, notably the Museum of the History of Jerusalem and museums in the
Jewish Quarter, retelling the history of Jerusalem as an almost exclusively Jewish city.
All of these policies are specifically aimed at Judaizing Jerusalem, thereby changing its historical character
and significance, negating any non-Jewish heritage in the city, and displacing Muslim and Christian
Palestinians from their homeland—a crime against humanity under international law.
These policies also violate the status of the Old City of Jerusalem and its Walls, which was inscribed as a
UNESCO World Heritage site in 1981, upon the request of the Jordanian government. Since that time, the
UNESCO World Heritage Committee, its Executive Board and the General Conference have taken tens
of decisions, which call on Israel, the occupying power, to stop the continuing violations against the
heritage of the Old City of Jerusalem and its Walls. The Israeli Occupation has flagrantly ignored most of
these decisions and continued to work against them by non-stop attempts to change Jerusalem’s pre-1967
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status quo. In 1982, the World Heritage Committee decided by a vote of 14:1 and 5 abstentions to inscribe
the Old City of Jerusalem and its Walls on the List of World Heritage Sites in Danger, thereby highlighting
the threats and risks to the cultural heritage of the Old City sites.
Culturally-sensitive sites designated as “world heritage” are legally protected pursuant to the Law of War,
under the Geneva Convention, its articles, protocols and customs, together with other treaties, including
The Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict,and
international law.
While the addition to the World Heritage List was a positive step, Israel’s non-party status to the World
Heritage Committee has stymied its actual effectiveness so far.
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CHAPTER 1: AL-AQSA MOSQUE / Al-HARAM AL-SHARIF
A- DEFINITION OF THE AL-AQSA MOSQUE / Al-HARAM AL-SHARIF
“Al-Aqsa Mosque” and “Al-Haram al-Sharif” are identical terms. They must be consistently referred to
jointly as the “Al-Aqsa Mosque / Al-Haram al-Sharif”. It is the mosque that God Himself, Exalted be He,
named “Al-Aqsa Mosque” in the first verse of Surat Al-Isra’ (The Holy Qur’an, Al-Isra’ 17:1). It is Islam’s
First Qiblah (direction of prayer) and it is the Mosque to which Prophet Muhammad (Peace be upon him)
ordered Muslims to make pilgrimage as one of the three holiest mosques in Islam. The Al-Aqsa Mosque
/ Al-Haram al-Sharif is a sacred site of unutterable significance to Muslims all over the world. (See full
definition of Al-Aqsa Mosque / Al-Haram Al-Sharif).1
His Majesty King Abdullah II and His Excellency President Mahmoud Abbas in Amman signed the
“Jordanian-Palestinian Agreement to Jointly Defend Al-Aqsa Mosque / Al-Haram Al-Sharif,” on 31
March 2013. The agreement defines Al-Aqsa Mosque / Al-Haram al-Sharif, in the Preamble at paragraph
C, as the 144 Dunums, i.e., 144,000 m², with lengths of 491m west, 462m east, 310m north and 281m
south). The Al-Aqsa Mosque includes the Qibli Mosque of al-Aqsa, the Mosque of the Dome of the Rock
and all its mosques, buildings, walls, courtyards, attached areas over and beneath the ground and the Waqf
properties tied-up to Al-Aqsa Mosque / Al-Haram Al-Sharif, to its environs or to its pilgrims.2
Churches’ Definition of Al-Aqsa Mosque
The General Assembly of the Middle East Council of Churches finished its meetings in Amman on
Thursday September 8th 2016 with the participation of the major four Church Families: The Eastern
Orthodox Family, the Orthodox Family, the Catholic Family and the Anglican Family. In their final
statement, the Middle East Council of Churches expressed its appreciation to the role of the Hashemite
Kingdom of Jordan and the historic role of the Hashemite Custodianship of the Christian and Islamic Holy
Sites in the Holy Land. The council of Churches confirmed that the Church of Holy Sepulcher is for the
Christians and the Al-Aqsa Mosque/Al-Haram Al-Sharif is for the Muslims, considering this recognition
as a basis of coexistence in the blessed land of Jerusalem.
1 http://al-aqsa-mosque.org/en/2/3/191/Definition-of-Al-Aqsa-Mosque--Al-Haram-Al-Sharif.htm#.VsL8bE0cSM8
2 See the Agreement to Jointly Defend Al Masjid Al Aqsa signed by His Majesty King Abdullah II and His Excellency President
Mahmoud Abbas in Amman on 31 March 2013, Preamble, paragraph C.
http://kingabdullah.jo/index.php/en_US/news/view/id/10779.html
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Figure 2: Al-Aqsa Mosque / Al-Haram Al-Sharif during the Umayyad period, third Islamic Ira (7th Century CE)
Figure 3: Al-Aqsa Mosque / Al-Haram Al-Sharif 2017
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Figure 4: British Mandate Definition: Western Wall is integral part of Al-Haram Al-Sharif, Muslim Waqf
B- PRE-1967 STATUS QUO AT AL-AQSA MOSQUE / Al-HARAM AL-SHARIF
The historic pre-1967 Status Quo regarding the regulations at Al-Aqsa Mosque / Al-Haram Al-Sharif is
the situation that prevailed up until September 2000, under which the Jordanian Jerusalem Awqaf
Department exercised exclusive authority over Al-Aqsa Mosque / Al-Haram Al-Sharif, and its mandate
extended to all affairs relating to the unrestricted administration of Al-Aqsa Mosque / Al-Haram Al-Sharif,
including maintenance, restoration, and the regulation of access of Muslim worshippers and non-Muslim
visitors. The Peace Treaty of 1994 between Jordan and Israel respected this Status Quo, as part of the
special role of Jordan at Al-Aqsa Mosque / Al-Haram Al-Sharif.
The Status Quo regarding the Occupied City of Jerusalem, its heritage and Holy Sites is the pre-1967
situation. The clarification of pre-2000 regulations above is made without prejudice to the broader pre-
1967 Status Quo and the administrative and property rights of the Jordanian Jerusalem Awqaf, including
and without limitations the possession of the key of Al-Magharbeh Gate and other historic rights and
remains confiscated by the IOA from Waqf, Islamic and Christian properties. The United Nations General
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Assembly, the Security Council and the UNESCO, in many resolutions since 1967, have declared the
measures taken by Israel, the Occupying Power, to change the status of Occupied Jerusalem as invalid.
For example, the Security Council resolution 252 (1968) considered “that all legislative and administrative
measures and actions taken by Israel, which tend to change the legal status of Jerusalem are invalid and
cannot change that status”. Israel was urgently called upon “to retract all such measures already taken and
to desist forthwith from taking any further action which tends to change the status of Jerusalem”. The
UNSC Resolution 2334, taken on December 23rd, 2016, reaffirmed its relevant resolutions, including
resolutions 242 (1967), 338 (1973), 446 (1979), 452 (1979), 465 (1980), 476 (1980), 478 (1980), 1397
(2002), 1515 (2003), and 1850 (2008); all of these resolutions assure Israel is an Occupying Power and
that any actions taken by Israel, the occupying Power, to impose its laws, jurisdiction, narrative and
administration on the City of Jerusalem, are illegal and therefore null and void and have no validity
whatsoever. Al-Aqsa Mosque / Al-Haram Al-Sharif is part of the Occupied Territories of Palestine and
any change to its Status Quo is null and void.
Following are the main elements of the pre-September 2000 Status Quo regarding the administration of
the access of non-Muslim tourists to Al-Aqsa Mosque / Al-Haram Al-Sharif:
a. Access of non-Muslims was subject to the approval by the Jordanian Awqaf Department through a prior
written request to the Jordanian Awqaf Department.
b. Non-Muslim prayers were not permitted in Al-Aqsa Mosque / Al-Haram Al-Sharif nor were prayer
tools / instruments allowed in.
c. Deployment of armed personnel in Al-Aqsa Mosque / Al-Haram Al-Sharif was not allowed.
d. The Jordanian Awqaf Department had the authority to regulate entry and access to Al-Aqsa Mosque /
Al-Haram Al-Sharif for non-Muslims, which included determining:
1. The respectful dressing, conduct, and behavior in Al-Aqsa Mosque / Al-Haram Al-Sharif.
2. The security measures that were intended to preserve order in Al-Aqsa Mosque/ Al-Haram Al- Sharif.
3. The security escort in Al-Aqsa Mosque / Al-Haram Al-Sharif was exclusive for the Jordanian Awqaf
Department.
4. Tourists who breached visit regulations were put on a black list and were prohibited from entering in
the future.
5. The time, route, and duration of visits were predetermined by the Jordanian Awqaf Department;
 Size of Jewish tourist groups (usually three and not exceeding five).
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 The route of the visits. (The route was predetermined by the Jordanian Awqaf Department, usually 150
meters in each direction).
 The frequency of the visits.
C- THE ISRAELI VIOLATIONS AGAINST THE STATUS QUO OF AL-AQSA MOSQUE / ALHARAM
AL-SHARIF
In a flagrant violation against International Law, International Humanitarian Law, the Jordan–Israel Peace
Treaty of 1994, Hague conventions and UNESCO decisions, Israeli Occupation Authorities (IOA)
continued to carry out many aggressions against the authentic character of Al-Aqsa Mosque / Al-Haram
Al-Sharif, the Muslim worshippers and the staff of the Jordanian Jerusalem Awqaf, in particular during
the period 2012-2017. Israel has bluntly targeted the changing of the pre-1967 authentic Status Quo of the
function and shape of Al-Aqsa Mosque / Al-Haram Al-Sharif and its surroundings. Among the major
violations against Al-Aqsa Mosque / Al-Haram Al-Sharif are the following:
1- Jewish Extremists Storming of Al-Aqsa: Jewish extremists, protected by Israeli armed Special
Forces and police, continued their storming into Al-Aqsa Mosque / Al-Haram Al-Sharif almost on a daily
basis during the last two years 2015-2017. JJA records a clear escalation in the number of extremist
intruders: from 11524 extremists in 2014; 11645 extremists in 2015;and 14,806 in 2016 exceeding 2015’s
incursions by around 3000 intruders. These aggressions of storming Al-Aqsa Mosque / Al-Haram Al-
Sharif protected by hundreds of Israeli armed police and soldiers have led to many injuries, abuse of
Awqaf employees and the ban of hundreds of Muslims from access to Al-Aqsa Mosque / Al-Haram Al-
Sharif in order to facilitate the storming aggression. The aggressions, attempting to impose the Israeli right
wing policy of Judaization of Al-Aqsa Mosque / Al-Haram Al-Sharif, threaten the historic identity of the
mosque and thus the security and stability of Jerusalem and the region. On December 12th, 2016, the time
set for Jewish incursions (unrecognised by Awqaf) was extended by an additional hour. Instead of starting
at 7:30 a.m. and ending at 10:00 am, incursions started at 7:00 a.m. and ended at 10:30 a.m..
2- Allowing Jewish prayer and rituals: During 2016 and the beginning of 2017, the Israeli police has
been tolerant with hundreds of incidents of Jewish prayer, rites and religious behavior more than any time
before. The year 2016 also witnessed IOA’s tolerance with extremists’ practice of new forms of Jewish
rituals and prayers, including brides’ celebrations, death memorials and life passage ceremonies.
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Figure 5: Jewish extremists allowed to perform prayers inside Al-Aqsa Mosque / Al-Haram Al-Sharif
3- Allowing barefoot extremists into Al-Aqsa Mosque / Al-Haram Al-Sharif: While this kind of
violation was unprecedented in 2015, it has become an almost daily violation of the sanctity of Al-Aqsa
Mosque / Al-Haram Al-Sharif in 2016. The IOA has allowed hundreds of extremist Jews to intrude into
Al-Aqsa Mosque / Al-Haram Al-Sharif barefoot in a physical aggression sending a provocative message
to Muslims showing that “Jews are inside their holy site”. The Jerusalem Awqaf has bluntly protested the
violation of these barefoot incursions.
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Figure 6: Extremist Jews storming Al-Aqsa protected by IOA’s Special Forces and Police
4- IOA’s uniformed police and Special Forces incursions into Al-Aqsa Mosque / Al-Haram Al-
Sharif: 2016 witnessed increasing presence and incursion of tens of Israeli armed and uniformed police
and Special Forces who intruded on Al-Aqsa Mosque / Al-Haram Al-Sharif in a violation of the sanctity,
spirituality and historic character of the Muslim Holy Site. On the morning of Tuesday 16 February 2016;
30 members of the Police and the Special Forces, some of whom were fully armed, stormed Al-Aqsa
Mosque / Al-Haram Al-Sharif accompanied by an Israeli officer [Shlomo] in a blatant attempt to enflame
the feelings of Muslim worshippers. Later on, on the same day, Officer Shlomo guided 23 members of the
Border Guards and the Special Forces into Al-Aqsa Mosque / Al-Haram Al-Sharif; bringing in with them
their personal arms. On the same day, 79 extremists also stormed Al-Aqsa Mosque guarded by the police,
some of whom were wearing religious garments.
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Figure 7: Uniformed police and military personnel intruding on Al-Aqsa Mosque / Al-Haram Al-Sharif
5- Aggressions and arrest of Jordanian Jerusalem Awqaf employees: On May 6th, 2016 Al-Aqsa’s
Imam, Sheikh Mohammad Salim, was detained for hours after giving the Friday sermon and accused of
“incitement” because he criticized extremist Jewish aggressions against Al-Aqsa Mosque / Al-Haram Al-
Sharif. On August 1st, The Israeli Occupation police attacked Al-Aqsa Mosque / Al-Haram Al-Sharif
guards who protested Talmudic prayers by some Jewish extremists (46 intruders), who stormed Al-Aqsa
Mosque / Al-Haram Al-Sharif. The police detained 3 guards and a severe injury was taken to hospital the
day before; 7 guards were exiled from Al-Aqsa Mosque / Al-Haram Al-Sharif and charged with fines the
week before. On August 3rd, 2016, Bassam Hallaq, Head of the Hashemite Restoration Department at Al-
Aqsa was arrested from inside the Dome of the Rock and investigated at the police station for the first
time in his 38 years in service at the Hashemite Restoration Department at Al-Aqsa. Hallaq was expelled
from Al-Aqsa for 5 days. On March 8th 2017, Israeli police again arrested Engineer Bassam Al-Hallaq,
and two other employees carrying out routine and basic restorations at one of the gates of the Qibli
Mosque. Al-Hallaq was interrogated for three hours.
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Figure 8: Israeli police arresting Jordanian Jerusalem Awqaf employees
6- Exile and assault against Awqaf employees from Al-Aqsa Mosque / Al-Haram Al-Sharif: On
January 31, 2016 the IOA exiled the Head of the Waqf Properties Department Dr. Sheikh Najeh Bkeirat
from Al-Aqsa Mosque for 6 months for unjustified “political reasons”. On June 12th 2016, the IOA and
police intruded into Al-Aqsa Mosque; they arrested 4 Awqaf guards and exiled them from Al-Aqsa
because the latter protested the Israeli police’s enabling of 140 extremists to intrude into Al-Aqsa Mosque.
On July 29th, 2016, the IOA exiled the JJA’ Head of Media Department Firas Dibes from Al-Aqsa for 6
months because of his uploading of photos and news of the IOA’s violations against Al-Aqsa Mosque /
Al-Haram Al-Sharif on the JJA’s facebook page/website. The IOA also expelled other two guards from
Al-Aqsa for 4 months each. On August 1st, 2016, IOA summoned 3 Aqsa guards for interrogation, beat
an Aqsa guard on the head causing him to lose consciousness, and expelled 1 Awqaf employee, 1 Imar
employee and 6 Aqsa guards from al-Aqsa for different periods. On December 28th, 2016, the IOA
assaulted and arrested Awqaf Guard Fadi Bakir because he protested an incursion of a large group of
extremist Jews inside Al-Aqsa.
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7- Installing a police electric car inside Al-Aqsa Mosque / Al-Haram Al-Sharif for the first time
since 1967: On June 9th, 2016, the Israeli Occupation police entered an electric car into the Al-Aqsa
Mosque / Al-Haram Al-Sharif through Bab Al-Asbat; the car knocked down and injured one of Al-Aqsa
guards on the same day, on June 9th. At the beginning, the police justified the entry of the car for temporary
and urgent need of transportation of food for the soldiers, which is a rejected reasoning for the JJA.
Through the end of June 2016, the electric car started to be left parking inside Al-Aqsa Mosque / Al-
Haram Al-Sharif and this violation has become part of the status of the illegal existence of the police
inside Al-Aqsa. On June 15th, 2016, the JJA sent the Israeli Chief of Police General Roni Al-Shaikh a
written protest note, considering this act a flagrant violation and asking the police to stop the violation
against the sanctity of Al-Aqsa.
Figure 9: Enforced entry of Israeli police electric car inside Al-Aqsa Mosque/Al-Haram Al-Sharif,
knocking down one of Al-Aqsa guards
8- IAA and Police’s frequent attempts to interfere in the JJA’s work: During the year 2016, the Israeli
Antiquities Authority and the Israeli Police were more aggressive than any time before in their illegal
demand to obstruct and interfere in the mandate of the Jordanian Jerusalem Awqaf’s administration of Al-
Aqsa Mosque / Al-Haram Al-Sharif. For example, the IAA were brought in Al-Aqsa several times on
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August 11 and later on they attempted to enforce their supervision on the repair of a broken pipe at the
southern wall of the Plaza of the Dome of the Rock. On October 3rd, 2016, the IOA banned a routine
restoration work of cleaning the water channels that takes place each year prior to winter under the
condition that this work has to be approved by the IOA in advance; a matter which is rejected by JJA.
Another violation of IOA’s banning and interfering in repairing a water pipe next to Bab Al-Majlis
occurred on December 21st, 2016.
Figure 10: IOA Police obstructed the repair of water pipe more than 7 times in 2016
9- Worship and access restrictions: Israel Occupation Police and Military personnel continued to
obstruct Muslims’ access to their mosque during most of the year 2015, especially Palestinian Muslims
who come from the West Bank and Gaza. A strict ban of access was imposed on groups of Israeli Muslim
citizens who come from the north of Palestine inside the Green Line. In an attempt to detach the
Palestinians from their Holy Sites, most East Jerusalem neighborhoods have been blocked very frequently
in order to isolate Al-Aqsa Mosque / Al-Haram Al-Sharif from its demographic dimension. Against
simple rights of freedom of worship, Muslim women who do worship at Al-Aqsa on a regular basis have
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also been frequently punished by the Israeli security forces since the beginning of 2015 and this ban
continued until the end of 2016. The Israeli separation wall has been the worst physical barrier between
Palestinians and their Holy Sites in East Jerusalem. On August 12 and August 13, 2016, the IOA held a
wide-scale security campaign detaining more than 30 Jerusalemite youths and expelling 90 from reaching
Al-Aqsa. Palestinian sources state that since 2010, the residences and houses of more than 100,000
Palestinian Jerusalemites (with Israeli blue ID) have been physically exiled out of the city by the
Separation Wall.
Figure 11: The Separation Wall and the Palestinian worshippers’ risky route to Al-Aqsa
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Figure 12: Muslim worshippers being banned from entering one of Islam’s holiest sites: Al-Aqsa
Mosque / Al-Haram Al-Sharif
10- Obstruction of Al-Aqsa renovations: Until the beginning of 2017, the Jordanian Jerusalem Awqaf
and the Hashemite Fund for the Restoration of Al-Aqsa Mosque and Al-Haram Al-Sharif report that the
IOA continues the ban of the implementation, by the competent organs of Jordanian Awqaf, of more than
24 restoration, consolidation and renovation projects in Al-Aqsa Mosque / Al-Haram Al-Sharif. Among
the obstructed projects are the following:
1. Installing an outside lighting system for the Dome of the Rock.
2. On October 6th, 2016, the IOA banned the JJA restoration team from addressing damage at the
Qattanin Gate.
3. Completing the firefighting system.
4. Banning the Jerusalem Awqaf Authority from both removing earth and trash from the eastern part of
Al-Aqsa and also banning it from sifting it in cooperation with Jordanian and Palestinian archaeologists.
IOA announces very frequently that there is an Israeli unilateral sifting of the earth that has been taken
out of the Marwani Mosque during the end of 1990s. For the purpose of marketing an exclusivist narrative,
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IAA keeps making statements that they “found remains of the second temple.” The Jerusalem Awqaf
Authority reaffirms that this is faking the history of thousands of broken pieces of Islamic Era pottery.
5. Renovating Bab Al-Rahmah / the Golden Gate of Al-Aqsa Mosque / Al-Haram Al-Sharif.
6. Installing prayer call speakers in the western part of Al-Jame’ Al-Aqsa.
7. Completing the restoration of the eastern wall of Al-Aqsa Mosque / Al-Haram Al-Sharif.
8. Conducting stone-covering of part of roof of Al-Jame’ Al-Aqsa.
9. Installing a metal and glass umbrella at the entrance of the Marwani Mosque.
10. Renovating the stone columns at the Marwani Mosque.
11. Installing protective a window grid in the southern wall of al-Marwani Mosque.
12. Conducting an urgent study of the status of conservation of the Marwani Mosque. On September 5th,
2016, a group of Israeli archaeologists and police intruded on the Marwani Mosque in order to reaffirm
their obstruction of the abovementioned four projects.
13. Tiling of courtyards, especially in the Eastern part of Al-Aqsa Mosque / Al-Haram Al-Sharif.
14. Renovating the cracks on the outside walls of the Ghadiriyah School in the northern part of Al-Aqsa
Mosque / Al-Haram Al-Sharif.
15. Taking out construction waste and earth from the eastern part of Al-Aqsa and renovating the prayer
plazas there.
16. Covering the electrical generators with protective sealing.
17. Renovating the health care and emergency rooms inside Al-Aqsa.
18. Planting new trees in place of the old ones which fell down in the winters of 2012-2015.
19. Installing a ventilation system for the Dome of the Rock.
20. Renovating tiles on the outside walls of the Dome of the Rock.
21. Tiling the sidewalks around the electric generators area in the eastern part of Al-Aqsa.
22. Renovating the western side of Al-Jame’ Al-Aqsa / The Qibli Mosque.
23. Renovating the electricity cabinet located at the entrance of Al-Jame’ Al-Aqsa.
24. Carrying out a repair of the electric system in the Lower Aqsa / the Old Aqsa.
25. Renovating the removable lamps of Al-Jame’ Al-Aqsa / the Qibli Mosque.
26. Renovating the water pipes network and in many places inside Al-Aqsa.
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Figure 13: Obstructed restoration projects inside Al-Aqsa
Figure14: IOA obstructed necessary renovation of a crack in the wall of the Ghadiriyah School
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11- Closure of Bab al-Rahmah (the Golden Gate): The IOA continues to force the closure of the
building of Bab Al-Rahmah and to ban its use for worship, lectures and to obstruct its renovation without
any acceptable justification, much less any legal basis since 2003. The prevention by IOA of the Awqaf's
renovation works at Bab Al-Rahmah threatens its integrity, especially because the building had water leak
in its roof during the last two years. Jordanian Jerusalem Awqaf has addressed a protest note to the Israeli
police reaffirming that this closure is rejected and the IOA does not have any right to ban worship or
renovation of an undividable part of Al-Aqsa Mosque / Al-Haram Al-Sharif. On February 19th, 2017, the
IOA’s police delivered a note of their plan to extend the closure of the building and later on the police
decided to extend it for three months under the same unjustifiable reasons above. On February 28th, 2017,
JJA DG Sheikh Azam Al-Khatib, sent a written protest note to Israel’s Chief of Police, stating the
following:
“I protest and call upon Israel to address violations of its international law obligations, including those
pursuant to Israel’s status as Occupying Power and those pursuant to Article 9(2) of the Treaty of
Peace between the State of Israel and the Hashemite Kingdom of Jordan signed on 26 October 1994.
In particular, the Jordanian Jerusalem Awqaf protests against the latest Israeli violation through:
1. Handing the Jerusalem Awqaf Department a note from the Jerusalem District Police addressed to a
so-called “Heritage Committee” and the main idea behind it is that you intend to renew the police’s
orders of restricting the use the Bab Al-Rahma building located in the Eastern Wall of Al-Aqsa
Mosque/Al-Haram Al-Sharif claiming that the building is being used by a terrorist entity, referring
to it in your note as the “Heritage Committee” in Al-Aqsa Mosque/Al-Haram Al-Sharif. And I would
like to clarify the following:
I. The so-called “Heritage Committee” has been evacuated from the Bab Al-Rahma Building since year
2003, i.e. before the Israeli Occupation Authorities’ confiscation of the Building;
II. The so-called “Heritage Committee” has been dismantled for over 6 years, and it does not exist;
III. Referring to Al-Aqsa Mosque/Al-Haram Al-Sharif in the note as the “Temple Mount” is totally
unacceptable and consists an attack against Al-Aqsa Mosque/Al-Haram Al-Sharif and a dangerous
provocation against 1.7 billion Muslims around the world.
2. The continued banning of the restoration and repair of the Bab Al-Rahma building by the Awqaf’s
Hashemite Restoration Committee.
3. The continued banning of educational lessons from taking place in the al-Imam al-Ghazali’s Integral
Chair located inside the Bab Al-Rahma building that is part and parcel of Al-Aqsa Mosque/Al-Haram
Al-Sharif.
The General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs requests that you lift any
restrictions on the use of the building of Bab Al-Rahmah, reserves all Awqaf’s rights and calls upon
the Israeli police to bring to immediately halt all these violations and aggressions; as they constitute
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a serious breach of the historic Status Quo; standing well before the 1967 occupation of Jerusalem.”
End of quotation from the protest note.
Figure 15: Bab Al-Rahmah (the Golden Gate) suffering closure and water leaks
12- Closure and Confiscation of Mat-harat Bab Al-Ghawanmeh: In May 2016, Israeli Antiquities
Authority (IAA) filed a lawsuit on against al-Awqaf; demanding that it halts restoration work at a Mat-hara located
in the Ghawanmeh Gate and to submit blueprints of the project to IAA. Later on in June 2016, the Israeli occupation
municipality asked the police to confiscate the keys of the mat-harah and to lock the site . They passed a note to the
Jordanian Jerusalem Awqaf that they should change the function of the project . On June 12th 2016, Director General
of the Jordanian Jerusalem Awqaf Sheikh Azam Al-Khatib strongly protested the violation of the closure of the
Mat-harah, in a letter delivered by fax and by hand to Israel’s Chief of Police, stating the following:
“I protest and call upon Israel to address violations of its international law obligations, including
those pursuant to Israel’s status as Occupying Power and those pursuant to Article 9(2) of the
Treaty of Peace Between the State of Israel and the Hashemite Kingdom of Jordan signed on 26
October 1994. In particular, Jerusalem Awqaf protests against the following flagrant violation: the
closure of Matharat Bab Al-Ghawanmeh on Friday 10/6/2016, whereas the Israeli Occupation
Police intruded the site many times, installed iron locks at its doors and planted spy tools under
the tiles of its walls. the Jordanian Jerusalem Awqaf considers this violation, as an obstruction and
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halt of renovation and maintenance works being conducted by Awqaf since two years ago in spite
of the fact that the police, accompanied by officials from the Antiquities Authority and the
Municipality, have visited the ongoing works several times.” End of quotation from the letter
signed by Sheikh Mohammad Azam Al-Khatib.
Figure 16: Mat-harat Bab AL-Ghawanmeh locked by the Israeli municipality
13- Confiscation of Ribat al-Kurd: The IOA continues to confiscate the Islamic Waqf of Ribat al-Kurd
(western part of Al-Aqsa Mosque) next to Bab Al-Hadid (the Iron Gate) and to convert it into a Jewish
prayer place called “mini western wall.” IOA continues to ban Jerusalem Awqaf from practicing its legal
and historic right to renovate the site. The Jordanian Jerusalem Awqaf insists on its right to renovate and
take care of the site, as an integrative part of the Western Wall of Al-Aqsa Mosque / Al-Haram Al-Sharif
and as a Waqf property and requests the IOA to stop changing the historic shape, function and identity of
the site.
14- Excavations and digging threats around Al-Aqsa Mosque / Al-Haram Al-Sharif: The IOA
continued illegal archeological digging, excavations, demolitions and tunneling projects adjacent to the
walls of Al-Aqsa Mosque / Al-Haram Al-Sharif. It is important to highlight that the excavations points
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are capable of breaching the walls of al-Aqsa Mosque / Al-Haram Al-Sharif are increasing, especially
from the western side (under the Muslim Quarter) and southern side of the Umayyad palaces. Detailed
explanations will be highlighted in Chapter 2 on excavations and tunneling in the Old City. The worst
threat of these excavations is the exclusivist documentation and description, which serve an extreme
Judaization narrative of the historic Islamic remains and findings.
Figure 17: 13 points where the IAA and settlers breached the wall of Al-Aqsa Mosque / Al-Haram Al-
Sharif during the period between 1967 and 2012
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Figure 18: tunneling and excavations, policy to enforce new underground historic narrative
15- Al-Aqsa Magharbeh Gate Pathway (MGP): The Israeli Occupation Authorities continues to remove
remains of the MGP for the purpose of expanding spaces of Jewish prayer place “the Western Wall Plaza”
on the account of Islamic historic layers at the site. Observers and Jerusalem Awqaf have documented
IOA’s continued concrete constructions and irreversible demolition of major parts of the Magharbeh Gate
Pathway (the Mughrabi Ascent), an inseparable and integral part of Al-Aqsa Mosque / Al-Haram Al-
Sharif. Details of the Israeli violations against the MGP and Western Wall of Al-Aqsa Mosque / Al-Haram
Al-Sharif are included in Chapter 2.
16- Damages to the structure and furniture of al-Jame’ Al-Aqsa (the Qibli Mosque): The IOA,
extremists, police and army’s storming of Al-Aqsa were accompanied by flagrant physical damages to all
7 gates of Al-Jame’ Al-Aqsa, its windows, carpet, lighting system, sound system and historic columns
inside al-Jame’ Al-Aqsa. The worst military and security forces’ attack against Al-Aqsa was conducted
on September 13th 2015 and it resulted in damaging 6 historic windows, burning electric boards, crushing
iron grid of 6 windows and setting fire in 12 carpets among other major damages. The needed cost to
restore the damages of September 13th 2015 exceeds 450,000JOD (about 700,000USD).
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Figure 19: Damages by the IOA’s security forces against the doors and windows of the Qibli Mosque /
Al-Jame’ Al-Aqsa during 2016
17- Enforcing Jewish names on the Pathways leading to Al-Aqsa Mosque / Al-Haram Al-Sharif:
Judaization of authentic names of streets, squares, buildings and historic remains over and below the
ground (e.g., water cisterns) has been escalating during the recent years. The period of November 2014
through February 2015 has witnessed an unprecedented shocking violation as IOA forced the “Temple
Mount” name on signs at Al-Aqsa Gates of al-Asbat, al-Magharbeh, Al-Silsilah, al-Hadid and al-Majlis.
The flagrant aggressive policy of Judiazation is manifested by the signs below which completely ignore
mentioning the fact that Al-Haram Al-Sharif is Al-Aqsa Mosque. The aim of enforced alteration of Jewish
names on historic places, such as calling the Ummayad Palaces, “Ophel plaza or ritual baths of the temple”
is to strengthen the aggressive claim that “Al-Aqsa Mosque / Al-Haram Al-Sharif is the Jewish Temple.”
Muslims all over the world never tolerate this claim. His Majesty King Abdullah II, in behalf of 1.7 billion
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Muslims and in his capacity as the Custodian of Al-Aqsa Mosque / Al-Haram Al-Sharif has stated it
clearly that “the identity of Al-Aqsa Mosque Al-Haram Al-Sharif is a redline and it can never be dividable
nor sharable.”
Figure 20:2014-2017 forcing Jewish names on Al-Aqsa gates and pathways
18- Confiscation and ban of renovation of the Tankaziyyah School/ the Islamic Shari’yah Court:
IOA have converted the main hall of the Islamic historic Tankaziyyah School into a police station and
another part of it into a Jewish synagogue in 2013-2014. Tankaziyyah school has been confiscated from
Al-Aqsa Mosque / Al-Haram Al-Sharif and been occupied by the Israeli police since 1967. Jerusalem
Awqaf has been denied access to the school and its gates from inside Al-Aqsa have been closed off. During
the the last two years 2015 through 2016, the Jerusalem Awqaf have been hearing the sounds of many
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works, excavations and parties inside the Tankaziyah School. Among the most flagrant violations planned
in Jerusalem is the plan for building the tallest synagogue to be constructed of glass over the roof of the
Tankaziyah school. The synagogue will not only change the skyline of the western wall of Al-Aqsa
Mosque / Al-Haram Al-Sharif, but it will also be an odd construction. Ottoman documents, which go back
to 1553 record that the Tankaziyah School /the Court building, is an integrative part of Al-Aqsa Mosque
and it was built on the platform of the Mosque.
19- Confiscation of parts of Al-Rahmah Cemetery and planting fake graves: Since the beginning of
2013, the Jewish extremists groups planted more than 5000 fake graves in the Waqf land next to the
eastern and southern wall of Al-Aqsa. In 2014 through 2016, the IOA continued to tolerate extremists’
aggressions of planting Jewish fake graves around Al-Aqsa Mosque in Ras El-Amoud, Mount of Olives,
Wadi Al-Rababah and Sloudhah Waqf land in Silwan. In 2015, two new Jewish fake cemeteries were
planted in the Waqf areas of Sloudhah and the Qidron Valley. The main purpose of fake graves is to
confiscate the land and to Judaize the Waqf properties. In the second half of 2015, the IOA has confiscated
and fenced three parts of Bab Al-Rahmah Cemetery: part of Al-Husseini family Waqf property, part of
Al-Ansari family Waqf property and third part is a true public Waqf.
Figure 21: Jewish fake graves 2013-2016
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Figure 22: Jewish fake graves 2013-2016
20- Banning Muslims from burying their deaths in the Cemetery of Bab Al-Rahmah – a Muslim
Cemetery since more than 1400 years: Since the beginning of 2016, the IOA has been making
restrictions and banning Muslims from burying their deaths in their historic Waqf property of the
Cemetery of Bab Al-Rahmah. According to Municipality reports, the IOA’s plan is to convert the
cemetery and its surroundings into public parks of more than 1100 dunams in first step to allocate the land
for the expanded Jewish cemetery, which will occupy more than 2800 dunams of the land of the Mount
of Olives, Ras El-Amoud and Silwan. Most of this land is a Waqf property.
- In a very insulting action, the IOA has planted many signs inside the cemetery asking Muslims
“not to burry their deaths and not to throw garbage in the cemetery.” There were also incidents
where the police interfered to take diseased bodies out of the graves in order to implement the ban.
- On May 12th, 2016, the IOA launched a severe aggression against the funeral and body of a
Jerusalemite woman, when the body was laid down in her family’s grave. A policewoman
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attempted to take the body out of the grave and later on the police thrown tens of sound and gas
grenades against those who participated in the funeral.
- In September and May 2016, the IOA attacked people of Silwan when they attempted burying
their deaths in the southern part of Al-Rahmah Cemetery.
- In September 2016, the IOA damaged 3 graves in the southern part of the cemetery and 7 graves
in the north-eastern part of the cemetery.
- On September 11, the IOA also cemented/blocked two graves of Jerusalemite families.
- On July 19th, 2016, the IOA also damaged some graves and installed a fixed police patrol in the
cemetery.
- On November 10th , 2016, the IOA destructed 8 graves and damaged their signs.
- On the 5th of December 2016, the police banned the burial of Khadijeh Abu Douleh in the cemetery
of Bab Al-Rahmah and arrested the body for hours under the condition that her family should find
Abu Douleh another burial place.
- The police patrol bans Muslims not only to bury their death but also to visit the graves of their
diseased relatives.
- On January 6th, 2017, a Jordanian delegation to Jerusalem was threatened of being arrested and
taken to police station twice because the delegation was taking photos of the damaged and
cemented graves.
- In a historic unimagined violation against the cemetery, the IOA planted under earthed censors,
which send alarming gestures if Muslims start cleaning any of the graves.
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Figure 23: Confiscation, fences and insulting signs at Bab Al-Rahmah Cemetery
21- IOA increased the number of surveillance cameras over the top roofs of Al-Aqsa Msoque
buildings: On May 8th 2016, the Israeli forces installed two new cameras over the gate of Al-Ghawanmeh
on the roof of the Omariyah School. Jerusalem Awqaf condemned the violation and considered it as
tightening grip against the Muslims’ freedom of worship. The IOA has increased the surveillance cameras
over the Tankaziyah School, the Magharbeh Gate and Bab Al-Asbat earlier through the two years 2015-
2016. The cameras have been intensively used against Muslim worshippers and for the purpose of
protecting Jewish incursions and aggressions against AL-Aqsa Mosque / Al-Haram Al-Sharif.
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Figure 25: New surveillance cameras over the gates and walls of Al-Aqsa Mosque
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D- HASHEMITE RESTORATION PROJECTS AT AL-AQSA MOSQUE / AL-HARAM AL-SHARIF
The year 2016 was marked by accomplishing distinguished historic renovation projects in spite of the
continued IOA’s obstruction of more than 20 restoration projects at Al-Aqsa Mosque / Al-Haram Al-
Sharif. The Hashemite Fund for the Restoration of Al-Aqsa Mosque and the Hashemite Restoration
Committee continued in accomplishing some major and necessary projects, including the following :
1. In November 2016, the Jordanian Awqaf Ministryand the Hashemite Fund for the Restoration of Al-
Aqsa Mosque announced the finishing of the eight years project (2008-2016) of renovation of the Dome
of the Rock’s mosaic and stucco decorations; and finishing the two years project (2014-2016) of
renovation of the inside mosaic of the Dome of the Qibli Mosque / Al-Jame’ Al-Aqsa. The announcement
and final report were carried out under the patronage of Engineer Ra’ef Najem, representing the board of
the Hashemite Fund for the Restoration of Al-Aqsa Mosque and the Vice Chair of the President of the
Hashemite Restoration Committee. The project included the historic renovation of the mosaics in the
major eight hallways of the Dome of the Rock.
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Figure 26: Finishing the Hashemite restoration of the mosaic of the Dome of the Rock
and the Dome of Al-Jame’ Al-Aqsa / the Qibli Mosque, November 2016
2. On November 29, 2016, Jordanian Awqaf Minister Dr. Wael Arabiyat, UNESCO representative Nao
Hayashi, Norway representative in Ramallah Tor Eric, Director of Jerusalem Awqaf Sheikh Azam Al-
Khatib and Coordinator of the Project, director of the Hashemite Fund for the Restoration of Al-Aqsa
Mosque Wasfi Kailani attended a ceremony, in Amman, to mark the completion of the third phase of the
project of Development of Al-Aqsa Mosque / Al-Haram Al-Sharif Manuscripts Restoration Centre. The
event included the graduation ceremony of ten Manuscripts Center employees, who completed a training
program. Earlier phases of the Project in the holy city of Jerusalem involved establishing a Manuscripts
Restoration Center in al-Aqsa Mosque back in 1999, one of the several significant Hashemite restoration
projects in coordination with UNESCO. His Majesty King Abdullah II has granted the project personal
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care and support. Norway funded the third phase and expressed its willing to fund the fourth phase in
cooperation with UNESCO and the Jordanian Jerusalem Awqaf.
Figure 27: Graduation Ceremony of the trainees of Al-Aqsa Mosque Manuscripts Centre, Amman,
November 29 2016
3. Renovation of the mosaics of the façade of the main arcade and the dome of the Al-Jame’ Al-Aqsa
(the Qibli Mosque).
4. Renovating the inside marble of the Dome of the Rock.
5. Renovating part of the Eastern Wall of Al-Aqsa Mosque / Al-Haram Al-Sharif. This project has been
stopped by the IOA although it is one of the urgent projects needed to conserve the historic wall,
which is also the eastern wall of the Old City of Jerusalem.
6. Conducting studies for renovating the lead and covering the roof of Al-Jame’ Al-Aqsa / the Qibli
Mosque with lead.
7. Varied urgent renovations inside the Marwani Mosque are continued.
8. Restoring four Mamluk wooden gates of Al-Jame’ Al-Aqsa / the Qibli Mosque out of seven gates
damaged by the Israeli police have been restored; the gates were damaged by the IOA on September
13th, 2015 and in other military aggressions against the mosque.
9. Finishing extensive studies, experiments and tender for lighting the outside of Dome of the Rock.
This project is banned by the IOA.
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10. Finishing studies and preparing tender documents for the restoration of the chandleries of Al-Jame’
Al-Aqsa / the Qibli Mosque. Implementation of this project is banned by the IOA.
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CHAPTER 2: ISRAELI OCCUPATION AUTHORITIES’ AGGRESSIONS AND VIOLATIONS
AGAISNT THE HISTORIC CHARACTER OF THE OLD CITY OF JERUSALEM
Israeli illegal intrusive tunneling, excavations, projects of Judaization of historic sites in the Old City of
Jerusalem and its surroundings is continuing and escalating more than any time before. This chapter
updates the violations mentioned in previous annual reports and it brings examples of the ongoing
Judaization process, through which many non-Jewish historic sites are either removed and/or converted
into Jewish prayer spaces. During the year 2016, excavations have continued intensively within the areas
at the western and southern walls of Al-Aqsa Mosque / Al-Haram Al-Sharif and in the spaces that extend
westward to El-Wad Street, beneath the residential houses of the Muslim Quarter. During 2016, the most
active violations of digging and exclusivist violations were reported from the area of the Umayyad palaces
south of Al-Aqsa Mosque / Al-Haram Al-Sharif and these excavations and tunneling were connected with
extensive underground and over the ground excavations at the entrance of Silwan next to the southern
wall of the Old City of Jerusalem.
Facts on the ground prove that hundreds of square meters are underground excavations and unearthing,
and the illegal excavations involve removing large amounts of historic remains (e.g., walls, rooms, graves,
Mamluk and Ottoman baths and arches). Only few samples of the removed remains are logically
documented.
One great threat is that the Israel Antiquities Authorities (IAA), which is part of IOA, has been
illegitimately self-declared as having jurisdiction to conduct the excavations; and IAA writes an
exclusivist Jewish narrative to many sites in the Old City and in its environs. A greater threat is the fact
that most of the recent excavations have been delegated by the IAA to be the extremist settlers’
organizations, such as Elad and Ateret Cohanim.
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A- INTRUSIVE CONSTRUCTIONS, TUNNELING And UNDERGROUND EXCAVATIONS AT
THE WESTERN WALL OF AL-AQSA MOSQUE And AL-BURAQ PLAZA
1- Changing Status Quo from Wailing Wall to Western Wall: “Al-Aqsa Mosque” and “Al-Haram
Al-Sharif” are identical terms and should consistently be referred to jointly as the “Al-Aqsa Mosque/Al-
Haram Al-Sharif”, which denotes the entire 144-dunum compound.* Sacred to approximately 1.7 billion
Muslims worldwide, it is in Islam the site of the Prophet’s night journey, Isra wa Miraj. It is the original
Qibla (i.e, direction for prayer) for Muslims. Territorially, the Al-Aqsa Mosque/Al-Haram Al-Sharif
extends down to the center of the earth and includes the airspace directly above the entire compound.
The Western Wall of Al-Aqsa Mosque / Al-Haram Al-Sharif extends from south to north 491 meters
long (see lined in red in the figure below).
Al-Buraq Wall is historically believed to be the place, where the Prophet Muhammed (peace and
blessings of Allah be on him) tied the Buraq, the winged riding animal upon which he rode during the
Night of Ascension (see lined in green in the figure below).
Al-Buraq Plaza is part of the Western Wall of Al-Aqsa and it is the Western Wall of Al-Buraq Mosque
located inside Al-Aqsa Mosque / Al-Haram Al-Sharif. Al-Buraq Plaza has been known and used for
decades, as the “Wailing Wall”3, defined as the Jewish prayer area, which, according to pre-1967 Status
Quo, used to be 3 meters wide by 22 meters along part of the Baraq Wall outside al-Aqsa. After 1967, the
Israeli military demolished the houses, mosques and schools of the Magharbeh Quarter and started an
ongoing violation of the Status Quo by expanding the “Wailing Wall” Jewish prayer area into the so-
3 Under the terms of the Status Quo on holy sites, a decree fixed the Ottoman Sultan in 1757 and codified in more detail by a
British government Commission in 1922, 1929 and 1933 the Wall is a Muslim Waqf property and the Waqf owns the Buraq
Wall and the Buraq Plaza in front of the wall. In these decrees, Jews have the right to stand on the pavement in front of it and
pray. The 1920s confrontations led the British Mandate to form a commission in 1930 with the approval of the Council of the
League of Nations, to determine the rights and claims of Muslims and Jews in connection with Al-Buraq Wall, referred to by
Jews as Wailing Wall. The report concluded: “To the Moslems belong the sole ownership of, and the sole proprietary, right
to, the western wall, seeing that it forms an integral part of Al-Haram Al-Sharif area, which is a Waqf property. To the
Moslems there also belongs the ownership of the pavement in front of the wall and of the adjacent so called Magharbeh
(Moroccan) Quarter opposite the wall, inasmuch as the last mentioned property was made Waqf under Moslem Shari’ah
law.” See Harman, Graham; The Mufti and the Wailing Wall, A History of Palestine, Princeton University Press, 2008.
And Kassim, Anis F; Special Report, The Palestine Yearbook of International Law 1996-1997, Martinus Nijhoff 1998.
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called the “Western Wall” Jewish prayer area, expanded from 3meters wide by 22meters long in
1967 to more than 90meters wide by 70meters long in 2015 and these extensions enforcing new
Israeli occupational facts on the ground are continuing. Major violations of the historic shape and
function of the so-called Western Wall Jewish prayer area have been conducted during the recent years
2004 through 2016 to be explained in this section below.
Figure 28: Status Quo Definitions of the Western Wall, Al-Buraq Wall and the Wailing Wall
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Figure 29: Left: western wall of Al-Aqsa Mosque / Al-Haram Al-Sharif, Al-Buraq Wall and “the Wailing
Wall”; Right up: expansion of “the Wailing Wall” from 3x22sqm before 1967 to unlimited plaza
2- New Construction at the Northern Edge of Al-Buraq Plaza – “Beit Strauss”:
On December 25th 2016, IOA inaugurated the first floor of the so called Beit Strauss Judaization building
to be used for public services, toilets, police services and interconnection to the Western Wall tunnel.
Construction of the third and fourth floors is continuing, while unearthing of huge amounts of remains
from under the ground has also continued during the year 2016.
Beit Strauss (the ‘Strauss Building’), is a building located on the northern edge of Al-Buraq Plaza, the
expanded “Western Wall Plaza”. The IOA’s so-called Western Wall Heritage Foundation presented the
architectural plan to the planning authorities to expand the structure, by confiscating 360 square meters
from the open plaza. The additions were intended to provide space for toilets (160 square meters), a lobby,
a police station (125 square meters), offices, the "Jerusalem Travelers’ Hall" (125 square meters), and
more services, which are planned to block the northern edge of the Buraq Plaza by Judaized structures
and functions.
Jordanian Jerusalem Awqaf has kept an eye and reported on different phases of the project in the previous
Jerusalem status reports submitted to UNESCO World Heritage Centre.
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The major violations by Israeli Occupation Authorities and the project organizers of the new construction
of Beit Strauss were:
1. The IAA's intention here was to come to an agreement with the designers that the building would rest
on a piles foundation, allowing the IAA to avoid salvage excavations and to restrict its role of observation,
while any foreign entity, Awqaf or UNESCO were banned access of oversight of the works.
2. Beit Strauss is a visual pollution, disappointment and direct threat to the historic complex fabric and
the archaeological environment of the area.
3. Beit Strauss is flagrant damage to the historic skyline view of most important part of the Old City.
4. Since April 2013 and through 2016/2017, tons of cubic meters of concrete were poured in deep holes
that were used as foundations to the new building over the historic walls and remains.
5. Extensive drilling in the site damaged invaluable walls and rooms beneath the surface.
6. Experts, journalists and domestic people were shocked of eye witnessing and documenting process of
bulldozing earth and stones.
7. It is very terrible that the building of two stories kept a few historic vaults and renovated them to be
used as toilets at the place where ancient walls of schools of religion stood for centuries.
8. Beit Strauss building of 2013-2014 blocked the walls of the Muslim Quarter. In 2015-2016 an extra
floor has been built threatening to block the windows of the Arab families of Sub Laban and Al-Khalidi.
The third and fourth floors planned to be built will completely block the view of the southern walls of
historic façade of Muslim Quarter, Waqf properties, and more importantly the southern wall of the
Shar’iyah Court, well known as the Tankaziyah School.
9. Under security excuses, many cameras have been installed to monitor and record movement of
members of Sub Laban Arab and Khalidi families inside their living rooms and other parts of their houses.
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Figure 30: 2013-2016 demolitions for the construction of Beit Strauss on Muslim Waqf properties
3- Intrusive Excavations at Al-Buraq Plaza and the Magharbeh Quarter – “Beit Haliba” Project
In spite of a decade of protests of the project at the Israeli courts, the Israeli Central Court approved in
August 2016 the construction of the so called “Beit Haliba” house in the middle of the location, where the
Magharbeh Quarter was standing for decades. It isthe place of the contemporary expanded “Western Wall
Plaza”, which was known for decades as Al-Buraq Plaza, part of which was the “Wailing Wall”. The last
few houses of the Magharbeh Quarter were confiscated and demolished in 2003-2004 in order to prepare
the space for constructing the planned Beit HaLiba. First designs by the so-called the Western Wall
Heritage Foundation were to construct a large structure to serve the organization for various purposes such
as classrooms, an exhibition hall, administrative offices and more.
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Figure 31: IOA demolition of the historic Waqf of the Magharbeh Quarter in June 1967
Excavating the area and approving the construction of “Beit Haliba”, the IOA is violating and changing
the Status Quo in blatant violation of international law and UNESCO conventions and decisions of
conservation of Jerusalem Heritage by the following violations:
1. In 2003-2004, the IOA has confiscated and demolished the last houses of the Magharbeh Quarter a
few days after the June 1967.
2. The Israel Antiquities Authority (IAA) has conducted covert excavations at the site between 2005 and
2009. Israeli leaks and reports say important finds were exposed in the course of first excavations
including large vaulted structures, a Sheikh’s tomb, a bakery, shops and other findings from the Ottoman,
Mamluk and early Islamic Periods.
3. The IAA has closed off the site in front of observers, the public and Israeli experts, who called on the
IAA to conserve and not to remove Islamic layers of history.
4. At Beit HaLiba, the IAA promised approval of construction to the developer of the project in advance,
and hastened to begin salvage excavations before receiving a construction permit.
5. The same way as in most excavations in the Old City of Jerusalem and surrounding its walls, most of
the remains from the Islamic periods were removed in order to expose earlier remains. Observers say the
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remains at Beit HaLiba were scarce large structures with elaborate façades and vaults built above the
eastern Cardo centuries. Some of them survived to their full height. East of the Cardo, part of a large
public building was exposed. These were the remains of al-Madrasah al-Afdaliya (later known as Sheikh
Eid Mosque), constructed around the 12th century. There is no record of what has been preserved or
removed of these remains.
6. Israeli experts say that the archaeological and salvage excavations were extensive and professional,
but most of the remains from the Islamic periods were dismantled, and the archaeology was pushed to the
ideological restrictions.
7. According to Israeli experts and IAA sources, the underground level will serve various purposes:
security checks, elevators, passages for visitors and other unannounced functions.
8. On November 28th, 2016 the Jerusalem Municipality approved the construction of two elevators in the
site: once goes up horizontally and one goes more than 60 meters vertically.
9. Israeli experts, who protested “Beit HaLiba” say there was no architectural competition, except
between ideologists, extreme settler groups and religious foundations.
10. It is clear from all plans and reports that the IOA is giving an upper hand in planning the area to the
Western Wall Heritage Foundation, Elad Foundation and Ateret Cohamin (all are extreme ideological
organization), whose announced plans are bluntly to improve transportation, parking places and capacity
of Jewish visitors to the area. The archaeological ethics saying it is forbidden to excavate everything at
once. Covert works and excavations have been running since 2004.
11. Israeli Antiquities Authority claims it keeps samples of the remains. It is well known that it will be
impossible to preserve and to display archaeological remains in the areas planned for new constructions
and public serves.
12. Learning from other excavations by Israeli right wing and extremist groups, the major challenge will
be the description narrative of the remains and the impracticality to reverse neither the removed remains
nor the right history after years of enforcement of a Judaized narrative. Observers will never know what
had been removed and a polish of the remains will be inscribed, as part of or remains of Jewish heritage.
Then, removal of historic remains will be irreversible.
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Figure 32: Continued covert, expanded and illegal excavations at the site of the historic Magharbeh
Quarter; up left is example of remains (some removed), up right is Plan of Liba House building
4- Systematic Demolition of the Magharbeh Gate Pathway (MGP) 2004-2016: Most extensive
aggressions against the MGP were the demolitions and construction plans at the MGP site in 2007 through
2014. These violations, which ended up in 2015 by many wooden and concrete constructions at the MGP
and its surroundings, continued in 2016-2017. These violations included the following:
1. The IOA continues to prevent the owner of the MGP, the entrusted Jordanian Jerusalem Awqaf, from
performing emergency restorations and stabilization measures to the Umayyad, Ottoman and Mamluk
remains at the site of the Magharbeh Gate Pathway. 2. The period 2014 through 2017 has witnessed
extensive underground tunneling beneath the MGP remains.
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Figure 33: Systematic demolitions of historic room, walls and continued excavations and constructions
at the MGP, 2004 through 2017.
2. Illegal covert work is going on under many tents in the MGP area. For example, under one of these
tents (in the picture above), historic remains, including entire rooms and parts of the Al-Afdaliyya Mosque
were removed.
3. Demolishing and erasing parts of the MGP is an utter manifestation of the Judaization policy of the
area, whereby new Jewish prayer areas have been expanded and newly created on the account of the
Islamic and Roman remains located just south and down to the MGP.
4. The expansion of the Jewish prayer areas involved leveling and lowering large areas of the MGP and
new constructions and excavations are continuing through 2016. Of these constructions is the erection of
a huge wooden platforms and pathways for Jewish reform and conservative prayer places labeled as a new
expansion of the "Western Wall," which constitutes an imposed change of Al-Aqsa Mosque/Al-Haram
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Al-Sharif Status Quo, seriously indicating that other Judaization projects will gradually undermine any
non-Jewish remains and their important history.
5. In addition to the non-Orthodox platform, known as Sharansky or US Liberal Jews prayer platform
built up in 2013, there are two new platforms constructed exactly on the Western Wall of Al-Aqsa Mosque
in 2015. The later small was assigned to Orthodox Jews and this proves that the plan is to convert the
whole area southern to the MGP into an extension to the “Western Wall Plaza” north of the MGP.
Observers witnessed increasing Orthodox and non-Orthodox Jews practicing prayers and Jewish rituals
and religious life passages at the two platforms and hundreds left Jewish prayer paper pieces in between
the stones of Al-Aqsa Wall in order to Judaize it and to consider it an extension of the Wailing Wall.
Figure 34: construction of new Jewish prayer platforms next to and at the wall of Al-Aqsa Mosque
allegedly for US and liberal Jews, 2013 through 2017
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6. The IOA continues to ban the Jordanian Jerusalem Awqaf from implementing its design of the MGP
although this demand has been reaffirmed by many UNESCO decisions since 2012.
The removal of some of the historic remains at the MGP site is going on. Some remains have been covered
with concrete and new concrete walls were erected by the IOA.
B- INTRUSIVE TUNNELING, EXCAVATIONS AND JUDAIZATION OF THE UMMAYYAD
PALACES AREA
The Umayyad palaces represent an example of the flagrant enforced Judaization and faking history of the
Jerusalem historic remains. During 2016 through the beginning of 2017, remains of the Umayyad palaces
faced under a dramatic intensive works of excavating the area and faking the scientific archaeological
narrative of the walls, water cisterns and antiquities. One of the flagrant violations recorded was the
covering of the remains with either newly created Jewish prayer plazas or hundreds of square meters of
wooden and metal pathways of the so claimed “Jewish ritual baths.”
The Umayyad Palaces located south and West of Al-Aqsa Mosque / Al-Haram Al-Sharif were built in the
period, when the current structure of Al-Aqsa Mosque / Al-Haram Al-Sharif was built by the Umayyad
Khalifs Abdel Malik Bin Marwan and his son Al-Walid Bin Abdel Al-Malik 662AC (41Hijri) to 750BC
(132Hijri). The Umayyads gave high importance to Jerusalem and considered it their spiritual capital, as
it is one of the third holiest sites in Islam. Archaeological excavations, led by Israeli professors Me’ir Ben-
Dov, Dan Bahat and Benjamin Mazar during the 1960s through 1980s have explored foundations of four
large palaces. These palaces surround the south and south-western walls of Al-Aqsa Mosque and they
were connected by stairs, bridges, pathways and gates to Al-Aqsa Mosque different levels, including the
well-known Al-Aqsa Al-Qadim (the Old Aqsa) also known as the Lower Al-Aqsa beneath the current
upper Qibli Mosque / Al-Jame’ Al-Aqsa, which was almost double size of the current Qibli Mosque / Al-
Jame’ Al-Aqsa (please see the figure below). The Marwani Mosque was also well known as the Old Aqsa
before the crusaders. Israeli Professor of Archaeology Meir Ben-Dov, who led and documented most of
the excavations at the Umayyad Palaces, has written tens of articles and books, such as “the Discovery of
Ancient Jerusalem” describing the structures of the Umayyad Palaces.
Scientific archaeological interpretation and redrawing of the Umayyad Palaces south and west of Al-Aqsa
Mosque prove that the underground gates (single, double and tribble in the south and the so called
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underground Barclay gate of Al-Aqsa in the west) were all gates of Al-Aqsa Mosque used by Umayyads
and others Muslims during the first Islamic eras.
Figure 35: Umayyad Palaces and Al-Aqsa Mosque in the 7th and 8th Centuries AC
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Figure 36: Left to right: Double, Triple and Single Gates of Al-Aqsa Mosque southern wall
Figure 37: examples of illegal and damaging excavations and tunneling at the Umayyad Palaces for
imposing Jewish narrative on findings
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Figure 38: 2017 has witnessed illicit trafficking of huge amounts of historic remains from the Umayyad
palaces.
Until the end of the 20th Century, Israeli Occupation Authorities and excavators in the area respected, to
certain extent, the remains of the Umayyad period and the scientific narrative of it.
Since the year 2000, a move of Judaization by many Israeli official actors and illegal developers of the
area have been changing the Status Quo and narrative of the Umayyad Palaces by carrying out the
following violations:
1. On 7th of February 2017, the Israeli Occupation Authorities inaugurated the so called “pathway to
Jewish ritual baths” in the Eastern side of the Ummayyad palaces. The Inauguration by the Jerusalem
municipality in cooperation with the so called Jerusalem development project No. 5800 and the Israeli
Antiquities authority, was officially protested by the Jordanian Ministry of Foreign Affairs on 1st of March
2017 and the Jordanian Jerusalem Awqaf made a media protest on the 10th of February 2017.
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2. During December 2016/January2017, observers recorded massive amounts of earth and remains
evacuated from the Western corner next to the Jerusalem Wall inside the Umayyad palaces.
3. On February 23rd , 2016 Jerusalem Awqaf reported that a Christian Zionist Group from America set
up a filming location at the Umayyad Palaces Area. The group installed platforms, columns, loudspeakers
and decorations at the Waqf site next to the southern underground closed gates of Al-Aqsa Mosque / Al-
Haram Al-Sharif. The Awqaf contacted the Israeli police and voiced their rejection to this violation of the
Islamic Waqf site.
4. A flagrant violation against the Umayyad Palaces was in 2013, when the Municipal East Jerusalem
Development Company and the Jewish Quarter Development and Reconstruction Company agreed that
the extreme settlers Elad Foundation would receive extensive rights to the Davidson Centre and thus to
almost half of the Umayyad Palaces. Elad is now the official manager of the site.
Figure 39: Judaization of the Umayyad Palaces by enforcing Jewish narrative, descriptions and
practice of Jewish prayer at the wall of Al-Aqsa Mosque
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5. In the year 2001, the IOA and the IAA have delegated the administration of the entrance to the
Umayyad Palaces next to the Silwan Gate of the Old City of Jerusalem to an extreme settlers’ organization
of the Davidson Centre.
6. Davidson Centre developed the entrance of the Umayyad Palaces into an extreme Judaization narrative
museum, which educated many Israeli students and tourist guides how to show the possibility of
demolition of Al-Aqsa Mosque / Al-Haram Al-Sharif and to rebuild “Jewish Third Temple” in its places.
The tools of education at this museum are simply movies, guiding pamphlets and wooden and plastic
models of “Second and Third Temple”. This move has created a phenomenon of more than 30 museums
of Jewish Temple in the place of Al-Aqsa Mosque / Al-Haram Al-sharif.
7. More dangerous, the Davidson Centre has encouraged the extreme settlers’ organizations to change
the description of the Umayyad Palaces remains into Jewish ritual rooms and baths. This kind of enforced
Judaization management of the site has also encouraged some authorities and extreme actors to remove
many Islamic layers in the search of Roman remains, which were mistakenly alleged as Second Temple
remains.
8. The Davidson Center, hooked up to municipal infrastructure without the necessary permissions and
without proper studies of its strange shape and strange narrative to the area, is now a leading tourist
guidance organization in the southern and western area of the Umayyad Palaces. Moreover, it is a
socialization center, which is open to teaching Jewish youth on their social occasions how they can
contribute to remove Islamic historic and Holy sites in literature and on the ground in order to achieve
their vision / dream of building “Jewish third temple” in its place.
9. With blind ignorance of the documents in their hands proving this area is a Waqf property and it has
to be run by its owner, the Jordanian Jerusalem Awqaf, Israeli authorities still discuss an internal conflict
on the property of the area between the Davidson Centre and the Jewish Quarter Development and
Reconstruction Company.
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10. The extreme settler Elad Foundation has taken responsibility on management of archaeological
excavations on the grounds of the archaeological park and it has conducted two major violations:
First, Elad is running extensive efforts to falsely describe all Umayyad and Roman remains as Jewish
temple remains. Second, Elad is converting tens of historic areas into practical Jewish prayer and Jewish
celebration spaces, platforms or ritual baths.
11. Elad, going on excavations on the grounds of the Umayyad archaeological park, is linking
underground site, managed by Elad, in Silwan with the area of the Western Wall of Al-Aqsa Mosque.
12. Linking the Western Wall tunnels with Silwan tunnels already controlled by extreme settlers will
encourage Elad to accelerate their announced plans to breach in underground parts of Al-Aqsa Mosque /
Al-Haram Al-Sharif and to Judaize them.
13. In all excavations managed by Elad Roman, periods are predominantly emphasized and displayed as
“first and second temple period remains”, while the majority of other remains are ignored or removed.
Below is a letter by Sheikh Azam Al-Khatib, the Director General of Jordanian Jerusalem Awqaf
to Israeli Jerusalem District Police Chief protesting the major violations against the Umayyad
Palaces:
“By Fax and By Hand
Mr. Yoram Halevy
Jerusalem District Police Chief
State of Israel
Hashin Street 1, Russian Compound, Jerusalem, Tel: 5391100, Fax: 5898988
In my capacity as the General Director of the Jerusalem Awqaf and Al-Aqsa Mosque Affairs, which is one of the
departments of the Ministry of Awqaf of the Hashemite Kingdom of Jordan, and in the exercise of His Majesty King
Abdullah II’s Custodian of Al-Aqsa Mosque/Al-Haram Al-Sharif, including its 144 Dunums, which includes the Qibli
Mosque of al-Aqsa, the Mosque of the Dome of the Rock and all its mosques, buildings, walls, courtyards, attached
areas over and beneath the ground and the Waqf properties tied-up to al-Masjid al-Aqsa, to its environs or to its
pilgrims,
I protest and call upon Israel to address violations of its international law obligations, including those pursuant to
Israel’s status as Occupying Power and those pursuant to Article 9(2) of the Treaty of Peace Between the State of
Israel and the Hashemite Kingdom of Jordan signed on 26 October 1994.
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In particular, the Jordanian Jerusalem Awqaf protests against Israel’s aggressions against the Waqf Property known
as the Umayyad Palaces area located to the South and South West of Al-Aqsa Mosque / Al-Haram Al-Sharif; and
demands the following:
1) Halt all excavations, removal and illicit transfer of the Arab and Islamic Heritage remains from the Umayyad
Palaces area.
2) Remove the metal shade that has been set up at the center of the Umayyad Palaces area.
3) Remove all the wooden and metal platforms that have been recently installed and used as spaces for Jewish
prayer adjacent to the Western Wall of al-Aqsa Mosque/Al-Haram Al-Sharif.
4) Cancel the last week Israeli Government’s decision to expand the abovementioned Jewish prayer platforms to
be used by non-orthodox Jews at the expense of the Waqf Property and of the Arab and Islamic Heritage of the
area adjacent and surrounding the Western Wall of al-Aqsa Mosque/Al-Haram Al-Sharif.
5) Take out Judaization signs and names that have been installed in the area.
6) Halt all Jewish prayers and celebrations that have recently been permitted to take place in the area.
7) Return the area to its lawful owner, that being the Jordanian Jerusalem Islamic Awqaf, to manage and maintain
it duly.
The General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs reserves all its rights and calls upon the
Israeli police to bring to immediately halt all these violations and aggressions; as they constitute a serious breach
of the historic Status Quo ; standing well before the 1967 occupation of Jerusalem .
With respect,
General Director of Jerusalem Awqaf and Al-Aqsa Mosque Affairs
Sheikh “Mohammad Azam” Al-Khatib Al-Tamimi”
----End of Jordanian Jerusalem Awqaf Letter----
C- INTRUSIVE TUNNELING AND EXCAVATIONS UNDER THE MUSLIM QUARTER AND ALWAD
STREET
1- The Kittan Cave excavations: with an opening access from outside the Jerusalem Old City’s northern
wall, between the Damascus and al-Sahira gates of the Old City, this cave extends beneath the Sa’diyah
neighborhood of the Muslim Quarter of the Old City of Jerusalem. Covert excavations have been taking
place inside the cave since 2008.
The announced purpose of the excavations and digging is likely to connect the Kittan cave and tunnel to
the Western Wall tunneling network. The real purposes of the continued tunneling and digging are clearly
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to impose many Judaization narratives on the parts of the cave. This unilateral Judaization narrative has
already been marketed to thousands of tourists since 2012.
The Kittan Cave served as a quarry for hundreds of years during the Ottoman time. The following
violations have been carried out by the IAA and other IOAs in the Kittan cave:
1. Massive amounts of concrete have been poured to establish a new exit gate, which had been dug up in
the northern wall of the Old City near the Sahira Gate in 2013 through 2014.
2. An exclusivist narrative has been imposed on the location in order to undermine the historic
significance of the location as the cave from which the building stones of the Ottoman Wall of the Old
City were extracted, a project commissioned by the Ottoman Sultan Suleiman the Great.
3. A Jewish name has been imposed on the cave and it is now being referred to as “Zedekiah’s Cave” in
an attempt to advocate a claim that this is the cave from which the stones of the “First Temple of Suleiman”
were extracted.
4. In November 2016, reports recorded that the Israeli Occupation Municipality changed the historic
name of Damascus Gate to call it the Heros Gate. This move was part of the Israeli policy of changing
historic names of many other streets.
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Figure 40: Israeli and Arab record of major places underground excavations in and around the Old
City of Jerusalem
2- Al-Wad Street excavations: Underground covert and overt illegal excavations, tunneling, unearthing
and concrete pouring has continued since the beginning of 2012. Islamic period relics and Roman remains
were removed without documentation or documented in a way that serves exclusivist Judaization
narrative. Observers mention that the illegal works included:
1. Excavated galleries, ancient drainage channels, and large underground spaces that were cleared of
their historic contents.
2. Important Roman stones have been removed from the middle of Al-Wad Street. These were original
stones of the Roman Cardo Street. This move of the Roman stones is only one example among hundreds
of illicit trafficking of historic remains and nobody knows where these stones have been taken away.
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3. In 2016 al-Wad Street witnessed the removal of signs of key sites and Churches of the Old City of
Jerusalem. The tourist guides were advised to avoid bringing tourists through Al-Wad Street and Israeli
media sources described it as dangerous. Israeli tourist guides were recorded describing the food in the
Arab streets of Al-Wad and Khan El-Zeit, as “unclean and this is mentioned in history of the Cardo Streets
of Jerusalem.” Thus, the changing of the archaeological façade of Al-Wad Street not only had negative
implications on the narrative and replacement of the historic stones but also Israeli restrictions and
escalating grip against Palestinian shopkeepers threaten to turn Jerusalem’s Muslim Quarter into a ghost
neighborhood.
Figure 41: Roman stones removed from Al-Wad Street (the eastern Cardo) to unknown destination in
2013. The removed stones were replaced by new tiling.
3- Sabil Al-Wad, Sabil Bab Al-Nazer and Sabil Al-Asbat: There are many Wqaf property places,
where the IOA banned the Jordanian Jerusalem Awqaf from performing its right to renovate 1) Sabil Al-
Wad at the entrance of Hamman Al-E’in (close to Al-Buraq Restaurant) next to the Qataneen Market; 2)
Sabil Bab Al-Nazer, located at the junction of Aqbat Al-Takkiyeh and Al-Wad Street and 3) Sabil Al-
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Asbat at Al-Asbat Gate. According to the Shar’iyah Court documents, the three Sabils were endowed as
public Waqf properties by the Ottoman Sultan Salim Al-Qanouni (1536 to 1537). However, the IAA has
not only banned the Awqaf from renovating their properties but also the IAA interfered illegally and by
force and renovated these Muslim Waqf historic sites in contrary to the UNSC resolutions and the
obligations of the Occupying power that this is the right of the national authority and the owner of these
properties, which is the Jordanian Administration of Jerusalem’s Awqaf and Al-Aqsa Mosque Affairs.
Figure 42: Examples of enforced Israeli interfere in the restoration of properties purely owned by the
Awqaf, concerned of Israeli changing their history
4- Judaization of Hamman/Khan Tankaz Tankaz– the Mamluk Bathhouse and Caravansary -
“Ohel Yitzhak”
In August 2016, Jerusalem Awqaf Department of Antiquities reported that the IOA transformed a
Mamluki Hall located 20 meters away from al-Aqsa and near the Qattanin market into an exhibition hall
dedicated to showing a presentation under the title “A Journey to Jerusalem” that exhibits the connection
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between the Jewish people and the City of Jerusalem. The report notes that Archeological activities in
Israel are not subject to any form of supervision, which enables settlers’ organizations like Elad to take
over the activities. Observers who visit the site find out that the presentation gives inaccurate historical
information, distorts the history of Jerusalem and a unilateral historical narrative. The presentation fails
to mention anything about the authentic history of the hall and the compound (the hall, the Qattanin
market, three baths, university and a women’s Ribat).
Hammam Tankaz, according to Waqfiyat Tankaz, endowment document preserved among Waqf
documents of the Islamic Shar’iyah Court, is a Mumluk Hammam (bathhouse) that was established and
constructed by the Mamluk Amir Tankaz Al-Nasiri in 1337 AC / 737Hijri. Amir Tankaz is one of the
Amirs of Sultan Al-Naser Muhammad Bin Qalawoon. Hammam Tankaz is divided into two parts, the
northern side is well known as Hammam El-‘Ein, which the Waqf authority delegated its administration
and renovation to the Department of Archaeology of Al-Quds University and the southern side is
Hammam El-Daraj, the subject matter of this section, which has been under extensive covert excavations
by Israeli Occupation organizations since 2003.
First Israeli covert excavations at the site of the Mamluk Hammam El-Daraj started in 2001, when a plan
of the so-called “Ohel Yitzhak” synagogue was approved to be constructed by the extreme settler
Organization of Ateret Cohanim.
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Figure 43: Hamam Tankaz excavated and Judaized.
The excavations at Waqf of Hammam Tankaz are a violation of the international law and all
conventions of heritage conservation not only because it has been conducted covertly for the last 12
years but also due to the following violations:
1. At the end of 2007, the “Ohel Yitzchak” project was transferred by the Occupation settlement donor,
the Moskowitz family, to the Western Wall Heritage Foundation. The transfer took place even though the
area is not owned by the Western Wall Heritage Foundation. It is well documented as Waqf property of
Hammam Tankaz. It is an ownership of the Jordanian Jerusalem Awqaf and any transaction related to
Hamman Tankez should be managed and permitted by the JJA.
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2. Since 2003 until today beginning of 2016, the Israeli Antiquities Authority in cooperation with the
Western Wall Foundation excavated two tunnels, which were created that pass through the eastern section
that is not owned by any of the project’s managers.
3. Israeli antiquities sources report that this tunnel breach was not an archaeological excavation, and was
performed without a license or authorization for archaeological excavation.
4. Israeli antiquities experts report that a large vaulted hall was discovered without proper documentation
or release of details.
5. Visitors to the site observe that there are many passageways, education centers, prayer rooms and
museums accommodating visitors and school children of mainly extremist Jewish organizations. The
Hammam visitors are provided with many displays and information that link tour to Jewish religious
history and to the Western Wall tunnels, the later are knocking the Al-Aqsa Mosque / Al-Haram Al-Sharif
Western Wall tunnels.
6. The significant archaeological finding is the Mamluk caravansary (the main hall), which has recently
been occupied by table with Torah scroll and other Jewish prayer tools to teach and practice Jewish prayer.
This means that the main hall has been converted into a Jewish synagogue, as announced by the Ateret
Kohanim settlers although the IAA claim that these are only education tools.
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Figure 44: Hamam Tankaz (left) connected to the so-called “secret passage” (right), where the Dome of
the Rock is shown to be destructed and to be replaced by a Jewish Temple; every tourist is informed this
was the past and must be the future
7. Visiting the site many times among Jewish Children and visitors, experts reported that the main hall
and many other rooms are all focusing solely on Jewish prayer without any correlation to the
archaeological finding and the Muslim history of the site.
8. It appeared that only remains that suited the perspective of the managers of the site were to be saved
although all Israeli archaeologists who excavated in the site admit that the main hall of Hammam Tankaz
is one of the most complete Mamluk structures that has been found in Jerusalem. It is well documented to
the Jerusalem Awqaf that the Ottoman building was based on impressive ruins of a Mamluk bathhouse,
which, according to the sources, was known as Hammam Darj el-‘Ein and it is part of Hammam Tankaz.
The layout of the public bath of Hamam El-Darj is identical to that of the adjacent Hammam al-‘Ein,
which was built during the renovation of the Cotton Market in the Mamluk Period.
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9. The IAA has banned the renovation works at Hammam El ‘Ein by Al-Quds University Department of
Archaeology in cooperation with the Jerusalem Awqaf (the owner of the property) and with a donation by
the United Nations Development Program (UNDP).
10. The work on the ground indicates that the will of the donors supersedes the will to preserve past
heritage. Professor Haim Barbé, an Israeli French archaeology expert said that he was shocked to discover
the destruction of part of the façade of the building next to the monumental entrance, as well as the
destruction of one of the heating pools, all in order to install an elevator and access route to the site.
11. The IAA contradicts its own procedural guidelines and ethical rules of archaeology. Visitors to the
site observed massive amounts of concrete, which were poured in and over historic stone remains for the
purpose of carrying up the columns of the newly constructed “Ohel Yitzhak” synagogue.
12. The IAA also does not care of the contradiction with its ethics of archaeology that it must at least
follow structured and legal approach.
13. The excavations at the site have been conducted with no time and no space limits. Thus, in contrast to
an archaeologist work under an excavation permit, the managers of the site and excavations have no legal
obligation to excavate using scientific measures. They do not document the findings thoroughly and they
hardly publish the findings in an appropriate academic journal.
The Jordanian Jerusalem Awqaf has requested the Israeli Occupation Authorities to stop all illegal
excavations at Hamam El-Daraj and to return the management of the site to its owner, who is the
Jordanian Jerusalem Awqaf Department, as soon as possible.
D- SILWAN - INTRUSIVE TUNNELING AND EXCAVATIONS SOUTH OF THE WALL OF Al-
AQSA MOSQUE / AL-HARAM AL-SHARIF
The Israeli Antiquities Authority, since 2007, has been excavating a tunnel from the Silwan pool/ al-
Hamra pool towards the north. In 2012, the tunnel reached the area of the Umayyad Palaces inside the
Old City and new tunneling exits have, in 2014, been opened adjacent to the Western Wall of Al-Aqsa
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Mosque / Al-Haram Al-Sharif, exactly south of the Maghrabeh Gate Pathway. On December 28, 2016,
the IOA opened a new tunnel in Wadi Hilweh in Silwan while many houses were suffering cracks due to
the continued digging. The new tunnel has been unearthed and dug covertly and reports say it goes up
from Wadi Hilweh to an exit at the Umayyad places.
Figure 45: Israeli Minister of Culture and Jerusalem Mayor inaugurating Silwan - Umayyad Palaces’
tunnel in 2017
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Figure 46: Silwan tunnel aims at evacuating Silwan people and Judaization of Al-Aqsa
The Silwan Tunneling towards the Old City of Jerusalem has been accompanied with the following
violations:
1. The ongoing covert tunneling from Silwan towards the Old City is threat of not only to impose
exclusivist Jewish narrative on the tunneled area, but more significantly it is a threat of breaching the
western and the southern walls of Al-Aqsa Mosque / Al-Haram Al-Sharif. It is an aggression against the
Holiness of the Mosque and it is a serious risk of weakening its walls. This tunneling would disrupt Status
Quo and security of the Old City of Jerusalem.
2. The Israeli extremist Elad Foundation has been conducting a project that promotes and emphasizes a
relationship between Upper Silwan, which Elad claims it is “City of David” and the so-called “the Ophel”
esplanade, which is at the core of the site of the Umayyad Palaces. The project marks exclusivist
Judaization narrative due to ideological aspiration to bolster a particular historical narrative and not
according to the importance of the archaeological findings.
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3. In June 2011, the Umayyad Palaces site of the so-claimed “Ophel halls” south of Al-Aqsa was opened
to the public. No scientific archaeological analysis is presented to prove that the remains dated to the 8th
and 7th centuries BCE or, as claimed by the ideological explanations, that these remains refer to the
"Kingdom of Judea".
4. The extremist Elad Foundation continues to use the Israeli Antiquities Authority, as a tool and
umbrella to build up the Judiazation “Kedem Compound” on the site of the Upper Silwan, the so-called
“Givati Parking Lot”. In order to achieve this project of “Kedem compound”, many damaging excavations
have been running at the entrance of Silwan, and only a few meters from the walls of the Old City. In
October 2016, Israeli sources reported that the Israeli Minister of Justice supported the Israeli settlers’
organization Elad in amending and expanding the Kedem project.
5. According to “Kedem Centre” plans, the center will cover an area of about 16,400sqm (about 177,000
square feet), and will reach a height of seven stories at southern edge of most sensitive historic site. Lecture
halls, classrooms, extensive commercial areas, and an underground parking lot, all will be devoted to the
activities of the extremist Elad organization.
6. The discovered antiquities in the area of “Kedem Centre” have to face two outcomes: either be
removed as it happened with the majority of the archaeological remains at the site or they will ultimately
be covered up by new constructions. Since 2003, Roman, Byzantine, Umayyad and Abbasid historic
remains have been uncovered and most of these remains have been completely removed without any
procedure of documentation.
7. In December 2016, the Israeli Occupation municipality decided to enforce new six Jewsih names on
Batn El-Hawa neighborhood in Silwan. Shkhunat Hataymanim replaced Batn El-Hawa, Derekh Hagan
replaced the garden road, Maalout Hashiloukh replaced Silwan Spring Road, Kerem Hazaytim replaced
the Olives Garden and Derekh Kedem replaced the Abariq Road. City of David replaced Wadi Hilweh
long time ago.
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8. The interests of the original domestic community of Silwan village are completely ignored. The
placement of the building at the northern entrance to Silwan will cut off the Palestinian residents’ direct
connection to the Old City and to the Palestinian neighborhoods to the north and east of the village.
Figure 47: Silwan excavations – over the ground: Arabs should leave; under the ground: layers of
Roman, Byzantine and Islamic history were removed in the excavations of “Kedem Centre” (right)
E- JUDAIZATION PROJECTS IN AND AROUND THE OLD CITY OF JERUSALEM AND ITS
WALLS
Many Islamic, Byzantine, Roman and Greek relics of history have been confiscated by IOA and removed
in order to construct new Jewish religious and cultural institutions for the purpose of imposing an
exclusivist narrative that undermines the authenticity, identity, integrity and cultural heritage of the Old
City of Jerusalem and drastically alters the centuries-old Status Quo. Many of such IOA's actions are
taking place in the vicinity of Al-Aqsa Mosque in a manner that negatively affects the function, visual
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view and skyline of Old City and, more importantly, contributes to isolating Al-Aqsa Mosque from its
cultural surroundings and the Arab and Muslim community for whom it is unutterably holy.
Among the enforced Judaization projects in and around the Old City of Jerusalem are the following:
1- Issuing an Israeli touristic official map, which omits most Muslim and Christian sites: In June
2016, the Israeli Ministry of Tourism published an official touristic map, which erases important Muslim
and Christian holy sites in the Old City, completely erases entire neighborhoods around the historic basin,
supplanting them not only with Hebrew names but with the names of settlements. Jewish unimportant
sites are marked in bold red letters, on the Israeli tourism ministry's official Old City map, which is distributed
free of charge at official tourist information centers in Jerusalem. But Al-Aqsa Mosque/ al-Haram al-Sharif, 14-
hectare and one of the Islam's three holiest sites, is only referred to by a Judaized name: “the Temple
Mount.” Moreover, dozens of sites of questionable historical importance, many of them extremists’ Jewish
settlement outposts in the Muslim and Christian quarters of the Old City, are highlighted by the
mapmakers in an "Old City Legend" numbered guide. Among 57 numbered sites, almost half are buildings
occupied by Jews in the Muslim quarter of the city, many unknown to licensed tour guides. While buildings like
Beit Wittenberg, Beit Danon and Beit Eliyahu feature among the list of 57 sites, there is no room on the
list of the numbered sites for the Church of St Anne or the Church of the Redeemer.
Figure 48: 2016 Israeli Ministry of Tourism Map, which omits most non-Jewish sites and highlight Jewish
settlements in dark red, as important historic sites.
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Indeed, the Palestinian neighborhoods outside the Old City walls are absent on the map, apart from Ras
al-Amud, while Jewish-only settlements built in those neighborhoods are represented.
The City of David is easily spotted, but the neighborhood of Silwan that surrounds it is not labelled.
Palestinian communities, including At-Tur, Wadi al-Joz and Issawiya do not appear, but the settlement
of Maale Har Hazeitim is labelled with the Star of David.
2- Israeli bill for silencing mosques call for prayers : In March 2017 Israeli Knesset approved in a
preliminary reading the 2016 bill, proposed by the government of Israel, to silence mosques (Azan) calls
for prayers via loudspeakers was approved in contrary to the Israeli consistent announcements that
Jerusalem is important to the three monotheistic religions. It is important to recall this was in violation of
the international law and human rights and in a challenge of the world wide calls on Israel to stop this
move during November 2016. Jerusalem mosques, including Al-Aqsa Mosque / Al-Haram Al-Sharif and
more than 35 historic mosques in the Old City of Jerusalem are included in the ban. It is very important
to recall that Jerusalem Mosques have been using loudspeakers for Azan since the beginning of the 1920s.
Israel claims the bill bans use of loudspeakers to call for prayer in all religions but they do not consider
the Jewish Shofar , as a loudspeakers, so that the ban is only on mosques.
3- Announcing the Old City and Its Walls, as “Biblical and Talmudic Parks”: The Israeli Occupation
Authorities have recently been imposing changes on the status of many confiscated properties around the
Walls of the Old City of Jerusalem. The confiscation passed initially as a designating phase by inscribing
these sites as municipal or natural parks, and subsequently declaring them as national parks, then as
Talmudic parks is a final stage of Judaization. The municipality is issuing new jurisdictions of zoning and
plans to transform historic areas, the New Gate, Damascus Gate, Al-Asbat Gate (the Friday Market) and
at Bab Al-Khalil / Jaffa Gate. Signs hanged by the municipality and other Israeli settlers’ NGOs are clear
evidence that the official objective of development at all these areas is to Judaize Jerusalem through guided
tours, Judaization narrative and educational programs.
4- Confiscating Waqf land under the justificaltion of building public parks: In 2016, the Israeli
municipality in Jerusalem announced many properties at the foot steps of the Old City of Jerusalem, as
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public and biblical parks, especially in Al-Suwaneh (the Waqf land of Abdul-Muti Al-Ansari) and Bab
Al-Rahmah (the Waqf properties of Al-Husseini Family). In January 11, 2017 the Jerusalem Awqaf, the
Ansari Family and the Husseini family issued a statement rejecting the municipality’s projects stressing
that the municipality aims at only confiscating the land, banning Muslims from making use of it and
changing its historic nature in service of occupational purposes.
5- Converting Muslim Historic Sites into Jewish Synagogues and Jewish Prayer Spaces: Since 1967,
more than 30 Jewish museums of the “second temple” and “third temple” and more than 65 synagogues
in the Old City of Jerusalem have been established in the Old City of Jerusalem. Most of them are newly
created and enforced in the vicinity of the Al-Aqsa Mosque / Al-Haram Al-Sharif. Tens of Waqf properties
and tunnels have been recently confiscated by IOA and converted into Jewish prayer places. Please see
related photos under the subtopics of Hammam Tankaz, Ribat Al-Kurd.
6- Bab Al-Khalil / Jaffa Gate and Qishleh excavations: Many excavations and unilateral works have
been going on at the area of the Qishleh building and Bab Al-Khalil / Jaffa Gate. The Qishleh building
occupied today by the IOA’s police administration was constructed upon orders of Ibrahim Pasha Bin
Muhammad Ali during his ruling over the city of Jerusalem (1831 to 1840). The Israeli Antiquities
Authority conducted excavations at the building’s western courtyard, which is also located north of the
Jerusalem Salahuddeen Castle found inside the Old City Walls near al-Khalil Gate. The building is now
connected with the Castle through a new gate that was intrusively opened in the wall.
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Figure 49: Excavations of Bab Al-Khalil / Jaffa Gate, change of the shape and Status Quo at the eastern
wall of Al-Aqsa
7- Bab Al-Khalil / Jaffa Gate and the Old City Wall Excavations: During the period 2012 through
the end of 2015, unearthing and cleaning works have been conducted by the IOA at the outside complex
of Bab Al-Khalil / Jaffa Gate. In a number of excavations undertaken in this area researchers discovered
an aqueduct from the late Roman period, a public bath from the Byzantine period and Ayyubi walls.
5- Ribat al-Kurd / Hosh al-Shihabi: This historic site, located near Bab Al Hadid (Iron Gate) of Al-
Aqsa Mosque and is part in parcel of the western wall of Al-Aqsa Mosque / Al-Haram Al-Sharif. This
property consists of a small plaza, an alleyway and a number of houses inhabited by members of the
Palestinian al-Shihabi Family. The property is an Islamic Waqf and dates back to the Mamluk Period.
The major IOA’s violations against Ribat Al-Kurd are:
1. Confiscating the site and converting it into a Jewish prayer place during the period 2006 through 2015.
2. Banning the Awqaf from renovating the site.
3. Enforcing permanent check point and installing surveillance cameras at the entrance of the site.
4. The Israeli municipality carried out restoration works at the site and despite the continuous protests of
the JJA.
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5. In November 2015, the Israeli Occupation municipality has also fixed a new sign at the location
claiming that the property is named the “small wailing wall”, frivolously and in flagrant violation of the
Status Quo claiming that it is a wall of “Temple Mount”.
6. Cracks in the property continue to be recorded from time to time due to tunneling taking place
underneath it.
Figure 50: Judaization of Ribat Al-Kurd 2013-2016, an example of confiscation of part of Al-Aqsa
Mosque / Al-Haram Al-Sharif
6- Jewish Quarter residential and commercial buildings: A plan by the Jewish Quarter Development
and Reconstruction Company is to develop new construction over the Jewish Quarter Parking Lot at the
southeastern section of the Jewish Quarter, above the existing parking lots. The Company is planning
urban construction over an 18,000 square meter area that will include a combination of residential and
commercial buildings, hotels and other public spaces. The project is in its final planning stages by
architects. The project is planned to be done in cooperation with the Jerusalem Municipality and the
Jerusalem Development Authority.
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7- IOA tramway adjacent to the Northern Wall of the Old City of Jerusalem: In spite of many
UNESCO Executive Board and World Heritage Committee resolutions calling on Israel to take the
tramway operating since 2011, the tramway dangerously continues passing less than two meters next to
the North-Western corner of the Walls of the Old City of Jerusalem. The tramway negatively affects the
visual and physical integrity of the Old City since it passes at the location every five minutes and due to
the vibrations of the movement of the train.
Figure 51: Tramway vibrations threatening the stability of wall of the Old City of Jerusalem
8- Plan of high-speed rail-line to include Western Wall station: Israeli Minister of Transportation
announced in November 2016 that Israel is advancing a plan of extending a high-speed rail line from Tel-
Aviv to Jerusalem. The line will reach a station to be located under the “Western Wall plaza”, meaning in
place where the demolished Maghrebeh Quarter was standing and where so many historic remains are
being removed. The Palestinian Authority condemned the plan in January 2017 and called it “colonial
project.”
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9- Plans to construct cable car system at the southern walls of the Old City of Jerusalem: The
IOA, the municipality, the Jerusalem Development Company and other tourism developers have recently
revived plans of the cable car project. In August 2016, Netanyahu government decided to start designing
the plan to develop the Mount of Olives as a major tourist site. This is yet another stage in the strategic
thrust sponsored by the government of Israel that aspires to transform the Old City and its visual basin
into a pseudo-Biblical realm informed by the ideology of the East Jerusalem settlers, and dovetailing with
the recent surge in the settlement activity is Silwan. One of these schemes is Jerusalem Mayor Nir Barkat’s
cable car initiative. Ringing the southern flank of the Old City and the Mount of Olives with a cable car
would be a troubling contribution to the “Disney-fication” of Jerusalem. The project has been opposed by
many experts, the Palestine State and the Jordanian Jerusalem Awqaf Directorate for the following
reasons:
1. It will change the skyline and visual sight view of Jerusalem Old City from the south and the east.
2. The cable car baskets, planned to carry thousands of tourists and visitors to Jerusalem, require planting
large number of massive columns over and on the account of very important historic remains.
3. Most of the massive columns will be planted in Waqf properties and the Jordanian Jerusalem Awqaf
demands the IOA to stop aggressions against its land, real estate and properties.
4. The cable car system passes over holy places and cemeteries; the matter which is widely protested by
the religious people.
5. The Old City of Jerusalem is a World Heritage Site and such major project has to be consulted and
approved by UNESCO.
6. State of Palestine has protested the project in principle because it obstructs peace opportunities since
the cable car system connects West Jerusalem with Occupied East Jerusalem, recognized by the
international community and the UN as the capital of the future Palestine State.
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Figure 52: IOA’s plan of the Jerusalem cable car, supposed to damage both historic sites by
planting massive columns and to change the skyline of historic Jerusalem
10- Converting historical entrances of Old City gates into artificial public parks: IOA is changing
the features of main gates and walls of the Old City of Jerusalem by establishing the so called “Biblical
Parks”, such as Damascus Gate, Bab al-Asbat (Lions’ Gate) and Bab al-Sahera (Herod’s Gate). The
outside entrances of these gates have been changed and converted into parks and gardens. Some historical
grounds have been covered with earth and concrete, planted with trees and new walking pathways have
been created in a way that drastically changes the authentic characteristics of the Holy City. Tens of trees
have recently been cut off and removed away at the Damascus Gate.
11- Transfer of the ancient library of the Palestinian Rockefeller Museum to a library in West
Jerusalem: Beginning of 2016, the Israeli Antiquities Authority started to transfer thousands of books
and documents from the library of the Rockefeller Museum, located next to northern wall of the Old City
of Jerusalem, to a new IAA’s library in West Jerusalem. On July 19, 2016, the Israeli High Court of Justice
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rejected the petition of the NGO of Emek Shaveh to stop this illegal transfer of the books. Emek Shaveh
issued a statement condemning the Israeli court ruling that the IAA is responsible for antiquities at the
Rockefeller Museum, and has the right to transfer the library from the museum to West Jerusalem. In
doing so, the High Court ruled that the archeological artifacts at the Rockefeller Museum, most of which
have been there since the British Mandate, are under Israeli possession, and Israel thereby has the right to
take them. The group’s spokesman, Yonatan Mizrachi, said in the statement that he High Court treated
the artifacts in the museum as part of east Jerusalem – which is annexed to Israel, completely disregarding
the fact that part of the artifacts originate from excavations that took place in the West Bank, including
East Jerusalem. This transfer violates both the Israeli and the international law, which prohibits the transfer
of cultural assets from an occupied territory to the places under sovereignty of the occupying power. The
Palestinian Authority condemned the transfer of the library and reported on this violation to UNESCO
and the UN.
12- Nabi Dawoud Mosque: Nabi Dawoud Mosque, an Islamic Waqf property located next to the southern
wall of the Old City of Jerusalem is facing new wave of escalation by the Israeli settler extremists in 2015.
Among the recent escalated violations are the following:
1. The majority of the Dajani family Waqf houses of the compound are now occupied by a very radical
Jewish religious-Zionist school call “Diaspora Yeshiva”, which was established by Rabbi Mordechai
Goldstein, who carried out the massacre of 1994 at the Hebron Ibrahim Al-Khalil Mosque, when 34
Muslims were massacred while doing their prayer at Fajr time. The Diaspora Yeshiva is now headed by
his son Rabbi Yitzhak Goldstein.
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Figure 53: Enforced Judaization of Nabi Dawood Mosque is alarming model that can be used by
extreme settlers to Judaize and divide Al-Aqsa Mosque / Al-Haram Al-Sharif
2. Extremists continue to demolish and remove Ottoman and Mamluk tiles that decorated the walls of
Nabi Dawoud Mosque both at the entrance and inside the Tomb.
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Photos 54: few examples of the damage documented before cleaning the evidence of the crime against
the historic parts of Nabi Dawood Mosque
3. Extremists continue to damage and ban the renovation of the graves of the Dajani family members at
the site.
4. At the same time, these extremist groups have gradually confiscated parts of the Mosque and converted
the confiscated parts into a Jewish synagogue at the first floor of the building.
5. More Ottoman period windows and iron grids are removed and replaced by a new iron grid of David
star in order to strengthen the enforced Judaization narrative.
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Figure 55: Installing Jewish symbols and replacing historic Ottoman iron grille with David star are
flagrant changes of function and shape of the Nabi Dawood Mosque and the Jesus Last Supper Room
6. The hall of the mosque is now a hall of a Jewish synagogue and the Mihrab of the Mosque is hidden
by religious bookshelves.
7. Israeli experts say that the IAA has excavated the area underground the tomb of Nabi Dawood at the
northern edge of the mosque and when the IAA did not find any cave or chamber beneath the tomb the
IAA decided to close off the excavation. It is important to highlight that the first Jewish attachment to
Nabi Dawood Tomb in history was in 1950s and most architectural and historic studies say the tomb is an
Islamic grave.
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F- AGGRESSIONS AGAINST CHURCHES AND CHRISTIAN SITES
Jerusalem Old City and its surroundings has witnessed a wave of violent aggressions by Israeli extremists
against many Church buildings and cemeteries during the last three years. Most of these aggressions were
the so-called “price tag” drawings and slogans painted on walls of Churches. Although the extreme
organizations, such as “Price Tag,” “Lahava” and the radical new face of Jewish settlers movement
“Hilltop Youth,” the police could barely stop these attacks, which are leaving a very bad impact on historic
peaceful coexistence in the city. Among these violations are:
1. Extremists Price tags and slogans to vandalize the Benedictine monastery (Dormition Abbey):
In the morning of 17 January 2016 monks of the Benedictine monastery, located on Mount Zion, woke up
on drawings on the walls of their Church by extremists Jews saying “Christians to Hell,” “Death to the
heathen Christians the enemies of Israel,” and “May his name be obliterated”. This incident has recently
become frequent against the same Church.
2. Burning the Church of the Dome of Ascension on Mount of Olives: On March 8th 2017, the
newly-renovated Dome of Ascension was set to fire and vandalized by unknown extremists. The Church
of Ascension was renovated by His Majesty King Abdullah II in January 2017. The police did not reveal
the vandals until writing this report.
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Figure 56: Two months after renovation, Dome of Ascension vandalized; on the right Awqaf and
Patriarchate of Jerualem monitor damages of March 8th,2017
3. Calls for ban of Christmas celebrations in Jerusalem: In November 2016, head of Lahava extremist
organization called for ban of Christmas celebrations in the city of Jerusalem under the explanation that
these celebrations are against “Jewish holiness.” In another hostile and anti-Jerusalem heritage statement
in December 2016, Jerusalem city rabbinate informed hotels that displaying Christmas trees contravenes
Jewish law and is prohibited. Reprinted on a website, the rabbinate’s letter also said hotels should not hold
New Year’s parties on Dec. 31, since Jews observe a different new year.
4. A Greek Orthodox Seminary in Jerusalem was set on fire on February 26, 2015. The seminary has
been vandalized with anti-Christian and ultra-nationalist Israeli graffiti. For ethical reasons, there is no
need to translate the graffiti of the many abusing drawings painted at the walls of some Churches in
Jerusalem.
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Figure 57: Up right: an example of the graffiti at Dormition Abbey reads "May His name (Jesus) and
memory be erased."
5. Israeli flag raised above Church of the Holy Sepulchre: On November 1st 2016, Arab Knesset
members and Christian leaders in Jerusalem asked the Israeli authorities to remove the Israeli flag from
top of the eastern entry of the Church of Holy Sepulcher. The request statements considered the rising of
a political flag over a religious site, as a violation of the status quo and enforcement of Occupation symbol
over a worship holy site.
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Figure 58: Israeli flag waving over an entry to Church of Holy Sepulcher
6. Vandalism against the Jerusalem Jasmine Church: On November 8th 2016, number of Israeli
extremists from the organization of Ateret Cohanim conducted a hostile aggression against the properties
of the Greek Orthodox Patriarchate at the Jasmine Church next to the Church of Holy Sepulcher.
7. Ignorance and misrepresentation of Nea Maria Church excavations: There were new violations
committed against the Nea Maria Church located in the southern part of the Old City of Jerusalem in 2015.
The site was excavated by Israeli Occupation Authorities in the 1970s. This magnificent Byzantine church
was constructed in the Sixth Century A.D. The location is not open for visitors and is highly neglected
due to an Israeli municipality plan to establish a parking lot in its place. The Jewish neighborhood already
has its own parking lot (as shown in the picture below) and expanding it, at the expense of huge parts of
the Nea Maria Church remains, will only enhance Judaization plans. In 2015, many constructions of
culture and sport activities have been imposed on the small area between the Nea Church and the Southern
Wall of the Old City of Jerusalem while the historic vaults and arches of the Church continue to be
neglected and left without any conservation or even a guard to protect the Old Church invaluable remains.
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Figure 59: Nea Maria Church remains south of Jewish Quarter’s parking lot
8. ST. Marry Hospice of the German Knights: The remains of the Church are located in the middle
of the contemporary Jewish Quarter of the Old City of Jerusalem. ST. Marry Hospice of the German
Nights Church was built during the Crusader period (12th and 13th Century C.E.). The Church is now
almost in ruins although its walls are in good shape. The Church has recently suffered a lot of ignorance
and attempts of Judaization. Jewish prayer scroll, known as Mezoza, is at the entrance of the Church and
many Jewish religious celebrations are organized in the Church and in its eastern plaza. The hanging of
the Mezoza at the main gate of the Church means the site is either used by Jews for prayer or resided by
Jews, as their home.
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Figure 60: German knights Church, where many religious Jewish celebrations are organized, especially
Rosh Khodesh (beginning of the month)
9- IOA removal of historical grille of the Church of Holy Sepulchre: IOA infringed upon the Western
Wall of the Church of Holy Sepulcher; the wall is integral part of the Waqf historical building of Al-
Khanqah Al-Salahiya. The IAA confiscated the antique metal protection grille located therein, noting that
the Israeli Occupation authorities had erected a new unauthentic grille and did not return back the original
one until now.
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CHAPTER 3: RECOMMENDATIONS
Jordan and Palestine regularly call on UNESCO to continue condemning Israel for its constant attempts
to alter the status quo of the Old City of Jerusalem and its holy sites, and request that UNESCO takes
decisions accordingly – at least for the purpose of documenting the violations against the city’s heritage
and historical remains.
Since neither the UN nor the UNESCO are able to force Israel to abide by its resolutions, Jordan and
Palestine therefore stress that it is of fundamental significance that UNESCO finds out a creative
monitoring mechanism and uses all possible tools to document the IOA’s violations against the Old City
of Jerusalem and Its Walls. Additional tools to raise international awareness regarding the dangers
threatening the world heritage of Jerusalem are also required.
UNESCO and all other international bodies must stress the illegality of Israel’s attempts to change the
status quo, inter alia, by using international legal language in all reports, briefings and decisions dealing
with violations in and around the Old City, acknowledging it as part of the 1967 Occupied Territories and
Israel as the occupying power under international law.
Jordan and Palestine have also called on Israel to comply with the relevant UNESCO decisions, end all
excavations and other illegal measures taken against the heritage of the Old City and its Walls, and, most
importantly, cease attempts to change the status quo at Al-Aqsa Mosque/Al-Haram Al-Sharif. In line with
World Heritage Committee and Executive Board decisions, Israel must provide all relevant information
concerning its excavations and other unlawful works in the Old City and its walls.
UNESCO and its bodies should undertake an appropriate analytical study on the effects of the violations
that have taken place to date and pressure Israel to return to the pre-2000 status quo regarding the Waqf’s
administration of Al-Aqsa Mosque/Al-Haram Al-Sharif, including maintenance and the regulation of
access.
One of the most important issues UNESCO should take into consideration, by monitoring and analyzing
the abovementioned violations, is the Israeli continued enforcement of the exclusivist Judaization
narrative on hundreds of non-Jewish sites. UNESCO should build up an archive of all authentic names of
monuments, streets, schools, historic remains, walls, and holy sites before Israel removes and erases these
layers and before the IOA changes their historic description.
While UNESCO does not have the access nor ability to protect the Old City of Jerusalem, Jordan and
Palestine are confident of UNESCO’s crucial responsibility in documenting the many irreversible and
reversible changes and violations against the heritage of the Old City of Jerusalem.
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Jordan and Palestine also request that the reports submitted by Israel be clearly presented by UNESCO,
as the report of the Occupying Authorities according to the UN and UNSC resolutions and decisions
relating to the status of East Jerusalem under international law.
Jordan and Palestine request the World Heritage Centre to present this Status Report in its entirety to all
members of UNESCO and to upload this report to the webite of the World Heritage Centre.
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THE HASHEMITE KINGDOM OF JORDAN
And
THE STATE OF PALESTINE
STATUS REPORT
THE STATE OF CONSERVATION OF THE OLD CITY OF
JERUSALEM AND ITS WALLS
Presented to
THE UNESCO WORLD HERITAGE CENTRE
April 15th, 2019
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CONTENTS (146 pages including the cover page)
INTRODUCTION: ………………………………………………………………...…… 3
A-EXECUTIVE SUMMARY…………………………………………………….….......3
B- STATUS QUO ARRANGMENTS OF JERUSALEM HOLY SITES……………….4
C-ISRAELI VIOLATIONS AGAINST THE LEGAL STATUS OF JERUSALEM..…..7
CHAPTER 1: ISRAELI VIOLATIONS AGAINST AL-AQSA MOSQUE /
Al-HARAM AL-SHARIF ………………………………………………………………12
A- DEFINITION OF AL-AQSA MOSQUE / Al-HARAM AL-SHARIF……..…….….12
B- PRE-1967 STATUS QUO AT AL-AQSA MOSQUE / Al-HARAM AL-SHARIF.…14
C- THE ISRAELI VIOLATIONS AGAINST THE STATUS QUO OF AL-AQSA
MOSQUE / AL-HARAM AL-SHARIF ….………………………………………..…17
D- HASHEMITE RESTORATION PROJECTS AT AL-AQSA MOSQUE / AL-HARAM
AL-SHARIF …………………………………………………………………………..…51
E- ISRAELI VIOLATIONS AGAINST THE STATUS QUO IN THE SURROUNDINGS
OF AL-AQSA MOSQUE / AL-HARAM AL-SHARIF……………………………...54
CHAPTER 2: TWENTY FOUR EXAMPLES OF AGGRESSIONS AGAINST
CHURCHES AND CHRISTIAN HOLY SITES ………………………………….…….68
CHAPTER 3: ISRAELI VIOLATIONS AGAINST THE HISTORIC CHARACTER
OF THE OLD CITY OF JERUSALEM ……………………………………………....…87
A- INTRUSIVE CONSTRUCTIONS, TUNNELING and UNDERGROUND EXCAVATIONS
AT THE WESTERN WALL OF AL-AQSA MOSQUE and AL-BURAQ PLAZA..…89
B- EXCAVATIONS AND JUDAIZATION OF THE UMMAYYAD PALACES………101
C- TUNNELING AND EXCAVATIONS UNDER THE MUSLIM QUARTER………..109
D- TUNNELING AND EXCAVATIONS SOUTH OF AL-AQSA / SILWAN………….121
E- JUDAIZATION PROJECTS IN AND AROUND THE OLD CITY OF
JERUSALEM AND ITS ALLS……………………………….…………………………..125
CHAPTER 4: DEMANDS RECOMMENDATIONS………………………………….....145
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INTRODUCTION
A- EXECUTIVE SUMMARY
The Status Report focuses on Israeli violations and aggressions against Al-Aqsa Mosque / Al-Haram Al-
Sharif, the Holy Sites and many other historic places in the Old City of Jerusalem and Its Walls during
the last two years, as well as explaining conservation projects conducted by the Jordanian Jerusalem
Awqaf.
In order to create a pretext for Israeli control of Jerusalem’s heritage sites and landscape, and to justify
Israeli expansion policy, the Israeli authorities continue to violate the historic status quo at Al-Aqsa
Mosque / Al-Haram Al-Sharif in the following manners:
(1) unprecedented escalation in the number of Jewish extremists storming Al-Aqsa Mosque / Al-
Haram Al-Sharif;
(2) allowing Jewish prayer and rituals;
(3) regulating barefooted extremists into Al-Aqsa Mosque / Al-Haram Al-Sharif;
(4) substantial increase in the IOA’s uniformed and armed police and special forces incursions into
Al-Aqsa Mosque / Al-Haram Al-Sharif;
(5) allowing non-Muslim tourism without permission and coordination with the Jerusalem Awqaf;
(6) restrictions on Muslim access to and worship at Al-Aqsa Mosque / Al-Haram Al-Sharif;
(7) physical abuse and arrest of Jordanian Jerusalem Awqaf employees;
(8) interference by IAA and Israeli police in the work of the Jordanian Jerusalem Awqaf;
(9) obstruction of Hashemite renovation projects at Al-Aqsa Mosque / Al-Haram Al-Sharif;
(10) closure of Bab Al-Rahmah (the Golden Gate);
(11) closure and confiscation of Matharat Bab Al-Ghawanmeh;
(12) conversion of Ribat Al-Kurd into a mini wailing wall;
(13) damage to the structure and furniture of Al-Aqsa Mosque / Al-Haram Al-Sharif;
(14) incitement by Israeli officials and Knesset Members against Al-Aqsa Mosque / Al-Haram Al-
Sharif
Furthermore, Israeli authorities continue to violate the historic status quo against the surroundings of Al-
Aqsa Mosque / Al-Haram Al-Sharif in the following manners:
(1) excavations and digging around Al-Aqsa Mosque / Al-Haram Al-Sharif;
(2) excavation and removal of the Magharbeh Gate Pathway;
(3) Judaization of names of pathways leading to Al-Aqsa Mosque / Al-Haram Al-Sharif and many
streets and sites in and around the Old City of Jerusalem;
(4) confiscation of Tankaziyyah School and the conversion of the Islamic Shari’yah Court into a
police station;
(5) confiscation of parts of Al-Rahmah Cemetery;
(6) prohibition of Muslims burying their dead in Al-Rahmah Cemetery;
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(7) changes to the authentic shape and function of Bab Al-Asbat Pathway;
(8) increase in number of IOA surveillance cameras over the roofs of buildings at Al-Aqsa Mosque /
Al-Haram Al-Sharif
However, and in spite of the proliferation of challenges presented by the actions of the Israeli
authorities, the Hashemite Fund and the Jordanian Jerusalem Awqaf continue in their efforts to restore
and maintain Al-Aqsa Mosque / Al-Haram Al-Sharif, including renovations of various external and
internal aspects of the Dome of the Rock, the Qibli Mosque / Al-Jame’ Al-Aqsa, and the Marwani
Mosque
Furthermore, churches and Christian Holy Sites in Jerusalem have experienced significant aggressions at
the hands of the Israeli authorities, including aggressive taxation policies, confiscation of properties and
pressure upon Christian communities to leave the Holy Land.
In addition, the period 2017-2019 has marked an intensive period of Judaization of the historic character
of the Old City of Jerusalem and its Walls, in the course of which many non-Jewish historic sites have
either been removed entirely or converted into Jewish prayer spaces. In February 2018, cranes and other
building equipment were installed at the location designated for the Judaization project “Beit Haliba”,
designed to alter the shape of Al-Buraq Plaza. Furthermore, extensive underground tunnelling beneath
the Magharbeh Gate Pathway has been undertaken, involving the construction of enormous wooden
platforms/pathways on the pretext of needing separate prayer spaces for Jews. The IOA also installed
three metal/concrete security towers at the Damascus Gate at Al-Aqsa Mosque / Al-Haram Al-Sharif.
These (and many other) violations carried out by the Israeli authorities are set out in greater detail in this
Status Report, which concludes with Jordan and Palestine requesting the World Heritage Centre to
present this Status Report in its entirety to all members of UNESCO, to upload this report to the website
of the World Heritage Centre, and to take all possible measures to pressure Israel to stop its constant
attempts to alter the status quo of the Old City of Jerusalem and its Holy Sites.
B- STATUS QUO ARRANGEMENTS OF JERUSALEM HOLY SITES
1852
There is now a well-recognised arrangement that is often referred to as the ‘Status Quo Arrangement of
the Holy Places’. This arrangement was originally established in 1852, when the Ottoman Sultan Abdul
Majid issued an edict (firman) freezing claims of possession by religious communities over the Christian
holy places in Jerusalem and Bethlehem and forbidding any construction or alterations to their existing
status.
1856-1878
Subsequently, this arrangement was internationally recognised at the 1856 Conference of Paris (at the end
of the Crimean War) and through the 1878 Treaty of Berlin (between European Powers and the Ottomans).
Article 62 of the Treaty of Berlin stated that: “it is well understood that no alterations can be made to the
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status quo in the Holy Places”. Article 62 extended that arrangement to include all – not only Christian –
holy places.
1920
Following the defeat of the Ottomans and the partitioning of their Empire after World War I, the British
Mandate authorities in Palestine (1920-1947) upheld the status quo arrangement, and included Al-Buraq
(Western) Wall at Al-Aqsa Mosque / Al-Haram Al-Sharif in Jerusalem and Rachel’s Tomb on the outskirts
of Bethlehem.
1928
The first major violation of the status quo arrangement occurred in September 1928, when a group of
Jewish worshippers set up chairs at the Al-Buraq Wall to separate men and women performing Yom
Kippur prayers, triggering one of the first periods of serious unrest in Jerusalem. A subsequent White
Paper, submitted to the British government in November 1928, reiterated the rights of Muslims to Al-
Buraq Wall. Although unsuccessful in their search for documentary evidence of Jewish rights to Al-Buraq
Wall, the Zionist movement continued to demand that it be expropriated for the Jews.
1929-1930
A dispute over prayer arrangements at Al-Buraq Wall escalated and, in August 1929, protests turned
violent and resulted in the deaths of dozens of Jews and Arabs, and the injuring of hundreds more. The
conclusions of the subsequent British Inquiry Commission, presented in December 1930, included the
following:
“Subsequent to the investigation it has made, the Commission herewith declares that the ownership of the
Wall, as well as the possession of it and of those parts of its surroundings that are here in question, accrues
to the Moslems. The Wall itself as being an integral part of the Haram-esh-Sherif area is Moslem property.
From the inquiries conducted by the Commission, partly in the Sharia Court and partly through the hearing
of witnesses' evidence, it has emerged that the Pavement in front of the Wall, where the Jews perform
their devotions, is also Moslem property.”
https://unispal.un.org/DPA/DPR/unispal.nsf/0/59A92104ED00DC468525625B00527FEA
1967
Despite this, in the course of the 1967 War, Israel forcibly seized control of Al-Buraq Wall, confiscated
the key to the Al-Magharbeh Gate of Al-Aqsa Mosque / Al-Haram Al-Sharif, and destroyed the Al-
Magharbeh Quarter, located in front of Al-Buraq Wall. In place of the Al-Magharbeh Quarter was created
a large prayer plaza for Jewish worshippers, which was gradually extended from an area of 66m2 (22m x
3m) to an area of some 6300m2 (90m x 70m).
Immediately after the 1967 War, Israel nominally recognised the historical status and religious
significance for Muslims of Al-Aqsa Mosque / Al-Haram Al-Sharif, as well as the custodianship of Jordan
(i.e. the responsibility for administration and religious arrangements) in respect of the site. Despite this
nominal recognition, however, the Israeli authorities have ever since controlled entry to the Al-Aqsa
Mosque / Al-Haram Al-Sharif’s gates and can enter (or cause others to enter) at will. Moreover, successive
Israeli governments and their police and military forces have made efforts to undermine the
internationally-recognised status quo.
1981
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International efforts have been made to protect the status and integrity of Al-Aqsa Mosque / Al-Haram
Al-Sharif, including through the United Nations Educational, Scientific & Cultural Organisation
(“UNESCO”). In 1981, the Old City of Jerusalem and its Walls was inscribed as a UNESCO World
Heritage site upon the request of the Government of Jordan
http://whc.unesco.org/archive/repext81.htm#148. In 1982, UNESCO’s World Heritage Committee
decided to inscribe the Old City of Jerusalem and its Walls on the List of World Heritage in Danger,
thereby highlighting the threats and risks to the cultural heritage of the Old City sites
http://whc.unesco.org/en/decisions/5284 . Since that time, the World Heritage Committee, its Executive
Board and the UNESCO General Conference have taken tens of decisions which call on Israel, as the
occupying Power, to stop the continuing violations against the heritage of the Old City of Jerusalem and
its Walls http://whc.unesco.org/en/list/148/documents/ . Israel, however, has continued to attempt to
change Jerusalem’s pre-1967 status quo.
1994
Until the Oslo “Negotiations” Process in the early 1990s, the Jordanian Awqaf’s administration of Al-
Aqsa Mosque / Al-Haram Al-Sharif and the Waqf properties attached to it was relatively respected and
stable. Article 9 of the Jordan-Israel Peace Treaty of 26 October 1994,
http://www.kinghussein.gov.jo/peacetreaty.html , stipulated that:
“Israel respects the present special role of the Hashemite Kingdom of Jordan in Muslim holy shrines in
Jerusalem” and that “when negotiations on the permanent status will take place, Israel will give high
priority to the Jordanian historic role in these shrines”.
With the Oslo process, however, Jewish extremist elements came to the foreground, who, fearing that
Israel would abandon Jewish worship rights to Al-Buraq Wall, pledged to prevent this.
2000
These extremist elements have become increasingly more vocal, powerful and mainstream in the past few
decades. Since the second Palestinian Intifada, which erupted in September 2000 after the provocative
visit of then Likud opposition leader Ariel Sharon to Al-Aqsa Mosque / Al-Haram Al-Sharif, and against
the wider backdrop of the failure of the Oslo process, there have been thousands of Israeli police and
soldiers deployed in and around the Old City of Jerusalem (including inside Al-Aqsa Mosque / Al-Haram
Al-Sharif).
2003-2004
During the course of the Second Intifada, Israel constructed a wall in and around East Jerusalem on the
pretext that it was necessary for security purposes. On 8 December 2003, the General Assembly of the
United Nations requested the International Court of Justice to give an advisory opinion on the question of
the legal consequences of the construction of that wall by Israel as an occupying Power. On 9 July 2004,
the International Court of Justice delivered its advisory opinion, http://www.icj-cij.org/files/caserelated/
131/131-20040709-ADV-01-00-EN.pdf . The International Court of Justice was of the opinion
that the construction by Israel of that wall was contrary to international law as it impeded the Palestinian
people’s right to self-determination and further constituted a breach of Israel’s obligations under
international humanitarian law and human rights instruments. Israel continues to fail to comply with the
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findings of the International Court of Justice that it is obliged to respect the international law obligations
that it has violated.
2013
In furtherance of the ongoing and ceaseless efforts to maintain the status and integrity of Al-Aqsa Mosque
/ Al-Haram Al-Sharif, on 31 March 2013, His Majesty King Abdullah II of Jordan and His Excellency
Dr. Mahmoud Abbas of Palestine signed an Agreement on the Holy Places in Jerusalem,
http://en.lpj.org/2013/04/04/full-text-of-the-jordanian-palestinian-agreement-on-holy-places-injerusalem/
, which recalled the “unique religious importance, to all Muslims”, of Al-Aqsa Mosque / Al-
Haram Al-Sharif.
C- ISRAELI VIOLATIONS AGAINST THE STATUS OF JERUSALEM
Israeli unilateral archaeological excavations continue taking place in in the Old City of Jerusalem and its
surroundings at an unprecedented rate. The main purpose of these illegal excavations in form of practical
violations is to create facts on the ground, control the Jerusalem heritage sites and landscape, and to justify
the expansion policy of Israeli Judaization of Jerusalem’s heritage and its narrative. Most excavations are
concentrated in the Old City and its environs and include overt and covert salvage tunneling and
excavations. Israel claims these are restoration and renovation works aiming at supporting the
conservation of the Jerusalem heritage. In fact, most works are imposing Jewish historical narrative, while
disregarding, undermining and many times eliminating evidence of other civilizations.
Renaming monuments, sites, streets and valleys continue at many neighborhoods in East Jerusalem. The
worst violation against the heritage of the Old City of Jerusalem is the blatant removal of non-Jewish
remains. Most of these works are funded by the Israeli government-supported settler organizations, which
administer important archaeological sites and develop them in line with their ideological goals. This
allows such organizations to effectively redraft the history of Jerusalem and control the narrative that is
presented to the visitors of the city.
Settler and extreme organizations, mandated by the Israeli government and the Israeli Antiquities
Authority (IAA), also continue digging a network of tunnels beneath the Old City of Jerusalem in order
to facilitate the movement of tourists around the Old City from one site to another in tours, which aim at
presenting most of Jerusalem under the ground, as exclusively Jewish history.
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The abovementioned violations will be detailed in the following chapters of this report. These violations
are policies that are changing the status of the Old City of Jerusalem and its Walls, thereby highlighting
the threats to the cultural heritage of the Old City sites.
The sixteen decisions of the UNESCO Executive Board (185 EX/Decision 14, 187 EX/Decision 11,
189 EX/Decision 8, 190 EX/Decision 13, 192 EX/Decision 11, 194 EX/Decision 5.I.D, 195 EX/Decision
9, 196 EX/Decision 26, 197 EX/Decision 32, 199 EX/Dec.19.1, 200 EX/Decision 25, 201 EX/Decision
30, 202 EX/Decision 38, 204 EX/Decision 25 and 205 EX/Decision 28, 206 EX/Decision 32) and the
ten World Heritage Committee decisions (34 COM/7A.20, 35 COM/7A.22, 36 COM/7A.23,
37 COM/7A.26, 38 COM/7A.4, 39 COM/7A.27, 40 COM/7A.13, 41 COM/7A.36, 42 COM/7A.21 and
43 COM/7A.22 recalled almost the all the relevant legal references, including the provisions of the
four Geneva Conventions (1949) and their additional Protocols (1977), the 1907 Hague Regulations on
Land Warfare, the Hague Convention for the Protection of Cultural Property in the Event of Armed
Conflict (1954) and its additional Protocols, the Convention on the Means of Prohibiting and Preventing
the Illicit Import, Export and Transfer of Ownership of Cultural Property (1970) and the Convention for
the Protection of the World Cultural and Natural Heritage (1972), the inscription of the Old City of
Jerusalem and its Walls at the request of Jordan on the World Heritage List (1981) and on the List of
World Heritage in Danger (1982), and the recommendations, resolutions and decisions of UNESCO on
the protection of cultural heritage, as well as resolutions and decisions of UNESCO relating to Jerusalem.
The Old City is an integral part of occupied East Jerusalem and internationally recognized as such. Since
June 1967, the UNSC and the UNGA have frequently condemned the Israeli violations against Jerusalem
and called on Israel to stop them. Similar to the Israeli Knesset legislations in 2017, when Israel passed
its own law in 1980, annexing East Jerusalem, the international community responded immediately
through UN Security Council resolutions 476 and 478 inter alia:
“Recalling its resolution 476 (1980),
Reaffirming again that the acquisition of territory by force is inadmissible,
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Deeply concerned over the enactment of a "basic law" in the Israeli Knesset proclaiming a
change in the character and status of the Holy City of Jerusalem, with its implications for peace
and security,
Noting that Israel has not complied with resolution 476 (1980),
Reaffirming its determination to examine practical ways and means, in accordance with the
relevant provisions of the Charter of the United Nations, to secure the full implementation of
its resolution 476 (1980), in the event of non-compliance by Israel,
1. Censures in the strongest terms the enactment by Israel of the "basic law" on Jerusalem and
the refusal to comply with relevant Security Council resolutions;
2. Affirms that the enactment of the "basic law" by Israel constitutes a violation of
international law and does not affect the continued application of the Geneva Convention
relative to the Protection of Civilian Persons in Time of War, of 12 August 1949, in the
Palestinian and other Arab territories occupied since June 1967, including Jerusalem;
3. Determines that all legislative and administrative measures and actions taken by Israel,
the occupying Power, which have altered or purport to alter the character and status of
the Holy City of Jerusalem, and in particular the recent "basic law" on Jerusalem, are
null and void and must be rescinded forthwith;
4. Affirms also that this action constitutes a serious obstruction to achieving a comprehensive,
just and lasting peace in the Middle East;
5. Decides not to recognize the "basic law" and such other actions by Israel that, as a result of
this law, seek to alter the character and status of Jerusalem and calls upon:
(a) All Member States to accept this decision;
(b) Those States that have established diplomatic missions at Jerusalem to withdraw such
missions from the Holy City;”
After 37 years, 2017 witnessed a knockback to the Jerusalem Status Quo mainly due to the fact that
many Israeli legislations tightened legal grip on Occupied East Jerusalem, most important legislations
were the Knesset’s February 2nd legislation, which requires special two-thirds plenum support to approve
relinquishing any portion of the city to non-Israeli power under any future peace deal; and the Israeli
Ministers’ approve of Jewish state bill states that an Israeli Jew has exclusive right “to preserve his culture,
heritage, language and identity,” and the right to realize self-determination “is unique to the Jewish
people.”
The majority of the United Nations members rebuked the above changes of Jerusalem status, when
the United Nations General Assembly voted 128 in favor to 9 against, with 35 abstentions, for a resolution
demanding Israel, the Occupying Power, to rescind from all illegal decisions and actions that change the
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status of Occupied East Jerusalem, as clearly reaffirmed in the text of the following UNGA decision ES-
10/L.22:
Status of Jerusalem
The General Assembly,
Reaffirming its relevant resolutions, including resolution 72/15 of 30 November 2017 on Jerusalem,
Reaffirming also the relevant resolutions of the Security Council, including resolutions 242 (1967) of 22
November 1967, 252 (1968) of 21 May 1968, 267 (1969) of 3 July 1969, 298 (1971) of 25 September
1971, 338 (1973) of 22 October 1973, 446 (1979) of 22 March 1979, 465 (1980) of 1 March 1980, 476
(1980) of 30 June 1980, 478 (1980) of 20 August 1980 and 2334 (2016) of 23 December 2016,
Guided by the purposes and principles of the Charter of the United Nations, and reaffirming, inter alia,
the inadmissibility of the acquisition of territory by force,
Bearing in mind the specific status of the Holy City of Jerusalem and, in particular, the need for the
protection and preservation of the unique spiritual, religious and cultural dimensions of the city, as
foreseen in relevant United Nations resolutions,
Stressing that Jerusalem is a final status issue to be resolved through negotiations in line with relevant
United Nations resolutions,
Expressing, in this regard, its deep regret at recent decisions concerning the status of Jerusalem,
1. Affirms that any decisions and actions which purport to have altered the character, status or
demographic composition of the Holy City of Jerusalem have no legal effect, are null and void and
must be rescinded in compliance with relevant resolutions of the Security Council, and in this
regard calls upon all States to refrain from the establishment of diplomatic missions in the Holy City of
Jerusalem, pursuant to Security Council resolution 478 (1980);
2. Demands that all States comply with Security Council resolutions regarding the Holy City of
Jerusalem, and not recognize any actions or measures contrary to those resolutions;
3. Reiterates its call for the reversal of the negative trends on the ground that are imperiling the two-States
solution and for the intensification and acceleration of international and regional efforts and support aimed
at achieving, without delay, a comprehensive, just and lasting peace in the Middle East on the basis of the
relevant United Nations resolutions, the Madrid terms of reference, including the principle of land for
peace, the Arab Peace Initiative1 and the Quartet road map, and an end to the Israeli occupation that began
in 1967;
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Figure 1: The Old City of Jerusalem and Its Walls, View from South Western Corner
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CHAPTER 1: ISRAELI VIOLATIONS AGAINST AL-AQSA MOSQUE / Al-HARAM ALSHARIF
A- DEFINITION OF THE AL-AQSA MOSQUE / Al-HARAM AL-SHARIF
“Al-Aqsa Mosque” and “Al-Haram al-Sharif” are identical terms. They must be consistently referred to
jointly as the “Al-Aqsa Mosque / Al-Haram al-Sharif”. It is the mosque that God Himself, Exalted be He,
named “Al-Aqsa Mosque” in the first verse of Surat Al-Isra’ (The Holy Qur’an, Al-Isra’ 17:1). It is Islam’s
First Qiblah (direction of prayer) and it is the Mosque to which Prophet Muhammad (Peace be upon him)
ordered Muslims to make pilgrimage as one of the three holiest mosques in Islam. The Al-Aqsa Mosque
/ Al-Haram al-Sharif is a sacred site of unutterable significance to Muslims all over the world.
His Majesty King Abdullah II and His Excellency President Mahmoud Abbas in Amman signed the
“Jordanian-Palestinian Agreement to Jointly Defend Al-Aqsa Mosque / Al-Haram Al-Sharif,” on 31
March 2013. The agreement defines Al-Aqsa Mosque / Al-Haram al-Sharif, in the Preamble at paragraph
C, as the 144 Dunums, i.e., 144,000 m², with lengths of 491m west, 462m east, 310m north and 281m
south). The Al-Aqsa Mosque includes the Qibli Mosque of al-Aqsa, the Mosque of the Dome of the Rock
and all its mosques, buildings, walls, courtyards, attached areas over and beneath the ground and the Waqf
properties tied-up to Al-Aqsa Mosque / Al-Haram Al-Sharif, to its environs or to its pilgrims.1
The Omari Pact and the Churches’ Definition of Al-Aqsa Mosque
The General Assembly of the Middle East Council of Churches assembled in Amman, September 8th 2016,
including the major four Church Families: The Eastern Orthodox Family, the Orthodox Family, the
Catholic Family and the Anglican Family. Their final statement reaffirmed:
“The General Assembly acknowledged the role of the Hashemite Kingdom of Jordan and its
historic efforts in the Hashemite custody of the Christian and Islamic holy places in the Holy Land,
especially in Jerusalem, for the Church of the Holy Sepulcher belongs to Christians just as Al-
1 See the Agreement to Jointly Defend Al Masjid Al Aqsa signed by His Majesty King Abdullah II and His Excellency President
Mahmoud Abbas in Amman on 31 March 2013, Preamble, paragraph C.
http://kingabdullah.jo/index.php/en_US/news/view/id/10779.html
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Aqsa Mosque and Al-Haram Al-Sharif belong to Muslims, as this matter is of great importance in
establishing the foundations of the dialogue of life in that blessed land.”
During the Christian religious leaders and figures Christmas’ assembly at the Baptism Site, in the presence
of His Majesty King Abdullah II on 17th December 2017 and in the presence of His Majesty and President
Mahmoud Abbas in Amman on 19th December 2018, all Churches reaffirmed the same abovementioned
principle of coexistence. Greek Orthodox Patriarch Theophilos III (2017) stated the following:
“Your Majesty King Abdullah II Bin Al Hussein, Custodian of Islamic and Christian holy sites, and the
protector of the holy sites in Jerusalem. I come today, carrying from the land of Nativity and Resurrection, the
land of Al Aqsa and the Dome of the Rock, enormous gratitude. I stand witness to your great devotion to
Jerusalem, as the rightful custodian over its holy sites. For us, Your Majesty, you represent an icon of love and
peace, which was embodied when the Patriarch of the Holy City, Saint Sophronius, met with Caliph Al Faruq
Omar Bin Al Khattab, bringing together the first Christian-Muslim spiritual encounter in Jerusalem.
Today, we emphasize the most important principles of the Pact of Omar: that the Church of the Holy
Sepulcher is for Christians and Al Aqsa Mosque/Al Haram Al Sharif is for Muslims. Based on this fact,
the Churches of Jerusalem will not hesitate to protect Islamic holy sites, just as the Jerusalem Awqaf
protects our safety and property whenever we are threatened.”
The same speakers who affirmed Al-Aqsa is for Muslims and the Holy Sepulcher is for Christians
reaffirmed the importance of Jerusalem for the three monotheistic religions. Apostolic Administrator of
the Latin Patriarchate of Jerusalem Archbishop Pierbattista Pizzaballa's remarks (2017) stressed the
following:
“ Your Majesty, The Holy Father, Pope Francis, publicly expressed his deep concern by making a heartfelt
appeal to ensure that, I quote: “everyone is committed to respect the status quo of the city, in accordance with
the relevant United Nations resolutions. Jerusalem is a unique city, sacred for Jews, Christians and Muslims,
who in her venerate the Holy Places of their respective religions, and has a special vocation to peace.” End of
quotation from the Pope Francis .
You, together with the Hashemite family, are the Custodian of the Holy Places of the city and of the
communities that live and express themselves in those places. While we thank you for your testimony, which is
one of the few sources of consolation in this tormented Middle East, we hope that you can have a voice at all
international seats like the UN and UNESCO, and in chancelleries of the various countries.”
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Figure 2: Al-Aqsa Mosque / Al-Haram Al-Sharif during the Umayyad period, third Islamic Era (7th Century CE)
B- PRE-1967 STATUS QUO AT AL-AQSA MOSQUE / Al-HARAM AL-SHARIF
The historic pre-1967 Status Quo regarding the regulations at Al-Aqsa Mosque / Al-Haram Al-Sharif is
the situation that prevailed up until September 2000, under which the Jordanian Jerusalem Awqaf
Department exercised exclusive authority over Al-Aqsa Mosque / Al-Haram Al-Sharif, and its mandate
extended to all affairs relating to the unrestricted administration of Al-Aqsa Mosque / Al-Haram Al-Sharif,
including maintenance, restoration, and the regulation of access of Muslim worshippers and non-Muslim
visitors. The Peace Treaty of 1994 between Jordan and Israel respected this Status Quo expressed in article
9 of the treaty, “as the special role of Jordan” at Al-Aqsa Mosque / Al-Haram Al-Sharif.
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Figure 3: Al-Aqsa Mosque / Al-Haram Al-Sharif
The Status Quo regarding the Occupied City of Jerusalem, its heritage and Holy Sites is the pre-1967
situation. The clarification of pre-2000 regulations below is made without prejudice to the broader pre-
1967 Status Quo and the administrative and property rights of the Jordanian Jerusalem Awqaf, including
and without limitations the possession of the key of Al-Magharbeh Gate of AL-Aqsa and other historic
rights and remains confiscated by the IOA from Waqf properties. The United Nations General Assembly,
the Security Council and the UNESCO, in many resolutions since 1967, have declared the measures taken
by Israel, the Occupying Power, to change the status of Occupied Jerusalem as invalid. For example, the
Security Council resolution 252 (1968) considered “that all legislative and administrative measures and
actions taken by Israel, which tend to change the legal status of Jerusalem are invalid and cannot change
that status”. Israel was urgently called upon “to retract all such measures already taken and to desist
forthwith from taking any further action which tends to change the status of Jerusalem”. The UNSC
Resolution 2334, taken on December 23rd, 2016, reaffirmed its relevant resolutions, including resolutions
242 (1967), 338 (1973), 446 (1979), 452 (1979), 465 (1980), 476 (1980), 478 (1980), 1397 (2002), 1515
(2003), and 1850 (2008); all of these resolutions assure Israel is an Occupying Power and that any actions
taken by Israel, the occupying Power, to impose its laws, jurisdiction, narrative and administration on the
City of Jerusalem, are illegal and therefore null and void and have no validity whatsoever.
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Al-Aqsa Mosque / Al-Haram Al-Sharif is part of the Occupied Territories of Palestine and any change to
its Status Quo is null and void.
The following clarification includes the main elements of the pre-September 2000 Status Quo regarding
the administration of the access of non-Muslim tourists to Al-Aqsa Mosque / Al-Haram Al-Sharif:
a. Access of non-Muslims was subject to the approval by the Jordanian Awqaf Department through a prior
written request to the Jordanian Awqaf Department.
b. Non-Muslim prayers were not permitted in Al-Aqsa Mosque / Al-Haram Al-Sharif nor were prayer
tools / instruments allowed in.
c. Deployment of armed personnel in Al-Aqsa Mosque / Al-Haram Al-Sharif was not allowed.
d. The Jordanian Awqaf Department had the authority to regulate entry and access to Al-Aqsa Mosque /
Al-Haram Al-Sharif for non-Muslims, which included determining:
1.The respectful dressing, conduct, and behavior in Al-Aqsa Mosque / Al-Haram Al-Sharif.
2.The security measures that were intended to preserve order in Al-Aqsa Mosque/ Al-Haram Al-Sharif.
3.The security escort in Al-Aqsa Mosque / Al-Haram Al-Sharif was exclusive for the Jordanian Awqaf
Department.
4.Tourists who breached visit regulations were put on a black list and were prohibited from entering in the
future.
5.The time, route, and duration of visits were predetermined by the Jordanian Awqaf Department;
 Size of Jewish tourist groups (usually three and not exceeding five).
 The route of the visits. (The route was predetermined by the Jordanian Awqaf Department, usually 150
meters in each direction).
 The frequency of the visits.
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C-- ISRAELI VIOLATIONS AGAINST STATUS QUO OF AL-AQSA MOSQUE / AL-HARAM ALSHARIF
Figure 4: 2017/2018 records of Israeli violations against Al-Aqsa
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Figure 5: Israeli aggressive definition of Al-Aqsa Mosque
In a flagrant violation against International Law, International Humanitarian Law, the Jordan–Israel Peace
Treaty of 1994, Hague conventions and UNESCO decisions, Israeli Occupation Authorities (IOA)
continued its changing of the pre-1967 authentic Status Quo of the function and shape of Al-Aqsa Mosque
/ Al-Haram Al-Sharif and its surroundings. Among the major violations against Al-Aqsa Mosque / Al-
Haram Al-Sharif are the following:
a. Unprecedented escalation in number of Jewish Extremists Storming Al-Aqsa: JJA records a clear
escalation in the number of extremist intruders: from 2915 intruders in 2012, 11878 in 2014, 14,806 in
2016, 25630 in 2017 to 29801 in 2018. The extremists’ incursions increased 16% from 2017 and the
incursions of special occasions increased by 28% from 2017. Jewish extremists, protected by Israeli armed
Special Forces and police, accelerated their storming into Al-Aqsa Mosque / Al-Haram Al-Sharif almost
on a daily basis during 2017 and 2018. These aggressions of storming Al-Aqsa Mosque / Al-Haram Al-
Sharif led to many injuries, abuse of Awqaf employees and the ban of hundreds of Muslims from access
to Al-Aqsa. The aggressions, attempting to impose the Israeli right wing policy of Judaization of Al-Aqsa
Mosque / Al-Haram Al-Sharif, threaten the historic function and identity of the mosque. The IOA also
continued the violation of December 12th, 2016, of extending the time set for Jewish incursions by a daily
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additional hour. Instead of starting at 7:30 a.m. and ending at 10:00 a.m., incursions started at 7:00 a.m.
and ended at 10:30 a.m. Extremists are demanding and threatening to allow incursions also on Saturdays.2
Israeli officials, such as Minister of Public Security Gilad Erdan made many provocative statements of his
pride to register a new record of Jewish incursions into al-Aqsa 4 times than it was 10 years ago.
Figure 6: Jewish extremists’ escalatory incursions 2009-2018
2 https://www.breakingisraelnews.com/136638/first-chief-rabbinate-looking-biblical-justification-jews-praytemple-
mount/
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Figure 7: 2018 Politicization of extremist incursions enlarged groups
Figure 8: 2018 enlarged collective prayers and incursions
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Many Jewish extremists are calling for escalating the incursions to include non-limited groups, unlimited
time during all days of the week and to enable the incursions through all gates of Al-Aqsa. Extremists are
also expanding the incursions routs. Extremist Rabbis are increasing and pushing for changing the Israeli
Chief Rabbinate’s ban on Jews to enter Al-Aqsa.
b. Allowing Jewish prayer and rituals: The last two years 2017/2018 can be recorded, as the 2 years
of daily violation of the Israeli police’s tolerating hundreds of incidents of Jewish prayer, rites and
religious behavior. The Police defectively keeps justifying this phenomenon by saying that “Jews don’t
pray; they are just standing”! While the year 2016 witnessed IOA’s tolerance with extremists’ practice of
new forms of Jewish rituals and mainly barefooted extremists’ incursions, 2017 marked new forms of
prayers standing in groups and praying in military uniform. 2018 witnessed Jewish extremists’ incitement
of evangelical Christian tourists and religious people to join them in the incursions and to convince them
make calls of destruction of al-Aqsa. Radical settlers were keen to push a few Christian extremists to do
prostration on the ground of Al-Aqsa, mainly inside the mosque next Bab Al-Rahmah and at Bab Al-
Asbat. The Jewish Holidays, mainly Passover, were extremely exploited by practicing rituals at the outside
footsteps of al-Aqsa, especially at the Umayyad Palaces and over Muslim graves of the cemetery of Bab
Al-Rahmah.
Many Jewish extremist groups have also made Al-Aqsa, as a place for celebrating their private holidays,
marriage, age passages and death memorials. All these occasions are attempts to increase the number of
