Histories

Pre-Judaic Period

Before the site became central to Judaism, the region was inhabited by various Canaanite groups. Archaeological evidence suggests that in the Middle Bronze Age (circa 2000–1550 BCE), the area that later became the Temple Mount was part of Jebusite-controlled Jerusalem. Some theories propose that a sacred high place or sanctuary may have existed here, though there is no definitive proof of an organized religious structure before the Israelite presence.

Judaic Period

The Temple Mount became central to Jewish tradition with the establishment of Solomon's Temple (First Temple) in the 10th century BCE, traditionally believed to have been built on the site where Abraham was tested in the binding of Isaac. This temple was destroyed by the Babylonians in 586 BCE. The Second Temple was constructed in the late 6th century BCE under Persian rule and was significantly expanded by Herod the Great in the 1st century BCE, becoming one of the grandest religious complexes of its time. The Temple remained the focal point of Jewish worship until its destruction by the Romans in 70 CE.

Roman Period

Following the destruction of the Second Temple, the Romans repurposed the site, and after the Bar Kokhba Revolt (132–136 CE), Emperor Hadrian rebuilt Jerusalem as a Roman city called Aelia Capitolina. He constructed a temple to Jupiter on or near the Temple Mount, further erasing Jewish ties to the site. Throughout the Roman period, the Mount remained an imperial precinct, forbidden to Jews except on rare occasions.

Christian Period

After Emperor Constantine embraced Christianity in the 4th century CE, Jerusalem became a major Christian center. Byzantine rulers built churches across the city, but the Temple Mount remained in ruins, largely neglected. Some Christian traditions linked the site to biblical events, but it was not a primary focus of worship. The Church of the Holy Sepulchre, rather than the Temple Mount, became the spiritual heart of Christian Jerusalem.

First Islamic Period

Following the Islamic conquest of Jerusalem in 638 CE, the Temple Mount became a significant religious site in Islam. Caliph Abd al-Malik commissioned the construction of the Dome of the Rock in 691 CE over the Foundation Stone, and the Al-Aqsa Mosque was later built on the southern part of the platform. The site became associated with the Isra and Mi'raj, the Prophet Muhammad’s miraculous night journey. Successive Islamic dynasties, including the Umayyads, Abbasids, and Fatimids, maintained and modified the structures, solidifying the site's role as a key religious and political center.

Crusader Period

During the First Crusade in 1099 CE, Christian forces seized Jerusalem and repurposed the Temple Mount for their own religious and military functions. The Dome of the Rock was converted into a church, and the Al-Aqsa Mosque became the headquarters of the Knights Templar. The site underwent modifications to suit Christian liturgical practices, and new structures were added. The Crusader control over Jerusalem lasted until 1187 CE, when the city was retaken by Salah al-Din (Saladin), restoring the site to Muslim rule.

Second Islamic Period

Following the reconquest by Salah al-Din, the Temple Mount was restored as an Islamic religious center. The Ayyubids, Mamluks, and later the Ottomans carried out extensive renovations and embellishments, reinforcing its significance in the Islamic world. The Mamluks (13th–16th centuries) constructed schools, minarets, and gates, while the Ottomans (16th–20th centuries) carried out large-scale restoration efforts, including the distinctive tilework of the Dome of the Rock under Sultan Suleiman the Magnificent. The site continued to function as a center of Islamic worship and scholarship throughout these centuries.

Modern Period

With the fall of the Ottoman Empire and the British Mandate over Palestine (1917–1948), the Temple Mount's status became increasingly complex. Following the establishment of Israel in 1948, Jordan retained control over the site, but after the Six-Day War in 1967, Israel took control of East Jerusalem, including the Temple Mount. Despite this, the site remains under the administration of the Islamic Waqf. Tensions between religious and political groups have continued to shape its modern history, making it a focal point of religious and geopolitical significance in the ongoing Israeli-Palestinian conflict.

Sources

• Jacobson, David M. "Herod’s Temple and Its Precinct in the Light of the Temple Scroll." Palestine Exploration Quarterly, vol. 126, no. 1, 1994, pp. 42-61.
• Gibson, Shimon, and David M. Jacobson. "Below the Temple Mount in Jerusalem: A Sourcebook on the Cisterns, Subterranean Chambers and Conduits of the Haram Al-Sharif." Tempus, 1996.
• Reich, Ronny, and Eli Shukron. "The Jerusalem City-Dump in the Late Second Temple Period." Zeitschrift des Deutschen Palästina-Vereins, vol. 118, no. 1, 2002, pp. 12-25.
• Avigad, Nahman. "Discovering Jerusalem." Biblical Archaeology Society, 1983.
• Ben-Dov, Meir. "In the Shadow of the Temple: The Discovery of Ancient Jerusalem." Harper & Row, 1982.
• Netzer, Ehud. "The Architecture of Herod, the Great Builder." Baker Academic, 2006.
• Bahat, Dan. "The Illustrated Atlas of Jerusalem." Simon & Schuster, 1990.
• Patrich, Joseph. "Studies in the Archaeology and History of Caesarea Maritima: Caput Judaeae, Metropolis Palaestinae." Brill, 2011.
• Levine, Lee I. "Jerusalem: Portrait of the City in the Second Temple Period (538 B.C.E.–70 C.E.)." Jewish Publication Society, 2002.
• Weksler-Bdolah, Shlomit. "Aelia Capitolina–Jerusalem in the Roman Period: In Light of Archaeological Research." Brill, 2019.
• Temple Mount Sifting Project. "The Archaeological Evidence from the Temple Mount Debris." www.tmsifting.org.