AL-QUDS AL-SHARIF CAPITAL OF ISLAMIC CULTURE 2019 STATE OF PALESTINE - ISESCO

AL-QUDS AL-SHARIF

CAPITAL OF ISLAMIC CULTURE 2019

      STATE OF PALESTINE

Al-Quds Al-Sharif

                        Capital of Islamic Culture 2019

Introduction

With its material and spiritual components, Al-Quds Al-Sharif is for Palestinians a
symbol of political sovereignty and religious and cultural identity, and the epithet of
their national pride and patriotism. This city holds a civilizational and human heritage
with which the Palestinian people have interacted throughout their history and to
which they have remained steadfastly attached since they settled and lived in this
land. For Arabs and Muslims, Al-Quds Al-Sharif represents pride and dignity, the
present and the future. It stands witness to an age-old history and a great civilization
edified by this Ummah, the first Qibla set for Muslims, the third holy precincts, and
the cradle of divine messages. The Palestinian people will remain the guardians and
heirs of history and architecture and of every morsel of time mirrored by its mosques
and churches, domes, walls, fortifications, zawiyas, colonnades, ribats, fountains,
schools, gardens and gates.

Al-Quds Al-Sharif is an Arab city, one that has been known from times immemorial.
More than 35 centuries old, the city’s core was first established on a plateau in the
mountains of Al-Quds Al-Sharif and represents the middle loop in the chain of
Palestinian lands. Its history is manifest in the names given to it over the times such as
Orushalem (God of Peace), named as such by the Canaanites, Jebus in relation to the
Jebusites, the early Arabian Peninsula tribes who were its original inhabitants, and
then Aelia Capitolina, Al-Quds and Bayt Al- Maqdis.

The city abounds with a wealth of historical monuments and sites that confer a
privileged position to it among other history-rich cities. Its religious importance
springs from its status as the city from which Prophet Mohammed (PBUH) ascended
to the heavens on his Nightly Journey. It is mentioned in the Holy Quran, but is also
the most important city for Christians since it shelters the Church of the Resurrection,
built in 335 AD, and since this city witnessed the most significant events in the life of
Jesus, peace be upon him.

One of the most important historical and archeological landmarks of Al-Quds Al-
Sharif is the Al-Aqsa Mosque with its abundance of praying areas and religious and
cultural landmarks of which the most notable is the Dome of the Rock. Additionally,
the city has many historical walls, gates, domes, arcades, mosques, minarets, terraces,
madrasas, mausoleums, public buildings, zawiyas, ribats, khans and hospitals, as well
as a large number of churches, chapels, monasteries, the Via Dolorosa and markets,
many still serving their original purpose and used for worship, education, commerce
and housing. It is a religious destination for Arabs, Muslims and Christians, a tourist
attraction, and a destination for those interested in the study of architecture, history
and archeology.

In view of the significance of the tangible and intangible cultural heritage of Al-Quds
Al-Sharif, and of its importance as a legacy exposed to threats from Israeli occupation
authorities, the United Nations Educational, Scientific and Cultural Organization
(UNESCO) issued nine resolutions between 1965 and 2017. The most notable of
these was taken in 2016 when UNESCO placed 55 world heritage sites on the list of
vulnerable sites, including the Old City of Al-Quds Al-Sharif and its walls, triggering
waves of outrage and anger among the Israelis. During a meeting in Paris in October
2016, UNESCO adopted a resolution in which Al-Haram Al-Sharif/Al-Aqsa Mosque
was regarded as a purely Islamic heritage. The 8 th Islamic Conference of Culture
Ministers, held in 2014, adopted Al-Quds Al-Sharif as Capital of Islamic Culture for
2019, a decision seen as a true addition to the historical and cultural capital of the
Palestinian people. It will play an important part in promoting the Palestinian
discourse which is based on verity and the lived experience of the Palestinians, the
dream of freedom and salvation from the yoke of evil occupation, in addition to
reflecting the situation to the entire world, exposing the practices of the Israeli
occupation forces against land and Men. The adoption in 2018 of Al-Quds Al-Sharif
as a permanent capital of Islamic culture in Manama is a crowning moment and a true
expression of the immense value that Al-Quds Al-Sharif represents for the Arab and
Islamic Ummah, decisions that are worthy of the status of Al-Quds Al-Sharif and its
material and spiritual components.

