55 Years on: Muslims Fear Al Aqsa Torching Could be Repeated

As we remember the 55th anniversary of the burning of the blessed Al-Aqsa Mosque, the threats targeting the Muslim holy places seem to be more dangerous than ever. These threats are growing daily amidst the Israeli genocide in the Gaza Strip, ongoing since 7 October, 2023 according to the Palestine Information Center.

On 21 August, 1969, the Zionists burned the Al-Aqsa Mosque.

The Zionist Jewish terrorist Dennis Michael Rohan deliberately set the Mosque on fire that devoured large and important parts of its landmarks, most notably the pulpit of Salah al-Din al-Ayyubi.

The burned out area extended to more than a third of its total space, as more than 1,500 square meters were scorched.

The area of ​​Al-Aqsa Mosque is 144 dunums, including the front Qibli Mosque, Dome of the Rock Mosque, Marwani prayer hall, Bab al-Rahma prayer hall, as well as the benches, arcades, corridors, wells, external gates and everything surrounding Al-Aqsa from the walls and external walls, including the Buraq Wall.

Significant damage and impunity

The fire caused significant damage to the construction of the Al-Aqsa Mosque, its columns, arches, and ancient decorations. The roof of the mosque fell to the ground as a result of the fire, and two main columns fell with the arch supporting the dome.

Parts of the decorated inner dome, mihrab, and the southern walls were also damaged, and 48 of the mosque’s windows made of gypsum and stained glass were shattered. The carpets, many of the decorations, and Quranic verses were burned.

Simultaneously with the fire, the occupation forces cut off water to the Qibli Mosque and its surroundings, and were slow to send fire engines, which prompted the Palestinians to put out the fire with their clothes and water from the wells of Al-Aqsa Mosque.

The Israeli occupation authorities claimed that the fire was caused by an electrical short circuit, but Arab engineers proved that it was caused by an act of arson, which forced the occupation to arrest Rohan and bring him to trial. It was not long before he claimed that he was mentally disturbed and then he was released.

A year after the fire, restoration work began under the supervision of the Islamic Endowments Department in Jerusalem, affiliated with Jordan’s  Ministry of Endowments.

The restoration work continued until 1986, when the bricks were removed and prayers resumed in the southern part of the mosque. An iron pulpit replaced that of the Nour al-Din Zanqi pulpit in 2006.

The burned area of ​​the Al-Aqsa Mosque amounted to more than a third of its total area, with more than 1,500 square meters burned.

Raging fires

Since 2003, the Israeli occupation authorities have allowed settlers to storm the Al-Aqsa Mosque through the Mughrabi Gate in the western wall of the mosque.

Since then, thousands of Zionist settlers have stormed the mosque every day except Friday and Saturday, amidst provocations against worshipers and mosque guards.

Silence and isolation

The Europeans for Jerusalem Foundation warned of the dangers targeting the Al-Aqsa Mosque amid the Israeli genocide in the Gaza Strip.

The foundation said in a statement on the occasion of the 55th anniversary of the burning of Al-Aqsa Mosque: The anniversary comes amid more dangerous incidents affecting the mosque and seeking to impose a new fait accompli on it and divide it temporally and spatially with complete silence and Israeli monopoly over the crime of genocide committed against the Palestinians in the Gaza Strip.

It pointed out that days before the anniversary, the extremist Israeli Minister of National Security Itamar Ben-Gvir and the Minister of Negev and Galilee Affairs Yitzhak Wasserlauf participated in storming Al-Aqsa Mosque, which now witnesses the performance of Jewish extremists’ prayers and epic prostration in the mosque with the approval of the Israeli police, which until recently prevented this.

Last year, Hebrew newspapers revealed a plan by the Zionist Knesset member from the Likud Party, Amit Halevy, aimed at dividing Al-Aqsa Mosque.

His plan stipulates controlling the Dome of the Rock and turning it into a place of worship for Jews, in addition to the northern area of ​​the mosque’s courtyards, while Muslims will be allowed to pray in the southern prayer halls and their facilities only.

Halevy claimed that the reason for focusing on controlling the Dome of the Rock is that “the First and Second Temples are located under it.”

The plan also includes allowing Jews to storm Al-Aqsa through all gates and not just Bab Al-Maghariba as is the case today, in addition to canceling Jordanian sponsorship of Al-Aqsa Mosque and canceling any status for Jordan over the holy places.

The occupying state is working through several paths to Judaize Al-Aqsa Mosque and impose new facts on it, noting that more than 125 attacks on the mosque have been documented over the past seven months and that 28,653 settlers have participated in storming the mosque since the beginning of the year until the end of last July.

The anniversary of the burning of Al-Aqsa Mosque is an occasion to remind us of the extent of the violations committed by the Israeli authorities against the mosque and the entire city of Jerusalem, whose indigenous residents face the most heinous forms of racial discrimination in modern times, according to Europeans for Jerusalem Foundation.

