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The Muslim Brotherhood/Al-Qaeda Connection

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As former Egyptian President Muhammad Morsi’s trials continue, it’s enlightening to consider what is likely to be one of the centerpieces of the trial: longstanding accusations that Morsi and his Muslim Brotherhood party worked with foreign terrorist organizations, including al-Qaeda, against the national security of Egypt.

Based on these accusations of high treason, Morsi and others could face the death penalty.

Concerning some of the more severe allegations, one of Egypt’s most widely distributed and read newspapers, Al Watan, recently published what it said were recorded conversations between Morsi and Muhammad Zawahiri, al-Qaeda leader Ayman Zawahiri’s brother.

In these reports, Watan repeatedly asserts that Egyptian security and intelligence agencies confirmed (or perhaps leaked out) the recordings.

Much of the substance of the alleged conversations is further corroborated by events that occurred during Morsi’s one-year-rule, most of which were reported by a variety of Arabic media outlets, though not by Western media.

In what follows, I relay, summarize, and translate some of the more significant portions of the Watan reports (verbatim statements are in quotation marks). In between, I comment on various anecdotes and events—many of which were first broken on my website—that now, in light of these phone conversations, make perfect sense and independently help confirm the authenticity of the recordings.

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The first recorded call between Muhammad Morsi and Muhammad Zawahiri lasted for 59 seconds. Morsi congratulated Zawahiri on his release from prison, where he had been incarcerated for jihadi/terrorist activities against Egypt, and assured him that he would not be followed or observed by any Egyptian authorities, and that he, Morsi, was planning on meeting with him soon. Prior to this first call, Refa’ al-Tahtawy, then Chief of Staff, mediated and arranged matters.

The presidential palace continued to communicate regularly with Muhammad Zawahiri, and sources confirm that he was the link between the Egyptian presidency and his brother, Ayman Zawahiri, the Egyptian-born leader of al-Qaeda.

It should be noted that, once released, the previously little-known Muhammad Zawahiri did become very visible and vocal in Egypt, at times spearheading the Islamist movement.

The next recording between Morsi and Zawahiri lasted for 2 minutes and 56 seconds and took place one month after Morsi became president. Morsi informed Zawahiri that the Muslim Brotherhood supports the mujahidin (jihadis) and that the mujahidin should support the Brotherhood in order for them both, and the Islamist agenda, to prevail in Egypt.

This makes sense in the context that, soon after Morsi came to power, the general public did become increasingly critical of him and his policies, including the fact that he was placing only Brotherhood members in Egypt’s most important posts, trying quickly to push through a pro-Islamist constitution, and, as Egyptians called it, trying in general to “Brotherhoodize” Egypt.

This second phone call being longer than the first, Zawahiri took it as an opportunity to congratulate Morsi on his recent presidential victory—which, incidentally, from the start, was portrayed by some as fraudulent—and expressed his joy that Morsi’s presidency could only mean that “all secular infidels would be removed from Egypt.”

Then Zawahiri told Morsi: “Rule according to the Sharia of Allah [or “Islamic law”], and we will stand next to you. Know that, from the start, there is no so-called democracy, so get rid of your opposition.”

This assertion comports extremely well with his brother Ayman Zawahiri’s views. A former Muslim Brotherhood member himself, some thirty years ago, the al-Qaeda leader wrote Al Hissad Al Murr (“The Bitter Harvest”), a scathing book condemning the Brotherhood for “taking advantage of the Muslim youths’ fervor by … steer[ing] their onetime passionate, Islamic zeal for jihad to conferences and elections.” An entire section dedicated to showing that Islamic Sharia cannot coexist with democracy even appears in Ayman Zawahiri’s book (see “Sharia and Democracy,” The Al Qaeda Reader, pgs. 116-136).

The call ended in agreement that al-Qaeda would support the Brotherhood, including its international branches, under the understanding that Morsi would soon implement full Sharia in Egypt. After this, Muhammad Zawahiri and Khairat al-Shater, the number-two man of the Muslim Brotherhood organization, reportedly met regularly.