Geographical position

Al-Quds Al-Sharif is an Arab city that has been known from ancient times. The city is
more than 35 centuries old and its core was established on a plateau at the heart of the
mountains of Al-Quds Al-Sharif1. Al-Quds is located on a latitude of 31°46′08″ N and
a longitude of 35°12′58″ E. The city stands out thanks to this special geographical
location and represents the dividing waterline between the Jordan Valley to the east
and the Mediterranean Sea to the west. This position has made it easy to connect the
city to all directions. Indeed, it is a link in a chain extending from north to south over
mountain peaks, and connected to the main roads that cross the highlands from the far
north to the far south. There are also secondary roads that cut across these main roads
and link the Jordan Valley to the Palestinian coast. Al-Quds Al-Sharif is located 22 km
away from the Dead Sea and 52 km from the Mediterranean one. The longest tarred
roads connecting Al-Quds Al-Sharif and the neighboring Arab capitals are:

        Al-Quds Al-Sharif - Amman: 88 km.
        Al-Quds Al-Sharif - Damascus: 290 Km.
        Al-Quds Al-Sharif - Beirut: 388 km.
        Al-Quds Al-Sharif - Cairo: 528 km.

The importance of Al-Quds Al-Sharif's geographical location lies in its centrality for
Palestine and for the outside world, confirming the site’s religious, military,
commercial and political importance. However, the city’s location is no less important
than its status as a religious fortress that combines the sanctity of the site and the ease
of defending it. Many nations have successively ruled over the city from the
beginning of history. Through its history and to date, the city has witnessed many
wars that resulted in multiple demolitions and reconstructions that occurred at least 18
times during this history2.

Al-Quds Al-Sharif through history3

Al-Quds 4Al-Sharif is considered one of the most famous cities in ancient history.
With a 35-centuries old history, the city has been ruled by many peoples, namely the
Jebusites, the Hyksos, the Pharos, the Assyrians, the Babylonians, the Persians, the

1 Encyclopedia of Palestine, General Section in four volumes, 3 rd vol., Al-Quds, p.508, 1st edition, 1984.
2 Ibid., page 509.
3 Ibid., page 510.
4 Ibid., page 11.

Greeks, the Maccabees, the Romans, the Byzantines, the Muslims, the Crusaders, and
then the Arab Islamic conquerors represented by the Umayyads, the Abbasids, the
Tolonites, the Ikhshidids, the Fatimids, the Seljuks, the Mamlukes, the Ottomans, and
finally the British occupation (Mandate) until 1948 and the Israeli occupation to this
day.

Archeological sites and monuments in Al-Quds Al-Sharif

Every capital of the Islamic world is known for a style of architecture that reflects a
specific era. The city of Damascus, for example, is characterized by its Umayyad
architecture, Baghdad carries the Abbasid cachet, Cairo stands out by its Fatimid
architecture and Istanbul by the Ottoman one. Al-Quds Al-Sharif is characterized by
all these architectural styles as all Muslim rulers strived to add a historical landmark
to its architecture, though the city never served as a capital throughout the Islamic
rule. Its importance stemmed from being the place where the Noble Prophet (PBUH)
started his ascension to the heavens and also from being the seat of Al-Aqsa Mosque.
For Christians, its importance is owed to the fact that it is the seat of the Church of
Resurrection which was established in 335 AD.

Al-Aqsa Mosque, an icon for Muslims:

Muslims are attached to the Al-Aqsa Mosque through a bond of religion and faith. It
is the first of the two qiblas and the third of the two holy sites, the destination of the
Nightly Journey and the beginning of the Ascension of Prophet Mohamed, peace and
blessings be upon him. Its full surface area as encircled by the walls is 144 dunams,
above and below the ground. It lies on the southeast side of the Old City of Al-Quds
Al-Sharif and occupies one-sixth of its entire surface area. It is believed that Adam,
peace be upon him, was the first human to set foot onto the land of Al-Quds Al-Sharif.
The Al-Aqsa Mosque holds two hundred landmarks built over different periods of
Islamic rule.

Within the precincts of the Al-Aqsa Mosque, Muslims have built several covered
prayers areas from as early as the time of ‘Umar’s conquest. The first of these was the
‘Umari mosque, located south of the Al-Aqsa and facing the Qibla. It is a beautiful
structure of which the construction began in 68 AH/687 AD, in the form of an octagon
topped by a golden dome. It includes the Marwani prayer esplanade which can

accommodate more than six thousand worshipers, as well as other praying areas and
several domes such as the Dome of the Chain, the Dome of the Ascension, the Dome
of Solomon and others.

