List of notable historical (pre-modern) references to the name Masjid Al Aqsa (Arabic: ٱلْمَسْجِد ٱلْأَقْصَىٰ, romanizedal-Masjid al-'Aqṣā) or the Masjid of Jerusalem. The list is not exhaustive. Please add to the list:

Masjid Al Aqsa, without location specified

edit
  • Quran Surah 17:1 "Praise be unto Him who transported His servant by night from El Masjid el Haram to El Masjid el Aksa, the precincts of which we have blessed"[1][2]
  • Abu Hurairah (hadith): “Do not undertake a journey to visit any Mosque, but three: this Mosque of mine, the Mosque of al-Haram and the Mosque of Aqsa”[3]
  • Abu Darda (hadith): “A prayer in Makkah (Ka’bah) is worth 10,000 times (reward), a prayer in my Masjid (Madinah) is worth 1,000 times, and a prayer in Al-Aqsa Sanctuary is worth 500 times more reward than anywhere else”[4]
  • Anas ibn Malik (hadith): “A man’s prayer in his house is equal (in reward) to 1 prayer; his prayer in the mosque of the tribes is equal to 25 prayers; his prayer in the mosque in which Friday prayer is offered is equal to 500 prayers; his prayer in Aqsa Mosque is equal to 50,000 prayers; his prayer in my mosque is equal to 50,000 prayers; and his prayer in the Sacred Mosque is equal to 100,000 prayers.”
  • Abu Dharr al-Ghifari (hadith): “O Messenger of Allah, which mosque was first built on the surface of the earth?” He said, “Al- Masjid-ul-Haram.” I said, “Which was built next?” He replied “The mosque of Al-Aqsa.” I said, “What was the period of construction between the two?” He said, “Forty years.” He added, “Wherever the prayer time becomes due, perform the prayer there, for the best thing is to do so ”[5]
  • Umm Salama (hadith): “If anyone puts on Ihram for Hajj or Umrah from Masjid Al-Aqsa and then proceeds to the Sacred Masjid (Ka’bah), his past and future sins will be forgiven, or he will be guaranteed Paradise”.


Masjid Al Aqsa, in Jerusalem

edit

early Islamic period (620s-685)

edit

Umar's visit to Jerusalem[1] was recounted by Al-Tabari:

  • Al-Tabari: "proceeded to enter the Mosque... he stood at the door of the Mosque"; Mourad notes there were no buildings in the area at this time.[6]

At an unknown time after the Muslim conquest of 635, the first place of Muslim congregational prayer was built.[7] The exact location of the original covered mosque built at the time of Umar is unknown. Some scholars have assumed a location on the south side of the platform, but no evidence supports this claim.[8]

The main sources of this period are reports of Christian pilgrims - Arculf (c.680) - the only one in this period to refer to Islamic Jerusalem.[7]

Marwanid period (685-813)

edit

The Marwinid period starts with the rebuilding of the area of the former Temple by ‘Abd al-Malik in 685.[7] The most important sources from the period are the inscriptions on the buildings, sometimes extant, and sometimes known only through historical writings.[7] Some contemporary sources exist in later collections by Abu Bakr Muhammad ibn Ahmad al-Wasiti and Ibn al-Muraggà, which, for example, often rely on Muqatil ibn Sulayman's tafsir.[7]

High Abbasid period (813-969)

edit

The High Abbasid period begins with the end of the civil war.[7] The main sources of the period are the works of the Muslim geographers: Istakhri (9th century), Ibn al-Faqih (902), Al-Maqdisi (985), and Ibn Hawqal (c.988).[7]

  • c.988: Ibn Hawqal: "In Jerusalem, there is a mosque that has no equal in size anywhere else in the realm of Islam. On its southern side, in the western corner of the mosque, there is a roofed structure that extends half the width of the mosque. The rest of the mosque is not built, except for another structure atop the Rock, where that elevated stone sits like a solid mass. It is massively huge, and its surface is uneven. Above the Rock is a high and rounded dome coated with a thick cover of lead. Underneath this dome, there is this Rock whose height from the floor reaches up to a standing person’s chest; it is known as the Rock of Moses. Its length and width are almost equal. Around it, there is a stone barrier that reaches to a person’s waist; its radius measures in the teens of yards. One can descend into this Rock through a narrow opening that leads to a cave measuring around 5 by 10 yards. The ceiling is not high and the surface is neither round nor square, but one can stand comfortably in it."[9]

