The UN Held A Conference on Jerusalem’s Holy Sites. Where Were the Jews?

Posted on September 29, 2026 by First.One.Through

In July, 2026 the United Nations and the Organization of Islamic Cooperation convened a conference in Cairo devoted to Jerusalem. The UN described Jerusalem as sacred to the three monotheistic religions and the conference as an “important platform for interreligious dialogue.”

Then it offered a remarkable description of what that dialogue looked like: “Muslim and Christian leaders reflected on Jerusalem’s profound significance to the three monotheistic faiths.”

Three religions. Two of them discussing what Jerusalem means to all three.

This was not a conference where religion was incidental. Its first substantive session was a two-hour panel titled “Saving the Holy City, Safeguarding the historic status quo at the Holy Sites.” The speakers included representatives of the Hashemite Fund for the Restoration of Al-Aqsa Mosque and the Dome of the Rock, Al-Azhar, the Latin Patriarchate, the Jerusalem Awqaf and Al-Aqsa, and the Coptic Orthodox Church.

There was no Jewish religious representative.

That absence was consistent with the conference’s design. The UN announcement said the gathering would highlight the “concerns of Christian and Muslim leaders regarding restrictions on worship and threats to Holy Sites.”

Not Jewish leaders.

That left an empty chair at precisely the discussion where a Jewish voice might have asked some uncomfortable questions.

Start with the name of the place being discussed.

The conference repeatedly spoke of Al-Aqsa Mosque and Al-Haram al-Sharif. But this same 144-dunam platform is the Temple Mount, location of the First and Second Temples and the holiest site in Judaism. Yet throughout the conference, the Islamic name and Islamic religious administration were the starting point for discussing the site. Where was the Temple Mount? A conference devoted to Jerusalem’s “multireligious character” could have acknowledged both names.

Then there is the considerably larger question of worship.

The Cairo conference repeatedly invoked freedom of worship and access to sacred places. Yet the historic status quo it sought to protect has restricted Jewish prayer on the Temple Mount. Muslims worship there. Jews have historically been allowed to visit only during restricted periods but denied the same right to pray.

At Cairo, former Jerusalem Awqaf official Atallah Naser warned about “settler incursions and rituals” and what he considered an emerging “temporal and spatial division” of Al-Aqsa. Another speaker complained about increased “religious rituals” by Jews at the site.

At a conference about religious freedom, that should have produced an obvious question: Why is peaceful Jewish prayer at Judaism’s holiest site itself treated as a threat?

Nobody on the panel was there to ask it.

Nor was anyone there to ask why the practical restrictions on Jewish worship received so little attention:

Why should Jewish visits be confined to particular hours?
Why are Jews only allowed to enter the Temple Mount via single portal while Muslims can use any?
Why should Jewish religious practice require close police management?
Why does a conference concerned with restrictions imposed upon Muslim and Christian worshippers not apply the same scrutiny to restrictions affecting Jews?

Then there is the question of who administers the site.

Cairo speakers repeatedly defended the Islamic Waqf and Jordan’s Hashemite custodianship. The Waqf retains the central religious administrative role at a site that is the holiest place in Judaism. Why?

Why should Judaism’s holiest site have an Islamic religious authority but no corresponding Jewish religious authority? Why should Jewish representatives have no formal role in decisions involving Jewish worship there? Why not shared administration? Why not a multifaith governing or consultative structure? Why not Muslim administration of the mosques alongside recognized Jewish religious rights elsewhere on the enormous platform?

Those possibilities were apparently not part of Cairo’s “interreligious dialogue.”

Instead, the conference treated preservation of the “historic status quo” and protection of “freedom of worship” as though they necessarily meant the same thing.

They do not.

If the status quo restricts the religious practice of one faith at its holiest location, preserving that restriction is not the same question as protecting religious freedom.

