Masjidil Aksa: Béda antara owahan

'''Masjid Al-Aqsha''' ([[basa Arab|Arab]]: <big><big><big> المسجد الاقصى </big></big></big>, ''Al-Masjid Al-Aqsa'', makna harfiah: "masjid paling adoh") iku salah siji wangunan sing dadi bagéyanpérangan saka komplèks wangunan suci ing [[Kutha lawas Yerusalem]] (Yerusalem Wétan) sing dikenalmisuwur kanthi jeneng '''[[Al-Haram asy-Syarif]]''' kanggoné [[umat]] [[Islam]] lan kanthi jeneng '''Har Ha-Bayit''' (Bukit Baitallah (?) ''Temple Mount'') kanggoné umat [[Yahudi]] lan [[Nasrani]].

Masjid Al-Aqsa sing biyèné diarani '''Baitul Maqdis''', minangka [[kiblat]] [[salat]] umat Islam sing sepisanan sadurungé dialihaké menyang Ka'bah ing sajroningsajeroning [[Masjid Al Haram]]. Umat Muslim ngadhep kiblat menyang Baitul Maqdis sajroningsajeroning Nabi Muhammad ngajaraké Islam ing [[Mekkah]] ([[13]] [[taun]]) nganti [[17]] [[wulan]] sawisé hijrah menyang [[Madinah]]. Sawisé iku kiblat salat dadi [[Ka'bah]] ing jero [[Masjid Al Haram]], Mekkah nganti saiki.

Masjid Al-Aqsa wektu iki arupa masjid sing diwangun sacara permanèn déning '''Khalifah Abdul Malik bin Marwan''' saka Kekhalifahan Umayyah (Dinasti Bani Umayyah) ing taun 66 H lan rampung taun 73 H. Rada béda karo pangertèn Masjid Al-Aqsa jroningsajeroning prastawa Isra' Mi'raj (Q.S. Al Israa’:1) ya iku nyakup kabèh kawasan '''Al-Haram asy-Syarif'''.

Kobongan Masjid Al-Aqsa tanggal [[21 Agustus]] [[1969]] wis nyurung madegé [[Organisasi Konferensi Islam]] sing wektu iki anggotané ana 57 [[nagara]]. Pangobongan kasebut uga nyebabaké sawijining mimbar kuna sing jenengé "[[Shalahuddin Al-Ayyubi]]" kobong nganti entèk. Dinasti Bani Hasyim, panguwasa Krajaan [[Yordania]] wis ngganti nganggo mimbar gawéyangawéan [[Jepara]], [[Indonésia]]<ref>{{cite web

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Jeneng Masjid al-Aqsa yèn diterjemahaké saka [[basa Arab]] jroningsajeroning [[Basa Jawa]], maknané "masjid paling adoh". Jeneng iki asal saka katrangan jroningsajeroning [[Al-Qur'an]] ing [[Surat]] [[Surat Al-Isra'|Al-Isra']] ayat 1 ngenani ''[[Isra Mi'raj]]''. Isra Mi'raj ya iku lelungan sing dilakoni [[Muhammad]] saka [[Masjid Al Haram]] tunuju Masjid Al-Aqsa, lan sabanjuré munggah menyang [[Jannah|swarga]].<ref name = "Atlas Travel">{{cite web |title=Al-Aqsa Mosque, Jerusalem |publisher=Atlas Travel and Tourist Agency |url=http://www.atlastours.net/holyland/al_aqsa_mosque.html |accessdate=29 June 2008}}</ref><ref>{{cite news |title=Lailat al Miraj |work=[[BBC News]] |publisher=BBC MMVIII |url=http://www.bbc.co.uk/religion/religions/islam/holydays/lailatalmiraj.shtml |accessdate=29 June 2008 }}</ref> Jroning kitab [[Shahih Bukhari]] dipratélakaké yèn Muhammad jroningsajeroning lelungan kasebut nitih ''[[Buraq|Al-Buraq]]''.<ref>[[Sahih Bukhari|Sahih al-Bukhari]] 5, 58, 227</ref> Istilah "paling adoh" dipigunakaké kanthi kontèks sing tegesé "paling adoh saka Mekkah".<ref name="Chiffolo">Chiffolo, Anthony F. [http://afc-divinenature.blogspot.com/2008/08/dome-of-rock-el-aqsa-mosque-and-arab.html Dome of the Rock and El-Aqsa Mosque] Divine Nature.</ref>

