Muslims should visit Al-Masjid Al-Aqsa to support the Palestinians defending it from Judaization efforts. There are over 20 tunnels threatening the mosque's walls, some converted to synagogues implying Jewish temple sites. Since 2000, over 50,000 settlers and 2 million tourists have entered without permission. Frequent Muslim visits are needed to counter the Israeli narrative of free access and to prevent eradication of the mosque's Islamic identity.
Makkah. Mother of cities and the holy site of Ka'bah. englishHarunyahyaEnglish
The document provides details about Makkah and the Kaaba, the holiest site in Islam. It discusses:
1) Makkah's historical and religious significance as the birthplace of Muhammad and center of Islam for centuries, containing the Kaaba built by Abraham and Ishmael.
2) The rituals and obligations of Hajj pilgrimage that millions of Muslims undertake annually at the Kaaba, expressing devotion to God and bonding as brothers in Islam.
3) The transformation of Makkah from a pagan center to its conquest by Muhammad, who destroyed idols and established Islam's dominance, making the Kaaba a sacred mosque.
This document summarizes common questions non-Muslims have about some Islamic practices and provides answers from an Islamic perspective. It addresses the question of why Muslims seem to worship the Kaaba in Mecca during prayer. The summary explains that Muslims do not worship the Kaaba, but rather face it during prayer as a symbol of unity and to focus their worship on Allah alone. The Kaaba is at the center of the early Muslim world map and circling it represents the oneness of God.
This chapter discusses the origins and expansion of Islam from 100 to 750 CE. It begins by covering pre-Islamic Arabia and the rise of Mecca as a trade hub. It then discusses the life of the Prophet Muhammad and the founding of Islam in the 7th century. Next, it summarizes the rapid expansion of the Islamic empire from 632 to 661 under the first four caliphs. It also discusses the establishment of the Umayyad Caliphate from 661 to 750 and its further expansion. Finally, it describes early Islamic society and culture, including religious observances, Islamic law, and tolerance of other faiths.
The most holy site in Islam is located in Mecca, Saudi Arabia. Mecca is considered the center of the world in Islam and houses the Kaaba, which Muslims face during prayer. The area around the Kaaba is sacred and seen as a place of peace and safety for both people and animals. Mecca attracts millions of Muslim pilgrims each year who undertake rituals associated with the Hajj pilgrimage, including wearing ihram clothing and reciting prayers.
Mecca is the holiest city in Islam, located in Saudi Arabia. It is the birthplace of the Prophet Muhammad and the location of the Kaaba, the most sacred site in Islam. All Muslims are expected to make a pilgrimage to Mecca called the Hajj at least once in their lifetime if able. The Grand Mosque surrounds the Kaaba and is the largest mosque in the world. The nearby Jabal al-Nour mountain is where Muhammad is believed to have received his first revelation from God.
The document provides an overview of the history and teachings of Islam. It discusses the origins of Islam with the prophet Muhammad and the revelations he received from Gabriel. The core teachings of Islam are outlined as the Five Pillars and the divisions between Sunni and Shia sects are introduced stemming from disagreements over leadership succession after Muhammad. The spread of Islam through early dynasties like the Umayyads and Abbassids is summarized alongside foreign invaders like the Seljuks, Mongols, and the Crusades. Major Islamic empires like the Ottomans and Safavids are also briefly mentioned.
Islam is a monotheistic religion founded by Muhammad in the 7th century AD. It has five main beliefs: one God called Allah, judgment day, acceptance of prophets including Moses and Jesus, Muhammad as the final prophet, and the Quran as the holy book. The religion spread rapidly from the 7th century onward through conquest and trade, reaching as far as Spain, India, and Russia. Islam split into the Sunni and Shia sects in the 7th century due to disputes over religious leadership. Both made major cultural and scientific contributions to fields like architecture, medicine, mathematics, and geography.
Makkah. Mother of cities and the holy site of Ka'bah. englishHarunyahyaEnglish
The document provides details about Makkah and the Kaaba, the holiest site in Islam. It discusses:
1) Makkah's historical and religious significance as the birthplace of Muhammad and center of Islam for centuries, containing the Kaaba built by Abraham and Ishmael.
2) The rituals and obligations of Hajj pilgrimage that millions of Muslims undertake annually at the Kaaba, expressing devotion to God and bonding as brothers in Islam.
3) The transformation of Makkah from a pagan center to its conquest by Muhammad, who destroyed idols and established Islam's dominance, making the Kaaba a sacred mosque.
This document summarizes common questions non-Muslims have about some Islamic practices and provides answers from an Islamic perspective. It addresses the question of why Muslims seem to worship the Kaaba in Mecca during prayer. The summary explains that Muslims do not worship the Kaaba, but rather face it during prayer as a symbol of unity and to focus their worship on Allah alone. The Kaaba is at the center of the early Muslim world map and circling it represents the oneness of God.
This chapter discusses the origins and expansion of Islam from 100 to 750 CE. It begins by covering pre-Islamic Arabia and the rise of Mecca as a trade hub. It then discusses the life of the Prophet Muhammad and the founding of Islam in the 7th century. Next, it summarizes the rapid expansion of the Islamic empire from 632 to 661 under the first four caliphs. It also discusses the establishment of the Umayyad Caliphate from 661 to 750 and its further expansion. Finally, it describes early Islamic society and culture, including religious observances, Islamic law, and tolerance of other faiths.
The most holy site in Islam is located in Mecca, Saudi Arabia. Mecca is considered the center of the world in Islam and houses the Kaaba, which Muslims face during prayer. The area around the Kaaba is sacred and seen as a place of peace and safety for both people and animals. Mecca attracts millions of Muslim pilgrims each year who undertake rituals associated with the Hajj pilgrimage, including wearing ihram clothing and reciting prayers.
Mecca is the holiest city in Islam, located in Saudi Arabia. It is the birthplace of the Prophet Muhammad and the location of the Kaaba, the most sacred site in Islam. All Muslims are expected to make a pilgrimage to Mecca called the Hajj at least once in their lifetime if able. The Grand Mosque surrounds the Kaaba and is the largest mosque in the world. The nearby Jabal al-Nour mountain is where Muhammad is believed to have received his first revelation from God.
The document provides an overview of the history and teachings of Islam. It discusses the origins of Islam with the prophet Muhammad and the revelations he received from Gabriel. The core teachings of Islam are outlined as the Five Pillars and the divisions between Sunni and Shia sects are introduced stemming from disagreements over leadership succession after Muhammad. The spread of Islam through early dynasties like the Umayyads and Abbassids is summarized alongside foreign invaders like the Seljuks, Mongols, and the Crusades. Major Islamic empires like the Ottomans and Safavids are also briefly mentioned.
Islam is a monotheistic religion founded by Muhammad in the 7th century AD. It has five main beliefs: one God called Allah, judgment day, acceptance of prophets including Moses and Jesus, Muhammad as the final prophet, and the Quran as the holy book. The religion spread rapidly from the 7th century onward through conquest and trade, reaching as far as Spain, India, and Russia. Islam split into the Sunni and Shia sects in the 7th century due to disputes over religious leadership. Both made major cultural and scientific contributions to fields like architecture, medicine, mathematics, and geography.
The document discusses the origins and rise of Islam. It describes how the prophet Muhammad received revelations from God in Mecca in the 7th century AD and began preaching monotheism, that there is only one God, Allah. Muhammad and his followers faced opposition from Meccans and fled to Medina in 622 AD. By 630 AD, Muhammad and his followers had gained control over Mecca. Upon Muhammad's death in 632 AD, Islam had spread across the Arabian Peninsula. The document outlines the Five Pillars of Islam that are the core beliefs and practices of the Muslim faith.
1. The document details the conquest of Mecca by the Prophet Muhammad and 10,000 Muslim fighters in the 8th year after the Hijra.
2. It describes the preparations for the conquest, including sending out decoy troops to distract enemies while the main Muslim force secretly moved towards Mecca.
3. Upon arriving in Mecca, the Muslim troops encountered little resistance as the city surrendered to the Prophet. The idols in the Kaaba were destroyed and the people of Mecca pledged obedience to the Prophet.
The founder of Islam was Muhammad in 7th century Arabia. Before Muhammad, Arabia consisted of many polytheistic tribes that fought over resources and trade. Islam is a monotheistic religion based on the Quran, which Muslims believe is the word of God. Muhammad was a merchant from Mecca who received a call from Allah and preached Islam, but moved to Medina in 622 after facing opposition from rich Meccan merchants. This event marks the beginning of the Muslim calendar. Muhammad later conquered Mecca in 628 and spread Islam throughout Arabia.
This historical atlas provides a concise overview of the history and spread of Islam from the 7th century to present day. It covers the foundational beliefs and practices of Islam, the expansion of Islamic rule across three continents in the centuries following Muhammad's mission, and the development of major Islamic empires like the Abbasids, Fatimids, Ottomans, and Mughals. The atlas also examines the impact of colonialism, the growth of reform movements, and the challenges faced by Muslim communities worldwide in the modern era. Rich in visual maps and timelines, it serves as an indispensable resource for understanding the story of Islamic civilization.
The document provides an overview of the rise of Islam, including key terms, locations of Muslim-majority countries, and historical trade routes in the Arabian Peninsula. It summarizes the early life of the Prophet Muhammad, including his revelations and the Hijrah migration. The main beliefs and practices of Islam are outlined, including the Five Pillars and sources of authority like the Quran and hadith.
Muhammad proclaimed a new monotheistic faith called Islam and established the religious and political principles that united diverse Arabian tribes into a militant civilization. After enduring years of exile in Medina, Muhammad and his followers triumphantly returned to Mecca in 630 CE where he had received his first revelations from God. The key figures and events that shaped early Islam included Muhammad's revelations which were recorded as the Quran, the migration from Mecca to Medina in 622 CE, and the establishment of the Five Pillars of Islam including daily prayer, which unified the early Muslim community.
Muhammad proclaimed a new monotheistic faith called Islam and established the religious and political principles that united diverse Arabian tribes into a militant civilization. After enduring years of exile in Medina, Muhammad and his followers triumphantly returned to Mecca in 630 CE where he had received his first divine revelations. Key beliefs of Islam included strict monotheism, five daily prayers, alms giving, fasting during Ramadan, and the hajj pilgrimage to Mecca.
1) The Prophet Muhammad had a dream telling him to lead Muslims on a pilgrimage to Mecca, so he and 1400 companions traveled to Hudaibiya near Mecca to perform Umrah.
2) When the Quraysh of Mecca learned of the pilgrimage, they objected and tried to prevent the Muslims from entering Mecca. Negotiations then began between the Muslims and Quraysh which resulted in a 10-year truce treaty being signed at Hudaibiya.
3) Although the Muslims' main goal of entering Mecca was not achieved, the Quran refers to the Treaty of Hudaibiya as a "clear victory" and an example
This document discusses what hunger for God looks like through several biblical examples and passages. It explores how people expressed their hunger through climbing a tree to see Jesus (Zacchaeus), loudly calling out to Jesus for mercy (Bartimaeus the blind beggar), and desperately touching Jesus' garment for healing after years of illness. The document emphasizes that hungering for God is an attitude of the heart rather than outward behavior, and encourages moving to the rhythm of one's own spiritual drummer rather than that of companions.