Palestinian protesters wave Palestinian and Islamic flags as they rally at the Dome of the Rock following the last Friday prayers of the Muslim month of Ramadan, on April 29, 2022. (Photo by Ahmad GHARABLI / AFP)

UN Committee Chairman Coly Seck supplied the principle that should have started this discussion. “For Muslims, Christians and Jews,” he said, “Jerusalem carries prayers, history and hope.” He declared that freedom of worship is a right and that “No worshipper should be stopped because of who they are. No community should feel that its faith is being pushed out of its own city. Jerusalem’s religious character must not be used as a tool of control. It must remain a bridge connecting people from the three major faiths. A meeting point. A shared responsibility.”

Those words raise obvious questions about Jewish worship on the Temple Mount.

Cairo simply lacked someone at the table to ask them.

The United Nations called Jerusalem sacred to three religions and convened an interreligious dialogue in Cairo about protecting their holy places. But only Muslim and Christian representatives came. They pretended to discuss the religious interests of three faiths, while using it as an opportunity to blame all religious tension on the Jews not in the room.

The Temple Mount Status Quo Is Being Rewritten

Posted on September 8, 2026 by First.One.Through

The Palestinian Authority has declared the Temple Mount — the holiest site in Judaism — the “exclusive right of Muslims.”

That is not the historic status quo. It is an attempt to rewrite it.

After Israel took control of Jerusalem’s Old City in 1967, day-to-day religious administration of the Temple Mount/Haram al-Sharif remained with the Islamic Waqf, while Israel retained responsibility for security and substantial control over access. The Waqf permitted Muslims to pray on the Mount, while non-Muslims could visit, prayer was restricted.

The arrangement governed administration, access and worship. It did not declare the Temple Mount the exclusive possession or religious entitlement of Muslims.

The Palestinian Authority’s Jerusalem Governorate crossed that line explicitly on September 6. It condemned Jews conducting “Talmudic rituals and prayers” as attempts to “alter its religious character,” declared the entire 144-dunam compound the “exclusive right of Muslims” and warned against changing its “identity.”

Those words matter.

Waqf administration is one thing. Restrictions on Jewish prayer are another. Declaring the site itself the “exclusive right” of Muslims is something else entirely.

The status quo regulates what Jews may do there. It never determined what the place is.

The First and Second Jewish Temples stood on the Temple Mount. Jewish prayer has faced Jerusalem for millennia. Jewish liturgy, mourning and hopes for redemption are bound to it. Many observant Jews have historically declined to walk upon portions of the Mount precisely because they consider the ground too holy to enter without the required ritual purity.

For some Jews, not ascending is itself an expression of the Mount’s extraordinary Jewish sanctity.

That makes the new language especially provocative. Jews visiting Judaism’s holiest place become “settlers” conducting “incursions.” Jewish prayer becomes threatening “Talmudic rituals.” A restriction accepted to preserve religious peace is transformed into evidence that Jewish religious expression does not belong there at all.

Jewish restraint was supposed to preserve coexistence. It cannot become a permission slip for Jewish erasure.

The international reaction sharpens that dynamic. The United Nations itself has called upon the parties to refrain from “provocative actions, incitement and inflammatory rhetoric,” especially in places of “religious and cultural sensitivity.” In the very next paragraph, it demanded that Jerusalem’s historic status quo be respected “in word and practice” and urged “all sides” to halt provocations and incitement at the holy sites.

By the UN’s own standard, words can threaten the status quo. Yet when an official Palestinian governmental authority declares Judaism’s holiest site the “exclusive right of Muslims,” it is greeted with a silent nod of approval.

And this occurs as the anti-Israel horde discusses so-called “Jewish supremacy.” Zohran Mamdani has attacked privileging one religion over another (meaning Jews over Muslims). Hasan Piker denounces “ethnoreligious supremacist values.” At the Jewish Temple Mount, the principle stripped of abstraction: one religion claiming exclusive entitlement to the holiest site of another.

And that raises a more fundamental question about the status quo itself.

Perhaps placing religious administration of a multi-faith holy site exclusively in the hands of one of the religions claiming it was always structurally unstable.

The Waqf is not a neutral administrator. It is an Islamic religious institution representing one faith at a site sacred to several. That arrangement can function while custodianship means administration. It becomes difficult to justify when the authority entrusted with the site participates in or endorses a doctrine that denies another faith any legitimate claim to it.