Jews who intrude al-Aqsa and to Judaize the mosque’s plazas in the minds of many Jews from all over
the world. One of the most 2018 blunt aggressions was the frequent attempt to enter in groups carrying
the Turah scrolls. In certain occasions such as the Passover 2018, extremist Jews even called on the police
to completely evacuate Al-Aqsa of all Muslims in order to occupy it exclusively for Jews. In addition to
these expansions of aggressions and in an unprecedented violation, the police allowed Jewish incursions
during the last three days of Ramadan Month in 2018.
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Figure 9: One of 2017 largest prayer gatherings
Figure 10: Police tolerating Jewish rituals next to Bab Al-Rahmah
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Figure 11: 2018 new forms of Jewish rituals inside al-Aqsa (Bab al-Rahmah)
Figure 12: Police guarding Jewish prayer close to Bab Al-Majlis, April 2017
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Figure 13: As long as there is no protest, police guards Jewish prayer everywhere in Al-Aqsa
Figure 14: Police tolerating Jewish prayer being conducted conveniently
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Figure 15: 2018 Jewish practices imitating forms of Muslim prayers
c. Regulating barefooted extremists into Al-Aqsa Mosque / Al-Haram Al-Sharif: This kind of
violation, which was unprecedented in 2015, has been regulated as a daily violation in 2016. The IOA has
allowed hundreds of extremist Jews to intrude Al-Aqsa Mosque / Al-Haram Al-Sharif barefoot in a
physical aggression sending a provocative message to Muslims showing that “Jews are inside their holy
site” and that all plazas and pathways of the mosque are “the plazas and pathways of Jewish place”. The
Jerusalem Awqaf has bluntly protested the violation of these barefoot incursions, and understood it as a
flagrant aggression against the definition of Al-Aqsa Mosque / Al-Haram Al-Sharif.
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Figure 16: Extremist Jews storming Al-Aqsa protected by IOA’s Special Forces and Police
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Figure 17: Desecration attempts to Judaize the space of Al-Aqsa
Figure 18: Three MKs intruding al-Aqsa together
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4- Ten times increase in IOA’s uniformed and armed police and Special Forces incursions into Al-
Aqsa: 2017 / 2018 witnessed an increase of the presence and daily incursion from tens to hundreds of
Israeli armed and uniformed police and Special Forces (5410 armed elements in 2018) who intruded Al-
Aqsa Mosque / Al-Haram Al-Sharif in a violation of the sanctity, spirituality and historic character of the
Muslim Holy Site. JJA recorded the following violations:
1) Joint incursions and cooperation of the heads of Israeli police units and the extremists groups were
frequently recorded; Chief Commission of Israeli Police has made many provocative incursions
accompanied by a large number of officers.
2) The increasing numbers of police and special forces enabled a jump of the extremists groups from
20 to 30 in 2016 to become 80 to 120 in 2017 / 2018;
3) The police started to enable more than one Jewish extremist group to intrude Al-Aqsa on the same
time;
4) The police started to enable Jewish extremists groups to go over the plaza of the Dome of the Rock
and to show up Torah scrolls, “manipulated” maps and written instructions, which present Al-
Aqsa, as a “Jewish synagogue;”
5) The police tolerated the provocative extremists’ incursions into Al-Aqsa many times on the same
day; their inciting plan is to increase the recorded numbers of daily Jewish intruders;
6) In 2017 and for first time since 1967, the police started to enable Jewish extremists’ incursions
into Al-Aqsa during the last ten days of Ramadan;
7) Upon the demand of religious-Zionist groups, the police enabled Ultra-Orthodox Jews to intrude
Al-Aqsa in their religious uniform dress;
8) Special forces tours inside Al-Aqsa have become daily incursions; more than 5000 soldiers of the
special forces entered into Al-Aqsa during 2017 and about 6000 military personnel intruded Al-
Aqsa in 2018 apart from the hundreds of daily duty special forces and police.
9) The number of police and special forces at each of the gates of Al-Aqsa Mosque/Al-Haram Al-
Sharif increased from 3 and 5 to 15 to 20 soldiers and policemen;
10) In an unprecedented violation since 1967, the police has installed two check points at each of Al-
Aqsa gates instead of one;
11) The police has installed a new check point on top roof of Bab al-Rahmah in 2018, and it has
become almost a permanent check point.
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12)Directed by the Prime Minister Office, the Israeli police resumed its non-compliance to the Status
Quo, which enables Israeli officials and Knesset members to conduct their provocative and
incitement incursions into Al-Aqsa. MKs who intrude Al-Aqsa often inflame anger and violence.
Minister Uri Areil and MK Glick were the most two official extremists who led the incursions and
kept calling on extremist Jews to escalate this violation.
Figure 19: Uniformed police and military personnel intruding Al-Aqsa Mosque / Al-Haram Al-Sharif
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Figure 20: Increased police numbers who protect Jewish extremists’ incursions
Figure 21: Militarization of Al-Aqsa esplanades
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Figure 22: Al-Aqsa under heavy armed police presence
Figure 23: Special forces and police protect extremists’ incursions
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5- Non-Muslim tourism without permission and coordination with J-Awqaf: More than 300,000 non-Muslim
tourists were enabled to intrude Al-Aqsa Mosque/ Al-Haram Al-Sharif without any permission or coordination with
the Jerusalem Awqaf in 2017. The number increased to about 546,931 in 2018.
Jerusalem Awqaf asserts its demand that it has been its mandate to administrate non-Muslims’ entry and tourism
inside Al-Aqsa as the Status was ante-2000. In the last quarter of 2017, the Jerusalem Awqaf returned only one
role of its status in this regard, which is the Awqaf’s distribution of modest clothes to non-Muslim women. Because
Awqaf is not allowed to practice its right of monitoring and managing the tourists’ affairs, the 2018 high number
of tourists’ incursions included many Jews and thousands of cases of entry of women in immodest clothes were
recorded. The worst aggression of the Israeli Occupation of non-Muslim tourism in Al-Aqsa is telling the story of
the site in an exclusivist Jewish narrative.
After the US’ recognition of Jerusalem, as capital of Israel State, many extremists Jews guided new groups of
Christian Zionists to intrude Al-Aqsa in religious form of tourism, which calls for destruction of the Muslim Holy
Structures of Al-Aqsa Mosque and building a Jewish synagogue in its place. It is very frightening that these groups
are mobilizing for religious war under the religious belief that these aggressions will speed up the redemption and
revival of the Messiah.
Figure 24: Non-Muslim tourists’ and police’s disrespect of holiness of the Mosque
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6- Worship and access restrictions: IOA police and armed forces continued to obstruct Muslims’ access
to Al-Aqsa Mosque/Al-Haram Al-Sharif on many incidents and occasions during 2017 / 2018, especially
Palestinian Muslims from the West Bank and Gaza. A strict ban of access was imposed on groups of
Israeli Muslim citizens who come from the north of Palestine inside the Green Line, especially the ban of
school trips to Al-Aqsa. In an attempt to detach the Palestinians from their Holy Sites, most East Jerusalem
neighborhoods have frequently been blocked by check points at their entrances under different excuses.
The Israeli Separation Wall continues to be the worst physical barrier between Palestinians and their Holy
Sites in East Jerusalem. .
Figure 25: The Separation Wall and the Palestinian worshippers’ risky route to Al-Aqsa
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Figure 26: abuse and ban of access of Muslim children and worshippers to Al-Aqsa
7- Physical abuse and arrest of Jordanian Jerusalem Awqaf employees: The Israeli Occupation police
continued to attack Al-Aqsa Mosque / Al-Haram Al-Sharif guards who protested Jews’ prayers. While
2016 recorded Israeli police’s detention of 3 guards and exile of 7 guards from Al-Aqsa, each of the two
years 2017 and 2018 recorded about 200 incidents of physical aggressions against Awqaf employees.
Awqaf recorded 219 incidents of physical beating of Awqaf employees. While 40 employees and guards
were exiled from Al-Aqsa for different periods in 2017, the number jumped to 95 exile incidents in 2018.
Aqsa guards and each year recorded more than. The police has obstructed the entry of 130 new employees
into Al-Aqsa since July 2017; 72 newly appointed guards are still banned entry into Al-Aqsa until March
2019.
Incitement media and releases by the extremist Jewish groups against Awqaf employees has also made a
new record in 2018. In many videos and releases, extremist Israelis called for outlawing the Awqaf
administration and restricting the mandate and presence of Aqsa guards in monitoring and managing the
admin affairs of the mosque.
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Figure 27: Israeli police arresting Jordanian Jerusalem Awqaf employees
Figure 28: Awqaf employees targeted
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Figure 29: Detaining Awqaf employees who protest the violations
8- IAA and Police’s interfere in the JJA’s work: The Israeli Antiquities Authority and the Israeli Police
continued their illegal obstruction and interfere in the mandate of the Jordanian Jerusalem Awqaf’s
administration of Al-Aqsa Mosque / Al-Haram Al-Sharif. For example, the Israeli police and IAA’s
officials escorted into the Dome of the Rock, threatened the Awqaf employees and stopped the cleaning
of the mosaic several times. This incident has been repeated as with regard to many projects at the Qibli
Mosque, the Marwani Mosque, the Lower Aqsa, water pipes, Azan speakers, electric system and the
renovation of Omariyah and Ghadiriyah schools.
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Figure 30: Detaining Awqaf employees who conduct their work
Figure 31: IOA Police obstructed the repair of water pipe more than 7 times
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9- Obstruction of the Hashemite renovation projects at Al-Aqsa Mosque: Through the beginning of
2019, the Jordanian Jerusalem Awqaf and the Hashemite Fund for the Restoration of Al-Aqsa Mosque
reported that the IOA continues the ban of Awqaf to implement more than 20 restoration and renovation
projects in Al-Aqsa Mosque / Al-Haram Al-Sharif. Among the obstructed projects are the following:
1. Outside lighting system for the Dome of the Rock. In March 2018, the IOA facilitated part of the
project but it continues to obstruct the proper execution of lightening the Dome of the Rock.
2. Firefighting system, which is of vital importance for all parts of Al-Aqsa.
3. Removing earth and trash from the eastern part of Al-Aqsa and also banning Awqaf from sifting
it in cooperation with Jordanian and Palestinian archaeologists. At the same time, Israeli Authorities
removed tons of earth from the archaeological sites of the Umayyad palaces and at Bab al-Asbat pathway
and threw the earth in unknown destination. IOA announces very frequently that there is an Israeli
unilateral sifting of the earth that has been taken out of the Marwani Mosque during the end of 1990s. For
the purpose of marketing an exclusivist narrative, IAA keeps making statements that they “found remains
of the second temple.” The Jerusalem Awqaf Authority reaffirms that this is faking the history of
thousands of broken pieces of Islamic Era pottery.
4. Renovating Bab Al-Rahmah / the Golden Gate of Al-Aqsa Mosque / Al-Haram Al-Sharif.
5. Installing prayer call speakers in the northern and western part of Al-Aqsa Mosque.
6. Completing the proper restoration of the eastern wall of Al-Aqsa Mosque / Al-Haram Al-Sharif.
7. Stone-covering of part of the roof of Al-Jame’ Al-Aqsa.
8. Renovating the stone columns at the Marwani Mosque.
9. Installing window grid in the southern wall of al-Marwani Mosque.
10. Conducting an urgent study of the status of conservation of the Marwani Mosque. On September
5th, 2016, a group of Israeli archaeologists and police intruded the Marwani Mosque in order to reaffirm
their obstruction of the abovementioned four projects.
11. Tiling of courtyards, especially in the Eastern part of Al-Aqsa Mosque / Al-Haram Al-Sharif.
12. Renovating the cracks on the outside walls of the Ghadiriyah School in the northern part of Al-
Aqsa Mosque / Al-Haram Al-Sharif.
13. Covering the electrical generators with protective sealing.
14. Renovating the health care and emergency rooms at Bab Al-Qattaneen and the Omar Mosque
inside Al-Aqsa.
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15. Planting new trees in place of the old ones which fell down in the winters of 2012-2015. Any
employee, who plant new tree in place of the uprooted one, is usually arrested.
16. Renovating tiles of the outside walls of the Dome of the Rock.
17. Tiling of the sidewalks around the electric generators area in the eastern part of the Plaza of the
Dome of the Rock.
18. Renovating historic windows at the western side of Al-Jame’ Al-Aqsa / The Qibli Mosque.
19. Entry of electric car, and firefighting truck, and motorcycle.
Figure 32: Obstructed restoration of the Marwani Mosque
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Figure 33: IOA obstructed necessary renovation of a crack in the wall of the Ghadiriyah School
10- Closure of Bab al-Rahmah (the Golden Gate): The IOA continues to force the closure of the
building of Bab Al-Rahmah and to ban its by J-Awqaf, lectures and to obstruct its renovation under an
invalid excuse that the site was used by an Islamist group, called “heritage committee” in 2003. In 2017
the Israeli police renewed the closure of Bab Al-Arahmah for the fourteenth year, falsely accusing
Jordanian Jerusalem Awqaf of supporting “terror group” inside the Holy Site, although Israel knows for
sure the Israeli Islamist group has been evacuated from the site and all Al-Aqsa since 2003. The prevention
by IOA of the Awqaf's renovation works at Bab Al-Rahmah threatens its structural integrity, especially
because the building has been suffering water leaks in its roof during the last four years. Jordanian
Jerusalem Awqaf addressed protest notes to the Israeli police and the Jordanian Foreign Ministry posted
protest notes to Israeli Foreign Ministry reaffirming that this closure is rejected and the IOA does not have
any right to ban worship or renovation of an undividable part of Al-Aqsa Mosque / Al-Haram Al-Sharif.
On February 14th 2019 and due to the continued Israeli ignorance of the abovementioned Jordanian and
JJA’s protest notes, the Jerusalem Awqaf Council, accompanied by Jordanian experts, visited Bab Al-
Rahmah to check the water leaks and the urgent need for renovating the building. It was the time of
afternoon prayer. Since the site is part of Al-Aqsa, the group conducted the prayer in the building. In a
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never-understandable aggression, the Israeli police reacted by closing off the upper grid gate with Israeli
police’s own chain/lock. Muslims understood this Israeli escalation, as a confiscation of inseparable part
of Al-Aqsa, as also stated by UNESCO resolutions. Jerusalemites then decided to practice their visitation
and worship right in the site by challenging the IOA’s orders. Jordan and Israel engaged in negotiations,
which could not solve the problem yet. The IOA court renewed the order of the closure of Bab Al-Rahmah
on February 17th 2019. Jordanian officials and JJA rejected the order and announced their non-recognition
of the Israeli law/courts in reference to the fact that the Mosque has never been and can never be under
non-Muslim sovereignty or legislation. They also reaffirmed the international UN and UNESCO
resolutions, which state that all Israeli post-1967 legislations and actions are null and void and must be
rescinded.
Figure 34: Bab Al-Rahmah (the Golden Gate) suffering closure and water leaks
11- Closure and Confiscation of Matharat Bab Al-Ghawanmeh: In May 2016, Israeli Antiquities
Authority (IAA) filed a lawsuit against al-Awqaf; demanding that it must halt the restoration works at the Mat-hara
(toilets and prayer purification place) located 5 meters outside the Ghawanmeh Gate. In June 2016, the Israeli
occupation municipality asked the police to confiscate the keys of the Mat-harah and to lock the site. They passed
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a note to the Jordanian Jerusalem Awqaf that they should change the function of the project. Although Jerusalem
Awqaf, under pressure and fear of losing the Waqf site, accepted the idea of changing the Mat-harah into a library
for kids and women of Jerusalem, the Israeli police and municipality continued to close off the place and confiscate
its keys until today, March 2019.
Figure 35: Mat-harat Bab AL-Ghawanmeh locked by the Israeli municipality
12- Converting Ribat al-Kurd into mini-wailing wall: The IOA continues to confiscate the Islamic
Waqf of Ribat al-Kurd (historically known as Hosh Ashihabi located at the western wall
of Al-Aqsa Mosque) next to Bab Al-Hadid (the Iron Gate). Since 2011, the IOA converted the site into a
Jewish prayer place called “mini wailing wall.” The IOA continues to ban both the Shihabi Family and
the Jerusalem Awqaf from practicing its legal and historic right to maintain the site, which is an integrative
part of the Western Wall of Al-Aqsa Mosque/Al-Haram Al-Sharif and it is a Waqf property. Jordan has
requested the IOA to stop changing the historic shape, function and identity of the site. JJA protested the
IOA’s tiling of its ground with new stones replacing the authentic stones that were in very good condition
and shape when removed.
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13 - Damages to the structure and furniture of Al-Aqsa Mosque / Al-Haram Al-Sharif: The worst
police and security forces’ attack against Al-Aqsa was conducted during the period of July 14th to 28th
2017. The IOA took use of a violence security incident, as an opportunity to evacuate the mosque for 14
days for first time since 1967 and to intrude not only into all Al-Aqsa Mosque / Al-Haram Al-Sharif’s
rooms, mosques, cisterns and offices but also into all computers and cupboards. After July 28th, the
Jordanian Jerusalem Awqaf formed scientific official committees to investigate the damages and they
found out the following:
A- The Dome of the Rock:
1- The prayer carpet was removed and many distortions and damages were observed.
2- The electricity holes/sockets/conduits and cables were distorted.
3- Tiles of the ground of the cave under the Holy Rock were broken and removed.
4- Small destructions and drilling were observed in the Holy Rock.
5- Parts of the Holy Rock were dissolved and their color was changed into flash white due to the
use of unknown chemical material.
6- Many small holes were drilled in the Holy Rock and some of the holes were filled with screws
for unknown purposes.
B- Inside The Qibli Mosque / Al-Jame’ Al-Aqsa:
1- Many distortions and damages were observed in the historic wooden painting inside Maqam
Al-Arba’een.
2- Many screws were installed in the wooden calligraphic paintings for unknown purposes.
3- One of the marble tiles below the wooden painting of Maqam Al-Arba’een was broken.
4- The lower part of the calligraphic painting of Maqam Al-Arba’een was broken.
5- A mosaic wooden beam in Mihrab Zakariya was broken.
6- Many parts of the wooden beams in the middle of the Qibli Mosque were distorted and many
damages were observed.
7- Pieces of the copper neck decorating the lower parts of Qibli Mosque’s dome were distorted
and broken.
8- Breaking the marble and making a hole in the southern wall.
9- Breaking the Western door of the Qibli Mosque.
10- Breaking the stone cover of the drainage canal and distorting parts of it.
11- Breaking most of the stone covers of the electric system in the ground of the Qibli and Omer
mosques.
12- Breaking and moving some of the stones in the main walls of the Qibli Mosque.
13- Breaking a marble corner in one of the major columns of the Qibli Mosque.
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C- The Old Aqsa/Lower Aqsa
1- Inside the main cistern of the Lower Aqsa, the investigation committee found out that the
bleaching of the cistern’s wall was removed at many places and many damages were made to
some stones in the cistern.
2- Distortion and damages to the bleaching and earth in the ground of the Lower Aqsa.
3- Many stones were removed from the walls of the Lower Aqsa, including the Khantaniyah
School. Some of these stones were returned into their places improperly.
4- Breaking a large piece of the old column at the entrance of the Khantaniya School. The
broken piece of stone is taken away from the site.
D- The Marwani Mosque:
1- The Israeli police broke and opened all holes/sockets/conduits of electricity and distorted
boxes of maintenance and renovation tools.
2- Some tiles of the roof of the Marwani Mosque were moved out and returned in their place
improperly.
3- Digging was conducted next to the Mahed Essa (Jesus Nativity place) inside the Marwani
Mosque.
4- Marble tiles of the Mahed’s platform were moved out of their places, some were broken.
5- All locks were broken.
E- Bab Al-Rahmah (the Golden Gate):
1- The investigation committee revealed a removal of historic stones and conducting of an
excavation in the upper part (in the window) of Bab Al-Rahmah.
2- Drilling a hole (10cm wide) penetrated the wall of Bab Al-Rhamh towards outside Al-Aqsa.
3- Stones in the second window of Bab al-Rahmah were broken.
4- A stone corner in the upper part of the southern wall of Bab Al-Rahmah was broken and a
piece of lead was planted in the place.
5- The two locks of cisterns of Bab Al-Rahmah were boken; one of the two cisterns was filled
with both water and earth.
F- Sulayman Chair:
1- Breaking stones and removing bleaching of the major column of the building.
G- Al-Buraq Mosque:
1- All carpets of the mosque were taken off.
H- Al-Aqsa Mosque Plazas:
1- Many tiles and historic stones were taken off their places.
2- Taking off a large stone from the wall of Al-Karak platform.
3- Making a hole in one of the stone tiles in front of the Islamic Museum.
4- Making many holes of different sizes and depths in the walls of the Palza of the Dome of the
Rock.
5- Taking off the large red stone in front of the southern gate of the Dome of the Rock.
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I- Office of the Restoration Committee:
1- All furniture was moved from its place.
2- The door of the lower room was crushed and opened.
3- Some stones and rocks in the lower room were broken; broken pieces disappeared; earth proves
conducting slight excavation.
4- Bleaching was removed and earth was tunneled beneath the walls of the lower room.
J- Electric and voice system:
1- Opening all electricity cupboards by breaking more than 40 locks and distorting many cables
causing the cut off electricity from the Dome of the Rock and other places.
2- Opening all computers of the Electricity Department and highly possible taking copies of the
computers’ data.
3- The police confiscated 25 wireless communication mobiles for two weeks, returned 23 of them
and confiscated two devices.
Figure 36: July 2017 14DAYS of complete evacuation and military occupation of Al-Aqsa
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Figure 37: July2017 – 14DAYS ban of Muslims’ access to Al-Aqsa; street alternative
Figure 38: July2017 electronic gates contest; Muslims refused exaggerated security measures
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Figure 39: July2017 massive damages to historic properties of Al-Aqsa
Figure 40: July2017 destruction of historic marble and gates in Al-Aqsa
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14- Israeli Official and Knesset Members’ incitement against Al-Aqsa Mosque / AL-Haram Al-
Sharif: After many years the Israeli restrain of politicians’ incursions into al-Aqsa, PM allowed
these incursions in 2018. The visits were very inciting for return of violence waves to al-Aqsa. MK
Yehuda Glick and Minister Uri Areil recorded the highest number of such provocative incursions.
Figure 41: Israeli officials’ incursions and extreme incitement against Muslims at Al-Aqsa
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Figure 42: Extreme Knesset members lead the politicized incursions into Al-Aqsa
Israeli media instruments continue to be used, as incitement tools for the agenda of Israeli extremists,
whose posters and publications bluntly call for destruction of Al-Aqsa Mosque. For example, on 25
January 2018, extremist Jews made a call for massive incursions. Minister of Education Naftali Bennet
made an inciting statement saying: it is time for Jews to pray inside Al-Haram Al-Sharif. The call incited
the police to kick the Jerusalem Awqaf and Al-Aqsa Guards from the mosque in order not to disturb
Jewish extremist incursions. In an escalation move, the extremists (25 Jan 2018) presented a petition to
the Israeli court requesting financial compensation to be paid to them by the Awqaf because the later does
not allow them pray freely inside the mosque.
On 6 Feb 2018, Minister of Agriculture Uri Areil made a provocative statement (Haaretz) calling for
building a Jewish shrine in place of Al-Aqsa and one sovereign state between Jordan River and the
Mediterranean, which is Israel. On 11 February 2018 MK Yehuda Glick informed the Israel TV Ch10 that
Former Minister Avi Dechter and Israeli Police Chief Commissioner asked him to bring more Jewish
intruders in AL-Aqsa Mosque. Extremist Minister Meri Regev made another inciting statement (18 Feb
2018) and call extremist Jews to raise the Israeli flag in the Holy Site. While the Likud Party also incited
to raise Israel flag over the mosque, extremist Jews have created an email address [email protected]
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threatening all Awqaf employees and Aqsa guards to be outlawed and exiled from al-Aqsa. On 9 April
2018, extremist Jew named Abraham Borg made a strong call for not only ending up the role of Awqaf
authorities in Al-Aqsa but also to undermining the role of Jordan and the Hashemite Custodianship at the
Holy Site. In July 2018 all these incitement announcements were supported by Israeli PM’s decision to
lift the ban on politicization visits by Israeli MKs and officials.
Figure 43: Far right wing Minister Uri Areil and MK Heskel compete in extremism
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D-- HASHEMITE RESTORATION PROJECTS AT AL-AQSA MOSQUE / AL-HARAM AL-SHARIF
Inspite of so many challenges and IOA’s obstruction of more than 25 major renovation projects and the
IOA’s violations of the sanctity of Al-Aqsa Mosque, the Jordanian Jerusalem Awqaf takes of every
possible opportunity to conduct its planned projects in order to preserve the mosque and not to surrender
to the pressure and obstruction. Most important duties that have been conducted are related either to
salvage renovations of urgent needs and the routine works, such as the building capacity of the employees,
supporting educational requirments at the Shari’yah schools, maintaining the Islamic Museum of Al-Aqsa
and continuing the renovations and cleaning of the mosaic in the Dome of the Rock and the Qibli Mosque.
Among the major achievements during the last year 2016-2019 are :
1- In November 2016, the Jordanian Awqaf Ministry and the Hashemite Fund for the Restoration of
Al-Aqsa Mosque announced the finishing of the eight years project (2008-2016) of renovating of
the Dome of the Rock’s mosaic and stucco decorations; and finishing the two years project (2014-
2016) of renovation of the inside mosaic of the Dome of the Qibli Mosque / Al-Jame’ Al-Aqsa.
The announcement and final report were carried out under the patronage of Engineer Ra’ef Najem,
representing the board of the Hashemite Fund for the Restoration of Al-Aqsa Mosque and the Vice
Chair of the President of the Hashemite Restoration Committee. The ceremony was attended by
Jerusalem Awqaf Secretary General Engineer Abdallah Abbadi and Director of the Hashemite
Fund Dr. Wasfi Kailani, among many Jerusalemite Awqaf’s Directorate and Council figures. The
project included the historic renovation of the mosaics in the major eight hallways of the Dome of
the Rock. Experts stated that this kind of renovation was the first of its kind since about 400 years
ago.
2- The Hashemite Fund for the Restoration of Al-Aqsa Mosque and the Dome of the Rock continued
extensive cooperation with UNESCO and Norway in order to finalize the plan for the fourth phase
of the development of Al-Aqsa Mosque Manuscripts Centre. The new phase, supposed to be
UNESCO exit from the project, will hopefully launch in autumn 2019.
3- Six employees of the Hashemite Restoration Department engaged in a field course for mosaic
renovation.
4- Renovating the wooden decorations of the neck of the Dome of the Rock from inside was
accomplished. The project took 12 months February 2017-February2018.
5- Goldening and highlighting the colors of the marble strip of the neck of the Dome of the Rock.
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6- Cleaning the mosaic of the octagon neck of the Dome of the Rock.
7- Renovating and cleaning the marble columns inside the Dome of the Rock.
8- Cleaning and renovating the mosaic of the Mihrab of the Qibli Mosque.
9- Finishing the two years project of renovating the Dome of the Prophet Mohammad’s Hair inside
the Dome of the Rock.
10- Renovating 4 gates of the Qibli Mosque. These gates were destructed by the Israeli police in the
military harsh incurisons.
11- Restoring 4 windows in the upper western wall of the Qibli Mosque.
12- Lining the ninth and tenth Ruwaq of the Marwani Mosque.
13- Cleaning and showing the old crescents of the Qibli Mosque and that of the Dome of the Rock and
installing them in a show place inside Al- Aqsa Museum.
14- Lightening the Eastern Wall of Al-Aqsa from outside and the Western Ruwaq from inside.
15- Follow up of the renovation of the Waqf properties in Salhuddeen and Sultan Sulayman Streets in
cooperation with the UNDP and the Islamic Development Bank.
16-Administration of the Zakat Committee and Khaski Sultan Takiya ; both help hundreds of poor
families in Jerusalem.
17- Supervision and maintenance of the structural situation of about 478 True Waqf buildings in the
Old City of Jerusalem and helping the maitenance of hundreds of Family and Church Waqf
properties.
18- Renovating and cleaning of all items of the Islamic Musuem of Al-Aqsa Mosque and renewing
the description of all signs of the elements in the show boxes.
19-Maintaining three Shar’iyah schools in Al-Aqsa ; 56 employees and teachers work at these schools,
which host 342 students.
20- Renovating Sabil Qaitbai (Qaitbai Fountain) in 2018.
21- Renovating Sabil Qasim Basha (Qasim Basha Fountain) in 2018.
22- Renovating Bab Al-Silsileh Mutawada’ (place of ablution) in 2018>
23- Renovating the outside ladder of the Dome of the Rock, 2018.
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Figure 44: Finishing the Hashemite restoration of the mosaic of the Dome of the Rock
and the Dome of Al-Jame’ Al-Aqsa / the Qibli Mosque, November 2016
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E- ISRAELI VIOLATIONS AGAINST THE STATUS QUO IN THE SURROUNDINGS OF AL-AQSA
MOSQUE / AL-HARAM AL-SHARIF
1- Excavations and digging threats around Al-Aqsa Mosque / Al-Haram Al-Sharif: The IOA has
recently escalated illegal archeological digging, excavations, demolitions and tunneling projects adjacent
to the walls of Al-Aqsa Mosque / Al-Haram Al-Sharif. The excavations that are capable of breaching the
walls of al-Aqsa are increasing, especially from the western side (under the Muslim Quarter) and southern
side of the Umayyad palaces. More detailed explanations will be highlighted in Chapter 2 on the
excavations and tunneling in the Old City.
The worst threat of these excavations is the exclusivist documentation and description, which serve an
extreme Judaization narrative of the historic Islamic remains and findings. Although Israel continues to
deny any breach of the walls of Al-Aqsa, the covert excavations and tunneling increase the concerns of
Muslims and all interested observers regarding the nature and extensions of these projects, especially that
most of the tunneling projects were revealed by coincidence and leaks of secret intensive excavations.
In addition to the 13 points, where the IAA and settlers breached the wall of Al-Aqsa Mosque / Al-Haram
Al-Sharif during the period between 1967 and 2012, the recent years 2008-2018 recorded so many
excavations and tunneling knocking the western wall of Al-Aqsa. The extremist company of El’ad has
conducted most of these excavations, with a focus on the underground works going on in the area between
Silwan south towards the north edge of Western Wall of Al-Aqsa.
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Figure 45: 13 points where the IAA and settlers breached the wall of Al-Aqsa Mosque / Al-Haram Al-
Sharif during the period between 1967 and 2012
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2 - Al-Aqsa Magharbeh Gate Pathway (MGP): Since 2004, The IOA has been excavating and
thoroughly removing remains of the MGP for the purpose of expanding spaces of Jewish prayer place “the
Western Wall Plaza” on the account of Islamic historic layers at the site.
Details of the Israeli violations against the MGP and Western Wall of Al-Aqsa Mosque / Al-Haram Al-
Sharif are included in Chapter 2.
3- Judaization of the names of pathways leading to Al-Aqsa and many streets and sites in and
around the Old City of Jerusalem: Judaization of authentic names of streets, squares, buildings and
historic remains over and below the ground of Al-Aqsa Mosque / Al-Haram Al-Sharif has been escalating
during the recent years. The most recent provocative escalation is the 2017 phenomenon of Jewish
extremist tour leaders carrying imagined “Second Temple” maps and explaining the mosques’ parts to
their fellows via loudspeakers. Many Aqsa guards who protested the violation were taken out of the
mosque and exiled from Al-Aqsa by the police. IOA forced a Judaized name on signs at Al-Aqsa Gates
of al-Asbat, al-Magharbeh, Al-Silsilah, al-Hadid and al-Majlis. The flagrant aggressive policy of
Judiazation is manifested by the signs below which completely ignore mentioning the fact that Al-Haram
Al-Sharif is Al-Aqsa Mosque. The aim of enforced alteration of Jewish names on historic places, such as
calling the Umayyad Palaces, as Ophel plaza or ritual baths of the Jewish prayer place is to strengthen the
claim that “Jerusalem is first and foremost a Jewish city”. Muslims never tolerate this claim. Among the
Judaized names are also the following:
1- Aqabat Al-Khaldiyeh: HaKhashmon’im
2- Al-Wad Street: Hagai
3- Al-Midan: Mizgav Ladakh
4- Aqabat Ghnaim: Shoni Halshot
5- Omer Bin Al-Khattab Street: Batai Makhaseh
6- Daraj Al-Tabouneh: Plugat Hakotel
7- Souq AL-Husur: Khabad
8- Khan Azzait Street: Bait Khabad
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9- Bab Al-Asbat: Sha’ar Ha’ryout
10- Bab Al-Sahirah: Sha’ar Haprakhim
11- Aqbat AL-Takiyyeh: Ma’lout HaMadrashah
12- Bab Al-Magharbeh: Sha’ar HaAshfout (Dunk Gate)
13- Hosh Al-Shihabi: HaKotel HaKatan
Figure 46: 2014-2017 enforcing Jewish names on Al-Aqsa gates and pathways
4- Confiscated Tankaziyyah School / the Islamic Shari’yah Court converted into police station:
The IOA converted the main hall of the Islamic Tankaziyyah School into a police station. Part of it was
converted into a Jewish synagogue in 2013-2014. Tankaziyyah School has been confiscated from Al-
Aqsa Mosque / Al-Haram Al-Sharif and occupied by the Israeli police since 1967. Jerusalem Awqaf has
been denied access to the school and its gates from inside Al-Aqsa have been closed off long time ago.
During the years 2015-2016, Jerusalem Awqaf recorded the sounds of many excavations and drilling in
different parts inside the school. The IOA plan to build the tallest synagogue over the Tankaziyyah
school is considered one of the most flagrant violations, which will change the skyline and shape of the
Western Wall of Al-Aqsa. In addition, it will look as one of the most odd constructions to the authentic
character of Jerusalem. Ottoman doucments,back to 1553 record that the Tankaziyyah School / the Court
building is an integrative part of Al-Aqsa Mosque and it was built with its borders. In 2017-2018, Awqaf
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employees and guards could have access to the Tankaziyah School for first time since 1967 but
ironically as detainees arrested and guided to the place to be investigated by the police.
Figure 47: Tankaziyyah School in history and change of its function
5- Expansion of Jewish Cemetery and confiscating parts of Bab Al-Rahmah Cemetery: The IOA
continued to tolerate extremists’ different forms of aggressions against Waqf properties, especially in the
area east to Al-Aqsa Mosque / Al-Haram Al-Sharif in Ras El-Amoud, Mount of Olives, Wadi Al-Rababah
and Sloudhah in Silwan. Among these forms of aggressions were the expansion of the Jewish cemetery
of Ras Al-Amoud and Mount of Olives on parts of the Waqf land. Jerusalem Awqaf recognizes the
endowment of the Jewish cemetery but they reject its illegal expansion beyond its original size, especially
in the area down to the cemetery of Bab Al-Rahmah. The IOA has also confiscated and fenced three parts
of the Muslim Cemetery of Bab Al-Rahmah: part of Al-Husseini family Waqf property, part of Al-Ansari
family Waqf property and in a third part, which is a true public Waqf. In 2017, the IOA announced new
plans of developing parts of the cemetery into public parks. In spite of the many protests by Jordanian
Jerusalem Awqaf’s Islamic Cemeteries Committee against these aggressions, the violation is still standing.
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Figure 48: Expansion of Jewish Cemetery on Islamic Waqf land 2013-2019
Figure 49: Expansion of Jewish Cemetery beyond its original size
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6- Banning Muslims from burying their deaths in the Cemetery of Bab Al-Rahmah – a Muslim
Cemetery since more than 1400 years: Since the beginning of 2016, the IOA has been making
restrictions and banning Muslims from burying their deaths in their historic Waqf property of the
Cemetery of Bab Al-Rahmah. According to Municipality reports, the IOA’s plan is to convert the
cemetery and its surroundings into public parks of more than 1100 dunams in first step to allocate the land
for the expanded Jewish cemetery, which will occupy more than 2800 dunams of the land of the Mount
of Olives, Ras El-Amoud and Silwan. Jewish Cemetery’s land is a small Waqf property, which has been
massively expanded by confiscating many neighboring properties after 1967.
- In 2018, the IOA built up a metal wall fencing the cemetery of Bab Al-Rahmah in order to
confiscate the land and ban Muslims from burying their deaths in their historic cemetery. In many
cases, the IAA damaged many pre-prepared Muslim graves and the worst aggression was pouring
liquid concrete in order to fill the graves with cement and ban future burials. NOTE: Jerusalemites,
since centuries ago, used to bury their deaths in small family cemeteries and every 15 years their
burry deceased family members in the same graves next to their former relatives.
- In 2017 and 2018, many IOA’s official provocative announcements and visits were made in a plan
to build up walls that restrict the burial area in Bab Al-Rahmah for the purpose of developing part
of it into public parks and to establish the foundations for the cable car project.
- In a very insulting action, the IOA has planted many signs inside the cemetery asking Muslims
“not to burry their deaths and not to throw garbage in the cemetery.” There were also incidents
where the police interfered to take diseased bodies out of the graves in order to implement the ban.
- On May 12th, 2016, the IOA launched a severe aggression against the funeral and body of a
Jerusalemite woman, when the body was laid down in her family’s grave. A policewoman
attempted to take the body out of the grave and later on the police thrown tens of sound and gas
grenades against those who participated in the funeral.
- In September and May 2016, the IOA attacked people of Silwan when they attempted burying
their deaths in the southern part of Al-Rahmah Cemetery.
- In September 2016, the IOA damaged 3 graves in the southern part of the cemetery and 7 graves
in the north-eastern part of the cemetery.
- On September 11, the IOA also cemented/blocked two graves of Jerusalemite families.
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- On July 19th, 2016, the IOA also damaged some graves and installed a fixed police patrol in the
cemetery.
- On November 10th , 2016, the IOA destructed 8 graves and damaged their signs.
- On the 5th of December 2016, the police banned the burial of Khadijeh Abu Douleh in the cemetery
of Bab Al-Rahmah and arrested the body for hours under the condition that her family should find
Abu Douleh another burial place.
- The police patrol bans Muslims not only to bury their death but also to visit the graves of their
diseased relatives.
- On January 6th, 2017, a Jordanian delegation to Jerusalem was threatened of being arrested and
taken to police station twice because the delegation was taking photos of the damaged and
cemented graves.
- In a historic unimagined violation against the cemetery, the IOA planted under earthed censors,
which send alarming gestures if Muslims start cleaning any of the graves.
Figure 50: Confiscation, fencing and insulting signs at Bab Al-Rahmah Cemetery
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Figure 51: Desecration of Bab Al-Rahmah cemetery by mobilizing extremists to do prayers over Muslim
graves
Figure 52: 2019 Israeli Municipality breaching of the Islamic Waqf property, fencing and restricting its
borders and damaging some graves
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7- Changing the authentic shape and function of Bab Al-Asbat Pathway to al-Aqsa (Al-Yusfiyeh
Cemetery): Since July 2017 through beginning of 2019 the IOA started massive excavation works with
heavy machines, as part of the municipal plan, to develop the area into wider pathway and public park.
The Jerusalem Awqaf, the family Waqf owners and the Jerusalem Cemeteries Committee all protested the
project for the following reasons: 1) most of the land is a family Waqf ownership for Jerusalemite families;
2) the eastern part of the pathway is a ‘true waqf’ since it is historically part of the Yusifiyeh Cemetery,
where thousands of Shahids and Jerusalemites have been buried; 3) the excavations revealed and damaged
so many pottery remains and graves of Muslims; 4) the municipality wants to change the function of the
pathway into a public park and a main road that will be connected to another pathway that passes through
Bab Al-Rahmah Cemetery until the end of the Eastern Wall of the Old City. The authentic pathway has
been used mainly as walkway from the northern corner of the Old City to reach the cemeteries and Bab
Al-Asbat. 5) As part of its historic right, Jerusalem Awqaf has proposed a plan to develop the area in an
approach that does not undermine the identity of the place and does not violate the sanctity of the
cemeteries.
Figure 53: 2018-2019 excavating, confiscating and changing the historic shape of Bab Al-
Asbat/Yusfiyeh Cemetery and pathway to Al-Aqsa
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Figure 54: 2018-2019 excavations, tiling projects and cement concrete walls at Al-Yusfiyeh cemetery’s
pathway to AL-Aqsa
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Figure 55: 2017 beginning of excavating Al-Yusfiyeh Cemetery in spite of the Jordanian Jerusalem
Awqaf protest of changing the area’s status quo
Figure 56: 2019 Israeli Occupation Authorities’ pouring cement concrete inside the graves to ban
Muslims’ burial at Al-Yusfiyeh Cemetery
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Figure 57: Bab Al-Rahmah and Al-Yusfiyeh cemeteries hold sacred bodies of Sahbis and Muslim
martyrs since 1400 years until today
8- IOA increased the number of surveillance cameras over the top roofs of Al-Aqsa Mosque
buildings: In 2017, the IOA installed tens of new cameras over the gates roofs of the Omariyah School,
Ghawanmeh Gate, Asbat Gate, Majlis Gate, Silsileh Gate, Ashrafiyah School and many high points inside
and outside Al-Aqsa Mosque / Al-Haram Al-Sharif. Jerusalem Awqaf continues to condemn the violation
since it is tightening grip against the Muslims’ freedom of worship. The main purpose of the surveillance
cameras is to protect Jewish incursions and aggressions against Al-Aqsa Mosque / Al-Haram Al-Sharif.
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Figure 58: New surveillance cameras over the gates and walls of Al-Aqsa Mosque
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CHAPTER 2: TWENTY FOUR EXAMPLES OF AGGRESSIONS AGAINST CHURCHES AND
CHRISTIAN HOLY SITES
Through 2017 and 2018, Jerusalem Churches issued many statements of complain and appeal to world
leaders and international forums in order to stop the accelerated IOA’s violations against their Christian
Holy Sites and properties more than any time before since 1967. The frequent appeals by Jerusalem
Council of Churches, composed of the 13 heads of the 13 major Christian denominations in the Holy
Land, were addressed to both Israeli leaders and the international community asking them to rescue the
Christian community of Jerusalem from severe targeting by settler groups and municipal legal rules, e.g.
real-estate, public space, rent, property and taxation, that are dramatically damaging historic Status Quo.
Recent major aggressions against the Christian Holy Sites and Churches included: price tag crimes against
the Churches and Christian religious figures and priests, confiscation of Church properties and pressuring
the Christian communities to immigrate out of the Holy Land. The worst aggressions were the so-called
“price tag” drawings and slogans painted on walls of Churches against Prophet Jesus Christ and the
Blessed Virgin Mary. Although all these violations were conducted by the extreme organizations, such as
“Price Tag,” “Lahava” and the radical new Jewish settler movement “Hilltop Youth,” the police could
barely stop these attacks, which are leaving a very bad impact on historic religious and social synthesis in
the city.
Due to the continued restrictions and violations against Christian Society in Jerusalem since 1967, the
Christian population of Jerusalem decreased more than 90% of their expected normal growth. Palestinian
Christians all over the world are about 2.5m; only 45k are still living in the West Bank; 117 inside the
Greenline; only 4.5k live in Jerusalem and 733 in Gaza. In a normal population growth, Christian
Jerusalemites are supposed to be about quarter million today. The immigration of the Palestinian
community was a result of the continued pressure and restrictions against the Christians, especially in the
Old City of Jerusalem. Worst recent restrictions were related to high tax imposed on their dwellings and
the IOA’s interfere in their cultural, religious and educational affairs. The IOA’s interfere has been
understood as a change of the Status Quo, which conserved an autonomous ‘Corpus Separatum’ of
Jerusalem Churches.
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On September 24, 2017, Haaretz authors Yottam Berger and Nir Hasson reported that over 50
Christian and Muslim sites have been vandalized in Israel and the West Bank since 2009, but only
9 indictments have been filed and only seven convictions handed down, according to Public Security
Ministry data. The wave of vandalism peaked in 2013. That year, 11 investigations were opened and
five people were convicted. Nine Christian and Muslim sites were vandalized in 2014 and the same
number in 2015. In 2016, only three such attacks were recorded, but there were four in the first half of
2017. From 2009 through 2012, there were 17 such incidents – but there wasn’t a single indictment.
According to Haaretz article, the Tag Meir organization, which monitors hate crimes, keeps its own
records. It says there were 44 attacks on Christian and Muslim sites between the end of 2009 and the
beginning of 2016.
Below are some examples of the price tag crimes and general policy violations
committed against Jerusalem Churches since 1967, with a focus on the recent 8
years incidents:
1- Coptic Church faced the first price tag after 1967 Occupation of Jerusalem: in 1967, the Israeli
police attacked the Coptic Church, its priests, and they burnt five religious centers and Christian
publication houses, who resisted the Occupation of the City. In 1970, the Coptic Church was attacked
again by the Israeli police, their Centre of the International Bible was burnt again in 1973.
2- Killing Philiminos: Israeli settler Raby Asher killed the Greek Orthodox Archimandrite Philiminos
at his Church, the Monastery of Saint Jacob’s Well, on 29th of November 1979.
3- Mother of the Orthodox Father Yukaim was killed in the Church of Ascendance in 1999. Parts
of the Church were demolished by the Jerusalem Municipality in 2000 under the excuse that it was
built up without a license.
4- Restricting access to annual Holy Fire: Since the year 2002 through 2018, the Israeli police has
been obstructing access of worshippers, priests, nuns and organizers of the Holy Fire ceremony on
Easter Saturday at the Church of Holy Sepulcher.
5- School and Monastery of the Cross Vandalized: On the 7th of February 2012 – In Jerusalem, a
Jewish-Arab bilingual school, a symbol of coexistence, in which half the students are Jews and half
are Arab, and the 11th-century Monastery of the Cross administered by the Greek Orthodox church
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were defaced with graffiti saying "Death to Arabs", "Kahane was right" and "Death to Christians"
as well as "price tag".
6- Baptist Narkis Street Church: On the 20th of February 2012 – Vandals smeared "Death to
Christianity", "Jesus is dead," and "Mary was a prostitute" on the Jerusalem Baptist Narkis Street
Congregation church, and slashed the tires of several cars parked in the compound. The acts were
countersigned by price tag graffiti.
7- Illegal entry and locking Greek Orthodox Chapel on Holy Sion Hill: On the evening of Friday
the 25th of May and 7th of June 2013, students at the Patriarchal-Hieratical School of the Patriarchate on the
hill of the Holy Sion realized that unknown people had broken into the lock of the wrought iron door of the
chapel-catacomb of the Pentecost, placed religious books and other items inside the chapel and closed it using
a door chain and lock of their own. The underground chapel was excavated by the late Timotheos, Patriarch
of Jerusalem, and in addition to a few other occasions, it is also used on Whit Monday (Monday of the Holy
Spirit) of each year for reading out one of the Pentecost-Kneeling Prayers during the litany from St Trinity
Church to the grave of prophet-king David and the gallery. On Sunday morning, after the Divine Liturgy, the
School Principal, father Photios and the Grand Chancellor Aristarchos, Archbishop of Constanina, arrived at
the chapel and, guided by the Israeli Police, tried to remove the chain that had been placed on the door, in
order to step inside. At that point, about ten extreme-religious Israelis, probably from the nearby Synagogue
of the tomb of prophet-king David, arrived to protest, holding the Bible, reading and praying out loud, denying
the Patriarchate’s jurisdiction. They even obstructed the police from entering the chapel to remove the items
they had left inside. In the meantime, a religious woman, with her head covered, arrived at the scene and after
fiercely reprimanding representatives of the Patriarchate and the Police, went on to cut a hole into the chapel’s
railing fence and, in the presence of the Police, allowed three young men with side curls to step inside. The
extremist Jews who had arbitrarily trespassed to the Patriarchate’s religious grounds, intended to occupy and
appropriate the property. Their belongings were also removed, and the chapel was locked by means of keys
kept at the School. Even so, the female protester went on to place a new chain with a lock on the door.
Subsequently, the Patriarchate’s Legal Service together with the School Principal gave a statement to
Jerusalem Police, submitting evidence of the Patriarchate’s ownership of the site, with the aim of resolving
the problem and reestablishing order.
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Figure 59: Damage, desecration and attempt to confiscate Greek Orthodox Chapel on Mount Zion
8- Perpetrators trespass on Chapel and School of Sion: On December 23rd, 2013, the Patriarchate of
Jerusalem strongly denounced the trespassing on the fenced Chapel of the Pentecost and the rooting out of
saplings planted around the chapel, committed on Sunday the 9th/22nd of December 2013 by unknown
fanatical religious elements, inhabiting the area of the Tomb of Prophet David. The chapel of the Pentecost
belongs to the Patriarchate and lies to the southeast of the Hieratical School and the cemetery. The Patriarchate
filed a complaint against the act with the Israeli Police. On the morning of Friday the 31st of May/13th of
June 2014, the Dragoman’s Office of the Patriarchate of Jerusalem, notified by the Israeli Police, arrived at
the chapel/catacomb of the Holy Spirit on St Sion and witnessed the vandalisms caused again by extreme
fanatic activists from the area around David’s Tomb. The aforementioned activists broke into the heavy iron
gate of the chapel, after breaking the chain, and desecrated the chapel with garbage, spreading to the holy
Altar in the Eastern niche.
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Figure 60: Chapel and School of Sion desecrated by extreme settlers
9- Desecration of Latin Church in Latrun: On the 4th of September 2012, Graffiti reading "Jesus is
a monkey" were sprayed on a Christian monastery, and its door was set on fire, at Latrun in a
suspected price tag attack for the evacuation of Migron. In late June, 2013, police arrested a Bnei
Brak resident on suspicion that he had been involved in the incident. 3
3 Although the church is not in the vicinity of the Old City of Jerusalem, but this example is brought her to show that these
price tag violations extend outside Jerusalem and spark hatred and violence across the country.
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Figure 61: A Catholic monk standing in a doorway of the Latrun Trappist Monastery where
vandals spray-painted with anti-Christian and pro-settler graffiti, Sept. 4, 2012.AP
https://www.pinterest.com/pin/541346817686267949/
https://www.haaretz.com/church-israelis-don-t-respect-christians-1.5296299
10- Church of Dormition at Mount Zion: On the 3rd of October 2012 -The entrance to the Church of
the Dormition on Mount Zion was sprayed with graffiti that read "Jesus, son of a bitch, price tag."
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Figure 62: A hand-out picture released Tuesday by the Franciscan monastery showing anti-
Christian graffiti denigrating Jesus.AP/HO, https://www.haaretz.com/j-lem-church-marred-with-hategraffiti-
1.5174277
11- Graffiti against St. George Romanian Orthodox Church: On the 9th of May 2014, graffiti reading
'Price tag, King David is for the Jews, Jesus is garbage' were sprayed on the walls of the St. George Romanian
Orthodox Church at Shivtei Israel 46 Street less than 1000 mtrs of distance north to the Old City of Jerusalem,
very close to the pre-1967 seam line.
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Figure 63: Illustrative photo of anti-Christian graffiti reading "Price tag, David the king, Jesus Junk for
the Jews" spray painted on the Romanian Church in Jerusalem on May 9, 2014 (Photo credit: Yonatan
Sindel/Flash90) https://www.timesofisrael.com/church-defaced-in-jerusalem-in-suspected-price-tagattack/
12- Arson attack against the Patriarchal Hieratical School of St Sion: At 4:00 am of Thursday the 13th/26th
of February 2015, two unknown masked men deposited burning material in the building of the Patriarchal
Hieratical School of St Sion through a bathroom window in the east wing which is adjacent to the
Patriarchate’s cemetery. The complex, which includes the Church of the Holy Trinity, houses the Hieratical
School and the boarding house for high school and lyceum students trained to join the Hagiotaphite
Brotherhood. The fire was perceived by the Israeli Police and Fire Department which rushed to extinguish it,
thus preventing human losses. Damages were caused to the building, including profane graffiti sprayed on
the walls. The same Church was attacked on the 30th December 2014 by an extreme settler, who
damaged a cross and a statue at the Church.
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Figure 64: deposited burning material in the building of the Patriarchal Hieratical School of St Sion
through a bathroom window next to the cemetery
13- Extremists Price tags and slogans to vandalize the Benedictine monastery (Dormition Abbey):
In the morning of 17 January 2016 monks of the Benedictine monastery, located on Mount Zion,
woke up on drawings on the walls of their Church by extremists Jews saying “Christians to Hell,”
“Death to the heathen Christians the enemies of Israel,” and “May his name be obliterated”. This
incident has recently become frequent against the same Church.
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Figure 65: Anti-Christian graffiti reading 'May his name be obliterated' at the Dormition Abbey, January 17,
2016.The Benedictine monks of Dormition
https://www.haaretz.com/israel-news/.premium-jewish-extremists-vandalize-a-jerusalem-abbey-
1.5391716
14- Burning the Church of the Dome of Ascension on Mount of Olives: On March 8th 2017, the newlyrenovated
Dome of Ascension was set to fire and vandalized by unknown extremists. The Church of
Ascension was renovated by His Majesty King Abdullah II in January 2017. The police did not reveal the
vandals until writing this report.
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Figure 66: Two months after renovation, Dome of Ascension vandalized; on the right Awqaf and
Patriarchate of Jerusalem monitor damages of March 8th,2017
15- Calls for ban of Christmas celebrations in Jerusalem: In November 2016, head of Lahava
extremist organization called for ban of Christmas celebrations in the city of Jerusalem under the
explanation that these celebrations are against “Jewish holiness.” In another hostile and anti-
Jerusalem heritage statement in December 2016, Jerusalem city rabbinate informed hotels that displaying
Christmas trees contravenes Jewish law and is prohibited. Reprinted on a website, the rabbinate’s letter
also said hotels should not hold New Year’s parties on December 31st, since Jews observe a different new
year.
16- Greek Orthodox Seminary set on fire. On February 26th, 2015, the seminary was vandalized with
anti-Christian and ultra-nationalist Israeli graffiti, including many abusing drawings painted at the walls
of the Church.
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Figure 67: Up right: an example of the graffiti at Dormition Abbey reads "May His name (Jesus) and
memory be erased."
17- Israeli flag raised above an entry of the Church of the Holy Sepulcher: On November 1st 2016,
Arab Knesset members and Christian leaders in Jerusalem asked the Israeli authorities to remove the
Israeli flag from top of the eastern entry of the Church of Holy Sepulcher. The statements considered
the rising of a political flag over a religious site, as a violation of the status quo and enforcement of
Occupation symbol over a worship holy site.
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Figure 68: Israeli flag waving over an entry to Church of Holy Sepulcher
18- Israeli settlers violate Status Quo in the Gethsemane opposite to Church of Resurrection on
Mt. Olives: On the morning of Tuesday, the 26th of October and on the 8th of November 2016, St Demetrius
feast-day, Israeli settlers, members of the Ateret Cohanim extreme right organization, striving to liberate the
Holy Land from non-Jewish elements and, in the same spirit, seizing Patriarchal property opposite the Church
of the Resurrection in 1991, namely St John Hostel – in breach of a judicial agreement and deceiving the Israeli
Police in Jerusalem, set an iron fence and broke the roof on the Dependency of Gethsemane opposite the
Church of the Resurrection in order to gain access inside. Hagiotaphite Fathers, Metropolitan Isychios of
Kapitolias, Archbishop Isidoros of Hierapolis, Archbishop Aristarchos of Constantina,
Archimandrite Mathew and others, led by His Beatitude Theophilos, Patriarch of Jerusalem, strongly
protested to the Israeli Police on the breach of a court to maintain the situation in the hostel, as well
as on the violation of the status quo in the Church of the Resurrection, seeing that the aforesaid chapel
stands within its area.
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Figure 69: Damage and desecration of the Gethsemane Church, Nov. 2016
http://spc.rs/eng/israeli_settlers_violate_status_quo_church_resurrection
19- St. John Hostel Settlers violate pilgrimage Status Quo again and again: On Sunday, the 31st of
October/13th of November and Monday the 1st/14th of November 2016, settlers-invaders of St John Hostel,
members of the Ateret Cohanim organization, misinterpreting and distorting a temporary agreement
signed between the Patriarchate’s legal consultants and their own legal consultants, entered a room that
does not belong to the hostel they have been occupying, but to the building complex of Gethsemane
Dependency, and set to work there by force and arbitrarily, whilst preventing the Patriarchate’s workman
to work as agreed. Patriarch Theophilos of Jerusalem went to the site on Monday, accompanied by
Metropolitan Isychios of Kapitolias, Archbishop Aristarchos of Constantina and Archbishop Isidoros of
Hierapolis, the Greek Consul to Jerusalem and they strongly protested against the Hostel’s settlers, whilst
also calling on the Israeli Police to stop the violation.
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Figure 70: Settlers frequent aggressions against St. John Hostel in an attempt to confiscate the place
http://theorthodoxchurch.info/blog/news/st-john-hostel-settlers-violate-pilgrimage-status-again/
20- Ignorance and misrepresentation of Nea Maria Church excavations: There were new violations
committed against the Nea Maria Church located in the southern part of the Old City of Jerusalem in 2015
through 2018. The site was excavated by Israeli Occupation Authorities in the 1970s. This magnificent
Byzantine church was constructed in the Sixth Century A.D. The location is not open for visitors and is
highly neglected due to an Israeli municipality plan to establish a parking lot in its place. The Jewish
neighborhood already has its own parking lot (as shown in the picture below) and expanding it, at the
expense of huge parts of the Nea Maria Church remains, will only enhance Judaization plans. In 2015,
many constructions of culture and sport activities have been imposed on the small area between the Nea
Church and the Southern Wall of the Old City of Jerusalem while the historic vaults and arches of the
Church continue to be neglected and left without any conservation or even a guard to protect the Old
Church invaluable remains. Part of the Church was developed by the municipality and open, as children’s
playing park.
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Figure 71: Nea Maria Church remains south of Jewish Quarter’s parking lot
21- ST. Marry Hospice of the German Knights: The remains of the Church are located in the middle
of the contemporary Jewish Quarter of the Old City of Jerusalem. ST. Marry Hospice of the German
Nights Church was built during the Crusader period (12th and 13th Century C.E.). The Church is now
almost in ruins although its walls are in good shape. The Church has recently suffered a lot of ignorance
and attempts of Judaization. Jewish prayer scroll, known as Mezoza, is at the entrance of the Church and
many Jewish religious celebrations are organized in the Church and in its eastern plaza. The hanging of
the Mezoza at the main gate of the Church means the site is either used by Jews for prayer or resided by
Jews, as their home.
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Figure 72: German knights Church, where many religious Jewish celebrations are organized, especially
Rosh Khodesh (beginning of the month)
22- IOA removal of historical grille of the Church of Holy Sepulcher: IOA infringed upon the Western
Wall of the Church of Holy Sepulcher; the wall is integral part of the Waqf historical building of Al-
Khanqah Al-Salahiya. The IAA confiscated the antique metal protection grille located therein, noting that
the Israeli Occupation authorities had erected a new unauthentic grille and did not return back the original
one until now.
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Figure 73: In 2010 the original iron grille, with historic symbols, was take out by Israeli authorities
under the excuse of renovating and returning it, still disappeared in 2019
24- Taxation threat to change Status Quo and confiscate Church properties: Beginning of 2018,
Churches and Islamic Awqaf were in panic situation due to Jerusalem’s Municipality release (February 4)
stating that “The Municipality of Jerusalem began collecting Arnona (municipal tax) from properties
belonging to the Churches which are used for commerce and other activities – debts that Israel has banned
the municipality to collect since 1967. Anglican Church’s bank accounts of a school and a hotel were
frozen and reserved by a municipal order. The municipality expected to collect about $191m from the
Churhes. Jerusalem Council of 13 Churches, headed by Patriarch Theophilos strongly protested the
move and, when the municipality escalated the seizure on more Churches’ accounts, the Churches were
obligated to close off the Holy Sepulcher on February 25th, 2018, for first time since hundreds of years
ago. This threat is flagrant violation of Status Quo for the following reasons:
 This is serious violation of the status quo, exempting all churches and religious institutions’
properties from taxes since 1850. This status quo authorized by Sultan Abdul-Majid was respected by
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Berlin Agreement 1855, British Mandate 1920, Jordan government 1948-1967 and the Israeli
Occupation until February 2018.
 Once the Churches refuse or are unable to pay the tax, the municipality would help religious-Zionist
organizations to either buy real estate of churches or to buy the “right of using it” by paying the tax.
 The rule will change not only Status Quo, but also Holy Sites’ definitions and map by separating
places of worship from their endowments, mainly schools, hotels and hospitals.
 Churches say their hotels and schools financial returns have been used to cover the expenses of the
Churches’ candles, priests, nuns, orphans, and Jerusalem poor.
 Residents and tenants of Christian and Islamic Waqf houses and commerce stores have already been
obligated to pay Arnona Tax since long time ago.
The Church of Holy Sepulcher was reopened on by the Jerusalem Greek Orthodox Patriarchate,
Armenian Patriarchate and the Franciscan Holy Custody on February 27th, when Israel responded to
Churches and international pressure by halting the taxation rule. On behalf of the Patriarchs, Jerusalem
Council of Churches and the Council of Churches in Jordan, as well as thousands of pilgrims, Patriarch
Theophilos III sent a letter of gratitude to HM King Abdullah II, as Custodian of Jerusalem’s Christian
Holy Sites, for the support HM has given to them in the tax crisis.
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CHAPTER 3: ISRAELI VIOLATIONS AGAISNT THE HISTORIC CHARACTER OF THE
OLD CITY OF JERUSALEM AND ITS WALLS
2017 through 2019 marks an intensive period of exclusive Judaization of Jerusalem history: Israeli
illegal intrusive tunneling, excavations, projects of Judaization of historic sites in the Old City of
Jerusalem and its surroundings have been escalating more than any time before. This chapter updates the
violations, some of them mentioned in previous annual reports, and it brings examples of the ongoing
Judaization processes, through which many non-Jewish historic sites are either removed and/or converted
into Jewish prayer spaces.
During the year 2017-2018, excavations have continued rapidly within the areas at the western and
southern walls of Al-Aqsa Mosque / Al-Haram Al-Sharif. News plans started implementation and new
developments east and south of Al-Aqsa Mosque have been permitted. The Umayyad palaces south of Al-
Aqsa Mosque / Al-Haram Al-Sharif have been awkwardly suffering many eroding under and over ground
excavations both at the southern wall of Al-Aqsa and at the entrance of Silwan next to the southern wall
of the Old City of Jerusalem. Most works focused on changing function and identity of the historic site of
the Umayyad Waqf and archaeological site.
In the so-called Western wall tunnels, hundreds of square meters are under excavations and unearthing.
The illegal excavations involve removing large amounts of historic remains (e.g., walls, rooms, graves,
Mamluk and Ottoman baths and arches). Few samples of the removed or the preserved remains are
logically documented.
One excessive threat is that the Israel Antiquities Authorities (IAA) has been illegitimately self-declared
as having jurisdiction to conduct the excavations; and IAA writes an exclusivist Jewish narrative to many
sites in the Old City and in its environs. The worst development is the fact that most of the recent
excavations have been delegated by the IAA to be the extremist settlers’ organizations, such as Elad and
Ateret Cohanim. Due to the Israeli official support, the two extremist organizations have won so many
legal and political fights in their realm of controlling more historic sites in the Umayyad places, Western
Wall Plaza, the Jewish Quarter, Silwan and in the surrounding area of the Old City, well-known as the
Holy Basin.
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Our previous Status Reports highlighted the IOA’s trend to categorize so many sites in and around the
Old City of Jerusalem, as national parks – especially in Silwan, where settlers’ projects are culturally and
politically indifferent to the dense population and sensitive nature of the Old City and its adjoining
Palestinian neighborhoods. The Israeli government’s tolerance with settlers’ organizations enables the
later to exploit tourism as a tool for reinforcing settlement initiatives in the Old City and its environs,
erasing the significant historic layers and Palestinian presence there, and propagating the entire area as
Jewish. Their main goal is to impose a religious-nationalistic Jewish character that blurs the authentic
nature of the space, primarily in disadvantage of the Muslim identity and presence in the sites.
In 2017, at least 10 touristic settlement sites in the hearts of the Muslim Quarter, Bab Al-Rahmah
Cemetery, Bab Al-Asbat pathway to Al-Aqsa, Silwan, Ras al-Amud and At-Tur, Al-Suwanneh, Al-Qa’ah
Land and Damascus Gate advanced in the planning and implementation: a plan for a visitors’ center in
the cemetery on the Mount of Olives in Ras al Amud; a plan for a promenade in the center of At-Tur
that would create a continuum between the settlements of Beit Orot in the heart of Mount Olives; a plan
for the Kedem Compound at the entrance to Silwan (officially approved), the plan for a cable car
linking to the Kedem Compound, and a bridge above the Hinnom Valley (building permit approved),
a plan for excavation and reconstruction of the pathways in Bab Al-Rahmah and Al-Yusfiyah
Cemeteries; Beith Ha-Libah multi floors building in Al-Buraq Plaza (already started) and many other
projects to be described in this report below.
The two 2017 significant mega projects officially approved by the Israeli government are the Kedem
Compound in Silwan, a four-story visitors’ center planned and promoted by the Elad settler organization,
and the cable car over the Old City and the cable car, which will start in West Jerusalem to transport
passengers to the Magharbeh Gate and to the mount of Olives in a later phase. Below are the major
ongoing violations of Status Quo against the historic character of the Old City of Jerusalem:
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A-INTRUSIVE CONSTRUCTIONS, TUNNELING and UNDERGROUND EXCAVATIONS AT THE
WESTERN WALL OF AL-AQSA MOSQUE and AL-BURAQ PLAZA
1- Changing Status Quo from Wailing Wall to Western Wall: “Al-Aqsa Mosque” and “Al-Haram
Al-Sharif” are identical terms and should consistently be referred to jointly as the “Al-Aqsa Mosque/Al-
Haram Al-Sharif”, which denotes the entire 144-dunum compound.* Sacred to approximately 1.8 billion
Muslims worldwide, it is in Islam the site of the Prophet’s night journey, Isra wa Miraj. It is the original
Qibla (i.e, direction for prayer) for Muslims. The Western Wall of Al-Aqsa Mosque / Al-Haram Al-
Sharif extends from south to north 491 meters long (see lined in red in the figure below).
Al-Buraq Wall is historically believed to be the place, where the Prophet Muhammed (peace and
blessings of Allah be on him) tied the Buraq, the winged riding animal upon which he rode during the
Night of Ascension (see lined in green in the figure below). Al-Buraq Plaza is part of the Western Wall
of Al-Aqsa and it is the Western Wall of Al-Buraq Mosque located inside Al-Aqsa Mosque / Al-Haram
Al-Sharif. Al-Buraq Plaza has been known and used for decades, as the “Wailing Wall”4, defined as the
Jewish prayer area, which, according to pre-1967 Status Quo, used to be 3 meters wide by 22 meters along
part of the Baraq Wall outside al-Aqsa.
After 1967, the Israeli military demolished the houses, mosques and schools of the Magharbeh Quarter
and started an ongoing violation of the Status Quo by expanding the “Wailing Wall” Jewish prayer area
into the so-called the “Western Wall” Jewish prayer area, expanded from 3 meters wide by 22 meters
long in 1967 to more than 90 meters wide by 70 meters long in 2015 and these extensions enforcing
4 Under the terms of the Status Quo on holy sites, a decree fixed the Ottoman Sultan in 1757 and codified in more detail by a
British government Commission in 1922, 1929 and 1933 the Wall is a Muslim Waqf property and the Waqf owns the Buraq
Wall and the Buraq Plaza in front of the wall. In these decrees, Jews have the right to stand on the pavement in front of it and
pray. The 1920s confrontations led the British Mandate to form a commission in 1930 with the approval of the Council of the
League of Nations, to determine the rights and claims of Muslims and Jews in connection with Al-Buraq Wall, referred to by
Jews as Wailing Wall. The report concluded: “To the Moslems belong the sole ownership of, and the sole proprietary, right
to, the western wall, seeing that it forms an integral part of Al-Haram Al-Sharif area, which is a Waqf property. To the
Moslems there also belongs the ownership of the pavement in front of the wall and of the adjacent so called Magharbeh
(Moroccan) Quarter opposite the wall, inasmuch as the last mentioned property was made Waqf under Moslem Shari’ah
law.” See Harman, Graham; the Mufti and the Wailing Wall, A History of Palestine, Princeton University Press, 2008.
And Kassim, Anis F; Special Report, the Palestine Yearbook of International Law 1996-1997, Martinus Nijhoff 1998.
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new Israeli facts on the ground are continuing. During 2017, the Israeli institutions including the Prime
Minister Office, Western Wall Rabbinate, Israel Chief Rabbinate, Elad Extremist NGO, IAA, Reform
Jews and Jerusalem Municipality have been in intensive confrontations over the Western Wall area south
to the Magharbeh Gate Pathway. The discussions and confrontations have presented the planned divisions,
as an intra-Jewish conflict, ignoring that fact that this is a Waqf property and it has been part of Al-Aqsa
Mosque/Al-Haram Al-Sharif for centuries.
Figure 74: Status Quo Definitions of the Western Wall, Al-Buraq Wall and the Wailing Wall
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Figure 75: Left: western wall of Al-Aqsa Mosque / Al-Haram Al-Sharif, Al-Buraq Wall and “the Wailing
Wall”; Right up: expansion of “the Wailing Wall” from 3x22sqm before 1967 to unlimited plaza
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Figure 76: British Mandate Definition: Western Wall is integral part of Al-Haram Al-Sharif, Muslim Waqf
2- New Construction at the Northern Edge of Al-Buraq Plaza – “Beit Strauss”:
After the inauguration of the first floor of so called Beit Strauss building on December 25th 2016 the
Judaization of the building continued in 2017 and the second floor was completed and opened to the public
and police services. The lower floor is used, as a passageway to the Western Wall tunnel. Construction
and Judaization developments in the third and fourth floors are continuous while unearthing of huge
amounts of remains from under the ground has also continued during the year 2016.
Beit Strauss (the ‘Strauss Building’), is a building located on the northern edge of Al-Buraq Plaza, the
expanded “Western Wall Plaza”. The IOA’s so-called Western Wall Heritage Foundation advanced in
implementing its architectural plans to expand the structure, by confiscating 360 square meters from the
open plaza. The project blocks the northern edge of the Buraq Plaza by Judaized structures and functions.
During 2017 through 2018, intensive work continued to develop and open a large area of toilets over the
archaeological remains. Jordanian Jerusalem Awqaf has kept an eye and reported on different phases of
the project in the previous Jerusalem status reports submitted to UNESCO World Heritage Centre since
2014.
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The major violations by Israeli Occupation Authorities and the project organizers of the new construction
of Beit Strauss were:
1. The IAA's intention came out to an agreement with the designers that the building would rest on piles
of historic remains, avoiding salvage excavations and restricting IAA’s role of observation. Awqaf or
UNESCO were banned access of oversight of the works.
2. Beit Strauss is a visual pollution and direct threat to the historic complex fabric and the archaeological
environment of the area.
3. Beit Strauss is flagrant damage to the historic skyline view of most sensitive part of the Old City.
4. Tons of cubic meters of concrete were poured in deep holes that were used as foundations to the new
building over the historic walls and remains.
5. Extensive drilling in the site damaged invaluable walls and rooms beneath the surface.
6. Experts, journalists and domestic people were shocked of eye witnessing and documenting process of
bulldozing earth and stones.
7. It is very terrible that the building of two stories kept a few historic vaults and renovated them to be
used as toilets at the place where ancient walls of schools of religion stood for centuries.
8. Beit Strauss blocked the walls of the Muslim Quarter. In 2015 through-2017 an extra floor has been
built threatening to block the windows of the Arab Sub Laban and Al-Khalidi families and more
importantly blocking the south-western facade of the Shar’iyah Court, well known as the Tankaziyah
School.
9. Under security excuses, many cameras have been installed to monitor and record movement of
members of Sub Laban and Khalidi families inside their living rooms and other parts of their houses.
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Figure 77: 2013-2016 demolitions for the construction of Beit Strauss on Muslim Waqf properties
3- “Beit Haliba”: changing history and shape of Al-Buraq Plaza
On 13 February 2018, the Israeli authorities settled a crane and other equipment in the location designated
for establishing the Judaization project of Beit Haliba. The construction process continued significantly
through the end of 2018 beginning of 2019. According to the project approved in 2015 and tabled by
the “Israeli Company for the Reconstruction and Development of the Jewish Quarter” with full support
by the Israeli municipality, the Israeli authorities intend to establish a three storey building on an area of
2825 square meters. The IOA started this multipurpose religious and museum project near the western
wall of Al-Aqsa Mosque in 2018.
According to publications on this project, the first 740-square-meter floor of this Talmudic center will
include administrative rooms, educational centers, auditorium, VIP lounge and festive hall. The second
765-square-meter room will include a library, religious educational room and room for the guides in
addition to an open glassed-balcony on the roof overlooking the Western Wall and al-Aqsa
Mosque. The underground 1320-square-meter floor will exhibit remnants of archeological assets found
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after years of excavations and the Israeli authorities unilaterally claim they belong to the first and second
Temple periods. The project’s location is around 100 meters away from the Western Wall to the far
northwestern side of it and will be established on an area of 1840 square meters.
In spite of more than a decade of protests of the project at the Israeli courts, “Beit Haliba” has been
approved in the middle of the location, where the Magharbeh Quarter was standing for decades. It is the
place of the contemporary expanded “Western Wall Plaza”, which was known for decades as Al-Buraq
Plaza, part of which was the “Wailing Wall”. The last few houses of the Magharbeh Quarter were
confiscated and demolished in 2003-2004 in order to prepare the space for constructing the planned Beit
HaLiba.
Figure 78: Massive archaeological facts disappeared through Beit HaLiba excavations
Excavating the area and approving the construction of “Beit Haliba”, the IOA is violating and changing
the Status Quo in blatant violation of international law and UNESCO conventions and decisions of
conservation of Jerusalem Heritage by the following violations:
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1. Beit Haliba has the same illegal status in international law as Israeli settlements scattered all over the
occupied city and West Bank.
2. In 2003-2004, the IOA has confiscated and demolished the last houses of the Magharbeh Quarter,
demolished a few days after the June 1967.
3. The Israel Antiquities Authority (IAA) has conducted covert excavations at the site between 2005
through 2017. Israeli reports say important findings were exposed in the course of first excavations
including large vaulted structures, a Sheikh’s tomb, a bakery, shops and other findings from the Ottoman,
Mamluk and early Islamic Periods.
4. The IAA has closed off the site in front of observers, the public and Israeli experts for more than 12
years and this closure is continued.
5. The absence of salvage excavations before receiving a construction permit leaves many questions on
which remains were removed and or moved from their original place.
6. Observers say the remains at Beit HaLiba were scarce large structures with elaborate façades and
vaults built above the eastern Cardo centuries. Some of them survived to their full height. East of the
Cardo, part of a large public building was exposed. These were the remains of al-Madrasah al-Afdaliya
(later known as Sheikh Eid Mosque), constructed around the 12th century.
7. Israeli experts say most of the remains from the Islamic periods were dismantled, and the archaeology
was pushed to the ideological restrictions.
8. The underground level will serve various purposes: security checks, elevators, passages for visitors
and other unannounced functions at the heart of one of the most sensitive historic sites in Jerusalem.
9. Israeli experts, who protested “Beit HaLiba” say there was no architectural competition, except
between ideologists, extreme settler groups and religious foundations. The IOA has been giving an upper
hand in planning the area to the Western Wall Heritage Foundation, Elad Foundation and Ateret Cohamin
(all are extreme ideological organizations), whose announced plans are bluntly to improve transportation,
parking places and capacity of Jewish visitors to the area.
10. Israeli Antiquities Authority claims it keeps samples of the remains. It is well known that it will be
impossible to preserve and to display archaeological remains in the areas planned for new constructions
and public serves.
11. Learning from other excavations by Israeli right wing and extremist groups, the major challenge will
be the description narrative of the remains and the impracticality to reverse neither the removed remains
nor the right history after years of enforcement of a Judaized narrative.
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Figure 79: Continued covert, expanded and illegal excavations at the site of the historic Magharbeh
Quarter; up left is example of remains (some removed), up right is Plan of Liba House building
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Figure 80: Beit Haliba 2018/2019 plan implemented
4- Systematic Demolition of the Magharbeh Gate Pathway (MGP) 2004-2018: Demolitions and
construction plans at the MGP site have continued since 2007 through 2018 in a persistent change of the
historic identity of the site. These violations include the following:
1. The IOA continues to prevent the owner of the MGP, the entrusted Jordanian Jerusalem Awqaf, from
performing emergency restorations and stabilization measures to the Umayyad, Ottoman and Mamluk
remains at the site of the Magharbeh Gate Pathway. The IOA also continues to ban the implementation of
the Jordanian MGP design, which was submitted to UNESCO in 2012. Many UNESCO decisions urged
Israel to enable Jordanian Jerusalem Awqaf to execute its design.
2. 2014 through 201 8has witnessed extensive excavations beneath the MGP remains.
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Figure 81: Systematic demolitions of historic room, walls and continued excavations and constructions
at the MGP, 2004 through 2017.
3. Unlawful secret excavations under tents at the MGP site, especially during the period 2012, as shown
in figure 85 above. Under these tents, as in the picture above, historic remains, including entire rooms and
parts of the Al-Afdaliyya Mosque were removed.
4. To the south of the MGP, the expansion of the Jewish prayer areas involved many excavations plans
leveling historic remains. In July 2018, Jordanian Jerusalem Awqaf demanded the Occupation Authorities
to stop excavations that might be the direct reason for falling of a 100kg stone from the Western Wall of
Al-Aqsa / the Western Wall of the Islamic Museum. In January 2019, Jordanian Foreign Ministry and
Awqaf demanded Israel to remove the scaffolds, which the Israeli authorities installed 5meters high and
12 meters long at the Western Wall of the Al-Aqsa / the Museum.
Huge wooden platforms and pathways, under the excuse of the need for separate prayer spaces for Jewish
reform and conservatives are still standing until April 2019. In fact, these platforms are part of the plans
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to expand the "Western Wall Plaza." In addition to the non-Orthodox platform, known as egalitarian or
US Liberal Jews prayer platform built up in 2013, there were two new platforms constructed on the
Western Wall of Al-Aqsa Mosque in 2015. The later small was assigned to Orthodox Jews and this proves
that the plan is to convert the whole area southern to the MGP into an extension to the “Western Wall
Plaza” north of the MGP.
6. The fact that the US conservative Jewish movement welcomed the new construction while the Reform
Movement condemned the government for pushing ahead with the construction without consulting any of
the other parties involved could prove that the platforms will fall in hands of the conservatives and the
extremist Elad Orthodox organization. This is exactly what happened in the deals between the government
and Elad organization in 2018.
7.On June 25th, 2017, Prime Minister Benjamin Netanyahu froze the 2016 compromise while the PM
ordered the construction to be expedited of the new plaza.
Figure 82: construction and plans of new Jewish prayer platforms next to and at the wall of Al-Aqsa
Mosque allegedly for US and liberal Jews, 2013 through 2017
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B- EXCAVATIONS AND JUDAIZATION OF THE UMMAYYAD PALACES
During 2017 through 2018, remains of the Umayyad palaces continue to face intensive excavations and
faking of the scientific archaeological narrative of walls, water cisterns and antiquities. The worst
development was the normalization of the Judaization of the function of the palaces and the increase of
Jewish rituals, celebrations and tolerating extremists to conduct Jewish Passover sacrifice in 2018. One of
the flagrant violations recorded was the covering of the remains with either newly created Jewish prayer
plazas or hundreds of square meters of wooden and metal pathways of the so claimed “Jewish ritual baths.”
The Umayyad palaces represent an example of the flagrant enforced Judaization and faking history of the
Jerusalem historic remains.
The Umayyad Palaces located south and West of Al-Aqsa Mosque / Al-Haram Al-Sharif were built in the
period, when the current structure of Al-Aqsa Mosque / Al-Haram Al-Sharif was built by the Umayyad
Khalifs Abdel Malik Bin Marwan and his son Al-Walid Bin Abdel Al-Malik 662AC (41Hijri) to 750BC
(132Hijri). The Umayyads gave high importance to Jerusalem and considered it their spiritual capital
since it is one of the third holiest sites in Islam. Archaeological excavations, led by Israeli professors Me’ir
Ben-Dov, Dan Bahat and Benjamin Mazar during the 1960s through 1980s have explored foundations of
four large palaces. These palaces surround the south and south-western walls of Al-Aqsa Mosque and they
were connected by stairs, bridges, pathways and gates to Al-Aqsa Mosque different levels, including the
well-known Al-Aqsa Al-Qadim (the Old Aqsa) also known as the Lower Al-Aqsa beneath the current
upper Qibli Mosque / Al-Jame’ Al-Aqsa, which was almost double size of the current Qibli Mosque / Al-
Jame’ Al-Aqsa (please see the figure below). The Marwani Mosque was also well known as the Old Aqsa
before the crusaders. Israeli Professor of Archaeology Meir Ben-Dov, who led and documented most of
the excavations at the Umayyad Palaces, has written tens of articles and books, such as “the Discovery of
Ancient Jerusalem” describing the structures of the Umayyad Palaces.
Scientific archaeological interpretation and redrawing of the Umayyad Palaces south and west of Al-Aqsa
Mosque prove that the underground gates (single, double and dribble in the south and the so called
underground Barclay gate of Al-Aqsa in the west) were all gates of Al-Aqsa Mosque used by Umayyad
and Muslim worshippers during the first Islamic eras.
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Figure 83: Umayyad Palaces and Al-Aqsa Mosque in the 7th and 8th Centuries AC
Figure 84: Left to right: Double, Triple and Single Gates of Al-Aqsa Mosque southern wall
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Figure 85: Judaization activities of the Umayyad Palaces
Figure 86: Judaization rituals at footsteps of Al-Aqsa at the Umayyad Palaces
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Figure 87: examples of illegal and damaging excavations and tunneling at the Umayyad Palaces for
imposing Jewish narrative on findings
Figure 88: Continued illicit trafficking of archaeological remains
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Figure 89: 2017 has witnessed illicit trafficking of huge amounts of historic remains from the Umayyad
palaces.
Until the end of the 20th Century, Israeli Occupation Authorities and excavators in the area respected, to
certain extent, the remains of the Umayyad period and the scientific narrative of it.
Since the year 2000, a move of Judaization by many Israeli official actors and illegal developers of the
area have been changing the Status Quo and narrative of the Umayyad Palaces by carrying out the
following violations:
1. On March 26th and 27th, 2018 the IOA enabled extremist groups to conduct the role playing of Jewish
Passover sacrifice at the Umayyad Palaces. This violation is allowed at the Wall of al-Aqsa for first time
since 1967.
2. In November 2018, the Israeli government approved extremist Jewish organization of Elad’s control
over the rest of the Umayyad palaces both south and south east of the walls of al-Aqsa Mosque. This
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control empowers extremists’ Judaization narrative over the Old City historic sites in addition to Elad’s
running tourist and archaeological sites in Silwan, south of the Old City walls.
At a government meeting on Sunday, February 11th 2018, the government approved the agreement to hand
to the Elad Foundation operational responsibilities for the Davidson Center archaeological site, located at
the foot of Al-Aqsa Mosque/Haram a-Sharif, https://alt-arch.org/en/elad-davidson_en/. The arrangement
strengthens Elad’s hold on central antiquity sites in the area between the neighborhood of Silwan and al-
Haram el-Sharif. These moves started with the flagrant violations against the Umayyad Palaces in 2013,
when the Municipal East Jerusalem Development Company and the Jewish Quarter Development and
Reconstruction Company agreed that the extreme settlers Elad Foundation would receive extensive rights
to the Davidson Centre and thus to almost half of the Umayyad Palaces. Elad is now the official most
effective manager of the site.
3. During July and August 2017, the El’ad company has transferred huge amounts of earth from the exit
of the newly excavated Silwan-Aqsa tunnel. The exit point is located inside the southern corner of the
Umayyad Palaces, a few meters east of the Silwan Gate to the Old City.
4. During May and June 2017, the IOA enabled extremist companies to construct a very large platform
for Jewish private and ritual celebrations, to thousands of participants were invited in a flagrant desecration
and change of the function of the site. The platform was rebuilt and used for national and religious
mobilizations several times.
5. On 7th of February 2017, the Israeli Occupation Authorities inaugurated the so called “pathway to
Jewish ritual baths” in the Eastern side of the Umayyad palaces. The Inauguration by the Jerusalem
municipality in cooperation with the so called Jerusalem development project No. 5800 and the Israeli
Antiquities authority, was officially protested by the Jordanian Ministry of Foreign Affairs on 1st of March
2017 and the Jordanian Jerusalem Awqaf made a media protest on the 10th of February 2017.
6. During January2017, observers recorded massive amounts of earth and remains evacuated from the
Western corner next to the Jerusalem Wall inside the Umayyad palaces. Most of the earth came out of
excavating the new Silwan-Western Wall tunnel. The process of earth evacuation from the same earea
continued intensively in 2018 through the first half of 2019. Jerusalem Muslim Awqaf never has access
and it never knows the nature of excavations running there.
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Figure 90: Judaization of the Umayyad Palaces by enforcing Jewish narrative, descriptions and
practice of Jewish prayer at the wall of Al-Aqsa Mosque
7. Davidson Centre developed at the entrance of the Umayyad Palaces into an extreme Judaization
narrative museum, which educated many Israeli students and tourist guides how to show the possibility
of demolition of Al-Aqsa Mosque / Al-Haram Al-Sharif and to rebuild Jewish shrine in its places. This
move has created a phenomenon of many museums of “Jewish Temple” in the place of Al-Aqsa Mosque
/ Al-Haram Al-Sharif. Elad is running extensive efforts to falsely describe all Umayyad and Roman
remains as Jewish remains.
8. Elad is converting tens of historic areas into practical Jewish prayer and Jewish celebration spaces,
platforms or ritual baths.
9. Linking the Western Wall tunnels with Silwan tunnels already controlled by extreme settlers will
encourage Elad to accelerate their announced threats to breach in underground parts of Al-Aqsa Mosque
/ Al-Haram Al-Sharif and to Judaize them.
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10. In all excavations managed by Elad, Roman periods are predominantly emphasized and displayed as
Jewish remains, while the majority of other remains are ignored or removed.
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C- TUNNELING AND EXCAVATIONS UNDER THE MUSLIM QUARTER
1- Damascus Gate Security Towers: Since the beginning of 2018, the IOA Israel started the
construction of three security towers at the Damascus Gate: two concrete big structures at the main
entrances leading from Sultan Suleiman street down into the esplanade of Bab Al-Amoud, and a
metal tower was constructed two meters from the wooden gate of the Old City. Jordan and
Palestine protested the structures because they change the historic status quo and view of the
Damascus Gate in centuries. In addition to the abovementioned towers, Israel has dramatically
made many security points at Bab Al-Amoud esplanade and it has created many security police
rooms over the stairs of the gate, beneath its bridge and on top of the gate towers.
Figure 91: Damascus Gate 2018 security towers changing façade of most visible part of the Jerusalem
Old City Wall
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Figure 92: Damascus Gate Judaized and militarized to ban continuity of its authentic Arab character
Figure 93: Damascus Gate esplanades changed into municipal parks with intensive security presence
and surveillance cameras
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2- Damascus Gate excavations / al-Kurd Waqf: In June and Juley 2017, the IOA started extensive
works and excavations in the area of Bab Al-Amoud / Damascus Gate inside the Old City of
Jerusalem. The excavation purposes are not known. The excavators did not ask for permission
form the owners neither from the Waqf authorities. The municipality confiscated the site from al-
Kurd family beginning of the 1980s.
Figure 94: Excavating Al-Kurd Waqf at the Damascus Gate is leading to its confiscation
3- Sulyman Cave / The Kittan Cave excavations: Covert and overt excavations and extensive
works have been taking place inside the cave since 2008. With an opening access from outside
between the Damascus and al-Sahira gates of the Old City, this cave extends beneath the Sa’diyah
neighborhood of the Muslim Quarter of the Old City of Jerusalem. The purpose of the excavations
and digging is likely to connect the Kittan Cave and tunnel to the Western Wall tunneling network.
The real purposes of the continued tunneling and digging are clearly to impose many Judaization
narratives on the parts of the cave. This unilateral Judaization narrative has already been marketed
to thousands of tourists since 2012.
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The Kittan Cave served as a quarry for hundreds of years during the Ottoman time. The following
violations have been carried out by the IAA and other IOAs in the Kittan cave:
1. Massive amounts of concrete have been poured to establish a new exit gate, which had been dug up in
the northern wall of the Old City near the Sahira Gate in 2013 through 2014.
2. An exclusivist narrative has been imposed on the location in order to undermine the historic
significance of the location as the cave from which the building stones of the Ottoman Wall of the Old
City were extracted, a project commissioned by the Ottoman Sultan Suleiman the Great.
3. A Jewish name has been imposed on the cave and it is now being referred to as “Zedekiah’s Cave” in
an attempt to advocate a claim that this is the cave from which the stones of Jewish worship places.
4. In November 2016, reports recorded that the Israeli Occupation Municipality changed the historic
name of Al-Asbat Gate to call it the Herod’s Gate. This move was part of the Israeli policy of changing
historic names of many other streets.
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Figure 95: Sulayman cave is one of major Judaized underground excavations in Old City of Jerusalem
3- Judaization of Hammam Tankaz/Khan Tankaz– the Mamluk Bathhouse and Caravansary -
“Ohel Yitzhak”
Hammam Tankaz, according to Waqfiyat Tankaz, endowment document preserved among Waqf
documents of the Islamic Shar’iyah Court, is a Mumluk Hammam (bathhouse) that was established and
constructed by the Mamluk Amir Tankaz Al-Nasiri in 1337 AC / 737Hijri. Amir Tankaz is one of the
Amirs of Sultan Al-Naser Muhammad Bin Qalawoon. Hammam Tankaz is divided into two parts, the
northern side is well known as Hammam El-‘Ein, of which the Waqf authority delegated its
administration and renovation to the Department of Archaeology of Al-Quds University and the southern
side is Hammam El-Daraj, the subject matter of this section, which has been under extensive covert
excavations by Israeli Occupation organizations since 2003.
The IOA transformed a Mamluk Hall located 20 meters away from al-Aqsa and near the Qattaneen market
into an exhibition hall dedicated to showing a presentation under the title “A Journey to Jerusalem” that
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exhibits the connection between the Jewish people and the City of Jerusalem. Observers report that
archeological activities are not subject to professional supervision; they are in service of the agenda of
settlers’ organizations like Elad to take over the activities; the presentation distorts the history of Jerusalem
and gives a exclusivist historical narrative.
First Israeli covert excavations at the site of the Mamluk Hammam El-Daraj started in 2001, when a plan
of the so-called “Ohel Yitzhak” synagogue was approved to be constructed by the extreme settler
Organization of Ateret Cohanim.
Figure 96: Hamam Tankaz excavated and Judaized.
The excavations at the Waqf of Hammam Tankaz violate the international law and all conventions
of heritage conservation not only because it has been conducted covertly for the last 12 years but
also due to the following violations:
1. “Ohel Yitzchak” project was transferred by the Occupation settlement donor, the Moskowitz family,
to the Western Wall Heritage Foundation. The transfer took place even though the area is not owned by
the Western Wall Heritage Foundation. It is well documented as Waqf property of Hammam Tankaz. It
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is an ownership of the Jordanian Jerusalem Awqaf and any transaction related to Hamman Tankez should
be managed and permitted by the JJA.
2. Roman Theater discovered: In October 2017, Israeli archaeologists announced the discovery of a
Roman Theater in the extended excavations of the Western Wall tunnels west of Hammam Tankaz just
below the so-called Wilson arch, which is part of the Buraq Wall. The discovery, although clearly
announced as Roman remains, was claimed by many Israeli officials, archaeologists and media articles,
as Jewish remains. Rabbi Shmuel Rabinovitch, rabbi of the Western Wall and the holy places said: “Time
after time the amazing archaeological findings allow our generation to actually touch the ancient history
of our people and Jewish heritage and its deep connection to Jerusalem.”
3. Visitors to the site observe that there are many passageways, education centers, prayer rooms and
museums accommodating visitors and school children of mainly extremist Jewish organizations. The
Hammam visitors are provided with many displays and manipulated information that link tour to Jewish
religious history and to the Western Wall tunnels. The later are knocking Al-Aqsa Mosque / Al-Haram
Al-Sharif Western Wall tunnels.
2. The significant archaeological finding is the Mamluk caravansary (the main hall), which has been
occupied by table with Torah scroll and other Jewish prayer tools to teach and practice Jewish prayer.
This means that the main hall has been converted into a Jewish synagogue, as announced by the Ateret
Kohanim settlers although the IAA claim that these are only education tools. From time to time, extreme
settlers celebrate the announcement of converting newly excavated spaces into new Jewish synagogues
under different names. Visiting the site many times among Jewish Children and visitors, experts reported
that the main hall and many other rooms are all focusing solely on Jewish prayer without any correlation
to the archaeological finding and the Muslim history of the site.
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Figure 97: Hamam Tankaz (left) connected to the so-called “secret passage” (right), where the Dome of
the Rock is shown to be destructed and to be replaced by a model of Jewish Temple; every tourist is
informed this was the past and must be the future
Figure 98: Roman theatre discovery raises many questions about Israeli exclusivist excavations
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3. The IAA has several times banned the renovation works at Hammam El ‘Ein by Al-Quds University
Department of Archaeology in cooperation with the Jerusalem Awqaf (the owner of the property) and
with a donation by the United Nations Development Program (UNDP). In 2018, parts of Hammam El
‘Ein were renovated and inaugurated by the JJA and Al-Quds University.
4. The work on the ground indicates that the will of the donors supersedes the will to preserve past
heritage. Professor Haim Barbé, an Israeli French archaeology expert said that he was shocked to discover
the destruction of part of the façade of the building next to the monumental entrance, as well as the
destruction of one of the heating pools, all in order to install an elevator and access route to the site.
5. The IAA contradicts its own procedural guidelines and ethical rules of archaeology. Visitors to the
site observed massive amounts of concrete, which were poured in and over historic stone remains for the
purpose of carrying up the columns of the newly constructed “Ohel Yitzhak” synagogue.
6. The excavations at the site have been conducted with no time and no space limits. Thus, in contrast to
professional archaeological work under an excavation permit, the managers of the site and excavations
have no legal obligation to excavate using scientific measures. They do not document the findings
thoroughly and they hardly publish the findings in an appropriate academic journal.
7. The worst aggression was the beginning, in 2017, to guide top level political leaders to Hamam Tankaz
and the Western Wall tunnel in a clear move to politicize archaeological exclusivist Jewish narrative,
claiming the Al-Aqsa was a Jewish place, which should be destructed and rebuilt, as Jewish structure.
The JJA has requested the Israeli Occupation Authorities to stop all illegal excavations at Hamam
El-Daraj and to return the management of the site to its owner, who is the Jordanian Jerusalem
Awqaf Department, as soon as possible.
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Figure 99: Israeli government place of meeting at Western wall tunnel became later on, an attempt of
official Judaization of Al-Aqsa
Figure 100: Israeli politicization of Jewish religious narratives against history of Al-Aqsa Mosque and
its surroundings
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Figure 101: Politicization of Judaized history of Al-Aqsa Mosque threatens peace and heritage of
Jerusalem
Figure 102: Mamluk hall near Hamam Tankaz in the Western Wall tunnel converted into a Jewish
synagogue to market for the Judaized narrative of Arab-Islamic remains
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Figure 103: Israeli authorities do not save any effort to Judaize the Western Wall of Al-Aqsa.
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D- TUNNELING AND EXCAVATIONS SOUTH OF Al-AQSA / SILWAN
Israeli Occupations Authorities continue every possible effort to empower settlers’ takeover of Silwan,
especially the closest lands to the Walls of the Old City of Jerusalem. Among the recent violations against
Silwan land are the following:
1. “Kedem Centre” and “Urban Parks” Law: On July 14 2017, the IOA announced the approval of plans
for the construction of Kedem Center due to be built at the entrance to Silwan, across the road from the Old
City walls. With that, the prolonged legal and planning struggle against the Kedem Center has come to a failure
end. Construction now depends on the government’s decision and the funds raised by the Elad Foundation –
the developer of the project.
The announcement in the press stated that the center will be part of the “Jerusalem Walls” National Park at the
northern entrance to Silwan. The building will compromise up to seven stories. As mentioned, the center will
include over 15,000 square meters of commercial and tourist spaces as well as a parking lot, and two national
projects – the “Bible Center” and a cable car station.
2. “Urban Parks”: On Wednesday, January 10th, 2018, the Knesset Internal Affairs Committee
discussed an amendment to the Nature and Parks Law (1997). The amendment, which passed in the
Knesset in a preliminary vote, proposes defining a new type of national park, called an “urban park”, for
sites with residents living in them, in which residents will be allowed to submit building plans for housing
purposes. Residents who live in the vicinity of a park pay the price of restriction on building and
development. The amendment shows that it is intended to help the settlers in Silwan living in the
“Jerusalem Walls National Park”. The Elad Foundation has been populating Silwan with settlers since the
beginning of the 1990s. Silwan is one of the only neighborhoods declared as a national park in Jerusalem.
The settlers in Silwan are the only Jewish residents who live within a national park. The amendment
proposed by the Elad Foundation with MK Nurit Koren from Likud was intended to allow settlers in
Silwan to build housing while at the same time continuing the enforcement of Parks policies against the
Palestinians. Today, every time the Palestinian residents in Silwan build a fence, enlarge an opening or
plant a tree in their garden, the INPA can, by law, enforce the regulations by destroying the construction,
and imposing fines, among other measures. More than 110 Arab Jerusalemites living in the area have already
received orders of demolishing their houses, which are facing the risk of evacuation at any moment.
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3. Silwan-Western Wall Tunnel: The Israeli Antiquities Authority, since 2007, has been excavating a
tunnel from the Silwan pool/ al-Hamra pool towards the north. In 2012, the tunnel reached the area of the
Umayyad Palaces inside the Old City and new tunneling exits have, in 2014, been opened adjacent to the
Western Wall of Al-Aqsa Mosque / Al-Haram Al-Sharif, exactly south of the Maghrabeh Gate Pathway.
On December 28, 2016, the IOA opened a new tunnel in Wadi Hilweh in Silwan while many houses were
suffering cracks due to the continued digging. The new tunnel has been unearthed and dug covertly and
reports say it goes up from Wadi Hilweh to an exit at the Umayyad palaces / south-western edge of Al-
Aqsa.
Figure 104: Israeli Minister of Culture and Jerusalem Mayor inaugurating Silwan - Umayyad Palaces’
tunnel in 2017
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Figure 105: Silwan tunnel aims at evacuating Silwan people and Judaization of Al-Aqsa
The Silwan Tunneling towards the Old City of Jerusalem has been accompanied with the following
violations:
1. The ongoing covert tunneling from Silwan towards the Old City is threat of not only to impose
exclusivist Jewish narrative on the tunneled area, but more significantly it is a threat of breaching the
western and the southern walls of Al-Aqsa Mosque / Al-Haram Al-Sharif. It is an aggression against the
Holiness of the Mosque and it is a serious risk of weakening its walls. This tunneling would disrupt Status
Quo and security of the Old City of Jerusalem.
2. The Israeli extremist Elad Foundation has been conducting a project that promotes and emphasizes a
relationship between Upper Silwan, which Elad claims it is “City of David” and the so-called “the Ophel”
esplanade, which is at the core of the site of the Umayyad Palaces. The project marks exclusivist
Judaization narrative due to ideological aspiration to bolster a particular historical narrative and not
according to the importance of the archaeological layers and findings.
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3. In June 2011, the Umayyad Palaces site of the so-claimed “Ophel halls” south of Al-Aqsa was opened
to the public. No scientific archaeological analysis is presented to prove that the remains dated to the 8th
and 7th centuries BCE or, as claimed by the ideological explanations, that these remains refer to the
"Kingdom of Judea".
4. The discovered antiquities in the area of “Kedem Centre” have faced two outcomes: either they were
removed as it happened with the majority of the archaeological remains at the site or they were ultimately
covered up by new constructions. Roman, Byzantine, Umayyad and Abbasid historic remains have been
uncovered and most of these remains have been completely removed without any proper documentation.
5. In December 2016, the Israeli Occupation municipality decided to enforce new six Jewish names on
Batn El-Hawa neighborhood in Silwan. Shkhunat Hataymanim replaced Batn El-Hawa, Derekh Hagan
replaced the garden road, Maalout Hashiloukh replaced Silwan Spring Road, Kerem Hazaytim replaced
the Olives Garden and Derekh Kedem replaced the Abariq Road. City of David replaced Wadi Hilweh
long time ago.
6. The interests of the original domestic community of Silwan village are completely ignored. The
placement of the building at the northern entrance to Silwan will cut off the Palestinian residents’ direct
connection to the Old City and to the Palestinian neighborhoods to the north and east of the village.
Figure 106: Silwan excavations – over the ground: Arabs should leave; under the ground: layers of
Roman, Byzantine and Islamic history were removed in the excavations of “Kedem Centre” (right)
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E- JUDAIZATION PROJECTS IN AND AROUND THE OLD CITY OF JERUSALEM AND ITS
WALLS
1. Israeli touristic official map and Judaizing Muslim and Christian names of streets / sites:
2017 EU Commission report on Jerusalem highlighted that many East Jerusalem sites have been used “as a
political tool to modify the historical narrative and to support, legitimize and expand settlements”. The report
identified settler-run excavation sites in the heart of majority-Arab districts, a proposed cable car project
with stops on confiscated land and the designation of built-up urban areas as national parks. “East
Jerusalem is the only place where Israeli national parks are declared on populated neighborhoods,” the
report said. “Israeli settlers’ tourism has been turning the World Heritage site of Jerusalem into a
commercial theme park while local Palestinian residents are absent from the narrative being promoted to
the visitors,” the report said.
2. In June 2016, the Israeli Ministry of Tourism published an official touristic map, which erases important
Muslim and Christian holy sites in the Old City, completely erases entire neighborhoods around the
historic basin, supplanting them not only with Hebrew names but with the names of settlements. Many
Jewish sites, much less important than the erased ones, are marked in bold red letters, on the Israeli tourism
ministry's official Old City map, which is distributed free of charge at official tourist information centers in
Jerusalem. But Al-Aqsa Mosque/ al-Haram al-Sharif, 14-hectare and one of the Islam's three holiest sites,
is only referred to by a Judaized name. Moreover, dozens of sites of questionable historical importance,
many of them extremists’ Jewish settlement outposts in the Muslim and Christian quarters of the Old City,
are highlighted by the mapmakers in an "Old City Legend" numbered guide. Among 57 numbered sites,
almost half are buildings occupied by Jews in the Muslim quarter of the city, many unknown to licensed tour guides.
While buildings like Beit Wittenberg, Beit Danon and Beit Eliyahu feature among the list of 57 sites, there
is no room on the list of the numbered sites for the Church of St Anne or the Church of the Redeemer.
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Figure 107: 2016 Israeli Ministry of Tourism Map, which omits most non-Jewish sites and highlight Jewish
settlements in dark red, as important historic sites.
Indeed, the Palestinian neighborhoods outside the Old City walls are absent from the map, apart from
Ras al-Amud, while Jewish-only settlements built in those neighborhoods are represented.
The City of David is easily spotted, but the neighborhood of Silwan, with its more than 30k population
that surrounds it is not labelled. Palestinian communities, including At-Tur, Wadi al-Joz and Issawiya do
not appear, but the settlement of Maale Har Hazeitim is labelled with the Star of David.
The Old City of Jerusalem and its surroundings has witnessed a severe campaign of altering names of
streets, especially in Silwan, Assuwaneh, Mount Olives, Ras Al-Amoud, Bab Al-Khalil and other
places. For example, the municipality gave the name of “Derekh Ha-Ophel” to the Silwan Street that
goes from Silwan to the northern corner of the Old City of Jerusalem; it passes next to the Islamic
Cemetery of Bab Al-Rahmah at the Eastern Wall of Al-Aqsa Mosque / Al-Haram Al-Sharif.
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In Sheikh Jarrah, five streets have recently been given Jewish names. Below are a few examples of tens
of streets that have been gradually given Jewish names replacing their Arab authentic names, which
could be lost and forgotten in the future.
Figure 108: Enforcing Jewish names on Silwan street
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Figure 109: Street of Palestine Museum named Amir Drori
Figure 110: Street on Mount of Olives named Hanan Porat
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Figure 111: Attur Street named “Samuel Ben Adaya”
Figure 112: Enforced Jewish names on 5 Sheikh Jarrah streets
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3. Israeli Muzzen bill continues threat against Muslim and Christian freedom of worship:
Beginning of 2018, the Knesset far right wing MKs and Netanyahu revived their threat to resubmit the
Muzzen bill for approval. The threat was put on Knesset table in March 2017. The Israeli Knesset
approved in a preliminary reading the 2016 bill, proposed by the government of Israel, to silence mosques
(Azan) calls for prayers via loudspeakers Jerusalem mosques, including Al-Aqsa Mosque / Al-Haram Al-
Sharif and more than 35 historic mosques in the Old City of Jerusalem are included in the ban. It is very
important to recall that Jerusalem Mosques have been using loudspeakers for Azan since the beginning of
the 1920s. Israel claims the bill bans use of loudspeakers to call for prayer in all religions, including
Church bills during night time 11p.m. to 7a.m.. However, the draft of the bill does not consider the Jewish
Shofar, as loudspeaker, so that the ban is only on Mosques and Churches. All Muslim and Church leaders,
not only in Jerusalem but all over the world, warned that the move is flagrantly against the conservation
of the historic religious harmony and identity of Jerusalem.
4. Confiscating Waqf land under the justification of building public parks: In 2016 through 2018, the
Israeli municipality in Jerusalem announced many properties at the footsteps of the Old City of Jerusalem,
as “public,” “urban,” natural,” and “biblical parks,” especially in Al-Suwaneh (the Waqf land of Abdul-
Muti Al-Ansari) and Bab Al-Rahmah (the Waqf properties of Al-Husseini Family). On January 11th, 2017
the Jerusalem Awqaf, the Ansari Family and the Husseini family issued a statement rejecting the
municipality’s projects stressing that the municipality aims at only confiscating the land, banning Muslims
from making use of it and changing its historic nature in service of occupational purposes. In spite of all
protests and alternative projects submitted by the Jerusalem Awqaf sub-committees, such as the Muslim
Cemeteries’ Committee, Israel razed and reshaped all the pathway connecting the Friday Suq at Sultan
Suleiman Street with Bab Al-Asbat of the Old City. The municipal aggression against the Waqf land and
the Yusfiyah Cemetery started in the middle of 2017 and it continues through April 2018. The project has
removed remains, graves, and many historic remains without any second party observation. Many sources
report that a flagrant erasing of historic elements was often recorded.
5. Converting Muslim Historic Sites into Jewish Synagogues and Jewish Prayer Spaces: Since 1967,
about 100 synagogues/Jewish prayer spaces have been established in the Old City of Jerusalem. Most of
them are newly created and enforced in the area surrounding Al-Aqsa Mosque / Al-Haram Al-Sharif. Tens
of Waqf properties and tunnels have been recently confiscated by IOA and converted into Jewish prayer
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places. Please see related photos under the subtopics of Umayyad Palaces, Hammam Tankaz and Ribat
Al-Kurd.
On December 20th, 2017, Sheikh Muhammad Hussein, the Grand Mufti of Jerusalem, condemned the
inauguration of a new synagogue in the Western Wall tunnels on December 19th. The synagogue is located
opposite the Dome of the Rock inside the Western Wall tunnels, almost below Suq al-Qattaneen. The
Mufti stated that the synagogue constitutes a "blatant violation and genuine provocation of the feelings of
the Palestinians" and "an attempt to wipe out Islamic history and to imprint the false Jewish seal in the
region. He said that the attempts to "legitimize the occupation" are baseless and in violation of
international law.
Figure 113: One of tens of synagogues and Jewish prayer spaces created at the Western Wall of Al-
Aqsa to claim its Judaization
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Figure 114: Synagogues and museums aiming at Judaizing the Wall of Al-Aqsa mosque
6. Targeting Bab Al-Khalil / Jaffa Gate and Qishleh excavations: A visitor, who has been absent
from Jerusalem for the last decade would not recognize Jaffa gate from outside due to the so many
alterations to its landscape. Many excavations and unilateral works have been going on at the area of
the Qishleh building and Bab Al-Khalil / Jaffa Gate. The Qishleh building occupied today by the
IOA’s police administration was constructed upon orders of Ibrahim Pasha Bin Muhammad Ali during
his ruling over the city of Jerusalem (1831 to 1840). The Israeli Antiquities Authority conducted
excavations at the building’s western courtyard, which is also located north of the Jerusalem
Salahuddeen Castle found inside the Old City Walls near al-Khalil Gate. The building is now
connected with the Castle through a new gate that was intrusively opened in the wall.
Since 2004, heads of Jerusalem Churches warned many times of the very vicious threat of the
support of the Israeli state and courts to the Ateret Cohamin settler organization’s confiscation
of three Greek Orthodox Patriarchate’s properties of the Petra Hotel, Imperial Hotel and al-
Mu’zamiyyah residence. The Church leaders kept warning that if these properties are passed to
settlers, the Christian Quarter and the Christian community and tourists will lose their major
entrance to the Old City and the Christian Quarter will be at risk of a new wave Judaization
that may undermine a historic character of the city. It is important to highlight that the three
properties are Christian Waqf and their ownership can never be transferred to any purchaser.
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Figure 115: Excavations of Bab Al-Khalil / Jaffa Gate, change of the shape and Status Quo at the
eastern wall of Al-Aqsa
7. Ribat al-Kurd / Hosh al-Shihabi: This item has been reported in the previous five Status Reports.
The site is now normalized and completely Judaized, ignoring all Jerusalem Awqaf complains and
requests that it is part of al-Aqsa and Awqaf has the right to maintain the Waqf property. Due to the
intensive security measures, residents of the site almost avoid entering their own Hosh / courtyard. This
historic site, located near Bab Al Hadid (Iron Gate) of Al-Aqsa Mosque and is part in parcel of the western
wall of Al-Aqsa Mosque / Al-Haram Al-Sharif. This property consists of a small plaza, an alleyway and
a number of houses inhabited by members of the Palestinian al-Shihabi Family. The property is an Islamic
Waqf and dates back to the Mamluk Period.
The major IOA’s violations against Ribat Al-Kurd are:
1. Confiscating the site and converting it into a Jewish prayer place during the period 2006 through 2015.
2. Banning the Awqaf from renovating the site.
3. Enforcing permanent check point and installing surveillance cameras at the entrance of the site.
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4. The Israeli municipality carried out restoration works at the site and despite the continuous protests of
the JJA.
5. In November 2015, the Israeli Occupation municipality has also fixed a new sign at the location
claiming that the property is named the “small wailing wall”, frivolously and in flagrant violation of the
Status Quo claiming that it is a wall of a Jewish Shrine.
6. Cracks in the property continue to be recorded from time to time due to tunneling taking place
underneath it.
7. The Judaization model of the Ribat Al-Qurd is now implemented on Aqabat Al-Khalidiyah,
being called mini-Jewish Quarter in the Muslim Quarter, similar to the mini-kotel, the Ribat al-Kurd.
Figure 116: Judaization of Ribat Al-Kurd 2013-2016, an example of confiscation of part of Al-Aqsa
Mosque / Al-Haram Al-Sharif
8. Jewish Quarter residential and commercial buildings: A plan by the Jewish Quarter Development
and Reconstruction Company is to develop new construction over the Jewish Quarter Parking Lot at the
southeastern section of the Jewish Quarter, above the existing parking lots. The Company is planning
urban construction over an 18,000 square meter area that will include a combination of residential and
commercial buildings, hotels and other public spaces. The project is in its final planning stages by
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architects. The project is planned to be done in cooperation with the Jerusalem Municipality and the
Jerusalem Development Authority. In February 2019, The Company for the Reconstruction and
Development of the Jewish Quarter in the Old City of Jerusalem has also announced several projects
underway at a total cost of 200 million shekels ($55 million).
9. IOA tramway adjacent to the Northern Wall of the Old City of Jerusalem: In spite of many
UNESCO Executive Board and World Heritage Committee resolutions calling on Israel to take the
tramway operating since 2011, the tramway dangerously continues passing less than two meters next to
the North-Western corner of the Walls of the Old City of Jerusalem. The tramway negatively affects the
visual and physical integrity of the Old City since it passes at the location every five minutes and due to
the vibrations of the movement of the train.
Figure 117: Tramway vibrations threaten stability of the Wall of the Old city of Jerusalemn
10. Plan of high-speed rail-line to include Western Wall station: Israeli Minister of Transportation
announced in November 2016 that Israel is advancing a plan of extending a high-speed rail line from Tel-
Aviv to Jerusalem. The line will reach a station to be located under the “Western Wall plaza”, meaning in
place where the demolished Maghrebeh Quarter was standing and where so many historic remains are
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being removed. The Palestinian Authority condemned the plan in January 2017 and called it “colonial
project.” First phase of the Tel-Aviv West Jerusalem railway has been inaugurated in 2018.
11. Cable Car Project amended and approved: Plans of the cable car project have been in advanced
level to be implemented during 2019. As part of a series of many projects that are being heavily promoted
to Judaize the walls of the Old City of Jerusalem and Jerusalem’s Historic Basin, the Israeli cabinet
ministers approved, May 28th 2017, the plan to build a cable car that would transport tourists from West
Jerusalem to Silwan\City of David and the Western Wall area; https://www.timesofisrael.com/cabinetapproves-
building-cable-car-to-western-wall/. For the first phase of the project, which precedes a building
permit, the Ministry of Tourism has allocated around 5 million USD to promote the cable car plans. The
cable car will reinforce the site of the “City of David” in the Village of Silwan as a major tourist attraction
and bolster the government policy of bringing millions of tourists a year to the Western Wall and the Old
City through Silwan.
In August 2016, Netanyahu government decided to start designing the plan to develop the Mount of Olives
as a major tourist site to drop cable car tourists there. This was yet another stage in the strategic thrust
sponsored by the government of Israel that aspires to transform the Old City and its visual basin into a
pseudo-Biblical realm informed by the ideology of the East Jerusalem settlers, and merging with the recent
surge in the settlement activity is Silwan.
The cable car project has been opposed by many international missions, experts, the Palestine State and
the Jordanian Jerusalem Awqaf Directorate for the following reasons:
1. It will change the skyline and visual sight view of Jerusalem Old City and its surroundings from the
south and the east.
2. The cable car baskets, planned to carry thousands of tourists and visitors to Jerusalem, require planting
large number of massive columns over and on the account of very important historic remains.
3. Most of the massive columns will be planted in Waqf properties and the Jordanian Jerusalem Awqaf
demands the IOA to stop aggressions against its land, real estate and properties.
4. The cable car system passes over holy places and cemeteries; the desecration of these holy places is
widely protested by the religious people.
5. The Old City of Jerusalem is a World Heritage Site and such major project has to be consulted and
approved by UNESCO.
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6. Previous Status Reports recounted the plans to construct a cable car over the last two years. The
latest 2017 approval was intended to facilitate the original plan by dividing it into phases. The new plan
no longer includes a stop at the Mount of Olives; Silwan will be the cable car’s last stop. The assumption
is that in the future the government will try to realize the original plan and extend the cable car to the
Mount of Olives.
The station at Silwan will most probably be built at the Kedem Compound. The cable car and the tunnel
routes, continuously under excavation, has put Silwan’s residents at risk of evacuation. Part of the plan is
to create a busy entry point for tourists above and underneath the village of Silwan.
7. The arrival of hundreds of thousands of tourists via cable cars and tunnels to the Old City will
facilitate an unusual form of control over the tourist experience. Tourists will not be travelling within the
authentic heterogeneous urban environment but will be ushered into sites which present a “closed”
narrative shaped by Israeli religious-nationalist perspective. The tourists will will be exposed to a very
tendentious narrative, which conceals periods of history not associated with the Jerusalem authentic
history. The presence of the Palestinians will be ignored in between air and underground Judaized
narratives.
8. Jordan and State of Palestine has protested the project in principle because it obstructs peace
opportunities since the cable car system connects West Jerusalem with Occupied East Jerusalem,
recognized by the international community and the UN as the capital of the future Palestine State.
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Figure 118: Cable car to threaten sky line threatening the stability of wall of the Old City of
Jerusalem
12. Converting historical entrances of the Old City gates into security and artificial public parks:
During 2017/2018, the IOA has Converted the Old City Gates into security or artificial parks by cutting off trees,
installing surveillance cameras and creating many police platforms. The starting extensive works of the Bab Al-
Asbat pathway to Al-Aqsa is still at the beginning of a complete change of the area during the coming two years.
Silwan Gate is already in advanced levels of Judaization by opening a new side entry into the wall of the Old City
and the massive excavation and building of the Kedem Centre. In 2017, new plans are also heading forward to
change the area of Zion Gate. IOA is changing the features of main gates and walls of the Old City of
Jerusalem by establishing the so called “Biblical Parks”, such as Damascus Gate, Bab al-Asbat (Lions’
Gate) and Bab al-Sahera (Flowers Gate). Some historical grounds have been covered with earth and
concrete, planted with trees and new walking pathways have been created in a way that drastically changes
the authentic characteristics of the Holy City.
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Figure 119: Plan of the so called Kedem Centre project threaten face of Silwan entrance
13. Transfer of the ancient library of the Palestinian Rockefeller Museum to a library in West
Jerusalem: Beginning of 2016, the Israeli Antiquities Authority started to transfer thousands of books
and documents from the library of the Rockefeller Museum, located next to northern wall of the Old City
of Jerusalem, to a new IAA’s library in West Jerusalem. On July 19th, 2016, the Israeli High Court of
Justice rejected the petition of the NGO of Emek Shaveh to stop this illegal transfer of the books. Emek
Shaveh issued a statement condemning the Israeli court ruling that the IAA is responsible for antiquities
at the Rockefeller Museum, and has the right to transfer the library from the museum to West Jerusalem.
In doing so, the High Court ruled that the archeological artifacts at the Rockefeller Museum, most of
which have been there since the British Mandate, are under Israeli possession, and Israel thereby has the
right to take them.
The group’s spokesman, Yonatan Mizrachi, said in the statement that he High Court treated the artifacts
in the museum as part of east Jerusalem – which is annexed to Israel, completely disregarding the fact that
part of the artifacts originate from excavations that took place in the West Bank, including East Jerusalem.
This transfer violates both the Israeli and the international law, which prohibits the transfer of cultural
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assets from an occupied territory to the places under sovereignty of the occupying power. The Palestinian
Authority condemned the transfer of the library and reported on this violation to UNESCO and the UN.
Jordan had protested lending artefacts of the Rockefeller Museum to international museums’ exhibitions
several times. In 1966, the government of Jordan nationalized the Palestine Archaeological Museum and
all its contents, assuming the Museum’s debts and financial responsibilities. The Dead Sea Scrolls in the
Museum became the property of Jordan.
Figure 120: Palestine Rockefeller Museum original and newly created site
14. Nabi Dawoud Mosque: Although the Churches in Mount Zion suffered the worst price tag crimes
ever in the history of the Occupation, the Occupied Nabi Dawoud Mosque and the Dajani Islamic
Cemetery, an Islamic Waqf property located next to the southern wall of the Old City of Jerusalem has
been facing waves of aggressions by the Israeli settler extremists during the last four years. Among the
recent escalated violations are the following:
1. Most of the Dajani family Waqf houses of the compound are now occupied by very radical Jewish
religious-Zionist students and Rabbis of the so called “Diaspora Yeshiva”/school, which was established
by Rabbi Mordechai Goldstein, who carried out the massacre of 1994 at the Hebron Ibrahim Al-Khalil
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Mosque, when 34 Muslims were massacred while doing their prayer at Fajr time. The Diaspora Yeshiva
has been for long time headed by his son Rabbi Yitzhak Goldstein, who passed away in 2018.
Figure 121: Enforced Judaization of Nabi Dawood Mosque is alarming model that can be used by
extreme settlers to Judaize and divide Al-Aqsa Mosque / Al-Haram Al-Sharif
2. Extremists continue to demolish and remove Ottoman and Mamluk tiles that decorated the walls of
Nabi Dawood Mosque both at the entrance and inside the Tomb.
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Photos 122: few examples of the damage documented before cleaning the evidence of the crime against
the historic parts of Nabi Dawood Mosque
3. Extremists continue to damage and ban the renovation of the graves of the Dajani family members at
the site.
4. At the same time, these extremist groups have gradually confiscated parts of the Mosque and converted
the confiscated parts into a Jewish synagogue at the first floor of the building.
5. More Ottoman period windows and iron grids are removed and replaced by a new iron grid of David
star in order to strengthen the enforced Judaization narrative.
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Figure 123: Installing Jewish symbols and replacing historic Ottoman iron grille with David star are
flagrant changes of function and shape of the Nabi Dawood Mosque and the Jesus Last Supper Room
6. The hall of the mosque is now a hall of a Jewish synagogue and the Mihrab of the Mosque is hidden
by religious bookshelves.
7. Israeli experts say that the IAA has excavated the area underground the tomb of Nabi Dawood at the
northern edge of the mosque in 2016 and when the IAA did not find any cave or chamber beneath the
tomb the IAA decided to close off the excavation. It is important to highlight that the first physical Jewish
attachment to Nabi Dawood Tomb in history was in 1950s and most architectural and historic studies say
the tomb is an Islamic grave.
8. Due to the above mentioned excavation, it was observed only in 2016 that the Tomb of King David is
signed in Arabic, as Tomb of Prophet Dawood.
9. In November 2017, Dajani family gravestones were once again smashed in the Muslim cemetery on
Mount Zion, and large amounts of trash were dumped at the complex. These frequent acts were intended
to damage relations between religions and to threaten any opportunity of dialogue, such as that has started
to take place Mount Zion. In December 2017, an initiative, known as Tag Meir Hebrew University student
chapter visited the cemetery and began repairing the damage. The mission was joined by members of the
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nearby Greek Orthodox Dormition Abbey, volunteers, and members of the Dajani family, who according
to family tradition had preserved Prophet David’s tomb for six hundred years. Together, Jews, Christians
and Muslims cleaned the cemetery and were able to reconstruct some of the gravestones.
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CHAPTER 4: RECOMMENDATIONS
Jordan and Palestine demand UNESCO to take of all possible measures to pressure Israel to stop its
constant attempts to alter the status quo of the Old City of Jerusalem and its holy sites, and request that
UNESCO takes decisions and practical steps accordingly. Since the Old City of Jerusalem and Its Walls
is seriously a World Heritage Site in Danger, spontaneous and routine documentation of the Israeli
violations against the city’s historical remains and should be one of the top priorities of UNESCO.
Since neither the UN nor the UNESCO are able to force Israel to abide by their resolutions, Jordan and
Palestine therefore stress that it is of fundamental significance that UNESCO finds out a creative
monitoring mechanism and uses all possible tools to document the IOA’s violations against the Old City
of Jerusalem and Its Walls. Additional tools to raise international awareness regarding the dangers
threatening the world heritage of Jerusalem are also required.
It is illegal and unjust to recognize the brief the reports by the Occupying Power, Israel and its organs, in
an equal level and consideration to reports by the parties who represent the history of the abused people
and the erased remains. Israel has been changing many facts in its recent reports to UNESCO and the
International Community. Jordan and Palestine thank the Israeli institutions, which revealed many
violations included in this Status Report.
In spite of the fact that Israeli violations enjoy the support of certain countries, UNESCO should continue
to represent justice and preservation of the city’s authentic identity; UNESCO and all other international
bodies must be aware of the illegality of Israel’s attempts to change the status quo, inter alia, by using
international legal language in its reports, briefings and decisions dealing with violations in and around
the Old City.
Jordan and Palestine have also call on Israel to comply with the relevant UNESCO decisions, end all
excavations and other illegal measures taken against the heritage of the Old City and its Walls. In line
with World Heritage Committee and Executive Board decisions, Israel must provide all relevant true
information/plans concerning its excavations and other illegal works in the Old City and its Walls.
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The UN and its bodies, including UNESCO, should undertake appropriate analytical study on the effects
of the violations that have taken place to date and pressure Israel to return to the pre-2000 status quo
regarding the Waqf’s administration of Al-Aqsa Mosque/Al-Haram Al-Sharif, including maintenance and
the regulations both Muslims and non-Muslims’ access to the site.
One of the most important issues UNESCO should take into consideration, by monitoring and analyzing
the abovementioned violations, is the Israeli continued enforcement of the exclusivist Judaization
narrative on hundreds of non-Jewish sites. UNESCO should build up an archive of all authentic names of
monuments, streets, schools, historic remains, walls, and holy sites before Israel removes and erases these
layers and before the IOA remove some remains, as it happened in the Umayyad Palaces area.
Jordan and Palestine call on Israel to ratify the Second Protocol to the Hague Convention of 1954 for the
Protection of Cultural Property in the Event of Armed Conflict. They also call on Israel, the Occupying
Power to adhere to Human Rights Council’s resolution HRC/33/L.21, which “calls for enhanced
international cooperation in preventing and combating the organized looting, smuggling, theft and illicit
trafficking of cultural objects and in restoring the stolen, looted or trafficked cultural property.”
While UNESCO does not have the access nor ability to protect the Old City of Jerusalem, Jordan and
Palestine are confident of UNESCO’s crucial responsibility in documenting most of the irreversible and
reversible changes to the heritage of the Old City of Jerusalem.
Jordan and Palestine request the World Heritage Centre to present this Status Report in its entirety
to all members of UNESCO and to upload this report to the website of the World Heritage Centre.
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THE HASHEMITE CUSTODIANSHIP
OF JERUSALEM’S ISLAMIC AND
CHRISTIAN HOLY SITES 1917–2020 CE
White Paper
The R oyal A al Al-B ayt Ins titute fo r I slamic T hought
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THE HASHEMITE CUSTODIANSHIP
OF JERUSALEM’S ISLAMIC AND
CHRISTIAN HOLY SITES 1917–2020 CE
White Paper
The Royal A al Al-B ayt Ins titute fo r I slamic Thought
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THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC
AND CHRISTIAN HOLY SITES 1917–2020 CE
Copyright © 2020 by The Royal Aal Al-Bayt Institute for Islamic Thought
All rights reserved. No part of this document may be used or reproduced in any manner
wthout the prior consent of the publisher.
Cover Image: Dome of the Rock, Jerusalem © Shutterstock
Title Page Image: Dome of the Rock and Jerusalem © Shutterstock
isbn 978–9957–635–47–3
Printed in Jordan by The National Press
Third print run
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CONTENTS
ABSTRACT 5
INTRODUCTION: THE HASHEMITE CUSTODIANSHIP
OF THE HOLY SITES IN JERUSALEM 7
PART ONE: THE ARAB, JEWISH, CHRISTIAN AND
ISLAMIC HISTORY OF JERUSALEM IN BRIEF 9
PART TWO: THE CUSTODIANSHIP OF THE ISLAMIC HOLY SITES
IN JERUSALEM 23
I. The Religious Significance of Jerusalem and its Holy Sites to Muslims 25
II. What is Meant by the ‘Islamic Holy Sites’ of Jerusalem? 30
III. The Significance of the Custodianship of Jerusalem’s Islamic Holy Sites 32
IV. The History of the Hashemite Custodianship of Jerusalem’s Islamic Holy Sites 33
V. The Functions of the Custodianship of Jerusalem’s Islamic Holy Sites 44
VI. Termination of the Islamic Custodianship 53
PART THREE: THE CUSTODIANSHIP OF THE CHRISTIAN HOLY SITES
IN JERUSALEM 55
I. The Religious Significance of Jerusalem and its Holy Sites to Christians 57
II. What is Meant by the ‘Christian Holy Sites’ of Jerusalem? 60
III. The Significance of the Custodianship of Jerusalem’s Christian Holy Sites 64
IV. The History of the Hashemite Custodianship of Jerusalem’s Christian Holy Sites 64
V. The Functions of the Custodianship of Jerusalem’s Christian Holy Sites 75
VI. Termination of the Christian Custodianship 74
SUMMARY AND CONCLUSION 79
APPENDICES 84
APPENDIX I: Map of the Al-Aqsa Mosque/Al-Haram Al-Sharif 84
APPENDIX II: Waqf Deed of the Schools Located on the Land of Al-Aqsa Mosque/
Al- Haram Al-Sharif 87
APPENDIX III: Map of the Old City of Jerusalem 89
APPENDIX IV: Text of the 2013 Hashemite Custodianship of the Holy Sites 91
APPENDIX V: The Legal Status of Jerusalem Under International Law 95
APPENDIX VI: Documents on the Hashemite Renovations to the Holy Sepulchre
1948–1950 ce 110
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ABSTRACT
this white paper summarises the century-plus history of the Hashemite Custodianship
of the Islamic and Christian Holy Sites in Jerusalem. It explains the significance,
functions and legal status of this Custodianship. And it shows how this
unique historical institution guarantees the rights of Muslims and Christians
to worship in their own Holy Sites and preserve their own distinct religious and
cultural identities, thereby enabling and maintaining the fragile peace between
religions in the Holy Land.
The Hashemite Custodianship of the Islamic and Christian Holy Sites in Jerusalem
has been acknowledged by (among others): the State of Palestine, represented by
the Palestinian Liberation Organisation and the Palestinian Authority; the Arab
people of Jerusalem and of Palestine; the twenty-two countries of the Arab League;
the fifty-six countries of the Organisation of Islamic Cooperation (OIC); the EU;
the USA; Russia; Turkey; H.M. King Mohammed VI of Morocco (who is also the
Head of the OIC Jerusalem Committee); H.H. the Pope; all the Primates of Anglican
Church (including H.G. the Archbishop of Canterbury); H.H. the Patriarch of
Russia; the President of the World Lutheran Federation, all the Christian Church
leaders of Jerusalem (starting with H.B. the Orthodox Patriarch of Jerusalem),
and the Director General of UNESCO. It is also referred to in the 1994 Jordan-
Israel Peace Treaty.
the hashemite custodianship 5
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In the Name of God, the Compassionate, the Merciful
Praise be to God, and may peace and blessings be upon the Prophet Muhammad
INTRODUCTION
THE HASHEMITE CUSTODIANSHIP OF THE HOLY SITES
IN JERUSALEM
1. Starting from 1917 ce and until the present, the Hashemite Kings’ Custodianship
of Jerusalem’s Holy Sites has preserved and guaranteed the religious rights of Muslims
and Christians in Jerusalem and the integrity of their Holy Sites. His Majesty
King Abdullah II inherited the Custodianship of Jerusalem’s Islamic and Christian
Holy Sites from his Hashemite ancestors starting with his great-great-grandfather
King and Sharif Hussein bin Ali.1When H.M. King Abdullah II’s father, the late H.M.
King Hussein bin Talal (d. 1999), declared Jordan’s disengagement from the West
Bank in 1988, he specifically excluded East Jerusalem’s Holy Sites and Waqf properties
from the disengagement, and so maintained the Hashemite Custodianship that he
had inherited from his own great-grandfather Sharif Hussein bin Ali. The exclusion
was coordinated with PLO President Yasser Arafat. Jordan’s special role was subsequently
acknowledged in the 1994 peace treaty between Jordan and Israel. After
Palestine was recognised as a non-member observer state by the UNGA in 2012, the
President of the State of Palestine, H.E. Mahmoud Abbas,2 reaffirmed and defined
the scope of the Hashemite Custodianship with H.M. King Abdullah II in the 2013
Hashemite Custodianship of the Holy Sites Agreement (see Appendix IV).
the hashemite custodianship 7
1 H.M. Sharif Hussein bin Ali (1853–1931 ce), the Emir of Mecca and King of the Hejaz and the Arabs (r. 1908–1924
ce) was the 42nd Hashemite to serve as Emir of Mecca, and Custodian of Mecca and Medina, as well as (starting from
1917 ce) Jerusalem. The Hashemite family are the direct descendants of the Prophet Muhammad oe through the male
line of Al-Hasan bin ‘Ali bin Abi Taleb g, his grandson g. Al-Hasan bin ‘Ali bin Abi Taleb gwas also the fifth of the
Righteous Caliphs (Khulafaa Rashidun) after the Prophet Muhammad oe, succeeding his father, the fourth Caliph, ‘Ali
bin Abi Taleb g for a period of six months. The name ‘Hashem’, after whom the family was named refers to
Hashem bin ‘Abd Manaf (fl. 5th century ce), from who the family is descended and who was the paternal great-grandfather
of the Prophet Muhammad a, and whom, in addition to being the grandson of Qusayy bin Kilab, the first
King of Mecca, was also the landowner of what is now Gaza where he died and was buried. H.M. Sharif Hussein bin
Ali was the 37th generation direct descendant of the Prophet Muhammad oe.
2 After signing the Hashemite Custodianship of the Holy Sites Agreement on 13th March, 2013 ce, HE President
Mahmoud Abbas said the following to reporters: ‘We coordinate our positions regarding the Awqaf with Jordan. The
Agreement that was signed the day before yesterday is a renewal of what was done in 1987 ce. The sovereignty over all
the Palestinian land is ours; there is no debate about that.’ Abbas further clarified that ‘In 1988 cewhen the decision to
disengage was announced, we spoke to the late King Hussein bin Talal about the matter and how to follow up and we
agreed that the responsibility of the Awqaf would rest with Jordan, which was the situation originally. Jordan would
continue to uphold its responsibilities and it continues to do so until today.’ Al-Ghad Newspaper, 1st April, 2013 ce.
After signing the Hashemite Custodianship of the Holy Sites Agreement, President Abbas also declared that the Agreement
was ‘a reiteration of what has been the state of affairs between us for decades.’ Al-Ra’i Newspaper, 1st April,
2013 ce.
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Part One
THE ARAB, JEWISH,
CHRISTIAN AND
ISLAMIC HISTORY OF
JERUSALEM IN BRIEF
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Backpage: Dome of the Rock in the center of the Al-Aqsa Mosque/Al-Haram Al-Sharif. Photo taken from Wadi Al-Joze (Suwwaneh houses); Al-
Yusfiyyeh Cemetery is seen just behind the view of the houses (right); Bab Al-Rahmah Cemetery exactly at the Eastern Wall of the Al-Aqsa.
[© Raja’i Al-Khatib/JTV Eye On Jerusalem]
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THE ARAB ORIGIN OF JERUSALEM (3000 BCE–1000 BCE)
2. The Arabs were the first inhabitants of Palestine in history, including in Jerusalem.
This is shown in the archaeological record where Jerusalem is mentioned by name
in the Amarna Correspondence, a series of diplomatic letters between Canaanite
city-state kings and their Egyptian overlords during the 14th century bce. These
cuneiform tablets were uncovered in Egypt in the late 19th century ce. In these letters,
King Abdi-Heba, the soldier-king of Jerusalem, writes to Pharaoh Amenhotep III
asking for archers to help defend Jerusalem from brigands and other Canaanite citystate
kings.