The document discusses the rise of Islam by describing the Arabian Peninsula as a crossroads for trade between Africa, Asia, and Europe. It then summarizes the life and teachings of the Prophet Muhammad, including his revelations in Mecca and migration to Medina to escape persecution. Finally, it outlines the main beliefs and practices of Islam, including the Five Pillars and sources of religious authority like the Quran and hadith.
The document summarizes the origins and early history of Islam. It describes how Muhammad began receiving revelations from God in 610 CE and established the basic beliefs and practices of Islam. It discusses the migration of Muhammad's followers to Medina in 622 CE and the expansion of the Muslim community. The document also outlines the split between Sunni and Shi'a Muslims that emerged from a power struggle after Muhammad's death over who would lead the Muslim community.
The document summarizes the early development of Islam. It describes how Islam originated in Mecca on the Arabian Peninsula under the prophet Mohammed. Mohammed began receiving revelations from God in 610 CE and started preaching the teachings of Islam. However, this threatened the local polytheistic traditions and economy in Mecca, which depended on pilgrimages to the Kaaba. Mohammed and his followers faced persecution, so they migrated to Medina in 622 CE, an event known as the Hijra. In Medina, Mohammed established the first Muslim community and the five pillars of Islam: the shahadah (faith), salat (prayer), zakat (alms), sawm (fasting during Ramad
The conquest of Mecca/Makkah (Arabic: فتح مكة fatḥ makkah) was the conquering of the town of Mecca/Makkah by Muslims led by the Holy Prophet Muhammad in December 629 or January 630 AD[3][4] (Julian), 10–20 Ramadan, 8 AH.[3] The conquest marked the end of the wars between the followers of Holy Prophet Muhammad and the Quraysh tribe.
The document summarizes the rise of Islam. It describes how the religion was founded in 610 AD by the prophet Muhammad in Mecca and spread across the Arabian Peninsula and beyond through military conquests under the first four caliphs. The Muslim empire grew rapidly to span over 6000 miles due to factors like disciplined armies and allowing conquered peoples to keep their faith if they paid a tax. However, internal divisions later emerged between the Sunni and Shia over who should lead the Muslim community after Muhammad.
Muslim culture flourished in its golden age and made significant contributions. Architecture blended styles with features like domes, arches and minarets. Scholarship was highly valued and translations preserved Greek knowledge and advanced fields like algebra, optics, and medicine. Literature, art, music and poetry also thrived as sciences did under patronage of leaders. Women's roles and rights varied depending on social class and era. Overall Muslim achievements expanded human knowledge across many disciplines.
The document provides an overview of the rise of Islam in the Arabian Peninsula. It describes how the region was an important crossroads for trade and the sharing of ideas. It discusses the Bedouin nomads and the important trading towns like Mecca. It outlines the life of the Prophet Muhammad, including his revelations and the migration to Medina to escape persecution. It then summarizes the key beliefs and practices of Islam, including the Five Pillars and sources of religious authority and law in the Quran and hadith.
The document summarizes the rise of Islam beginning with conditions in Arabia prior to Muhammad. It describes Muhammad's early life and religious experiences, including his first revelations from God. It then discusses how Muhammad spread the message of Islam in Mecca and Medina, and the establishment of the religion's core beliefs and practices. The expansion of Islamic rule through military conquests and trade is also summarized.
The document summarizes the origins and key beliefs of Islam. It states that Islam originated in 7th century Saudi Arabia with the prophet Muhammad, who experienced a revelation from God and dictated the Quran. The Quran is believed by Muslims to be the perfect and unchanged word of God, as revealed to Muhammad through the angel Gabriel over 23 years. The five pillars of Islam that all Muslims should follow are outlined as proclaiming God is one, performing daily prayers, giving alms, fasting during Ramadan, and attempting the hajj pilgrimage to Mecca at least once.
Architectural Working Drawings - الرسومات التنفيذية المعماريةGalala University
This document provides an overview of working construction documents, including drawings and specifications. It discusses the components and purpose of construction drawings, including plans, elevations, sections, and details. It explains that drawings show the extent, configuration, location, relationships and dimensions of a construction project in graphic and quantitative form. The document also covers drawing standards, such as scale, layout, title blocks and numbering systems. It provides examples of site plans, floor plans, sections, elevations, wall sections and stair details. Finally, it discusses the drawing development process and organizing drawings into consistent formats and sheet sequences.
The tomb of Humayun in Delhi, India was built between 1565 and 1572 AD on the orders of Hamida Banu Begum. It was the first Mughal structure to use red sandstone on a large scale and the first garden tomb in the Indian subcontinent. The tomb was designed by Mirak Mirza Ghiyathuddin, who was brought from Herat, Afghanistan, but he died before its completion. His son Sayyed Muhammad ibn Mirak Ghiyathuddin finished the design in 1571. The tomb was declared a UNESCO World Heritage Site in 1993.
The document discusses the origins and rise of Islam. It describes how the prophet Muhammad received revelations from God in Mecca in the 7th century AD and began preaching monotheism, that there is only one God, Allah. Muhammad and his followers faced opposition from Meccans and fled to Medina in 622 AD. By 630 AD, Muhammad and his followers had gained control over Mecca. Upon Muhammad's death in 632 AD, Islam had spread across the Arabian Peninsula. The document outlines the Five Pillars of Islam that are the core beliefs and practices of the Muslim faith.
1. The document details the conquest of Mecca by the Prophet Muhammad and 10,000 Muslim fighters in the 8th year after the Hijra.
2. It describes the preparations for the conquest, including sending out decoy troops to distract enemies while the main Muslim force secretly moved towards Mecca.
3. Upon arriving in Mecca, the Muslim troops encountered little resistance as the city surrendered to the Prophet. The idols in the Kaaba were destroyed and the people of Mecca pledged obedience to the Prophet.
The founder of Islam was Muhammad in 7th century Arabia. Before Muhammad, Arabia consisted of many polytheistic tribes that fought over resources and trade. Islam is a monotheistic religion based on the Quran, which Muslims believe is the word of God. Muhammad was a merchant from Mecca who received a call from Allah and preached Islam, but moved to Medina in 622 after facing opposition from rich Meccan merchants. This event marks the beginning of the Muslim calendar. Muhammad later conquered Mecca in 628 and spread Islam throughout Arabia.
This historical atlas provides a concise overview of the history and spread of Islam from the 7th century to present day. It covers the foundational beliefs and practices of Islam, the expansion of Islamic rule across three continents in the centuries following Muhammad's mission, and the development of major Islamic empires like the Abbasids, Fatimids, Ottomans, and Mughals. The atlas also examines the impact of colonialism, the growth of reform movements, and the challenges faced by Muslim communities worldwide in the modern era. Rich in visual maps and timelines, it serves as an indispensable resource for understanding the story of Islamic civilization.
The document provides an overview of the rise of Islam, including key terms, locations of Muslim-majority countries, and historical trade routes in the Arabian Peninsula. It summarizes the early life of the Prophet Muhammad, including his revelations and the Hijrah migration. The main beliefs and practices of Islam are outlined, including the Five Pillars and sources of authority like the Quran and hadith.
Muhammad proclaimed a new monotheistic faith called Islam and established the religious and political principles that united diverse Arabian tribes into a militant civilization. After enduring years of exile in Medina, Muhammad and his followers triumphantly returned to Mecca in 630 CE where he had received his first revelations from God. The key figures and events that shaped early Islam included Muhammad's revelations which were recorded as the Quran, the migration from Mecca to Medina in 622 CE, and the establishment of the Five Pillars of Islam including daily prayer, which unified the early Muslim community.
Muhammad proclaimed a new monotheistic faith called Islam and established the religious and political principles that united diverse Arabian tribes into a militant civilization. After enduring years of exile in Medina, Muhammad and his followers triumphantly returned to Mecca in 630 CE where he had received his first divine revelations. Key beliefs of Islam included strict monotheism, five daily prayers, alms giving, fasting during Ramadan, and the hajj pilgrimage to Mecca.
1) The Prophet Muhammad had a dream telling him to lead Muslims on a pilgrimage to Mecca, so he and 1400 companions traveled to Hudaibiya near Mecca to perform Umrah.
2) When the Quraysh of Mecca learned of the pilgrimage, they objected and tried to prevent the Muslims from entering Mecca. Negotiations then began between the Muslims and Quraysh which resulted in a 10-year truce treaty being signed at Hudaibiya.
3) Although the Muslims' main goal of entering Mecca was not achieved, the Quran refers to the Treaty of Hudaibiya as a "clear victory" and an example
This document discusses what hunger for God looks like through several biblical examples and passages. It explores how people expressed their hunger through climbing a tree to see Jesus (Zacchaeus), loudly calling out to Jesus for mercy (Bartimaeus the blind beggar), and desperately touching Jesus' garment for healing after years of illness. The document emphasizes that hungering for God is an attitude of the heart rather than outward behavior, and encourages moving to the rhythm of one's own spiritual drummer rather than that of companions.
The document discusses the rise of Islam by describing the Arabian Peninsula as a crossroads for trade between Africa, Asia, and Europe. It then summarizes the life and teachings of the Prophet Muhammad, including his revelations in Mecca and migration to Medina to escape persecution. Finally, it outlines the main beliefs and practices of Islam, including the Five Pillars and sources of religious authority like the Quran and hadith.
The document summarizes the origins and early history of Islam. It describes how Muhammad began receiving revelations from God in 610 CE and established the basic beliefs and practices of Islam. It discusses the migration of Muhammad's followers to Medina in 622 CE and the expansion of the Muslim community. The document also outlines the split between Sunni and Shi'a Muslims that emerged from a power struggle after Muhammad's death over who would lead the Muslim community.
The document summarizes the early development of Islam. It describes how Islam originated in Mecca on the Arabian Peninsula under the prophet Mohammed. Mohammed began receiving revelations from God in 610 CE and started preaching the teachings of Islam. However, this threatened the local polytheistic traditions and economy in Mecca, which depended on pilgrimages to the Kaaba. Mohammed and his followers faced persecution, so they migrated to Medina in 622 CE, an event known as the Hijra. In Medina, Mohammed established the first Muslim community and the five pillars of Islam: the shahadah (faith), salat (prayer), zakat (alms), sawm (fasting during Ramad
The conquest of Mecca/Makkah (Arabic: فتح مكة fatḥ makkah) was the conquering of the town of Mecca/Makkah by Muslims led by the Holy Prophet Muhammad in December 629 or January 630 AD[3][4] (Julian), 10–20 Ramadan, 8 AH.[3] The conquest marked the end of the wars between the followers of Holy Prophet Muhammad and the Quraysh tribe.
The document summarizes the rise of Islam. It describes how the religion was founded in 610 AD by the prophet Muhammad in Mecca and spread across the Arabian Peninsula and beyond through military conquests under the first four caliphs. The Muslim empire grew rapidly to span over 6000 miles due to factors like disciplined armies and allowing conquered peoples to keep their faith if they paid a tax. However, internal divisions later emerged between the Sunni and Shia over who should lead the Muslim community after Muhammad.
Muslim culture flourished in its golden age and made significant contributions. Architecture blended styles with features like domes, arches and minarets. Scholarship was highly valued and translations preserved Greek knowledge and advanced fields like algebra, optics, and medicine. Literature, art, music and poetry also thrived as sciences did under patronage of leaders. Women's roles and rights varied depending on social class and era. Overall Muslim achievements expanded human knowledge across many disciplines.
