Al-Quds and Masjid al-Aqsa: Jerusalem in Islamic History and Faith

The Sacred City of Al-Quds

The Arabic name "Al-Quds" (القدس) literally means "The Holy", highlighting the city's sanctity. Another common name is "Bayt al-Maqdis" or "Bayt al-Muqaddas", meaning "The Holy House", referring to the ancient sacred precinct in the city. Jerusalem is revered not only in Islamic faith but also in Judaism and Christianity, yet Islam gives it a uniquely comprehensive honor. For Muslims, Jerusalem is often referred to as the third holiest city in Islam, after Mecca (home of the Kaaba) and Madinah (site of the Prophet's Mosque). It is a city of prophets, a place where many prophets of Allah lived, preached, or traveled. This shared spiritual heritage makes Jerusalem a symbol of the continuity of pure monotheism from Prophet Ibrahim (Abraham) to Prophet Muhammad (ﷺ).

What makes Jerusalem especially sacred in Islam is its connection to the oneness of God (Tawhid) and the unity of prophetic messages. Muslims believe that the same pure message of worshiping One God was taught by prophets associated with Jerusalem, like Ibrahim (Abraham), Dawud (David), Sulayman (Solomon), and Isa (Jesus), peace be upon them all. By honoring Al-Quds, Islam affirms all those earlier prophets and their devotion to Allah. This inclusive honor is part of the beauty of Islam: every prophet and every land sanctified by their presence is respected in our faith. Jerusalem, being a home or destination for so many prophets, naturally becomes a treasured place for Muslims. It's not an exaggeration to say that Jerusalem lives in the heart of Islam, its significance is mentioned in the Quran and Hadith, and it has been a focus of Muslim devotion throughout history.

Importantly, Muslims see Jerusalem as a place that was blessed by Allah, not just for one nation, but for all believers. When Caliph Umar ibn al-Khattab (RA) entered Jerusalem in the 7th century, he proclaimed the city's sanctity and ensured its protection for all peaceful worshippers of God. Under Muslim stewardship, Jerusalem has historically been a sanctuary of religious coexistence and learning, where Muslims, Christians, and Jews at times lived in relative harmony under Islamic governance. This reflects an Islamic principle: what is holy to Islam is often cared for in a way that shows justice and respect to others. The city's sacredness is thus coupled with a responsibility, a trust to uphold justice, peace, and worship in that land.

In summary, Al-Quds is not just an old city on a hilltop; for Muslims it is a beacon of faith and a testament to Islam's rich heritage. It stands as a reminder of the unity of God's message and the special role this Holy City plays in the hearts of over a billion Muslims worldwide.

Masjid al-Aqsa - The Farthest Mosque

At the heart of Jerusalem's Islamic significance is Masjid al-Aqsa (المسجد الأقصى), which means "The Farthest Mosque." The term comes from the Quran itself. Masjid al-Aqsa isn't just one building, it refers to the entire sacred sanctuary in Al-Quds where a holy mosque has stood. The name was given because of its distance from Mecca; it was the farthest mosque that was known to the Arabs in the time of Prophet Muhammad (ﷺ).

Masjid al-Aqsa is directly mentioned in the Quran. Allah says:

Exalted is He who took His Servant [Prophet Muhammad (ﷺ)] by night from al-Masjid al-Haram (in Mecca) to al-Masjid al-Aqsa (in Jerusalem), whose surroundings We have blessed, to show him of Our signs. (Quran 17:1)

In this verse, Allah calls the area of Al-Aqsa "the mosque" even before any Islamic structure was built there, indicating that it was already sanctified as a place of worship to Him. The phrase "whose surroundings We have blessed" highlights that the area around Masjid al-Aqsa is blessed (mubarak) in Islam. According to classical scholars, this blessing is both spiritual and physical: countless prophets walked on that land, and it has been fertile, yielding fruits and olives, a land of barakah (blessing). The Tafsir (Quranic commentary) of scholars like Ibn Kathir notes that Masjid al-Aqsa refers to Bayt al-Maqdis (the Holy House in Jerusalem) and that its sanctity was established in antiquity. It's believed that the first person to consecrate this area for worship was either Prophet Adam or some of the earliest prophets, and later Prophet Sulayman (Solomon) built a grand temple there dedicated to Allah's worship.

A famous hadith sheds light on the antiquity of Masjid al-Aqsa. Abu Dharr (RA) asked the Prophet Muhammad (ﷺ) about the first mosque ever established on earth:

Abu Dharr (RA) reported: I asked the Messenger of Allah (ﷺ), "O Messenger of Allah, which mosque was built first on earth?" He replied, "Al-Masjid al-Haram (the Sacred Mosque in Mecca)." I asked, "Then which was built next?" He said, "Al-Masjid al-Aqsa." I asked, "How long was the period between them?" He said, "Forty years. And he added: 'Wherever you are when prayer time comes, pray, for the whole earth is a place of prostration.'" (Sahih Muslim)

This hadith teaches that Masjid al-Aqsa was the second house of worship ever established for humanity, just 40 years after the Kaaba in Mecca. It does raise a historical question: we know Ibrahim (Abraham) and his son built the Kaaba, while Solomon built the Temple in Jerusalem many centuries later, far more than 40 years apart. Scholars explain this by noting that the site of Masjid al-Aqsa was first consecrated very early (perhaps even by Adam), and later rebuilt by prophets like Solomon. In any case, the hadith emphasizes how ancient and important the Jerusalem sanctuary is in Allah's sight. It was meant as a place for people to worship the one true God from the earliest times. The Prophet Muhammad (PBUH) also reminded us in this hadith that the entire earth can serve as a place of worship for Muslims, a merciful allowance in Islam. The specific point here is that the two earliest sanctuaries established for Allah's worship were Al-Masjid al-Haram and Al-Masjid al-Aqsa; this should not be taken to mean that no other place has virtue, since Madinah later gained immense sanctity through the Prophet's Mosque, the Hijrah, and the Prophet Muhammad (PBUH)'s life there.

