Temple Mount

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The Temple Mount (Hebrew: הַר הַבַּיִת, without niqqud: הר הבית, translit. Har haBáyit) or Noble Sanctuary (Arabic: الحرم الشريف al-ḥaram aš-Šarīfⓘ) is a hotly contested religious site in the Old City of Jerusalem.

It was the site of the first (c.10th Century BCE, destroyed c. 587 BCE) and second (c.515 BCE, destroyed in 70 CE) Jewish Temple in Jerusalem and according to Judaism is to be the site of the third and final Temple to be rebuilt. It is also the site of two major Muslim religious shrines, the Dome of the Rock (c. 690) and Al-Aqsa Mosque (c. 710). It is the holiest site in Judaism and the third holiest site in Islam. It is thus one of the most contested religious sites in the world. Under Jordanian rule of Eastern Jerusalem between 1948 and 1967, Israelis were forbidden from entering the Old City. Currently, as territory of Israel, the government of Israel has granted a Muslim Council full administration of the site. Jews and Christians are barred from conducting services there.

Ariel Sharon's controversial September 28, 2000, visit to the Temple Mount is cited by some people as the event that precipitated the Second Intifada, although others, including Palestinian representatives,[1] dismiss this and instead feel that the catalyst for the violence was the breakdown of the Camp David negotiations on July 25, 2000. (See Prior events.)

History and traditions of the site

According to the Talmud, it was from here that God gathered the earth that was formed into Adam (some Christians say it was Golgotha), and it was here that Adam - and later Cain, Abel, and Noah - offered sacrifices to God. According to the Bible, the place where Abraham fulfilled God's test to see if he would be willing to sacrifice his son Isaac was Mount Moriah, which the Talmud says was another name for the Temple Mount.

Muslim accounts point to this as the traditional location believed to be the spot where in 621, Mohammed arrived after a miraculous journey aboard the winged steed Buraq, to take a brief tour of heaven with the Archangel Gabriel.

The Bible recounts that Jacob dreamt about angels ascending and descending a ladder while sleeping on a stone. The Talmud says that this took place on the Temple Mount, and Jewish tradition has it that the rock in the Dome of the Rock was the one on which he slept. According to the Bible, King David purchased a threshing floor owned by Aravnah the Jebusite (2 Samuel, 24:18-25) overlooking Jerusalem upon the cessation of a plague, to erect an altar. He wanted to construct a permanent temple there, but as his hands were "bloodied," he was forbidden to do so himself, so this task was left to his son Solomon, who completed the task c. 950 BCE. After standing for 410 years, the First Temple was destroyed by Nebuchadnezzar and the Babylonians in 586 BCE.

A stone (2.43x1 m) with Hebrew inscription "To the Trumpeting Place" excavated by Benjamin Mazar at the southern foot of the Temple Mount is believed to be a part of the Second Temple
A drawing of Herod's Temple

Reconstruction of the Temple (see the Second Temple) began after the 70 year exile to Babylonia, but was destroyed by Titus 420 years later, in 70 CE. The Romans were, however, unable to topple the Western Wall of the Temple Mount. Upon the destruction of the Temple, the Rabbis revised prayers, and introduced new ones to request the speedy rebuilding of the Temple. They also instituted the saying of the portions of the Torah commanding the bringing of the sacrifices in place of the sacrifices themselves.

Islamic tradition holds that when Muslims first entered the city of Jerusalem under the leadership of Caliph Umar ibn al-Khattab (also known as Umar or Omar) in 637, the ruins of the Temple were being used as a rubbish dump by the Christian inhabitants, perhaps in order to humiliate the Jews and fulfill Jesus' prophecy that not a stone would be left standing on another there; Caliph Omar (contemporary of Muhammad, who had died a few years earlier), ordered it cleaned and performed prayer there. According to some sources, he also ordered a mosque to be constructed at the spot, upon which site the Al-Aqsa Mosque was built several decades later. Most medieval historians - notably the Byzantine chronicler Theophanes Confessor and the Jewish Secrets of Rabbi Simon ben Yohai - indicate that Omar's action was hailed by the Jews of the time as a restoration of the Temple of Jerusalem.[2]

