A Temple Mount Beam

The Waqf, Jordan, the Palestinian Authority all claim there's no archaeological scientific proof of the existence of a Jewish Temple on the Temple Mount.

Well, read this from a review of a study edited by Gideon Avni and Guy Stiebel, Roman Jerusalem: A New Old City, in the Journal of Roman archaeology. Supplementary series, 105.   Portsmouth, RI:  Journal of Roman Archaeology, 2015:

The second part of the volume (The ritual sphere) has two fascinating contributions...the other by Perez Reuven about a decorated beam removed from the al-Aqsa Mosque during renovations in the 1930s. The beam of cypress wood is 12.5 meters long and based on its decoration is dated by Reuven to the second or third century; it originally was part of an architrave of a monumental building in Roman Jerusalem. Reuven hypothesizes that it may have been part of a temple on the Temple Mount, which brings us to the debate about the presence of a temple to Jupiter on the site of the destroyed Jewish Temple and the fate of the Temple Mount."

It has been theorized that the beam was in secondary use:

High-quality Cedar of Lebanon and cypress beams from Herod’s Temple Mount would have been used and reused in a phenomenon known to archaeologists as “secondary use.” R.W. Hamilton’s 1949 publication on the dismantling of the Al-Aqsa Mosque already noted that many beams showed signs of secondary use. These signs include functional depressions or protrusions intended from their original use as well as decorative woodcarving styles from earlier periods.


Recent carbon-14 tests on the beams confirm their antiquity. Some predate Herod’s Temple Mount: One beam dates to the ninth century B.C.E.—the First Temple period! The exact history of the beams is hard to pin down. They were likely used in two or more different constructions, and poor storage has led to the ever-quickening degradation of the beams.


Despite conservation issues, Peretz Reuven was able to make detailed analyses of the beams. For example, indentations on the underside of a beam with Herodian/Roman-period decorations suggest that it rested on column capitals in an earlier structure. The indentations are spaced at a similar interval to columns at Herod’s Royal Stoa. 

The beams were for years stored outside, next the the southern wall, suffering from the elements:

and now for the past few years in the courtyard of the Double (Golden) Gate:

I presume they are rotting away.

UPDATE

And as it happens, the next day, Friday, after I posted this, Arnon Segal wrote on the same subject in his weekly Makor Rishon page dedicated to the Temple Mount and included this picture of various beams from different periods.  The earliest Roman beam is on top:

^

Haaretz Counters Muslim Temple-Denial Campaign

And it did so in reporting this:

Archaeologists uncover Second Temple-era priestly quarter of Jerusalem
Luxuries, like a bathtub, signal that the 2000-year old house being dug up in Mt. Zion, near Caiaphas' home, belonged to a member of the ruling class.
By Philippe Bohstrom

Archaeologists excavating in the heart of ancient Jerusalem have begun to uncover the neighborhood that housed the elite 2,000 years ago – most probably the priestly ruling class.One of the houses had its own cistern, a mikveh (a Jewish ritual bathing pool), a barrel-vaulted ceiling and a chamber with three bread ovens.

Priests?

Oh, the ones who conducted the Temple service.

Temple?


See how easy it is to counter Temple-Denial.

Denial by Abbas.

Denial by the Mufti of Jerusalem, the cleric in charge of the Al-Aqsa Mosque, Sheikh Muhammad Ahmad Hussein.

Denial by Raad Salah.

Etc.


^ 

Denying Islamists Their Temple Denial

At the end of May I blogged on Qanta Ahmed's amazing talk.

I have now discovered she herself blogged about her visit and her touring and what she saw.

Among all that was a visit to the Temple Mount.  And I found there two pictures of hers that deserve wide exposure:

and

She describes:

Leaving the Dome, we walked South, on to Al Aqsa...We walked around the corner and, approaching a smaller vestibule, we confronted enormous columns. Their diameter deeper than the height of a tall man, they were disproportionate to the low roof. Each of the massive pillars were carefully supported by modern concrete abutments and steel girdles. These pillars looked much older. They didn’t belong to Al Aqsa. Nearby, Ibrahim pointed out the roof overhead. A distinct break in the brickwork was evident.

