This document summarizes the life of Saladin and the political context in which he rose to power in the late 12th century. It describes how the region of Syria and Egypt was fragmented and weak, occupied by Crusaders. Saladin was born in 1138 in what is now Iraq to a family with military connections. He accompanied his uncle Shirkuh on campaigns in Egypt, which enabled Saladin to eventually seize control of Egypt as vizier in 1169 after Shirkuh's death. Becoming vizier had a profound effect on Saladin and spurred him to devote himself to liberating Jerusalem and resisting the Crusaders.
Muslim Institutional Development in Jerusalem: The role of waqfsislamicjerusalem
This document discusses the role of waqfs (Islamic endowments) in Muslim institutional development in Jerusalem. It notes that waqfs played an important economic role by funding infrastructure projects, commercial activities, and charitable services. This helped urban development and attracted immigration. Waqfs also channeled capital from the region and Islamic world to Jerusalem. The relationship between waqfs and governing authorities was complex, but waqfs generally provided services the state did not. The document examines specific waqf projects around water supply, construction, and commerce to illustrate the economic and social impact waqfs had on shaping Jerusalem.
The document summarizes and reviews the vision and aims of the Journal of Islamic Jerusalem Studies. The journal aims to provide historical and scholarly research on Islamic perspectives of Jerusalem that were previously lacking. It presents arguments that Jerusalem can be a place where Israelis, Palestinians, and the three monotheistic religions of Islam, Christianity, and Judaism can coexist in peace and harmony, as they had for much of history prior to the Crusades. Many of the articles argue this requires establishing justice for all inhabitants. The journal seeks to spread knowledge of Islamic history in Jerusalem and advocate for a just solution to the Israeli-Palestinian conflict.
Document: Opening Address: The British Government and the Labour Party Posit...islamicjerusalem
1) Ernie Ross MP, chairman of the Labour Middle East Council, thanks the organizers of the conference on Islamic Jerusalem and international law.
2) Ross discusses the British government and Labour Party's position on Jerusalem, which does not recognize Israeli sovereignty over East or West Jerusalem and considers East Jerusalem to be occupied territory under international law.
3) Ross expresses concern over ongoing Israeli violations of international law in Jerusalem during the peace process, including settlement expansion, home demolitions, and restrictions on Palestinian life in the city.
This document discusses the significance of Jerusalem to Muslims. It provides several key points of significance:
1. Jerusalem was the first Qibla direction of prayer for Muslims before Makkah. It is one of Islam's three most holy mosques.
2. The Night Journey of the Prophet Muhammad from Makkah to al-Aqsa Mosque in Jerusalem is mentioned in the Quran.
3. Umayyad caliphs strengthened political and religious ties to Jerusalem, establishing it as the capital of Palestine during their rule. Archaeological evidence suggests the city underwent changes but remained under Islamic rule.
Islamicjerusalem as A Model for Multiculturalism and Cultural Engagementislamicjerusalem
The document discusses Islamic teachings around diversity and plurality, arguing they establish Islam's model of multiculturalism. It uses Islamic Jerusalem as a historical example, summarizing:
1) Caliph Umar established policies of tolerance and mutual respect when he arrived in 637 CE, recognizing various faiths' rights and freedoms.
2) He granted safety and security to all, fostering diversity and protecting identities in his Assurance of Safety.
3) This established Islamic Jerusalem as a model of peaceful coexistence, with the state managing relations between faiths based on core Islamic principles of human dignity.
Christian-Muslim Relations: The Archaeological Evidenceislamicjerusalem
This article examines the archaeological evidence for Christian-Muslim relations in the early centuries after the Muslim conquest. It finds that:
1) Most churches continued functioning under early Muslim rule, and Muslims generally did not take over church buildings or convert them to mosques, instead building separate mosques.
2) A few possible exceptions include churches converted in Umm al-Jimal and Shivta, though evidence is ambiguous.
3) Fatimid rule saw more encroachment on Christian sites, like converting part of St. Catherine's Monastery to a mosque.
4) Overall, archaeological evidence suggests Christians lived securely under early Muslim rule, with more problems emerging later on in some areas
This document summarizes the life of Saladin and the political context in which he rose to power in the late 12th century. It describes how the region of Syria and Egypt was fragmented and weak, occupied by Crusaders. Saladin was born in 1138 in what is now Iraq to a family with military connections. He accompanied his uncle Shirkuh on campaigns in Egypt, which enabled Saladin to eventually seize control of Egypt as vizier in 1169 after Shirkuh's death. Becoming vizier had a profound effect on Saladin and spurred him to devote himself to liberating Jerusalem and resisting the Crusaders.