Fatimid period (969-1099)

edit

During the Fatimid period, the covered mosque was rebuilt.[7] The main source of this period is Nasir Khusraw.[7]

  • c.985: Al-Maqdisi. Le Strange writes: "Mukaddasi invariably speaks of the whole Haram Area as Al Masjid, or as Al Masjid al Aksî, “the Akså Mosque,” or “the mosque," while the Main-building of the mosque, at the south end of the Haram Area, which we generally term the Aksa, he refers to as Al Mughattâ, “the Covered-part.” Thus he writes "the mosque is entered by thirteen gates," meaning the gates of the Haram Area. So also "on the right of the court,” means along the west wall of the Haram Area; "on the left side” means the east wall; and “at the back” denotes the northern boundary wall of the Haram Area."[10]
  • 1040s: Nasir Khusraw. Le Strange writes: "Nasir-i-Khusrau, who wrote in Persian, uses for the Main-building of the Aksâ Mosque the Persian word Pushish, that is, “Covered part,” which exactly translates the Arabic Al Mughatta. On some occasions, however, the Akså Mosque (as we call it) is spoken of by Näsir as the Maksurah, a term used especially to denote the railed-off oratory of the Sultan, facing the Mihrâb, and hence in an extended sense applied to the building which includes the same. The great Court of the Haram Area, Nâsir always speaks of as the Masjid, or the Masjid al Akså, or again as the Friday Mosque (Masjid-i-Jum'ah)."[10]

Crusader period

edit
  • c.1150: Ibn Asakir:[1] al-Mustaqsa fi fada'il al-masjid al-aqsa (The Exhaustive Treatise on the Merits of the Aqsa Sanctuary)[11]
  • 1150s: Muhammad al-Idrisi: "Under Muslim rule it was enlarged, and it is (today) the great mosque known by Muslims as Mesdjid el-Acsa مسجد الأقصى. There is none in the world that equals it in size, if we except, however, the great mosque of Cordoba in Andalusia; because, according to what is reported, the roof of this mosque is larger than that of the Mesdjid el-Acsa. Moreover, the area of ​​the latter forms a parallelogram, the height of which is two hundred fathoms (ba'a), and the base of one hundred and eighty. Half of this space, that which is close to the Mihrab, is covered with a stone roof (or rather a dome) supported by several rows of columns; the other is in the open. At the center of the building is a large dome known as the Dome of the Rock; it was decorated with arabesques in gold and other fine works, by the care of various Mussulman caliphs. The dome is pierced by four doors; opposite that which is to the west, we see the altar on which the children of Israel offered their sacrifices; near the eastern door is the church called the holy of holies, of an elegant construction; to the south is a chapel which was for the use of the Mussulmans; but the Christians seized it by force and it remained in their power until the time of the composition of the present work. They converted this chapel into a convent where religious of the order of the Templars, that is to say servants of the house of God, reside."[12]

