Обсуждение:Иерусалим

Готовясь к написанию нового материала задал поиск в нашей энциклопедии по мечети "Аль-Акса". После того как ничего не нашел, решил поискать через "Иерусалим". Последний абзац у меня вызвал сомнения относительно того, что в Коране нет прямого упоминания названия мечети. В переводе Кулиева Э. есть прямое указание на мечеть "Аль-Акса":

"Пречист Тот, Кто перенес ночью Своего раба, чтобы показать ему некоторые из Наших знамений, из Заповедной мечети в мечеть аль-Акса, окрестностям которой Мы даровали благословение. Воистину, Он — Слышащий, Видящий".

Хотя арабского я не знаю, в оригинале этого аята фигурируют слова "Масджидиль Акса...".

Признаюсь, что не доверяю автору на которого ссылаются в статье. Готовя один материал я вышел на одну из работ этого автора, который пишет так, чтобы у читающего возникли определенные сомнения в принципиальных вопросах. Я подумал, что могу нанести вред дав ссылку на его статью, которая, на первый взгляд, кажется не противоречит исламу, но при анализе оборотов могут закрадываться сомнения по принципиальным моментам.Иса (обсуждение) 17:06, 1 декабря 2016 (PKT)

Насколько я понял, в фразе автора "Хотя прямого упоминания Иерусалима в тексте нет..." имеется в виду не мечеть аль-Акса, а город Иерусалим. Поэтому Ваша фраза "Последний абзац у меня вызвал сомнения относительно того, что в Коране нет прямого упоминания названия мечети" не точна, так как речь идет не о мечети аль-Акса, а о городе Иерусалиме. А Аллах знает лучше!--MaxAK (обсуждение) 18:01, 1 декабря 2016 (PKT)

Я имел ввиду предложение - "Что же касается «мечети отдаленнейшей» (аль-масджид аль-акса), то большинство толкователей считает, что речь идёт о мечети аль-Акса в Иерусалиме". Вопрос был вызван тем, что если в аяте есть прямое указание на название мечети (мечеть аль-Акса), почему бы не написать об этом. Извиняюсь, что не сразу привел цитату из статьи Иса (обсуждение) 01:38, 2 декабря 2016 (PKT)

Encyclopaedia of the Qurʾān / Jerusalem

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The holy city sacred to Judaism, Christianity and Islam, Jerusalem (Īliyāʾ, bayt al-maqdis, Ūrīshalayim, al-Quds) is not mentioned by name in the Qurʾān. As Islam is, however, deeply rooted in Judaism and Christianity (see jews and judaism; christians and christianity), many stories with a biblical background are undoubtedly situated in Jerusalem and some of these stories have been included in the holy book of the Muslims (see narratives ). Further, one must bear in mind that the designation bayt al-maqdis (lit. “house of the holy,” from Heb. Bēt ha-miqdāsh, the Temple), has three meanings: first, the Jewish Temple and its successor, the Temple Mount (al-ḥaram al-sharīf) with the Dome of the Rock and the Aqṣā Mosque (q.v.); second, the city of Jerusalem; third, the holy land(al-arḍ al-muqaddasa) as a whole.

Based on relevant passages in the Qurʾān, Muslim tradition created an image of Jerusalem that combined Jewish and Christian elements with specifically Islamic ones. The main sources to be consulted in presenting this image are the vast corpus of Qurʾān commentaries (tafsīr, see exegesis of the qurʾān: classical and medieval; exegesis of the qurʾān: early modern and contemporary) and the faḍāʾil al-Quds (“Virtues of Jerusalem”) literature. By its very nature, the literary genre of faḍāʾil al-Quds is an expression of local pride, which explains why the authors active in ¶ this field found more material in the Qurʾān in favor of Jerusalem than did the qurʾānic commentators (mufassirūn). Likewise, they claimed exclusiveness for Jerusalem in passages for which the mufassirūn offered a variety of interpretations.