It stated that the Al-Aqsa Mosque is a global cultural heritage that requires global efforts to protect it and rid it of the brutal occupation that seeks to falsify history and Islamic cultural identity.

It indicated in light of the growing dangers targeting the mosque, which remain a frequent ignition fuse, especially with the presence of this extremist government whose ministers openly call for imposing a new fait accompli in the mosque in violation of the historical and legal right recognized by the United Nations, the international community must take urgent action to stop the Israeli violations against the mosque, its worshipers, and all Islamic and Christian sanctities in the city of Jerusalem.

CrossFireArabia

CrossFireArabia

Dr. Marwan Asmar holds a PhD from Leeds University and is a freelance writer specializing on the Middle East. He has worked as a journalist since the early 1990s in Jordan and the Gulf countries, and been widely published, including at Albawaba, Gulf News, Al Ghad, World Press Review and others.

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An Egyptian House in a German Town

An Arab house in a German town, all the trappings of a different culture, Egyptian, Jordanian, Syrian, and Yemeni, an Oriental setting in a traditional western German context.

The town is Bruchsal, to the west of Frankfurt, owners, the Burkards, they fell in love with a different culture, and decided to “transport it” to their house and in their lands, having lived in Cairo in the 1970s and 1980s.

Helmut Burkard and his wife Beta decided to pack their belongings and their kids in 1974 and move to Cairo. Neighbors told him “you are mad” to go to the Middle East at that precise moment. “Its dangerous.”

But he wasn’t swayed. They loved every single minute of it. Helmut teaching music at a convent, Beta, an economist by training had become a proper housewife, and the two kids growing up.

Over the years Beta spent her time collecting traditional artifacts, souvenirs, paintings and different copies of the Quran from Cairo’s old Souqs and Bazaars as she had a preordained feeling that one day she and her family would go back to their home on Mozart Way and fill it and make it a house of converging cultures.

And so today as you enter the house, you are immediately struck by the mementos, artifacts, framed pictures, the rugs, swords, scabbards hanging on the different walls of the house. The speak of a different culture, and a far away civilization embedded in a geographical separateness, novel, yet very human.

What’s fascinating about this house is that it’s totally covered with trinkets and memorabilia. The stairs, landing, living room, bedrooms all smell of a civilization that is anything but German, yet relaxing and soothing.

Pottery, pans, Arabic coffee pots, earrings worm by Bedouin women adorned the place from head to foot together with wall paintings by different Egyptian artists.

In fact, if it wasn’t for the large black piano in the living room, and the number of German books, a visitor like way would be forgiven for thinking the house belongs to a foreign family living in rural Germany.

Every wall, every corner, nook and cranny of every room—literally—filled with every aspect of an Arab life which the Burkards lived either in the long stretch in Cairo, and or the vacationing he used to take his family to in different parts of Jordan, Syria and Yemen.

Beta just kept collecting on these holidays inevitably made driving through these areas. “I wanted my family to experience these countries by roads, and not through planes,” he used to say.

The house is an Arabic treasure. On Mozart Way, you can’t say, “oh I want to write an impressionistic piece on this house” simply because of the intricate detail involved in these artifacts. The house tells a story of a past the Burkard’s lived in. If you let Beta go on, she would speak for ages on how she got this piece, and from which Souq she had to go to.

You can’t point to any particular room and say this is the pride and joy of the Burkards. They are all special. Take the living room, for instance. One is struck by its aura of combination of religiosity, culture, art, music and literature that spanned across.

There was picture frame of Al Faateha (Opening chapter of the Quran), engravings of the name of Allah (God) and Prophet Mohammad on different plates.

In a small side section named by Helmut Burkard as the “Arabic room”, there is a mixture of Arabesque and teak, a desk, a large rounded Arabesque coffee table with a copper plate and a traditional wooden shield used as a divide from one section of the house to another.

Of course both husband and wife know what all these means. Helmut speaks good Arabic with an Egyptian accent, so does Beta although she didn’t let on. But Helmut was directly in touch with the local population, that’s why he picked up the accent and the slang.

After Egypt the Burkards went back to Germany, however, Helmut returned to Jordan in 1996 as a fellow teaching in the Music National Conservatory where he remained till 2003. He first came to Cairo when he was in his early 40s, now he was in his 70s, his kids grown up, and his wife Beta attending the garden and on frequent trips to Switzerland which is just around the corner from where they lived. But he was still a “musical fighter”, humming to himself a piece by Mozart or Bach as he went down the corridor.

At the Conservatory, he established an exchange program where German pupils came to Jordan to play music followed by Jordanian pupils going to Germany to play classical music with Arab themes. He called this a “musical culture of dialogue”; the German pupils would also learn different Arabic pieces and even sing them.

Helmut, now in his early 80s, and who brought the last German music group to play in Amman in 2010, is a strong believer in a culture of dialogue between east and west as a means to bringing people closer together.

His house is a testimony to that.

This artical is reprinted from my account on Hubpages

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Nakba Art

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