Mamluk period

edit
  • Ibn Battuta: "وهو من المساجد العجيبة الرائقة الفائقة الحسن، يقال: إنه لا يوجد على وجه الأرض مسجد أكبر منه، وإن طوله من شرق إلى غربي سبعمائة واثنتان وخمسون ذراعا بالذراع المالكية وعرضه من القبلة إلى الجوف أربعمائة ذراع وخمس وثلاثون ذراعا في جهاته الثلاث، وأماالجهة القبلية منه فلا علم بها إلا بابا واحخدا، وهو الذي يدخل منه الإمام، والمسجد كله فضاء وغير مسقف في النهاية من إحكام الفعل وإتقان الصنعة مموه لبالذهب والأصبغة الرائقة، وفي المسجد مواضع سواه مسقفة"
  • Ibn Taymiyyah: "فالمسجد الأقصى اسم لجميع المسجد الذي بناه سليمان عليه السلام, وقد صار بعض الناس يسمي الأقصى؛ المصلى الذي بناه عمر بن الخطاب رضي الله عنه مقدمه، والصلاة في هذا المصلى بناه عمر للمسلمين أفضل من الصلاة في سائر المسجد، فان عمر بن الخطاب لما فتح بيت المقدس وكان على الصخرة زبالة عظيمة، لأن النصارى كانوا يقصدون إهانتها مقابلة لليهود الذين يصلون إليها، فأمر عمر رضي الله عنه بازالة النجاسة عنها، وقال لكعب الأحبار أين ترى أن نبني مصلى للمسلمين؟ فقال خلف الصخرة . فقال يا ابن اليهودية خالطتك اليهودية، بل أبنيه أمامها فإنّ لنا صدور المساجد ،"
  • c.1495: Mujir al-Din: "I have at the commencement called attention to the fact that the place now called by the name Aksa (i. e. the most distant), is the Mosk [Jamia] properly so called, at the southern extremity of the area, where is the Minbar and the great Mihrab. But in fact Aksa is the name of the whole area enclosed within the walls, the dimensions of which I have just given, for the Mosk proper [Jamia], the Dome of the Rock, the Cloisters, and other buildings, are all of late construction, and Mesjid el-Aksa is the correct name of the whole area."[13]

Ottoman period

edit

Bibliography

edit
  • Kaplony, Andreas (2002). The Ḥaram of Jerusalem, 324-1099: Temple, Friday Mosque, Area of Spiritual Power. Freiburger Islamstudien. Franz Steiner Verlag. ISBN 978-3-515-07901-3. Retrieved 2022-08-15.
  • Mourad, Suleiman A. (2021). "Umayyad Jerusalem:From a religious capital to a religious town". In Marsham, Andrew (ed.). The Umayyad world. Abingdon, Oxon. ISBN 978-1-315-69141-1. OCLC 1154979507.{{cite book}}: CS1 maint: location missing publisher (link)

Kaplony page 39 note 3, sources for the equation of MAA with the Temple and thereby with the whole area, and for the later restriction of the term to the south building:

  • Schrieke, B., "Die Himmelsreise Muhammeds", Islam 6 (1916) 13-16;
  • van Berchem, Max, Matériaux pour un Corpus Inscrip- tionum Arabicarum. Deuxième partie [b]: Syrie du Sud. 3: Jérusalem, 3 volumes Cairo 1922-1949 (MIFAO 43- 45) 2 1 n.1; 426f.;
  • Horovitz, Josef, "Muhammeds Himmelfahrt", Islam 9 (1919) 159-183

  • Hirschberg, J.W., "The Sources of Moslem Traditions Concerning Jerusalem", Rocznik Orientalistyczny 17
  • Guillaume, A., "Where Was al-Masjid al-Aqsa?”, al-Andalus 18 (1953) 323-336

  • Plessner, Martin. “MUḤAMMED’S CLANDESTINE ’UMRA IN THE ḎU ’L-QA’DA 8 H. AND SŪRA 17,1.” Rivista Degli Studi Orientali 32 (1957): 525–30. http://www.jstor.org/stable/41922862 525-530