There are a number of instances in which there is general agreement — in both commentary (tafsīr) and faḍāʾil-literature — that certain qurʾānic passages allude to Jerusalem, rather than other places. This applies, for instance, to the identification of “the farthest mosque” (al-masjid al-aqṣā) in q 17:1 with al-Ḥaram al-Sharīf in Jerusalem, which is said to have been the destination of Muḥammad's “night journey” (isrāʾ) and the scene of his ascension (q.v.; miʿrāj). It is the site of the Jewish Temple, which was destroyed by the Romans in the year 70 c.e. and reconstructed by the Muslims during the caliphate of ʿUmar b. al-Khaṭṭāb (r. 13-23/634-44). There is, however, disagreement as to whether Muḥammad prayed in the sanctuary or not. Had he done so, it would have been incumbent on Muslims also to visit Jerusalem when on the pilgrimage (q.v.; ḥajj) to Mecca (q.v.). Therefore, some theologians denied the idea of Muḥammad's praying in the sanctuary. According to others, however, confirmation of the belief in one God (tawḥīd) was revealed in Jerusalem when Muḥammad prayed with the prophets, his predecessors in office, in the sanctuary (see prophets and prophethood ). General agreement likewise exists regarding the interpretation of q 2:142-50, where the change of the direction of prayer (qibla, q.v.) is discussed. It has been accepted that the direction of prayer was Jerusalem before it was changed to the Kaʿba (q.v.) in Mecca.

The setting of many biblical stories incorporated in the Qurʾān is Jerusalem or the holy land, although the name is not ¶ explicitly mentioned. Jewish and Christian traditions — both apocryphal and canonical — such as those about the location of the last judgment (q.v.) in Jerusalem, have been adopted by Muslims. q 50:41, “And listen for the day when the caller will call out from a place quite near (min makānin qarībin),” is said to refer to Jerusalem, the “place quite near” being the holy rock (al-ṣakhra) in the al-Ḥaram al-Sharīf. The angel Isrāfīl, standing on the holy rock, will call the dead to rise from their graves (see death and the dead; resurrection). It is a place appropriate for the purpose because it is next to heaven (see heaven and sky ). There is, on the other hand, an interpretation offered by al-Zamakhsharī (d. 538/1144; Kashshāf, ad loc.) according to which “a place quite near” means the feet of the dead or the roots of their hair.

Many other identifications of places are not as unequivocal as those just mentioned. There are numerous cases in which, in accordance with the generally accepted exegetical tendency to amass traditional interpretations, one or more sites in addition to Jerusalem have been proposed; in other words, these places compete with Jerusalem. Sometimes such competing sites are situated in the holy land, including Syria (q.v.) and Jordan. A rivalry on a higher level, however, is that between Jerusalem and the holy cities of Mecca and Medina (q.v.) or between the holy land and the rest of the world (see cosmology ). The latter is present in the interpretation of q 7:137, “And we made a people, considered weak, inheritors of land(arḍ) in both east and west — land whereupon we sent down our blessings (see blessing; oppressed on earth, the).” The blessed land is Syria or, according to another interpretation, the whole world, because God conferred the kingdom of the world upon ¶ David (q.v.) and Solomon (q.v.). q 21:105, “Before this we wrote in the Psalms (q.v.; al-zabūr) after the message (al-dhikr): My servants, the righteous, shall inherit the earth,” is, according to Speyer (Erzählungen, 285), the only word-for-word citation of the Bible (Ps 37:19; Matt 5:5; see scripture and the qurʾān ). Although it undoubtedly refers to the holy land, other interpretations have been offered: It means paradise (q.v.), which is to be granted to the believers (see belief and unbelief ), but also this world, the universal kingdom of Islam (q.v.). The inheritance will come at the end of times, when Jesus (q.v.) descends from heaven to fight the unbelievers, subjecting the whole world to Islamic rule. The decisive battle will be fought in Jerusalem (see apocalypse ).

More often, Jerusalem competes with Mecca, as both are cities, and the holy land with the Ḥijāz. q 17:60, “We granted the vision which we showed you,” has been explained in two ways: It is the vision Muḥammad had after his return from the night journey (isrāʾ). When the Quraysh (q.v.) called him a liar (see lie; opposition to muḥammad; insanity), the Prophet had a vision of bayt al-maqdis, which enabled him to answer questions that the Meccans were asking in order to examine the veracity of his story. Another interpretation is that Muḥammad had a vision of the forthcoming conquest of Mecca at al-Ḥudaybiya (q.v.), when the Quraysh prevented him from entering Mecca to offer sacrifices at the Kaʿba (see expeditions and battles ). q 2:114, “And who is more unjust (see justice and injustice ) than he who forbids that in places for the worship of God, God's name should be celebrated, whose zeal is to ruin them?” possibly refers to the destruction of the Temple either by Nebuchadnezzar or Titus. It has been interpreted, however, as referring to Mecca and the Kaʿba, when the heathens, before Muḥammad's emigration (q.v.; hijra), pre-¶ vented him from worshiping at the Kaʿba. Another interpretation says that this happened at al-Ḥudaybiya. The olive tree (zaytūn) mentioned in q 95:1, by which an oath (see oaths ) is sworn, has been explained both as meaning what it is, a valuable plant, and as denoting the hill on which bayt al-maqdis stands.

