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NASER RABBAT
THE MEANING OF THE UMAYYAD DOME OF
THE ROCK
"The genesis of Ila archiectare i the few decals
following the dea of the Propet Mbarnmad in 682
i sill obscure, We know from textual and some
Archaeological evidence thal, during the reigns ofthe
Tour Orthodox Caliph and the early Umayyad, ew
ormmunat buildings were constructed in the capita
Medina and later Damascus, and in the new set
tlemnts or garrison towns (ams) im Syria Iraq, and
"Egypt but we Know very litle about thet pans, struc
‘ures, and constuction materials. We do know that
hey were all constrcte to fll he immediate needs
ofthe Muslin communities or the [amie governments
Jn these towns, and that meant they” invatiably
belonged ta one of two types, either congregational
smonquee such ae thove at Kula (6369), Haars (638
530), and Pusat (642), or goverament houses (dinar,
Dl. of dar ein, like the ones im Kuta (838-39) and
Damascus (ater 64). These frst buildings were allo
fa stlghtorward wiltarian character lacking” any
Architectural pretence but the sources ell us thet the
feoond generation of Muslim governors paid. more
tention to appearance, MuSawiva ordered his ia
Sire in‘ Dassen tas dows al tla wih re
‘durable materials after he heard the comment of =
Byzantine envy thatthe uppet part wll do fr birds
fnd the lower for raz" In 663, Ziad ibn Abhi,
Mu‘awviya’s governor in Basra, ordered the congress
‘ional mosque andar ainda in that town reba in
Thaked brick wth stone clue taken from ancient
set, Although these new buildings represented a ep
Up fom the eater one, and may have shown na
ene Ili stle, they were stil Tancional in nature
td stole in fort and mening,
"Yet, only fe decade ater these modest buildings
were bul, we find Caliph ‘Abd al-Malie tha Marwan
(688-703) ordering the consriction of « rumptuoue
building — the Dome ofthe Rock in Jerosalern — that
had io precodent in the short history” of Islamic
architecture. Tn fact, not only did the Dome of the
Rock, dated by an inscription to the year 72 (092), sue
pss ll previous Islamic buldingy, it even manifested
2 fullelged sisi, structural and oratental pr
fram which put ie ina claw apart aw meaning
Behicecturl monument,
‘The Dome ofthe Rock hae no imediely cern
‘te purpose of function other than the commennoraive
fone, and even that is rided with anesstainies
‘Muslnsazound the word believe i was ble o com
rmemorate 2 decisive event in the Prophet Mubatn-
‘ad's mission, namely his Night Journ (i from
Mecca to Jeruslem, and his subsequett Aucension
(ona) from dhe Rock to Heaven, wer he received
fom God the doctinal principles ofthe rew raigion.?
‘This belief dates from the beginning of th eights ce
tary, when the cafist Arabic source, as far as ca be
ascertained, which connected the to) events wie
fodifed by Tba Ishaq (4.761) under the tie Sata.
Dake" However, neither theft that thre is small
“dome nex to the Dome ofthe Rock knots the Dome
‘atthe Ascension (gla alm), nor the Dore ofthe
Rock's inscriptions,» nor eatly amie sores cor
robrorate the mciption of this Bele oth: eighth cea
have chosen tis venerated sites the Holy City af the
three: monotheistic religion to build the Best truly
‘monumental Islamic building for & purse, or pr
poses, ater tan justo celebrate the Prophets Aste
Son fo Heaven, since such an atccation appears not
to have been flly formulated by his time. Thus,
aodeen acheanthip ie presented with the problem a
explaining why this pursing monument was bul
Many attempts have en made to do anal of them
adduced religious reasons forthe Domes bing.”
‘Art historian have used various appriacis in ty
ing to determine the meaning ofthe Domecf the Rock.