  • Paret, Rudi, "Die 'ferne Gebetsstätte' in Sure 17,1", Islam 34 (1959) 150-152

  • Paret, R., "al-Burak”, EI2 1 (1960) 1350a-1351b

  • Busse, Heribert, "The Sanctity of Jerusalem in Islam", Judaism 17 (1968) 441-443; 450; 454; 458-460; 465;
  • Creswell, K.A.C., Early Muslim Architecture. 1: Umayyads, ‘Abbasids and Tulunids, 2nd edition Oxford 1969. Reprint New York 1979. 2: Early ‘Abbssids, Umayyads of Cordova, Aghlabids, Tulunids, and Samanids A.D. 751-905, Oxford 1940. Reprint New York 1979 1 65f.;
  • Soucek, Priscilla, "The Temple of Solomon in Islamic Legend and Art", in: Gutmann, Joseph (ed.), The Temple of Solomon: Archaeological Fact and Medieval Tradition in Christian, Islamic and Jewish Art, Missoula (Montana) 1973 (Religion and the Arts 3), 73; 95; 99-111;
  • Vogt, E., "Vom Tempel zum Felsendom", Biblica 55 (1974) 49-51; 57-60;
  • Busse, Heribert, "Die arabischen Inschriften im und am Felsendom in Jerusalem", Das Heilige Land 109 (1977) 17 n.2; 24;
  • Donner, Herbert, "Der Felsen und der Tempel", ZDPV 93 (1977) 3f.;
  • Busink, Th.A., Der Tempel von Jerusalem von Salomo bis Herodes: Eine archäologisch-historische Studie unter Berücksichtigung des westsemitischen Tempelbaus. 1: Der Tempel Salomos, Leiden 1970 (Nederlands Instituut voor Het Nabije Oosten. Studia Francisci Scholten memoriae dicata 3). 2: Von Ezechiel bis Middot, Leiden 1980 907-909; 911; 919;
  • Busse, Heribert, "‘Omar b. al-Hattab in Jerusalem", JSAI 5 (1984) (= From J$hiliyya to Islam. Colloquium [1]. Jerusalem June 1980 2) 116;
  • Busse, Heribert, "‘Omar's Image as the Conqueror of Jerusalem", JSAI 8 (1986) (= From J$hiliyya to Islam. Colloquium [2]. Jerusalem July 1982 2) 165;
  • Busse, Heribert (1987). "Tempel, Grabeskirche und Haram as-sarif: Drei Heiligtümer und ihre gegenseitigen Beziehungen in Legende und Wirklichkeit". Jerusalemer Heiligtumstraditionen in altkirchlicher und frühislamischer Zeit. Abhandlungen des Deutschen Palästinavereins (in German). Otto Harrassowitz. pp. 14f., 21–25. ISBN 978-3-447-02694-9.
  • Busse, Heribert, "Jerusalem and Mecca, the Temple and the Kaaba: An Account of Their Interrelation in Islamic Times", in: Sharon, Holy Land, 242;
  • Paret, Rudi, Der Koran: Kommentar und Konkordanz. Mit einem Nachtrag zur Taschenbuchausgabe, 4th edition. Stuttgart/Berlin/Cologne 1989 17.1;
  • Hillenbrand, Robert, "Das Vermächtnis des Felsendoms", Forschungsforum: Berichte aus der Otto-Friedrich- Universität Bamberg 2 (1990) 64; 71;
  • Busse, Heribert, "Zur Geschichte und Deutung der früh- islamischen μarambauten in Jerusalem", ZDPV 107 (1991) 154;
  • Kussai, Haj-Yehia, Die Heiligkeit Jerusalems im Spiegel der arabischen Überlieferung und Geschichtsschreibung, Ph.D. thesis Göttingen 1990 57-84;
  • Busse, Heribert, "Jerusalem in the Story of Muhammad's Night Journey and Ascension", JSAI 14 (1991) (= From Jahiliyya to Islam. Colloquium 3 2) 1-40 2f.; 13f.; 17; 25f.; 31-38;
  • Grabar, Oleg, "al-Masdjid al-Aqsa", EI2 6 (1991) 695b;
  • Gil, Moshe, A History of Palestine, 634-1099, Cambridge, etc. 1992. Reprint Cambridge, etc. 1997 96-98; REVIEWED, DOES NOT ADDRESS KAPLONY'S POINT
  • Elad, Amikam, "Why Did ‘Abd al-Malik Build the Dome of the Rock? A Re-Examination of the Muslim Sources", in: Raby/Johns, Bayt al-Maqdis 1, 43f.;
  • van Ess, Josef, "‘Abd al-Malik and the Dome of the Rock: An Analysis of Some Texts", in: Raby/Johns, Bayt al- Maqdis 1, 90-92;
  • Neuwirth, Angelika, "Erste Qibla - Fernstes Masgid? Jerusalem im Horizont des historischen Muhammad", in: Hahn et al., Zion Ort der Begegnung, 246-251;
  • Schrieke, B./Horovitz, J., "Mi‘radj. I. Dans l' exégèse islamique et la tradition mystique du monde arabe", EI2 7 (1993) 99b-100a;
  • Elad, Amikam (1995). Medieval Jerusalem and Islamic Worship: Holy Places, Ceremonies, Pilgrimage. Islamic History and Civilization : Studies and Texts, Vol 8. E.J. Brill. pp. 28f. ISBN 978-90-04-10010-7. REVIEWED, DOES NOT ADDRESS KAPLONY'S POINT
  • Hasson, Izhak, "The Muslim View of Jerusalem", in: Prawer/Ben-Shammai, Early Muslim Jerusalem, 367-377 (= chapter 11) 353-359; REVIEWED, DOES NOT ADDRESS KAPLONY'S POINT
  • Neuwirth, Angelika, "The Spiritual Meaning of Jerusalem in Islam", in: Rosovsky, City of the Great King, 93-116; 483-495 (= paper 5)
  • van Ess, Josef, Theologie und Gesellschaft im 2. und 3. Jahrhundert Hidschra: Eine Geschichte des religiösen Denkens im frühen Islam, 6 volumes Berlin/New York 1991-1997 4 387-391;
  • Busse, Heribert, "The Temple of Jerusalem and Its Restitution by ‘Abd al-Malik b. Marwan", Jewish Art 23-24 (1997-1998) (= Kühnel, Real and Ideal Jerusalem) 29f.; 32f.