The test should be remarkably simple: Can the authorities administering the Temple Mount state unambiguously that it is Judaism’s holiest site?

Acknowledging that fact surrenders nothing about Islam’s attachment to Al-Aqsa. But an administrator that cannot acknowledge the most basic religious identity of the people whose holiest site it administers has a profound conflict with the responsibilities of custodianship.

If the Waqf and Jordan cannot pass that test, their fitness to exercise exclusive administration should be questioned.

The logical alternative is administration by a political authority obligated to protect multiple religions rather than a religious authority representing one of them. Israel already bears responsibility for security at the compound and exercises substantial control over access. Any new arrangement would have to fully protect Muslim worship and Islamic holy places while recognizing rather than suppressing the religious attachments of others.

The status quo was built on the assumption that Islamic administration could coexist with Jewish restraint. The assertion of “Muslim exclusivity” is breaking that bargain.

If the Waqf cannot acknowledge Judaism at Judaism’s holiest site, it should no longer be entrusted to administer it.

US Embassy In Israel Only Invites Muslims To US To Study (September 2023)

The Religious Formula for Ethnic Cleansing Jews

Posted on August 14, 2026 by First.One.Through

WAFA, the Palestinian Authority’s official media, has spent years describing Jews who enter the Temple Mount as “storming Al-Aqsa.” I have written about that linguistic sleight of hand before.

Now WAFA is promoting something more dangerous: that Jews have no right to enter Judaism’s holiest site without Muslim permission, and that Jewish worship there is an assault on Islamic sanctity.

In April 2026, WAFA reported a Palestinian statement declaring the site one that “belongs exclusively to Muslims, to which no one else has any right of entry without their consent.”

On August 13, WAFA carried an Arab League statement condemning Jews entering the site and performing religious rituals as a “blatant violation of the sanctity of the mosque.”

WAFA promoted several lies:

Muslims do not control entry. Israel controls security and access to the Temple Mount. The Jordanian-backed Waqf administers Muslim religious affairs there. Presenting Muslim consent as a prerequisite for Jewish entry is totally false.
The compound does not “belong exclusively to Muslims.” That is a religious and political claim masquerading as settled fact about the Temple Mount—the holiest site in Judaism.
Jewish presence does not inherently violate Islamic sanctity. Islam does not have a general rule that a Jew entering Muslim sacred space desecrates it. Restrictions on Jewish prayer under the status quo are one issue; declaring Jewish worship itself an assault on Islam is another.

Then comes another sleight of hand.

Having defined Jewish presence as an offense against Islam, these organizations pivot to demanding action by the international community on behalf of Palestinians.

But those categories – Muslims and Palestinian Arabs – are not interchangeable.

Some 1.85 million Muslims live in Israel, nearly one-fifth of the country’s population. And the Muslim religious administration of the Temple Mount is handled by the Jordanian-backed Waqf. Palestinian Arabs do not exercise control over entry to the site, nor do they represent all Muslims in the region.

So why transform an asserted Muslim religious grievance into a Palestinian national claim demanding international intervention?

Because the lies are the tell.

The argument is no longer about protecting Muslim worship. It takes an assertion of Muslim religious exclusivity, converts it into a Palestinian territorial right, and then asks the world to enforce that right against Israel and Jews.

The implications become darker when the same logic is applied beyond the Temple Mount. Hamas’s 1988 charter declared all of Palestine an Islamic waqf. Combine that doctrine with the claim being promoted around Al-Aqsa—that Jewish physical presence and worship offend Islamic sanctity—and expelling Jews can be transformed into protecting Muslim holy land.

“the land of Palestine is an Islamic Waqf consecrated for future Moslem generations until Judgement Day. It, or any part of it, should not be squandered: it, or any part of it, should not be given up.” – Hamas Foundational Charter, Article 11

That is why the Arab League and WAFA’s language matters. By repeatedly publishing these false assertions, it helps turn a Palestinian territorial claim into a purported Islamic prohibition against Jewish presence.

And it begins at the most perverse possible location: Judaism’s holiest site.

