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NOTES 1 Introduction 1. Klein, Jerusalem Problem, p. 73. 2. Interview with Dennis Ross on Fox News, quoted by Shlomo Ben-Ami, p. 229. 3. Sher, pp. 157, 186, 193–194, 231; Amirav, p. 245. 4. Makiya was born in Iraq and grew up there. He studied architecture at the Massachusetts Institute of Technology and worked there until 1981. His book Republic of Fear: The Politics of Modern Iraq, on Iraq under Saddam Hussein, was published in 1989 and became a bestseller after the Iraqi invasion of Kuwait in 1990. Afterward Makiya became active in organiza- tions that opposed Saddam Hussein’s regime; he published additional books, participated in filmmaking and won awards in recognition of his work. He teaches at Brandeis University in the United States. 5. Makiya, p. 213. The sources of the idea of the erotic connection are discussed in greater detail on page 330. 6. See Lustick, pp. 168–176. 7. On changes in the position taken by Jewish religious figures and bodies, see Amnon; Inbari. 8. Sivan, Introduction. 2 The Elevation in Sanctity of al-Aqsa and al-Quds 1. Hayes, p. xxi. 2. Durkheim, pp. 206–229. 3. Hayes, p. xxi. 4. Park, p. 245. 5. Eliade, p. 155. On sanctification, see also Scott and Simpson-Housely. 6. Turner. 7. Wiegers, p. 4. 8. Van der Leeuw, pp. 210, 395–396. 9. Chidester and Linenthal, pp. 7–9. 10. Ibid., pp. 15–20. 11. Ibid., p. 90. 12. See Elad, p. 63. 13. Rubin, pp. 104–106, in Hebrew, forthcoming in English. 14. Sivan, p. 113. 162 Notes 15. Sivan, p. 115. The term Al-Quds (which also appears in the combinations al-Quds al-Sharif, or al-Quds al-Arabiyya) has been used by Muslims for generations to denote Jerusalem’s Old City or East Jerusalem and, at times, Jerusalem in general. In the discourse analyzed in this work, the term usually refers to the Old City. For reasons of convenience, I have generally translated al-Quds as Jerusalem. 16. Reiter, Sovereignty of God and Man, pp. 5–20. 17. Kister, “You Shall Only Set Out.” 18. On hadith and hadith criticism, see Kister, Studies; Motzki. 19. According to his book Qa`ida fi Ziyarat Bayt al-Maqdis. See Matthews. 20. Palazzi, a prominent leader of the Italian Muslim community, also believes that the Jerusalem site does not have the status of haram, and that its sanctity extends to only the two buildings (the Dome of the Rock and the al-Aqsa Mosque). Palazzi, p. 16. 21. Barzaq, p. 11. 22. Shurab, pp. 341–342. 23. Ibid. 24. Ikrima Sabri, “Maqanat al-Quds fil-Islam,” in Mahmud, pp. 29–34. 25. Al-`Almi, p. 504; Friedlander and Hecht, p. 49; Reiter, “The Third in Holiness,” p. 163. See figure at the Jerusalem Waqf Web site: http://www.alaqsa-online.net/public/ask/ allaqsa.jpg. 26. Al-Sa’ih, pp. 72–73, 103–105. 27. Ahmad Muhammad `Arafe, Al-Qahira, August 5, 2003 (published by the Egyptian Ministry of Culture). 28. Al-Waqidi, part III, p. 958. The author Muhammad b. `Umar b. Waqid (al-Waqidi) died in 207/822. I am indebted to Dr. Mordechai Kedar for the reference. 29. A new interpretation of the Supreme Shiite Council is that al-Aqsa and al-Quds are a piece of heaven on the earth (qit`ah min al-sama’ `ala al-ard), see http://www.shiitecouncil.gov.lb/ nachatat/index.php?id5419. 30. Rubin, “Muhammad’s Night Journey.” See also Livne-Kafri, “The Early Šı-`a and Jerusalem.” 31. Ibid. See also El-Khatib. 32. See, for example, the articles of Emmanuel Sivan and Isaac Hasson in Sharon, pp. 35–68; Sivan, pp. 85–120. 33. From the fact that Taqi al-Din Ibn-Taymiya wrote at the end of the thirteenth and the beginning of the fourteenth centuries that Jerusalem should not be called haram, it may be inferred that this was already customary at the time. See his work Qa`ida in Matthew. 34. “Al-Haram al-Sharif,” Encyclopaedia of Islam, 2nd ed. 35. For a discussion of haram, see Serjeant, p. 50. 36. Kister, p. 196. 37. A fatwa from December 21, 2003, and another from June 17, 2003, in response to a ques- tion posed by Bashir Abu Umar in which he inquired about the interpretation of the words “whose precincts we did bless” of the Isra’ verse. See www.alaqsa-online.net. See similar assertions in the following Web sites: http://www.agentspro1.com/vb/showthread. php?t59264, and http://www.alsaqr.com/vb/showthread.php?t53722. 