“This was the entrance to the Second Jewish Temple that was here before Al Aqsa. You can see it is absolutely distinct.” And without doubt, it was easy to see, this had been a place of worship for Jews centuries before. Perhaps we were standing at the gate. Somehow, these hardy arches, these massive pillars had escaped even the Romans’ determined destruction of the Second Temple. Before this place was made ours, it had clearly been theirs. We were on borrowed ground. Incredible at something so ancient, confronted with the profound reality preceding Islam, we fell into the shared silence of young believers.

She also was in the Cave beneath the Dome of the Rock: 

__________________


P.S.  Not only the Temple is denied:

The Israeli occupation authority (IOA) plans to convert a historical Islamic mosque in occupied Jerusalem to a synagogue, Haaretz newspaper said.  The newspaper said that the Israeli antiquities authority intends to remove all Islamic features of Nabi Dawoud (Prophet David) Mosque in Jerusalem after it was vandalized...the Israeli antiquities authority decided to Judaize the Mosque, which was built in the seventh century, and turn it into a synagogue.

That mosque?  It's at the Mount Zion Complex.

Just before the Roman conquest of Jerusalem and the destruction of the Second Temple, Josephus described Mount Zion as a hill across the valley to the west. Thus, the western hill extending south of the Old City came to be known as Mount Zion, and this has been the case ever since....In 1874, an Englishman, Henry Maudsley, discovered a large segment of rock scarp and numerous ancient dressed stones on Mount Zion that were believed to be the base of Josephus's First Wall.

^

Have You Read Aristeas' Letter?

As explained, the Letter of Aristeas (and see this book)

^{was a letter addressed from Aristeas to his brother Philocrates...Over twenty manuscripts of this letter are preserved...the letter's author alleges to be a be a courtier of Ptolemy II Philadelphus (reigned 281-246 BCE).}

Most scholars hold that the letter was a

pseudepigraphal work of pseudo-history produced in Alexandria, probably in the mid-2nd century BC, to promote the cause of Judaism...The author’s purpose was to present Judaism in a favourable light to pagans and make strict observance of religious laws attractive to Hellenistic Jews...The writer used current Hellenistic literary conventions and the technical language of the Alexandrian court, but his Greek style and several historical inaccuracies indicate that he was a deliberate archaist. His concern for the welfare of Jewish slaves, his romantic picture of Palestinian Jewry, and his efforts to explain the theory behind Jewish dietary laws mark him as a Jew rather than a pagan.

^{As to its dating,}

^{the general consensus [is] that it was likely written in the last third of the 2nd century B.C.E. (i.e. ca. 130-100 B.C.E.) - although some scholars (e.g. Jelicoe and Orlinsky) date it as early as 170...Under the cloak of a Gentile praising Judaism, it defended Judaism to Jews by letting Jewish readers look at their tradition through the eyes of an outsider, who found not only something commendable, but traditions corresponding to high values in Hellenistic society. As an apology for the prestige of Judaism, this document is one of the most striking and vigorous attempts to bridge the gap between Judaism and Hellenism for which we have evidence.} 

^More:

^{This article proposes that the Letter of Aristeas was written in the late third century bce, either towards the end of the reign of Ptolemy IV (222–205 bce) or the beginning of the reign of Ptolemy V (204–180 bce). This dating is supported, inter alia, by the list of harbors in the Letter (115) and by the Sitz im Leben of Jewish life in Egypt that the Letter reflects.}

<sup>In the end, the letter attests to a physical reality even if it is polemical or theological propaganda.

As another scholar writes:</sup>

^{major parts of the book relate the expedition members’ impressions of the Land of Israel, Jerusalem, the Temple and the High Priest and describe in detail the philosophical banquet in which the king and his friends participated together with the seventy-two sages that came from Jerusalem. Clearly then, since it exhibits characteristics of other genres such as utopian geography and philosophy, Aristeas should not be regarded as historiography alone...}

 ...the core of the ideology [of the letter] is easily discernible: a combination of total loyalty to Judaism and deep and active involvement with the Hellenistic world and culture. This combination is revealed in the writer’s affection for and identification with the Hellenistic world on the one hand, and in the logic and justice attributed to the laws of the Torah, the central place of God and the importance of the Land of Israel, Jerusalem and the Temple on the other

 
^{As to that physical, geographical reality, what does it contain that, for example, could deny the Islamic Temple Denial campaign?}

Well, this:

Description of Jerusalem.