‘Among them, the writings of Oleg Grabar form the
ros! complete corps ons Umayyad phave* Basing
is reading om the available contemporary evidence —
the Inaden, the ineriptions, and the itt mance
= Grabar sees the Dome as a menment whi sed-THe UMAYYAD DOME OF THE CK a
Diblical connotations and Christan-Byzanin forms to
{impose Islam's presence in the Holy City. The com
bation would imply that the new Sith considered
cde continuation and the el ofthe wo preceding
‘es: Judas and Christianity. He aso found politic
estes; the Unayyas, viewing themacves ab the
now masters of the regan, used old, established
Mediterranean and to lesser degree Iranian moti,
Dat stractured and displayed them through the new
[amie vision
In another interpretive effort, Prislla Soucek
liscened pomible "Solomonic ieferences in the
building's omamentacion, Acconding to her theory,
Solomon's Temple was praised in the Irie surest
for its opulent and symbolic decorations using jewels
tnd fonefal tear; dhe same movie are found in the
tnoraies ofthe outer octagon ofthe Dame ofthe Rock
She conchded, however, that the associations of
holiness in the eaty Islamic period were atached to
Mount Moriah and dhe Rotk, rather than to the
remary of the Temple of Solomon isl
Cleary, the question of the reasons behind the
building of the Dome of the Rock remains unanswered.
In particalar, why was Mount Morish io Jerusalem
choten as the see fr this absolutly unprecedented
Talamic monument? What were the cteomeanee that
prompted “Abd al-Malik, the fith Umayyad alpto
fonder is construction? What di he Intend to acon
pls by Tes entiely posible thatthe bung had
‘inl @polieal import although i incorporated cer
{ain religious tenets as well."
‘Our comprthenson of the Umayyad Dome of dhe
‘Kock is hindered by dhe tack of comtemporary
‘Uinayyad cents. The ealest Isami historical vourees
‘we poses tet the time af the Abbasid, who span
Sore a achool of history writing tat sas openly ant
Umayyad. Thus, mow of the Umayyad caliphs,
including ‘Abd al-Malik, received a biased reporting of
their ded that focused mainly on their deviations fora
ccepted practices ad. dinshed the Impact of
Unhatever lective polices they might have pursued.
“The resulting dstorion in our understanding i not
cay overcome, and the best we cam dois 0 attempt
{ secomtruct the historical circumstances of the
Dorae’s construction by eidcally patching together the
Aisparate pieces of information. fom the. primary
sources weave
"Another problem facing wx that dhe religious and
symbolic interpretations of dhe Rock, the monument,
land even Jerusalem tlt which are accepted today are
not necesaily the same associations mate by easly
“Muslims, They ate inetd the prod of proces that
stared after the orignal balding was constacted'* and
Swumed its definiive form after the Cruteders
tceupied Jerusalem in 1099. The Muslims’ counter:
Crusade wine slow to gather momentum Ir the fllow
ing century, members of the pietsiecrdes in Syria
bqan to preach jad to berate the Holy Lana from
the yoke of the Crusaders, and 10 foumulate_ the
religious sanctions for this goal. Two grat leaders
eloped this ideology and tranelaed ino plan of
Sesion, Nur alDin ibn Zingi (1146-74), an later his
former general, the famous Salah al-Din ab Ayyubi
(117495). They ed che counterolfensive ana the
hifi movements and ehe Fatimid countercalipate in
Egypt and Syria, wifed the Islamic amies unde the
banners of «revived and tane Sunni Team, and
proceeded to reconquer the Hely Land from the
CCromaders." During this troubled period, numerous
books of religious merits (ag) were compiled, in
Which the Agta Mosque and the Dome of the Rock
became the focus of the fad pitti propagands
‘These books, containing tadiions anrituted to the
Prophet in praise of Jerusalem, were wed io stimlate
the fervor of Min warriors, and were widely ead in
the cies of Salah al-Din army." Aa areal of ir
intense movement of compilation, dhe religious and
parereligious tations attached to the Asa Mosque
End the Dome of the Rock were fixed." Buc applying
those post Crusade erations to the interpretation of
_Jerosalem’s early Ilinc significance is» questionable
rocedare
Fortunately, the qverdon of Jena’ belines for
the ely Muslims can now be reexamined vith the hep
of book of fale, compiled before the First Crusade,
fan thus belore the emphasis accorded the sacrednest
slike city in order to instigate the Musine vo Gght for
it theration. This bok, recently publabed under the
tide Rola aKa l-Mugaddas, was rected by Nb
Bakr al Wari, 2 itecknown preacher (ed), who
lived sometime before 1019." I fers a record ofthe
religous merit, and the eschatological sad prophetic
associations of che city, collected by a native scholar
land i gives a brief account of the constrecton ofthe
Domi of the Rock by Als a-Mali Ibm Marwan. For
‘oer purpose, this book provides the most caplet pre
Gromade collection of secounte on Jerusalem's
significance, These, in tun, can hep ue tae how the
sanctity ofthe city wax aasmalaed into the Ini
teadton, and om what belie thi sanetity was based in4 nasser Rape
the days ofthe building of the Dome of the Rock
‘The trations collected by al-Wasiticoncersing the
hagiographical and eschatological asocitions of
‘Mount Moriah, the ste ofthe Dome, deal with few
‘hemes, The thre that recur most alten are the potion
ofthe site often contrasted withthe Kain Mecca
in the timetable of the Creation an ofthe Day of
Judgment the miracles witnesed there by Davi ane
Solomon, and their consequent bailing of a Holy
House (Baye Mugaddas, Le, che Temple)" and
Finally, the Night fourney of the Prophet Miuharomad
feom Mecca to che ste, and the events connected with
it Thee accounts estblieh that Mount Moriah wat
recognized asa sacred spot which Gov designated for
the building of His Holy Hlouse ae entrusted! he task
to Soman The role ofthe Rock isl is given several
versions twas the second place on earth — after the
Sie of the Katba — created by God” God ascended
from i (9 Heaven after the Creation: the prophets
David and Solomon sav miracles performed on the
Rock ad the Prophet Muhammad led the other pro-
pets acknowledged by Islam in «prayer neat or upon
1 when he journeyed to Jersualem.
