Israel/Palestine

Al-Maghariba Waqf in Palestine land
الدراسة هذه القت الضوء بشكل تفصيلي على ما توصلت اليه من وقفيات للمغاربة في فلسطين، والتي ثبت وجود الكثير منها في مناطق متفرقة مثل: القدس وضواحيها، الخليل، غزة، اللد والرملة، قضاء يافا، واد حنين، الناصرة، عكا وغيرها.
الدراسة أيضاً حصرت هذه الوقفيات في قوائم مفصلة وواضحة، اضافة لحجج الحكر وصور توثيقية لبعضها

The Jewish peoples have endured thousands of years of discrimination and subjugation, yet during this new millennium, Jews and antisemitism are conspicuously absent from university ethnic studies classroom discourse in the United States. Those scholars, determined to penetrate the walls of the multicultural education stronghold, are met with an ebb and flow of silence and vociferous resistance. A primary rationale for multiculturalists ignoring antisemitism appears to be the Zionist question and how they, themselves, perceive Israel's relationship with Palestine. This qualitative case study analyzed interviews of six prominent scholars in the areas of multiculturalism, history, and Judaism through a critical pedagogical lens. Throughout this paper, the author explores his personal experiences in regard to educational multiculturalists and the dismissal of Jews as a persecuted group. From discourse analysis of themes and recurrent meanings in the data, it is evident that the majority of study participants believe that Israel's behavior toward the Palestinians is unacceptable, yet that does not justify the large-scale generalizations of the Jewish people in the United States. As a result, this paper argues for the inclusion of the Jewish experience into university multicultural discourse.

This article traces the conception, planning, and execution of the 1931 Arab Exhibition in Jerusalem, followed by a Second Exhibition in 1932. The two Jerusalem exhibitions were held during a critical political period, as several Arab countries were at the height of their struggle against British and French colonial rule. In Palestine the timing was all the more acute. Executed between the two major Palestinian revolts of 1929 and1936, the exhibitions were held at a time of direct and violent Arab confrontation with the Zionists and the British, but also at a formative moment when Palestinians were articulating their national identity and making real attempts to establish national institutions.
The two Jerusalem exhibitions were events of profound importance for both Palestine and the Arab region. Drawing on historical Arabic newspapers, memoirs, and photographs, this article shows that the exhibitions were intended to demonstrate that Arab countries were witnessing remarkable innovations in the industrial and agricultural sectors despite, and not because of, European colonization. Further, the pan-Arab nature of the exhibitions facilitated an exceptional opportunity for the exchange of knowledge and expertise among the Arab countries in the face of their geopolitical division following the Great War.

Social scientists commonly know that time is a social construct and a tool for governing by those holding power. Yet, how exactly is time used for governing? This article examines how timescape (embodiment of approaches to time) works in practice as a tool of power by considering multiple networks of time that manifest in al-Batuf/Beit Netofa Valley planning policy. This valley's agriculture, mostly owned by Palestinian-Arab citizens of Israel, is considered by ecologists and officials a unique traditional agriculture landscape and wetland habitat that has become scarce in Israel due to its development and wetland drainage. Assembling separate modes of anthropological inquiry that attend to time as a technique, I show that knowledge, ethics, and time management are not separate spheres of governance but rather interwoven as one timescape tool of governing. Thus, the case of al-Batuf/Beit Netofa elucidates the ways in which time is used for governing in the context of an agricultural-environmental development policy and plan.