Masjid al-Aqsa today refers to the whole compound known as Al-Haram ash-Sharif (the Noble Sanctuary) in Jerusalem. This includes the silver-domed Qibli Mosque on the south end (what many people simply call Al-Aqsa Mosque today), the iconic Dome of the Rock with its golden dome at the center (built over the Foundation Stone associated with Prophet Abraham and others), and all the open courtyards and gates around. Muslims consider any prayer offered anywhere within this compound as a prayer in "Masjid al-Aqsa" and thus specially blessed.

It is also interesting to note the meaning of "al-Aqsa" - the farthest. For Muslims in Arabia at the time of revelation, Jerusalem was indeed far north. Some scholars say this name also signifies that it was a far destination in the miraculous Night Journey (more on that soon). And despite the distance, Muslims maintained a strong spiritual connection to it from day one of Islam. In fact, not only did Muslims revere Masjid al-Aqsa, but they actually faced its direction in prayer initially, considering it their first qibla.

The First Qibla - Connecting to Jerusalem

One of the remarkable aspects of early Islamic practice is that Muslims originally prayed toward Jerusalem. The term "Qibla" means the direction faced in prayer. Today, all Muslims around the world face the Kaaba in Mecca when we pray. But during the first period of Islam, including the Prophet's time in Makkah and for about 16 months after he moved to Madinah, Muslims would turn toward Bayt al-Maqdis (Jerusalem) when performing the five daily prayers.

This practice connected the nascent Muslim community to the legacy of earlier prophets. By facing Jerusalem, Muslims symbolically aligned themselves with Prophet Ibrahim, Musa (Moses), Dawud, Sulayman, and Isa (Jesus), all of whom had ties to the Holy Land. It was as if Islam was saying: "We are part of the same original faith and worship of one God that these prophets followed." This was a powerful statement of unity and continuity. Jerusalem as the qibla also served as a bridge between Muslims and the People of the Book (Jews and Christians), showing that Muslims weren't bringing a new God or a new basic creed, but reaffirming the eternal message of Allah.

The Quran alludes to this early Qibla and its change. In Madinah, Allah revealed to Prophet Muhammad (ﷺ) that the Qibla would be changed to a new direction, the Kaaba in Makkah. The Quran describes the moment of change:

"The foolish among the people will say, 'What has turned them away from their qiblah, which they used to face?' Say, 'To Allah belong the east and the west. He guides whom He wills to a straight path.'" (Quran 2:142)

"We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qibla with which you will be pleased. So turn your face toward al-Masjid al-Haram (Kaaba in Mecca)." (Quran 2:144)

These verses show that changing the Qibla was a test and a guidance from Allah. For about a year and a half, Allah had the Muslims face Jerusalem; then He directed them to face Mecca. According to Hadith, this change occurred while the Prophet (ﷺ) was praying, and upon receiving the revelation he immediately turned around to face the south (toward Mecca) instead of north. A mosque in Madinah, Masjid al-Qiblatain (the Mosque of Two Qiblas), still marks the spot where the congregation changed direction in mid-prayer.

Why did Allah initially choose Jerusalem as the Qibla? Scholars say it was partly to ease the People of the Book into Islam (since it showed common ground), and partly to test the faith of the new Muslims, to see if they would obey Allah's command even when it later changed to something else. When the Qibla switched to the Kaaba, some people objected, but true believers accepted it as Allah's wisdom. The temporary Jerusalem Qibla thus has a permanent lesson: Muslims worship Allah alone, not any particular location. Yet, by initially facing Jerusalem, Allah honored that city and its prophetic legacy in a special way.

Even after the Qibla change, Jerusalem's importance did not diminish. The Prophet Muhammad (ﷺ) and his companions continued to hold Masjid al-Aqsa in high esteem. It remained, and still remains, a symbol of our shared heritage with previous prophets. In fact, shortly after the Qibla change, Allah gifted the Prophet and the Muslims with another profound connection to Jerusalem, the Night Journey and Ascension. This miraculous event would forever link Mecca, Jerusalem, and the heavens, and elevate the status of Al-Quds in Islam even further.

The Night Journey ( Isra ) and Ascension ( Mi'raj )

One of the greatest miracles in Islam is Al-Isra wal-Mi'raj, the Night Journey and Ascension of Prophet Muhammad (ﷺ). In one night, Allah took His beloved Messenger from Mecca to Jerusalem, and then up through the heavens and back. This extraordinary journey is directly tied to Masjid al-Aqsa and Jerusalem, making the city an essential part of the Prophet's story and Islamic creed.

The journey is referenced in the Quran in the verse we saw earlier (Quran 17:1). The Prophet (ﷺ) elaborated on what happened that night through authentic Hadith narrations. He described that while he was in Mecca, the angel Jibreel (Gabriel) came to him with a wondrous white creature called Al-Buraq, a riding beast "larger than a donkey but smaller than a mule" with a lightning-like speed. The Prophet mounted Buraq and was transported "by night" to Jerusalem, hence the name Isra, meaning night journey. In Jerusalem, specifically at Bayt al-Maqdis, the Prophet Muhammad (PBUH) arrived at the holy sanctuary. Authentic narrations mention that he tethered Buraq to the ring used by the prophets and prayed there. Other accepted narrations and the explanations of many scholars mention that he led the prophets in prayer, a profound sign of his final messengership and the unity of all true prophetic religion. Scholars mention more than one way of arranging the sequence of these events, so the core meaning should be affirmed without over-specifying every detail beyond the sound reports.

Just imagine the scene: all the messengers of Allah, from Adam to Noah, Abraham to Moses, Solomon to Jesus (peace be on them all), gathered in rows behind Prophet Muhammad (ﷺ) as he led them in Salah (prayer) at Masjid al-Aqsa. This moment was incredibly symbolic. It signifies that Islam is the culmination of all previous revelations, and that Muhammad (ﷺ) is the Imam (leader) of the prophets, the final messenger confirming the truth of all who came before. No other place on earth could have been a more fitting venue for this spiritual summit than Jerusalem, the crossroads of prophetic history. Islam's view is uniquely comprehensive: it honors all prophets and takes leadership in restoring pure monotheism, and here we see that manifest in one beautiful congregation in Al-Aqsa.