After the Muslim conquest of this region, the Temple Mount became known to Muslims as al-Haram al-Sharif الحرم الشريف (the Noble Sanctuary); it is traditionally regarded by Muslims as the third most important Islamic holy site, after Mecca and Medina. The Temple Mount is the holiest site in Judaism. Islam respects David and Solomon as prophets, and regards the Temple (mentioned in Qur'an 17:7, and described in much more detail in the noncanonical Qisas al-Anbiya) as one of the earliest and most noteworthy places of worship of God. (The Kaaba's sanctity has a similar basis in the Islamic tradition that it was built, or rebuilt, by Abraham.) In addition to this, the "farthest Mosque" (al-masjid al-Aqṣa) in verse (17:1) of the Qur'an is traditionally interpreted by Muslims as referring to the site at the Temple Mount in Jerusalem on which the mosque of that name now stands; see Al-Aqsa Mosque regarding this interpretation.

In 690 CE, after the Islamic conquest of Palestine, an octagonal Muslim shrine (but not a mosque) was built around the rock, which became known as the Dome of the Rock (Qubbat as-Sakhra قبة الصخرة). In 715 CE the Umayyads rebuilt the Temple's nearby Chanuyos into a mosque (see illustrations and detailed drawing) which they named al-Masjid al-Aqsa المسجد الأقصى, the Al-Aqsa Mosque or in translation "the furthest mosque", after the legend about Mohammed's journey (see Isra and Mi'raj).

The structures have been destroyed several times in earthquakes; the current version dates from the first half of the 11th century. Both buildings, the Dome of the Rock and Al-Aqsa Mosque, are considered holy to Muslims and make Jerusalem the third-holiest city, after Mecca and Medina. The mosque and shrine are currently administered by a Waqf (an Islamic trust) that enjoys total autonomy. The Western Wall of the Temple Mount remains standing until today and due to its proximity to where the Temples once stood has, for practical purposes, became the holiest site for Jews to pray. Many Jews often leave written prayers addressed to God in the cracks of the wall.

Controversy over location of site

In 1999 Dr. Ernest L. Martin published a controversial book called The Temples that Jerusalem Forgot based upon the idea of Ory Mazar, son of Professor Benjamin Mazar of Hebrew University. In 1995 Dr. Martin wrote a draft report to support this theory. He wrote: "I was then under the impression that Simon the Hasmonean (along with Herod a century later) moved the Temple from the Ophel mound to the Dome of the Rock area."

However, after studying the words of Josephus concerning the Temple of Herod, which was reported to be in the same general area of the former Temples, he then read the account of Eleazar who led the final contingent of Jewish resistance to the Romans at Masada which stated that the Roman fortress was the only structure left by 73 C.E. "With this key in mind, I came to the conclusion in 1997 that all the Temples were indeed located on the Ophel mound over the area of the Gihon Spring". This theory implied that Judaism was fighting to preserve the wrong location, which in turn sparked reactions from Muslims.

The Temples that Jerusalem Forgot by Dr. Martin was made even more controversial due to the fact that he had previously spent five years engaged in excavations near the Western Wall in a joint project between Hebrew University and Ambassador College, publisher of The Plain Truth magazine edited by Herbert W. Armstrong.

Jewish religious law concerning entry to the site

File:Sign at entrance to Temple .jpg
1978 sign at entrance to Temple Mount

Most Orthodox rabbis, both those belonging to the Religious Zionist and the Haredi Orthodox streams of, have issued prohibitions against entering the Temple Mount because of the danger of entering the area of the Temple courtyard and the difficulty of fulfilling the ritual requirement of cleansing oneself with the ashes of a red heifer (see Numbers 19), and declared it punishable with karet, death by heavenly decree [3]. The boundaries of the areas which are completely forbidden, while having large portions in common, are delineated differently by various rabbinic authorities. Some rabbis, primarily belonging to right-wing Religious Zionism, disagree with the majority position and maintain that it is permitted and even commendable to visit those parts of the Temple Mount which according to most rabbinic authorities do not lead to any controversy.

Those who forbid Jews from entering the Temple Mount

In August 1967, the Chief Rabbis of Israel, Isser Yehuda Unterman and Yitzhak Nissim, in concert with other leading rabbis, asserted that "For generations we have warned against and refrained from entering any part of the Temple Mount."

