Where in the Quran is it mentioned about the destruction of the two Jewish temples?

Where in the Quran is it mentioned about the destruction of the two Jewish temples?

The Quran does not explicitly mention the destruction of the two Jewish temples, but it does refer to the corruption and mischief caused by the Jews in the Holy Land twice, which some scholars interpret as alluding to the events of the temple destructions. It is mentioned in Surah 17, verses 4 to 7.

The verse 7 of Surah 17 reads as follows:

‘If you do good, you will do good to your souls, and if you do evil, it will be for your own loss.’ So when the occasion for the second prophecy comes, they will make your faces wretched, and enter the Temple just as they entered it the first time, and destroy utterly whatever they come upon.

Some scholars interpret this as a reference to the historical transgressions of the Israelites twice in the Holy Land and the consequences they faced.
According to Quranic commentators, verse 7 represents a scenario in which the Romans, the second adversaries of the Jewish people, would enter the Temple in Jerusalem, similar to what the Babylonians, their first adversaries, had done before, and demolish what they had conquered.

The first temple, also known as Solomon's Temple, was destroyed by the Babylonians in 587 BCE, and the second temple, also known as Herod's Temple, was destroyed by the Romans in 70 CE.

Strangely, some Muslims deny the existence of the Jewish temples on the Temple Mount, the site where the Dome of the Rock and al-Aqsa Mosque stand today. This is known as temple denial, and it is a controversial and disputed issue.

Surah 17, also known as Surah Al-Isra (The Night Journey) or Bani Isra'il (The Children of Israel), in the Quran refers to the destruction of the two Jewish temples in verses 5-7. These verses discuss the consequences of the Israelites' actions and the divine retribution that followed. Here is a brief outline of how the event is portrayed:

Verse 5: Allah warns the Israelites that when the first of the two warnings would come to pass, He would send against them servants of His (Babylonians), endowed with great might, who would ravage their homes and it would be a warning fulfilled.

Verse 6: After the first punishment, Allah mentions that He gave them a chance to recover and granted them wealth and children, increasing them in number.

Verse 7: It emphasizes that if they did good, it would be for their own benefit, and if they did evil, it would be to their detriment. When the second warning would come to pass, Allah would send enemies Romans to disgrace them and enter the temple as the Babylonians had entered it the first time, destroying what they had taken over with utter destruction.

These verses are often interpreted to refer to historical events where the Jewish temples were destroyed as a consequence of the people's actions. The first destruction is commonly associated with the Babylonian conquest and the destruction of the First Temple in 586 BCE. The second destruction is often linked to the Roman destruction of the Second Temple in 70 CE.

The portrayal in these verses emphasizes the moral and spiritual accountability of the Israelites, indicating that their suffering and the destruction of their temples were a result of their turning away from divine guidance and engaging in wrongdoing.

The end of the Jews' role as a kingdom of priests associated with ritual sacrifices

It is believe that the Kingdom of God, as announced by Jesus in Matthew 8, verse 11 to 12, signifies the end of the Jews' role as a kingdom of priests associated with ritual sacrifices. This argument can be explained from an Islamic perspective as follows:

In Islam, the completion of prophethood through Muhammad, the final messenger, is a key belief. Therefore, the Islamic view aligns with the notion that Jesus proclamation of the kingdom of God effectively ended the Jewish role as a kingdom of priests tied to ritual sacrifices.


This is seen as part of a continuous prophetic tradition that calls for righteous living and submission to God’s will.

In Islamic theology, the Kingdom of God is perceived as God's sovereign rule over all creation. The invitation to enter this kingdom is viewed as a call to submit to God’s will and to live according to His guidance.

Islam respects the historical role of the Children of Israel as a chosen community tasked with responsibilities and blessings, including their past as a kingdom of priests dedicated to worshiping God.

Thus, from an Islamic perspective, Jesus' announcement about the Kingdom of God is interpreted as both a revocation of the Jews' priestly role and a continuation of the prophetic message, emphasizing the importance of faith, righteousness, and devotion to God."

Muhammad's Night Journey to Jerusalem symbolizes the end of Judaism as a sacrificial religion

From an Islamic viewpoint, Muhammad's Night Journey to Jerusalem symbolizes the end of Judaism as a sacrificial religion, as it is linked to the former Jewish temple.

The Night Journey of Prophet Muhammad to Jerusalem holds significant importance in Islamic belief as it marks a turning point in the relationship between Islam and Judaism.

In Islamic perspective, this event signifies the end of Judaism as a sacrificial religion because it is believed that during his journey, Prophet Muhammad ascended to heaven and received instructions for the Muslim community, including the commandment to pray five times a day.

The connection to the Jewish temple in Jerusalem is also significant as it symbolizes the shift from Jewish practices to Islamic teachings. By visiting this sacred site, Prophet Muhammad demonstrated that Islam was now the true religion and successor to Judaism.

This event serves as a reminder of the historical ties between these two Abrahamic faiths while also emphasizing the unique beliefs and practices of Islam.

Overall, Muhammad's Night Journey to Jerusalem represents a pivotal moment in Islamic history where Judaism's role as a sacrificial religion came to an end, paving the way for Islam to emerge as a distinct and influential faith.