How did Primo Levi come to terms with what the historian Enzo Traverso has called ‘the end of the Jewish modernity’? How did he react to the fading out of that tradition which, between the Enlightenment and the Second World War, saw the European Jews playing a central role in the critical consciousness of the Western world? What was his relationship with Zionism? Did he ever acknowledge the Nakba? To address these questions, my article analyses the different positions that Levi took on the Palestinian-Israeli conflict, the awkward coincidence of the publishing of Se non ora, quando? and the 1982 Lebanon War, and what his tormented and passionate relationships with Israel reveals about the Italophone Jewish experience.
Much has been written on Levi’s Jewish identity, but his complex attitude toward the question of Palestine/Israel is relatively underexplored. Starting from Levi’s writings and interviews on the subject, my essay will therefore investigate the impact that this thorny question had on the Italian Jewry. I will structure my essay as follows: first, I will give a brief account of how the changing historical circumstances, like the foundation of Israel, the Eichmann trial, and the Six-Day War, have shifted the geopolitical position of the Jewish intelligentsia (both inside and outside Italy); second, I will analyse Levi’s struggle to find a position within this shifting scenario; finally, I will study how Levi’s public interventions fed back into Italian Jewish community.

Almost a century before the “mass emigration” of Jews from Morocco during the mid-twentieth century, to Israel and to destinations in the West, Moroccan Jews had been engaging in long-distance emigrations, typically from the Spanish-dominated northern part of that country to Latin America. This article surveys the state of research pertaining to this long-lasting migratory episode. I point at the conspicuous lack of interest among MENA-and Israel-Studies scholars in the topic, and conclude by suggesting that this migration episode has potential contribution to the aforementioned areas of study.

ملخص: الهجرة اليهودية المغربية إلى أمريکا اللاتينية: أوضاع البحوث
والاتجاهات الجديدة
قرابة قرن قبل ”الهجرة الجماعية“ لليهود من المغرب خلال منتصف القرن
العشرين إلى إسرائيل وجهات أخرى في الغرب، انخرط اليهود المغاربة في الهجرة
لمسافات طويلة، ومعظمهم من الجزء الشمالي من البلاد الذي كان يهيمن عليه
الإسبان إلى أمريکا اللاتينية. وترک هؤلاء الرواد الأوائل بصمات على الثقافات
اليهودية المغربية الدائمة في هذا المحتوى، حتى في الأيام الحالية. وتفحص هذه
المقالة وضع البحوث المتعلقة بهذه الهجرة طويلة الأمد. وهنا أود الإشارة إلى
الاهتمام الکبير بين الباحثين الناطقين بالإسبانية والبرتغالية من حقول الدراسات
الأمريکية والايبيرية اللاتينية، من جهة؛ وإلى غياب واضح لهذه الدراسات في
العالم العربي وإسرائيل من جهة أخرى، وهذا فضلا عن الباحثين الذين ير زون ک
على الهجرة المغربية المعاصرة. ما أن تاريخ الهجرة المحلي لديه إسهامات محتملة ک
في مجالات الاهتمام المذ ورة أعلاه، وأنه يمکن أن تعمل على تفکيک الروايات ک
الشائعة عن رحيل اليهود الموجه سياسيا من الأراضي المسلمة العربية.

I have held this book back many years.  It is now time for it to see the light of day (being part of the larger work, A Great And Terrible Love:  A Visionary Journey from Woodstock’s Sorceries to God’s Paradise).  With the gained perspective of years it needed some adding to.

Of course for a Poet to stand among the people of Israel—that Israel which cleaves to its King, Messiah, as well the children of that apostate Jewry who spurned Him—and speak truly to both camps without fear of man, this must needs be—simultaneously—an act of war and of love.  The prophetic office in Israel closed when the last prophet, John son of Zebedee (Matthew 10:2), finished writing the apocalyptic vision and prophecy given him around 95 CE—the culmination of all Old and New Covenant prophecy—so what I write is not “immediate” prophecy given me, yet as a student of prophecies the prophetic word of those who came before us is in my mouth.  Paul the apostle of Messiah put it like this, “For who hath known the mind of the Lord, that he may instruct him?  But we have the mind of Christ” (1 Corinthians 2:16), and John was instructed by the angel, “the testimony of Jesus is the spirit of prophecy” (Revelation 19:10).  The word of our prophets is precious to us who heed them.