(a) The temple (and the water-works system).
(b) The ceremony.
(c) The citadel.
(d) The city.
(e) The countryside.

Excerpts from Chapter Four:

...but I will first of all give you a description of the whole country. When we arrived in the land of the Jews we saw the city situated 84 in the middle of the whole of Judea on the top of a mountain of considerable altitude. On the summit the temple had been built in all its splendour. It was surrounded by three walls more than seventy cubits high and in length and breadth corresponding to the structure of the edifice. All the buildings 85 were characterized by a magnificence and costliness quite unprecedented. It was obvious that no expense had been spared on the door and the fastenings, which connected it with the door-posts, and 86 the stability of the lintel. The style of the curtain too was thoroughly in proportion to that of the entrance. Its fabric owing to the draught of wind was in perpetual motion, and as this motion was communicated from the bottom and the curtain bulged out to its highest extent, it afforded a pleasant 87 spectacle from which a man could scarcely tear himself away. The construction of the altar was in keeping with the place itself and with the burnt offerings which were consumed by fire upon it, and the approach to it was on a similar scale. There was a gradual slope up to it, conveniently arranged for the purpose of decency, and the ministering priests were robed in linen garments, down to their 88 ankles. The Temple faces the east and its back is toward the west. The whole of the floor is paved with stones and slopes down to the appointed places, that water may be conveyed to wash away the 89 blood from the sacrifices, for many thousand beasts are sacrificed there on the feast days. And there is an inexhaustible supply of water, because an abundant natural spring gushes up from within the temple area. There are moreover wonderful and indescribable cisterns underground, as they pointed out to me, at a distance of five furlongs all round the site of the temple, and each of them has countless pipes 90 so that the different streams converge together...

92 The ministration of the priests is in every way unsurpassed both for its physical endurance and for its orderly and silent service. For they all work spontaneously, though it entails much painful exertion, and each one has a special task allotted to him. The service is carried on without interruption - some provide the wood, others the oil, others the fine wheat flour, others the spices; others 93 again bring the pieces of flesh for the burnt offering, exhibiting a wonderful degree of strength. For they take up with both hands the limbs of a calf, each of them weighing more than two talents, and throw them with each hand in a wonderful way on to the high place of the altar and never miss placing them on the proper spot. In the same way the pieces of the sheep and also of the goats are wonderful both for their weight and their fatness. For those, whose business it is, always select the beasts which are without blemish and specially fat, and thus the sacrifice which I have described, 94 is carried out. There is a special place set apart for them to rest in, where those who are relieved from duty sit...Everything is carried out with 96 reverence and in a way worthy of the great God.

...100 But in order that we might gain complete information, we ascended to the summit of the neighbouring citadel and looked around us. It is situated in a very lofty spot, and is fortified with many towers, which have been built up to the very top of immense stones, with the object, as we were informed, of 101 guarding the temple precincts, so that if there were an attack, or an insurrection or an onslaught of the enemy, no one would be able to force an entrance within the walls that surround the temple. On the towers of the citadel engines of war were placed and different kinds of machines, and the position was 102 much higher than the circle of walls which I have mentioned. The towers were guarded too by most trusty men who had given the utmost proof of their loyalty to their country...The citadel was the special protection of the temple and its founder had fortified it so strongly that it might efficiently protect it.

105 The size of the city is of moderate dimensions. It is about forty furlongs in circumference, as far as one could conjecture. It has its towers arranged in the shape of a theatre, with thoroughfares leading between them. Now the cross roads of the lower towers are visible but those of the upper 106 towers are more frequented. For the ground ascends, since the city is built upon a mountain. There are steps too which lead up to the cross roads, and some people are always going up, and others down and they keep as far apart from each other as possible on the road because of those who 107 are bound by the rules of purity, lest they should touch anything which is unlawful... 

