د بيت المقدس سرچينه کتل

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|پلازمېنه د={{فلسطین}}
|وېب‌پاڼه=[https://thejerusalemfund.org/ thejerusalemfund.org]


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'''بیت المقدس''' (/dʒəˈruːsələm/؛ په عبري کې: יְרוּשָׁלַיִםYerushaláyim؛ په عربي کې: القُدس al-Quds) په لوېدیځه آسیا کې یو ښار دی. د یهودا غرونو په سیمه کې د مدیترانې او یهودا سیندونو په منځ کې واقع دی، دا ښار د نړۍ یو له لرغونو ښارونو څخه دی، د درې اصلي ابراهیمي دینونو: یهودیت، مسیحیت او اسلام لپاره سپېڅلی ګڼل کېږي. دا ښار د اسراییلو او لوېدیځ بانک تر منځ لرغونه کرښه پټوي؛ هم اسراییلیان او هم فلسطینیان ادعا لري چې بیت المقدس د هغوی پلازمېنه ده. اسراییل ټول ښار کنټرولوي او خپل اصلي دولتي بنسټونه یې هلته ساتلي دي، په داسې حال کې چې د فلسطین ملي اداره او د فلسطین آزادي غوښتونکی سازمان په نهایت کې هغه د فلسطین دولت د واک اصلي مرکز په توګه وړاندیز کوي. دې اوږدمهاله اختلاف ته په کتو سره، له دې دوه اړخونو څخه هیڅ یو یې هم‌ په نړیواله کچه په رسمیت ندي پېژندل شوي.<ref>''A-Z Guide to the Qur'an: A Must-have Reference to Understanding the Contents of the Islamic Holy Book'' by Mokhtar Stork (1999): "JERUSALEM: Referred to in Arabic as Baitul Muqaddas (The Holy House) or Baitul Maqdis (The House of the Sanctuary)".</ref><ref>''Pan-Islamism in India & Bengal'' by Mohammad Shah (2002), p. 63: "... protector of Mecca, Medina and Baitul Muqaddas, the sacred places of pilgrimage of the Muslim world"</ref><ref name="Elihay2011">{{Cite book|last=Elihay|first=Yohanan|title=Speaking Arabic: a course in conversational Eastern (Palestinian) Arabic|date=2011|publisher=Minerva|others=Rothberg International School|isbn=978-965-7397-30-5|edition=[2009 ed.], reprinted with corr. 2011|location=Jerusalem|oclc=783142368|page=36|url=https://www.worldcat.org/oclc/783142368}}</ref><ref>{{Cite news|url=https://www.theguardian.com/us-news/2017/dec/06/donald-trump-us-jerusalem-israel-capital|title=Donald Trump confirms US will recognise Jerusalem as capital of Israel|last=Smith|first=William|date=6 December 2017|work=The Guardian|access-date=13 May 2017}}</ref>

بیت المقدس په خپل اوږد تاریخ کې لږ ترلږه دوه ځله ویجاړ شوی، ۲۳ ځله محاصره شوی، ۴۴ ځله اشغال او بېرته خپلواک شوی او ۵۲ ځله ورباندې برید شوی دی. د دې لرغوني ښار کیندل شوې برخه له میلاد څخه مخکې څلور زرم کال کې د مېشت کېدو نښې ښکاروي چې هغه د کوچیانو شپانو مېشت ځای وو. د کنعانیانو په دوره کې (له میلاد څخه مخکې څوارلسمه پېړۍ)، بیت المقدس د مصر په لرغونو لیکنو کې د یوروسالم په نوم یاد شوی چې په لوړ ګومان کنعاني خدای، شالیم، ته اشاره لري. د اسراییلیانو دورې په اوږدو کې، له میلاد څخه مخکې نهمه پېړۍ (د اوسپنې دوهم عصر) کې په ټول ښار کې د پام وړ ودانیز فعالیتونه پیل شول او له میلاد څخه مخکې اتمې پېړۍ پورې، بیت المقدس د یهواد سلطنت په مذهبي او اداري مرکز بدل شو. له میلاده وروسته ۷۰یم کال کې، د رومیانو په وړاندې د یهودانو ناکامه بغاوت د ښار او دوهم معبد د ړنګېدو لامل شو. له میلاده وروسته په ۱۵۳۸م کال کې، د عثماني امپراتورۍ لوی سلیمان شاه په وخت کې د ښار د شاوخوا دېوالونه بیا ورغول شو. نن ورځ، دا دېوالونه د پخواني ښار ښکارندویي کوي چې د نولسمې پېړۍ له لومړیو څخه په بېلابېل ډول (د ساعت عقربې په بڼه له سوېل ختیځ خوا څخه حرکت کوي)، په دودیز ډول څلورو برخو باندې وېشل شوی: د یهودیانو څلورمه برخه، د ارمنیانو څلورمه برخه، د مسیحیانو څلورمه برخه او د مسلمانانو څلورمه برخه. دا لرغونی ښار په ۱۹۸۱م کال کې په نړیوال میراث بدل شو او له ۱۹۸۲م کال څخه د نړیوال میراث په لړلیک کې له ګواښ سره مخ دی. له ۱۸۶۰م کال څخه، بیت المقدس د پخواني ښار له پولو څخه ډېر هاخوا وده کړې ده. په ۲۰۱۵م کال کې، بیت المقدس کابو ۸۵۰۰۰۰ نفوس درلود چې په هغه کې کابو ۲۰۰۰۰۰ اسرائیلي سیکولار یهودان، ۳۵۰۰۰۰ حریدي یهودان او ۳۰۰۰۰۰ عرب فلسطینیان شامل وو. په ۲۰۱۶م کال کې د ښار نفوس ۸۸۲۷۰۰ کسه وو چې ۵۳۶۶۰۰ کسه یهودیان (۶۱٪)، ۳۱۹۸۰۰ کسه مسلمانان (۳۶٪)، ۱۵۸۰۰ کسه مسیحیان (۲٪) او ۱۰۳۰۰ کسان چې نه وو طبقه بندي شوي (۱٪) شامل وو.