‘Most ofthese traditions, with the obvis exception
of thote related to Muhammias Night Journey, are
Influenced by the older Hibial ana “pars Bibles
accounts onthe same. subject The holiness of
Jerusalem was, afterall, inherited by Islam trom
Jxaism and Christianiey. While chis seems ser
evident, i an important point to est in mind
specially when we ae ying to race the formation of
‘Mount Merial’ sacredness othe Mun atthe ine
leaneminion (ind) of these same traditions to the
First transmitters, who were al either Compansone
(Gah, pl. of s08, oF companions of the Compan
ions ofthe Prophet (abn, pl. oft), we find that
most of then were known to have had frond
Iowledge of the Jewish tations peraining to the
Holy City. The major role ia the wabamision process
veas played by Kath alAhbar, a Jewish convert to
[Maen and 1, co whom most of he tradions con
cerning the eschatological sttibutes of Jerusalem
‘were traced, perhaps because he was famous for bit
profound knowledge of the Jewish sacred book. Two
ther leading transmitters, Tb ‘Abibas and “Abdalla
Tn Amra ihm als, who were repute to be among
‘the most lend apd expected of the Companions of
the Prophet, were also foliar with Jewish source.
hn ‘Abbas, the Proes cousin, became the patton
(mela of Kath al-Ahbar afer his conversion, and he
‘ould ave acquired hi knowledge ofthe fewith rad
ions concerning Jerusalem dzetly fom his client.”
“Abdallah ibn-*knitu. was believed to tave a deep
Knowledge ofthe prophecies of the People othe Book
(eit ebtta, i, Jews and Christians), for he war
Known to have read the Torah and other now-lamic
religious books”
inthe beginning, then, Jerusalem and te Rock held
primarily Judaic aiscitions which the Muslims Bad
‘doped at the me as pare ofthe religions heritage 10
‘which alan ai aim. However these fe tana
{ers played a dedsive part noe ony inthe reognition
‘of the sanctity of Jerusalem and the eminence of the
Rock's sit, but alain the fslaniation ofthese belie
Viewed at such, thei of Muhammad etl feito
(his scheme a the connection ofthe Prophet of Ilan
(oa sacred spot and tothe eaice religions traditions
attached to it The fact that ae Wasi’ accounts either
lack or give litle emphasis to the Ascesion of the
Prophet trom the Rock" may be understond ia light of
the confusion that surrounded the dating and location
‘ofthis event inthe eay days of amie hagiography
Some Iamic murees ofthe period placed the Ascen-
‘Sion in locations other than Jenssen,» ad tecent
‘cholarship shows thatthe definite aecsption of the
vent te Jertalem occured late,
‘We can similarly expan the absence in a-Wasi's
text of any account consecting Abraham the ste ot
Jerusalem of to Mount Moriah.” In the prophetic
‘chronology established by Islam sine the begining,
‘Abraham war very lary assigned to Mecca at he
Uulller of the Kab, an te founder of te fit tre
religion, considered the precursor of Team. Assigning
bin to Joruale would have contradicted thie bell
‘This eade ws to estallish a clear elationsip between
the vee seered tier and the asocitiene of their
mosques in eary Islam The Kaba theft House
fof Go, and its building is attbuted to Abraham
Medina ie identified a8 the City of Nubarnmad,
lecause he spent the ater pat of his ie a Jad down
the princptes of the new religion there. The names
repented and inextricably linked o Jerse, and it
‘acred spot, ate those af David an Soloman, both of
thin recognized at God-tent mentengert and God
‘supported kings"
"These early scocations of Jrurslem must have con
seiated the main reason the Umayyads a 9 dynasty
‘ook such an inerest in the ey and endowed it with
Jange building program in order to serve Heir palitealels, since it wae neither thelr capita aoe a major