A great quantity of spices and precious stones and gold is brought into the country by the Arabs. For the country is well adapted not only for agriculture but also for commerce, and the 115 city is rich in the arts and lacks none of the merchandise which is brought across the sea. It possesses too suitable and commodious harbours at Askalon, Joppa, and Gaza, as well as at Ptolemais which was founded by the King and holds a central position compared with the other places named, being not far distant from any of them. The country produces everything in abundance, 116 since it is well watered in all directions and well protected from storms. The river Jordan, as it is called, which never runs dry, flows through the land. Originally (the country) contained not less than 60 million acres-though afterwards the neighbouring peoples made incursions against it...

Other mountain torrents, as they are called, flow down into the plain and encompass the parts about Gaza and the district of 118 Ashdod. The country is encircled by a natural fence and is very difficult to attack and cannot be assailed by large forces, owing to the narrow passes, with their overhanging precipices and deep ravines, and the rugged character of the mountainous regions which surround all the land. 119 We were told that from the neighbouring mountains of Arabia copper and iron were formerly obtained...

Jerusalem.

The Temple.

Gaza.

Arab merchants.

So, is denial an historical option?

 

^ 

NYTimes Still Can't Get It Right After All These Years

The NYTimes, which is quite capable of reporting on many news items relating to supposed Jewish offenses, finally gets around to highlighting events at the Temple Mount of last week belatedly in this Jodi Ruderon story:

New Clashes at Site in Jerusalem Holy to Both Muslims and Jews

JERUSALEM — Two Israeli police officers were slightly injured in a clash at a holy site in Jerusalem that erupted during a demonstration after Friday Prayer, and one Arab protester was arrested.

The protest occurred several days after a Jewish hard-liner was accused of breaking the ban against Jews praying at the fiercely contested site, called the Temple Mount by Jews and the Noble Sanctuary by Muslims.

Hundreds of Muslims emerged from Al Aksa Mosque on Friday chanting slogans against Jewish extremists and throwing stones at police officers, according to witnesses and the authorities. Micky Rosenfeld, a police spokesman, said officers “dispersed the rioters with stun grenades,” though journalists on the scene said tear gas was also deployed.

Mr. Rosenfeld said that one man, an Arab citizen of Israel, was arrested on suspicion of attempting to stab a police officer, and that the police expected to make further “arrests in the coming days of those who were involved in the disturbances.”

Religious Jews revere the site as the location of their ancient temples; for Muslims, it is the third holiest site in the world. The second Palestinian intifada, or uprising, was set off in 2000 by a visit to the site by Ariel Sharon, then the Likud Party leader.

Since Israel captured East Jerusalem during the 1967 war, the compound has been operated by the Waqf, the Muslim religious endowment, with security provided by Israel. Jews are allowed to visit the site, except on Fridays, but not to pray there.

The friction on Friday appears to have been tied a visit there on Tuesday by about 500 Jews. During that visit, Moshe Feiglin, a right-wing activist who frequently visits the site, was arrested after he laid on the ground, against police orders, Mr. Rosenfeld said.

On Wednesday, five Israeli Arabs were arrested on suspicion of attempting to attack visiting Jews, Mr. Rosenfeld said; one Jew was also arrested that day for not following police orders to leave as the Arabs approached.

Khaled Abu Aker and Isabel Kershner contributed reporting.

But is this true?

The second Palestinian intifada, or uprising, was set off in 2000 by a visit to the site by Ariel Sharon, then the Likud Party leader.

Remember, the first Israeli casualty was the previous day:

Sept 27, 2000 - Sgt. David Biri, 19, of Jerusalem, was fatally wounded in a bombing near Netzarim in the Gaza Strip.

And these details:

C. The visit of Ariel Sharon to the Temple Mount, 28 September 2000

164. ...the groundwork for violence had been laid by the Palestinian leadership well before the visit by Opposition leader Ariel Sharon to the Temple Mount on Thursday, 28 September 2000. The visit was not the cause of the violence. As there has been a good deal of dissembling associated with the visit of Mr Sharon to the Temple Mount, it may be helpful to the Committee if key aspects of this event are described more fully.

165. Mr Sharon, the leader of the Opposition in the Israeli Parliament, the Knesset, published his intention to visit the Temple Mount on 24 September 2000, four days prior to the intended visit. The declared purpose of the visit was to examine archaeological sites on the Temple Mount following work that had been carried out by the Muslim Wakf, notably in the area of Solomon's Stables...At the time of announcing his intention to visit the area, Mr Sharon indicated that he would be accompanied by archaeologists from the Israeli Antiquities Authority.