<ref name="Moment">{{cite web |title=Do We Divide the Holiest Holy City? |url=http://www.momentmag.com/Exclusive/2008/2008-03/200803-Jerusalem.html |archive-url=https://web.archive.org/web/20080603214950/http://www.momentmag.com/Exclusive/2008/2008-03/200803-Jerusalem.html |archive-date=3 June 2008 |access-date=5 March 2008 |work=Moment Magazine}} According to Eric H. Cline's tally in Jerusalem Besieged.</ref><ref name="Greenberg">{{cite web |last1=Greenberg |first1=Raphael |last2=Mizrachi |first2=Yonathan |date=10 September 2013 |title=From Shiloah to Silwan – A Visitor's Guide |url=https://alt-arch.org/en/from-shiloah-to-silwan-a-visitors-guide |access-date=25 July 2018 |publisher=Emek Shaveh |تاريخ الأرشيف=15 August 2022 |مسار الأرشيف=https://web.archive.org/web/20220815180019/https://alt-arch.org/en/from-shiloah-to-silwan-a-visitors-guide |url-status=dead |خونديځ نېټه=15 August 2022 |خونديځ تړی=https://web.archive.org/web/20220815180019/https://alt-arch.org/en/from-shiloah-to-silwan-a-visitors-guide |خونديځ-تړی=https://web.archive.org/web/20220815180019/https://alt-arch.org/en/from-shiloah-to-silwan-a-visitors-guide |archive-url=https://web.archive.org/web/20220815180019/https://alt-arch.org/en/from-shiloah-to-silwan-a-visitors-guide }}</ref><ref>{{cite book|url=https://books.google.com/books?id=Qjkz_8EMoaUC&pg=PA302|title=Biblical History and Israel's Past: The Changing Study of the Bible and History|first1=Megan Bishop|last1=Moore|first2=Brad E.|last2=Kelle|year=2011|publisher=Wm. B. Eerdmans Publishing|via=Google Books|isbn=978-0802862600}}</ref><ref name=":0">{{Cite book|last=Weksler-Bdolah|first=Shlomit|url=http://worldcat.org/oclc/1170143447|title=Aelia Capitolina - Jerusalem in the Roman period: in light of archaeological research|date=16 December 2019|isbn=978-90-04-41707-6|pages=3|oclc=1170143447|quote=Following the destruction of Jerusalem by the Romans in 70 CE, a new era began in the city's history. The Herodian city was destroyed and a military camp of the Tenth Roman Legion established on part of the ruins. In around 130 CE, the Roman emperor Hadrian founded a new city in place of Herodian Jerusalem next to the military camp. He honored the city with the status of a colony and named it Aelia Capitolina.}}</ref><ref name=":1">{{Cite book|last=Goodman|first=Martin|url=http://worldcat.org/oclc/1016414322|title=Rome and Jerusalem: The Clash of Ancient Civilizations|date=2008|publisher=Penguin|isbn=978-0-14-029127-8|pages=25|oclc=1016414322|quote=The capitulation of the rest of Jerusalem was rapid. Those parts of the lower city already under Roman control were deliberately set on fire. The erection of new towers to break down the walls of the upper city was completed on 7 Elul (in mid-August), and the troops forced their way in. By 8 Elul the whole city was in Roman hands—and in ruins. In recompense for the ferocious fighting they had been required to endure, the soldiers were given free rein to loot and kill, until eventually