|
Al-Masjid al-Aqsa (the Farthest Mosque) is one of the three most sacred sites of Islam, along with the Ka‘ba in Mecca and the Prophet’s mosque in Medina. It was the first Qibla, or direction of prayer, that was revealed to Prophet Muhammad (Salla Allah Ta’ala ‘Alaihi Wa Sallam), before it was replaced with the Ka‘ba after his migration to Medina. It was also the site of the Prophet’s ascension to the Heavens after his Night Journey from Mecca to Jerusalem. The Night Journey of Prophet Muhammad took place on the night of 27th of Rajab, one year before his migration to Medina. Allah says about the Night Journey in the Qur’an:
Glory to Him (Allah) Who did take His servant for a Journey by night from al-Masjid al-Haram (Sacred Mosque) to al-Masjid al-Aqsa (farthest Mosque), whose neighborhood We did bless – in order that We might show him some of Our Signs; for He is the One Who hears and sees. (all things). (al-Isra’, 17:1) The great miracle of the Night Journey was granted to Prophet Muhammad as an honor and a confirmation of al-Masjid al-Haram's spiritual connection with al-Masjid al-Aqsa. Angel Jibra’il accompanied the Prophet from the Sacred Mosque in Mecca to al-Masjid al-Aqsa in Jerusalem, and it is reported that the Prophet stood at the Sacred Rock (al-Sakhrah), went to the Heavens, returned to al-Masjid al-Aqsa, and then returend to al-Masjid al-Haram.
The term al-Masjid al-Aqsa (the Farthest Mosque) in the ayah (verse) above does not mean, as some Muslims think, the “roofed al-Masjid al-Aqsa” only which was built first by the Umayyad caliph ‘Abd al-Malik Bin Marwan in 692 CE, but it includes everything that is within the walls of al-Masjid al-Aqsa. Zionist media has played a major rule in convincing non-Muslims that al-Masjid al-Aqsa is the “roofed al-Masjid al-Aqsa” which is untrue.
Any large Mosque contains within its boundaries other buildings which are part of it such as schools, yards, fountains, and gates. For instance, al-Masjid al-Haram (Sacred Mosque) in Mecca is sacred to Muslims because it contains the Ka‘ba and other buildings or sites like Zam-Zam well, the hills of al-Safa and al-Marwa, and Maqam Ibrahim.
To better understand that, we need to remember that Prophet Muhammad, as the Holy Qur’an states, undertook the night journey from al-Masjid al-Haram and not from a certain place in it like al-Ka‘ba. The same applies to al-Masjid al-Aqsa. Some say that the Prophet ascended to Heaven from the Sakhrah (Rock) which is not inside the “roofed al-Masjid al-Aqsa” itself. Therefore, the term al-Masjid al-Aqsa is not confined to the “roofed Mosque” but includes anything that is within the hill where al-Masjid al-Aqsa resides, which is surrounded by walls from the four directions. Besides, the “roofed al-Masjid al-Aqsa” was not there at the time and was later built by caliph ‘Abd al-Malik Bin Marwan.
Additionally, ayah 17:1 states that Allah blessed the neighborhood of al-Masjid al-Aqsa, so if the neighborhood of al-Masjid al-Aqsa, which is outside its boundaries was blessed by Allah then how about the area within al-Masjid al-Aqsa? That should confirm that the whole area on that hill is sacred and blessed for the Muslims and that the mosque itself includes whatever buildings are on that hill. It is the same land, (i.e. Jerusalem) which Allah asked Prophets Ibrahim and Lut to migrate to and which Allah affirm that he has blessed:
And We rescued him and Lot (and brought them) to the land which We have blessed for (all) peoples. (al-Anbiya’, 21:71) The term al-Haram al-Sharif (the Noble Sanctuary) which refers to the whole area where al-Masjid al-Aqsa resides was introduced later to distinguish between al-Masjid al-Aqsa and the “roofed al-Masjid al-Aqsa” which is part of the former.
There are four different views about the first Prophet to build al-Masjid al-Aqsa. The first view is of Ibn al-Jawzi and Ibn Hajar who said that Prophet Adam was the first one to build al-Masjid al-Aqsa after building the Ka‘ba and they base their claim on a Hadith mentioned by Ibn Hisham in his book al-Tijan. Al-Bayhaqi mentioned in his book al-Dala’il that ‘Abdallah Bin ‘Umar said: “Allah sent Jibra’il to Adam and ordered him to build the house of Allah (Ka‘ba) then he ordered him to circumambulate it and it was said to him: ‘you are the first man and this is the first house of Allah to be built for man.'”