Muslim Institutional Development in Jerusalem: The role of waqfsislamicjerusalem
This document discusses the role of waqfs (Islamic endowments) in Muslim institutional development in Jerusalem. It notes that waqfs played an important economic role by funding infrastructure projects, commercial activities, and charitable services. This helped urban development and attracted immigration. Waqfs also channeled capital from the region and Islamic world to Jerusalem. The relationship between waqfs and governing authorities was complex, but waqfs generally provided services the state did not. The document examines specific waqf projects around water supply, construction, and commerce to illustrate the economic and social impact waqfs had on shaping Jerusalem.
The document summarizes and reviews the vision and aims of the Journal of Islamic Jerusalem Studies. The journal aims to provide historical and scholarly research on Islamic perspectives of Jerusalem that were previously lacking. It presents arguments that Jerusalem can be a place where Israelis, Palestinians, and the three monotheistic religions of Islam, Christianity, and Judaism can coexist in peace and harmony, as they had for much of history prior to the Crusades. Many of the articles argue this requires establishing justice for all inhabitants. The journal seeks to spread knowledge of Islamic history in Jerusalem and advocate for a just solution to the Israeli-Palestinian conflict.
Document: Opening Address: The British Government and the Labour Party Posit...islamicjerusalem
1) Ernie Ross MP, chairman of the Labour Middle East Council, thanks the organizers of the conference on Islamic Jerusalem and international law.
2) Ross discusses the British government and Labour Party's position on Jerusalem, which does not recognize Israeli sovereignty over East or West Jerusalem and considers East Jerusalem to be occupied territory under international law.
3) Ross expresses concern over ongoing Israeli violations of international law in Jerusalem during the peace process, including settlement expansion, home demolitions, and restrictions on Palestinian life in the city.
This document discusses the significance of Jerusalem to Muslims. It provides several key points of significance:
1. Jerusalem was the first Qibla direction of prayer for Muslims before Makkah. It is one of Islam's three most holy mosques.
2. The Night Journey of the Prophet Muhammad from Makkah to al-Aqsa Mosque in Jerusalem is mentioned in the Quran.
3. Umayyad caliphs strengthened political and religious ties to Jerusalem, establishing it as the capital of Palestine during their rule. Archaeological evidence suggests the city underwent changes but remained under Islamic rule.
Islamicjerusalem as A Model for Multiculturalism and Cultural Engagementislamicjerusalem
The document discusses Islamic teachings around diversity and plurality, arguing they establish Islam's model of multiculturalism. It uses Islamic Jerusalem as a historical example, summarizing:
1) Caliph Umar established policies of tolerance and mutual respect when he arrived in 637 CE, recognizing various faiths' rights and freedoms.
2) He granted safety and security to all, fostering diversity and protecting identities in his Assurance of Safety.
3) This established Islamic Jerusalem as a model of peaceful coexistence, with the state managing relations between faiths based on core Islamic principles of human dignity.
Christian-Muslim Relations: The Archaeological Evidenceislamicjerusalem
This article examines the archaeological evidence for Christian-Muslim relations in the early centuries after the Muslim conquest. It finds that:
1) Most churches continued functioning under early Muslim rule, and Muslims generally did not take over church buildings or convert them to mosques, instead building separate mosques.
2) A few possible exceptions include churches converted in Umm al-Jimal and Shivta, though evidence is ambiguous.
3) Fatimid rule saw more encroachment on Christian sites, like converting part of St. Catherine's Monastery to a mosque.
4) Overall, archaeological evidence suggests Christians lived securely under early Muslim rule, with more problems emerging later on in some areas
Jerusalem as Archetype of Harmonious Islamic Urban Environmentislamicjerusalem
This document discusses Jerusalem as an archetype of the harmonious Islamic urban environment. It provides 5 factors that help define Islamic Jerusalem in this way:
1. The centrality of Jerusalem in Islamic religious consciousness, as it is one of the three holy cities that Muslims were encouraged to visit for pilgrimage.
2. Jerusalem's central role in connecting Islam to prior monotheistic faiths, as many biblical prophets are associated with the city in the Quran and hadith.
3. The importance of Jerusalem for Muslim spirituality and mysticism, as many Sufi saints visited and were buried there.
4. Jerusalem symbolizes the spiritual aspiration to journey towards God, represented by
TOWARDS A GEOPOLITICAL UNDERSTANDING OF ISLAMICJERUSALEM DURING THE A YYOBID ...islamicjerusalem
This document provides a summary and analysis of an academic journal article about the geopolitical significance of Islamic Jerusalem during the Ayyubid period. It discusses three cases where Ayyubid sultans handed over control of the city to Crusaders during times of political disorder. The document reviews relevant geopolitical theories, including Mackinder's Heartland Model and Ratzel's Lebensraum Theory, to provide context for analyzing the Ayyubid foreign policy regarding Jerusalem and its relationship to Egypt and the Levant region. The goal is to understand why Jerusalem was at times deemed "expendable" by Ayyubid rulers facing military or political crises.