The document provides an overview of the rise of Islam in the Arabian Peninsula. It describes how the region was an important crossroads for trade and the sharing of ideas. It discusses the Bedouin nomads and the important trading towns like Mecca. It outlines the life of the Prophet Muhammad, including his revelations and the migration to Medina to escape persecution. It then summarizes the key beliefs and practices of Islam, including the Five Pillars and sources of religious authority and law in the Quran and hadith.
The document summarizes the rise of Islam beginning with conditions in Arabia prior to Muhammad. It describes Muhammad's early life and religious experiences, including his first revelations from God. It then discusses how Muhammad spread the message of Islam in Mecca and Medina, and the establishment of the religion's core beliefs and practices. The expansion of Islamic rule through military conquests and trade is also summarized.
The document summarizes the origins and key beliefs of Islam. It states that Islam originated in 7th century Saudi Arabia with the prophet Muhammad, who experienced a revelation from God and dictated the Quran. The Quran is believed by Muslims to be the perfect and unchanged word of God, as revealed to Muhammad through the angel Gabriel over 23 years. The five pillars of Islam that all Muslims should follow are outlined as proclaiming God is one, performing daily prayers, giving alms, fasting during Ramadan, and attempting the hajj pilgrimage to Mecca at least once.
Architectural Working Drawings - الرسومات التنفيذية المعماريةGalala University
This document provides an overview of working construction documents, including drawings and specifications. It discusses the components and purpose of construction drawings, including plans, elevations, sections, and details. It explains that drawings show the extent, configuration, location, relationships and dimensions of a construction project in graphic and quantitative form. The document also covers drawing standards, such as scale, layout, title blocks and numbering systems. It provides examples of site plans, floor plans, sections, elevations, wall sections and stair details. Finally, it discusses the drawing development process and organizing drawings into consistent formats and sheet sequences.
The tomb of Humayun in Delhi, India was built between 1565 and 1572 AD on the orders of Hamida Banu Begum. It was the first Mughal structure to use red sandstone on a large scale and the first garden tomb in the Indian subcontinent. The tomb was designed by Mirak Mirza Ghiyathuddin, who was brought from Herat, Afghanistan, but he died before its completion. His son Sayyed Muhammad ibn Mirak Ghiyathuddin finished the design in 1571. The tomb was declared a UNESCO World Heritage Site in 1993.
A igreja de Hagia Sophia foi construída em Istambul, Turquia por ordem do imperador bizantino Justiniano entre 532-537 d.C. para ser a maior igreja do mundo na época e demonstrar o poder do Império Bizantino. A igreja combina elementos basilicais e circulares em seu design único, suportado por uma grande cúpula que cria a ilusão de flutuar no céu. Hagia Sophia teve grande influência na arquitetura bizantina e islâmica posterior.
المسجد مؤسسة تُخرّج رُعاة العمران الراشد ، ... ذلك لأن المسجد في التصور القرآني هو المؤسسة الوحيدة في الأرض المؤهلة لتخريج الراشدين ، ممن أسّس على تقوى من الله واستعمل ذلك في التمكين للخير
The Blue Mosque was built in Istanbul in the early 1600s for an Ottoman sultan. It has an ornate interior with over 20,000 blue Iznik tiles lining the high ceiling, which gives the mosque its name despite having a plain exterior. The mosque features six minarets instead of the more common four, which was controversial at the time as some thought it was trying to outdo the mosque in Mecca. Domes and enormous interior columns support the central space and allow light to shine through the hundreds of windows.
“The concept of Unity in multiplicity is the determining factor in integrating Islamic societies. Historically the revelation of Islam as expressed by the prophet Mohammed (P.B.U.H)and the Holy Koran brought together the most diverse cultures and peoples from Spain across to India and beyond.
The architecture of the Islamic world throughout history adapted and responded to different cultures and existing traditions of buildings without weakening the spiritual essence which was its source of inspiration.
Urban centers in Islamic cities evolved over long periods of time with generations of craftsmen whose sensitivity and experience added variety and a diversity of styles to the environment. The traditional Islamic city reflected a unity which related the architecture of the mosque, the madrassa , the souq, palace and the home as a sequence of spaces… The identity of the city lay in the relationship of its elements.
Islamic architecture has four principal types - mosques, tombs, palaces, and forts - and has been influenced by various styles over time and geography. Some key influences include the Umayyad caliphate which introduced minarets and arabesque designs, Moorish architecture exemplified by the Great Mosque of Cordoba, and Fatimid and Mamluk architecture in Egypt. Elements of Islamic architecture include geometric patterns, arabesque designs, calligraphy, pishtaqs, muqarnas vaulting, and an emphasis on repetition and balance conveying infinity and grandeur. The document outlines the evolution and spread of Islamic architectural styles.
The document discusses various architectural structures from around the world and through history that incorporate principles of geometry, mathematics, and the golden ratio. Many famous structures like the Parthenon, Taj Mahal, and Notre Dame used proportions and dimensions based on the golden ratio or other mathematical concepts. City planning in ancient India also incorporated mandalas and geometric patterns rooted in cosmological principles. Overall, the document shows how mathematics and principles of structure have long been applied in architectural design around the world.
This document provides a presentation on design and build contracts under FIDIC contracts. It discusses what FIDIC is, its origins and vision. It then discusses design and build procurement, highlighting advantages like price certainty and single point responsibility, as well as disadvantages like reduced employer control. It outlines the roles of different parties in traditional vs design and build arrangements. It also summarizes key clauses and details in FIDIC's Orange Book and Yellow Book for design and build and turnkey contracts. Sample questions and answers are provided to illustrate how situations would be addressed under the FIDIC contracts.
The document provides an overview of Islamic architecture including definitions, history, key terms, and examples. It discusses the origins and spread of Islam from the 7th century, and the influence on architectural styles in places like South Asia, North Africa, and China. Examples like the Taj Mahal and Suleymaniye Mosque are analyzed in terms of their design elements and significance.
Islamic architecture developed after the rise of Islam in the 7th century and includes both secular and religious structures. Some key features of Islamic architecture include minarets, domes and cupolas, arches, courtyards, and the mihrab niche indicating the direction of Mecca. Major early centers of Islamic architecture include mosques in Mecca, Medina, Jerusalem, Cairo, and Córdoba. Stylistic traditions developed in regions including Turkey, Persia, India, and Spain.
- Prophet Muhammad founded Islam in 570 AD and received revelations from Gabriel in 610 AD instructing him to convey the message of believing in one God, Allah. However, he faced resistance and persecution in Mecca, leading him to flee to Medina in 622 AD, marking the beginning of the Islamic calendar.
- Several invaders later conquered parts of India, including Muhammad bin Qasim who defeated the king of Sindh in 712 AD, Muhammad Ghazni who attacked India 17 times between 1000-1026 AD plundering wealth and destroying temples, and Muhammad Ghauri who defeated Prithviraj Chauhan in 1192 AD capturing Delhi.
- The Delhi Sultan
The document discusses the importance of geometry in Islamic architecture. Some key points:
- Geometry is one of the most important elements of Islamic art, with patterns constructed from basic shapes like circles, squares, stars and polygons.
- Repeating geometric patterns symbolize Allah's infinite nature and help demonstrate that the infinite can be found in small details.
- Basic geometric constructions can be used to create complex patterns using a straightedge and compass. Constructions of points like three, four, five and six are described.
- Examples like the Taj Mahal and Tomb of I'timad-ud-Daulah showcase the use of symmetry, right angles and geometric patterns in Islamic architectural design.
This document discusses Islamic architecture. It begins with definitions of architecture in general and Islamic architecture specifically. It then covers basic principles and elements of Islamic architecture like courtyards, gardens, domes, and arches. Styles discussed include Persian, Moorish, Turkistan, Ottoman, Fatimid, Mamluk, Indo-Islamic, Sino-Islamic, and Afro-Islamic. Notable architectural masterpieces highlighted are the Taj Mahal, Isfahan Bazaar, and Alhambra. The document concludes with examples of modern Islamic architecture like the Burj Al-Arab, Petronas Towers, and Burj Khalifa.
MINBAR
Platform in a mosque, placed next to the mihrab. The minbar is used with the khutba, the Friday sermon, and the khatib (the person performing the Friday sermon) ascends it.
The Architectural Development Of Al-Aqsa Mosque in The Early Islamic Period S...islamicjerusalem
This document provides an overview of a monograph on the early architectural development of Al-Aqsa Mosque in Jerusalem. It was written by Dr. Haithem Fathi Al-Ratrout and published in 2004 by the Al-Maktoum Institute Academic Press. The monograph aims to study the architectural evolution of Al-Aqsa Mosque in the early Islamic period through archaeological, architectural, and historical investigations situated within the cultural context. It relies on primary sources like early literature and excavation reports, as well as secondary sources. The author conducted surveys of Al-Aqsa and its surroundings and argues the early Muslim buildings were constructed in response to religious and cultural needs, with architectural styles and configurations reflecting Islamic values
This document summarizes and analyzes scholarship on the meaning and purpose of the Umayyad Dome of the Rock in Jerusalem. It discusses how early Islamic sources provide little information about the religious associations and purpose of the building at the time of its construction. Scholars have proposed various interpretations, but the reasons for its construction remain unclear. The document examines early Islamic traditions about the holiness of Jerusalem to understand how its significance was understood when the Dome of the Rock was built. It finds that early traditions derived holiness primarily from Jewish sources and associated Jerusalem with prophets David and Solomon rather than later Islamic figures. This provides context for interpreting the meaning and goals of the monument.
The document discusses the religious significance of Masjid al-Aqsa and Jerusalem in Islam. It describes how Masjid al-Aqsa is one of the first mosques built, possibly by Prophet Adam or Ibrahim. It details the historical ownership and destruction of Masjid al-Aqsa over centuries. The document also emphasizes the importance of Prophet Muhammad's miraculous night journey to al-Aqsa and how it linked Muslims to the site forever. Finally, it discusses the peaceful liberation of Jerusalem by Caliph Umar ibn al-Khattab in 637 AD.
By visiting sacred places through Cheap Umrah Packages Islamabad 2020, you can quickly sketch in memory a historical occasion or personality associated with the place.
This document provides a 3-chapter history of the Al-Aqsa Mosque in Jerusalem from ancient times to the present day. It describes how the land of Palestine has religious significance for Jews, Christians and Muslims as the land of prophets like Abraham, Moses, Jesus and Muhammad. It discusses the destruction of Jewish temples on the site, and the subsequent rule of Romans, Byzantines, Crusaders, Muslims and British over the region. It focuses on the importance of the Al-Aqsa Mosque as the third holiest site in Islam since the 7th century, and threats to its existence in recent decades from Israeli control over East Jerusalem.
This document discusses the significance of Jerusalem to Muslims. It provides several key points of significance:
1. Jerusalem was the first Qibla direction of prayer for Muslims before Makkah. It is one of Islam's three most holy mosques.
2. The Night Journey of the Prophet Muhammad from Makkah to al-Aqsa Mosque in Jerusalem is mentioned in the Quran.
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This document provides an overview of an exhibition at the British Museum titled "Hajj: Journey to the heart of Islam". The exhibition tells the story of the Hajj pilgrimage to Mecca from its beginnings to the present day through objects, manuscripts, photographs and contributions from scholars. It explores the history, rituals and modern manifestations of the Hajj through pieces from various collections. The goal is to give visitors an understanding of this important Islamic ritual that is a duty for all Muslims but cannot be participated in by non-Muslims.