The rivalry between Jerusalem and Mecca is also apparent in the question about whether it was Isaac (q.v.) or Ishmael (q.v.) whom Abraham (q.v.) was ordered to slaughter as a sacrifice (q.v.). The story is recounted in q 37:99-111, but the narrative leaves open the identity of the potential victim. If it was Isaac, Jerusalem would be the place of the sacrifice; otherwise, it would be Mecca or nearby Minā. Conversely, the account of the building of the Kaʿba in q 2:125 is in favor of Ishmael, for he assisted his father, which proves his presence in Mecca.

Another example of Jerusalem's rivalry with Mecca may be found with the interpretation of the parable of the divine light (q.v.) in q 24:35-6. It could be an allusion to candles lit in churches and monasteries (Paret, Kommentar, 360; see church; monasticism and monks), but another interpretation exists: the houses (buyūt) mentioned in q 24:36, in which the light is lit, are four structures, all erected by prophets. These four are: the Kaʿba, built by Abraham and Ishmael, bayt al-maqdis built by David and Solomon, masjid al-Madīna, and masjid qubāʾ, both built by Muḥammad; each can be deemed to be a “mosque (q.v.) founded on piety” (q 9:108). Here, Jerusalem is put on a par with the holy places in the Ḥijāz. Al-Rāzī (d. 606/1210; Tafsīr, xxiv, 3, ad q 24:36), however, cites another interpretation in the name of al-Ḥasan al-Baṣrī, who identifies the houses, without explaining the plural, with bayt al-maqdis because it is illuminated by ten thousand candles.

Jerusalem competes not only with Mecca, ¶ but also with the other world: al-sāhira mentioned in q 79:14 is said to be the surface of the earth to which the dead will ascend on the day of resurrection. Some commentators define it geographically as the plain to the north of Jerusalem on which humankind will gather during the day of judgment. According to others, it is a plain destined for the gathering of the unbelievers, causing such fright as to prevent people from slumbering. Another exegetical tradition explains al-sāhira as the new earth (al-arḍ al-jadīda), which will replace this earth when the world comes to an end; and, finally, according to yet another understanding, it is hell (Jahannam, see hell and hellfire ).

Also understood to have both eschatological and this-worldly connotations is the wall mentioned in q 57:13: “A wall will be put up between them, with a gate therein, within it will be mercy (q.v.), and without it, all alongside, will be punishment (see reward and punishment ).” The wall is understood to be the eastern wall of the al-Ḥaram al-Sharīf, above Wādī Jahannam (the Kedron Valley), the gate is Bāb al-Raḥma, the Gate of Mercy, one of the two entrances of the Golden Gate. According to some commentators, though, it is the partition between paradise and hell, a kind of purgatory, the gate where the elect will enter paradise (see barzakh; barrier). On the day of resurrection those raised from the dead will rush to a goal-post (nuṣub), mentioned in q 70:43. This is understood by some to be the holy rock in Jerusalem, but by others to be a signpost (ʿalam) to which the believers — or an idol to which the polytheists (see idols and images; polytheism and atheism) — will rush on the day of judgment.

