)
The Dome of the Rock in the center of the Temple Mount, or Mount Moriah
Religious significance
According to Islamic tradition, the rock in the center of the dome is the spot from which Muhammad ascended for a night-long journey to Heaven in AD 621, accompanied by the angel Gabriel. There he met many prophets like Abraham and Moses and was given the (now obligatory) Islamic prayers before returning to Earth (See Isra and Mi'raj). A Qur'anic verse says that Muhammad took an instantaneous night journey on Buraq from al-Masjid al-Haram ("the sacred mosque", interpreted as being in Mecca) to al-Masjid al-Aqsa ("the farthest mosque", interpreted as being in Jerusalem).[3]
In Judaism the stone is the site where Abraham fulfilled God's test to see if he would be willing to sacrifice his son Isaac (See Genesis 22:1-19). (Muslims believe that this event involved Abraham's other son Ishmael and occurred in the desert of Mina (where millions of Muslims offer pilgrimage every year). There is some controversy among secular scholars about equating Mount Moriah (where Isaac's binding occurred according to the Biblical narrative), the Temple Mount, and the rock where Jacob dreamed about angels ascending and descending on a ladder to heaven (See Genesis 28:10-19); but for Orthodox Jews, there is no doubt that all these events occurred on this spot.
According to some Jewish scholars it was this rock which was situated inside the Holy of Holies and upon which the Ark of the Covenant was placed in the First Temple.[4] During the Second Temple, the stone was used by High Priest who offered up the incense and sprinkled the blood of the sacrifices on it during the Yom Kippur Service. Rabbinic legend also alleges that the entire world was created from this stone, hence the name אבן השתייה, Foundation Stone.
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Diagram showing the position of the Stone within the structure
On the walls of the Dome of the Rock is an inscription in a mosaic frieze that includes the following words:
"Bless your envoy and your servant Jesus son of Mary and peace upon him on the day of birth and on the day of death and on the day he is raised up again. It is a word of truth in which they doubt. It is not for God to take a son. Glory be to him when he decrees a thing he only says be and it is."[1]This appears to be the earliest extant citation from the Qur'an, with the date recorded as 72 after the Hijra (or 691-692 AD), which historians view as the year of the Dome's construction.[1]
Construction
In 630, long before the Dome of the Rock was erected, `Umar ibn al-Khattāb helped by Kaab al-Ahbar and other Muslims recovered the Rock and dug it out of the dust and cleansed the area which had been abandoned for hundreds of years since the Roman destruction . Ibn Asakir[6] mentions that Umar never built any Muslim house of worship on that spot but rather chose to erect a mosque in the southern area of the Haram es Sharif with the Rock behind to the north. He did this to make clear that the qibla of prayer was south, towards the Kaabah in Mecca and that Muslims never dispute the correct direction of prayer, resulting in them possibly praying towards the Rock, as the Jews were doing, and as the Muslims had originally done. The Rock area remained uncovered until the time of Caliph Abd al-Malik ibn Marwan who started construction in 685, completing it in 691. The Muslim scholar al-Wasiti reports this incidence:| When Abd al-Malik intended to construct the Dome of the Rock, he came from Damascus to Jerusalem. He wrote, "Abd al-Malik intends to build a dome (qubba) over the Rock to house the Muslims from cold and heat, and to construct the masjid. But before he starts he wants to know his subjects' opinion." With their approval, the deputies wrote back, "May Allah permit the completion of this enterprise, and may He count the building of the dome and the masjid a good deed for Abd al-Malik and his predecessors." He then gathered craftsmen from all his dominions and asked them to provide him with the description and form of the planned dome before he engaged in its construction. So, it was marked for him in the sahn of the masjid. He then ordered the building of the treasury (bayt al-mal) to the east of the Rock, which is on the edge of the Rock, and filled it with money. He then appointed Raja' ibn Hayweh and Yazid ibn Salam to supervise the construction and ordered them to spend generously on its construction. He then returned to Damascus. When the two men satisfactorily completed the house, they wrote to Abd al-Malik to inform him that they had completed the construction of the dome and al-Masjid al-Aqsa. They said to him "There is nothing in the building that leaves room for criticism." They wrote him that a hundred thousand dinars was left from the budget he allocated. He offered the money to them as a reward, but they declined, indicating that they had already been generously compensated. Abd al-Malik orders the gold coins to be melted and cast on the Dome's exterior, which at the time had a strong glitter that no eye could look straight at it. | ||