Titus ordered that the city be razed to the ground, “leaving only the loftiest of the towers, Phasael, Hippicus and Mariamme, and the portion of the wall enclosing the city on the west: the latter as an encampment for the garrison that was to remain, and the towers to indicate to posterity the nature of the city and of the strong defences which had yet yielded to Roman prowess. All the rest of the wall encompassing the city was so completely levelled to the ground as to leave future visitors to the spot no ground for believing that it had ever been inhabited.”}}</ref><ref name=":2">{{Cite journal|last1=Ben-Ami|first1=Doron|last2=Tchekhanovets|first2=Yana|date=2011|title=The Lower City of Jerusalem on the Eve of Its Destruction, 70 CE: A View From Hanyon Givati|url=http://dx.doi.org/10.5615/bullamerschoorie.364.0061|journal=Bulletin of the American Schools of Oriental Research|volume=364|pages=61–85|doi=10.5615/bullamerschoorie.364.0061|s2cid=164199980|issn=0003-097X}}</ref><ref name=":3">{{Cite book|last=R.|first=Jones, Kenneth|url=http://worldcat.org/oclc/787865898|title=Jewish reactions to the destruction of Jerusalem in A.D. 70 : Apocalypses and related Pseudepigrapha|date=2011|publisher=Brill|isbn=978-90-04-21027-1|oclc=787865898|quote=Scholarly attention has focused primarily on the texts of Josephus to recapture Jewish opinion in the years after the failure and suppression of the first revolt which ended, excepting the reduction of a few fortresses, with the burning of the temple and razing of Jerusalem.}}</ref><ref>{{Cite book|title=Jerusalem in the 19th Century, The Old City|last=Ben-Arieh|first=Yehoshua|publisher=Yad Izhak Ben Zvi & St. Martin's Press|year=1984|page=[https://archive.org/details/jerusalemin19thc00bena/page/14 14]|isbn=0-312-44187-8|url=https://archive.org/details/jerusalemin19thc00bena/page/14}}</ref><ref>{{cite web |title=Old City of Jerusalem and its Walls |url=https://whc.unesco.org/en/list/148 |access-date=11 September 2010 |publisher=UNESCO World Heritage Convention}}</ref><ref name="Forbes1">{{cite news|author=Tom Teicholz|title=Mr. Jerusalem: Nir Hasson of Haaretz's 'The Jerusalem Blog'|newspaper=Forbes Israel|date=20 July 2015|url=https://www.forbes.com/sites/tomteicholz/2015/07/20/mr-jerusalem-nir-hasson-of-haaretzs-the-jerusalem-blog/|access-date=4 August 2017}}</ref><ref name="PopRel">{{cite web |year=2018 |title=Table III/9 – Population in Israel and in Jerusalem, by Religion, 1988–2016 |url=http://www.jerusaleminstitute.org.il/.upload/yearbook/2018/shnaton_C0918.pdf |url-status=dead |archive-url=https://web.archive.org/web/20190510005511/http://www.jerusaleminstitute.org.il/.upload/yearbook/2018/shnaton_C0918.pdf |archive-date=10 May 2019 |access-date=10 May 2019 |website=jerusaleminstitute.org.il}}</ref>

د عبري سپېڅلي کتاب په اساس، دا ښار د اسرایيلي پاچا داوود لخوا له یبوسایټ څخه فتحه شو او هغه دا ښار د اسراییل متحده سلطنت پلازمېنې په توګه تاسیس کړ. د داوود زوی او ځای ناستي، سلیمان، وروسته په ښار کې د لومړي معبد د جوړولو سپارښتنه وکړه. مډرن څېړونکي استدلال کوي چې یهودیانو د الیهوه تر محوریت لاندې د یوه مونولاټروس – وروسته بیا مونوټیسټیک – دین ودې ورکولو له لارې د کنعانیانو له قوم او کلتور څخه ځان جلا کړ. دا بنسټیزې پېښې چې له میلاد څخه مخکې لومړیو زرو کلونو کې یې قرار درلود، د یهودانو لپاره یې د مرکزي سمبول ارزښت ځانګړی کړ. د «سپېڅلي ښار» (עיר הקודש، 'Ir ha-Qodesh) عبادت په لوړ ګومان