The people of Jerusalem may not possess firearms, yet they hold a power stronger than any weapon: prayer.

In the summer of 2017, Palestinians—including Christians—protested peacefully when Israeli authorities attempted to install metal detectors at the entrance to the Al-Aqsa Mosque. For nearly two weeks, the residents of Jerusalem resisted with simple yet courageous measures: they voluntarily avoided entering the mosque, choosing instead to perform their prayers outside, refusing to legitimize the new metal gates. After 12 days, Israeli forces withdrew the gates.

A similar phenomenon is unfolding today. Since the outbreak of the U.S.-Israeli war on Iran on February 28, 2023 (15th of Ramadan), Israeli soldiers have forcibly closed the gates of Al-Aqsa, barring access to the 144-dunam area that includes mosques, museums, prayer rooms, and open spaces.

Unlike the COVID-19 restrictions, banning entry to Al-Aqsa was not accompanied by prohibitions on gatherings within or outside its walls; all other mosques and places of worship continued to hold prayers. Even in Israel, gatherings of up to 50 people were permitted. However, Palestinians—regardless of faith—were largely prohibited from entering the Old City unless they could prove residency within the walls. This caused religious, psychological, familial, social, and economic harm. Christian communities were also affected, with schools barred from hosting activities and clergy prevented from conducting religious processions to stations of the Cross in Jerusalem, though churches in places like Beit Hanina continued services.

The reaction of Jerusalemites remained peaceful. During prayer times, worshippers gathered outside the city walls, near Bab al-Amud and al-Sahira gates, and along Salah al-Din and Nablus Streets, performing their rituals despite attempts at repression. Public prayers continued openly even on Eid al-Fitr morning, posing a challenge to the occupiers, who, despite occasional attempts to intervene—particularly targeting young participants—could not fully suppress these peaceful demonstrations of faith.

Nonviolent resistance, also called peaceful popular struggle, is among the most significant—and often most demanding—forms of activism, requiring patience, courage, and perseverance. Those committed to peaceful struggle understand that the opposing side will rarely respond in kind. Yet the political and media cost of suppressing worshippers defending a universally recognized right—the freedom of religion—is far higher than the cost when responding to violent resistance, which the occupier can justify as self-defense.

The Palestinian people have practiced various forms of nonviolent resistance over the decades. In 1936, a six-month general strike prompted the British Mandate to issue the White Paper, attempting to control Jewish immigration to Palestine. Greater achievements were possible but were hindered by internal Palestinian divisions. During the mid-1980s, the First Intifada erupted, advocating economic self-reliance and nonviolent resistance, which contributed to the Madrid Peace Conference and the Oslo Accords. However, acts of violence by some, including suicide bombings targeting civilians, gave Israel pretext to renege on its commitments. The Second Intifada, more violent, left lasting repercussions that continue today.

Today, following the events of October 7, 2023, and the steadfastness of Palestinians in Gaza and the West Bank, global support for the Palestinian cause has increased. Yet, as with the aftermath of the 1936 general strike, this support has not translated into tangible political outcomes to end the occupation or realize an independent Palestinian state, due largely to internal divisions and struggles for authority in both Gaza and the West Bank.

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