After that came the Mi'raj, the ascension. The Prophet Muhammad (PBUH) was raised from Bayt al-Maqdis through the heavens by Allah's power. Authentic narrations mention that he met prophets at the different heavens, including Adam, Yahya, Isa, Yusuf, Idris, Harun, Musa, and Ibrahim, peace be upon them all. He reached the Sidrat al-Muntaha, the Lote Tree of the Utmost Boundary, and saw great signs of his Lord. We affirm what the Quran and authentic Sunnah affirm about this nearness and honor without imagining a modality or likening Allah to His creation. It was in this heavenly journey that Allah gifted the Muslim ummah the command of five daily prayers, which were first prescribed as fifty and then reduced mercifully to five while retaining the reward of fifty.

All of this, the prayers, meeting of prophets, even glimpses of paradise and hell, happened after the Prophet (ﷺ) traveled through Jerusalem. It underlines Jerusalem's role as the gateway connecting the earthly and the heavenly. In Islamic belief, this is one reason why Jerusalem is sometimes called the "Gate of Heaven", not literally, but due to this journey.

When the Prophet (ﷺ) returned to Mecca that same night, he told the people of Quraysh about this miraculous journey. Many disbelieved and mocked him, thinking it impossible to go to Shaam (the Levant) and back in one night. Some who had weak faith even left Islam due to this unbelievable claim. But Abu Bakr (RA), the closest companion, immediately affirmed it happened, earning him the title As-Siddiq (the Truthful). To challenge the Prophet and test his claim, Quraysh demanded he describe Jerusalem's sanctuary since he had been there. The Prophet (ﷺ) had not visited Jerusalem before, and momentarily he found it difficult to recall every detail. Allah then showed him a vision of Bayt al-Maqdis as if it was right in front of him, and the Prophet described its features one by one, which the Makkan travelers knew, and they could not fault his description. This miraculous verification silenced some skeptics.

Thus, the Night Journey also served as a proof of his prophethood. The Prophet Muhammad (ﷺ) accurately depicted distant Jerusalem without having seen it before, which was only possible through Allah's grace. Muslims learned from this that believing in miraculous events is part of faith (Allah can do anything) and that Jerusalem was meant to be etched in the Muslim consciousness even before Muslims ever went there physically.

The event of Isra and Mi'raj is celebrated spiritually by Muslims as a milestone. It's often remembered in sermons and taught to children, highlighting how Masjid al-Aqsa was the second stage of the Prophet's miraculous journey, after the Kaaba and before the heavens. No other city besides Mecca shares such an honor. In fact, one could say Mecca, Medina, and Jerusalem were all intimately involved in the major events of Islam's foundation: Mecca (Revelation and Prophet's birthplace), Medina (growth of the Muslim community), and Jerusalem (the Night Journey and Qibla). This is why all three cities host the only mosques on earth that Muslims specifically seek to visit for worship.

The Prophet (ﷺ) said in an authentic hadith:

Do not set out on a journey (for religious devotion) except to three mosques: the Sacred Mosque [Kaaba] in Mecca, this mosque of mine [Prophet's Mosque in Madinah], and the Mosque of Al-Aqsa [in Jerusalem]. (Sahih al-Bukhari)

This hadith makes it clear that traveling to pray in Masjid al-Aqsa is a commendable deed, just like traveling to Mecca for Hajj/Umrah or to visit the Prophet's Mosque. Muslims throughout history took this seriously. Whenever it was safe and feasible, they would undertake long journeys to Jerusalem simply to pray in Masjid al-Aqsa and attain its blessings. Even today, though there are political restrictions, Muslims from around the world yearn to visit Al-Aqsa.

In summary, the Night Journey and Ascension cemented Jerusalem's status as integral to Islamic faith. Every time we pray (the five daily prayers given during Mi'raj), we can remember that this gift is connected to Jerusalem. And every time we recall the courage of the Prophet (ﷺ) standing in Jerusalem leading all prophets in prayer, we feel a sense of pride and responsibility towards that holy city. Al-Quds became a symbol of spiritual elevation (literally and metaphorically) for the Muslim ummah.

Quranic Verses on Al-Quds (Jerusalem)

The Quran, the holy book of Islam, contains several verses that speak about Jerusalem or the Holy Land, either directly or indirectly. Below are some of the key Quranic verses that Muslims often refer to when understanding the status of Al-Quds and Masjid al-Aqsa:

Exalted is He who took His servant by night from Al-Masjid al-Haram (the Sacred Mosque in Mecca) to Al-Masjid al-Aqsa (the Farthest Mosque in Jerusalem), whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing. - (Quran 17:1).

O my people! Enter the Holy Land which Allah has assigned to you and do not turn back in retreat, or you will become losers. - (Quran 5:21).

And We delivered Abraham and Lot to the land which We had blessed for all peoples. - (Quran 21:71).

And We made the son of Mary and his mother a sign and sheltered them within a high ground having level areas and flowing water. - (Quran 23:50).

Some mufassirun identified this elevated, fertile place with an area in Palestine or around Bayt al-Maqdis, while others suggested Damascus, Egypt, or another blessed place. Therefore, this verse can be mentioned as a possible connection to the Holy Land, but it should not be presented as a definitive reference to Jerusalem.

In these verses, we see the Quran establishing several important points: First, Masjid al-Aqsa is explicitly blessed in Quran 17:1. Second, Quran 5:21 calls the land connected to the story of Musa (Moses), peace be upon him, the Holy Land (al-Ard al-Muqaddasah), and classical tafsir commonly identifies it with Bayt al-Maqdis, Palestine, or the wider blessed region of Sham, not necessarily the city alone. Third, Quran 21:71 speaks of the blessed land to which Ibrahim (Abraham) and Lut (Lot), peace be upon them, were delivered, and many scholars connect this to the region of Sham. Finally, Quran 23:50 may also be connected by some scholars to that region, though its exact location is disputed.

It's worth noting that the exact name Jerusalem or Al-Quds does not appear in the Quran text, just as the name Makkah appears only sparingly, directly as Bakkah in 3:96 and Makkah in 48:24. The clearest Quranic reference to Jerusalem is Al-Masjid al-Aqsa in 17:1. Other expressions, such as al-Ard al-Muqaddasah and al-Ard allati barakna fiha, are explained by many mufassirun as referring to Jerusalem's wider blessed region, especially Bayt al-Maqdis, Palestine, and Sham. This preserves both the strength of the Quranic evidence and the necessary precision.

