Jump to content

Al-Aqsa

From Wikipedia
Al-Aqsa
religious complex, congregational mosque, architectural landmark, educational institution
Part ofholiest sites in Islam Edit
Name in native languageالْمَسْجِدُ الْأَقْصَى، الْحَرَمُ الشَّرِيفُ Edit
Religion anaa worldviewIslam Edit
ContinentAsia Edit
CountryState of Palestine Edit
Edey de administrative territorial entity insydJerusalem Edit
Ein locationOld City of Jerusalem Edit
Located in/on physical featureTemple Mount Edit
Coordinate location31°46′41″N 35°14′10″E Edit
Significant eventIsra and Mi'raj Edit
Architectural styleIslamic architecture Edit
Heritage designationWorld Heritage Site Edit
Described at URLhttps://www.visitmasjidalaqsa.com, https://masjidalaqsa.net/ Edit
Maintain byJerusalem Islamic Waqf Edit
Shapetrapezoid Edit
Map

Al-Aqsa (/æl ˈæksə/; Arabic: الأَقْصَى, romanized: Al-Aqṣā) anaa al-Masjid al-Aqṣā (Arabic: المسجد الأقصى) be de compound of Islamic religious buildings wey dey sit atop de Temple Mount, dem sanso know as de Haram al-Sharif, insyd de Old City of Jerusalem, wey dey include de Dome of de Rock, chaw mosques den prayer halls, madrasas, zawiyas, khalwas den oda domes and religious structures, as well as de four encircling minarets. Dem consider am de third holiest site insyd Islam. De compound ein main congregational mosque anaa prayer hall be variously known as Al-Aqsa Mosque, Qibli Mosque anaa al-Jāmiʿ al-Aqṣā, while insyd sam sources dem sanso know am as al-Masjid al-Aqṣā; de wider compound be sam times known as Al-Aqsa Mosque compound so say e go avoid confusion.

Definition

[edit | edit source]
Extract of an 1841 British map wey dey show both "Mesjid el-Aksa" (de Haram compound) den "Jami el-Aksa" (de mosque)

De English term "Al-Aqsa Mosque" be de translation of both al-Masjid al-Aqṣā (ٱلْمَسْجِد ٱلْأَقْصَىٰ) den Jāmiʿ al-Aqṣā (جَامِع ٱلْأَقْصَىٰ), wich get distinct Islamic meanings insyd Arabic.[1][2] De former (al-Masjid al-Aqṣā) dey refer to de Quran ein Surah 17 – "de farthest mosque" – traditionally dey refer to de entirety of de Temple Mount compound, while dem use de latter name (Jāmiʿ al-Aqṣā) specifically for de silver-domed congregational mosque building. Arabic den Persian writers such as 10th-century geographer al-Muqaddasi,[3] 11th-century scholar Nasir Khusraw,[3] 12th-century geographer al-Idrisi[4] den 15th-century Islamic scholar Mujir al-Din,[5][6] as well as 19th-century American den British Orientalists Edward Robinson, Guy Le Strange den Edward Henry Palmer explain say de term Masjid al-Aqsa dey refer to de entire esplanade plaza dem sanso know as de Temple Mount anaa Haram al-Sharif ('Noble Sanctuary') – i.e. de entire area wey dey include de Dome of the Rock, de fountains, de gates, den de four minarets – secof na none of dese buildings exist for de time na dem wrep de Quran.[7][8] Al-Muqaddasi refer to de southern building (de subject of dis article) as Al Mughattâ ("de covered-part") den Nasir Khusraw refer to am plus de Persian word Pushish (sanso be de "covered part," exactly as "Al Mughatta") anaa de Maqsurah (a part-for-the-whole synecdoche).

During de period of Mamluk[9] (1250–1517) den Ottoman rule (1517–1917), na de wider compound sanso begin say ebe popularly known as de Haram al-Sharif, anaa al-Ḥaram ash-Sharīf (), wich dey translate as de "Noble Sanctuary". E dey mirror de terminology of de Masjid al-Haram insyd Mecca;[10][11][12][13] na dis term elevate de compound to de status of Haram, wich na previously dem reserve am for de Masjid al-Haram insyd Mecca den de Al-Masjid an-Nabawi insyd Medina per. Oda Islamic figures dispute de haram status of de site.[14] Na usage of de name Haram al-Sharif by local Palestinians wane insyd recent decades, in favor of de traditional name of Al-Aqsa Mosque.

History

[edit | edit source]

Umayyad period

[edit | edit source]
Southwest qanatir (arches) of de Al-Aqsa. Qubat al-Nahawiyya sanso be partially visible to de right.

Insyd 637, de Rashidun Caliphate under Umar, de father-in-law of de Islamic prophet Muhammad, besiege den capture Jerusalem from de Byzantine Empire. Der be no contemporary records, buh chaw traditions, about de origin of de main Islamic buildings for de Temple Mount.[15][16] Na a popular account from later centuries be say na dem lead Umar to de place reluctantly by de Christian patriarch Sophronius.[17] Na he find am dem cover am plus rubbish, buh na dem find de sacred Rock plus de help of a Jew wey convert, Ka'b al-Ahbar. Al-Ahbar advise Umar make he build a mosque to de north of de rock, so say worshippers go face both de rock den Mecca, buh instead Umar choose make he build am to de south of de rock. E cam be known as al-Aqsa Mosque. According to Muslim sources, na Jews participate insyd de construction of de haram, wey dem dey lay de groundwork for both al-Aqsa den de Dome of de Rock mosques.[18] De first known eyewitness testimony be dat of de pilgrim Arculf wey visit about 670. According to Arculf ein account as Adomnán record, na he see a rectangular wooden house of prayer dem build over sam ruins, large enough make e hold 3,000 people.[19]

De main mosque prayer hall along de southern wall of Al-Aqsa

Abbasid period

[edit | edit source]

Na de Abbasids generally exhibit little interest insyd Jerusalem, though de historian Shelomo Dov Goitein dey notes dem "paid special tribute" to de city during de early part of dema rule, wey Grabar dey assert dat de early Abbasids dema work for de mosque dey suggest "a major attempt to assert Abbasid sponsorship of holy places". Nevertheless, for contrast to de Umayyad period, maintenance of de al-Aqsa Mosque during Abbasid rule often cam for de initiative of de local Muslim community, rather dan from de caliph. De second Abbasid caliph, al-Mansur (r. 754–775), visit Jerusalem insyd 758, for ein return from de Hajj pilgrimage to Mecca. Na he find de structures for de Haram in ruins from de 746 earthquake, wey dey include de al-Aqsa Mosque. According to de tradition wey Mujir al-Din cite, na dem beseech de caliph by de city ein Muslim residents make he fund de buildings dema restoration. For response, na he get de gold den silver plaques wey dey cover de mosque ein doors dem convert go dinars den dirhams make he finance de reconstruction.

Fatimid period

[edit | edit source]
A 19th-century chromolithograph of de prayer hall ein interior. De mosaic designs for de drum of de dome, de pendentives, den de archway in front of de mihrab date from de mid-11th-century Fatimid reconstruction

Insyd 970, de Egypt-based Fatimid Caliphate conquer Palestine from de Ikhshidids, nominal allegiants of de Abbasids. Unlike de Abbasids den de Muslim inhabitants of Jerusalem, wey na dem be Sunnis, de Fatimids follow Shia Islam insyd ein Isma'ili form. Insyd 1033, anoda earthquake severely damage de mosque. De Fatimid caliph al-Zahir (r. 1021–1036) make dem reconstruct de mosque between 1034 deb 1036, though na dem no plete de til 1065, during de reign of Caliph al-Mustansir (r. 1036–1094).

Na de new mosque be considerably smaller, dem reduce from fifteen aisles to seven, probably a reflection of de local population ein significant decline by dis time.Dey exclude de two aisles for each side of de central nave, na dem make up each aisle of eleven arches wey dey run perpendicular to de qibla. Na de central nave be twice de breadth of de oda aisles wey e get a gabled roof plus a dome.Na de mosque likely lack de side doors of ein predecessor.