Rivalry exists on the local level between Jerusalem and other towns of Palestine and Syria. The town (al-qarya) mentioned in q 2:58, whose gate the Israelites were ordered to enter with humility, is identified ¶ in the exegetical literature as Jerusalem or Jericho. When Jericho is mentioned, the remark is added that it is located not far from Jerusalem. But according to some commentators, it is the gate of Cairo or Egypt (Miṣr). Another example: “The one who passed by a town, all in ruins to its roofs” (q 2:259) was either ʿUzayr (identified with Ezra, q.v.) or Jeremiah (who bewailed the destruction of Jerusalem) or the legendary al-Khiḍr (see khaḍir/khiḍr ). There are three proposals about the name of the town: first, Sābūr on the Tigris, situated between Wāsiṭ and al-Madāʾin; second, Jerusalem; and third, the town of “those who abandoned their homes, though they were thousands, for fear of death,” mentioned in q 2:243. There are various explanations of the holy land(al-arḍ al-muqaddasa) mentioned in q 5:21: It is said to be Jericho, Jordan (al-Urdunn), and Palestine, or Ṭūr (Mt. Sinai; see sinai ) and its surroundings. According to others it is al-Shām (Syria or Damascus), or simply Jericho. Equally various are the locations given for the rabwa (lit. great or high place) in q 23:50, where Mary (q.v.), the mother of Jesus, found shelter with her son: the Ghūṭa (plain) of Damascus, Jerusalem, Ramla, or Egypt, the latter apparently a reminiscence of the flight of Joseph, Mary and Jesus to Egypt (q.v.) as told in the Gospels (q.v.).

The Shīʿī viewpoint (see shīʿism and the qurʾān ) is especially evident in the various interpretations, found in both Sunnī and Shīʿī authors, of Muḥammad's vision mentioned in q 17:60. Al-Māwardī (d. 450/1058; Nukat, iii, 253) and al-Ṭabarsī (d. 548/1154; Majmaʿ, xv, 66-7), following al-Ṭabarī (d. 310/923; Tafsīr, xv, 110-3), give three interpretations of this vision: the first explains it as Muḥammad's vision during the isrāʾ; the second, as a vision while Muḥammad was sleeping (according to Ibn ʿAbbās, Muḥammad sees himself entering Mecca; see dreams and sleep ; ¶ foretelling; visions); and the third, also as a vision while sleeping (according to Sahl b. Saʿd, the vision is of people like donkeys climbing on the pulpits [manābir]). While al-Ṭabarī expresses a preference for the first explanation, al-Māwardī gives no such opinion. Shīʿī exegetes, such as al-Ṭabarsī and al-Ṭabāṭabāʿī (d. 1982; Mukhtaṣar al-Mīzān), stress that this passage has nothing to do with Jerusalem, nor with Mecca, but maintain that it refers to future events, the misdeeds of the Umayyads who deprived the ʿAlids of their legitimate claim to the caliphate (see caliph; politics and the qurʾān): Muḥammad saw them climbing on his pulpit, behaving like apes.

Modern commentators such as Rashīd Riḍā (Manār),al-Mawdūdī (Tafhīm),al-Zuḥaylī(Tafsīr) and Tuʿaylib(Fatḥ), present the traditional interpretations on many of the verses already discussed. After making their own positions clear, however, they provide events and places in the context of the life of Muḥammad and the history of early Islam in Arabia rather than locating these in Jerusalem. To mention but a few examples: Those who, according to q 2:114, prevented the pious from visiting the sanctuaries, and even tried to ruin them, were not Nebuchadnezzar or Titus, but the heathens in Mecca before the emigration (hijra). Rashīd Riḍā derives the protection of synagogues and churches as practiced in Islam from q 2:114 (see religious pluralism and the qurʾān ). That Muḥammad prayed inside the sanctuary of bayt al-maqdis during his night journey is not contested in principle in modern tafsīr; it is no longer considered an issue of heated debate. The land promised to the pious in q 21:105 is paradise, the wall with the gate in q 57:13 will be put up in the other world, and al-sāhira in q 79:14 belongs to the world to come or remains geographically undefined. Generally mod-¶ ern tafsīr prefers theological interpretation and the discussion of problems pertaining to the religious law (sharīʿa) to a consideration of problems in the history of the holy places and their basis in biblical lore (see law and the qurʾān; history and the qurʾān; theology and the qurʾān).

Finally, the close relation between Jerusalem and the Qurʾān found expression in the enumeration of merits earned by those who recite certain sūras (see recitation of the qurʾān ): The person who recites q 29 “The Spider” (Sūrat al-ʿAnkabūt) will receive for each verse the same recompense as those who conquered Jerusalem, and those who recite q 5 “The Table Spread” (Sūrat al-Māʾida; see table ) and q 30 “The Romans” (Sūrat al-Rūm; see byzantines ) will be compensated for each verse as those who visit Jerusalem (Firūzābādī, Baṣāʾir, i, 364, 369). See also sacred precincts .