Major cultural and heritage landmarks in Al-Quds Al-Sharif:

The city has enjoyed full sanctity throughout its history. Its original inhabitants, the
Jebusites, were Canaanite (third millennium BC) and the city was then called Dar As-
Salam (Orushalem) in ancient Canaanite.

The walls of Al-Quds Al-Sharif

The Jebusites erected walls around the city and a tunnel drew water from the Gihon
Spring into a pool within the walls. Archaeological excavations revealed the vestiges
of a wall located under the roof of Al-Haram Al-Sharif. A wall was built in 644 BC,
then demolished in 586 BC in the time of Nebuchadnezzar. In 300 BC, the Greeks
demolished a section of the walls and Herod rebuilt them in 37 BC. The Roman walls
were destroyed and rebuilt seventeen times, but the worst destruction occurred at the
time of the 1067 AD earthquake. The Sultan Salahuddin Al-Ayyubi re-built the walls
of Al-Quds in 1191 AD, reinforced the walls between Damascus Gate (Gate of the
Column) and Jaffa Gate (Gate of Hebron), and dug out the moat.

Gates of Al-Quds Al-Sharif5:

    -      The open gates are: Bab Al-‘Amoud (Damascus Gate), Bab As-Sahira
         (Herod’s Gate), Bab Al-Asbat (Lions’ Gate), Bab Al-Magahriba (Dung Gate),
         Bab Nabi Dawud (Zion Gate), Bab Al-Khalil (Jaffa Gate) and New Gate.
    -    The sealed gates are: Bab Ar-Rahma (Gate of Mercy), the Single, the Triple,
         the Double Gate made of two gates above each of which stands a wall. These
         gates were built during the reign of the Caliph 'Abdulmalik6.

Dome of the Rock:

The Dome of the Rock is one of the oldest Arab and Islamic features. It stands out by
its unique architectural character and artistic richness. Historians diverge as to the
original function of this distinguished structure. Was it only a mosque to host prayers?
The Dome of the Rock has served as a mosque since its construction and the al-
5 Ibid., page 790.
6 Ibid., page 791.

Haram Al-Sharif was the nave of this mosque. This was confirmed by the discovery
of a niche located somewhere inside the dome (with dimensions of 1.37 × 0.76 cm).
The design and execution of the Dome of the Rock were carried out by Rajaa Ibn
Hayawa Al-Kindi and Yazid Ibn Sallam, a Maqdissi subject of the Caliph
‘Abdulmalik. The design of the Dome of the Rock is considered as unique in the
history of Islamic architecture7.

Al-Aqsa Mosque in the Umayyad, Abbasid and Fatimid eras8:

The Al-Aqsa Mosque was built during the reign of Caliph ‘Abdulmalik, and was
completed in the era of Al-Waleed. It is possible that ‘Abdulmalik set out to make this
section of the Old Al-Quds Al-Sharif an integrated holy sanctuary that includes a
mosque and a dome. The mosque's name is attributed to the verse in Surat Al-Isra:
“Exalted is He who took His Servant by night from Al-Masjid Al-Haram to Al-Masjid
Al-Aqsa…”

During the Abbasid era, the surface area of the Al-Aqsa Mosque was extended by the
Abbasid caliph Al-Mahdi and the nave was made much wider, with a huge gable over
it, with openings to allow light and sun inside. It was fitted with a double wooden
dome covered with lead plates and decorated with plaster, in a way much similar to
the Dome of the Rock.

In the Fatimid era, an earthquake struck the city of Al-Quds Al-Sharif in 1015 and
destroyed the Al-Aqsa Mosque, after which the Fatimid Caliph Al-Zahir ordered its
reconstruction and restoration. A number of amendments were brought to this mosque
during the Fatimid period, leading to the transformation of its layout from fifteen to
seven naves.

Al-Aqsa Mosque today9:

After the Crusaders invaded Al-Quds Al-Sharif and turned Al-Aqsa into a church,
Salahuddin Al-Ayyubi reclaimed Bayt Al Maqdiss and this mosque. In the modern
era, important renovations were carried out by the Turkish architect Kamal Eddine
between 1924 and 1927, then further renovations followed, lasting until 1933. These

7 Encyclopedia of Palestine, vol. 4, page 792.
8 Ibid., page 801.
9 Ibid., pp. 802-804.

extended to the middle roof and the eastern gallery which were painted golden, along
with extensive restoration works to strengthen the structure of the mosque.