Urban center in their teal. Mutawiya was, a Syiae
source reports, made “King of all the Arabs” in
Jerusilem, and prayed on that occasion in many Chee
tian sanctuaries" Inanie soureca record. that he
received the pledge of allegiance (9%) therein the
‘year 860, tut provide no detail
"A litlknown tale doe, however, forge a lose
segorsal connection between Muy andthe Holy
(City AL-Tabar says that Ame ibm as was sent by
the Prophet to Oman inthe year 629 and hese from
1 hibe” there prophecy coscering the succesors of
the Prophet. The Abr eoceclyfoetld the rule ofthe
four Orthodox Caliphs after the death of Muhanad,
tnd when he reached the sot corresponding t0
Motawiya's rule, he described him as Prince of the
Holy Land (emi a-ala- maga) * AL Tabu used
this sory to explain the allance between SAmra and
Muawiya, which wae conclided in Jerasale i the
Year 638, tn years belore Muay became caliph.
‘Whether thistle was invented by ¢Amro, with the eo
Iaboration of Mu‘ewiya, by Mu‘aiya hme, oF by
someone lee, i¢ wat probably tied to isan
‘Moawya's alpha dais (which ie why i was proba
‘iy deve in the Ge place. Im any eae, ite impor
tance far our purpose Tes in the identification of
Mutaseya as Prince ofthe Holy Land, term which
avid a strong connection with the region at the
time Furtherore, cust ave theant a great deal
for Mu‘awiya’spoideal ambitions. Me is reported to
have sid "1 have hoped fr this hing ever ince the
Prophet told me, O Mawiya when you rule, be
fair 1 alo explains his ehove of Jeralem a5 te
place in which @ receive the by, for what other city
‘would be more appropriate to celebrate the falflment
‘of such & propheey?
This copnecion with the Holy Land was pase on
in the tide King ofthe Holy Land to Muteviya's son
snd soccesine Var I. In bis free and clever poting
{o create a dyaaaty and to appoint his soa as his sue
esr, Mu‘awiya needed al the support he could get
‘pecially from members of the inflaetial group of the
Prophes's companions In the year 672, “Abdallah ib
“Ames in al*As, the highly respected ala who had
read the Jewish and Christan books, reportedly pro
‘aimed, * Matas isthe King of he Fly Land and
to is bis son.""! Coming fom such a prominent
Suthorty, thie remark mutt have. strengthened
Mutawiya’s cause, and estended the eminence fink
with dhe Holy Land to ie dma
Mutawiya, who had built his power base in Syn
and Palin, must have benefited fom the political
prestige this symbulie asmeation withthe Holy Land
hod brought hn, Recognizing te val, he might have
planned t0 ive it submtance- One source states tht
SMutawiyay afer “Umar, but (Jone) tie Bayt a:
Magdis,"* a reference peshaps to the restoration and
enlagement ofthe platform on Mount Mota, and he
Febuiling of the mosque stribured to “Umar, site
‘designate by early Miss 38 Bayt Megas” This
Undertaking would have required planning and veveral
years of construction work to cmplete, The versatile
nd energetic Maya had the long, prosperous, anc
Felaively calm reign needed for both whereas the
Short and troubled reigns ofall the clip who sue
‘ended him up unl ‘Abd al-Malik woud not hive
allowed sulicient time co complete any such project
‘Abd "al-Malik had strong connetions with
Jerusalem set, He was the depay of hie father Mar
swan in Palestine during the liter’ shee caliphate
(628-84), and presumably his seat of government was
In Jerusalem." Another account states Wat ‘Abd al
Maik received hi bay's there in Ramadan of 63
(604), which means tat he was in Jerusalem when his
father ded. Furthermore, he had already been yin
boielly aseciated with the city, AEWasi records
prophecy that links “Abd a-Malie with acvine wl
