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Standart Masjıd-al-aqsa

MASJID-AL-AQSA
Masjid-al-Aqsa, as stated in Quran, has got a very special meaning among Islam societies in that it is the place where Allah made the prophet Muhammad(peace and blessings be upon him) walk at night in order to reveal some of His ayat of the Quran and conveyed the first revelation to the holy prophet near the last lote tree.( a kind of Arabian cherry blossom).However, as time goes by, some legends about the prophet Muhammad’s receival of the first revelation were fabricated and verses of the Quran were taken away from their real expressions, so this meaning gained a new attribute with the effects of fictitious stories. Consequently, people’s opinions inclined towards these superstitions. The people making comments based on these groundless rumours claimed that Masjid-al-Aqsa towards which the prophet Muhammad was made to walk by Allah is the temple which is situated in Jerusalem today. They also asserted that he was bestowed upon the miracle of ascension to the heaven there. They caused these mistakes which they put forward through insistence to be written in the books in this manner. Under the effect of this misinformation and lots of groundless rumors, 90-100 years after the prophet Muhammad, a distorted comprehension and superstition rose among the Muslims: It was believed that the prophet Muhammad went from Masjid-al-Haram to Masjid-al-Aqsa in Jerusalem on foot at the night of the first revelation and there he rose to the sky and talked to Allah and Jibreel. However, people of Mecca living in those times probably knew the place of the first revelation, Cennet’ul -Mevâ(the Garden of Abode) there, lote trees and the lote tree of the uttermost boundary. For this reason, they didn’t ask any questions as to where this place is and they didn’t interpret this phenomenon as the prophet’s ascending to the sky and talking to Allah and Jibreel.
Since very significant topics as regards the night of the first revelation such as the revelation not being delivered to the prophet Muhammad by Jibreel; the prophet Muhammad not rising to the sky and Cennet’ul-Mevâ(the Garden of Abode) not being a place in the heaven in Akhira(the hereafter) were analysed in our study called Tabyin al-Quran(Tabyin, is a term derived from bayan, which is a term used in the Quran in connection with enlightening people with divine truth) and our other writings, we only focus on where Masjid-al-Aqsa is here.
The expression of Masjid-al-Aqsa which only takes place in the first ayah(verse) of Surah Isra(the night journey) means “the farthest masjid”. For a masjid to be referred as this, there should be more than one masjid in the surrounding area; and one of these masjids should be farther to the centre than the others. Otherwise, this expression becomes faulty in regard to semantics.
On the other hand, it is understood that Masjid-al-Aqsa is geograhically almost outside “the sacred place”, in other words, at an edge of this place, by means of the phrase “Masjid-al-Aqsa edge of which we made sacred” in the ayah in which the expression of Masjid-al-Aqsa takes place. In this case, it is necessary to find first where “the sacred place” is and then to determine where the edge of this place is.
In Quran, it is explained where “ the sacred place” is.
Surah Al-Imran(The Family of Imran); 96:
“The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all the worlds.”

That is to say, the place is Kaaba, in other words Masjid-al-Haram. Now that Masjid-al-Haram means the masjid of the forbidden(Haram) region, the borders of the forbidden/sacred/fertile region at whose centre Kaaba is situated should be determined so that the edges of this region can be ascertained.
In all the documents the topics of which are Mecca and Kaaba, the borders of the forbidden, sacred, fertile region are determined as follows:
-Four miles from Kaaba to Madinah road
-Six miles from Kaaba to Yemen road
-Eleven miles from Kaaba to Taif road
-Seven miles from Kaaba to Iraq road
-Nine miles from Kaaba to Ci’rane valley
-Ten miles from Kaaba to Jeddah road
In this case, Masjid-al-Aqsa mentioned in the verse of Quran which is our subject is supposed to be situated almost outside and at the edge of the region whose borders were determined above.
When we take account of the facts that Masjid-al-Aqsa is almost at the edge of the forbidden/sacred/fertile region (which is fixed in Quran) and that it has to be the farthest masjid to the centre among the masjids situated in that area in regard to semantics, the existence of a masjid with both characteristics can be encountered in the works which mention the history and geography of that period’s Mecca.