For Muslims, these verses collectively paint a picture: Jerusalem and its surroundings are an area of barakah (blessing), a land chosen by Allah for many of His prophets and great events. The mention of it in the Quran elevates the city from just a historical site to a spiritual symbol entrenched in Islamic belief. When we recite Quran 17:1, for instance, we are directly commemorating the Prophet's Night Journey to Masjid al-Aqsa. When we read Quran 5:21, we are reminded how a previous ummah (community) was tested regarding the Holy Land, which draws a parallel to our own responsibility towards that land today.

In essence, the Quranic verses related to Jerusalem reinforce that faith and virtue are tied to this land, and Allah's favor has rested upon it in various ways. This gives Muslims a sense of duty to honor and protect Jerusalem. It's not merely about politics or culture, it is about fulfilling a trust given by Allah to respect and maintain the sanctity of a land He Himself called holy and blessed.

Hadith on the Virtues of Masjid al-Aqsa

The Hadith, recorded sayings and actions of Prophet Muhammad (ﷺ), provide further detail and emphasis on the importance of Al-Quds and Masjid al-Aqsa. Many authentic (Sahih or Hasan) narrations directly mention Jerusalem, its mosque, and the blessings associated with them. Here are some of the most significant hadiths on the topic:

Do not set out on a journey except to three mosques: the Sacred Mosque [Kaaba in Mecca], this mosque of mine [Masjid an-Nabawi in Madinah], and Masjid al-Aqsa [in Jerusalem]. - (Prophet Muhammad (ﷺ) in Sahih al-Bukhari).

(This hadith highlights that Masjid al-Aqsa is one of the three most sacred places of worship in Islam, for which one can travel specifically to visit and pray.)

Reports mention that prayer in Al-Masjid al-Haram is multiplied greatly, prayer in the Prophet's Mosque is multiplied, and prayer in Bayt al-Maqdis has a special multiplied reward. One well-known narration mentions five hundred times for Bayt al-Maqdis, but the exact multiplier is reported through narrations whose chains and wordings have been discussed by hadith scholars.

The safe conclusion is that prayer in Masjid al-Aqsa has a special reward by the agreement of the scholars, while the precise number should be cited with awareness that the narrations about it vary in strength and wording.

When Sulayman (Solomon), son of Dawud (David), finished building Bayt al-Maqdis (the Holy House in Jerusalem), he asked Allah for three things: sound judgment that aligns with His command, a kingdom the like of which no one after him would have, and that no one would come to this mosque (in Jerusalem) intending only to pray there except that they would emerge as free of sin as the day their mother bore them. The first two prayers were granted, and I hope Allah also granted the third. - (Prophet Muhammad (ﷺ) in Sunan an-Nasa'i, Sahih).

(Here the Prophet Muhammad (PBUH) tells us about Prophet Sulayman's supplication when he built or renewed Bayt al-Maqdis as a place of worship. The beautiful promise is that a person who comes to this mosque intending only prayer may receive immense forgiveness by Allah's mercy. As with other texts promising forgiveness, scholars understand this together with sincerity, repentance from major sins, and restoring the rights of people. Prophet Muhammad (PBUH) expressed hope that Allah granted this supplication of Sulayman.)

The sun was never held back (from setting) for any man except Yusha (Joshua) on the day he marched to Bayt al-Maqdis. - (Prophet Muhammad (ﷺ), reported by Abu Hurayrah in Musnad Ahmad).

(This hadith refers to a miraculous event: Prophet Yusha (Joshua), who succeeded Moses, was leading the Israelites to liberate the Holy Land. As sunset approached (which would have signaled the Sabbath when fighting had to stop), he prayed for more time, and Allah made the sun pause, giving him daylight to complete the victory. This emphasizes how Allah has aided the liberation of Jerusalem in the past through miracles.)

Authentic hadiths state that a group from the ummah will remain steadfast upon the truth until the command of Allah comes. Other narrations connect this steadfast group especially to Sham. A particular wording mentioning Bayt al-Maqdis and its surrounding areas is reported in works such as Musnad Ahmad and al-Tabarani, and its grading has been discussed: some scholars strengthen it, while others treat it as weaker than the more general authentic narrations about Sham and the victorious group.

This means the Bayt al-Maqdis wording may be cited as supporting evidence with grading nuance, while the strongest proof for Al-Aqsa's status remains the Quran, the hadith of the three mosques, the Isra, and the established virtues of Sham.

These hadiths convey several key points to believers:

• Special Reward and Forgiveness: Praying in Masjid al-Aqsa is not like praying anywhere else; it carries a special multiplied reward. Some narrations mention five hundred times, while other reports differ, so the virtue is certain even if the exact number is discussed. Sulayman's supplication also gives hope of immense forgiveness for one who visits sincerely for worship, while remembering the general conditions of repentance and people's rights.

• Exclusive Sanctity: Along with Mecca and Madinah, Jerusalem's mosque is one of the three mosques for which a special devotional journey is legislated. This exclusivity underscores its high rank in Islam.

• Historical and Miraculous Significance: The reference to Yusha ibn Nun (Joshua), peace be upon him, and the Holy Land ties Jerusalem's region to earlier prophetic history and to Allah's support for His believing servants.

• Ongoing Duty: The authentic broader prophecies about steadfast believers, especially in Sham, encourage Muslims to support truth, justice, worship, and the protection of sacred places. Reports mentioning Bayt al-Maqdis specifically are inspiring when cited with their proper hadith nuance.

Through these hadiths, our beloved Prophet Muhammad (ﷺ) effectively transferred the legacy of Jerusalem to his ummah. He made it clear that caring about Al-Quds is part of our faith, not an optional or merely cultural matter. So when Muslims today feel a deep attachment or pain for Masjid al-Aqsa, it is rooted in these teachings. It's a prophetic inheritance to value that land and keep its sanctity alive with our prayers and presence.