170. The sensitivity of and risks associated with the proposed visit by Mr Sharon to the Temple Mount were clear to all. It was evident that there would be elements within the Palestinian community who would oppose the visit and might seek to prevent it. The timing of the visit was also sensitive insofar as it preceded by only a few days the Jewish New Year, a period in which Jewish families traditionally visit the Western Wall which stands at the foot of the Temple Mount.

171. While the possibility of prohibiting the visit was considered, freedom of access to "sacred places" is expressly enshrined in Israeli legislation and Supreme Court decisions. Freedom of movement of Members of the Knesset, save for reasons of national security, is also expressly provided for in Israeli law. The scope for prohibiting the visit was thus limited.

172. Against this background, the relevant Israeli authorities consulted with the Palestinian side...The Palestinian side was presented with the route of the proposed visit - as indicated on Aerial Photograph No.1. It was affirmed that Mr Sharon would visit the area in the same way as would any non-Muslim visitor (the Temple Mount being generally open to public access). The relevant Israeli authorities also promised that no attempt would be made to restrict Muslim freedom of access to the Temple Mount during the visit...

173. The consultations with the Palestinian side included a telephone conversation on the proposed visit between Israeli Foreign Minister Shlomo Ben-Ami and the Head of the Palestinian Preventive Security Organisation in the West Bank, Jibril Rajoub, on 26 September 2000 in which, by reference to the contemporaneous note of the conversation, Mr Rajoub indicated "if Mr Sharon refrains from entering the Mosques on Temple Mount, there wouldn't be any problem." On the basis of this consultation and other measures adopted, the visit was not prohibited.

174. ...a communique published by Hamas on 27 September, the day prior to the visit, [stated] inter alia as follows: "The Jews have clearly and unequivocally declared their ambition in continuing occupation of Jerusalem and the holy Aqsa Mosque. It is quite clear that plans to demolish the Aqsa Mosque and build the so-called Jewish temple in its place were no longer the aspirations of limited or extremist groups in the Zionist society, as some believed...

We call on our people to head tomorrow Thursday to the holy Aqsa Mosque to confront the terrorist Sharon and prevent him from entering the Mosque and its yards...

175. Other declarations and communiques calling for opposition to the Sharon visit were published by Fatah, the principal political-military grouping within the PLO answerable directly to Yasser Arafat, and by others.

176. On the day of the visit, Muslim morning prayers on the Temple Mount took place at around 5.54 am and passed without incident. From around 7.00 am, political figures - both Israeli supporters and detractors of the visit and Palestinian leaders - began arriving on the scene. Palestinian youth - eventually numbering around 1,500 - also began arriving, shouting slogans in an attempt to inflame the situation. Some 1,500 Israeli police were present at the scene in order to forestall violence.

177. Mr Sharon arrived at the Temple Mount at 7.57 am. There were limited disturbances during the visit, mostly involving stone throwing. The visit lasted 34 minutes, ending at 8.31 am. Mr Sharon visited the site during normal hours in which it was open to tourists. He made no attempt to enter the Mosques.

178. During the remainder of the day, outbreaks of stone throwing continued on the Temple Mount and in the vicinity leaving 28 Israeli policemen injured, three of whom were hospitalised. There are no accounts of Palestinian injuries on that day...
D. Conclusions in respect of this Part

180. There is a widespread belief, actively advanced by the Palestinian side, that demonstrations by Palestinian youth took place spontaneously in reaction to the visit by Ariel Sharon to the Temple Mount. That belief is fundamentally flawed. The visit by Mr Sharon, however sensitive, was not the cause of the violence. It was an excuse for a violent campaign, the groundwork for which had already been laid by the Palestinian leadership. The object of the violence was the creation of new facts on the ground - the bringing about of a new reality to bolster the Palestinian position in its relations with Israel. The means to this end were the inevitable Palestinian casualties - inevitable because of the confrontational practices that would be pursued by the Palestinians.