د جلاوطنۍ وروسته بیت المقدس پورې تړل شوی دی. په مسیحیت کې د بیت المقدس سپېڅلتیا، چې د عبري سپېڅلي کتاب په یوناني ژباړه کې چې د مسیحیانو لخوا د زوړ وصیت په توګه منل شوی، ساتل شوې ده، په نوي وصیت کې د عیسی صلیب او وروسته بیا له همدې ځایه د هغه بیا ژوندي کېدو سره دا سپېڅلتیا لا پیاوړې شوه. په سني اسلام کې، بیت المقدس په اوسني سعودي عربستان کې له مکې او مدینې وروسته دریم سپېڅلی ښار دی. د دې لامل دا دی چې دا ښار له مکې څخه مخکې د لومړۍ قبلې په توګه (د مسلمانانو د لمونځ سټانډارډ سمت) پېژندل کېده. په اسلامي سنت کې، د اسلام پیغمبر حضرت محمد له میلاد څخه وروسته په ۶۲۱م کال کې بیت المقدس ته سفر وکړ او له هغه ځایه آسمان ته پورته شو او د قران وینا له مخې یې، له خدای سره خبرې وکړې. د دې ټولو پېښو په پایله کې، سربېره پر دې چې یوازې ۰.۹ کیلومټر مربع (<sup>3</sup>⁄<sub>8</sub>  مایل مربع) مساحت لري، دا لرغونی ښار د ډېرو با ارزښته مذهبي ځایونو کور دی؛ چې له هغې جملې څخه کولی شو له ډبرین ګنبد سره د معبد غره (چې همدارنګه د الاقصی او حرم الشریف په توګه هم پېژندل کېږي)، د قبلې جومات او لوېدیځ دیوال او همدارنګه د سپېڅلي قبر کلیسا نومونه واخلو.<ref>Tubb, 1998. pp. 13–14.</ref><ref>Mark Smith in "The Early History of God: Yahweh and Other Deities of Ancient Israel" states "Despite the long regnant model that the Canaanites and Israelites were people of fundamentally different culture, archaeological data now casts doubt on this view. The material culture of the region exhibits numerous common points between Israelites and Canaanites in the Iron I period (c. {{BCE|1200–1000|link=y}}). The record would suggest that the Israelite culture largely overlapped with and derived from Canaanite culture... In short, Israelite culture was largely Canaanite in nature. Given the information available, one cannot maintain a radical cultural separation between Canaanites and Israelites for the Iron I period." (pp. 6–7). Smith, Mark (2002) "The Early History of God: Yahweh and Other Deities of Ancient Israel" (Eerdman's)</ref><ref name="Rendsberg3">Rendsberg, Gary (2008). "Israel without the Bible". In Frederick E. Greenspahn. The Hebrew Bible: New Insights and Scholarship. NYU Press, pp. 3–5</ref><ref name="1000BCE">Since the 10th century BCE:

* "Israel was first forged into a unified nation from Jerusalem some 3,000 years ago, when [[David|King David]] seized the crown and united the [[Israelites|twelve tribes]] from this city... For a thousand years Jerusalem was the seat of Jewish sovereignty, the household site of kings, the location of its legislative councils and courts. In exile, the Jewish nation came to be identified with the city that had been the site of its ancient capital. Jews, wherever they were, prayed for its restoration." Roger Friedland, Richard D. Hecht. ''To Rule Jerusalem'', University of California Press, 2000, p. 8. {{ISBN|0-520-22092-7}}
* "The centrality of Jerusalem to Judaism is so strong that even secular Jews express their devotion and attachment to the city, and cannot conceive of a modern State of Israel without it.... For Jews Jerusalem is sacred simply because it exists... Though Jerusalem's sacred character goes back three millennia...". Leslie J. Hoppe. ''The Holy City: Jerusalem in the theology of the Old Testament'', Liturgical Press, 2000, p. 6. {{ISBN|0-8146-5081-3}}
* "Ever since King David made Jerusalem the capital of Israel 3,000 years ago, the city has played a central role in Jewish existence." Mitchell Geoffrey Bard, ''The Complete Idiot's Guide to the Middle East Conflict'', Alpha Books, 2002, p. 330. {{ISBN|0-02-864410-7}}