The progression is stark:

Declare the Jewish holy site exclusively Muslim.
Deny Jews the right to enter without Muslim permission.
Call Jewish presence and worship a desecration of Islam.
Turn that religious claim into a Palestinian territorial right.
Ask the world to enforce it.

The Arab League and Palestinian Authority are building a religious and political case for removing Jews from their own holy land.

When the Status Quo Becomes the Threat

Posted on May 4, 2026 by First.One.Through

For decades the argument over the Jewish Temple Mount has been framed in one direction only: Jewish prayer must be restricted because Jewish prayer may trigger Muslim violence. The legal scaffolding for that argument is old and sturdy. The British Mandate for Palestine built it directly into Article 13, promising free exercise of worship while “ensuring the requirements of public order and decorum.” Later arrangements, including Oslo, preserved the same operating logic in practical form, with Israel retaining security authority even while leaving day-to-day religious administration to the Jerusalem Islamic Waqf.

That logic has governed the Mount for a century.

*Israeli police block a Jew from ascending steps to the Temple Mount at the Cotton Gate in November 2025 (photo: First One Through)*

But what happens when the status quo itself becomes the source of disorder?

This is the question no one wants to ask.

Every few weeks, Palestinian media like WAFA warns that “the Al Aqsa Mosque is in danger” from “radical settlers.” The phrase has become ritualized, almost liturgical in Palestinian political culture. A Jew walking quietly on the Mount becomes a provocation. A Jew moving his lips in silent prayer becomes an assault. A Jew bowing his head becomes a threat to Islam itself.

That rhetoric has had a practical effect. It has transformed Jewish prayer into a public order problem.

But there is another side to this equation.

What if the continued suppression of Jewish prayer is itself becoming a generator of instability? What if the status quo, designed to contain conflict, has begun producing it?

A legal order built to preserve peace cannot become a machine for preserving grievance.

Under the British Mandate, the answer is surprisingly clear. Article 13 protects “existing rights,” but only while ensuring public order. That means the status quo is protected only insofar as it serves order. If preserving inherited arrangements creates recurring confrontation, the law and history allows recalibration.

That was the hidden flexibility in the Mandate and ongoing governing principle. Status quo is presumptive; order is mandatory.

Oslo is even more direct, though in a different way. Oslo does not sanctify the Temple Mount arrangement. It simply leaves it in place while preserving Israeli security. That means if Israeli authorities conclude that the present arrangement itself is a long term security risk, they possess the legal architecture to modify access, prayer rules, and crowd management.

*The Old City of Jerusalem including the Jewish Temple Mount/ Al Aqsa Compound*. Thousands of Jews can be sound in the Western Wall Plaza, unable to ascend onto the Temple Mount.

The irony is brutal.

For decades the legal doctrine has been used to suppress Jewish prayer because Muslim violence was threatened. But if that suppression itself produces radicalization, frustration, and growing confrontation, the same legal doctrine could justify expanding Jewish prayer in order to restore order.

The law cuts both ways.

“The status quo” sounds ancient and immovable. In truth it is neither. It is a management system. And management systems are judged by outcomes.

If a system preserves peace, it earns its legitimacy. If a system preserves resentment and recurrent crisis, its legal rationale weakens.

The day may soon be arriving that structured, regulated Jewish prayer may become the stabilizing mechanism rather than the destabilizing one.

A designated time. A designated place. A formalized right.

The central legal truth of the Temple Mount has always been misunderstood. The governing principle was never the status quo itself. The governing principle was order.

Storming Words, Not Mosques

Posted on April 16, 2026 by First.One.Through

The jihadi war begins in the headline: “Israeli colonists storm Al-Aqsa Mosque under police protection.” Before a single fact appears, the verdict is already written—by the Palestinian Authority’s media outlet—in words designed to inflame.

Colonists erases history, recasting Jews as foreign intruders with no connection to the Temple Mount.
Storm supplies violence whether any occurred or not.
Al-Aqsa Mosque collapses the entire compound into the most sensitive Islamic structure to heighten the sense of desecration.
Under police protection reframes standard security by the Israel Police, coordinated with the Jerusalem Islamic Waqf, as state-backed aggression.