THE BIBLICAL RECORD (1000 BCE–33 CE)
3. The Biblical record shows that the Arabs, Hamites, Canaanites and Jebusites were
the original inhabitants of the land of Palestine, including the area of Jerusalem, as
attested in Genesis, 10: 1–20:
10 These are the generations of the sons of Noah, Shem, Ham, and Japheth;
sons were born to them after the flood. …
6 The sons of Ham: Cush, Egypt, Put, and Canaan. 7…
15 Canaan became the father of Sidon his first-born, and Heth, 16 and the
Jeb’usites, the Amorites, the Gir’gashites, 17 the Hivites, the Arkites, the
Sinites, 18 the Ar’vadites, the Zem’arites, and the Ha’mathites. Afterward
the hashemite custodianship 11
A clay tablet from the Amarna
Correspondence located in the
Metropolitan Museum of Art
NYC (e153).
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the families of the Canaanites spread abroad. 19 And the territory of the
Canaanites extended from Sidon, in the direction of Gerar, as far as
Gaza, and in the direction of Sodom, Gomor’rah, Admah, and Zeboi’im,
as far as Lasha. 20 These are the sons of Ham, by their families, their languages,
their lands, and their nations.
4. Indeed, the Canaanites and Jebusites were there long before (at least 2,000 years
before) the Jews, and even long before Judaism was revealed. They were also still there
when the Jews arrived. This is attested in the Book of Exodus, 3:7–8:
7 Then the LORD said, “I have seen the affliction of my people who are
in Egypt, and have heard their cry because of their taskmasters; I know
their sufferings, 8 and I have come down to deliver them out of the hand
of the Egyptians, and to bring them up out of that land to a good and
broad land, a land flowing with milk and honey, to the place of the
Canaanites, the Hittites, the Amorites, the Per’izzites, the Hivites, and
the Jebusites.
5. Moreover, it was Jebusites who first built and inhabited Jerusalem. This is attested
in the Book of Judges, 19:10–11:
10 But the man would not spend the night; he rose up and departed, and
arrived opposite Jebus (that is, Jerusalem). He had with him a couple
of saddled asses, and his concubine was with him. 11 When they were
near Jebus, the day was far spent, and the servant said to his master,
“Come now, let us turn aside to this city of the Jeb’usites, and spend the
night in it.”
6. Consequently, Jerusalem was always an Arab city. This is attested in the Book of
Ezekiel, 16:3:
‘And say, “This is what the Sovereign Lord says to Jerusalem: Your ancestry
and birth were in the land of the Canaanites; your father was an
Amorite and your mother a Hittite”.’
7. However, when the Ancient Jews came, they attacked, killed and destroyed everyone
and everything they could. This is attested in the Book of Joshua, 10:40:
40 So Joshua defeated the whole land, the hill country and the Negeb and
the lowland and the slopes, and all their kings; he left none remaining,
but utterly destroyed all that breathed, as the LORD God of Israel
commanded.
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8. Even after they conquered the city of Jerusalem, however, they were never able to
expel all the original Arab inhabitants. This is attested in the Book of Joshua, 15:63:
As for the Jebusites the inhabitants of Jerusalem, the children of Judah
could not drive them out: but the Jebusites dwell with the children of
Judah at Jerusalem unto this day.
9. Indeed, the Palestinian Arabs of today are largely the direct descendants of the
indigenous Canaanite Arabs who were there over 5,000 years ago. Modern-day Arab
Muslim and Christian Palestinian families (such as the prominent ‘Kanaan’ tribe who
are, literally, the direct descendants of the Canaanites) are the oldest inhabitants of
the land, and perhaps of any land on earth.3
10. In short, the Biblical record shows that the Palestinian Arabs are the first and original
inhabitants of Palestine and Jerusalem; that they first built Jerusalem and settled
Jerusalem itself; that they have been there continuously and uninterruptedly through
Biblical times. And they are still here today, over 5,000 years later.