* "Jerusalem became the center of the Jewish people some 3,000 years ago" Moshe Maoz, Sari Nusseibeh, ''Jerusalem: Points of Friction – And Beyond'', Brill Academic Publishers, 2000, p. 1. {{ISBN|90-411-8843-6}}</ref><ref>{{cite web |year=2007 |title=Basic Facts you should know: Jerusalem |url=http://www.adl.org/israel/advocacy/glossary/jerusalem.asp |archive-url=https://web.archive.org/web/20130104013732/http://www.adl.org/israel/advocacy/glossary/Jerusalem.asp |archive-date=4 January 2013 |access-date=28 March 2007 |work=[[Anti-Defamation League]] |quote=The Jewish people are inextricably bound to the city of Jerusalem. No other city has played such a dominant role in the history, politics, culture, religion, national life and consciousness of a people as has Jerusalem in the life of Jewry and Judaism. Since King David established the city as the capital of the Jewish state circa 1000 BCE, it has served as the symbol and most profound expression of the Jewish people's identity as a nation."}}</ref><ref>Reinoud Oosting, {{Google books|id=at6SOl54gqAC|page=117|title=The Role of Zion/Jerusalem in Isaiah 40–55: A Corpus-Linguistic Approach}} Brill 2012 pp. 117–18. [[Book of Isaiah|Isaiah]] 48:2; 51:1; [[Book of Nehemiah|Nehemiah]] 11:1, 18; cf. [[Book of Joel|Joel]] 4:17: [[Book of Daniel|Daniel]] 5:24. The Isaiah section where they occur belong to deutero-Isaiah.</ref><ref>Shalom M. Paul, {{Google books||id=SkFTmo4ZnzMC|title=Isaiah 40–66|publisher=Wm. B. Eerdmans Publishing|year=2012|page=306}} The 'holiness' (''qodesh'') arises from the temple in its midst, the root [[Q-D-Š|q-d-š]] referring to a sanctuary. The concept is attested in Mesopotamian literature, and the epithet may serve to distinguish Babylon, the city of exiles, from the city of the Temple, to where they are enjoined to return.</ref><ref>{{cite web |last=Golb |first=Norman |year=1997 |title=Karen Armstrong's Jerusalem – One City, Three Faiths |url=http://www.bibleinterp.com/articles/Jerusalem_OneCity.shtml |url-status=dead |archive-url=https://web.archive.org/web/20131011220541/http://www.bibleinterp.com/articles/Jerusalem_OneCity.shtml |archive-date=11 October 2013 |access-date=10 July 2013 |publisher=The Bible and Interpretation |quote=The available texts of antiquity indicate that the concept was created by one or more personalities among the Jewish spiritual leadership, and that this occurred no later than the 6th century B.C.}}</ref><ref>Isaiah 52:1 πόλις ἡ ἁγία.</ref><ref>Joseph T. Lienhard, ''The Bible, the Church, and Authority: The Canon of the Christian Bible in History and Theology'', Liturgical Press, 1995 pp. 65–66: 'The Septuagint is a Jewish translation and was also used in the synagogue. But at the end of the first century C.E. many Jews ceased to use the Septuagint because the early Christians had adopted it as their own translation, and it began to be considered a Christian translation.'</ref><ref name="3rd">Third-holiest city in Islam:

* {{Cite book|title=What Everyone Needs to Know about Islam|url=https://archive.org/details/whateveryoneneed00espo|url-access=limited|publisher=Oxford University Press|year=2002|last=Esposito|first=John L.|author-link=John Esposito|isbn=0-19-515713-3|page=[https://archive.org/details/whateveryoneneed00espo/page/n178 157]|quote=The Night Journey made Jerusalem the third holiest city in Islam}}