Sajroning atusan taun sing dimaksud Masjid al-Aqsa sakbeneré ora mung masjid waé, nanging uga tlatah saubengé bangunanyasan iku sing dianggep minangka sawijining papan sing suci. Owah-owahan panyebutan kedadéyankadadéan ing mangsa pamaréntahan [[kasultanan Utsmaniyah]] (kira-kira abad ka-16 nganti wiwitan 1918), ya iku aréa komplèks di saubengé masjid disebutingaran minangka ''[[Al-Haram asy-Syarif|Al-Haram Asy-Syarif]]'', déné bangunanyasan masjid sing diadegaké déning [[Umar bin Khattab]] disebutingaran ''Jami' Al-Aqsa'' utawa Masjid Al-Aqsa.<ref name=Necipoglup85>{{cite book|title=Muqarnas: An Annual on the Visual Culture of the Islamic World|first1=Sabri|last1=Jarrar|editorjuru besut=Gülru Necipoğlu|edition=Ilustrasi, anotasi |publisher=BRILL|year=1998|isbn=9004110844, 9789004110847|url=http://books.google.com/?id=FG6ZlkRjD2IC&pg=PA85&dq=aqsa+haram+sharif&cd=6#v=onepage&q=aqsa%20haram%20sharif|page=85}}</ref>

Istilah "Masjid al-Aqsa" jroningsajeroning [[Islam]] ora mung winates ing pangertèn masjid waé, ananging kalebu kabèh Al-Haram Asy-Syarif (Bukit Omah Suci).<ref>{{cite book |last=Saed |first=Muhammad |title=Islam: Questions and Answers - Islamic History and Biography |publisher=MSA Publication Limited |year=2003 |page=12 |url=http://books.google.com/?id=k22YCjWjF60C&pg=PA14&dq=Al-Masjid+Al-Aqsa |isbn=1861793235}}</ref> Masjid iki dikenalmisuwur minangka omah ibadah kaloro sing dibangundiyasa sawisé [[Masjidil Haram|Masjid Al-Haram]] ing [[Mekkah]]. [[Imam Muslim]] mratélakaké ''[[hadits]]'' sing diriwayataké saka [[Abu Dzar Al-Ghifari]]:

:Aku takon marang Rasulullah saw. ngenani masjid sing wiwitan dibangundiyasa ing bumi iki.

Jroning lelungan wengi tumuju [[Baitul Maqdis]] (Yerusalem), Muhammad nitih [[Buraq|Al-Buraq]] lan sarawuhé banjur salat rong ''[[rakaat]]'' ing Bukit Omah Suci. Sawisé rampung shalat, malaikat [[Jibril]] ngajak munggah menyang [[Jannah|surga]], lan ketemu karo [[Nabi Islam|sawetara nabi]] liyané, lan sabanjuré nampa printah saka Allah sing netepaké kewajibankuwajiban tumrap umat Islam supaya ngayahi [[Salat|shalat limang wektu]] saben dinané.<ref name="Al-Mizan">{{cite book | last = Tabatabae | first = Sayyid Mohammad Hosayn | authorlink = Allameh Tabatabaei | title = [[Tafsir al-Mizan|AL-MIZAN:AN EXEGESIS OF THE QUR'AN]], translation by S. Saeed Rizvi| publisher = WOFIS| isbn =9646521142|url=http://www.almizan.org/Tafseer/Volume2/Baqarah32.asp}}{{Dead link|date=May 2010}}</ref><ref>{{hadith-usc|usc=yes|Muslim|1|309}}</ref> Muhammad banjur bali menyang Mekkah.

