al-Aqsa Mosque Research Articles

The “inclusion-moderation” illusion: re-framing the Islamic movement inside Israel

ABSTRACT The inclusion-moderation thesis posits that radical movements can be moderated through participation in democratic pluralist politics. Repeatedly applied to Islamist movements questions remain over its conceptual ambiguity and empirical veracity. Despite such weaknesses this thesis continues to be utilized to explain the diverging trajectories of the Islamic movement within Israel – its Southern accommodationist parliamentary branch (IMSB) and its separatist Northern branch (IMNB), now officially banned by Israel. This article examines this significant yet understudied movement, as a means of challenging the reductionist reading of Arab Islamist politics in Israel while at the same time rethinking the perimeters of inclusion-moderation theory. The case suggests that Islamist strategic moderation may be a result of both state repression and political inclusion but rarely does it lead to complete ideological transformation. This research suggests the IMSB’s pragmatic evolution, owes less to Knesset participation and more to internal organizational debate, a convergence of broader Arab-Israeli positions, and a response to the failings of post Arab Spring Islamist politics. Conversely, the IMNB’s perceived radicalism, is less to do with its extreme ideology but rather its own strategic framing and Israel’s ongoing fears of the mobilizing potential of Al-Aqsa mosque.

Waterslide Architectural Masterpiece: A Descriptive Study of Sabilah Models in Palestine

The interest in water sabils was an ancient habit among the sultans and kings since ancient times, and it had a distinct character among Muslims, as the wealthy Muslims and philanthropists rushed to compete to build sabils to do good, and the princes, sultans, kings and rulers established the sabelah in the streets and alleys and in public places for the sake of reward and reward Therefore, the obligation of charitable giving in the form of charitable acts is numerous, and it was for stopping the aspirations, so what are the means? What is the purpose of its establishment in the Islamic and humanitarian community? An Islamic city is hardly devoid of one or several ways, because of the importance of these architectural installations in public life, and the charitable endowment siblings are among the works of charitable establishments and a form of spending for the sake of God and ongoing charity for the owner of the endowment, and it entails a large reward for the individual, and it falls under the ongoing charity And its reward for the sake of God, and its purpose is to serve Muslims. The history of the spread of the Sabila in Islamic societies, in its well-known form, dates back to the Ayyubid and Mamluk periods, and it increased in the Ottoman period more broadly and larger. Palestine was famous for its wide spread of water traps in the aforementioned periods, as well as spreads in the holy cities in order to provide water for the thirsty and the pilgrims to seek your rewards, and the Holy City of Jerusalem and the Al-Aqsa Mosque received the care of the benevolent Muslim rulers from the Mamelukes, Ayyubids and Ottomans, especially Sultan Suleiman the Magnificent, especially since the city of Jerusalem is less in it Water sources, and many fountains were built to provide water to the residents of Jerusalem and to the worshipers coming to it. The water was supplied from Bark Solomon from the south from the Bethlehem area to the Al-Aqsa Mosque squares. In the old city of Nablus, which is located in the north of the West Bank, many Aselah have spread widely.

Using Metaverse to Rebuild Non-reachable or Ruined Heritage Buildings

Virtual 3D models are seen to be of great use in 3D Documentation of historical buildings as well as in teaching Islamic architecture history courses in Architecture Schools. Heritage Buildings which urgently need architectural documentation may be generally classified into two categories, Non-reachable and Ruined buildings. This paper presents a scientific and practical methodology to create fully immersive interactive 3D Virtual Reality models in <i>Metaverse</i> of either cases based on new fully immersive virtual reality technologies supported by Photo-modelling techniques. The research aims to apply the proposed method to generate virtual 3D models of two case studies; the first, the Non-reachable Al-Aqsa Mosque, in Jerusalem, Palestine, and the second is the Ruined Badr El-Din Mosque in Al-Sayeda Aisha area, in Cairo, Egypt. In Documenting Non-reachable Heritage Buildings, The research produces a complete virtual copy of <i>“Al Aqsa Al Sharif Mosque Compound”</i>, with all its Islamic and Christian monuments and gates. In Documenting Ruined Heritage Buildings, The research produces a complete virtual copy of <i>“Badr Edeen Elwanaey Mosque”</i>, created in details depending on researcher proposed designs, then the walls, ceilings and floors of this model were covered with texture driven from the Architectural Designs made by the researcher, which depends on elements of the comparative analysis study for the Four Mosques in the same era as the ruler and by the same architect.