    -    The pulpit of Nureddin:

In 1187, Salahuddin Al-Ayyubi repaired the Al-Aqsa Mosque. When he found out that
the mosque’s pulpit had been burned by the Crusaders, he ordered that the pulpit,
which had been commissioned by Nureddin Al-Zanki in Aleppo, be brought to Al-
Quds Al-Sharif. The pulpit remained standing to the right of the mihrab until the
fanatic Michael Rohan burned it in 1969, leaving only some pieces and fillings.

    -    Mosaics and decorations in Al-Aqsa Mosque:

The mosaics in the Al-Aqsa Mosque date back to the reign of the Fatimid Caliph Az-
Zahir Li Amr Allah who restored the Al-Aqsa in 1034 AD. They were made by artists
following styles and elements inspired by plants and fruits. When studying Umayyad
art, the finest vestiges that have survived in the Al-Aqsa Mosque are the wood panels
that are now preserved in the Al-Haram Al-Sharif Museum near Al-Aqsa Mosque.
These panels are decorated with floral engravings such as vines and Acanthus leaves,
similar to many of the decorations in the Dome of the Rock, all of which were
fashioned out of pine wood and covered the bottom parts of the walls.

- Fire of Al-Aqsa Mosque10:

On 21 August 1969, an Australian fanatic set fire to the Al-Aqsa Mosque. The fire
ravaged 1,500 square meters out of the 4,400 square meter of the mosque. Nureddin’s
pulpit, which had been presented by Salahuddin Al-Ayyubi, was consumed by the
flames that affected the ‘Umari Mosque, the Mihrab of Zakariyya, the shrine of the
Forty Martyrs, as well as three galleries along with their arcades and decorations.
Some of the marble was damaged along with forty-eight stucco-stained glass
windows, precious rugs, and the mosaic containing the verse of Surat Al-Israa: Exalted
is He who took His Servant by night from Al-Masjid Al-Haram to Al-Masjid Al-Aqsa.”

Al-Haram Al-Sharif:

Al-Haram Al-Sharif is located on the south-eastern part of the old city and overlooks a
valley to the east. With its walls, Al-Haram Al-Sharif completes the city’s southern

10 Ibid., page 805.

and eastern walls. It is composed of a large courtyard, 281 meters to the south, 310
meters to the north, 462 meters to the east, and 490 to the west. A series of gates gave
access to the Haram Al-Sharif, of which only fifteen have survived.

    -   Architectural edifices in Al-Haram Al-Sharif11:

Domes: Al-Silsilah Dome (Dome of the Chain), Al-Mi’raj Dome (Dome of
Ascension), Dome of Yussef, Dome of the Prophet, Dome of Yussef Agha, Dome of
the Grammarian, Dome of Solomon, Dome of the Lovers of the Prophet, Dome of
Moses, Dome of Spirits, Dome of Al-Khidr.

Colonnades12:

The Arabic equivalent of colonnade (‫ )البائكة‬was first used in Syria in reference to a
large storehouse consisting of colonnades that rise above its multiple gates. In
architecture, it is a set of columns built in a straight line and connected by arches from
the top to hold the ceiling in place. The colonnades of the Al-Aqsa Mosque are
considered among the most striking architectural features located within the
courtyards of the mosque. They are found around the nave of the Dome of the Rock
from all four sides. Thanks to these colonnades, it is possible to climb a large staircase
to the nave of the Dome of the Rock. There are eight colonnades divided over the four
sections and most of them were restored at different eras of Islamic rule. The
following colonnades are located in the Al-Aqsa Mosque:

    1. The northern colonnade: It was restored during the reign of the Mamluke
        Sultan Al-Nassir Muhammad Ibn Qalawun (721 AH/1321 AD) and is located
       in the northern part of the courtyard of the Dome of the Rock.
    2. The northeastern colonnade which dates back to 1326 AD.
    3. The northwestern colonnade which was established in 1376 AD.
    4. The Southwestern colonnade of which the creation dates back to the reign of
        the Mamluke sultan Al-Ashraf Qaitbay (1473 AD).