* {{Cite book|title=Religion and State: The Muslim Approach to Politics|last=Brown|first=Leon Carl|publisher=Columbia University Press|year=2000|isbn=0-231-12038-9|page=11|chapter=Setting the Stage: Islam and Muslims|quote=The third holiest city of Islam—Jerusalem—is also very much in the center...}}
* {{Cite book|title=The Holy City: Jerusalem in the Theology of the Old Testament|last=Hoppe|first=Leslie J.|publisher=Michael Glazier Books|year=2000|isbn=0-8146-5081-3|page=14|quote=Jerusalem has always enjoyed a prominent place in Islam. Jerusalem is often referred to as the third holiest city in Islam...}}</ref><ref>''Middle East peace plans'' by Willard A. Beling: "The Aqsa Mosque on the Temple Mount is the third holiest site in Sunni Islam after Mecca and Medina".</ref><ref>{{cite book|editor1-last=Lewis|editor1-first=Bernard|editor2-last=Holt|editor2-first=P. M.|editor3-last=Lambton|editor3-first=Ann|title=Cambridge History of Islam|year=1986|publisher=Cambridge University Press}}</ref><ref>{{Qref|17|1-3|b=yl}}</ref><ref>{{Cite book|last=Buchanan|first=Allen|author-link=Allen Buchanan|year=2004|title=States, Nations, and Borders: The Ethics of Making Boundaries|publisher=Cambridge University Press|isbn=0-521-52575-6|url={{Google books |id=bntCSupRlO4C |page=192 |plainurl=yes}}|access-date=9 June 2008}}</ref><ref>{{Cite book|last=Kollek|first=Teddy|author-link=Teddy Kollek|chapter=Afterword|editor=John Phillips|title=A Will to Survive – Israel: the Faces of the Terror 1948-the Faces of Hope Today|publisher=Dial Press/James Wade|year=1977|quote=about {{cvt|225|acre|ha |order=flip|}}}}</ref>

نن ورځ، د بیت المقدس حالت د اسراییل او فلسطین د جګړې او همدارنګه د هغوی د سولې پروسې یو له اصلي موضوعاتو څخه پاتې ده. په ۱۹۴۸م کال کې د عربانو او اسرائیل جګړې په اوږدو کې، لوېدیځ بیت المقدس د هغو سیمو له جملې څخه وو چې د اسراییلو لخو ونیول شو او وروسته بیا ضمیمه شو په داسې حال کې چې ختیځ بیت المقدس، د زوړ ښار په شمول، د اردن لخوا ونیول شو او بیا هغه سره ضمیمه شو. په هرحال د ۱۹۶۷م کال شپږ ورځنۍ جګړې په اوږدو کې، ختیځ بیت المقدس د اسراییلو لخوا له اردن څخه ونیول شو، پس له هغه په عملي بڼه ضمیمه شو او د ښار نورو برخو او د هغه شاوخوا سیمو ته چې د اسراییل تر کنټرول لاندې وو، ورزیات شو. د اسراییلو یو له اساسي قوانینو څخه، د ۱۹۸۰م کال د بیت المقدس قانون دی، چې «بشپړ او نه وېشل شوی» بیت المقدس د دې هېواد د پلازمېنې په توګه یادوي. د اسرایيل دولت ټول نهادونه د بیت المقدس په منځ کې قرار لري، له هغې جملې څخه کنیسټ، د لومړي وزیر (بیت اغیون) او ولسمشر (بیت هاناسي) مېشت ځایونه او ستره محکمه یادولی شو. په داسې حال کې چې په لوېدیځ بیت المقدس باندې د اسراییلو حاکمیت په پراخه کچه د نړیوالې ټولنې لخوا منل شوې ده، پر ختیځ بیت المقدس باندې د اسراییلو حاکمیت غیرقانوني ګڼل کېږي او په پایله کې ختیځ بیت المقدس د ملګرو ملتونو لخوا د فلسطیني ځمکې په توګه چې د اسراییلو لخوا اشغال شوې، په رسمیت پېژندل کېږي.<ref>{{cite news|url=https://www.bbc.co.uk/news/world-middle-east-11709617|title=Israel plans 1,300 East Jerusalem Jewish settler homes|work=BBC News|date=9 November 2010|quote=East Jerusalem is regarded as occupied Palestinian territory by the international community, but Israel says it is part of its territory.