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...Subhana allathina asra bi-‘abdihi laylatan min al-masjidi al-harami ila al-masjidi al-aqsa

Prijevod: Glory to He who took His servant by night from the Sacred Mosque to the furthest mosque (Slava onome, tko je svog slugu nocu uzeo od Svete mosheje do najudaljenije mosheje).

(Qur'an, 17:1) o Muhamedovom Nocnom putovanju u isra' (raj).



- U Kuranu, Izrael se naziva najblizom zemljom (adna al-ard);

- U vrijeme zapisivanja ovog ajeta (kok 621) Izrael je van Muhamedove domene i u njemu ne postoji ni jedna mosheja;

- Najraniji muslimanski zapisi o Jeruzalemu (npr. oni halifa Umara iz 638) nigdje ne identificiraju brdo Hrama s najudaljenijom moshejom (al-masjidi al-aqsa) iz Kurana

- Kuranski zapisi iz Umarove mosheje (240 m dug friz), ne spominju i onaj 17:1 (Nocno putovanje) implicirajuci da, barem do 692., ideja o Jeruzalemu kao o mjestu odakle se dogodilo Muhamedovo uzdizanje u raj, ne postoji... prvi zapisi, koji povezuju 7:11 s Jeruzalemom, datiraju se u 11. stoljece;

- Muhamed ibn al-Hanafiya (638-700), bliski Muhamedov rodjak navodno je, o ideji, rekao

these damned Syrians (Umajadi) pretend that God put His foot on the Rock in Jerusalem, though [only] one person ever put his foot on the rock, namely Abraham.

Umajadi, 715., grade mosheju, koju nazivaju najudaljenijom moshejom (al-masjid al-aqsa).


Iracki povjesnicar, Abdul Aziz Duri, ovaj potez proglasava politickim potezom Umajada:

The construction of the Dome of the Rock and al-Aqsa mosque, the rituals instituted by the Umayyads on the Temple Mount and the dissemination of Islamic-oriented Traditions regarding the sanctity of the site, all point to the political motives which underlay the glorification of Jerusalem among the Muslims.

Dolaskom irackih Abbasida na vlast, Jeruzalem gubi na vaznosti... cak se i kupola na Umajadovoj mosheji urusava 1016., propadaju gradski zidovi (walls, ne Jews); S. D. Goitein (za one koji ne znaju; poznati povjesnicar), primjecuje da , u svom zemljopisnom rjecniku, al-Yaqut spominje npr. Basru 170 puta, Damask 100, a Jeruzalem samo jednom i to u prolazu. Svo je to vrijeme Jeruzalem provincijski gradic u arapskoj domeni.


Jeruzalem na vaznosti, za muslimane, dobiva za vrijeme Krizarskih ratova. Za vrijeme Prvog (kada Jeruzalem osvajaju krizari), reakcija muslimana je prilicno mlaka... nigdje nema ni spomena o nekom religijskom gubitku i ponizenju. To se pocinje mijenjati oko 1150., kada muslimani pokusavaju ponovno osvojiti grad, a u skolopu svoje propagande za jihad (provjeriti datume nastanka nekih hadita o Jeruzalemu kao vaznom muslimanskom centru ). U 1160-tima pocinje cvasti literatura o vaznosti islama. Kada Salah ad-Din (Saladin; inace mu je Rambam bio osobni lijecnik) osvaja Jeruzalem (1187.), svom krizarskom oponentu objasnjava kako je, za islam, Jeruzalem vazan kao i za krscanstvo, ako ne i vazniji. Za vrijeme Saladinovih nasljednika, grad se islamizira, a u to vrijeme se javlja i ideja da je bas Brdo Hrama mjesto odakle je Muhamed, za vrijeme svoh Nocnog putovanja otisao u raj (mi‘raj; ovo mi je lingvisticki zanimljivo)... naravno, nista cudno, s obzirom da sada al-masjidi al-aqsa zaista i postoji na Brdu Hrama.