Gates of Al-Haram Al-Sharif13:

Golden Gate, Single Gate, Triple Gate, Double Gate, Mughrabi Gate, Chain Gate,
Mercy Gate, Ablution Gate, Iron Gate, Qattanine Gate, Council Gate, Seraglio Gate,

11 Encyclopedia of Palestine, page 812.
12 Encyclopedia of Palestine, page 813.
13 Idem.

Ghawanmeh Gate, and Al Atim or Faical Gate (in relation to King Faisal I who
entered the Al-Haram from this gate in 1933).

Mosques, minarets and mastabas:14

Mosques: The ‘Umar Ibn Al-Khattab Mosque is the oldest mosque in Al-Haram Al-
Sharif and in Al-Quds Al-Sharif. It is adjacent to the Al-Aqsa Mosque, the Women's
Mosque and the Prophet's Mosque.

Minarets: Fakhriyya Minaret, Gawanmeh Gate Minaret, Asbat Gate Minaret and the
Minaret of the Chain Gate.

Mastabas: located within Al-Haram Al-Sharif and used for lectures but also for open
air prayers. Some of these include the Az-Zahir mastaba, the mastaba of Qaitbay
Fountain and the mastaba of Sulaiman’s Fountain.

Most famous schools in Al-Quds Al-Sharif:15

Salimiyya School (Mawsiliya): Established by Majduddin Abu Al-Fida Isma'il Al-
Sallami and proclaimed as a waqf after 1300 AD.

Al-Jawaliyya School: Founded by the Governor of Al-Quds Al-Sharif and Custodian
of the Two Holy Mosques, ‘Alamuddin Al-Jawali between 1312 and 1320 AD.

Al-Tunkuziyya School: Located in Bab Al-Silsilah, to the right of the interior of Al-
Haram Al-Sharif. Its construction is attributed to Prince Saifuddin Tunkuz Al-Nassiri,
governor of Damascus in 1329 AD.

Al-Aminiyya School: This school was founded by Aminuddin ‘Abdullah in 1330 AD
during the reign of King Al-Nassir Muhammad Ibn Qalawun.

Al-Farisiyya School: attributed to Prince Faris Al-Subki and proclaimed as a waqf in
1353.

Al-Malakiyya School: established by the Jokandar king in 1340 AD during the reign
of Al-Nassir Ibn Qalawun.

14 Encyclopedia of Palestine, pp. 814, 815.
15 Idem.

Al-Qoshtumariya School, said to have been built by Prince Qoshtumar Al-Saifi in
1358 AD.

Al-Arghuniyya School: created by Prince Arghun Al-Kamali in 1356 AD.

Al-Muhadithiyya School: established in 1360 AD and declared as an endowment by
Al-Muhdith ‘Izzuddin Al-Ajami.

Al- Manjakiyya School: established by Prince Saifuddin Manjak in 1360 AD.

Al-As’ardiyya School: set as a waqf by the merchant Al-As’ardi in 1368 AD.

Al-Tashtamuriya School and Cemetery: created by Prince Saifuddin Tashtamur Ibn
Abdullah Al-‘Alai in 1384.

Al-Salahiyya School: created by Salahuddin Al-Ayyubi in 1187 and was among the
prestigious academic institutions.

Al-Ashrafiyya School: attributed to the Sultan Al-Ashraf Qaitbay in 1472 AD.

Al-Nassiriyah School: located in the Gate of Mercy Tower and also known as the Al-
Ghazaliyya Madrasa.

Al-‘Othmaniyya School , built by Isfahan Shah Khatoun in 1436 AD.

Zawiyas, ribats and Khanqahs16:

- Zawiyas: Most zawiyas, ribats and khanqahs are found in the cities of Al-Quds Al-
Sharif, Al-Khalil and Nablus. These zawiyas were created to host the mystical
sessions of religious tariqas and include the Haydariyya, the Kabkiyya, the
Mihmaziyya, the Ad-hamiyya, the Bistamiyya and the Loulouiyya. Some of these
zawiyas are still in existence in Al-Quds Al-Sharif.

- Khanqahs: The khanqah is a Persian word meaning a large house and corresponds
in Turkish to the Tekkeya where scholars and students lived at the expense of the
state. One of the oldest khanqahs in Al-Quds Al-Sharif is the Salahiyya in reference to
Salahuddin, the Dawardiyyah, the Al-Karimiyya, the Tunkuziyya, the Fakhriyya, the
As’ardiyya, the Manjakiyya and the Maoulawiyya Al-Othmaniyya.