And getting back to the Temple Mount story - why no reports on the outlandish Muslim claims of chemical attacks on Al-Aqsa foundations, underground excavations, falling trees due to Jews, etc.?  The incitement and threats of violence?  The Temple Denial campaign?

Can we not expect a little perspective?

UPDATE

Who initiates violence?


^

Ratchetting Up Temple Mount Denial

Three of the latest outlandish, silly, ridiculous but dangerous mindset reporting that not only simply twists and falsifies facts but also one must be cognizant of the intention.

These items and statements are examples of incendiary incitement seeking to foment anti-Jewish violence.  These are not part of some political confrontation of a philosophical ethical nature with theological ramifications for the cloister, or the kloyze.

1.
Islamic-Christian Commission warns of fake Jewish history imposed on the Temple Mount

The Islamic-Christian Commission in Support of Jerusalem and the Holy Sites has warned that the Israeli occupation authorities are working to impose a false Jewish history in the occupied city, especially on the area known to Jews as the Temple Mount. The Commission called for a firm refutation of the fake history and warned of new Judaisation projects in the Umayyad palaces, the Magharba Gate and Silwan.

The Commission pointed out that the occupation authorities not only dig tunnels in the archaeological areas to search for relics of their temple in Jerusalem, but are also working to impose a Jewish history on these areas to prove Israel’s rights in the Holy Land. Israeli excavations and claims about the existence of the remains of an entire Jewish city are plans brought into reality drafted by Jewish extremists. “The excavations under the Umayyad palaces to the south of Al-Aqsa Mosque now connect the bottom of Jerusalem’s walls, behind the southern wall of the blessed mosque,” noted the Commission in a press statement.

It added that the Israeli occupation, headed by the Jerusalem municipality and the Antiquities Authority, is preparing a large project targeting the Noble Sanctuary of Al-Aqsa. According to the plans, Israel will change the features of Al-Aqsa Mosque and impose a Jewish character on it, “in a preliminary step to achieve the goal of Judaising Al-Aqsa Mosque and establishing a Temple”.

According to the Islamic-Christian group, the two regions of the Umayyad palaces and Silwan will remain an integral part of Occupied East Jerusalem. The Commission called on Israel “as an occupying power” to adhere to its obligations under international humanitarian law, which imply that it must preserve archaeological sites and refrain from making any changes to Jerusalem’s historic landmarks.

2.

Grand Imam of Al-Azhar calls on Islamic summit in Makkah for cancelling the Arab initiative

The Grand Imam of Al-Azhar mosque Sheikh Ahmed Al-Tayeb called on the Islamic summit held in Makkah to cancel the Arab initiative in response to the Israeli recent violations in Jerusalem and al-Aqsa mosque.

The Sheikh warned in a statement on Tuesday of the seriousness of the Israeli violations that aim to judaize not only the city of Jerusalem but also al-Aqsa mosque and to falsify history.

He said that the recent Israeli draft bill to divide the Aqsa mosque between Muslims and Jews was similar to the arrangements at the Ibrahimi mosque in Al-Khalil.

3.
US Report Supports Right Wing Project to Allow Jews to Pray in Al-Aqsa Mosque

The United States Commission on International Religious Freedom has issued a report that criticizes Israel's prevention of non-Muslims, "especially Jews", from praying in al-Aqsa mosque, arguing that it prevents religious freedom...
The report, which was published in Washington, claims that Israel gives security reasons for not allowing non-Muslims to pray at Al-Aqsa mosque while Israeli policy is also to promote religious freedom. This is despite the Israeli Supreme Court's decision to allow non-Muslims to pray at Al-Aqsa, and Israeli security forces accompanying Jews who wish to pray in the mosque.
The report also criticized Israel's prevention of Christian Missionary Groups from entering the country. They called on the Israeli Interior Ministry to review this decision, saying that, "When Israel doubts that these groups are Christian Missionary Groups, they are prevented from entering."

^

Jerusalem's Temple Echo in Turkey

Take a look at this archaeological find at Tell Tayinat in southern Turkey:

Does it remind you of something?