It is interesting to note here that, prior to these revelations, U.S. ambassador Anne Patterson was seen visiting with Khairat al-Shater—even though he held no position in the Morsi government—and after the ousting and imprisonment of Morsi and leading Brotherhood members, Sens. John McCain and Lindsay Graham made it a point to visit the civilian Shater in his prison cell and urged the Egyptian government to release him.

The next call, recorded roughly six weeks after this last one, again revolved around the theme of solidifying common cooperation between the Egyptian presidency and the Muslim Brotherhood on the one hand, and al-Qaeda and its jihadi offshoots on the other, specifically in the context of creating jihadi cells inside Egypt devoted to protecting the increasingly unpopular Brotherhood-dominated government.

As I reported back in December 2012, Egyptian media were saying that foreign jihadi fighters were appearing in large numbers—one said 3,000 fighters—especially in Sinai. And, since the overthrow of the Brotherhood and the military crackdown on its supporters, many of those detained have been exposed speaking non-Egyptian dialects of Arabic.

During this same call, Zawahiri was also critical of the Morsi government for still not applying Islamic Sharia throughout Egypt, which, as mentioned, was one of the prerequisites for al-Qaeda support.

Morsi responded by saying “We are currently in the stage of consolidating power and need the help of all parties—and we cannot at this time apply the Iranian model or Taliban rule in Egypt; it is impossible to do so now.”

In fact, while the Brotherhood has repeatedly declared its aspirations for world domination, from its origins, it has always relied on a “gradual” approach, moving only in stages, with the idea of culminating its full vision only when enough power has been consolidated.

In response, Zawahiri told Morsi that, as a show of good will, he must “at least release the mujahidin who were imprisoned during the Mubarak era as well as all Islamists, as an assurance and pact of cooperation and proof that the old page has turned to a new one.”

After that call, and as confirmed by a governmental source, Morsi received a list from Zawahiri containing the names of the most dangerous terrorists in Egyptian jails, some of whom were on death row due to the enormity of their crimes.

In fact, as I reported back in August 2012, many imprisoned terrorists, including from Egypt’s notorious Islamic Jihad organization—which was once led by Ayman Zawahiri—were released under Morsi.

One year later, in August 2013, soon after the removal of Morsi, Egypt’s Interior Ministry announced that Egypt was “preparing to cancel any presidential pardons issued during Morsi’s era to terrorists or criminals.”

During this same call, and in the context of pardons, Morsi said he would do his best to facilitate the return of Muhammad’s infamous brother and al-Qaeda leader, Ayman Zawahiri, back to Egypt—”with his head held high,” in accordance with Islamist wishes—as well as urge the U.S. to release the “Blind Sheikh” and terrorist mastermind, Omar Abdul Rahman.

In March 2013, I wrote about how Morsi, during his Pakistan visit, had reportedly met with Ayman Zawahiri and made arrangements to smuggle him back to Sinai. According to a Pakistan source, the meeting was “facilitated by elements of Pakistani intelligence [ISI] and influential members of the International Organization, the Muslim Brotherhood.”

The gist of the next two calls between Morsi and Muhammad Zawahiri was that, so long as the former is president, he would see to it that all released jihadis and al-Qaeda operatives are allowed to move freely throughout Egypt and the Sinai, and that the presidential palace would remain in constant contact with Zawahiri, to make sure everything is moving to the satisfaction of both parties.

Zawahiri further requested that Morsi allow them to develop training camps in Sinai in order to support the Brotherhood through trained militants. Along with saying that the Brotherhood intended to form a “revolutionary guard” to protect him against any coup, Morsi added that, in return for al-Qaeda’s and its affiliates’ support, not only would he allow them to have such training camps, but he would facilitate their development in Sinai and give them four facilities to use along the Egyptian-Libyan border.

That Libya is mentioned is interesting. According to a Libyan Arabic report I translated back in June 2013, those who attacked the U.S. consulate in Benghazi, killing Americans, including Ambassador Chris Stevens, were from jihadi cells that had been formed in Libya through Egyptian Muslim Brotherhood support. Those interrogated named Morsi and other top Brotherhood leadership as accomplices.