Caliph al-Zahir ein inscription above de mihrab

Crusader/Ayyubid/Mamluk period

[edit | edit source]
Baldwin II of Jerusalem, wey dey assign de captured Al-Aqsa to Hugues de Payens den Godfrey

Na de Crusaders capture Jerusalem insyd 1099, during de First Crusade. Na dem name de mosque Templum Solomonis (Solomon's Temple), wey dem distinguish am from de Dome of de Rock, wich na dem name Templum Domini (Temple of God). While na dem turn de Dome of de Rock into a Christian church under de care of de Augustinians,[20] na dem use de Qibli mosque as a royal palace wey e sanso be as a stable give horses. Insyd 1119, na de Crusader king accommodate de headquarters of de Knights Templar next to ein palace within de building.[21] Na dis be probably by Baldwin II of Jerusalem den Warmund, Patriarch of Jerusalem for de Council of Nablus insyd January 1120.[22] During dis period, na de building undergo sam structural changes, wey dey include de expansion of ein northern porch, den de addition of an apse den a dividing wall. Na dem sanso build a new cloister den church for de site, along plus various oda structures. De Templars construct vaulted western den eastern annexes to de building; de western currently dey serve as de women's mosque den de eastern as de Islamic Museum.[23] De Temple Mount get a mystique secof ebe above wat na dem believe to be de ruins of de Temple of Solomon.[24][25]

De doors of de Saladin Minbar, early 1900s. Na dem build de minbar for Nur al-Din ein orders, but Saladin wey install am

Early modern period

[edit | edit source]
De front view of de main prayer hall insyd 1900

After de Ottomans assume power insyd 1517, dem no undertake any major renovations anaa repairs to de mosque einself, buh dem do to de Noble Sanctuary as a whole. Na dis include dem build de Fountain of Qasim Pasha (1527), wey dem restore de Pool of Raranj, wey dem build three free-standing domes—de most notable be de Dome of de Prophet dem build insyd 1538. Na all construction be ordered by de Ottoman governors of Jerusalem wey e no be de sultans demaselves.[26] Na de sultans make additions to existing minarets, however.

Insyd 1816, na de mosque be restored by Governor Sulayman Pasha al-Adil after na e be insyd a dilapidated state.[27]

British Mandate period

[edit | edit source]

Between 1922 den 1924, na dem restore de Dome of de Rock den Qibli Mosque by de Supreme Muslim Council,[28] under Amin al-Husayni (de Grand Mufti of Jerusalem), wey commission Turkish architect Ahmet Kemalettin Bey make he restore al-Aqsa Mosque den de monuments insyd ein precincts. De council sanso commission British architects, Egyptian engineering experts den local officials make dem contribute to den oversee de repairs den additions wich na dem carry out insyd 1924–25 by Kemalettin. De renovations include reinforcing de mosque ein ancient Umayyad foundations, wey dey rectify de interior columns, wey dey replace de beams, wey dey erect a scaffolding, wey dey conserve de arches den drum of de main dome ein interior, wey dey rebuild de southern wall, den dey replace timber insyd de central nave plus a slab of concrete. De renovations sanso reveal Fatimid-era mosaics den inscriptions for de interior arches wey na ebe covered plus plasterwork. Na dem decorate de arches plus gold den green-tinted gypsum wey na dem replace dema timber tie beams plus brass. Na dem sanso carefully renew a quarter of de stained glass windows also so as make e preserve dema original Abbasid den Fatimid designs.[29]

After 1948

[edit | edit source]
King Hussein wey dey fly over Al-Aqsa wen na de West Bank dey under Jordanian control, 1965

Since 1948, na de Al-Aqsa Mosque compound dey under de custodianship of de Hashemite rulers of Jordan, dem administer thru de Jerusalem Waqf, de current version of wich na ebe instituted by Jordan after ein conquest den occupation of de West Bank, wey dey include East Jerusalem, during de 1948 war.[30] De Jerusalem Waqf remain under Jordanian control after Israel occupy de Old City of Jerusalem during de Six-Day War of June 1967, though control over access to de site pass to Israel.

Jordan undertake two renovations of de Dome of de Rock, wey dey replace de leaking, wooden inner dome plus an aluminum dome insyd 1952, den, wen de new dome leak, dem carry out a second restoration between 1959 den 1964.[28]

De prayer hall (Al Aqsa Mosque / Al Qibli mosque) dome insyd 1982, dem cover insyd aluminum den visibly silver, wey dey follow de 1969 fire, rather dan de original grey lead

Buildings den architecture

[edit | edit source]

De entire precinct anaa courtyard (sahn) of de Al-Aqsa Mosque compound fi host more dan 400,000 worshippers, wey dey make am one of de largest mosques insyd de world.[31][32] De compound dey comprise chaw buildings, wey dey include de Dome of de Rock, Qibli Mosque, four encircling minarets, various oda domed shrines den de entry gates.

Dome of de Rock

[edit | edit source]
De Dome of de Rock

De Dome of de Rock be de gold-domed Islamic shrine for de center of de Al-Aqsa Mosque compound. Na ein initial construction be undertaken by de Umayyad Caliphate for de orders of Abd al-Malik during de Second Fitna insyd 691–692 CE. De original dome collapse insyd 1015 wey na dem rebuild am insyd 1022–23. De Dome of de Rock be de world ein oldest surviving work of Islamic architecture,[33][34] wey na dem model ein architecture den mosaics after nearby Byzantine churches den palaces,[35] although na dem change ein outsyd appearance significantly during de Ottoman period den again insyd de modern period, notably plus de addition of de gold-plated roof, insyd 1959–61 den again insyd 1993. De octagonal plan of de structure fi be influenced by de Byzantine-era Church of de Seat of Mary (dem sanso know as Kathisma insyd Greek den al-Qadismu insyd Arabic), wich na dem build between 451 den 458 for de road between Jerusalem den Bethlehem.

De dome dey sit on a slightly raised platform access by eight staircases, each of wich dem top by a free-standing arcade dem know insyd Arabic as de qanatir anaa mawazin. Na dem erect de arcades insyd different periods from de 10th to 15th centuries.[36]

Architecture

[edit | edit source]
Cross section of de Dome (print from 1887, after de first detailed drawings of de Dome, wey de English artist Frederick Catherwood make insyd 1833).

De Dome of de Rock ein structure be basically octagonal. Dem cap am for ein centre by a dome, approximately 20 m (66 ft) for diameter insyd, dem mount for an elevated circular drum wey dey stand for 16 supports (4 tiers den 12 columns).[37] Surrounding dis circle be an octagonal arcade of 24 piers den columns. De octagonal arcade den de inner circular drum create an inner ambulatorium wey dey encircle de holy rock. De outer walls sanso be octagonal. Dem each dey measure approximately 18 m (60 ft) wide den 11 m (36 ft) high. De outer dem inner octagon create a second, outer ambulatorium wey dey surround de inner one. Both de circular drum den de exterior walls dey contain chaw windows.

Encircling archways

[edit | edit source]
A view of de southeastern wey dey look inwards towards de Dome of de Rock

Surrounding de Dome of de Rock, for de top of each of de eight flights of stairs up onto de platform for wich e dey tap, be eight freestanding sets of archways dem call "Al-Mawazin", each be supported by 2 to 4 columns, dem set between two pilasters.

E be likely dat sam of de archways dey date back to de period of de construction of de Dome of de Rock wey na dem fi be an integral part of ein initial construction plan. For particular, dem dey think say de four arcades wey dey face de four entrances dem build at de same time as de dome.[38]

Al-Aqsa/Qibli Mosque

[edit | edit source]
De silver-colored dome dey consist of lead sheeting

De Al-Aqsa Mosque anaa Qibli Mosque be de main congregational mosque prayer hall of de Al-Aqsa Mosque compound, plus capacity for around 5,000 worshippers. Na dem destroy am den rebuild am chaw times.

Facade

[edit | edit source]
De facade of de prayer hall. Na ebe constructed by de Fatimids, then ebe expanded by de Crusaders, de Ayyubids den de Mamluks

Na dem build de facade of de mosque insyd 1065 CE for de instructions of de Fatimid caliph al-Mustansir Billah. Na dem crown am plus a balustrade wey dey consist of arcades den small columns. De Crusaders damage de facade, buh na ebe restored den renovated by de Ayyubids. Na one addition be de covering of de facade plus tiles.[23] De second-hand material of de facade ein arches dey include sculpted, ornamental material dem take from Crusader structures insyd Jerusalem.[39] De facade dey consist of fourteen stone arches,[40] chaw of wich be of a Romanesque style. De outer arches dem add by de Mamluks dey follow de same general design. De entrance to de mosque be thru de facade ein central arch.[41]

Interior

[edit | edit source]
Interior decoration of de prayer hall ein main dome

De al-Aqsa Mosque get seven aisles of hypostyle naves plus chaw additional small halls to de west den east of de southern section of de building.[42] Der be 121 stained glass windows insyd de mosque from de Abbasid den Fatimid eras. Na dem restore about a fourth of dem insyd 1924.[29] De spandrels of de arch opposite de main entrance dey include a mosaic decoration den inscription wey dey date back to Fatimid period.[43]