—Abu-Bakr al-Wasiti, Fada'il Bayt al-Maqdis, pp. 80-81, vol 136.[7] | ||
The two engineers Yazid ibn Salam, a Jerusalemite, and Raja' ibn Hayweh, from Baysan, were ordered to spend generously on the construction. In his Book of the Geography, al-Maqdisi reported that seven times the revenue of Egypt was used to build the Dome. During a discussion with his uncle on why the Caliph spent lavishly on building the mosques in Jerusalem and Damascus, al-Maqdisi writes:
)
Cross section of the edifice
| O my little son, thou has no understanding. Verily he was right, and he was prompted to a worthy work. For he beheld Syria to be a country that had long been occupied by the Christians, and he noted there are beautiful churches still belonging to them, so enchantingly fair, and so renowned for their splendour, as are the Church of the Holy Sepulchre, and the churches of Lydda and Edessa. So he sought to build for the Muslims a mosque that should be unique and a wonder to the world. And in like manner is it not evident that Caliph Abd al-Malik, seeing the greatness of the martyrium of the Holy Sepulchre and its magnificence was moved lest it should dazzle the minds of Muslims and hence erected above the Rock the dome which is now seen there. | ||
—Shams al-Din al-Maqdisi, Ahsan al-Taqasim fi Mar'rifat al-Aqalim, 2nd ed. (Leiden, 1967) pp. 159-171. | ||
Mr A.C. Cresswell in his book Origin of the plan of the Dome of the Rock writes that those who built the mosque made use of the measurements of the Church of the Holy Sepulchre. The diameter of the dome of the mosque is 20m 20cm and its height 20m 48cm, while the diameter of the dome of the Church of the Holy Sepulchre is 20m 90cm and its height 21m 5cm.
In his study The Historication background of the erection of the Dome of the Rock, Prof. Shlomo Dov Goitein of the Hebrew University mentions:
| In a well-known passage of his Book of Geography,[8] al-Maqdisi tells us how his uncle excused Abd al-Malik and Al-Walid I for spending so much good Muslims money on buildings: They intended to remove the fitna, the 'annoyance,' constituted by the existence of the many fine buildings of worship of other religions. The very form of a rotunda, given to the Qubbat as-Sakhra, although it was foreign to Islam, was destined to rival the many Christian domes. The inscriptions decorating the interior clearly display a spirit of polemic against Christianity, while stressing at the same time the Qur'anic doctrine that Jesus Christ was a true prophet. The formula la sharika lahu 'God has no companion' is repeated five times, the verses from sura Maryam 16:34-37, which strongly deny Jesus' sonship to God, are quoted together with the remarkable prayer: Allahumma salli (with ya; read salli without ya) ala rasulika wa'abdika 'Isa bin Maryam - "In the name of the One God (Allah) Pray for your Prophet and Servant Jesus son of Mary". All this shows that rivalry with Christendom, together with the spirit of Islamic mission to the Christians, was at the work at the creation of the famous Dome. | ||
—Shlomo Dov Goitein, The Historication background of the erection of the Dome of the Rock, Journal of American Oriental Society, Vol. 70, No. 2, 1950. | ||
The Dome is in the shape of a Byzantine martyrium, a structure intended for the housing and veneration of saintly relics and is an excellent example of middle Byzantine art. Haj Amin Al-Husseini, appointed Grand Mufti by the British, along with Yacoub Al Ghussein implemented restoration of Dome of the Rock and Al Aqsa Mosque in Jerusalem. He had the Dome gold-plated for the first time. The gold-plated dome stretches 20 metres across the Noble Rock, rising to an apex more than 35 metres above it. The facade is made of porcelain[9] The Qur'anic sura, or chapter,[10] is inscribed across the top in the tile work commissioned in the 16th century by Suleiman the Magnificent. The sura al-Isra (The Night Journey), is inscribed above Ya-Seen.
