At the end of the 1967 war, Defense Minister Moshe Dayan declared that responsibility for the Temple Mount/Haram a-Sharif would remain in the hands of the Islamic waqf. This declaration, and the management of the Temple Mount/Haram a-Sharif compound by the Waqf over the years was perceived as consent to preserve the status of the esplanade as a holy Islamic site. In practice, however, even prior to the declaration, Israel set some facts on the ground which weakened the Waqf’s autonomy, primarily through control of the gates leading onto the compound and massive development in the areas adjacent to its walls.
The Temple Mount/Haram a-Sharif was the site of the Jewish Temple. Destroyed in 70 CE, it is the holiest site for the Jewish people. Both Judaism and Islam identify the Dome of the Rock as a sacrificial site (Isaac’s in Judaism and Ishmael’s according to Islam) and the place where all creation began (“Foundation Stone”). The Islamic tradition identifies the site as the “Farthest Mosque,” wherein the prophet Muhammad ascended to heaven according to the Quran.
The compound is home to some of the most magnificent structures in local Islamic architecture. From the 8th through the 20th century, the sanctity of the site in the Islamic tradition led to the construction of nearly 100 structures, and it is recognized as a world heritage site.
Since June 1967, development whether on or around the Temple Mount/Haram a-Sharif by both Israel and the Waqf have attempted to alter the status quo. The excavations of the Western Wall tunnels, development of the El Marwani Mosque/Solomon’s Stables, and construction of the Mughrabi bridge, are obvious examples. Sporadic actions and the growing influence of new players such as Temple Mount activists who seek to enable Jewish prayer on the Mount, or the presence of the Islamic Murabitat movement, are creating a new reality on the Temple Mount/Haram a-Sharif and its environs.