Masjidil Aksa: Béda antara owahan

Konten dihapus Konten ditambahkan
Top4Bot (parembugan | pasumbang)
ganti isi, replaced: Masjid Al Karam → Masjidil Karam (5)
Tanpa ringkesan besutan
Larik 29:
|materials=Limestone (external walls, minaret, facade) stalactite (minaret), lead (dome), white marble (interior columns)
}}
'''MasjidMasjidil Al-AqshaAksa''' ([[basa Arab|Arab]]: <big><big><big> المسجد الاقصى </big></big></big>, ''Al-Masjid Al-Aqsa'', makna harfiah: "masjid paling adoh") iku salah siji wangunan kang dadi péranganing komplèks wangunan suci ing [[Kutha lawas Yerusalem]] (Yerusalem Wétan) kang misuwur kanthi jeneng '''[[Al-KaramHaram asy-Syarif]]''' kanggoné [[umat]] [[Islam]] lan kanthi jeneng '''Har Ha-Bayit''' (Bukit Baitallah (?) ''Temple Mount'') kanggoné umat [[Yahudi]] lan [[Nasrani]].
 
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]].)
 
MasjidMasjidil Al-AqsaAksa kang biyèné diarani '''Baitul Maqdis''', minangka [[kéblat]] [[salat]] umat Islam kang sepisanan sadurungé dialihaké menyang Ka'bah ing sajeroning [[Masjidil Karam]]. Umat Muslim ngadhep kéblat menyang Baitul Maqdis sajeroning Muhammad ngajaraké Islam ing [[Mekah]] ([[13]] [[taun]]) nganti [[17]] [[wulan]] sawisé ijrah menyang [[Madinah]]. Sawisé iku kéblat salat dadi [[Ka'bah]] ing jero [[Masjidil Karam]], Mekah nganti saiki.
 
MasjidMasjidil Al-AqsaAksa 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 MasjidMasjidil Al-AqsaAksa sajeroning prastawa Isra' Mi'raj (Q.S. Al Israa’:1) ya iku nyakup kabèh kawasan '''Al-Karam asy-Syarif'''.
 
Kobongan MasjidMasjidil Al-AqsaAksa tanggal [[21 Agustus]] [[1969]] wis nyurung madegé [[Organisasi Konferensi Islam]] kang wektu iki anggotané ana 57 [[nagara]]. Pangobongan mau uga njalari sawijining mimbar kuna kang jenengé "[[Shalahuddin Al-Ayyubi]]" kobong nganti entèk. Dinasti Bani Hasyim, panguwasa Karajan [[Yordania]] wis ngganti nganggo mimbar gawéan [[Jepara]], [[Indonésia]]<ref>{{cite web
| last =
| first =
Larik 67:
 
== Ètimologi ==
Jeneng Masjid al-Aqsa yèn diterjemahaké saka [[basa Arab]] sajeroning [[Basa Jawa]], tegesé "masjid paling adoh". Jeneng iki asal saka katrangan sajeroning [[Kuran]] ing [[Surat]] [[Surat Al-Isra'|Al-Isra']] ayat 1 ngenani ''[[Isra Mi'raj]]''. Isra Mi'raj ya iku lelungan kang dilakoni [[Muhammad]] saka [[Masjidil Karam]] tunuju MasjidMasjidil Al-AqsaAksa, 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> Sajeroning kitab [[Shahih Bukhari]] dipratélakaké yèn Muhammad sajeroning lelungan mau nitih ''[[Buraq|Al-Buraq]]''.<ref>[[Sahih Bukhari|Sahih al-Bukhari]] 5, 58, 227</ref> Istilah "paling adoh" dipigunakaké kanthi kontèks kang tegesé "paling adoh saka Mekah".<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>
 
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 MasjidMasjidil Al-AqsaAksa.<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>
 
== Wigati tumrap agama Islam ==
Larik 84:
Sajeroning lelungan wengi tumuju [[Baitul Maqdis]] (Yerusalem), Muhammad nitih [[Buraq|Al-Buraq]] lan sarawuhé banjur salat rong ''[[rakangat]]'' ing Bukit Omah Suci. Sawisé rampung salat, malaékat [[Jibril]] ngajak munggah menyang [[Jannah|surga]], lan ketemu karo [[Nabi Islam|sawetara nabi]] liyané, lan sabanjuré nampa préntah saka Allah kang ngukuhaké kuwajiban tumrap umat Islam supaya ngayahi [[Salat|salat limang wektu]] saben dinané.<ref name="Al-Mizan">{{cite book | last = Tabatabae | first = Sayyid Mohammad Hosayn | authorlink = Allameh Tabatabaei | title = [[Tapsir 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 Mekah.
 