According to the information which Vakıdî, one of the first Islam historians, gathered in his book called “Kitab al Maghazî” and the one which el-Ezrakî compiled in his book called “Ehbar-ul Mecca”, there are masjids in other places in Mecca aside from Masjid-al-Haram. Even some houses are used as masjids by the people of Mecca. One of these masjids is called Masjid-al-Aqsa(the farthest masjid), since it is located above Valley Ci’rane which is about nine miles’ distance to Mecca. This masjid was built by a person from Quraysh. Once, the prophet Muhammad came to Masjid-al-Haram by putting on his pilgrim’s garb here and circumambulated the Kaaba. After the conquest of Mecca, the Muslims didn’t restore these small masjids. In spite of this, they performed the namaz in these masjids’ places.(We published the copy of the third volume’s 958th and 959th pages of the work which is protected at Oxford University in our study called Tabyin al-Quran in the fourth volume on the 292nd and 293rd pages) However, this information which appears in only the old copies of the books whose names we mentioned were removed from the subsequent copies somehow. According to us, this distortion probably resulted from the fact that the information in these works contradicted with the claim that Masjid-al-Aqsa mentioned in Quran is the temple in Jerusalem.
According to us, the fact that the information given in these works was rejected on account of some beliefs such as “Why on earth are there masjids in Mecca and in its surroundings where paganism is prevalent before Islam and before the prophet Muhammad was exposed to the first revelation by Allah?” includes a historical mistake. Because, although Mecca’s people of those days who regarded themselves as members of the prophet Abraham’s religion in the frame of their ancestors’ beliefs got distorted, they made the effort to accomplish their religious duties such as salât(to support the society financially and intellectually), sajdah, ruku, hadj as different from their real meanings in the ways that Allah condemned in Quran. Therefore, it shouldn’t be assumed that salât, sajdah and masjid which means a place where people prostrate appeared concurrently with the prophet Muhammad’s becoming a messenger. On the other hand, when we mention a masjid, we shouldn’t consider today’s masjids. For example, when Masjid-al-Haram and Masjid-al-Nabawi are mentioned, their current structures shouldn’t be thought. Those masjids were converted into today’s ostentatious styles in Emevi, Abbasi, Seljuk, Ottoman, Saudi Arabian periods.
Masjids in which people come together so as to prostrate, namely to yield and to sustain the financial and intellectual support for the society consist of just simple constructions with sundried bricks or wooden arbors according to that epoch. What is important is not the shape of that construction but the aim of its usage.
To sum up, Masjid-al-Aqsa which is depicted in Quran is not the masjid in Jerusalem but is an old masjid which is in Mecca, at the edge of the forbidden/sacred / fertile region, on the way of Taif, on the slope of a valley called Ci’rane. Now that where Masjid-al-Aqsa in Quran is situated is understood, it is also essential to research what the construction that is located in Jerusalem today and that is called Masjid-al-Aqsa is.
The Masjid in Jerusalem: Baitul- Maqdis
The masjid in Jerusalem which is mistakenly known as Masjid-al-Aqsa by the majority was built just near the ruins of the masjid known as “Jerusalem Temple” built by the prophets Davud(David) and Süleyman(Solomon), after it had been destroyed by the Romans in 70 AD. Since it was built it has been named as the Ilya Masjid by the Jews and Masjid-al-Muqaddas(the holy house) or Baitul-Maqdis by the Arabs for ages:
JerusalemTemple,…The first temple, was built during the sovereignty of the prophet Süleyman(Solomon) who is the son of the prophet Davud (David) and was completed in 957 before Islam…The king of Babylon Nebuchadnezzar the second had the construction destroyed completely in 586 before Islam. The conqueror of Babylon, Kyros the second(great), allowed the Jews to return to Jerusalem and to rebuild the temple in 538 before Islam. The works were completed in 515 before Islam. The detailed plan of the second temple which was built as an unostentaious duplicate of the original construction could not reach today’s time. …In 66 after Islam, the revolt against Rome focused on the temple in a short time and in 70 after Islam... it resulted in the Roman’s destroying the temple. What has remained from the second temple is just the part of the western wall and the part which is called” Wailing Wall” today.(Ana Britannica, v:19, p:420)
As seen, the temple built by the prophets Davud(David) and Süleyman(Solomon) was demolished in 70 and only a single wall of it has remained today. But today, there are two constructions built on some parts of the temple’s ruins in the 6th and the 7th centuries in addition to this wall. One of them is a basilica which was built by a Byzantine Emperor called Iustinianos who reigned between 527 and 565. This construction was converted into a mosque after the caliph Umar had conquered Jerusalem in 638.(Ana Britannica, v:22, p:304,305)The other construction is Qubbat al-Sakhra which was built by Emevi Caliph Abdul Malik Bin Marwan in 691 nearly in the north of the construction converted into a mosque by Umar.(Ana Britannica, v:19,p:411)
According to some written sources, Abdul Malik Bin Marwan named the construction that was converted into a mosque by Umar “Masjid-al-Aqsa” as a strategy in the political struggle with Abd-Allah Ibn al-Zubayr who was proclaimed as a caliph against him so that it would be a corresponding counterpart with Masjid-al-Haram in Mecca.