Kaplony page 208 note 5, stating "we best locate" the first mosque in the south part of the area:

  • Creswell, EMA 1 34; [above]
  • Donner, "Der Felsen und der Tempel" 3; [above]
  • Busse, "‘Omar's Image" 167; [above]
  • Rosen-Ayalon, Myriam, The Early Islamic Monuments of al-μaram al-Shar–f: An Iconographic Study, Jerusalem 1989 (Qedem 28) 4;
  • Gil, Palestine 91f. n. 16; [above]
  • Bieberstein, Klaus/Bloedhorn, Hanswulf, Jerusalem: Grundzüge der Baugeschichte vom Chalkolithikum bis zur Frühzeit der osmanischen Herrschaft, 3 volumes Wiesbaden 1994 (TAVOB B 100) 3 50 ("im Süden des Platzes");
  • Grabar, Oleg, The Shape of the Holy: Early Islamic Jerusalem, Princeton 1996 50; 118.
  • Busink, Tempel 911f. [above]

References

edit
  1. ^ a b c Palmer, E. H. (1871). "History of the Haram Es Sherif: Compiled from the Arabic Historians". Palestine Exploration Quarterly. 3 (3): 122–132. doi:10.1179/peq.1871.012. ISSN 0031-0328.
  2. ^ سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ
  3. ^ وَعَنْ أَبِي سَعِيدٍ اَلْخُدْرِيِّ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-: { لَا تُشَدُّ اَلرِّحَالُ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ: اَلْمَسْجِدِ اَلْحَرَامِ, وَمَسْجِدِي هَذَا, وَالْمَسْجِدِ اَلْأَقْصَى } مُتَّفَقٌ عَلَيْهِ 1‏
  4. ^ عَنْ أَبِي ذَرٍّ ، قَالَ : تَذَاكَرْنَا وَنَحْنُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَيُّهُمَا أَفْضَلُ : أَمَسْجِدُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمْ بَيْتُ الْمَقْدِسِ ؟ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” صَلاةٌ فِي مَسْجِدِي أَفْضَلُ مِنْ أَرْبَعِ صَلَوَاتٍ فِيهِ وَلَنِعْمَ الْمُصَلَّى هُوَ , وَلَيُوشِكَنَّ لأَنْ يَكُونَ لِلرَّجُلِ مِثْلُ شَطَنِ فَرَسِهِ مِنَ الأَرْضِ حَيْثُ يَرَى مِنْهُ بَيْتَ الْمَقْدِسِ خَيْرًا لَهُ مِنَ الدُّنْيَا جَمِيعًا ” ، قَالَ : أَوْ قَالَ : ” خَيْرٌ لَهُ مِنَ الدُّنْيَا وَمَا فِيهَا
  5. ^ عَنْ أَبِي ذَرٍّ ـ رضى الله عنه ـ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ‏.‏ أَىُّ مَسْجِدٍ وُضِعَ أَوَّلُ قَالَ ‏”‏ الْمَسْجِدُ الْحَرَامُ ‏”‏‏.‏ قُلْتُ ثُمَّ أَىٌّ قَالَ ‏”‏ ثُمَّ الْمَسْجِدُ الأَقْصَى ‏”‏‏.‏ قُلْتُ كَمْ كَانَ بَيْنَهُمَا قَالَ ‏”‏ أَرْبَعُونَ ‏”‏‏.‏ ثُمَّ قَالَ ‏”‏ حَيْثُمَا أَدْرَكَتْكَ الصَّلاَةُ فَصَلِّ، وَالأَرْضُ لَكَ مَسْجِدٌ
  6. ^ Mourad 2021, p. 396-397: "It is important to note that the expression al-masjid al-aqsa is often mistakenly understood to mean specifically the mosque that was begun in 705 and called Aqsa. More often than not, when Islamic sources speak of the ‘Aqsa Mosque’, they in fact refer to the entire Haram. If one accepts that Quran 17:1 indeed refers to the Furthest Mosque as a place in Jerusalem, then it could not mean a structure because there was no mosque or structure of any kind that could be called a mosque on the Temple Mount of Jerusalem at that time… Ibn Hawqal, who was writing in the second half of the tenth century, makes it very clear that what he meant by mosque (Arabic, masjid) was the entire Haram area. The actual place of prayer – which he calls a structure (bina’) – was secondary in comparison to the Dome of the Rock and the wider Haram. Al-Tabari displays a similar ambiguity when he relates two reports about the entry of Caliph Umar b. al-Khattab into the Temple Mount. One narrative says that Umar ‘proceeded to enter the Mosque’, and the other ‘he stood at the door of the Mosque’.