1925 Wakf Temple Mount Guide or Temple mount taken by force. - by the
Supreme Mostlem Counsel
In 1925 Moslems that controlled Temple Mount produced this guide which as it turns out is a pretty accurate history showing that they do NOT hold the original claim to the mount, but instead, took it by force. Admitting that even their own scholars admit it belonged to the Hebrews.
Before 637 CE/AD Jerusalem belonged to Yisra’el.
Read it for yourself and decide. Don’t take my word for it.
Text only transcription of the guide
for ease of reading.,
for ease of reading.,
A Brief Guide
To
AL-HARAM AL-SHARIF
JERUSALEM
To
AL-HARAM AL-SHARIF
JERUSALEM
Published
by the
Supreme Mostlem Counsel
by the
Supreme Mostlem Counsel
PRICE P.T. 15
The Sacred Enclosure will normally be open to visitors between
7.30 a.m. and 11.30 a.m. daily (Fridays excepted).
7.30 a.m. and 11.30 a.m. daily (Fridays excepted).
Admission may be gained by the gate known as Bab al-Silsileh.
Jerusalem 1925
-3-
IMPORTANT NOTICE.
Visitors should bear in mind that the whole of the Haram
Area, and not only it’s edifices, is scared to Moslems; and that
they will be expected to pay due regard to its sanctity. In par-
ticular, they must abstain from smoking anywhere in the Area,
and from bringing dogs with them.
The visiting-hours are from 7.30 a.m. to 11.30 a.m. daily,
(Fridays excepted) and visitors are particulary requested to leave
punctually at 11.30 so as not to hinder the observance of the
midday-prayer.
Admission may best be gained by the gate known as Bab
al-Silsileh. It would save trouble and delay if visitors were to
make it a point of entering the Haram by that gate.
Area, and not only it’s edifices, is scared to Moslems; and that
they will be expected to pay due regard to its sanctity. In par-
ticular, they must abstain from smoking anywhere in the Area,
and from bringing dogs with them.
The visiting-hours are from 7.30 a.m. to 11.30 a.m. daily,
(Fridays excepted) and visitors are particulary requested to leave
punctually at 11.30 so as not to hinder the observance of the
midday-prayer.
Admission may best be gained by the gate known as Bab
al-Silsileh. It would save trouble and delay if visitors were to
make it a point of entering the Haram by that gate.
N.B. The photographs in this Guide are reproduced by courtesy of the
American Colony.
American Colony.
– 4 –
THE HARAM
–
HISTORICAL SKETCH
The words al-Haram al-Sharif, which can perhaps best be
rendered by “The August Sanctuary”, denote the whole of the
sacred enclosure which it is the object of this Guide to describe.
Its plan is roughly that of a rectangle whose major axis runs from
north to south; its area is approximately 145,000 square metres.
If you wish to have some idea of its extent and to see it whole
before proceeding to examine it in detail, you would be well-
advised to begin your visit by walking to the north-west corner,
and there ascending the flight of steps which lead up to the
disused building on the right, you will see the whole aread spread
before you. The view shown on the frontispiece (Fig. 1) was
taken, although at a considerable altitude, from the very spot
where you are standing.
–
HISTORICAL SKETCH
The words al-Haram al-Sharif, which can perhaps best be
rendered by “The August Sanctuary”, denote the whole of the
sacred enclosure which it is the object of this Guide to describe.
Its plan is roughly that of a rectangle whose major axis runs from
north to south; its area is approximately 145,000 square metres.
If you wish to have some idea of its extent and to see it whole
before proceeding to examine it in detail, you would be well-
advised to begin your visit by walking to the north-west corner,
and there ascending the flight of steps which lead up to the
disused building on the right, you will see the whole aread spread
before you. The view shown on the frontispiece (Fig. 1) was
taken, although at a considerable altitude, from the very spot
where you are standing.
The two principal edifices are the Dome of the Rock, on a
raised platform in the middle, and the mosque of al-Aqsa against
the south wall. Other buildings which we shall consider later lie
dotted about here and there. On the left along the east wall the
double portals of the Golden Gate appear. On every side, trees
break the prospect, which lend a peculiar charm to the scene.
The side is one of the oldest in the world. Its sanctitiy dates from
the earliest (perhaps from pre-historic) times. Its identity with the
site of Solomon’s is beyone 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”. (1)
raised platform in the middle, and the mosque of al-Aqsa against
the south wall. Other buildings which we shall consider later lie
dotted about here and there. On the left along the east wall the
double portals of the Golden Gate appear. On every side, trees
break the prospect, which lend a peculiar charm to the scene.