JERUSALEM IN THE JEWISH PERIOD (C.1000 BCE–600 BCE)
11. Around 1,000 bce, the Prophet-King David econquered Jerusalem and it became
the capital of his kingdom. Despite invasions from the Pharaohs, the Assyrians and
others, it remained under Jewish control off and on for about 400 years until around
605 bce when it was besieged by the Neo-Babylonians. From around 597 bce until
581 bcemany of its inhabitants were taken into captivity in Babylon.
JERUSALEM AS A MIXED JEWISH CITY (539 BCE–37 BCE)
12. Jews were then allowed to return in 539 bce after the Persian King Cyrus the Great
conquered Babylon. Persian over-lordship of Jerusalem ended when the Persian
Empire fell to Alexander the Great of Macedon (d.323 bce), and Jerusalem then
came under his successors: first the Ptolemies, and then the Seleucids. However, Jews
became more or less independent again in Jerusalem under the Hasmonean dynasty
from 140 bce to 37 bce, when it became a Roman Province with Jewish Kings
(the Herods).
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3 See Al-Mufasal fi Tarikh Al-Quds, Al-Ma’arif Publishing, 1950.
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JERUSALEM UNDER THE ROMAN PERIOD (37 BCE–324 CE)
13. The Jewish population rebelled against Rome in 66 ce but it was conquered and
sacked in 70 ce by the future Emperor Titus. Jerusalem remained under Roman pagan
rule until the Roman Emperor, Constantine the Great (d.337 ce), converted to Christianity.
Jerusalem then fell under his Byzantine heirs.
JERUSALEM UNDER BYZANTINE AND SASANIAN RULE
(324–638 CE)
14. Jerusalem remained under Christian Byzantine rule until 614 ce when it was
conquered by the Persian Sasanian Empire. The Sasanians expelled all the Christian
inhabitants and left their Jewish allies. When in 630 ce it returned to the Byzantine
Emperor Heraclius, he expelled all the Jewish inhabitants. When the Muslims
entered in 638 ce, they found no Jews and allowed the Jews to return.
THE FIRST ISLAMIC PERIOD IN JERUSALEM (638–1099 CE)
15. In 638 ce, Sophronius, the Patriarch of Jerusalem, peacefully surrendered the
city and the welfare of the Christian community to the Second Caliph Omar bin Al-
Khattab in person. In an age when conquest was often characterised by intolerance
and violence towards a conquered community, the terms of surrender of Jerusalem,
which is known as the Pact of Omar, were generous and humane:
In the Name of God, the Compassionate, the Merciful.
This is what the servant of God, Omar bin Al-Khattab, the Commander
of the Faithful, has offered the people of Jerusalem: their security, granting
them protection for their selves, their money, their churches, their
children, their lowly and their innocent, and the remainder of their
people. Their churches are not to be taken, nor are they to be destroyed,
nor are they to be degraded or belittled, neither are their crosses or their
money, and they are not to be forced to change their religion, nor is any
one of them to be harmed.
16. Omar also ordered that the Al-Aqsa Mosque/Al-Haram Al-Sharif be built on the
very place where the Prophet Muhammad oe had made the Night Journey (Al-Isra’
wal-Mi’raj). This marks the beginning of the Muslim presence in Jerusalem.
17. Muslim rule over Jerusalem continued under the Umayyad Dynasty. Caliph Abdel
Malik bin Marwan rebuilt the then Al-Aqsa Mosque/Al-Haram Al-Sharif and
expanded it with the golden Dome of the Rock, which was completed in 691 ce.
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the hashemite custodianship 15
Above and page.15: A photo of one of the copies of the Pact of Omar which is preserved in
the Greek Orthodox Patriarchate in Jerusalem. The copy is signed by Muhammad Ali Al-
Khalidi who worked as Jerusalem’s Shari’ah Judge during the reign of the Ottoman Sultan
Mahmud II, (reigned 1808–1938 ce). In other copies of the Pact of Omar is what is reported
in Al-Tabari’s third volume of Tarikh al-Rusul wa al-Muluk (History of the Prophets
and Kings), p.609: ‘and no Jews will dwell with them in Aelia.’
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18. Jerusalem remained central in its importance to the Abbasid and Fatimid dynasties
that followed the Umayyads as rulers of the Islamic Empire, and the city became a
hub for spiritual and religious scholarly life for Muslims throughout the Empire.
Indeed, the Abbasid Caliph Abu Ja‘far Al-Mansur visited Jerusalem and ordered that
renovations be conducted on the Al-Aqsa Mosque/Al-Haram Al-Sharif
CRUSADER RULE (1099–1187 CE)
19. In 1099 ce, Muslim Jerusalem fell to the European forces of the First Crusade.
The devastation caused by the Crusaders is well documented. Meron Benvenisti
writes that the Crusaders, drunk with victory, conducted a massacre in the city, such
as has seldom been paralleled in the history of war. The troops ran amok through the
streets of the city, stabbing everyone they encountered4 (Muslim, Jew and Orthodox
Christian alike). The few thousand people remaining from a population which had
numbered 40,000 were assembled near the gates and sold into slavery. The Crusaders
controlled the city from 1099 to 1187 ce, proclaiming their Latin Kingdom
of Jerusalem.
AYYUBID AND MAMLUK RULE IN JERUSALEM AFTER
THE CRUSADES (1187–1517 CE)
20. In 1187 ce, Salah Al-Din Al-Ayyubi—known in the West as ‘Saladin’—recovered
Jerusalem. In contrast to the Crusaders’ slaughter when they conquered Jerusalem,
he granted amnesty and free passage to all common Catholics and to the defeated
Christian army, as long as they were able to pay a paltry ransom for themselves. Salah
Al-Din allowed the native Christians to remain and alowed Jews expelled from Jerusalem
by the Crusaders to resettle in the city. Salah Al-Din also restored the rights
of pilgrimage to several eastern Christian denominations whom the Crusaders
considered heretics.
21. After Salah Al-Din’s recovery of the Holy City, an extensive restoration of the
Al-Aqsa Mosque/Al-Haram Al-Sharif took place with endowments established for
many of its buildings and public areas for the service of Muslim pilgrims. The most
prominent Waqf established by Salah Al-Din was Al-Khanqah Al-Salahiyyeh on the
roof of the Holy Sepulchre; where he built a small retreat and lodging (al-Khulwah al-
Salahiyyah) within that endowment in order to protect the church from the return of
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4 Meron Benvenisti, The Crusaders in the Holy Land, Jerusalem, 1970. See also, Amin Ma’louf, The Crusades through
Arab Eyes, Saqi Books, London, 2012.
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the Crusaders or others. H.M. King Abdullah I adopted al-Khulwah al-Salahiyyah as
his own retreat during some of his visits to Jerusalem. In 2012, H.M. King Abdullah
II ordered that al-Khulwah al-Salahiyyah be renovated and it currently houses the Hashemite
Fund for the Restoration of Al-Aqsa Mosque/Al-Haram Al-Sharif. Al-Khulwah
al-Salahiyyah is protected both by Muslims and Christians until today.
22. Ayyubid rule was followed by that of the Mamluks. Under the direct rule of the
Sultan in Cairo, Jerusalem flourished. The majority of madrassas (schools), ribats
(hostels), sabils (water fountains) and bazaars in and around the Al-Aqsa Mosque/Al-
Haram Al-Sharif today date back to this period. During the reign of Mamluk Sultan
Al-Ashraf Al-Ghuri, rule over Jerusalem was eventually handed over to the Ottoman
Sultan Selim I.
OTTOMAN JERUSALEM (1517–1917 CE)
23. The peaceful transition of power to the Ottomans was welcomed by Jerusalem’s
dwellers, especially since endowments had lapsed and travellers on roads to the city
were being terrorised by bandits. The Ottomans sought to retain the city’s Islamic
identity. Sultan Suleiman the Magnificent renovated the Dome of the Rock and
wholly reinforced the walls of the city. During his rule, the city market became a centre
for trade.
24. Ottoman decrees were issued in 1757 ce, 1852 ce, and 1853 ce that preserved the
division and responsibilities of ownership of Holy Sites between the various Christian
communities. These decrees were later recognised internationally in the 1856 Treaty
of Paris and the 1878 Treaty of Berlin—the latter defining this as the ‘Status Quo’.
PALESTINE UNDER THE BRITISH MANDATE (1917–1948 CE)
25. Following the Great Arab Revolt in 1916 ce, the land of Palestine fell under the
British Mandate in 1917 ce , but also in the same year the Custodianship of Jerusalem’s
Islamic and Christian Holy Sites passed on to the Hashemite family under H.M. Sharif
Hussein bin Ali, the leader of the revolt (and it remains until this day [2020 ce]).
Under the British Mandate of Palestine, the British acknowledge in Article 9:
Respect for the personal status of various peoples and communities and
for their religious interests shall be fully guaranteed. In particular, the
control and administration of Wakfs shall be exercised in accordance
with religious laws and the dispositions of the founders.5
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5 Mandate for Palestine, League of Nations, July 24th, 1922.
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JERUSALEM AS PART OF THE HASHEMITE KINGDOM
OF JORDAN (1948–1967 CE)
26. In 1948 ce, after the first Arab-Israeli war in Palestine, the Hashemite Kingdom
of Jordan took control of the West Bank including Jerusalem and unified the Banks
of Jordan in the December 1948 Jericho Conference. During that war, around 750,000
Palestinians were expelled from their lands in the territory of what became Israel.
JERUSALEM UNDER ISRAELI CONTROL (1967–2020 CE)
27. Israel conquered the West Bank (including Jerusalem) from Jordan in the June
1967 War. In 1980, it declared the annexation of Jerusalem, but up until 2017 no
country has formally recognised this annexation, including the USA. Moreover,
UNSC Resolutions 242 (in 1967) and 338 (in 1973) recognised Jerusalem as occupied
territory and called on Israel to withdraw, and UNSC Resolutions 476 and 478 (in
1980 ce) specifically rejected Israel’s declared annexation. Even during this period,
the Hashemite Custodianship and Jordanian Waqf were maintained, and indeed
recognised in the 1994 Jordan-Israel Peace Treaty.