- Again, there was no such thing as a mosque there when Umar purportedly visited the area. Indeed, the ambiguity in the expression ‘Aqsa Mosque’ remained even into the Crusader period, with such works as al-Qasim b. Asakir’s Kitab al-Mustaqsa fi fadail al-Masjid al-Aqsa, where the term ‘Aqsa Mosque’ specifically indicates the Dome of the Rock." So, in Ibn Hawqal, al-Tabari and many other historians and writers, unless the language is unequivocally indicating a mosque in the classical sense (a built structure for prayers), the Aqsa Mosque usually means the entire Haram, and can even refer to the Dome of the Rock. The ambiguities of the Quranic texts contribute strongly to a sense that the sacred status of Jerusalem in Islam was shaped, and perhaps even instigated, by the Umayyads. Furthermore, the massive construction project of the Haram, including the construction of the Dome of the Rock and the Aqsa Mosque, left an ambiguity in the later Islamic sources, with the wider Temple Mount, or indeed the whole city, sometimes being referred to as the Aqsa Mosque. Something similar can also be seen in the use of the expression Bayt al-Maqdis (and sometimes al-Bayt al-Muqaddas) which indicates either the Temple or its specific site, all of the Temple Mount area, or the entire city of Jerusalem." sfn error: multiple targets (2×): CITEREFMourad2021 (help)
  7. ^ a b c d e f g h i Kaplony 2002, pp. 4–14.
  8. ^ Perspectives on Early Islamic Art in Jerusalem, Lawrence Nees, p.11: "I wonder if one could not in effect invert Kaplony’s suggestion, keeping his analysis of the conflict and sense of a change with the Umayyads? He assumes that the “original” mosque as a built structure, the mosque of ʿUmar, is on the south side of the plat- form, but there is no evidence supporting this claim."
  9. ^ Mourad 2021, p. 396. sfn error: multiple targets (2×): CITEREFMourad2021 (help)
  10. ^ a b Le Strange, Guy (1890). Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Translated from the Works of the Medieval Arab Geographers. Houghton, Mifflin. p. 96.
  11. ^ Mourad, S.A. (2021). Ibn 'Asakir of Damascus: Champion of Sunni Islam in the Time of the Crusades. Makers of the Muslim World. Oneworld Publications. p. 84. ISBN 978-0-86154-046-4. Retrieved 2022-08-16.
  12. ^ Idrīsī, Muhammad; Jaubert, Pierre Amédée (1836). Géographie d'Édrisi (in French). à l'Imprimerie royale. p. 343-344. Sous la domination musulmane il fut agrandi, et c'est (aujourd'hui) la grande mosquée connue par les Musulmans sous le nom de Mesdjid el-Acsa مسجد الأقصى. Il n'en existe pas au monde qui l'égale en grandeur, si l'on en excepte toutefois la grande mosquée de Cordoue en Andalousie ; car, d'après ce qu'on rapporte, le toit de cette mosquée est plus grand que celui de la Mesdjid el-Acsa. Au surplus, l'aire de cette dernière forme un parallelogramme dont la hauteur est de deux cents brasses (ba'a), et le base de