38. A fatwa from December 21, 2002 on www.-alaqsa-online.net. 39. Reiter, “The Third in Holiness,” p. 163. 40. Elad, p. 62. 41. Ibid., p. 63. Elad attributes these traditions to the Umayyad era. 42. See the tradition quoted in Tafsir al-Qurtubi, Vol. 4, p. 137, Vol. 10, p. 211; and in Bukhari, Sahih, Kitab al-Anbiya’ 407/6, Beirut: Dar al-Ma`rifa; additional examples: Mansur, p. 73; Salim, pp. 152–261. On the origin of this tradition, see Livne-Kafri, p. 39. 43. Al-`Abadi, p. 13. 44. Luz, p. 28. Notes 163 45. www.alaqsa-online.net, October 20, 2002. See an additional ruling on this site on the same subject from August 3, 2003. 46. Shurab, pp. 300, 305. 47. Abu `Aliya, pp. 36, 42–43, bases himself on Abu Abdallah Mahmad ibn Ahmad al-Qurtubi, Al-Jami` li-Ahkam al-Qur’an (Beirut, 1964), Vol. 4, pp. 138–139. 48. Abu Aliya, p. 59. 49. Al-Qasim, p. 25. 50. See, for example, `Abd al-`Aziz Mustafa, pp. 51, 59, quoting from `Abd al-Hamid al-Sa’ih’s work Ahmiyat al-Quds fil-Islam See also Jabr, p. 200; the article by Egyptian political writer Dr. Ra’fat Sayyid Ahmad on the www.elquds.net Web site, document 98. 51. www.aqsa-mubarak.org, the Web site of the southern branch of the Islamic Movement. An article of Muhammad al-Halayqa (2002) entitled “Aqsa al-Muslimin wa-Haykal al-Yahud” is based on Mustafa `Abd al-`Aziz. 52. Sawt al-Haqq wal-Hurriya, September 8, 2000. The Islamic Movement in Israel has initiated in October 2007 the publication of a booklet containing 40 traditions (ahadith) praising the al-Aqsa Mosque (entitled Al-Arba`un al-Maqdisiyya) forwarded by Dr. Sheikh Ra’id Fathi and published by the Al-Aqsa Association for Reconstructing Islamic Sacred Sites. 53. Live-Kafri, Jerusalem in Early Islam, p. 23. 54. Baydun, p. 11. 55. A former member of the Egyptian Muslim Brotherhood who left Nasser’s Egypt for Qatar; he appears on a weekly program on al-Jazeera and has several important Web sites. He is known for his anti-Israeli opinions, but regarded as a centrist and moderate with regard to social issues. 56. Al-Jazeera, January 24, 2001. 57. Shaqaldi, p. 13. 58. Al-`Asali, Bayt-al-Maqdis fi Kutub al-Rahalat, p. 16. 59. “Mi’radj,” Encyclopaedia of Islam, 2nd ed. 60. Ibid. 61. On the connection between Jerusalem and Mecca and the two places sacred to Islam, see Busse. 62. Baydun, p. 11. 63. Shurab, p. 70. 64. Television interview of January 24, 2001. 65. http://www.al-multaqa.net/aqsa/archive/1426/voice/; http://www.qaradawi.net/site/topics/ printArticle.asp?cu_no52&item_no54082&version51&template_id5119&parent_id513. 66. Reuters, June 14, 2001; quoted by Pipes. 67. Barzaq, pp. 15–80. 68. See Ghawsha, Preface. See also Salama’s statements at a lecture given in the United Arab Emirates that appeared in Al-Quds al-Arabi, November 21, 2002. 69. In a lecture that he delivered at a conference held at Al-Azhar University during April 29–30, 1997, entitled, “Peace Hinges on Jerusalem.” 70. Al-Nahawi, p. 19. 71. See the figure at http://www.qaradawi.net/mritems/images/2002/10/3/2_2520_1_15.jpg. 72. See the illustration on http://www.qaradawi.net/site/topics/article.asp?cu_no52&item_ no53131 &version51&template_id5117&parent_id5188. 73. See, for example, the fifteenth-century miniatures housed in the British Museum that appear on www.geocities.com/khola_mon/myth/Isra.jpg&imgrefurl5http://www.geocities.com/ khola_mon/myth/Miraj.html&h566&w5351&sz531&tbnid5RSQnbvdCOAAJ:&tbnh5 132&tbnw577&start572&prev5/images%3Fq%3Disra%26start%3D60%26hl%3Diw%26lr %3D%26sa%3DN. 74. Rosen-Ayalon, pp. 11–17 including figures. 164 Notes 75. Sivan, p. 116 and Reference 34. 76. Majalat al-Akhbar al-Islamiyya, Vol. 13, 3–4 (Jerusalem: Ministry of Religious Affairs, Muslim Department, December 1971), p. 4. 77. Reiter, “Third in Holiness,” p. 164. 78. “Ihtifalat al-Watan bi-Dhikra al-Isra’ wal-Mi’raj,” Al-Quds, November 28, 1997. 79. Jabr, p. 200. 