bul the Dore of the Rock. Kat al-Abbar had ssi,
“"Thave read in the Torah that God addesed the Reck
Jerusalem sal end my servant ‘Abe al-Malik
boil yon and. adorn you." hiv tradition is
samprobable: Kath ded in Homsin 632, when ‘Alb al
‘Mak was stl a sbeyearold boy, ving in Mena
with po apparent relationship co Jeruslen. But that
doer not mean it was not ase, expecially because it
‘wan teibuted to Kath hmslf, th tine authority who
Inurduced, or was made to inteodee, to Islan many
teins related to Jerualem. ‘Abd al Mab could
tei just ax Meta had sed a simile prophecy,
{or twat probably the precedent set by MuStiya that
made ‘Abd -Mali sek his own symbolic astocnion
with the Holy City, His, however, was nore explct
than Musawiya's King ofthe Holy Land, frit ed him
dlieily t the most cred spot in the Gly and the
cently appropriated Jewish tations avached 1 i
Abd a Malik wanted tobe remembered in Jerusalem
ss the bullider of the mos impressive manument on
Mant Moris over the Sacred Rock, not raeely a the
repairer of de platfarm oF the trueture seributed t
Umar. Thi desire may be clarified by the cir6 ssasen sana
curntances ofthe fire alfof Abd -Mali’s sign and
the grave problems that ced him then, since the
Dons inseripiony andl mos ofthe Lami istrical
reports, including that of a-Wait" show dleaey that
the Dome was built during that petod
‘Aba al-Malik came to power in 684, a time of civil
strife) and of » cheeatening Byzantine army at the
borders, For the fie time inthe history ofthe fsing
tnd aggresive Tolamie empire, che Byzantines were
thle to reoceupy pare of morthers Syria (Antioch in
G8). Bue che internal probleme were even more
severe. Ta attend to ther, “Abd al-Malik wos forced to
sign a ruc wih Justinian Tin 689, che terms of wich
included the payment of 2 yeariytbute to both the
Byzantines and their clients the Marais. Tn
Jerusalem in particular, where Christians consiuted
the overwhelming majority the paychologieal warfare
between” Christianity and Islam must have. been
heightened by thet politeal developments, and ‘Abd
al-Malik mat have fle compelled to provide avery
‘able reminder of his hegemony over the ety.
Islamic rule alt reintroduced tothe city Jewish
population, perhaps a early asthe time of *Urnar ibn
st Khatab (63443)," which in tum revived. the
feligious disputes between Jews and Christians, in
lahich the Muslims were” by no means neuttal
Bystanders. They prefered and ever adopted, the
Jewish viewpoint” Some Jewish converts to Ilan
{otaly Ket al Abbr, who was instrumental in
Aefning the sanecity of Jerusalem in slam) were also
‘spreading antiChraian propaganda, Kath i reported
1 have tld to of hi elatives who were planing to
‘st Jerusnlem o pray init owe (probably the la
form on Mount Moriah): "Do no go to the Church of
Mary or ‘al“Ammudaya [éhe Two Columns] for these
fare seducers (hi). Whoever vst them loses the
‘merits of hi prayers wnlews he starts anew, May Gad
fighe the Chriatans, for they ate impotent: they only
bit heir Church in Wad Jabannam," The strength
ofthese fang, expecially im such periods a ‘Abd al
Malik’ reign, belpe explain why the Done is located
fom a spot aneded by Judsiam and Islam ut
Aiearded by Christianity: why its for sat the sme
time of Byzantine maryria and. conspicuously i
Ferenc) and why the inscriptions cling the inner
‘sesagonal ara ofthe Dome on both ses comprise
the emi Christology ofthe Quean that argues sgunat
the deiestion of Chri
‘This amerprecaion i further supported by the
explanation given by al Mugaddas for the building of
the Dome. He reported conversation wit his uncle,
‘who explained to him l-Walid Ts juifcaion for
boiling his magnificent mosque in Damascus. ‘The