More evidence—including some that implicates the U.S. administration—has mounted since then.

Next, Watan makes several more assertions, all of which are preceded by “according to security/intelligence agencies.” They are:

  • That Morsi did indeed as he promised, and that he facilitated the establishment of four jihadi training camps. Morsi was then Chief in Command of Egypt’s Armed Forces, and through his power of authority, stopped the military from launching any operations including in the by now al-Qaeda overrun Sinai.
  • That, after Morsi reached Pakistan, he had a one-and-a-half hour meeting with an associate of Ayman Zawahiri in a hotel and possibly spoke with him.
  • That, after Morsi returned to Egypt from his trip to Pakistan, he issued another list containing the names of 20 more convicted terrorists considered dangerous to the national security of Egypt, giving them all presidential pardons—despite the fact that national security and intelligence strongly recommended that they not be released on grounds of the threat they posed.
  • That the Muslim Brotherhood’s international wing, including through the agency of Khairat al-Shater, had provided $50 million to al-Qaeda in part to support the Muslim Brotherhood in Egypt.

One of the longer conversations between Morsi and Zawahiri reported by Watan is especially telling of al-Qaeda’s enmity for secularist Muslims and Coptic Christians—whose churches, some 80, were attacked, burned, and destroyed, some with the al-Qaeda flag furled above them, soon after the ousting of Morsi. I translate portions below:

Zawahiri: “The teachings of Allah need to be applied and enforced; the secularists have stopped the Islamic Sharia, and the response must be a stop to the building of churches.” (An odd assertion considering how difficult it already is for Copts to acquire a repair permit for their churches in Egypt.)

Zawahiri also added that “All those who reject the Sharia must be executed, and all those belonging to the secular media which work to disseminate debauchery and help deviants and Christians to violate the Sharia, must be executed.”

Morsi reportedly replied: “We have taken deterrent measures to combat those few, and new legislative measures to limit their media, and in the near future, we will shut down these media stations and launch large Islamic media outlets. We are even planning a big budget from the [Brotherhood] International Group to launch Islamic and jihadi satellite stations to urge on the jihad. There will be a channel for you and the men of al-Qaeda, and it can be broadcast from Afghanistan.”

Undeterred, Zawahiri responded by saying, “This [is a] Christian media—and some of the media personnel are paid by the [Coptic] Church and they work with those who oppose the Sharia… secularist forces are allied with Christian forces, among them Naguib Sawiris, the Christian-Jew.”

Morsi: “Soon we will uphold our promises to you.”

In fact, there was a period of time when the secular media in Egypt—which was constantly exposing Brotherhood machinations—were under severe attack by the Brotherhood and Islamists of all stripes (comedian Bassem Youssef was the tip of the iceberg). In one instance, which I noted back in August 2012, six major media stations were attacked by Brotherhood supporters, their employees severely beat.

The last call recorded between Muhammad Morsi and Muhammad Zawahiri took place on the dawn of June 30, 2013 (the date of the June 30 Revolution that ousted Morsi and the Brotherhood). Morsi made the call to Zawahiri in the presence of Asad al-Sheikha, Deputy Chief of Presidential Staff, Refa’ al-Tahtawy, Chief of Presidential Staff, and his personal security.

During this last call, Morsi incited Zawahiri to rise against the Egyptian military in Sinai and asked Zawahiri to compel all jihadi and loyalist elements everywhere to come to the aid of the Muslim Brotherhood and neutralize its opponents.

Zawahiri reportedly responded by saying “We will fight the military and the police, and we will set the Sinai aflame.

True enough, as I reported on July 4, quoting from an Arabic report: “Al-Qaeda, under the leadership of Muhammad Zawahiri, is currently planning reprisal operations by which to attack the army and the Morsi-opposition all around the Republic [of Egypt].” The report added that, right before the deposing of Morsi, Zawahiri had been arrested and was being interrogated—only to be ordered released by yet another presidential order, and that he had since fled to the Sinai.