During his travels in Jerusalem, Mark Twain wrote that parts of the Dome of the Rock used stones excavated from the Temple Mount and which were a part of the Jewish Temple that was destroyed by the Romans in 70CE:
| Every where about the Mosque of Omar are portions of pillars, curiously wrought altars, and fragments of elegantly carved marble - precious remains of Solomon's Temple. These have been dug from all depths in the soil and rubbish of Mount Moriah, and the Moslems have always shown a disposition to preserve them with the utmost care. — Mark Twain, The Innocents Abroad, Chapter LIV |
Architect Frederick Catherwood was the first westerner known to have made detailed drawings of the Dome of the Rock, which he accomplished during a six-week period in 1833.[11]
Crusader period
During the Crusades the Dome of the Rock was given to the Augustinians, who turned it into a church, and the Al-Aqsa Mosque became the royal palace of Baldwin I of Jerusalem in 1104. The Knights Templar, who believed the Dome of the Rock was the site of the Temple of Solomon, set up their headquarters in the Al-Aqsa Mosque adjacent to the Dome for much of the 12th century. The "Templum Domini," as they called it, was featured on the official seals of the Order's Grand Masters (such as Evrard de Barres and Regnaud de Vichier), and it became the architectural model for Templar churches across Europe.Ayyubid and Mamluk period
Jerusalem was recaptured by Salah al-Din on Friday, 2 October, 1187 and the Haram was reconsecrated as a Muslim sanctuary. The cross on top of the Dome of the Rock was replaced by a golden crescent and a wooden screen was placed around the rock below. Salah al-Din's nephew al-Malik al-Mu'azzam Isa (615-24/1218-27) carried out other restorations within the Haram and added the porch to the Aqsa mosque.The Haram was the focus of extensive royal patronage by the sultans during the Mamluk period, which lasted from 1250 until 1510.
Ottoman period
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Exterior View
Large-scale renovation was undertaken during the reign of Mahmud II in 1817.
British Mandate Period
The Dome of the Rock was badly shaken during an earthquake in Palestine on Monday, 11 July, 1927 rendering useless many of the repairs that had taken place over previous years.Modern period
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2006. View of the Dome with Israeli flag adjacent.
Under Jordanian rule of Jerusalem, Jews were forbidden from entering the Old City. Israel took control of the Dome of Rock during its victory in the Six Day War in 1967. According to a posthumously-published interview with Haaretz, General Uzi Narkiss reported that on June 7, 1967, a few hours after East Jerusalem fell into Israeli hands, Rabbi Shlomo Goren had told him "Now is the time to put 100 kilograms of explosives into the Mosque of Omar so that we may rid ourselves of it once and for all." His request was denied; according to Goren's aide Menahem Hacohen, he had not suggested blowing up the mosque, but had merely stated that "if, during the course of the war a bomb had fallen on the mosque and it would have – you know – disappeared – that would have been a good thing." Later that year, in a speech to a military convention, he added: "Certainly we should have blown it up. It is a tragedy for generations that we did not do so. […] I myself would have gone up there and wiped it off the ground completely so that there was no trace that there was ever a Mosque of Omar there."[12] Shlomo Goren also entered the Dome of the Rock with a Torah book and the shofar.[13] A few hours after the Israeli flag was hoisted over the Dome of the Rock in 1967, at the conclusion of the Six-Day War, Israelis lowered it on the orders of General Moshe Dayan, and invested the Muslim Waqf (religious trust) with the authority to manage the Temple Mount-Haram al-Sharif in order to "keep the peace".[14]
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Dome of the Rock viewed through the Old City's Cotton Gate (Bab al-Qattanin)
Currently, as territory of Israel, the Israeli government is still allowing the Muslim Council full administration of the site. Jews and Christians are barred from conducting services there.
Groups such as the Temple Mount and Eretz Yisrael Faithful Movement wish to relocate the Dome to Mecca and replace it with a Third Temple. Since Muslims consider the ground under the Dome to be sacred this would be a highly contentious move, and would provoke violence. The majority of Israelis also do not share the movement's wishes. Most religious Jews feel that the Temple should only be rebuilt in the messianic era, and it is their belief that it would be presumptuous of people to force God's hand. However, Evangelical Christians consider this a prerequisite to Armageddon and the Second Coming, and actively encourage the rebuilding of the Temple in place of the Dome of the Rock.