I say this is war because of the tearing down of spiritual/intellectual strong holds many have invested their lives building and defending.  To err in this area of theology and vision allows actual blood to be spilled, much blood, precious blood.  We Jews know this first hand, the Arabs also.  But the Christian—and some of the Jewish—West do not; it mostly just sits in its easy chairs in front of the TV and drinks in the fruit of its unseeing.  A storm coming will turn these chairs over.

I do not know how many of my own family have perished because of the blind and blinding rabbinate, and when I say “perished” I mean in the prophesied Gehenna of eternal Hell, so this is no idle theology with me, and I mean it to be war, that the falsity plaguing my people may be challenged on the world stage, what I call, “Apocalypse Field, global arena of consciousness”.  Will my opponents resort to the old tricks of murder, slander, and lies?  What do I care, for I am given a heart and tongue to speak by Him who is Lord of poets, and there could be no power against me were it not given from above, so I will bear this testimony and love not my life even if it be unto the death.  I mean to cut down the lies and hatred that have cost the eternal lives of so many Jews I cannot count them.

What I say is in accord with both the Old Covenant (Tanakh) and the New Covenant Scripture (B’rit Chadashah), despite the opposition of some, both Christians and Jews.  These things impact the wider world also, as Gentile believers in Yeshua (Jesus) our Messiah are grafted into the spiritual faith of Israel, from which flows the river of eternal life to all nations—the ancient promise to Abraham fulfilled.

Mark you, the poet’s pen is not filled with lifeless ink.  It is a sword of the Spirit of YHWH, and His vessel.  It is among the foremost weapons of the Apocalypse—if so be it have the wind of Heaven filling its sails, and speeding its missiles, even as Heaven’s power sped David’s stone into the brain of the giant.

"This paper points out an important gap in conventional historical narratives of the Israeli-Palestinian conflict, which when filled, suggests a solution to the previously-though-to-be irresolvable problem of creating an integrated Israeli and Palestinian historical narrative.  Comments and criticisms are appreciated.

ABSTRACT:
"Zionist and pro-Palestinian political positions are generally based on sets of historical assumptions which morally legitimize the cause of one side while delegitimizing that of the other.

Interestingly, historical and polemical texts about the conflict as a whole tend to pay little attention to the implications which early violent encounters between Palestinian Arabs and Zionists have on these historical assumptions.

This essay argues that the 'ethical pillars' of both Zionist and Palestinian historical narratives can be put to the test by exploring the issues surrounding these violent clashes and that these episodes are neglected precisely because the details surrounding them pose a fundamental challenge to the moral legitimacy of both sets of Israeli and Palestinian nationalist narratives"
""

This paper will discuss the political and legal aspects of the maritime disputes in the Eastern Mediterranean and the factors relevant to their conciliation. The first part of the paper introduces the Mediterranean Sea and the relevance of the Exclusive Economic Zone (EEZ) regime in its basins. Subsequently, the author summarizes relevant historical cleavages in the Levant Basin, with a focus on relevant modern Lebanese-Israeli, Lebanese-Syrian and inter-Cypriot events. Part III will discuss the increasing interest in EEZ delimitation over the past decade due to hydrocarbon prospects in the Eastern Mediterranean and the geopolitical and maritime challenges that have since taken shape. Finally, based on the Law of the Sea and previous examples from around the world, the author discusses relevant legal avenues for achieving balanced solutions to maritime tensions in the region and presents the most relevant criteria in delimiting maritime boundaries.

The monograph From Ambivalence to Hostility focuses on writings on Zionism published in the Arabic newspaper Filasṭīn (ʻPalestineʼ) in the pre-WWI period (1911–1914). It covers a broad range of subjects treated by the periodical including Jewish land purchases in and immigration to Palestine, violent incidents between the Jewish and the Arab communities, Zionist boycott and Zionist Congresses. The second chapter of the book offers a detailed analysis of the gradual yet profound transformation of Filasṭīnʼs editorial policy vis-à-vis Zionism before World War I.