When in January 2005 a large group of leading rabbis from the national-religious (Zionist) stream of Orthodox Judaism signed a declaration confirming that the 1967 decision of Chief Rabbis Unterman and Nissim was still valid, declaring that it is absolutely forbidden for Jews to ascend on the Temple Mount until Moshiach, the Jewish Messiah comes, the Temple Institute responded furiously. Rabbis who signed on to the declaration were[4]:

All Ashkenazi Haredi rabbis forbid entering the Temple Mount. Some of them are:

Sources conflict regarding the opinion held by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. Rabbi Schneerson once wrote that Jews should visit the Temple Mount, but at another time he instructed people not to go there out of fear that others would follow them without conforming to the strict requirements mentioned below. The general opinion amongst Lubavitcher Hasidim in Israel is that it is forbidden to go up to the Temple Mount.

Those who permit Jews to enter the Temple Mount

Some rabbis who permitted Jews to enter the Temple Mount include[6]:

They have "strongly encouraged" Jews to visit the permitted sections of the Temple Mount. Some of these rabbis, however, are controversial because of their alleged extremist stance. Rabbis Yisrael Ariel and Yosef Elboim were involved in a 2005 plot to flood the Temple Mount with 100,000 Jews, in order to distract security forces from the Gaza disengagement.[7] [8]

During Maimonides' residence in Jerusalem, a synagogue stood on the Temple Mount alongside other structures; Maimonides prayed there. The Rambam (Maimonides) specifically states that there are areas on the temple mount that we are permitted to enter today even when all Jews are ritually unclean. He writes that in 1165 he visited Jerusalem and went up on to the Temple Mount and prayed in the great, holy house (probably the Al-Aqsa mosque). [1]

It appears that Rabbi David ben Solomon ibn Abi Zimra (Radbaz) also ascended to a portion of the Temple Mount and gave advice to others how to do this.[2]

Authorities who permit ascending the Temple Mount generally advise observing the elements of the laws of ritual purity that are possible in the absence Temple rites. These include cleansing following seminal emissions and menstrual discharges. Although laws relating to ritual impurity through male seminal emissions, which were a significant aspect of the laws of ritual purity in Talmudic times, have gradually disappeared from Orthodox Judaism since the Middle Ages, they still apply in full force to contemporary Orthodox Jewish law concerning ascending the Temple Mount. Following a seminal emission, even one resulting from marital intercourse, Orthodox men immerse in a mikvah (ritual bath) for ritual cleansing prior to ascending the Mount. Women likewise do not ascend during the period of niddah (during and immediately after menstruation) and, following receiving a seminal emission (intercourse), and immerse in a mikvah to attain ritual purity prior to ascending. [3]

The law committee of the Masorti movement (Conservative Judaism in Israel) has issued two responsa on the subject, both holding that Jews may visit the permitted sections of the Temple Mount. One responsa allows such visits, another encourages them.

See also Jerusalem, Jews and Judaism.

1969 Al-Aqsa arson and aftermath

On August 21, 1969, an Australian, Michael Dennis Rohan, set the Al-Aqsa mosque on fire. Rohan was a reader of The Plain Truth magazine published by the Worldwide Church of God headed by Herbert W. Armstrong, which was best known for its radio and television programs called The World Tomorrow featuring his son Garner Ted Armstrong. Rohan had read an editorial in the June 1967 edition by Herbert W. Armstrong, concerning rebuilding of the Temple on Temple Mount. The article implied that the present structures would have to be removed and then when a new Temple had been built a series of events would take place resulting in the return of Jesus as the Messiah. This interpretation of prophetic events is now common within Fundamentalist Christianity, but was almost exclusive to the Worldwide Church of God at that time. Herbert W. Armstrong claimed that Rohan was not a member of the church, only a subscriber to the magazine. The incident made worldwide news and The Daily Telegraph newspaper in London pictured Rohan on its front page with a folded copy of The Plain Truth sticking out of his outside jacket pocket.

The Arab world and the USSR (see role of the Soviet Union) blamed Israel for the incident and Yassar Arafat constantly used it as the foundation of his attacks on Israel. Several Arab and Islamic media agencies, including the Jordanian News Agency[9], IslamOnline[10], and Palestine Chronicle[11], incorrectly reported that Rohan was Jewish. However, Herbert W. Armstrong was not a stranger to King Hussein and he had been working with Jordanian government to put his daily radio program called The World Tomorrow on their AM and shortwave stations that broadcast from the Jordanian West Bank. That contract had been negated due to the Six Day War and the sudden capture of the Jordanian radio stations by Israel.

