Masjidil Aksa: Béda antara owahan

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

 

 

Masjid Al-Aqsa wektu iki arupa masjid kang diwangun kanthi 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-Karam asy-Syarif'''.

 

== Ètimologi ==

 

Sajeroning atusan taun kang dimaksud Masjid al-Aqsa sakbeneré ora mung masjid waé, nanging uga tlatah saubengé yasan iku kang dianggep sawijining papan kang suci. Owah-owahan panyebutan kadadéan ing mangsa pamaréntahan [[kasultanan Utsmaniyah]] (kira-kira abad angka 16 nganti wiwitan 1918), ya iku aréa komplèks di saubengé masjid ingaran minangka ''[[Al-Karam asy-Syarif|Al-Karam Asy-Syarif]]'', déné yasan masjid kang diyasa [[Umar bin Khattab]] ingaran ''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|juru 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>

 

=== Kiblat sepisanan ===

 

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

| 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 ==