Masjidil Aksa: Béda antara owahan

Literatur [[Muslim]](Al Quran nul karim ) nyatakaké yèn Nabi [[Muhammad]] SAW diangkat menyang [[Sidratul Muntaha]] saka lokasi iki ing taun [[621 Masèhi]], andadèkaké [[masjid]] iki minangka panggonan suci kanggoné umat [[Islam]] (pirsani [[Isra' Mi'raj]].)

 

 

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 sajeroning prastawa Isra' Mi'raj (Q.S. Al Israa’:1) ya iku nyakup kabèh kawasan '''Al-Haram asy-Syarif'''.

 

== Etimologi ==

 

 

== Wigati tumrap agama Islam ==

:Rasulullah saw. ngendika: "Patang puluh taun. Banjur kabèh bumi Allah minangka papan sujud kanggomu. Mula ing ngendi waé yèn wis wektu shalat, shalat-a".<ref>Sunarto, Achmad (2002). ''Terjemah Hadits Shahih Muslim'', Penerbit Hussaini, Bandung. Hlm. 246.</ref><ref>[http://2jay.wordpress.com/2007/04/25/masjid-al-aqsa/ Masjid al-Aqsa: Second house of prayer established on Earth] World Press.</ref>

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Masjid Al-Aqsa misuwur minangka "masjid paling adoh" sajeroning ''surat [[Surat Al Isra'|Al-Isra]]'' sajeroning [[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 sajeroning basa Arab sacara harfiah tegesé "papan sujud",<ref>{{cite encyclopedia | last = Hillenbrand| first = R | juru 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 sajeroning Al-Qur'an uga ingaran kanthi istilah ''masjid''.<ref>{{Quran-usc-range|17|7}}</ref> Para sajarawan donya kulon Heribert Busse lan Neal Robinson duwé 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>

=== Status religius ===

[[Gambar:DecorInterieurDharihSidiAliElMekki.JPG|thumb|right|Gambar ing témbok sawijining omah ing Tunisia, nampilaké telu papan suci Islam.]]

| 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-akadhemisi 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>

 

 

== Réferènsi ==