QUOTE(Ptarmigan @ Feb 18 2005, 10:36 AM)
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Again wrong answer. No and I do repeat no Islamic scholar supports the claim that Muhammed ascended to Heaven from Jerusalem. All of them state just the opposite that he could not have done so because there was no Mosque in Jerusalem when he died. The first mosque on the Temple Mount was built 66 years after Muhammed's death.
Um, no, Jersulam is written in the Hadith as the place where Muhammed ascended to Heaven. That is why it is holy to Muslims. Whether this was an actual event or a historical misperception is irrelevant. Religions are not based on proof, they are based on faith. Also to speak for ALL Islamic scholars strikes me as being - well, quite impressive really. I'm sure there's only been a few hundred thousand Islamic scholars over the years.
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The designation of Jerusalem as an Islamic holy place depends on al-Mi'raj, the Ascension of the Prophet Muhammad to heaven, which began from the Foundation Stone on the Temple Mount. But while remembering this, we must admit that there is no real link between al-Mi'raj and sovereign rights over Jerusalem, since when al-Mi'raj took place the city was not under Islamic but under alternate Byzantine or Sassanid administration
However you did manage to quote ONE scholar, who says that although Jerusalem IS a holy place, that should not be mistaken for sovereignity. Good. I fully agree. This in no way refutes my point that Jerusalem is a holy place to Muslims, which is where I disagree with you.
Actually the Hadith does not say Jerusalem, but keeps coming back to the furthest mosque. (Subhana allathina asra bi-‘abdihi laylatan min al-masjidi al-harami ila al-masjidi al-aqsa.)
And yes I have ONE scholar, I again ask for at least ONE to support that claim. But just for further reference Muhammad ibn al-Hanafiya (638-700), a close relative of the Prophet Muhammad, is quoted denigrating the notion that the prophet ever set foot on the Rock in Jerusalem; "these damned Syrians," by which he means the Umayyads, "pretend that God put His foot on the Rock in Jerusalem, though [only] one person ever put his foot on the rock, namely Abraham."
The Koranic inscriptions that make up a 240-meter mosaic frieze inside the Dome of the Rock do not include Koran 17:1 and the story of the Night Journey, suggesting that as late as 692 the idea of Jerusalem as the lift-off for the Night Journey had not yet been established.
Despite all logic (how can a mosque built nearly a century after the Koran was received establish what the Koran meant?), building an actual Al-Aqsa Mosque, the Palestinian historian A. L. Tibawi writes, "gave reality to the figurative name used in the Koran." It also had the important effect of inserting Jerusalem after the fact into the Koran and making it more central to Islam. Also, other changes came about. Several Koranic passages were re-interpreted to refer to this city. Jerusalem came to be seen as the site of the Last Judgment. The Umayyads cast aside the non-religious Roman name for the city, Aelia Capitolina (in Arabic, Iliya) and replaced it with Jewish-style names, either Al-Quds (The Holy) or Bayt al-Maqdis (The Temple). Accounts of the prophet's sayings or doings (Arabic: hadiths, often translated into English as "Traditions") favorable to Jerusalem emerged at this time, some of them equating the city with Mecca. There was even an effort to move the pilgrimage (hajj) from Mecca to Jerusalem.
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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.
by the Iraqi historian Abdul Aziz Duri
The British government recognized the minimal Muslim interest in Jerusalem during World War I. In negotiations with Sharif Husayn of Mecca in 1915-16 over the terms of the Arab revolt against the Ottomans, London decided not to include Jerusalem in territories to be assigned to the Arabs because, as the chief British negotiator, Henry McMahon, put it, "there was no place … of sufficient importance … further south" of Damascus "to which the Arabs attached vital importance."
True to this spirit, the Turkish overlords of Jerusalem abandoned Jerusalem rather than fight for it in 1917, evacuating it just in advance of the British troops. One account indicates they were even prepared to destroy the holy city. Jamal Pasha, the Ottoman commander-in-chief, instructed his Austrian allies to "blow Jerusalem to hell" should the British enter the city. The Austrians therefore had their guns trained on the Dome of the Rock, with enough ammunition to keep up two full days of intensive bombardment. According to Pierre van Paasen, a journalist, that the dome still exists today is due to a Jewish artillery captain in the Austrian army, Marek Schwartz, "quietly spiked his own guns and walked into the British lines."
Muhammad Abu Zayd wrote a book in Egypt in 1930 that was so radical that it was withdrawn from circulation and is no longer even extant. In it, among many other points, he dismissed the notion of the Prophet's heavenly journey via Jerusalem, claiming that the Koranic rendition actually refers to his Hijra from Mecca to Medina; "the more remote mosque" (al-masjid al-aqsa) thus had nothing to do with Jerusalem, but was in fact the mosque in Medina.
So I again ask for an Islamic scholar that claims that Jerusalem is 'Holy' to the Muslims. And yes there have been millions of Islamic scholars, but to date none have ever appeared to counter these scholars.