Israeli sources claim that Israeli firemen attempting to extinguish the blaze were hampered by Arabs who mistakenly believed that the fire hoses contained petrol rather than water[12]; Shaykh Ekrima Sa'id Sabri claims that Palestinian efforts to put out the fire were obstructed by Israel[13].

On February 1, 1981, an article "Islam Reborn" written by Don A. Schanche appeared in the Opinion section of The Los Angeles Times. It related the following information:

The Islamic conference, for example, was born in a worldwide surge of Muslim outrage over the August, 1969, burning of Jerusalem's Al Aksa mosque, third holiest shrine in Islam after Mecca and Medina, by a deranged Australian Jew, who many Muslims believed was a pawn in a Zionist plot. The call to gather in Rabat, Morocco, to unify and do something to redress the outrage drew only 25 of the more than 40 nations in the world with Muslim majorities. With only one cause to unite them, the kings and presidents talked for only a day and issued a call for the restoration of Arab sovereignty over Jerusalem and other territories occupied by Israel in the 1967 Arab-Israeli war. Then they adjourned. The meeting and the newly founded organization were all but ignored by the rest of the world.... Last week, with its membership now grown to 42, but attendance weakened by the suspension of Egypt and Soviet-occupied Afghanistan and the pointed absence of Iran and Libya, the Islamic conference went a long way toward achieving its long-sought goal of power in unity.

On April 11, 1981, an American-born Israeli Jewish soldier named Alan Harry Goodman entered the Al-Aqsa Mosque and started firing randomly, killing two Palestinians.

In recent years many complaints have been voiced by Israelis about Muslim construction and excavation on and underneath the Temple Mount, and by Muslims about Israeli excavations, two under the Temple Mount, the rest around it[14]. Ironically, for a time Ambassador College - the liberal arts educational institution of the Worldwide Church of God - regularly provided students and money during summer breaks to assist with these excavations.

Some claim that this will lead to the destabilization of the retaining walls of the Temple Mount, of which the Western Wall is one, and/or the al-Aqsa Mosque, and allege that one side is doing so deliberately to cause the collapse of the sacred sites of the other. Israelis allege that Palestinians are deliberately removing significant amounts of archaeological evidence about the Jewish past of the site and claim to have found significant artifacts in the fill removed by bulldozers and trucks from the Temple Mount. Muslims allege that the Israelis are deliberately damaging the remains of Islamic-era buildings found in their excavations[15]. See below for details.

Since the Waqf is granted almost full autonomy on the Islamic holy sites, Israeli archaeologists have been prevented from inspecting the area; they have, however, conducted several excavations under and around the Temple Mount.

Damage to existing structures

In 1968-69, Israeli archeologists carried out excavations at the foot of the Temple Mount, immediately south of the al-Aqsa mosque and opened two ancient Second Temple period tunnels there that penetrate beneath Al-Aqsa Mosque in the area of the Hulda and Single gates, penetrating five meters into one and 30 meters into another. "At the Temple Mount's south wall digging took place to uncover the Arabic Umayyad palaces and Crusader remains." [16]

Over the period 1970-1988, the Israeli authorities excavated a tunnel passing immediately to the west of the Temple Mount, northwards from the Western Wall, sometimes using mechanical excavators under the supervision of archeologists. Palestinians claim that both of these have caused cracks and structural weakening of the buildings in the Muslim Quarter of the city above. Israelis confirmed this danger:

"The Moslem authorities were concerned about the ministry tunnel along the Temple Mount wall, and not without cause. Two incidents during the Mazar dig along the southern wall had sounded alarm bells. Technion engineers had already measured a slight movement in part of the southern wall during the excavations...There was no penetration of the Mount itself or danger to holy places, but midway in the tunnel's progress large cracks appeared in one of the residential buildings in the Moslem Quarter, 12 meters above the excavation. The dig was halted until steel buttresses secured the building." - Abraham Rabinovitch, The Jerusalem Post, September 27, 1996[17]

In 1982, Yehuda Meir Getz, rabbi of the Western Wall, had workmen open the ancient gateway, known as Warren's Gate, between the tunnel leading north from the Western Wall and the innards of the Temple Mount itself. Arabs on the Mount heard excavation noises from one of the more than two dozen cisterns on the Mount. Israeli Government officials upon being notified of the unauthorized tunneling hastily ordered the Warren's Gate resealed. It remains closed today.

