by Eli E. Hertz
Despite
1,300 years of Muslim Arab rule, Jerusalem was never the capital of an
Arab entity, nor was it ever mentioned in the Palestine Liberation
Organization’s covenant until Israel regained control of East Jerusalem
in the Six-Day War of 1967. Overall, the role of Jerusalem in Islam is
best understood as the outcome of political exigencies impacting
religious belief.
Mohammed,
who founded Islam in 622 CE, was born and raised in present-day Saudi
Arabia and never set foot in Jerusalem. His connection to the city came
years after his death when the Dome of the Rock shrine and the al-Aqsa
mosque were built in 688 and 691, respectively, their construction
spurred by political and religious rivalries. In 638 CE, the Caliph (or
successor to Mohammed) Omar and his invading armies captured Jerusalem
from the Byzantine Empire. One reason they wanted to erect a holy
structure in Jerusalem was to proclaim Islam’s supremacy over Christianity and its most important shrine, the Church of the Holy Sepulcher.
More
important was the power struggle within Islam itself. The
Damascus-based Umayyad Caliphs who controlled Jerusalem wanted to
establish an alternative holy site if their rivals blocked access to
Mecca. That was important because the Hajj,
or pilgrimage to Mecca, was (and remains today) one of the Five Pillars
of Islam. As a result, they built what became known as the Dome of the
Rock shrine and the adjacent mosque.
To
enhance the prestige of the ‘substitute Mecca,’ the Jerusalem mosque
was named al-Aqsa. It means ‘the furthest mosque’ in Arabic, but has far
broader implications, since it is the same phrase used in a key passage
of the Quran called “The Night Journey.” In that passage, Mohammed
arrives at ‘al-Aqsa’ on a
winged steed accompanied by the Archangel Gabriel; from there they
ascend into heaven for a divine meeting with Allah, after which Mohammed
returns to Mecca. Naming the Jerusalem mosque al-Aqsa
was an attempt to say the Dome of the Rock was the very spot from which
Mohammed ascended to heaven, thus tying Jerusalem to divine revelation
in Islamic belief. The problem however, is that Mohammed died in the
year 632, nearly 50 years before the first construction of the al-Aqsa Mosque was completed.
Jerusalem
never replaced the importance of Mecca in the Islamic world. When the
Umayyad dynasty fell in 750, Jerusalem also fell into near obscurity for
350 years, until the Crusades. During those centuries, many Islamic
sites in Jerusalem fell into disrepair and in 1016 the Dome of the Rock
collapsed.
Still,
for 1,300 years, various Islamic dynasties (Syrian, Egyptian and
Turkish) continued to govern Jerusalem as part of their overall control
of the Land of Israel, disrupted only by the Crusaders. What is amazing
is that over that period, not one Islamic dynasty ever made Jerusalem
its capital. By the 19th
century, Jerusalem had been so neglected by Islamic rulers that several
prominent Western writers who visited Jerusalem were moved to write
about it. French writer Gustav Flaubert, for example, found “ruins
everywhere” during his visit in 1850 when it was part of the Turkish
Empire (1516-1917). Seventeen years later Mark Twain wrote that
Jerusalem had “become a pauper village.”
Indeed,
Jerusalem’s importance in the Islamic world only appears evident when
non-Muslims (including the Crusaders, the British and the Jews) control
or capture the city. Only at those points in history did Islamic leaders claim Jerusalem as their third most holy city after Mecca and Medina. That
was again the case in 1967, when Israel captured Jordanian-controlled
East Jerusalem (and the Old City) during the 1967 Six-Day War. Oddly,
the PLO’s National Covenant, written in 1964, never mentioned Jerusalem.
Only after Israel regained control of the entire city did the PLO
‘update’ its Covenant to include Jerusalem.
Eli E. Hertz
Source: http://www.mythsandfacts.org/article_view.asp?articleID=281
Copyright - Original materials copyright (c) by the authors.
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