Minbar

[edit | edit source]
View of de minbar insyd de 1930s

Na de minbar of de mosque be built by a craftsman dem name Akhtarini from Aleppo for de orders of de Zengid sultan Nur ad-Din. Na dem intend am say e be a gift for de mosque wen Nur ad-Din go capture Jerusalem from de Crusaders wey e take six years make dem build (1168–74). Nur ad-Din die wey de Crusaders still controll Jerusalem, buh insys 1187, Saladin capture de city wey na dem install de minbar. Na dem make de structure of ivory den carefully crafted wood. Na dem inscribe Arabic calligraphy, geometrical den floral designs insyd de woodwork.[44]

Al-Marwani Mosque

[edit | edit source]

De Marwani Mosque be anoda Islamic prayer hall wey situate insyd a large vaulted space beneath de main level of de southeastern corner of de compound, buh still above de bedrock den within de enclosing walls of de Temple Mount. E be colloquially known as Solomon's Stables.[45]

De mosque dey consist of three hallways, de first of wich dey act as de main entrance, de second hallway wich dey serve as de prayer hall plus room for 4,000 worshippers, den a third wich be closed off plus stone.[46] De whole structure be supported by 16 stone columns wey ebe de largest roofed space within de Al-Aqsa Mosque compound. De Jerusalem Islamic Waqf acquire a permit make dem use Solomon's Stables insyd 1996 as an alternative place of worship for occasional rainy days of de holy month of Ramadan.[47]

Oda domed structures

[edit | edit source]
Dome of de Ascension of Muhammad

Dome of de Ascension

[edit | edit source]

De Dome of the Ascension be a free-standing domed structure dem build by de Umayyads wey dey stand just north de Dome of de Rock wey dey commemorate de Islamic Prophet Muhammad ein ascension (al-Miʿrāj) to heaven, according to Islamic tradition.[48]

Na de original edifice be probably built by either de Umayyads anaa de Abbasids (samtime between 7th-10th centuries),[48] while na de current edifice be built by de Ayyubid governor of Jerusalem, Izz ad-Din az-Zanjili,[49] insyd 1200 anaa 1201 (during Sultan Al-Adil I ein reign de bro of Saladin Al-Ayyubi[50]). An Arabic inscription date to 1200 anaa 1201 (597 AH) wey dey describe am as renovated[36][51] den rededicated as a waqf.[52][53]

Na de dome no exist insyd de Crusader era, as na e no be described by Crusader travelers during dema visit to de mosque during de Crusader occupation period, wey na der be no mention of de presence of a dome west of de Dome of de Rock.[54] De Ayyubid inscription dey talk about rebuilding a dome after ein disappearance, guided by de information dem find insyd history books,[50] plus de use of sam Crusader materials.[48][55][50]

De Dome of de Chain

Dome of de Chain

[edit | edit source]

De Dome of de Chain be a free-standing domed structure wey locate adjacently east of de Dome of de Rock, den ein exact historical use den significance be a matter of scholarly debate, buh historical sources dey indicate na dem build am under de reign of Abd al-Malik, de same Umayyad caliph wey build de Dome of de Rock.[56] Dem erect am insyd 691–92 CE,[57] de Dome of de Chain be one of de oldest surviving structures for de al-Aqsa Mosque compound.[58]

Na ebe built by de Umayyads, wey e cam turn a Christian chapel under de Crusaders, before dem restore am as an Islamic prayer house by de Ayyubids. Na ebe then renovated by de Mamluks, Ottomans den de Jordanian-based waqf.

De mihrab

De building dey consist of a domed structure plus two concentric open arcades, plus no lateral walls wey dey close insyd am. De dome, wey dey rest on a hexagonal drum, dem make am of timber wey ebe supported by six columns wich togeda dey create de inner arcade. De second, outer row of eleven columns dey create an eleven-sided outer arcade. De qibla wall dey contain de mihrab anaa prayer niche wey ebe flanked by two smaller columns.[57] Der be a total of seventeen columns insyd de structure, wey dey exclude de mihrab.[59]

Dome of al-Khalili

Dome of al-Khalili

[edit | edit source]

De Dome of al-Khalili be a small domed-building wey locate north of de Dome of de Rock. Na dem build de Dome of al-Khalili insyd de early 18th century during Ottoman rule of Palestine for dedication to Shaykh Muhammad al-Khalili, a scholar of fiqh wey die insyd 1734.[60][61]

De Dome of de Prophet

Dome of de Prophet

[edit | edit source]

De Dome of de Prophet be a free-standing dome wey locate for de northwest part of de elevated platform wer de Dome of de Rock dey stand near de Dome of de Ascension.[62]

Dome of de spirits

Dome of de Spirits

[edit | edit source]

De Dome of de Spirits, anaa possibly "Dome of de Winds", be a small dome wey dey stand to de north of de Dome of de Rock wey ebe dated to de 16th century.[63][36] E fi be associated plus de proximity of de Well of Souls, wer, according to legend, de souls of de dead go be gathered for prayer for de day of judgment.

Na dem probably build am during Umayyad period secof Ibn al-Faqih al-Hamadani (3-4H/9-10th century) insyd ein Mukhtasar Kitab al-Buldan mention dat na der be a dome insyd al-Aqsa enclave dem call Kubbat Jibril (Dome of Gabriel). Wey na dem bell am Kubbat al-Ruh den Kubbat al-Arvah (Dome of de Spirits). Na dem probably rebuild am during de 10th century AH/16th century AC during de Ottoman period.[64]

De Dome of Yusuf

Dome of Yusuf

[edit | edit source]

De Dome of Yusuf be a free-standing domed structure wey Saladin (born Yusuf) build insyd de 12th century, wey na dem renovate am chaw times.[65][66][67] E dey bear inscriptions from de 12th den 17th centuries: one date 1191 insyd Saladin ein name, den two dey mention Yusuf Agha, possibly a governor of Jerusalem anaa a eunuch insyd de Ottoman imperial palace.[68][69]

De Dome of Yusuf Agha

Dome of Yusuf Agha

[edit | edit source]

De Dome of Yusuf Agha be a small square building insyd de courtyard between de Islamic Museum den al-Aqsa Mosque (al-Qibli).

Na dem build am insyd 1681 wey e dey commemorate Yusuf Agha, wey sanso endow de Dome of Yusuf,[70][71] a smaller den more intricate-looking structure about 120 metres (390 ft) to de north. Na dem convert am insyd de 1970s into a ticket office.[72]

Oda examples

[edit | edit source]

Insyd de southwest corner of de upper platform be a quadrangular structure wich dey include a portion dem top by anoda dome. Ebe known as de Dome of Literature (Qubba Nahwiyya insyd Arabic) wey dey date to 1208.[36] Dey stand further east, close to one of de southern entrance arcades, be a stone minbar dem know as de "Summer Pulpit" anaa Minbar of Burhan al-Din, dem use for open-air prayers. E dey appear to be an older ciborium from de Crusader period, as dem attest by ein sculptural decoration, wich na then dem reuse under de Ayyubids. Sam time after 1345, a Mamluk judge name Burhan al-Din (d. 1388) restore am wey he add a stone staircase, wey dey give am ein present form.[73][74]

Minarets

[edit | edit source]
Ghawanima Minaret, plus de Dome of de Rock insyd de background

De mosque compound get four minarets, plus three along de western perimeter of de esplanade den one along de northern wall. Dese be de Ghawanima Minaret, Bab al Silsila Minaret, Fakhriyya Minaret den Bab al-Asbat Minaret. Na dem construct de earliest dated minaret for de northwest corner of de Temple Mount insyd 1298, plus three oda minarets dem add over de course of de 14th century.[75][76]

Ghawanima Minaret

[edit | edit source]

De Ghawanima Minaret anaa Al-Ghawanima Minaret na dem build for de northwestern corner of de Noble Sanctuary during de reign of Sultan Lajin circa 1298, anaa between 1297 den 1299,[75] anaa circa 1298.[76][77] Dem name am after Shaykh Ghanim ibn Ali ibn Husayn, wey na dem appoint am de Shaykh of de Salahiyyah Madrasah by Saladin.[78]

Bab al-Silsila Minaret

Bab al-Silsila Minaret (Minaret of de Chain Gate)

[edit | edit source]

De Bab al-Silsila Minaret (Minaret of de Chain Gate) na dem build am insyd 1329 by Tankiz, de Mamluk governor of Syria, near de Chain Gate, for de western border of de al-Aqsa Mosque.[79][80] Dem sanso know de minaret as Mahkamah Minaret since de minaret dey locate near de Madrasa al-Tankiziyya wich serve as a law court during de times of Ottomans.[81]

Fakhriyya Minaret

Fakhriyya Minaret

[edit | edit source]

De Fakhriyya Minaret[82][83] anaa Al-Fakhiriyya Minaret,[84] na dem build for de junction of de southern wall den western wall,[85] over de solid part of de wall.[86] Dem no know de exact date of ein original construction buh na dem build am samtime after 1345 den before 1496.[87] Na dem name am after Fakhr al-Din al-Khalili, de poppie of Sharif al-Din Abd al-Rahman wey supervise de building ein construction.Na dem rebuild de minaret insyd 920.[88]

Bab al-Asbat Minaret

Bab al-Asbat Minaret (Minaret of de Tribes' Gate)

[edit | edit source]

Na dem build de last den most notable minaret insyd 1367: de Bāb al-ʾAsbāṭ Minaret, near de Tribes' Gate (al-ʾAsbāṭ Gate). Ebe composed of a cylindrical stone shaft (dem build later by de Ottomans), wich dey spring up from a rectangular Mamluk-built base on top of a triangular transition zone.[89] De shaft dey narrow above de muezzin ein balcony wey ebe dotted plus circular windows, wey dey end plus a bulbous dome.