The side is one of the oldest in the world. Its sanctitiy dates from
the earliest (perhaps from pre-historic) times. Its identity with the
site of Solomon’s is beyone 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”. (1)
But, for the purposes of this Guide, which confines itself to
the Moslem period, the starting-point is the year 637 A.D. In that
year, the Caliph Omar occupied Jerusalem and one of his first
acts was to repair to this site, which had already become sacred
in the eyes of Moslems as the place to which the Prophet was
one night miraculously translated. The site had long since been
neglected. The Caliph and his four thousand followers found little
more than desolation and rubbish. There were the ruined walls
of the Herodian and Roman periods, the remains of an early
basilica (probably on the present site of al-Aqsa), and the bare
Rock. Yet from this rock had the Prophet according to the tra-
dition, ascended to heaven on his steed. So the Caliph ordered a
mosque to be erected by its side. His orders were executed, and
the building was seen and described by Bishop Arculf who visi-
ted Jerusalem about 670 A. D. But no vestige of it remains today,
save for the name “Mosque of Omar” which is still, but quite
wrongly, sometimes used for the Dome of the Rock.
With the reign of’ Abdul-Malek ibn Marwan, the Umayyad,
685-705 A.D., the history of the present buildings begins. Jeru
___
2 Samuel XXIV, 25.
the Moslem period, the starting-point is the year 637 A.D. In that
year, the Caliph Omar occupied Jerusalem and one of his first
acts was to repair to this site, which had already become sacred
in the eyes of Moslems as the place to which the Prophet was
one night miraculously translated. The site had long since been
neglected. The Caliph and his four thousand followers found little
more than desolation and rubbish. There were the ruined walls
of the Herodian and Roman periods, the remains of an early
basilica (probably on the present site of al-Aqsa), and the bare
Rock. Yet from this rock had the Prophet according to the tra-
dition, ascended to heaven on his steed. So the Caliph ordered a
mosque to be erected by its side. His orders were executed, and
the building was seen and described by Bishop Arculf who visi-
ted Jerusalem about 670 A. D. But no vestige of it remains today,
save for the name “Mosque of Omar” which is still, but quite
wrongly, sometimes used for the Dome of the Rock.
With the reign of’ Abdul-Malek ibn Marwan, the Umayyad,
685-705 A.D., the history of the present buildings begins. Jeru
___
2 Samuel XXIV, 25.
– 6 –
salem was a holy city, to Moslems as well as to others, and to
the energetic and pios caliph its glorification seemed an obvious
duty. He collected large sums of money, amounting (say the Arab
historians) to “seven times the revenue of Egypt”; and with that
he built the Dome (691 A.D.), and the mosque of al-Aqsa (693
A.D.), both of which, according to medieval Arab travellers and
chroniclers, were of unsurpassed magnificence. But in subsequent
years, the buildings suffered much from earthquake shocks and
underwent various restorations. In the year 407 A. H. (1016 A.D.),
an earthquake shock caused the Dome to collapse, and it was
re-erected six years later by the Caliph Hakem.
A new chapter begins with the capture fo Jerusalem by the
Crusaders in 1099. They occupied the Haram Area and turned
its monuments to different uses. The Dome of the Rock was turned
into a church and an alter erected on the Rock itself. The edifice
was regarded by them as the veritable Temple of the Lord
(Templum Domini) from which the Knights Templar whose Order
was formed there take their name. It is interesting to note also
that, as Temple of the Lord and symbol of the Order, it served
as a model for churches which were later erected at various
places in Europe, such as Aix-la-Chapelle, Metz, Laon, and the
Temple Church in London; and that it figures in Raphael’s famous
picture of the “Sposalizio” (Brera, Milan,) and, still more reco-
gnisably, in the picture of “The Maries at the Sepulchre”, attri-
buted to Hubert von Eyck. The mosque of al-Aqsa, on the other
hand, was transformed in to a royal residence known as the Palace
of Solomon; while the vast substructures below the south-east
corner of the Area were used by the Knights as stables.
The end of this chapter came in 1187, when Saladin captured
Jerusalem and drove the Crusaders out. One of his first acts was
to put back the buildings to their former use as places of Moslem
worship, and he caused every vestige of the Templars’ occupation
to be removed. At the same time he carried out important em-
bellishments. In the Dome of the Rock, he caused the walls to
be covered with marble, and set up the beautiful inscription
which may still be seen above the open gallery of the cupola.
He also restored the stucco incrustation of the inner dome, which
remains to this day. In the mosque of al-Aqusa, he carried out
restoration and embellishments, of which the chief were the fine
mosaics on the drum of the dome and the beautiful pulpit ad-
joining the prayer-niche.
The Haram Area has remained in Moslem hands ever since.
For although Jerusalem was again occupied by the Crusaders
(1229-1244), yet their occupation did not extend to the sacred
enclosure which it had been agreed should remain in Moslem
possession. During the three centuries which followed, various
repairs and additions were made; but the most important resto-
ration was that which was carried out, after the Turkish conquest.