As seen, it is not possible that the masjid in Jerusalem, which was named as Masjid-al-Aqsa by Abdul Malik Bin Marwan at least 50 years after the revelation of Surah Isra’s first verse, is Masjid-al-Aqsa which is mentioned in Quran. Besides, it shouldn’t be forgotten that Jerusalem and its surroundings are expressed as Edna-l- Arz (close place) in Quran in the third verse of Surah Rum and those places aren’t called Aqsa (faraway).Furthermore, it is essential to clarify that there is no connection and relationship between the words muqaddas/maqdis/aqsa in regard to semantics or structure as soon as possible in order to prevent a possible misunderstanding.
Nevertheless, when the name given by Abdul Malik Bin Marwan became famous, getting Masjid-al-Aqsa which is mentioned in Quran written as this masjid in the books was the sole way for the ones who fabricated these stories told above and this wasn’t difficult for them. As a result, unfortunately, all the Muslims have accepted this in this way since then and telling, explaining and even thinking its opposite became impossible.
Interestingly enough, Masjid-al-Aqsa takes place in only 3 narrations and there is no expression about where this masjid is even in all these 3 narrations, but, in the narrations in which the temple situated in Jerusalem is implied, this temple is always mentioned as “Baitul- Maqdis”.
Before going on with these narrations, we find it beneficial to remind these important points below and we believe that these points should be known thoroughly and correctly by each Muslim.
Warning
In hadith terminology, “sahih” doesn’t mean absolutely correct and sound but it means “compatible with the certain rules and criteria determined by the authorities of science of hadith.” According to the rules and criteria of the science of hadith, the hadiths that people with justice and zabt(the characteristics of being attentive and meticulous while narrating the hadiths without degenerating and making mistake) bring by transferring from each other; that are reported by means of a chain of narrators uninterruptedly(the related person narrating the hadith should know and see the previous narrator); that are remote from illet(It is a kind of hidden shortcoming which can’t be realized easily by everybody; it gives harm to the structure of the hadith and so leads to weakness) and şazz (narrating a hadith as opposed to common narrations, against the rules of hadiths; that is, the attribute of being unreliable)are called “sahih”. Although the hadiths which are compatible with these rules can be said to be sahih, it can’t be said that they are definitely true and they belong to the prophet Muhammad. Also, some muhaddiths(hadith scholar) accept the hadiths as sahih, while the others don’t regard them as sahih.
Hadith scholars have never criticised the text of the hadiths they narrated. That is, they haven’t taken into consideration if the hadiths are in accordance with mind, science, Quran, fitra (disposition, nature), mutawatir sunnah(sayings and habits of the prophet Muhammad reported by a large number of people), consensus of Muslim community. They weren’t concerned with the fact that only one person narrated the events which should be known and heard by everybody. They took into consideration only the criteria in the definition of sahih and paid attention to if the narrations are compatible with transferring rules.
Unfortunately, some members of religious denominations distorted the 143th verse of Al-Baqarah(the heifer), the 110th verse of Al-Imran(The family of Imran), the 64th verse of Al-Anfal(spoils of war) ,the 100th verse of Al-Tauba(repentance), the 18th verse of Al-Fath(victory),the 8th verse of Al-Hashr(the gathering) in accord with their political views. Also, they decided that the people with the title of sahabiyeen(companions of the prophet Muhammad) are certain to be trustworthy by fabricating various hadiths. Namely, they admitted that all the sahabiyeen are without flaw, defect, lie, shortcoming and hidden intent and clothed all of them with the armor of immunity regardless of the fact that some of them are munafiqeen(people who outwardly pretend to be pious or believers but who actually do not believe nor are they pious). In that case, nobody could show the courage of questioning the narration that was put forward. Consequently, nobody interfered with lie and mistake and they surrendered by saying “if hazrat says so, there is wisdom in his action and it is certainly true.”(every cloud has a silver lining.)Whereas, human kind is by no means innocent. Also, it shouldn’t be forgotten that people who are called munafiqeen in Islam’s literature consist of some of the people who are around the prophet Muhammad and those whom we call sahabiyeen. We shouldn’t ignore the fact that other religious figures like them can perform every kind of treachery and sly animosity, as in that period.
