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al aqsa and 1999 v 2 63 64 1973 v 2 24 what is known among the people as al aqsa is the jami in the core of the masjid in the direction of the giblah where the minbar and the large mihrab are the truth of the matter is that the term al aqsa is for all of the masjid and what the enclosure walls surround what is intended by al masjid al aqsā is everything that the enclosure walls surround mujir al din did not identify al masjid al aqsā by the alternative term al haram al sharif that term began to be used in the mamluk period and came into more general use in the ottoman period he only used the term when giving the official title of the government appointed inspector of the two noble harams of jerusalem and hebron nazir al haramavn al sharifayn while mujir al din did not explicitly discuss why the masjid of bayt al magdis is not called the haram 1999 v 1 70 1973 v 1 7 he may well have adopted the same position as ibn taymiyah his fellow hanbali in the early 14th century ziyarat bayt al maqdis matthews 1936 13 iqtida al sirat al mustaqim mukhalafat ashab al jahim memon 1976 316 in rejecting the idea that al masjid al aqsa or the tomb of abraham in hebron can legitimately be called a haram because there are only three harams where god prohibited hunting makkah madinah and perhaps täif however mujir al din was not fully consistent and also used al masiid al aqsã to refer to the roofed building as for example when he referred to al nasir muhammad installing marble in al masjid al aqsà 1999 v 2 161 1973 v 2 92 he used the term al jami al aqsa in the parallel passage 1999 v 2 396 1973 v 2 271 wazeri yehia hassan 2014 02 20 the farthest mosque or the alleged temple an analytic study journal of islamic architecture 2 3 maulana malik ibrahim state islamic university doi 10 18860 jia v2i3 2462 issn 2356 4644 s2cid 190588084 many people think that al masjid al aqsa is only the mosque established south of the dome of the rock where the obligatory five daily prayers are performed now actually al masjid al aqsa is a term that applies to all parts of the masjid including the area encompassed within the wall such as the gates the spacious yards the mosque itself the dome of the rock al musalla al marawani the corridors domes terraces free drinking water springs and other landmarks like minarets on the walls furthermore the whole mosque is unroofed with the exception of the building of the dome of the rock and al musalla al jami which is known by the public as al masjid al aqsa the remaining area however is a yard of the mosque this is agreed upon by scholars and historians and accordingly the doubled reward for performing prayer therein is attained if the prayer is performed in any part of the area encompassed by the wall indeed al masjid al aqsa which is mentioned in almighty allah s glorious book in the first verse of sura al isra is the blessed place that is now called the noble sanctuary al haram al qudsi ash sharif which is enclosed within the great fence and what is built over it moreover what applies to the mosque applies by corollary to the wall encircling it since it is part of it such is the legal definition of al masjid al aqsa regarding the concept definition of al masjid al aqsa shaykh abdul hamid al sa ih former minister of religious endowments and islamic sanctuaries in jordan said the term al masjid al aqsa for the muslim public denotes all that is encircled by the wall of al masjid al aqsa including the gates therefore the legally defined al masjid al aqsa and al haram al qudsi ash sharif the noble sanctuary are two names for the same place knowing that al haram ash sharif is a name that has only been coined recently 1 2 3 4 reiter yitzhak 2008 jerusalem and its role in islamic solidarity palgrave macmillan us pp 21 23 isbn 978 0 230 61271 6 during the middle ages when the issue of jerusalem s status was a point of controversy the supporters of jerusalem s importance apparently after its liberation from crusader control succeeded in attributing to al quds or to bayt al maqdis the arabic names for jerusalem the status of haram that had been accorded to the sacred compound the site was thus called al haram al sharif or al haram al qudsi al sharif haram from an arabic root meaning prohibition is a place characterized by a particularly high level of sanctity a protected place in which blood may not be shed trees may not be felled and animals may not be hunted the status of haram was given in the past to the sacred mosque in mecca and to the mosque of the prophet in al madina and some also accorded this status to the valley of wajj in ta if on the arabian peninsula thus al masjid al aqsa became al haram al sharif the noble sanctuary in order to emphasize its exalted status alongside the two other muslim sanctuaries although as noted before ibn taymiyya refuted the haram status of the jerusalem mosque al aqsa s upgrading to haram status was successful and has prevailed it became a