In the reigh of Sulaiman the Magnificent (1520-1566). This sultan
whose works are still to be found all over the Holy City, carried
out a wholesale renovation of the Dome of the Rock. A large part
of the decoration in glazed tiles upon the exterior of the shrine
and most of the windows were added during his reigh. Since then,
the energetic and pios caliph its glorification seemed an obvious
duty. He collected large sums of money, amounting (say the Arab
historians) to “seven times the revenue of Egypt”; and with that
he built the Dome (691 A.D.), and the mosque of al-Aqsa (693
A.D.), both of which, according to medieval Arab travellers and
chroniclers, were of unsurpassed magnificence. But in subsequent
years, the buildings suffered much from earthquake shocks and
underwent various restorations. In the year 407 A. H. (1016 A.D.),
an earthquake shock caused the Dome to collapse, and it was
re-erected six years later by the Caliph Hakem.
A new chapter begins with the capture fo Jerusalem by the
Crusaders in 1099. They occupied the Haram Area and turned
its monuments to different uses. The Dome of the Rock was turned
into a church and an alter erected on the Rock itself. The edifice
was regarded by them as the veritable Temple of the Lord
(Templum Domini) from which the Knights Templar whose Order
was formed there take their name. It is interesting to note also
that, as Temple of the Lord and symbol of the Order, it served
as a model for churches which were later erected at various
places in Europe, such as Aix-la-Chapelle, Metz, Laon, and the
Temple Church in London; and that it figures in Raphael’s famous
picture of the “Sposalizio” (Brera, Milan,) and, still more reco-
gnisably, in the picture of “The Maries at the Sepulchre”, attri-
buted to Hubert von Eyck. The mosque of al-Aqsa, on the other
hand, was transformed in to a royal residence known as the Palace
of Solomon; while the vast substructures below the south-east
corner of the Area were used by the Knights as stables.
The end of this chapter came in 1187, when Saladin captured
Jerusalem and drove the Crusaders out. One of his first acts was
to put back the buildings to their former use as places of Moslem
worship, and he caused every vestige of the Templars’ occupation
to be removed. At the same time he carried out important em-
bellishments. In the Dome of the Rock, he caused the walls to
be covered with marble, and set up the beautiful inscription
which may still be seen above the open gallery of the cupola.
He also restored the stucco incrustation of the inner dome, which
remains to this day. In the mosque of al-Aqusa, he carried out
restoration and embellishments, of which the chief were the fine
mosaics on the drum of the dome and the beautiful pulpit ad-
joining the prayer-niche.
The Haram Area has remained in Moslem hands ever since.
For although Jerusalem was again occupied by the Crusaders
(1229-1244), yet their occupation did not extend to the sacred
enclosure which it had been agreed should remain in Moslem
possession. During the three centuries which followed, various
repairs and additions were made; but the most important resto-
ration was that which was carried out, after the Turkish conquest.
In the reigh of Sulaiman the Magnificent (1520-1566). This sultan
whose works are still to be found all over the Holy City, carried
out a wholesale renovation of the Dome of the Rock. A large part
of the decoration in glazed tiles upon the exterior of the shrine
and most of the windows were added during his reigh. Since then,
– 8 –
both buildings have undergone different restorations which have
for the most part marred rather than enhanced their beauty.
This is more particularly the case with the tiles on the exterior
of the Dome of the Rock, which the hand of the restorer has
here and there shifted or replaced most unhappily; and it is the
present concern of the authorities of the Haram to try and undo
the damage and restore to these decorative features something
of their former harmony.
both buildings have undergone different restorations which have
for the most part marred rather than enhanced their beauty.
This is more particularly the case with the tiles on the exterior
of the Dome of the Rock, which the hand of the restorer has
here and there shifted or replaced most unhappily; and it is the
present concern of the authorities of the Haram to try and undo
the damage and restore to these decorative features something
of their former harmony.
THE DOME OF THE ROCK
________________
________________
The Dome of the Rock stands on an irregular platform whose
level is some 12 feet above that of the Area. It is approached
from every side by flights of broad steps surmounted at the lan-
ding by graceful arcades (Fig. 3) known as Mawazin, that is to
say ‘scales’, because of the traditional belief that on the Day of
Judgment the scales of good and evil will be suspended there.
Having ascended the steps on the raised platform, you should,
before entering the edifice, walk around it and examine it from
the outside first. Its plan is that of a regular octagon inscribed
in a circle of 177 ft. diameter. It has four entrances, each of
which faces one of the points of the compass: on the West, The Bab
al-Gharb, or west gate; on the north, the Bab al-Janna, or gate
of paradise; on the east, the Bab Daud, or gate of David; and
on the south, the Bab al-Qibla or south gate. This last gate fixes
the direction in which prayers are to be said, namely the direc
tion of Mecca. The walls of the building are decorated with marble
facings on the lower courses and with coloured glazed tiles above.
The tiles which form this decoration date for the most part from
the end of the reigh of Sulaiman the Magnificent (v. page 6) when
the art of Oriental ceramic decoration was perhaps at its height.