In 1998 the golden dome covering was refurbished following a donation of $8.2 million by King Hussein of Jordan who sold one of his houses in London to fund the 80 kilograms of gold required.
Restrictions on entrance to the Dome of the Rock
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Sign at visitors entrance to Temple Mount.
After Israeli Prime Minister Ariel Sharon visited the Temple Mount in 2000, in what was considered by some a provocative gesture that set off Muslim rioting, non-Muslims were forbidden to enter the Temple compound.[16]
In 2006, the compound was reopened to non-Muslim visitors free of charge, except on Fridays and Muslim holidays, between 7-10 a.m. and 1:30-2:30 p.m. Entry is through a covered wooden walkway next to the security entrance to the Western Wall known as the Mugrabi or Maimonides Gate. Entry to the mosques themselves is prohibited to non-Muslims, as is access to the Temple Mount through the Cotton Market. Visitors undergo strict security screening, and items such as Hebrew prayerbooks or musical instruments are not allowed.
In addition to these restrictions put in place by the Muslim Council, most Orthodox rabbis regard entry to the compound as a violation of Jewish law. This restriction is based on the belief that even though the Temple was destroyed centuries ago, the precise location of the Holy of Holies, the sanctuary that was only entered by the High Priest, is not known. Hence the restriction is applied to the entire compound. However, some rabbis believe that modern archeological and other evidence have enabled them to identify areas that can be safely entered without violating Jewish law. [17]
See also
- Al-Aqsa Mosque
- Temple Mount
- Temple in Jerusalem
- Destruction of Jerusalem
- Western Wall
- Well of Souls
- Islamic architecture
- Dispensational Christian end times views regarding the Dome of the Rock
- Knights Templar
- Holiest sites in Islam
Notes
1. ^ Rizwi Faizer (1998). The Shape of the Holy: Early Islamic Jerusalem. Rizwi's Bibliography for Medieval Islam. Retrieved on 07.14.2007.
2. ^ The Gallic bishop Arculf who visited Jerusalem in 670 A.D. describes the new mosque that was founded right after the capture of Jerusalem by Umar as a rectangular wooden structure, built over ruins and capable of accommodating 3000 worshipers.
3. ^ Other locations, however, have been put forward as the intended destination, including a possible reference to Heaven, Medina or Jirana; al-Waqidi, Kitab al-Maghazi (Oxford UP 1966, vol.3, pg.958-59). See Location of the “farthest mosque” in Al-Aqsa Mosque.
4. ^ See Maimonides, Beis HaBechirah 4:1
5. ^ Wilkinson, Jerusalem Pilgrims Before the Crusades, page 204
6. ^ Ibn Asakir, Tarikh Madinat Dimashq 1, pg. 176.
7. ^ Nasser Rabbat,The Dome of the Rock Revisited: Some Remarks on al-Wasiti's Accounts, Muqaranas, Vol. 10, Essays in Honor of Oleg Grabar, pp. 66-75, 1993
8. ^ Book of Geography (Second edition), al-Maqdisi, pg.159, (4-11)
9. ^ Dome of the Rock, The. Glass Steel and Stone.
10. ^ "Ya-Seen"
11. ^ "Drawings of Islamic Buildings: Dome of the Rock, Jerusalem." (html). Victoria and Albert Museum. “Until 1833 the Dome of the Rock had not been measured or drawn; according to Victor von Hagen, ‘no architect had ever sketched its architecture, no antiquarian had traced its interior design…’ On 13 November in that year, however, Frederick Catherwood dressed up as an Egyptian officer and accompanied by an Egyptian servant ‘of great courage and assurance’, entered the buildings of the mosque with his drawing materials … ‘During six weeks, I continued to investigate every part of the mosque and its precincts.’ Thus, Catherwood made the first complete survey of the Dome of the Rock, and paved the way for many other artists in subsequent years, such as Harvey William Harvey], Richmond [Ernest Richmond] and Werner [Carl Friedrich Heinrich Werner].