Oda features

[edit | edit source]
De al-Kas ablution fountain for Muslim worshippers for de southern portion of de lower platform

De main compound enclosure sanso dey house an ablution fountain (dem know as al-Kas), dem originally supply plus water via a long narrow aqueduct wey dey lead from de so-called Solomon's Pools near Bethlehem, buh dem now supply from Jerusalem ein water mains.

Gardens dey take up de eastern den chaw of de northern side of de enclosure, plus an Islamic school wey dey occupy a small part of de space.[90]

Northern den western porticos

[edit | edit source]

De complex be bordered for de south den east by de outer walls of de Old City of Jerusalem. For de north den west ebe bordered by two long porticos (riwaq), dem build during de Mamluk period.[91] Na dem sanso build a number of oda structures along dese areas, mainly sanso from de Mamluk period. For de north side, dem include de Isardiyya Madrasa, dem build samtime before 1345, den de Almalikiyya Madrasa, dem date to 1340.[92] For de west side, dem include de Ashrafiyya Madrasa, wey Sultan Qaytbay build between 1480 den 1482,[93] den de adjacent Uthmaniyya Madrasa, dem date to 1437.[94] De Sabil of Qaytbay, contemporary plus de Ashrafiyya Madrasa, sanso dey stand nearby.

Gates

[edit | edit source]
Map of de Haram compound plus chaw of de gates

Der be currently eleven open gates wey dey offer access to de Muslim Haram al-Sharif.

  • Bab al-Asbat (Gate of de Tribes); north-east corner
  • Bab al-Hitta/Huttah (Gate of Remission, Pardon, anaa Absolution); northern wall
  • Bab al-Atim/'Atm/Attim (Gate of Darkness); northern wall
  • Bab al-Ghawanima (Gate of Bani Ghanim); north-west corner
  • Bab al-Majlis / an-Nazir/Nadhir (Council Gate / Inspector ein Gate); western wall (northern third)
  • Bab al-Hadid (Iron Gate); western wall (central part)
  • Bab al-Qattanin (Gate of de Cotton Merchants); western wall (central part)
  • Bab al-Matarah/Mathara (Ablution Gate); western wall (central part)
  • Two twin gates dey follow south of de Ablution Gate, e Tranquility Gate den de Gate of de Chain:
    • Bab as-Salam / al-Sakina (Tranquility Gate / Gate of de Dwelling), de northern one of de two; western wall (central part)
    • Bab as-Silsileh (Gate of de Chain), de southern one of de two; western wall (central part)
  • Bab al-Magharbeh/Maghariba (Moroccans' Gate/Gate of de Moors; see Maghrebis); western wall (southern third); de entrance per give non-Muslims

Dem now close a twelfth gate still open during Ottoman rule to de public:

  • Bab as-Sarai (Gate of de Seraglio); a small gate to de former residence of de Pasha of Jerusalem; western wall, northern part (between de Bani Ghanim den Council gates).

Current situation

[edit | edit source]

Administration

[edit | edit source]

De administrative body responsible for de whole Al-Aqsa Mosque compound be known as "de Jerusalem Waqf", an organ of de Jordanian government.[95][96]

