The symbols of Palestine include official and unofficial flags, icons or adopted cultural expressions that may be emblematic, representative or otherwise characteristic of Palestine and of its culture.
The scope of what is included in the symbols of Palestine includes the state flag and its ensign based on the Flag of the Arab Revolt. It also includes Palestinian vexillology and signs used by the Palestinian National Authority. [1] The fida'i is its national anthem. In 2015, the Palestinian Authority adopted the Palestine sunbird as the national bird of the State of Palestine. [2] [3] The Palestinian Authority passport has been described[ by whom? ] as a 'crucial symbol of nationhood.' [4] Postage stamps and postal history of the Palestinian National Authority also constitute a national symbol. The list of foundational symbols of Palestinian identity include:
Among the additional objects which are considered to be symbols of the Palestinian nation, is the native Palestinian poppy. Even though the national flower of Palestine is the Faqqua Iris, adopted in 2016, the poppy is red, with black center and green leaves, evoking the primary colors of the Pan-Arabic and Palestinian flag. [13] Jaffa oranges, [13] lemons, olive trees, [13] and the cactus pear (sabr) [14] [13] are also widely used as symbols for the Palestinian nation. Other plants including za'atar (thyme) and handal (colocynth) [15] and traditional Palestinian crafts such as tatreez (Palestinian embroidery) are also considered national symbols. [12]
The Temple Mount, also known as Haram al-Sharif, al-Aqsa Mosque compound, or simply al-Aqsa, and sometimes as Jerusalem's holyesplanade, is a hill in the Old City of Jerusalem that has been venerated as a holy site for thousands of years, including in Judaism, Christianity and Islam.
The Aqsa Mosque, also known as the Qibli Mosque or Qibli Chapel, is the main congregational mosque or prayer hall in the Al-Aqsa mosque compound in the Old City of Jerusalem. In some sources the building is also named al-Masjid al-Aqṣā, but this name primarily applies to the whole compound in which the building sits, which is itself also known as "Al-Aqsa Mosque". The wider compound is known as Al-Aqsa or Al-Aqsa mosque compound, also known as al-Ḥaram al-Sharīf.
Al-Aqsa mosque compound, also known as al-Masjid al-Aqṣā, is a religious site in Jerusalem located on the area of land known as both the Temple Mount and Haram al-Sharif by Jews and Muslims respectively.
The Temple Mount, a holy site in the Old City of Jerusalem, also known as the al-Ḥaram al-Sharīf or Al-Aqsa, contains twelve gates. One of the gates, Bab as-Sarai, is currently closed to the public but was open under Ottoman rule. There are also six other sealed gates. This does not include the Gates of the Old City of Jerusalem which circumscribe the external walls except on the east side.
The following outline is provided as an overview of and topical guide to the State of Palestine:
A number of archaeological excavations at the Temple Mount—a celebrated and contentious religious site in the Old City of Jerusalem—have taken place over the last 150 years. Excavations in the area represent one of the more sensitive areas of all archaeological excavations in Jerusalem.
The Jerusalem Waqf and Al-Aqsa Mosque Affairs Department, also known as the Jerusalem Waqf, the Jordanian Waqf or simply the Waqf, is the Jordanian-appointed organization responsible for controlling and managing the current Islamic edifices on the Al-Aqsa mosque compound in the Old City of Jerusalem, known to Jews as the Temple Mount, which includes the Dome of the Rock. The Jerusalem Waqf is guided by a council composed of 18 members and headed by a director, all appointed by Jordan. The current director of the Waqf, since 2005, is Sheikh Azzam al-Khatib.
Both Sunni Muslims and Shia Muslims agree on the three Holiest sites in Islam being, respectively, the Masjid al-Haram, in Mecca; the Al-Masjid an-Nabawi, in Medina; and Al-Masjid al-Aqsa, in Jerusalem.
Temple denial is the claim that the successive Temples in Jerusalem either did not exist or they did exist but were not constructed on the site of the Temple Mount, a claim which has been advanced by Islamic political leaders, religious figures, intellectuals, and authors.