Also on that same first day of the revolution, Khairat al-Shater, Deputy Leader of the Brotherhood, had a meeting with a delegate of jihadi fighters and reiterated Morsi’s request that all jihadis come to the aid of the presidency and the Brotherhood.

—–

As Morsi’s trial continues, it’s only a matter of time before the truth of these allegations—and their implications for the U.S.—is known. But one thing is certain: most of them comport incredibly well with incidents and events that took place under Morsi’s government.

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Middle East

The role of social responsibility in the policies and economic development of Iran

Sajad Abedi

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Authors: Sajad Abedi and Ghazaleh Aghaei*

Today, social responsibility goes beyond its old concepts, such as altruism and humanitarian aid, and covers the range of government activities at the local, national, and international levels. Since the social responsibility of the government exists in different areas; Therefore, economic policy-making should be done in relation to issues such as social rights, health, private sector activity and the role of companies in economic development. Each of these areas is part of the process of social responsibility and economic policy of governments. Therefore, the government can take more responsibility in the social sphere if, first, it has infrastructural capabilities; Second, to be able to use its capabilities in relation to its social responsibility to society and the power structure in the country.

Moreover, economic development, driven by the promise of eradicating poverty and increasing the well-being of societies, not only failed to overcome poverty, according to statistics; Rather, it had trapped many social classes and nations in the trap of institutionalized and structured poverty. The wealth of the world is increasing by year; But this increase in wealth is not something that is felt by all sections of society, and often, certain groups benefit from it. Another problem of economic development related to social issues has been and is the destruction of the environment. In the 1970s, various voices were heard in human societies about another scandal involving economic development. In fact, it has become widely known that this growth, dependent on increased production and consumption, requires more use of “natural resources” and produces a vicious cycle that results in the destruction of natural resources, environmental pollution, population growth, and so on. It will reduce the quality of life and endanger life on earth, which is contrary to the three principles of sustainable development. Levels related to social responsibilities in a developed society, starting from the individual, reach large government departments, and as we move from individual responsibilities to government social responsibilities, these responsibilities go from components and micro-indicators to Towards the components and macro indicators are inclined.

Levels related to social responsibilities in a developed society

The first level of involvement of social responsibilities in a developed society is individual levels: Individual social responsibility includes the participation of each individual in the society in which he lives and can be attributed to the interest in what happens in society and active participation. Defined to solve some local problems. Citizenship is a concept that is associated with the responsibility and accountability of individuals in society. In civil society, every citizen realizes that the irresponsibility of the people around him puts him on a path of fluctuation, and if he is irresponsible about the phenomena of the environment, he damages his own environment and the lives of others. The most beautiful pleasant feeling in the category of citizenship is the effort to cooperate and bear the responsibility of oneself and others.

Being socially responsible; That is, individuals and organizations must be ethical and sensitive to social, cultural, and environmental issues. Striving for social responsibility helps individuals, organizations, and governments make a positive impact on achieving sustainable development. The life-giving school of Islam, as a complete religion, has moral laws and advice for various aspects of human life, including social life, which every Muslim is required to follow in social relations and behaviors. “Purposefulness”, “being responsible”, “authority”, “having eternal life” and “being two-dimensional” are among the most important anthropological foundations in the school of Islam that make a Muslim a responsible and committed citizen to society can be one of the most important elements in improving the quality of life in the urban structure or sustainable urban development. Of course, every society is changing and has its own life, and every human being can determine his / her responsibility in the society according to the beliefs and culture of his / her society, available hardware and software facilities, governing laws and other variables.