Unfortunately, a great many of the original tiles have fallen off,
and others have at various times been set in their stead without
apparent regard for the harmony either of colour or pattern. Still,
the effect is striking and, especially in certain lights, beauthiful
The frieze is inscribed with verses from the Koran. Above rests
the Dome, as rebuilt by the Caliph Hakem in 1022, slightly flat-
tened on one side, and surmounted by the Crescent. The edifice
itself is substantially that which was erected by ‘Abdul-Malek ibn
Marwan; but the outer decorations that we have just seen are
mostly due to Suliaman the Magnificient, and to later restorers.
level is some 12 feet above that of the Area. It is approached
from every side by flights of broad steps surmounted at the lan-
ding by graceful arcades (Fig. 3) known as Mawazin, that is to
say ‘scales’, because of the traditional belief that on the Day of
Judgment the scales of good and evil will be suspended there.
Having ascended the steps on the raised platform, you should,
before entering the edifice, walk around it and examine it from
the outside first. Its plan is that of a regular octagon inscribed
in a circle of 177 ft. diameter. It has four entrances, each of
which faces one of the points of the compass: on the West, The Bab
al-Gharb, or west gate; on the north, the Bab al-Janna, or gate
of paradise; on the east, the Bab Daud, or gate of David; and
on the south, the Bab al-Qibla or south gate. This last gate fixes
the direction in which prayers are to be said, namely the direc
tion of Mecca. The walls of the building are decorated with marble
facings on the lower courses and with coloured glazed tiles above.
The tiles which form this decoration date for the most part from
the end of the reigh of Sulaiman the Magnificent (v. page 6) when
the art of Oriental ceramic decoration was perhaps at its height.
Unfortunately, a great many of the original tiles have fallen off,
and others have at various times been set in their stead without
apparent regard for the harmony either of colour or pattern. Still,
the effect is striking and, especially in certain lights, beauthiful
The frieze is inscribed with verses from the Koran. Above rests
the Dome, as rebuilt by the Caliph Hakem in 1022, slightly flat-
tened on one side, and surmounted by the Crescent. The edifice
itself is substantially that which was erected by ‘Abdul-Malek ibn
Marwan; but the outer decorations that we have just seen are
mostly due to Suliaman the Magnificient, and to later restorers.
On the east side of the Dome of the Rock, facing the Bab Daub.
or gate of David, stands an elegant little edifice, also surmounted
by a dome, which look at first sight like a miniture represen-
tation of its larger brother. The room which supports the Dome
and it’s drum rests on two concentric rows of columns neither of
which is encased by walls. On the south side is a mihrab, that
is to say the prayer-recess. The edifice is variously known as
Mahkamat Daud, (i.e. Tribunal of David) and Qubbat al-Silsileh
(i.e. Dome of the Chain), from the legendary belief that on its site
was the place of Judgments where verdicts were given by a mira-
culous chain. For as the legend has it, a chain was once suspen-
or gate of David, stands an elegant little edifice, also surmounted
by a dome, which look at first sight like a miniture represen-
tation of its larger brother. The room which supports the Dome
and it’s drum rests on two concentric rows of columns neither of
which is encased by walls. On the south side is a mihrab, that
is to say the prayer-recess. The edifice is variously known as
Mahkamat Daud, (i.e. Tribunal of David) and Qubbat al-Silsileh
(i.e. Dome of the Chain), from the legendary belief that on its site
was the place of Judgments where verdicts were given by a mira-
culous chain. For as the legend has it, a chain was once suspen-
– 10 –
ded from heaven over this spot, to which it was the pracitce in
Solomon’s time to appeal in cases of conflicting evidence. Each
witness was made to grasp the chain in turn: if he succeed in
holding it, his truthfulness was thereby vindicated, but if it eluded
his grasp, then he was a manifest liar. The edifice is said by some
historians to be contemporaneous with the Dome of the Rock;
but it is an established fact that it has been rebuilt more than
once, albiet with the original columns which are in the Byzantine
style and were undoubtedly taken from other buildings. Their
number has varied: at the present time there are eleven in the
outer, and six in the inner rows. (Fig. 4)
We will now enter the Dome of the Rock (Qubbal al-Sakhra)
by the west gate. The metal doors on either side of the entrance
are worthy of notice; and inscription which was only recently
discovered proves them to have been made and set up during
the reighn of the Marmeluke Sultan Qaitbay, towards the end of
the XVth. century. A few steps further, we find ourselves in the
interior of the building. At first sight it is almost too dark to see;
but as the eye gets used to the subdued light, the beauty of the
structure and the splendour fo the ornamentation reveal themsel-
ves. In the centre, vertically below the dome, is the Sacred Rock,
an irregular mass of yellowish stone. This is where the Crusaders
had set up an altar and traces can still be seen of the steps which
once led up to it. The dome rests on an inner system of piers
and columns forming a circle and connected with each other by
a wrought-iron grille, dating from the XIIth. century — a unique
remnant of the Crusaders’ decorations. This inner row is formed
of four rectangular piers, beautifully adorned with marble facings
dating from the XVth. century, and twelve monolithic columns
with Byzantine capitals carrying semicircular arches. Above is the
drum iwth its rich mosaics, its delicate inscription on bands and
medallions, and 16 windows; while, resting on the drim above
the clerestory winsdows, is the inner (wooden) cupola, with its
remarkable stucco ornamentation, ordered by Saladin in 1189.
