The Role of the Temple Mount / Al-Haram Al-Sharif in the Deterioration of Muslim–Jewish Relations
Ma'oz, Moshe (2014)
Ma'oz, Moshe
The Donner Institute, Åbo Akademi
2014
Kuvaus
Moshe Ma’oz is Professor Emeritus of Islamic and Middle Eastern Studies, and Senior Fellow at the Truman Institute for the Advancement of Peace at the Hebrew University, Jerusalem. He received his BA and MA from Hebrew University and a PhD from Oxford University (1966). He has been a lecturer at the Hebrew University since 1968; Visiting Professor or Fellow at Harvard University, Columbia University, Brookings Institute, United States Institute of Peace (WDC), Netherlands Institute for Advanced Study of Humanism. He has given lectures and seminars in the US, Europe, China, Japan, Australia and Africa. He has also participated in many dialogues with Palestinian scholars; served as adviser to several Israeli governments and the Knesset. He has published 20 books and 65 articles on the political and social history of the Middle East, notably Syria and Palestine, as well as on Muslim–Jewish relations, for example, Ottoman Reform in Syria and Palestine (Oxford University Press, 1968); Syria and Israel (Oxford University Press, 1995); Muslim Attitudes to Jews and Israel (Sussex Academic Press, 2010); Palestinian Leadership on the West Bank (Frank Cass, 1984).
Tiivistelmä
For both Jews and Muslims the Temple Mount and the Old City of Jerusalem constitute highly important religious, cultural, political and national centres. For centuries Jews in the diaspora prayed in the direction of Jerusalem, vowed never to forget it (‘If I forget thee Jerusalem, may my right arm wither’); and blessed one another ‘Next year in Jerusalem’. The Zionist-Jewish movement (since the 1880s) – although predominantly secular – has considered Jerusalem (Zion) as the political and cultural centre of the Jewish people.
By comparison, the Palestinian-Arab national movement has, since the 1920s established its national and political-cultural centre in East Jerusalem, while the Haram al Sharif, particularly the Al-Aqsa Mosque, has continued to be a top religious shrine for Muslims. They termed it Awla Al-Qiblatayn (the first prayer direction before Mecca); Thani Masjidayn (the second mosque after Mecca); a place where Prophet Muhammad ascended to heaven (Isra’ and Mi’raj).
This article will examine the changes in Muslim–Jewish mutual relations, especially since 1967, at both government and public levels. Special attention will be given to the development of both Islamic Judeophobia and Jewish Islamophobia, which have been associated with the dispute over the Temple Mount and East Jerusalem.
By comparison, the Palestinian-Arab national movement has, since the 1920s established its national and political-cultural centre in East Jerusalem, while the Haram al Sharif, particularly the Al-Aqsa Mosque, has continued to be a top religious shrine for Muslims. They termed it Awla Al-Qiblatayn (the first prayer direction before Mecca); Thani Masjidayn (the second mosque after Mecca); a place where Prophet Muhammad ascended to heaven (Isra’ and Mi’raj).
This article will examine the changes in Muslim–Jewish mutual relations, especially since 1967, at both government and public levels. Special attention will be given to the development of both Islamic Judeophobia and Jewish Islamophobia, which have been associated with the dispute over the Temple Mount and East Jerusalem.