16 Ibid., Printing, pp. 822, 223.

- Ribats: The first ribats were originally military barracks where soldiers were
housed. Those in Al-Quds Al-Sharif include: Ribat ‘Alaa Eddin Al-Bassir built in
1267, Ribat Al-Kurd built in 1293, Ribat Al-Mardini established in 1361, Ribat Al-
Zamini in 1476, and Ribat Bayram Al-‘Uthmani built in 1540.

Fountains and bathhouses17:

Fountains can be found across all Palestinian cities. The Al-Haram Al-Sharif has
several fountains of which the construction was ordered by the Ottoman Sultan
Suleiman Al-Qanouni. These include Birkat Al-Sultan, Bab Al-Atm, Sabeel Suleiman,
Bab Al-Nazer, and the fountain of Bab Al-Asbat. One of the most famous Ottoman
fountains is the fountain of Qassim Pasha.

Khans:18

Among the most famous khans in Al-Quds Al-Sharif is Khan Al-Sultan which was
built during the reign of King Az-Zahir Barqouq in 1386 AD. The khan is located
between Souq Al-Khawajat and Bab Al-Silsilah.

Hospitals19:

The Turkish word bimaristan means hospital. Hospitals in Al-Quds include Al-
Bimaristan Al-Salahi in reference to Salahuddin Al-Ayyubi, founded in 583 AH/1187
AD, and located in what is today known as the tannery near the Church of the Holy
Sepulcher. This hospital continued to serve as such despite its destruction during the
earthquake of 862 AH/1458 AD.

Old Town markets (Souqs):

Souq Bab Khan Zeit/Souq Al-‘Attarine/Souq Al-Lahamin/Souq ad-Dabbagha
(tanners)/Souq        Bab       Al-Silsilah/Souq   Al-Bashura/Souq   Al-Husar/Al-Bazaar
Market/Souq Al-Qattaneen/Sweiqat Alloon/Souq Harat Al-Wad/Souq Al-Nassara/
Souq Al-Khawajat.

17 Ibid., Printing, page 824.
18 Ibid., Printing, page 826.
19 Ibid., Printing, page 826.

Churches and monasteries in Al-Quds Al-Sharif:

Church of the Holy Sepulcher/Church of the Flagellation/Church of the
Savior/Church of St. Thomas/Church of Saint Anna/Church of Saint Veronica.

Monastery of St. John the Baptist/Holy Monastery of Abraham/Monastery of the
Virgin/Monastery of the Greek Orthodox Patriarchate/Convent of St. Catherine/Sultan
Monastery/Monastery of Casa Nova/Monastery of Saint Maron/Mar Demitrios
(Dimitry) Monastery/Mar Aftimos Monastery/Mar Charalambos Monastery/Convent
of Saint Mary Magdalene/Mar Michael Monastery/Monastery of our Lady/Saint
George Monastery/Convent of the Holy Archangels/Saint Mark Monastery.

Literary and cultural reality through the history of Al-Quds Al-Sharif:

    -    Literary press and publishing20

Arabic language press was established in Palestine and developed over four historical
phases. The first phase began with the publishing, starting 1876, of newspapers in
Arabic in Al-Quds Al-Sharif during the Ottoman rule and ending towards the
beginning of World War I (1914). The second phase began with the resumption of
newspaper publishing under the British Mandate (1919), and lasted until the end of
1948. The third phase was the post-nakba period, the establishment of the Zionist
entity and the annexation of the West Bank by the Hashemite Kingdom of Jordan
(1950). The last phase followed the 1967 war and the Zionist occupation of the
remaining Palestinian territories. The first newspapers appeared in Arabic in Al-Quds
Al-Sharif in 1876 and were official issues by the government and edited by Sheikh Ali
Al-Rimawi. The number of newspapers published in Palestine by the beginning of
World War I was 36. In 1908, 15 newspapers and magazines were published, twelve
of which were in Al-Quds Al-Sharif and three in Haifa.

Among the political newspapers published in Al-Quds Al-Sharif in that year (1908)
were Al-Asma'i, Al-Quds, Al-Insaaf, Annajah and Annafir 21. The number of periodical
magazines, newspapers and publications published in Al-Quds Al-Sharif from 1871 to
1968 was about 106.22

20 Encyclopedia of Palestine, Journalism, General Section in 4 volumes. Vol. 3, p. 7, 1st edition, 1984.
21 Ibid., Printing, page 8.
22 Ibid., Printing, pp. 13-18.

