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The Meaning of the Dome of the Rock

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Studies in Arab History

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Abstract

Together with the Alhambra and the Taj Mahal, the Dome of the Rock in Jerusalem is without doubt the best known monument of Islamic architecture. It is visited every year by thousands of tourists, it appears on posters and stamps and its strikingly simple profile of a gilt cupola on a high drum rising from an octagon covered with glittering tiles has been copied in recent years on nearly all possible materials—from textiles to prints—as the Dome of the Rock has also become a symbol of Palestinian nostalgies and aspirations as well as of fundamentalist—and not so fundamentalist—Islamic ambitions and piety. This mixture of national, ethnic, and religious associations around a monument or a place on earth is, of course, not unusual and, in our days of ideological conflicts, it is intensified whenever sacred places or national monuments are in partibus infedelium. This is curiously the case with the Alhambra and with the Taj Mahal as well as with the Dome of the Rock, so that three of the most famous monuments of Islamic architecture are not in territories under the immediate control of Muslims. Accidents of history perhaps, but, as I shall try to show in the case of the Dome of the Rock, the complexity of contemporary meanings associated with it is, whatever modern reasons led to the complexity, more than matched by those of the past.

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Notes

  1. The earliest of these is Muhammad b. Ahmad al-Wasiti, F. al-Bayt al-Muqaddas, ed. Isaac Hasson (Jerusalem, 1979).

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  2. The most celebrated is Muji al-Din, al-Uns al-Jalil bitarikh al-Quds wa al-Khalil (Cairo, 1283 fl.), partial tr. by Henri Sauvaire, Histoire de Jérusalem (Paris, 1876).

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  3. M. H. Burgoyne, Mamluk Jerusalem (London, 1986).

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  4. Max van Berchem, Matériaux pour un Corpus Inscriptionum Arabicarum: Jérusalem Haram (Cairo, 1925–27). Christel Kessler, ‘Abd al-Malik’s Inscription’, Journal of the Royal Asiatic Society, no. 3 (1970).

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  5. All these texts are conveniently summarized in G. Le Strange, Palestine under the Moslems (Boston, 1890), one of several such books.

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  6. Robert Hamilton, The Structural History of the Aqsa Mosque (Jerusalem, 1942); his results can be interpreted in other ways than he has proposed but the book is a model of its kind. Considerable information can also be obtained from the records kept at the so-called Rockefeller Museum in Jerusalem.

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  7. For the Israeli excavations, see M. Ben-Dov, In the Shadow of the Temple (New York, 1985), a popular account.

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  8. Nothing has superceded the chapters in K. A. C. Creswell, Early Muslim Architecture, rev. ed. (Oxford, 1969).

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  9. Much novel cultural history has been written recently on this period. As examples, see H. Kennedy, The Prophet and the Age of the Caliphates (London, 1986)

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  10. and various work by Patricia Crone, like (with M. Cook) Hagarism (Cambridge, 1977).

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  11. All these examples are in Creswell. For a more imaginative but also more debatable view of the same monuments, see M. Ecochard, Filiations de Monuments (Paris, 1977).

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  12. Tabari, Tarikh, ed. M. de Goeje et al. (Leiden, 1890 and ff.), II, 4 and ff.

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  13. J. Wellhausen, The Arab Kingdom (rep. Beirut, 1963), pp. 100–107.

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  14. W. Caskel, Der Felsendom und die Wallfahrt nach Jerusalem (Cologne, 1963).

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  16. See the suggestive recent books by F. E. Peters, Jerusalem (Princeton, 1985) and Jerusalem and Mecca (New York, 1986).

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© 1990 St. Antony’s College

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Hopwood, D. (1990). The Meaning of the Dome of the Rock. In: Hopwood, D. (eds) Studies in Arab History. St Antony’s. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-20657-5_9

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  • DOI: https://doi.org/10.1007/978-1-349-20657-5_9

  • Publisher Name: Palgrave Macmillan, London

  • Print ISBN: 978-1-349-20659-9

  • Online ISBN: 978-1-349-20657-5

  • eBook Packages: Palgrave History CollectionHistory (R0)

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