}}</ref><ref>{{Cite book|title=The Question of Palestine & the United Nations|publisher=United Nations Department of Public Information|chapter=The status of Jerusalem|chapter-url=https://www.un.org/Depts/dpi/palestine/ch12.pdf|archive-url=https://web.archive.org/web/20190808102228/https://www.un.org/Depts/dpi/palestine/ch12.pdf|archive-date=8 August 2019|quote=East Jerusalem has been considered, by both the General Assembly and the Security Council, as part of the occupied Palestinian territory.}}</ref><ref>{{cite news|url=http://news.bbc.co.uk/2/hi/8538791.stm|title=Israeli authorities back 600 new East Jerusalem homes|work=BBC News|date=26 February 2010|access-date=18 September 2013}}</ref><ref>{{cite web |date=25 September 1971 |title=Resolution 298 September 25, 1971 |url=http://domino.un.org/unispal.nsf/0/441329a958089eaa852560c4004ee74d?OpenDocument |archive-url=https://web.archive.org/web/20130819003928/http://domino.un.org/unispal.nsf/0/441329a958089eaa852560c4004ee74d?OpenDocument |archive-date=19 August 2013 |access-date=25 July 2018 |publisher=[[United Nations]] |quote=Recalling its resolutions... concerning measures and actions by Israel designed to change the status of the Israeli-occupied section of Jerusalem,...}}</ref>

== نومونه: تاریخ او ریښه پېژنونه ==

=== لرغونې مصري سرچینې ===
د مصر منځني سلطنت په اعدامي لیکنو کې (له میلاد څخه کابو ۱۹ پېړۍ مخکې) د روشالیم په نوم یو ښار په پراخه توګه، خو نه په نړیواله توګه، د بیت المقدس په توګه پېژندل شوی دی. بیت المقدس د عبدي هبه (له میلاده مخکې ۱۳۳۰م کال) په آمارنا لیکنو کې د یوروشالیم په توګه نومول شوی دی.<ref>{{cite book|author1=David Noel Freedman|author2=Allen C. Myers|author3=Astrid B. Beck|title=Eerdmans dictionary of the Bible|url={{Google books |id=P9sYIRXZZ2MC |plainurl=yes}}|access-date=19 August 2010|year=2000|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-2400-4|pages=694–95}} Nadav Na'aman, ''Canaan in the 2nd Millennium B.C.E.'', Eisenbrauns, 2005 pp. 177ff. offers a dissenting opinion, arguing for the transcription ''Rôsh-ramen'', etymologized to ''r'š'' (head) and ''rmm'' (be exalted), to mean 'the exalted Head', and not referring to Jerusalem.</ref><ref>G. Johannes Botterweck, Helmer Ringgren (eds.) ''Theological Dictionary of the Old Testament'', (tr. David E. Green) William B. Eerdmann, Grand Rapids Michigan, Cambridge, UK 1990, Vol. VI, p. 348</ref><ref>{{cite web |title=The El Amarna Letters from Canaan |url=http://www.tau.ac.il/humanities/semitic/EA263-end.html |access-date=11 September 2010 |publisher=TAU.ac.il}}</ref>

=== ریښه پېژنونه ===
د «یوروشالیم» نوم په بېلابېلو بڼو کې د شالم خدای د «بنسټ (سامي yry «د بنسټ ډبرې کېښودل، پیدا کوکل») په معنا ده. له همدې کبله د شالم خدای د برونز دورې کې د ښار اصلي سرپرست خدای وو.<ref>Meir Ben-Dov, ''Historical Atlas of Jerusalem'', Continuum International Publishing Group, 2002, p. 23.</ref><ref name="Binz">{{cite book|title=Jerusalem, the Holy City|last=Binz|first=Stephen J.|year=2005|publisher=Twenty-Third Publications|location=Connecticut|isbn=978-1585953653|page=2|url={{Google books |id=7zLuDlzdTFYC |page=1 |plainurl=yes}}|access-date=17 December 2011}}</ref><ref>G. Johannes Bottereck, Helmer Ringgren, Heinz-Josef Fabry, (eds.) ''Theological Dictionary of the Old Testament'', tr. David E. Green, vol. XV, pp. 48–49 William B. Eeerdmanns Co. Grand Rapids, Michigan/Cambridge UK 2006, pp. 45–46</ref>