As a result, by means of this sort of acceptance, both the efforts of degenerating the pure Islam religion were supported thanks to the lies of some people and the sovereignities acquired by those people unjustly and their illegitimate actions were made legitimate. The ones who became silent after their political power had been seized in the lifetime of the prophet Muhammad took their revenge in the years to come after the prophet’s death by means of this method.
The scholars of religion who knew these sophistries mediated the rise of hundreds of new lies and mistakes instead of rejecting them by saying that “this is a lie and mistake” so that they could rationalize them.
After this warning, we can go on our research which is related to where Masjid-al-Aqsa mentioned in Quran is with narrations.
Masjid-al-Aqsa in the Narrations
As stated above, the name of Masjid-al-Aqsa takes place only in three narrations.
The 1st narration:
Sahih Al-Bukhari, 21st book, 1st chapter, 1st hadith: Volume 3/1130
“……He related to us from Abu Huraira, the Prophet said, "Do not set out on a journey for worshipping except for three Masjids, i.e. Masjid-al-Haram, Masjid-al-Rasulullah, and Masjid-al-Aqsa .”

The 2nd narration:
Sahih Al-Bukhari, 21st book, the eighth hadith:
Shube related to us from Abdulmalik Ibn Umeyr. He said: I heard from Quza’a who is under the protecion of Ziyâd, he said: I heard from Abu Said Al-Khudri; he was narrating four things from the prophet which both puzzled and pleased me. The prophet Muhammad said so: “No woman should travel on a journey of two days except with her husband or a Dhi-Mahram. No fasting is permissible on the first day of Eid-ul-Fitr and four days of the Eid-al –Adha. Besides, there is no namaz after two kinds of namaz: one is after the morning compulsory prayer until the sun rises, the other one is after the Asr prayer till the sun sets. One shouldn’t set out on a journey except for three masjids: Masjid-al-Haram, Masjid-al-Aqsa and my masjid.
According to the determination of Ezraki, Shihab al-Zuhri, who is one of the palace servants, distorted this narration in order to ingratiate himself with the powers that be and to legitimize them. He transformed the prophet’s expression from “One can set out on a journey for only 3 masjids: The masjid of İbrahim(Abraham) (Kaaba), my masjid, Süleyman’s(Solomon) masjid.” to “One can set out on a journey for visiting only three masjids: These are Masjid-al-Haram, my masjid, Masjid-al-Aqsa.”(Comprehensive information is in Ezraki’s)
Although these two narrations are the same, their narrators are different. While the first narration has its origin from Abu Huraira, the sub-narrator is Abu Said Al-Khudri in the second one. Different narrations of the others about this subject were also distorted by Shihab. According to us, the narration which is put forward as original is also fictitious. Because, in most verses of Quran (Al-Imran; 137, Al-Anaam; 6, 11, Yusuf; 109, An –Nahl; 36, Al-Hajj, 46, An-Naml; 69, Al-Ankabüt; 20, Ar-Rüm; 9, 42, Fatir; 44, Al-Mümin; 21, 82, Muhammad; 10) seyrusefer (navigation) is ordered. It is impossible for the prophet Muhammad to prohibit or set a limit to these divine orders of Allah.
The 3rd narration:
It can be seen in the 8th volume, on the 134th page of the Hadith Encyclopedia called Kutub-i Sitte which was translated by Prof İbrahim Canan. Almost everybody has this encyclopedia in their hands . (This narration took place in various subjects in Bukhari’s, Muslim’s, Tirmidhi’s, Nasai’s, Ibn Majah’s books repeatedly.)
