Sulaiman al-Tarawneh in the book of the Temple of Solomon bin Dawood [son of David]:
The traditional Arab-Islamic narratives include a perpetuated myth of the Al-Aqsa Mosque
A narrative of the most complex narratives...The most important sanctities of the Islamic Ummah, and the uncovering of the hideout towards a national and Palestinian national symbol in the perspective of the roots of our Arab-Islamic heritage. His idea, as he has repeated more than once in this book, began with its sections, on the basis of biased and biased Islamic Arabism, to prove the roots of the authenticity of the Al-Aqsa Mosque and to deny the importance of the structure or its authenticity.
In the introduction to the book, he points out that the narrative of the book, its meanings, its axis and its route plan is the hidden, concealed or hidden Arab Islamic narrative about the structure in the Holy Quran, the biography of the Prophet, the Sunnah of the Prophet and the history of the Companions. The Quranic interpretation of all its readings and its schools, the Arab Islamic history, the stories, the stories and the trappings of a critical, interpretive, Hermetic perspective, a conceptual and structural interpretation about a fundamental point of problematic and explosive controversy: Was the industry of the origin of the holiness of Jerusalem and its surroundings first, The supposed son of David and the related and what is born of him and through him an Israeli Canaanite and a Jew through the centuries a reality or a myth or mythological concession? Or is it made by the eternal Al-Aqsa Mosque in its general sense, and not the Al-Aqsa Mosque in its Quranic reality and what is Islamic related to it in terms of historical Islam, Islam (legal) or Islamic jurisprudence?
...Here, our religious, historical, and mythological heritage presents mythical hypothetical rationales with all its mythological dimensions, and flimsy flimsy guides with doctrinal, prepositional, fabricated and fabricated theological doctrines for reasons of reinforcement that are not strong, to demonstrate the primacy of the Al-Aqsa Mosque in the absolute sacred anthropological time, To form it, and thus it is a mythical predecessors necessarily to the structure of Solomon Ben David supposed in the structure of time sacred open dimensions to the groups and individuals.
"The traditional Arab-Islamic narrative includes the myth of the perpetuation of Al-Aqsa Mosque and its perpetuation in the form of an eternal and undeniable Tuthini, so it is analyzed, dismantled and absorbed by the hidden Arab-Islamic narratives to the core, and related to the social, political, authoritarian, and Arab-Islamic mythology here is a Qur'anic, Anthropology.
This narrative is one of the most complex narratives, metaphorically, queerly and contextually...it claimed and still claims that Islam she is the sole owner of the Jewish Holy Land, because it is the heir of the religion and its sanctities exclusively, supremely, eternally...the sole heir to the Temple plateau, the Holy House and Palestine, and thus the Holy Land in the three Abrahamic religions! All of them have an Islamic stand that can never be waived, because it is a religion that does not erase the eternity of years!
...Al-Tarawneh believes that the Al-Aqsa Mosque is definitely not the modest age prayer that was later called the prayer of Omar. It was never called by the Sahaba or the followers of Al-Aqsa Mosque, which is a modest prayer in its construction. It was devoid of any aspect of the architecture of the building to limit it to the semi-random use of coffee, wood and logs without roofs, doors, or others. It was a naive framing of the place of prayer to identify it, not a mosque in any way.
...Al-Waleed bin Abdul-Malik...did not build a mosque in the place, did not call the Mosque Omar the name of the Al-Aqsa Mosque at all, Islamic sanctity was the land and not for the building, depending on what was fictional in the time of Solomon.
"The Al-Aqsa Mosque is not the current Al-Aqsa Mosque, which is the Umayyad Abbasid Mamluki Ottoman Mosque, and the Marwani Chapel is evidence of the early ambiguity of naming the Umayyad building in Al-Aqsa Mosque because the term Al-Aqsa Mosque is an ancient religious heritage, Because the Al-Aqsa Mosque is radically different from the current "Al-Aqsa Mosque," which is the Jerusalem mosque or the mosque of Jerusalem as it was called by its sons in their correspondence. Knowing that the word "Jerusalem" Is the middle space of the three main parts of the Temple, and the term "Beit Hamakdash" is a Jewish name, the name of the temple itself, or its status as the principal; for it is the Jew of the holy house of Jehovah. The Jewish priests therefore refrain from mentioning the name of Jehovah explicitly; God is a machine and its name is the greatest button for the operation of that machine which compels it to respond, and the glory of the created human being to such an overlapping circumstance, so the temple was called the House of Jerusalem, "the house of Hamdakash," and the Holy one is Yahweh himself In the Jewish religious custom, evasion of the masculine religion In front of the greatest commoners.
And confirms Al-Tarawneh that all the evidence, hidden and visible, announced and hidden in the Arab-Islamic heritage undoubtedly refers to the truth of the facts not thought of by Islam, namely that the Holy Mosque of Al-Aqsa in the Surat Bani Israel "Isra" , This Al-Ra'awi Mosque on the night of the Isra and Al-Maraj is not the Al-Quds Mosque or the Mosque of Beit Al-Maqdis, which was built during the reign of Al-Walid bin Abdul Malik in 86 AH or 87 AH, after his father built it before the Dome of the Rock in 72 AH, in order to attract the people of the Levant to visit Jerusalem and visit the mosque Dome of the Rock...he invented it so that the people of the Levant would tour the place instead of the Kaaba, as narrated through more than one source of marking by the purpose, even though the most prominent of the raween was the son of many who was the protector of illiterate sons, From the confluence of the Levant to Abdullah bin Zubair, an anti-Umayyad, who took Makkah as the capital of his state, which extended in Hijaz and Iraq...
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