ORIENTALISTS' VIEW ON THE NIGHT JOURNEY: AN ANALYSISislamicjerusalem
This document summarizes an article that analyzes Orientalist views on the Night Journey of Prophet Muhammad. It discusses how some Orientalists doubted or denied that the Night Journey's destination was Jerusalem, as they felt Islamic sources did not sufficiently prove it or the details did not align with historical facts. However, the document argues that these Orientalists failed to properly understand Quranic terms referring to Jerusalem. It presents criticisms by scholars like El-Awaisi of some Orientalists' approaches for being biased or lacking balance from an outsider's viewpoint.
ARCHAEOLOGY AND ARCHITECTURE OF ISLAMICJERUSALEM PROBLEMS AND APPROACHESislamicjerusalem
This document discusses the problems and approaches related to archaeology and architecture of Islamic Jerusalem. It notes that most scholars have misidentified and misinterpreted the archaeological evidence in politically and religiously biased ways. The author aims to provide a more objective and interdisciplinary analysis using history, archaeology, and architecture, while acknowledging the sensitive religious interpretations involved. The document outlines the different excavations that have been conducted in Jerusalem and critiques the biases of some early non-scientific excavations. It also discusses differing biblical and Muslim interpretations of archaeological remains like al-Aqsa Mosque and whether they represent the Jewish Temple.
The Inclusivity of Islamicjerusalem and its Model for Multiculturalismislamicjerusalem
This document discusses the inclusivity of Islamicjerusalem and its historical model for multiculturalism. It provides background on the religious conflicts in the region and how Islam established a new framework for peaceful coexistence when it arrived in the 7th century. The Quran emphasized connections to prior monotheistic faiths and their prophets associated with the land. Early Islamic scripture and policies supported Christian Byzantines and recognized People of the Book. This established Islamicjerusalem as a place where faiths could meet and thrive together under Muslim rule, forming a model for cultural diversity.
THE QURANIC PROPHECY OF THE DEFEAT AND VICTORY OF THE BYZANTINESislamicjerusalem
The document summarizes a journal article about a Quranic prophecy regarding the defeat and victory of the Byzantines against the Persians in the 7th century. It discusses:
1) How early Muslims paid attention to the Byzantine-Persian wars as it was mentioned in the Quran and occurred near the Prophet Muhammad's time.
2) Exegetical works from scholars like al-Tabari and Ibn Kathir that analyzed verses in Surat al-Rum regarding the Byzantines' initial defeat and future victory.
3) The historical context of the Byzantine emperor Heraclius defeating the Persian ruler Chosroes II between 610-632 CE, aligning
THE UMAYYADS' ATTITUDE TOWARDS THE CHRISTIAN SACRED SITES IN ISLAMICJERUSALEMislamicjerusalem
The document discusses the Umayyads' attitude towards Christian sacred sites in Jerusalem during their rule. It finds that the Umayyads generally tolerated and respected Christian holy places and activities. The paper analyzes historical accounts of Umayyad caliphs visiting and supporting the maintenance of important churches. It also describes archaeological evidence that churches were rebuilt, renovated, and continued operating under the Umayyads, suggesting they allowed Christian religious practices and did not seek to destroy sacred sites. The evidence presented indicates the Umayyads endorsed a positive and tolerant approach towards Christian holy places in Jerusalem.
Selected Qur’anic Verses on Islamicjerusalem and their Exegesisislamicjerusalem
This document summarizes and analyzes selected Quranic verses related to Islamicjerusalem and their exegesis. It discusses:
- Verses that directly or indirectly reference al-Aqsa Mosque, the walled city of Jerusalem, and the broader region of Islamicjerusalem.
- Disputes among scholars over the interpretation of some verses and whether they refer to Bayt al-Maqdis (Jerusalem).
- The most common verses cited in relation to Jerusalem, including references to Muhammad's Night Journey to al-Aqsa and it originally being the first Qiblah for Muslims to pray toward.
- The definition of "Islamicjerusalem" as referring to a large
The Role of Zionist Movement Towards the Creation of the State of Israelislamicjerusalem
This document summarizes the emergence and role of the Zionist movement in establishing the state of Israel. It discusses how the Zionist movement, founded by Theodor Herzl in 1896, lobbied world powers like Britain and the US to support establishing a Jewish homeland in Palestine. Through population growth and political efforts, the Zionist movement helped create the conditions for Israel to be founded as a nation state for Jewish people in 1948, displacing much of the native Palestinian population in the process.