The research problem of this study lies in the need to track and document the deep historical, religious, and political roots connecting Morocco (Maghreb al-Aqsa)—specifically the regions of the Moroccan Sahara—with the cities of Jerusalem and Hebron. It examines how this emotional bond transformed into a sustainable scholarly, institutional, and diplomatic presence throughout history. The research gap manifests in the lack of comprehensive academic studies that integrate the scholarly contributions and historical endowments (waqfs) of Moroccan Sahrawi scholars on the one hand, with the contemporary spiritual and cultural diplomatic manifestations of the Kingdom of Morocco towards the Palestinian cause and Holy Jerusalem on the other hand, as an extended historical and political path.
To address this gap and problem, the study adopted a descriptive-analytical historical methodology based on examining and analyzing historical manuscripts, documents, endowment deeds (Hujjat al-Waqf), and rare Moroccan travelogues (rihla), in addition to analyzing diplomatic royal letters and contemporary covenants. The findings conclude that Moroccan-Palestinian relations were characterized by a solid spiritual and scholarly bond, historically embodied in the migration and settlement of scholars from the Moroccan Sahara and the Chinguetti region in Jerusalem and in the Ribat at Al-Aqsa Mosque to study scientific texts. Prominent among them were Sheikh Ma al-'Aynayn, Muhammad ibn 'Abd Allah al-Saqwati (descending from Saqiya al-Hamra in the Moroccan Sahara)—who is the forefather of the Al-Sharif family in Hebron and founder of Zawiyat al-Ashraf in 1254 CE—the diplomatic ambassador Abu Salim al-'Ayyashi, the Andalusian Imam Abu Bakr al-Turtushi, and the traveler Al-Sharif al-Idrisi al-Sabti.
Furthermore, the results confirmed the strategic role of Moroccan endowments in securing the civilizational presence and defending the identity of Jerusalem, such as the endowment of Sheikh 'Umar al-Masmoudi linked to the Atlas Mountains and Souss, and the deed of endowment of Abu Madyan (the grandson) in 1320 CE for the village of 'Ain Karim and Qantarat Umm al-Banat to protect the rights of Moroccan residents and visitors—a fact meticulously documented in the travelogue of ambassador Ibn 'Uthman al-Miknasi in the eighteenth century, sent by Sultan Sidi Muhammad ibn 'Abd Allah following the historical Meknes Declaration.
Extending this historical legacy, the results demonstrated the effectiveness of contemporary cultural and spiritual diplomacy led by the institution of Imarat al-Mu'minin (Commandership of the Faithful) and the chairmanship of the Al-Quds Committee through its field arm, the "Bayt Mal Al-Quds Acharif Agency," in nurturing and supporting the steadfastness of Jerusalemites and safeguarding the city's Arab-Islamic heritage. These strategic efforts are manifested in the late King Hassan II's 1967 letter to Pope Paul VI to mobilize international and Christian support for protecting Jerusalem, the signing of the historic "Jerusalem Appeal" document in 2019 by King Mohammed VI and Pope Francis to preserve the city's character as a symbol of peaceful coexistence and freedom of worship, and field visits by Foreign Minister Nasser Bourita to Jerusalem, including his visit to the Moroccan Cultural Center (Beit Al-Maghrib) located on the Via al-alam road. Beit Al-Maghrib has become a landmark embracing values of artistic and cultural exchange—including comparing and integrating traditional Sahrawi and Palestinian embroidery arts—as well as activating sports and public diplomacy to foster shared emotional and cultural cohesion between the two peoples in regional and international forums.