In 2009, clashes between Muslim Palestinians and Israeli police erupted on September 27, 2009, and continued to late October. Violence spread through East Jerusalem and parts of the West Bank, and included throwing of Molotov cocktails and stones at Israeli security forces and civilians. Israeli police responded with arrests of rioters and sporadic age-based restriction of access to the Temple Mount. Several dozen rioters, police and Israeli civilians have been injured.
The Islamization of Jerusalem refers to the process through which Jerusalem and its Old City acquired an Islamic character and, eventually, a significant Muslim presence. The foundation for Jerusalem's Islamization was laid by the Muslim conquest of the Levant, and began shortly after the city was besieged and captured in 638 CE by the Rashidun Caliphate under Umar ibn al-Khattab, the second Rashidun caliph. The second wave of Islamization occurred after the fall of the Kingdom of Jerusalem, a Christian state that was established after the First Crusade, at the Battle of Hattin in 1187. The eventual fall of the Crusader states by 1291 led to a period of almost-uninterrupted Muslim rule that lasted for seven centuries, and a dominant Islamic culture was consolidated in the region during the Ayyubid, Mamluk and early Ottoman periods. Beginning in the late Ottoman era, Jerusalem’s demographics turned increasingly multicultural, and regained a Jewish-majority character during the late-19th and early-20th centuries that had not been seen since the Roman period, which largely ended the Jewish presence in the region.
At present, the Government of Israel controls access to the Temple Mount, also known as Al-Aqsa Mosque compound, in East Jerusalem's Old City, which is a holy place for Muslims, Jews, and Christians and an Islamic religious endowment under the management of the Jordan-based Jerusalem Islamic Waqf. There are entry limits to the Temple Mount for political and security reasons. In addition, Jewish religious law imposes restrictions on religious Jews on entering the compound.
The Al-Aqsa mosque compound in the Old City of Jerusalem has four minarets in total: three on the western flank and one on the northern flank.
The 2017 Temple Mount crisis was a period of violent tensions related to the Temple Mount, which began on 14 July 2017, after a shooting incident in the complex in which Palestinian gunmen killed two Israeli police officers. Following the attack, Israeli authorities installed metal detectors at the entrance to the Mount in a step that caused large Palestinian protests and was severely criticized by Palestinian leaders, the Arab League, and other Muslim leaders, on the basis that it constituted a change in the "status quo" of the Temple Mount entry restrictions.
Hashemite custodianship refers to the Jordanian royal family's role in tending Muslim and Christian holy sites in the city of Jerusalem. The legacy traces back to 1924 when the Supreme Muslim Council, the highest Muslim body in charge of Muslim community affairs in Mandatory Palestine, chose Hussein bin Ali as custodian of Al-Aqsa. The custodianship became a Hashemite legacy administered by consecutive Jordanian kings.
On 15 April 2022, clashes erupted between Palestinians and Israeli Security Forces on the Al-Aqsa compound in the Old City of Jerusalem. According to the United Nations Special Coordinator for the Middle East Peace Process, the clashes began when Palestinians threw stones, firecrackers, and other heavy objects at Israeli police officers. The policemen used tear gas shells, stun grenades and police batons against the Palestinians. Some Palestinians afterwards barricaded themselves inside the Al-Aqsa Mosque and proceeded to throw stones at the officers. In response, police raided the mosque, arresting those who had barricaded themselves inside. In addition, some damage was done to the mosque's structure.
Al-Aqsa or al-Masjid al-Aqṣā is the compound of Islamic religious buildings that sit atop the Temple Mount, also known as the Haram al-Sharif, in the Old City of Jerusalem, including the Dome of the Rock, many mosques and prayer halls, madrasas, zawiyas, khalwas and other domes and religious structures, as well as the four encircling minarets. It is considered the third holiest site in Islam. The compound's main congregational mosque or prayer hall is variously known as Al-Aqsa Mosque, Qibli Mosque or al-Jāmiʿ al-Aqṣā, while in some sources it is also known as al-Masjid al-Aqṣā; the wider compound is sometimes known as Al-Aqsa Mosque compound in order to avoid confusion.