Islamic Architecture from early Medieval to Ottoman: It encompasses a wide range of both secular and religious styles from the foundation of Islam to the present day. What today is known as Islamic architecture was influenced by Roman, Byzantine and all other lands which the Muslims conquered in the 7th and 8th centuries.
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Introduction 4
The Role of the Mosque 7
General Rules about the Construction of the Mosque 16
The Mandub (recommended) in the Mosque 17
The Haram (forbidden) in the Mosque 20
The Makruh (disliked) in the Mosque 24
The Islamic Schools of Thought on various issues 26
The Fiqh relating to women & children in the Mosque 30
The issue of Zakat in Relation to the Mosque 32
The Mosques, past and present 35
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Muhammad spread the beliefs and practices of Islam through conquest. His successors built an empire stretching from Spain to India. In the 7th century, a split created the Sunni and Shiite sects of Islam. The nomadic Arabs originated from the Arabian Peninsula and organized into tribes. Muhammad received revelations from God through the angel Gabriel and founded Islam, with beliefs including monotheism, following the Five Pillars of Islam, and adhering to Sharia law.
Islam originated in the Arabian Peninsula in the 6th century. Muhammad received a revelation from the angel Gabriel and began preaching the new religion of Islam, which means "submission to God." After facing opposition from Meccan merchants, Muhammad and his followers migrated to Medina in 622, marking the start of the Muslim calendar. Islam then spread across the Arabian Peninsula through military conquests. The Islamic empire expanded under successive caliphates based in Damascus and Baghdad. Islamic civilization flourished in major urban centers and made significant contributions to science, philosophy, and the arts.
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The three most important mosques in Islam are the Great Mosque in Mecca surrounding the Kaaba, the al-Aqsa Mosque in Jerusalem, and the Prophet's Mosque in Medina. These mosques have played a central role in Islamic history and bring Muslims together from around the world. The Kaaba, built by Abraham and Ishmael, is the focal point for Muslim prayer and an important site for pilgrimage. The Prophet's Mosque in Medina served as the base for Muhammad and the early Muslim community and houses his tomb.
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The document discusses the historical and religious significance of Masjid al-Aqsa in Jerusalem according to Islamic teachings. It describes how Masjid al-Aqsa was established by prophets such as Adam and Ibrahim and its centrality increased after Prophet Muhammad's miraculous night journey to Jerusalem and ascension to heaven from there. It provides details on the mosque's destruction and rebuilding over the centuries under different rulers until the modern period when control has shifted between Muslims, Christians and Jews.
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-------
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Why Should Muslims Visit Al-Masjid Al-Aqsa?
1. WHY SHOULD
MUSLIMS VISIT
AL-MASJID
AL-AQSA?
Why Should Muslims Visit Al-Masjid Al-Aqsa?
English Monograph Series — Book No. 17
№ 17
2. Glory be to Him Who carried His servant
by night from Al-Masjid Al-Haram to
Al-Masjid Al-Aqsa; the environs of which
We have blessed, that We might show
him some of Our signs. Indeed He is the
Hearing, the Seeing.
Qur’an,
Al-Isra’, 17:1
3. Books in the Series
1. The Amman Message 2008
2. Forty Hadith on Divine Mercy 2009
3. Jihad and the Islamic Law of War 2009
4. A Common Word Between Us and You 2009
5. Body Count 2009
6. The Holy Qur’an and the Environment 2010
7. Address to H. H. Pope Benedict XVI 2010
8. Keys to Jerusalem 2010
9. Islam, Christianity and the Environment 2011
10. The First UN World Interfaith Harmony Week 2011
11. Islam and Peace 2012
12. Reason and Rationality in the Qur’an 2012
13. The Concept of Faith in Islam 2012
14. Warfare in the Qur’an 2012
15. Address to the Jordanian Scholars Association 2012
16. On the Israeli Demand for Recognition of a ‘Jewish State’ 2012
17. Why Should Muslims Visit Al-Masjid Al-Aqsa? 2012
6. Contents
Precis | 7
Introduction: Why Should Muslims Visit Al-Masjid
Al-Aqsa? | 11
First: Accelerated violations
and Judaization of Al-Masjid Al-Aqsa | 13
1. Tunnelling and excavations | 13
2. Ariel Sharon's year 2000 strategy to Judaize Al-Masjid Al-
Aqsa, violate its sanctity and allocate parts of it for Jewish
worship | 13
3. Isolating and Judaizing Al-Masjid Al-Aqsa's history and
its environs and eradicating the Muslim character of the
area | 15
4. Obstructing the work of the Awqaf and the Hashemite
Restoration Projects | 15
5. Intense settler presence and activity and calls for the divi-
sion of Al-Masjid Al-Aqsa | 16
6. Establishing so-called ‘temple’ museums and facilities
around Al-Masjid Al-Aqsa | 16
7. Beyond the Magharbeh Gate Pathway: the comprehensive
plan to remove all Islamic relics from the Buraq Plaza (re-
ferred to by Israelis as the Wailing Wall Plaza) | 17
8. The Separation Wall and preventing Jerusalemites and the
1948 Arabs from reaching Al-Masjid Al-Aqsa | 19
9. Isolation of Al-Masjid Al-Aqsa aids in establishing the Jew-
ish narrative as truth over the Muslim narrative | 19
5
7. Second: Visiting Al-Masjid Al-Aqsa: between
religious duty and normalization | 23
1. Visiting Al-Masjid Al-Aqsa in the Holy Qur'an and
Sunnah | 23
2. Al-Israa' wal Mi'raaj (The Prophet Muhammad's Noctur-
nal Journey) | 26
3. The Treaty (or Sulh) of Hudaybiyah in order to reach
Mecca | 26
4. The Conquest of Jerusalem | 28
5. Visiting Al-Masjid Al-Aqsa under Crusader rule | 28
Third: Opinions of contemporary Muslim scholars
and officials regarding visiting Jerusalem while it is
under occupation | 31
Fourth: Visiting Jerusalem: between
causing benefit and warding off harm | 35
Endnotes | 39
6
8. Precis
T
his paper sheds light on some of the practical, politi-
cal and religious reasons why all Muslims, and not only
Palestinian Muslims, should rally around Al-Masjid
Al-Aqsa. Muslims should visit Al-Masjid Al-Aqsa in order to
empower the steadfast and stalwart Jerusalemites who struggle
to remain in the Holy City; so that they may know that respon-
sibility for the mosque does not rest with them alone, but with
the world's 1.7 billion Muslims.
Jerusalemites, the 1948 Arabs and the Jerusalem Awqaf
Administration cannot confront the campaign to Judaize the
Holy City on their own.
There are over 20 tunnels and excavations that threaten to
penetrate the walls of Al-Haram Al-Sharif. Some have been
converted into synagogues with Talmudic names that imply
to the visitor that they are part of the so-called Jewish temple.
Since the year 2000, over 50,000 settlers and 2 million non-
Muslim tourists have entered Al-Masjid Al-Aqsa without the
Awqaf's permission.
Since 1967, more than 14,000 Palestinians have been driven
out of Jerusalem and over 3,300 homes have been razed. The
Separation Wall has removed over 70,000 homes from the
perimeters of the Holy City of Jerusalem.
The daily Jewish presence and prayer in Al-Masjid Al-Aqsa
is the first step in the plan to divide Al-Masjid Al-Aqsa be-
tween Muslims and Jews; exactly as has been done in Hebron
in the Ibrahimi Mosque (referred to by Israelis as Cave of the
Patriarchs).
Since 1967, most visitors to Jerusalem are non-Muslims
who only to listen to the Jewish narrative regarding Al-Masjid
Al-Aqsa.
How do we interpret the Prophet Muhammad (pbuh) visit-
ing both Jerusalem (Al-Israa' wal Miraj) and Mecca (Treaty of
7
9. Hudaybiyah) before both cities witnessed Muslim conquests?
The Prophet Muhammad (pbuh) said:
Whosoever wants to behold a piece of Paradise, let him
behold Bayt Al-Maqdis.
The Prophet (pbuh) also said:
Whosoever performs Ihram for Hajj or Umrah from
Al-Masjid Al-Aqsa and then proceeds to Al-Masjid Al-
Haram, their past and future sins will be forgiven, or they
will be entered into Paradise.
Visiting Al-Masjid Al-Aqsa never stopped, even when Je-
rusalem was under the Crusaders. No scholars, including ibn
Taymiyyah and Al-Ghazali, ever described these visits as ‘nor-
malization’ with, or surrender to, Crusader rule.
Warding off harm: Those who forbid visiting Jerusalem base
it on the jurisprudential principle that “warding off harm takes
precedence over causing benefit”. They claim that the harm in
this instance is that visiting Jerusalem is normalization with
the occupation authority. Normalization is a political term that
means “to establish ‘normal’ relations with the other”. It must
be asked: “Is normalization the true purpose and result of visit-
ing Al-Masjid Al-Aqsa?”
Not visiting Jerusalem serves those who seek to eradicate the
Holy City's Islamic identity and history and those who aim to
isolate the Jerusalemites.
Visiting Al-Masjid Al-Aqsa is a religious duty for those
who are able to visit it, particularly for Muslim scholars and
intellectuals.
Is visiting someone who is jailed normalization with the
jailor? Imagine: a band of usurpers comes and throws your
mother in jail and visiting her can only be done through them,
8
10. the aggressors; does this mean that visiting your mother is
normalization with the jailor?
What does it mean to leave the right to be blessed by visit-
ing and defending Al-Masjid Al-Aqsa only to Palestinians and
the 1948 Arabs (i.e. those upon whom Israeli citizenship was
imposed under occupation)?
It behoves Muslims to consider visiting Al-Masjid Al-Aqsa
as good tidings that precede help from God and present vic-
tory. God says in the Holy Qur'an:
I
t may be that your Lord will have mercy upon you, but
if you revert, We [too] will revert; and We have made
Hell a dungeon for the disbelievers. (Al-Isra': 17:8)
9
11.
12. In the Name of God,
the Compassionate, the Merciful
Peace and Prayers be Upon the Seal of the Prophets,
Muhammad and his Kin
Introduction: Why Should Muslims Visit Al-Masjid
Al-Aqsa*?
T
his paper sheds light on some of the practical, politi-
cal and religious reasons why all Muslims, and not only
Palestinian Muslims, should rally around Al-Haram
Al-Sharif. Muslims should visit Al-Masjid Al-Aqsa in order to
empower the steadfast and stalwart Jerusalemites who struggle
to remain in the Holy City; so that they may know that re-
sponsibility for the mosque does not rest only with them, but
with the world’s 1.7 billion Muslims who can no longer stand
to be separated from one of Islam’s three holiest sites while
they await a political initiative here or an international or
Arab or Islamic condemnation there. The halls of the United
Nations and the Organization of the Islamic Conference have
witnessed countless denunciations and numerous plans for
* Al-Masjid Al-Aqsa, Al-Haram Al-Sharif and Bayt Al-Maqdis are synonyms (although in
some instances Bayt Al-Maqdis also means Jerusalem). They refer to the entirety of the holy
Islamic site located in the far south-eastern corner of the walled Old City of Jerusalem. This
site constitutes the entire esplanade including its walls and its environs. This includes the
Dome of the Rock Mosque, the Qibali Mosque, the Marwani Mosque, Abraham's Cave, un-
derneath the Dome of the Rock, the Old Aqsa, the Khanthaniyah School, the Buraq Mosque,
the plazas of the esplanade, its gates, hallways, roads, cisterns, aqueducts and aquifers, inner
and outer prayer areas and structures both above and below the holy site. The environs of the
Mosque include the Magharbeh Gate Pathway and the Buraq Plaza. Above the ground and
within the walls of the esplanade Al-Haram Al-Sharif is about 144 dunums (144,000 m²).