شالیم یا شالم په کنعاني دین کې د غرمې خدای نوم وو چې د هغه نوم هم د S-L-M ورته ریښې په اساس دی چې د «سولې» عبري کلمه له هغه څخه اخیستل شوې (شالوم په عبري کې، د عربي سلام همغږی دی). له همدې کبله، دې نوم ځان د ځینو مسیحي لیکوالانو هغو ریښه پېژنونو ته ځان رسولی لکه «د سولې ښار»، «د سولې ځای»، «د سولې استوګنځی» («په امنیت کې جوړ شوی»)، یا «د سولې لیدلوري».<ref>{{cite book|title=Jerusalem|last=Elon|first=Amos|url=http://www.usna.edu/Users/history/tucker/hh362/TelAvivandJerusalem.HTM|archive-url=https://web.archive.org/web/20030310223636/http://www.usna.edu/Users/history/tucker/hh362/TelAvivandJerusalem.HTM|url-status=dead|archive-date=10 March 2003|isbn=0-00-637531-6|access-date=26 April 2007|publisher=HarperCollins Publishers Ltd|quote=The epithet may have originated in the ancient name of Jerusalem–Salem (after the pagan deity of the city), which is etymologically connected in the Semitic languages with the words for peace (shalom in Hebrew, salam in Arabic).|year=1996}}</ref><ref>Ringgren, H., ''Die Religionen des Alten Orients'' (Göttingen, 1979), 212.</ref><ref name="Bosworth">{{cite book|title=Historic cities of the Islamic world|last=Bosworth|first=Clifford Edmund|author-link=Clifford Edmund Bosworth|year=2007|publisher=Koninklijke Brill NV|location=The Netherlands|isbn=978-90-04-15388-2|pages=225–226|url={{Google books |id=UB4uSVt3ulUC |page=226 |plainurl=yes}}|access-date=17 December 2011}}</ref><ref name="DeGarmo">{{cite web |author=Denise DeGarmo |date=9 September 2011 |title=Abode of Peace? |url=http://centre4conflictstudies.org/wanderingthoughts/category/denise-degarmo/ |url-status=dead |archive-url=https://web.archive.org/web/20120426042313/http://centre4conflictstudies.org/wanderingthoughts/category/denise-degarmo/ |archive-date=26 April 2012 |access-date=17 December 2011 |work=Wandering Thoughts |publisher=Center for Conflict Studies}}</ref><ref name="Hastings">{{cite book|title=A Dictionary of the Bible: Volume II: (Part II: I – Kinsman), Volume 2|last=Hastings|first=James|author-link=James Hastings|year=2004|publisher=Reprinted from 1898 edition by University Press of the Pacific|location=Honolulu, Hawaii|isbn=1-4102-1725-6|page=584|url={{Google books |id=0wvtFPz03GsC |page=584 |plainurl=yes}}|access-date=17 December 2011}}</ref><ref name="Harrison">{{cite book|title=Millennium: a Latin reader, A|last=Bosworth|first=Francis Edward|year=1968|publisher=Oxford University Press|location=Oxford, United Kingdom|asin=B0000CO4LE|page=183|url={{Google books |id=5sC2pJYlzbsC |page=183 |plainurl=yes}}|access-date=17 December 2011}}</ref><ref>{{cite book|isbn=0-405-10298-4|last=Wallace|first=Edwin Sherman|title=Jerusalem the Holy|date=August 1977|page=16|quote=A similar view was held by those who give the Hebrew dual to the word|publisher=Arno Press|location=New York}}</ref><ref>{{cite book|title=Jerusalem: The Topography, Economics and History from the Earliest Times to A.D. 70|url=https://archive.org/details/cu31924083674295|last=Smith|first=George Adam|year=1907|publisher=Hodder and Stoughton|page=[https://archive.org/details/cu31924083674295/page/n298 251]|quote=The termination -aim or -ayim used to be taken as the ordinary termination of the dual of nouns, and was explained as signifying the upper and lower cities|isbn=0-7905-2935-1}} (see {{Google books|id=Nf4QAAAAIAAJ|page=251|title=Jerusalem: The Topography, Economics and History from the Earliest Times to A.D. 70, Volume 1}})</ref>

== سرچينې ==
[[وېشنيزه:د نړۍ د هېوادونو پلازمېنې]]
[[وېشنيزه:فلسطین]]