Masjid Al-Aqsa dikenalmisuwur minangka "masjid paling adoh" jroningsajeroning ''surat [[Surat Al Isra'|Al-Isra]]'' jroningsajeroning [[Al-Qur'an]].<ref>{{Quran-usc-range|17|1}}</ref> Lokasiné miturut tradhisi umat Islam ditafsiraké minangka situs Al-Haram Asy-Syarif ing Yerusalem, ing ngendi madeg sawijining masjid kanthi jeneng iki. Miturut tradhisi iki, istilah masjid sing jroningsajeroning basa Arab sacara harfiah tegesé "papan sujud",<ref>{{cite encyclopedia | last = Hillenbrand| first = R | editorjuru besut = P.J. Bearman, Th. Bianquis, [[Clifford Edmund Bosworth|C.E. Bosworth]], E. van Donzel and W.P. Heinrichs | encyclopedia =[[Encyclopaedia of Islam]] Online| title = Masdjid. I. In the central Islamic lands | publisher = Brill Academic Publishers | id = {{ISSN|1573-3912}} }}</ref> uga bisa ngarujuk marang panggonan-panggonan ibadah [[monoteisme|monoteistik]] liyané kaya [[Bait Salomo|Haikal Sulaiman]], sing jroningsajeroning Al-Qur'an uga disebutingaran kanthi istilah ''masjid''.<ref>{{Quran-usc-range|17|7}}</ref> Para sajarawan donya kulon Heribert Busse lan Neal Robinson nduwèniduwé panemuyèn iku penafsiran sing dikarepaké.<ref name="Busse">Busse, Heribert. (1991). ''Jerusalem in the Story of prophet Muhammad's Night Journey and Ascension''. Jerusalem Studies in Arabic and Islam, 14 pp.1–40</ref><ref>Robinson, Neal. (1996). ''Discovering The Qur'ân: A Contemporary Approach To A Veiled Text''. SCM Press Ltd: London, p.192</ref>

Maimunah binti Sa’ad jroningsajeroning hadits ngenani ziarah menyang Masjid Al-Aqsa nyebutaké: "Ya Nabi Allah, wènèhna fatwa marang aku ngenani Baitul Maqdis". Nabi ngendika, "Panggonan dikumpulaké saka disebaraké (manungsa). Mula tekanana lan ''[[salat]]'' ing jeroné. Amarga salat ing jeroné kaya salat 1.000 rakaat ing panggonan liya ". Maimunah takon manèh: "Kadospundi manawi kula botensaged ". "Mula wènèhana lenga kanggo madhangi. Sing sapa mènèhi iku kaya-kaya wong iku wis nekani panggonan iku."<ref>(HR. Ibnu Majah<!--kutipan buku menyusul-->).</ref><ref>[http://www.aqsa.org.uk/Portals/0/Leaflets/LF_25_CentralityofAlAqsaMosque.pdf Virtues of al-Aqsa] Friends of Al-Aqsa.</ref><ref>Hadith of [[Imam Ahmad]] and [[Ibnu Majah]]</ref>

Sajarah wigati Masjid Al-Aqsa jroningsajeroning agama Islam uga antuk panekanan amarga umat Islam nalika [[salat]] naté madhep [[kiblat]] arah menyang Al-Aqsa nganti patbelas utawa pitulas sasi <ref>Baiquni, Umairul Ahbab, Achmad Sunarto (1996). Terjemah Hadits Shahih Bukhari, Penerbit Husaini, Bandung. Hlm. 293.</ref> sawisé prastawa [[hijrah]] menyang [[Madinah]] taun 624.<ref>{{Cite book |last=Allen |first=Edgar |authorlink=Edgar Allen |year=2004 |title=States, Nations, and Borders: The Ethics of Making Boundaries |publisher=Cambridge University Press |isbn=0521525756 |url=http://books.google.com/?id=bntCSupRlO4C&pg=PA192&dq=Al-Masjid+Al-Aqsa |accessdate=9 June 2008 |postscript=<!--None-->}}</ref> Menurut [[Muhammad Husain Thabathaba'i|Allamah Thabathaba'i]], Allah nyiapaké umat Islam kanggo pindhah kiblat kasebut, pisanan kanthi ngungkapaké kisah ngenani [[Ibrahim]] lan putrané [[Ismail]], donga-dongané kanggo Ka'bah lan Mekkah, upayané mbangunyasa Baitullah (Ka'bah), sarta préntah ngresiki kanggo dipigunakaké minangka papan ibadah marang Allah. Sabanjuré diturunaké ayat-ayat Al-Qur'an sing mrintahaké umat Islam supaya ngadhep arah [[Masjid Al Haram|Masjid Al-Haram]] nalika shalat.<!-- Templat Al-Qur'an yg valid akan ditambahkan. Naval Scene. {{Quran-usc-range|2|142|end=151}}--><ref name="Al-Mizan"/>

Owah-owahan arah kiblat minangka alesan kena apa Umar bin Khattab, salah siji [[Khulafaur Rasyidin]], ora salat ngadhep watu [[Ash-Shakhrah]] ing Bukit Omah Suci utawa mbangunyasa bangunanyasan ing saubengé; senajansanajan nalika Umar rawuh ing kana taun 638, panjenengané ngenali watu kasebut sing diyakini minangka papan Muhammad miwiti lelungan munggah menyang [[Jannah|swarga]]. Bab iki amarga miturut [[fiqih|yurisprudensi Islam]], sawisé arah kiblat wis pindhah, Kab'ah ing Mekkah wis dadi luwih wigati tinimbang papan watu Ash-Shakhrah ing Bukit omah Suci kasebut.<ref name="Mosaad"/>