The second level of involvement of social responsibilities in a developed society is the corporate and  organizational levels: In many developed countries of the world, companies are more successful that value their corporate social responsibility. These companies are always striving to create shared value by implementing creative and practical ideas. These ideas are implemented with the support of long-term and very accurate plans that these companies have in the past set goals related to their corporate social responsibility. Sometimes these programs are made available to citizens so that they know what happen, for example, a company will create a common value for society in the next five years and what interests will protect society. The role of companies in sustainable development is divided into three categories: social, environmental and economic. In fact, it is a “sustainable” development in which, in addition to the economic dimension, its environmental and social consequences are also positively managed. With such a view, the exploitation of natural resources and human capital today should not jeopardize the earth, life, benefit and happiness of present and future generations. In fact, demanding organizations to “act responsibly” towards society is an issue that, as their influence grows on the pillars of sustainable development; That is, “economy”, “society” and “environment” intensified in the last decades of the twentieth century and led to the emergence of a concept called corporate social responsibility (CSR) in the world of management to understand the impact of organizations and businesses on sustainable development, it is enough to note that among the top 100 economies in the world, there are more than ten companies. Therefore, the issue of “corporate social responsibility” or CSR has become particularly important in guiding the development process towards sustainability. CSR in a nutshell; That is, organizations are accountable to the community in which they operate; Because they use its human, natural and economic resources. Contrary to the traditional view of management and business, organizations are no longer responsible only to shareholders and should not look only at the profitability of shareholders and based on short-term benefits. Thus, organizations that are in contact with other stakeholders are expected to consider their legitimate demands as well. Beneficiaries; Entities are groups and individuals that affect or are influenced by the organization and cover a wide range; From employees, customers, business partners and local communities to the environment, the media, public institutions, citizens and the government. From this perspective, CSR can be called the integration of social and environmental goals with the organization’s operations and the inclusion of those issues in interactions between the organization and related groups. In general, corporate social responsibility, in a simple definition, includes the responsibilities that firms have towards the community in which they operate. Thus, social responsibility is a voluntary activity based on the ethics of an organization or institution that goes beyond the legal requirements and aims to meet the expectations of stakeholders. In addition, one of the most important features considered for this concept is the emphasis that organizations place on the social system of communities. On the other hand, activities should be such that they have the least adverse effect on society.

The third level of involvement of social responsibilities in a developed society is government levels and the involvement of politics in social responsibilities to create a developed society: The attractiveness of government social policy has no boundaries and relates to all aspects of life at the local level. National, regional and global are considered. All issues related to social security, housing, education, health and social care fall into this area. Planning to achieve such goals will not be achieved through social processes alone. The economic components must also be formed in parallel with the social goals of the government. Topics such as health, education, livelihoods, jobs and money are vital issues that, with the help of government, officials, companies, social groups, economic groups, charities, local associations and other non-governmental are research groups.

In general, the government is not only concerned with social welfare; Rather, it is accountable to economic classes, the mechanism of action of multinational corporations, trade unions, financial institutions, importers, exporters, shareholders, owners of economic enterprises, and other social forces. Theorists believe that economic policy-making in the present age is formed by various government authorities and groups. In other words, various sectors are involved in the economic policy-making process. Each of these sections is a symbol of social activities in communities. Therefore, economic policy-making must be done in a way that meets social needs. Any possible scenario in social policies that lead to the welfare, comfort and cooperation of different social strata; It is part of the governance necessity. In other words, for the welfare of the society, the economic growth of the country, the promotion of the income of various industrial and economic complexes, as well as the reconstruction of the national and global economy, there is no choice but to play the role of government in economic policy; Therefore, it is not possible to consider conditions in which social welfare, economic development and technological advancement can be done without considering the role of government in social accountability and economic policy-making.

If the government fails to pay effective attention to goals such as social welfare and the promotion of national incomes in the economic policy-making process, then there will be manifestations of a welfare state as well as a non-developmental government. In such a process, some theorists emphasize that the main function of the state can not be overshadowed by any other issue. If economic development takes shape; In those conditions, a platform will be provided to increase the level of welfare of the society. That is why in the period of economic growth, the income of the government, society and economic groups increases in parallel. Also, the reduced government budget deficit provides a platform for economic prosperity, investment and the of development infrastructure.