Printing:23

Printing was introduced in Palestine from the middle of the 16 th century. Missionary
expeditions in the 19th century played a part in pushing the printing movement
forward. In 1846, the Franciscan Monks established an Arabic language press in Al-
Quds Al-Sharif, and later on a group of Englishmen set up a press in the same city in
1848. In the same year, the Gregorian Armenians established a printing house in Al-
Quds, and in 1849 the Greek Holy Sepulcher Society established another press. One
of the journalists who created a printing house for their own newspaper was Georgi
Habib Hanania who used it to print his newspaper Al-Quds, founded in 1908, and
where he also printed the magazine Al-Asma’i which was edited by Hanna Issa. Other
printing houses established in Al-Quds included Dar Al-Aytam Al-Islamiya and Dar
Al-Aytam Al-Souriyya which printed many newspapers and magazines.

Libraries:24

The conquest of Al-Quds Al-Sharif in 1187 by Sultan Salahuddin Al-Ayyoubi
constituted a great start to an academic life that thrived in the region of Al-Sham in
general and Palestine in particular. Salahuddin began his reign in Palestine with two
great actions: building schools, and supplying the Al-Aqsa Mosque with religious and
scientific books. In Palestine, there are many public and private libraries. Most
renowned among the public ones are the following:

The library of Al-Aqsa Mosque in Al-Quds Al-Sharif: This library contains about
one thousand religious manuscripts such as Qurans, partitioned versions of the Quran
and other books mostly written during the Mamluke and Ottoman eras. There are
many other books in literature, jurisprudence according to the four schools of thought,
interpretation and Hadith.

The following are private libraries in Al-Quds Al-Sharif:

Abi Al-Lutf library/Al-Badiri library/Al-Turjuman library/Al-Jawhari library/Al-
Husseini library/Al-Khalidi library/Al-Khalili library/Al-Daoudi library/Library of
Abdullah Mukhlis/Qutayna library/Library of Mohamed Isaaf Al-Nashahshibi.

23 Ibid., Printing, page 94.
24 Encyclopedia of Palestine, Libraries, General Section in 4 volumes. Vol. 4, pp. 286-287, 1 st edition,
1984.

The Khalidiya library in Al-Quds Al-Sharif is one of the most important book
repositories of Palestine. The library contains ten thousand books, one-third of which
are manuscripts and one third are rare old works in Arabic and Islamic sciences,
tafseer, tajweed, Quranic readings, drawing, hadith, principles of religion, fatwas,
Hanafi fiqh and jurisprudence in the four schools, the study of monotheism, Sufism,
language, literature, politics and law.

Since its occupation of the eastern part of Al-Quds Al-Sharif in the wake of the 1967
War, Israel has been on a relentless drive to entirely Judaize the Holy City, tampering
with the Arab, Islamic and Christian heritage and outraging believers from both divine
religions by altering the features of this city. This has prompted a worldwide outcry
that resulted in a series of resolutions issued by the United Nations. The Al-Aqsa
Mosque was one of the key targets in this distortion and challenging campaign. On 21
August 1969, a fire was intentionally set to the Al-Aqsa Mosque. However, the most
dangerous of all attacks on the Al-Aqsa Mosque remain the excavations carried out by
the Israelis around and underneath this mosque. Since 1968, the Israeli authorities
have been undertaking excavations with the pretext of searching for the vestiges of
Solomon's Temple under the homes of Arab residents, mosques and schools and even
under the Al-Haram Al-Sharif.

Despite the resolutions issued by the United Nations and its affiliated organizations,
Israeli authorities have pushed ahead with their excavations and attempts to alter the
civilizational nature of Al-Quds Al-Sharif in general, and the Al-Aqsa Mosque in
particular, in preparation for the full annexation and Judaization of the city.25

The preservation of the Arab-Islamic heritage in Al-Quds Al-Sharif is considered one
of the top priorities of Palestinian cultural action despite the challenges and obstacles
through which the Israeli occupation authorities are trying to constrain, prevent and
obstruct Palestinian efforts to protect and preserve the history and heritage of Al-Quds
Al-Sharif.

Nevertheless we believe that the Palestinian action, in its Arab, Islamic and human
dimensions, is fundamental to our unwavering steadfastness and efforts to protect true
history and its landmarks from all distortion and obliteration attempts, so that Al-Quds
Al-Sharif remains as it has always been, a capital of human civilization.

25 Ibid., pp. 205-206.