In another Hadith, Abu Dhar asked Prophet Muhammad: “O Messenger of Allah! which mosque was built first?” He I replied, “Al-Masjid al-Haram.” I asked, “Which (was built) next?” He replied, “Al-Masjid al-Aqsa.” I said, “What was the period of construction between the two?” He said, “Forty years” (Al-Bukhari). Now, if Prophet Adam was the first one to build al-Masjid al-Haram and that al-Masjid al-Aqsa was built forty years after al-Masjid al-Haram according to the Hadith then it should be Prophet Adam or one of his sons who built al-Masjid al-Aqsa.
The second view argues that it was Prophet Ibrahim who built al-Masjid al-Aqsa. Since he was instructed by Allah, as the Qur’an tells us, to build al-Masjid al-Haram, and given that al-Masjid al-Aqsa was built 40 years after al-Masjid al-Haram, then it must be Ibrahim or his son Isma‘il who built it. The Qur’an mentions the building of al-Masjid al-Haram in the following ayahs:
And remember how Ibrahim and Isma‘il raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us; for You are the All-Hearing, the All-knowing." (al-Baqarah, 2:127)
Behold! We gave, to Ibrahim, the site of the (Sacred) House, (saying): "Associate nothing (in worship) with Me; and sanctify My House for those who compass it round, stand up, bow, or prostrate themselves (therein in prayer)." (al-Hajj, 22:26). Ibn Taymiyah was one of those who supported the idea that al-Masjid al-Aqsa was built by Prophet Ibrahim stating that, “Prophets started to pray at al-Masjid al-Aqsa from the time of Ibrahim”. He also said that: “Al-Masjid al-Aqsa was built at the time of Prophet Ibrahim.”
The main issue with such view is that some scholars think that Prophet Ibrahim was only ordered to renovate, raise the foundations, and sanctify al-Masjid al-Haram. They believe that he was not ordered to build it from the grounds up but was commanded to reestablish and purify it after it was turned into a place where pagans worship their Gods. Also, there are no Hadiths that support this view.
The third group argues that it was Prophet Ya‘qub who built al-Masjid al-Aqsa. Ibn al-Qayim is among those who support this view. He says in his book Zad al-Ma‘ad the following: “The one who built al-Masjid al-Aqsa is Prophet Ya‘qub and that was 40 years after Prophet Ibrahim built the Ka‘ba.”
Ibn Kathir expressed a similar view in his book al-Bidayah Wal Nihayah. He stated that Prophet Ya‘qub went to Jerusalem and built an altar there which is al-Masjid al-Aqsa these days and which was later renovated by Prophet Sulayman.
The last view states that the city of Jerusalem was chosen at the command of Allah by Prophet Dawud, who is believed to have lived in the tenth century B.C. to build a place of worship which was later remodeled and enlarged by his son Prophet Sulayman, who built a place to worship Allah in Jerusalem according to the revelation that he received from Allah. This opinion is based solely on the Old Testament and cannot be supported by any Islamic Hadith. As the Old Testament is full of mythologies and historical errors, it cannot be considered a reliable source.
Regardless of who was the one who built it, al-Masjid al-Aqsa is a very important and blessed site, therefore Allah has chosen it as one of the places where Prophet Muhammad visited during his night journey.
Al-Masjid al-Aqsa was mentioned in many Hadiths that were narrated by Prophet Muhammad, including these two:
Abu al-Darda’ said that Prophet Muhammad: “A prayer in the Sacred Mosque (in Mecca) is worth 100,000 prayers, a prayer in my mosque (in Medina) is worth 1,000 and a prayer in Jerusalem is worth 500 prayers more than in an any other mosque.” (Al-Bukhari)
Ma’munah Bint Sa‘d said that when Prophet Muhammad was asked about a person who was unable to travel to al-Masjid al-Aqsa, he said: “He should make a gift of oil to be burnt therein, for he who gives a gift to al-Masjid al-Aqsa will be like one who has prayed therein.” (Ahmad and Ibn Majah)
Copyright © 2009 Duraid G. Fatouhi
All Rights Reserved
Add this page to your favorite Social Bookmarking websites         |