A Brief History of Jerusalem in Islam

Jerusalem's Islamic history spans over 14 centuries, intertwined with moments of remarkable tolerance, devotion, and sometimes trials. Understanding this history helps us appreciate why Jerusalem remains so important to Muslims today. Here's an overview of how Al-Quds has figured in Islamic history:

• During the Prophet's Lifetime: As discussed, even before Muslims had control of Jerusalem, it was central in their religious life (the first qibla and the Night Journey). The Prophet Muhammad (ﷺ) mentally "visited" Jerusalem during Isra and sent his heart there in prayer daily. This spiritual connection laid the groundwork for later Muslim care of the city.

• The Islamic Conquest (637 CE): Not long after the Prophet's death, the second Caliph, Umar ibn al-Khattab (RA), led the Muslims to peacefully take Jerusalem from the Byzantine Empire. The people of Jerusalem preferred to surrender rather than face war, but they had one condition: that the city's keys be handed over personally to the Caliph. Sayyidina Umar traveled from Madinah to Al-Quds to accept the city's peaceful surrender. In a famous scene, Umar entered Jerusalem humbly, dressed in simple clothes with his servant, even taking turns riding a camel to show humility. When he arrived, he was greeted by the Christian Patriarch Sophronius. Umar (RA) toured the city, including visiting what was believed to be the site of the old Temple (where Masjid al-Aqsa is).

  A well-known historical report says that when the time for prayer came while Umar was near the Church of the Holy Sepulchre, the Patriarch invited him to pray inside, but Umar declined, fearing that later Muslims might use his prayer there as a pretext to take over the church. Whether every detail of the report is established or not, it reflects a well-attested policy: Umar's assurance to the people of Aelia protected their lives, property, churches, and worship. This assurance should not be confused with later texts often called the Pact of Umar, whose wording and historical layers are debated by historians. Reports about the return of Jews to Jerusalem under early Muslim rule also vary in detail, but many historians state that Muslim rule allowed a Jewish presence after long Byzantine restrictions. Overall, the early Islamic conquest is remembered for protecting Christian holy sites and opening the city more broadly than it had been under some previous regimes.

• Establishment of Islamic Holy Sites: Upon locating the site of Masjid al-Aqsa, Caliph Umar found it neglected and garbage-strewn. He and the companions cleaned the area with their own hands. Umar erected a simple wooden mosque on the southern end of the Temple Mount, sufficient for about 3,000 worshippers. This marks the beginning of formal Islamic worship on that site. Later, in the Umayyad period, the architecture we know today began to take shape. The Umayyad Caliph Abd al-Malik completed the magnificent Dome of the Rock around 691-692 CE over the sacred rock within the sanctuary. It is one of the oldest surviving Islamic monuments, and its inscriptions powerfully proclaim tawhid, the prophethood of Prophet Muhammad (PBUH), and the Islamic understanding of Isa (Jesus), peace be upon him. The exact original purpose of the building is discussed by historians; later Muslim devotion strongly associated the area with the Mi'raj, but this should not be stated as the sole established reason for its construction. The southern congregational mosque, often called the Qibli Mosque or the Al-Aqsa Mosque building in common speech, is associated with the Umayyad building program of Abd al-Malik and his son Al-Walid, though it was repaired and rebuilt several times after earthquakes. These constructions symbolized the flourishing of Islamic civilization in Jerusalem. The city, known by Muslims often as Bayt al-Maqdis, became an important center of learning and spirituality. Many scholars traveled to or lived in Jerusalem during the Umayyad and Abbasid eras, and the city filled with mosques, schools, and markets.

• The Crusades and Salahuddin (1099-1187 CE): Centuries later, during the First Crusade in 1099, European Crusader armies captured Jerusalem. Unfortunately, they committed a brutal massacre of its Muslim and Jewish inhabitants, an event that deeply scarred the Muslim world. For about 88 years, Jerusalem became a Crusader kingdom's capital (they called it the Kingdom of Jerusalem). The Dome of the Rock was turned into a church, and Al-Aqsa Mosque was used as a palace and stable by the Crusading Knights (the Knights Templar even got their name from using the "Temple of Solomon" as their headquarters). Muslims longed for the liberation of Al-Quds throughout this period, frequently invoking it in their prayers and poetry.

  Salahuddin Ayyubi (Saladin), a great Muslim general of Kurdish origin, finally liberated Jerusalem in 1187 after the decisive Battle of Hattin. His entry into Jerusalem was merciful and contrasted sharply with the Crusaders' entrance. Saladin did not take revenge on the city's Christian inhabitants; instead, he granted amnesty to many and allowed others to ransom themselves. He purified the Dome of the Rock and Al-Aqsa from the trappings of the church and re-dedicated them as Islamic sanctuaries. Muslims rejoiced all over the world at this news. Saladin's chivalry even in victory became legendary (e.g., he allowed Christian holy sites to remain and be visited). Under Islamic rule again, Jerusalem resumed its status as a diverse but Muslim-administered city. Saladin also established endowments (awqaf) to support scholars and maintain the sanctuaries, renewing the city's scholarly life.

• Later Islamic Rule: After Saladin, Jerusalem remained under various Muslim dynasties. There was a brief re-capture by Crusaders in the 13th century, but it was soon taken back. The Mamluks (13th-16th century) and then the Ottoman Empire (16th-20th century) controlled Jerusalem. The Ottomans, in particular, invested in the city's architecture - Sultan Suleiman the Magnificent rebuilt the city walls (the same walls one sees today around the Old City) and improved water fountains and other infrastructure. Throughout these times, Jerusalem never became the political capital of a Muslim empire (the capital was usually Damascus, Baghdad, Cairo, or Istanbul), but it remained a city of great religious importance. Many pious sultans, governors, and ordinary Muslims made pilgrimages (ziyarat) to Al-Aqsa, often visiting Jerusalem after or before performing Hajj in Mecca, since it was relatively on the way for those coming from the north or west.

  The city enjoyed long periods of relative peace under Muslim rule and was often more a place of pilgrimage, scholarship, and worship than a political capital. However, it is not accurate to say that Jerusalem saw no battles or violence between 637 and 1917 apart from the Crusader period. The city and its region experienced conflicts among Fatimids, Seljuks, Crusaders, Ayyubids, Khwarazmians, Mamluks, and others, as well as later local disturbances. What can fairly be said is that Muslim dynasties often treated Jerusalem as a sacred trust and that the modern period brought a new, sustained geopolitical conflict directly affecting the city and access to its holy places.

