| JERUSALEM Meetings 2000 |  |
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10 July 2000
The Question Of Jerusalem
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The Holy Land, Jerusalem and Al-Aqsa Mosque in Islamic Sources Dr. Mustafa Abu Sway Lecturer at Al-Quds University This article explores the Islamic worldview regarding the Holy Land, Jerusalem and Al-Aqsa mosque. The basic “Islamic sources” are the Qur’an and the traditions (Hadith) of Prophet Muhammad (Peace be upon him). Other sources, such as commentaries on the Qur’an, will be consulted to reflect the position of the scholars, and the place the Holy Land occupies in the Muslim psyche. However, I will attempt to keep such input to a minimum allowing the Qur’an and the Hadith, the two most sacred Islamic sources, to speak for themselves as much as possible. Islam recognizes that the Holy Land is sacred to the People of the Book. When it is said that the Holy Land is the land of the prophets, certainly the prophets of the Children of Israel are included and constitute a continuum in the line of prophecy, which began before them and continued after them. Almost every prophet lived in the Holy Land, or had a special relationship with it, including those who were born elsewhere. An example of the latter is Abraham (Peace be upon him). After he destroyed and mocked the idols of his people, they planned violence against him: But We delivered him and (his nephew) Lut (and directed them) to the land which We have blessed for the nations. Qur’an, 21:71 An example of a prophet who had a special relationship with the Holy Land and Jerusalem in particular is the Prophet Muhammad (Peace be upon him). The Qur’an stated in the chapter of the Children of Israel, or Al-Isra’, that he was taken in a night journey miraculously from the sacred Mosque to the Farthest Mosque (Al-Masjid Al-Aqsa): Glory be to (Allah) Who did take His Servant for a journey by night from the Sacred Mosque (Al-Masjid Al-Haram) to the Farthest Mosque (Al-Masjid Al-Aqsa) whose precincts 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). Qur’an 17:1 The Hadith, Qur’an commentators, and all of Islamic tradition take this particular verse seriously and considers the Sacred Mosque to be in Mecca and the Farthest Mosque to be in Jerusalem. No Muslim scholar challenged this position throughout the Islamic intellectual history. It is supported in the text by God having blessed the Farthest Mosque’s precincts, referring to the Holy Land by virtue of the hermeneutical principle of qiyas. The parameters of this blessed land go beyond what is between the Jordan River and the Mediterranean. Ibn Kathir, a medieval Muslim scholar, reported the commentary of several early Muslim scholars on verse 21:71. According to the famous Ubayy Ibn Ka’b, the blessed land is Al-Sham (i.e. Greater Syria, which includes Jerusalem). The great early commentator, Qatadah, adopted the same position.1 A more detailed account of the Night Journey and the Ascension (Al-Isra’ and Al-Mi’raj) and their relation to Jerusalem will follow. In addition, there is another verse in the Qur’an with reference to this line of blessing: Between them and the cities on which We had poured Our blessings, We had placed cities in prominent positions, and between them We had appointed stages of journey in due proportion: “Travel therein secure, by night and by day.” Qur’an, 34:18 According to Mujahid, Al-Hassan, Sa’id Ibn Jubyr, Malik, Qatadah, Al-Dahhak, Al-Sadiyy, Ibn Zayd and many other respected early Muslim scholars, the blessed cities are those of Al-sham. Ibn ‘Abbas, the prominent early scholar of the Qur’an who was also a cousin and companion of the Prophet, maintained that the “blessed cities” is a reference to Bayt Al-Maqdis (i.e. Jerusalem).2 Though there are several references to the land, the term “Holy Land” (Al-Ard Al-Muqaddasah) is mentioned only once in the Qur’an: Remember Moses said to his people: “O my People! Call in remembrance the favor of God unto you, when He produced prophets among you, made you kings, and gave you what He had not given to any other among the peoples. “O my People! Enter the Holy Land which God has assigned unto you, and turn not back ignominiously, for then will you be overthrown, to your own ruin,” Qur’an, 5:20-21 The context is that of Moses (Peace be upon him) inviting the Children of Israel to enter the Holy Land after he delivered them miraculously from Egypt across the sea. The Children of Israel refused to enter the land, because it meant that they had to fight its people, who were known for their exceeding strength. This rejection earned them divine punishment: God said: “Therefore will the land be out of their reach for forty years: in distraction will they wander through the land: but sorrow you not over these rebellious people.” Qur’an, 5:26 This verse is read in two very different ways, each one arriving at a very