5.1. Memory
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This inscription is vital both in form and content to the multivalence of the space of the Dome of the Rock. As Boullata has mentioned, the location of the structure is significant to the three Abrahamic traditions, creating a space that would certainly attract the attention and visitation of Jews, Christians and Muslims. The inscriptions were clearly chosen with a heterogeneous Jerusalem audience in mind. The beginning of the inscription would appeal to all of the monotheistic traditions by asserting God’s singular and supreme power. The mention of Muhammad clearly indicates a Muslim author, but then also places Muhammad in a lineage with other messengers and prophets, appealing to the traditions of the other Abrahamic religions by validating their prophets. The quotating of Q 4:171–2 and 19:33–6 is particularly interesting because of their multivalence with respect to the Christian community. The verses both confirm Jesus’s status as a messenger of God, and denies his status as son of God. The inscription between the verses also blesses Jesus, furthering his status in relation to Muhammad linguistically and religiously. The inscription then asserts, quoting Q 3:18–9, that Islam is the proper path for following God, but also that there is a mutual connection between the three religions through Revelation. The final note of the inscription emphasizes the negative effects of sectarianism on the community, where sectarianism could be taken to be within one tradition or between the Jews, Christians and Muslims. The inscriptions invite a heterogeneous community into a space where differences can both be forgotten in name of the shared Abrahamic lineage, or can be contested regarding issues such as the birth of Jesus. What is important is that the space does not exclude groups, physically or spiritually; even though it expresses a clear stance on the oneness of God, the space itself is open to all and spiritually, the possibility of conversion is alway open.Through the inscriptions, the space of the Dome of the Rock neither denies the memory of contention, nor forces Islamic faith onto anyone unwillingly. Rather, the inscriptions make an argument based on Qur’anic logic that could be a source Mary was (no more than) an apostle of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His apostles. Say not ‘Trinity’ : desist: it will be better for you: for Allah is one Allah. Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. // Christ disdaineth nor to serve and worship Allah, nor do the angels, those nearest (to Allah: those who disdain His worship and are arrogant,— He will gather them all together unto Himself to (answer).” Additionally, Q 19:33–6 reads, “‘So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)’ ! // Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute. // It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! when He determines a matter, He only says to it, ‘Be’, and it is. // Verily Allah is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight.” And Q 3:18–9 reads, “There is no god but He: That is the witness of Allah, His angels, and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise. // The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account.”