Concentric with inner system which we have just des-
cribed is the outer octagonal row of piers and columns supporting
the roof. The piers in this row are eight in number and are of
massive size, covered with XVth. century marble facings; while
the columns, of which there are sixteen, are marble monoliths
taken from some older building, probably Hadrian’s Temple of
Jupiter. The capitals, which are of varying design, belong to the
late Graeco-Roman or the early Byzantine period. Above each
capital is an abacus on which rests the decorated beam which
runs round the ocatgon and serves as an “anchor” beam from
pier to pier–an interesting architectural feature, probably of Arab
origin, which is characteristic of the earliest mosques. Between
each pair of piers are three arches richly adorned with old mo-
saic dating, except for certain later restorations, from the VIIth.
century. Above is a narrow band of blue tiles on which runs an
inscription in gold Cufic letters, which is of great historical im-
portance, for it records the date of the construction of the edifice
and the name of the builder, with a chronological inconsequence
which tells its own tale. The date is given as A.H. 72 and the
ded from heaven over this spot, to which it was the pracitce in
Solomon’s time to appeal in cases of conflicting evidence. Each
witness was made to grasp the chain in turn: if he succeed in
holding it, his truthfulness was thereby vindicated, but if it eluded
his grasp, then he was a manifest liar. The edifice is said by some
historians to be contemporaneous with the Dome of the Rock;
but it is an established fact that it has been rebuilt more than
once, albiet with the original columns which are in the Byzantine
style and were undoubtedly taken from other buildings. Their
number has varied: at the present time there are eleven in the
outer, and six in the inner rows. (Fig. 4)
We will now enter the Dome of the Rock (Qubbal al-Sakhra)
by the west gate. The metal doors on either side of the entrance
are worthy of notice; and inscription which was only recently
discovered proves them to have been made and set up during
the reighn of the Marmeluke Sultan Qaitbay, towards the end of
the XVth. century. A few steps further, we find ourselves in the
interior of the building. At first sight it is almost too dark to see;
but as the eye gets used to the subdued light, the beauty of the
structure and the splendour fo the ornamentation reveal themsel-
ves. In the centre, vertically below the dome, is the Sacred Rock,
an irregular mass of yellowish stone. This is where the Crusaders
had set up an altar and traces can still be seen of the steps which
once led up to it. The dome rests on an inner system of piers
and columns forming a circle and connected with each other by
a wrought-iron grille, dating from the XIIth. century — a unique
remnant of the Crusaders’ decorations. This inner row is formed
of four rectangular piers, beautifully adorned with marble facings
dating from the XVth. century, and twelve monolithic columns
with Byzantine capitals carrying semicircular arches. Above is the
drum iwth its rich mosaics, its delicate inscription on bands and
medallions, and 16 windows; while, resting on the drim above
the clerestory winsdows, is the inner (wooden) cupola, with its
remarkable stucco ornamentation, ordered by Saladin in 1189.
Concentric with inner system which we have just des-
cribed is the outer octagonal row of piers and columns supporting
the roof. The piers in this row are eight in number and are of
massive size, covered with XVth. century marble facings; while
the columns, of which there are sixteen, are marble monoliths
taken from some older building, probably Hadrian’s Temple of
Jupiter. The capitals, which are of varying design, belong to the
late Graeco-Roman or the early Byzantine period. Above each
capital is an abacus on which rests the decorated beam which
runs round the ocatgon and serves as an “anchor” beam from
pier to pier–an interesting architectural feature, probably of Arab
origin, which is characteristic of the earliest mosques. Between
each pair of piers are three arches richly adorned with old mo-
saic dating, except for certain later restorations, from the VIIth.
century. Above is a narrow band of blue tiles on which runs an
inscription in gold Cufic letters, which is of great historical im-
portance, for it records the date of the construction of the edifice
and the name of the builder, with a chronological inconsequence
which tells its own tale. The date is given as A.H. 72 and the
– 12 –
name as that of the Caliph al-Mamun who reighed in A.H. 197-218:
an obvious anachronism, of which the explanation is that the
name of the later Caliph was substituted for that of his predeces-
sor, ‘Abudul-Malek ibn Marwan , the real builder of the Dome of
the Rock, while the original date remained unchanged.
The walls of the edifice, which as we have seen form a re-
gular octagon, are covered with marble slabs and pierced with
windows dating, for the most part, from Sulaiman’s restorations.
The slabs are of beautiful marble specially chosen for its smooth-
ness and remarkable veining. The windows are made of plaster,
and their pattern consists of an intricate openwork tracery in
which are insterted bits of coloured glass. The effect is one of
great softness and richness of colour, and this is partly due to
the skill with which the tracery is hollowed out of the plaster
and cut away towards the inside in such a way that the openings
become provided with a kind of cone for the softer diffusion of
the rays of light.
