How Zionism Is Fuelling a Religious War Over al-Aqsa Mosque
The ongoing attempts to take over Muslim holy places, whether in Jerusalem, Hebron, or in Nablus, continue apace, as does valiant Palestinian resistance to them
The Israeli Jewish colonial fundamentalist group “The Returning to the Mount,” which advocates the construction of a “Third Jewish temple” in al-Haram al-Sharif, the third holiest place in Islam, and is associated with the racist Kach group, announced this week that it plans to sacrifice animals as part of the Jewish Passover rituals on Friday in al-Haram.
In response, Hamas declared that it will not allow such rituals to take place and will prevent them “at any cost”. The Palestinian Authority and the Jordanian government also condemned the plans. Last February, the group, pretending to be Muslims, entered al-Haram al-Sharif and prayed there.
In view of the announcement of the animal sacrifices, the Jordanian-appointed director of the mosque issued a decision banning Muslim worshippers from remaining in isolation in the mosque, a common devotional practice for Muslim worshippers during Ramadan, until the last 10 days of Ramadan, that is, after the end of the passover.
Still, Palestinian worshippers insisted on remaining in the mosque last night to prevent the extremist group from entering al-Haram and were attacked this morning by Israeli security who injured more than one hundred worshippers.
A religious prohibition
After the 1967 conquest of East Jerusalem by the Israelis, Israel‘s then defence minister, Moshe Dayan, decided to allow the Palestinian-turned-Jordanian Waqf (religious endowment), which always administered al-Haram al-Sharif, or what Jews call “The Temple Mount,” to continue to administer it.
Israel’s Ashkenazi and Sephardi chief rabbis, along with hundreds of other rabbis, issued a Halachic ruling that it was forbidden for Jews to enter the area, let alone pray there, as that would be in violation of Jewish religious law, or Halacha, on account of the “impurity” of all Jews after the destruction of the Second Temple.
Even the fundamentalist rabbis, disciples of the zealot Rabbi Zvi Yehuda Kook, many of whose followers became religious settlers in the West Bank and East Jerusalem after 1967, agreed with the religious prohibition.
Nonetheless, some of the extreme non-religious Zionist groups, especially those associated with the pre-state terrorist group Lehi, argued that the rabbis were wrong and that Jews should build a synagogue there. In 1969, an Australian Christian fundamentalist set fire to al-Aqsa Mosque and was arrested by the Israelis, alleged to be mentally ill, and deported years later.
It would be Shlomo Goren, the rabbi of the Israeli army, however, who in 1973 would become Israel’s chief Ashkenazi rabbi and who would weigh in more heavily on the matter. Goren argued that Jews could visit and pray in the areas of the ancient temple that had been expanded at the end of the Second Temple period, and that this would not be in violation of Halacha.
He argued that there was evidence that Jews had built a permanent prayer site on the “Mount” until the 16thcentury, a claim that historians contest.
In his zeal to allow Jews access to the Muslim shrines, Goren correctly claimed that the Western Wall had not been a Jewish prayer site until the 17th century and even then on account of Ottoman restrictions on Jewish worship elsewhere in al-Haram al-Sharif area.
https://www.globalresearch.ca/how-zionism-fuelling-religious-war-over-al-aqsa-mosque/5777873