Heribert Busse

Bibliography

Primary (In addition to the commentaries on the passages cited above found in the works of tafsīr from Muqātil b. Sulaymān down to modern authors): Fazārī, Burhān al-Dīn b. al-Firkā, Bāʿith al-nufūs ilā ziyārat al-Quds al-maḥrūs, trans. Ch.D. Matthews, Palestine. Mohammedan holy land, New Haven 1949, 1-41

Firūzābādī, Baṣāʾir

Maqdisī, Abū l-Maʿālī al-Musharraf b. al-Murajjā, Faḍāʾil bayt al-maqdis wa-l-Khalīl wa-faḍāʾil al-Shām, ed. O. Livne-Kafri, Shfaram 1995

Maqdisī, Muḥammad b. ʿAbd al-Wāḥid, Faḍāʾil bayt al-maqdis, ed. M.M. al-Ḥāfiẓ, Damascus 1985, 8, 11, 20, 24, 28

Maqdisī, Shihāb al-Dīn Abū Maḥmūd b. Tamīm, Muthīr al-gharām ilā ziyārat al-Quds wa-l-Shām, ed. A. al-Khuṭaymī, Beirut 1994

Māwardī, Nukat

Mawdūdī, Tafhīm al-Qurʾān, 6 vols., Lahore 1949-72

Eng. trans. The meaning of the Qurʾān, Lahore 1967

Rashīd Riḍā, Manār

Rāzī, Tafsīr, ed. M. Muḥyī l-Dīn, Cairo 1933-62

Suyūṭī, Shams al-Dīn Abū ʿAlī Muḥammad b. Aḥmad, Itḥāf al-akhiṣṣāʾ bi-faḍāʾil al-masjid al-aqṣā, ed. A. Ramaḍān Aḥmad, Cairo 1984

Ṭabarī, Tafsīr, ed. Shākir

Ṭabarsī, Majmaʿ

Ṭabāṭabāʿī, Mukhtaṣar al-Mīzān

Tuʿaylib, ʿAbd al-Munʿim Aḥmad, Fatḥ al-raḥmān fī tafsīr al-Qurʾān, 7 vols., ¶ Cairo 1995

ʿUlaymī, Mujīr al-Dīn Abū l-Yaman ʿAbd al-Raḥmān b. Muḥammad, al-Uns al-jalīl bi-tārīkh al-Quds wa-l-Khalīl, Amman 1973, i, 226-7

Wāsiṭī, Muḥammad b. Aḥmad, Faḍāʾil al-bayt al-muqaddas, ed. I. Hasson, Jerusalem 1979

Zamakhsharī, Kashshāf; al-Zuḥaylī, Wahba, al-Tafsīr al-wajīz wa-maʿahu asbāb al-nuzūl wa-qawāʿid al-tartīl ʿalā hāmish al-Qurʾān al-karīm, Damascus 1995

Secondary

H. Busse, Bāb Ḥiṭṭa. Qurʾān 2:58 and the entry into Jerusalem, in jsai 22 (1998), 1-17

id., Jerusalem in the story of Muḥammad's night journey and ascension, in jsai 14 (1991), 1-40

C. Gilliot, Coran 17, Isrāʾ, 1, dans la recherche occidentale. De la critique des traditions du Coran comme texte, in M.A. Amir-Moezzi (ed.), Le voyage intiatique en terre d'Islam. Ascensions célestes et itinéraires spirituels, Paris 1996, 1-26

I. Hasson, The Muslim view of Jerusalem. The Qurʾān and ḥadīth, in J. Prawer and H. Ben-Shammai (eds.), The history of Jerusalem. The early Muslim period. 638-1099, New York 1996, 349-85

A. Kaplony, The Haram of Jerusalem 324-1099. Temple, Friday Mosque, area of spiritual power, Stuttgart 2002

A. Neuwirth, From the Sacred Mosque to the Remote Temple. Sūrat al-Isrāʾ between text and commentary, in J.D. McAuliffe, B.D. Walfish and J.W. Goering (eds.), With reverence for the word. Medieval scriptural exegesis in Judaism, Christianity and Islam, New York 2003, 376-407

Paret, Kommentar; Speyer, Erzählungen

Cite this page

Busse, Heribert, “Jerusalem”, in: Encyclopaedia of the Qurʾān, General Editor: Johanna Pink, University of Freiburg. Consulted online on 05 February 2023 <http://dx.doi.org.wikipedialibrary.idm.oclc.org/10.1163/1875-3922_q3_EQSIM_00235>