References

[edit | edit source]
  1. ↑ Robinson, E.; Smith, E. (1841). Biblical Researches in Palestine. John Murray. The Jámi'a el-Aksa is the mosk alone; the Mesjid el-Aksa is the mosk with all the sacred enclosure and precincts, including the Dome of the Rock. Thus the words Mesjid and Jāmi'a differ in usage somewhat like the Greek ίερόν and ναός.
  2. ↑ Palmer, E. H. (1871). "History of the Haram Es Sherif: Compiled from the Arabic Historians". Palestine Exploration Quarterly. 3 (3): 122–132. doi:10.1179/peq.1871.012. ISSN 0031-0328. EXCURSUS ON THE NAME MASJID EL AKSA. In order to understand the native accounts of the sacred area at Jerusalem, it is essentially necessary to keep in mind the proper application of the various names by which it is spoken of. When the Masjid el Aksa is mentioned, that name is usually supposed to refer to the well-known mosque on the south side of the Haram, but such is not really the case. The latter building is called El Jámʻi el Aksa, or simply El Aksa, and the substructures are called El Aksa el Kadímeh (the ancient Aksa), while the title El Masjid el Aksa is applied to the whole sanctuary. The word Jámi is exactly equivalent in sense to the Greek συναγωγή, and is applied to the church or building in which the worshippers congregate. Masjid, on the other hand, is a much more general term; it is derived from the verb sejada "to adore," and is applied to any spot, the sacred character of which would especially incite the visitor to an act of devotion. Our word mosque is a corruption of masjid, but it is usually misapplied, as the building is never so designated, although the whole area on which it stands may be so spoken of. The Cubbet es Sakhrah, El Aksa, Jam'i el Magharibeh, &c., are each called a Jami, but the entire Haram is a masjid. This will explain how it is that 'Omar, after visiting the churches of the Anastasis, Sion, &c., was taken to the "Masjid" of Jerusalem, and will account for the statement of Ibn el 'Asa'kir and others, that the Masjid el Aksa measured over 600 cubits in length-that is, the length of the whole Haram area. The name Masjid el Aksa is borrowed from the passage in the Coran (xvii. 1), when allusion is made to the pretended ascent of Mohammed into heaven from ·the temple of Jerusalem; "Praise be unto Him who transported His servant by night from El Masjid el Haram (i.e., 'the Sacred place of Adoration' at Mecca) to El Masjid el Aksa (i.e., 'the Remote place of Adoration' at Jerusalem), the precincts of which we have blessed," &c. The title El Aksa, "the Remote," according to the Mohammedan doctors, is applied to the temple of Jerusalem "either because of its distance from Mecca, or because it is in the centre of the earth."
  3. ↑ 3.0 3.1 Le Strange, Guy (1890). Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Translated from the Works of the Medieval Arab Geographers. Houghton, Mifflin. p. 96. Archived from the original on 19 July 2023. Retrieved 31 July 2022. Great confusion is introduced into the Arab descriptions of the Noble Sanctuary by the indiscriminate use of the terms Al Masjid or Al Masjid al Akså, Jami' or Jami al Aksâ; and nothing but an intimate acquaintance with the locality described will prevent a translator, ever and again, misunderstanding the text he has before him-since the native authorities use the technical terms in an extraordinarily inexact manner, often confounding the whole, and its part, under the single denomination of "Masjid." Further, the usage of various writers differs considerably on these points : Mukaddasi invariably speaks of the whole Haram Area as Al Masjid, or as Al Masjid al Aksî, "the Akså Mosque," or "the mosque," while the Main-building of the mosque, at the south end of the Haram Area, which we generally term the Aksa, he refers to as Al Mughattâ, "the Covered-part." Thus he writes "the mosque is entered by thirteen gates," meaning the gates of the Haram Area. So also "on the right of the court," means along the west wall of the Haram Area; "on the left side" means the east wall; and "at the back" denotes the northern boundary wall of the Haram Area. Nasir-i-Khusrau, who wrote in Persian, uses for the Main-building of the Aksâ Mosque the Persian word Pushish, that is, "Covered part," which exactly translates the Arabic Al Mughatta. On some occasions, however, the Akså Mosque (as we call it) is spoken of by Näsir as the Maksurah, a term used especially to denote the railed-off oratory of the Sultan, facing the Mihrâb, and hence in an extended sense applied to the building which includes the same. The great Court of the Haram Area, Nâsir always speaks of as the Masjid, or the Masjid al Akså, or again as the Friday Mosque (Masjid-i-Jum'ah).
  4. ↑ Idrīsī, Muhammad; Jaubert, Pierre Amédée (1836). Géographie d'Édrisi (in French). à l'Imprimerie royale. pp. 343–344. Archived from the original on 19 July 2023. Retrieved 31 July 2022. Sous la domination musulmane il fut agrandi, et c'est (aujourd'hui) la grande mosquée connue par les Musulmans sous le nom de Mesdjid el-Acsa مسجد الأقصى. Il n'en existe pas au monde qui l'égale en grandeur, si l'on en excepte toutefois la grande mosquée de Cordoue en Andalousie; car, d'après ce qu'on rapporte, le toit de cette mosquée est plus grand que celui de la Mesdjid el-Acsa. Au surplus, l'aire de cette dernière forme un parallelogramme dont la hauteur est de deux cents brasses (ba'a), et le base de cents quatre-vingts. La moitié de cet espace, celle qui est voisin du Mihrab, est couverte d'un toit (ou plutôt d'un dôme) en pierres soutenu par plusieurs rangs de colonnes; l'autre est à ciel ouvert. Au centre de l'édifice est un grand dôme connu sous le nom de Dôme de la roche; il fut orné d'arabesques en or et d'autres beaux ouvrages, par les soins de divers califes musulmans. Le dôme est percé de quatre portes; en face de celle qui est à l'occident, on voit l'autel sur lequel les enfants d'Israël offraient leurs sacrifices; auprès de la porte orientale est l'église nommée le saint des saints, d'une construction élégante; au midi est une chapelle qui était à l'usage des Musulmans; mais les chrétiens s'en sont emparés de vive force et elle est restée en leur pouvoir jusqu'à l'époque de la composition du présent ouvrage. Ils ont converti cette chapelle en un couvent où résident des religieux de l'ordre des templiers, c'est-à-dire des serviteurs de la maison de Dieu. Also at Williams, G.; Willis, R. (1849). "Account of Jerusalem during the Frank Occupation, extracted from the Universal Geography of Edrisi. Climate III. sect. 5. Translated by P. Amédée Jaubert. Tome 1. pp. 341—345.". The Holy City: Historical, Topographical, and Antiquarian Notices of Jerusalem. J.W. Parker. Archived from the original on 19 July 2023. Retrieved 31 July 2022.
  5. ↑ Williams, George (1849). The Holy City: Historical, Topographical and Antiquarian Notices of Jerusalem. Parker. pp. 143–160. Archived from the original on 19 July 2023. Retrieved 22 June 2022. The following detailed account of the Haram es-Sherif, with some interesting notices of the City, is extracted from an Arabic work entitled " The Sublime Companion to the History of Jerusalem and Hebron, by Kadi Mejir-ed-din, Ebil-yemen Abd-er-Rahman, El-Alemi," who died A. H. 927, (A. d. 1521)… "I have at the commencement called attention to the fact that the place now called by the name Aksa (i. e. the most distant), is the Mosk Jamia properly so called, at the southern extremity of the area, where is the Minbar and the great Mihrab. But in fact Aksa is the name of the whole area enclosed within the walls, the dimensions of which I have just given, for the Mosk proper Jamia, the Dome of the Rock, the Cloisters, and other buildings, are all of late construction, and Mesjid el-Aksa is the correct name of the whole area." and also von Hammer-Purgstall, J.F. (1811). "Chapitre vingtième. Description de la mosquée Mesdjid-ol-aksa, telle qu'elle est de nos jours, (du temps de l'auteur, au dixième siècle de l'Hégire, au seizième après J. C.)". Fundgruben des Orients (in French). Vol. 2. Gedruckt bey A. Schmid. p. 93. Archived from the original on 19 July 2023. Retrieved 22 June 2022. Nous avons dès le commencement appelé l'attention sur que l'endroit, auquel les hommes donnent aujourd'hui le nom d'Aksa, c'est à-dire, la plus éloignée, est la mosquée proprement dite, bâtie à l'extrêmité méridionale de l'enceinte où se trouve la chaire et le grand autel. Mais en effet Aksa est le nom de l'enceinte entière, en tant qu'elle est enfermée de murs, dont nous venons de donner la longueur et la largeur, car la mosquée proprement dite, le dôme de la roche Sakhra, les portiques et les autres bâtimens, sont tous des constructions récentes, et Mesdjidol-aksa est le véritable nom de toute l'enceinte. (Le Mesdjid des arabes répond à l'ίερόν et le Djami au ναός des grecs.)