Well, here's once conclusion, p. 139 here:

The Tayinat Archaeological Project’s investigations, when combined with the results of the Syrian-Hittite Expedition, most notably their Building II, indicate the existence of an extensive religious complex in this area of the Neo-Assyrian city. Building II has been upheld as an exemplar of Iron Age Levantine religious architecture ever since its discovery in 1936. Many scholars, including its original excavators (see Haines 1971: 53), have identified it as a megaron-style temple, part of a long-standing West Semitic religious tradition. Biblical scholars have largely favored this view, drawing visual inspiration for the various components of the Solomonic temple described in the Hebrew Bible (cf. Wright 1941; Busink 1970: 558–62)...

Like this:

The Temple.
The Temple in Jerusalem.
The Temple in the Bible.

It existed.


____

thanks to Challah for research assistance.
^

So, The Qur'an Relates Temple Tales

Excerpts from a paper, The Temple in the Qurʾān, presented by William J. Hamblin, Professor of History, Brigham Young University today

Taken together, all of the elements mentioned in this passage [Sūrah 34:12b-13a] --Solomon as builder of a place of worship, the massive use of bronze, the jinn as workers, the images, and water basins -- make it certain that this passage is describing the building of Solomon’s Temple, viewing its construction as having been ordered by God and facilitated by divine intervention.

In these Qurʾānic narratives about Mary, the temple appears in Qurʿān 3:35-37, describing the birth of Mary and her dedication as a youth to serve in the temple, where she is miraculously fed by God. 

The Qurʾān also includes a rather detailed description of the destructions of the Jerusalem temple       by the Babylonians and the Romans in 17:4-8. 

and

The Qurʾān views the temple of Jerusalem through three different lenses.  First, the Qurʾānic temple was an Israelite holy place intimately tied to the lives of the ancient prophets.  Solomon built it by divine decree and with miraculous assistance.  It was commemorated as a place of repentance and miracles.   Second, it was a Christian holy place, where God fed Mary miraculous food, and angels spoke to Zachariah.  Finally, it was a contemporary Muslim sacred place, directly linked to the spiritual life of the Muslims, where Muhammad ascended to heaven in vision.  But, despite its holiness, it was destroyed because of the apostasy of the Jews.  For the Qurʾān, the Jerusalem temple is thus a sign of God’s miraculous power, and a warning, that sacredness does not derive from a place alone, but from submission (ʾislām) to the will of God. 

Interesting but I think there is room for debate on sum of his interpretations.

Temple Denial anyone?

-------------------------

UPDATE

I forwarded the lecture to Dr. Mordechai Kedar and he sent Hamblin this letter:

Dear Prof. Hamblin,

I read your article "The Temple in the Qurʾān" and I was surprised to find no mention to the well-established evidence (based on Islamic sources) that the al-Aqsa Mosque was ORIGINALLY in the Arab peninsula, between Mecca and Taʾif, near the village of al-Ji‘irrana. In addition, it is not mentioned in the Qurʾān, in any of its four names: ʾIlya, Urshalim, Bayt al-Maqdis or al-Quds.

And the fact that Jerusalem, traditionally, is not sacred to Shi‘ites, (Najaf in Southern Iraq is the third place in holiness for Shi‘ites) hints to the possibility that the whole issue of holiness attributed to Jerusalem in Islam is connected to politics more than anything else.

Ibn Taymiyya in his Ziyarat Bayt al-Maqdis relates to the status of Jerusalem in Islam in a rather negative way.Al-Ghazali places the al-Aqsa Mosque in heaven, something like the concept of Civitate Deo....

Please read my piece on this matter: How did Jerusalem come to be so holy to Moslems? 

Please note that it was written 12 years ago, when Arafat was still alive..

.

I'd appreciate your comments,

Dr. Mordechai Kedar

Bar-Ilan University

Israel

^

Will the Waqf Wail and Hamas Harangue?

This is a letter from the Chief Ashkenazi Rabbi of Israel, Yonah Metzger. 

The letter itself asks people to reflect spiritually on the recent tragedies of traffic accident deaths, murders and rapes.

But what caught my eye was the opening salutation, which I have encircled and noted:

It reads, in English:-

To our brethren, those residing in the Land of Israel, God be upon you and you should live!  Peace and great salvation from the City of Holiness and of the Temple.

The "Temple"?

What will the temple-deniers say now?

^