Elias Khoury’s novel Bab el Shams (Gate of the Sun), which came out in 1998 symbolically marking fifty years to the Palestinian Nakba, is perhaps the most comprehensive narrative of this ongoing event. This fascinating novel has not yet received the scholarly attention it deserves. My suggested reading of the novel is inspired by and juxtaposed with Holocaust literature
and what might be called ‘Holocaust related critical theory’. This reading, I contend, is invited by the novel itself and is pursued from the perspective of a Jewish Israeli Holocaust and trauma scholar. The main argument of this essay is that the novel deals with the unsettling conjuncture of the extremely destabilizing, traumatized and decentred testimony of the Palestinian victim–
witness and the essential, collective Palestinian national epos  that frames these individual traumatized narratives. The former inevitably undermines the latter while, at the same time, the latter collectively frames the former. These tensions, integrations and disintegrations form the core theme of Gate
of the Sun. To put it differently, I contend that this novel is about the unsettling paradoxes of writing a polyphonic non-monolithic decentralized collective epos. This narrative of collective and individual traumas manages to unsettle old national structures and ultimately invites binational thinking.

Comparative Studies of South Asia, Africa and the Middle East (2019) 39 (2): 313–327
The article, based on two years of fieldwork, examines the meaning of displacement for Palestinian citizens of Israel who live in Jaffa. Specifically, it focuses on one key site, the Clock Tower Square, historically a hub of Palestinian urban economy. The discussion follows a group of local Palestinian activists who consciously chose the square to stage protests, thus reclaiming Arab Jaffa's material heritage and directly challenging recent histories of spatial expropriation by the Israeli state, the Tel Aviv municipality, and real estate developers. The analysis below also proposes a multiscalar understanding of these protests as a reclamation of Jaffa's Arab heritage as well as an act of remapping the nation and its colonized homeland. In this sense, the Clock Tower Square activists produce “wishful landscapes” that work to undermine the colonizer's project of normalizing occupation.

Palestine is known as the birthplace of Christianity. However the Christian population of this land is relatively insignificant today, despite the continuing institutional legacy that the 19th century Western missionary focus on the region created. Palestinian Christians are often forced to employ politically astute as well as theologically radical means in their efforts to appear relevant within an increasingly Islamist-oriented society. My thesis focuses on two ecumenical Christian organisations within Palestine, the Sabeel Ecumenical Liberation Theology Centre in Jerusalem (headed by the Anglican cleric Naim Stifan Ateek) and Dar Annadwa Addawliyya (the International Centre of Bethlehem-ICB, directed by the Lutheran theologian Mitri Raheb). Based on my field work (consisting of an in-depth  familiarisation with the two organisations in Palestine and interviews with their directors, office-staff and supporters worldwide, as well as data analyses based on an extensive literature review), I argue that the grassroots-oriented educational, humanitarian, cultural and contextual theological approach favoured by the ICB in Bethlehem is more relevant to the Palestinian situation, than the more sectarian and Western-oriented approach of the Sabeel Centre. These two groups are analysed primarily according to their theological-political approaches. One, (Sabeel), has sought to develop a critical Christian response to the Palestine-Israel conflict using the politico-theological tool of liberation theology, albeit with a strongly ecumenical Western-oriented focus, while the other (ICB), insists that its theological orientation draws primarily from the Levantine Christian (and in their particular case, the Palestinian Lutheran) context in which Christians in Israel-Palestine are placed. Raheb of the ICB has tried to develop a contextual theology that seeks to root the political and cultural development of the Palestinian people within their own Eastern Christian context and in light of their peculiarly restricted life under an Israeli occupation regime of over 40 years. In the process, I argue that the ICB has sought to be much more situationally relevant to the needs of the Palestinian people in the West Bank, given the employment, socio-cultural and humanitarian-health opportunities opened up by the practical-institution building efforts of this organisation in Bethlehem.