tnle went on tasty “and in lke manner, it not eve
dent how Caliph ‘Abd al Malik, noting the greatness of
the Dome ofthe Holy Sepulchre and ite magifcence,
vas moved lett should dazzle the minds of Muslim
fd 0 ereted, above the Ruck, the Dome which ene
teen there." The elo of the spectacular xplay of
Fiches in Chrinian churches onthe minds of Mush
rast have been contderabe inthe eaty period of the
Islamic presence in formerly Christian land Te wat
no doubt reflected in the many tradvons prohibiting
the Muslims (om vsing she churches of Jervaler,
well asia the splendor and the intended dang sapeet
ff the Dome ofthe Rock ata time when there was
hardly anything comparable it in the whole Iie
‘On the domestic font, dhe real of Iba al Zubaye
sud his esaihinent of «rival caliphate in Mecea cm
mitued the greatest menace that “Abd alMalik fee,
‘When be became caliph in Damascis, his dominions
were Hiited to Syria and Egypt, which had been
‘eured by his father Marwan. The Syrian, who con
tuted ‘Abd a-Malie's loyal aemy, sucexded in due
ours in crashing Iba al-Zayr' ores odin recap
turing Teg and Arabia, But Ibn al-Zubaye's revel nd
hothing t9 do with the building ofthe Tome of the
Rock, contrary t0 the opinion of some. postvst,
historians Basing their theories on al-Vstqub i 874)
and the Melkite priest Eusychiv (940) they have
interpreted the Dome ofthe Rock a proving a ler
native tothe Kath sn Meera which was controled
the me by Ibn al-Zubaye. Other scholars have refuted
this interpretation by demonstrating the dacrepancies
inal¥atqubsreporting, and by showing tt ao wher
Inajor Musin source gave the same explanation
The Ka‘be appears to have remained the religious
‘eater forthe Umayyads during che entire pero of Tom
alZulyr's insurrection (6892) “Abd al-Malik
Dimlfled dhe Haj in 694, to your after the comple
tion of his Dome of the Rock® The proesion in
‘Mecca, led by him, x described in pcm by al
Farag (4. 752), eho was one ofthe majr Umayyad
court poets. ditch from the same poem, in which
‘the BayeAetia (che sinetuary 0a Mount Miah) and
‘he Kerbs are mentioned, had bee wud show the
almort equal satus that the Dome und the Kavba were
‘apposed to have had under the Umayyads.) The
distin read, "To usbeong two house ke Howse of‘ie uuavyAn pom oF THE Rook ”
Go (ly al, which we are governors, and the
revere house in upper [part of] Ty? [Acti be
Jeroen. Te jeer fromthe words themes
thn the House of Ataf secondary and in no wey
ual Insc tothe Kat, the Howe of Cod 0
hich xd al Mai is ecing the pla:
"Anker scot in very indicative of how the
Unayyac peeved heir one with hn ab-Zabay
nll tbo Yass, an Umayyad prince, went along
svt the army ofaajj sem to Mecea to contont
Tin ab-Zabye (7692), that be could peer the
Hai Wiehe wa thee he proposed mariage o Ibn
fiZubayr's ser, which aoderanday angered al
Haak: When the later tried to dade hin, Khalid
felled, As for our saying tha ese peopl a a
‘aye an the Meena) fought my father [Yai f
Sve the calighate, ould sexi you that this mater
Sonceras only the fumes of raya [1 which both
‘ld and Ibn ab-Zabaye longed, but no sal
tho are now quarreling. But when Ga sets the
Probie, Quays wil ea ts understanding el)
nd vine" Tee cear tht Kha considered he
‘Umayyad as clan tobe pat of Ques, and that
‘hey undoubtedly were hing Ibn a Zabeye to decide
‘rho within dhe ibe wan be leading family, nd coms
‘uty he leader ofthe Mim community. Te llows
tha relingsbing Mecea and fr Kab toa stl
‘Qurasch a bm Zuby, would have Deen a
teiount to aditiog plies! deex. Bot putting
erate ot place would have been the uae
of abolhing one of the fdamentl tenes of slam,
thas creating serious problems for «Musi clip.