In 1996, Israel completed a second tunnel beside the Temple Mount, which Palestinians say trespassed on Waqf property.

Archeologist Leon Pressouyre, a UNESCO envoy who visited the site in 1998 and claims to have been prevented from meeting Israeli officials (in his own words, "Mr Avi Shoket, Israel's permanent delegate to UNESCO, had repeatedly opposed my mission and, when I expressed the wish to meet with his successor, Uri Gabay, I was denied an appointment"[18]), accuses the Israeli government of culpably neglecting to protect the Islamic period buildings uncovered in Israeli excavations. More recently, Prof. Oleg Grabar of the Institute for Advanced Study at Princeton University has replaced Leon Pressouyre as the UNESCO envoy to investigate the Israeli allegations that antiquities are being destroyed by the Waqf on the Temple Mount.[19] Initially, Grabar was denied access to the buildings by Israel for over a year, allegedly due to the threat of violence resulting from the al-Aqsa Intifada. His eventual conclusion was that the monuments are deteriorating largely because of conflicts over who is responsible for them, the Jordanian government, the local Palestinian Authority or the Israeli government.

In autumn 2002, a bulge of about 700 mm was reported in the southern retaining wall part of the Temple Mount. It was feared that that part of the wall might seriously deteriorate or even collapse. The Waqf would not permit detailed Israeli inspection but came to an agreement with Israel that led to a team of Jordanian engineers inspecting the wall in October. They recommended repair work that involved replacing or resetting most of the stones in the affected area which covers 2,000 square feet (200 m²) and is located 25 feet (8 m) from the top of the wall. [20] Repairs were completed before January 2004. The restoration of 250 square meters of wall cost 100,000 Jordanian dinars ($140,000).[21]

On February 11, 2004, the eastern wall of the Temple Mount was damaged by an earthquake. The damage threatens to topple sections of the wall into the area known as Solomon's Stables. [22]

On February 16, 2004, a portion of a stone retaining wall supporting the ramp that leads from the Western Wall plaza to the Gate of the Moors (Arabic Bab al-Maghariba, Hebrew Sha'ar HaMughrabim) and on the Temple Mount collapsed. [23]

Damage to adjoining areas

In 1967, Israel razed the Moroccan Quarter (Harat al-Magharbah) of the Old City, immediately adjacent to the Temple Mount. Before the demolition the only way to access the Western Wall was through a blind alley in the quarter. This had long been an area of tension between the residents of the neighborhood and the Jewish Pilgrims. A plaza in front of the Western Wall and a yeshiva were built in its place.

Damage to antiquities

In 1996 the Waqf began construction in the structures known since Crusader times as Solomon's Stables, and in the Eastern Hulda Gate passageway, allowed the (re)opening of a mosque called the Marwani Musalla (claimed by Israel to be new, by Palestinians to be restored from pre-Crusader times) capable of accommodating 7,000 individuals. Many Israelis regard this as a radical change of the status quo under which the site had been administered since the Six-Day War which should not have been undertaken without consulting the Israeli government; Palestinians regard these objections as irrelevant. Though the building was built at the same time as the Al-Aqsa Mosque, whether the building had been a mosque before Crusader times or not is open to discussion.

In 1997, the Western Hulda Gate passageway was converted into another mosque. In November 1999, a buried Crusader-era door was reopened as an emergency exit for the Marwani Mosque, opening an excavation claimed by Israel to be 18,000 square feet (1,700 m²) in size and up to 36 feet (11 m) deep. According to The New York Times, an emergency exit had been urged upon the Waqf by the Israeli police, and its necessity was acknowledged by the Israeli Antiquities Authority[24].

In early 2001, Israeli police said they observed bulldozers destroying an ancient arched structure located adjacent to the eastern wall of the Temple Mount in the course of construction during which 6,000 square meters of the Temple Mount were dug up by tractors, paved, and declared to be open air mosques, which is assumed to have intermixed the underlying strata. Some of the earth and rubble removed was dumped in the El-Azaria and in the Kidron Valleys, and some of it (as of September 2004) remained in mounds on the site. The excavation and removal of earth with minimal archaeological supervision became an issue of controversy, with some scholars such as Jon Seligman claiming that valuable history material is being destroyed and others, such as Dan Bahat and Meir Ben-Dov, disputing this assessment. The Israeli Antiquities Authority (IAA) inspected the material and declared it of no archaeological value, but a group called the Committee for the Prevention of Destruction of the Antiquities on the Temple Mount campaigned against this position and in September 2004 obtained a temporary injunction against the IAA and the Muslim Waqf preventing them from removing the material which still lies in mounds on the site. Both sides accuse the other of having political motivation.