Then the language tightens. “Talmudic and provocative rituals.” “Frequent Israeli provocations, including repeated raids.” These aren’t descriptions. They’re verdicts. Quiet presence becomes intent. Routine visits become raids. Silent prayer becomes something suspect.

And then the omission that completes the frame. The site is only described as Islam’s third holiest. It is never described as Judaism’s holiest. The reader is left with a single conclusion: sanctity on one side, violation on the other.

This is narrative design. Islamic Supremacy.

Strip legitimacy. Recast presence as desecration. Elevate exclusive holiness. Repeat it daily through a state-backed outlet overseen by the Palestinian Authority.

That is how a holy war is narrated into existence. By the “moderate” Palestinian Authority.

Will CAIR Support Jewish Prayer on the Temple Mount During Passover?

Posted on March 16, 2026 by First.One.Through

CAIR (Council on American-Islamic Relations) recently accused Israel of “waging war on Islam” after security restrictions limited Muslim access to the Al-Aqsa compound during Ramadan.

According to CAIR, preventing Muslim worship at one of Islam’s holy sites is proof of hostility toward Islam itself.

If that is the standard, then a simple question follows:

Will CAIR support Jewish prayer on the Temple Mount during Passover?

Because if restricting prayer equals religious persecution, then Muslims have been denying Jews the right to pray at their holiest site for generations.

The Holiest Site in Judaism

The compound Muslims call Haram al-Sharif is the Jewish Temple Mount, the holiest site in Judaism.

It is where the First Temple of King Solomon stood.
It is where the Second Temple stood until the Romans destroyed it in 70 CE.

For nearly two thousand years Jews have prayed toward this location.

Yet today Jews are largely forbidden from praying there.

Under the “status quo” arrangement Israel maintained after capturing Jerusalem in the Six-Day War, Jews may visit the Temple Mount during narrow windows of time via a single entry portal, but are generally prohibited from praying, even silently.

The reason is simple: Muslim authorities insist Jewish prayer there is unacceptable.

A Short History of the Ban

The prohibition on Jewish worship at the site did not begin recently.

Under Ottoman rule, Jewish prayer on the Temple Mount was restricted.
From 1948 to 1967, when Jordan controlled eastern Jerusalem, Jews were banned entirely from visiting the Old City, even the Western Wall, Judaism’s most sacred accessible prayer site.
After 1967, Israel regained control of the Old City but maintained Muslim administrative authority over the mount to prevent unrest.

The result is an unusual reality:
The holiest site in Judaism is effectively the only major religious site in the world where adherents of that religion are largely barred from praying.

A One-Way Principle

CAIR’s accusation therefore reveals a remarkable double standard.

When Muslim access is restricted temporarily during wartime security conditions, it is framed as an attack on Islam. But when Jews are prevented from praying at their holiest site at all times, it is treated as normal.

Religious freedom, apparently, runs in only one direction.

The Passover Test

If CAIR genuinely believes preventing prayer at a holy site is an attack on religion, the principle should apply equally. Which leads to a straightforward test:

Will CAIR support Jewish prayer on the Temple Mount during Passover?

Not silent whispers quickly stopped by police. Actual prayer at Judaism’s holiest location.

If religious liberty is universal, that should be an easy position to endorse.

The Irony

Israel remains one of the few countries in the Middle East where Muslims freely maintain and worship at major holy sites. Yet Israel is accused of “waging war on Islam” for imposing security restrictions during a war.

The claim collapses the moment the broader reality is considered.

So instead of outrage, perhaps the most useful response to CAIR’s statement is curiosity: Will CAIR support Jewish prayer on the Temple Mount this Passover?

Or is religious freedom a principle that applies only when the worshippers are Muslim?

#IslamicSupermacy

The Mirrored Key Of The Jewish Temple

Posted on May 18, 2025 by First.One.Through

Across Western cities, “Nakba” protests fill the streets in May, marking what Stateless Arabs from Palestine (SAPs) call the “catastrophe” of Israel’s founding. Protesters chant slogans of “liberation,” wave Palestinian flags, and brandish large symbolic keys—representing homes lost in the Arab-Israeli 1948 War, and a longed-for return.