*Ghazaleh Aghaei, Master of Accounting and Audit, Islamic Azad University

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Turkish Strengthened Parliamentary System

Muratcan Isildak

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“Corrected” or “enhanced” system of parliamentary debate, thoroughly sat on Turkey’s agenda in recent days. There are two reasons for this. First, it is unclear what, all from a single source power is collected, brought Turkey no balance-point of the current regime where there is no monitoring mechanism. Of democracy, of freedom, which abolished the rule of law, both inside and outside the war which, as all institutions of workers pouring connected to a single person, the economy of bottoming out, which is a record level of unemployment, inequality of well increase as a Turkey. Undoubtedly, the first step to get out of this darkness and tidy up the wreckage is to get rid of the one-man regime called the “Presidential Government System”. The question then arises of what kind of management system to replace. The second reason is the increasing signs that the MHP-backed AKP government is about to end. A transition period will begin after the end of AKP rule. But where is the transition? This question should be discussed and an answer should be sought.

The parliamentary system has led to the domination of the majority over the minority in Turkey. Since there are no mechanisms to prevent the executive from dominating the legislature, the power is meeting in the hands of the prime minister, who is the head of the ruling majority party. The end of the independence of the judiciary, the silencing of the press, the pressure on the opposition, the arbitrary administration all took place in the parliamentary system.

Such a new democracy changes the focus of politics. The subject of politics, political parties cease to be party heads, but become the people themselves. However, in order to create a grassroots popular movement, people need to unite within the framework of a project and not be a “mass”, but turn into a “people” that decide their future. Such “people” make decisions about their own problems and demand that governments implement these decisions. Such a people does not leave their future to the rulers, they take control of their future. Such a people becomes the engine of change in society, creates a libertarian, egalitarian, new society.

One of the most important features of participatory democracy is that it is based on equality. Equality in income distribution as well as in participation can be achieved in this way. We have seen the concrete application of this in the example of Porto Allegre in Brazil.

There are many different models of participatory democracy. These models cover a wide spectrum, from the budgeting powers of local units to different decision-making platforms. It is necessary to discuss these and, according to the results, the construction of local democratic institutions. 

However, no matter what model is adopted, participatory democracy has some unchangeable basic principles:

Participation is open to all who live in that place.

Participatory democracy institutions are independent from the state. The aim of the system is to realize a power sharing between representative democracy institutions and local democracy institutions. Representative democracy institutions will lose their power as they will transfer some of their powers to local institutions. 

But considering that representative democracy is not working well anyway, this weakening is not a loss for democracy.

Informing the public correctly. For this, there is a need for effective use of social media as well as the prevalence of freedom of expression and press in the country.

Participatory democracy leads to deepening democracy and creating a culture of participation. However, the main problem here is that the people adopt this culture with an active citizenship awareness. Successful pilot project implementations are required for this.

Let’s not forget that my imagination of the future determines what we will do now.

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The Battle for Jerusalem: Turkey’s Erdogan stakes his claim

Dr. James M. Dorsey

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Turkish President Recep Tayyip Erdogan didn’t mince his words at this month’s opening of parliament. In his first assertion of a claim to a lost non-Turkic part of the Ottoman empire, Mr. Erdogan declared that Jerusalem is Turkish.

“In this city, which we had to leave in tears during the First World War, it is still possible to come across traces of the Ottoman resistance. So Jerusalem is our city, a city from us,” Mr. Erdogan said.

He went on to say that “the current appearance of the Old City, which is the heart of Jerusalem, was built by Suleiman the Magnificent, with its walls, bazaar, and many buildings. Our ancestors showed their respect for centuries by keeping this city in high esteem.”

Mr. Erdogan was referring to the 16th century Ottoman sultan, a sponsor of monumental architectural development, who is widely viewed as having protected his Jewish subjects.

In July, Mr. Erdogan described that month’s return of Hagia Sophia in Istanbul, a sixth century Orthodox-church-turned-mosque-turned-museum, to the status of a Muslim house of worship as paving the way for the “liberation” of Jerusalem’s Al-Aqsa mosque, Islam’s third holiest site.

Mr. Erdogan’s office released a month later a four-minute video clip suggesting that Turkey’s quest for leadership of the Islamic world was as much a military and nationalist endeavor as it was a religious drive. Laced with martial music, the clip meshed religious and Ottoman symbolism.  Entitled Golden Apple, the clip ended with a panorama view of Al-Aqsa.