Nonhuman bodies in many sizes and diverse social roles are central to Israel's control mechanism in the Occupied West Bank. Delving into the agricultural record of the Israeli Civil Administration, I ask how the Israeli system of control operates through animal bodies. What does a bureaucratic record so invested in monitoring animals' production, treatment, disease, and death tell about the potential disruption of power? Through a political ecology of human-animal entanglement, I argue that nonhuman bodies both reproduce human colonial relations and allow their constant interruption. Nonhumans challenge the power regime through their unpredictable mobility as well as in their role as both objects of a political economy and subjects of potential agricultural diseases, ecological risks, or public health threats. Breaking from contemporary multispecies scholarly literature's focus on endangered species and relations of care, I place nonhuman bodies as actors of international-interspecies relations in colonial conditions and point to nonhumans, which are here to stay in the climate change era. By doing so, I reflect on the continuous significance of nonhuman bodies to the operation of power in the "borderlands" of Israel/Palestine and beyond.

Teaching in the shadow of the colonial relations in Israel/Palestine, there is, I believe, no more pressing pedagogical issue than exposing the ways in which hierarchies of “being” are produced through essentialist ethno-nationalist forms of identification, where privilege is very unevenly distributed. I focus my discussion on Giovanni’s Room, since, after teaching this text for several years, I have only recently come to realize that James Baldwin’s second novel can provide us with some crucial insights into how privilege operates. Originally I placed this Baldwin novel in my course—”20th-century African-American Novel”—in order to provoke discussions about canonicity, normative assumptions about US “ethnic” literature, the relationship between the author’s racial identity and the text as well as to stimulate students to think more critically about race and heteronormativity. After all, Giovanni’s Room, written during the hyper-heteronormative period of the 1950s, is about a tragic love affair between two white men, but it is also a novel written by a
queer African American. Over the years, however, I have become more and more convinced that it is important to move away from a focus on any particular category of identity, such as homosexuality, masculinity, and/or race, and to highlight, instead, the broader notion of stratified privilege as it manifests itself in the novel.

This PhD thesis engenders new approaches to the understanding, appreciation, and experience of modern and contemporary ceramic art. It focusses on two recent outputs. The initial, Scorched Earth: 100 Years of Southern African Potteries (2016), a scholarly publication, and the latter, Post-colonialism? (2016/2017), a socially-engaged international exhibition, held at the Benyamini Contemporary Ceramics Centre in Tel Aviv, Israel. The moral philosophy ubuntu was proposed as a component of self-reflexive methodology for research and curatorial projects. The term cryrator was advanced as constituting an approach to curatorial praxis in conflict zones. These concepts make an original contribution to existing methodologies and research that historicise, de-westernise, and decolonise knowledge.

La firma del Estatuto de Roma por parte de Palestina y la consecuente aceptación de la jurisdicción de la Corte Penal Internacional (CPI) para juzgar los crímenes cometidos en los territorios Palestinos ocupados desde 1967 incluyendo Jerusalén Oriental a partir del 13 de Junio del 2014 representa un enorme desafío para el derecho internacional penal y para la CPI. Asimismo, la entrada en vigor del Estatuto de Roma el 1° de Abril de 2015 marcó una nueva etapa para el pueblo Palestino.
El 16 de Enero del 2015, el Fiscal de la Corte Penal Internacional comenzó con los exámenes preliminares relativos a la situación en Palestina para determinar si la misma cumple con los criterios legales establecidos por el Estatuto para proceder a abrir una investigación de la Corte de acuerdo a lo establecido por el artículo 53 del mismo. Los primeros resultados de los exámenes preliminares fueron presentados el 12 de noviembre de este año en el Informe anual sobre las Actividades de Examen Preliminar donde se hace referencia directa a Palestina en el inciso del Informe que refiere a las situaciones que se encuentran en la Segunda Fase (competencia material).

* Artículo presentado en el VII Coloquio sobre Derecho Internacional Humanitario y Derecho Internacional Penal en Agosto de 2015.
Actas del Coloquio sobre Derecho Internacional Humanitario y Derecho Internacional Penal. ISSN/ISBN: 1853-3264. Ciudad: Azul, Provincia de Buenos Aires. Editorial: Centro de Estudios en Derechos Humanos, Facultad de Derecho, Universidad Nacional del Centro de la Provincia de Buenos Aires. Año de publicación: 2016.