commonly accepted idea and one referred to in international forums and documents it was therefore surprising that during the 1980s the palestinians gradually abandoned the name that had been given to the haram temple mount compound in apparent honor of jerusalem s status as third in sanctity al haram al sharif in favor of its more traditional name al aqsa an examination of relevant religious texts clarifies the situation since the name al aqsa appears in the quran all muslims around the world should be familiar with it thus it is easier to market the al aqsa brand name an additional factor leading to a return to the qur anic name is an israeli demand to establish a jewish prayer space inside the open court of the compound the increased use of the name al aqsa is particularly striking against the background of what is written on the web site of the jerusalem waqf under the leadership of former palestinian mufti sheikh ikrima sabri there it is asserted that al masjid al aqsa was erroneously called by the name al haram al qudsi al sharif and that the site s correct name is al aqsa this statement was written in the context of a fatwa in response to a question addressed to the web site s scholars regarding the correct interpretation of the isra verse in the quran 17 1 which tells of the prophet muhammad s miraculous night journey from the sacred mosque to the farthest mosque al aqsa in proof of this sabri quotes ibn taymiyya who denied the existence of haram in jerusalem a claim that actually serves those seeking to undermine the city s sacred status sabri also states that arab historians such as mujir al din al hanbali author of the famed fifteenth century work on jerusalem do not make use of the term haram in connection with the al aqsa site both ibn taymiyya and mujir al din were affiliated with the hanbali school of law the relatively more puritan stream in islam that prevailed in saudi arabia the hanbalies rejected innovations such as the idea of a third haram one cannot exclude the possibility that the saudis who during the 1980s and 1990s donated significant funds to islamic institutions in jerusalem exerted pressure on palestinian muslim figures to abandon the term haram in favor of al aqsa the al aqsa brand name has thus become popular and prevalent al haram al sharif is still used by official bodies the organization of the islamic conference oic the arab league in contrast to religious entities the public currently uses the two names interchangeably during the last generation increasing use has been made of the term al aqsa as a symbol and as the name of various institutions and organizations thus for example the jordanian military periodical that has been published since the early 1970s is called al aqsa the palestinian police unit established by the pa in jericho is called the al aqsa division the fatah s armed organization is called the al aqsa brigades the palestinian police camp in jericho is called the al aqsa camp the web sites of the southern and northern branches of the islamic movement in israel and the associations that they have established are called al aqsa the intifada that broke out in september 2000 is called the al aqsa intifada and the arab summit that was held in the wake of the intifada s outbreak was called the al aqsa summit these are only a few examples of a growing phenomenon 1 2 dan bahat 1990 the illustrated atlas of jerusalem simon schuster pp 81 82 andreas kaplony 2009 635 638 1099 the mosque of jerusalem masjid bayt al maqdis in oleg grabar and benjamin z kedar ed where heaven and earth meet jerusalem s sacred esplanade yad ben zvi press pp 100 131 1 2 3 f e peters 1985 jerusalem princeton university press pp 186 192 isbn 978 0 691 07300 2 yehoshua frenkel jerusalem in abdelwahab meddeb benjamin stora eds a history of jewish muslim relations from the origins to the present day princeton university press 2013 p 108 john wilkinson 2002 jerusalem pilgrims before the crusades p 170 the dome of the rock as palimpsest necipoglu muqarnas 2008 matthew gordon 2005 the rise of islam greenwood publishing group p 44 isbn 978 0 313 32522 9 retrieved 3 october 2010 mahdī ʻabd al hādī passia 2007 documents on jerusalem passia palestinian academic society for the study of international affairs p 247 isbn 978 9950 305 19 9 retrieved 3 october 2010 the islamization of the temple mount culminated at the end of the seventh century with the establishment of the dome of the rock above the foundation stone and the construction of the al aqsa mosque in the south of the temple mount oleg grabar the haram ak sharif an essay in interpretation briifs vol 2 no 2 autumn 2000 archived 2012 10 04 at the wayback machine 1 2 elad 1999 pp 31 32 1 2 3 grabar 1986 p 340 1 2 3 4 yavuz 1996 p 153 elad 1999 p 33 allan 1991 p 16 elad 1999 p 36 note 58 allan 1991 pp 16 17 bacharach 1996 p 30 1 2 bell 1908 p 116 grafman rosen ayalon 1999 p 2 1 2 elad 1999 p 39 1 2 elad 1999 p 36 1 2 3 4 5 grabar 1986 p 341 le strange 1890a pp 90 91 