80. October 2, 2002 fatwa on www.alaqsa-online.net. 81. See the figure at http://www.aicpmultimedia.org/html/Umsiyat_Al-Ibtihaj.html&h5 400&w5262&sz535&hl5en&start51&um51&tbnid5iqS7aHNF6uOraM:&tbnh5124 &tbnw581&prev5/images%3Fq%3Dumsiyat%26svnum%3D10%26um%3D1%26hl%3 Den%26rls%3Dcom.microsoft:en-us%26sa%3DN. 82. Mansur, p. 101. 83. Al-Rai, October 6, 2002. For an additional example, see Baydun, p. 11. 84. “La tushadd al-rihal illa ila thalatha masajid: al-masjid al-haram, wa-masjidi hadha wal-masjid al-Aqsa,” K ister, “You Shall Only Set Out for Three Mosques.” See Baydun, p. 11. 85. Kister, p. 188. 86. See, for example, Qardawi, p. 13. 87. See the tradition of Abu Bakr al-Wasiti in Hasson, p. 25. 88. See, for example, fatwa no. 8718 of Sheikh Yusuf al-Qaradawi, May 7, 2000, on Islam- Online.net; Faisal al-Mawlawi’s fatwa of February 12, 2000, published on his Web site www.
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    Divided Cities/Contested States Working Paper No. 12, 2009 Political Islam in Contested Jerusalem: The Emerging Role of Islamists from within Israel Mick Dumper, Department of Politics, University of Exeter Craig Larkin, Department of Politics, University of Exeter Conflict in Cities and the Contested State: Everyday life and the possibilities for transformation in Belfast, Jerusalem and other divided cities UK Economic and Social Research Council Large Grants Scheme, RES-060-25-0015, 2007-2012. Divided Cities/Contested States Working Paper Series www.conflictincities.org/workingpapers.html Editor: Prof James Anderson Associate Editors: Prof Mick Dumper, Prof Liam O'Dowd and Dr Wendy Pullan Editorial Assistant: Dr Milena Komarova Correspondence to: [email protected]; [email protected] THE SERIES 1. From empires to ethno-national conflicts: A framework for studying ‘divided cities’ in ‘contested states’ – Part 1, J. Anderson, 2008. 2. The politics of heritage and the limitations of international agency in divided cities: The role of UNESCO in Jerusalem’s Old City, M. Dumper and C. Larkin, 2008. 3. Shared space in Belfast and the limits of A Shared Future, M. Komarova, 2008. 4. The multiple borders of Jerusalem: Policy implications for the future of the city, M. Dumper, 2008. 5. New spaces and old in ‘post-conflict’ Belfast, B. Murtagh, 2008 6. Jerusalem’s ‘City of David’: The politicisation of urban heritage, W. Pullan and M. Gwiazda, 2008. 7. Post-conflict reconstruction in Mostar: Cart before the horse, J. Calame and A. Pasic, 2009. 8. Reconstructing and deconstructing Beirut: Space, memory and Lebanese youth, C.
  • Why Was Mount Gerizim Chosen for the Blessing Ceremony?

    Why Was Mount Gerizim Chosen for the Blessing Ceremony?

    WHY WAS MOUNT GERIZIM CHOSEN FOR THE BLESSING CEREMONY? GILAD J. GEVARYAHU When the Lord your God brings you into the land that you are about to enter and possess, you shall pronounce the blessing at Mount Gerizim and the curse at Mount Ebal (Deut. 11:29). After you have crossed the Jordan, the following shall stand on Mount Gerizim when the blessing for the people is spoken . For the curse, the following shall stand on Mount Ebal . (Deut. 27:12-13). This general location for a religious ceremony solemnizing Israel's entry into the Land of Israel is very reasonable. It is centrally located at the intersection of the north-south and east-west roads. These mountains are on either side of Shechem, Abraham's first stop in Canaan (Gen. 12:6). In Shechem, God told him that this was the land that would be given to his descendants (Gen. 12:7).1 However, it is not clear why Mount Gerizim was chosen as the site for the blessing ceremony and why Mount Ebal was chosen for the curse. The first commentator who tried to find an explanation for choosing these particular mountains was Ramban. In his commentary to Deuteronomy 11:29 he explains that the symbolism probably has to do with the location of the two mountains. Mount Gerizim is to the south, which is the right side of a person who turns eastward facing the sunrise, the forward direction in the Bible. Mount Ebal is to the left, the north, which always has a negative connotation, as it is said, Out of the north evil shall break forth (Jer.