RELIGIOUS DEMOGRAPHICAL CHANGE IN PALESTINE IN THE
20TH CENTURY CE
28. The religious demographics of Palestine changed dramatically during the 20th
Century ce. During the first half of the twentieth century, this was largely caused by
Jewish immigration into Palestine, fleeing antisemitism and religious persecution
in Europe, particularly by the Nazis in Germany before the Second World War, and
then as a result of the Holocaust of approximately 6 million Jews in Europe during
the War itself.
29. In 1922, the British Census put Palestine’s population at 752,048 with approximately
589,177 Muslim Arabs, 71,464 Christian Arabs and 83,790 Jews. Most of the
pre-1948 Jewish immigration was facilitated during the British Mandate period when
more than 400,000 Jews immigrated to Palestine (between 1920 and 1945). The
Jewish community grew from one-sixth to almost one-third of the population.
Immigration accounted for most of the increase in the Jewish population at that time,
while the much less dramatic increase of the non-Jewish population was due to high
birth rates.
30. As a result of the Arab Palestinian revolt of 1936 and the protest against Jewish
immigration to Palestine, the British government issued the MacDonald White Paper,
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a document that sought to restrict Jewish immigration and land acquisition in Palestine.
Nevertheless, Zionist organisations succeeded in increasing the number of Jews
in Palestine to about 630,000 by 1948. A British Report cited in ‘Aref Al-‘Aref’s Al-
Mufasal fi Tarikh Al-Quds states that the population in the Old City of Jerusalem in
1947 was 33,600 Arabs and 2,400 Jews.6
31. This increase in Jewish immigration to Palestine was in parallel to the Zionist
massacres against Palestinians, killing 3,650 Palestinians and driving out 750,000 Palestinians
from their homeland, creating the Palestinian ‘Nakbah’ 1946–1948. Many
Palestinians and their descendants are still living as refugees outside of Palestine. The
following chart shows the ethnic demographic change in the land of Palestine.
ESTIMATES OF POPULATION GROWTH IN HISTORIC
PALESTINE OVER THE 20TH CENTURY ARE AS FOLLOWS:
YEAR ARABS JEWS
[Muslims and Christians
and others]
1900 600,0007 36,0008
1922 673,4009 83,80010
1931 861,21611 174,71712
1946 1,237,33413 608,22514
1967 1,355,90015 2,383,60016
2008 5,700,00017 5,886,30018
2019 7,357,61019 6,668,00020
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6 Aref Al-Aref, Al-Mufasal fi Tarikh Al-Quds, 1950, p. 191.
7 According to Ottoman statistics studied by Justin McCarthy, the population of Palestine in the early 19th century
was 350,000, in 1860 it was 411,000 and in 1900 about 600,000 of which 94% were Arabs. See Justin McCarthy, The
Population of Palestine: Population History and Statistics of the Late Ottoman Period and Mandate; Columbia University
Press; 1990, pp. 26,
8 Ibid.
9 British Report on Palestine Administration, December 31st, 1922.
10 Ibid.
11 A. Zaiman, “Census of Palestine, 1931”, Journal of the Royal Statistical Society, Vol. 96, No. 4 (1933), pp. 660–662
12 Ibid.
13 United Nations General Assembly, A/364, “UNSCOP Report to the General Assembly,” September 3, 1947
14 Ibid
15 The number of 1,355,900 Palestinians is the total of the population of Palestinians in the West Bank and Gaza
(963,200, from UNCDAT report Population and Demographics in the West Bank and Gaza Strip until 1990, page 80)
added to 392,700 Israeli Arabs, as per the Jerusalem Statistical Yearbook.
16 Ibid.
17 The Jerusalem Statistical Yearbook, 2019.
18 Ibid.
19 The Palestinian Central Bureau of Statistics; (the total of 2,304,000 Palestinians living in Israel added to 5,053,610
Palestinians living in the West Bank and Gaza, according to the Jerusalem Statistical Yearbook).
20 The Jerusalem Statistical Yearbook, 2019.
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SUMMARY AND CONCLUSION
32. In summary then, the historical record of Jerusalem inexorably shows:
(1) That the Arabs were the first inhabitants of Jerusalem for at least 5,000 years—
and that they founded and built it in the first place—and that they have been there
ever since. In other words, contrary to the misperception that Arabs are newcomers
to Jerusalem, Arabs founded Jerusalem and have been there continuously for 5,000
years.
(2) That Jews have been there for about 3,000 years, Christians have been there for
about 2,000 years, and Muslims have been there for about 1,400 years. However, Islam
has been dominant in Jerusalem for 1,210 out of the last 1,388 years. This is more than
the period of Jewish domination over the last 3,020 years (953 years) or Christian
domination over the last 2000 years (417 years). In other words, contrary to the
misperception that Islam is a stranger to Jerusalem, Islam has been dominant in
Jerusalem for longer in total than either Christianity or Judaism, despite being the youngest
of the three religions.
(3) That whenever Muslims took over in Jerusalem (in 638 ce, in 1187 ce, and in 1948
ce), they did not expel Christians and Jews. Rather they guaranteed their rights and
their religious rights and even welcomed Jews into the city. This is in contrast to the
Christian expulsion of Jews in 630 ce and their slaughter of Jews and Muslims (and
even Orthodox Christians) in 1099 ce. It is also unlike the Jewish slaughter of Jerusalem’s
original inhabitants in 1000 bc; the Sasanian-Jewish expulsion of Christians
in 614 ce, and even the expulsion of Palestinians in 1948 ce. In other words, contrary
to the misperception that Islam has no moral right to Jerusalem, Islam has historically
been more peaceful and tolerant of other religions than either Judaism or Christianity.

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Part Two
THE CUSTODIANSHIP
OF THE ISLAMIC HOLY
SITES IN JERUSALEM
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Backpage: Northern Gate of the Dome of the Rock and the Dome of Al-Silsilah [© Shutterstock]
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I. THE RELIGIOUS SIGNIFICANCE OF JERUSALEM
AND ITS HOLY SITES TO MUSLIMS
33. To understand the significance of the Custodianship of the Islamic Holy Sites,
it is first necessary to understand the importance of Jerusalem and its Holy Sites in
Islam.
THE THREE HOLY SITES
34. The Al-Aqsa Mosque/Al-Haram Al-Sharif—and by extension the whole ancient
city of Jerusalem—is one of Islam’s three Holy Sites. It is not the ‘third holiest’—as is
sometimes falsely claimed—it is simply and inseparably one of the three Holy Sites.
That is to say, the Islamic Holy Sites in Jerusalem are as important to Muslims as those
of its sister cities, Mecca and Medina in the Hejaz in the Arabian Peninsula. Jerusalem
was the first direction of prayer (qiblah) for the first sixteen or seventeen months of
Islam whilst the Prophet Muhammad oewas in Medina. This is attested to by God’s
words in the Holy Qur’an:
The fools among the people will say, ‘What has turned them from the direction
they were facing in their prayers formerly?’ Say: ‘To God belong the East
and the West. He guides whomever He will to a straight path’. / Thus, We
appointed you a midmost community that you might be witnesses to the
people; and that the Messenger might be a witness to you, and We did not appoint
the direction you were facing, except that We might know, who followed
the Messenger from him who turned on his heels—though it were a grave
thing, save for those whom God has guided; but God would never cause your
faith to be wasted; truly, God is Gentle with people, Merciful. (Al-Baqarah,
2:142–3)
THE PROPHET MUHAMMAD’S oeNIGHT JOURNEY
35. Jerusalem is also the place to which the Prophet Muhammad oewas miraculously
transported from Mecca through the miracle of Al-Isra’ (Night Journey) to Al-
Masjid Al-Aqsa (literally, the ‘Farthest Mosque’) in Jerusalem. There, the Prophet
Muhammad oeled all God’s prophets in prayer, and then ascended to Heaven where
he received the gift of the all-important five daily prayers, which all Muslims have been
required to perform ever since. God says in the Holy Qur’an:
Glory be to Him Who carried His servant by night from the Sacred Mosque
to the Farthest Mosque (Al-Masjid Al-Aqsa); the environs of which We have
blessed, that We might show him some of Our signs. Indeed He is the Hearer,
the Seer. (Al-Isra’, 17:1)
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JERUSALEM IN THE QUR’AN
36. Jerusalem is referred to many other times in the Qur’an, including in the following
verses:
And when We said, ‘Enter this city, and eat freely therein wherever you will,
and enter it at the gate prostrating, and say, ‘exoneration’, and We shall forgive
you your transgressions and We shall give more to those who are virtuous’.
(Al-Baqarah, 2:58)
And when We made a covenant with you, and We raised above you the Mount,
‘Take forcefully what We have given you, and remember what is in it so that
you might preserve yourselves’. (Al-Baqarah, 2:63)
And when We made a covenant with you, and raised over you the Mount,
‘Take forcefully what We have given you, and listen’, they said, ‘We hear and
disobey’; and they were made to drink the calf in their hearts on account of
their unbelief. Say: ‘Evil is that which your belief enjoins on you, if you are believers’.
(Al-Baqarah, 2:93)
And We raised above them the Mount, by the covenant with them, and We
said to them, ‘Enter the gate, bowing’; and We said to them, ‘Transgress not
the Sabbath, and We took from them a firm covenant. (Al-Nisa’, 4:154)
O my people, enter the Holy Land which God has ordained for you, and do
not turn back in flight, or you will end up as losers’. (Al-Ma’idah, 5:21)
Glory be to Him Who carried His servant by night from the Sacred Mosque
to the Farthest Mosque; the environs of which We have blessed, that We might
show him some of Our signs. Indeed He is the Hearing, the Seeing. / And We
gave Moses the Scripture, and made it a guidance for the Children of Israel
[saying] that they should not choose beside Me any guardian. / [They were]
descendants of those whom We carried with Noah. Indeed he was a grateful
servant. / And We decreed to the Children of Israel in the Scripture: ‘You shall
indeed work corruption in the land, twice and you shall indeed become great
tyrants’. (Al-Isra’, 17: 1–4)
And We decreed to the Children of Israel in the Scripture: ‘You shall indeed
work corruption in the land, twice and you shall indeed become great tyrants’.
/ So when the time for the first of the two [prophecies] came, We roused
against you servants of Ours of great might, who ransacked [your] habitations,
and it was a promise fulfilled. / Then We gave you back the turn, [to
prevail] over them, and We aided you with children and wealth, and made
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you greater in number. / ‘If you are virtuous, you are being virtuous to your
own souls, and if you do evil, it is for them’. So when the time for the other
[prophecy] comes, that they might ravage you, and that they might enter the
Temple, just as they entered it, the first time, and that they might destroy all
that they conquered, utterly. (Al-Isra’, 17:4–7)
And after him We said to the Children of Israel, ‘Dwell in the land; but when
the promise of the Hereafter comes to pass, We shall bring you [gathered] in
mixed company’. (Al-Isra’, 17:104)
And We called him from the right side of the Mount and We brought him near
in communion. (Maryam, 19:52)
By the fig and the olive, (Al-Tin, 95:1)
37. According to the classical commentaries on the Qur’an ‘the city’, ‘the land’, ‘the
Holy Land’, ‘the Mount’, ‘the Temple’ and ‘the Olive’ all refer to Jerusalem, or places
in Jerusalem.
JERUSALEM IN THE HADITH
38. The Prophet Muhammad oealso mentioned Jerusalem in a number of his sayings
(hadith, pl. ahadith) such as:
‘Count six things that will happen before the Hour: my death, then the
conquest of Bayt Al-Maqdis (Jerusalem), then two deaths that will overtake
like the sudden plague that afflicts sheep; then an abundance of
money so that a man is given one hundred dinars and yet remains displeased;
then a sedition that enters into the house of every Arab; and then
a truce between you and the fair-skinned people, but then they will trick
you and come against you under eighty banners, and under each banner
twelve thousand.’ [This last part can be understood as a reference to the
Crusades.] (Sahih Bukhari, Kitab al-Jizya)
And:
‘Whoever dies in Jerusalem, it is as though he has died in the heavens.’
(Musnad al-Bazzar; Musnad Abu Hamzah Anas ibn Malik)
And:
‘A prayer in my mosque is superior to one thousand prayers anywhere
else other than Al-Masjid Al-Aqsa.’ (Musnad Al-Imam Ahmad)
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ISLAMIC PILGRIMAGE TO JERUSALEM
39. Accordingly, for over 1300 years, it was customary for Muslim pilgrims to visit
Jerusalem after they had completed the Hajj (pilgrimage) to Mecca, and visited
Medina. This became known as ‘the Long Hajj’. The Prophet Muhammad oehimself
enshrined this rite when he oe said:
‘There is no journeying except to three mosques: Al-Masjid Al-Haram [in
Mecca], the Mosque of Al-Aqsa [in Jerusalem], and my mosque [in Medina].’
(Sahih Bukhari, Kitab al-Sawm)
JERUSALEM AND ALL THE PROPHETS
40. Jerusalem is also important to Muslims because of its association with the
prophets mentioned in the Holy Qur’an such as Adam, Abraham, Ishmael, Isaac,
Jacob, Joshua, David, Solomon, Zechariah, John, the Blessed Virgin Mary, and in particular
Jesus Christ, the Messiah (peace be upon them all). All of these personages
are sacred in Islam, and in fact they are regarded as free of sin, including David and
Solomon who are regarded as perfect prophets, not merely as wise kings. So all the
reasons that Judaism and Christianity have to regard Jerusalem as holy are also part
of what makes it holy to Muslims. This is particularly so for Jerusalem’s association
with Jesus Christ e, whom Muslims recognise as the Messiah, and about whom the
Prophet Muhammad oesaid:
‘Whoever testifies that there is no god but God, Alone, with no partner,
that Muhammad is His servant and Messenger, and that Jesus is the servant
of God and His Messenger and a Word that He cast into Mary and
a Spirit from Him, and that heaven is real and hellfire is real will enter
heaven whatever his [or her] actions (Sahih Bukhari, Kitab Ahadith Al-
Anbiya’)
JERUSALEM AND THE DAY OF JUDGEMENT
41. Moreover, Jerusalem is the place where creation will be alerted to the beginning
of the Day of Judgment. God says in the Holy Qur’an:
And listen on the day when the caller calls out from a place that is near.
(Qaf, 50:41)
42. The commentators on this verse write that the caller is the Archangel Israfil (Seraphiel)
eand a place that is near is Jerusalem:
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‘The rock of the Holy House [of Jerusalem], the place on earth that is nearest
to heaven’ (Tafsir al-Jalalayn, 50:41)
43. For all these reasons, Jerusalem is an integral part of Islam, no less important than
Mecca or Medina.
THE HOLIEST PART: THE DOME OF THE ROCK
44. The Dome of the Rock, which is within the sanctuary of the Al-Aqsa Mosque/
Al-Haram Al-Sharif, houses the Blessed Rock bearing the footprint of the Prophet
Muhammad oe. It is from this rock that the Prophet oeascended to Heaven. This
means that the Dome of the Rock is actually the holiest part of the Al-Aqsa
Mosque/Al-Haram Al-Sharif, although all of it is holy and sacred to Muslims.
‘BLESSED’, ‘HOLY’ AND ‘SACRED’
As mentioned earlier, the Qur’an states that the ‘environs’ (the surrounding area) of
the Al-Aqsa Mosque/Al-Haram Al-Sharif have been ‘blessed’. The Arabic word for
‘blessed’ is mubarak, which is derived from the word barakah, meaning ‘an increase’
or ‘growth’. This blessing is a Divine favour not limited to Muslims, but to anyone
living in, or even visiting, the area surrounding the Al-Aqsa Mosque/Al-Haram Al-
Sharif. God says in the Holy Quran:
And We delivered him, as well as Lot [and brought them] to the land which
We have blessed for all peoples. (Al-Anbiya, 21:71)
45. Jerusalem itself is also ‘holy’ as its name in Arabic (‘Al-Quds’, meaning ‘the Holy’)
shows. To be ‘holy’ means to have been sanctified by God.
46. Finally, the Al-Aqsa Mosque/Al-Haram Al-Sharif is also ‘sacred’ (‘haram’ in
Arabic) as its name ‘Al-Haram Al-Sharif’ shows. To be ‘sacred’ means to be made inviolable
by God, so that certain activities are not permitted there in particular, according
to Islamic Law.
47. This means that the Al-Aqsa Mosque/Al-Haram Al-Sharif is unique in that it is
‘blessed’, ‘holy’ and ‘sacred’, and that its blessings encompass non-Muslims and
Muslims alike, unlike Mecca and Medina, where non-Muslims are not allowed to go.

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II. WHAT IS MEANT BY THE ‘ISLAMIC HOLY
SITES OF JERUSALEM?
48. God says in the Holy Qur’an:
Glory be to Him Who carried His servant by night from the Sacred Mosque
to the Farthest Mosque (Al-Masjid Al-Aqsa); the environs of which We have
blessed, that We might show him some of Our signs. Indeed He is the Hearer,
the Seer. (Al-Isra’, 17:1)
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An aerial view of Al-Aqsa Mosque/
Al-Haram Al-Sharif from
south to north: the Umayyad
Palaces remains (outside); the
Qibli Mosque with the silver
dome (center inside); the Khataniyah
School south to lower level
of the Qibli Mosque (inside-outside);
the lower level Marwani
Mosque (right); Al-Aqsa Library
and the Islamic Museum (left to
the Qibli Mosque).
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THE DEFINITION AND DELINEATION OF THE ‘AL-AQSA
MOSQUE/AL-HARAM AL-SHARIF’
49. ‘Al-Aqsa Mosque/Al-Haram Al-Sharif’, also defined as the ‘Al-Aqsa Mosque
Compound’, is one of Islam’s three holiest sites. It is located in the south-eastern
corner of the walled, Old City of Jerusalem. The Al-Aqsa Mosque is defined by Muslim
clerics and UNESCO as the entire Al-Haram Al-Sharif in Jerusalem. The expressions
‘Al-Aqsa Mosque’ and ‘Al-Haram Al-Sharif’ herein signify identical things.
‘Al-Aqsa Mosque’ is the name of the space and land (inclusive of constructions) that
is surrounded by walls on all four sides with a total area of more than 144 dunams (one
dunam equals 1,000m2) with lengths of 491m west, 462m east, 310m north, and 281m
south. The Al-Aqsa Mosque/Al-Haram Al-Sharif includes the Qibli Mosque (Al-Jami’
Al-Aqsa); the Marwani Mosque; the Dome of the Rock Mosque; Al-Buraq Mosque;
the Lower Aqsa, and Bab Al-Rahmah. It also includes all grounds, prayer halls,
schools, libraries, Sufi zawiyahs, offices, ritual baths, sabils (drinking-water fountains),
corridors, mistabahs (elevated platforms), water cisterns, waterways, and all that exists
above and underneath the Al-Aqsa Mosque/Al-Haram Al-Sharif’s space. This includes
all the roads and ramps that lead to its gates, and the walls themselves, including
Al-Buraq Al-Sharif Wall. It also includes the Waqf (‘Waqf’ means a permanent inviolable
Islamic charitable endowment) properties tied to the Al-Aqsa Mosque/Al-Haram
Al-Sharif, its environs and its pilgrims. Indeed, inside and outside the 144 dunam space
of the Al-Aqsa Mosque, there are hundreds of Waqf properties, real-estate and structures
endowed to the Al-Aqsa Mosque.21
THE ‘STATUS QUO’ OF THE ‘AL-AQSA MOSQUE/AL-HARAM
AL-SHARIF’
50. All of the ‘Al-Aqsa Mosque/Al-Haram Al-Sharif’ is under the Custodianship of
H.M. King Abdullah II ibn Al Hussein of Jordan, as it was before him under his father,
H.M. King Hussein bin Talal; and before him under his grandfather, H.M. King Talal
ibn Abdullah I; and before that under his great grandfather, H.M. King Abdullah I bin
Al-Hussein, and before that under his great, great grandfather H.M. King and Sharif
Hussein bin ‘Ali. This is a continuation of the historical ‘Status Quo’ that has existed
before the occupation of Jerusalem in 1967. The ‘Al-Aqsa Mosque/Al-Haram Al-Sharif’
continues to be administered by the organs of the Government of Jordan under
Jordanian law. This too is part of the ‘Status Quo’.
51. This definition was adopted by several UNESCO Executive Boards and World
Heritage Committees (2015–2019) in an effort to stop attempts to change ‘Al-Aqsa
Mosque’s’ meaning, definition and functions (see: Appendix V). This definition was
also reiterated in the Hashemite Custodianship of the Holy Sites Agreement signed
by H.M. King Abdullah II and the President of Palestine Mahmoud Abbas on March
the hashemite custodianship 31
21 The Waqf Deed issued in 1155
AH indicates that all the schools
around Al-Aqsa Mosque (such
as: the Fanariyyah School, the
Talouniyyah School, the Dawoudriyyah
School, the school in
which Mr. Ali Jar-Allah lives, the
Awhadiyyah School, the Basitiyyah
School, the Aminiyyah
School, the Malikiyyah School,
the Sa'radiyyah School, the Farisiyyah
School, the Mankajiyyah
School, the Jawhariyyah School,
the Mazhariyyah School, the
home attached to Bab Al-Qattanin,
the Zamaniyyah School,
and the Uthmaniyyah School),
are all Waqf buildings attached
to the land of the blessed Al-
Aqsa Mosque/Al-Haram Al-
Sharif and are part of it. Their
sanctity is part and parcel of the
sanctity of Al-Aqsa Mosque/Al-
Haram Al-Sharif.
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31st, 2013. Finally, the Jordanian Ministry of Awqaf and Islamic Affairs, the Supreme
Judge of Jordan, the Jordanian General Iftaa’ Department, the Grand Mufti of Jerusalem,
the Jerusalem Awqaf Council, the Islamic Supreme Council, the Palestinian
Ministry of Awqaf and Islamic Affairs, the Supreme Judge of Palestine, and Muslim
scholars all over the Muslim world maintain an unwavering consensus about the
above-mentioned definition of the ‘Al-Aqsa Mosque/Al-Haram Al-Sharif’.

III. THE SIGNIFICANCE OF THE CUSTODIANSHIP
OF JERUSALEM’S ISLAMIC SITES
52. The word for ‘Custodianship’ (‘wisayah’) in Arabic indicates ‘something that is
entrusted to the care of’. This makes the Custodian—currently H.M. King Abdullah
II ibn Al Hussein of Jordan, on behalf of approximately 1.9 billion Muslims worldwide—
responsible for:
(1) The care and physical upkeep of the Al-Aqsa Mosque/Al-Haram Al-Sharif
(2) The very purpose of the Al-Aqsa Mosque/Al-Haram Al-Sharif in the first place,
which is for Muslims to pray in.
(3) The other facilities at the Al-Aqsa Mosque/Al-Haram Al-Sharif including an
Islamic Museum.
(4) The salaries of all the employees of the Al-Aqsa Mosque/Al-Haram Al-Sharif.
(5) All funding for the Al-Aqsa Mosque/Al-Haram Al-Sharif, and indeed any fundraising
for the Al-Aqsa Mosque/Al-Haram Al-Sharif outside that which is organised
by the Custodian is illegitimate and usually a fraud.
(6) Finally, and crucially, the Custodian is responsible (Sahib al-amr) for protecting
the Al-Aqsa Mosque/Al-Haram Al-Sharif. This means that it is only the Custodian
that can call for the defence of the Al-Aqsa Mosque/Al-Haram Al-Sharif. Thus, any
and all the other calls for jihad in the name of defence of Al-Aqsa Mosque/Al-Haram
Al-Sharif are illegitimate, false and attempts at sedition which lead to terrorism.