The subterranean and aboveground spaces, their perimeters and environs are an indivisible
part of Al-Masjid Al-Aqsa which is an Islamic waqf unutterably holy to 1.7 billion Muslims
worldwide.
11
13. supporting the Palestinians. Media archives are inundated
with photographs and articles that reveal the violations in the
vicinity of Al-Haram Al-Sharif and its plazas. The drawers of
Jewish organizations are filled to the brim with reports that
speak of their accomplishments on the ground and their ambi-
tions to establish the planned “Third Temple” in the place of
one of Islam’s three holiest sites, counting on the occupation’s
success at isolating the Holy City from its human, spiritual and
economic dimensions.
This campaign to visit Jerusalem is a means to achieve the
following three goals: 1. Resisting the Judaization of Al-Masjid
Al-Aqsa; 2. Encouraging the sons and daughters of the Muslim
Ummah to exert more effort to save Al-Masjid Al-Aqsa; 3.
Countering the Israeli claim that it allows freedom of worship
and access to holy places in Jerusalem to the followers of the
three Abrahamic religions.
Following are the most important reasons that should
motivate Muslims the world over to visit Al-Masjid Al-Aqsa
and to stand by their beleaguered brethren, the Jerusalemites,
by saturating Al-Masjid Al-Aqsa’s halls and plazas with their
presence and revitalizing the markets and shops of Jerusalem
with worshipers and pilgrims.
12
14. First: Accelerated Violations and Judaization of Al-
Masjid Al-Aqsa
1. Tunnelling and excavations: As of the year 2012, there are
20 tunnels that threaten to penetrate the walls of the Al-Haram
Al-Sharif. Some have been converted into synagogues with
Talmudic names that imply to the visitor that they are part of
the so-called Jewish temple. The Israeli Antiquities Authority
(IAA) and the settler organizations continue their clandestine
campaign to eat away at Al-Haram Al-Sharif via more than
114 excavation sites where the long and interconnected tun-
nels are being hollowed and constructed under and around
Al-Masjid Al-Aqsa. Collectively, these tunnels reach a length of
over 3,000 meters. Even worse, since 2009 the Israeli occupa-
tion has declared that some of these tunnels and excavations,
which have been clandestine since 1967, are now complete.
These declarations have been made in the media, in touristic
publications and in official reports submitted to scientific con-
gregations and to the UNESCO World Heritage Centre. Further-
more, and even more insidious, is the occupation’s semi-official
admission that this tunneling has reached the foundations of
Al-Masjid Al-Aqsa, particularly in the south-western corner
of Al-Haram Al-Sharif. The occupation has made it a point to
publicize alleged archaeological findings as relics of the first
and second temple periods. This all means that the Islamic
archaeological relics around Al-Masjid Al-Aqsa are allowed to
fall into decrepitude until Al-Haram Al-Sharif is left to stand
alone like some anomalous Muslim museum amidst a forest of
archaeological remains that all tell a Jewish narrative.
2. Ariel Sharon’s year 2000 strategy to Judaize Al-Masjid Al-
Aqsa, violate its sanctity and allocate parts of it for Jewish
worship: In spite of Al-Masjid Al-Aqsa Uprising (Intifada)
and the Arabs boycotting Israel more intensely than any time
13
15. between the period 1993–2000, this strategy has succeeded
in preventing Palestinian Muslims from reaching Al-Masjid
Al-Aqsa. Sharon’s plan also led to over 1,500–2,000 acts of
assault and aggression against Al-Haram Al-Sharif up until the
time of this writing (2012). This Judaizing strategy has also led
over 50 thousand settlers and almost 2 million non-Muslim
tourists to enter Al-Masjid Al-Aqsa without permission or
coordination with the Muslim Awqaf since the year 2000. The
settlers continue to support Mayor of Jerusalem Nir Barkat’s
ambition to have an annual number of 10 million tourists visit-
ing Jerusalem and listening to Jewish tour guides who refer
to Al-Haram Al-Sharif as the “Jewish temple”. The Jerusalem
Municipality also coordinates with hundreds of Jewish orga-
nizations around the world in order to fulfill this goal. Since
the year 2000, tens of settler organizations, supported by the
occupation’s official institutions, have established tens of mu-
seums as part of the Judaization campaign that aims to build
a Jewish temple in place of Al-Masjid Al-Aqsa.
Figure 1: left: One of many theories locating of the so-called Jewish
temple where the Dome of the Rock stands; centre: an envisaged rec-
reation of the so-called Jewish temple; right: a projected image of the
planned “Third Temple”, models of which are sold in touristic centres
and shops to gradually create acceptance in people’s minds that the
“Third Temple” should be built in place of Al-Haram Al-Sharif.
14
16. 3. Isolating and Judaizing Al-Masjid Al-Aqsa’s history and its
environs and obliterating the Muslim character of the area: It
is becoming increasingly clear that the current year, (2012), is
witnessing an escalation in the Israeli occupation’s Judaizing
activities on the ground. It has shifted from planning mode
to execution mode while minimizing loss of time as much as
possible. This is due to the occupation’s conviction that time
is running out under the recent changes in the Arab and Is-
lamic worlds due to the Muslim Arab Spring. During 2011,
over 6,000 settlers forced their way into Al-Masjid Al-Aqsa to
perform religious rituals. Al-Haram Al-Sharif also witnessed
a campaign of heavy Israeli military presence on a daily basis
during that year; in addition to unprecedented levels of pres-
sure exerted on Muslims who flock to Al-Masjid Al-Aqsa to
worship and pray. The occupation authorities also filled Al-
Haram Al-Sharif with surveillance cameras to monitor and
intimidate each and every Muslim worshipper who enters
Al-Masjid Al-Aqsa, while simultaneously depriving around 4
million Palestinians from the West Bank and the Gaza Strip
from reaching Jerusalem and Al-Haram Al-Sharif. It is worth
mentioning here that the report of the Palestinian Liberation
Organization’s Negotiations Affairs Department which esti-
mates that as of 2011, the occupation authorities have pushed
out over 14,000 Palestinians from Jerusalem and have razed
over 3,300 homes. Moreover, the Separation Wall continues to
remove the homes of over 70 thousand Arab inhabitants from
the perimeters of the Holy City of Jerusalem.
4. Obstructing the work of the Awqaf and the Hashemite
Restoration Projects: The Israeli occupation has exhibited un-
precedented interference in the Awqaf Authority’s jurisdiction
in Jerusalem. It has prevented it from executing the necessary
Hashemite restoration and maintenance projects needed in
over 11 sites inside Al-Haram Al-Sharif, including obstruct-
15
17. ing the necessary restoration work needed in the Marwani
Mosque, the eastern and southern walls of the compound and
repairing tiles. These obstructions are attempts to subjugate
Al-Haram Al-Sharif to the occupation authority’s laws (the
Israeli Antiquities Authority and the Jerusalem Municipality);
as if Al-Haram Al-Sharif were just an ordinary building for
which they may one day issue a demolition order under the
pretext that it is missing a reconstruction or building permit.
5. Intense settler presence and activity and calls for the divi-
sion of Al-Masjid Al-Aqsa: In tandem with the obstruction
of the Awqaf Administration’s work, the activities of Jewish
organizations calling for the building of a Jewish temple in
place of part, or all, of Al-Masjid Al-Aqsa has seen a signifi-
cant increase recently. These organizations see the almost daily
Jewish presence in Al-Haram Al-Sharif, and the performance
of Jewish prayers and rituals in the Al-Haram Al-Sharif as a
first step in the execution of the plan to divide Al-Masjid Al-
Aqsa between Muslims and Jews; exactly as has been done
in Hebron in the Ibrahimi Mosque (referred to by Israelis as
the Cave of the Patriarchs). They also consider this an on the
ground start to establish a Jewish temple over Al-Haram Al-
Sharif. These organizations also gamble on the silence of the
Muslim World which has forgotten that the Ibrahimi Mosque
was solely a mosque until early 1990 and today has become a
synagogue for the most part and no one can stop the settlers
or the Israeli army from raising the flag of the occupying state
over the mosque.
6. Establishing so-called ‘temple’ museums and facilities
around Al-Masjid Al-Aqsa: The past decade has witnessed the
establishment of tens of museums around Al-Masjid Al-Aqsa,
referred to as “facilities of the so-called 2nd and 3rd Jewish
temples”.1 Museums such as these have been established in
16
18. Figure 2: New synagogues above and below the ground: right: near
Bab Al-Silsilah, the Ohel Yitzhak Synagogue, opened in 2009, has two
above ground floors; through it visitors can go into the Western Wall
Tunnels where settlers plan to open the largest underground syna-
gogue in the world along the western wall of Al-Haram Al-Sharif; left:
Umayyad palaces that might be transformed into synagogues along the
southern wall of Al-Haram Al-Sharif.
the Umayyad Palaces south of Al-Haram Al-Sharif, beneath
the Buraq Plaza, at the Sharaf Neighbourhood, the Western
Wall Tunnels, Bab Al-Amoud (Solomon’s Cave), Silwan (Ain
Silwan), Bab Al-Khalil, Bab Al-Nabi Dawood, the Christian
Quarter, Bab Al-Ghawanmeh, Bab Hittah, the Golden Gate and
many other locations around Al-Haram Al-Sharif. Moreover,
new Jewish settlements have been established in the environs
of Al-Masjid Al-Aqsa such as the Har Hatzofim settlement in
Ras Al-Amoud and settlements on the Mount of Olives. The
Israeli occupation has also Judaized Islamic and Arab sites
and relics under the guise of “restoration projects” which have
changed inscriptions in the historic Islamic wall of Jerusalem.
7. Beyond the Magharbeh Gate Pathway: the comprehensive
plan to remove all Islamic relics from the Buraq Plaza (referred
to by Israelis as the Wailing/Western Wall Plaza): Since 2004,
and particularly in 2011, the most controversial issue in the
17
19. international media regarding Jerusalem has been the plan to
finalize the demolition of the Magharbeh Gate Pathway and
replace it with a bridge that leads into Al-Masjid Al-Aqsa. For
the Israelis, the Magharbeh Gate Pathway is a political and
religious tool to keep international observers and the Muslim
World busy while the work continues on the tunnels in the
vicinity of Al-Haram Al-Sharif. The occupation authorities are
rushing to turn these tunnels into Jewish-themed parks that
encircle Al-Haram Al-Sharif from all four sides. The year 2012
has witnessed the building of settlements and centres that aim
to Judaize Jerusalem. These settlements and centres are in the
preliminary, semi-final and final stages and are being built
under the guise of “touristic and trade centres” and facilitate
access to the Buraq Plaza for Jews and tourists. The Buraq
Plaza itself has been undergoing an underground hollowing
process in an area that is presumed to exceed 60 × 60 meters.
The process has obliterated all traces of Roman and Muslim
history without any oversight or documentation.