The Al-Aqsa mosque fire was an arson attack on Jerusalem's al-Aqsa Mosque, the primary prayer hall within the Al-Aqsa compound, on 21 August 1969. The attack was carried out by Australian citizen Denis Michael Rohan, who initially set fire to the pulpit.
"Al-Aqsa is in danger" is an Islamic political slogan that has been used in the context of the Arab–Israeli conflict. Referring to the Al-Aqsa mosque compound, which Israelis and Christian Zionists refer to as the Temple Mount. The slogan is a rallying call for Muslims to oppose the presence of Jews and Israelis at the compound under the pretext that they are seeking to take it over for the construction of the Third Temple. It also opposes archaeological investigations at the site, which are perceived as undermining the structural foundations of the area; many biblical excavations, particularly by Christian organizations, have sought to unearth more evidence of the Temple in Jerusalem and the true site of Jesus' crucifixion, among others. In mainstream Orthodox Judaism the rebuilding of the Temple is generally left to the coming of the Jewish Messiah and to divine providence.
Al-Aqsa has been the site of frequent clashes between Palestinian Arab visitors and both Israeli security forces and Israeli groups, beginning with the 1990 Temple Mount killings, or Al-Aqsa Massacre, and most recently culminating in the 2023 Al-Aqsa clashes.
The holy site known to Jews as the Temple Mount and to Muslims as Haram al-Sharif or al-Aqsa is central to both the Jewish and Palestinian Arab national movements… Al-Aqsa can thus be seen as the central symbol of Palestinian nationalism... One should bear in mind that since the emergence of nationalism in the Arab world, important schools have insisted on separation of religion and state. In addition, a degree of tension exists between al-Aqsa's two aspects, as a national symbol uniting Palestinian Muslims and Christians, and al-Aqsa as an exclusively Muslim symbol. In other words, the intentions of Palestinians united under the banner of al-Aqsa are not all the same… For the Palestinians, al-Aqsa is a singular focal point of self-respect and religious destiny. This heightens their commitment to the site, without connection to their religious affiliation (Muslim or Christian) or level of religious belief and observance.
This article deals with the employment of religious symbols for national identities and national narratives by using the sacred compound in Jerusalem (The Temple Mount/al-Aqsa) as a case study. The narrative of The Holy Land involves three concentric circles, each encompassing the other, with each side having its own names for each circle. These are: Palestine/Eretz Israel (i.e., the Land of Israel); Jerusalem/al-Quds and finally The Temple Mount/al-Aqsa compound...Within the struggle over public awareness of Jerusalem's importance, one particular site is at the eye of the storm—the Temple Mount and its Western Wall—the Jewish Kotel—or, in Muslim terminology, the al-Aqsa compound (alternatively: al-Haram al-Sharif) including the al-Buraq Wall... "Al-Aqsa" for the Palestinian-Arab-Muslim side is not merely a mosque mentioned in the Quran within the context of the Prophet Muhammad's miraculous Night Journey to al-Aqsa which, according to tradition, concluded with his ascension to heaven (and prayer with all of the prophets and the Jewish and Christian religious figures who preceded him); rather, it also constitutes a unique symbol of identity, one around which various political objectives may be formulated, plans of action drawn up and masses mobilized for their realization
…one of the most popular symbols of Palestinian nationalism.
Michal concedes the fact that Israelis do the same thing to the memory of the Nakba when saying "it was in 1948, enough talking about the past, let's talk about the future." When the Palestinians come with their keys [the Palestinian symbol of their lost homes], she says, "it's the same thing, it's a memory still burning in the hearts of families
Keys must always be the symbol of the Palestinian "Nakba" – the "disaster" – the final, fateful, terrible last turning in the lock of those front doors as 750,000 Arab men, women and children fled or were thrown out of their homes in what was to become the state of Israel in 1947 and 1948.