1. Alessandra Stanley, “At Meeting of 3 Faiths, Disharmony in 3 Parts,” New York Times, March 24, 2000, A6.

2. Teddy Kollek, “Jerusalem,” Foreign Affairs 55, no. 4 (1977): 701–16.

3. Walid Khalidi, “Thinking the Unthinkable: A Sovereign Palestinian State,” Foreign Affairs 56, no. 4 (1978): 705.

4. Meron Benvenisti, City of Stone: The Hidden History of Jerusalem (Berkeley: University of California Press, 1996), 53.

5. Adnan Abu Odeh, “Two Capitals in an Undivided Jerusalem,” Foreign Affairs 71, no. 2 (1992): 183–88.

6. Teddy Kollek, “Whose Jerusalem?” New Outlook 33, nos. 1–2, (1990): 18–21.

7. Christian Palestinians also view Jerusalem and environs as holy and have been very involved in the Palestinian nationalist movement. See Chad F. Emmett, “Nationalism among Christian Palestinians,” Arab World Geographer 2, no. 3 (1999): 202–19.

8. F. E. Peters, Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims, and Prophets from the Days of Abraham to the Beginnings of Modern Times (Princeton: Princeton University Press, 1985), 179.

9. From the eighth century on, Jerusalem has been the traditional site of the farthest mosque; however, some early Islamic scholars suggested that if Muhammad’s ascension into the heavens was part of his Night Journey then the farthest mosque, or distant shrine, was heaven and not Jerusalem. Peters, Jerusalem, 183.

10. Karen Armstrong, Jerusalem: One City, Three Faiths (New York: Alfred A. Knopf, 1996), 224; Ziad Abu-Amr, “The Significance of Jerusalem: A Muslim Perspective,” Palestine-Israeli Journal of Politics, Economics and Culture 2, no. 2 (1995): 23–31.

11. Armstrong, Jerusalem, 224.

12. Abdul Aziz Duri, “Jerusalem in the Early Islamic Period: Seventh–Eleventh Centuries A.D.,” in Jerusalem in History: 3000 b.c. to the Present Day, ed. Kamil J. Asali (London: Kegan Paul International, 1989), 116.

13. Duri, “Jerusalem in the Early Islamic Period,” 105–25.

14. Walid Khalidi, Islam, the West, and Jerusalem (Washington, D.C.: Center for Contemporary Arab Studies, 1996), 6–7.

15. A. Fattal, Le Statut légal des non-musulmans en pays d’Islam (Beirut: Imprimerie Catholique, 1958), 45–46, as quoted in Peters, Jerusalem, 185.

16. Armstrong, Jerusalem, 228–29.

17. G. Le Strange, Palestine under the Moslems (Beirut: Khayats, 1965), 89–113, as quoted in Peters, Jerusalem, 195.

18. S. D. Goitein, Studies in Islamic History and Institutions (Leiden, Netherlands: E. J. Brill, 1966), 135–40.

19. Al-Muqaddasi, Description of Syria, including Palestine, translated and annotated by G. Le Strange, Palestine Pilgrims Text Society 3 (New York: AMS Press, 1971), 22–23, as quoted in Peters, Jerusalem, 198.

20. In 1996, Israel celebrated the three-thousandth anniversary of David’s establishment of the city as the capital of the Kingdom of Israel.

21. Sari Nusseibeh, quoted in Maher Abukhater, “Jerusalem Can Remain United but Should Be Shared,” Al-Fajr, March 12, 1990, 5.