• Modern Era (20th century and beyond): In 1917, during World War I, British forces captured Jerusalem from the Ottomans. This began a new chapter - one that eventually led to the establishment of today's political situation (the Israeli-Palestinian conflict). In 1948, the new state of Israel took control of West Jerusalem, and in 1967, it captured East Jerusalem (which includes the Old City and Al-Aqsa compound). Those events have made access to Al-Aqsa more complicated for Muslims in modern times. Despite political control changing, the Islamic identity of Jerusalem remains strong. The mosque compound is administered by an Islamic waqf (trust) under Jordanian custodianship to this day. Muslims around the world, regardless of nationality, continue to view Al-Quds as an occupied but spiritually essential city, praying for its peace and for the ability to visit and worship freely.

Throughout this history, one constant theme emerges: Muslims have shown deep devotion and respect for Jerusalem whenever they had charge of it. They recognized it as a trust from Allah. Caliph Umar's humility, Saladin's mercy, the Ottoman sultans' care, all reflect Islamic values in action in Al-Quds. Even in times of loss or occupation, Muslim scholars and communities kept the memory and virtue of Al-Aqsa alive. For example, in the modern period many Muslim communities, scholars, charities, and activists have organized lectures, relief efforts, conferences, campaigns, and days of awareness to keep Al-Quds in Muslim consciousness. The specific annual event called Al-Quds Day was initiated in 1979 in the Iranian revolutionary context and is observed by some groups, so it should not be presented as a universal Sunni or worldwide Muslim practice.

This historical journey instills in Muslims a sense of pride but also responsibility. Knowing that our greatest leaders fought for and cherished Al-Quds means we too must cherish it. And the way those leaders conducted themselves (with justice, compassion, and piety) sets a standard for how we should approach the issue of Jerusalem even today.

Scholarly Insights and Commentary

Over the centuries, Islamic scholars, from early jurists and commentators to modern researchers, have expounded on the virtues and significance of Jerusalem. Their insights help clarify how we should view Al-Quds not just politically, but theologically and morally. Here, we'll share some key scholarly perspectives on Jerusalem and Masjid al-Aqsa:

• Quranic Tafsir (Exegesis): Classical scholars like Al-Tabari, Al-Qurtubi, and Ibn Kathir wrote about the phrase whose surroundings We have blessed (Quran 17:1). They mention blessings of religion and revelation, the presence of many prophets, and worldly blessings such as fruits, water, and fertile land. They identify Al-Masjid al-Aqsa with Bayt al-Maqdis in Jerusalem. When discussing the hadith of Abu Dharr that Al-Aqsa was established forty years after Al-Masjid al-Haram, scholars distinguish between the earliest founding of the sanctuary and later rebuilding or expansion. Some reports connect the early founding to very early prophets, while Sulayman, peace be upon him, is understood to have built or renewed the great structure of Bayt al-Maqdis, not necessarily to have founded the site from nothing. Al-Qurtubi and others explain that it was called Al-Aqsa because of its distance from Al-Masjid al-Haram. In tafsir of Quran 5:21, the Holy Land is commonly explained as Bayt al-Maqdis, Palestine, or the wider region of Sham; it is a purified and blessed land, but its blessing is always tied to faith, obedience, and justice before Allah.

• Books on Virtues (Fada'il): From early Islamic history, scholars compiled books specifically on the virtues (fada'il) of Jerusalem and Sham. One of the earliest was by Imam al-Walid bin Muslim (a scholar of the 2nd century Hijri), which gathered hadiths and traditions about Bayt al-Maqdis. Later, prominent scholars like Al-Hafiz Ibn Asakir and Jalaluddin as-Suyuti also wrote treatises about the merits of Jerusalem. As-Suyuti's treatise, for example, is titled Ithaf al-Akhiysa bi Fada'il al-Masjid al-Aqsa and it collects narrations that extol Al-Aqsa. These works were meant to encourage Muslims to honor and if possible visit Al-Quds. They often begin by citing the Quranic verses and well-known hadith (many of which we've mentioned above) and sometimes include historical reports of the Prophet's companions and later luminaries visiting or longing for Jerusalem. The very existence of this literature shows that scholars wanted to keep consciousness of Jerusalem alive in the hearts of the ummah. They worried that distance or political barriers might make people forget, so they documented everything from religious virtues to even physical descriptions of the blessed mosque.

• Legal Rulings and Opinions: In Islamic jurisprudence (fiqh), Jerusalem and Al-Aqsa also have a place. All scholars agree that visiting Masjid al-Aqsa for worship is a praiseworthy act (mustahabb) when possible. The four Sunni schools of law (Hanafi, Maliki, Shafi'i, Hanbali) differ very little on this. One subtle discussion among scholars concerns the hadith: do not set out on a devotional journey except to three mosques. All Sunni scholars agree that these three mosques are uniquely worthy of a special journey for prayer and worship. They also agree that no fourth mosque should be treated as having the same intrinsic prayer-journey virtue. Beyond that, jurists discussed the scope of the prohibition: many scholars understood it as specifically about mosques and their prayer merit, while some, especially in the Hanbali tradition as argued by Ibn Taymiyyah, applied it more strictly to certain shrine-related journeys. A balanced Sunni formulation is: travel for knowledge, family ties, trade, lawful recreation, or other permissible aims remains allowed, but one must not invent a special sacred status for a mosque or site that revelation did not give it. The schools largely concur that a vow (nadhr) to pray at Al-Aqsa should be fulfilled by actually going there if one is able, because it is indeed a masjid of great virtue. In summary, no major school disputes Jerusalem's sanctity or the religious merits tied to it. The only differences you might find are in narrations or minor technical points (like exactly how much reward a prayer there carries), but these don't affect the overall status.