scr palial defeat or tate such agave dep
ture fom Islamic. principles. From the satered
eco desing His peel i ear that his
iowlesge of lure preepie sad tenet wat
ndipated andi ese of sverigty (i) con
Promising. ‘Abd. alMalie belonged tothe Bret
Medina generion brought up fom bik inthe
Iii ith He war conidefed among the toe
trustworthy scholars of Mai law ga’ in Medina
before he moved to Damescus (082). The alge
‘erton of his plousstbuer ter broring calph
fe inconnen with the multe of rere in
Shronides and biographies o hs adhereace Iasi
trations throughout bis tle. He once tod the
Medincre
“You are te people mst eae care hit
cial tang fa as tog ta
Many ato have come of he Eat which we
Sane vey, We ae only sue of the retng of the
{Gero ia co wba oad in soar ra
etme the the pny teeted imam [Utena
tthe for youy ao fate sions pedi
eNom fr at he conned Zaye bn Tha,
‘cased ed ees wha eva fe eine
A person who shows sich a strict inerpretation of
Islam, accepts only the dictates of the Quran, and
rejects unverifiable radidons anno easy be accused
fof reverting to disputed belie in order ¢o tify dec
‘Sons such is conferring a sanctity upon the Rock that
twat not already part of the Tarte fail. Abd l-
Malis motive for building che Dorne must be viewed
‘within the accepted Tlamie framework of his time: he
thust have been celebrating a pace that was already
senerated by Miskin.
“Abd al Malie war an energetic and detennined
‘aliph who fray believed in bis right to command,”
‘Many Muslim authorities of his time sem have re
ognized bis git for role.” Later acount, however,
though they vouch or his poltieal acumen, condemn
his eviatons from the Ilan model of leadership. IP
from these commentaries prejudices sguinet ‘Abd al
‘Malik’s brand of rule are eliminated, a mae balanced
Plture emerge. In many instances, Abd a- Male wat
ware that he had to govern aconing to the principles
‘edvanced by the Mush religious authorities who were
bis counselors, He once atked Abu Zura, athecogian,
how hei judged by God. The later cited in vesponse
2 Quranic passage (58:25) which dscrites David's
‘uty athe Caliph o€ God am Barth, od hems, HE
this is what God required from His chnen messenger,
10 you even more [abide bythe sane obligations."
Abel a-Malik's comprehension of sovereignty was
apparently influenced and suppored by the Quranic
Imerpretation of the divinely ordained ngahip of
David In this and other accounts, David and Solomon
are often mentioned a Mel models fora Muir ruler
perhaps beens the Quran praises them, ad poplar
traditions admire their wie rulershi. Anater topo
of discussion that cook place in the Calph's court
‘entonsrates how admired were the lors reigns of
David and Solomon, and oe sper attempted oak
“the kingship of Bantams fe. the Arabs, a rp
resented by the Umayyads] 10 the Kingsip of thir
brothers Banuabaq fe, he Jews, named that ofthe
propher kings Davi and Selon.”
Abel al-Male'saterpes eo model his sovereignty8 rset wasnt
afer the archetypes of David and Solomon as revealed
in Quranic examples were thus bn part manifested in
the decision to build the Donte of the Rack on the
Sacred ste in Jerusalem, since the Ilan eradion
‘being formed at dis ime preserved the auction of
Davie and Solomon with Mount Moriah. In the fs
ten years of his ile, when SAbd al-Malik ws faced
‘with numerous challenges to his authority, one can ee
his actions as efforts to aie bis kingship. Busing 8
highly visible domme un site celebrated in he past by
[David and Solomon and sanctified in the preseat by
Islam symbole ‘Abd al-Malik’ poll aspirations.
tnd balanced his monarcicalinclsaions and eligioat
Convictions. ‘The precedence of David and Solomon
building the ‘Temple in che wadtion that was
ppropriated by Lala, combined withthe Umayyads
Wwe! own symbolic. and real connections with
Jerusalem, emphasizes the reading ofthe Dome se 3
‘monument co the Umayyad Islamic ele, built by the
fae caliph sho is rightly credited with itt con
selidation
In the second par of his rule, after he had regained
control ofall the Islami territories, “Abd al’ Malik
initiated the process of Arabizing the administration
and Islamising the coinage to create an imperial
laamic image ofthe state. Under his son al Walid 1
the proces wat carried farther nd the imperial image
‘was expresed in monumental menques til in four
major etes ofthe empire: Mecca, Medins, Damases,
4nd Jerusslem, ‘The Domne of the Reck was then sub.
ieee toa ait in significance when the mira ofthe
Febuil Aqsa mosgue was aligned wih ts north sot
Shi, tus eorporatung I Int layer complex whose
Teeal print i beeame. The confsion that eventually
store over the buildings original memage was probably
‘use when the religious functions ofthe Dome of the
Rock andthe whole smnctuarysopplanted the poieal
fones, and the events that ha Jed tothe Dome'scon=
‘ruction had ou thei relevance
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