*In London, British actor Khalid Abdalla holds a key symbolising the supposed Palestinian “right of return” (photo: Middle East Eye)*

To the casual observer, these demonstrations appear to be non-violent expressions of secular nationalism: a displaced people demanding justice and return. The rhetoric is packaged in the language of “anti-colonialism,” a phrase from the Global South marketed at western universities.

The terminology is secular and political but the facts on the ground tell a different story.

The actual war against Israel is not being led by nationalists. It is driven by radical Islamist groups including Hamas and Islamic Jihad. The attack launched on October 7, 2023, was not called the “Nakba Response” or “Operation Liberation.” It was named “Al-Aqsa Flood”—a title soaked in religious meaning, not national aspiration. It invoked Islam’s third-holiest site which sits atop Judaism’s holiest site.

The strategic use of “Nakba” language in western cities is a deliberate effort to mask a religious war in secular terms. It is designed to resonate with Western leftists who are comfortable championing national self-determination but uneasy with theocratic zeal. It reframes an Islamic holy war as a freedom struggle, making it seem modern, rational, and even “progressive.”

But the religious reality will not remain buried forever.

Because just as SAPs speak of return, so do Jews. If Jews are forced to lose their sovereignty, perhaps diluted in a binational state, it will likely not lead to secular coexistence—it may unleash something far older and deeper: the demand for rebuilding the Third Jewish Temple.

Today, the Temple Mount is controlled administratively by the Jordanian Waqf, which bans Jewish prayer. Since the Second Temple was destroyed in 70AD, Jews have dreamed of rebuilding it, and while that has remained marginal in the modern secular Jewish state, it may surge forward in a post-Zionist situation in which Jews are compelled to relinquish so much.

If Israel is converted to a binational state in which everyone has equal rights, Jews would obviously insist on the same rights as Muslims enjoy today, to pray openly by the thousands on the Temple Mount. The demand to rebuild the Jewish Temple could move from the fringe to the center. The so-called “liberation” of Palestine would be matched by calls to liberate the Mount—from Islamic control.

In that light, the pro-Palestinian protest chants of “liberation” are a double-edged sword. They echo with reciprocal cries: not just the return of SAPs to Jaffa but the return of Jews to the Temple Mount. The religious war launched by Gazans wrapped in secular “Nakba” terminology in the west would be laid bare for what it is.

Muslims and Jews hold keys for places that don’t exist in the holy land anymore – for homes and a Temple. Should one side pursue a “right of return” to create a future-past, the mirrored key will do no less.

More Muslims Visit The Jewish Temple Mount / Al Aqsa Mosque On Single Day Than All Jews Over The Past Year (March 2025)

There Is No Basis For A Palestinian “Right of Return” (July 2024)

Holocaust Survivors At The 2024 Israeli Day Parade In New York City (June 2024)

Israel, Ceuta and Melilla: Third World Escape Hatches (November 2023)

Delivery of the Fictional Palestinian Keys (May 2015)

“Frightening” Jerusalem Passover Visits For Radical Muslims: 1 Evangelical and 180 Jews

Posted on April 18, 2025 by First.One.Through

Mike Huckabee, the new U.S. Ambassador to Israel, landed in the holy land to assume his new role and immediately went to the Western Wall of the Jewish Temple Mount. It is the holiest site where Jews can pray today, so he used the opportunity to address Jews in a call for peace.

Huckabee carried a small paper note from U.S. President Donald Trump praying for peace, which Huckabee inserted into a small crack in the ancient wall. He told those gathered that he and the president prayed that all the hostages violently taken by Gazans would be released to their families soon.

Mike Huckabee speaking at Western Wall about the “Judeo-Christian understanding that every life has worth and value.”

The Council on American-Islamic Relations (CAIR) said that Huckabee’s appointment as ambassador to Israel will “undermine the rights and safety of Muslim and Christian Palestinians, including American citizens living in or traveling to the region.” Somehow, a man devoted to peace for everyone – including Jews – and freedom for everyone – including hostages – is a threat to radical Muslim groups like CAIR and the Islamic Waqf.

