“The Soil of al-Quds is
the Soil of Prophets”:
A Tapestry of History, Faith, and Hope
Published: Mon, 23rd Dec 2024
Introduction
There is an Arabic adage often shared among pilgrims and scholars of sacred geography: “The soil of al-Quds is the soil of prophets.” Few places on earth evoke as strong a sense of devotion, longing, and awe as Jerusalem (al-Quds). At the city’s very heart, on the revered Haram al-Sharif (Temple Mount), stands al-Aqsa Mosque. For many Muslims, this is no ordinary landmark; it is the site of the Prophet’s (peace be upon him) miraculous Night Journey (Isrā’), the first Qiblah of early Islam, and one of the three sanctuaries mentioned in a famous hadith:
“You should not undertake a special journey to visit any place other than three mosques: the Sacred Mosque of Makkah, this Mosque of mine (in Madinah), and al-Aqsa Mosque in Jerusalem.”
2nd Millennium BCE – 7th Century CE
Ancient Roots and Pre-Islamic Sanctities
Early Civilisations: Canaanites, Jebusites, and Beyond Long before the rise of Islam, Jerusalem was shaped by myriad cultures. Archaeological findings place the city’s earliest settlements in the second millennium BCE, during which Canaanite (and later Jebusite) peoples forged a spiritual identity for the area. Their understanding of the sacred might differ from later Abrahamic conceptions, yet they laid the cultural and physical foundations for the city’s eventual renown.
Though this was centuries before the dome of al-Aqsa Mosque graced the skyline, the seeds of reverence were already being sown. Early altars, shrines, and protective city walls revealed a deep-rooted affinity for this hill, perched between the Mediterranean coast and the desert beyond.
Israelite and Judean Kingdoms
From the 10th century BCE, Jerusalem assumed a prominent role under the Israelite and later Judean Kingdoms. The biblical narrative cites King David (Dāwūd in Islamic tradition) taking the city and King Solomon (Sulaymān) erecting the First Temple on an elevated plateau. In the Muslim worldview, these prophets also called humanity to worship the One God, forging a lineage that resonates with the broad tapestry of monotheism.
The First Temple was said to be adorned with precious metals and intricate craftsmanship—remnants of which lie buried beneath the city’s layered soil. Though al-Aqsa would not come into existence for many centuries, the tradition of solemn devotion on this plateau was well established.
Conquests, Exiles, and Shifting Empires
In 586 BCE, the Neo-Babylonians under Nebuchadnezzar II sacked Jerusalem, leading to the destruction of the First Temple. The city’s inhabitants faced exile, yet the concept of Jerusalem as a divinely appointed sanctuary endured. Under Persian rule (539 BCE onwards), returning exiles rebuilt the Second Temple, which stood throughout the subsequent Hellenistic and Roman eras.
By the time the Roman Empire gave way to the Byzantine period (4th century CE), Jerusalem had become predominantly Christian. Churches, including the Church of the Holy Sepulchre, arose, linking the city to the crucifixion and resurrection of Jesus (peace be upon him). In this evolving tapestry, the sacred plateau—destined for al-Aqsa—remained a focal point of religious yearning, though it would undergo dramatic transformations in the centuries ahead.
“This land has drunk from the cup of many conquerors, yet the thirst for the Divine is never quenched.”
(Paraphrased from medieval chroniclers reflecting on Jerusalem’s shifting realms)
637 CE:
Caliph ‘Umar’s Emblematic Entry
A Weakened Byzantium, An Ascendant Caliphate
By the 7th century CE, the Byzantine Empire, overextended by wars with the Sasanian Persians, could no longer maintain its once-mighty grip on the Levant. As Muslim forces advanced, local Christian groups and Jewish communities sometimes preferred new governance over Byzantine rule.
Within this context, Caliph ‘Umar ibn al-Khattāb arrived in Jerusalem around 637 CE. Dr Roy Casagranda, a modern historian, emphasises that Jerusalem did not fall by brute force but through a negotiated surrender, as Patriarch Sophronius insisted on personally handing the city’s keys to the Caliph. Historians depict ‘Umar travelling lightly—wearing simple garments and taking turns on a camel with his servant. When the time for prayer came, he famously declined an invitation to pray in the Church of the Holy Sepulchre, lest later Muslims misconstrue it as a pretext to convert the church into a mosque.
“If I pray here, they may lay claim to it in times to come.”
(Attributed to Caliph ‘Umar, illustrating his resolve to protect Christian holy sites)
The text of “Umar’s Assurance” as recorded by the historian al-Tabari is as follows:
“In the name of God, the Merciful, the Compassionate. This is the assurance of safety which the servant of God, ʿUmar, the Commander of the Faithful, has given to the people of Aelia. He has given them an assurance of safety for themselves, for their property, their churches, their crosses, the sick and healthy of the city, and for all the rituals which belong to their religion.