• Spiritual Perspectives: Many Sufi scholars and spiritual writers also spoke of Jerusalem beautifully (though we won't delve deeply into Sufi literature per the focus). One example worth noting: Imam Abu Hamid Al-Ghazali, a renowned 11th-century scholar, spent time living and teaching in Jerusalem at the Al-Aqsa Mosque. It is said that he wrote part of his famous Ihya Ulum al-Din (Revival of Religious Sciences) while in Jerusalem. In the Ihya, he encourages visiting the three holy mosques and reflects on the detachment from worldly distractions one can achieve in such sacred places. The peaceful atmosphere of Al-Quds, in his time, was conducive to worship and reflection. From that we learn that Jerusalem has been a retreat for those seeking closeness to Allah. Another point of pride: several Muslim scholars from history carry the nisba (attribution) "Al-Qudsi" or "Al-Maqdisi" in their name, indicating their family origin from Jerusalem - showing the city was a productive center of Islamic scholarship. Among them was Imam Al-Maqdisi (Abdul Ghani al-Maqdisi), a notable hadith scholar. Carrying the city's name indicates how identity and reverence for Jerusalem seeped into scholarly tradition.

• Modern Scholarly Views: Contemporary Muslim scholars often emphasize Jerusalem as a symbol of unity and faith. They note that during times of occupation or conflict, Muslim attachment to Al-Aqsa actually grows stronger as part of our creed. Modern Sunni scholars from various backgrounds - whether at Al-Azhar University, intellectuals like Shaikh Yusuf al-Qaradawi (who wrote about Jerusalem), or academics like Dr. Abd al-Fattah El-Awaisi - all underline that Jerusalem is not merely a Palestinian or Arab cause, but an Islamic cause for the entire ummah. El-Awaisi even coined the term "Islamic Jerusalem" in academic discourse to frame Al-Quds as an integrated concept in Islamic civilization, encompassing not just religious aspects but also the just and peaceful co-existence Islam brought to the city.

  Scholars also remind us that greater Sham has end-of-times significance in authentic hadith. For example, Sahih narrations mention the descent of Prophet Isa (Jesus), peace be upon him, near the white minaret in the east of Damascus, and that he will kill the false messiah at the gate of Ludd in Palestine. Reports that place specific Mahdi events in Jerusalem or describe him leading from Bayt al-Maqdis exist, but many of those details are weak or disputed and should not be stated with certainty. The sound takeaway is that Sham, including Palestine and the region around Al-Quds, remains significant in Islam's end-times narrative, while weak details should be treated carefully.

• Avoiding Fabrications: It's worth noting that because of Jerusalem's revered status, many sayings about it started circulating in the early centuries, and not all were authentic. Great Muhaddithin (hadith scholars) like Ibn Taymiyyah and Ibn Hajar al-Asqalani filtered those narrations. They retained only what is Sahih (authentic) or Hasan (reliable) and cautioned against using weak or fabricated reports about Al-Quds, even if well-intentioned. This shows an important principle: Islam's beauty lies in basing our reverence on truth, not myth. So, for example, there was a popular legend that the Rock under the Dome of the Rock is suspended in mid-air miraculously. Scholars corrected this - the rock is not floating; it's connected to the ground. The real miracle was the Prophet's ascension, not a permanently hovering stone. By clearing such misconceptions, scholars kept the focus on the real, profound miracles and virtues of Jerusalem, rather than folklore. This careful, honest approach actually boosts the credibility of Islam's claims about Al-Aqsa.

In conclusion, scholarly commentary across eras reinforces a few themes: the sanctity of Jerusalem is well-grounded in primary Islamic texts; caring for it is both a spiritual and communal obligation; and Islam's treatment of Jerusalem is marked by balance, great honor without falling into superstition. Scholars see Al-Quds as a litmus test of the ummah's spiritual health: when Muslims hold it dear and uphold its dignity, it reflects well on our unity and faith; if we neglect it, it could be a sign of weakness in our commitment. Thus, they encourage every generation to renew their connection with Masjid al-Aqsa through study, prayer, and advocacy.

Consensus of the Four Schools of Thought

It is heartening to know that all four major Sunni schools of Islamic law, Hanafi, Maliki, Shafi'i, and Hanbali, are in agreement about the status of Jerusalem and Masjid al-Aqsa. There are no significant disputes among the classical scholars of these schools regarding the core matters of Al-Quds. Here's a quick overview:

• On Sanctity and Virtue: All schools concur that Jerusalem is a sacred precinct and that Masjid al-Aqsa is a holy mosque with special merits. There is consensus that it is the third holiest site in Islam, based on the hadith of the three mosques. The virtue of praying in Al-Aqsa and the permissibility (even encouragement) of visiting it is affirmed across the madhhabs. For example, the Shafi'i scholar Imam an-Nawawi in his commentary on Sahih Muslim highlights the extra reward of praying in the three holy mosques, including Al-Aqsa, as accepted by all scholars. Hanafi jurists likewise mention the excellence of praying at Masjid al-Aqsa in their books on prayer.

• On Travelling There: The schools interpret "do not journey except to three mosques" in the same spirit - that it is laudable to travel to Al-Aqsa for worship. Some jurists explicitly mention that making a vowed pilgrimage (nadhr) to Al-Aqsa should be fulfilled if one is able, showing they took such a vow seriously and saw visiting Al-Aqsa as an act of devotion on par with visiting Makkah and Madinah in terms of legitimacy. There is no school that says "don't bother visiting Jerusalem" - quite the opposite, it's seen as a good and pious deed.

• Minor Fiqh Points: The technical fiqh discussions do not undermine Al-Aqsa's status, but they should be stated accurately. I'tikaf is valid in mosques according to the relevant conditions of each school, and worship in one of the three great mosques is especially virtuous. In Hajj law, however, Jerusalem does not have its own miqat. The miqat for people coming from Syria/Sham and that direction is al-Juhfah (today many pilgrims use Rabigh), unless a traveler passes another miqat first; Dhu'l-Hulayfah is the miqat of the people of Madinah and those who pass through it.

• Attitude Toward Earlier Religious Claims: Sunni scholarship acknowledges that Jerusalem has deep Israelite and Christian history, while affirming that the Quran and Sunnah give Muslims a real and enduring devotional bond with Al-Quds. It is better not to attribute specific polemical statements or actions to Abu Hanifa, Malik, Al-Shafi'i, or Ahmad without reliable reports. The story that Imam Malik opposed a plan by Caliph al-Mansur to divert Hajj to Jerusalem is not a sound way to make the point. Hajj is, by consensus, only to the Kaaba in Makkah, while visiting Masjid al-Aqsa remains a separate, recommended act of worship.