A detailed description description of the Dome of the Rock would be
beyond the scope of this Guide. Its principal features have been
mentioned and described in sufficient detail, it is believed, to give
the visitor an adequate summary of its history and some help
towards the appreciation of its magnificence.
an obvious anachronism, of which the explanation is that the
name of the later Caliph was substituted for that of his predeces-
sor, ‘Abudul-Malek ibn Marwan , the real builder of the Dome of
the Rock, while the original date remained unchanged.
The walls of the edifice, which as we have seen form a re-
gular octagon, are covered with marble slabs and pierced with
windows dating, for the most part, from Sulaiman’s restorations.
The slabs are of beautiful marble specially chosen for its smooth-
ness and remarkable veining. The windows are made of plaster,
and their pattern consists of an intricate openwork tracery in
which are insterted bits of coloured glass. The effect is one of
great softness and richness of colour, and this is partly due to
the skill with which the tracery is hollowed out of the plaster
and cut away towards the inside in such a way that the openings
become provided with a kind of cone for the softer diffusion of
the rays of light.
A detailed description description of the Dome of the Rock would be
beyond the scope of this Guide. Its principal features have been
mentioned and described in sufficient detail, it is believed, to give
the visitor an adequate summary of its history and some help
towards the appreciation of its magnificence.
THE MOSQUE OF AL-AQSA
____________________
____________________
Leaving the Dome of the Rock by the west gate, the visitor
will notice, some 50 yards away on the right, a small octagonal
domed edifice of semi-oriental and semi-Gothis appearance. This
is the Qubbal al-Mi’raj or Dome of the Ascension. It was origi-
nally built in commemoration of the Prophet’s miraculous ascen-
sion, and rebuilt in its present form about the year 1200 A.D.,
that is to say some thirteen years after the capture of the Holy
City by Saladin and at a time when Gothic influence in building,
which had been imported by the Crusaders, was still at its height.
The monument is not open to visitors.
Turning towrads the south, we cross the platform to the
arcades on its southern side, passing on the way the marble
pulpit of Burhaneddin (Fig. 3) which was built by the judge of
that name in the middle of the XVth. century. The pulpit is
crowned by a dome supported by trefoil arches resting on columns,
and is an interesting as well as a beautiful example of the work
of that period. Beyond the pulpit are the steps leading down to
the court of the mosque of al-Aqsa. Immediately in front is the
fountain of ablutions, and beyond that is the mosque itself.
The porch, which is the most recent part of the building,
was added by the Sultan al-Mu’azzam, a nephew of Saladin, in
the XIIIth. century. An inscription above the middle archway
records the date as 634 A.H. (1236 A.D.). The porch consists of
a facade of seven pointed arches, corresponding to the seven
front doors of the mosque, and affords yet another example of
the Crusaders’ influence, although not a very happy one.
The interior of the mosque is unfortunately only partly ac-
will notice, some 50 yards away on the right, a small octagonal
domed edifice of semi-oriental and semi-Gothis appearance. This
is the Qubbal al-Mi’raj or Dome of the Ascension. It was origi-
nally built in commemoration of the Prophet’s miraculous ascen-
sion, and rebuilt in its present form about the year 1200 A.D.,
that is to say some thirteen years after the capture of the Holy
City by Saladin and at a time when Gothic influence in building,
which had been imported by the Crusaders, was still at its height.
The monument is not open to visitors.
Turning towrads the south, we cross the platform to the
arcades on its southern side, passing on the way the marble
pulpit of Burhaneddin (Fig. 3) which was built by the judge of
that name in the middle of the XVth. century. The pulpit is
crowned by a dome supported by trefoil arches resting on columns,
and is an interesting as well as a beautiful example of the work
of that period. Beyond the pulpit are the steps leading down to
the court of the mosque of al-Aqsa. Immediately in front is the
fountain of ablutions, and beyond that is the mosque itself.
The porch, which is the most recent part of the building,
was added by the Sultan al-Mu’azzam, a nephew of Saladin, in
the XIIIth. century. An inscription above the middle archway
records the date as 634 A.H. (1236 A.D.). The porch consists of
a facade of seven pointed arches, corresponding to the seven
front doors of the mosque, and affords yet another example of
the Crusaders’ influence, although not a very happy one.