*US Ambassador to Israel Mike Huckabee, wearing a hostage support yellow ribbon pin, places a note into the Western Wall of the Jewish Temple Mount, during Passover 2025*

On the same day, Israel increased the number of Jewish visitors onto the Temple Mount to 180 at a time to accommodate demand. These were the largest sized groups according to the Islamic Waqf coming to “al Aqsa Mosque.” Aouni Bazbaz, head of international affairs for the waqf told Middle East Eye that the scene was “frightening” and portended Jews seeking to divide the holy compound into Jewish and Muslim sections like the Cave of the Jewish Matriarchs and Patriarchs in Hebron.

To put the 180-person Jewish group in context, during Ramadan last month, Israel banned Jews visiting the site while 90,000 Muslims visited for prayers without putting anyone into a “group” for security. No one in Israel called the massive number of Muslim visitors “frightening.”

To add insult to the waqf’s smear, Bazbaz said Israel’s allowing both Jews and Muslims to pray in Hebron was “apartheid” and likely to happen in Jerusalem.

Islamic extremists want a purely Muslim holy land in the Jewish homeland, without basic human rights like prayer for non-Muslims. Dignity for other faiths is labeled “apartheid” in slurs likely to be adopted by the United Nations and “human rights” groups.

More Muslims Visit The Jewish Temple Mount / Al Aqsa Mosque On Single Day Than All Jews Over The Past Year (March 2025)

Palestinians Use Jewish Temple Mount To Incite Riot On International Al Quds Day (April 2024)

While Over A Million Muslims Visit Al Aqsa Mosque Over Ramadan, Hamas Claims Palestinians Banned And Calls For Global Jihad (May 2023)

Replacing the Jordanian Waqf on The Temple Mount (July 2020)

The Waqf and the Temple Mount (April 2015)

The Al Aqsa-fication Of Federal Research Grants

Posted on April 2, 2025 by First.One.Through

Amid the rampant antisemitism at universities and claims of suppression of free speech, another troubling dynamic is emerging: the “al Aqsa-fication” of federal research grants to universities.

For background, the al Aqsa Mosque sits in the Old City of Jerusalem atop the Jewish Temple Mount. It is considered by Muslims to be its third most holy site. Muslims – and the United Nations – insist that the site is purely Islamic and prayer is only permissible to Muslims, despite the fact that it is the holiest site for Jews. The site’s religious matters are managed by a Jordanian Islamic waqf which insists that the “status quo” of barring non-Muslims from praying be maintained. They warn of violence and death should the status quo be altered.

*Thousands of Jews praying at the Western Wall Plaza on Passover, beneath the Temple Mount which has a ban on Jewish prayer*

And so it has begun for university federal grants, amid Hamas’s genocidal war which it named the “al Aqsa Flood.”

Americans are being schooled by liberals and scientists about the absolutely critical nature of the research work that universities perform. People are learning from the elite that people will die if their essential work stops due to a lack of funding. The academics bemoan any oversight that is not purely from within the academy, despite being funded by taxpayers.

Both al Aqsa (for Muslims) and federal research grants (for universities) see the root of the threat coming from Jews.

When Jews visit their holiest site on the Temple Mount, Islamic radicals claim they are desecrating it with “filthy feet.” University officials similarly think the government should be banned from any involvement in their work under the banner of “academic freedom.”

“Al-Aqsa is ours and so is the Church of the Holy Sepulchre. They [Jews] have no right to desecrate them with their filthy feet. We won’t allow them to do so and we will do whatever we can to defend Jerusalem.” Palestinian Authority President Mahmoud Abbas, September 2015

When Islamic radicals promote violence at the Temple Mount to block any non-Islamic presence, their leaders shout “we welcome every drop of blood spilled in Jerusalem.” We are now witnessing professors rallying around universities, ripping up diplomas, locking arms with anti-Israel protestors and demanding that the universities not give an inch to the government’s demands to protect Jewish students.