In summary, Muslims following any of the four schools can unite in their veneration of Al-Quds. When it comes to Jerusalem, there is unity in the Sunni tradition. This unity is a great strength, it means Muslims can speak with one voice about the importance of protecting and honoring Masjid al-Aqsa. If minor jurisprudential differences exist in other matters, Jerusalem's sanctity is not one of them. This also means historically, efforts to defend or liberate Jerusalem were joint ventures of the ummah. For example, Saladin's army had scholars and warriors of various backgrounds, yet all fought with the same religious conviction for Al-Aqsa.

Today, this consensus continues to be important. It reminds us that Jerusalem can be a unifying factor for Muslims across different schools of thought, nations, and cultures. In a time when the ummah faces many internal differences, the love of Al-Quds is something we all share. It's a common devotional focus that should bring hearts together, not apart.

Conclusion: Our Spiritual Ties and Duties Toward Al-Quds

In Islam, religion is not just theory, it's living practice and responsibility. The story and status of Al-Quds (Jerusalem) isn't meant to be merely admired; it's meant to inspire us to act and live our faith more fully. As we conclude, let's reflect on what Jerusalem's legacy means for us as Muslims today and how we should move forward:

Jerusalem as a Mirror of Faith: The love a Muslim has for Al-Quds is a reflection of their love for Allah and His Messenger. After all, why do we care about Jerusalem? Not for nationalism or ethnic reasons, but because Allah chose it for blessings and the Prophet (ﷺ) highlighted its importance. So our attachment to Jerusalem is actually an attachment to a part of Islam. In a sense, it's a barometer: if we feel indifferent about Masjid al-Aqsa's well-being, it might signal a weakness in our sense of Muslim identity. Conversely, when we feel pain at its harm or joy at its liberation, we are experiencing a unity with the ummah that the Prophet (ﷺ) described as like a single body. This empathy is something to cultivate. It should lead us to make dua (supplication) for the people of Jerusalem, for those guarding Al-Aqsa, and indeed for anyone working for just and peaceful solutions there.

Learning and Teaching: One practical duty is to educate ourselves and our families about Jerusalem's Islamic significance. Many Muslims, especially younger generations, might only hear about Jerusalem in the news (often in a political/conflict context). While the politics are complex, the faith aspect is straightforward and uplifting. Teaching our youth the Quranic verses and hadith we've discussed, telling them about Umar and Saladin, and even the miracles like Isra and Joshua's story, all this builds a personal connection. It humanizes Jerusalem as our heritage. Mosques and Islamic schools can hold Al-Quds night events or classes to ensure this knowledge isn't lost. The more Muslims know about why Al-Quds matters, the more they will feel protective and proud of it in a healthy way.

Dawah and Comparison with Others: The topic of Jerusalem also provides a unique opportunity for dawah (inviting others to Islam). When non-Muslim friends or colleagues ask why Muslims care so much about Jerusalem, we can explain its spiritual significance calmly and clearly. This is a chance to show the beauty of Islam, how Islam honors all prophets and cares for sacred history. We can point out that when Muslims had Jerusalem, they allowed it to be a city of many faiths, whereas in some other periods it was exclusive. For instance, under Crusader rule, neither Jews nor Muslims were allowed in; under Muslim rule, all three faiths prayed in the same city. This comparative insight highlights Islam's ethos of tolerance and guardianship of holy sites. It can correct misconceptions that Islam is spread or maintained by intolerance, historically, it's quite the opposite in the case of Jerusalem. By sharing these truths, we not only educate others but also give them a sense of the principled justice in Islamic history, which might intrigue them about Islam itself.

Solidarity and Support: Given the modern challenges, Muslims should also translate their reverence into thoughtful action. This can include supporting humanitarian causes in Jerusalem, many Palestinians in Jerusalem today face difficulty; helping them is part of looking after the "people of the land which We blessed". Support can be financial, political (advocating for their rights peacefully), or even just moral (raising awareness). Visiting Jerusalem, if one can, is highly recommended by scholars. A visit to Masjid al-Aqsa, praying there, seeing the legacy with one's own eyes, can be life-changing. It also supports the local Muslim community. If physically going is not possible, one can still engage by remaining informed and standing against injustices happening there, but in a manner consistent with Islamic morals (justice, no aggression against innocents, seeking peace).

Hope and Patience: The situation in Jerusalem has been unstable in recent decades, but as Muslims we are optimistic by faith. We know that no matter what, the status of Al-Quds in the sight of Allah doesn't diminish. It is conceivable (and many believe) that a time will come again when peace and genuine religious freedom reign in Jerusalem under a just order. Our job is not necessarily to know when or how that will happen, but to be part of the goodness that leads to it. This means avoiding despair or cynicism. Instead of saying "What can I possibly do for Jerusalem?" we remember the Prophet's prophecy that a group will always uphold the truth there. We should aim to be counted among those people, if not physically in Jerusalem, then as part of the wider Ummah supporting them.

Personal Spiritual Lesson: Finally, Jerusalem teaches us a personal lesson: never underestimate the importance of any part of your faith. Who would have imagined that a city relatively small and distant like Jerusalem would be so crucial to Islamic belief? Allah shows us that every element He chooses (whether it's a person, a place, or a moment) can carry great barakah. In our lives, we should similarly honor what Allah has ordained: our prayers, our qibla, our Quran, etc. Just as we won't give up on Jerusalem, we shouldn't give up on any duty or value in our religion.

In conclusion, Al-Quds and Masjid al-Aqsa stand as a shining testament to the truth and beauty of Islam. They remind the world that Islam is a faith deeply connected to its roots yet forward-looking in its hope for unity and peace. For us Muslims, Jerusalem is a trust that connects us to our Prophet (ﷺ) and all prophets before him. By cherishing that trust (through knowledge, worship, unity, and justice) we not only honor a city, but we draw closer to Allah. As we move forward, let's keep Jerusalem in our prayers and hearts. May Allah protect Masjid al-Aqsa and allow us to pray there in serenity and may He make us among those who uphold the sanctity of all that He has made holy. Ameen.

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