Miturut riwayat-riwayat sing umum dikenalmisuwur jroningsajeroning tradhisi Islam, Umar mlebu Yerusalem sawisé penaklukanpénaklukan ing taun 638. Dicaritakaké yèn panjenengané ngendika karo [[Ka'ab Al-Ahbar]], wong [[Yahudi]] sing wis mlebu Islam lan mèlu rawuh bebarengan saka [[Madinah]], ngenani papan paling apik kanggo mbangunyasa masjid. Al-Ahbar mrayogakaké supaya masjid dibangundiyasa ing samburiné watu Ash-Shakhrah "... mula kabèh Al-Quds (dumunung) ing ngarep panjenengan ". Umar ngendika, "Ka'ab, Panjenengan wis niru ajaran Yahudi".<ref>Aiman, Abu (2007). ''[http://books.google.co.id/books?id=GaHw7LyPj2YC&printsec=frontcover&dq=Rahasia+Di+Balik+Penggalian+-+Al+Aqsha&hl=id&ei=wIxbTJH-GcfXcfWcsNkB&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCcQ6AEwAA#v=onepage&q&f=false Rahasia Di Balik Penggalian Al-Aqsha]''. PT. Cahaya Insan Suci. Cet. I. Hlm. 67. ISBN 979-1238-54-0. Diakses 6 Agustus 2010.</ref> SenadyanSanajan mangkono, sawisé pacelathon iku Umar nganggo jubahé miwiti ngresiki papan sing wis dikebaki runtah lan puing-puing kasebut. Semono uga kaum Muslim pengikuté mèlu ngresiki panggonan kasebut. Umar banjur ngayahi salat ing papan sing diyakini minangka papan salat Muhammad wektu Isra Mi'raj, lan Umar ing panggonan kasebut maca ayat-ayat Al-Qur'an saka [[Surat]] [[Surat Sad|Sad]].<ref name="Mosaad">Mosaad, Mohamed. [http://www.godsholymountain.org/papers/bayt.pdf Bayt al-Maqdis: An Islamic Perspective] pp.3–8</ref> Mula saka iku, miturut riwayat kasebut Umar dianggep wis nyucèkaké manèh situs kasebut minangka masjid.<ref>[http://www.mustaqim.co.uk/ipb-archive/alaqsa/chapone.htm The Furthest Mosque, The History of Al-Aqsa Mosque From Earliest Times] Mustaqim Islamic Art & Literature. 5 Januari 2008.</ref>

Yerusalem déning akèh kalangan umat Islam dianggep minangka panggonan sing suci, sarujuk karo penafsiran saka ayat-ayat suci Al-Qur'an lan manéka hadist. Abdallah El-Khatib nduwèniduwé panemu yèn kira-kira ana pitung puluh papan jroningsajeroning Al-Qur'an ing ngendi Yerusalem disebutaké sacara kasirat.<ref name = "Khatib">{{cite journal |last=el-Khatib |first=Abdallah |date=1 May 2001 |title=Jerusalem in the Qur'ān |journal=British Journal of Middle Eastern Studies |volume=28 |issue=1 |pages=25–53 |doi=10.1080/13530190120034549 |url=http://taylorandfrancis.metapress.com/openurl.asp?genre=article&issn=1353-0194&volume=28&issue=1&spage=25 |format=Abstract |accessdate=17 November 2006}}</ref> Yerusalem uga kerep disebutingaran-sebut jroningsajeroning kitab-kitab hadist. Sawetara akademisiakadhemisi nduwèniduwé panemu yèn status kasucèn Yerusalem manawa dipengaruhi déning tuwuhing panyebaran sajinis genre sastra tinamtu, ya iku ''Al-Fadhail'' (sajarah kutha-kutha); saéngga kaum Muslim sing kainspirasi, khususé sajroningsajeroning période Umayyah, ngangkat status kasucèn kutha iku ngluwihi statusé miturut kitab suci.<ref>{{cite web | url = http://www.mepc.org/journal_vol7/0002_talhami.asp | title = The Modern History of Islamic Jerusalem: Academic Myths and Propaganda | last = Talhami