Vandalism to the southern wall

On March 30, 2005, the southern wall of the Temple Mount was found to have been the target of vandals. The word "Allah" in approximately a foot tall Arabic script was found newly carved into the ancient stones. The vandalism was attributed to a team of Jordanian engineers and Palestinian laborers in charge of strengthening that section of the wall. The discovery caused outrage among Israeli archaeologists and many Jews were angered by the “graffiti” at Judaism’s holiest site. [25]

Management of the site

A Muslim Waqf has managed the Temple Mount/Haram al-Sharif continuously since the Muslim reconquest of the Kingdom of Jerusalem. Since taking control of the area in the Six-Day War, Israel has not changed this state of affairs. Under this arrangement, Jews are generally permitted to visit the site in small numbers, but are not allowed to pray on the Temple Mount. In fact, an official of the Waqf usually accompanies such Jewish visits and forbids Christians also from praying or reading the Bible upon the Temple Mount (A House of Prayer for All Peoples?).

On the 7th June 1967, immediately after the fighting had died down in Jerusalem, the then Prime Minister, Levi Eshkol, convened the spiritual leaders of all the communities in Jerusalem and assured them that "no harm whatsoever shall come to the places sacred to all religions", and that contacts should be maintained in order to make certain that spiritual activities of the religious leaders in the Old City may continue. He also mentioned that upon his request the Minister of Religious Affairs had issued instructions according to which arrangements in connection with the Western Wall, Muslim Holy Places and Christian Holy Places should be determined by the Chief Rabbis of Israel, a council of Muslim clerics and a council of Christian clergy respectively. Together with the extension of Israeli jurisdiction and administration over east Jerusalem, the Knesset passed the Preservation of the Holy Places Law, 1967, [26] ensuring protection of the Holy Places against desecration, as well as freedom of access thereto.—Jerusalem–The Legal and Political Background Ministry of Foreign Affairs, Government of Israel [27]

Claims of exclusivity

Muslim claims of exclusivity

  • Temple Mount, all its structures and wall, including the Western Wall, are a sacred place for the Muslims around the globe.
  • "The archaeology of Jerusalem is diverse - excavations in the Old City and the areas surrounding it revealed Umayyad Islamic palaces, Roman ruins, Armenian ruins and others. Outside of what is mentioned written in the Old and New Testaments, muslims deny any evidence of jews in the old city of Jerusalem and its immediate vicinity."—Palestinian Authority Information Ministry Press Release, December 10, 1997
  • "muslims believe without any base or foundation. that jewish claims to the sight are pure fabrications )

Jewish claims of exclusivity

  • muslims never stressed any importance on the sight or largely accepted it as the place Mohammad ascended to heaven until the curant muslim stuctures were built
  • there is no mention of jerusalem israel palistine zion or alquds in th koran and there had never been a muslim presence in jerusalem until the arab conquest in the late 600's
  • Traditional Judaism believes that the Temple Mount area will eventually come under Jewish control, and a Temple will be rebuilt.
  • Most religious authorities view this event as occurring at the hand of Divine Providence by a future Jewish Messiah
  • A minority view, following the influential view of Maimonides, holds that Jews should attempt to rebuild the Temple, when possible, on their own.
  • arabs built the dome and the mosque after jews all ready had a deep religious and historicle conection to the temple mount
  • it was comman practice of muslim conquerors to build mosques and shrines over the local religious sights as an atempt to eradicate previous peoples conecton to the land
  • many ancient jewish stuctures and artifacts have been destroyed both directly and indirectly by the muslim keepers of the sight
  • muslims have history of desecrating jewish holy sihgts in jerusalem in order to destroy any jewish clame to the city
  • Most Israelis and Jews acquiesce to the continued Arab presence on the Temple Mount. Most Israelis and Jews are religiously secular or liberal, regard the sacrificial cult as an earlier primitivism, and have no interest in a future Temple. Most religiously Orthodox Jews await Divine Providence and do not wish to ignite a war.
  • A very small minority, notably the Temple Mount and Eretz Yisrael Faithful Movement and The Temple Institute, advocate as a political platform the immediate removal of the Dome of the Rock and the Al Aqsa mosques, which they deem signs of "Islamic conquest and domination", suggesting that they be "rebuilt at Mecca" and claiming "God ... expects Israel to re-liberate the Temple Mount from the pagan Arab worshippers."
  • While the Temple Mount and Eretz Yisrael Faithful Movement has had very little success in persuading the Israeli government to forcibly remove the area's mosques, it has had greater success in its efforts to lift restrictions on Jewish worship at the Temple mount. The group has had growing (although still limited) support in Israel in its political campaign in support of permitting Jews to worship at Judaism's holiest site. Currently, Jews are permitted to enter the Temple Mount under tight police observation, but are prohibited from bringing ritual objects or praying there.
  • In 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."[28][29]