The interior of the mosque is unfortunately only partly ac-
– 14 –
cessible to visitors at the present time, on account of the consi-
derable repairs which have to be carried out to that part of the
buildings which supports the dome. But visitors are admitted to
the nave and aisles and can gain some idea of the whole. The
nave, formed by two rows of massive collumns with capitals, is
the oldest part of the mosque. On either side of it, is an aisle,
both of whch date also from the earliest period; the outside
aisles are of more recent construction. The columns of the nave
were probably taken from Justinian’s basilica; while the capitals,
which are mostly of the acanthus-leaf and wicker-work paterns,
date from Byzantine times and are probably contemporaneous
with the construction of the mosque itself. The columns support
a system of pointed arches of which the exact date is not known
for certain. Their pointed form, however, shows plainly that they
belong to a later period that the VIIth. century, for in that period
the pointed form had not yet been evolved and the horse-shoe arch,
as we have seen in the interior of the Dome of the Rock, was
still prevalent. The columns are connected by wooden tie-beams,
which as we have seen (page 10) is a device characteristic of early
Arab monuments. Above the arches are two rows of windows;
the lower open on the inner aisles, the upper are clerestory
windows admitting air and light from the outside. (Fig. 7).
Above the crossing stands the dome resting on a circular
drum supported by a system of arches and pendentives, which
are themselves borne at the tour corners by groups of pillars and
capitals. The dome, which is of wood protected on the outside
by a covering of lead sheeting, is ornamented with a handsome
stucco incrustation of the same style as that of the dome of the
Qubbat al-Sakhra. This decoration may, like its counterpart in
the Sakhra, date from the time of Saladin; but be this as it may,
it was completely renovated, if not actually made in the first
instance, but the Sultan Muhammad ibn Qalaun in the year 728
A.H. (1327 A.D.), as the beautiful inscription on the blue band
around the cupola testifies. The drum and the four arches with
their pendentives are covered with a beautiful mosaic on a gold
ground dating from the end of the XIIth. century, that is to say
from the restoration carried out by Saladin (v. page 6).
To the west of the crossing runs the broad transept with its
colonnade of pillars taken from older buildings. A few interesting
Byzantine capitals of wicker-work design are worth noticing. The
transept is continued into a vaulted gallery wich dates from the
occupation of the Crusaders, and was used as quarters by the
Knights Templar.
The mihrab (or prayer recess) in the south wall, facing the
nave, is ornamented with mosaics and flanked with splender and
elegant marble columns. According to an inscription in mosaic
above the niche, the work is due to Saladin. To the right of the
mihrab stands a handsome pulpit made of wood and beautifully
cornamented with inlaid ivory and mother-of-pearl. It was made
in Aleppo, as the inscription on it testifies, by the Sultan Nureddin
in the year 1168 A.D., and was brought to Jerusalem by order
of Saladin towards the end of the century. Above the prayer-niche
are windows dating from the XVIth. century.
derable repairs which have to be carried out to that part of the
buildings which supports the dome. But visitors are admitted to
the nave and aisles and can gain some idea of the whole. The
nave, formed by two rows of massive collumns with capitals, is
the oldest part of the mosque. On either side of it, is an aisle,
both of whch date also from the earliest period; the outside
aisles are of more recent construction. The columns of the nave
were probably taken from Justinian’s basilica; while the capitals,
which are mostly of the acanthus-leaf and wicker-work paterns,
date from Byzantine times and are probably contemporaneous
with the construction of the mosque itself. The columns support
a system of pointed arches of which the exact date is not known
for certain. Their pointed form, however, shows plainly that they
belong to a later period that the VIIth. century, for in that period
the pointed form had not yet been evolved and the horse-shoe arch,
as we have seen in the interior of the Dome of the Rock, was
still prevalent. The columns are connected by wooden tie-beams,
which as we have seen (page 10) is a device characteristic of early
Arab monuments. Above the arches are two rows of windows;
the lower open on the inner aisles, the upper are clerestory
windows admitting air and light from the outside. (Fig. 7).
Above the crossing stands the dome resting on a circular
drum supported by a system of arches and pendentives, which
are themselves borne at the tour corners by groups of pillars and
capitals. The dome, which is of wood protected on the outside
by a covering of lead sheeting, is ornamented with a handsome
stucco incrustation of the same style as that of the dome of the
Qubbat al-Sakhra. This decoration may, like its counterpart in
the Sakhra, date from the time of Saladin; but be this as it may,
it was completely renovated, if not actually made in the first
instance, but the Sultan Muhammad ibn Qalaun in the year 728
A.H. (1327 A.D.), as the beautiful inscription on the blue band
around the cupola testifies. The drum and the four arches with
their pendentives are covered with a beautiful mosaic on a gold
ground dating from the end of the XIIth. century, that is to say
from the restoration carried out by Saladin (v. page 6).
To the west of the crossing runs the broad transept with its
colonnade of pillars taken from older buildings. A few interesting
Byzantine capitals of wicker-work design are worth noticing. The
transept is continued into a vaulted gallery wich dates from the
occupation of the Crusaders, and was used as quarters by the
Knights Templar.
The mihrab (or prayer recess) in the south wall, facing the
nave, is ornamented with mosaics and flanked with splender and
elegant marble columns. According to an inscription in mosaic
above the niche, the work is due to Saladin. To the right of the
mihrab stands a handsome pulpit made of wood and beautifully
cornamented with inlaid ivory and mother-of-pearl. It was made
in Aleppo, as the inscription on it testifies, by the Sultan Nureddin
in the year 1168 A.D., and was brought to Jerusalem by order
of Saladin towards the end of the century. Above the prayer-niche
are windows dating from the XVIth. century.