| first = Ghada Hashem | month= February | year= 2000 | work = Middle East Policy Journal | volume = VII | issue = 14 | publisher = Blackwell Publishing | id = ISSN 1061-1924 | accessdate = 17 November 2006 | quote = <!--The holiness of Jerusalem was related to the rise and expansion of a certain type of literary genre, known as al-Fadhail or history of cities. The Fadhail of Jerusalem preserved the traditions of the Prophet regarding Jerusalem, the statements of various holy personages, and the city's popular lore. All of these inspired Muslims to ''embellish the sanctity of the city beyond its status in the holy texts''. The greatest source of information for al-Fadhail was the hadith, the Prophet's traditions, which were beginning to be quoted extensively in the last third of the first Muslim century (the seventh century of the Christian era). The traditions were used to enumerate the values of visiting the city and al-Aqsa Mosque. Circulating widely during the Umayyad period, these traditions were often a reflection of the ''Umayyad policy of enhancing the religious status of Jerusalem''.--> }}</ref> Akademisi-akademisiakadhemisi lainnya mempertanyakan keberadaan motif-motif pulitik Dinasti Umayyah, sehingga Yerusalem kemudian dianggap suci bagi umat Islam.<ref>{{cite web | url = http://www.ynetnews.com/articles/0,7340,L-3095122,00.html | title = The opposite of holiness | last = Silverman | first = Jonathan | date = May 6, 2005 | accessdate = 17 November 2006 | quote = <!--After the prophet died in June 632 a series of successors, or caliphs, assumed authority as Islam's leaders. Between 661 and 750 the Umayyad Dynasty held the Caliphate and ruled from Damascus. ''During the time they ruled, on account of various internal and external pressures, the Umayyads exerted enormous effort to elevate Jerusalem's status'', perhaps even to the level of Mecca ... the Palestinian historian A.L. Tibawi writes, that building an actual Al Aqsa Mosque "gave reality to the figurative name used in the Koran ..." As Pipes points out, moreover, "it had the hugely important effect of giving Jerusalem a place in the Koran post hoc which naturally imbued the city with a higher status in Islam." Which is another way of saying, before the Umayyads built Dome of the Rock and Al Aksa, Jerusalem had no status at all in Islam. Israèli scholar Izhak Hasson says: "construction of the Dome of the Rock and al-Aqsa mosque, the rituals instituted by the Umayyads on the Temple Mount and the dissemination of Islamic-oriented Traditions regarding sanctity of the site, ''all point to the political motives which underlay the glorification of Jerusalem among the Muslims''." In other words the sanctification of Jerusalem in Islam is based on the Umayyad building program.--> }}</ref>

Naskah-naskah abad tengahan, kayadénékaya déné uga tulisan-tulisan politis era modhèrn, kapara mapanaké Masjid Al-Aqsa minangka papan suci katelu tumrap umat Islam.<ref name=Webster>{{cite book |first=Wendy |last=Doninger |title=Merriam-Webster's Encyclopedia of World Religions |date=1 September 1999 |publisher=[[Merriam-Webster]] |isbn=0-877-79044-2 |page=70}}</ref> Contoné, kitab [[Sahih Bukhari]] ngutip [[Abu Hurairah]] saka Nabi Muhammad SAW, sing martakaké: "Aja nganti lelungan iku ngabotaké (panjenengan) kajaba menyang telu masjid ya iku [[Masjid Al Haram|Masjid Al-Haram]], [[Masjid Nabawi|Masjid Rasulullah SAW]], lan Masjid Al Aqsa".<ref>Baiquni, Umairul Ahbab, Achmad Sunarto (1996). Terjemah Hadits Shahih Bukhari, Penerbit Husaini, Bandung. Hlm. 590.</ref> Saliyané iku, [[Organisasi Konferensi Islam]] (sing alesan ngadegaké “kanggo mbébasaké Al-Aqsa saka pendhudhukan Zionis [Israèl]") nyebut Masjid Al Aqsa jroningsajeroning sawijining résolusi sing ngutuk tindakan-tindakan Israèl ing kutha iku, minangka papan paling suci katelu tumrap umat Islam.<ref>{{cite web |url=http://www.oic-oci.org/english/conf/is/2/2nd-is-sum.htm#2 |title=Resolution No. 2/2-IS |accessdate=17 November 2006 |date=24 February 1974 |work=Second Islamic Summit Conference |publisher=[[Organisation of the Islamic Conference]]}}</ref>