Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount

Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount

http://www.templeinstitute.org/1925-wakf-temple-mount-guide.pdf
For Jews, the Temple Mount is the holiest place in the world. The Jewish connection to Jerusalem and the Temple Mount originates in the biblical narrative, as it is said to be the location of the binding of Isaac.[2] The Talmud, Judaism’s supreme canonical text, says that the foundation stone on the Temple Mount is the location from which the world was created.[3] In Samuel II 24:18-25, King David bought the bedrock for the Temple from Araunah the Jebusite. Subsequently, Solomon, David’s son, used the bedrock to build the First Temple.[4] Solomon’s Temple was eventually destroyed by Nebuchadnezzar II of Babylon in 586 BCE.
Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount

For Jews, the Temple Mount is the holiest place in the world.
Following the destruction of Jerusalem and Solomon’s Temple, many Jews were sent into exile. However, under the Persian King Cyrus, the Jews were allowed to return and began to rebuild the Temple. The Second Temple was completed in 516 BCE and expanded by King Herod in 19 BCE. In 70 CE, the Roman Empire, led by Emperor Titus, laid siege to Jerusalem and destroyed the Second Temple. Jews have maintained an unbreakable connection to Jerusalem, and the Temple Mount since that time.

Today, Jews follow a number of different customs in remembrance of their fallen Temple. When Jews pray, they pray toward Jerusalem. Within the daily liturgy, there are numerous calls for the rebuilding of Jerusalem and the Temple. During the week, after meals, Jews recite a grace, which includes the recitation of Psalm 137 (“If I forget thee, O Jerusalem…”).[5] At the end of a wedding ceremony, the groom breaks a glass, which signifies the Jewish people’s continued mourning over the Temple’s destruction. In addition, many have the custom of leaving a wall in their home unfinished in remembrance of the destruction. All of these customs play a significant part in the Jewish connection to Jerusalem and the Temple Mount, which former Israeli Prime Minister Ehud Olmert stated “represents the purist expression of all that Jews prayed for, dreamed of, cried for, and died for in the two thousand years since the destruction of the Second Temple.”[6] In addition to the customs and ideology, the Jewish connection to the Land of Israel and Jerusalem is internationally recognized.[7]

ISLAMIC LITERATURE AND THE TEMPLE MOUNT

Classic Islamic literature also recognizes the existence of a Jewish Temple and its importance to Judaism. This makes Arab-Palestinian Temple Denial all the more puzzling.

In Sura 17:1 of the Koran, the “Farthest Mosque” is called the al-masjid al-Aqsa. The Tafsir al-Jalalayn,[8] a well-respected Sunni exegesis of the Koran from the 15th and 16th centuries, notes that the “Farthest Mosque” is a reference to the Bayt al-Maqdis of Jerusalem.[9] In Hebrew, the Jewish Temple is often referred to as the Beyt Ha-Miqdash, nearly identical to the Arabic term. In the commentary of Abdullah Ibn Omar al-Baydawi, who authored several prominent theological works in the 13th century, the masjid is referred to as the Bayt al-Maqdis because during Muhammad’s time no mosque existed in Jerusalem.[10] Koranic historian and commentator, Abu Jafar Muhammad al-Tabari, who chronicled the seventh century Muslim conquest of Jerusalem, wrote that one day when Umar finished praying, he went to the place where “the Romans buried the Temple [bayt al-maqdis] at the time of the sons of Israel.”[11] In addition, eleventh century historian Muhammad Ibn Ahmad al-Maqdisi and fourteenth century Iranian religious scholar Hamdallah al-Mustawfi acknowledged that the al-Aqsa Mosque was built on top of Solomon’s Temple.[12]

This is a small sample of the Islamic literature attesting to the Jewish connection to the Temple Mount. Innumerable other writings from other faiths attest to this fact, as well.
Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount

http://www.templeinstitute.org/1925-wakf-temple-mount-guide.pdf
For Jews, the Temple Mount is the holiest place in the world.
Following the destruction of Jerusalem and Solomon’s Temple, many Jews were sent into exile. However, under the Persian King Cyrus, the Jews were allowed to return and began to rebuild the Temple. The Second Temple was completed in 516 BCE and expanded by King Herod in 19 BCE. In 70 CE, the Roman Empire, led by Emperor Titus, laid siege to Jerusalem and destroyed the Second Temple. Jews have maintained an unbreakable connection to Jerusalem, and the Temple Mount since that time.

Today, Jews follow a number of different customs in remembrance of their fallen Temple. When Jews pray, they pray toward Jerusalem. Within the daily liturgy, there are numerous calls for the rebuilding of Jerusalem and the Temple. During the week, after meals, Jews recite a grace, which includes the recitation of Psalm 137 (“If I forget thee, O Jerusalem…”).[5] At the end of a wedding ceremony, the groom breaks a glass, which signifies the Jewish people’s continued mourning over the Temple’s destruction. In addition, many have the custom of leaving a wall in their home unfinished in remembrance of the destruction. All of these customs play a significant part in the Jewish connection to Jerusalem and the Temple Mount, which former Israeli Prime Minister Ehud Olmert stated “represents the purist expression of all that Jews prayed for, dreamed of, cried for, and died for in the two thousand years since the destruction of the Second Temple.”[6] In addition to the customs and ideology, the Jewish connection to the Land of Israel and Jerusalem is internationally recognized.[7]

ISLAMIC LITERATURE AND THE TEMPLE MOUNT

Classic Islamic literature also recognizes the existence of a Jewish Temple and its importance to Judaism. This makes Arab-Palestinian Temple Denial all the more puzzling.

In Sura 17:1 of the Koran, the “Farthest Mosque” is called the al-masjid al-Aqsa. The Tafsir al-Jalalayn,[8] a well-respected Sunni exegesis of the Koran from the 15th and 16th centuries, notes that the “Farthest Mosque” is a reference to the Bayt al-Maqdis of Jerusalem.[9] In Hebrew, the Jewish Temple is often referred to as the Beyt Ha-Miqdash, nearly identical to the Arabic term. In the commentary of Abdullah Ibn Omar al-Baydawi, who authored several prominent theological works in the 13th century, the masjid is referred to as the Bayt al-Maqdis because during Muhammad’s time no mosque existed in Jerusalem.[10] Koranic historian and commentator, Abu Jafar Muhammad al-Tabari, who chronicled the seventh century Muslim conquest of Jerusalem, wrote that one day when Umar finished praying, he went to the place where “the Romans buried the Temple [bayt al-maqdis] at the time of the sons of Israel.”[11] In addition, eleventh century historian Muhammad Ibn Ahmad al-Maqdisi and fourteenth century Iranian religious scholar Hamdallah al-Mustawfi acknowledged that the al-Aqsa Mosque was built on top of Solomon’s Temple.[12]

This is a small sample of the Islamic literature attesting to the Jewish connection to the Temple Mount. Innumerable other writings from other faiths attest to this fact, as well.
Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount

http://www.templeinstitute.org/1925-wakf-temple-mount-guide.pdf