“Arabic Jerusalem Civilization” .. The firmness and the details of the city of its people …
Amman – “Jerusalem’s Arab civilization and the impact of the external reflections in it reveals: Dr. Kamelia Shakib Abu Jabal, and Dr. Nayef Saeed Al -Jabai. The place, and the walk of the Arab person not only target its stones in a city, but its spirit, memory and future.
We do not read in this book, which is published for the release and distribution of Jabra House, only a date, but we see the lamentation of an ancient city, and we see the resolution of its children, and we follow the texts of the conflict between the rooted Arab civilization and the powerful forces, and still pour out identity and change features. It is a proof that Jerusalem, despite all that it has passed, is still beating in Arabic, not only with a sword, but also with science, culture and deep patience.
The book begins with the belief that Jerusalem is not only a scene of political conflict, but also the plural civilization and the human sector, and today understands its reality must be deeper in its modern history and stand in the factors that have contributed to its creation. Therefore, this study seeks to provide a reading of the modern history of Jerusalem, highlights the center of the city in Arab civilization, while it reveals the amount of challenges it faced and deliberately sidelined its cultural identity.
Jerusalem is not a city like all cities. Despite the storms of the occupation and the foods of Westernation, this is a continuous dream, a collected history and an irreparable sign. For centuries, Jerusalem cuts the roads, its steps are intertwined, so pilgrims come from every direction.
Merchants also consider it, shock dates it, and it is written as a proof of time on its walls. It was always a place for hearts before it was a place for legs; The world teaches how minarets and beads are near, even if the ambitions are called, even though the ambitions are increasing and its balance is disturbed, even though the ambitions are increased. Jerusalem has an important position in the Arab and Islamic history.
The book came up in three chapters: it handles with the first chapter: Jerusalem, the Arab environment and the foreign impact on it. It is culturally focused on the cultural, social and economic impacts of the Arab and Muslim pilgrims in the city of Jerusalem, the role of Arab and Muslim pilgrims in the preservation of Islamic saints, the economic impact of pilgrims and spectators to holy places, and culturally focusing on the impact of European and Russian pilgrims.
This chapter presents the role of Arab and Muslim traders in the cultural and protecting of the city and the role of European traders in promoting Western culture through lifestyle and materials, except for the role of Jewish traders in support of Jewish immigration plans. It demonstrates the influence of rural populations, pedoles and local merchants and the influence of Arabic, Muslim, European, American and Russian travelers in terms of cultural and social aspects.
As for the second chapter, it handles the civilized features of the city of Jerusalem from the eighteenth century to the middle of the first century. This includes: Islamic and Christian holy sites and religious tolerance, educational conditions in Jerusalem in the nineteenth century, Otoman’s rule, Otoman control, Islamic and private schools, in Jerusalem, from the beginning of the Education of Jerusalem to the beginning of “Otoman Organizations” from Jerusalem to 1839 and 1914. Until the beginning of the war).
As for the third episode, it handles reflections of infrastructure and aggression in Jerusalem, and this includes: the development of infrastructure between 1850 and 1917, the civilization of the markets in the Otoman era, the effects of the Jewish settlement, and then 1918, and then 1918, 1918, 1918, 1918, 1918, 1918, 1918, 1918, 1918, 1918, 1918, 1918 The year, then 1918, then 1918, 1918, 1918, 1918, and 1918, the extract of the Answalason of 1918, and the suburban areas between 1967 and 1993, the city’s milestones are a number of sacred charts.
In the introduction of the book: that Palestine began to draw its political aspects after the end of the Otoman presence, from the first World War, and Jerusalem played an important role in drawing Arabic principles. The city has returned from a historical Christian goal (as a result of trying to separate East Christianity from Arabianism as a tool that supports Judaism within the structure of the Zionist program aimed at establishing a national homeland for Jews in Palestine.
The introduction is that the violence of the Arab civilization in Palestine, with its political, economic and population changes, has been a tremor. The Otoman Empire, at one point of weakness and adrabia, adopted the policy that favors the European West, which used that weakness and operated its activities on the Arab regions, especially Jerusalem.
Introduction economic and cultural changes rapidly turned into political and population changes supported by the armed forces mentioned in the British occupation, which created a historical turning point in favor of the Xionist program. The Zionists have used the religious position of Jerusalem, which represented the beginning of the disaster of the Palestinian people, followed by subsequent setbacks of the city, or no administrative, financial and military judgment.
Introducing this book illustrates the development of Jerusalem’s infrastructure before the British occupation, and reveals practices aimed at hiding Palestinian identities, become a documentary of Arab civilization in Jerusalem, and a study of the reuse of aggression in its structure and identity.
The end of the book changed: The city of Jerusalem has occupied a large place in Arab civilization since ancient times, and the Arabic flowed for it and renewed religious ties between the Arab and Islamic world. However, the Islamic League was similar to a Christian association, which was benefited by the cultural concentration and the principles of the Otoman Empire, which prompted them to believe in Eastern Christians and for centuries in Tosrama, and to fund the West and Russia for their facilities and visits. To Jerusalem, some of them include Jewish arrival.
In the light of the weakness of the Otoman Empire, the results of the appearance of the Jewish migrants and other Europeans and the real decision of the Western countries were the difficulty of distinguishing the lack of useful safety services. This indicates that the installations and infrastructure are built by Otomanas and Jerusalem people, and then allowed by the British and Zionist industries.
Relationships between Jerusalem and their geographical environment have helped many of its residents to overcome Israeli practices, especially on construction and economic blockade. And she points out that Arab Culture in Jerusalem Late has been proven from it, have been for the Arab Efforts to the Arab Efforts to Establish Schools and Provide Education Arabic, Due to the Western Schools and the Pumping of the Great Money Top of Its Economic and Scientific.
In the absence of Arab support for the cultural sector that led to the infiltration of Western culture, Israel is imposed on its curriculum and fighting against Arabic education and cultural institutions, and this decision is compared to today’s reality. He confirms that the reality of the Palestinians at that time is better than today.
In the end, the decision insisted that politics could not be forgiven, and that those with legal rights should have cultural, economic and ideological elements. He assumes that the support of the Arabic intellectuals has become a historical need in the face of Israel’s complete Western support, and the existence is no longer limited to Jerusalem, but rather moved to other countries, but it is at risk of full Arab civilization, and widening the consequences of the occupation.