Medjutim, ubrzo vaznost Jeruzalema opet opada (ponovno je cvsto u muslimanskim rukama; Ayyubidi). Donald P. Little (McGill University):

The simple fact soon emerged that al-Quds was not essential to the security of an empire based in Egypt or Syria. Accordingly, in times of political or military crisis, the city proved to be expendable. In particular, in 1219, when the Europeans attacked Egypt in the Fifth Crusade, a grandson of Saladin named al-Mu‘azzam decided to raze the walls around Jerusalem, fearing that were the Franks to take the city with walls, they will kill all whom they find there and will have the fate of Damascus and lands of Islam in their hands. Pulling down Jerusalem's fortifications had the effect of prompting a mass exodus from the city and its steep decline.


Also at this time, the Muslim ruler of Egypt and Syria (ovdje se nalazi Jeruzalem), al-Kamil (another of
Saladin's grandsons and the brother of al-Mu‘azzam), offered to trade Jerusalem to the Europeans if only
the latter would leave Egypt, but he had no takers. Ten years later, in 1229, just such a deal was reached when al-Kamil did cede Jerusalem to Emperor Friedrich II; in return, the German leader promised military aid to al-Kamil against al-Mu‘azzam, now a rival king. Al-Kamil insisted that the Temple Mount remain in Muslim hands and "all the practices of Islam" continued to be exercised there, a condition Friedrich complied with. Referring to his deal with Frederick, al-Kamil wrote in a remarkably revealing description of Jerusalem, "I conceded to the Franks only ruined churches and houses." In other words, the city that had been heroically regained by Saladin in 1187 was voluntarily traded away by his grandson just forty-two years later.

Zanimljiv je i savjet jednog kasnijeg Ayyubida svoj nasljedniku:

If the Crusaders threaten you in Cairo, and they demand from you the coast of Syria and Jerusalem, give these places to them without delay on condition they have no foothold in Egypt.

Profesor islamske povijesti, Emmanuel Sivan primjecuje:

that Christian knights traveled from distant lands to make Jerusalem their capital made the city more valuable in Muslim eyes too. It was a city strongly coveted by the enemies of the faith, and thus became, in a sort of mirror-image syndrome, dear to Muslim hearts. And so fractured opinions coalesced into a powerful sensibility; political exigency caused Muslims ever after to see Jerusalem as the third most holy city of Islam (thalith al-masajid).

Da se vratimo na pocetak, odnosno na samog Muhameda i njegovu orijentaciju kible: Nakon sto, 622., Muhamed iz rodne Meke bjezi u medinu (s velikim postotkom zidovskog stanovnistva), Muhamed usvaja neke judaizmu bliske elemente: post slican Yom Kippuru, mjesto molitve slicno sinagogi, dozvolu oko jedenja kosher hrane, kao i dozvolu ze vjencanje sa Zidovkama. Kao najvazniju promjenu obicaj okretanja u molitvi iz predislamskih vremena (prema kabi u Meki), okrece prema Jeruzalemu (preciznije prema Siriji kako se navodi u Kuranu - medjutim, iz drugih se mjesta vidi da je to, zapravo, Jeruzalem). Medjutim, nakon sto Zidovi odbijaju njegove misionarske pokusaje, kibla se okrece prema Meki (634.):

The Fools among the people will say: "What has turned them [the Muslims] from the qibla to which they were always used?" We appointed the qibla that to which you was used, only to test those who followed the Messenger [Muhammad] from those who would turn on their heels [on Islam]. Now shall we turn you to a qibla that shall please you. Then turn your face in the direction of the Sacred Mosque [in Mecca].Wherever you are, turn your faces in that direction. Even if you were to bring all the signs to the people of the Book [i.e., Jews], they would not follow your qibla.

(Kuran, 2:142-52).

Al-Tabari (rani komentator Kurana) komentira:

He chose the Holy House in Jerusalem in order that the People of the Book [i.e., Jews] would be conciliated, and the Jews were glad.

S takvim se tumacenjem slaze i W. Montgomery Watt (vodeci Muhamedov biograf).