MasjidMasjidil Al-AqsaAksa misuwur minangka "masjid paling adoh" sajeroning ''surat [[Surat Al Isra'|Al-Isra]]'' sajeroning [[Kuran]].<ref>{{Quran-usc-range|17|1}}</ref> Lokasiné miturut tradhisi umat Islam ditafsiraké minangka situs Al-KaramHaram Asy-Syarif ing Yerusalem, ing ngendi madeg sawijining masjid kanthi jeneng iki. Miturut tradhisi iki, istilah masjid kang sajeroning basa Arab kanthi 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 tegesé panggonan-panggonan ngibadah [[monoteisme|monoteistik]] liyané kaya [[Bait Salomo|Haikal Sulaiman]], kang sajeroning Kuran 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 kang 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 sajeroning kadis ngenani ziarah menyang MasjidMasjidil Al-AqsaAksa 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 rakangat ing panggonan liya ". Maimunah takon manèh: "KadospundiKados pundi 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>
 
=== Kiblat sepisanan ===
Sajarah wigati MasjidMasjidil Al-AqsaAksa sajeroning agama Islam uga olèh panekanan amarga umat Islam nalika [[salat]] naté madhep [[kéblat]] arah menyang Al-Aqsa nganti patbelas utawa pitulas sasi <ref>Baiquni, Umairul Ahbab, Achmad Sunarto (1996). Terjemah Kadis Shahih Bukhari, Penerbit Husaini, Bandung. Hlm. 293.</ref> sawisé prastawa [[ijrah]] 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 kéblat mau, pisanan kanthi ngungkapaké kisah ngenani [[Ibrahim]] lan putrané [[Ismail]], donga-dongané kanggo Ka'bah lan Mekah, upayané yasa Baitullah (Ka'bah), sarta préntah ngresiki kanggo minangka papan ngibadah marang Allah. Sabanjuré kaudhunaké ayat-ayat Kuran kang mrintahaké umat Islam supaya ngadhep arah [[Masjidil Karam|Masjid Al-Karam]] nalika salat.<!-- Templat Al-Qur'an yg valid akan ditambahkan. Naval Scene. {{Quran-usc-range|2|142|end=151}}--><ref name="Al-Mizan"/>
 
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"/>
Larik 102:
| 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>
 
Naskah-naskah abad tengahan, kaya déné uga tulisan-tulisan politis era modhèren, kapara mapanaké MasjidMasjidil Al-AqsaAksa 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 Muhammad, kang martakaké: "Aja nganti lelungan iku ngabotaké (panjenengan) kajaba menyang telu masjid ya iku [[Masjidil Karam|Masjid Al-Karam]], [[Masjid Nabawi|Masjid Rasulullah SAW]], lan MasjidMasjidil Al AqsaAksa".<ref>Baiquni, Umairul Ahbab, Achmad Sunarto (1996). Terjemah Kadis Shahih Bukhari, Penerbit Husaini, Bandung. Hlm. 590.</ref> Kajaba iku, [[Organisasi Konferensi Islam]] (kang alesan ngadegaké “kanggo mbébasaké Al-Aqsa saka pendhudhukan Zionis [Israèl]") nyebut MasjidMasjidil Al AqsaAksa sajeroning sawijining résolusi kang 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>
 
== Réferènsi ==
Larik 114:
 
== Pranala njaba ==
* [http://www.youtube.com/watch?v=bM5PlD67mqI&feature=related Eksterior MasjidMasjidil Al-AqsaAksa]
* [http://www.youtube.com/watch?v=aUF7OAqMunM&NR=1 Interior MasjidMasjidil Al-AqsaAksa]
 
[[Kategori:Masjid ing Palestina|Al-Aqsa]]