  6. ↑ Mustafa Abu Sway (Fall 2000). "The Holy Land, Jerusalem and Al-Aqsa Mosque in the Islamic Sources". Journal of the Central Conference of American Rabbis: 60–68. Archived from the original on 29 May 2022. Retrieved 29 May 2022. Quoting Mujir al-Din: "Verily, 'Al-Aqsa' is a name for the whole mosque which is surrounded by the wall, the length and width of which are mentioned here, for the building that exists in the southern part of the Mosque, and the other ones such as the Dome of the Rock and the corridors and other [buildings] are novel"
  7. ↑ Le Strange, Guy (1890). Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Translated from the Works of the Medieval Arab Geographers. Houghton, Mifflin. Archived from the original on 19 July 2023. Retrieved 29 May 2022. THE AKSÀ MOSQUE. The great mosque of Jerusalem, Al Masjid al Aksà, the "Further Mosque," derives its name from the traditional Night Journey of Muhammad, to which allusion is made in the words of the Kuran (xvii. I)... the term "Mosque" being here taken to denote the whole area of the Noble Sanctuary, and not the Main-building of the Aksà only, which, in the Prophet's days, did not exist.
  8. ↑ Strange, Guy le (1887). "Description of the Noble Sanctuary at Jerusalem in 1470 A.D., by Kamâl (or Shams) ad Dîn as Suyûtî". Journal of the Royal Asiatic Society of Great Britain and Ireland. 19 (2). Royal Asiatic Society of Great Britain and Ireland: 247–305. doi:10.1017/S0035869X00019420. ISSN 0035-869X. JSTOR 25208864. S2CID 163050043. …the term Masjid (whence, through the Spanish Mezquita, our word Mosque) denotes the whole of the sacred edifice, comprising the main building and the court, with its lateral arcades and minor chapels. The earliest specimen of the Arab mosque consisted of an open courtyard, within which, round its four walls, run colonades or cloisters to give shelter to the worshippers. On the side of the court towards the Kiblah (in the direction of Mekka), and facing which the worshipper must stand, the colonade, instead of being single, is, for the convenience of the increased numbers of the congregation, widened out to form the Jami' or place of assembly… coming now to the Noble Sanctuary at Jerusalem, we must remember that the term 'Masjid' belongs not only to the Aksa mosque (more properly the Jami' or place of assembly for prayer), but to the whole enclosure with the Dome of the Rock in the middle, and all the other minor domes and chapels.
  9. ↑ St Laurent, B., & Awwad, I. (2013). The Marwani Musalla in Jerusalem: New Findings. Jerusalem Quarterly.
  10. ↑ Jarrar, Sabri (1998). "Suq al-Ma'rifa: An Ayyubid Hanbalite Shrine in Haram al-Sharif". In Necipoğlu, Gülru (ed.). Muqarnas: An Annual on the Visual Culture of the Islamic World (Illustrated, annotated ed.). Brill. p. 85. ISBN 978-90-04-11084-7. "Al-Masjid al-Aqsa" was the standard designation for the whole sanctuary until the Ottoman period, when it was superseded by "al-Haram al-Sharif"; "al-Jami' al-Aqsa" specifically referred to the Aqsa Mosque, the mughatta or the covered aisles, the site on which 'Umar founded the first mosque amidst ancient ruins.
  11. ↑ Grabar, Oleg (2000). "The Haram al-Sharif: An Essay in Interpretation" (PDF). Bulletin of the Royal Institute for Inter-Faith Studies. Constructing the Study of Islamic Art. 2 (2). Archived from the original (PDF) on 2016-04-14. It is only at a relatively late date that the Muslim holy space in Jerusalem came to be referred to as al-haram al-sharif (literally, the Noble Sacred Precinct or Restricted Enclosure, often translated as the Noble Sanctuary and usually simply referred to as the Haram). While the exact early history of this term is unclear, we know that it only became common in Ottoman times, when administrative order was established over all matters pertaining to the organization of the Muslim faith and the supervision of the holy places, for which the Ottomans took financial and architectural responsibility. Before the Ottomans, the space was usually called al-masjid al-aqsa (the Farthest Mosque), a term now reserved to the covered congregational space on the Haram, or masjid bayt al-maqdis (Mosque of the Holy City) or, even, like Mecca's sanctuary, al-masjid al-ḥarâm.
  12. ↑ Schick, Robert (2009). "Geographical Terminology in Mujir al-Din's History of Jerusalem". In Khalid El-Awaisi (ed.). Geographical Dimensions of Islamic Jerusalem. Cambridge Scholars Publisher. pp. 91–106. ISBN 978-1-4438-0834-7. Mujir al-Din defined al-Masjid al-Aqsā as the entire compound, acknowledging that in common usage it referred to the roofed building at the south end of the compound. As he put it (1999 v.2, 45; 1973 v.2, 11), the jami' that is in the core of al-Masjid al-Aqsa at the qiblah where the Friday service takes place is known among the people as "al-Masjid al-Aqsa", and (1999 v.2, 63-64; 1973 v.2, 24) what is known among the people as "al-Aqsa" is the jami in the core of the masjid in the direction of the giblah, where the minbar and the large mihrab are. The truth of the matter is that the term "al-Aqsa" is for all of the masjid and what the enclosure walls surround. What is intended by "al-Masjid al-Aqsā" is everything that the enclosure walls surround. Mujir al-Din did not identify al-Masjid al-Aqsā by the alternative term "al-Haram al-Sharif". That term began to be used in the Mamluk period and came into more general use in the Ottoman period. He only used the term when giving the official title of the government-appointed inspector of the two noble harams of Jerusalem and Hebron (Nazir al-Haramavn al-Sharifayn). While Mujir al-Din did not explicitly discuss why the masjid of Bayt al-Magdis "is not called the haram" (1999 v.1, 70; 1973 v.1, 7), he may well have adopted the same position as Ibn Taymiyah, his fellow Hanbali in the early 14th century (Ziyarat Bayt al-Maqdis Matthews 1936, 13; Iqtida' al-Sirat al-Mustaqim Mukhalafat Ashab al-Jahim Memon 1976: 316) in rejecting the idea that al-Masjid al-Aqsa (or the tomb of Abraham in Hebron) can legitimately be called a haram, because there are only three harams (where God prohibited hunting): Makkah, Madinah, and perhaps Täif. However Mujir al-Din was not fully consistent and also used al-Masiid al-Aqsã to refer to the roofed building, as for example when he referred to al-Nasir Muhammad installing marble in al-Masjid al-Aqsà (1999 v.2, 161; 1973 v.2, 92); he used the term al-Jami al-Aqsa in the parallel passage (1999 v.2, 396; 1973 v.2, 271)
  13. ↑ Wazeri, Yehia Hassan (2014-02-20). "The Farthest Mosque or the Alleged Temple an Analytic Study". Journal of Islamic Architecture. 2 (3). Maulana Malik Ibrahim State Islamic University. doi:10.18860/jia.v2i3.2462. ISSN 2356-4644. S2CID 190588084. Many people think that Al-Masjid Al-Aqsa is only the mosque established south of the Dome of the Rock, where the obligatory five daily prayers are performed now. Actually, Al-Masjid Al-Aqsa is a term that applies to all parts of the Masjid, including the area encompassed within the wall, such as the gates, the spacious yards, the mosque itself, the Dome of the Rock, Al-Musalla Al-Marawani, the corridors, domes, terraces, free drinking water (springs), and other landmarks, like minarets on the walls. Furthermore, the whole mosque is unroofed with the exception of the building of the Dome of the Rock and Al-Musalla Al-Jami`, which is known by the public as Al-Masjid Al-Aqsa. The remaining area, however, is a yard of the mosque. This is agreed upon by scholars and historians, and accordingly, the doubled reward for performing prayer therein is attained if the prayer is performed in any part of the area encompassed by the wall. Indeed, Al-Masjid Al-Aqsa, which is mentioned in Almighty Allah's Glorious Book in the first verse of Sura Al-Isra' is the blessed place that is now called the Noble Sanctuary (Al-Haram Al-Qudsi Ash-Sharif) which is enclosed within the great fence and what is built over it. Moreover, what applies to the mosque applies by corollary to the wall encircling it, since it is part of it. Such is the legal definition of Al-Masjid Al-Aqsa. Regarding the concept (definition) of Al-Masjid Al-Aqsa, Shaykh `Abdul-Hamid Al-Sa'ih, former Minister of (Religious) Endowments and Islamic Sanctuaries in Jordan said: "The term Al-Masjid Al-Aqsa, for the Muslim public, denotes all that is encircled by the wall of Al-Masjid Al-Aqsa, including the gates". Therefore, (the legally defined) Al-Masjid Al-Aqsa and Al-Haram Al-Qudsi Ash-Sharif (the Noble Sanctuary) are two names for the same place, knowing that Al-Haram Ash-Sharif is a name that has only been coined recently.