Figure 3: far right: The Old City of Jerusalem before the destruction of the Maghar-
beh Neighbourhood in 1967. After its destruction, the Buraq Plaza’s dimensions
were expanded from 3 meters wide and 22 meters high, to 70 meters wide and 60
meters high. The 2010 plan to expand the Buraq Plaza aims to remove the remain-
ing relics of the Magharbeh Neighbourhood and to build a transportation station,
elevators and museums underneath the Buraq Plaza and at the expense of historic
relics, including Muslim relics.
18
20. 8. The Separation Wall and pre-
venting Jerusalemites and the 1948
Arabs from reaching Al-Masjid
Al-Aqsa: Jerusalemites and the
1948 Arabs expend great effort
trying to be human shields that fill
the vacuum and defend Al-Masjid
Al-Aqsa through various projects
that aim to fill it with worshipers
and enhance the Muslim Ummah’s
strong bond with their holy site2.
Although all these efforts are valu-
able and support the Hashemite
Restoration and patronage of
Al-Masjid Al-Aqsa, Jerusalemites,
the 1948 Arabs and the Jerusalem
Awqaf Administration alone can-
not contend with the Judaization
campaign and the religious tour-
ism from all over the world that
Figure 4: top: the tunnels that sur-
support and finance the building
round Al-Masjid Al-Aqsa and eat
away at its edges. bottom: The Sepa-
of synagogues and Talmudic
ration Wall that isolates Jerusalem. schools in Jerusalem.
9. Isolation of Al-Masjid Al-Aqsa aids in establishing the
Jewish narrative as truth over the Muslim narrative: Most of
the people who have visited Jerusalem since 1967 are non-
Muslims who listen only to the Jewish narrative about Al-
Masjid Al-Aqsa and Jerusalem. Some observers believe that
this isolation of the Holy City and the dissemination of the
Jewish narrative about Jerusalem and the history of Al-Masjid
Al-Aqsa pose more of a threat to Al-Haram Al-Sharif than
demolishing one of its walls or having a room or window or
gate confiscated. This is because the narrative says that all of
Jerusalem is a Jewish city, and that the entirety of Al-Haram
19
21. Al-Sharif is a Jewish temple and is in fact “Solomon’s Temple”.
What is even worse is that some tourist guides and proponents
of the Jewish narrative tell tourists and foreign researchers that
the Caliph Omar ibn Al-Khattab built Al-Masjid Al-Aqsa in
consultation with Jews who lived in Jerusalem, and that the
Pact of Omar, which forbids Jews from entering Jerusalem,
was actually the work of Sophronius, the Patriarch of Jerusa-
lem and not Omar ibn Al-Khattab. Moreover, they also claim
that the architecture and ornamentation of the Noble Dome
of the Rock is in fact Jewish. Some Jewish guides and authors
do not shy away from rewriting history when they claim that
Salaheddine Al-Ayyoubi was failed by the Arabs and Muslims
and was championed by the Jews to remove the Crusaders
from Jerusalem and allow Jews to re-enter the Holy City.
The assault on the Muslim history of Jerusalem runs so deep
that some Jews even claim that some Umayyad and Mamluk
Caliphs granted the Jews leave to place oil in the lamps of Al-
Masjid Al-Aqsa and to perform religious rituals at Al-Haram
Al-Sharif’s western and eastern walls. Some Jewish historians
claim that the stones of the Old Aqsa Mosque, the Marwani
Mosque, the Buraq Mosque and the plazas of Al-Masjid Al-
Aqsa are actually the stones of the so-called second temple.
Anyone wishing to hear such tales need only visit one of the
tens of “educational museums” in the Old City where visitors
can play with scale models that allow them to recreate a purely
Jewish “Temple Mount” by removing any and all Islamic
buildings from the surface of the compound and replacing
them with models of the planned third temple.
Some extreme organizations that are dedicated to destroy-
ing Al-Masjid Al-Aqsa and replacing it with a Jewish temple
also select pictures of Al-Masjid Al-Aqsa from the late Otto-
man secular Turanian period that show the compound with
weeds growing untended. They claim that Al-Masjid Al-Aqsa
was neglected before Jews began to compete with Muslims
20
22. over it in the early twenties of the last century. They also push
pictures showing children from the Old City playing football
in the compound; as if to imply that Arabs do not appreciate
the holiness of Al-Haram Al-Sharif. Tour guides inevitably ask
tourists: “Do you believe that all 144 dunums of the compound
can be a mosque when Jerusalem has never been the capital of
a single Muslim state in history?” They also ask: “Have you
ever seen Islamic architecture anywhere in the Muslim World
where a mosque has been built with huge Roman stones over
10 meters long and two meters high, weighing 500 tons? Is-
lam calls for economy and austerity; what we see here are the
stones of elaborate castles or an extravagant temple!” The tour
guide then naturally concludes that: “This is incontrovertible
evidence that these stones are the stones of the Jewish Temple
built by King Herod who had a Jewish mother and a Nabatean
father and lived in the age of the Romans!”
Some Jewish writers and historians like Professor Morde-
chai Kedar continue to falsify Islamic history by saying that
Al-Masjid Al-Aqsa that is mentioned in the Holy Qur’an is
in Khaybar in the Arab Peninsula and not in Jerusalem. They
claim that the proof for this is that Jerusalem is mentioned
only once in the Holy Qur’an while it is mentioned over 600
times in the Bible. These historians’ impertinence does not
even stop at Jesus Christ (pbuh); for it is in the New Testa-
ment that Jerusalem is mentioned over 600 times and not the
Old Testament (in which it is not mentioned even once). This
dialectic is a kind of trickery that is used against Christians to
whom the Holy Bible is a single unit made up of both the Old
and New Testaments. It is worth mentioning here that Jews
do not believe in the Bible or that Jesus Christ (pbuh), whom
they crucified, was a Prophet. Furthermore, these historians
completely ignore the fact that an entire chapter (surah) of the
Holy Qur’an was revealed about Jerusalem and its environs
which God Himself blessed.
21
23. The Israeli process of monopolizing the narrative about
Jerusalem to the world is so pervasive that some Muslims in
Europe and America have become convinced of it. They have
fallen for the campaign that says that the rebuilding of the
so-called Jewish temple in place of Al-Haram Al-Sharif will be
followed by the return of the Messiah which will bring on the
Rapture.
22
24. Visiting Al-Masjid Al-Aqsa:
Between Religious Duty and Normalization
1. Visiting Al-Masjid Al-Aqsa as described in the Holy Qur’an
and the Sunnah: God says in the Holy Qur’an:
G
lory be to Him Who carried His servant by night from
the Sacred Mosque to Al-Masjid Al-Aqsa; the envi-
rons of which We have blessed, that We might show him
some of Our signs. Indeed He is the Hearing, the Seeing.
(Al-Isra’: 17:1)
And God says:
I
n houses [whose status] God has allowed to be raised,
and wherein His Name is remembered, therein [they]
make glorifications to Him in the mornings and the eve-
nings (Al-Nur, 24:36)
In the verse from Al-Nur, “houses” means mosques, includ-
ing Al-Haram Al-Sharif3. Al-Hasan bin Abu Al-Hasan said:
“What is meant here is the Mosque of Jerusalem (Bayt Al-
Maqdis) and God Almighty called it “buyutan” (houses)”4.
Scholars have studied many Qur’anic verses that do not men-
tion Al-Masjid Al-Aqsa by name but the Tafsirs of the Holy
Qur’an and books on the fada’il of the Holy Qur’an mention
that the mosque meant in many of these verses is Al-Masjid
Al-Aqsa5. In a Hadith narrated upon the authority of Anas
ibn Malik (May Allah be pleased with him), the Messenger of
Allah (pbuh) said:
I mounted the Buraq that was sent to me until I arrived
at Bayt Al-Maqdis. I tied the Buraq to the ring that the
Prophets use and I entered the Mosque. I prayed two
23
25. rak’ah’s and then I ascended to the heavens above. (Nar-
rated by Muslim).
In a Hadith narrated upon the authority of Sufyan, on
the authority of Al-Zuhri, on the authority of Sai’d, on the
authority of Abu Huraira (may Allah be pleased with them
all), the Prophet Muhammad (pbuh) said: “Do not set out for
pilgrimage except to three mosques; Al-Masjid Al-Haram [in
Mecca], Al-Masjid Al-Aqsa [in Jerusalem] and my Mosque [in
Madinah]”. (Narrated by Bukhari, 1996 and Muslim, 1397).
In a Hadith narrated upon the authority of Dhumrah bin
Rabee’ah, on the authority of Uthman bin Ataa’, on the au-
thority of Abu Umran, on the authority of Thi Al-Asabe’ Al-
Tamimi Al-Ansari (may Allah be pleased with them all) who
asked the Prophet (pbuh): “‘If we are tested to live after your
death, where do you command us to situate?’ The Prophet
(pbuh) said: “Bayt Al-Maqdis, perhaps you will have offspring
who will commit themselves to that mosque and visit it””.
(Narrated by Imam Ahmad and Al-Tabarani)6.
In a Hadith narrated upon the authority of Abu Al-Dardaa’,
the Prophet Muhammad (pbuh) said:
A prayer in Al-Masjid Al-Haram [in Mecca] is worth 1000
prayers elsewhere, and a prayer in my Mosque [in Madi-
nah] is worth 1,000 prayers elsewhere, and a prayer in
Al-Masjid Al-Aqsa [in Jerusalem] is worth 5007 prayers
elsewhere (it is related in some Hadiths as 1,0008 prayers).
It is narrated upon the authority of Maymuna bint Sa’d
– also known as Maymuna bint Sa’eed – that she asked the
Prophet Muhammad (pbuh): “O Messenger of God, inform
us about Bayt Al-Maqdis (Jerusalem)”. The Prophet (pbuh)
said: “It is the land of gathering, you must visit it for prayer; a
prayer in it is worth a thousand prayers elsewhere”. She further
24
26. asked: “And if one cannot visit it?” The Prophet said: “Then
gift it with oil to light its lamps; it will be as if you have visited
it. Indeed if one cannot visit it, one must send oil to light it”.
In another narration of the Prophet’s (pbuh) Hadith narrated
on the authority of Maymuna, the Prophet said: “You must
visit it for prayer”. She further asked: “What if the Romans
are in it?” The Prophet (pbuh) said: “If you cannot, then gift
it with oil to light its lamps”. 9 In another narration of the
Hadith, Maymonah said that the Prophet pbuh) said: “‘Visit
the Mosque and pray in it’. She then asked: “O Messenger of
Allah, how do we do so if the Romans are there?” He replied:
‘If you cannot do so, then send oil to light its lamps”.10
It is narrated upon the authority of Anas bin Malek that the
Prophet (pbuh) said:
He who visits Bayt Al-Maqdis for the sake of Allah will
be granted by the Almighty the reward of a thousand
martyrs. And he who visits a scholar has the same reward
as visiting Bayt Al-Maqdis. And he who visits Bayt Al-
Maqdis for the sake of Allah will be kept from hellfire by
the Almighty.11
Abu Dhar narrated that: “We were discussing before the
Messenger of God which is better, the Mosque of the Prophet
or Bayt Al-Maqdis? The Messenger of God (pbuh) then said:
One prayer in my mosque is better than four prayers; it
is a good place for prayer. Soon there will be a time when
if a man has a tiny spot of land from which he can see
Bayt Al-Maqdis, that will be better for him than the whole
world.12
Ibn Umamah Al-Bahili narrated that the Prophet (pbuh)
said:
25
27. “A group of my Ummah will remain righteous, invincible
to their enemies, unharmed by those who are against them
until doomsday”. The Prophet (pbuh) was then asked:
“And where are those people?” The Prophet (pbuh) said:
“In Bayt Al-Maqdis and its environs”13.