Ibrahim Ibn Yazid et-Teymi is telling: I was learning Quran at the edge of the courtyard of the masjid. Meanwhile, when I read a verse of Quran related to prostrating, my father was prostrating himself. I asked him: “Why are you prostrating on the road daddy?” He said:”I heard Abu Zarr RA(May Allah be pleased with him) say so: I asked Rasulullah(the prophet Muhammad),”Which masjid was built first on the earth?” He said, “Masjid-al-Haram” .I asked, “Which one was built next?” He replied, “ Masjid-al-Aqsa”. I asked, What was the period in between them?” He replied, “forty years.”He then added: all the earth is a masjid for you, so perform your namaz wherever the time for namaz comes upon you, because there is virtue in it.
This narration took place in Kitabul-Anbiya by Sahih Al-Bukhari in the 40th and 98th hadiths. It is also in Abu Zarr’s but the last narrators are different. The name of Masjid-al-Aqsa is mentioned in the texts there, too. The important point that should be taken into consideration in this third narration is that there are 40 years between the constructions of Masjid-al-Haram and Masjid-al-Aqsa. However, this situation isn’t correspondent with the historical facts, because there should be approximately a thousand or a thousand and 200 years between the construction of Masjid-al-Haram which was built by the prophet İbrahim(Abraham)(Al-Baqarah;127) who lived at the beginning of 2000 B.C.(Ana Britannica, v:16,p:234) and the masjid built by the prophet Davud(David) who reigned between the years 1000-962 BC (Ana Britannica, v:9, p:340)and the prophet Süleyman(Solomon) who ascended the throne after him. It can be inferred from this that Masjid-al-Aqsa mentioned in the narrations can’t be the masjid built by the prophets Davud and Süleyman in Jerusalem and also the period of 40 years which is put forward in the third narration is a made-up story. Although this made-up story in the narrations is attributed to the prophet Muhammad, which is unthinkable, who invented these stories is obvious.
In the period when Quran was revealed and in the next years, the masjid in Jerusalem is remembered, written and known as Baitul-Maqdis. Indeed, the expression of Baitul-Maqdis was used for the masjid in Jerusalem in all the sahih narrations which were attributed to the prophet Muhammad and the Sahabiyeen.
The first narration;
The 95th, the 17th volume of the book Kutub-i Sitte prepared by Prof İbrahim:
Meymune RA, the person who was set free by Rasulullah, is telling: I said,“O Allah’s Rasul(the prophet Muhammad)!Provide us with fatwa about Baitul-Maqdis.” He said so: “It is the place of mahşer and menşer [the place where people will gather on the day of judgement and the books of deeds(the performance of one’s religious duty) will be spread.] Go there and perform the namaz in it, because a prayer which will be performed there is like one thousand prayers elsewhere.
I asked again: “What should I do if I am unable to go there?” He gave this answer: “You can donate some oil to be used in the lamps. It is used for illuminating that place. The one who does so is like the one who arrives there.
Note: This narration has a lot of defective points. But we don’t discuss the other matters, since we look through this narration in the frame of our subject, that is, “Baitul- Maqdis”.
The Second Narration
The 17th volume, the 96th page of the book called Kutub-i Sitte prepared by Prof. İbrahim Canan:
Abdullah Bin Amr RA is telling: Rasulullah said: “When Süleyman(Solomon), who is the son of the prophet Davud(David), completed the construction of Baitul- Maqdis, he demanded 3 things from Allah: to arrive at a decision in accordance with Allah’s verdict, sovereignty which won’t be granted to anybody after him; the people who comes to this masjid only to perform the namaz should be purified off sins and they should be as innocent as a newborn babe. Then, he said, the first two of them were given, I hope the third has been given, too.
As seen in the narrations above, the name of the masjid in Jerusalem is not “Masjid-al-Aqsa” in that period but “Baitul-Maqdis” .
Baitul-Maqdis in Jerusalem has an importance in the history of Islam, because while the prophet Muhammad was performing the namaz in order to provide unity in the direction during his migration to Madinah(hegira), he turned himself towards Baitul-Maqdis and this situation continued for a long time.
The Narrations Related to Turning Directions Towards Baitul-Maqdis:
The 1st Narration;
The 17th volume, the 26th and 27th pages of the book Kutub-i Sitte prepared by Prof İbrahim Canan.