– 16 –
THE SUBSTRUCTURES
_______________
THE SUBSTRUCTURES
_______________
Leaving the mosque of al-Aqsa by the front entrance, we
turn to the left and proceed to the south-east corner of the Haram
Area where a staircase leads down in to the vast subterrranean
substructures known as Soloman’s Stables. The first flight of steps
takes us down to the small chamber, now used as a place of
Moslem worship, which was believed in medieval times to have
been associated with Jesus Christ’s infancy. This belief was pre-
valent long before the advent of the Crusaders and was subse-
quently accepted by them. In the angle between the west and
south walls of the chamber is a little dome borne upon four
marble columns; and underneath the dome is a small niche lying
horizontally, which was believed in early times to have been the
Cradfle of Christ and referred to under that name by several
Arab historians.
In the west wall of the chamber, a door opens into a stair-
case descending to Solomon’s Stables. This is a vast substerranean
chamber, ov roughly rectangular shape, of which the chief feature
is the imposing size of the piers. Of these, there are fifteen rows
of varying size and height supporting the vaults on which rests
the roof. Little is known for certain of the early history of the
chamber itself. It dates probably as far back as the construction
of Solomon’s Temple. According to Josephus, it was in existence
and was used as a place of refuge by the Jews at the time of
the conquest of Jerusalem by Titus in the year 70 A.D.. We also
know that this space was used by the Knights Templar as stables,
and the holes to which they tethered their horses can still be
seen in the masonry of the piers. Such evidence as is afforded
by the masonry itself, and more particularly by the contrast
between the lower and the upper courses of the larger piers,
would tend to show that they belong to two distinct periods, and
that the upper parts and the vaults were of Arab construction
superimposed upon ancient foundations.
The substructures supporting the nave of the mosque of
al-Aqsa are not accessible.
turn to the left and proceed to the south-east corner of the Haram
Area where a staircase leads down in to the vast subterrranean
substructures known as Soloman’s Stables. The first flight of steps
takes us down to the small chamber, now used as a place of
Moslem worship, which was believed in medieval times to have
been associated with Jesus Christ’s infancy. This belief was pre-
valent long before the advent of the Crusaders and was subse-
quently accepted by them. In the angle between the west and
south walls of the chamber is a little dome borne upon four
marble columns; and underneath the dome is a small niche lying
horizontally, which was believed in early times to have been the
Cradfle of Christ and referred to under that name by several
Arab historians.
In the west wall of the chamber, a door opens into a stair-
case descending to Solomon’s Stables. This is a vast substerranean
chamber, ov roughly rectangular shape, of which the chief feature
is the imposing size of the piers. Of these, there are fifteen rows
of varying size and height supporting the vaults on which rests
the roof. Little is known for certain of the early history of the
chamber itself. It dates probably as far back as the construction
of Solomon’s Temple. According to Josephus, it was in existence
and was used as a place of refuge by the Jews at the time of
the conquest of Jerusalem by Titus in the year 70 A.D.. We also
know that this space was used by the Knights Templar as stables,
and the holes to which they tethered their horses can still be
seen in the masonry of the piers. Such evidence as is afforded
by the masonry itself, and more particularly by the contrast
between the lower and the upper courses of the larger piers,
would tend to show that they belong to two distinct periods, and
that the upper parts and the vaults were of Arab construction
superimposed upon ancient foundations.
The substructures supporting the nave of the mosque of
al-Aqsa are not accessible.
_______________________________________
The best way out is across the esplanade, past the porch
of the mosque of al-Aqsa, and back to the Bab al-Silsileh. An
alternative would be to continue northwards past the Bab al-
Silsileh to the gate known as Bab al-Quttanin, a handsome gate
dating from the reigh of Sultan Muhammad ibn Qalaun (1336 A.D.)
and typical of XIVth century Arab work. To the south-east of
this gate is the Sabil (or drinking fountain) built about the year
1460 A.D. by Mameluke Sultan Qaitbay –an attractive
building, perfect of its kind. (Fig. 2).
of the mosque of al-Aqsa, and back to the Bab al-Silsileh. An
alternative would be to continue northwards past the Bab al-
Silsileh to the gate known as Bab al-Quttanin, a handsome gate
dating from the reigh of Sultan Muhammad ibn Qalaun (1336 A.D.)
and typical of XIVth century Arab work. To the south-east of
this gate is the Sabil (or drinking fountain) built about the year
1460 A.D. by Mameluke Sultan Qaitbay –an attractive
building, perfect of its kind. (Fig. 2).
G. A.
___________________________________
Franciscan Printing Press, Jerusalem
___________________________________
Franciscan Printing Press, Jerusalem
___________________________________
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