The Prophet (pbuh) also said: “Whosoever wants to behold a
piece of Paradise, let him behold Jerusalem (Bayt Al-Maqdis)”.
It is narrated on the authority of Um Salamah, wife of the
Prophet (pbuh) that she heard the Prophet say:
Whosoever performs Ihram for Hajj or Umrah from Al-
Masjid Al-Aqsa [in Jerusalem] and then proceeds to Al-
Masjid Al-Haram [in Mecca], their past and future sins
will be forgiven, or they will be entered into Paradise.14
Abdullah ibn Omar said: “Bayt Al-Maqdis was built and
inhabited by prophets; each and every inch has been prostrated
upon by a prophet or an angel”.
2. Al-Israa’ wal Mi’raaj (The Prophet Muhammad’s Nocturnal
Journey): We mentioned the Prophet Muhammad’s miracu-
lous night journey as it is explained in the Holy Qur’an and
the Sunnah. It was during this event that the Prophet (pbuh)
prayed with all the prophets as Imam and this was a symbol
of his receiving prophethood. The Prophet Muhammad then
ascended to the heavens and reached Sidrat Al-Muntaha (the
lote-tree of the utmost boundary); a place not even the Arch-
angel Gabriel was able to reach.
3. The Treaty (or Sulh) of Hudaybiyah in order to reach Mecca:
Ibn Ishaq narrates in his biography of the Prophet (pbuh):
... The Prophet (pbuh) set out with those who were with
26
28. him of the emigrants (muhajirun), the helpers (ansar) and
those Arabs who followed him. He performed Ihram for
Umrah so that people would be assured that he had not
come for war; only to visit the Inviolable House and to
glorify its sanctity15.
Hence we see in both the Holy Qur’an, and the Prophet
Muhammad’s Sunnah that visiting Mecca has no exceptions
or caveats. We see this in the instance of the Prophet Muham-
mad (pbuh) visiting Mecca (under the Treaty of Hudaybiyah)
when it was under the idolaters and when the Ka’bah was
surrounded by idols. Indeed the Prophet (pbuh) circumambu-
lated the Ka’bah and went back and forth between Al-Safa and
Al-Marwah out of love and longing for the Inviolable House in
Mecca and in the hope that it would one day be free.
As for Omar ibn Al-Khattab’s position in regards to the
Treaty of Hudaybiyah, ibn Hisham relates the following ac-
count from Ibn Ishaq:
When all was ready and nothing but the writing remained,
Omar ibn Al-Khattab asked Abu Bakr: “O Abu Bakr, is he
not the Prophet of God?” Abu Bakr replied: “Indeed he
is.” Omar asked: “Are we not Muslims?” Abu Bakr re-
plied: “Indeed we are”. Omar asked: “Are they not idola-
tors?” Abut Bakr replied: “Indeed they are”. Omar asked:
“Then why should we surrender in a matter relating to
our faith and bear the brunt of humiliation?” Abu Bakr
said: “Omar! Do not overstep! I bear witness that he is
the Prophet of God!” Omar said: “And I bear witness that
he is the Prophet of God.” Then the Prophet (pbuh) came
and Omar asked him: “Are you not the Prophet of God?”
The Prophet replied: “Indeed I am.” Omar asked: “Are
we not Muslims?” The Prophet replied: “Indeed we are.”
Omar asked: “Are they not idolators?” The Prophet re-
27
29. plied: “Indeed they are.” Omar asked: “Then why should
we surrender in a matter relating to our faith and bear the
brunt of humiliation?” The Prophet replied: “I am Allah’s
slave and messenger and I will not disobey Him and He
will not lead me astray.” It was later related that Omar
said: “From that day till this I offer charity and I fast and
pray to rid myself of the blame I acquired speaking thus.”
4. The Conquest of Jerusalem: The Caliph Omar entered Je-
rusalem while it was under the Byzantines and none of the
Companions objected to this.
5. Visiting Al-Masjid Al-Aqsa under Crusader rule: In Volume
III of A History of the Crusades, Steven Runciman relates that
in 1229:
It was with relief that Frederick turned aside from his
work to visit the Moslem shrines. The Sultan had tactfully
ordered the Muezzin at al-Aqsa not to make the call to
prayer while the Christian sovereign was in the city. But
Frederick protested. The Moslems must not change their
customs because of him. Besides, he said he had come
to Jerusalem in order to hear the Muezzins’ call through
the night. As he entered the holy area of the Haram as-
Sharif he noticed a Christian cleric following behind. He
at once himself rudely ejected him, and gave orders that
any Christian priest that crossed its threshold without
permission from the Moslems should be put to death.
Thus, it is clear that visiting Al-Masjid Al-Aqsa never
witnessed a period of interruption even while it was under
the rule of the Crusaders16. No one described these visits as
normalization or surrender to Crusader rule. It is for certain
that some visits to Jerusalem by Muslim scholars took place
28
30. while the Holy City was under foreign occupation in 492 Hijri.
These scholars contributed in defending the Holy City. History
relates that Imam Muhammad bin Al-Walid Al-Tartoushi Al-
Andalusi visited Jerusalem and resided in it in the year 49617
Hijri, after it was conquered by the Crusaders. The Jurist Abu
Bakr bin Al-Arabi visited him there and Al-Tartoushi gave him
a letter to the Sultan of the Stalwarts (murabitun), Yousef bin
Tashfeen, telling him that the Muslim scholars and Jurists of
Jerusalem followed his efforts with great interest18. Moreover,
Al-Hafiz Abdul-Karim bin Muhammad Abu Sa’d Al-Sam’ani
(d. 462 Hijri) was able to visit Jerusalem and reside in it while
the Holy City was under foreign occupation; indeed he wrote
his book Fartul Gharam ila Sakini al-Sham in Jerusalem19.
Further, it is interesting to note that Imam Muhammad ibn
Taymiyyah (d. 728 Hijri), who was quite strict in many mat-
ters, issued an edict that: “It is always legitimate from the point
of view of Shari’ah to visit Al-Masjid Al-Aqsa and Jerusalem”.
If Ibn Taymiyyah had an exception to the visiting of Jerusalem
while under occupation, he would have noted it; particularly
since he witnessed, and opposed, the Holy City’s falling under
foreign and Mogul occupation. Ibn Taymiyyah’s edict was re-
corded in a letter entitled: “A Rule in Visiting Bayt Al-Maqdis
(Jerusalem)”20.
29
31.
32. Third: Opinions of Contemporary
Muslim Scholars and Officials Regarding
Visiting Jerusalem While it is Under Occupation
1. Palestinian President Mahmoud Abbas: On 28th February,
2012, Palestinian President Mahmoud Abbas called upon all
Muslims to flock to Al-Masjid Al-Aqsa and support it and
revitalize it by filling it with worshipers and pilgrims.
2. Palestinian Minister of Awqaf Mahmoud Al-Habash: The
Minister has stated that visiting Jerusalem is a religious duty
and a political necessity for both Muslims and Christians. He
further stated that visiting the Holy City while it is under oc-
cupation is in the same vein as the Prophet Muhammad (pbuh)
visiting Al-Masjid Al-Haram after the Treaty of Hudaybiyah
while it was under the rule of the idolators.
3. Head of the Hashemite Restoration Committee Engineer
Ra’ef Najem: The Head of the Hashemite Restoration Com-
mittee said that everyone who enters Jerusalem will need an
Israeli visa; but those who enter Jerusalem intend to offer
material and moral support to the Arab Jerusalemites through
trade and paying for lodging etc., not to mention praying
at Al-Masjid Al-Aqsa and perhaps offering assistance to the
impoverished families in the Holy City. Engineer Najem reiter-
ated that deeds are judged by intention and cited the Hadith:
“Actions are defined by their intentions” (Sahih Bukhari).
4. Head of the Jerusalem File in the P.L.O. Ahmad Qurei’:
Qurei’ said:
Our brethren in Jerusalem are happy that the Mufti of
Egypt visited Al-Masjid Al-Aqsa. I say to everyone who
31
33. sees the visit under Israeli occupation as normalization
that Jerusalem will not be liberated by boycotting it and
its chains will not be broken by turning our backs on it.
In a statement to the Egyptian Ahram newspaper Qurei’ added
that simplifying the issue of Jerusalem to a question of whether
or not it should be visited, or whether or not one’s passport
should be stamped with an Israeli visa or fretting that visiting
Jerusalem is an act of normalization are all matters that do not
serve the greater good of the Holy City.
5. Head of the International Centre for Jerusalem Dr. Hasan
Khater: Dr. Khater said that the fatwa (edict) prohibiting visit-
ing Jerusalem has served the occupation and facilitated many
of its projects and plans and has indeed harmed Jerusalem
greatly.
6. Statement issued by 16 of the Balkans’ scholars on visiting
the Holy City of Jerusalem:
The undersigned scholars and muftis see no reason why
such visits should not take place. Indeed they see that
such visits cause benefit to the Muslim Ummah in terms
of rallying around Al-Masjid Al-Aqsa and supporting the
Palestinian cause and keeping it alive in the hearts and
minds of the youth of the Ummah; particularly in the
face of accelerated Zionist efforts to obliterate the Islamic
identity of Jerusalem and Judaize the Holy City. The un-
dersigned also approve and celebrate the establishment
of the Integral Chair for the Study of Imam Al-Ghazali’s
Work which was established in Jerusalem at Al-Masjid Al-
Aqsa under the patronage of His Majesty King Abdullah II
ibn Al-Hussein. This waqf will lend Islamic scholarly and
spiritual support to the steadfast protectors of Jerusalem.
—Issued in Sarajevo on the 2nd of April, 2012.
32
34. 7. Al-Habib Ali Al-Jifri’s statement regarding his visit to Al-
Masjid Al-Aqsa:
In accordance with the Prophet Muhammad’s Hadith:
“Do not set out for pilgrimage except to three mosques;
Al-Masjid Al-Haram [in Mecca], Al-Masjid Al-Aqsa [in
Jerusalem] and my Mosque [in Madinah]”, and due to
longing for the first Qiblah (direction of prayer) and the
place where the Prophet (pbuh) experienced his miracu-
lous Isra’, and in response to the Mufti of Jerusalem and
Palestine Sheikh Muhammad Hussein’s invitation to all
Muslims to visit Al-Masjid Al-Aqsa and rally around it
and protect its cause and support the steadfast Jerusalem-
ites who stand in the face of Zionist violations and plans
to Judaize Jerusalem and obliterate its Islamic and Arab
identity, I have consulted with distinguished scholars of
the Ummah and asked the Almighty for guidance whether
or not to set out for pilgrimage to Al-Masjid Al-Aqsa. My
breast was expanded at the prospect and the pilgrimage
was facilitated on Wednesday, the 4th of April, 2012. I
ask the Almighty for a speedy liberation of Al-Masjid Al-
Aqsa, our beleaguered holy sites and the land of beloved
Palestine; and I ask the Almighty to awaken our Ummah
from its slumber and to ease the burdens of all Muslims
....