The president, who embeds his often raw nationalism in a religious mantle, can have no illusion that Jerusalem would return to Turkish rule.

Yet, by putting forward his claim, Mr. Erdogan hopes to put his quest for leadership of the Muslim world on par with that of one Turkey’s staunchest rivals, Saudi Arabia. The kingdom is home to Islam’s two most sacred cities, Mecca and Medina.

Rather than seeking to regain lost Ottoman territory, Mr. Erdogan is staking a claim to custodianship of Jerusalem’s Haram ash-Sharif or Temple Mount and Al Aqsa mosque compound that currently rests with a Jordanian-controlled religious endowment known as the Waqf.

The president escalated his rhetoric at a moment that the Palestine Authority has reached out to Turkey as well as Qatar in the wake of the normalization of relations between Israel, the United Arab Emirates and Bahrain and a series of statements by prominent Saudi and other Gulf leaders taking President Mahmoud Abbas’ administration to task for squandering opportunities for peace with the Jewish state.

Mr. Erdogan’s claim adds to Jordan’s worries that Israel, in the wake of the formalization of its ties to Gulf states, could support Saudi ambitions to join the Hashemite kingdom, if not replace it, as the holy site’s administrator.

Israel Hayom, Israel’s most widely read newspaper that is supportive of Prime Minister Binyamin Netanyahu, quoted an unidentified Arab diplomat as saying that Saudi funds were needed to counter Turkish influence in Jerusalem.

“If the Jordanians allow the Turks to operate unhindered at the Al-Aqsa Mosque compound, within a matter of years their special status in charge of the Waqf and Muslim holy sites would be relegated to being strictly ‘on paper,’” the diplomat was quoted as saying in June.

Raed Daana, a former director of preaching and guidance at the Al-Aqsa Mosque Directorate, said in 2018, in the wake of US President Donald J. Trump’s recognition of Jerusalem as Israel’s capital, that Saudi Arabia had secretly invited Palestinian Muslim dignitaries in a bid to garner support for a Saudi role in the Waqf.

Mr. Daana attributed the secrecy in part to a refusal to accept the invitation by a number of Palestinian religious figures.

Jordan last year increased the number of members of the Waqf from 11 to 18 in a bid to give it a more a more Muslim rather than exclusively Jordanian  flavour and to fend off attempts by regional powers to muscle their way into the body.

The new members included officials of Palestinian President Mahmoud Abbas’ Palestine Authority as well as figures with links to Turkey and Gulf states like Sheikh Ekrima Sabri, a former grand mufti of Jerusalem and Holocaust denier who has defended Mr. Erdogan’s militancy regarding Jerusalem; and Mr. Sabri’s successor, Muhammad Hussein, who had close ties to the United Arab Emirates until he last month barred Emiratis from visiting Al Aqsa in protest against the UAE’s recognition of Israel.

Mr. Erdogan has in recent years been laying the groundwork for his claim with millions of dollars in donations to local Islamic organizations as well as Turkish religious activists and pilgrims in Jerusalem whom Israel has accused of instigating Palestinian protests.

Turkey’s Directorate General for Religious Affairs (Diyanet), that is part of Mr. Erdogan’s office, lists Al-Aqsa as a site for the umrah, the lesser Muslim pilgrimage.

Israeli sources say Turkey’s cultural center in Jerusalem as well as a Turkish renovated coffeeshop two minutes from the city’s Western Wall that is adorned with Turkish and Palestinians flags as well as portraits of Mr. Erdogan and Ottoman Sultan Abdul Hamid II serve as a meeting point for activists and pilgrims.

“Turkey is working diligently to deepen its involvement and influence on the Temple Mount, in the Old City of Jerusalem, and in east Jerusalem neighbourhoods. It is encouraging welfare-religious (dawa) activities…aimed at drawing the Palestinian public toward the Turkish-Islamic heritage and at weakening Israel’s hold on the Old City and east Jerusalem,” said conservative Israeli journalist and analyst Nadav Shragai.

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