cents quatre-vingts. La moitié de cet espace, celle qui est voisin du Mihrab, est couverte d'un toit (ou plutôt d'un dôme) en pierres soutenu par plusieurs rangs de colonnes ; l'autre est à ciel ouvert. Au centre de l'édifice est un grand dôme connu sous le nom de Dôme de la roche; il fut orné d'arabesques en or et d'autres beaux ouvrages, par les soins de divers califes musulmans. Le dôme est percé de quatre portes; en face de celle qui est à l'occident, on voit l'autel sur lequel les enfants d'Israël offraient leurs sacrifices; auprès de la porte orientale est l'église nommée le saint des saints, d'une construction élégante ; au midi est une chapelle qui était à l'usage des Musulmans; mais les chrétiens s'en sont emparés de vive force et elle est restée en leur pouvoir jusqu'à l'époque de la composition du présent ouvrage. Ils ont converti cette chapelle en un couvent où résident des religieux de l'ordre des templiers, c'est-à-dire des serviteurs de la maison de Dieu. Also at Williams, G.; Willis, R. (1849). "Account of Jerusalem during the Frank Occupation, extracted from the Universal Geography of Edrisi. Climate III. sect. 5. Translated by P. Amédée Jaubert. Tome 1. pp. 341—345.". The Holy City: Historical, Topographical, and Antiquarian Notices of Jerusalem. J.W. Parker.
  13. ^ Williams, George (1849). The Holy City: Historical, Topographical and Antiquarian Notices of Jerusalem. Parker. pp. 143–160. The following detailed account of the Haram es-Sherif, with some interesting notices of the City, is extracted from an Arabic work entitled " The Sublime Companion to the History of Jerusalem and Hebron, by Kadi Mejir-ed-din, Ebil-yemen Abd-er-Rahman, El-Alemi," who died A. H. 927, (A. d. 1521)… and also von Hammer-Purgstall, J.F. (1811). "Chapitre vingtième. Description de la mosquée Mesdjid-ol-aksa, telle qu'elle est de nos jours, (du temps de l'auteur, au dixième siècle de l'Hégire, au seizième après J. C.))". Fundgruben des Orients (in French). Vol. 2. Gedruckt bey A. Schmid. p. 93.
  14. ^ Stephan Hanna Stephan's translation, serialized in QDAP (consolidated version here). Stephan only once gives the underlying Ottoman Turkish, in the chapter title (p58 of the pdf). The first page describes the compound, and on the next page Stephan transitions to describing the covered building, also using English “mosque”, but without stating what Turkish word Evliya used.
  15. ^ Evliya Çelebi,?-1682?; Dankoff, Robert; Kim, Sooyong (2010). An Ottoman traveller : selections from the Book of travels of Evliya Çelebi. London: Eland. ISBN 978-1-906011-44-4. OCLC 640085434. Description of the ancient mescid, the Mosque (cami) of Aqsa [Footnote: Evliya usually carefully distinguishes between mescid, a small neighbourhood mosque, and cami, a large mosque used for the Friday congregational worship. The Aqsa Mosque clearly falls in the second category; but Evliya also refers to it as mescid because it is identified with the mosque called al-masjid al-aqsa in Koran 17:1 (translated as 'the farther Temple' in the citation just above).]{{cite book}}: CS1 maint: numeric names: authors list (link)