different meaning. The first way as shown above divides the verse into two parts, the first of which ends after “years”. This way of dividing the verse indicates that the Children of Israel were forbidden to enter the Land temporarily because of their disobedience. The second also divides the verse into two parts, the first of which ends after “reach”. Some scholars interpreted this way of dividing the verse to mean that the Children of Israel were forbidden to enter the Land in an absolute sense, again as a result of their disobedience. I am personally inclined toward the first reading, which considers the prohibition temporarily, and the entry to the Holy Land conditional. Sayyed Qutub stated in In the Shade of the Qur’an, a contemporary Qur’anic exegeses, that the reason for this prohibition is to allow room for a new generation of Israelites to be brought up.3 I would add that the new generation was ready to submit to the will of God, and therefore qualified for the entry to the Holy Land as “submitters”, those who submit their personal wills entirely to the will of God. The meaning of “Muslims” is also submitters. The Qur’an states in clear terms that righteousness is a prerequisite for inheriting lands: Before this We wrote in the Psalms, after the Message (given to Moses): “Mt servants, the righteous, shall inherit the earth”. Other verses in the Qur’an directly associate the religious state of the Children of Israel to the inheritance of the Land: And We made a people, considered weak (in Egypt), inheritors of the East and West of the Land (i.e. all of it), whereon We sent down Our blessings. The fair promise of your Lord was fulfilled for the Children of Israel, because they had patience and constancy, and We leveled to the ground the great works and fine buildings which Pharaoh and his people erected. Qur’an 7:137 According to these verses, right relationship with God, which means submission to his will, is the absolute criterion for inheritance of the land. Of critical importance to the Qur’an is the fact that genetic or biological decent is never sufficient in itself to merit such inheritance. Jerusalem, or Bayt Al-Maqdis (House of the Holy) is, by definition, a holy place. It is included in verse 17:1, either by referring to the Al-Aqsa Mosque or to its precincts about which God said: “We did bless”. The great 14th century Muslim scholar, Ibn Kathir, said that Al-aqsa Mosque and “Bayt Al-Maqdis” are used interchangeably whereby one of them is used as a metaphor of the other, as in the following hadith: Maimuna said: “O Messenger of Allah! Inform us about Bayt Al-Maqdes!” He said: “It is the land where people will be gathered and resurrected (on the Day of Judgement). Go (grammatically imperative!) and pray in it, for a prayer in it is the equivalent of a thousand prayer in other (mosques).” I said: “What if I couldn’t reach it? He said: “Then you send a gift of oil to it in order to be lit in its lanterns, for the one who does so is the same like the one who has been there.”5 The hadith shows that it is the religious duty of Muslims all over the world to maintain Al-Aqsa Mosque both physically and spiritually. The relationship with Al-Aqsa Mosque is primarily fulfilled through acts of worship, but the physical maintenance of the Mosque is also part of the responsibility of all Muslims. The fulfillment of both duties will be impaired as long as Al-Aqsa Mosque remains under occupation! The truth of the matter is that under Israeli occupation, Muslims do not have free access to the Mosque. Those Muslims who are prevented from praying there and from supporting it are denied the ability to fulfill critical religious responsibilities. Since the miraculous Night Journey of Prophet Muhammad (Peace be upon him), al-Isra’ wa al-Mi’raj, took place more than fourteen centuries ago, Muslims have established a sublime and perpetual relationship with Al-Aqsa Mosque. The prophet was taken from Al-Masjid Al-Harm in Mecca to Al-Masjid Al-Aqsa in Jerusalem. This event marked a twining relation between the two mosques. The Qur’an reminds Muslims and non-Muslims of this important event at the beginning of Surah Al-Isra’ (17:1) which was mentioned earlier. When the prophet (Peace be upon him) reported the event to the people of Mecca, they challenged him to prove it by describing Jerusalem to them, because they were familiar with it through their caravan trading. They used this story to undermine his credibility as a prophet, for they knew that the journey from Mecca to Jerusalem would take several weeks during that time in each direction. They were considering Muhammad’s abilities, not that of the Omnipotent God! There are many references to this event in the Qur’an and the traditions of the Prophet (Peace be upon him), to the extent that it is not possible to cover all the details of the Isra’ and the Mi’raj in such an article. The basic story is that