Acknowledgments of the basis for its holiness to other religions

Jewish

the temple mount is the former sight of solomans temple and jews had considered it sacred far before other religons clames to the land 

     As Jews do not consider the Qur'an sacred, their tradition ideologically refutes Muhammed's status as a prophet and his journey to Jerusalem. Some Jews (and others) hold that the Qur'an's discussion of the night trip never involved Jerusalem or the Temple Mount (as the place of the event is not specified and neither is mentioned by name anywhere in the Qur'an), but rather that this was a later Muslim reinterpretation of the verse, made for political reasons. [30]

[31] [32] [33] [34] [35] See the discussion of this topic at Isra and Mi'raj.

However, the Government of Israel and most Jews recognize that Muslims regard the site as holy based upon their beliefs, and respect the rights of Muslims to hold such beliefs and to pray there in their fashion. The State of Israel allows Muslims access to the site since capturing it in the Six-Day War, and they are the only ones who are permitted to pray on the site [36]; however, Palestinians under the age of 45 have been barred from entry during past periods of conflict. [37], Palestinians were restricted due to Israeli-claims of architectural integrity [38], and, further, Palestinians from the West Bank and the Gaza Strip are often currently unable to reach the site due to restrictions on their movements [39]. Recent controversy has developed when Israeli authorities allowed non-Muslims to enter the mosque compound, against the wishes of the Waqf who administers the site [40].

Muslim

The main reason that the Temple Mount is holy in Judaism is that it was the site of the Temple. This fact provides a reason for its holiness in Islam; it is still considered to be the orthodox Islamic position. A Brief Guide to al-Haram al-Sharif, a booklet published in 1930 by the "Supreme Moslem Council", a body established by the British government to administer waqfs and headed by Hajj Amin al-Husayni during the British Mandate period, states (page 3, first page of text):

"The site is one of the oldest in the world. Its sanctity dates from the earliest (perhaps from pre-historic) times. Its identity with the site of Solomon's Temple is beyond dispute. This, too, is the spot, according to universal belief, on which David built there an altar unto the Lord, and offered burnt offerings and peace offerings." A footnote refers the reader to 2 Samuel 26:25.

More recent examples include a fatwa issued by the Saudi Sheikh M. S. al-Munajjid, quoted on IslamOnline, 18 March 2001, stating that:

Al-Aqsa Mosque (in Jerusalem) was the first of the two qiblahs (prayer direction), and is one of the three mosques to which people may travel for the purpose of worship. And it was said that it was built by Sulayman (Solomon), as stated in Sunan an-Nasa’i and classed as authentic by al-Albani. [citation needed]

Since the beginning of Islam, this has been the orthodox position. Starting in the 1990s, however, some people, including the PA-appointed Sheikh Ekrima Sa'id Sabri, chairperson of the Palestinian Higher Islamic Commission and Grand Mufti of Jerusalem, have denied that the site is connected with Solomon, and that it had any history involving the Jews. [citation needed]

See also

References

  1. ^ Sefer HaCharedim Mitzvat Tshuva Chapter 3
  2. ^ Shaarey Teshuvah, Orach Chaim 561:1; cf. Teshuvoth Radbaz 691
  3. ^ Sheyibaneh Beit HaMikdash: More on Tum'ah and Tahorah

Sharif in Jerusalem]

Archeological controversy

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