Their churches will not be inhabited by Muslims and will not be destroyed. Neither they, nor the land on which they stand, nor their cross, nor their property will be damaged. They will not be forcibly converted. The people of Jerusalem must pay the taxes like the people of other cities and must expel the Byzantines and the robbers. Those of the people of Jerusalem who want to leave with the Byzantines, take their property, and abandon their churches and crosses will be safe until they reach their place of refuge. The villagers [who had taken refuge in the city at the time of the conquest] may remain in the city if they wish but must pay taxes like the citizens. Those who wish may go with the Byzantines, and those who wish may return to their families. Nothing is to be taken from them before their harvest is reaped. If they pay their taxes according to their obligations, then the conditions laid out in this letter are under the covenant of God, are the responsibility of His Prophet, of the caliphs, and of the faithful.”
This assurance was witnessed by notable companions of Umar, including Khalid ibn al-Walid, Amr ibn al-As, Abd al-Rahman ibn Awf, and Mu’awiya ibn Abi Sufyan.
661–750 CE:
The Umayyads in Jerusalem
Al-Aqsa and the Dome of the Rock
Less than a century after ‘Umar’s entry, the Umayyad Caliphate ushered in a transformative era for Jerusalem. Caliph ‘Abd al-Malik commissioned the Dome of the Rock (completed 691/2 CE) over the site associated with the Prophet’s ascension (Mi‘rāj), and his successor al-Walīd I built al-Aqsa Mosque (c. 705 CE) at the southern end of the Haram al-Sharif. Though initially more modest in appearance, al-Aqsa’s early columns and arches laid the foundation of its enduring stature.
Art, Inscriptions, and Devotional Atmosphere
Though often overshadowed by the Dome of the Rock’s golden splendour, al-Aqsa also held quiet majesty. Wooden ceilings, oil lamps, and Qur’anic inscriptions in elegant Kufic script endowed the Qibli prayer hall with a profound sense of piety. Pilgrim accounts depict the hush of worshippers and the gentle glow of lamplight, underscoring al-Aqsa’s spiritual resonance.
“One prayer in this mosque is more beloved to me than a thousand in any other city, save for Makkah and Madinah.”
(A well-known hadith reflecting the special merit of al-Aqsa)
750–11th Century:
Abbasids, Fatimids, and the Road to the Crusades
Abbasid Oversight and Earthquakes:
When the Abbasids replaced the Umayyads, the empire’s capital shifted to Baghdad, diminishing Jerusalem’s political importance. Nonetheless, successive Abbasid rulers funded repairs for al-Aqsa following earthquakes that damaged its structure. Even at a distance, they recognised the mosque’s standing in Muslim devotion.
Fatimid Interlude:
From the 10th to the 11th century, the Fatimids—an Isma‘ili Shia dynasty—governed Jerusalem. Despite theological differences from Abbasid-oriented Sunnis, they also invested in preserving the mosque, allowing pilgrims from afar to experience the city’s sanctified atmosphere.
Reflection:
A shared ethos of stewardship prevailed despite dynastic transitions. Political divergences could not undermine the sense of responsibility that Muslims felt for al-Aqsa.
1099–1187 CE:
The Crusader Storm
Transforming Al-Aqsa
The First Crusade (1099) brought sweeping upheaval. Crusaders captured Jerusalem amid widespread violence, turning al-Aqsa Mosque into a royal palace and headquarters for the Knights Templar (Templum Solomonis). Meanwhile, the Dome of the Rock was repurposed as a Christian shrine. Many of the mosque’s Arabic inscriptions were obscured by Latin texts and Crusader imagery.
Turmoil for Local Communities
For Jerusalem’s Muslim and Jewish inhabitants, this was a period of displacement or harsh subjugation. Chroniclers lamented the defacing of calligraphy and the overshadowing of local traditions by foreign symbols.
On the eastern side of Masjid al-Qibly, within the sacred precinct of Masjid al-Aqsa, stands a circular window that dates back to the Crusader occupation of the holy site. When Salahuddin Ayyubi reclaimed Masjid al-Aqsa, he chose to preserve this window as a lasting reminder to future generations of Muslims of the consequences of neglecting their sacred trust.
1187–1250 CE:
The Ayyubid Renewal Under Saladin
Saladin’s Reconquest:
Salah ad-Dīn al-Ayyūbī (Saladin) reclaimed Jerusalem in 1187, reversing many Crusader transformations of al-Aqsa. One of his first acts involved cleansing the Qibli hall and restoring it as a mosque. He also re-established endowments (awqāf) to fund ongoing maintenance.
“Nothing is more rewarding to me than returning this House of God to its rightful guardians.”
(Saladin)
A Model of Tolerance
Saladin permitted Christian and Jewish worship within the city, reflecting principles of religious coexistence reminiscent of Caliph ‘Umar’s time. Under Ayyubid rule, Jerusalem once again became a multi-faith space, each community maintaining its own sanctuaries.