Prophet Muhammad (Peace be upon him) was taken by the archangel Gabriel on a supernatural animal (Al-Buraq) from Mecca to Jerusalem and then to heaven, where he received the commandment for the five daily prayers. On his way back the route of the journey passed through Jerusalem, and there he led the other Prophets in prayer. The part of the journey from Mecca to Jerusalem is called Isra’, and the ascension to heaven is called Mi’raj. This journey took place during what is described as the Year of Sorrow (‘Am Al-Huzn). It was during this year that the prophet lost two of his most important supporters: his wife Khadijah and his uncle, Abu Talib, who despite the fact that he never embraced Isalm defended his nephew against the powerful tribes of Mecca. The greatest Hadith scholars, Al-Bukhari and Muslim, narrated that the Prophet (Peace be upon him) said: “When (the Meccan tribe of) Quraish did not believe me (about the Night Journey), I stood in the Hijr 6 and God revealed to me Bayt Al-“Maqdis (i.e. Jerusalem) and I began describing its signs to them while I was looking at it.” This Hadith provides the setting for interpreting verse 17:1, and explains why Muslims believe that the “Farthest Mosque” is in Jerusalem. The twinning relationship manifests itself in the fact that another term “the Sanctuary” or Al-Haram also refers to Al-Aqsa Mosque, deriving from the name “the Noble Sanctuary” or Al-Masjid Al-Haram in Mecca. This reflects the very close relationship between the two mosques in Islamic consciousness. It should be noted that the Qur’anic reference to the Al-Aqsa Mosque as a mosque took place years before the actual arrival of Muslims to Jerusalem; therefore, Muslims believe that Al-Aqsa Mosque was designated as a mosque by God. Other than the three Mosques of Mecca, Medina and Jerusalem, Muslims are free to choose the site for a new mosque. Once it is established, however, it remains a mosque forever. The journey by night establishes Jerusalem as a transit station or a gate to the heavens. God could have taken His Prophet (Peace be upon him) directly from Mecca to heaven, but He didn’t. Al-Aqsa Mosque has a very prominent place in the event, as it was the place where the Prophet (Peace be upon him) led the other prophets and messengers in prayer. This act is interpreted, among other things, as inheriting the responsibility for maintaining the mosque. Bayt Al-Maqdis became the first Qiblah, or direction of prayer. Al-Bara’ said: “We have prayed with the Messenger of Allah (Peace be upon him) in the direction of Bayt Al-Maqdis for sixteen or seventeen months. Then we wre directed to the Ka’bah (in Mecca)”.7 Despite the change of the Qiblah, the mere fact that Muslims prayed in the direction of Jerusalem is an indication of its prominence. According to the Islamic worldview, however, the mosque in Mecca was the first ever established by God for humankind, so it should not be surprising that the Qiblah was shifted back to it. The first House (of worship) appointed for men, was that at Bakkah (Mecca): full of blessing and of guidance for all the worlds. Qur’an, 3:96 The same position is confirmed in a hadith narrated by Al-Bukhari and Muslim: Abu Dhar Al-Ghafari – May God be pleased with him- said: “I said: “O Messenger of Allah: Which mosque was established first on earth? He said: Al-Masjid Al-Haram (in Mecca). I said: Then which one? He said: Al-Masjid Al-Aqsa (in Jerusalem). VI said: How much time was between them?” He said: Forty years, and when it is time for prayer, wherever you are, pray, for that where the merit is (????) .” The Qur’an teaches that, while a single system of ethics and belief should be common to the revelations and Scriptures of all peoples, the specific laws of ritual and behavior (i.e. Shari’ah) may vary among peoples and religions. “… To each among you have We prescribed a Law and an Open Way. If Allah had so willed, He would have made you a single People, but (His plan is) to test you in what He has given you: so strive as in a race in all virtues.” Qur’an, 5:48 It should not be surprising, therefore, that Jews pray toward Jerusalem while Muslims pray toward Mecca. This fact does not reduce the sanctity of Jerusalem for Muslims. The second chapter of the Qur’an (verses 142-150) addresses the change of the Qiblah in detail. The basic message is that both directions of prayer are from God and that “the people of the Book know that Truth is from their Lord”. In the area of Fiqh, it is prohibited to relief oneself (eg. urinate) in the open space in the direction of both, Al-Masjid Al-Haram and Al-Aqsa Mosque. The hadith that declares such prohibition refers to these two mosques as the “two Qiblahs”8. Moreover, the importance of Al-Aqsa Mosque in the life of Muslims is reflected in the many other traditions of the Prophet. One of these traditions, narrated by Al-Bukhari and Muslim, makes it clear that travelling in order to