University research is the academy’s al Aqsa Mosque. The liberal administrations are the waqf which demand absolute control. They are warning everyone that should the status quo change because Jewish human rights and dignity are trampled with impunity, people will die.

Universities are bemoaning the “Judaization” of their research, as they feel under assault by unholy people in their sacred domain. When Israel introduced metal detectors onto the Temple Mount after Islamic radicals started to stockpile weapons on the site, the faithful rioted and managed to get Israel to remove the protective measures. The universities are now engaged in similar protests seeking the same goal: purity without oversight and guardrails.

Liberals see the Trump administration seizing grants like Jews moving into homes in Jerusalem’s Old City. A governmental audit of the purpose of research is vilified like archeological excavations near the Temple Mount. All are condemned as acts of sabotage which threaten the very stability of society.

The discussion of the government’s oversight and control of billions of dollars of research grants is inflaming passions. Like the Islamic faithful who rally when they see Jewish presence near al Aqsa, the global academy is outraged at the challenge to the “status quo” of unfiltered money. The Mourabitoun (men) and Mourabitat (women) on university campuses have taken up positions both physical and ideological.

University of Illinois professors protesting cuts to federal funding, February 2024

As the world watches Jews being routed from universities without basic protections, we are witnessing the emergence of a new blood libel, that Jews will be the root cause of millions of deaths as medical research is cut.

There is the holy and profane. The world is normalizing and entrenching antisemitism by placing the Islamic waqf and elite universities on the side of the angels, while simultaneously accusing Jews of being aligned with the underworld for the audacity of demanding basic human rights.

The Disappearing Jew (July 2024)

The Big Lie About Al Aqsa Mosque Access Is Really About Jews (March 2024)

Considering Campus Antisemitism (November 2023)

Oh Abdullah, Jordan is Not So Special (August 2017)

Tolerance at the Temple Mount (November 2014)

More Muslims Visit The Jewish Temple Mount / Al Aqsa Mosque On Single Day Than All Jews Over The Past Year

Posted on March 22, 2025 by First.One.Through

As the Muslim world prepared for Ramadan, a time for charity and prayer, the leader of Hamas’s “Jerusalem office” attempted to incite a jihad against Jews in Jerusalem.

Turkey-based Harun Nasser al-Din, a U.S. Department of the Treasury designated Specially Designated Global Terrorist (SDGT), urged an escalation of “resistance in all its forms in Jerusalem”, a clear incitement to terrorist attacks during the Islamic holiday.

Despite the ongoing war from Gaza and active incitement, Israel allowed hundreds of thousands of Muslims to enter the holy city for prayers. On the first Friday of Ramadan, there were an estimated 90,000 Muslim worshippers which declined to roughly 80,000 Muslims over the second and third Friday of the Islamic holy month. The Palestinian leadership was angry that the figure was way down from 250,000 who visited on Ramadan Fridays before the war, and Israel’s limitations on only older Muslims ascending for prayers.

Those 2025 single day figures dwarf the 55,000 total number of Jews who visited the site during the entire Jewish calendar year 5754 (September 2023-4).

Despite the hundreds of thousands of Muslims praying openly at Judaism’s holiest site while a fraction of that number of Jews get to only visit and not pray at the site, the UN Special Rapporteur for Palestinian Arabs, Francesca Albanese said on March 13, 2025 that Israel’s actions show a deep “racist bias.”

The United Nations, the Islamic world and Israel itself are indeed racist – against Jews. The denial of basic Jewish human rights is appalling.

One cannot expect the world to change course until Israel declares the obvious, that the “status quo” of banning basic Jewish prayer at Judaism’s holiest site is a disgraceful, antisemitic humiliation and insult to Jews around the world.

If Palestinian Arabs are incensed that it is an outrageous limitation to permit only Muslim men over 55 and women over 50 onto the Temple Mount to pray during Ramadan unless they had special permits, Israel should announce that starting immediately after Ramadan, only Jewish men over 55 and women over 50 will be allowed to pray at the site. It is seemingly an unimportant constituent for Muslims, so likely a good starting place to right the historic wrong.