Masjidil Aksa: Béda antara owahan

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Larik 33:
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 sing biyèné diarani '''Baitul Maqdis''', minangka [[kiblat]] [[shalat]] umat Islam sing sepisanan sadurungé dialihaké menyang Ka'bah ing sajroning [[Masjid Al Haram]]. Umat Muslim ngadhep kiblat menyang Baitul Maqdis sajroning Nabi Muhammad ngajaraké Islam ing [[Mekkah]] ([[13]] [[taun]]) nganti [[17]] [[wulan]] sawisé hijrah menyang [[Madinah]]. Sawisé kuwiiku kiblat shalat 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 jroning prastawa Isra' Mi'raj (Q.S. Al Israa’:1) yaiku nyakup kabèh kawasan '''Al-Haram asy-Syarif'''.
Larik 69:
Jeneng Masjid al-Aqsa yèn diterjemahaké saka [[basa Arab]] jroning [[Basa Jawa]], maknané "masjid paling adoh". Jeneng iki asal saka katrangan jroning [[Al-Qur'an]] ing [[Surat]] [[Surat Al-Isra'|Al-Isra']] ayat 1 ngenani ''[[Isra Mi'raj]]''. Isra Mi'raj yaiku 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 jroning 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 bangunan iku sing dianggep minangka sawijining papan sing suci. Owah-owahan panyebutan kedadéyan ing mangsa pamaréntahan [[kasultanan Utsmaniyah]] (kira-kira abad ka-16 nganti wiwitan 1918), yakuwiyaiku aréa komplèks di saubengé masjid disebut minangka ''[[Al-Haram asy-Syarif|Al-Haram Asy-Syarif]]'', déné bangunan masjid sing diadegaké déning [[Umar bin Khattab]] disebut ''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|editor=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 93:
Owah-owahan arah kiblat minangka alesan kena apa Umar bin Khattab, salah siji [[Khulafaur Rasyidin]], ora shalat ngadhep watu [[Ash-Shakhrah]] ing Bukit Omah Suci utawa mbangun bangunan ing saubengé; senajan 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 dikenal jroning tradhisi Islam, Umar mlebu Yerusalem sawisé penaklukan 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 mbangun masjid. Al-Ahbar mrayogakaké supaya masjid dibangun 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> Senadyan mangkono, sawisé pacelathon kuwiiku 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 shalat ing papan sing diyakini minangka papan shalat 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 kuwiiku, 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>
 
Ngèlingi kasucèn Bukit Omah Suci, minangka papan sing dipercaya naté dipigunakaké ndonga déning [[Ibrahim]], [[Daud]], lan [[Sulaiman]], mula Umar ngadegaké siji omah ibadah cilik ing pojok sisih kidul area kasebut. Sacara ati-ati panjenengané ngéndhani supaya watu Ash-Shakhrah ora dumunung ing antara masjid iku lan [[Ka'bah]], saéngga umat Islam mung bakal ngadhep arah Mekkah waé nalika ngayahi ibadah shalat.<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-akademisi lainnya mempertanyakan keberadaan motif-motif politik 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, kayadéné 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 yaiku [[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 kuwiiku, [[Organisasi Konferensi Islam]] (sing alesan ngadegaké “kanggo mbébasaké Al-Aqsa saka pendhudhukan Zionis [Israèl]") nyebut Masjid Al Aqsa jroning 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>
 
== Referensi ==