32 the hashemite custodianship
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IV. THE HISTORY OF THE HASHEMITE
CUSTODIANSHIPOF JERUSALEM’S ISLAMIC
HOLY SITES
THE FALL OF OTTOMAN JERUSALEM AND THE TRANSITION
TO HASHEMITE CUSTODIANSHIP UNDER H.M. SHARIF
HUSSEIN (1917–1931 CE)
53. The British Mandate archive records show that the first time that H.M. Sharif
Hussein bin Ali was mentioned in the Friday sermon by the imam of the Al-Aqsa
Mosque/Al-Haram Al-Sharif was in 1917 ce.22 This marked a historic transition from
the 400-year-old responsibility of the Ottoman Sultan, as Caliph of the Muslim
Ummah, to Sharif Hussein. Al-Qiblah newspaper No. 38 of 1917 ce quotes the text of
the supplication (du’a) during the Friday sermon:
‘May God keep His support and His help to sayidna and mawlana Al-
Sharif Al-Hussein bin Ali bin Muhammad bin Abdul-Mu’in bin ‘Awn,
the Caliph of Muslims and the Emir and Sharif of Mecca and the King
of the Arabs…’
54. In the years 1918 and 1919 ce, residents of Jerusalem renewed the bay’ah to Sharif
Hussein bin Ali as King of the Arabs, Caliph of Muslims and protector of the city’s
people and its Holy Sites. (Al-Qibla Newspaper, issue no.164; Monday 5th Jumada Al-
Thaniya 1336 ah / 1918 ce.). In 1924 ce, when the Ottoman Caliphate officially ended,
the Arabs of Hejaz, Syria, Jordan, Lebanon, Palestine and others searched for a de jure
caliph. The Hashemite Emir Abdullah bin Hussein bin Ali (later H.M. King Abdullah
I) of Transjordan and the Palestinian leader Hajj Amin Al-Husseini were the first two
figures to pledge allegiance to Sharif Hussein on March 11th, 1924. Arab and Palestinian
figures followed in pledging allegiance to him in Aqaba and from cities across
the West Bank.
the hashemite custodianship 33
Photo taken in 1915 showing
the Dome of the Rock and the
Qibli Mosque [Library of Congress]
22 In Ma Ra’ayt wa ma Sam’it, in
the chapter entitled ‘Tis’un Lalya
ma’ Al-Sharif Al-Malik Al-Hussein
bin Ali’, Khair Al-Din Al-
Zarkali mentions that in 1917 ce
he witnessed the bay’ah of Sharif
Hussein bin Ali as Commander
of the Faithful by the Arab and
Muslim Ummahs. The text of
the bay’ah was: ‘I pledge allegiance
to my Sayyid and Liege-
Lord Al-Hussein bin Ali bin
Muhammad bin Awn Al-Qurashi
Al-Hasani as Commander
of the Faithful who works under
the guidance of the Book of God
and the Sunnah of his Prophet
oe. I hereby swear an oath of
obedience and loyalty; privately
and publicly, as long as he upholds
the religion, and consider
him a religious authority for the
Islamic World on the Covenant
of God.’ Al-Qibla Newspaper,
issue 22, Mecca’ Monday 3rd of
Muharram, 1335 ah / 1917 ce.
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34 the hashemite custodianship
March 30th, 1924 ce Letter by Haj Amin Al Husseini to HRH Prince Abdullah bin Al-Hussein Amir of Trans-Jordan,
thanking HRH for trusting the Higher Islamic Council and the Restoration Committee of Al-Haram Al-Sharif. Haj
Amin, on behalf of the two entities, requests HRH Amir Abdullah to supervise the entire restoration of Al-Haram Al-
Sharif and to view the detailed accounts and process ‘under the sponsorship of His Majesty Amir Al-Mu’mineen’ Sharif
Hussein Bin Ali.
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the hashemite custodianship 35
August 27th, 1928 ce, Hajj Amin Al-Husseini invites Emir Abdullah ‘to witness and honour the celebration of finishing
the restoration of the Dome of the Rock.’
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THE HASHEMITE CUSTODIANSHIP UNDER KING ABDULLAH I
(1931–1951 CE)
55. After the passing of Sharif Hussein in 1931 ce, the Custodianship of Islamic and
Christian Holy Sites in Jerusalem was transferred to his elder ruling son Emir
Abdullah, who was Emir of Transjordan at the time (later H.M. King Abdullah I of
the Hashemite Kingdom of Jordan). The Custodianship reflected the fact that in 1924
ce, the Head of the Islamic Supreme Council in Jerusalem Hajj Amin Al-Husseini
had sent a letter on behalf of the council and on behalf of the Committee for the
Restoration of the Al-Aqsa Mosque/Al-Haram Al-Sharif requesting that the entire
restoration of the Al-Aqsa Mosque/Al-Haram Al-Sharif be supervised by Emir
Abdullah, under the sponsorship of H.M. Sharif Hussein bin Ali, whom the letter
referred to as ‘Emir Al-Mumineen’ (Commander of the faithful).
Above Right: The tomb of HM
Sharif Hussein in Al-Aqsa Mosque
Above Left/Below: The funeral procession
of HM Sharif Hussein
in 1931 ce [Library of Congress/
Alamy]
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56. In December 1948 ce, after the Arab-Israeli war, groups of Palestinian leaders
and notables from the West Bank convened a conference in Jericho, and conferences
in Ramallah, Nablus and Amman where they called for King Abdullah I to take immediate
steps to unite the two Banks of the Jordan River into a single state under his
leadership. On April 11th, 1950 ce, elections were held for a new Jordanian parliament
that included MPs representing the population of the West Bank. On 24th April 1950
ce, the Jordanian Parliament endorsed the unity of the two Banks headed by H.M.
King Abdullah I and emphasized that the unity is to preserve and maintain the full
Arab rights in Palestine and defend them by all legal means. This was endorsed by the
Arab League on May 11th, 1950 ce. Thus, the unity of the two Banks of the Jordan
River constitutionally expanded the Hashemite Kingdom of Jordan and safeguarded
what was left of Palestine until 1967 ce. As the Hashemite ruler, H.M. King Abdullah
I maintained the role of Hashemite Custodian of Islamic and Christian Holy Sites in
Jerusalem. King Abdullah I visited Jerusalem often, especially on Fridays, and when
hosting kings and presidents of Arab states. In 1951 ce, King Abdullah I was assassinated
inside the Al-Aqsa Mosque/Al-Haram Al-Sharif.
Above Right/Below Left:
Emir Abdullah of Jordan with
his younger brother King Feisal
I of Iraq at the Al-Aqsa Mosque
in Jerusalem. c. 1933. [Library of
Congress]
Below Right:
King Abdullah I and his sons
Prince Talal bin Abdullah (to the
King’s right) and Prince Nayef
in military uniform (to the King’s
left) 1948.
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THE HASHEMITE CUSTODIANSHIP UNDER H.M. KING TALAL
BIN ABDULLAH I (1951–1952 CE)
57. After the assassination of King Abdullah I on July 20th, 1951 ce, as he was entering
the Qibli Mosque/Al-Jami’ Al-Aqsa accompanied by his grandson, the then Prince
Hussein bin Talal, to perform Friday prayer in the Al-Aqsa Mosque/Al-Haram
Al-Sharif, Custodianship was passed on to his eldest son, H.M. King Talal of the
Hashemite Kingdom of Jordan, who fought in Jerusalem as an Arab Legion officer
in the 1948 war.
THE HASHEMITE CUSTODIANSHIP UNDER H.M. KING HUSSEIN
BIN TALAL (1952–1999 CE)
58. The Hashemite Custodianship passed to King Talal’s son, H.M. King Hussein of
the Hashemite Kingdom of Jordan, in 1952 ce. In 1954 ce, King Hussein established
the Jordanian Law of the Hashemite Restoration Committee, which continues to
work effectively in funding and supervising restoration projects at the Al-Aqsa
Mosque/Al-Haram Al-Sharif to this day. Between the years 1967 and 1988, Custodianship
continued with King Hussein under the Israeli occupation of Jerusalem.
THE HASHEMITE CUSTODIANSHIP AFTER DISENGAGEMENT
FROM THE WEST BANK (1988 CE)
59. Jordan’s decision to disengage from the West Bank in 1988 ce, under the reign
of King Hussein, excluded Holy Sites in East Jerusalem,23 thereby maintaining the
38 the hashemite custodianship
Above Left: The 1924 Pledge of Allegiance by Jerusalem and Levantine notables to Sharif Hussein bin Ali as the Caliph of Muslims
Above Right: The 1948 Pledge of Allegiance by Jerusalemite and Palestinian notables to H.M. King Abdullah I
23 In H.M. King Hussein's speech
on 31st July, 1988 ce in which he
excluded Muslim and Christian
Holy Sites from the disengagement
decision and declared that
they would remain under Jordanian
control.
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Custodianship of the Hashemite King of Jordan over them. Due to this exclusion,
the Jordanian Jerusalem Awqaf Department has continued to practise its role of
administrating the Al-Aqsa Mosque/Al-Haram Al-Sharif and the affairs of hundreds
of Waqf properties until this day (2020 ce). This role also included the supervision
and support of the Palestinian Authority’s administration of 40 schools that are
Waqf properties.
60. The purpose of exclusion of the Holy Sites from the 1988 ce disengagement,
for both Jordan and Palestine, was to ensure that while political negotiations were
ongoing between the PLO and Israel, no vacuum or ‘protection gap’ would result
or allow Israel to alter the religious character and status of East Jerusalem as an
occupied city. Jordan retains legal and administrative control of Islamic and Christian
Holy Sites in East Jerusalem, in particular the Al-Aqsa Mosque/Al-Haram Al-Sharif
and the Church of Holy Sepulchre, with H.M. the King of Jordan personally as their
Custodian. The Hashemite Custodianship of the Holy Sites has thus continued
uninterrupted even after the 1967 ce occupation and the 1988 ce disengagement
decision.
THE WASHINGTON DECLARATION (1994 CE)
61. The Hashemite Custodianship of Jerusalem’s Islamic Holy Sites was affirmed
by the Washington Declaration of July 25th, 1994. It was signed by King Hussein and
Israeli Prime Minister Yitzhak Rabin at the White House, formally ending the 46-
year state of war between the two countries and seeking the achievement of ‘a just,
lasting and comprehensive peace between Arab States and the Palestinians, with
Israel.’
62. The declaration safeguards H.M. the King of Jordan’s control over the Islamic
Holy Sites of Jerusalem, as follows as:
‘Israel respects the present special role of the Hashemite Kingdom of
Jordan in the Muslim Holy Shrines in Jerusalem. When negotiations on
the permanent status will take place, Israel will give high priority to the
Jordanian historic role in these shrines.’ (Article B (3) of the Washington
Declaration.)
THE 1994 JORDAN-ISRAEL PEACE TREATY
63. The October 26th, 1994 Jordan-Israel Peace Treaty acknowledges the Hashemite
special and historic role in Jerusalem’s Holy Sites. The Treaty stipulates in Article 9:
‘Israel respects the present special role of the Hashemite Kingdom of Jordan in
Muslim Holy shrines in Jerusalem. When negotiations on the permanent status will
take place, Israel will give high priority to the Jordanian historic role in these sites’.
the hashemite custodianship 39
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THE HASHEMITE CUSTODIANSHIP UNDER H.M. KING
ABDULLAH II (1999 CE–PRESENT)
40 the hashemite custodianship
A page from the 1994 Jordan-
Israel Peace Plan highlighting article
9 respecting the Hashemite
Kingdom of Jordan’s special role
in Jerusalem.
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64. After the passing of H.M. King Hussein in 1999 ce, the Custodianship was transferred
to his son, H.M. King Abdullah II of the Hashemite Kingdom of Jordan. H.M.
King Abdullah II started his work with directives to restore the Minbar of Salah Al-
Din in Al-Aqsa Mosque. In 2007 ce, King Abdullah II established the Hashemite
Fund for the Restoration of the Al-Aqsa Mosque/Al-Haram Al-Sharif and the Dome
of the Rock, which has facilitated numerous significant donations and restoration
projects.
65. The 2013 Hashemite Custodianship of the Holy Sites Agreement signed between
H.M. King Abdullah II and Palestinian President Mahmoud Abbas, in his capacities
as head of the PLO, the Palestinian Authority and the State of Palestine, reaffirmed
that King Abdullah II is the Custodian of the Holy Sites in Jerusalem, and has the full
right to exert all legal efforts to safeguard and preserve them, including the entire
Al-Aqsa Mosque/Al-Haram Al-Sharif (of 144 dunams).

INTERNATIONAL ACKNOWLEDGEMENTS OF THE HASHEMITE
CUSTODIANSHIP OF THE ISLAMIC AND CHRISTIAN HOLY
SITES DURING THE REIGN OF H.M. KING ABDULLAH II IBN
AL HUSSEIN
66. There has been a world-wide consensus on H.M. King Abdullah II’s Custodianship
of the Islamic and Christian Holy Sites of Jerusalem. Specific acknowledgements
include the following:
Organisation of Islamic Cooperation (OIC)
• May 18th, 2018, in the final communiqué of the 7th OIC Extraordinary Summit in
response to the grave developments in the State of Palestine.
• June 1st, 2019, in the final communiqué of the OIC’s 14th Islamic Summit held in
Mecca.
The Arab League
• April 16th 2013, the Arab League issued a letter accrediting the Hashemite Custodianship
of the Holy Sites Agreement as an Arab League official document.
• April 15th, 2018, at the 29th Arab Summit in Dhahran, Saudi Arabia, Arab leaders
declared their support for the Hashemite Custodianship in the final communiqué.
• May 31st, 2019, at the 30th Arab Summit in Tunis, the final communiqué affirmed
support for the historical Hashemite Custodianship of Islamic and Christian Holy
Sites in Jerusalem.
The European Union
• February 25th, 2019, the EU-League of Arab States Summit in Sharm El Sheikh
reaffirmed the importance of upholding the historic Status Quo for the Holy Sites
in Jerusalem, including the Custodianship undertaken by the Hashemite Kingdom
of Jordan.
the hashemite custodianship 41
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• June 17th, 2019, H igh Representative of the European Union for Foreign Affairs
and Security and Vice-President of the European Commission Federica Mogherini
said at a press conference in Luxembourg: ‘I would like to take this oppor tunity to
thank once again—as we always do—His Majesty [King Abdullah I I] and the Hashemite
Kingdom of Jordan for the special role as Custodian of the Holy Sites . T his is
par tic ularly important for the European Union and we stand by Jordan in this important
responsibility that His Majesty has.’
The Ar ab Inter-Parliamentary Union
• March 10th, 2019, the Arab Inter-Parliamentary Union sent a letter to H.M. King
Abdullah I I reaffirming its support for the Hashemite Custodianship of Islamic and
Christian Holy Sites in Jerusalem.
• Febr uary 8th , 2020, the Arab Inter-Parliamentary Union sent a letter to H.M. King
Abdullah I I reiterating Arab parliamentarians’ support for the Hashemite Custodianship.
Rus sia
• April 3rd, 2013, the Russian Ministr y of Foreign Affairs released a statement welcoming
the Ha shemite Custodianship of the Holy Sites Agreement.
Turk ey
• December 13th , 2017, President of Turkey Recep Tayyip Erdogan, addressing the
OIC’s Extraordinary Summit in Istanbul, noted King Abdullah II’s role as the protector
of the Al-Aqsa Mosque/Al-Haram Al-Sharif.
Th e Unit ed States of Amer ica
• Februar y 1 4th, 2018, US Secretary of State Rex Tillerson stated: ‘I think it’s important
to note that when President Trump made his decision to recognise Jerusalem as
the capital of Israel, he first committed to respec ting Jordan’s role as the Custodian
of the Holy Sites.’
Morocco
• March 28th, 20 19, Their Majesties K ing Moha m med VI of Morocc o and King
Abdullah I I released a joint communiqué in which H.M . K ing Mohamme d VI of
Morocco stressed the importance of the histor ic Hashemite Custodianship of Islamic
and Chr istian Holy Sites in Jerusalem. This is especially significant since H.M. K ing
Mohammed VI is the head of the OIC Jerusalem Committee.
The Vatican
• December 19th, 201 7, H.H. Pope Franc is recognised H.M. King Abdullah II’s Custodianship
of the Islamic and Christian Holy Sites in Jerusalem. According to the Vatican
, ‘the cordial conversations [between H.H. Pope Francis and H.M. King Abdullah
I I] focused above all on the theme of the promotion of peace and stability in the Mideast,
with particular reference to the question of Jerusalem and the role of the Ha shemite
Sovereign (the king of Jordan) as Custodian of the Holy Places.’24
42 the hashemite custodianship
24 https://www.ncronline.org/news/vatican/pope-meets-jordans-king-amid-rising-tensions-jerusalem
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• October 3rd, 2019, the Vatican’s cardinal for eastern churches, Leonardo Sandri,
and Father Francisco Patton Custos of the Holy Land led a high-level group of Franciscan
religious leaders to Al-Aqsa Mosque, together with the Director General of
Jerusalem’s Awqaf Department Sheikh Azzam Khatib and members of the Jerusalem
Awqaf Council, the Franciscan delegation issued a seven-point communiqué reaffirming
the participants’ adherence to the Pact of Omar, support for the Hashemite
Custodianship of H.M. King Abdullah II of Islamic and Christian Holy Sites, and
rejection of attempts to change the Historic Status Quo.
The Anglican Church
• January 13th, 2020, the Archbishop of Canterbury Justin Welby, on behalf of 37
Primates of Anglican Churches from all over the world during a meeting in Jordan,
underscored the importance of the Hashemite Custodianship of Holy Sites in Jerusalem,
commending King Abdullah II’s efforts to safeguard them and maintain the
Christian presence in the Holy Land and the region.
The Heads and Representatives of Orthodox Churches around
the World
H.B. Orthodox Patriarch Theophilos III of Jerusalem; H.H. Patriarch Kirill
of Moscow and All Russia; H. H. Patriarch Irinej of Serbia, the Romanian
Orthodox Church representative H. E. Metropolitan Nifon of
Targoviste; Polish Orthodox H.E. Archbishop Abel of Lublin and Chelm,
and the Orthodox Church H.B. Metropolitan Rastislav of the Czech
Lands and Slovakia.
• On February 26th, 2020 they released a statement in which they expressed their
‘gratitude to His Majesty King Abdullah II, King of the Hashemite Kingdom of Jordan
and Hashemite Custodian of the Christian and Muslim Holy Places in the Holy
Land and to the people of Jordan for facilitating [their] gathering in their capital
city, Amman, noting His Majesty’s outstanding work in promoting interfaith dialogue
internationally’.
Unesco
• March 3rd–6th, 2020, the Director-General of UNESCO, Audrey Azoulay, during
her first official visit to the Hashemite Kingdom of Jordan, ‘commended King Abdullah
II for his constructive role as custodian of the holy sites in Jerusalem, as well
as for his vision in aiming to ensure that Jerusalem remains a unifying city of peace
and harmony for the three monotheistic religions. UNESCO, within the scope of
its mandate, will work with all concerned parties to preserve the cultural heritage
of the World Heritage site of the Old City of Jerusalem and its Walls. This site of
outstanding universal value requires safeguarding in line with relevant international
standards, including UNESCO’s World Heritage Convention and World Heritage
Committee decisions.’25
the hashemite custodianship 43
25 https://en.unesco.org/news/visit-director-general-unesco-jordan-3-6-march-2020.
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V. THE FUNCTIONS OF THE CUSTODIANSHIP
OF JERUSALEM’S ISLAMIC HOLY SITES
THE ROUTINE FUNCTIONS OF THE CUSTODIANSHIP
OF JERUSALEM’S ISLAMIC HOLY SITES
67. The routine functions of the Custodianship of Jerusalem’s Islamic Holy Sites
include:
(1) to maintain, preserve and physically upkeep the entire Al-Aqsa Mosque/
Al-Haram Al-Sharif and its facilities, and functions;
(2) to protect and ensure decorum in it;
(3) to administer it, hire and pay its employees including its preachers,
guards, administrators, cleaners, lawyers, accountants, architects etc.;
(4) to supply and raise funds for it;
(5) to maintain prayer and pilgrimage, and access to it;
(6) to maintain the Status Quo;
(7) to maintain correct moral behaviour and preaching in it; to co-ordinate
with the Palestinian Authority about it; to represent it in the face of the
occupying power (and Israel is legally bound by UN Security Council
Resolutions 242, 338, 252, 476, 478, and by the 1954 The Hague Convention,
to protect and not alter the Holy Sites of Jerusalem), and before
international bodies.
(8) to speak for its condition before God and the entire Islamic World,
(9) to co-ordinate with the Palestinian Authority about it;
(10) to defend it and protect it if necessary.
68. This last point (‘to defend it and protect it if necessary’) is extremely sensitive, because
the very permission and justification for a just war (casus belli) is given in the
Holy Qur’an as the defence of religious sites (including churches and synagogues).
God says in the Holy Qur’an:
Permission is granted to those who fight because they have been wronged. And
God is truly able to help them; Those who were expelled from their homes
without right, only because they said: ‘Our Lord is God’. Were it not for God’s
causing some people to drive back others, destruction would have befallen the
monasteries, and churches, and synagogues, and mosques in which God’s
Name is mentioned greatly. Assuredly God will help those who help Him. God
is truly Strong, Mighty. (Al-Hajj, 22:39–40).
69. Accordingly, responsibility for the Al-Aqsa Mosque/Al-Haram Al-Sharif is ‘fard
‘ayn’ (an individual obligation) on every single Muslim in the world. However, it is
44 the hashemite custodianship
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only the Custodian H.M. King Abdullah II who can call for its defence physically, and
for him to determine the exact way to do that. All other claims in the name of the Al-
Aqsa Mosque/Al-Haram Al-Sharif are illegitimate, false and attempts at sedition
which lead to terrorism. It is the Custodian who keeps the peace in the Holy Land,
and consequently interfaith peace in the world.

THE HASHEMITE KINGS’ SERVICES IN DEFENCE OF PALESTINE,
JERUSALEM AND ITS HOLY SITES
70. From the first day of the Great Arab Revolt in 1916, the Hashemite Kings have
led the Arab Army in defence of the identity of Palestine, its people, and the Holy
Sites of Jerusalem. Below the soil of Palestine and Jerusalem are the bodies of thousands
of Jordanian soldiers who paid with their blood in defence of the Holy Land.
This fight and these sacrifices can be summarised in the following major historic
stages:
• 1917–1933: T.M. Sharif Hussein and King Abdullah I supported all Palestinian and
Jordanian efforts to foil the implementation of the Balfour Declaration. Their most
important role was the defence of Al-Buraq Wall; 1929-1931. It ended with a clear
decision that Al-Buraq Wall and its Plaza are integral parts of the western wall
of the Al-Aqsa Mosque.
• H.M. King Abdullah I was at the frontline of the 1936–1939 Arab uprising in
opposition to the sale of Palestinian land to Jewish settlers of that period.
• In 1947, H.M. King Abdullah I ordered the Arab Legion to enter Palestine and
protect its cities and people.
• In 1948, H.M. King Abdullah I was at the forefront of many fights in Jerusalem’s
surroundings including Bab Al-Wad, Atzion, Al-Khan Al-Ahmar, and more importantly
in the salvage of the Old City of Jerusalem. In this fight, the Jewish
Haganah surrendered to the Arab Legion and Jordan maintained control over
Jerusalem until 1967.
• In 1948, H.M. King (then Prince) Talal bin Abdullah personally fought in Jerusalem
as an officer in the Arab Legion.
• In 1967, H.M. King Hussein bin Talal engaged in heavy battles in defence of Jerusalem
and the West Bank. The most documented of the Arab Army’s sacrifices
were at the Walls of the Old City, Jabal Al-Mukabber, Al-Khan Al-Ahmar, Mount
of Olives, Sheikh Jarrah, and others.
• In 1968, H.M. King Hussein led both the Jordanian Arab Army and the Palestinian
volunteers to victory in defence of Jordan against an Israeli incursion. The Karamah
Battle stopped the aggressive ambitions of achieving an expansionist vision
of a ‘Greater Israel’. It was also the first Arab victory after the 1948 ‘Nakbah’.
• From 1967–2020, under the Hashemite Custodianship of H.M. King Hussein
and H.M. King Abdullah II, not a single inch of the Al-Aqsa Mosque/Al-Haram
the hashemite custodianship 45
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Al-Sharif’s 144 dunams has been lost to Israel. For 53 years, the Custodianship
has preserved and maintained the Al-Aqsa Mosque/Al-Haram Al-Sharif under
occupation.

THE HASHEMITE RESTORATIONS OF JERUSALEM’S HOLY SITES
71. In addition to all of the above, the Hashemite Kings have restored the Al-Aqsa
Mosque/Al-Haram Al-Sharif no less than five major times in the last hundred years,
at great personal expense.
First Restoration (1922–1952 CE)
72. In 1922 CE, the Islamic Higher Council (IHC) was established to preserve Islamic
ideals and protect the sanctuaries of Palestine. The IHC, headed by Hajj Amin Al-
Husseini, took responsibility for raising funds to restore the Dome of the Rock. A
delegation visited H.M. Sharif Hussein in 1924 ce and explained to him the mosque’s
condition. H.M. Sharif Hussein contributed 38,000 golden lira.
73. H.M. Sharif Hussein’s son, Emir Abdullah, the first ruler and Emir of Transjordan,
personally supervised the restorations. He also supervised the 1940s renovations,
known as the Egyptian Restoration due to Egyptian technical participation and the
import of ceramic tiles from Egypt.
74. During the 1948War, the Old City of Jerusalem, the Al-Aqsa Mosque/Al-Haram
Al-Sharif, and the roof of the Holy Sepulchre suffered considerable damage. H.M.
King Abdullah I succeeded in saving the Al-Aqsa from occupation, and the Zionist
Haganah surrendered to the Arab Legion, under the leadership of Officer Abdullah
Al-Tall. Immediately after the end of the war, King Abdullah I visited the Al-Aqsa and
declared the restoration of Mihrab Zakariah (Niche of the Al-Aqsa) as part of the reconstruction
of surrounding buildings which had also suffered structural damages.
TELEGRAM TO HIS MAJESTY KING
ABDULLAH I, AMMAN
‘On behalf of the Orthodox denomination in
Amman, we thank Your Majesty for traveling a
distance and for Your Majesty’s supervision
in extinguishing the fire in the dome of the
Church of the Holy Sepulchre. Christendom
has witnessed that which will prove to the entire
world the noble intentions of the Hashemite
monarch and his keenness in protecting Christian
Holy Sites. May God preserve you and
extend your life for the benefit of Arabs.’
The Orthodox Arab Renaissance
Society in Amman
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75. In 1949, H.M. King Abdullah I personally helped to extinguish a fire that destroyed
parts of the Church of the Holy Sepulchre. H.M. King Abdullah I assiduously maintained
the role of the Custodian of the Holy Sites in Jerusalem throughout his reign,
until his assassination in the Qibli Mosque in the Al-Aqsa Mosque/Al-Haram Al
Sharif when he went to perform the Friday prayer on July 20th, 1951.
Second Restoration (1952–1964 CE)
76. The 1950s restorations replaced the lead plates of the dome of the Dome of the
Rock, which allowed water to leak in, with aluminium support beams and gilded
plates. The dome was also losing its golden polish. In 1952–1953, the newly sworn-in
H.M. King Hussein oversaw the maintenance of these plates.
77. In 1954, H.M. King Hussein issued a directive to establish the Jordanian Law of
the Hashemite Restoration Committee, upon which H.M. supervised the restoration
of the Dome of the Rock, the Silsileh Dome, Sabil Qaytbay, the Women’s Mosque
and other sites.
78. H.M. King Hussein personally guided his royal guests around the Al-Aqsa
Mosque/Al-Haram Al-Sharif. Some of these guests included President Shukri Al-Quwatli
of Syria in 1957, H.M. King Mohammed V of Morocco in 1958, Shah Mohammad
Reza of Iran in 1959, Abdul-Hakim Amer, Commander in Chief of the Joint Arab
Military in 1964, President Habib Bourguiba of Tunisia in 1965, H.M. King Faisal bin
1. King Hussein bin Talal with
King Muhammad V and Gen.
Habis Al-Majali, Chairman of the
Joint Chiefs of Staff of the Jordanian
Armed Forces at the Al-Aqsa
Mosque in 1958.
2. King Hussein bin Talal (left) and
Shah Muhammad Reza of Iran
and Habis Al-Majali, Chairman
of the Joint Chiefs of Staff of the
Jordanian Armed Forces (centre)
in 1959.
3. King Hussein bin Talal (right)
hosts President of Tunis Habib
Bourguiba (centre) with Jordan's
Prime Minister Wasfi Al-Tal
(left) at the Seven Arches Hotel on
the Mount of Olives in 1965.
4. King Hussein bin Talal (right),
King Faisal bin Abdulaziz of
Saudi Arabia (left) and Jordan’s
Governor of Jerusalem Anwar Al-
Khatib (centre) in 1966.
5. King Hussein bin Talal (left),
Chief Commander of the Joint
Arab Army Abdul-Hakim Amer
(centre) and Governor Jerusalem
Anwar Al-Khatib in 1964.
6. King Hussein bin Talal (centre),
the Amir of Kuwait Sheikh Sabah
Al-Salem (right) and Jordan’s
Governor of Jerusalem Anwar Al-
Khatib in 1966.
1 2 3
4 5 6
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Abdul-Azi z of Saudi Arabia in 1966, and Sheikh Sabah Al-Salem, Amir of Kuwait
in 1966.
T hird Restoration—Eme rgency Restorations (1969 CE–pre sent)
79. The M inbar of Salah Al-Din in Al-Qibli Mosque in Al-Aqsa Mosque/Al-Haram
Al-Sharif suffered great damage when it was set on fire on Augu st 2 1st, 1969, by an
Australian Zionist, Dennis Michael Rohan . The Minbar, which was made by Sultan
Nur Al-Din Zengi, was brought from Aleppo to Jer usalem by Salah Al-Din after his
liberation of Jer usalem from the Cr usaders in 1187 CE. Its restoration was supervised
and sponsored by H.M. King Abdullah II and cost the Jordanian trea sury US$2.115
mill ion. T he Minbar was installed in its prop er historic place in the Al-Aqsa
Mosque/Al-Haram Al-Sharif on February 2nd, 2007. Some restorations of the damages
of the 1969 fire continue to this day.
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Above:
Renovation of the Qibli Mosque’s
wooden beams and ceiling
decorations, 1969–2012
[© Rami Al-Khateeb / Jerusalem
Awqaf]
Fourth Restoration (1990-1994 CE)
80. By the 1990s, the Dome of the Rock was again beginning to suffer damage due
to both environmental conditions and frequent Israeli police sound bombs. This could
be seen on both the interior and exterior. In 1992 ce, the late H.M. King Hussein sold
his house in London for US$ 11.636 million in order to pay for the 1994 restorations
to the Dome of the Rock. Under H.M. King Hussein’s instructions, Jordan's Ministry
of Awqaf and Islamic Affairs commissioned professionals to undertake the job of
covering the Dome of the Rock with 1200 copper and nickel plates gilded with 24-
carat gold, as well as rebuilding the roof supports, repairing the basic structure of the
building and fireproofing of the Dome from inside.
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Fifth Restoration (1994 CE–present)
81. The Christian and Islamic holy sites in Jerusalem remain of great importance
to H.M. King Abdullah II. As a continuation of the royal commitment to their care,
H.M. King Abdullah II established the Hashemite Fund for the Restoration of the
Al-Aqsa Mosque/Al-Haram Al-Sharif and the Dome of the Rock under a new law
issued in 2007.
82. Projects for the care and reconstruction of Holy Sites in Jerusalem under H.M.
King Abdullah II include the reconstruction of the Minbar of Salah Al-Din and
the renovation and strengthening of the southern and eastern walls of the Al-Aqsa
Mosque/Al-Haram Al-Sharif. In December 2016 ce, an eight-year-long project of
renovating and preserving the mosaics of the Dome of the Rock and the Qibli Mosque
was completed. More than 20 other restoration and maintenance projects have been
completed. Many have been obstructed by Israeli authorities.
83. From 1924 and until early 2020 ce, the Hashemite restoration projects of the Al-
Aqsa Mosque/Al-Haram Al-Sharif alone have cost US$ 1.25 billion, according to estimates
by the Jerusalem Awqaf Department and the Jordanian Ministry of Awqaf
and Islamic Affairs. The restoration projects are executed by the Jerusalem Awqaf
Department, which is also responsible for maintaining Islamic Holy Sites and endowments
in Jerusalem.
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The Dome of the Rock
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84. The Jerusalem Awqaf Department has at least 938 employees, who receive their
salaries from the Government of Jordan, in addition to a similar number of pensioners.
Under royal benefactions, East Jerusalemite employees of the Awqaf department
have received a 400% pay raise to support their steadfastness and to help them
cope with the high cost of living in Jerusalem. Since the Arab Summit in Beirut in
2002, Arab and Muslim states have pledged about US $ 3.5 billion to support Jerusalem's
people and its Holy Sites. The Jerusalem Awqaf Department, however, maintains
that it has only received minor sums (less than US $ 20 million in total) that have
been paid through NGOs.
Left and Centre:
Reconstruction of the Minbar
Salah Al-Din Al-Ayyubi,
1999–2007
Right:
Photo of the original minbar
Top Left: Renovations to the Southern Wall of Al-Aqsa Mosque/Al-Haram Al-Sharif, 2006–2009
Bottom Left: Renovations to the Eastern Wall of Al-Aqsa Mosque / Al-Haram Al-Sharif, 2013 and onwards
Right: Covering the Roof of the Qibli Mosque/Al-Jami’ Al-Aqsa with lead
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(Left) Interior of the Dome of
the Rock and (Right) the Qibli
Mosque (renovations by H.M.
King Abdullah II, 2008–2016)
[© Rami Al-Khateeb / Jerusalem
Awqaf]
Renovations of the Dome of the
Rock, the Dome of the Silsilah
and renovations to 13 out 16 colonnades
in the Marwani Mosque
(2005–2020)
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THE HASHEMITE CUSTODIANSHIP’S SAFEGUARDING OF THE
PRE-1967 STATUS QUO AT THE AL-AQSA MOSQUE/AL-HARAM
AL-SHARIF
85. The historic Status Quo at the Al-Aqsa Mosque/Al-Haram Al-Sharif is defined
as the situation up until 1967 CE. This prevailed intact up until September 2000.
Under the historic Status Quo, the Jordanian Jerusalem Awqaf Department exercised
exclusive authority over the Al-Aqsa Mosque/Al-Haram Al-Sharif. Its mandate extended
to all affairs relating to the unrestricted administration of Al-Aqsa Mosque/Al-
Haram Al-Sharif, including maintenance, restoration, and the regulation of access of
Muslim worshippers and non-Muslim visitors. The Peace Treaty of 1994 between
Jordan and Israel respected the Status Quo as expressed in Article 9 of the Treaty.
86. In many resolutions since 1967 ce, the United Nations General Assembly, the UN
Security Council and the UNESCO have declared any and all measures taken by Israel
to change the Status Quo of occupied Jerusalem are invalid. Security Council Resolution
252 (1968) considered ‘that all legislative and administrative measures and
actions taken by Israel, which tend to change the legal status of Jerusalem, are invalid
and cannot change that status’. Israel was urgently called upon ‘to retract all such
measures already taken and to desist forthwith from taking any further action which
tends to change the status of Jerusalem’. UN Security Council Resolution 2334, taken
on December 23rd, 2016, reaffirmed its relevant resolutions, including Resolutions
242 (1967); 338 (1973); 446 (1979); 452 (1979); 465 (1980); 476 (1980); 478 (1980); 1397
(2002); 1515 (2003), and 1850 (2008). All of these resolutions confirm that Israel is an
occupying power and that any actions taken by Israel to impose its laws, jurisdiction,
narrative and administration on the City of Jerusalem are illegal and therefore null
and void and without validity.

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VI. TERMINATION OF THE ISLAMIC
CUSTODIANSHIP
87. The Hashemite Custodianship of the Islamic Holy Sites can only be terminated
in the same way it came about, through all four of the following steps:
(1) through the request of the Palestinian people (or their legitimate representatives);
(2) through the consent of the Hashemite Custodian himself;
(3) through the unanimous consensus of the Islamic world (or their
legitimate representatives, the OIC); and
(4) through the presence of a viable replacement.
Additionally, because the Al-Aqsa Mosque/Al-Haram Al-Sharif is under
Israeli occupation, there would have to be:
(5) a legal mechanism (under international law) that ensures that the occupying
power (Israel) could not claim Custodianship or responsibility for
the Holy Sites. In fact, it was primarily to avoid that very danger that
in 1988, the late H.M. King Hussein, when Jordan officially disengaged
from the West Bank, retained the Custodianship and left the Jordanian
Waqf in place (with the agreement of the then Palestinian leader, Yasser
Arafat).

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Part Three
THE CUSTODIANSHIP
OF THE CHRISTIAN
HOLY SITES IN
JERUSALEM
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Backpage: View of the Church of Holy Sepulchre taken from Dair Al-Sultan / the Coptic Church [© Chr. Offenberg/Shutterstock]
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I. THE RELIGIOUS SIGNIFICANCE OF JERUSALEM
AND ITS HOLY SITES TO CHRISTIANS
ASSOCIATION WITH JESUS CHRIST
88.Whilst Christians revere the association of Old Testament personages and events
with Jerusalem, Jerusalem is primarily significant to Christians because of its association
with Jesus Christ, the Messiah. Christians understand Jesus to be a prophet and
more than a prophet. They believe him to be the incarnation of the Eternal Word of
God, the incarnation as a human being and at a particular point in human history of
one of the Three Persons of the Trinitarian understanding of the One God. This momentous
belief about the decisive and redemptive action of God in Jesus is geographically
and temporally anchored in Jerusalem. Jesus is believed to be ‘the Messiah, the
son of David, the son of Abraham’ (Matthew 1:1). Consequently, Christians believe
that Jesus is the fulfilment of the promises given to Abraham, ‘… By your offspring
shall all the nations of the earth gain blessing’ (Genesis 22:18). This means that Jesus
is understood as the fulfilment of the covenant since Jesus is descended from Abraham
(according to Galatians 3:16). Even more fundamentally, Jesus is understood as the
second Adam, a new beginning and a renewal of creation, ‘… as all die in Adam, so
all will be made alive in Christ. But each in his own order: Christ the first fruits, then
at his coming those who belong to Christ…’ (1 Corinthians 15: 22–3) and ‘The first
man, Adam, became a living being; the last Adam became a life-giving spirit…’ (I
Corinthians 15:45). Consequently, by association with Jesus Christ the Holy Sites
are not external to the Christian faith but are within it and actually help to constitute
that faith.
JESUS’ CHILDHOOD
89. Although Jesus’ childhood and teaching ministry took place in Nazareth, the
definitive final acts of his life took place in Jerusalem. These acts inevitably took place
in Jerusalem as the teaching of Jesus and the access to God which he promised were
a direct and sustained challenge to the authorities of the Temple in Jerusalem.
ENTRY INTO JERUSALEM
90. The four Christian gospels give accounts of the triumphal entry of Jesus into
Jerusalem before his betrayal, trial and death (Matthew 21:1–11, Mark 11:1–11, Luke
19:28–44, and John 12:12–19). This is in fulfilment of prophecy, ‘Tell the daughter of
Zion, ‘Here is your king, who comes to you in gentleness, riding on a donkey….’
(Matthew 21:5). Jesus enters Jerusalem, the City of David, hailed as a different kind
of king. The tradition tells us that in a further challenge, Jesus entered the Temple and
drove out those who were selling and buying, and overturned the tables of the money
changers and the seats of those who sold pigeons. He said, ‘It is written, “My house
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shall be called a house of prayer” but you are making it a den of robbers’ (Matthew
21:13 and see Mark 11:15-19 and Luke 19:45-48). This act crystalized Jesus’ conflict with
the Temple authorities and precipitated his betrayal and death. This act has made the
site of the Temple a place of pilgrimage for Christians for whom the cleansing of the
Temple is very important.
THE LAST SUPPER
91. The gospel traditions relate that, having had the Last Supper with his disciples,
Jesus, foreseeing his death, withdrew to pray in the garden of Gethsemane at the foot
of the Mount of Olives. Here Jesus was betrayed by Judas Iscariot, deserted by his disciples,
arrested by the emissaries of the chief priests, and taken for questioning to the
house in Jerusalem of Annas, the father-in-law of Caiaphas who was high priest that
year (John 18:13). It was in the courtyard of Annas that the disciple Peter initially
denied Jesus. Annas had Jesus bound and sent him to the house of Caiaphas the high
priest, and early in the morning he was sent to the headquarters of the Roman
governor, Pilate. All of these locations are of enormous importance to Christians.
THE CRUCIFIXION
92. It was to Pilate that Jesus declared, ‘My kingdom is not from this world’ (John
18:36) and Pilate offered to release him, affirming that he could find no case against
him. The crowd instead demanded the release of a bandit, Barabbas, and Pilate
ordered Jesus to be flogged. According to the gospel tradition, the soldiers placed
a crown of thorns upon Jesus’ head in mockery of his kingship and dressed him in
a purple robe. They derided him and struck him on the face (John 19:3). Pilate sat on
the judge’s bench at The Stone Pavement (Gabbatha) and asked the people whether
he should have Jesus crucified. Consequently, the place of the imprisonment of Jesus,
the place where he was beaten, and the Pavement (Gabbatha) where he was
condemned by Pilate are places in the Old City of Jerusalem of great sanctity. At the
insistence of the crowd, Jesus was condemned to death by crucifixion.
93. Carrying his cross, Jesus was taken to The Place of the Skull (Golgotha, John
19:17). Here Jesus was crucified between two thieves, and the soldiers cast lots for his
clothing. From the cross, Jesus said, ‘Father, forgive them, for they do not know what
they are doing’ (Luke 23:34). Seeing his mother, Jesus (referring to his disciple John)
said, ‘Woman, here is your son’ (John 19:26). After being given a drink of sour wine,
Jesus said, ‘It is finished’ (John 19:30) and died. After his death, one of the soldiers
pierced his side with a spear.
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THE RESURRECTION
94. Joseph of Arimathea gained the permission of Pilate to remove the body of Jesus
from the cross and anointed it for burial in a nearby rock-cut tomb. On the third day,
Jesus rose from the dead and his disciples found that the stone which had closed the
tomb had been rolled away and his grave clothes were left folded inside the tomb.
95. The risen Jesus appeared to his disciples and comforted them. To the doubting
disciple Thomas, he said, ‘Put your finger here and see my hands. Reach out your
hand and put it in my side. Do not doubt but believe’ (John 20:27). He led them to
Bethany, a village on the Mount of Olives, and from there he ascended into heaven
(Luke 24:50-51).
THE HALLOWED PLACES
96. To Christians, every detail of the life of Jesus, the incarnate life of the Eternal
Word of God, is of incalculable significance at a number of different levels. As both
‘the Word of God’ and ‘the perfect human response to God’ under any imaginable
temptation and trial, every step of Jesus’ journey is revered and none more so than his
death on behalf of the world and his last two days in Jerusalem. Every place where
Jesus went, visited lived or prayed is revered and hallowed.
THE HOLIEST PLACE: THE CHURCH OF THE HOLY SEPULCHRE
97. The death of Jesus is of indescribable importance for all Christians and it follows
that the place where he died, Golgotha, within the structure of the Church of the Holy
Sepulchre, is the holiest place of all. In the Church of the Holy Sepulchre, on the
ground floor, underneath the Golgotha chapel where Jesus was crucified, there is the
Chapel of Adam. According to tradition, Jesus was crucified over the place where
Adam’s skull was buried. Jesus is understood as the Second Adam, who brings a new
creation. All of these complicated strands and overlapping traditions are present and
remembered in the Church of the Holy Sepulchre.
98. The Church of the Holy Sepulchre also contains the tomb within which the body
of Jesus was placed after his crucifixion and from which he rose from the dead on the
third day. Following the teaching of the Apostle Paul, Christians believe that the
resurrection of Jesus provides the possibility of everlasting life for those who believe
in him. St Paul wrote, ‘If the Spirit of him who raised Jesus from the dead dwells in
you, he who raised Jesus from the dead will give life to your mortal bodies also through
his Spirit that dwells in you’ (Romans 8:11). Thus Holy Sites within the Church of
the Holy Sepulchre are of absolutely fundamental importance to Christian faith and
practice. Christianity is a historical faith and Christians have to know where the key
events in the life of Jesus took place.
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II. WHAT IS MEANT BY THE ‘CHRISTIAN HOLY
SITES’ OF JERUSALEM?
99. The city of Jerusalem is full of very significant Churches related to Jesus’ life and
to Christianity in general. These include: Mary’s Tomb, the Grotto of the Apostles,
and the Church of St Anne, which marks the traditional site of the home of Jesus’
maternal grandparents, Saints Anne and Joachim, and the birthplace of the Virgin
Mary. All of these Holy Sites are places of pilgrimage for all Christians. However,
perhaps the most important Holy Sites to Christians in Jerusalem are (A) the Church
of the Holy Sepulchre; (B) the Church of Gethsemane, (C) the Via Dolorosa (the Way
of Grief), and (D) the Chapel of the Ascension.
(A) The Church of the Holy Sepulchre
100. The Church of the Holy Sepulchre, known in Arabic as the Church of the Resurrection,
was built by the Emperor Constantine and his mother Empress Helena in
326 ce. It houses (1) Golgotha or Calvary, which is the place where Jesus was crucified
(Matthew 27: 32-55, Mark 15:16-41; Luke 23: 13-49, and John 19: 16-27). The Church
also contains (2) the place where Joseph of Arimathea took down the body of Jesus
and wrapped it in linen cloth (Mark 15: 42-46), and (3) the Tomb of Christ, known as
the Aedicule, which encases the empty tomb where Joseph of Arimathea laid Jesus
0in the rock (Mark 15: 42-46, Matthew 27: 57- 62, Luke 23: 50-56, and John 19: 38-42).
According to tradition, St Helena, the mother of the Emperor Constantine, found the
True Cross of Christ in a cistern not far from the Hill of Calvary, and it is now (4)
also at the Church of the Holy Sepulchre. In addition, the Church includes (5) the
place where the Virgin Mary received the body of her son after crucifixion. This spot
symbolically features a statue of the Virgin Mary with a silver dagger in her chest (Our
Lady of Sorrows).
Plan of the Basilica of the
Holy Sepulchre
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(B) The Church of Gethsemane
101. The Church of Gethsemane is built on the lower western slopes of the Mount of
Olives. It is also known as the Basilica of the Nations. The Basilica has the Rock
of Agony where Jesus prayed all night before he was betrayed and arrested by the servants
of the chief priests. The Gospel of Mark relates this as follows:
32 And they went to a place which was called Gethsemane; and he said to
his disciples, ‘Sit here, while I pray.’ 33 And he took with him Peter and
James and John, and began to be greatly distressed and troubled. 34 And
he said to them, ‘My soul is very sorrowful, even to death; remain here,
and watch.’ 35 And going a little farther, he fell on the ground and prayed
that, if it were possible, the hour might pass from him. 36 And he said,
‘Abba, all things are possible to thee; remove this cup from me; yet not
what I will, but what thou wilt.’ 37 And he came and found them sleeping,
and he said to Peter, ‘Simon, are you asleep? Could you not watch one
hour? 38Watch and pray that you may not enter into temptation; the spirit
indeed is willing, but the flesh is weak.’ 39 And again he went away and
prayed, saying the same words. 40 And again he came and found them
sleeping, for their eyes were very heavy; and they did not know what to
answer him. 41 And he came the third time, and said to them, ‘Are you
still sleeping and taking your rest? It is enough; the hour has come; the
Son of man is betrayed into the hands of sinners. 42 Rise, let us be going;
see, my betrayer is at hand.’ (Mark 14: 32–42. See also: Matthew 26: 36 54;
Luke 22: 39–51; John 18: 1–14)
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The Church of Gethsemane [© Robert Hoetink/Shutterstock]
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(C) The Via Dolorosa
102. The Via Dolorosa is the path where Jesus was led in agony, carrying the cross, as
detailed in the Gospels. It comprises 14 stations:
(1) where Jesus is condemned to death (Mark 15:1–15);
(2) where he receives the cross (John 19; 13-17);
(3) where he falls for the first time under the cross (Isaiah 53: 4–7);
(4) where he meets his mother (Luke 2: 48-49; Luke 2: 34-35; John 19: 26–27);
(5) where Simon of Cyrene helps him carry his cross (Mark 15: 21);
(6) where Veronica wipes his face (Luke 23:27);
(7) where he falls the second time (according to Christian tradition);
(8) where he speaks to the women of Jerusalem (Luke 23: 27–32);
(9) where he falls the third time (Hebrews 4: 15–16);
(10) where he is stripped of his garments (John 19: 23-24);
(11) where he is nailed to the cross (Luke 23: 33–43);
(12) where he dies on the cross (John 19: 28–37);
(13) where he is taken down from the cross (John 19: 38-40), and
(14) where he is laid in the tomb (Mark 15: 46–47).
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The Via Dolorosa
[© Rami Al-Khateeb/Jerusalem
Awqaf]
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(D) The Chapel of the Ascension
103. The Chapel of the Ascension is located on the Mount of Olives, and it is where
Jesus is believed to have ascended to heaven and where the rock that bears his footprints
rests.. The Gospel of Luke relates this as follows:
50 Then he led them out as far as Bethany, and lifting up his hands he
blessed them. 51While he blessed them, he parted from them, and was
carried up into heaven. (Luke 24: 50-51)

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The Chapel of the Ascension on the Mount of Olives renovated by the Hashemite Restoration team of the Jerusalem Awqaf 2015–2017.
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III. THE SIGNIFICANCE OF CUSTODIANSHIP
OF JERUSALEM’S CHRISTIAN SITES
104. The Hashemite Custodianship of Jerusalem’s Christian Holy Sites is significant
because:
(1) it represents the continuity of the historic Status Quo that all Churches
of Jerusalem, whether those which were existent since the time of the
Pact of Omar, 1400 years ago, or those established in later centuries, have
enjoyed in terms of Sultanic or Royal accreditation.
(2) The Hashemite Custodianship guarantees the rights of churches to their
Holy Sites and the protection and support of the rights of all denominations
in the Holy Land. Under Islamic Law, Christians have an inviolable
right to worship in their churches; the Hashemite Custodianship preserves
and guarantees those rights.
(3) The Custodian protects the Christian legal status in Jerusalem as the
Custodianship maintains laws under which churches function, including
the election of patriarchs.
(4) The Custodian guarantees and maintains the Christian Church Courts,
whereby Christians determine and apply their own laws of personal
status, marriage, divorce and inheritance, and are exempt from Muslim
Shari’ah law. This is a unique arrangement that gives Christians their
own religious and cultural independence safeguarding Christian identity,
and is present in the Hashemite Kingdom of Jordan as well.
(5) The Custodian also guarantees and supports the Christian Church
Council, which not only determines the official recognition of Churches,
but also allows them to write their own religious curricula in state schools
(and of course private ones). This is a unique arrangement that safeguards
future Christian identity, and is present in the Hashemite Kingdom
of Jordan as well.
(6) H.M. the King supports the Heads of Churches with Jordanian passports,
donations, and accreditation. Jerusalem Patriarchs and archbishops
do not start their official work before obtaining accreditation
from H.M. the King of Jordan. Similar to the majority of East Jerusalemites,
Christian Heads of Churches avoid obtaining Israeli passports in
order to avoid being part of the illegal occupation of their Holy Sites.
(7) The Custodianship of both Islamic and Christian Holy Sites reflects a
historic relationship between Muslims and Christians in respecting each
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other and protecting each other’s Holy Sites in peace and harmony. A
Hashemite Muslim king preserving the rights of Christians to their Holy
Sites is unique in world history. H.M. King Abdullah II’s Custodianship
of Christian Holy Sites holds legal and historic significance for the
world’s 2.4 billion Christians. It underpins the continuation of the
Muslim duty in caring for and protecting Christian Holy Sites in Jerusalem
and, more importantly, in protecting the principles of coexistence
between the people of the two faiths. Thus, Custodianship of Christian
Holy Sites is also equally important to the world’s 1.9 billion Muslims.
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PATRIARCHS AND HEADS
OF LOCAL CHURCHES IN JERUSALEM
___________________________________________________________________________________
A Statement by the Patriarchs and Heads of the Holy Land churches
on the “Deal of the Century”
After a thorough consideration of the United States of America’s Middle East peace plan, also
known as, the "Deal of the Century", and after reviewing the reactions of all concerned
parties on the matter, we, Patriarchs and Heads of the Holy Land churches, affirm our strong
devotion to achieving a just and comprehensive peace in the Middle East based on the
international legitimacy and the relevant UN resolutions and in a manner that guarantees
security, peace, freedom and dignity to all of the peoples of the region.
The American peace plan that was announced yesterday in the White House in the presence
of the Israelis and the absence of the Palestinians, invites us to request from the U.S.
administration as well as the international community to build on the vision of two states and
develop it in line with international legitimacy in addition to opening a political
communication channel with the Palestine Liberation Organization, the internationally
recognized sole legitimate representative of the Palestinian people, to ensure that its
legitimate national aspirations is also satisfied within the framework of a comprehensive and
durable peace plan to be accepted by all relevant parties. And on Jerusalem we refer again to
our statement addressed to President Donald Trump on Dec 6, 2017 and recall our vision for
the Holy City to be open and shared by the two people, Palestinians and Israelis, and for the
three monotheistic religions and our confirmation to uphold the Hashemite custodianship
over the Holy sites. The resurrection of our Lord from Jerusalem reminds us all of the
sacrifices to ensure justice and peace in the Holy Land.
We also call upon all Palestinian political parties, factions, and leaders to meet to discuss all
disputes, end the state of internal conflict, terminate division, and adopt a unified stand
towards concluding the state building based on plurality and democratic values.
Patriarchs and Heads of Churches in Jerusalem (January 30, 2020)
+Patriarch Theophilos III, Greek Orthodox Patriarchate
+Patriarch Nourhan Manougian, Armenian Apostolic Orthodox Patriarchate
+Archbishop Pierbattista Pizzaballa, Apostolic Administrator, Latin Patriarchate
+Fr. Francesco Patton, ofm, Custos of the Holy Land
+Archbishop Anba Antonious, Coptic Orthodox Patriarchate, Jerusalem
+Archbishop Gabriel Daho, Syrian Orthodox Patriarchate
+Archbishop Aba Embakob, Ethiopian Orthodox Patriarchate
+Archbishop Yaser AL-Ayash, Greek-Melkite-Catholic Patriarchate
+Archbishop Mosa El-Hage, Maronite Patriarchal Exarchate
+Archbishop Suheil Dawani, Episcopal Church of Jerusalem and the Middle East
+Bishop Ibrahim Sani Azar, Evangelical Lutheran Church in Jordan and the Holy Land
+Bishop Pierre Malki, Syrian Catholic Patriarchal Exarchate
+Most Rev. Krikor-Okosdinos Coussa, Armenian Catholic Patriarchal Exarchate
Letter from 13 Patriarchs and
Heads of Churches in Jerusalem
affirming the Hashemite
Custodianship of Jerusalem’s
Christian Holy Sites, 2020
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IV. THE HISTORY OF THE HASHEMITE
CUSTODIANSHIP OF JERUSALEM’S CHRISTIAN
HOLY SITES
JERUSALEM’S CHRISTIAN LEADERS’ PLEDGE OF ALLEGIANCE
TO H.M. KING AND SHARIF HUSSEIN BIN ALI IN 1924
105. In 1924 ce, the Heads of Churches in Jerusalem, including the Latin Patriarch,
the Armenian Patriarch, the Coptic Patriarch, the Ethiopian Patriarch, the Syrian
Patriarch and the Greek Orthodox Patriarch, all pledged their allegiance (bay’ah25) to
H.M. King and Sharif Hussein. They reaffirmed the Hashemites’ historic role in safeguarding
and protecting Jerusalem’s Holy Sites.

PROTECTION OF JEWS AND JEWISH SYNAGOGUES UNDER
H.M. KING HUSSEIN BIN ALI AND H.M. KING ABDULLAH I’S
CUSTODIANSHIP (1922-1951 CE)
106. The Hashemite Custodianship also protected Jewish rights in the City. Records
show Sharif Hussein’s commitment to protect and defend the rights of the then Jewish
minority of Palestine, as mentioned in a letter sent to him by the National Jewish
Palestinian Commission in Jerusalem on August 18th, 1922. The letter says:
‘The cable of Your Majesty to the Executive Islamic Christian Society in
Jerusalem regarding the Holy Sites reminded us of the former Muslim
Caliphs’ protection of their Jewish brethren in many historic roles. The
Jews respect the Holy Sites, the same way Muslims respect these sites.
We pray to God that Your Majesty, mawlana [our liege-lord], is assured
of the respect of all Jews for Your Majesty and for all Muslims. We congratulate
Your Majesty and all Muslims on the occasion of Eid Al-Adha.’27
107. The protection of Jewish synagogues and Jewish religious rights was included in
many Royal Decrees before the occupation of East Jerusalem in 1967 ce. On January
5th, 1951, King Abdullah I issued a royal decree addressed to Raghib Basha Al-
Nashashibi, naming him Overseer of the Al-Aqsa Mosque/Al-Haram Al-Sharif and
High Caretaker of the Holy Sites of Jerusalem. According to King Abdullah I, the
duties of this position included:
‘… that you consolidate the Custodianship and protection of all denominations
and religious pilgrims under your authority; strive to uphold their
66 the hashemite custodianship
26 The bay’ah is a pledge of allegiance that the residents of Palestine pledged to the Hashemite King, including a bay’ah
regarding the Islamic Khilafah. The Hashemites protected the Holy Sites and the people of the sacred city by virtue of
their being successors over the Islamic political body, the Muslim Ummah.
27 From the papers of Akram Zu’aiter in the National Library of Jordan, MK/46/1.
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the hashemite custodianship 67
The Royal Decree addressed to Raghib Basha Al-Nashashibi,
naming him Overseer of Al-Haram Al-Sharif and High
Caretaker of the Holy Sites of Jerusalem
safety, freedoms, rites, and places of worship with utmost determination;
set every matter in its proper place and rectify every due right according
to the Status Quo pertaining to the rights of denominations,
mosques, churches, and synagogues one and all. This is in order that
all people may find peace of mind; peace, harmony, and the examples
of the great prophets may prevail; heavenly creeds may manifest themselves
under the rubric of human brotherhood in a sacred Arab
country that religions exalt, where prayers are established, supplications
are raised, and goodwill is preserved. In doing so, follow the path
of the Pact of Omar and received tradition… And also to take into consideration
all Sultanic firmans already in the hands of the Patriarchs.’
108. By asking their executive employees, like Raghib Nashashibi, to take care
of the Jewish community and its synagogues in Jerusalem, Sharif Hussein and King
Abdullah I were following in the footsteps of former Muslim Caliphs, starting
with Omar ibn Al-Khattab, and continuing through to the Umayyad, Abbasid,
Fatimid, Ayyubid, Mamluk and Ottoman Caliphs.28

28 Gil, Moshe, A History of Palestine, 634–1099, Cambridge University Press, 1997, pp. 70–71.
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THE HASHEMITE CUSTODIANSHIP OF CHRISTIAN HOLY SITES
AFTER THE DISENGAGEMENT OF THE WEST BANK (1988 CE)
109. After King Hussein’s 1988 decision to disengage from the West Bank, a delegation
of Christian notables met with H.M. the King and asked him to continue his Custodianship
of Christian churches in Jerusalem and that they be excluded from the
disengagement decision.
110. On January 21st, 2009 the Jordanian government officially recognised the Council
of the Heads of Churches in Jordan as the government’s reference point for all Christian
affairs. The Council comprises all the heads of officially-recognised Christian
denominations in the Holy Land. All the denominations have headed churches in Jerusalem
and Jordan since the beginning of Christianity and continued to do so in the
20th century. While Jerusalem’s Churches are religiously responsible and have ultmate
authority over all their Jordanian denominations, H.M. the King of Jordan is
personally and politically the Custodian and has the authority of accreditation and
protection of Jerusalem’s Churches.
Letter from H.B. Patriarch Theophilos III, the Greek Orthodox Patriarch of the Holy City of Jerusalem,
October 1st, 2015:
‘I present to you today a testimony for the sake of Jerusalem, the city that is dear to your heart, of whose Holy Sites you
are Custodian. I write to renew the pledge of 11 March 1924, when the dignitaries, scholars, religious leaders, and people
of Jerusalem and Palestine pledged allegiance to your great-great-grandfather Sharif Hussein bin Ali… we deduce from
your position and your legitimate and historical Custodianship, every day, the great love you have for Jerusalem, its
sanctity, and its history of coexistence since the meeting between its Patriarch Sophronius and the leader of the Arab
nation Caliph Omar Al-Farouq … We hereby call on all people of goodwill to uphold their duty to protect the Holy
City and support your efforts to safeguard its Holy Sites, so that it can become the capital of spiritual and humanitarian
values, and an example of the coexistence of people of various sects, religions and nationalities … And from Jerusalem,
the home of believers and the heart and mind of this blessed land, we come forward to renew our allegiance to you
as Custodian of the Church of the Holy Sepulchre, Christ’s Tomb, and all Christian sites in the city of the path of Via
Dolorosa that our Lord Jesus Christ walked, culminating in His resurrection, making Jerusalem the Christian direction
for prayer (qiblah) for the past 2000 years.’
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Letter from H.H. Pope Francis, May 24th,
2013:
‘I recall the words of my predecessor, His Holiness
Benedict XVI, who wished, on the occasion of his
farewell from the Hashemite Kingdom in May 2009,
to put on record his appreciation of Your Majesty’s
commitment to fostering inter-religious dialogue… I
am deeply conscious that, in virtue of Your Majesty’s
internationally recognised role as Custodian of the
Holy Places of Jerusalem, the care of the Holy Places
of Jerusalem has always been the highest priority
of the Hashemite Royal Family and the Kingdom
of Jordan.’
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111. After signing the Hashemite Custodianship of the Holy Sites Agreement of 2013,
the Greek Orthodox Patriarchate (which still runs its affairs according to the Jordanian
1958 Law of Churches), the Armenian Patriarchate, the Latin Patriarchate, the
Anglican Church, the Lutheran Church, the Syrian Orthodox Church, and His Holiness
the Pope sent letters recognising that their Christian Holy Sites in Jerusalem are
under H.M. King Abdullah II’s Custodianship and asking that they continue to be so.
THE CHRISTIAN CHURCHES’ OF JERUSALEM’S APPLICATION
OF JORDANIAN LAW
112. Jerusalem’s churches, notably the Greek Orthodox Patriarchate of Jerusalem,
continue to function under, and use, the 1933 and 1958 versions of the Jordanian Law
of Churches. This indicates their legal acknowledgment of, and functioning under,
the Jordanian Constitution. According to the Jordanian Law of Christian Denominations,
Jerusalem’s patriarchs and bishops are required to obtain a Royal Decree of
approval to appoint the new patriarch or bishop in order that he can officially start
his work.
Letter of Allegiance to His
Majesty King Abdullah II
by the Evangelical Lutheran
Church in Jordan and
the Holy Land
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113. The first Jordanian Law of Christian Denominations was decided upon by the
Jordanian Legislative Council and approved by Emir Abdullah of Transjordan on
February 23rd, 1933 ce. The law was named ‘The Law of Mandate of the Councils of
the Religious Non-Muslim Sects’. The primary mandate of this law is that the non-
Muslim denominations in Jordan are allowed to form their own legal councils or religious
courts in order to deal with personal law, such as marriage, divorce and
inheritance within their religious communities. Under this law, religious denominations
are also able to appoint or elect heads of their own communities, and the new
appointee (patriarch, bishop or head of court) requires the accreditation of His Highness
the Emir of Transjordan (and later that of the King of Jordan).
the hashemite custodianship 71
Letter of Allegiance to His Majesty
King Abdullah II from the Episcopal
Diocese of Jerusalem and the
Middle East:
‘Just as Al-Farouq Omar received
the keys to Jerusalem and was the
custodian of it, Your Majesty is the
just custodian of Islamic and Christian
monuments in Jerusalem.’
‘We affirm our firm support for the
Hashemite Custodianship and its
blessed role in caring for Muslim
and Christian Holy Sites.’
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114. The 1958 Law (Article 9) remains in effect until today. It was signed by H.M. King
Hussein bin Talal after being approved by the members of both banks of the Jordanian
Parliament. It is simply an amended version of the 1933 Law and its 1938 version. In
accordance with the 1958 Law, it became applicable in the West Bank. The law was
named ‘The Law of Non-Muslim Religious Denominations Councils—Its Implementation
in the West Bank’. The amended 1977 Law (Article 38) pertaining to religious
denominations also applied to the West Bank and included Article 4(a) stating that
the head and members of religious denominations in both banks of Jordan are appointed
by the Jordanian Prime Ministerial Council upon nomination by the higher
spiritual authority/chair of the religious group, and that his appointment must be approved
by the Royal Decree of His Majesty the King.
115. In light of the above laws pertaining to religious denominations, the Greek Orthodox
Church in Jerusalem officially passed its law under the title of ‘The Law of Jerusalem
Greek Orthodox Patriarchate No. 27 1958’. The details and implementation
of this law represent the continuity of the historic Status Quo, as the law maintains
the Church’s autonomous administration. It also manifests the Greek Orthodox Patriarchate’s
legal acknowledgement of Hashemite Custodianship, since all important
appointments require an approval by His Majesty’s Royal Decree.
The 1933 Jordanian Law of Churches The 1958 Jordanian Law of Churches
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REITERATION OF THE HASHEMITE CUSTODIANSHIP OF THE
CHRISTIAN HOLY SITES, 2013 CE
116. In April 2013, the Greek Orthodox Church and Chair of the Council of Jerusalem
Churches, commended the 2013 agreement ‘considering it a continuation of the Hashemite
Custodianship of the Holy Sepulchre and the Greek Orthodox Patriarchate.’29 During
a joint Jordanian-Palestinian Christmas celebration attended by H.M. King Abdullah
II and President Mahmoud Abbas on December 18th, 2018H.B. Patriarch Theophilos III
of Jerusalem said:
‘For you, Your Majesty, the King of beloved Jordan, are the Custodian of the
Islamic and Christian Holy Sites in Jerusalem, includingthe Holy Sepulchre
and the Greek Orthodox Patriarchate of Jerusalem. This Custodianship
forms a shield of protection and an extension to the Pact of Omar that took
place between the Patriarch Sophronius and Caliph Omar bin Al-Khattab.
We will keep this covenant with you until God inherits the earth.’
The 1958 law of the Greek
Orthodox Patriarchate
29 Article D of the Preamble of
the Agreement states that H.M.
King Abdullah II’s Custodianship
encompassaes the Orthodox
Patriarchate of Jerusalem.
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74 the hashemite custodianship
Letter on 12th September, 2018 from Bishop Nourhan Manougian, the
Armenian Patriarch in Jerusalem to H.M. King Abdullah II reiterating
the bay’ah and H.M.’s Custodianship of the Holy Places in Jerusalem and
particularly the Holy Places of Christian denominations, including the
Orthodox Armenian Patriarchate.
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V. THE FUNCTIONS OF THE CUSTODIANSHIP
OF JERUSALEM’S CHRISTIAN HOLY SITES
THE ROUTINE FUNCTIONS OF THE CUSTODIANSHIP
OF JERUSALEM’S CHRISTIAN HOLY SITES
117. The routine functions of the Custodianship of Jerusalem’s Christian Holy Sites
include:
(1) To guarantee the rights of Christians to their own Holy Sites, to live and pray
in peace;
(2) To protect Christians from any and all parties, including Muslims
(3) To maintain the Status Quo;
(4) To maintain the correct moral behaviour and interfaith tolerance, harmony and
goodwill in the Holy Land;
(5) To maintain the independence of the Churches and of Church Courts from any
state interference or pressure;
(6) To maintain Christian laws and traditions, in accordance with the laws, and that
the Orthodox Patriarch is elected according to the 1958 Jordan Law of Churches
and that of the Orthodox Church;
(7) To protect senior Christian Clergy (who are given Jordanian diplomatic
passports);
(8) To co-ordinate with the official Palestinian Authorities regarding the Christian
Holy Sites; to represent them in the face of the occupying power (and Israel is
legally bound by UN Security Council Resolutions 242, 338, 252, 476, 478, and
by the 1954 The Hague Convention, to protect and not alter the Holy Sites of
Jerusalem), and before international bodies.
(9) To fund and help raise funds for the upkeep and restoration of these Holy Sites.

The Custodianship of Jerusalem’s Christian Holy Sites in Action
118. Between 1948–1950 ce, and in response to a request from the Patriarch of the
Holy City, the Greek Orthodox Patriarch of Jerusalem and H.E. the Franciscan Apostolic
Nuncio, H.M. King Abdullah I renovated the dome of the Holy Sepulchre at his
own expense, (see Appendix VI). In early 2016 ce, H.M. King Abdullah II issued a
Royal Benefaction (makruma) to provide for the restoration of Christ’s Tomb in the
Church of the Holy Sepulchre in Jerusalem, at H.M.’s personal expense. In the same
year, H.M. also made a major contribution to the restoration of the Dome of the Ascension
on the Mount of Olives. H.B. Patriarch Theophilos III, Patriarch of the Holy
City of Jerusalem and All Palestine and Jordan, thanked H.M., saying,
‘The generosity of His Majesty for remaining the faithful custodian of
the Christian and Muslim Holy Sites in Jerusalem. His Majesty Abdullah
the hashemite custodianship 75
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embodies in deed, and not only in word, the shared living of Muslims and
Christians all over the world and particularly in the Holy Land’.
H.B. Patriarch Theophilos III also said:
‘[this] continuing Jordanian Hashemite patronage has been an indelible
source of support for all the churches in the Holy Land and all the
Christians in the East’.
119. In 2017 ce, H.M. King Abdallah II met H.B. Patriarch Theophilos III twice and
together they launched a campaign defending the Patriarchate against attempts to
confiscate Church properties in Jerusalem. This demonstrated H.M. King Abdallah
II’s awareness of the fact that toppling the Greek Orthodox Patriarch would undermine
the Status Quo and consequently all other Churches would fall under the pressure
of Israeli policies. Since the Greek Orthodox Church is the largest land owner in
the Holy Land, it has also been the most targeted Church by settler groups and the
Israeli policy of confiscating as much Palestinian land as it can.
120. In November 2018, H.M. King Abdullah II announced his plan to help fund the
restoration of the entire Church of the Holy Sepulchre from his own funds, in particular
the US$1.4 million received from the 2018 Annual Templeton Prize. Jerusalem
church leaders welcomed the donation both as a demonstration of the King’s commitment
to the Custodianship and as a way around the stalemate of who would fund
the restoration. This project is expected to enable the greatest and most inclusive renovations
ofthe Holy Sepulchre in centuries.
Below: Christ’s Tomb in the
Holy Sepulchre (renovated in
2016–2017 with a donation by
H.M. King Abdullah II).
[© Shutterstock]
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the hashemite custodianship 77
VI. TERMINATION OF THE CHRISTIAN
CUSTODIANSHIP
121. The Hashemite Custodianship of the Christian Holy Sites can only be terminated
in the same way it came about, through all four of the following steps:
(1) through the request of the Palestinian people (or their legitimate representatives);
(2) through the consent of the Hashemite Custodian himself;
(3) through the unanimous consensus of the traditional Christian Churches of
the Holy Land; and
(4) through the presence of a viable replacement.
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SUMMARY AND
CONCLUSION
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SUMMARY AND CONCLUSION
In summary, the Hashemite Custodianship is a unique historical, one-hundredyear-
plus interfaith institute that pertains to Islam’s oldest dynasty and most prestigious
family, and that maintains the Islamic Holy Sites and protects the Christian
Holy Sites whilst guaranteeing the rights of four billion Muslims and Christians
to worship in their Holy Sites in the Holy Land. It is a universally acknowledged
bond of trust that represents both the consensuses of the Palestinian and Jordanian
peoples, the Arab World, the Islamic World, the Christian Churches and that
predates the founding of modern Jordan, and ultimately keeps peace between
religions in the Holy Land.
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APPENDIX I: MAP OF THE AL-AQSA MOSQUE/
AL-HARAM AL-SHARIF
Backpage Spread: The Dome of the Rock in the center of Al-Aqsa Mosque / Al-Haram Al-Sharif, the Qibli Mosque / Al-Jame' Al-
Aqsa and part of Bab Al-Rahma Cemetery, and part of the Eastern Wall of Al-Aqsa Mosque. Photo taken from Ras Al-Amoud
[© Rami Al-Khateeb / Jerusalem Awqaf]
APPENDICES
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The Hashemite Fund for Building and
Maintenance of the Blessed Aqsa
Mosque, Amman
Department of Awqaf and Islamic
Affairs, Jerusalem
October 2018/1440 AH
Copyright © 2018 Photo source: Wikipedia CC BY-SA 4.0 (Andrew Shiva)
1 Dome of the Rock
2 Paradise (Al-Janneh) Well
3 Dome of the Chain
4 Pomegranate (Ar-Ruman) Well
5 Southeastern Arched Gate
6 Al-Karak Platform
7 Eastern Arched Gate
8 Birds’ (Al-Asafeer) Well
9 Chamber of Ahmad Pasha Ibn
Radwan Zawiya
10 Al-Ahmediyah School Platform
(behind the trees)
11 Northeastern Chamber of Ahmad
Pasha Ibn Radwan
12 Northeastern Arched Gate
13 Northwestern Chamber of Ahmad
Pasha Ibn Radwan
14 Chamber of Mohammad, the
Brigadier General of Jerusalem
15 Northern Arched Gate
16 Chamber of Mohammad Agha
17 Chamber of Arsalan Pasha
18 Al-Junblattiya Chamber
19 Dome of the Spirits
20 Chamber of Qitas
21 Chamber of Parawiz
22 Northwestern Arched Gate
23 Al-Khadr School
24 Sha’lan’s Public Fountain and
Platform
25 Dome of Al-Khadr
26 Mohammadiyah Lodge Dome
27 Dome of the Prophet (hidden, behind
the Dome of the Rock)
28 Dome of Ascension
29 Western Arched Gate
30 A) Chamber of Islam Beik
B) Az-Zakat Committee
31 Chamber of Bayram Pasha
32 King Issa Al-Moathem's Cistern
33 Chamber of the Mufti
34 Chamber of Abdel Hay Ad-Dajani
35 Southeastern Chamber (upper
昀oor: Al-Aqsa Chief of Protocol)
36 Southwestern Arched Gate
37 An-Nahawiyah School
38 Dome of Yusuf
39 Burhan Ad-Din's Pulpit
40 A) Southern Arched Gate
B) Sundial
41 Great Sea’s Well
42 A) Al-Marwani Mosque (western
entrance)
B) Al-Marwani Mosque (eastern
entrance)
43 Sabra & Shatila Platform
44 Gate of Mercy (Bab Ar-Rahma)
Public Fountain (behind the trees)
45 Al-Ghazali Platform (behind the
trees)
46 Funerals Gate
47 Gate of Mercy (Bab Ar-Rahma) Cemetery
48 A) Golden Gate (Ar-Rahma and At-
Tawbah Gates) and Mosque
B) Al-Ghazaliyah School
49 Tomb of Shaddad Bin Aws
50 Seat of Suleiman (PBUH) (Dar Al-
Hadith Ash-Sharif)
51 Circular Platform
52 Tomb of Ubada Ibn As-Samit
53 A) Tribes Gate (one of Al-Aqsa
Mosque’s Gates)
B) Tribes Gate (one of the Old City
Gates)
54 Martyrs’ Cemetery
55 Al-Yusu昀yah’s Cemetery
56 Al-Aqsa Mosque Shari’a
Secondary School for Boys
57 Tribes Gate Minaret
58 Al-Ghadiriyah School
59 A) Men’s Ablution
B) Women’s Ablution
60 Gate of Remission (Bab Hutta)
Public Fountain
61 Gate of Remission (Bab Hutta)
62 Al-Basitiyah School
63 A) Northern Corridor
B) Heritage Revival Center
C) Riyad Al-Aqsa School
64 Suleiman the Magni昀cent Public
Fountain and Platform
65 Al-Khanqah/Al-Dawadariyah
School
66 Sultan Mahmud II's Dome/Dome of
Lovers of the Prophet's (PBUH)
67 Gate of the Honor of the Prophets
(Gate of King Faisal)
68 Al-Aminiyah School
69 Al-Farisiyah School
70 Al-Malakiyah/Al-Jukendar School
71 Dome of Suleiman
72 Al-Asa’rdiyah School
73 A) Al-Asa’rdiyah School Platform
B) Al-Dhaheri Platform
74 Al-Rifaiya School
75 Al-Jawiliyah/Al-Omariyah School
76 Bani Ghanim Gate Minaret
77 Bani Ghanim Gate
78 Al-Manjakiyah School (Islamic
Higher Council)
79 Inspector's/Council’s Gate
80 Ibrahim Ar-Rumi Well/Al-Busiri
Public Fountain
81 Al-Wafa’iyah School (Tomb of
Sheikh Budeir Bin Hubeish)
82 Al-Busiri Platform
(behind the trees)
83 Al-Budeiri/Mustafa Agha Platform
(behind the trees)
84 Mustafa Agha/Al-Budeiri Public
Fountain
85 A) Western Corridor
B) Western Corridor
86 A) Iron Gate Platform
B) Ali Pasha Platform
87 A) Iron Gate
B) Ribat Al-Kurd (part of the western
wall of Al-Aqsa Mosque)
88 Al-Khatuniyah School (tombs
of several Islamic and national
昀gures, including from the Al-
Husseini family)
89 Al-Arghuniyah School (tomb
Hashemite King Ash-Sharif
Hussein Bin Ali)
90 Cotton Merchants Gate (Bab Al-Qattanin)
91 Cotton Merchants Gate’s Platform
92 Qaitabay Public Fountain and
Platform
93 Ottoman School
94 A) Gate of the Chain Minaret
B) Al-Aqsa Mosque Shari’a
Secondary School for Girls
95 Ablution Gate
96 Qaitabay’s Well
97 Al-Ashra昀yah School (Manuscript
Restoration Center)
98 An-Narenj Pool
99 Qasem Pasha Public Fountain
100 Mud Platform
101 Dome of As-Salih Najim Addin
(Dar Al-Qur’an)
102 Tranquility Gate
103 Gate of the Chain (Bab As-
Silsileh)
104 Al-Tankaziyah School
105 Al-Buraq Wall
106 Abu Baker/Al-Buraq Platform
107 Al-Buraq Ash-Sharif Mosque
108 Moroccan Gate (Bab Al-Maghariba),
beneath it: the closed Al-Buraq Gate
109 Al-Fakhriya School
110 Moroccan Gate/Al-Fakhriya Minaret
111 Islamic Museum (Al-Malikiya/
Moroccan Mosque)
112 Moroccan Gate Public Fountain
113 Islamic Museum Platform
114 Women’s Mosque (Al-Aqsa Library)
115 Dome of Yusuf Agha
116 Pines Platform
117 A) West Goblet Platform
B) Floral Platform
118 Al-Aqsa Mosque/Al-Qibly Mosque
119 A) Pulpit of Nour Ad-Din Zinki
B) Prayer Niche of Salah Addin
Al-Ayoubi
120 Az-Zaytounah Public Fountain
121 Goblet Public Fountain
122 East Goblet Platform
123 Funerals Platform
124 Leaves Well
125 Omar Bin Al-Khattab (PBUH) Mosque
126 Ancient Al-Aqsa/Double Corridor
127 Double Gate/Prophet’s Gate
128 Al-Khataniyah/Al-Khitabah Gate
129 Al-Khataniyah School
130 Moroccan and Sharaf Quarters
Destroyed by Israel in 1967
131 A) Umayyad Palaces
B) Umayyad Palaces
132 A) Al-Khataniyah Land
B) Al-Khataniyah Land
133 Triple Gate
134 Prayer Niche of Daoud
(from the inside)
135 Single Gate
136 Cradle of Issa Mosque
(underground)
Mosques Domes Minarets Arched Gates Gates Schools Water Sources Platforms Cemeteries/Landmarks Chambers
1
2
3
4 5
6
7
8
9
10
18 17 16 15 14 13 12
19
22 21 20
23
25
27
29
30
30
31
32
34 33
36
35
37
38
39
41
42
42
43
46
47
48
48
49
50
51
52
56 53
57
58
59 59
60
61
63 63 62
63
65
66
67
69 68
70
71
72
73 73
74
78
79 80
82
83
84
85
85
87
87
86
86
94
94
95
96
97
99 98
100
103
104
118
105
113
114
115
116
119
119
117
117
120 121
122
123
124
125
133
134
135
136
126
128 127
129
131
132
132
130
131
106
107
108
109
110
111
112
102
91
90
93
54
44
45
40 40
28
11
A
A A
A
A
A
B
B
B
B
B
B
A
A
A
A
B A
C
A A
A
A
B
B
A
B
B
B
B
B
B
24
92
64
101
81
89
88
26
the hashemite custodianship 85
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APPENDIX II: WAQF DEED OF THE SCHOOLS LOCATED ON
THE LAND OF AL-AQSA MOSQUE/AL-HARAM AL-SHARIF
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APPENDIX III: MAP OF THE OLD CITY OF JERUSALEM
the hashemite custodianship 89
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APPENDIX IV: TEXT OF THE 2013 HASHEMITE
CUSTODIANSHIP OF THE HOLY SITES AGREEMENT
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Below is the official translation of the Agreement.
Agreement between His Majesty King Abdullah II ibn Al Hussein, the
Custodian of the Holy Sites in Jerusalem, and His Excellency Dr.
Mahmoud Abbas, President of the State of Palestine, Head of Palestinian
Liberation Organisation, and President of the Palestinian National Authority.
Glory to Him Who carried His servant by night from the Sacred Mosque
to Al Masjid Al Aqsa, the environs of which We have blessed, that We might
show him of our signs! Indeed He is the Hearing, the Seeing. (Al Isra’, 17:1)
Indeed, Allah loves those who fight in His cause in a row as though they are
a [single] structure joined firmly. (Al Saff, 61:4)
This agreement has been made by and between:
His Majesty King Abdullah II ibn Al Hussein, King of the Hashemite Kingdom of
Jordan, the Custodian of the Holy Sites in Jerusalem,
And:
His Excellency President Mahmoud Abbas, in his capacity as President of the State
of Palestine, and Head of The Palestine Liberation Organisation, the representative
of the Palestinian people, and President of the Palestinian National Authority,
Preamble
A. Recalling the indissoluble bond between all members of the Arab and Muslim
Ummah;
B. Recalling the special status of Jerusalem as a holy and sacred city in Islam, and
recalling the present and eternal association of the Holy Sites with Muslims of all
lands and all ages; and bearing in mind the significance of Jerusalem to those of
other faiths;
C. Recalling the unique religious importance, to all Muslims, of Al Masjid Al Aqsa
with its 144 dunams, which include the Qibli Mosque of Al Aqsa, the Mosque of
the Dome of the Rock and all its mosques, buildings, walls, courtyards, attached
areas over and beneath the ground and the Waqf properties tied-up to Al-Masjid
Al-Aqsa, to its environs or to its pilgrims (hereinafter referred to as ‘Al-Haram
Al-Sharif’);
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D. Recalling the role of King Sharif Hussein bin Ali in protecting, and taking care
of the Holy Sites in Jerusalem and in the restoration of the Holy Sites since 1924;
recalling the uninterrupted continuity of this role by His Majesty King of the Hashemite
Kingdom of Jordan, who is a descendant of Sharif Hussein bin Ali; recalling
that the Bay’ah (oath of allegiance) according to which Sharif Hussein bin Ali
held the Custodianship of the Jerusalem Holy Sites, which Custodianship was affirmed
to Sharif Hussein bin Ali by the people of Jerusalem and Palestine on March
11, 1924; and recalling that the Custodianship of the Holy Sites of Jerusalem has devolved
to His Majesty King Abdullah II ibn Al Hussein; including that which encompasses
the ‘Rum’ (Greek) Orthodox Patriarchate of Jerusalem that is governed
by the Jordanian Law No. 27 of the year 1958;
E. The continuity of the Hashemite King of Jordan’s Custodianship of the Holy
Sites since 1924 makes His Majesty more able to maintain the Holy Sites and to
preserve the Al-Masjid Al-Aqsa (Al-Haram Al-Sharif);
F. Recognising that the Palestine Liberation Organisation is the sole legitimate and
legal representative of the Palestinian people and;
G. Recognising that the right of self-determination of the Palestinian people is expressed
in realising the State of Palestine whose territory encompasses the land
within which Al-Masjid Al-Aqsa (Al-Haram Al-Sharif) is situated;
H. Recalling the terms of the official statement by His Majesty King Hussein Bin
Talal, King of the Hashemite Kingdom of Jordan, custodian of the Holy Sites in
Jerusalem, concerning Jordan’s qualified disengagement from the West Bank, made
on 31 July, 1988; the statement excluded the Jerusalem Holy Sites;
I. Recalling the terms of the official statement by the Jordanian Government on its
role in Jerusalem, made on 28 July, 1994, reaffirming Jordan’s invariable position
and historic, exclusive role over the Holy Sites;
Intending to establish legal obligations and to affirm their recognition of the legal
status of the parties set out in this agreement, the parties to this agreement have
agreed and declare as follows:
ARTICLE 1:
The ‘Preamble’ to this agreement shall be an integral part of this agreement and is
to be read and construed with it as a whole.
ARTICLE 2:
2.1. His Majesty King Abdullah II, as the custodian of the Jerusalem Holy Sites,
exerts all possible efforts to preserve the Jerusalem Holy Sites, especially Al-Haram
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Al-Sharif, which is defined in item (c) in the Preamble to this agreement, and to
represent their interests so as to:
A. assert the respect for the Jerusalem Holy Sites;
B. affirm that all Muslims, now and forever, may travel to and from the Islamic Holy
Sites and worship there, in conformance with freedom of worship;
C. to administer the Islamic Holy Sites and to maintain them so as to (i) respect
and preserve their religious status and significance; (ii) reaffirm the proper identity
and sacred character of the Holy Sites; and (iii) respect and preserve their historical,
cultural and artistic significance and their physical fabric;
D. to represent the interests of the Holy Sites in relevant international forums and
competent international organisations through feasible legal means;
E. to oversee and manage the institution of Waqf in Jerusalem and its properties in
accordance with the laws of the Hashemite Kingdom of Jordan.
2.2. The King of the Hashemite Kingdom of Jordan, the custodian of the Holy Sites
in Jerusalem, will continue to endeavour to procure that the duties referred to in
Article 2.1. here be fulfilled.
2.3. The Palestine Liberation Organisation and the Palestinian National Authority
recognise the role of the King of the Hashemite Kingdom of Jordan set out in paragraphs
(1) and (2) of this Article 2 and undertake to respect it.
ARTICLE 3:
3.1. The Government of the State of Palestine, as the expression of the right of selfdetermination
of the Palestinian people, shall have the right to exercise sovereignty
over all parts of its territory, including Jerusalem.
3.2. The King of the Hashemite Kingdom of Jordan and the Palestinian President
will consult and coordinate with each other concerning the Holy Sites when
necessary.
Done at the Royal Palace in Amman on Sunday, March 31, 2013 on Jumada I 19, 1434
Hijri.
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APPENDIX V: THE LEGAL STATUS OF JERUSALEM
UNDER INTERNATIONAL LAW
JERUSALEM’S STATUS QUO AND THE HASHEMITE
CUSTODIANSHIP’S ROLE IN PRESERVING IT
In the period 1917-2020, the Hashemite Kings’ Custodianship has been a religious
and legal commitment to safeguard Jerusalem’s historic Status Quo that has been
continuously supported and respected by international and humanitarian law.
Below is a brief illustration of the major historic incidents and agreements that represent
the maintenance of Jerusalem’s Status Quo. The brief illustrates some specifics
of H.M.’s Custodianship in preserving the Status Quo, especially at the
Al-Aqsa Mosque/Al-Haram Al-Sharif.
1852 ce
There is a well-recognized arrangement that is referred to as the ‘Status Quo Arrangement
of the Holy Places’. This arrangement was originally established in 1852
CE, when the Ottoman Sultan Abdul Majid issued an edict (firman) freezing claims
by religious communities in Jerusalem and Bethlehem to Christian holy places and
forbidding any construction or alterations to their existing status.
1856–1878 ce
Subsequently, this arrangement was internationally recognized at the 1856 ceConference
of Paris (at the end of the Crimean War) and through the 1878 ce Treaty
of Berlin (between European powers and the Ottomans). Article 62 of the Treaty
of Berlin states that: ‘it is well understood that no alterations can be made to the
Status Quo in the Holy Places’. Article 62 extended that arrangement to include
all—not only Christian—holy places.
1920 ce
Following the defeat of the Ottomans and the partitioning of their Empire after
World War I, the British Mandate authorities in Palestine (1920–1947) upheld the
Status Quo arrangement, and included Al-Buraq (western) Wall at Al-Aqsa
Mosque/Al-Haram Al-Sharif in Jerusalem and Rachel’s Tomb on the outskirts of
Bethlehem.
1928 ce
The first major violation of the Status Quo arrangement occurred in September
1928, when a group of Jewish worshippers set up chairs at the Al-Buraq Wall to separate
men and women performing Yom Kippur prayers, triggering one of the first
periods of serious unrest in Jerusalem. A subsequent White Paper, submitted to
the British government in November 1928, reiterated the rights of Muslims to Al-
Buraq Wall. Although unsuccessful in their search for documentary evidence of
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Jewish rights to Al-Buraq Wall, the Zionist movement continued to demand that
it be expropriated for the Jews.
1929–1930 ce
A dispute over prayer arrangements at Al-Buraq Wall escalated and, in August 1929,
protests turned violent and resulted in the deaths of dozens of Jews and Arabs, and
the injuring of hundreds more. The conclusions of the subsequent British Inquiry
Commission, presented in December 1930, included the following:
‘Subsequent to the investigation it has made, the Commission herewith
declares that the ownership of the Wall, as well as the possession of it
and of those parts of its surroundings that are here in question, accrues
to the Moslems. The Wall itself as being an integral part of the Haramesh-
Sherif area is Moslem property. From the inquiries conducted by
the Commission, partly in the Sharia Court and partly through the
hearing of witnesses' evidence, it has emerged that the Pavement
in front of the Wall, where the Jews perform their devotions, is also
Moslem property.’
1967 ce
Despite this, in the course of the 1967 War, Israel forcibly seized control of Al-
Buraq Wall, confiscated the key to Al-Magharbeh Gate of the Al-Aqsa Mosque/Al-
Haram Al-Sharif, and destroyed Al-Magharbeh Quarter, located in front of
Al-Buraq Wall. In place of Al-Magharbeh Quarter a large prayer plaza for Jewish
worshippers was created and was gradually extended from an area of 66m2 (22m x
3m) to an area of some 6300m2 (90m x 70m).
Immediately after the 1967War, Israel nominally recognised the historical status
and religious significance of the Al-Aqsa Mosque/Al-Haram Al-Sharif for Muslims,
as well as the Custodianship of Jordan (i.e. the responsibility for administration
and religious arrangements) regarding the site. Despite this nominal recognition,
however, the Israeli authorities have controlled entry to the Al-Aqsa
Mosque/Al-Haram Al-Sharif’s gates and can enter (or cause others to enter) at will.
Moreover, successive Israeli governments and their police and military forces have
made efforts to undermine the internationally-recognised Status Quo.
1981 ce
International efforts have been made to protect the status and integrity of Al-Aqsa
Mosque/Al-Haram Al-Sharif, including through the United Nations Educational,
Scientific & Cultural Organisation (UNESCO). In 1981, the Old City of Jerusalem
and its Walls were inscribed as a UNESCO World Heritage site upon the request
of the Government of Jordan. In 1982, UNESCO’s World Heritage Committee
decided to inscribe the Old City of Jerusalem and its Walls on the List of World
Heritage in Danger, thereby highlighting the threats and risks to the cultural
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heritage of the Old City and its sites. Since that time, the World Heritage Committee,
its Executive Board and the UNESCO General Conference have taken numerous
decisions which call on Israel, as the occupying power, to stop the continuing
violations against the heritage of the Old City of Jerusalem and its Walls. Israel,
however, has continued to attempt to change Jerusalem’s pre-1967 Status Quo.
1994 ce
Until the Oslo negotiations process in the early 1990s, the Jordanian Awqaf’s
Administration of the Al-Aqsa Mosque /Al-Haram Al-Sharif and the Waqf properties
attached to it was relatively respected and stable. Article 9 of the Jordan-Israel
Peace Treaty of October 26th, 1994 stipulates that:
‘Israel respects the present special role of the Hashemite Kingdom of
Jordan in Muslim holy shrines in Jerusalem,” and that, “when negotiations
on the permanent status will take place, Israel will give high priority
to the Jordanian historic role in these shrines’.
2000 ce
Extremist elements have become increasingly more vocal, powerful and mainstream
in the past few decades. Since the second Palestinian Intifada, which erupted
in September 2000 after the provocative visit of then Likud opposition leader Ariel
Sharon to the Al-Aqsa Mosque/Al-Haram Al-Sharif, and against the wider backdrop
of the failure of the Oslo process, there have been thousands of Israeli police
and soldiers deployed in and around the Old City of Jerusalem (including inside
the Al-Aqsa Mosque/Al-Haram Al-Sharif).
2003-2004 ce
During the course of the Second Intifada, Israel constructed a wall in and around
East Jerusalem on the pretext that it was necessary for security purposes. On
December 8th, 2003, the General Assembly of the United Nations requested the
International Court of Justice to give an advisory opinion on the question of the
legal consequences of the construction of the wall by Israel as an occupying power.
On July 9th, 2004, the International Court of Justice delivered its advisory opinion.
The International Court of Justice was of the opinion that the construction of the
wall by Israel was contrary to international law as it impeded the Palestinian
people’s right to self-determination and further constituted a breach of Israel’s obligations
under international humanitarian law and human rights instruments. Israel
continues to fail to comply with the findings of the International Court of
Justice which it is obliged to respect.
2013 ce
In furtherance of the ongoing and ceaseless efforts to maintain the status and
integrity of the Al-Aqsa Mosque/Al-Haram Al-Sharif, on March 31st, 2013,
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H.M. King Abdullah II of Jordan and His Excellency Dr. Mahmoud Abbas, President
of Palestine signed the Hashemite Custodianship of the Holy Sites Agreement.
The agreement recalled the ‘unique religious importance, to all Muslims of
the Al-Aqsa Mosque/Al-Haram Al-Sharif’.