Al-Bara is telling: We performed the namaz facing Baitul Maqdis together with Rasulullah for eighteen months. The direction of Qibla was changed towards Kaaba two months after his entering Medinah. While Rasulullah was performing his namaz in the direction of Baitul Maqdis, he was turning his face towards the sky very often. Allah knew what the prophet felt in his heart of hearts, that is to say, the wish of turning towards Kaaba. One day, Jibreel Alayhis Salaam (peace be upon him) rose. Rasulullah followed Jibreel with his eyes as it was rising between the earth and the sky.He was observing what kind of divine inspiration he will declare .Afterwards, Allah, the Almighty(Al-Azeez) and the Glorious(Al-Jaleel) revealed the verse of the Quran(Al-Baqarah,144), “We see the turning of thy face to the heavens….”. We had just performed the second Rakaah(prescribed movements and words followed by Muslims during namaz) of fard(an act which is obligatory on Muslims) namaz towards Baitul- Maqdis . Just as we were bowing(the state of ruku), a man came and indicated us that the Qibla was changed towards Kaaba.We changed our directions immediately. We didn’t renew our namaz and we completed the rest of it. Rasulullah asked: “O, Jibreel! What will happen to the namaz we performed towards Baitul-Maqdis?” Hereupon, Allah Ta’alaa revealed the ayah: “And never would Allah make your faith(the namaz you performed towards Baitul-Maqdis beforehand) of no effect.”(Al-Baqarah, 143)
The 2nd Narration
The second volume, 154th page of the book Kutub-i Sitte translated by Prof. İbrahim Canan.(This hadith took place four times in Bukhari’s, once in Muslim’s, three times in Tirmidhi’s, four times in Nasai’s.)
… Al-Bara Ibn-ül Azib remarked: “When Rasulullah came to Medinah, he went near his progenitors who are from Ansaar( the helpers in Madinah)or his uncles. Then, he performed his namaz towards Baitul-Maqdis for 16 or 17 months, but he was wishing that Qibla’s direction should be towards Kaaba. The first namaz he performed was the asr namaz. A group of people from the companions of Muhammad(Ashaab) performed this namaz together with the prophet Muhammad. One of the people who performed this namaz came across with a masjid, when he left there. The congregation there was performing the namaz and they were in the state of ruku.(bowing down following the recitation of the Quran in the standing position while praying according to Islamic ritual) The man told them. “I testify that we performed the namaaz with the prophet Muhammad towards Kaaba”. The congregation turned towards Kaaba there. Muslim’s performing the namaz towards Baitul- Maqdis was pleasing the Jews. When the faces were turned towards Kaaba, Jewish people weren’t pleased with this situation. The fool Jews started to gossip. Afterwards, this verse of Quran was revealed: “The fools among the people……” (Al-Baqarah, 142-145)
The 3rd Narration
The second volume, the 157th page of the book Kutub-i Sitte translated by Prof İbrahim Canan:
Another hadith which Muslim and Abu Da’ud related from Enes is so: “ While they were in the state of ruku of the morning namaz towards Baitul- Maqdis, a man from Beni Seleme came near them and said: “The direction of Qibla was turned towards Kaaba.” He repeated this utterance twice. The congregation turned towards Kaaba while they were in the state of ruku.
The 4th narration:
The second volume and the 157th page of the book Kutub-i Sitte translated by Prof İbrahim Canan(This narration takes place in Abu Da’ud’s and Tirmidhi’s):
Ibn Abbas is telling: When Rasulullah changed the direction of Qibla towards Kaaba in accord with the commandment of the ayah, the Muslims asked, “O, the rasool of Allah, what will happen to the namaaz of our siblings who performed their namaz towards Baitul-Maqdis and are dead now?” Hereupon, Allah revealed that verse: “We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels(from the Faith)” (Al-Baqarah, 143)
As seen, the name of the masjid in Jerusalem is mentioned as Baitul -Maqdis in all the narrations. The name of Masjid-al-Aqsa wasn’t mentioned even one single time in one of these narrations. Anyhow, If Masjid-al-Aqsa framed in Quran were actually the masjid in Jerusalem, particularly the prophet Muhammad and then all the Muslims would use the expression of Masjid-al-Aqsa for the masjid in Jerusalem relying on the first verse of surah Isra, they wouldn’t even mention Baitul- Maqdis.
Although this was the reality, the ones who wrote haşiye (footnote),tafseer and şerh, (sciences of explanation and interpretation of the Quran) for the narrations stated above put forward various interpretations so that they could rationalize the contradiction in the narrations. The original versions of classical books and their translations can be examined to see these interpretations most of which are ridiculous.
Written by Hakkı YILMAZ
Translated by Ayşe AY YİĞİT
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