  14. ↑ Reiter, Yitzhak (2008). Jerusalem and Its Role in Islamic Solidarity. Palgrave Macmillan US. pp. 21–23. ISBN 978-0-230-61271-6. During the Middle Ages, when the issue of Jerusalem's status was a point of controversy, the supporters of Jerusalem's importance (apparently after its liberation from Crusader control) succeeded in attributing to al-Quds or to Bayt-al-Maqdis (the Arabic names for Jerusalem) the status of haram that had been accorded to the sacred compound. The site was thus called al-Haram al-Sharif, or al-Haram al-Qudsi al-Sharif. Haram, from an Arabic root meaning "prohibition," is a place characterized by a particularly high level of sanctity a protected place in which blood may not be shed, trees may not be felled, and animals may not be hunted. The status of haram was given in the past to the Sacred Mosque in Mecca and to the Mosque of the Prophet in al-Madina (and some also accorded this status to the Valley of Wajj in Ta'if on the Arabian Peninsula?). Thus, al-Masjid al-Aqsa became al-Haram al-Sharif (the Noble Sanctuary) in order to emphasize its exalted status alongside the two other Muslim sanctuaries. Although, as noted before, Ibn-Taymiyya refuted the haram status of the Jerusalem mosque, al-Aqsa's upgrading to haram status was successful and has prevailed. It became a commonly accepted idea and one referred to in international forums and documents. It was, therefore, surprising that during the 1980s the Palestinians gradually abandoned the name that had been given to the Haram/Temple Mount compound in apparent honor of Jerusalem's status as third in sanctity – al-Haram al-Sharif – in favor of its more traditional name-al-Aqsa. An examination of relevant religious texts clarifies the situation: since the name al-Aqsa appears in the Quran, all Muslims around the world should be familiar with it; thus it is easier to market the al-Aqsa brand-name. An additional factor leading to a return to the Qur'anic name is an Israeli demand to establish a Jewish prayer space inside the open court of the compound. The increased use of the name al-Aqsa is particularly striking against the background of what is written on the Web site of the Jerusalem Waqf, under the leadership of (former) Palestinian mufti Sheikh Ikrima Sabri. There it is asserted that "al Masjid al-Aqsa was erroneously called by the name al-Haram al-Qudsi al-Sharif," and that the site's correct name is al-Aqsa. This statement was written in the context of a fatwa in response to a question addressed to the Web site's scholars regarding the correct interpretation of the Isra' verse in the Quran (17:1), which tells of the Prophet Muhammad's miraculous Night Journey from the "Sacred Mosque to the Farthest Mosque" – al-Aqsa. In proof of this, Sabri quotes Ibn-Taymiyya, who denied the existence of haram in Jerusalem, a claim that actually serves those seeking to undermine the city's sacred status. Sabri also states that Arab historians such as Mujir al-Din al-Hanbali, author of the famed fifteenth-century work on Jerusalem, do not make use of the term "haram" in connection with the al-Aqsa site. Both Ibn-Taymiyya and Mujir al-Din were affiliated with the Hanbali School of law-the relatively more puritan stream in Islam that prevailed in Saudi Arabia. The Hanbalies rejected innovations, such as the idea of a third haram. One cannot exclude the possibility that the Saudis, who during the 1980s and 1990s donated significant funds to Islamic institutions in Jerusalem, exerted pressure on Palestinian-Muslim figures to abandon the term "haram" in favor of "al-Aqsa". The "al-Aqsa" brand-name has thus become popular and prevalent. Al-Haram al-Sharif is still used by official bodies (the Organization of the Islamic Conference [OIC], the Arab League), in contrast to religious entities. The public currently uses the two names interchangeably. During the last generation, increasing use has been made of the term "al-Aqsa" as a symbol and as the name of various institutions and organizations. Thus, for example, the Jordanian military periodical that has been published since the early 1970s is called al-Aqsa; the Palestinian police unit established by the PA in Jericho is called the Al-Aqsa Division; the Fatah's armed organization is called the Al-Aqsa Brigades; the Palestinian Police camp in Jericho is called the Al-Aqsa Camp; the Web sites of the southern and northern branches of the Islamic movement in Israel and the associations that they have established are called al-Aqsa; the Intifada that broke out in September 2000 is called the al-Aqsa Intifada and the Arab summit that was held in the wake of the Intifada's outbreak was called the al-Aqsa Summit. These are only a few examples of a growing phenomenon.
  15. ↑ Dan Bahat (1990). The Illustrated Atlas of Jerusalem. Simon & Schuster. pp. 81–82.
  16. ↑ Andreas Kaplony (2009). "635/638–1099: The Mosque of Jerusalem (Masjid Bayt al-Maqdis)". In Oleg Grabar and Benjamin Z. Kedar (ed.). Where Heaven and Earth Meet: Jerusalem's Sacred Esplanade. Yad Ben-Zvi Press. pp. 100–131.
  17. ↑ F. E. Peters (1985). Jerusalem. Princeton University Press. pp. 186–192. ISBN 978-0-691-07300-2.
  18. ↑ Yehoshua Frenkel, 'Jerusalem', in Abdelwahab Meddeb, Benjamin Stora (eds.), A History of Jewish-Muslim Relations: From the Origins to the Present Day, Princeton University Press, 2013 p.108.
  19. ↑ John Wilkinson (2002). Jerusalem Pilgrims before the Crusades. p. 170.
  20. ↑ Pringle, 1993, p. 403.
  21. ↑ Boas, 2001, p. 91.
  22. ↑ Selwood, Dominic. "Birth of the Order". Archived from the original on 17 December 2013. Retrieved 20 April 2013.
  23. ↑ 23.0 23.1 Ma'oz, Moshe and Nusseibeh, Sari. (2000). Jerusalem: Points of Friction, and Beyond BRILL. pp. 136–138. ISBN 90-411-8843-6.
  24. ↑ The History Channel, Decoding the Past: The Templar Code, 7 November 2005, video documentary written by Marcy Marzuni.
  25. ↑ Barber, The New Knighthood, p. 7.
  26. ↑ Al-Aqsa Guide Archived 6 October 2008 at the Wayback Machine Friends of Al-Aqsa 2007.
  27. ↑ Pappe, Ilan (2012). "Chapter 2: In the Shadow of Acre and Cairo: The Third Generation". The Rise and Fall of a Palestinian Dynasty: The Huyaynis 1700 – 1948. Saqi Books. ISBN 978-0-86356-801-5. Archived from the original on 15 July 2020. Retrieved 14 August 2015.
  28. ↑ 28.0 28.1 "Hashemite Restorations of the Islamic Holy Places in Jerusalem" Archived 2008-02-23 at the Wayback Machine, Jordanian government website.
  29. ↑ 29.0 29.1 Yuvaz, 1996, pp. 149–153.
  30. ↑ Sachar, Howard M. (2013). A History of Israel: From the Rise of Zionism to Our Time (2nd ed.). Knopf Doubleday Publishing Group. ISBN 978-0-8041-5049-1. Retrieved 2016-03-20.
  31. ↑ Prawer, P.M.H.J.; Prawer, J.; Ben-Shammai, H.; Yad Yitsḥaḳ Ben-Tsevi; Universiṭah ha-ʻIvrit bi-Yerushalayim (1996). The History of Jerusalem: The Early Muslim Period (638–1099). NYU Press. p. 81. ISBN 978-0-8147-6639-2. Retrieved 2022-05-31. ... The Temple Mount, al-Haram al-Sharif, is a large esplanade (sahn in Arabic) ...
  32. ↑ National Geographic Society (U.S.); de Blij, H.J.; Downs, R.; John Wiley & Sons (2007). Wiley/National Geographic College Atlas of the World. Wiley. p. 49. ISBN 978-0-471-74117-6. Retrieved 2022-06-15. Al 'Aqsa is the second oldest mosque in Islam after the Kaaba in Mecca and is third in holiness after the mosques in Mecca and Medina. It holds up to 400,000 worshippers at one time.
  33. ↑ Ahmed, A.S.; Sonn, T. (2010). The SAGE Handbook of Islamic Studies. SAGE Publications. p. 229. ISBN 978-1-4739-7168-4. Questions of visual domination and conversion were among the important factors in the construction of the oldest surviving Islamic monument, the Dome of the Rock in Jerusalem.
  34. ↑ George, A. (2010). The Rise of Islamic Calligraphy. Saqi. p. 60. ISBN 978-0-86356-673-8. The answer to this question begins with the oldest surviving Islamic monument : the Dome of the Rock
  35. ↑ Avner, Rina (2010). "The Dome of the Rock in light of the development of concentric martyria in Jerusalem" (PDF). Muqarnas. Vol. 27: An Annual on the Visual Cultures of the Islamic World. Leiden: Brill. pp. 31–50 [43–44]. ISBN 978-900418511-1. JSTOR 25769691. Archived from the original (PDF) on 25 March 2017. Retrieved 24 March 2017.
  36. ↑ 36.0 36.1 36.2 36.3 Murphy-O'Connor, Jerome (2008). The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (in English). Oxford University Press. p. 98. ISBN 978-0-19-923666-4.
  37. ↑ "Dome of the Rock". Encyclopædia Britannica. Archived from the original on 15 June 2008. Retrieved 4 April 2012.
  38. ↑ Gonzalez-Quijano, Yves (2010-09-01). "Jérusalem, capitale " éternelle et indivisible " de la culture arabe?". Méditerranée (114): 131–133. doi:10.4000/mediterranee.4488. ISSN 0025-8296.
  39. ↑ Hillenbrand, Carolle. (2000). The Crusades: The Islamic Perspective Archived 15 July 2020 at the Wayback Machine Routeledge, p. 382 ISBN 0-415-92914-8.
  40. ↑ "Al-Aqsa Mosque, Jerusalem". Atlas Travel and Tourist Agency. Archived from the original on 26 July 2008. Retrieved 29 June 2008.
  41. ↑ Al-Aqsa Mosque, Jerusalem Archived 24 July 2008 at the Wayback Machine Sacred Destinations.
  42. ↑ Al-Aqsa Mosque Archived 3 January 2009 at the Wayback Machine Archnet Digital Library.