"'Performance, the Body, the Home: Documentary Cinema in Israel-Palestine' is a major contribution to understanding 21st-century transnational film history. Looking at key documentary films by Arab and Mizrahi filmmakers living within the contested borders of Israel-Palestine, Shirly Bahar develops an argument for the vital place of documentary within contemporary politics and identities…In this profound study, we see how documentary and its critics mediate a uniquely performative and affective politics in Israel-Palestine, but also elsewhere and everywhere." (Paula Rabinowitz, University of Michigan)

Starting in the 1930s, but especially during the Second World War, the intelligence agencies of Britain and the Jewish Agency for Palestine had a complicated relationship. They often worked together to fight common threats, such as Arab rebels and Nazi Germany. Jewish terrorists presented another common threat during the Second World War, when the Jewish Agency cooperated with Britain, in the hopes of political rewards in the postwar settlement. British Intelligence, unable to penetrate the Jewish terrorist organizations, Irgun and Lehi, relied on the cooperation of the Jewish Agency to maintain security. This dependency and the strengthening of the underground Haganah, weakened the grip of British authority in Palestine, and made the Jewish community, the Yishuv, increasingly powerful. By 1945, when Britain did not fulfil the expectations of the Yishuv to lift immigration restrictions on Jews to Palestine, its dominant figure, David Ben-Gurion, launched a secret war against British policy. Intelligence failed to understand and react effectively to this development because it relied on its liaison with the Jewish Agency, now secretly hostile, to interpret the political and security situation in Palestine. In a classic problem of net assessment, British officials overestimated their own strength and resolve, and underestimated that of the Yishuv. British intelligence failed to accurately assess Jewish threats or intentions in Palestine from 1944 to 1946. These mistakes in intelligence contributed to failures of policy, which destroyed British policy in the Palestine Mandate, and opened the door to the creation of the state of Israel.

The article 12.3 of the International Criminal Court’s Statute allows the States not party of the treaty to make a unilateral declaration accepting the competence of the Court, without expressing their consent to be bound to the Statute. This paper addresses the survey of the provision in the light of the practice arisen from its statutory formulation and the interesting matters that its implementation has brought up regarding aspects such as the entitlement to issue the declaration, the material, temporal, territorial and subjective scope thereof, the procedure after its submission before the Secretary of the ICC and the problems derived from the possibility that a State may withdraw the trust placed in the ICC
in the form of a declaration. The declarations issued until now on behalf of Côte d’Ivoire, Uganda, Palestine, Ukraine and even Egypt, and the response given by the ICC to the different matters mentioned
above, allow to have a glimpse of a provision full of possibilities, not only for the States that have not ratified the treaty yet, but also for the 124 States that already did.

El artículo 12.3 del Estatuto de la Corte Penal Internacional permite a los Estados no parte en el tratado formular una declaración unilateral de aceptación de la competencia de la Corte, pero sin llegar a manifestar su consentimiento en obligarse por el tratado en su conjunto. El presente trabajo aborda el estudio de la disposición a la luz de la práctica surgida desde su formulación estatutaria y las interesantes cuestiones que su aplicación ha planteado en relación con aspectos tales como la legitimación para emitir la declaración, el alcance material, temporal, territorial y subjetivo de la misma, el procedimiento posterior a su depósito ante el Secretario de la CPI y los problemas derivados de la posibilidad de que un Estado retire la confianza que había depositado en la CPI en forma de declaración. Las declaraciones emitidas hasta el momento en nombre de Costa de Marfil, Uganda, Palestina, Ucrania, e incluso Egipto, y la respuesta ofrecida por la CPI a las distintas cuestiones anteriormente referidas permiten vislumbrar una disposición llena de posibilidades no solo para los Estados que aún no han ratificado el tratado sino también para los 124 Estados que ya lo han hecho.