visit mosques for religious purposes, is permitted to three mosques only: Al-Masjid al-Haram (in Mecca), Al- Masjid al-Nabawi (in Medina) and Al-Masjid Al-Aqsa (in Jerusalem). It is for this reason that prior to the 1967 war that led to the occupation of the remainder of Palestine (the West Bank including East Jerusalem and the Gaza Strip), many Muslims used to perform Hajj to Mecca, visit Medina, and then visit the third most holy site in Islam, Al-Aqsa Mosque. Many would settle in Jerusalem because of its sanctity. There are many neighborhoods and lodges that still carry the names of the countries from which these pilgrims came. Examples include the Moroccan neighborhood (confiscated after the 1967 war and annexed to the Jewish Quarter in the old city), the Afghani Zawieh (now a Sufi lodge headed by a Sheikh who is descended from an Afghani family), and the Indian Zawieh (a lodge for the Indian visitors but used for different purposes now). In fact, many family names in Jerusalem reflect a rainbow of backgrounds from Europe, Asia and Africa. Muslims began to relocate into this part of the world during the time of the second Caliph ‘Umar Ibn Al-Khattab. ‘Umar himself, as a Caliph, never left Medina to any city that the Muslims conquered except for Jerusalem, which shows his deep appreciation and recognition that the city has for Muslims. After conquering Jerusalem (without shedding a drop of blood and relating to the religious sites of Jerusalem with utmost respect), ‘Umar requested that some companions of the Prophet (Peace be upon him) remain in Jerusalem in order to assume public offices and to teach at Al-Aqsa Mosque. Two of these companions, ‘Ubadah Ibn Al-Samit (d. 34 A.H.) and Shaddad Ibn Aws (d. 58 A.H.), are buried in the cemetery located just outside the eastern walls of the Old City, opposite the Bab Al-Rahamah (the Golden Gate). Being a Jerusalemite myself and living only a short walking distance from the Al-Aqsa Mosque, I have witnessed the influx of Muslim pilgrims from many parts of the world immediately after the Hajj season prior to 1967. Unfortunately, the Israeli occupation sealed off Palestine from the rest of the Muslim world. After more than three decades Al-Aqsa Mosque is still deprived of hosting the great and wonderful flow of Muslims who visit Al-Masjid Al-Haram in Mecca and Al-Masjid Al-Nabawi in Al-Medina. Al-Aqsa Mosque was developed and the buildings expanded on a large scale during the reign of the two seventh century Umayyad Caliphs, Abd Al-Malik Ibn Marwan and his son Al-Walid, to the extent that it surpassed the architectural grandeur of all mosques. The magnificence of the architecture of the Dome of the Rock and the southernmost building of the Al-Aqsa Mosque is witness to the importance of these holy sites in Islam. Some critics of Islam have claimed that because Jerusalem was never a political center of the Islamic world, it could not have been held in high esteem by Islam. This is a false argument for even Mecca, the most sacred religious site of the Islamic world, was never the capital of any Islamic state. This certainly does not negate the importance of sacred religious sites. According to Islam, people may receive divine punishment for evil acts but not for evil thoughts or ill intention. The one exception to this rule is within the sacred precincts of Mecca, where ill intentions as well as ill actions are held accountable9. Knowing that this is the case, many Muslim scholars used to shorten their stay in Mecca after performing the pilgrimage in order to avoid the possibility of being held adversely accountable for possible negative thoughts and intentions. This issue may lay behind the decision to keep political power away from the holy cities of Mecca and Jerusalem, for politics may sully, both in thought and acts, the righteousness of people and therefore the sanctity of religious sites. There are many other traditions extolling the special merits of Jerusalem, including the view that praying at Al-Aqsa Mosque is far more efficacious than prayers in other locations (with the exception of the two mosques of Mecca and Medina). Furthermore, initiating the minor Hajj (the ‘Umrah) at Al-Aqsa Mosque is equivalent to performing Hajj. Numerous traditions celebrate and glorify Al-Aqsa, Jerusalem and the entire Holy Land, so many that most cannot be described here. I will end this brief article by mentioning an interesting and relevant exchange of letters about Jerusalem that took place between two prominent companions of the Prophet. In a tradition narrated in Imam Malik’s greatly respected Hadith collection known as Al-Muwatta’, Abu Al-Darda’ invited Salman Al-Farisi to come to Bayt Al-Maqdis (literally, the House of the Sanctified). Salman replied by saying that the Land cannot sanctify anyone. Only one’s good deeds may bring one true sanctity. 1-
Ibn Kathir, Tafsir (Beirut: Dar Al-Jeel, 1988) vol. 3, p. 180. |