8. Mufti of Syria Sheikh Muhammad Sa’eed Ramadan Al-Buti
(in a Friday sermon on 20th April, 2012):
Muslims visited Al-Masjid Al-Aqsa while it was under
the rule of the Crusaders and they never considered their
pilgrimage to be recognition of the Crusaders or their as-
sumed rights. Indeed those Muslims saw their visits to
Al-Masjid Al-Aqsa as a challenge to the Crusaders’ pres-
33
35. ence and a continuation and a renewal of their covenant
with the Almighty to repel that aggression ... It is by God’s
Grace that I searched and found no Imam in history and
no Companion of the Prophet (pbuh) who severed ties or
stopped visiting Al-Masjid Al-Aqsa while Jerusalem was
under the Romans.
9. Egyptian Minister of Awqaf Dr. Mahmoud Hamdi Zaqzouq
(Asharq Alawsat Newspaper, 8th August, 2010):
Jerusalem is primarily an Islamic issue and concerns 1.5
billion Muslims the world over. We have sublimated it and
dealt with it incorrectly as a Palestinian issue. The invita-
tion to visit Jerusalem stems from concern to emphasize
the rights of Muslims in Jerusalem and the necessity of
opposing the Judaization of Jerusalem. It is not, as some
have suggested, free normalization.
10. The late Sheikh of the Azhar His Eminence Sheikh Mu-
hammad Sa’eed Al-Tantawi (Asharq Alawsat Newspaper, 17th
January, 2001):
Our creed demands that we maintain contact and com-
munion with our brethren the Arabs of Palestine and Je-
rusalem and to nourish ourselves spiritually through con-
nection to Al-Masjid Al-Aqsa and support of the steadfast
Jerusalemites. We must also maintain our rights in these
holy sites and not leave the matter only to the steadfast
Palestinians.
34
36. Fourth: Visiting Jerusalem: Between Causing Benefit
and Warding off Harm
Warding off harm: Those who forbid visiting Jerusalem base it
on the jurisprudential principle that “warding off harm takes
precedence over causing benefit”. They claim that the harm in
this instance is that visiting Jerusalem is normalization with
the occupation authority. Normalization is a political term that
means “to establish ‘normal’ relations with the occupier”. It
must be asked: “Is normalization the true purpose and result
of visiting Jerusalem?” Thus, any such statements forbidding
the visiting of Al-Masjid Al-Aqsa are political and should not
be given a religious dimension that does nothing but harm
Muslims; indeed these statements cause harm. The call not to
visit Jerusalem serves those who seek to strip the Holy City of
its Islamic history and who wish to isolate the Jerusalemites
from their Arab and Islamic identity; it is a free service to Ju-
daization plans and false narratives about Al-Masjid Al-Aqsa
never being the central issue for Muslims after God changed
the Qiblah (direction of prayer) from Jerusalem to Mecca.
Causing benefit: Visiting Al-Masjid Al-Aqsa is first: a religious
duty; second: a way of cementing our connection to our holy
sites and third: a way of keeping us aware of the plots to destroy
and remove our holy sites from existence. Visiting Jerusalem
is also a way of supporting the steadfast Jerusalemites as they
withstand the harm they face at the hands of the occupation;
and a way for them to know that they are not alone in the
struggle to maintain the Holy City’s authentic identity.
Visiting Al-Masjid Al-Aqsa is a duty for anyone who is able:
Visiting the Holy City is a religious duty for anyone who is
able, particularly Muslim scholars and intellectuals. This is
to ensure that there will never be a gap between them and
35
37. the Holy City and its inhabitants that allows plots to Judaize
Jerusalem to come to fruition. Communing with the steadfast
scholars in Al-Masjid Al-Aqsa helps support them and allevi-
ate the significant challenges and difficulties that they face.
Is visiting someone who is jailed normalization with the jailor?
Imagine: a band of usurpers comes and throws your mother
in jail and dictates that visiting her can only be done through
them, the aggressors; does this mean that visiting your mother
and offering her food, water and moral support is normaliza-
tion with the jailor? Should you deprive her of your visit or
yourself from the blessing you gain by visiting her? Where is
the benefit and where is the harm?
What does it mean to leave the right to reconstruct, maintain
and defend Al-Masjid Al-Aqsa to Israeli identification card
holders? Why do the fatwas issued by Sheikh Al-Qaradawi
and other Muslim scholars allow only Jerusalemites and the
1948 Arabs (i.e. those upon whom Israeli citizenship was im-
posed under occupation) to visit the Holy City and Al-Masjid
Al-Aqsa? What about the world’s 1.7 billion Muslims who all
have a connection to Jerusalem and Al-Masjid Al-Aqsa?
Let us imagine that out every 1,000 Muslims, 1 Muslim
joins Sheikh Ra’ed Salah’s project to perform pilgrimage to Je-
rusalem and Al-Masjid Al-Aqsa. This project transports Arabs
from Northern Palestine to Jerusalem and Al-Masjid Al-Aqsa
daily and opens up to them the markets, alleys and hotels of
Jerusalem. What is important is that where it is possible, they
do not deal with the occupation authority; rather, trade and
business dealings are done with Palestinians in accordance
with what the Almighty says in the Holy Qur’an:
Sand obey, and spend; that is better for your souls. And
o keep your duty to Allah as best ye can, and listen,
36
38. whoso is saved from his own greed, such are the success-
ful. (Al-Taghabun, 64:16)
And in accordance with the Prophet Muhammad’s Had-
ith: “Actions are defined by their intentions.” (Narrated by
Bukhari).
Indeed we must look upon these visits as good portents and
tidings that precede help from God and present victory. God
says in the Holy Qur’an:
I
t may be that your Lord will have mercy upon you, but
if you revert, We [too] will revert; and We have made
Hell a dungeon for the disbelievers (Al-Isra’: 17:8)
37
39.
40. Endnotes
1 It is possible to visit tens of museums and synagogues
that depict Al-Haram Al-Sharif as an Islamic relic that
must be removed and replaced by a Jewish temple. Re-
searchers can refer to the website of the Temple Institute
(www.templeinstitute.org) or the Herodian Quarter Museum
or indeed any site that is dedicated to the study of reconstruct-
ing the Jewish temple such as: www.templemount.org (see
www.templemount.org/tuviatemple.pdf).
2 These projects include the Bayareq Project, which trans-
ports worshipers to and from Al-Masjid Al-Aqsa; the Project
to Revitalize the Centres of Learning in Al-Masjid Al-Aqsa; the
Project to Feed the Fasting in Al-Masjid Al-Aqsa; the campaign
to close the mosques in Jerusalem on Friday except for Al-
Masjid Al-Aqsa and other projects that aim to come to the aid
of one of Islam’s three holiest sites.
3 Al-Tha’labi: Al-Kashf wal Bayan, 7:107; Al-Baghwi:
Ma’alimul Tanzeel, 6:50; Al-Tubrusi, Majma’ul Bayan fi Tafsir
Al-Qur’an, 7:201; ibn al-Jawzi: Zadul Maseer fi ‘Ilm Al-Tafsir,
3:298; Al-Khazen: Lubab Al-Ta’weel, 3:298; Al-Suyuti: Tafsir
Al-Dur Al-Manthur fil Tafsir bil-Ma’thur, 5:91; ibn Tamim Al-
Maqdisi: Mutheer Al-Gharam, 75.
4 Ibn Atiyyah: Al-Muharrer Al-Wajeez fi Tafsir Al-Kitab
Al-’Azeez, 10:514.
5 See: ibn Tamim Al-Maqdisi: Mutheer Al-Gharam, p.
65-81.
6 Sahih Muslim, Kitab Al-Hajj: bab la tushaddul rihal illa
ila thalathat masajid, no. 511; Sunan Al-Nisa’i, Kitab Al-Ma-
39
41. sajid: bab ma tushaddul rihal ilayhi min masajid, 2:37; Sunan
ibn Majah, Kitab Iqamatul Salat: bab ma jaa’ fil salat fi Masjid
Bayt Al-Maqdis, Hadith no. 1409, 1410; Al-Bayhaqi, Majma’
Al-Zawa’id, 4:6-7; Al-Fazari, Ba’ith Al-Nufoos ila Ziyarat Al-
Quds Al-Mahroos (manuscript in Al-Khalidiyah Library), 6;
ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 207; Al-Minhaji,
It’haf Al-Akhsa bi Fada’il Al-Masjid Al-Aqsa, 1:96.
7 Al-Bayhaqi: Majma’ Al-Zawa’id, 4:10; Al-Fazari, Ba’ith
Al-Nufoos ila Ziyarat Al-Quds Al-Mahroos (manuscript in
Al-Khalidiyah Library), 14; ibn Tamim Al-Maqdisi, Mutheer
Al-Gharam, 201.
8 Ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 202.
9 Sunan ibn Majah, Kitab Iqamat al-Salat, bab ma jaa’ fil
salat fi masjid bayt al-Maqdis, Hadith no. 1407, Al-Bayhaqi:
Majma’ Al-Zawa’id, 4:9, Al-Farazi: Ba’ith Al-Nufoos ila Zi-
yarat Al-Quds Al-Mahroos (manuscript in Al-Khalidiyah Li-
brary) 7, 8, ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 63,
192, 229.
10 Al-Minhaji, It’haf Al-Akhsa bi Fada’il Al-Masjid Al-
Aqsa, 1:153.
11 Al-Fazari, Ba’ith Al-Nufoos ila Ziyarat Al-Quds Al-
Mahroos (manuscript in Al-Khalidiyah Library), 8, ibn Tamim
Al-Maqdisi, Mutheer Al-Gharam, 198, Al-Minhaji, It’haf Al-
Akhsa bi Fada’il Al-Masjid Al-Aqsa, 1:138.
12 Al-Haythami, Majma’ al-Zaqa’id, 4:10, Ibn Tamim Al-
Maqdisi, Mutheer Al-Gharam, 223 -224, Al-Minhaji, It’haf
Al-Akhsa bi Fada’il Al-Masjid Al-Aqsa, 1:141.
40
42. 13 Ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 102.
14 Ibn Tamim Al-Maqdisi, Mutheer Al-Gharam, 211.
15 Ibn Hisham, The Seerah of the Prophet Muhammad
(pbuh).
16 Runciman, Steven, A History of the Crusades, Vol.
III, The Kingdom of Acre and the Later Crusades, Cambridge
University Press, 1951, p. 189.
17 Abu Bakr bin Al-Arabi: Shawahid al-Jullah, 331; Ibn
Tamim Al-Maqdisi, Mutheer Al-Gharam, 363.
18 Abu Bakr bin Al-Arabi: Shawahid al-Jullah, 332.
19 Al-Ansab, 1:16, 26 (Muqadimat al-Muhaqaq), Ibn
Asakir: Tareekh Madinat Dimashq, 36:448, Ibn Tamim Al-
Maqdisi: Muteer Al-Gharam, 366, Lu’ay Al-Bawa’ah, Dawr
al-Ulama’ al-Muslimin fi Muqawamat al-Ghazw al-Firanji
(al-Salibi), p. 383.
20 “A Muslim Iconoclast (Ibn Taymiyyeh): on the Merits
of Jerusalem and Palestine”, by Charles D. Matthews, Journal
of the American Oriental Society, Vol. 56 (1935), p. 1-21.
41