Recent Violations of the Status Quo
Unilateral Israeli archaeological excavations continue to take place in the Old City
of Jerusalem and its surroundings at an unprecedented rate. The main purpose of
these illegal excavations is to create facts on the ground, control Jerusalem’s heritage
sites and landscape, and to justify Israel’s Judaisation of Jerusalem’s heritage
and narrative. Most excavations are concentrated in the Old City and its environs
and include overt and covert salvage tunnelling and excavations. Israel claims these
are restoration and renovation works aiming at supporting the conservation of Jerusalem’s
heritage. In fact, most works are imposing a Jewish historical narrative,
while disregarding, undermining and often eliminating evidence of other civilizations.
Renaming monuments, sites, streets and valleys continue in many neighbourhoods
in East Jerusalem. The worst violation against the heritage of the Old City of Jerusalem
is the blatant removal of non-Jewish remains. Most of these works are funded
by the Israeli government-supported settler organisations, which administer important
archaeological sites and develop them in line with their ideological goals.
This allows such organisations to effectively redraft the history of Jerusalem and
control the narrative that is presented to the visitors to the city.
Settler organisations, mandated by the Israeli government and the Israeli Antiquities
Authority, also continue digging a network of tunnels beneath the Old
City of Jerusalem in order to facilitate the movement of tourists around the Old
City from one site to another in tours. This aims to present most of Jerusalem
under the ground as exclusively Jewish history.
These violations are policies that are changing the status of the Old City of Jerusalem
and its Walls, thereby highlighting the threats to the cultural heritage of the
Old City sites.
The sixteen decisions of the UNESCO Executive Board (185 EX/Decision
14, 187 EX/Decision 11, 189 EX/Decision 8, 190 EX/Decision 13, 192 EX/Decision
11, 194 EX/Decision 5.I.D, 195 EX/Decision 9, 196 EX/Decision 26, 197 EX/Decision
32, 199 EX/Dec.19.1, 200 EX/Decision 25, 201 EX/Decision 30, 202 EX/Decision
38, 204 EX/Decision 25 and 205 EX/Decision 28, 206 EX/Decision 32).
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And the ten World Heritage Committee decisions (34 COM/7A.20, 35
COM/7A.22, 36 COM/7A.23, 37 COM/7A.26, 38 COM/7A.4, 39 COM/7A.27, 40
COM/7A.13, 41 COM/7A.36, 42 COM/7A.21 and 43 COM/7A.22 recalled almost
all the relevant legal references, including the provisions of the four Geneva Conventions
(1949) and their additional Protocols (1977), the 1907 Hague Regulations
on Land Warfare, the Hague Convention for the Protection of Cultural Property
in the Event of Armed Conflict (1954) and its additional Protocols, the Convention
on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer
of Ownership of Cultural Property (1970) and the Convention for the Protection
of the World Cultural and Natural Heritage (1972), the inscription of the Old City
of Jerusalem and its Walls at the request of Jordan on the World Heritage List
(1981) and on the List of World Heritage in Danger (1982), and the recommendations,
resolutions and decisions of UNESCO on the protection of cultural heritage,
as well as resolutions and decisions of UNESCO relating to Jerusalem.
The Old City is an integral part of occupied East Jerusalem and internationally recognized
as such. Since June 1967, the UNSC and the UNGA have frequently condemned
the Israeli violations against Jerusalem and called on Israel to stop them.
Israel passed its own law in 1980 annexing East Jerusalem. The international community
responded immediately through UN Security Council resolutions 476 and
478 inter alia:
Recalling its resolution 1980),
Reaffirming again that the acquisition of territory by force is inadmissible,
Deeply concerned over the enactment of a ‘basic law’ in the Israeli Knesset proclaiming
a change in the character and status of the Holy City of Jerusalem, with
its implications for peace and security,
Noting that Israel has not complied with resolution 476 (1980),
Reaffirming its determination to examine practical ways and means, in accordance
with the relevant provisions of the Charter of the United Nations, to secure the
full implementation of its resolution 476 (1980), in the event of non-compliance by
Israel,
1. Censures in the strongest terms the enactment by Israel of the ‘basic law’ on
Jerusalem and the refusal to comply with relevant Security Council resolutions;
2. Affirms that the enactment of the ‘basic law’ by Israel constitutes a violation
of international law and does not affect the continued application of the
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Geneva Convention relative to the Protection of Civilian Persons in Time of
War, of 12August 1949, in the Palestinian and other Arab territories occupied
since June 1967, including Jerusalem;
3. Determines that all legislative and administrative measures and actions taken
by Israel, the occupying Power, which have altered or purport to alter the
character and status of the Holy City of Jerusalem, and in particular the recent
"basic law" on Jerusalem, are null and void and must be rescinded forthwith;
4. Affirms also that this action constitutes a serious obstruction to achieving a
comprehensive, just and lasting peace in the Middle East;
5. Decides not to recognize the ‘basic law’ and such other actions by Israel that,
as a result of this law, seek to alter the character and status of Jerusalem and
calls upon:
(a) All Member States to accept this decision;
(b) Those States that have established diplomatic missions at Jerusalem to
withdraw such missions from the Holy City.
2017 ce witnessed a blow to the Jerusalem Status Quo mainly due to the fact that
many Israeli laws tightened Israel’s legal grip on Occupied East Jerusalem. The
most damaging was the Knesset’s February 2nd, 2017 legislation which required a
special two-thirds majority to approve relinquishing any portion of the city to non-
Israeli power under any future peace deal. Israeli Ministers also approved articles
of the Jewish State Bill which gives any Israeli Jew the exclusive right ‘to preserve
his culture, heritage, language and identity,’ and that the right to realise self-determination
‘is unique to the Jewish people.’
The majority of the United Nations members rebuked the above changes to Jerusalem’s
status, when the United Nations General Assembly voted 128 in favor to 9
against, with 35 abstentions, for a resolution demanding that Israel, the Occupying
Power, to rescind all illegal decisions and actions that change the status of Occupied
East Jerusalem, as clearly reaffirmed in the text of the following UNGA decision
ES-10/L.22:
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United Nations General Assembly resolution es-10/l.22 on 19th December 2017
Status of Jerusalem
The General Assembly,
Reaffirming its relevant resolutions, including resolution 72/15 of 30November 2017
on Jerusalem,
Reaffirming also the relevant resolutions of the Security Council, including resolutions
242 (1967) of 22 November 1967, 252 (1968) of 21 May 1968, 267 (1969) of 3
July 1969, 298 (1971) of 25 September 1971, 338 (1973) of 22 October 1973, 446 (1979)
of 22 March 1979, 465 (1980) of 1 March 1980, 476 (1980) of 30 June 1980, 478
(1980) of 20 August 1980 and 2334 (2016) of 23 December 2016,
Guided by the purposes and principles of the Charter of the United Nations, and
reaffirming, inter alia, the inadmissibility of the acquisition of territory by force,
Bearing in mind the specific status of the Holy City of Jerusalem and, in particular,
the need for the protection and preservation of the unique spiritual, religious and
cultural dimensions of the city, as foreseen in relevant United Nations resolutions,
Stressing that Jerusalem is a final status issue to be resolved through negotiations
in line with relevant United Nations resolutions,
Expressing, in this regard, its deep regret at recent decisions concerning the status
of Jerusalem,
1. Affirms that any decisions and actions which purport to have altered the character,
status or demographic composition of the Holy City of Jerusalem have no legal effect,
are null and void and must be rescinded in compliance with relevant resolutions
of the Security Council, and in this regard calls upon all States to refrain
from the establishment of diplomatic missions in the Holy City of Jerusalem, pursuant
to Security Council resolution 478 (1980);
2. Demands that all States comply with Security Council resolutions regarding the
Holy City of Jerusalem, and not recognize any actions or measures contrary to
those resolutions;
3. Reiterates its call for the reversal of the negative trends on the ground that are imperilling
the two-States solution and for the intensification and acceleration of international
and regional efforts and support aimed at achieving, without delay, a
comprehensive, just and lasting peace in the Middle East on the basis of the relevant
United Nations resolutions, the Madrid terms of reference, including the principle
of land for peace, the Arab Peace Initiative and the Quartet road map, and an end
to the Israeli occupation that began in 1967.
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APPENDIX VI: DOCUMENTS ON THE HASHEMITE
RENOVATIONS TO THE HOLY SEPULCHRE 1948–1950 CE
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Western Gate of the Dome of the Rock opposite Bab Al-Qataneen, Jerusalem[© Shutterstock]
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The R oyal A al Al-B ayt Ins titute fo r I slamic T hought
isbn 978–9957–635–47–3
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AL-HARAM ASH-SHARIF
A GUIDE TO
AL-AQSA MOSQUE
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Cooperation, Coordination & Copyright © 2022
The Hashemite Fund for the Restoration
of Al-Aqsa Mosque and the Dome of the Rock
www.haramalaqsa.com
[email protected]
Department of Awqaf and Islamic Affairs, Jerusalem
Palestinian Academic Society for the Study
of International Affairs, PASSIA, Jerusalem
www.passia.org | [email protected]
1st edition, Jerusalem, January 2015
2nd edition, Jerusalem, 2022
English Translation of 2nd Edition, 2022
Introduction
This booklet serves as an informative guide to Al-Aqsa Mosque/Al-Haram Ash-
Sharif and the monuments it encompasses. They have been under Hashemite
custodianship since 1335 AH/1917 AD. This brochure will guide you through
136 landmarks, including mosques, minarets, domes, arched gates, schools,
corridors, gates, pulpits, platforms, water sources, the Islamic Museum and
Al-Buraq Wall. This booklet hopes to counter the continuous attempts to
falsify historical and religious facts about these landmarks.
This guide provides a historical overview of each site and monument, along
with an illustrated description and directions for visitors of Al-Aqsa Mosque/
Al-Haram Ash-Sharif.
Al-Aqsa Mosque/Al-Haram Ash-Sharif and the Dome of the Rock are
considered among the pillars of the Islamic cultural and humanitarian scene
in Jerusalem.
Jerusalem is considered a holy city in Islam because it is the city of the prophets, who
preached of the Messenger of God, Prophet Mohammad (PBUH):
And [recall, O People of the Scripture], when Allah took the covenant
of the prophets, [saying], “Whatever I give you of the Scripture and
wisdom and then there comes to you a messenger confirming what
is with you, you [must] believe in him and support him.” [ Allah ] said,
“Have you acknowledged and taken upon that My commitment?”
They said, “We have acknowledged it.” He said, “Then bear witness,
and I am with you among the witnesses.” (Qur’an 3:81).
It is also the place where one of Prophet Mohammad’s miracles, the Night
Journey (Al-Isra’ wa Al-Mi’raj), took place:
Exalted is He who took His Servant by night from al-Masjid al-Haram
to al-Masjid al-Aqsa, whose surroundings We have blessed, to show
him of Our signs. Indeed, He is the Hearing, the Seeing (Qur’an 17:1).
In addition, it was the first Qibla towards which Muslims turned for their daily
prayers for 16 months until they were ordered to turn towards Al-Ka’aba in
Mecca:
We have certainly seen the turning of your face, [O Muhammad], toward
the heaven, and We will surely turn you to a qibla with which you will be
pleased. So turn your face toward al-Masjid al-Haram. And wherever you
[believers] are, turn your faces toward it [in prayer]. Indeed, those who
have been given the Scripture well know that it is the truth from their
Lord. And Allah is not unaware of what they do (Qur’an 2:144).
Moreover, according to the Qur’an and Prophet Mohammad’s (PBUH)
traditions, Al-Aqsa Mosque is considered one out of three restricted
destinations to which Muslims travel in pilgrimage:
Do not prepare yourself for a journey except to three Mosques, i.e.
Al-Masjid AI-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque
(Sahih-Muslim 2:21:288).
In the name of Allah, most compassionate, most merciful
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Al-Aqsa Mosque/ Al-Haram Ash-Sharif
Al-Aqsa Mosque is located in the southeast corner of the Old City of
Jerusalem, covering one-sixth of its area. Al-Aqsa Mosque comprises
the entire area within the compound walls (a total area of 144,000 m2)—
including all the mosques, prayer rooms and open courtyards located
above and under the grounds, as well as the minarets, platforms, domes,
schools, gates and walls surrounding the open terraces of Al-Aqsa Mosque
from its four sides. It exceeds 200 historical monuments each pertaining to
various Islamic eras. Many Muslims believe that the Dome of the Rock is the
holiest place in Al-Aqsa Mosque/Al-Haram Ash-Sharif because of the many
narrations that say that it is the place where the Prophet Mohammad (Peace
be upon Him – PBUH) was taken up to heavens on the Night Journey of Al-
Isra’ wa Al-Mi’raj, as stated in the Holy Qur’an. However, according to Islamic
creed and jurisprudence, all these buildings and courtyards enjoy the same
degree of sacredness because they are built on Al-Aqsa’s holy grounds. This
sacredness is not exclusive to the physical structures allocated for prayer, like
the Dome of the Rock, Al-Qibly Mosque (the mosque with the large silver
dome), Al-Marwani Mosque or the buildings located on the surface of Al-
Aqsa’s premises. Thus, a worshiper receives the same reward for praying
anywhere within the Mosque, including the open courtyards.
The Origin of Al-Aqsa’s Name
The name of Al-Aqsa Mosque was mentioned in Chapter 17 (Al-Isra’) of the
Qur’an. The literal Arabic meaning of Al-Aqsa is two-fold: (1) the furthest,
in reference to distance; (2) the supreme, in reference to status. Therefore,
Al-Aqsa Mosque could mean the furthest from Mecca in the time when
the Prophet Mohammad (Peace be upon Him - PBUH) received the divine
revelations (the Qur’an), or the mosque with the supreme status, which is
doctrinally closer in belief and meaning than limiting it to physical distance.
It is located in a blessed land as stated by the Qur’an:
Exalted is He who took His Servant by night from al-Masjid al-Haram
to al-Masjid al-Aqsa, whose surroundings We have blessed, to show
him of Our signs. Indeed, He is the Hearing, the Seeing (Qur’an 17:1).
In Islam, there are three mosques that are considered the holiest and
are the sole destinations for Muslims pilgrimage according to Prophet
Mohammad’s tradition: Al-Haram Mosque in Mecca, the Prophet’s
Mosque (An-Nabawi) in Medina and Al-Aqsa Mosque in Jerusalem:
Do not prepare yourself for a journey except to three Mosques,
i.e. Al-Masjid-AI-Haram, the Mosque of Aqsa (Jerusalem) and my
Mosque (Sahih-Bukhari 2:21:288).
According to Islamic belief, Al-Aqsa Mosque is also the first Qibla* and the
second mosque built on earth after the Ka’aba** in Mecca.
Narrated by Abu Dahr: I said, “O Allah’s Apostle! Which mosque was first
built on the surface of the earth?” He said, “Al-Masjid-ul-Haram (in Mecca).”
I said, “Which was built next?” He replied “The mosque of Al-Aqsa (in
Jerusalem).” I said, “What was the period of construction between the two?”
He said, “Forty years.” He added, “Wherever (you may be, and) the prayer
time becomes due, perform the prayer there, for the best thing is to do so
(i.e. to offer the prayers in time)”
(Sahih Bukhari 4:55:585).
Al-Aqsa Mosque has the following three different levels:
An underground level beneath the Holy Mosque level. It contains cisterns, water
canals and buildings, some of which are currently filled with earth waste.
This level also includes the Marwani Mosque (located to the east of Al-
Aqsa Mosque) the Buraq prayer hall (below the Moroccan Gate in the
west) and the Bab Ar-Rahmah prayer hall located behind the Golden Gate
(which are two conjoined gates called in Arabic “Bab Ar-Rahmah” and “Bab
At-Tawbah”). It is also behind the closed gates: the single, the double, the
triple, the Buraq’s Gate and the lower Gate of the Chain.
A first level which includes the Southern Al-Qibly Mosque and the main
courtyard that includes open gates, corridors, platforms, wells, sabeels
(public fountains) and other structures.
An upper level that rises slightly above the ground; it includes the Dome of
the Rock and its surroundings, including the domes, the buildings and
the arched colonnades surrounding it.
* The direction toward which Muslims turn for their daily prayers.
** The Holiest Structure in the court of the Great Mosque at Mecca that contains a
sacred black stone and is the goal of Islamic pilgrimage as well as the point toward which
Muslims worldwide turn when praying.
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1) A) The Dome of the Rock
The hemispherical gilded dome is covered with gold-plated copper
and topped by a golden crescent. The Umayyad Caliph Abdul Malik
bin Marwan ordered the building of the golden dome between 69–72
AH/688–692 AD on the highest spot of Al-Aqsa Mosque.
It was built in the middle of a plateau that is 4 meters higher than
the rest of the mosque’s courtyards. The Dome of the Rock, which is
the earliest existing model of Islamic architecture, was built over what
Muslims believe to be the Rock of Ascension.* The Dome is sitting on
top of an octagonal-shaped building with four doors; the building’s
dimensions ( below the Dome) are 20.59 meters in length and 9.5
meters in height. The dome is based on a circular drum ornamented
* According to Muslim tradition, the rock is the spot where Prophet Mohammad
(PBUH) ascended to heaven during his night journey (Al-Isra’ wa Al-Mi’raj).
with faience* and decorated with verses from chapter 17 (Al-Isra’) of
the Qur’an. The dome has a 2.5-3° indentation in the structure of its
circular pillars that grants the viewer a full view of its interior including
the stone columns and pillars if he/she stands at any of its four
entrances. Eight arched gates surround the Dome of the Rock’s plateau.
They serve to beautify and increase the awe of the ascent toward
the mosque. In 1994 AD, a celebration was held on the occasion of
completing the first phase of renovating the dome. With the donation
of the late King Hussein bin Talal in 1433 AH/2011 AD, the Islamic Waqf
and the Committee for the Restoration of Al-Aqsa Mosque carried out
a comprehensive renovation of the building of the Dome’s exterior. The
dome consists of two layers of wood, internal and external. Between
them is a void which ranges in width from one meter at the bottom to
a narrow half meter at the top of the dome.
* Glazed ceramic ware, in particular decorated tin-glazed earthenware.
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The Dome of the Rock consists of:
● The dome, built around the Holy Rock of the Ascension;
● Four doors;
● Sixteen windows made of colored glass ornamented with Islamic
motifs and writings;
● Three mihrabs, two of which are located inside the cave, one of
them is the oldest mihrab preserved in the Islamic world, while
the third is located near Al-Qibly (southern) door, to the right of
the entrance.
● The Holy Rock of Ascension: a natural, irregularly shaped rock that
has a small cave underneath it in which two mihrabs, called the
“Prophets’ chapel,” have been carved. One mihrab is flat, while
the other is deep. A lot of Muslims believe that this particular
rock is the Rock of Ascension, which many Muslims pray near,
believing it is blessed.
The Dome of the Rock and the Umayyads
Caliph Mu’awiya Ibn Abi Sufyan, the founder of the Umayyad dynasty, was the first
caliph to receive the oath of allegiance (ba’ya) at Al-Aqsa Mosque in Jerusalem.
Caliph Abdul Malik bin Marwan built the magnificent Dome of the Rock and
reconstructed Al-Aqsa Mosque between 69AH/688 AD and 72AH/691AD. His
son, Al-Walid Ibn Abdul Malik, continued the reconstruction mission.
Caliph Suleiman Ibn Abdul Malik also received delegations of allegiance
in the courtyard of Al-Aqsa Mosque and took Jerusalem as the seat of his
rule. The Dome of the Rock is one of the most prominent features of Islamic
architectural design and is the oldest Islamic building in Jerusalem that we
can see in its original form.
The Dome of the Rock and the Abbasids
The Abbasids renovated the Dome of the Rock more than once. Most notably are
the works carried out by Caliph Al-Ma’mun in 216 AH/831 AD, as written on the
mosaic decoration inside the Dome of the Rock. The installation of new wooden
doors ordered by the mother of Caliph Al-Muqtadir Bi’llah in 301 AH/913 AD.
الصخرة المشرفة
الباب الغربي
باب الجنة
باب السلسلة
4 باب القبلة
2
1
4
5
3
7
8
A
Cave
6
10 m
( 33 ft )
10 متر
33 قدم
كهف
5 المحراب
6 ما يعتقد أنه اثر حافر دابة البراق
7 ما يعتقد أنه اثر قدم الرسول صلى الله
عليه وسلم
الدرجات المؤدية لكهف الصخرة المشرفة
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The Dome of the Rock and the Fatimids
The Fatimids carried out a comprehensive renovation of the Dome of the
Rock after it sustained severe damage in an earthquake in 413 AH/1022
AD during the reign of Caliph al-Zahir li-i’zaz Din Allah Abu al-Hasan Ali
ibn al-Hakim. It was renovated again by Caliph Abu Jaafar Abdullah in 467
AH/1074 AD.
The Dome of the Rock and the Crusaders
When the Crusaders occupied the city of Jerusalem in 492 AH/1098
AD, they turned the Dome of the Rock Mosque into their headquarters.
They added ornaments, crosses and icons to its original design and
surrounded the Rock of Ascension with an iron fence to prevent people
from stealing pieces of it. The Easter celebration of Palm Sunday used
to start from the courtyards of the Dome of the Rock and ended there.
However, when Saladin liberated Jerusalem from the Crusaders in
583 AH/1187 AD, he returned the building to its original function as a
mosque.
The Dome of the Rock and the Ayyubids
After liberating Jerusalem and reclaiming the Dome of the Rock,
Saladin ordered its comprehensive renovation. Crusader remnants
were removed from it, it was washed with rose water, the Dome was
coated with gold and its walls were fortified. The Ayyubids also added
the wooden frame surrounding the Holy Rock of Ascension, which is
still stands to this day.
The Dome of the Rock and the Mamluks
The Mamluks took great interest in the Dome of the Rock and
renovated it several times. In 659 AH/1260 AD, Al-Zahir Baibars the
Mamluk Sultan, ordered a comprehensive restoration of the mosque
and replaced the mosaic decorating its drum. It was renovated again in
694 AH/1294 AD by King Al-Adil Zayn Al-Din Kitbugha Al-Mansouri and
later by Sultan Mohammad ibn Qalawun and Prince Mohammad bin
Saif Ad-Din al-Zahiri.
The Dome of the Rock and the Ottomans
Ottoman Sultans took great interest in the Dome of the Rock, which
witnessed architectural prosperity during their era. Between 955–969
AH/1548–1561 AD, Sultan Suleiman the Magnificent replaced the
mosaic decorating the Dome’s drum and its outside walls with pieces of
faience specially manufactured in Istanbul. He also renovated the Dome’s
building, opened new windows for its drum from the inside and coated
its doors with copper. In 1270 AH/1853 AD, Sultan Abdul Majid II ordered
a comprehensive renovation of the building and reconstructed a large
part of it in in 1270 AH/1853 AD. Sultan Abdul Aziz had the Dome coated
with lead sheets and the magnificent chandelier placed in its center. The
chandelier was moved in 1964 AD to the middle hall of Al-Qibly Mosque,
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between Al-Qibly Mosque’s door and the mihrab. In 1293 AH/1876 AD Sultan
Abdul Hamid II ordered the inscription of Chapter 36 (“Ya-sin”) of the Noble
Qur’an on the upper part of the dome’s octagonal building.
The Dome of the Rock and the Hashemites
The Hashemites have held custodianship of Al-Aqsa Mosque since
1917 when Al-Sharif Al-Hussein Bin Ali of Jordan was appointed to be
its custodian. The Hashemites renovated the Dome of the Rock and Al-
Qibly Mosque several times, first in 1342 AH/1924 AD during the reign
of King Abdullah I who ordered comprehensive restoration of the Dome
of the Rock. The first restoration continued until 1928, followed by the
1940 restoration, which included the Dome of the Rock and large parts
of Al-Haram Al-Sharif. In 1372 AH/1952 AD King Hussein bin Talal had the
dome coated with gold-colored aluminum sheets and its walls covered
with marble slabs. He also renovated the faience decorating the dome’s
drum. The last major works were conducted during the period 1389–
1415 AH/1969–1994 AD: the exterior golden dome was replaced by a
new one made of zinc-copper sheets, covered with a film of 24-karat
gold. The Islamic motifs decorating the interior wooden dome were
rearranged and a fire alarm system was installed. King Abdullah II Ibn Al-
Hussein ordered a historic restoration of the mosaic on the inside of the
Dome of the Rock from 2008–2018 AD.
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1) B) The Afternoon (Asr) Prayer Sundial
It was established by Sheikh Mohammad Taher Abu Saud in the middle
of the nineteenth century, towards the end of the Ottoman period. It
is located on the marble of the southwestern wall of the Dome of the
Rock. It was used to determine the time of the Asr prayer.
2) The Paradise (Al-Janneh) Well
This well is located to the north of the Dome of the Rock. It measures 40
meters in length and 7 meters in width. With a depth of 5.5 meters, its
shape resembles a channel, or rectangle, and it has two openings.
3) The Dome of the Chain (Umayyad Era)
The Umayyad Caliph Abdul Malik bin Marwan ordered the building of
this dome in 72 AH/691 AD. It is located to the east of the Dome of the
Rock. Although some people believe it was built as a prototype for the
Dome of the Rock, it is smaller in size and different in shape. Historians
differ over the purpose of the Dome of the Chain’s construction. Some
say it was used as an exchequer, but this theory is quite unlikely because
the building’s open structure would make keeping money safe a very
difficult task. Others suggest it was used as a lounge for architects and
builders while they were building the Dome of the Rock itself. As for the
Dome’s physical characteristics, it is an open building that has eleven
sides which are based on eleven marble columns, while the dome is
sitting on a hexagonal drum. The faience that decorates the dome was
brought to Al-Aqsa Mosque upon the Ottoman Sultan Suleiman the
Magnificent’s orders in 969 AH/1561 AD. In 1433 AH/2012 AD, the
Al-Aqsa Mosque Restoration Committee carried out a renovation of
the dome and its floor. This included re-installing the two pillars that
make up the inside and outside of its arches and replacing the faience
decorating its drum with newer ones specially manufactured in Iznik,
Turkey, donated by the Turkish Cooperation and Coordination Agency
(TIKA).
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6) Al-Karak Platform (Mastabah)
This platform is located in the southeast corner of the Dome of the Rock
courtyard. A platform is a flat space made of stone which is elevated from
Al-Aqsa’s surface. It was built on a spot where you could see Al-Karak Castle
during the Mamluk era. It was used in the past as a place for Muezzin.
7) The Eastern Arched Gate (Al-Ba’ikah)
The accurate year or era in which this gate was constructed remains
unknown. Some historians claim it was built during the Abbasid era,
while others say it was built under the Fatimids. However, it is most
likely that it was built during the Abbasid era and renovated by the
Fatimids later. The gate consists of two stone pillars that have four
marble columns topped with arches between them. It was renovated
during The Hashemite Reconstruction in 1982 AD.
4) The Pomegranate (Al-Ruman) Well
This well is located on the Dome of the Rock Platform, to the south of
the Dome of the Chain. It is rectangular in shape and consists of four
rooms. The largest room is 5.4 meters long and 6.4 meters wide.
5) The Southeastern Arched Gate (Al-Ba’ikah)
This gate was built in 421 AH/1030 AD during the Fatimid era and
renovated in 608 AH/1211 AD during the Ayyubid Period. It consists of
two stone pillars linked by two marble columns and topped with three
stone arches.
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10) Al-Ahmadiyah School Platform (Mastabah)
This platform is located to the east of the basement of Al-Ahmadiyah
School. It is rectangular in shape. Its construction dates back to the
twentieth century.
11) Northeastern Worship Chamber (Khlwah)
of Ahmad Pasha Ibn Radwan
This chamber is located at the northern perimeter of the Dome of the
Rock platform, northeast the Dome of the Rock. The chamber was built
by on the order of Ahmad Pasha Ibn Radwan in 1598 during the Ottoman
period. Today, it is used for the head of the guard department. Previously
it was used as a chamber for worship and teaching.
8) Birds’ (Al-Asafeer) Well
This well is located to the northeast of the Dome of the Rock, close
to Al-Ahmadiyah School. It is also known as the well of Sawana.
9) Al-Ahmadiyah School
This school is located on the eastern side of the Dome of the Rock.
It consists of two floors. It was built on the order of Gaza District
Governor, Prince Ahmad Pasha Radwan. It was named after him at the
beginning of the Ottoman period and used as a Sufi prayer chamber
and a school of Islamic sciences.
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12) The Northeastern Arched Gate (Al-Ba’ikah)
Sultan Mohammad ibn Qalawun built this gate in 726 AH/1325 AD.
It consists of two stone pillars connected by two thin stone columns
topped with pointed arches.
13) The Northwestern Worship Chamber
(Khlwah) of Ahmad Pasha Ibn Radwan
This chamber is located on the northern side of the platform of the Dome
of the Rock. The Chamber was completed in 1598 and dedicated to
Sheikh Radi Al-Din Al-Lufti. The Chamber is considered one of the jewels
of Ottoman architecture, revered for its design, proportions and use of
space. Today, it is used as a room for the director of Al-Aqsa Mosque.
14) The Chamber (Khlwah) of Mohammad
Bey, the Brigadier General of Jerusalem
This chamber is adjacent to the northern arched gate from the East. It
was built in 1567 AD following an order by Mohammad Bey, Brigadier
General of Jerusalem, as described in a poetic inscription on its façade.
Today, it houses the offices of the female guards of Al-Aqsa Mosque.
15) The Northern Arched Gate (Al-Ba’ikah)
This gate was built during the Mamluk era in 1321 AD. It consists of two
stone pillars linked by two columns in the middle.
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16) The Chamber (Khlwah) of Mohammad Agha
The chamber is located in the north side of the Dome of the Rock platform,
west of the Northern Arched Gate. It was built in 1588 by Mohammad
Agha, during his son, Khudawardi Bey abi Sayfayn’s rule of Jerusalem.
Today, it houses the offices of the guards of Al-Aqsa Mosque.
17) The Chamber (Khlwah) of Arsalan Pasha
The chamber of Arsalan Pasha is located on the northern side of the Dome
of the Rock platform. It was renovated by the ruler of Jerusalem in 1697. Its
architectural design exemplifies Ottoman architecture in Jerusalem. Today,
it is used as the office of the Israeli Police.
18) The Al-Junblattiya Worship Chamber (Khlwah)
This chamber is located at the northwest edge of the Dome of the Rock
platform, between the chambers of Qitas and Arsalan Pasha. It is an
authentic Ottoman contribution to the compound. Janbulad, the son of
Prince Qasim Al-Kurdi Al-Qasiri (Ruler of the Kurds in Aleppo) instructed
Al-ḤuḤayn Ibn Numayr to build a chamber bearing his name for 18 gold
pieces in 1556. In 1602, the Chief Architect of Jerusalem, Abd Al-Muhsin,
was asked by Ahmad Pasha to renovate the chamber at the cost of 50
gold pieces. 11 years later, a group of Kurds were known to reside there.
The chamber was used as the headquarter of police during the Jordanian
period and it has been used as the office of the Israeli Police since 1967.
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20) The Worship Chamber (Khlwah) of Qitas
This chamber is located on the northwest side of the upper Dome of the
Rock platform (between the Parwiz and Al-Junblattiya chambers). The
inscription on the south-facing wall of the chamber indicates that it was
built by Qitas Bey, the ruler of Jerusalem and Gaza in 1559. Today, it is
used as the offices of the Al-Aqsa guards, which are also known as “Al-
Ahwal,” the community office.
21) Worship Chamber (Khlwah) of Parwiz
This chamber is located in the northwest corner of the Dome of the Rock
platform. It was built by Burhan Al-Din Ibrahim in 1532 and rebuilt by
Parwiz Katikhda (the father of Amir Qitas Bey, the Ruler of Jerusalem)
in 1559. As such, one can observe two commemorative inscriptions
written on the south façade of the chamber: one from Burhan Al-Din
Ibrahim, Ibn Wali Al-Kurd and another from Parwiz Katikhda, Today, it is
included in what is known as “Al-Ahwal”.
19) The Spirits Dome (Ottoman Era)
This is a small octagonal dome located to the northwest of the Dome
of the Rock’s courtyard. It is based on eight marble columns attached
to eight arches carrying the dome’s drum. The Dome was probably
built during the 10th Century AH/16th Century AD. The reason for
calling it the “Spirits Dome” remains unknown.
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22) The Northwestern Arched Gate (Ba’ikah)
The Northwestern Arched Gate was built by the Mamluk King Al-Ashraf
Sha’ban in 778 AH/1376 AD. It was renovated in 926 AH/1520 AD by the
Ottoman Sultan Suleiman the Magnificent. It consists of three stone pillars
that have two marble columns topped with four pointed arches between
them.
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23) Al-Khadr Zawiyah
This zawiyah is located in the northwest corner under the Dome of
the Rock platform, this is an ancient Zawiyah, or place of Sufi worship
mentioned by Al-Musharraf Ibn Al-Murajja as being located next to
the northwestern arched gate. This Zawiyah was used in the time
of Mujir Al-Din Al-Hanbali during the Mamluk era as storage for the
mosque. It is used today as a storage of construction materials.
24) Sha’lan’s Sabeel (Public Fountain) and
Platform (Mastabah)
The fountain is located at the bottom of the northwest steps that lead
up to the Dome of the Rock platform. The fountain and platform were
built by Mohammad Ibn Urwah Ibn Siyyar Al-Mawsili in 1216 AD. It was
subsequently renovated twice, in the time of Sultan Al-Malik Al-Ashraf
Barsbay by Shahin and by Bayram Pasha in 1627. It is believed that the
platform and its mihrab were added during the Ottoman period.
25) Al-Khadr’s Dome (Ottoman Era)
This small hexagonal dome was built in the 10th Century AH/16th
Century AD on the Dome of the Rock Plateau. It marks the spot
where Muslims believe a righteous man, Al-Khadr (PBUH), who is
mentioned in verses 65-82 of Chapter 18 (“Al-Kahf”) of the Noble
Qu’ran, used to pray to Allah. The dome is based upon six marble
columns which form a circle on the interior and a hexagon from the
exterior. The building includes a mihrab of red stone.
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by the name “Sheikh Al-Khalili Dome” after a Sufi Sheikh who used to lead
prayers there. Today, the dome is used as an office for the Committee of
the Hashemite Fund for the Restoration of Al-Aqsa Mosque.
26) The Zawiyah Mohammadiyya Dome / Sheikh
Al-Khalili Dome (Ottoman Era)
Mohammad Bek Hafez, an Ottoman Governor of Jerusalem, ordered the
building of this dome in 1112 AH/1700 AD. The dome is located to the
northwest of the Dome of the Rock and consists of two rooms, one at the
ground level, the other an underground basement. This dome is also known
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27) The Prophet’s Dome and Mihrab (Ottoman Era)
The Prophet’s Dome is a small dome located northwest of the Dome of
the Rock and near the Dome of Ascension. This dome and its mihrab were
built in two phases. The first included the building of the mihrab in 945
AH/1538 AD by Mohammad Bey, the governor of Gaza and Jerusalem
during the Ottoman Sultan Suleiman the Magnificent’s reign. The mihrab
is 70 cm height and was built on this location to mark the place where
Muslims believe Prophet Mohammad (PBUH) led the prophets and angels
in prayer at Al-Aqsa Mosque. The second phase included the building of
an octagonal dome that is based on eight marble columns topped with
pointed arches during the reign of the Ottoman Sultan Abdul Al-Majid in
1261 AH/1845 AD.
27 28) The Dome of Ascension (Ayyubid Period)
The Dome of Ascension was built in commemoration of the Prophet
Mohammad’s (PBUH) ascension to heaven (Al-Mi’raj). It stands on a
small building with a small octagonal dome supported by 30 marble
columns. The open space between the columns was later sealed using
marble slabs. The Dome has a mihrab pointing towards the Qibla and
its main entrance is located on its northern side. This Dome stands out
due to the smaller dome on top of it that looks like a crown. The Dome’s
accurate year of construction and its founder’s name remain unknown.
It was renovated by Prince Ezz Ad-Din Uthman bin Ali Az-Zanjabily, the
Governor of Jerusalem, during the era of Al-Sultan Al-Adil Abu Bakr’s
bin Ayyub, who reigned in 597 AH/1200 AD. The dome was previously
clad with sheets of lead which have been recently refurbished. The lead
plates were removed and returned to their original condition. It is used
today as an office for the restoration of Al-Aqsa Mosque.
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29) The Western Arched Gate (Ba’ikah)
The Western Arched Gate was built in 340 AH/951 AD and its founder
remains unknown. It consists of two stone pillars that have three
marble columns topped with a number of arches between them. It was
renovated during the Fatimid era.
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30) A) Chamber (Khlwah) of Islam Bey
The chamber of Islam Bey consists of two floors and is located on the
western side of the upper Dome of the Rock platform, behind the
Zawiyah Al-Mohammadiyya. Islam Bey, the Governor of Jerusalem, began
construction of the chamber in 1593. He spent an additional 500 Egyptian
gold pieces to complete its construction. It was used as a place for Sufism
and worship. Today, it includes the Accounting Office of Al-Aqsa Mosque
Restoration Committee.
30) B) Az-Zakat Committee
This committee was located on the lower end of the western side the
Dome of the Rock platform. The committee was established in 1988 under
supervision of the Ministry of Waqf Islamic Affairs and Holy Places. It is a
nonprofit committee which aims at serving Al-Aqsa Mosque, the obligatory
Hajj and to receive Zakat funds and donors for charitable work.
30 31) Chamber (Khlwah) of Bayram Pasha
This chamber is located in the west side of the upper side of the Dome of
the Rock platform. Initially built by Mustafa Agha before 1628, the cost of
construction was paid by Bayram Pasha, the Governor of Egypt. It was used
as a Sufi Zawiyah and today houses the Al-Aqsa Mosque fire department.
32) King Issa Al-Mu’azzam’s Cistern (Ayyubid Period)
King Isa Al-Mu’azzam ordered the building of the cistern in 607 AH/1210 AD.
The cistern corridors are believed to have been built in the same year that
the Grammarian Dome (al-Nahwiyya) was erected in 604 AH/1207 AD. Then,
a bridge was made between them to create a cistern in 607 AH/1210 AD.
The cistern is made up of three hallways that are separated by constructed
partitions and are covered with overlapping vaults. It has three entrances on
its southern side. The cistern’s year of construction and its founder’s name
are engraved over the middle door. During the Mamluk Sultan Al-Mansour
Qalawun’s reign, part of the cistern was used as a storage room for Al-Aqsa
Mosque, while the other part was used as a mosque by Hanbalis. The cistern
later suffered from neglect and is used today as a health clinic.
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33) Worship Chamber of the Mufti (Khalwet Al-Mufti)
The Chamber of Mufti Hasan Afandi Al-Husseini is located on the west side
of the Dome of the Rock platform. Documents indicate that the chamber
was built before the death of the Mufti in 1811 and later renovated in
1878. It was used in the past as a room for the Muezzin. Today it contains
recording and early warning devices.
34) Worship Chamber (Khlwah) of Abd Al-Hayy Al-Dajani
The chamber is located on the west side of the Dome of the Rock platform
between the Western and southwestern arched gates. It was built by Abd
Al-Hayy Al-Dajani in 1735, as indicated by the inscription. Sheikh Yahya Al-
Dajani lived there in 1705. Today, it houses a health clinic.
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34
35) Southeastern Worship Chamber (Khlwah)
(Upper floor: Al-Aqsa Chief of Protocol, lower floor: Store)
It was known in the past as Sheikh Khalil Al-Danaf Chamber. It is adjacent
to the southwestern arched gate and close to Al-Nahwiyyah School,
established by Sheikh Khalil Al-Danaf, Al-Aqsa Chief Guardian in 1890.
It is still used today as the headquarters of the Al-Aqsa Guardian (the
upper floor) and the lower floor is used as a storeroom.
36) The Southwestern Arched Gate (Ba’ikah)
Prince Naser Ad-Din An-Nashashibi, the governor of Jerusalem during
Sultan Qaitbay’s reign, supervised the building of this gate in 877
AH/1472 AD. It consists of two stone pillars intersected by two marble
columns topped with three pointed arches.
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37) Al-Nahwiyah School
This school was located at the extreme southwestern side of the Dome
of the Rock platform. It is known as the Grammarian (Al-Nahwiyyah)
Dome. It was established by King Issa the Magnificent in 1208. Its
architecture was undertaken by Prince Hossam Al-Din Abu Saed Othman
Ibn Abdullah, Ruler of Jerusalem. Today, it serves as a headquarter of the
Acting Chief Justice.
38) Yusuf’s Dome (Ayyubid/Ottoman Era)
The dome was built in 587 AH/1191 AD during the reign of Saladin
Al-Ayoubi and was renovated in 1092 AH/1681 AD during the reign
of the Ottoman Sultan Mehmet IV. Its name was first attributed to its
founder Yusuf bin Ayoub, who is famously known by the nickname
Saladin, and in a later stage it was attributed to its renovator, the son
of the Ottoman governor, Yusuf Agha. The dome’s structure is open
from all sides, except for the southern side which is sealed by a wall
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38
on the southern end of the Dome of the Rock’s courtyard. It is based
on two stone columns and contains two inscriptions: one in Arabic
documenting the actions of Saladin Al-Ayoubi, the other in Ottoman
Turkish indicating the name of its renovator, Ali ibn Yusuf Agha.
39) Burhan Ad-Din’s Pulpit (Mamluk Era)
This pulpit is located in the southern part of the Dome of the Rock’s
courtyard, west of the Southern Arched Gate leading to Al-Qibly
Mosque. The Supreme Judge Burhan Ad-Din bin Jamaa’ ordered the
building of this marble pulpit (minbar) in 709 AH/1309 AD to replace a
previous portable wooden one. The minbar consists of an entrance and
some steps leading to a stone seat on which the first speakers sat after
the completion of the construction in 790 AH/1388 AD. The minbar
is topped with a dome that rests on four columns, referred to as the
“Dome of the Scale” due to its adjacent location to the Arched Gate that
was once known as “The Scales” Gate. There are two mihrabs (niche)
carved in the minbar: one under the speaker’s chair on its western side,
the other on its eastern side next to the arched door. This minbar is the
only open-air pulpit in Al-Aqsa’s Mosque and was renovated in 1259
AH/1843 AD by Prince Mohammad Rashid during the reign of Sultan
Abdulmejid I. The minbar was used in summertime to perform the
prayer rituals for rain, as well as for Friday prayers in summer seasons
and on holidays.
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40) A) The Southern Arched Gate (also known
as “The Scales” or Al-Qantarah)
The Southern Arched Gate was built during the Abbasid period and
subsequently renovated twice, during the Fatimid period and during
the reign of the Ottoman Sultan Abdul Hamid II in 1311 AH/1893 AD.
It consists of two stone pillars separated by three marble columns
supporting four arches. The gate has a south-facing sundial sculpted on
top of its middle column by the engineer Rushdi Al-Imam in 1927 AD.
40 The latter eventually joined a committee of five engineers to oversee
of the construction, renovation and restoration of Al-Aqsa Mosque and
the Dome of the Rock under the supervision of the Supreme Islamic
Council, established in 1340 AH/1922 AD during the British Mandate era.
40) B) Sundial
This is the second sundial in Al-Aqsa Mosque. It indicates the time of the
noon (Dhuhr) prayer (Dhuhr). It is located at the Southern Arched Gate
and was designed by Rushdi Al-Imam, Engineer of the Supreme Islamic
Council in 1927 AD.
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41) Great Sea’s Well
This well is located to the west of the eastern square of Al-Marwani
Mosque. It is considered one of the largest wells, as it is 36 meters long,
6 meters wide and 20 meters deep. The well has two openings. The
historian Ibn Fadlallah al-Umari described it as “a well, known as ‘the lake’,
and it has two gates”.
42) a) Al-Marwani Mosque (Western Entrance)
The western entrance to Al-Marwani Mosque remained the only
entrance until the mid-1990s when the mosque was renovated and reopened
for prayers. Muslims used to enter Al-Marwani Mosque from its
southern doors (the single door and the triple door) until the end of the
Ayyubid period when Saladin ordered the closure of the gates of Al-Aqsa
that opened directly to outside the Holy City.
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42
42) B) Al-Marwani Mosque (Eastern Entrance)
The mosque was formerly known as the Eastern Basement, as it was
built to level the roof of the south-eastern corner of Al-Aqsa Mosque in
preparation for its construction. Its names dates back to the its status as
the first part of the construction of Al-Aqsa Mosque, which was built by
the Umayyad Caliph Marwan Bin Al-Hakam ( Marwan I), his son Abdul
Malik bin Marwan, whose sons Hisham, Suleiman, and Al-Walid I also
played a significant role in constructing Al-Aqsa Mosque/ Al-Haram Al-
Sharif. Although the construction of Al-Marwani Mosque preceded the
construction of Al-Aqsa Mosque, the exact date of its building remains
unknown.
The mosque consists of 16 naves that extend over four and a half dunams
of land, making it the largest physical structure inside Al-Aqsa’s premises.
It has the capacity to accommodate 6,000 worshipers at once. It can be
accessed by a stone staircase connected to two huge gates located to
the northeast of Al-Qibly Mosque. These were built after the renovation
of the mosque to allow the large numbers of worshipers and visitors to
enter and exit and to improve the ventilation system, since the building
lacks a sufficient number of windows.
In coordination with the Al-Aqsa Institution for the Renovation of Islamic
Sites in the Galilee and under the executive supervision of the Islamic
Waqf in Jerusalem, thousands of young volunteers from Jerusalem,
the Galilee and the Negev participated in building and renovating Al-
Marwani Mosque. Moreover, carpets for its interior were donated by the
Arabic Republic of Egypt in 1417 AH/1996 AD. His Majesty King Abdullah
II renovated the Marwani’s carpets, among a large-scale project of
carpeting all the roofed mosques in al-Aqsa in 2015. The Hashemite
restoration also renovated the 16 naves of Al-Marwani 2003 through
2022.
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43) Sabra & Shatila Platform (Mastabah)
This platform is one of the most recent additions to Al-Aqsa Mosque
compound. It was built to commemorate the victims of the 1982 massacre
in the Sabra and Shatila camps in Lebanon. The platform is inscribed with
the Qur’anic verse (17:33):
“And do not kill the soul which Allah has forbidden, except by
right. And whoever is killed unjustly – We have given his heir
authority, but let him not exceed limits in [the matter of] taking
life. Indeed, he has been supported [by the law]”
44) Gate of Mercy (Bab Ar-Rahmah) Sabeel
The Sabeel is located west of the Gate of Mercy of (Bab Ar-Rahmah & Bab
At-Tawbah), in front of the stairs of Al-Ahmadiyah School. It was built by
the Islamic Heritage Committee in 1995 AD.
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44
45) Al-Ghazali Platform (Mastabah)
This platform is located on the eastern side of Al-Aqsa Mosque, between
the olive trees and near the Gate of Mercy. It is where the scholar Imam
Al-Ghazali stayed and wrote one of his seminal texts, The Revival of the
Religious Sciences.
46) The Funerals Gate
The Funerals Gate is one of Al-Aqsa’s hidden gates, located on its
eastern wall. Its name stems from the fact that it was used exclusively
by Muslims restrictedly to carry out funerals in Ar-Rahmah (“The
Mercy”) Graveyard, which is located in the eastern part of Al-Aqsa
Mosque. Today, the gate is permanently closed.
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47) Gate of Mercy (Bab Ar-Rahmah) Cemetery
It is located along the eastern wall of Al-Aqsa Mosque, it extends
from the Tribes Gate to the end of Al-Aqsa Mosque wall, beside the
southern Umayyad palaces. It covers an area of about 23 dunams. It
contains tombs of the Companions, most notably Ubada Ibn al-Samit
and Shaddad ibn Aws, as well as the graves of the fighters “Mujahideen”
who participated in the conquest of Jerusalem during the Umayyad and
Ayyubid periods.
48) A) Gate of Mercy (Bab Ar-Rahmah & Bab
At-Tawbah) (Golden Gate) and Its Prayer Hall
Prayer Hall of the Gate of Mercy
(Bab Ar-Rahmah & At-Tawbah)
Its construction dates back to the Umayyad period. Its length is 30 cubits
from east to west, while its width is 14.4 cubits from Al-Qibla to the north.
Its mihrab is 3.25 cubits, and it accommodates one Imam. The building was
closed by order of the Occupation police between 2003 and 2019 AD, until
Muslim Jerusalemites insisted on reopening it and using it as a mosque.
47
Prayer Hall of the Gate of Mercy (Bab Ar-Rahmah & Bab At-Tawbah) (from the inside)
(Prayer Hall of the Gate of Mercy (Bab Ar-Rahmah & Bab At-Tawbah) (from the outside
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Gate of Mercy (Bab Ar-Rahmah & At-Tawbah)
(Golden Gate) (Umayyad Era)
The Golden Gate is located along the eastern wall of Al-Aqsa. It is a
historic huge door that is 11.5 meters high. It consists of two adjoining
gates, one to the south (Ar-Rahmah - “The Mercy”) and one to the north
(At-Tawbah - “The Repentance”). The Bab Ar-Rahmah Cemetery was
named after the Gate of Mercy, which is located next to it. It contains
the remnants of Prophet Mohammad’s (PBUH) companions Shaddad
ibn Aws and Ubada Ibn al-Samit. Experts say that this gate was probably
built during the Umayyad era and that Imam Al-Ghazali, a prominent
Islamic scholar and philosopher, wrote at least one section of his famous
book The Revival of the Religious Sciences while staying in a room located
above the gate. This gate is currently closed; it was probably closed by
Saladin after conquering Jerusalem to protect Al-Aqsa Mosque and
the city from future conquests. King Abdullah II of Jordan established
there the Integral Chair for the Study of Imam Ghazali’s Work in Al-Aqsa
Mosque in 1433 AH/2012 AD.
48) B) Al-Ghazaliyah School
The school is located above the Gate of Mercy ( Bab Ar-Rahmah) and
is also known as Al-Nasriyyah School after Nasr Ibn Ibrahim. Imam Al-
Ghazali wrote a section of his famous book The Revival of the Religious
Sciences in this school. It was rebuilt by the Ayyubid Emir Al-Mu’azzam Isa
and was demolished before the Mamluk era.
49) Shaddad ibn Aws Tomb
The tomb is located outside the eastern wall of Al-Aqsa Mosque, in the
Bab ar-Rahmah tomb, which contains the tombs for two companions
of the Prophet Mohammad (PBUH): Ubada Ibn al-Samit and Shaddad
ibn Aws.
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50) Seat of Suleiman (Dar Al- Hadith Ash-Sharif)
This place is located on the northeastern side of Al-Aqsa Mosque, near the
Tribes Gate. The name is attributed to Prophet Suleiman. Today, it is used as
a room for teaching Qur’an and Hadith.
51) Circular Platform (Mastabah)
It is a modern platform with a distinctive circular shape located to the north
of the Al-Aqsa Mosque, close to Dar Al-Hadith.
52) Tomb of Ubada Ibn Al-Samit
The tomb is located outside the Eastern Wall of Masjid Al-Aqsa, in the
Gate of Mercy ( Bab Ar-Rahmah) Cemetery. It contains the tombs of two
companions of the Prophet Mohammad (PBUH): Ubada Ibn al-Samit and
Shadad bin Aws.
53) A) The Tribes Gate (Ayyubid Period)
The Tribes Gate was first built in 610 AH/1213 AD. It is a four-meter-high
arched gate located on the north-eastern side of the Al-Aqsa Mosque. It
was renovated several times. The construction of the present gate dates
to 945 AH/1538 AD during the reign of Ottoman Sultan Suleiman the
Magnificent. The gate was later renewed in 1232 AH/1816 AD.
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53) B) The Tribes Gate (One of the Old City’s Gates)
This gate is located in the eastern wall of the Old City of Jerusalem. The
Ottoman Sultan Suleiman the Magnificent ordered its building in 1538
AH/1539 AD at the beginning of the Ottoman period. It was once called
the “ Jericho Gate” by Arabs because people who exited from the city
through this gate could reach Jericho. It is also called “St. Stephen’s Gate”,
“Sitti Maryam Gate” and “The Lions Gate”.
54) Martyrs’ (Al-Ikhshidiyya’s) Cemetery
The cemetery is located next to the wall of Al-Aqsa Mosque, to the left
of the Tribes Gate. It was named after the Ikhshidid kings who preferred
to be buried in Jerusalem. Today, a significant number of 20th-century
Palestinian martyrs and notables are buried here.
55) Al-Yusufiyah Cemetery
This cemetery is located to the north of the Gate of Mercy (Bab ar-Rahmah)
Cemetery, at the Tribes Gate (Bab Al-Asbat), established by Prince Qansoh
Yahyawi, Kafel of Al-Shamiya Kingdom, in 1467 AD. In the cemetery lie
the bodies of many residents of Jerusalem from throughout the ages,
including the martyrs of the Arab army who died defending Jerusalem in
the wars of 1948 and 1967.
56) Al-Aqsa Mosque Shari’a Secondary School
for Boys
This school is located at the northern corridor of Al-Aqsa Mosque,
between the Tribes Gate and the Tribes Gate Minaret. It was established
in the early 1980s and today it is a secondary school for boys. It is still
affiliated with and managed by the General Administration of the Islamic
Waqf Council for Jerusalem.
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57) The Tribes Gate Minaret/The Salahya Minaret
(Mamluk Era)
The Tribes Gate Minaret is located next to the Tribes Gate that leads to Al-Aqsa
Mosque. It was originally built by the Governor of Jerusalem and Saif Ad-Din
Qatlo Pasha during the Mamluk Sultan Al-Ashraf Sha’ban’s reign. It used to
be a square-shaped minaret similar to the style of Mamluk minarets until the
Ottomans ordered its reconstruction in 1007 AH/1598 AD during the reign of
Sultan Mehmet III, in a style similar to Ottoman minarets, making it the only
cylindrical-shaped minaret inside Al-Aqsa. The Tribes Minaret was renovated
twice, first in 1345 AH/1926 AD after being damaged in an earthquake and
then in 1387 AH/1967 AD after being damaged during Israeli raids. The Al-Aqsa
Mosque’s Committee reconstructed the minaret and covered its dome with
lead sheets.
58) Al-Ghadiriyah School
This school is located along the northern corridor, between the Gate
of Remission and the Tribes Gate. It was built by the Lady Khatun, the
wife of Amir Nasir Al-Din Mohammad Ibn Dulghadir. It is distinguished
by its facade which is located inside Al-Aqsa Mosque, its entrance
is adorned with white and red stones. The Islamic Waqf Department
failed to restore it, as the Israeli occupation authorities prevented the
completion of its renovation, and as a result, the school is still roofless.
59) A) Men’s Ablution (Matharah),
B) Women’s Ablution
These were recently built in the middle of the 20th century. It was
restored at the end of the last century by the Islamic Waqf Council with
the support of a donor to meet the needs of visitors to the Al-Aqsa
Mosque. It is located in the northern portico, to the left of the Al-Aqsa’s
interior, from the Gate of Remission.
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unknown. It was renovated during the Ayyubid and Ottoman eras. It is a
simple gate topped with stone hangers that were used to carry fire lamps
in the past. This gate leads to Bab Hutta Quarter and As-Sadiyah Quarter
in the Old City.
62) Al-Basitiyah School (Mamluk Era)
Al-Basitiyah School is located in Al-Aqsa Mosque’s northern corridor,
between the Gate of Remission and the Gate of Darkness and next to Al-
Duwaidaryah School. It was endowed by Judge Zein Ad-Din Abdul-Basit
Khalil Al-Dimashqi who was in charge of the treasury and army during the
reign of King Al-Mu’ayyad Saif Ad-Din Sheikh Al-Mamluki between 815–
824 AH/1412–1421 AD.
The school’s foundation is credited to Sheikh Al-Islam Shams Ad-Din
Mohammad Al-Harawi, inspector of the two noble mosques (Al-Aqsa and
Al-Ibrahimi), who commenced its construction but passed away before its
completion. It consists of three rooms and an outdoor yard. The school was
concerned with teaching Shafi’i jurisprudence, Hadith and the Holy Qur’an
to orphans, especially Sufis. Today, it serves as a residential building.
60) Gate of Remission (Bab Hutta) Sabeel
This gate is located to the north of Al-Aqsa Mosque, to the left of the stairs
leading to the Gate of Remission (Bab Hutta) Ablution. It dates back to the
Ottoman period and was so named because it is located inside the eastern
wall of the Gate of Remission ( Bab Hutta). It was built by the Ottomans
and restored by the Al-Aqsa Foundation for the reconstruction of Islamic
Holy Sites. It is a simple sabeel with sharp pointed knot covering its basin.
Above the arch is a decoration similar to horse teeth, which is characteristic
of Ottoman buildings. It was endowed by Ali Jarallah, son of the Mufti of
Jerusalem in 1060 AH/1650 AD.
61) The Gate of Remission (Ayyubid/Ottoman Era)
The Gate of Remission is one of the oldest gates of Al-Aqsa; it is located in
the Mosque’s northern corridor between the Gate of the Tribes and the
Gate of Darkness. The accurate year in which the gate was built remains
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63) A) The Northern Corridor (Rewaq)
(Ayyubid Period)
Ayyubid King al-Mu’azzam Sharaf al-Din Isa built the oldest section of
the northern corridor, which extends west from the Gate of Darkness,
in 610 AH/1213 AD. An inscription can be found on this section of
the corridor documenting the name of its founder and the year of
its construction. A number of schools were built over the corridor:
Al-Aminiyah School, Al-Farisyah School, Al-Malakiyah School, Al-
Asa’rdiyah School, and Al-Sabibyah School. The rest of the corridor
was built by a number of Sultans, caliphs and princes between the
Ayyubid and Mamluk eras. The corridor is made up of huge stone
columns that are topped with arched ceilings and overlapping vaults
and hallways. It is paved with stone floors that are slightly higher
than the rest of Al-Aqsa’s courtyards. During the Ottoman era, the
corridor was sealed with stone partitions and turned into a lodge for
poor pilgrims.
63) b) Riyad Al-Aqsa School
Riyad Al-Aqsa School for Boys was established in the late 1970s. It is
located between the Gate of Remission and the Gate of Bani Ghanim. A
large part of the school was located inside Al-Duwaidaryah School, which
was named after Prince Alam Ad-Din Abu Musa Sanjar Al-Duwaidar who
built and endowed the school in 695 AH/1295 AD. It later became the
Riyad Al-Aqsa Islamic Schools. This corridor was open for centuries and
then used as a workshop for maintaining Al-Aqsa Mosque. Later it was
closed and turned into classrooms.
64) Sultan Suleiman’s Sabeel and Platform
(Mastabah)
Sabeel Sultan Suleiman the Magnificent is located near the Gate of
Darkness over a platform that carries the same name. It was endowed in
948 AH/1541 AD. In 1417 AH/1997 AD, the Islamic Heritage Committee, in
coordination with the Waqf Directorate, supplemented it with an ablution
fountain which is situated between the sabeel’s building and the Dome of
the Lovers of the Prophet. A stone mihrab stands on the southern side of
the platform, and on its opposite side stands the fountain.
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65) Dar As-Salihin (Al-Khanaqah/Al-
Duwaidaryah School (Mamluk Era)
Prince Alam Ad-Din Abu Musa Sanjar As-Salihi Al-Duwaidar built
this school in 695 AH/1295 AD near the Gate of Darkness, which
was known as Al-Duwaidaryah Gate. It was used as an Islamic
school for teaching the Shafi’i jurisprudence and was devoted later
to teaching girls. It remained an educational place until the British
Mandate. The school is made up of a two-storey building with a
beautiful entrance decorated with stalactites; it also contains a
mosque. Today, the building is used as a school called Al-Bakriyah
School for people with special needs.
66) The Sultan Mahmud II’s Dome/The Lovers
of the Prophet’s (PBUH) Dome (Ottoman Era)
To leave a self-commemorating landmark inside Al-Aqsa Mosque, the
Ottoman Sultan Mahmud II Ibn Abdul Hamid built this dome in the
northern part of the mosque, next to the Gate of Darkness, in 1223
AH/1808 AD. The dome is made of a square building which is open from
all sides and topped with a small dome with a beautiful mihrab in the
middle of its southern side. The building is based on four stone pillars
built over a platform that is half a meter higher than the rest of Al-Aqsa’s
grounds. It is mostly known by the name “ The Lovers of the Prophet’s
(PBUH) Dome” because Sufi Sheikhs used to gather under it for prayers
and remembrance of Allah.
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67) The Gate of Darkness
(The Gate of King Faisal) (Ayyubid Period)
The Gate of Darkness is located in Al-Aqsa’s northern part. It was last
renovated in 610 AH/1213 AD during the reign of the Ayyubid King al-
Mu’azzam Sharaf al-Din Isa. The gate is known by a variety of names
such as the Gate of Darkness, the Gate of Faisal ( in tribute to the
Hashemite King Faisal’s visit to Al-Aqsa Mosque in 1348 AH/1930 AD),
the Gate of the Honor of the Prophets (after the Honor of the Prophets
Quarter to which the gate leads) and the Duwaidaryah Gate (because of
its proximity to Al-Duwaidaryah School).
68) Al-Aminiyah School (Mamluk Era)
Amin Ad-Din Abdullah built this two-story school overlooking Al-Aqsa
Mosque’s northern corridor in 730 AH/1329 AD. It has an entrance
that connects it to the courtyard of Al-Aqsa Mosque. A number of
Muslim scholars are buried inside the first story of the building, while
its second story is located above the Gate of Darkness. The structure
overlaps with Al-Farisyah School. Until recently, the school building
was used as a house.
69) Al-Farisyah School (Mamluk Era)
Al-Farisyah School is named after its endower, Prince Faris Al-Baki
bin Al-Amir Qatlo Malik bin Abdullah. The school was built in 755
AH/1354 AD on Al-Aqsa Mosque’s northern corridor. It is west of Al-
Aminiyah School and its primary façade faces it. Al-Farisyah School
can be accessed by a staircase inside Al-Aqsa Mosque which leads to
its entrance. The entrance is crowned with a pointed arch, and there
are two stone arches on either side. Inside the school are an open
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71) Suleiman’s Dome (Umayyad / Ayyubid Eras)
This dome is located in the northern part of Al-Aqsa Mosque to the
southwest of The Gate of the Prophets / The Gate of Faisal / the Gate of
Darkness. It is believed that it was first built during the Umayyad era, but
its present construction dates back to the Ayyubid period. It is similar in
terms of construction and structure to the Ayyubid Dome of the Ascension.
Some say it was named in tribute to Prophet Suleiman ( PBUH), while
others believe it was named after its original founder, the Umayyad Caliph
Suleiman bin Abdul Malik. The dome is octagonal and based on 24 marble
columns. Inside, a small rock is displayed. The rock is believed to be a piece
taken from the Holy Rock of Ascension, which is why it used to be protected
by an iron fence. The dome has a mihrab pointing towards the Qibla, and a
small entrance to the north. Today, the building is used as headquarters for
female preachers in Al-Aqsa Mosque.
semi-square courtyard and a staircase connecting the place to the 71
adjacent Aminiyah School’s first floor, as the two schools’ structures
overlap. Today, the school is used as a place of residence for a number
of Jerusalemite families.
70) Al-Aalmalakiyya Al-Jukandar School
(Mamluk Era)
It was built in 741AH/1340 AD during the reign of Al-Nasir Mohammad
ibn Qalawun. Its founder was the Mamluk Al-Malik Al-Jukandar al-
Nasiri. The school consists of two floors with a beautiful Mamluk style
entrance decorated with white and red stones. The school’s initial
corridor leads to a daragh, which is Persian term for an inner foyer
specific to Islamic architecture. The daragh then leads to another
narrow passage, and finally to an open square nave overlooked
by rooms and school halls. The biggest of the school’s rooms and
windows overlook Al-Aqsa Mosque’s courtyard. Today, the school is
used as a residence.
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72) Al-Asa’rdiyah School (Mamluk Era)
Majd Ad-Din Abdul Ghani bin Saif Ad-Din Abu Bakr Yusuf Al-
Asa’rdi ordered the building of this school in 760 AH/1358 AD. It
was officially endowed in 770 AH/1368 AD. The school’s entrance
is located in Al-Aqsa’s northern corridor. It is a two-story building
and has an open courtyard surrounded with rooms and chambers.
The Supreme Islamic Council restored it during the first Hashemite
restoration in 1925 AD. The school is topped with three domes and
possesses a beautiful mosque overlooking Al-Aqsa Mosque. Today,
the building is used as a residence.
73) A) Al-Asa’rdiyah School Platform
(Mastabah)
This platform is located west of the Dome of Suleiman, close to the
Gate of Bani Ghanim (Bab Al-Ghawanmeh), northwest of Al-Aqsa
Mosque and southwest Al-Asa’rdiyah school. It was built by the
Ottomans in the late 19th century.
73) B) Al-Zahiri Platform (Mastabah)
This platform is located northwest of Al-Aqsa Mosque, near the Gate of
Bani Ghanim (Bab Al-Ghawanmeh), and northwest of the Dome of the
Rock. The platform was built in 793 AH/1391 AD, by the order of Balawi
Al-Zahiri, the Inspector of the Two Holy Mosques. During the Mamluk
period, the platform was used to hold the Judicial council, as mentioned
in Mamluk documents. It is one of Al-Aqsa Mosque’s widest platforms and
it has a beautiful stone mihrab.
74) Al-Zawiyah Al-Rifa’eyeh School
It was also known as the Indian Zawiyah. It followed the Rifa’i Tariqa (a
Sufi Order) due to its founder, Ahmad Ibn Ali Al-Rifa’i, who was based near
Basra, Iraq. Al-Rifa’i was famous for capturing snakes as well as for not
harming or killing animals. Rifa’i took the building near the Gate of Bani
Ghanim as his seat. Today it is occupied by the Mufti of Jerusalem and the
Palestinian Territories.
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75) Al-Jawiliyah School (Mamluk Era)
This school is located on the northwestern side of Al-Aqsa in 712 AH-
1312 AD /720 AH -1320 AD. Parts of the construction dates back to the
pre-Islamic Era, which makes it one of the most ancient buildings in
Jerusalem. It was erected by Prince Alam Al-Din Sanjar ibn Abdullah Al-
Jawli, Governor of Jerusalem during Sultan Al-Nasir ibn Qalawun’s reign.
The school is a two-story building that overlooks an open courtyard
surrounded by a number of rooms. Its southern façade overlooks Al-
Aqsa Mosque’s courtyards. Teaching in the school continued until the
Ottomans turned it into a prosecutor’s office in the 9th century AH/15th
century AD. It later became a residence for Jerusalem representatives,
then a governmental building. In the 1930s, the Islamic Conference
was held there, chaired by the Mufti of Palestine, Haj Amin Al-Husseini.
Today, it is used as part of Al-Umariya School.
76) Al-Ghawanmeh Gate Minaret
(Ayyubid Period)
The Ayyubid judge Sharaf Ad-Din bin Abdul Rahman Bin As-Sahib built
the Bani Ghanim Gate Minaret in 697 AH/1297 AD during the reign of
Sultan Hussam Ad-Din Lajeen. It is a square-shaped minaret topped with a
quadrilateral structure, the upper part of which is octagonal. It is located
near Bani Ghanim’s Gate and considered the tallest and most decorative
of Al-Aqsa’s minarets. With a height of 38.5 meters, it is the highest
minaret inside Al-Aqsa. It contains a staircase of 120 steps. The Western
Wall Tunnel that was dug by the Israeli Occupation Forces weakened the
minaret’s foundations, requiring its renovation in 1422 AH/2001 AD.
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77) Al-Ghawanmeh Gate (Mamluk Era)
The Gate is located in the northwestern part of Al-Aqsa Mosque and
was last renovated in 707AH/1307 AD by Sultan Mohammad ibn
Qalawun. It is a relatively small gate named after the Old City’s Bani
Ghanim Quarter to which it leads. In the past, the Gate was called
Al-Khalil Gate after Prophet Abraham ( PBUH) who was also called
Khalilullah. The Islamic Waqf Directorate renovated the Gate after it
was burnt by an Israeli extremist in 1419 AH/1998 AD.
78) Al-Manjakiyah School (Mamluk Era)
This school is located on the northwestern wall of Al-Aqsa Mosque,
to the left when entering the mosque from the Inspector’s Gate. It is
attributed to its founder and Waqf registrar, Prince Saif Ad-Din Manjak
Al-Yousifi An-Nasiri in the 8th Century AH/14th Century AD.
It comprises two floors which include many rooms and halls. Teaching
continued there until the Ottomans turned it into a residential house
towards the beginning of the twentieth century. It also served as a
shelter for those visiting Jerusalem. During the British Mandate, it
became an elementary school. It was later renovated by the Supreme
Islamic Council to use as its headquarters. Today, it serves as the
headquarters of the Jerusalem Waqf Directorate, which is subordinate
to the Jordanian Ministry of Endowment and Islamic Affairs.
79) The Inspector’s Gate (Mamluk Era)
The Inspector’s Gate is located on Al-Aqsa Mosque’s western corridor,
south of Bani Ghanim’s Gate. It was renovated in 600 AH/1203 AD in
the Mamluk Era during the reign of King al-Mu’azzam Sharaf al-Din
Isa. It is a huge gate with a 4.5-meter-high entrance. The gate takes its
name from the Inspector of the two Noble Mosques (Al-Aqsa Mosque
and Al-Ibrahimi Mosque), who was believed to reside nearby during
the Mamluk era. In the past, it was also called Michael’s Gate, the
Jail Gate (because of its proximity to an Ottoman jail located at the
adjacent Ribat Al-Mansouri) and the Council Gate (after the Supreme
Islamic Council).
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80) Fountain of Ibrahim Rumi/ Al-Busiri Sabeel
Located ten meters to the east of the Inspector’s/Council’s Gate, the
sabeel was renewed twice. First by Al-Hajj Ibrahim Al-Rumi in 839
AH/1435 AD during the reign of Prince Husam Al-Din Hasan Quja and later
by Sultan Qaitbay in 883 AH/1478 AD. Architecturally, the well is distinctly
of Mamluk construction.
81) Al-Wafa’iyah Zawiyah
(Tomb of Sheikh Budeir Ibn Hubeish)
The school is located south of the Inspector’s Gate/Council’s Gate and
was previously known as the school of Mu’awiyah Ibn Abi Sufyan (the first
Umayyad caliph), who purchased it in 782 AH/1380 AD. The school had a
number of famous residents: the Abu Al-Wafa family (728 AH/1328 AD),
Sheikh Mustafa Al-Bakri Al-Siddiqi Al Khilwati in the 12 AH/18th AD century,
and finally as the residence of Sheikh Mohammad Al-Budeiri who served
in the army that defeated Napoleon’s siege of Acre in 1212 AH/1797 AD.
82) Al-Busairi Platform (Mastabah)
This Platform is located slightly south of the front of the Inspector’s/
Council’s Gate, northwest of the Dome of the Rock. The platform was
named after Ala ad-Din al-Busairi, the Inspector of Al-Aqsa Mosque during
the Ayyubid period, in 800 AH/1397 AD. It has two, small, unique marble
pillars, which make it distinctive. The platform has other names, such as
Platform of Jarkas named after the prince Jarkas An-Nassri, who added
the current mihrab to the platform.
83) Al-Budeiri / Mustafa Agha Platform
(Mastabah)
This platform is located in the northwestern part of the Al-Aqsa Mosque
compound. The platform is square-based and was built by Mustafa Agha,
Governor of Jerusalem in 1153 AH/1740 AD.
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84) Mustafa Agha
Sabeel (Al-Budairi)
Located approximately 20 meters
southeast of the Inspector’s Gate
(Bab Al-Nazir / Bab Al-Majlis). It
was built by Mustafa Agha during
the Ottoman period during
the reign of Sultan Mahmoud
I, in 1153 AH/1740 AD. It is a
construction with a square base
that measures a length of 1.5
meters and a height of 4 meters.
85) The Western Corridor (Rewaq) (Mamluk Era)
This corridor was built during the Mamluk era between 707–737 AH/1307–
1336 AD. It consists of stone columns topped with arched ceilings and a
number of overlapping hallways. The stone-paved floor of the corridor is
slightly higher than the rest of Al-Aqsa’s courtyards. In the past, the western
corridor’s hallways were used for scholarly gatherings.
86) A) Iron Gate Platform (Mastabah)
The platform faces the Iron Gate on the west side of Al-Aqsa Mosque. It
has a square shape and lacks a mihrab.
86) B) Ali Pasha Platform (Mastabah)
This platform is located west of the Dome of the Rock and next to the
Cotton Merchants Gate (Bab Al-Qattanin). It was built by Ali Pasha, the
Governor of Jerusalem, in 1047 AH/1637 AD. There is a beautiful stone
mihrab on the platform with an inscription of the date it was built.
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87) A) The Iron Gate (Mamluk Era)
The Iron Gate is located on the western corridor of Al-Aqsa
Mosque, between the Inspector’s Gate and the Cotton Merchants
Gate. It was last renovated in 755 AH–758 AH/1354–1357 AD. It is
also called Arghun’s Gate, after its renovator and founder of the
Arghuniyya School, Prince Arghun Al-Kamili.
87) B) Ribat Al-Kurd
The Ribat Al-Kurd is located outside of the Iron Gate, adjoining the
Wall of the Al-Aqsa Mosque compound, below Al-Jawhariya School,
and in front of Al-Arghuniyya School. A “ribat” is a space used as
a hospice for Muslim pilgrims. The Ribat Al-Kurd is attributed
to its founder, the owner of the Egyptian Diyar, Prince Sayf al-Din Kurd
who founded it in 693 AH/1296 AD, during the reign of Sultan An-Nasir
Mohammad Ibn Qalawun.
88) Al-Khatuniyya School (The burial site of
a group of famous people, including members
of Al-Husseini family) (Mamluk Era)
It is located along the western corridor of Al-Aqsa Mosque. It was built by
Lady Oghul Khatun of Baghdad in the 6th century AH/13th AD. The school
was dedicated to teaching Islamic jurisprudence and Qur’anic Sciences. Its
eastern windows overlook Al-Aqsa Mosque’s courtyard. It holds Lady Oghul
Khatun’s tomb as well as the following tombs: the tomb of Mohammad
Ali Jauhar, an Indian Muslim man who fought for the Palestinian cause;
the tomb of the chairman of the Arab Executive Committee of the
Third Palestinian Conference, Musa Kathem Al-Husseini; the tomb of
the Palestinian hero of the 1948 Battle of Al-Qastal, Abdul Qader Al-
Husseini; the tomb of Abdul Qader Al-Husseini’s son, Faisal Al-Husseini,
the representative of the Palestine Liberation Organization in Jerusalem
at The Orient House); and the tomb of Al-Shareef Abdul Hameed ibn Awn;
and the tomb of the well-known Palestinian, Abdul Hameed Shoman.
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89) Al-Arghuniyya School (Tomb of the
Hashemite Sharif, King Hussein Bin Ali)
(Mamluk Era)
Prince Arghun Al-Kamili started building this school in 758 AH/1357
AD, but he died before its construction was completed. Consequently,
the mission was carried on by the Mamluk Sultan Al-Zahir Baibars.
The school is located between the Cotton Merchants Gate and the
Iron Gate at the western end of the Al-Aqsa Mosque Compound. It
is located in the southern part of the Iron Gate alley. It consists of
a two-story building with a high entrance decorated with red and
white bricks. The entrance contains an inscription of the school’s
founder’s name and the year of construction, topped by a group of
interlocking stones. The school also houses two tombs, one belonging
to its founder, Prince Arghun, and the other to the Hashemite King
Al-Hussein bin Ali, which is located in the eastern hall on the first
floor. Today, the school is used as a house. However, it was evacuated
due to the cracking of its walls caused by the excavations carried out
below by the Israeli authorities.
90) The Cotton Merchants Gate (Mamluk Era)
The Mamluk Sultan Mohammad ibn Qalawun built the Cotton Merchants
Gate in 737 AH/1336 AD. It is along the western side of the Al-Aqsa
Mosque compound, between the Iron Gate and the Ablution Gate. The
gate leads to the Cotton Merchant’s Market, from which it derives its
name. This gate is considered one of Al-Aqsa Mosque’s most beautiful
gates, with decorations made up of Islamic motifs and muqaranas, a
distinct type of Mamluk stalactite vaulting.
91) Cotton Merchants Gate’s Platform
(Mastabah)
This platform is located near the Cotton Merchants Gate ( Bab Al-
Qattanin). It was mentioned by the historian Al-Umari in the year 748
AH/1347AD. It was built by the Mamluk Sultan Mohammad Ibn Qalawun
in 737 AH/1337AD.
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92) Sabeel Qaitbay (Mamluk Era)
Sultan Saif Ad-Din Ennal built this sabeel in 860 AH/14556 AD.
However, as only a well had remained of its original structure,
the Mamluk Sultan Qaitbay reconstructed it and added a colorful
brick and marble floored building, topped with an octagonal-dome
ornamented with Islamic motifs. The sabeel was renovated again
by the Ottoman Sultan Abdul Hamid II in 1300 AH/1882 AD. Today,
it is made up of two floors; a well is situated on the ground floor
and a tank used for storing water on the second. Colored and white
stones were used in building the sabeel. It is square in shape on an
octagonal base, topped by an exquisitely crafted dome, the only
one of its kind and shape outside of Egypt.
Qaitbay Platform (Mastabah)
Sultan Ennal who ruled Jerusalem from 857–865 AH/1453–1461
AD built this platform. It took its current form and name from the
building of Sultan Qaitbay, then it was renewed by the Ottoman
Sultan Abdul Hamid II.
93) The Uthmaniyya School (Mamluk era)
The Uthmaniyya School is located south of the Ablution Gate, next to
Al-Ashrafiyah School. It is named after Lady Asfahan Shah Khatun Bint
Mahmoud Al-’Uthmaniyah, a Turkish woman who established it in 840
AH/1436 AD during the reign of Sultan Al-Ashraf Barsbay.
The school consists of two floors and can be reached through a beautiful
Mamluk entrance that is surmounted by an inscription invoking its
foundation and decorated with alternating red and white stones. The
school consists of several rooms and a small open courtyard overlooking
Al-Aqsa Mosque. It has a façade made of red and white stones. Of the
two tombs situated on the left side of the entrance, one houses the
remnants of Lady Asfahan.
The school and its mosque were damaged by Israeli excavations beneath
it. The Israeli authorities confiscated the school’s mosque, allegedly to
create ventilation for the tunnel underneath. Today, the remainder of
this school building is used as a residence for some Jerusalemite families.
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94) A) The Gate of the Chain Minaret
(Mamluk Era)
Prince Saif Ad-Din Tankaz bin Abdullah
An-Nasiri built this minaret over Al-
Aqsa’s western corridor during the
reign of An-Nasir Qalawun in 730
AH/1329 AD next to the Gate of the
Chain. The square-shaped minaret
can be accessed through Al-Ashrafiyah
School using an 80-step staircase. It is
built on a square base and topped
with a covered porch resting on a
set of stone columns. The minaret
was restored by the Supreme Islamic
Council in 1340 AH/1921 AD after
being damaged in an earthquake.
Israeli forces banned Muslims from
entering and using this minaret to
“protect” Jewish worshipers at Al-
Buraq Wall ( the “ Western Wall”),
which the minaret overlooks.
94) B) Al-Aqsa Mosque Shari’a Secondary
School for Girls
Located in the western portico, close to The Gate of the Chain, above the
Ashrafiyah School building.
95) The Ablution Gate (Ayyubid Period)
This gate is located along the
western corridor of the Al-Aqsa
Mosque compound, near the
Cotton Merchants Gate and
close to the Dome of the Rock.
It is the only gate of Al-Aqsa
that does not lead to one of the
Old City’s quarters but rather
to an ablution fountain built
by the Ayyubid Sultan Al-Adil
I. The gate and the ablution
fountain were last renovated in
666 AH/1267 AD.
96) The Well of Sabeel Qaitbay
The well is located west of the Qaitabay sabeel, but the Islamic Waqf
Council closed its opening and restored the well to its previous state. It
is one of the wells of Al-Aqsa Mosque.
It was established in the Ayyubid period and was subjected to an Israeli
infiltration attempt in 1981, through excavations of the Western Wall
Tunnel of Al-Aqsa.
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97) Al-Ashrafiyah School (Mamluk Era)
Prince Hassan bin Tatr Ath-Thahiry built this school as a gift for
King Ath-Thaher Khashqoum in 872 AH/1467 AD. As the latter
died before the construction was completed, Prince Ath-Thahiry
decided to dedicate it to Sultan Al-Ashraf Qaitbay, who assigned
scholars and teachers to the place. When Sultan Qaitbay came to
Jerusalem in 880 AH/1475 AD, he visited the school but was not
quite impressed by the building. So, he demolished it and ordered
its reconstruction in 885 AH/1480 AD. Al-Ashrafiyah School is
considered to be the third architectural jewel of the Al-Aqsa
compound, besides Al-Qibly Mosque and the Dome of the Rock.
Half of the school is located inside the Al-Aqsa compound, while the
other half (Al-Baladiyah School) is outside its borders. The school
consists of a two-story building with a beautiful entrance decorated
with white and red bricks. It also has a mosque that was once used
by the followers of the Hanbali school. There are two graves inside
its mosque, with one thought to belong to Sheikh Al-Khalili. Today,
a significant part of the school is used as Al-Aqsa Shar’ia School for
Girls, another part is used as Al-Aqsa Mosque Manuscripts Center,
subordinate to the Islamic Waqf Directorate, while the remaining
part houses some Jerusalemite families. In 1420 AH/1999 AD, the
Islamic Waqf Department and the Welfare Association carried out
a comprehensive renovation of the building.
98) An-Narenj Pool (Mamluk Era)
An-Narenj pool is located on the western courtyard of the Al-Aqsa
Mosque compound between Sabeel Qasim Pasha and Sabeel Qaitbay’s
platform. The Mamluk Sultan Qaitbay renovated it in 887 AH/1482 AD
when he built Al-Ashrafiyah School. The 49-meter square-shaped pool
contains at its center a marble-floored fountain which is out of use today.
The Al-Aqsa Reconstruction Committee renovated the pool and turned it
into an ablution fountain by adding 24 faucets on three of its sides. It is
supplied with water from the nearby tank of Sabeel Qasim Pasha.
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99) The Fountain of (Sabeel) Qasim Pasha
(Ottoman Era)
Sabeel Qasim Pasha is located on the western side of Al-Aqsa Mosque
close to the Gate of the Chain. Built by the Governor of Jerusalem
Qasem Pasha in 933 AH/1526 AD during the reign of Sultan Suleiman the
Magnificent. It is an octagonal sabeel with 16 faucets. It is topped with a
wooden sunshade to protect its users from rainwater and sunlight. One
can enter by descending via a small staircase. It is also called the Sabeel
of the Courthouse.
100) Mud Platform (Mastabah)
This platform is located west of the southern arched gate. According to
inscription on the mihrab, it was built in 1174 AH/1760 AD during the
Ottoman period.
101) Dome of Al-Salih Najm ad-Din Ayyub
(Dar Al-Qur’an)
It was built by the order of Al-Salih Najim ad-Din Ayyub in 1249 AD.
It is considered the last of the Ayyubid constructions built at Al-Aqsa
Mosque. It was the first “Dar Al-Qur’an” for teaching the Qur’an in
Palestine.
102) The Tranquility (Al-Sakeenah) Gate
(Ayyubid Period)
The Tranquility Gate is one of Al-Aqsa Mosque’s main gates. It is located
to the north of the Gate of the Chain and is also known as the Wizards’
Gate and David’s Gate. The gate was built and renovated during the
Ayyubid Dynasty. it is relatively tall and decorated with overlapping
ornamented stones. The gate has a double wooden door with a small
opening that allows a single person to pass through when the double
door is closed. Today, the gate remains closed.
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103) The Gate of the Chain (Ayyubid Period)
The Gate of the Chain was built during the Ayyubid Period. It is one
of Al-Aqsa Mosque’s main entrances. It is located on the southern
part of Al-Aqsa’s western wall. The gate is relatively tall, topped with
ornamented bricks, and has a double wooden door with a small
opening that allows a single person to pass through when the double
door is closed. The Ayyubids renovated it around 600 AH/1200 AD.
104) At-Tankaziyah School (Mamluk Era)
This school was named after Prince Saif Ad-Din Tankaz An-Nasiri
who built the school in 729 AH/1328 AD during the Mamluk Era.
The school is located between the Gate of the Chain to the north
and Al-Buraq Wall to the south. Part of its construction is located
inside the western portico of Al-Aqsa Mosque, while the rest is
located outside it. It was a great school for teaching the sayings of
the Prophet Mohammad (PBUH), known as “Hadith.” It was turned
into a courthouse during the Mamluk Sultan Qaitbay’s reign.
Under the Ottomans it became a Shari’a Court, until the early days
of the British Mandate when the Grand Mufti of Jerusalem, Hajj
Amin Al-Husseini, made it his place of residence. It is a two-floored
school with an open courtyard, a mihrab, four pavilions, and a
large hall that was used as a library, in addition to a number of
rooms and other facilities. The building reverted to being a school
for teaching Islamic jurisprudence until it was confiscated by the
Israeli Authorities in 1388 AH/1969 AD, after which it was turned
into an Israeli Border Police Station to monitor and oversee Al-
Aqsa Mosque.
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105) Al-Buraq Wall
Al-Buraq Wall is located in the southwestern section of Al-Aqsa
Mosque’s wall. It is part of Al-Aqsa Mosque and considered an Islamic
property.* The Israelis seized it following their occupation of the city
of Jerusalem in 1387 AH/1967 AD, referred to it as the “Wailing Wall,”
and claimed it is the remaining part of Suleiman’s Temple. The British
Mandate decided after an extensive study from 1347–1350 AH/1929–
1932 AD that Al-Buraq Wall is an integral part of Al-Aqsa Mosque and
thus the Jewish people had no right to make any changes or additions
to the place but to only visit it and pray. The area of the square did not
exceed 3 meters wide by 22 meters long until 1387 AH/1967 AD. After
the year 1967 AD, the Reconstruction Committee added an additional
two rows of stone.
According to Islamic tradition, the Western Wall is the place where
Prophet Muhammad (PBUH) tied Al-Buraq creature before ascending
to the sky on the night of the Isra and Mi`raj.
The Moroccan Gate Road and the Moroccan hill: these are the remaining
parts of the Moroccan quarter which was entirely demolished in 1387
AH/1967 AD. The demolition of the Moroccan Gate Road began in
1424 AH/2004 AD and continues until this day. Thus, despite the huge
international opposition to this assault and demolition, especially from
the UNESCO, we still witness an example of the gradual destruction of
Islamic Heritage.
106) Abu Bakr/Al-Buraq Platform (Mastabah)
This platform is located to the east of the Moroccan Gate (Bab Al-Maghariba)
and north of Al-Fakhariyya Zawiyah. The platform was mentioned by the
historian Al-Umari in 748 AH/1347 AD. It has a rectangle shape with a stone
mihrab.
107) Al-Buraq Mosque (Umayyad / Mamluk Eras)
Al-Buraq Mosque was built next to Al-Buraq Wall (the Western Wall) in
the western portico of Al-Aqsa Mosque’s wall. It is directly to the north
of the Moroccan Gate, accessible by descent via staircase. It is called Al-
Buraq Mosque based on the Hadith in which Muslims believe Prophet
Mohammad (PBUH) tied Al-Buraq, a magnificent creature that carried
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him from Mecca to Jerusalem in the Night Journey of “Al-Isra’
wa Al-Mi’raj.” The current building of Al-Buraq Mosque was
reconstructed in the Mamluk Era during the period between 707
AH–737 AH/ 1307 AD–1336 AD. In terms of construction, it is on
the same level as the construction of Bab Ar-Rahmah, the Ancient
al-Aqsa Mosque, and the Marwani Mosque. The main gate of
Al-Buraq Mosque is located in Al-Aqsa’s western wall, but it is
permanently sealed. However, the mosque itself is still open for
prayers to this day.
108) The Moroccan Gate/ The Buraq Gate
below (Closed) (Mamluk Era)
The Moroccan Gate is located in Al-Aqsa Mosque’s western wall ( Al-
Buraq Wall). It was last renovated in the Mamluk Era 713 AH/1313 AD.
Below it, there is the Buraq Gate, which is closed. and Al-Nabi Gate. The
Moroccan Gate led to the Moroccan Quarter, which was demolished by
the Israeli Occupation Forces in 1387 AH/1967 AD to build the Wailing
Wall Plaza to provide more space and facilities to Jewish worshipers.
The Israeli forces took control of the keys to the gate in 1967 and
banned Muslims from using it, under the pretext of protecting Jewish
worshippers.
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109) Al-Zawiyah/ Al-Fakhariyya School
(Mamluk Era)
Judge Fakhr Ad-Din Mohammad bin Fadlallah built this school in 730
AH/1329 AD. It was originally an Islamic religious school and was
later turned into a Sufi lodge. Israeli forces demolished a large part
of the school, leaving only three rooms and a small mosque out of
its original building. The school’s mosque structure is simple; it is
an oblong room with three stone pillars that are topped with three
magnificent domes which were added during the Ottoman era. The
mosque also has a beautiful red-brick mihrab.
110) The Moroccan Gate Minaret / Al-Fakhriya
(Mamluk Era)
The minaret is located in the southwestern corner of Al-Aqsa Mosque.
The Mamluk Judge Sharf Ad-Din Abdul Rahman Ibn Fakhr Ad-Din Al-
Khalili built the Moroccan Gate Minaret in 677 AH/1278 AD next to the
Moroccan Gate. The 23.5 meters high minaret is the shortest minaret
inside Al-Aqsa Mosque and is standing without any foundations. The top
of the minaret was damaged due to an earthquake that hit Jerusalem
in 1340 AH/1921 AD and was repaired by the Islamic Supreme Council
which complemented it with a dome, later covered with lead sheets by
the Hashemite Fund for the Restoration of Al-Aqsa Mosque.
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111) Al-Malakiyah Mosque (The Moroccan Mosque)
/ The Islamic Museum (Ayyubid Period)
This ancient mosque is located in the southwestern part of Al-Aqsa Mosque,
next to the Moroccan Gate (Western Wall). It was built during the 6th and 7th
centuries AH/12th and 13th centuries AD. It pertains to the Ayyubid period,
but the exact year for its construction and its founder remains unknown. In
the past, the mosque was dedicated to the followers of the Maliki School
of Islamic jurisprudence. It is now used as a hall for the Islamic Museum
where a number of historical Islamic historical artifacts and monuments are
displayed. Mujier Ad-Din Al-Hanbali mentions that the Moroccan Mosque
was built by the Caliph Umar ibn al-Khattab or in the Umayyad Era.
The Islamic Museum
The Islamic Museum was established in 1341 AH/1922 AD by the Supreme
Islamic Council. It is considered to be the first museum founded in Palestine.
Initially, it was housed at the Ribat Al-Mansouri which is located opposite
the current Islamic Waqf headquarters, next to Al-Nazir Gate. In 1348
AH/1929 AD, the museum was moved from there to its current location at
the southwestern corner of Al-Aqsa Mosque, next to the Moroccan Gate.
The museum has two halls that form an L-shape. The northern hall building
was known as the Moroccan Mosque, while the southern hall was part of
the Women’s Mosque.
The Islamic Museum includes rare and expensive historical Islamic archeological
collections which chronicle the history of Al-Aqsa Mosque from the conquest
of Caliph Umar until now. In addition, the museum has a collection of rare
manuscripts of the Holy Qur’an, with the oldest copy dating back to the 2nd
century AH/8th century AD. There is also a rare copy of the Holy Qur’an that the
Mamluk Sultan Barsbay ordered to be transcribed between the years 825-840
AH/1422-1436 AD. At 110 cm by 170 cm, it is considered the largest copy of the
Holy Qur’an in Palestine.
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112) The Moroccan Gate Sabeel
It was built at the beginning of the Ottoman era. It is located east of the
Moroccan Gate and north of the Moroccan Mosque, along the western side
of Al-Aqsa Mosque.
113) The Islamic Museum Platform (Mastabah)
The Islamic Museum platform is located east of the Islamic Museum. It
is considered the largest of the platforms and is believed to date back
to the Mamluk era.
114) The Women’s Mosque
(Al-Aqsa Library) (Ayyubid Period)
The building extends east to west along Al-Aqsa’s western wall, toward
the southwestern corner of the western wall of the compound. Saladin
turned it into a women’s-only mosque. However, during the past three
decades, the building was divided into three sections for three different
uses: the southwestern section is used as the southern hall of the Islamic
Museum; the central section served as Al-Aqsa’s main library before it was
moved to the Ancient Aqsa Mosque; and the eastern section, adjacent to
Al-Qibly Mosque, is used as a warehouse for the Islamic Waqf.
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116) Pine Platform (Mastabah)
This platform is located near the Dome of Yusuf Agha. It was,
constructed prior to 748 AH/1347 AD, then rebuilt in 980 AH/1572 AD
by the Judge Muhyi al-Din Abd al-Qader al-Hariri. It was later renovated
by Ahmad Pasha Ridwan in 1010 AH/1601 AD for 10 gold pieces.
117) A) The West Ka’as Platform
(Al-Kas Al-Gharbi Mastabah)
This platform is located to the west of the Sabeel al-Ka’as and dates
back to the Ottoman era. The platform is shaped like a rectangle. It
was renovated in the 20th century and a corridor was opened inside of
it for a row of water taps for ablutions. A simple iron mihrab is located
at its southern end.
115) Yusuf Agha’s Dome (Ottoman Era)
Yusuf Agha, a governor of Jerusalem during the reign of the Ottoman
Sultan Mehmet IV, built this dome to the west of Al-Qibly Mosque in 1092
AH/1681 AD. It is an Ottoman, square-shaped building topped with a low
dome. Today, it is used as the information office of Al-Aqsa Mosque. In
the past, it was used to sell tickets to Al-Aqsa Mosque for non-Muslim
visitors until 2001 AD.
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117) B) The Flower Platform (Mastabah)
This platform is located southwest of the Dome of the Rock, specifically
in the northwest corner of Al-Qibly Mosque. It was built in the Ottoman
period. It holds its name because of the basin of flowers near it. It has
a simple iron mihrab in addition to a ground mihrab.
118) Al-Jame’ Al-Aqsa /Al-Qibly Mosque
Al-Qibly Mosque, which is also known as Al-Jame’ Al-Aqsa, is the
first physical structure ever built by Muslims on the Al-Aqsa Mosque
compound. When Muslims first entered Jerusalem in 16 AH/637 AD,
the site was deserted and neglected with no signs of construction.
Caliph Umar ibn al-Khattab and his companions cleared it of the
rubble and built the first Al-Qibly Mosque on the southern part of
the area. This was chosen after much deliberation over the best
location. Although some of the Prophet’s ( PBUH) companions had
suggested building it in front of the Rock of Ascension to the north,
the Caliph decided to build the mosque in the heart of Al-Aqsa, next
to the southern wall, instead.
The first mosque was a simple building that sat on wooden trusses. It
was designed to accommodate 3,000 worshipers. However, Al-Qibly
Mosque as we know it today was first built by the Umayyad Caliph
Walid bin Abdul Malik bin Marwan between 90-96 AH/706-714 AD.
Some narratives say that Caliph Abdul Malik bin Marwan was the one
who initiated the mosque’s construction. When he died before the
building was completed, his son, Al-Walid I, carried on the mission.
Between 90 – 96 AH/708 – 714 AD, Umayyad Caliph Al-Walid bin
Abdul Malik established Al-Aqsa Mosque and the Al-Omari Mosque
part of it. Other resources state that Abdul Malek Bin Marwan was
the one who ordered the construction, then Al-Waleed resumed
the construction after his father. During the Umayyad era, Al-Qibly
Mosque consisted of 15 naves, with the widest in the middle. The
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building was covered by a lead ceiling that sloped southwards toward a
magnificent dome. The mosque was renovated for the first time during
the Abbasid era by Caliph Abu Jafar Al-Mansur, and again by Abbasid
Caliph Al-Mahdi. Another Abbasid Caliph, Al-Ma’mun, rebuilt the central
hallway. Later, Prince Abdullah bin Tahir of the Tahirid Dynasty which
ruled the Khorasan during the Abassid era from 205-259 AH/820-872 AD,
later built an open corridor for the mosque.
The Fatimid Caliphs also renovated Al-Qibly Mosque several times,
including when Caliph al-Zahir li-i’zaz Din Allah renovated the mosque in
426 AH/1034 AD.
When the Ayyubid Caliph Saladin liberated Jerusalem from the Crusaders,
he returned Al-Qibly Mosque (Al-Aqsa Mosque) to its earlier form. Before
his death, he ordered Nur ad-Din Zengi to build the pulpit in Aleppo
specially for Al-Aqsa Mosque. This pulpit was burned down by Zionists in
1969 AD.
The Ottomans also showed a significant care for Al-Qibly Mosque. In
particular, Ottoman Sultan Suleiman Khan, also known as Suleiman al-
Qanuni, entirely renovated the mosque. Later, Sultan Mehmet II, Sultan
Abdulaziz, and Sultan Abdul Hamid II all renovated Al-Qibly Mosque. The
latter refurnished the mosque and lit it with lamps.
Since the 1920s AD, Al-Qibly Mosque/Al-Aqsa Mosque have witnessed
the Hashemite reconstruction efforts started by Al-Sharif Al-Hussein
Bin Ali. The Hashemite kings’ efforts are still evident to this day in the
renovations of of Al-Aqsa Mosque under the Hashemite Custodianship
of His Majesty King Abdullah II Ibn Al-Hussein.
The current Al-Qibly Mosque (Al-Aqsa Mosque) building is rectangular
in shape and has a huge hall at its center. The hall lies directly beneath
the main dome and is surrounded by three corridors to the east and
three corridors to the west. Its length from north to south is 80 meters
and its width from east to west is 55 meters. It also has 9 entrances, 7 of
which are on the northern side of the mosque. Each door leads to one
of the mosque’s 7 corridors where there are 2 other entrances to the
west and the east. The central, northern entrance is considered the main
entrance for Al-Qibly Mosque. The other entrances lead to corridors that
are connected to one other but partly separated by huge trusses, some of
which are made of stone, such as the ones in the 2 western corridors and
the one below the dome. The other trusses that were renovated at the
beginning of the twentieth century were built with marble columns. Most
of those are white with bases and crowns of marble, topped with great
arches that reach the ceiling.
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Omar Mosque
Umar ibn al-Khattab’s Mosque is located within the eastern wing
of Al-Qibly Mosque and is considered part of the Mosque. It is
a rectangular-shaped building with two entrances, one located
in Al-Qibly Mosque and the other overlooking the courtyard
of Al-Aqsa Mosque. Today, part of the mosque is used as an
emergency clinic.
Maqam Al-Arbayeen (Shrine of the Forty)
The Shrine of the Forty is a large room located north of Omar
Mosque, where one of its entrances is located, and south of
Zakaria’s Mihrab. It is said that it is called Maqam Al-Arbayeen
because forty righteous men were buried in the shrine. Others
say it is because some councils of knowledge used to read the
hadith of Al-Nawawi, but there is no evidence for this. The other
entrance to the shrine is located in Al-Qibly Mosque, of which
it is considered a part.
Zakariya’s Mihrab
This mihrab is located in a room on the northern side of Al-Qibly
Mosque. The room is part of the mosque and opens into it. Zakariya’s
mihrab is considered one of Jerusalem’s and Palestine’s most beautiful
mihrabs, and it is named after the Prophet Zakariya (peace be upon
him).
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119) A) Pulpit of Nur ad-Din Zengi
B) Saladin’s Mihrab (Ayyubid Period)
Nur ad-Din Zengi had this pulpit built in Aleppo in 564 AH/1168 AD.
His intention was to place it inside Al-Aqsa Mosque after its liberation
from the Crusaders, but he died before this was possible. When Saladin
conquered liberated Jerusalem from the Crusaders, he shipped Nur
ad-Din Zengi’s pulpit from Aleppo and placed it in Al-Aqsa Mosque.
The pulpit was made of cedar wood decorated with ivory and sea
shells. Its gate was topped with a magnificent crown believed to have
been added by Prince Tankaz An-Nasiri in 731 AH/1330 AD. The pulpit
includes a staircase that is topped with an arch and a wooden porch.
In 1389 AH/1969 AD, Dennis Michael Rohan, an Australian Christian
Zionist, set Al-Qibly Mosque on fire. The historical pulpit was
completely destroyed in the arson attack. It was temporarily replaced
with a simpler iron one until an identical pulpit was designed and
built in Al-Balqa’ Applied University in Jordan with the same original
materials between 1413-1422 AH/1993 – 2002 AD. After its design, the
effort took an additional 4 years until it was finally brought to Al-Qibly
Mosque upon the orders of King Abdullah Ibn Al-Hussein II in 1428
AH/2007 AD.
120) Az-Zaytounah Fountain (Sabeel)
This sabeel is located north of the Sabeel al-Ka’as and south of Al-Aqsa
Mosque. It was built in the modern era by the Islamic Heritage Committee.
Its name comes from the olive tree located in the middle of the sabeel.
121) The Goblet Fountain (Sabeel Al-Ka’as)
(Ayyubid Period)
Sabeel Al-Ka’as is an ablution fountain that was built by Ayyubid Sultan
Al-Adil I in 589 AH/1193 AD. It is a circular basin surrounded by an
ornamented iron fence further encircled by stone stools. It contains a
central fountain and 20 side-faucets used for ablutions. Al-Ka’as was
renovated once by Sultan Qaitbay and last by Prince Tankaz An-Nasiri in
728 AH/1327 AD.
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122) East Goblet Platform
(Al-Ka’as Al-Sharqi Mastabah)
This platform is located east of the Sabeel al-Ka’as and dates back
to the Ottoman era. It is rectangular with a simple iron mihrab
located at its southern end.
123) Funeral’s Platform (Mastabah)
This platform is located in front of Al-Qibly Mosque and dates back
to the Ottoman era. The families of the deceased used to sit on
this platform. A simple iron mihrab is located on its southern edge.
124) Al-Waraqa Well
Al-Waraqa Well (Well of Leaves) is located east of Al-Qibly Mosque and
extends beneath the mosque. It is 8 meters long, 12 meters wide and
6 meters high. It is said that its name is derived from the shape of its
cavity which resembles a leaf. It is said that one of the companions of
the prophet went inside and returned with one of the leaves of paradise.
125) Umar ibn al-Khattab’s Mosque
This Ayyubid building is located in the southeast corner of Al-Qibly
Mosque. It is rectangular in shape, narrow, devoid of decoration, and part
of it has been turned into a clinic for the mosque. On its southern side,
there is a beautiful mihrab with ornate marble columns. It is believed that
it is the place where Umar ibn al-Khattab placed the first mihrab of Al-
Aqsa Mosque when he conquered Jerusalem in 16 AH/638 AD.
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126) Ancient Al-Aqsa / The Double Gate
Ancient Al-Aqsa is located underneath the central nave of Al-Qibly
Mosque. It is a linear building that extends from north to south. It
can be accessed by using an old stone staircase of 18-steps located in
front of Al-Qibly Mosque’s exterior northern corridor. The mosque is a
barrel-shaped vault comprised of three cylindrical arches that extend
from north to south. It is on an incline due to the natural geography of
Al-Aqsa Mosque’s location. The interior of the building consists of two
naves that are surrounded by huge stone pillars. It originally served as
passage for the Umayyad Caliphs connecting their palaces to Al-Aqsa,
as the palaces were built next to its southern wall. Ancient Al-Aqsa
ends with a door that is called “ The Door of the Prophet” or “ The
Double Gate.” Ancient Al-Aqsa Mosque’s building that was restored
and reconstructed by Al-Aqsa’s Committee for the Reconstruction of
Holy Sites in 1419 AH/1998 AD was originally an Umayyad building.
Today, the building hosts Al-Aqsa Mosque’s library, called “Al-Khutniyya
Library.”
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127) The Double Gate/The Prophet’s Gate
(Umayyad Era)
This gate is located to the west of the Triple Door underneath the
mihrab of Al-Qibly Mosque. It was used by Umayyad Caliphs as an
entrance. Saladin sealed it when he built Al-Khatuniyya School that
is adjacent to Al-Aqsa Mosque’s southern wall. Today, the gate is
permanently closed and the interior corridor has been turned into a
mosque called the “Ancient Al-Aqsa” or al-Aqsa al-Qadeemi.
128) Al-Khutniyya Gate (Al-Khitabah)
This gate is located on the southern side of Al-Qibly Mosque, and
to the west of its pulpit. It is believed that the gate’s construction
dates back to the Ayyubid period. Khatibs used the gate to reach their
room behind the mihrab of Al-Qibly Mosque. It is believed that the
Umayyad princes also used to ascend from their palaces to the Qibly
Mosque through this door.
129) Al-Khutniyya Zawiya / School
(Ayyubid Period)
The Khutniyya School was built during Saladin’s reign in 587 AH/1191 AD. It
is adjacent to Ancient al-Aqsa Mosque’ wall and Al-Qibly Mosque, directly
behind Saladin’s pulpit. It was named after Sheikh Al-Khutni, a scholar who
taught Islamic Sciences there. The school’s original structure was subject to
several changes, including the addition of some rooms and restrooms. Today,
only a few arches and windows remain of the school’s original building.
130) Moroccan Quarter, destroyed by Israel in 1967
The Moroccan Quarter/Neighborhood was located in the southeast
of the Old City of Jerusalem, next to Al-Buraq Wall. It was named after
the Moroccan immigrants who resided in this neighborhood since 296
AH/909 AD. On 6 June 1967, the Israeli army occupied the eastern part of
Jerusalem during the Six-Day War, after it had been under the Jordanian
administration. At the end of the war, Israel destroyed the neighborhood,
which included 131 residential homes and two mosques, one of which was
Al-Buraq Al-Sharif Mosque. The neighborhood was then turned into the
Western Wall Plaza.
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130
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132) A) The Land of Al-Khatuniya
B) The Land of Al-Khatuniya
This area is bounded to the south by the Old City walls and to the north
by Al-Aqsa Mosque. It is considered one of the endowments of Al-
Khutniyya School that dates back to the Mamluk era. An Arab school
affiliated with UNRWA was built on the land in the 1960s. The Israeli
authorities demolished the school after the 1967 War, conducted
extensive archaeological excavations on the site and then established
the Jerusalem Archaeological Park. Today, they call it the Davidson
Center Jerusalem Archaeological Park.
131) A) The Umayyad Palaces
B) Umayyad Palaces
These palaces are located to the southwest of Al-Aqsa Mosque.
They are named after the Umayyad Caliph Al-Walid Ibn Abd Al-
Malik Ibn Marwan (r. 86-96 AH/705-714 AD). The palaces form a
huge complex that was built on an area of about 15 dunams. It was
known as “Dar al-Imara “(Palace of the Governor). It was used as
the headquarter for the governor, his senior companions and the
custodians of Al-Aqsa Mosque.
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133) The Triple Gate (Fatimid Era)
The Fatimid Caliph al-Zahir li-i’zaz Din Allah ordered the building of the
Triple Gate in 452 AH/1034 AD. It is located in the middle of the southern
wall of Al-Aqsa Mosque. It consists of three entrances that overlook the
Umayyad palaces that are located to the south of Al-Aqsa Mosque. The
gate leads to the southern wall of Al-Marwani Mosque, which is one
of the mosques that sits inside the borders of Al-Aqsa Mosque. Some
archaeologists state that the Umayyads constructed these doors as private
entrances for the Umayyad princes of Al-Aqsa Mosque. Saladin closed this
door after liberating Jerusalem to protect the city from future raids.
134) Mihrab of Daoud
This is a huge mihrab located in the southern wall of Al-Aqsa Mosque, east
of Al-Qibly Mosque. It was built to commemorate Umar ibn al-Khattab’s
prayer at Al-Aqsa Mosque when he conquered the city of Jerusalem. It was
named in honor of the mihrab prayer of Prophet Daoud.
135) The Single Gate (Fatimid Era)
This gate was reopened by the Fatimid Caliph al-Zahir li-i’zaz Din Allah in
425 AH/1034 AD. It is located on the southern wall of Al-Aqsa Mosque, to
the east of the Triple Gate. It is permanently closed.
The Crusaders opened the gate in Al-Aqsa Mosque’s southern wall to
facilitate entry by horse into what is now Al-Marwani Mosque, which
had been used as a stable for their horses.
133 135
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136) Cradle of Issa (Jesus) (Ottoman Era)
The Cradle of Issa is a small dome built in the last decades of the Ottoman
era during the reign of the Ottoman Sultan Abdul Hamid II in 1316 AH/1898
AD. It is located next to the middle of a staircase in the southeastern
corner of Al-Marwani Mosque, which leads to the surface of the mosque.
It consists of a dome based on four columns that were built over a stone
basin called “The Cradle of Issa.” In front of the cradle is a simple, hollowed
stone mihrab. The name “the Cradle of Issa” goes back to a stone basin
named “The Cradle of Issa” probably built during the Abbasid or Fatimid
eras. Despite the mosque’s name, there is no evidence in Islamic tradition
that places Jesus (PBUH) in this location. Moreover, Christian clergymen
in Jerusalem issued a statement declaring that Christians do not have any
monuments or holy sites anywhere inside Al-Aqsa Mosque.
Al-Aqsa Mosque’s Gates
Al-Aqsa Mosque has 16 gates, 11 of which are open and 5 of which
are closed. The Islamic Waqf has the keys to all the gates except for
the Moroccan Gate, to which the Israeli occupation authorities have
possessed the keys since 1387 AH/1967 AD to facilitate the entry of
non-Muslim visitors. Despite the fact that the Islamic Waqf holds the
keys to the other gates, the Israeli occupation authorities control the
opening and closing of the gates and authorize the entry of worshipers
into Al-Aqsa. The occupation authorities frequently prevent worshipers
under the age of 45-50 from performing prayers, and the occupation
police have a security station inside Al-Aqsa Mosque, near the Dome of
the Rock.
Water Sources
There are many water sources in Al-Aqsa Mosque, among them are 2
pools and 2 tanks. In addition to 8 sabeels, there are 27 wells, most of
which are rich with water and used to serve the visitors and worshipers
of Al-Aqsa Mosque. The water is necessary for ablutions, drinking, etc.
Wells
There are 27 wells in Al-Aqsa Mosque compound. Most of them are rich
with water. 8 of them are located atop the Dome’s platform and the
other 17 wells are distributed across the courtyards of Al-Aqsa mosque,
Al-Khutniyya Library and another well is inside Ancient Al-Aqsa. Those
wells were drilled during various Islamic eras in order to serve the
worshipers, provide drinking water, and for the use of the residents of
the old town as well.
Pulpits (Minbar)
A pulpit stands inside Al-Aqsa Mosque for the speaker (Khatib) to narrate
sermons. Sermons are part of Islamic rituals and include the Friday
sermon (Khutba), and other sermons for different religious occasions
such as Eid Al-Fitr and Eid Al-Adha.
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Platforms (Mastabah)
There are around 40 platforms in Al-Aqsa Mosque. A platform is a
flat space made of stone which is elevated from Al-Aqsa’s surface.
It usually comprises a few steps and a carved mihrab pointing
towards the Qibla. In the past, these platforms were allocated for
prayers, as well as for scholarly gatherings and sermons by famous
international Islamic scholars. Some scholars who preached on Al-
Aqsa mosques’ platforms included Mujir Ad-Din Al-Hanbali and
his book “The Solemn in the History of Jerusalem and Hebron” in
900 AH/1494 AD, Sheikh Yacoub Al-Buderi who taught Forensic
Sciences near Bab al-Nazir (Inspector’s Gate) in 1287 AH/1870 AD,
Murad Effendi Al-Masri who taught language sciences and Arabic
calligraphy in early 13th century AH/19th century AD, Al-Shirazi,
known as Al-Maqdisi (Abu Al-Faraj Abdul Wahed Bin Ahmad) who
taught Fiqh and fundamentals of religion according to the Hanbali
School in late 386 AH/996 AD, and others who taught from the
four mainstream schools of Sunni Fiqh ( Islamic jurisprudence):
Maliki, Shafi’i, Hanbali, and Hanafi. Out of the 40 platforms, only
two were built recently. The rest pertain to the various historic
Islamic eras, especially the Mamluk and Ottoman.
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6
1
1
2
3
4 5
6
7
8
9
10
18 17 16 15 14 13 12
19
22 21 20
23
25
27
29
30
30
31
32
34 33
36
35
37
38
39
41
42
42
43
46
47
48
48
49
50
51
52
53
53
56
57
58
59 59
60
61
63 62
63
65
66
67
69 68
70
71
72
73 73
74
75
76
77
78
79 80
82
83
84
85
85
87
87
86
86
94
94
95
96
97
99 98
100
103
104
118
105
113
114
115
116
119
119
117
117
120 121
122
123
124
125
133
134
135
136
126
128 127
129
131
132
132
130
131
106
107
108
109
110
111
112
102
91
90
93
54
55
44
45
40 40
28
11
A
A A
A
A
A
B
B
B
B
B
B
B
A
A
A
A
A
A
B
A A
A
A
B
B
A
B
B
B
B
B
B
B
24
92
64
101
81
89
88
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66) The Sultan Mahmud II's Dome/The Lovers of
the Prophet's (PBUH) Dome
67) The Gate of Darkness (The Gate of King Faisal)
68) Al-Aminiyah School
69) Al-Farisyah School
70) Al-Aalmalakiyya Al-Jukandar School
71) Suleiman’s Dome
72) Al-Asa’rdiyah School
73) A) Al-Asa’rdiyah School Platform (Mastabah)
73) B) Al-Zahiri Platform (Mastabah)
74) Al-Zawiyah Al-Rifa’eyeh School
75) Al-Jawiliyah School
76) Al-Ghawanmeh Gate Minaret
77) Al-Ghawanmeh Gate
78) Al-Manjakiyah School
79) The Inspector's Gate
80) Fountain of Ibrahim Rumi/ Al-Busiri Sabeel
81) Al-Wafa’iyah Zawiyah (Tomb of Sheikh Budeir
Ibn Hubeish)
82) Al-Busairi Platform (Mastabah)
83) Al-Budeiri / Mustafa Agha Platform (Mastabah)
84) Mustafa Agha Sabeel (Al-Budairi)
85) The Western Corridor (Rewaq)
86) A) Iron Gate Platform (Mastabah)
86) B) Ali Pasha Platform (Mastabah)
87) A) The Iron Gate
87) B) Ribat Al-Kurd
88) Al-Khatuniyya School (The burial site of a group
of famous people, including members of Al-
Husseini family)
89) Al-Arghuniyya School (Tomb of the Hashemite
Sharif, King Hussein Bin Ali)
90) The Cotton Merchants Gate
91) Cotton Merchants Gate’s Platform (Mastabah)
92) Sabeel Qaitbay
Qaitbay Platform (Mastabah)
93) The Uthmaniyya School
94) A) The Gate of the Chain Minaret
94) B) Al-Aqsa Mosque Shari’a Secondary School
for Girls
95) The Ablution Gate
96) The Well of Sabeel Qaitbay
97) Al-Ashrafiyah School
98) An-Narenj Pool
99) The Fountain of (Sabeel) Qasim Pasha
100) Mud Platform (Mastabah)
101) Dome of Al-Salih Najm ad-Din Ayyub (Dar
Al-Qur’an)
102) The Tranquility (Al-Sakeenah) Gate
103) The Gate of the Chain
104) At-Tankaziyah School
105) Al-Buraq Wall
106) Abu Bakr/Al-Buraq Platform (Mastabah)
107) Al-Buraq Mosque
108) The Moroccan Gate/ The Buraq Gate below
109) Al-Zawiyah/ Al-Fakhariyya School
110) The Moroccan Gate Minaret / Al-Fakhriya
111) Al-Malakiyah Mosque (The Moroccan
Mosque)/ The Islamic Museum
112) The Moroccan Gate Sabeel
113) The Islamic Museum Platform (Mastabah)
114) The W omen’s Mosque (Al-Aqsa Library)
115) Yusuf Agha's Dome
116) Pine Platform (Mastabah)
117) A) The West Ka’as Platform (Al-Kas Al-Gharbi
Mastabah)
117) B) The Flower Platform (Mastabah)
118) Al-Jame’ Al-Aqsa /Al-Qibly Mosque
119) A) Pulpit of Nur ad-Din Zengi
B) Saladin's Mihrab
120) Az-Zaytounah Fountain (Sabeel)
121) The Goblet Fountain (Sabeel Al-Ka’as)
122) East Goblet Platform (Al-Ka’as Al-Sharqi
Mastabah)
123) Funeral’s Platform (Mastabah)
124) Al-Waraqa Well
125) Umar ibn al-Khattab’s Mosque
126) Ancient Al-Aqsa / The Double Gate
127) The Double Gate/The Prophet’s Gate
128) Al-Khutniyya Gate (Al-Khitabah)
129) Al-Khutniyya Zawiya / School
130) Moroccan Quarter, destroyed by Israel in 1967
131) A) The Umayyad Palaces
B) Umayyad Palaces
132) A) The Land of Al-Khatuniya
B) The Land of Al-Khatuniya
133) The Triple Gate
134) Mihrab of Daoud
135) The Single Gate
136) Cradle of Issa (Jesus)
Map Legend
The above numbers correspond to the
points on the map and their respective
entry in the text of this guide.
A) 1) A) The Dome of the Rock
1) B) The Afternoon (Asr) Prayer Sundial
2) The Paradise (Al-Janneh) Well
3) The Dome of the Chain
4) The Pomegranate (Al-Ruman) Well
5) The Southeastern Arched Gate (Al-Ba’ikah)
6) Al-Karak Platform (Mastabah)
7) The Eastern Arched Gate (Al-Ba’ikah)
8) Birds’ (Al-Asafeer) Well
9) Al-Ahmadiyah School
10) Al-Ahmadiyah School Platform (Mastabah)
11) Northeastern Worship Chamber (Khlwah) of
Ahmad Pasha Ibn Radwan
12) The Northeastern Arched Gate (Al-Ba’ikah)
13) The Northwestern Worship Chamber (Khlwah)
of Ahmad Pasha Ibn Radwan
14) The Chamber (Khlwah) of Mohammad Bey, the
Brigadier General of Jerusalem
15) The Northern Arched Gate (Al-Ba’ikah)
16) The Chamber (Khlwah) of Mohammad Agha
17) The Chamber (Khlwah) of Arsalan Pasha
18) The Al-Junblattiya Worship Chamber (Khlwah)
19) The Spirits Dome
20) The Worship Chamber (Khlwah) of Qitas
21) Worship Chamber (Khlwah) of Parwiz
22) The Northwestern Arched Gate (Ba’ikah)
23) Al-Khadr Zawiyah
24) Sha’lan’s Sabeel (Public Fountain) and Platform
(Mastabah)
25) Al-Khadr’s Dome
26) The Zawiyah Mohammadiyya Dome / Sheikh
Al-Khalili Dome
27) The Prophet’s Dome and Mihrab
28) The Dome of Ascension
29) The Western Arched Gate (Ba’ikah)
30) A) Chamber (Khlwah) of Islam Bey
30) B) Az-Zakat Committee
31) Chamber (Khlwah) of Bayram Pasha
32) King Issa Al-Mu’azzam's Cistern
33) Worship Chamber of the Mufti (Khalwet Al-
Mufti)
34) Worship Chamber (Khlwah) of Abd Al-Hayy
Al-Dajani
35) Southeastern Worship Chamber (Khlwah)
(Upper floor: Al-Aqsa Chief of Protocol, lower
floor: Store)
36) The Southwestern Arched Gate (Ba’ikah)
37) Al-Nahwiyah School
38) Yusuf's Dome
39) Burhan Ad-Din's Pulpit
40) a) The Southern Arched Gate (also known as
“The Scales” or Al-Qantarah)
40) B) Sundial
41) Great Sea’s Well
42) a) Al-Marwani Mosque (Western Entrance)
42) B) Al-Marwani Mosque (Eastern Entrance)
43) Sabra & Shatila Platform (Mastabah)
44) Gate of Mercy (Bab Ar-Rahmah) Sabeel
45) Al-Ghazali Platform (Mastabah)
46) The Funerals Gate
47) Gate of Mercy (Bab Ar-Rahmah) Cemetery
48) A) Gate of Mercy (Bab Ar-Rahmah ) Bab At-
Tawbah) (Golden Gate) and Its Prayer Hall
48) B) Al-Ghazaliyah School
49) Shaddad ibn Aws Tomb
50) Seat of Suleiman (Dar Al- Hadith Ash-Sharif)
51) Circular Platform (Mastabah)
52) Tomb of Ubada Ibn Al-Samit
53) A) The Tribes Gate
53) B) The Tribes Gate (One of the Old City’s Gates)
54) Martyrs’ (Al-Ikhshidiyya’s) Cemetery
55) Al-Yusufiyah Cemetery
56) Al-Aqsa Mosque Shari’a Secondary School for
Boys
57) The Tribes Gate Minaret/The Salahya Minaret
(Mamluk Era)
58) Al-Ghadiriyah School
59) A) Men’s Ablution (Matharah), 59) B) Women’s
Ablution
60) Gate of Remission (Bab Hutta) Sabeel
61) The Gate of Remission
62) Al-Basitiyah School
63) A) The Northern Corridor (Rewaq)
63) b) Riyad Al-Aqsa School
64) Sultan Suleiman’s Sabeel and Platform
(Mastabah)
65) Dar As-Salihin (Al-Khanaqah/Al-Duwaidaryah
School (Mamluk Era)
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King receives Russian FM, stresses need to stabilise
southern Syria
Amman
03 November 2022
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King meets Pope Francis in Vatican
Vatican City
10 November 2022
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His Majesty King Abdullah met with Pope Francis during a visit to the Vatican City on
Thursday.
The meeting, attended by Her Majesty Queen Rania Al Abdullah, focused on the
need to promote interfaith dialogue, harmony, and coexistence, as well as
safeguarding the Christian presence in the region.
Discussions at the meeting-attended by His Royal Highness Prince Ghazi bin
Muhammad, His Majesty's chief adviser for religious and cultural affairs and personal
envoy-underscored the importance of maintaining efforts to achieve peace in order
for peoples to live in security and stability.
King Abdullah lauded the Pope's positions on regional issues.
His Majesty also held an expanded meeting with Secretary of State of the Holy See
Cardinal Pietro Parolin, during which the connection between security and peace was
highlighted, and the importance of breaking the stalemate in the Middle East peace
process was affirmed as critical for bolstering regional security and stability, and
promoting harmony in the region.
During the meeting, also attended by His Royal Highness Prince Ghazi, the King and
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Cardinal Parolin highlighted Jerusalem as key to achieving peace in the region,
noting that any attempts to alter its historical and legal status quo will undermine the
rights of worshippers in the holy city.
The Cardinal noted Jordan's vital role in safeguarding holy sites in Jerusalem, under
the Hashemite Custodianship, and in a manner that preserves the city's identity as a
symbol of peace.
Cardinal Parolin commended Jordan's efforts, under His Majesty's leadership, to
safeguard the Christian presence in the region as an integral part of the Middle
East's past, present, and future, and its demographic composition.
The King expressed Jordan's keenness to preserve and restore Christian religious
sites, especially the Baptism Site of Jesus Christ (Bethany beyond the Jordan),
located on the East Bank of the Jordan River.
His Majesty said the Baptism Site receives the utmost care, noting that the upcoming
phase will be marked by further development and improvement to the facilities and
services provided to visitors and Christian pilgrims, within Jordan's commitment to
the freedom of worship.
The meeting also covered the latest international developments and the need for joint
action to achieve peace.
Deputy Prime Minister and Foreign Minister Ayman Safadi, Director of the Office of
His Majesty Jafar Hassan, Jordan's non-resident Ambassador to the Vatican Makram
Queisi attended the meeting on the Jordanian side, while Archbishop Paul Richard
Gallagher, the Vatican's secretary for relations with states and international
organisations, and Monsignor Marco Formica attended the meeting from the Vatican.
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London
11 November 2022
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King meets UK PM I King Abdullah II Official Website
His Majesty King Abdullah met with United Kingdom Prime Minister Rishi Sunak on
Friday in London, covering strategic relations between Jordan and the UK, as well as
regional and international developments.
King Abdullah wished Prime Minister Sunak success in his term in office, expressing