12. ^ The Political Role Of The Israeli Chief Rabbinate In The Temple Mount Question by Yoel Cohen
13. ^ Photo of Shlomo Goren inside the Dome
14. ^ Letter from Jerusalem: A Fight Over Sacred Turf by Sandra Scham
15. ^ Jerusalem's Holy Places and the Peace Process Marshall J. Breger and Thomas A. Idinopulos
16. ^ Eyewitness: Inside al-Aqsa (BBC) March 20, 2002
17. ^ [1]
2. ^ The Gallic bishop Arculf who visited Jerusalem in 670 A.D. describes the new mosque that was founded right after the capture of Jerusalem by Umar as a rectangular wooden structure, built over ruins and capable of accommodating 3000 worshipers.
3. ^ Other locations, however, have been put forward as the intended destination, including a possible reference to Heaven, Medina or Jirana; al-Waqidi, Kitab al-Maghazi (Oxford UP 1966, vol.3, pg.958-59). See Location of the “farthest mosque” in Al-Aqsa Mosque.
4. ^ See Maimonides, Beis HaBechirah 4:1
5. ^ Wilkinson, Jerusalem Pilgrims Before the Crusades, page 204
6. ^ Ibn Asakir, Tarikh Madinat Dimashq 1, pg. 176.
7. ^ Nasser Rabbat,The Dome of the Rock Revisited: Some Remarks on al-Wasiti's Accounts, Muqaranas, Vol. 10, Essays in Honor of Oleg Grabar, pp. 66-75, 1993
8. ^ Book of Geography (Second edition), al-Maqdisi, pg.159, (4-11)
9. ^ Dome of the Rock, The. Glass Steel and Stone.
10. ^ "Ya-Seen"
11. ^ "Drawings of Islamic Buildings: Dome of the Rock, Jerusalem." (html). Victoria and Albert Museum. “Until 1833 the Dome of the Rock had not been measured or drawn; according to Victor von Hagen, ‘no architect had ever sketched its architecture, no antiquarian had traced its interior design…’ On 13 November in that year, however, Frederick Catherwood dressed up as an Egyptian officer and accompanied by an Egyptian servant ‘of great courage and assurance’, entered the buildings of the mosque with his drawing materials … ‘During six weeks, I continued to investigate every part of the mosque and its precincts.’ Thus, Catherwood made the first complete survey of the Dome of the Rock, and paved the way for many other artists in subsequent years, such as Harvey William Harvey], Richmond [Ernest Richmond] and Werner [Carl Friedrich Heinrich Werner].
12. ^ The Political Role Of The Israeli Chief Rabbinate In The Temple Mount Question by Yoel Cohen
13. ^ Photo of Shlomo Goren inside the Dome
14. ^ Letter from Jerusalem: A Fight Over Sacred Turf by Sandra Scham
15. ^ Jerusalem's Holy Places and the Peace Process Marshall J. Breger and Thomas A. Idinopulos
16. ^ Eyewitness: Inside al-Aqsa (BBC) March 20, 2002
17. ^ [1]
References
- Peterson, Andrew (1994). Dictionary of Islamic Architecture. London: Routledge. ISBN 0-415-06084-2
External links
- Dome of the Rock Sacred Destinations - includes photo tour
- Dome of the Rock AutoCAD release 14, CAD drawing, 1995
- Dome of the Rock Bible places
- Dome of the Rock Interior picture
- Dome of the Rock Sacred sites
- Re-envisioning the Dome of the Rock The Hope
- Dome of the Rock from Jerusalem photos portal
- 16X zoomable panoramic view of Jerusalem from the Mount of Olives
- Site surrounding the controversy over the excavations made by the Waqf
Gallery
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Abd al-Malik
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Caliph of the Umayyad dynasty
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Al-Aqsa Mosque (The Farthest Mosque) (Arabic: المسجد الاقصى, [IPA /æl'mæsdʒɪd æl'ɑqsˁɑ/, Al-Masjid Al-Aqsa
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Foundation Stone (Hebrew: אבן השתייה, translit. Even haShetiya) or Rock (Arabic: translit. Sakhrah, Hebrew: translit.: Sela) is the name of the rock at the heart of the Dome of the Rock.
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Foundation Stone (Hebrew: אבן השתייה, translit. Even haShetiya) or Rock (Arabic: translit. Sakhrah, Hebrew: translit.: Sela) is the name of the rock at the heart of the Dome of the Rock.
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