The Syrian war will allow Russia to recover its naval presence in the Mediterranean. The Russian Navy will have more facilities at the same time that the Chinese Navy will appear in this scenario. This new situation will give us a new world order; this period we call "Tens Calm". Something similar happened after Bismarck Era, the period called "Armed Peace" (1890-1914), when the global balance was broken. This pre-war environment in the media could have been avoided. Russia today tries to recover its old deployment in the Mediterranean to become a global power.

Focusing on two films by Jean-Luc Godard that feature the work of the Palestinian poet Mahmoud Darwish, this essay analyzes the rhetorical effects of Godard’s choice to subtitle, translate, or speak over Arabic speech and highlights Godard’s decades-long working relationship with the translator Elias Sanbar, who also translated Darwish’s work from Arabic into French.  It argues that both filmmaker and poet in Notre musique (2004) are engaged in auto-quotation in that Godard is alluding to his earlier films, particularly to Ici et ailleurs (1976), his extensive “rethinking” of his 1970 trip to film the Palestinian intifada, and in that Darwish restates his published commentary from the 1990s in a staged interview with an actress playing an Israeli journalist.  It analyzes as well the political implications of Darwish’s poetry being recited in English translation by Native American actors in Sarajevo’s destroyed library.

The David and Solomon's kingdoms are no longer considered as historical by minimalist archeologists. According to Israel Finkelstein and Neil Silberman, for example, authors of The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, at the time of the kingdoms of David and Solomon, Jerusalem was populated by only a few hundred residents or less, which is insufficient for an empire stretching from the Euphrates to Eilath. They suggest that due to religious prejudice, the authors of the Bible suppressed the achievements of the Omrides. Some Biblical minimalists like Thomas L. Thompson go further, arguing that Jerusalem became a city and capable of being a state capital only in the mid-seventh century. Likewise, Finkelstein and others consider the claimed size of Solomon's temple implausible. A review of methods and arguments used by these minimalists shows that they are impostors for writing history. The historical testimonies dated by a chronology anchored on absolute dates (backbone of history) are replaced by archaeological remains dated by carbon-14 (backbone of myths). The goal of these unfounded claims is clearly the charring of biblical accounts.
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Üç semavi dinin kutsal mekânı, Müslümanların ilk kıblesi Kudüs hakkında ne biliyoruz?
Uğrunda mücadeleler verilen ve asırlarca farklı hâkimiyetler altında kalan Kudüs tarih boyunca hep “Halilullah” şehri olarak saygı görmüştür. Mukaddes belde Kudüs, İslam Tarihi boyunca ama özellikle Osmanlı asırlarında bütün dinlerin bir arada yaşayabildiği bir barış adası olmuştur.
Bugün Filistin meselesi sürekli dünya gündeminde yüz yıldır çözüme kavuşturulamıyor. Bu kavganın sebebi bütün dinler nazarında mukaddes sayılan Kudüs’ün ve Mescid-i Aksâ’nın bu topraklar üzerinde yer almasıdır.
Elinizdeki kitap, dünyanın göz bebeği olan Kudüs’ün tarihine ve önemine ışık tutmak amacıyla kaleme alındı. Kudüs’ün tarih sahnesine çıktığı zamanlardan günümüze kadar olan serüveni ve semavi dinler için taşıdığı önemi bütüncül bir bakış açısıyla 100 soruda (başlıkta) anlatıldı. Tarihi süreklilik gözetilerek seçilen sorular cevaplanırken olay örgülerinin arka planı ve sonrasında ortaya çıkan durumlar akıcı bir dille aktarıldı. Eserde verilen soruların cevapları titiz bir çalışmanın ürünü olarak ortaya konuldu. Kitap, güvenilir kaynaklara ve arşiv belgelerine ve onlara dayalı yapılan akademik çalışmalara müracaat edilerek yazıldı.
Elinizdeki kitap, Kudüs okumaları yapacaklar için ilk başvuru kitabı; Kudüs'e seyahat edecekler için de bir tarihi rehber olarak hazırlandı.