Jordan's keenness to advance the deep-rooted ties of friendship with the UK and
bolster cooperation across the political, economic, and defence fields.
His Majesty-at the meeting attended by His Royal Highness Prince Ghazi bin
Muhammad, His Majesty's chief adviser for religious and cultural affairs and personal
envoy-expressed appreciation of the United Kingdom's economic and development
support for Jordan.
The King stressed the importance of continuing close coordination on issues of
mutual concern, in service of the two countries and to enhance international security
and stability.
His Majesty added that collective efforts and solidarity among countries are needed
to address the ramifications of the Ukrainian crisis, especially concerning food and
energy security.
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Concerning the Palestinian cause, the King reaffirmed the importance of working
actively to achieve just and comprehensive peace between the Palestinians and the
Israelis on the basis of the two-state solution, guaranteeing the establishment of an
independent Palestinian state on the 4 June 1967 lines, with East Jerusalem as its
capital.
His Majesty stressed the importance of preserving the historical and legal status quo
in the holy city and preventing unilateral Israeli measures that lead to continued
escalations in the Palestinian Territories.
The King added that Jordan will continue to safeguard Islamic and Christian holy
sites in Jerusalem under the Hashemite Custodianship.
Discussing the situation of refugees, His Majesty stressed the importance of
maintaining support for refugees through the UNHCR and UNRWA.
Moreover, discussions covered regional and international efforts to counter terrorism
within a holistic approach.
For his part, Prime Minister Sunak noted the deep-rooted ties between the two
countries and keenness to strengthen them further, commending Jordan's key role in
the region.
The prime minister stressed the importance of maintaining bilateral cooperation
towards economic prosperity, describing Jordan as one of the United Kingdom's most
important allies in the region.
Deputy Prime Minister and Foreign Minister Ayman Safadi, Director of the Office of
His Majesty Jafar Hassan, Jordan's Ambassador to the UK Manar Dabbas, and a
number of British officials attended the meeting.
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Amman
21 December 2022
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His Majesty King Abdullah and France President Emmanuel Macron on Wednesday
held talks at Al Husseiniya Palace, covering bilateral ties and the latest regional and
international developments.
At bilateral talks that were followed by an expanded meeting attended by His Royal
Highness Crown Prince Al Hussein bin Abdullah II, the two leaders stressed the
deep-rooted ties of friendship between Jordan and France, as well as keenness to
advance them further.
Speaking at the beginning of the expanded meeting, King Abdullah noted the warm
and historical bilateral relationship, adding, "I only see that the relationship between
our two countries is growing by leaps and bounds and I wanted to thank your
leadership for that and how you help us."
Referring to the second Baghdad Conference for Cooperation and Partnership held
at the Dead Sea, His Majesty said, "I very much appreciated your support for the
Baghdad II conference yesterday, which I think went very successfully as we broke
many boundaries to be able to move forward."
"We look at France as an integral part of our history in the region," the King
continued, adding, "This is an amazing relationship that we have always had with
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France politically, more so militarily, unfortunately because of issues in our region."
His Majesty said discussions with President Macron address the challenges in Iraq,
Syria, and Lebanon, as well as the Palestinian cause, noting that the French
president's "role in being able to focus on the issues and the challenges that we have
has been of tremendous help".
For his part, President Macron stressed the importance of France's cooperation with
Jordan and the outcomes of his talks with the King, highlighting the meetings held on
the sidelines of the Baghdad conference.
"I think the bilateral relations are delivering great results and we want to do more," he
said, expressing France's desire to support Jordan's projects and what is important
for the Jordanian people.
"Your role in the region and our cooperation and critical issues for peace and stability
in the whole region are absolutely essential to us," President Macron said, describing
Jordan and His Majesty as "very clear partners, allies, and friends in the region for
us."
The French president described the second Baghdad conference as a success,
commending Jordan and the King for their "convening power and the ability to gather
all these countries around the table and then sharing the same agenda, framing the
discussion in the region and supporting Iraqi sovereignty and the different prospects".
"I want to thank you and congratulate you because I think it was not a done deal, and
a few months ago all of the people probably doubted the collective ability to organise
such a conference, and you did it, so thank you very much," President Macron
added.
At the talks, His Majesty thanked France for providing development support for
Jordan across various sectors, expressing the Kingdom's keenness to expand
economic cooperation with France.
The King also commended France and the European Union for supporting peace
efforts on the basis of the two-state solution, stressing that Jordan continues to
undertake efforts to safeguard Islamic and Christian holy sites in Jerusalem, under
the Hashemite Custodianship.
His Majesty stressed the importance of maintaining support for refugees and
UNRWA.
The talks also covered international developments and challenges, including ways to
cooperate in ensuring food security and mitigating the impact of climate change,
while maintaining efforts to counter terrorism within a holistic approach.
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Prime Minister Bisher Khasawneh, Deputy Prime Minister and Foreign Minister
Ayman Safadi, Director of the Office of His Majesty Jafar Hassan, Jordan's
Ambassador to France Makram Queisi, and senior French officials accompanying
President Macron attended the talks.
Earlier, an official welcoming ceremony was held at Al Husseiniya Palace for
President Macron, who later concluded his visit to Jordan.
The French president had arrived in the Kingdom on Tuesday to participate in the
Baghdad conference at the Dead Sea.
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King receives Israeli PM, stresses need to respect historical, legal status quo in Al Aqsa Mosque I King Abdullah II Official Website
King receives Israeli PM, stresses need to respect historical,
legal status quo in Al Aqsa Mosque
Amman
24 January 2023
His Majesty King Abdullah on Tuesday received Israeli Prime Minister Benjamin
Netanyahu in Amman.
King Abdullah stressed the importance of respecting the historical and legal status
quo in Al Aqsa Mosque/Al Haram Al Sharif.
His Majesty stressed the need to maintain calm and cease all acts of violence, in
order to pave the way for a political horizon for the peace process, calling for an end
to any measures that could undermine peace prospects.
The King reaffirmed Jordan's steadfast position in support of the two-state solution,
which guarantees the establishment of an independent Palestinian state on the 4
June 1967 lines, with East Jerusalem as its capital, living side by side with Israel in
peace and security.
Discussions also covered bilateral ties and the need for the Palestinian people to
benefit from economic and regional projects.
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King receives Israeli PM, stresses need to respect historical, legal status quo in Al Aqsa Mosque I King Abdullah II Official Website
Deputy Prime Minister and Foreign Minister Ayman Safadi, Director of the Office of
His Majesty Jafar Hassan, General Intelligence Department Director Maj. Gen.
Ahmad Husni, and the accompanying Israeli delegation attended the meeting.
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King holds talks with Canada PM in Ottawa I King Abdullah II Official Website
King holds talks with Canada PM in Ottawa
Amman
27 January 2023
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His Majesty King Abdullah and Canada Prime Minister Justin Trudeau on Friday held
talks in Ottawa that covered bilateral ties and the latest regional and international
developments.
In bilateral talks followed by expanded ones at Parliament Hill, King Abdullah and
Prime Minister Trudeau noted the deep-rooted strategic ties between the two
countries and keenness to advance them in education, trade, investment, and
defence cooperation.
Speaking at the top of the talks, His Majesty expressed appreciation for the strong
ties of friendship between Jordan and Canada, voicing pride in the level of bilateral
ties and political cooperation to counter challenges in the region.
The King commended Canada's support for Jordan in countering economic
challenges, stressing its important role in bolstering security and stability in the
region.
"We have challenges this year, and Canada's voice is always a voice of reason and
hope for all of us," His Majesty said.
For his part, Prime Minister Trudeau noted productive work over the past years to
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expand ties between the two countries, highlighting the "tremendous amount of
opportunities for us to deepen and strengthen our bilateral relationship, whether it's
around investments, whether it's around people to people connections."
"Your leadership has been tremendous on that, and of course in the region as well,"
the prime minister added, addressing the King.
"Complicated situations going on around the world these days, following the
pandemic, following Russia's invasion of Ukraine, and I look forward to very good
conversations amongst friends about how we can work together to bring peace and
stability in the region and around the world," Prime Minister Trudeau said.
Deputy Prime Minister and Foreign Minister Ayman Safadi, Director of the Office of
His Majesty Jafar Hassan, Jordan's Ambassador to Canada Majed Qatarneh, and a
number of senior Canadian officials attended the talks.
As part of His Majesty's visit, the Jordanian and Canadian governments signed a
Sovereign Loan agreement valued at up to 120 million Canadian dollars.
At the conclusion of the talks, the following joint statement was released:
"Canada and Jordan: Advancing Cooperation and Addressing Global Challenges
Together
January 27, 2023
Ottawa, Ontario
In the spirit of enduring partnership and commitment to advancing ties of friendship
and addressing key global issues, Prime Minister Justin Trudeau and His Majesty
King Abdullah II of Jordan met in Ottawa today.
The two leaders held extensive talks on ways to advance bilateral cooperation and
expressed their commitment to work together to further develop the Canada-Jordan
bilateral trade and investment relationship. Canada has been an important trade and
investment partner for Jordan since the implementation of the Canada-Jordan Free
Trade Agreement, and today, Prime Minister Trudeau and King Abdullah II discussed
opportunities to further enhance trade and investment between our two countries.
The two leaders reaffirmed their commitment to bolstering international security and
stability and to continuing to work together to overcome regional and global
challenges and crises.
His Majesty and the Prime Minister expressed deep concern about the deteriorating
situation in the West Bank and Gaza. They stressed the importance of increasing
efforts to achieve a just, lasting, and comprehensive Middle East peace on the basis
of the two-state solution. They emphasised the need to stop all unilateral and
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provocative measures that undermine the two-state solution, increase tension, and
lead to violence. They also encouraged efforts to relaunch peace negotiations to
achieve the two-state solution that will ensure an independent, viable, and sovereign
Palestinian state living side by side with Israel in peace and security in accordance
with international law, relevant United Nations resolutions, and agreed upon terms of
reference.
In that regard, the Prime Minister and His Majesty stressed the importance of
preserving the historical status quo in Jerusalem and its holy sites. The Prime
Minister reiterated Canada's support for the Hashemite Custodianship of the Holy
Sites.
King Abdullah 11 and Prime Minister Trudeau also stressed the importance of finding a
political solution to the crisis in Syria in accordance with United Nations Security
Council Resolution 2254. Prime Minister Trudeau expressed Canada's appreciation
for Jordan's generosity in hosting Syrian refugees. He reaffirmed that Canada's
engagement in the Middle East will continue to respond to the region's existing
security and humanitarian challenges, including the Syrian refugee crisis and the
economic crisis in Lebanon. The two leaders affirmed their support for Iraq and its
stability.
The Prime Minister and His Majesty also discussed the war in Ukraine and its
implications for global security. His Majesty and the Prime Minister jointly called for
an immediate end to the war and for respecting international law, the UN charter, and
the sovereignty and territorial integrity of Ukraine.
The Prime Minister and His Majesty affirmed that Jordan and Canada will continue
their bilateral cooperation, alongside other partners, to combat violent extremism and
terrorism. Both countries will continue to participate in the Global Coalition Against
Daesh to ensure its enduring defeat. The two countries will also continue cooperation
through the Aqaba Process.
King Abdullah II and Prime Minister Trudeau reiterated their shared commitment to
building upon the bilateral relations between Jordan and Canada in various areas.
Canada and Jordan signed a Sovereign Loan agreement valued at up to CAD $120
million over 10 years. This loan will be funded through Global Affairs Canada's
Sovereign Loans Program, an innovative finance tool that supports government-led
development efforts in middle-income partner countries. His Majesty expressed
gratitude for Canada's continued support for Jordan. The Prime Minister stressed the
importance of Jordan's economic reforms and its modernisation vision. He valued
Jordan's role as a force for peace and stability in the region."
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King, President Biden discuss cooperation
regional stability, ensure de-escalation in
Territories
Washington, DC
02 February 2023
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His Majesty King Abdullah and US President Joe Biden on Thursday discussed
means of bolstering cooperation between Jordan and the United States to enhance
regional stability and ensure de-escalation in the Palestinian Territories.
During a meeting at the White House, attended by His Royal Highness Crown Prince
Al Hussein bin Abdullah II, King Abdullah commended the United States' crucial
efforts in restoring calm and creating a political horizon that maintains prospects for
just and comprehensive peace, based on the two-state solution.
His Majesty stressed the need to cease Israeli measures that undermine the twostate
solution and push towards escalation, calling for stepping up efforts to support
the Palestinian people in attaining their just and legitimate rights, by establishing an
independent Palestinian state on the 4 June 1967 lines, with East Jerusalem as its
capital, living side-by-side with Israel in peace and security.
President Biden reaffirmed his support for the two-state solution, noting the vital role
of the Hashemite Custodianship of holy sites in Jerusalem.
President Biden also emphasised the importance of preserving the status quo in Al
Haram Al Sharif.
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Moreover, the leaders discussed the deep-rooted, strategic partnership between
Jordan and the United States, and keenness to enhance it across various sectors.
The King expressed appreciation of the deep friendship between the governments
and peoples of the two countries, thanking the United States for its continued support
for Jordan in various fields.
President Biden thanked His Majesty for the partnership between Jordan and the
United States and for his leadership as a stabilising force in the Middle East,
stressing the United States' commitment to the Kingdom's stability and economic
prosperity, amid various regional and international challenges.
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1
Image No 1
Violation: The Israeli police enabling number of Jewish extremist group to intrude Al-Aqsa
Mosque / Al-Haram Al-Sharif and conduct Jewish prayer, dressed in their religious clothes, in Al-
Aqsa.
Location: Next to Bab al-Silsileh.
Date: 3 April 2022, 10:10 am.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 2
Violation: The Israeli police allowing Knesset Member Itmar Ben Gvir to intrude Al-Aqsa
Mosque / Al-Haram Al-Sharif and make incitement statements a day before Ramadan.
Location: Bab al-Magharbeh.
Date: 31 March 2022, 07:10 am.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 3
Violation: The Israeli police enabling extremist Jews to intrude al-Aqsa and conduct Talmudic
prayers, some of them dressed in their religious ornaments, inside Al-Aqsa Mosque / Al-Haram
Al-Sharif.
Location: Eastern part of al-Aqsa.
Date: 11 April 2022, 07:16 am.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 4
Violation: The Israeli police enabling extremist Jews to intrude al-Aqsa and conduct Talmudic
prayers loudly and in gatherings inside Al-Aqsa Mosque / Al-Haram Al-Sharif.
Location: Eastern part of al-Aqsa.
Date: 21 April 2022, 07:54 am.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 5
Violation: The Israeli Special Forces broke the glass wall of Salahuddeen Minber by shooting it with
rubber bullets. .
Location: Inside the Qibli Mosque.
Date: 5 May 2022 morning.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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6
Image No 6
Violation: The Israeli police allowed extremist Jews to intrude Al-Aqsa Mosque / Al-Haram Al-
Sharif and raise the Israeli flag inside the Mosque.
Location: The Western Ba’ikah (stairway) ascending to the Dome of the Rock Plaza.
Date: 5 May 2022, 08:58 am.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 7
Violation: The Israeli police enabling extremist Jews to intrude Al-Aqsa Mosque / Al-Haram Al-
Sharif and raise the Israeli flag inside the Mosque.
Location: The Western Ba’ikah (stairway) ascending to the Dome of the Rock Plaza.
Date: 5 May 2022, 09:12 am.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 8
Violation: Armed Israeli police and Special Forces intruded the Qibli Mosque keeping on their
shoes, tied up about 40 worshippers on their faces down on the ground and arrested more than 400
after attacking them with rubber bullets and gas grenades.
Location: The Qibli Mosque.
Date: 15 April 2022 morning.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 9
Israeli forces stormed the Qibli Mosque, ransacking the site, Violation: assaulting worshippers,
tied up over 40 youth and forced them, in a very insulting way, to lie face down on the prayer
carpet.
Location: The Qibli Mosque.
Date: 15 April 2022 morning.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 10
Violation: Number of Israeli Special Forces brutally attack Jerusalem Awqaf journalist
photographer Rami al-Khatib and broke his right hand.
Location: The Plaza of the Dome of the Rock.
Date: Friday morning 15 April 2022.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 11
Violation: The Israeli special forces are beating an innocent worshipper without any reason.
Location: The Dome of the Rock Plaza.
Date: Friday morning 15 April 2022.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 12
Violation: Israeli policeman pushing a woman in her back by his baton to kick her out of al-Aqsa
Mosque.
Location: Bab al-Majlis.
Date: Friday morning 15 April 2022.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 13
Violation: Israeli police is beating with baton another innocent Muslim worshipper for no reason.
Location: Plaza of the Dome of the Rock.
Date: Friday morning 15 April 2022.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 14
Violation: An Israeli soldiers terrorizing a defenseless teacher of al-Aqsa school and his pupil for
no reason. They want to scare the people away in order to give the Extreme Jews the space to
break into Al Aqsa Mosque.
Location: Close to Bab Hitta.
Date: Friday morning 15 April 2022.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 15
Violation: The Israeli armed forced attack the medical emergency crew and obstruct their work
inside al-Aqsa Mosque / al-Haram al-Sharif.
Location: Bab al-Matharah.
Date: Friday morning 15 April 2022.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 16
Violation: Israeli forces attacked by rubber bullets Jerusalem Awqaf restoration staff and
critically injured him in his head.
Location: Plaza of the Marwani Mosque.
Date: Friday morning 15 April 2022.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 17
Violation: Israeli forces broke down 29 windows of the Qibli Mosque, including the 11 double
face stucco colored glass windows of the western wall of the top roof of the Qibli Mosque.
Location: the Qibli Mosque.
Date: Friday morning 15 April 2022.
Source: General Directorate of Jerusalem Awqaf and Al-Aqsa Mosque Affairs.
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Image No 1
Violation: The Israeli police enabling Jewish extremists group to intrude Al-Aqsa Mosque
/ Al-Haram Al-Sharif and to conduct public Jewish prayer in a provocative violation in al-
Aqsa.
Location: Easter part of al-Aqsa, close to Bab al-Rahmah.
Date: 29 May 2022.
Source: circulated image and video on May 29, 2022.
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Image No 2
Violation: The Israeli police enabling number of Jewish extremist group to intrude Al-
Aqsa Mosque / Al-Haram Al-Sharif and to dance and sing loudly in a provocative
violation in Al-Aqsa.
Location: Between the southern Ba’ekah and the Marwani Mosque Plaza.
Date: 29 May 2022.
Source: General Directorate of Jerusalem Awqaf and al-Aqsa Mosque Affairs.
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Image No 3
Violation: The Israeli police enabling number of Jewish extremist group to intrude Al-
Aqsa Mosque / Al-Haram Al-Sharif and to bow down on the ground in an unprecedented
provocative violation in Al-Aqsa.
Location: Easter part of al-Aqsa, close to Bab al-Rahmah.
Date: 29 May 2022.
Source: General Directorate of Jerusalem Awqaf and al-Aqsa Mosque Affairs.
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Image No 4
Violation: The Israeli police enabling number of Jewish extremists to intrude Al-Aqsa
Mosque / Al-Haram Al-Sharif and to raise the Israeli flags in a provocative violation in
Al-Aqsa.
Location: Bab al-Silsilah.
Date: 29 May 2022.
Source: General Directorate of Jerusalem Awqaf and al-Aqsa Mosque Affairs.
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Image No 5
Violation: The Israeli special forces harshly attack a Jerusalem Awqaf employee, fire
fighter, in al-Aqsa Mosque / Al-Haram Al-Sharif without any justifiable reason.
Location: Western Ba’ekah of Bab al-Qattaneen.
Date: 29 May 2022.
Source: General Directorate of Jerusalem Awqaf and al-Aqsa Mosque Affairs.
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Image No 6
Violation: The Israeli police causing severe damages to the gates of the Qibli Mosque via
locking by iron series.
Location: Easter part of al-Aqsa, close to Bab al-Rahmah.
Date: 29 May 2022.
Source: General Directorate of Jerusalem Awqaf and al-Aqsa Mosque Affairs.
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PATRIARCHS AND HEADS
OF LOCAL CHURCHES IN JERUSALEM
___________________________________________________________________________________
A Statement by the Patriarchs and Heads of the Holy Land churches
on the “Deal of the Century”
After a thorough consideration of the United States of America’s Middle East peace plan, also
known as, the "Deal of the Century", and after reviewing the reactions of all concerned
parties on the matter, we, Patriarchs and Heads of the Holy Land churches, affirm our strong
devotion to achieving a just and comprehensive peace in the Middle East based on the
international legitimacy and the relevant UN resolutions and in a manner that guarantees
security, peace, freedom and dignity to all of the peoples of the region.
The American peace plan that was announced yesterday in the White House in the presence
of the Israelis and the absence of the Palestinians, invites us to request from the U.S.
administration as well as the international community to build on the vision of two states and
develop it in line with international legitimacy in addition to opening a political
communication channel with the Palestine Liberation Organization, the internationally
recognized sole legitimate representative of the Palestinian people, to ensure that its
legitimate national aspirations is also satisfied within the framework of a comprehensive and
durable peace plan to be accepted by all relevant parties. And on Jerusalem we refer again to
our statement addressed to President Donald Trump on Dec 6, 2017 and recall our vision for
the Holy City to be open and shared by the two people, Palestinians and Israelis, and for the
three monotheistic religions and our confirmation to uphold the Hashemite custodianship
over the Holy sites. The resurrection of our Lord from Jerusalem reminds us all of the
sacrifices to ensure justice and peace in the Holy Land.
We also call upon all Palestinian political parties, factions, and leaders to meet to discuss all
disputes, end the state of internal conflict, terminate division, and adopt a unified stand
towards concluding the state building based on plurality and democratic values.
Patriarchs and Heads of Churches in Jerusalem (January 30, 2020)
+Patriarch Theophilos III, Greek Orthodox Patriarchate
+Patriarch Nourhan Manougian, Armenian Apostolic Orthodox Patriarchate
+Archbishop Pierbattista Pizzaballa, Apostolic Administrator, Latin Patriarchate
+Fr. Francesco Patton, ofm, Custos of the Holy Land
+Archbishop Anba Antonious, Coptic Orthodox Patriarchate, Jerusalem
+Archbishop Gabriel Daho, Syrian Orthodox Patriarchate
+Archbishop Aba Embakob, Ethiopian Orthodox Patriarchate
+Archbishop Yaser AL-Ayash, Greek-Melkite-Catholic Patriarchate
+Archbishop Mosa El-Hage, Maronite Patriarchal Exarchate
+Archbishop Suheil Dawani, Episcopal Church of Jerusalem and the Middle East
+Bishop Ibrahim Sani Azar, Evangelical Lutheran Church in Jordan and the Holy Land
+Bishop Pierre Malki, Syrian Catholic Patriarchal Exarchate
+Most Rev. Krikor-Okosdinos Coussa, Armenian Catholic Patriarchal Exarchate
HP EXHIBIT 56
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Statement on the Current Threat to the Christian Presence in the Holy Land. - The Episcopal Diocese of Jerusalem
https://j-diocese.org/wordpress/2021/12/14/statement-on-the-current-threat-to-the-christian-presence-in-the-holy-land/
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HP EXHIBIT 57
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Statement on the Current Threat to the Christian Presence in the Holy Land. - The Episcopal Diocese of Jerusalem
https://j-diocese.org/wordpress/2021/12/14/statement-on-the-current-threat-to-the-christian-presence-in-the-holy-land/
Statement on the Current Threat to the Christian Presence in the Holy Land.
Throughout the Holy Land, Christians have become the target of frequent and sustained attacks by fringe
radical groups. Since 2012 there have been countless incidents of physical and verbal assaults against priests
and other clergy, attacks on Christian churches, with holy sites regularly vandalized and desecrated, and
ongoing intimidation of local Christians who simply seek to worship freely and go about their daily lives.
These tactics are being used by such radical groups in a systematic attempt to drive the Christian community
out of Jerusalem and other parts of the Holy Land.
We acknowledge with gratitude the declared commitment of the Israeli government to uphold a safe and
secure home for Christians in the Holy Land and to preserve the Christian community as an integral part of
the tapestry of the local community. As evidence of this commitment we see the government’s facilitation of
the visit of millions of Christian pilgrims to the holy sites of the Holy Land. It is therefore a matter of grave
concern when this national commitment is betrayed by the failure of local politicians, of􀃥cials and law
enforcement agencies to curb the activities of radical groups who regularly intimidate local Christians, assault
priests and clergy, and desecrate Holy Sites and church properties.
The principle that the spiritual and cultural character of Jerusalem’s distinct and historic quarters should be
protected is already recognised in Israeli law with respect to the Jewish Quarter. Yet radical groups continue
to acquire strategic property in the Christian Quarter, with the aim of diminishing the Christian presence,
HP EXHIBIT 57
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Statement on the Current Threat to the Christian Presence in the Holy Land. - The Episcopal Diocese of Jerusalem
https://j-diocese.org/wordpress/2021/12/14/statement-on-the-current-threat-to-the-christian-presence-in-the-holy-land/
December 14th, 2021 | Interfaith, Parishes
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often using underhanded dealings and intimidation tactics to evict residents from their homes, dramatically
decreasing the Christian presence, and further disrupting the historic pilgrim routes between Bethlehem and
Jerusalem.
Christian pilgrimage, in addition to being the right of all the Christians around the world, brings great bene􀃥ts
to Israel’s economy and society. In a recent report by the University of Birmingham, it was highlighted that
Christian pilgrimage and tourism contributes $3bn to the Israeli economy. The local Christian community,
while small and decreasing in number, provides a disproportionate amount of educational, health and
humanitarian services in communities throughout Israel, Palestine, and Jordan.
In accordance with the declared commitment to protect religious freedom by the local political authorities of
Israel, Palestine, and Jordan, we are requesting an urgent dialogue with us the Church Leaders, so as to:
1. Deal with the challenges presented by radical groups in Jerusalem to both the Christian community
and the rule of law, so as to ensure that no citizen or institution has to live under threat of violence or
intimidation.
2. Begin dialogue on the creation of a special Christian cultural and heritage zone to safeguard the
integrity of the Christian Quarter in Old City Jerusalem and to ensure that its unique character and
heritage are preserved for the sake of well-being of the local community, our national life, and the
wider world.
—The Patriarchs and Heads of Churches in Jerusalem
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Supreme Presidency for Church Affairs "The continued
encroachment of settler movements on church
property is a continuation of the Israeli Judaization
plans in Jerusalem"
hcc.ps/archives/8892
The Higher Presidential Committee for the Follow-up of Church Affairs in Palestine,
represented by its chairman, a member of the Executive Committee of the Palestine
Liberation Organization (PLO), Dr. Ramzi Khoury, condemned the storming of land
belonging to the Greek Orthodox Patriarchate of Jerusalem, in Wadi Hilweh in Silwan,
south of the Old City of Jerusalem.
The statement said that these groups do not act on their own, but within a racist approach
studied through successive Israeli governments to achieve their ambitions and endeavors
to Judaize the holy city, with all its Islamic and Christian historical monuments, and the
blessed Al-Aqsa Mosque, which is subjected to daily raids.
He added that Israel seeks to disturb the atmosphere of Christmas for Christians at this
time of the year, especially after the lighting of the Christmas tree on the balcony of the
Imperial Hotel in Omar Ibn Al-Khattab Square in the Jaffa Gate, which is threatened with
confiscation, and the statements of His Beatitude the Patriarch about the repeated
attacks of extremists, and the statement of the heads of the churches of Jerusalem, which
warned of the danger of targeting the inherent Christian church presence in Jerusalem.
The Presidential Committee called on the international community, human rights
institutions and churches of the world to act immediately, to stop all forms of violations
targeting holy places, especially in occupied Jerusalem, and to hold Israel accountable for
its crimes, pointing out that all Israeli measures and courts in East Jerusalem are illegal
and contrary to the resolutions of the Security Council and the General Assembly of the
United Nations, as Jerusalem is occupied territory and within the borders of the fourth of
June 1967.
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Statement by the Orthodox Patriarchate of Jerusalem for Easter 2022 — Protecting Holy Land Christians
https://protectingholylandchristians.org/statement-by-the-orthodox-patriarchate-of-jerusalem-for-easter-2022/ 1/2
MESSAGES & STATEMENTS  STATEMENT BY THE ORTHODOX PATRIARCHATE OF
JERUSALEM FOR EASTER 2022
11 APRIL 2022
Statement by the Orthodox Patriarchate of
Jerusalem for Easter 2022
The Orthodox Patriarchate of Jerusalem congratulates its congregations and all
the people of the Holy Land on both sides of the Jordan River for the occasion of
Easter and Saturday of the Holy Light, and at the same time we a􀄞rm our strong
and renewed commitment to our natural right to celebrate our holidays along
with our communities, families and to participate together in prayers at our
churches in the Old City of Jerusalem, including the basic right of all our
communities to access the Church of Holy Sepulchre and its vicinity during
Easter festivities including Holy Light Saturday. Our communities have been
exercising this divine right freely throughout the ages and di􀄚erent rulers,
regardless of the circumstances that the Holy City went through in history.
For many years, participating in prayers and even having access to churches in
the Old City, especially during Easter holidays, has become very di􀄞cult for our
congregations and our people in general, due to police unilaterally enforced
restrictions and its violence against believers who insist on exercising their
natural divine right to worship. Previously, we had cooperated with di􀄚erent
Christian bodies and leaders to bring our case to the international, domestic and
judicial levels, and we also coordinated with the police themselves, with the aim
of preventing the police from continuing their unacceptable practices, but
unfortunately the promises were great and what actually took place on the
ground was not even remotely close to those promises.
Instead of reversing its habitual unacceptable practices on Easter and Holy Fire
Saturday, the police have recently informed the Patriarchate of additional new
unilateral measures that increase restrictions on Holy Fire Saturday, to the e􀄚ect
that the police will only allow one thousand people to enter the Church of the
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Statement by the Orthodox Patriarchate of Jerusalem for Easter 2022 — Protecting Holy Land Christians
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Holy Sepulchre on this great day, although it is customary to many thousands of
worshippers to enter the church in celebration on that day. Furthermore, the
police said that they will allow only 􀄝ve hundred people to enter the Old City
and reach the Patriarchate yards and the overlooking roof of the Holy Sepulchre
Church. The Patriarchate believes that there is no justi􀄝cation for these
additional unjust restrictions, and a􀄞rms its explicit, clear and complete
rejection of all restrictions. The Patriarchate is fed up with police restrictions on
freedom to worship and with its unacceptable methods of dealing with the God
given rights of Christians to practice rituals and have to access their holy sites in
the Old City of Jerusalem.
Accordingly, the orthodox Patriarchate of Jerusalem has decided, by the power of
the Lord, that it will not compromise its right to provide spiritual services in all
churches and squares. It also announces that prayers will be held as usual by the
Patriarchate and its priests, hoping that believers are able to participate. This
position of the Patriarchate stems from the basis of divine right, heritage and
history. The police must stop imposing restrictions and violence that,
unfortunately, have become part of our sacred ceremonies. We also urge our
congregations to uphold our historical heritage through participating in the
rituals and celebrations of Easter and Holy Fire Saturday this year in the Church
of Holy Sepulchre and its vicinity.
WHO WE ARE
This campaign has been convened by the Patriarch of
Jerusalem Theophilos III, along with the Heads of Churches in
Jerusalem, with the aim to halting the decline of Christian
communities in the Holy Land.
Protecting Holy Land Christians © 2021. All rights reserved.
We have no control over the nature, content, availability, of any linked content available through this site.
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Statement by the Jerusalem Patriarch Rejecting the Proposed Restrictions on the Holy Fire Ceremonies — Protecting Holy L…
https://protectingholylandchristians.org/statement-by-the-jerusalem-patriarch-rejecting-the-proposed-restrictions-on-the-holy-fire-ceremonies/ 1/2
MESSAGES & STATEMENTS  STATEMENT BY THE JERUSALEM PATRIARCH REJECTING
THE PROPOSED RESTRICTIONS ON THE HOLY FIRE CEREMONIES
21 APRIL 2022
Statement by the Jerusalem Patriarch
Rejecting the Proposed Restrictions on the
Holy Fire Ceremonies
The Orthodox Patriarchate of Jerusalem o􀄞cially informed the Israeli police
yesterday through a letter addressed to its District Commander it’s rejection of
any restrictions on the number of celebrants on Holy Fire Saturday inside the
Church of the Holy Sepulchre, its courtyard, its surroundings, its roof, or the
entrances leading to it. The letter was signed by the Secretary General of the
Patriarchate, Archbishop Aristarchus, in which he refuted the police’s arguments
for placing restrictions on the number of worshipers and limiting them to 1,700.
The Patriarchate rejected this o􀄚er on principled grounds that it doesn’t accept
any infringement to the right to freedom of worship.
The letter stated that the number of worshippers in the Church of the Holy
Sepulchre annually on Holy Fire Saturday ranges between ten thousand and
eleven thousand people, which is the normal capacity of the church. The letter
argued that over the past years there has not been any incident that endangered
the safety of worshipers, so the police’s argument that restricting the number of
worshippers due to “public safety” concerns lacks any logical basis. The
Patriarchate asked in its letter: If the pretext of public safety is a reason for
reducing the number of worshipers inside the Church of the Holy Sepulchre,
then why are there restrictions on in its courtyard, roo􀄥op, adjacent
neighborhoods, or even the entrances to the Old City? Especially at the main
entrances to the Church of the Holy Sepulchre and the Christian Quarter.
The patriarch made it clear that it will proceed as usual with its normal
procedures related to Holy Fire Saturday and that it will issue invitations as it
deems appropriate and without any limits. It also con􀄝rmed that all priests will
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in the Patriarch’s procession will not carry any badges, as the patriarchate
a􀄞rmed the right of all worshipers to access The Church of the sepulcher,
especially the participants in the morning prayer at the adjacent Church of St.
Jacob, without any obstacles.
In the letter, the Patriarchate demanded the police not to put up barriers in the
alleys of the Old City, as they impede the access of worshipers and priests from
di􀄚erent monasteries to the Church of the Holy Sepulchre. Furthermore the
Patriarchate demanded the police facilitation to freely transfer the Holy Light to
the airport in order to transport it to di􀄚erent parts of the world, as is the custom
on this important holiday, which is at the heart of the Christian faith.
WHO WE ARE
This campaign has been convened by the Patriarch of
Jerusalem Theophilos III, along with the Heads of Churches in
Jerusalem, with the aim to halting the decline of Christian
communities in the Holy Land.
Protecting Holy Land Christians © 2021. All rights reserved.
We have no control over the nature, content, availability, of any linked content available through this site.
FIND OUT MORE 
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A STATEMENT BY THE GREEK
ORTHODOX PATRIARCHATE OF
JERUSALEM REGARDING THE
ILLEGAL TAKE OVER OF CHURCH
LAND IN SILWAN BY AN ISRAELI
RADICAL GROUP
The Greek Orthodox Patriarchate of Jerusalem condemned the
storming of its land today, Tuesday, December 27, by an
Israeli radical group in Wadi Hilweh in Silwan, south of the
Old City of Jerusalem.
This radical group has no right or judicial backing in their
favour to allow them to enter or occupy the land. The
Patriarchate also condemns the fact that the raid took place
with the protection of armed Israeli police and border guards.
The Patriarchate affirms that this piece of land, known as
‘the red land’, is five dunums in size (around 1.2 acres) and
has been leased to the Sumrin family by the Greek Orthodox
Patriarchate of Jerusalem since the beginning of the last
century.
The Sumrin family is still cultivating it to this day, and
this intrusion is a clear encroachment on the Patriarchate’s
properties in Jerusalem.
This incident represents a direct reaction of the radical
Israeli groups to the Patriarchate’s criticism of their
expansionist practices that are being deliberately targeted
against the Christian churches in Jerusalem, as His Beatitude
Patriarch Theophilos III, Patriarch of the Holy City of
Jerusalem, made it clear in his speech during the Christmas
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tree lighting ceremony in Jaffa Gate on Friday, December 16th.
The Patriarchate of Jerusalem clarifies that an attempt was
made to attack this land previously in 2008 when the
municipality tried to use it. The Patriarchte went to court,
fighting a judicial proceeding against the municipality, only
to be surprised that an Israeli radical organization possessed
documents linking this plot of land to the suspected forgery
deal in 2004, which included the properties of Jaffa Gate.
The Greek Orthodox Patriarchate of Jerusalem stresses its
commitment to all its rights, properties, and endowments, and
that it will spare no effort to protect and defend its rights,
and that it will not retreat from defending the Orthodox
rights, which the Church and its people have adopted
unanimously since His Beatitude Patriarch Theophilos III
assumed his position as Patriarch of Jerusalem in 2005.
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Patriarchs and Heads of the Churches in Jerusalem Easter Message — 2023 — Protecting Holy Land Christians
https://protectingholylandchristians.org/patriarchs-and-heads-of-the-churches-in-jerusalem-easter-message-2023/ 1/3
MESSAGES & STATEMENTS  PATRIARCHS AND HEADS OF THE CHURCHES IN
JERUSALEM EASTER MESSAGE — 2023
31 MARCH 2023
Patriarchs and Heads of the Churches in
Jerusalem Easter Message — 2023
“Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he
has given us a new birth into a living hope through the resurrection of Jesus
Christ from the dead.” (1 Peter 1:3)
We, the Patriarchs and Heads of the Churches in Jerusalem, convey our Easter
Greetings from the Holy City of the Resurrection to faithful Christians around
the world, both far and near.
It was from here in Jerusalem that the angel 􀄝rst greeted the women at the
empty tomb, proclaiming, “Do not be afraid . . . He is not here; for He has been
raised (Matt 28:5-6). It was from here that Jesus himself saluted these same
women with the words, “Do not be afraid” (Matt 28:10). And it was from here
that the Risen Lord calmed the fears of his disciples as they hid behind closed
doors, saying to them, “Peace be with you,” and breathing upon them the Holy
Spirit (John 20:21-22).
From those 􀄝rst encounters until today, the ful􀄝llment of God’s promise in the
Risen Christ has remained the Easter message. For just as Christ has been raised,
so too have we been raised with him to a new life in the hope of that same
resurrection (Romans 6:4-5).
As the Apostle Peter would later write, Christ’s resurrection o􀄚ers us “a new
birth into a living hope.” That hope would sustain the Apostles and early
Christians through many trials and tribulations, giving them the strength to
endure with joy, dignity, and grace. “In this you rejoice,” continued St. Peter,
“even if now for a little while you have had to su􀄚er various trials, so that the
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Patriarchs and Heads of the Churches in Jerusalem Easter Message — 2023 — Protecting Holy Land Christians
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genuineness of your faith . . . may be found to result in praise and glory and
honor when Jesus Christ is revealed” (1 Peter 1:6-7).
These words both encourage and empower us during these tumultuous times,
when our own faith continues to be tested. As we have all seen in recent months,
escalating violence has engulfed the Holy Land. Local Christians in particular
have increasingly su􀄚ered adversities similar to the ones about which St. Peter
wrote.
For over the past year, some of our churches, funeral processions, and places of
public gathering have become targets of attack; some of our holy sites and
cemeteries have been desecrated; and some of our ancient liturgies, such as the
Palm Sunday Procession and the Holy Fire Ceremony, have been closed o􀄚 to
thousands of worshipers. This is in spite of our agreements to cooperate with the
governing authorities, and to accommodate any reasonable requests that they
might present.
While we will persevere in these good-faith e􀄚orts, we ask the overseeing
o􀄞cials to work cooperatively and collaboratively with us, even as we call upon
international community and local residents of goodwill to advocate on our
behalf, in order to help secure the safety, access, and religious freedom of the
resident Christian community and the millions of Christian pilgrims annually
visiting the Holy Land—as well as the maintenance of the religious Status Quo.
Yet in welcoming this support, we do not 􀄝nally place our hope in the hands of
any human source. We place our ultimate hope only in God. For through Christ’s
resurrection, we have the blessed assurance of the Almighty’s gracious
providence through the Holy Spirit, a source of divine power that is able to
sustain us today, just as it sustained Jerusalem’s 􀄝rst Christians those many
centuries ago.
And so it is in the hope o􀄚ered in Christ’s resurrection that we exchange with
our fellow believers around the world that ancient Christian greeting that
continues to resound so powerfully today: “Christ is Risen! (Al Maseeh Qam!
Christos Anesti! Christos harjav i merelotz! Pikhirstos a􀄥onf! Christ est
Ressuscité! Cristo è risorto! Christus resurrexit! Meshiha qam! Christos t’ensah
em’ muhtan! Christus ist auferstanden!) He is Risen, indeed! Alleluia!”
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Patriarchs and Heads of the Churches in Jerusalem Easter Message — 2023 — Protecting Holy Land Christians
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WHO WE ARE
This campaign has been convened by the Patriarch of
Jerusalem Theophilos III, along with the Heads of Churches in
Jerusalem, with the aim to halting the decline of Christian
communities in the Holy Land.
Protecting Holy Land Christians © 2021. All rights reserved.
We have no control over the nature, content, availability, of any linked content available through this site.
FIND OUT MORE 
PROTECTING HOLY
LAND CHRISTIANS
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CELEBRATION OF ONE OF CHRISTIANITY’S MOST IMPORTANT RELIGIOUS CEREMONIES - HOLY LIGHT - TO BE UN…
https://protectingholylandchristians.org/celebration-of-one-of-christianitys-most-important-religious-ceremonies-holy-light-to-be-unreasonably-restr… 1/2
MESSAGES & STATEMENTS  CELEBRATION OF ONE OF CHRISTIANITY’S MOST
IMPORTANT RELIGIOUS CEREMONIES – HOLY LIGHT – TO BE UNREASONABLY
RESTRICTED BY ISRAELI POLICE
12 APRIL 2023
CELEBRATION OF ONE OF
CHRISTIANITY’S MOST IMPORTANT
RELIGIOUS CEREMONIES – HOLY
LIGHT – TO BE UNREASONABLY
RESTRICTED BY ISRAELI POLICE
This week marks the holiest week in Christianity – Holy Week. We recall the
events that led to the cruci􀄝xion of Jesus Christ our Lord and Saviour and we
remember His glorious resurrection.
The celebration of the Holy Light Ceremony, is a great moment that ties the
faithful to the light of Jesus Christ. This ceremony has been faithfully taking
place in the Church of the Holy Sepulchre for nearly 2,000 years, attracting
Christians from around the world.
Each year, the Churches coordinate with the authorities to ensure this ceremony
can take place without issue. Notably, last year barriers were imposed by the
Israel Authority throughout the Old City that made impossible the access of our
local Christian Communities pilgrims from attending the Holy Light Ceremony
in the Holy Sepulchre, impeding their freedom to worship and witness the
miracle of the resurrection.
This year, a􀄥er many attempts made in good will, we are not able to coordinate
with the Israeli authorities, as they are enforcing unreasonable, and
unprecedented restrictions on access to the Holy Sepulchre – more so than last
year. These heavy-handed restrictions will limit access to the Church of the Holy
Sepulchre and the Holy Light Ceremony.
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CELEBRATION OF ONE OF CHRISTIANITY’S MOST IMPORTANT RELIGIOUS CEREMONIES - HOLY LIGHT - TO BE UN…
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Police are unfairly and inappropriately placing the burden on the churches to
issue invitations, while tying the Churches’ hands with unreasonable restrictions
that will prevent worshippers from attending particularly our local community.
This make di􀄞cult our coordination with the police.
As we the Greek Orthodox Patriarchate, the Custody of the Holy Land and the
Armenian Patriarchate clearly stated in our various statements, we shall
continue to uphold the Status Quo customs, and the ceremony will be held as
customary for two millennia and all who wish to worship with us are invited to
attend. With that made clear, we leave the authorities to act as they will. The
Churches will freely worship and do so in peace.
-The Armenian, Catholic and Greek Orthodox Churches in Jerusalem
WHO WE ARE
This campaign has been convened by the Patriarch of
Jerusalem Theophilos III, along with the Heads of Churches in
Jerusalem, with the aim to halting the decline of Christian
communities in the Holy Land.
Protecting Holy Land Christians © 2021. All rights reserved.
We have no control over the nature, content, availability, of any linked content available through this site.
FIND OUT MORE 
P R O T E C T I N G H O L Y
L A N D C H R I S T I A N S
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“Beit Haliba” and the Givati Parking Lot
Archeological Excavations and their Effect on the Status Quo
in the Old City of Jerusalem and in Silwan
Introduction
On February 13, 2012, the Jerusalem Building and Planning District Committee held a
discussion on the issue of the construction of a four-story structure on the area known
as the Givati Parking Lot in the village of Silwan. Also at the beginning of February,
media reports were released about the submission of the building plan for “Beit
Haliba”—a three-story building on the Western Wall plaza. On the surface, there is no
direct connection between the two building projects (the construction in the Givati
Parking Lot is being promoted by Elad, the private settler organization focused on
promoting Jewish settlement in East Jerusalem; while “Beit Haliba” is an initiative of
the Western Wall Heritage Fund, a governmental organization under the jurisdiction of
the Prime Minister’s office). However, if one looks more closely at the two plans, one
can discern a similar modus operandi for the procurement and preparation of the areas
for construction. It is apparently not by chance that the two plans are being presented
to the committee at virtually the same time.
In this document we examine the significance of the archeological excavations that
were conducted before presenting the plans to the construction committees, and the
ways in which these excavations have in fact furthered the construction plans. In both
cases, before the beginning of excavations, the Israel Antiquities Authority (IAA)
agreed to conduct excavations in order to enable eventual construction on the sites. To
our understanding, the archeological excavations served as a central factor in the
preparation of the area for construction: physically, the salvage excavations help
prepare the foundations for construction in the area; and from a public relations
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perspective, the excavations served to garner public support and interest through the
ostensibly disinterested and non-political scientific activity of the archeological
excavation.
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The Givati Parking Lot (number 6 on the map)
The Givati Parking Lot is an open area at the north end of the Wadi al-Hilweh
neighborhood of Silwan, across the street from the entrance to the Visitors Center of
the City of David archeological park and at a distance of twenty meters from the walls
of the Old City. Salvage excavations, funded by Elad and conducted under the auspices
of the IAA, have taken place on the site since 2003, at first under the direction of Roni
Reich and Eli Shukrun, and since 2007 under the direction of Doron Ben-Ami. The goal
of the salvage excavation is to prepare and authorize the area for development and
construction for the benefit of the City of David archeological park. In the past, the lot
was part of the open areas used by the residents of Silwan.
The Givati Parking Lot excavations with Silwan houses in the background
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Over the years of the excavation, the media have reported about extraordinary
findings in the excavations, from the greatest cache of gold coins from the Byzantine
era1, to a Second-Temple-period structure, which some suggested was the palace of
Queen Helena.2 These reports and others created public interest in the archeological
excavation and its findings. For many, the findings and the academic publications
around them were proof that this was an archeological excavation free of political
interests. Thus, the IAA’s statements that its activities are not political, but purely
scientific, have fallen on sympathetic ears.
Exposed for the first time on the site were remains of residential compounds (Karaite
or Jewish) from the Abbasid period (8th–9th centuries C.E.); impressive foundations of
Byzantine or Roman structures; a large residential structure from the late Roman
period (2nd–3rd centuries C.E.); a two-story structure from the 1st century C.E.; remains
of the destruction of the Second Temple (perhaps from 70 C.E.); and some more
ancient remains. The primary remains on the site are the large structure from the late
Roman/Byzantine period.3
1 "Tourists Uncovers hidden golden Truseare in Holy Land", Youtube, December 23, 2008.
2 "Massive Complex Dating From 70 AD Uncovered Near Old City's Dung Gate" YouTube, December 6,
2007
3 D. Ben-Ami and Y. Tchehanovetz, “Jerusalem, Giv’ati Parking Lot: Preliminary Report,” Hadashot
Arkheologiyot—Excavations and Surveys in Israel 122 (2010).
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The model of the planned building in the Givati Parking Lot
that was presented to the District Planning and Construction Committee
After five years of excavations, in which depths of ten meters and more were reached,
an area of approximately four dunam was sanctioned for construction, on which the
Elad organization plans to build a four-story building covering 9,000 square meters.
The plan of the building includes a visitors center, museum, coffee shop, and more.
The archeological excavation prepared the area on three levels: (1) the deep
excavation prepared the infrastructure and foundations for the future structure, so that
once permits are attained from the planning and construction committees, construction
will be able to begin immediately; (2) The public viewed the excavation as a scientific
archeological excavation, and overlooked the fact that the dig was being used in order
to advance the political goals of Elad and of certain government bodies. Thus, although
the excavation in fact contributed to the creation of the infrastructure of Jewish
settlement in Arab East Jerusalem, the Israeli governmental authorities and settlers
were able to present their work as an exclusively scientific archeological excavation;
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and (3) The archeological findings themselves not only deflected potential opposition,
but even aroused public sympathy and support for the excavation among the Israeli
public.
The proposed building for the Givati Parking Lot overshadows the village of Silwan.
Along with the City of David Visitors Center, it will create a single tourist zone under
settler and Israeli governmental control. The placement of the building at the northern
entrance to Silwan will cut off the Palestinian residents’ direct connection to the Old
City and to the Palestinian neighborhoods to the north and east of the village. As can
be seen in the model of the plan, the presentation of the Palestinian homes as small
boxes outside of the limits of the compound is an indication of the disregard for the
residents, who will live in the shadow of the tourist center on the Givati Parking Lot
site.
The Givati Parking Lot excavations with the Al-Aqsa Mosque
and Old City wall in the background
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Beit Haliba (Number 4 on the map)
At an AIPAC conference in September 2011, Benjamin Netanyahu spoke about a clay
seal that has been found in the excavations of the Western Wall plaza. On the seal
appears the inscription “Netanyahu Ben-Yoash.” The seal was discovered during the
excavations of a structure that is dated to the 7th century B.C.E., in the western section
of the Western Wall plaza. Netanyahu mentioned the seal as an example of the Jewish
people’s three-thousand-year-old connection to Jerusalem.4 Netanyahu’s speech is
emblematic of the Israeli conception by which remains from thousands of years ago
justify the Jewish people’s exclusive right to the land of Israel. For many in Jewish-
Israeli society, the fact that various remains from other periods were exposed in the
same excavation, some of them more important than that seal (such as a Muslim
neighborhood or Byzantine structures), does not grant those who descend from those
other cultures any right to the same place. The connection between Jewish remains
from the past and present-day sovereignty is seen by many Israelis and much of
Diaspora Jewry as an inalienable and legitimate right.
4 Israel Antiquities Authority website, “An ancient Hebrew seal dedicated to ‘Netanyahu Ben Yoash’”
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View of the western section of the Western Wall plaza.
On the front side of the photo is the site of the projected “Beit Haliba”
In early February 2012, a plan for construction on the western section of the Western
Wall plaza was deposited for public review by the Jerusalem Building and Planning
District Committee. The plan was put forth by the Western Wall Heritage Fund, an
Israeli government body responsible for the Western Wall plaza and the Western Wall
tunnels. The structure, known as “Beit Haliba,” is planned to cover approximately
3,700 square meters and to rise three stories above ground level and one and a half
stories below ground level. The planned building will face the Temple Mount/Haram al-
Sharif.
In 2005, the IAA began excavating on the western section of the Western Wall plaza.
The excavation was conducted almost non-stop between 2005 and 2009, on an area of
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approximately 1.5 dunam.5 The excavation of the Western Wall plaza exposed remains
of the Mugrabi neighborhood, which was destroyed by the State of Israel in 1967, as
well as ancient remains from the Mamluk (13th–16th centuries C.E.), Byzantine (4th–7th
centuries C.E.), and Roman (2nd–4th centuries C.E.) periods, and all the way back to a
structure from the 7th century B.C.E. The high point of the findings was a Roman road
from the days of Aelia Capitolina (the name of the Roman colony built in Jerusalem by
Hadrian), which dates to the 2nd century C.E. This is a road that ran through ancient
Jerusalem from north to south, and which follows the same contours as today’s Al-
Wad/Ha-Gai Street leading through the Old City from the Western Wall plaza to
Damascus Gate. What is unique about this finding is that it exposes a section of dozens
of meters of the road and shows us that this was the central street of Jerusalem in the
2nd–4th centuries C.E., around which the Roman city was built up. A group of
archeologists protested the construction plans for Beit Haliba on the claim that the
construction would harm the archeological remains.6
And yet, the excavations on the Western Wall plaza received less public criticism than
the excavations in Silwan or in the Muslim Quarter of the Old City, since the Western
Wall plaza is perceived by most Israelis as undisputed Israeli territory. The fact that
the area was authorized for the construction of a building that will change the skyline
of the heart of the Old City was not taken into account during the archeological
excavations.
5 S. Weksler et al., “Jerusalem – The Western Wall Plaza Excavations, 2005–2009: Preliminary Report”
Hafirot Arkheologiyot—Excavations and Surveys in Israel 121 (September 23, 2009).
6 N. Hasson, “Western Wall museum plans threaten Roman relics, archaeologists warn,” Haaretz (June 27,
2010)
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Excavations on the Western Wall plaza – preparation of a visitors’ path
alongside remains of the Roman road
Archeology as a Tool for Changing Topography and Landscape
There is no disputing the fact that archeological excavations change the lay of the land.
Large amounts of soil are excavated and removed, remains of structures are exposed,
and the perception of the place changes according to the way in which the exposed
remains are presented. The excavation creates a new reality on the ground, but it can
also constitute infrastructure works that enable the building of structures that change
the skyline of the area. Beit Haliba, planned as a three-story building, and the building
on the Givati Parking Lot, with its projected four stories, are both planned as
complexes in the area surrounding the Temple Mount/Haram al-Sharif. Both of these
compounds will have an effect on the local landscape. With the completion of the
construction of the compounds, the new skyline will minimize the prominence of the
Dome of the Rock and the Al-Aqsa mosques for the observer from a distance,
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obstructing them with symbols of Jewish-Israeli sovereignty over Jerusalem. To be
accurate about these excavations, however, one must emphasize that the bulk of the
findings in both compounds are from the Roman and Byzantine eras (2nd–7th centuries
C.E.) and Muslim periods. While the findings themselves can teach us about the variety
of cultures that shaped the city throughout history, the act of containing them within a
closed compound allows the owners of the buildings to appropriate the findings and
limit their exposure to the general public. The planned structure for the area of the
Givati Parking Lot will enable the convenient passage of visitors from the Ophel
excavations (number 5 on the map) and the Old City to the area of the City of David
archeological site. Making Silwan accessible to tourists and emphasizing it as a Jewish
and Israeli archeological and touristic site is a motive of the Israeli authorities and
Jewish settlers in the village, which minimize the importance of the Palestinian
presence there.
Summary and Recommendations
Archeological excavations in a conflicted area are an integral part of the actions that
influence the political status quo in the area. In this sense, an archeological dig is no
different from paving a road, or digging a foundation for a new building. The
professional-scientific image of and public interest in archeology serves to blur the
political influence that archeology has in the political conflict in East Jerusalem. In the
political reality of the Old City of Jerusalem and the village of Silwan, it seems that the
best solution is to halt all archeological activity until a political solution is reached for
the area. The archeological excavations that have already been done should be made
part of the public space. From the remains exposed in the Davidson Center in the Old
City, through the walls of the Old City, to the remains in the “City of David” site, and
those that were uncovered on the Western Wall plaza and in the Givati Parking Lot—all
these must be open for the public at large and not enclosed within a structure under
private or even public ownership. A good example for a way to display archeological
remains to the public can be found in the Davidson Center and in the Ophel
excavations. The remains of the past must be presented in an open garden, with
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remains from several periods exposed alongside one another and as an integral part of
their present-day context. The Givati Parking Lot is part of the village of Silwan and as
such it must be presented to the public. Likewise, the excavations on the Western Wall
plaza must be part of a public area that is open for residents, and not part of a closed
building that stands impermeably facing the Dome of the Rock and al-Aqsa. It seems
that both of the proposed buildings will heighten alienation and estrangement between
residents, visitors, and the archeological remains. In the political reality surrounding
the Temple Mount/Haram al-Sharif, the establishment of such places has political and
social ramifications that must be taken into account. It must be understood that the
goal of strengthening the Israeli hold around the Temple Mount/Haram al-Sharif is to
change the status quo and bolster Israeli claims to sovereignty over the Old City, the
village of Silwan, and their environs.
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From Silwan to the Temple Mount
Archaeological Excavations as a Means of Control in the Village
of Silwan and in Jerusalem’s Old City – Developments in 2012
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Written by Yonathan Mizrachi
Consultants Gideon Sulymani, Anna Veeder
Hebrew Editing Dalia Tessler, Shirly Eran
Translation Jessica Bonn
Maps Elka Gotfryd
Graphic Design Lior Cohen
February 2013
© Emek Shaveh (cc) | Email [email protected] | website www.alt-arch.org
Emek Shaveh is an organization focusing on the role of archaeology in Israeli
society and in the Israeli-Palestinian conflict. We view archaeology as a resource
for building bridges and strengthening bonds between different peoples and
cultures, and we see it as an important factor impacting the dynamics of the
Israeli-Palestinian conflict.
For further information: www.alt-arch.org
For Alternative Archaeological tours, Workshops, lectures: [email protected]
This publication has been co-funded by the Royal Norwegian Embassy in Tel Aviv
and Cordaid. The opinions expressed in the publication “From Silwan to the Temple
Mount/Haram a-Sharif” are the sole responsibility of Emek Shaveh (cc) and can under
no circumstances be regarded as reflecting the position of Royal Norwegian Embassy
in Tel Aviv and Cordaid.
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From Silwan to the Temple Mount
Archaeological Excavations as a Means of Control
in the Village of Silwan and in Jerusalem’s Old City –
Developments in 2012
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Contents
>> Maps
>> Introduction
>> 1. Al-Wad Street
>> 2. Western Wall Plaza
>> 3. The Ophel Excavations – The Davidson Center
>> 4. Bab a-Rahmeh
>> 5. Givati Parking Lot
>> 6. Tunnels and Underground Spaces
>> 7. Pool of Shiloah/Birket al-Hamra
>> 8. Underground connection that passes under
the Village of Silwan and reaches the Western Wall
>> 9. Northern Entrance to the Village of Silwan
>> 10. The Antiquities Authority in East Jerusalem
>> 11. Jerusalem – World Heritage Site
>> 12. Summary and Conclusions
>> 13. Principles for Subsequent Archaeological Development
>> Footnotes
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9
10
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17
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24
26
27
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Israeli activity in the Old City of Jerusalem since 2005, has focused on
archaeological excavations and on the advancement of construction plans
for public and tourist buildings on the excavation grounds, mainly in the
vicinity of the Temple Mount/al-Haram a-Sharif and the Village of Silwan. The
archaeological excavations have become a main channel for efforts to create a
new “Old City”. Excavation sites are changing the lay of the land, lending force
to an historical narrative focusing on the Jewish people, and marginalizing the
Palestinian residents from their environment and from their connection to the
Temple Mount/al-Haram a-Sharif. The excavations have broad implications for
the multi-cultural character of the city and for the Israeli-Palestinian conflict. In
this document, we seek to present the main archaeological-tourism initiatives
advanced in 2012 and those planned for 2013.
According to the view that has gained ground in Israel since the annexation
of the Old City to Jerusalem in 1967, the Old City is an inseparable part of
Israeli Jerusalem. This idea runs contrary to the international perspective,
which views the Old City as part of the West Bank. The Palestinians view the
Old City as an integral part of Palestinian Jerusalem, which in the future will
be transferred to their jurisdiction in the framework of a political agreement.
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Map 1 Main excavation sites in Silwan and the Old City
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Map 2 Archaeological excavations around the Temple Mount/al-Haram a-Sharif
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Map 3 Kedem Center/Givati Parking Lot and antiquities sites in its vicinity
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1
2
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4
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8
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Underground excavations in Jerusalem’s Old City and Silwan
Jerusalem’s Old City
Legend Silwan
Underground spaces
Open-air excavations
Underground excavations
Planned Underground excavations
Presumed Underground excavations
Tunnel \ Channel
The Old City walls
0 .25 .5
Km
Map 4
1. Zedekiah’s Cave
2. Western Wall Tunnels
3. Ohel Yitzhak Synagogue
4. Western Wall Plaza
5. Ophel excavations
6. Givati parking lot excavation
7. Tunnel following drainage channel
and ‘Herodian’ Street
8. ‘Gihon’ Tunnels
9. Excavated by Ch. Warren
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Map 5 Excavation areas in Silwan
1. Silwan
2. The Givati Parking lot
3. The City of David visitors’ center
4. Area G
5. The Aderet Compound
6. Kenyon’s excavation
7. The Gihon Spring excavation
8. The Shiloah tunnel
9. Area E
10. Weill Excavation
11. The Shiloah pool
12,13. Underground tunnel excavation
14. Al-Bustan neighborhood
15. The Parking lots
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Introduction
Since 2005, the government of Israel has been promoting tourism development as an
overarching project in the historical basin of Jerusalem. The initiative focuses on the
Old City, the Village of Silwan, and the open spaces surrounding them. From 2005-
2013, the Israeli government and Jerusalem municipality allocated more than 620
million shekels for the development of tourism and archaeology in the area of this
historic basin. A budget of 480 million shekels was allocated from the government
budget, and 144 million shekels from the municipal budget.1 In the government
meeting that took place in May 2012 in honor of Jerusalem Day, a decision was made
to allocate an additional sum of 350 million shekels for continuation of the project in
the years 2013-2019.2 The overall investment stands at 970 million shekels.
One of the plan’s main projects is located primarily in the area of the Givati Parking
Lot in the Village of Silwan. This site is the future location of a tourist center known as
“The Kedem Center”. The complex is expected to be joined with other archaeological
sites in Silwan and in the Old City via existing underground spaces and tunnels that
will be dug out between them. The Kedem Center is one of the main buildings that
will have an impact, if current plans are carried out, on the landscape between the
Old City and Silwan, and on the way in which this area is perceived. In parallel, in
the Ophel area, which is south of the Temple Mount/Haram a-Sharif, excavations
are being carried out – conservation and development work that will lead to the
creation of tourist routes that end at the Kedem Center.
In this publication, we present the main project of the excavation or archaeological
development of the Old City and Silwan that are anticipated to have a political
impact on these areas. When examining each initiative individually, a mistaken
impression may be created that each project makes an important contribution to the
understanding of the city’s history and development. However, when one considers
the projects as a composite whole, it becomes clear that the Israeli government
is also using the archaeological excavations and conservation work to reinforce
the physical connection between the Village of Silwan and the Old City in order to
fortify the Israeli hold on the Old City itself, and as a cover for the advancement of
monumental building plans. For example, between 2005 and 2009, archaeological
excavations were carried out in the Western Wall (Kotel) Plaza area as preparation
for the establishment of a planned building, known as “Beit Haliba”. Although the
building will affect the Western Wall Plaza and holy places in the vicinity of the
Temple Mount, its construction has received almost no public attention or critique.3
In what follows, the relevant sites are reviewed systematically. The overview
begins in the northern part of the Old City, continues south, and ends at the
edge of the Village of Silwan. The report concludes with a description of the role
played by the Israel Antiquities Authority and UNESCO in shaping the heritage
and preservation of Jerusalem.
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1 Al-Wad Street
(Map 1, Site 1)
Not long after entering the Old City from the Damascus Gate, the street splits into
two main thoroughfares that transverse the Old City across almost its entire length.
The easternmost of these is al-Wad/HaGai Street, and a walk down it brings one into
an encounter with the sites holiest to the three monotheistic religions. The street
crosses the Via Dolorosa, sacred to the Christians, and identified with Jesus’ path
prior to the crucifixion. Continuing along this route, one finds the Muslim entrances
to the al-Haram a-Sharif; at its far end is the entrance to the Western Wall. Based
on excavations undertaken during the twentieth century in a number of sections
of the street, the prevalent estimation is that it was built by the Romans in the
second century BCE. During that period, Jerusalem was part of the Roman Empire,
and was called Aelia Capitolina. Examples of this period include the smaller, side
entrances of the main Roman gate, exposed under what is today the Damascus
Gate. Additionally, remains of paving from this period were found where the street
intersects with the Via Dolorosa at the western part of the Kotel Plaza, the area
slated for the construction of Beit Haliba. The southernmost section of the street
was exposed near Tanners’ Gate in the Old City wall, a pedestrian gate located a few
dozen meters from the Dung Gate.
In October 2012, the Jerusalem municipality began development work on the street.
Among other things, the sewage line passing below it is being replaced. Over the
past forty years, many underground excavations have been carried out beneath the
houses and streets of the Old City. Such excavations are also being carried out today
in the area between the Western Wall and al-Wad/HaGai Street, in the area of the
Ohel Yitzhak Synagogue. Excavations deep under the earth are also being carried
out in various segments that are adjacent to the Western Wall Tunnels. Based on
conversations with settlers, settler organizations and some of the authorities have
long been aspiring to create an underground connection within the Muslim Quarter
between the various homes of settlers and antiquities sites there, such as Zedekiah’s
Cave; beyond hearsay, however, we have been unable to obtain evidence of these
intentions. Upgrading the sewage system is an opportunity to dig along the entire
length of the street and to explore its history. As stated, at the southern end of al-
Wad/HaGai Street is the Ohel Yitzhak Synagogue (see Map 1, Site 2). Beneath this
synagogue, since 2005, there have been excavations of underground spaces that
on one end connect to the Kotel Tunnels, and on their other end can be ultimately
joined to spaces that will be exposed in al-Wad/HaGai Street. Based on precedents
in the Old City and following the interest in underground passageways among
certain groups, we believe it is highly likely that if expandable underground spaces
are discovered, the Antiquities Authority will decide to expand the excavation area
using government funding.4
Remnants of the Roman gate beneath the Damascus Gate <<<
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The development plans for al-Wad/HaGai Street, which accentuate the paving from
the Aelia Capitolina period could potentially serve as an example for the continuous
connection between the various periods in the city’s history and the influence of
each culture on those that followed. Instead, it appears that the developers aim
to imbue visitors with the sense that they are walking along a road in an ancient
Roman City, obscuring the character of the street that exists today. While the
preservation and restoration work along the street will not erase the traffic of
Palestinian shoppers or its Arab character, emphasis of the Roman past, during
which there was no Muslim or Arab character to the street, will serve to deflect
attention from this present reality.5
Along al-Wad/HaGai Street are a number of key buildings under the jurisdiction of
the settler organization Ateret Cohanim. The organization’s activity is devoted to
Judaization of the Muslim and Christian quarters of the Old City. One of the buildings
under its control is the home of Ariel Sharon, purchased in the 1990s and located
a short distance north of corner of the Via Dolorosa and al-Wad/HaGai Street.
Among the first structures purchased by the settlers in the Muslim quarter, also
located on al-WadStreet, is the Ateret HaCohanim Yeshiva. The yeshiva serves as a
study and spiritual center for hundreds of students who visit it yearly. Further along
the street are several homes of settlers, and a path that leads to the “Little Kotel”,
adjacent to the Temple
Mount and serves as a
prayer site for the ultra-
Orthodox and settlers.
Prayer services at the
Ohel Yitzhak Synagogue
were renewed in 2007
after it was renovated.6
The preservation work
will give the street an
appearance that will
blend in well with the
houses of the settlers
scattered along it, and
will strengthen the
Jewish presence there.
Remnants of the street from the Roman Period, beneath the Tanners’ Gate
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Home of Ariel Sharon on al-Wad/HaGai Street
Remnants of the street from the Roman Period, beneath the Tanners’ Gate
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Western Wall Plaza
Beit Haliba (Map 1, Site 7)
In 2005, the Antiquities Authority began excavating the western portion of the Kotel
Plaza. The excavations, in an area spanning approximately 1.5 dunam (just under
two-fifths of an acre) went on almost consecutively until 2009.7 Remnants of the
Mughrabi neighborhood, which Israel destroyed in 1967, were unearthed, as well
as ancient remains, including from the Mamluk Period (13th- 16th c. CE), from the
Byzantine Period (4th-7th c.) and from the Roman Period (between the 2nd-4th c),
and even a building dating to the 7th century BCE. After removing the archaeological
layers from the Muslim and Byzantine periods, the Roman street, dated to the 2nd c.
CE –from the days of Aelia Capitolina – was exposed.
The excavations serve as a foundation for the plan to establish an office and
conference building for the Kotel Heritage Foundation, a government organization
under the auspices of the Prime Minister’s Office. The foundation is vested with
overseeing prayer arrangements at the Kotel Plaza and tourism in the Kotel Tunnels.
The construction plan for Beit Haliba is reminiscent of the planning in the Givati
Parking Lot (see below): the archaeological area compromises the ground level of
the building, and above it three floors, spanning 3,700 square meters, are to be
erected. The building will be identical in height to the Kotel, and after it is erected,
the character of the plaza will change from an open area to a compound that ends
in a monumental building across from the mosques on the mount. In Emek Shaveh’s
publication: “Beit Haliba and the Givati Parking Lot – Archaeological Excavations
and their Impact on the Status Quo in the Old City and in Silwan”, we elucidate
how the archaeological excavations are utilized to advance the establishment
of controversial buildings in the area of the Old City. Beit Haliba will obscure the
archaeological excavations, and create a link between the history of the location and
the building, while ignoring thousands of years of history exposed in the excavation.
Establishment of the building has sparked opposition on the part of various Muslim
groups. They claim that the status quo in the holy sites must be maintained, and
all construction must be carried out in coordination and cooperation with Jordan
and the Muslim Waqf. These claims are anchored in decisions by Israel’s High
Court of Justice regarding the construction at the Mughrabi Gate, and in the peace
agreement between Israel and Jordan, in which it was agreed that the latter would
be part of any permanent status agreement over the Old City.8
Excavations at the Mughrabi Bridge
The Mughrabi Bridge, leading to the Mughrabi Gate, is the only entrance to the
Temple Mount/al-Haram a-Sharif for non-Muslims. The bridge divides the Kotel
Plaza from the area where the Davidson Center archaeological excavations are
underway. The Israeli authorities have been working for many years on a plan
to build a new bridge via which visitors can reach the Temple Mount/al-Haram
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Awnings erected over the archaeological excavations adjacent to the Mughrabi Gate
Excavations in the Western Wall Plaza and remnants of the Roman street that were exposed
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a-Sharif. Every attempt to renovate the bridge, however, meets immediately with
international pressure and arouses fears among the Muslim Waqf, which claims that
the renovation will change the status quo of the Temple Mount.9 In June 2012, the
Antiquities Authority initiated archaeological excavations alongside the Mughrabi
Bridge. The excavations are located at a number of segments along the base of
the bridge, and it appears that their goal is to prepare surfaces that will serve as
foundations for construction of the new bridge.
The Western Wall Plaza
Jerusalem’s local building committee approved expansion of the area of the Kotel
Plaza by 600 sq.m.10 It appears that the bulk of the expansion will be carried out
through underground archaeological excavations that will enable prayers on two
levels, one at the surface and two deep below it. The plan goes hand-in-hand
with various other projects being carried out in the Kotel Plaza, including the
establishment of Beit Haliba and the excavations near the Mughrabi Bridge. In this
chapter, we present three projects being carried out today or that will be carried
out in the future in the area of the Western Wall: Beit Haliba, the Mughrabi Bridge,
and plans to dig beneath the Kotel Plaza. Each of these is viewed by the Israeli public
as an isolated activity, whose influence on the historic basin is miniscule. However,
when examined as part of an overall program, it becomes clear that all of these
initiatives together contribute to a dramatic alteration of the Western Wall area,
and herald further significant ramifications for the space surrounding the Temple
Mount/al-Haram a-Sharif.
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3 The Ophel Excavations – The Davidson Center
(Map 1, Site 3)
This is the largest contiguous excavation area in the Old City. The site is located south
of the Temple Mount/al-Haram a-Sharif and the Old City Walls, and north of the
Village of Silwan. The excavations extend the entire length of the Temple Mount on its
southern side, and along a sizable portion of its western side. Remains from the early
Muslim period were exposed in the area: graves from the ‘Abbasid Period (the 8th - 9th
centuries CE), and the remains of large buildings identified as palaces or government
buildings from the ‘Umayyad Period (7th and 8th c.). Beneath and alongside them
a Byzantine level has been exposed (4th-7th c.) with dwelling structures and an
additional building identified as a monastery. Most of the remains found from the
Late Roman Period (1st-4th c.) have been identified as military buildings, such as a
bakery that served the 10th Roman Legion stationed in Jerusalem. An additional layer
at this site is dated to the Early Roman Period, that is, the Second Temple Period (2nd
c. BCE – 1st c. CE). In addition, a relatively small quantity of findings was revealed
from the days of the Kingdom of Judea (8th and 7th c. BCE).11
The location was declared a national park at the end of the 1990s, and a few years
later, as 2010 approached, the Davidson Center was constructed and the site was
turned into an active museum. The center is run by East Jerusalem Development Ltd.,
a municipal government corporation. In order to prepare the site to receive visitors,
conservation work was carried out to restore the ‘Umayyad Palaces, identified with
the beginnings of Islam, the Herodian Street, identified with the Second Temple
days, structures from the Byzantine Period (beginning of the Christian rule in
Palestine) and more.
While it could be claimed that presentation of these excavations is merely a means
of making Jerusalem’s history over the ages known, when the actual findings are
reviewed, it becomes clear that those remains identified with Jewish history are
specially emphasized.
Following is a description of four highly significant initiatives advanced at the site
during the years 2011-2012:
a. Conservation work on what is referred to as the “Ritual Bath (Mikve) Trail”,
(Map 2, Site 7). The trail features a number of ritual baths from the Second Temple
Period exposed in the eastern section of the Ophel excavations, outside of the Old
City Walls. The ritual baths are scattered among remains from other periods, and
in some of the cases, served during various periods for different needs (mainly to
collect water). Immersing in the ritual baths was part of a religious ritual during
Temple days, and remains a Jewish observance to this day.12 The Ritual Bath Trail
begins beneath the southern wall of the Temple Mount/al-Haram a-Sharif and the
al-‘Aqsa Mosque. A system of gates was exposed there, known as “Hulda’s Gates”,
and the staircase leading to them. The gates and the stairs are dated to the Second
Temple Period, and are identified with the route taken by pilgrims on their way to
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pray in the Temple. The path ends at the exit adjacent to the wall of the Old City,
across from the northern entrance to the Village of Silwan and just a few meters
from the excavations at the Givati Parking Lot and the City of David site. The Israeli
authorities are planning to create an underground or aboveground connection
between this path and the excavations in Silwan.
The physical reality created by the site’s current presentation misleads the visitor
into an imprecise historical conception of an uninterrupted continuum from Templeperiod
ritual bathing to contemporary observance of the practice. This impression
serves a simplistic narrative that erases the intervening years of a multi-cultural
Jerusalem, and sets the ground for a political present in which the city’s non-Jewish
inhabitants are marginalized politically and culturally.
b. In June 2011, the “Ophel Walls” site was opened to the public. This is a small
segment of the Ophel excavation area, located east of the Ritual Bath Trail. There, a
number of remains dated to the 8th and 7th centuries BCE, that is, to the period of
the Kingdom of Judea, were exposed. They include wall segments identified as part
of a tower or a residence. In later periods, building was continued on top of these
walls. Due to their subsequent use during later periods and the destruction brought
upon the site over the years, scholars are not in agreement regarding identity of the
remains and their significance.13 Generally speaking, this section has few findings,
particularly relative to the Ophel layer. However, it has become a central part of the
tourist route. Emphasis of a particular layer (with few findings) in a multi-layer locus
leads to a partial understanding of the site. The project emphasizes the relationship
between the City of David site and the Ophel excavations, and marks one period as
more important due to the aspiration to bolster a particular historical narrative and
not according to the importance of the archaeological findings.
c. An initiative for digging a tunnel connecting the Village of Silwan/City of David to
the Kotel Plaza. The Antiquities Authority, since 2007, has been excavating a tunnel
from the Shiloah/al-Hamra Pool towards the north. In 2012, the tunnel reached
the Davidson Center area in the Old City, south of the Western Wall Plaza and the
Mughrabi Bridge (Map 1, site 4; see also the chapter “Jerusalem Underground”, from
Emek Shaveh’s publication, Between Holiness and Propaganda, and enclosed films.14
d. In August 2012, conservation and excavation work at the southeastern end of the
Ophel excavation area began, continuing the excavations undertaken at the site of
the Ophel Walls by Dr. Eilat Mazar. The area on its northeastern side borders on the
Muslim cemetery Bab a-Rahmeh (for information on prevention of Muslim burial at
the site, see Chapter 4, below). The area was excavated in the 1970s, at which time
remains from various periods in Jerusalem’s history were exposed. Those digging
there now aspire to find at this site remains from the days of the Kingdom of Judea,
to match those exposed in the area known as the “Ophel Walls”.
The conserved ritual baths and the Ophel Walls, together with the excavation of the
tunnels, create a tourist route contiguous with the City of David site in the Village
of Silwan. Excavation of a tunnel that will connect the Old City and portions of the
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Conservation work along the Ritual Baths (Mikve) Trail
Davidson Center – Remains of the street dated to the first century CE (Second Temple Period)
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site, and identifying the Ophel Walls with King Solomon are part of the same trend
expressed by presenting the archaeological remains in the City of David as part of
King David’s Palace, and by presenting the site overall as connected to King David
and his descendants. In both cases, the remains are ostensibly from one of the most
important periods in the history of Israel, but this period – the remnants from which
are most scarce – is not presented proportionally relative to the other periods from
which remains were exposed at the site. While the actual findings at the excavations
bring to life the history of the city of Jerusalem and illustrate the tremendous impact
of the Roman, Byzantine and Muslim periods of the city, the visitor receives the
impression that the site’s importance stems mainly from its connection to Jewish
history. Since in Israeli society ancient Jerusalem is identified as an inseparable part
of Israel and Israeli identity, most of the visitors are not aware that this presentation
of the site is problematic. Rather than using the archaeological finding as a key
tool for illustrating the multicultural nature of Jerusalem in the past and present,
the authorities chose to present the site in a manner that strengthens their Israeli
historical narrative regarding the Old City, and the Temple Mount in particular.
Ophel Walls at the Davidson Center after conservation
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The excavation area with the al-Aqsa Mosque in the background
Excavation work – the Ophel Excavations
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4 Bab a-Rahmeh
(Map 1, Map 2, Site 6)
The Muslim cemetery Bab a-Rahmeh is immediately adjacent to the eastern wall of
the Old City. It appears that the Golden Gate/Bab a-Rahmeh was closed off in the
8th century CE, and therefore apparently was built long before construction of the
Ottoman Wall in the 16th century. No archaeological excavations were carried out
to date the earliest graves there, but according to Muslim tradition, burial at the
cemetery – which continues to this day and still take place all along the eastern wall
of the Old City – began not long after the gate was closed off.
A number of Israeli organizations have in recent years been waging a struggle
against burials in the southern part of the cemetery, which serves the residents of
Silwan. In 2005, The Public Committee for the Prevention of Destruction of Temple
Mount Antiquities, comprising archaeologists, public figures and legal professionals,
petitioned the Israeli High Court of Justice, demanding that it order the state to enforce
the prohibition against burial in the southern portion of the cemetery. An additional
petition on the matter was submitted in 2004.15 According to the committee’s claim,
the area was declared an archaeological site comprising part of the Jerusalem Walls
National Park, and therefore, digging and burial at the site constituted damaging
antiquities.16 Following submission of the petition, the State agreed, even before
the High Court (HCJ) discussion, to prevent burial at the site. In 2009, the HCJ ruled
that the law dictated rejection of the petitions, but at the same time, it stated the
authorities’ obligation to enforce the law and to protect the site from harm, including
prevention of additional burials there.17 Today, residents seeking to bury their dead
in the southern portion of the cemetery require a court permit. In most cases, the
families do not apply to the court after the death of their loved ones, and in some
cases, burial attempts there have ended with arrests of family members or transfer
of the corpses to other family plots.
In August 2012, which coincided with the end of the month of Ramadan, the Israeli
authorities extended the strip where burial was forbidden northward. The difficulties
heaped on Muslim burial along the eastern side of the Temple Mount/al-Haram
a-Sharif go hand in hand with the Israeli aspiration to prevent or at least to reduce
the Muslim presence in the area and to attenuate the Muslim ties to this cemetery,
so close to the Temple Mount/al-Haram a-Sharif.
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The Bab a-Rahmeh Muslim cemetery, southward-facing view
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5 Givati Parking Lot
(Map 1, Map 2, Site 5)
The area known by Israelis as the “Givati Parking Lot” is located at the northern
edge of the Village of Silwan, and has been excavated almost continuously from
2007 to this day. The government and the Elad non-profit organization, whose
agenda is settlement and operation of tourist sites in East Jerusalem in order to
strengthen the Jewish hold on it, are planning to establish a visitor center there to
be called the “Kedem Center”. According to the plan, visitors will use the center as
a starting point for a variety of routes in the Village of Silwan and the Old City. The
excavations at the Givati Parking Lot, immediately adjacent to the Western Wall,
are already connected to a tunnel north of the Ophel/Davidson Center excavations.
Moreover, the excavations are connected to the Shiloah Pool in the southern part
of the Village of Silwan. Two additional future projects relating to the Givati Parking
Lot are the underground connection between it and the City of David visitor center,
located across the street to the east, and an additional underground connection to
the Ritual Bath Trail, located in the Ophel excavation area, immediately adjacent to
the Old City Wall and ending just a few meters away from the Givati Parking Lot. The
existing routes, together with the planned routes, will establish the Kedem Center
as an alternative to today’s main tourist entrance to the Old City, the Jaffa Gate.
This trend has been further enforced by the government decision of May 20, 2012
in a meeting held on the occasion of Jerusalem Day. According to the decision, the
possibility of establishing a Bible museum in the Givati Parking Lot/Kedem Center in
the Village of Silwan is being considered.18
The government’s decision constitutes an additional example of the close
association between the plans of the settlers and the government plans. The Givati
Parking Lot excavations were initially run by the Antiquities Authority and funded
by Elad; subsequently, the Nature and Parks Authority joined Elad’s plan to build
the Kedem Center in the excavation area. Approximately two months following the
decision of the Jerusalem District Planning and Building Committee to approve the
complex, the government announced that it had been decided to consider erecting
a Bible museum there. If this decision is approved, the structure will receive much
more legitimacy among the Israeli public, and strengthen the presence of the Elad
organization in Silwan.
The archaeological excavations in the Givati Parking Lot are the main pretense for
establishing the Kedem Center tourism complex above them. In Emek Shaveh’s
publication “Beit Haliba and the Givati Parking Lot – Archaeological Excavations and
their Impact on the Status Quo in the Old City and in Silwan”, we make clear the
way in which the archeological excavations are used to advance the construction of
various buildings under debate, without any adjustment and proportionality to the
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area. The planned area of the Kedem Center is some 16,000 square meters, and it
is expected to reach the height of the Old City walls. The structure is anticipated to
have a decisive influence on the landscape, on the way in which the walls of the Old
City are perceived and enter the public consciousness, the character of the space
between the Village of Silwan and the Temple Mount/al-Haram a-Sharif, and the
Village of Silwan itself. Additionally, it is expected to have far-reaching implications
for movement in the area, access to residents’ homes, and development of the Wadi
Hilweh neighborhood.
Excavations at the Givati Parking Lot in Silwan – view towards the al-Aqsa Mosque
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6 Tunnels and Underground Spaces
(Map 4)
The tunnels are underground passageways that follow a course through
archaeological remains, and create a structural separation between the reality in
the field and the way through which the authorities are interested in conveying
an historical narrative onto the public. The proliferation of underground spaces
creates a physical link between the Village of Silwan and the Old City, and among
various areas in the Old City. The two central axes of the underground routes are
the Givati Parking Lot and the Western Wall Plaza. Excavation of the tunnels and
the underground spaces in the depths of the earth is a very important means for
creating a narrative that focuses on Jerusalem’s Jewish past, emphasizing the Second
Temple Period and remains identified with it (a detailed description of the role of
the tunnels in the political struggle can be found in Emek Shaveh’s publication:
“Between Holiness and Propaganda”, in the chapter Jerusalem Underground. For
a description of the main underground route, beginning at the Pool of Shiloah and
ending near the Western Wall, see also Chapter 8, below).
Model of the Kedem Center Visitor Complex, planned for the entrance of Silwan
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7 Pool of Shiloah/Birket al-Hamra
(Map 5, Site 11)
At the southern tip of the City of David site and the northern border of the al-Bustan
neighborhood in the Village of Silwan, the remnants of an ancient building were
exposed in 2004. Sections of the complex were known from many excavations
undertaken in the area since the 19th century. The archaeologists estimate that
it is a pool from the 1st century BCE, i.e. from the early Roman Period, and have
identified it as the Pool of Shiloah from the Second Temple days. For purposes of
the excavations, the area was closed off from village residents, and later became a
tourist complex with a mandatory entrance fee. The complex is presented as a place
where Jewish pilgrims used to immerse in a ritual bath prior to ascending to the
Temple, and from which they set out to make sacrifices. The connection between
the Temple Period and the site is emphasized both in the signage posted there,
and in video clips produced by the City of David and the Antiquities Authority.19 An
underground path sets out from the pool, arriving ultimately at the Old City.
Pool of Shiloah / Birket al-Hamra
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Sign at the Pool of Shiloah /Birket al-Hamra, focusing on the Temple service
Sign at the entrance to the Pool of Shiloah/Birket al-Hamra
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8 Underground connection that passes under the Village
of Silwan and reaches the Western Wall (Map 4, Site 7)
Since 2007, the Antiquities Authority has been digging adjacent to the Pool of
Shiloah/Birket al-Hamra along a length of street dated to the 1st c. BCE, in other
words, the Second Temple Period. The street was documented already during the
19th century by the scholars Bliss and Dickie.20 The length of the stretch of road
exposed is approximately forty meters. Further down, at a level higher than that
of the previous street, a covered drainage channel was exposed, taller than the
height of the average man, and constructed of stone. The channel passes beneath
Wadi Hilweh Street in the Village of Silwan along its entire length, and below the
surrounding houses. It continues through the excavation area at the Kotel (the area
of the Davidson Center) in the Old City, arriving at the Kotel Plaza.21
While excavation of the tunnel exposed an ancient street, further along there is an
ancient sewage system that is higher than the street level, leading one to conclude
that the two were built during different periods. The question of dating of the
street remnants and the sewage system has still not been resolved. Despite this,
the Antiquities Authority and the City of David site present both the street segment
and the sewage system as part of the street constructed during the Second Temple
Period (the period of Roman Antiquity, i.e. between the 1st and 2nd century BCE).
The authority and the site administration even present this section of the street and
the sewage system as the path
tread by pilgrims on their way to
the Temple Plaza.22
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Ladder connecting the level of the Herodian street and
the ancient sewage channel
Ancient sewage channel beneath homes of Silwan residents
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9 Northern Entrance to the Village of Silwan
(Map 5)
In 2012, four new projects in the area of the City of David National Park were
approved by the Israeli government and/or the Jerusalem District Planning and
Building Committee. All of the projects are located in the northern part of the Village
of Silwan. Sites excavated in the past (no. 4 and no. 6 on the map) together with the
approved projects create a continuous strip of archeological sites which disconnects
the houses of Silwan from the Old City and the Temple Mount/al-Haram a-Sharif.
Givati Parking Lot (Map 5, Site 2)
See chapter 5, above
Jeremiah’s Pit (Western Edge of Site 3, Map 5)
Near the entrance to the visitor center there is a water cistern used by the residents
of Silwan before their homes were hooked up to the municipal water system. With
the establishment of the visitor center there at the beginning of the millennium,
those in charge of the center began referring to the place as “The Prophet Jeremiah’s
Pit”, and to present it as the example of the pit into which Jeremiah was cast as
punishment for his prophecy. The visitors descend into the water cistern via a ladder,
and listen to the biblical story of the Prophet Jeremiah and his imprisonment in the
pit (Jeremiah 38, 2-13). According to archaeologists, the pit originated during the
Byzantine Period or later, that is, at least a thousand years after the event relayed in
the Bible. The combination of the seven-meter-deep pit, the biblical story, and the
biblical quotes, creates the sensation that this is the location where Jeremiah was
cast into the pit.23 In May 2012, the State of Israel and City of Jerusalem approved a
four million shekel budget for producing a sound-and-light show in the cistern that
will describe the story of Jeremiah the prophet.24 Critique of the work for readying
Jeremiah’s Pit as a public site, and of the gap between the archaeological finding
and the story told by the visitor center was also voiced even by researchers working
with Elad who identify with a large portion of the biblical content presented at the
City of David site.25
Excavation at the Entrance to the City of David Visitor Center
Since 2011, the Antiquities Authority has been carrying out excavations at the
entrance to the City of David Visitor Center. The excavations are taking place on
the main road of the Village of Silwan, some two meters from Jeremiah’s Pit. In
the framework of the excavations, a mosaic floor was exposed, as well as part of
an expansive building from the Late Roman Period. A similar structure from this
period, attesting to the importance of the area at the time, was exposed in the
Givati Parking Lot across from the visitor center. The archaeological excavation
immediately adjacent to the entrance of the City of David Visitor Center will in the
future connect underground to the planned building in the Givati Parking Lot. This
connection will be the last link necessary for creating a tourist route that begins at
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Excavations at the Givati Parking Lot with Silwan houses in the background
The Silwan Spring complex
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the Givati Parking Lot and ends at Beit Ha-Ma’ayan / the Spring House (see below).
Beit Ha-Ma’ayan – The Spring House (Map 5, Site 7)
During a discussion that took place on June 11, 2012 at the District Planning and
Building Committee in Jerusalem, Elad’s plan for preparing the building in the
vicinity of Ein Um a-Darej /HaGihon Spring in the Village of Silwan, and subsequent
expansion, was presented. The plan includes approval of the existing building and
readying ground for visitors at the City of David site, connecting the Warren Shaft,
the spring, and the beginning of the walking path through the tunnel. The complex
includes three buildings constructed over the spring and alongside it; an additional
floor and a porch will be added to the central building, with a view to the wadi. The
area totals 200 square meters.
The spring of the Village of Silwan for hundreds of years served as the water source
for the residents, and later, as a relaxation spot for children and their parents. Since
1995, the site has witnessed the most protracted archaeological excavations ever
carried out in Jerusalem. In this context, the area was annexed from the village
for the benefit of the settlers and the City of David tourist site. What began as an
archaeological excavation for “research purposes” and as development work on
the site, again became a tool for Israeli control over one of the village’s few water
sources, also doubling as one of its only public spaces. And yet, among Israelis, the
work there is not considered as wresting control of public land.
Excavations at the entrance to the visitor center at the City of David in Silwan, with village homes in
the backdrop
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10 The Antiquities Authority in East Jerusalem
Almost all of the archaeological excavations in the Village of Silwan and in the Old
City are carried out by the Antiquities Authority. The excavating archaeologists are
subordinate to this authority, and it is vested with scientific responsibility for their
activities. Funding for the excavations comes from settler organizations, such as Elad
in the Village of Silwan, and from government organizations such as the Company
for the Reconstruction and Development of the Jewish Quarter in the Old City of
Jerusalem. As part of the archaeological digs, the surface and subsequent layers
are necessarily being destroyed. Since the surface layer will never return to its
original state, the Antiquities Authority bears the legal responsibility for preventing
excavations expected to wreak irreparable destruction. The archaeological
excavations in the Givati Parking Lot and in Beit Haliba included removal of various
archaeological layers that are no longer visible in the area. The Antiquities Authority
could have left some of the archaeological structures from later periods, for
example, the Abbasid layer in the Givati Parking Lot, and the Ayyubid-Mamluk layer
at Beit Haliba. In so doing, the authority could have presented a continuum of the
layers excavated. It appears that the decision to remove these layers was intended
to ease the work of the entrepreneurs in the event of future building. The more
that layers are removed en masse, and the deeper the excavation, the larger the
underground area available to the builder. The decision of the authority to excavate
was undertaken without consulting with other interest groups and without soliciting
the opinion of the local residents. A discussion involving all of those affected by
the excavation, including the residents, leaders of the various ethnic groups in the
Old City and independent professionals, would enable excavations that took into
account the needs of the place and not the political needs of one group or another,
or political interests.
The agreement of the Antiquities Authority to carry out excavations that suit the
political plan of the government of Israel, leads to the implementation of work
methods that are unacceptable in scientific research. For example, horizontal
excavations of the tunnels and underground spaces, rather than stratigraphic
(vertical) excavation, from the surface to the depths of the earth, that would expose
all l evels o f t he s ite. O ne c an s ee t hat i n E ast J erusalem, t he p rofessional s tatus
of the Antiquities Authority lends credibility to a policy that emphasizes particular
strata and ignores others.
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11 Jerusalem – World Heritage Site
The 1972 Convention concerning the Protection of the World Cultural and Natural
Heritage, created a system that enabled signatory countries to propose the
candidacy of sites for the World Heritage List.26 In 1981, the Old City of Jerusalem
and its walls were declared by the Kingdom of Jordan as a World Heritage Site.27 In
1982, Jerusalem and its walls were declared an Endangered World Heritage Site.28
Jerusalem is the only city on the World Heritage List that, according to this list, are
not considered to be under the sovereignty of any nation. The city is mentioned only
as a site proposed by Jordan. Due to the ongoing political conflict, an overall and
comprehensive plan could not be implemented for protection of cultural heritage
in Jerusalem. In its plan formulated in 2003, some three years after the outbreak of
the Second Intifada, UNESCO initiated an activity for protecting the cultural heritage
of the Old City of Jerusalem. In the framework of the initiative, a comprehensive
plan was prepared, which included the establishment of a unified information
bank for all heritage resources in Jerusalem, implementation of projects for the
preservation of abandoned buildings, streets, sites or open areas, and restoration
of residential and commercial buildings with the goal of improving the quality of life
of the residents while preserving the original architecture and supporting cultural
activity for youth.29
According to the World Heritage Site Convention (WHC), the Old City must be
protected from building and development within and outside of its walls. In keeping
with this, extensive archaeological excavations adjacent to the walls, and building
such as the tourist complex known as the Kedem Center, which will be erected
outside of the walls, constitutes a violation of the preservation of Jerusalem as a
World Heritage Site.30
Because the Old City of Jerusalem was declared as a World Heritage Site without
being associated with a particular country, it is under the jurisdiction of the UNESCO
offices in Paris, and not in Jerusalem or Ramallah. Despite this, UNESCO is attempting
to work with all the parties involved in Jerusalem. The head of the Israel Committee
for World Heritage in UNESCO is a key partner in protecting the city’s heritage. In
2011, the Ministry of Education appointed an architect, Aryeh Rachamimov, to head
the committee.31 Rahamimov is one of the main architects working in East Jerusalem,
and he is involved in many plans of settlers and the authorities. He is also the planner
of the Kedem Center, slated for construction in the Givati Parking Lot. Therefore, it
seems that the appointment testifies to collaboration between settler organizations
in East Jerusalem and the Israeli government, and their shared interests. Naturally,
this situation obviates the ability of UNESCO’s Israel Committee for World Heritage
to consolidate a professional and independent opinion pertaining to the plans for
construction and development in the Old City of Jerusalem.
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12 Summary and Conclusions
The funds that Israel has invested in tourism and archaeological initiatives in
Jerusalem’s historic basin since 2005 and the funds that it plans to invest in these
projects by 2019 amount to approximately one billion shekels. A significant portion
of the money was invested and will be invested in the future, in the area of the
Village of Silwan and the Old City. The project at hand is complex and long-term,
and it is anticipated that its various parts over time will create a new reality. Each
excavation is perceived by the public as an isolated issue, and the relationship
between the excavations and their cumulative influence are not always clear. Only
an overall treatment of the issue illustrates the change that the excavations bring
about in the nature of the area and the changes that they bring about in the space,
both above and below ground.
The large investments and archaeological excavations changing the lay of the land,
together with the presentation of the antiquities as proof of the historical right
of the people of Israel to these sites, create a new historical basin. The Village of
Silwan thus becomes the City of David site, the area of the Temple Mount/al-Haram
a-Sharif is identified with the Ophel excavations and the Kotel Tunnels, and all of
these emphasize Jerusalem of the Second Temple Period and ignore the importance
of the city for members of other religions and cultures. The tunnels that connect
Silwan and the Old City create a physical contiguity and uniform historical narrative
that ignores the Palestinian residents. The excavations under the canopy of sky and
those in the depths of the earth together create a new Jerusalem, a city based on
a physical connection established between the various archaeological sites. The
structure that will be erected according to plan in the Givati Parking Lot will serve
as a central tourist route for the entire area. Any political solution that separates
between the various parts of the Old City and the Village of Silwan will have to cope
with this tourist setup that spreads out across the area and beneath it underground.
The State of Israel is responsible for enabling freedom of worship and culture
to members of all of the ethnic groups and people in Jerusalem. As the body
responsible for this city, it must present the history of the city from its inception and
to this day in a balanced manner in which all of its layers are present. The authorities
responsible for the antiquities of the city can present a city whose complex past
comprises an inseparable part of its complex present. In Jerusalem’s reality, and in
an environment that is daily growing more extreme, emphasis of Jerusalem’s past
as part of life today is not a privilege but a necessary result of the struggle against
extremists on both sides and a means of building a life of dignity for all residents of
the city, side-by-side.
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1 3 Principles for Subsequent Archaeological
Development
• The initiation of new excavations should be limited to the greatest extent possible.
Every excavation must proceed slowly, with maximum sensitivity both to the needs
of the residents and to scientific integrity. Unacceptable excavation methods should
be rejected out of hand, such as excavation in the tunnels, and the enabling of visits
of active excavations should be strived for as a standard.
• The excavation area of the Givati Parking Lot is a fait accompli. It should be
integrated into the urban and archaeological environment where it is located, left
open and accessible to the entire public, and any construction that would hide the
antiquities and separate the excavation area from the Village of Silwan and from the
Old City opposing it must be avoided.
• Public awareness of the political effect of archaeological excavations in the
Jerusalem historic basin area and the Temple Mount must be strengthened.
• Recognition of the fact that Jerusalem’s cultural heritage arises from the city’s
historical importance to all of humanity, and not to a specific religion or people,
must be increased.
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1. Government decision 4090, “Priorities – Strengthening the City of Jerusalem” (in Hebrew),
August 9, 2005, as well as based on publications of the Jerusalem Development Authority
on its internet site.
2. Government decision No. 4651, “Development of the City of Jerusalem, May 20, 2012
3. Plan 11053, “Western Wall Heritage Center, Kotel Plaza in the Old City”, (in Hebrew)
4. See, for example, a report concerning underground spaces beneath the Old City: M.
Rapaport, “Underground Jerusalem”, Haaretz (Hebrew edition), September 13, 2005.
5. S. Poni, “Conservation and Development at the foot of the Temple Mount – Solomon’s
Gates and the Ophel Ritual Baths”, (in Hebrew) presented at the annual conference of the
Israel Antiquities Authority, entitled, Archaeological Innovations in Jerusalem and Environs,
October 2012.
6. On the relationship between Ateret HaCohanim and the excavation of underground spaces
in the Old City and the house of Ariel Sharon, see M. Rapaport, “Underground Jerusalem”,
Haaretz (Hebrew edition), September 13, 2005.
7. S. Wexler and A. On, “Jerusalem – Excavations at the Western Wall Plaza”, Hadashot
Archeologiyot, 121, 2009.
8. Atty. Qays Nasser, speaking before the district committee against the construction of Beit
Haliba. Protocol, District Planning and Building Committee discussion, pp. 13-14, par. 35.
[*This does not cite a meeting date or other vital publication info] and Dr. Mahmoud Maslha
v Western Wall Heritage Foundation, Admin. Pet. 7490/10.
9. Y. Reiter, “The Holy Sites of Jerusalem’s Old City: Management Options in the Framework of
a State Arrangement”, (in Hebrew), Jerusalem, 2008, pp. 9-12.
10. Y. Eli, “For the first time since ’77: The Old City of Jerusalem will be Renovated”, (in Hebrew),
NRG, December 5, 2012.
11. E. Mazar, Excavations in the South of the Temple Mount: the Ophel of Biblical Jerusalem,
Jerusalem: The Hebrew University, Institute of Archaeology, 1989.
12. The conservation project of the Ritual Bath Trail south of the Temple Mount was carried out
from 2010-2012 at the initiative of East Jerusalem Development, Ltd.
13. N. Hasson, “Archaeological Site in Jerusalem at Heart of Debate on Existence of Solomon’s
Kingdom”, Haaretz (Hebrew edition), June 24, 2011.
14. N. Hasson, Israeli Archaeologists Uncover 3000-Year-Old Cistern in Jerusalem, Haaretz
(English edition), September 6, 2012.
15. HCJ 05/7800 and HCJ 04/7192.
16. N. Shragai, “Temple Mount Politics Make Strange Bedfellows”, Haaretz (English edition),
May 16, 2006, and N. Shragai, “State Struggles against Illegal Muslim Burial beneath Temple
Mount”, Haaretz (Hebrew edition), June 21, 2009.
17. HCJ 05/7800, and HCJ 04/7192, ruling of July 19, 2009.
18. Protocol of government meeting 151, May 20, 2012, Development of the City of Jerusalem,
appendix 812, revised version (in Hebrew).
Footnotes
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19. City of David video clip: “Herodian Road from Shiloah Pool to the Western Wall”, November
4, 2010, as well as video clip of the Antiquities Authority: “City of David – Exposing the Road
to the Temple”, July 29, 2012.
20. Bliss, F.J. and A.C. Dickie, Excavations at Jerusalem, London, 1898.
21. N. Hasson, “Digging Completed on Tunnel Under Old City Walls in East Jerusalem”, Haaretz
(English edition), January 25, 2011.
22. City of David film, “Herodian Road from Shiloah Pool to the Western Wall” (in Hebrew), April
5, 2012.
23. Video clip about Jeremiah’s Pit produced by the City of David: “The Cistern – City of David”.
24. N. Hasson, “Jerusalem Planning NIS 4 Million Light Show to Draw Tourists to East Jerusalem”,
Haaretz (English edition), May 29, 2012
25. Ir Amim, Shady Dealing in Silwan, 2009, p. 32, and N. Hasson, “Top Archaeologist Decries
Jerusalem Dig as Unscientific ‘Tourist Gimmick’”, Haaretz, October 11, 2011.
26. World Heritage Convention of 1972: Convention Concerning the Protection of the World
Cultural and Natural Heritage.
27. UNESCO, Justification for inscription on the List of World Heritage in Danger, 1982: Report
of the 6th Session of the Committee, 1982.
28. UNESCO, Action Plan for the Safeguarding of the Old City of Jerusalem, September 2007.
29. UNESCO, World Heritage Center, “The Director-General of UNESCO voices his alarm over the
1. resumption of tensions in the Old City of Jerusalem”, February 8, 2007.
30. N. Dvir, “Elad Architect Appointed to Head of UNESCO Committee”, Haaretz (Hebrew
edition), June 19, 2011.
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For further information please visit the Emek Shaveh
website: www.alt-arch.org
For alternative archaeological tours, workshops, or lectures, please
contact us at:
[email protected] or +972-(0)545-667299
www.alt-arch.org
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