  43. ↑ The Encyclopaedia of Islam; By H. A. R. Gibb, E. van Donzel, P. J. Bearman, J. van Lent; p.151
  44. ↑ Oweis, Fayeq S. (2002) The Elements of Unity in Islamic Art as Examined Through the Work of Jamal Badran Archived 15 July 2020 at the Wayback Machine Universal-Publishers, pp. 115–117. ISBN 1-58112-162-8.
  45. ↑ "Photograph of King Solomon's Stables". Archived from the original on 2002-07-19. Retrieved 2018-04-05.
  46. ↑ Ghosheh, M. Hashim. (2005). Guide to the Masjid al-Aqsa; an Architectural and Historical Guide to the Islamic Monuments in the Masjid al-Aqsa. Ministry of Awqaf and Religious Affairs.
  47. ↑ Rivka Gonen (2003). Contested Holiness: Jewish, Muslim, and Christian Perspectives on the Temple Mount in Jerusalem. KTAV Publishing House, Inc. pp. 167–169. ISBN 978-0-88125-799-1.
  48. ↑ 48.0 48.1 48.2 Abbasids, Originally Built by the Ummayads or the; Current Edifice Was Built By The Ayyubid Governor Of Jerusalem, Izz ad-Din az-Zanjili. "Temple Mount, Dome of Ascension / The Qubbat al-Miraj". JSTOR.
  49. ↑ "Qubbat al-Miʿraj". Institute for International Urban Development (I2UD). Archived from the original on 2022-06-02. Retrieved 2023-08-09.
  50. ↑ 50.0 50.1 50.2 Al-Jallad, I. (2017). معالم المسجد الأقصى تحت المجهر [Al-Aqsa Mosque landmarks under the microscope]. Baytul Maqdis Center for Literature.
  51. ↑ Bahat, Dan (1996). Prawer, Joshua; Ben-Shammai, Haggai (eds.). The History of Jerusalem: The Early Muslim Period (638-1099) (in English). New York University Press. p. 86. ISBN 978-0-8147-6639-2.
  52. ↑ Pawer, Jonathan (1996). The History of Jerusalem: The Early Muslim Period (638-1099). New York University Press. p. 86. ISBN 0814766390.
  53. ↑ Simon Sebag Montefiore, Jerusalem: The Biography, p. 276.
  54. ↑ وصف الأماكن المقدسة في فلسطين للرحالة الألماني ثيودريش [Description of the Holy Places in Palestine by the German traveler Theodoric] (S. Al-Bishawy & R. Shaheen, Trans.). (2003). Dar Al-Shorok for publication and distribution.
  55. ↑ "Al-Aqsa Mosque al-Haram ash-Sharif" (PDF). TİKA. 2013. Archived (PDF) from the original on 2017-06-12.
  56. ↑ Rosen-Ayalon, Myriam (1989). "The Early Islamic Monuments of Al-Ḥaram Al-Sharīf: An Iconographic Study". Qedem. 28: III–73. ISSN 0333-5844. JSTOR 43588798.
  57. ↑ 57.0 57.1 Pringle (1993), pp. 182–185
  58. ↑ Archnet: Qubba al-Silsila
  59. ↑ Murphy-O'Connor (2008), p. 97
  60. ↑ Al-Aqsa Guide Archived October 6, 2008, at the Wayback Machine Al-Aqsa Friends 2007.
  61. ↑ "Cloak belonging to Sheikh Muhammad al-Khalili". Discover Islamic Art. Museum With No Frontiers. Retrieved 2017-11-28.
  62. ↑ Kaplony, Andreas (2002). The Ḥaram of Jerusalem (324-1099): Temple, Friday Mosque, Area of Spiritual Power. Zurich: Franz Steiner Verlag. p. 84. ISBN 978-3515079013.
  63. ↑ Goldhill, Simon (2010). Jerusalem: City of Longing (in English). Harvard University Press. p. 110. ISBN 978-0-674-26385-7.
  64. ↑ Hadi, Mahdi Abdul (2013). "Al-Aqsa Mosque Al-Haram Ash-Sharif" (PDF). Palestinian Academic Society for the Study of International Affairs, PASSIA. (Supported by TİKA). Archived (PDF) from the original on 2017-06-12.
  65. ↑ Carole Hillenbrand (2000). The Crusades: Islamic perspectives (Illustrated, reprint, annotated ed.). Routledge. p. 191. ISBN 978-0-415-92914-1. a monumental inscription dated 587(AH)/1191 in [Saladin's] name on the Dome of Joseph [Qubbat Yusuf] on the Haram esplanade: 'the victorious king, the probity of this world and of [true] religion, the Sultan of Islam and of the Muslims, the servant of the two noble sanctuaries and of Jerusalem.'
  66. ↑ Necipoğlu, Gülru (1998). Muqarnas: An Annual on the Visual Culture of the Islamic World (Illustrated, annotated ed.). BRILL. p. 73. ISBN 978-90-04-11084-7.
  67. ↑ Myriam Rosen-Ayalon (2006). Islamic art and archaeology in Palestine (Illustrated ed.). Left Coast Press. p. 97. ISBN 978-1-59874-064-6.
  68. ↑ Qubbat Yusuf Archived August 5, 2011, at the Wayback Machine Archnet Digital Library.
  69. ↑ Al-Aqsa Guide Friends of al-Aqsa 2007. Archived December 20, 2008, at the Wayback Machine
  70. ↑ "Qubbat Yusuf Agha". Institute for International Urban Development (I2UD). Archived from the original on 2022-04-25. Retrieved 2023-08-09.
  71. ↑ Hillenbrand, Robert (2000). Auld, Sylvia (ed.). Ottoman Jerusalem. London: British School of Archaeology in Jerusalem. p. 16. ISBN 978-1-901435-03-0. […] two structures erected by Yusuf Agha in 1681 – the Qubbat Yusuf (an open-plan aedicule) and the Qubbat Yusuf Agha (a closed domed square) — clearly suggest that, despite the identical terminology, different forms connoted different functions in Jerusalem at that time.
  72. ↑ Pilgrimage, Sciences and Sufism. Museum with No Frontiers. 2013. ISBN 978-3-902782-11-3. the Haram al-Sharif is free, but an entrance fee is charged for visiting the Dome of the Rock, the Jami'a Al-Aqsa Mosque and the Islamic Museum. Tickets can be purchased with local currency from the kiosk outside the Islamic Museum
  73. ↑ Burgoyne, Michael Hamilton (1987). Mamluk Jerusalem: An Architectural Study (in English). British School of Archaeology in Jerusalem by the World of Islam Festival Trust. pp. 319–320. ISBN 978-0-905035-33-8.
  74. ↑ Neci̇poğlu, Gülru (2008). "The Dome of the Rock as Palimpsest: ʻabd Al-Malik's Grand Narrative and Sultan Süleyman's Glosses". Muqarnas. 25: 17–105. doi:10.1163/22118993_02501004. ISSN 0732-2992. JSTOR 27811114.
  75. ↑ 75.0 75.1 Grabar, Oleg; Ḳedar, Benjamin Z. (2009). Where Heaven and Earth Meet: Jerusalem's Sacred Esplanade (in English). University of Texas Press. p. 191. ISBN 978-0-292-72272-9.
  76. ↑ 76.0 76.1 Murphy-O'Connor, Jerome (2008). The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (in English). Oxford University Press. p. 90. ISBN 978-0-19-923666-4.
  77. ↑ Cytryn-Silverman, K (2008). "Three Mamluk Minarets in Ramla". Jerusalem Studies in Arabic and Islam. 35: 379–432.
  78. ↑ "Minarets". MasjidAlAqsa.net.
  79. ↑ Burgoyne, Michael Hamilton; Richards, Donald Sidney (1987). Mamluk Jerusalem: An Architectural Study (in English). British School of Archaeology in Jerusalem by the World of Islam Festival Trust. pp. 77, 244. ISBN 978-0-905035-33-8.
  80. ↑ Galor, Katharina; Bloedhorn, Hanswulf (2013-11-26). The Archaeology of Jerusalem: From the Origins to the Ottomans (in English). Yale University Press. p. 222. ISBN 978-0-300-11195-8.
  81. ↑ Ghushah, M.H. (2005). Guide to the Masjid al-Aqsa. Ministry of Awqaf and Religious Affairs.
  82. ↑ Burgoyne, Michael Hamilton; Richards, Donald Sidney (1987). Mamluk Jerusalem: An Architectural Study (in English). British School of Archaeology in Jerusalem by the World of Islam Festival Trust. p. 270. ISBN 978-0-905035-33-8.
  83. ↑ Armstrong, Karen (2011). Jerusalem: One City, Three Faiths (in English). Random House Publishing Group. p. 309. ISBN 978-0-307-79859-6.
  84. ↑ Grabar, Oleg (2006). The Dome of the Rock (in English). Harvard University Press. p. 9. ISBN 978-0-674-02313-0.
  85. ↑ Patel, Ismail Adam (2006). Virtues of Jerusalem and islamic perspective. United Kingdom: al-Aqsa Publisher. p. 100.
  86. ↑ Kapolony, Andreas (2010). The Ḥaram of Jerusalem (324-1099): Temple, Friday Mosque, Area of Spiritual Power. Freiburger Islamstudien. p. 281.
  87. ↑ Kedar, Benjamin Z. (2017). "Vestiges of Templar presence in the Aqsa Mosque". In Borchardt, Karl; Döring, Karoline; Josserand, Philippe; Nicholson, Helen J. (eds.). The Templars and their Sources (in English). Routledge. p. 21. ISBN 978-1-315-47527-1.
  88. ↑ Passia (2013). "Mesjid Aksa Rehberi (Haram-i Serif)". TIKA: 3–66.
  89. ↑ Bab al-Asbat Minaret Archived 2011-06-29 at the Wayback Machine Archnet Digital Library.
  90. ↑ "Photograph of the northern wall area". Archived from the original on 2002-07-18. Retrieved 2018-04-05.
  91. ↑ Mamluk Jerusalem: An Architectural Study, by MH Burgoyne and DS Richards, pages 104-107 (North Portico) and West Portico 192-194
  92. ↑ Murphy-O'Connor, Jerome (2008). The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (in English). Oxford University Press. pp. 90–92. ISBN 978-0-19-923666-4.
  93. ↑ Blair, Sheila S.; Bloom, Jonathan (1995). The Art and Architecture of Islam: 1250-1800. New Haven; London: Yale University Press. pp. 92–93.
  94. ↑ Burgoyne, Michael Hamilton (1987). Mamluk Jerusalem: An Architectural Study (in English). British School of Archaeology in Jerusalem by the World of Islam Festival Trust. pp. 544–547. ISBN 978-0-905035-33-8.
  95. ↑ Jordan: We don't accept instructions from Israel on Temple Mount guards, Khaled Abu Toameh for The Jerusalem Post, 10 May 2022 (accessed the same day).
  96. ↑ "Arab states neglect Al-Aqsa says head of Jerusalem Waqf". Al-Monitor. 5 September 2014. Archived from the original on 24 April 2016. Retrieved 5 April 2016.

Sources

[edit | edit source]

Read further

[edit | edit source]
[edit | edit source]
Dem retrieve am from "https://gpe.wikipedia.org/w/index.php?title=Al-Aqsa&oldid=56149"