Yehoshua Porath - The Emergence of the Palestinian-Arab National Movement, 1918-1929 (RLE Israel and Palestine)

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First published in 1974

This edition first published in 2015
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN

and by Routledge
711 Third Avenue, New York, NY 10017

Routledge is an imprint of the Taylor & Francis Group, an informa business

1974 Y. Porath

All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.

Trademark notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.

British Library Cataloguing in Publication Data
A catalogue record for this book is available from the British Library

ISBN: 978-1-138-89267-5 (Set)
ISBN: 978-1-138-90416-3 (Volume 2)

Publishers Note
The publisher has gone to great lengths to ensure the quality of this reprint but points out that some imperfections in the original copies may be apparent.

Disclaimer
The publisher has made every effort to trace copyright holders and would welcome correspondence from those they have been unable to trace.

First published 1974 in Great Britain by
FRANK CASS AND COMPANY LIMITED
67 Great Russell Street, London WC1B 3BT, England

and in United States of America by
FRANK CASS AND COMPANY LIMITED
c/o International Scholarly Book Services, Inc.
P.O. Box 4347, Portland, Oregon 97208

Copyright 1974 Y. Porath

ISBN 0 7146 2939 1

Library of Congress Catalog Card No. 72-92976

All rights reserved. No part of this publication may be reproduced in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of Frank Cass and Company Limited in writing.

Printed in Great Britain by
Clarke, Doble & Brendon Ltd.
Plymouth

Contents

This book was originally written as a Ph.D dissertation under the supervision of Professor G. Baer of the Institute of Asian and African Studies, The Hebrew University, Jerusalem. I wish to express my sincere gratitude to him for his suggestions throughout all stages of my research. My friend and student Mr David Shulman translated most of this book into English from its original Hebrew (published in Jerusalem in 1971) and my wife Sarah prepared the manuscript. My deep thanks to them is here acknowledged.

I wish to note five people who helped me in writing the book: Mr Y. Lunz, who made available to me his unpublished M.A. thesis, The Southern Syria Period in the History of the Arab National Movement in Palestine (Jerusalem, 1965) and Mr E. Beri, Mr Neil Caplan, Dr H. Shaked and Dr E. Sivan who read the manuscript and made various helpful comments.

The following institutions rendered me financial help at various stages of this research: The Hebrew University, Jerusalem; The Friends of the Hebrew University, London; The British Council; The Israel Foundations Trustees; The Jerusalem Van Leer Foundation; and Mifal Ha-Payis (The Israel Lottery Project). Without their help this book would not have been written, and this fact alone merits all my gratitude.

Yehoshua Porath

ACS(P)	Assistant Chief Secretary (Political)
AE	Arab Executive Committee
BD	British Documents
CA	Chief Administrator
CID	Criminal Investigation Department
CS	Chief Secretary
DPS	Director of Public Security
EEF	Egyptian Expeditionary Force
HA	Haganah Archives
HC	High Commissioner
Hq.	Headquarters
ISA	Israel State Archives
MCA	The Muslim-Christian Association
M.K.	Ms Kim
PD	Palestinian Delegation
PP	Palestine Police
SMC	Supreme Muslim Council
STH	Sefer Toldot Ha-Haganah
YMCA	Young Mens Christian Association
YMMA	Young Mens Muslim Association
ZA	Zionist Archives
ZE	Zionist Executive

The establishment of the sanctity of Jerusalem, and consequently of Palestine, in Islaman uncontested principle todaywas not a straightforward process. Muammad at first designated Jerusalem as the direction to which Muslims should turn in prayer (Qiblah), but when he discovered that the Jews of the Hejaz did not intend to abandon their faith and to accept his message he did away with the practice of facing towards Jerusalem and established Mecca as the Qiblah of the Muslims. It would certainly be correct to conclude that the abrogation of Jerusalems status as the Qiblah did not add to its prestige and holiness in Islam.

However, the opposite occurred with respect to the geographical sense of the verse: Glory be to Him who made His servant go by night from the Sacred Mosque (of Mecca) to the farther Mosque (al-Aq) whose surroundings We have blessed, that We might show him some of Our signs.

A well-known tradition (adth) of the Prophet ordained that the saddles (of the riding beasts) shall not be fastened (for setting out for pilgrimage) except for three mosques : the Sacred Mosque (in Mecca), my mosque (in Medina) and al-Aq mosque (in Jerusalem). The purpose of this adth was to prevent pilgrimages to traditional holy sites, but it was understood a posteriori as authorizing Muslims to make pilgrimages to Jerusalem and Medina just as they would do Mecca. The building at this time of the magnificent Dome of the Rock by the Umayyad Caliph, Abd al-Malik ibn Marwn further strengthened the position of those who regarded Jerusalem as holy.

Palestine is mentioned only once in the Koran, and then by the designation the Holy Land (cd-Ar al-Muqaddasah), which corresponds to Moses words to his people on their entry into the land.

It seems, then, that in the course of the eighth and ninth centuries, the Muslim view of Jerusalems status more or less crystallized. However, this conception of Jerusalem as a holy city apparently weakened in the tenth and eleventh centuries. In any case the Crusader conquest of Jerusalem in 1099 did not arouse much of a storm in the Islamic community. It is likely that the growth of Shite-Ismlite influence during this period was responsible for this; however, it is also extremely probable that here we have an indication that the sanctity of Jerusalem had not yet become axiomatic. There is evidence that the Jerusalem-cult was common primarily among the inhabitants of the area of Filasn and perhaps in certain parts of Syria as well. In any case the Eulogies of Jerusalem literature (Fail al-Quds) was produced in those days solely by Jerusalemites.

Significantly, the Crusader conquest of Jerusalem was initially regarded by the Muslims as merely another link in the chain of political vicissitudes and military conquests which the city had undergone, without any religious significance. To them, the war against the Crusaders was yet another stage in the long struggle with Byzantium, a struggle intermittently halted by peace treaties.

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