22. Armstrong, Jerusalem, 231.

23. Armstrong, Jerusalem, 233.

24. For example, of the seventy-three square kilometers that make up East Jerusalem, 34 percent has been expropriated from Palestinians for the use of Jewish settlers (population now at 170,000) and an additional 44 percent has been declared “unzoned” for Palestinian construction. Walid Khalidi, Islam, the West, and Jerusalem, 13. The Palestinian village of Isawiya (on the northeast side of Mount Scopus), with a pre-1967 size of 10,000 dunams, has been gradually whittled down by the Israeli authorities to just 660 dunams. Graham Usher, “Returning to the Source: The Politics of Housing in East Jerusalem,” Jerusalem Quarterly File, no. 1 (1998): 19–22. Between 1967 and 1987, 540 Arab homes in Jerusalem were demolished by Israeli authorities, and since the Olso agreement in 1993, over a hundred homes have been destroyed. Rashid Khalidi, “Transforming the Face of the Holy City: Political Messages in the Built Topography of Jerusalem,” Jerusalem Quarterly File, pt. 2, no. 4 (1999): http://www.jqf-jerusalem.org/journal/1999/jqf4/khalidi.html.

25. Michael Dumper, Islam and Israel: Muslim Religious Endowments and the Jewish State (Washington, D.C.: The Institute for Palestine Studies, 1994), 1–11.

26. Memorandum on the Israeli Violation of the Religious Status Quo at the Wailing Wall, Jerusalem (Beirut: Institute for Palestine Studies, 1968).

27. As a Brigham Young University student in Jerusalem in 1982, I experienced firsthand this prohibition on religious activity. During a field trip to the Mount, our religion professor had us gather in the shade of the Dome of the Rock to read a few New Testament scriptures about the temple. Before long, waqf officials broke up the gathering, scriptures went back into our backpacks, and our instructor apologized for not knowing the rules. These rules against non-Muslim prayer and study evolved out of experiences at the Western Wall and the Tomb of the Patriarchs in Hebron, where allowing Jews to pray gradually led to their bringing in tables, benches, and religious fixtures, which were then utilized to strengthen Jewish claims.

28. Roger Friedland and Richard D. Hecht, “The Politics of Sacred Place: Jerusalem’s Temple Mount/al-haram al-sharif,” in Sacred Places and Profane Spaces: Essays in the Geographics of Judaism, Christianity, and Islam, ed. Jamie Scott and Paul Simpson-Housley (New York: Greenwood Press, 1991), 21–61.

29. Bernard Wasserstein, “Trouble on the Temple Mount,” Midstream: A Monthly Jewish Review 28, no. 7 (1982): 5–9.

30. Barbara Ledeen and Michael Ledeen, “The Temple Mount Plot,” The New Republic, June 18, 1984, 20–23.

31. Ledeen and Ledeen, “Temple Mount Plot,” 20–23.

32. Ilene R. Prusher, “A Trip into Jerusalem’s Tunnel of Trouble,” The Christian Science Monitor October 1, 1996, 1, 5.

33. Lisa Pevtzow, “Apocalypse Now,” Jerusalem Post, International Edition, March 5, 1994, 10–11.

34. Haim Shapiro, “Etzion Held Again for Mount Prayer Bid,” Jerusalem Post, International Edition, August 6, 1997.

35. Adnan Husseini, interview by author, August 4, 1997, Jerusalem.

36. Shawn L. Twing, comp., “Temple Mount Faithful Lay Cornerstone for Third Temple,” Washington Report on Middle East Affairs (January/February 1998): 40.

37. Jake Abrams, “Wanted: The Third Temple,” The Jerusalem Report, October 12, 1998, 14.

38. Nina Pinto, “Waqf Closes Temple Mount after Kach Provocation,” Ha’aretz, July 23, 1999.

39. The idea of sharing territory to avoid conflict goes back to Abraham. When there was strife between the herdsmen of Abraham and the herdsmen of his nephew Lot, Abraham said to Lot, “Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left” (Gen. 13:8–9).

40. See Chad F. Emmett, “The Status Quo Solution for Jerusalem,” Journal of Palestine Studies 26, no. 2 (1997): 16–28.

41. Howard W. Hunter, “All Are Alike unto God,” 1979 Devotional Speeches of the Year: BYU Devotional and Fireside Addresses (Provo, Utah: Brigham Young University Press, 1980): 32–36.

Chad F. Emmett

BYU Studies Publications