1250–1517 CE:
The Mamluk Patronage
Architectural Flourish
Hailing from a class of military slaves, the Mamluks ruled from Cairo and lavishly adorned Jerusalem’s holy sites. Chroniclers such as Mujīr al-Dīn al-‘Ulaymī recorded the establishment of madrasas, minarets, and water facilities around al-Aqsa. Mamluk architecture introduced muqarnas (stalactite designs) and ornamental stone inlays that imparted a refined elegance, still visible today.
Centres of Learning
Al-Aqsa also served as a centre for scholarship. Students, Qur’an reciters, and jurisconsults gathered in the mosque’s shadow, heightening Jerusalem’s status as a seat of faith and knowledge. Intellectual exchange flourished, enhancing the city’s cultural fabric.
1517–1917 CE:
The Ottoman Overlook
Four Centuries of Ottoman Governance
In the early 16th century, Sultan Selim I integrated Jerusalem into the Ottoman Empire. Under Suleiman the Magnificent (r. 1520–1566), the city’s walls were rebuilt—much as they stand today. Al-Aqsa benefited from renovations funded by robust waqf systems, with stained-glass windows, restored plaster, and expanded prayer halls.
Harmony of Tradition and Modernity
By the 19th century, European travellers and Orientalist painters rendered scenes of al-Aqsa’s porticos, minarets, and congregational life, bringing the mosque’s image to Western salons. While each faith group maintained its own religious precinct under Ottoman administration, al-Aqsa remained a steadfast locus of Islamic devotion.
(from a 19th-century British traveller):
“The noble mosque stands serene, and in its courtyards one feels an echo of ages—an echo that beckons both caution and wonder.”
1917–1967 CE:
The British Mandate and Mid-20th Century
A New Administration, Same Sacred Legacy
When Britain took Jerusalem in 1917, it ended centuries of Ottoman rule. Under the British Mandate (1920–1948), the Supreme Muslim Council continued overseeing al-Aqsa, preserving its religious function and safeguarding routine worship.
Jordanian Custodianship After 1948
In the aftermath of the 1948 Arab–Israeli War, East Jerusalem, including al-Aqsa, came under Jordanian jurisdiction. Renovations such as re-gilding the dome were carried out to maintain the site’s architectural integrity and symbolic significance.
Reflection:
Though colonial mandates and partition plans introduced political turbulence, al-Aqsa’s essential role as a house of prayer endured, further reinforcing the pattern of renewal emerging from each trial.
1967–Present:
Occupation and Ongoing Resilience
The Six-Day War and Its Aftermath
In 1967, Israel occupied East Jerusalem, altering the legal and political framework of the city. By agreement, however, the Islamic Waqf (under Jordanian supervision) continued to administer the mosque compound, while Israeli authorities managed security. Ongoing disputes over excavation projects and restricted access underscore the fragile balance governing al-Aqsa’s day-to-day life.
A Symbol of Unity and Hope
Despite such tensions, thousands of worshippers assemble for Friday prayers, families gather in its courtyards, and the sound of Qur’anic recitation resonates through its halls. For Muslims worldwide, al-Aqsa remains a unifying symbol of shared faith—an enduring assertion that sanctity and hope can exist even amid turmoil.
Quote (from Jerusalem’s long-time residents):
“He who prays in al-Aqsa prays in the footstep of prophets, angels, and the sincere hearts of countless generations.”
Time and again, visitors and worshippers have attested to a timeless pulse in al-Aqsa’s stone arcades. That pulse continues, reminding us that though rulers and frontiers may shift, the reverence for holy ground unites hearts across generations. May the echoes of “the soil of al-Quds is the soil of prophets” inspire us to embrace compassion, humility, and renewed hope as we journey forward.
Suggested References & Further Reading:
1. Al-Tabarī (d. 923), Tārīkh al-Rusul wa’l-Mulūk (History of the Prophets and Kings)
2. Ibn Kathīr (d. 1373), Al-Bidāyah wa’l-Nihāyah (The Beginning and the End)
3. Mujīr al-Dīn al-‘Ulaymī (d. 1522), Al-Uns al-Jalīl bi-Ta’rīkh al-Quds wa’l-Khalīl
4. Ibn Khaldūn (d. 1406), Al-Muqaddimah
5. Karen Armstrong, Jerusalem: One City, Three Faiths
6. Oleg Grabar, The Dome of the Rock
7. UNESCO Reports on the Old City of Jerusalem & Conservation Efforts
8. Andrew Petersen, A Gazetteer of Buildings in Muslim Palestine
9. Works by Rashid Khalidi & Walid Khalidi – Modern historical perspectives on Jerusalem
10. Dr Roy Casagranda – Lectures on early Islamic conquests and interfaith governance in Jerusalem