elad 1999 pp 36 37 elad 1999 pp 26 36 37 elad 1999 pp 37 38 grafman rosen ayalon 1999 p 6 1 2 goitein 1986 p 326 1 2 pruitt 2017 p 36 1 2 pruitt 2017 pp 36 37 1 2 3 4 5 6 grabar 1991 p 707 pruitt 2017 p 37 jeffers 2004 pp 95 96 le strange 1890a pp 98 99 pruitt 2017 pp 37 38 pruitt 2017 pp 36 38 le strange 1890a pp 94 98 99 pruitt 2017 p 41 1 2 grabar 1986 p 342 goitein 1986 pp 326 327 goitein 1986 pp 328 329 1 2 3 4 pruitt 2017 p 45 1 2 grabar 1991 pp 707 708 pruitt 2017 pp 45 46 1 2 3 pruitt 2017 p 46 pruitt 2017 p 47 1 2 le strange 1888 pp 36 37 pruitt 2017 p 44 pruitt 2017 pp 39 43 pruitt 2017 pp 50 51 pruitt 2017 pp 44 45 goitein 1986 p 328 pringle 2007 p 403 1 2 boas 2001 p 91 selwood dominic birth of the order archived from the original on 17 december 2013 retrieved 20 april 2013 1 2 3 4 5 ma oz moshe and nusseibeh sari 2000 jerusalem points of friction and beyond brill pp 136 138 isbn 90 411 8843 6 the history channel decoding the past the templar code 7 november 2005 video documentary written by marcy marzuni barber the new knighthood p 7 hancock lee saladin and the kingdom of jerusalem the muslims recapture the holy land in ad 1187 archived 12 september 2019 at the wayback machine 2004 the rosen publishing group isbn 0 8239 4217 1 madden 2002 p 230 hava lazarus yafeh 1 december 1981 some religious aspects of islam a collection of articles brill archive p 69 isbn 978 90 04 06329 7 retrieved 3 october 2010 in the same way when jerusalem was taken back under the leadership of saladin in 1187 and particularly from the 13th century and on a great deal of building activity began around the temple mount and in the whole city obviously so as to establish its islamic character 1 2 al aqsa guide archived 6 october 2008 at the wayback machine friends of al aqsa 2007 pappe ilan 2012 chapter 2 in the shadow of acre and cairo the third generation the rise and fall of a palestinian dynasty the huyaynis 1700 1948 saqi books isbn 978 0 86356 801 5 archived from the original on 15 july 2020 retrieved 14 august 2015 1 2 hashemite restorations of the islamic holy places in jerusalem archived 2008 02 23 at the wayback machine jordanian government website 1 2 yuvaz 1996 pp 149 153 fr alexander lucie smith jerusalem s archives a tantalising glimpse of a lost world catholic herald 29 august 2019 accessed 14 june 2023 hamilton 1949 pp 1 2 archived 26 october 2020 at the wayback machine 1 2 baruch et al 2018 pp 13 14 1 2 3 michelina di cesare 2020 the mosaic pavement beneath the floor of al aqṣā mosque a case study of late antique artistic koiné in fabio guidetti and katharina meinecke ed a globalised visual culture oxbow pp 289 320 sachar howard m 2013 a history of israel from the rise of zionism to our time 2nd ed knopf doubleday publishing group isbn 978 0 8041 5049 1 retrieved 2016 03 20 fischer n 2019 religious ritual injustice and resistance praying politically in israel palestine in moyaert marianne ed interreligious relations and the negotiation of ritual boundaries palgrave macmillan pp 61 82 doi 10 1007 978 3 030 05701 5_4 isbn 978 3 030 05700 8 s2cid 201363247 the burning of al aqsa time 29 august 1969 p 1 archived from the original on 28 june 2011 retrieved 1 july 2008 madman at the mosque time 12 january 1970 archived from the original on 30 october 2010 retrieved 3 july 2008 esposito 1998 p 164 1 2 3 al aqsa mosque restoration archived 3 january 2009 at the wayback machine archnet digital library dumper 2002 p 44 sprinzak 2001 pp 198 199 dumper michael badran amneh 2024 12 30 routledge handbook on palestine taylor francis isbn 978 1 040 19294 8 1 2 3 contested holiness jewish muslim and christian perspectives on the temple mount in jerusalem rivka gonen ktav publishing house inc 2003 p 167 8 remnants of the temple danny rubinstein september 12 2004 hershel shanks 14 october 2007 jerusalem s temple mount from solomon to the golden dome continuum p 76 isbn 9780826428844 retrieved 3 october 2010 in recent years solomon s stables have been in the news the story is part of the larger story of the recent islamization of the temple mount israel jordan said holding talks to end conflict at temple mount gate times of israel 6 march 2019 retrieved 21 march 2021 provocative mosque visit sparks riots bbc news bbc mmviii 28 september 2000 archived from the original on 29 january 2019 retrieved 1 july 2008 khaled abu toameh how the war began archived from the original on 28 march 2006 retrieved 29 march 2006 in a ruined country the atlantic monthly online september 2005 archived from the original on 30 august 2008 retrieved 5 march 2017 israeli occupation forces breach al aqsa mosque for the first time since 1967 middle east monitor archived from the original on 23 december 2014 retrieved 23 december 2014 tondo lorenzo tantesh seham 20 march 2026 the saddest day for muslim worshippers in jerusalem al aqsa mosque closed at eid the guardian retrieved 27 april 2026 al aqsa mosque reopens after 40 day closure by israel anadolu agency in turki...