آراء المفسرين حول "المسجد الاقصى" في سياق تفسير آية الإسراء

Beytülmakdis; binlerce yıllık tarihiyle Yahudilik, Hıristiyanlık ve İslamiyet için kutsal olarak kabul edilen bir şehirdir. İlk kıblenin Kudüs’te bulunan Mescid-i Aksâ olması, Hz. Muhammed’in İsrâ ve Mi’raç seyahatlerinde buraya uğraması, sahih hadislerle birlikte, Mescid-i Aksâ’nın bizzat Kur’an’da zikredilip “çevresi bereketli kılınan bir yer” olarak vasıflandırılması, burayı Müslümanlar için çok daha önemli bir hale getirmiştir. Hz. Peygamberin ifadesiyle yeryüzünde ibadet için inşa edilen ikinci kutlu mekân olan Mescid-i Aksâ ve onun vatanı olan Kudüs, günümüzde, Müslümanlar açısından kutsallığından hiç bir şey yitirmiş değildir. Ayrıca Mescid-i Aksâ ve Kudüs beraberliği yani Mescid-i Aksâ’nın Kudüs şehrinde bulunan mübarek bir mekân olduğu gerçeği, kayda değer bir muhalefetle karşılaşmadan günümüze kadar aktarılagelmiştir. Fakat son dönemlerde, Mescid-i Aksâ’nın konumu ve mahiyeti hakkında şüphe verici birtakım iddialar ortaya atılmıştır. Kimi araştırmacılar, Mescid-i Aksâ’nın gökyüzünde bulunduğunu iddia ederlerken, kimileri de Hz. Peygamber zamanında bu isimle bilinen bir ma’bed bulunmadığını, söz konusu mescidin daha sonra inşa edildiğini dolayısıyla buranın Mecid-i Aksâ olarak tanımlanan yer olmasının mümkün olmadığını ileri sürmektedirler. Bazı yazarlara göre de Kur’an’da bahsedilen mescid, Mekke yakınlarındaki Ci’râne bölgesinde bulunan bir mescittir. Bu noktada, Mescid-i Aksâ’nın tarihi süreçteki varlığı ve bu varlığını korumuş olup olmadığı konusunun, tarihi verilerle ne oranda örtüştüğü meselesi önemli hale gelmektedir. Makalede, bu tür problemler, ağırlıklı olarak Artuk Bey (ö. 1091) ve Selahaddin Eyyubi’nin (ö. 1193) yaşadığı dönemlerdeki müfessirlerin eserlerinde, özellikle İsra suresi 1. ayetin tefsiri bağlamında dile getirdikleri görüşleri çerçevesinde analiz edilecektir.

Al-Aqsa Mosque and Bayt Al-Maqdis in the Hadith Literature

Beytülmakdis, hem İslâm âleminin hem de Yahudi ve Hristiyan âlemlerinin kutsal mekânlarından biridir. Kutsal mekânlar, kutsiyetlerini diniî metinlerden alır. Müslümanlar için Kudüs’ü değerli kılan atıflar, İslâm’ın iki temel kaynağı olan Kur’an-ı Kerîm ve hadis metinlerinde mevcuttur. Kur’an’da bir defa ve Mescid-ü’l-Aksâ şeklinde zikredilen kutsal mescidin, hadislerde daha geniş yer bulduğu ve birçok bağlamda Resûlüllah’ın Mescid-i Aksâ’yı zikrettiği görülmüştür. Onlarca hadis metnini, muhtevasında işlenen konular bakımından dört ana başlık altında tasnif etmek mümkündür. Bunlar, Beytülmakdis’in imarı, İsrâ, ilk kıble meselesi ve mescidin faziletleridir. Bu hadislerde Mescid için kullanılan isimlendirmeler de dikkat çekmekte, özellikle İsrâ hadisesinde Resûlüullah’ın gittiği mescidle ilgili tartışmalara bu lafızlar açıklık getirmektedir. Bu makalede, hadis metinleri, Kütüb-i Tis’a olarak adlandırılan dokuz temel hadis kitabı çerçevesinde ele alınacak, hadislerde yer aldığı şekliyle Mescid-i Aksâ işlenecektir. Metinlerde konuyla ilgili lafızlar incelenerek, özellikle İsrâ hadisesinde yürünen mescidin konumu ile ilgili güncel tartışmalar ve ilmi dayanakları kritik edilecektir.

مدينة ماردين ودورها في مواجهة الصليبيين

كان لمدينة ماردين وحكامها الأراتقة دور كبير في مواجهة الصليبيين وخاصة في حلب وأنطاكيا وبيت المقدس منذ عهد سقمان بن أرتق وثم أخوه نجم الدين إيلغازي وثم ابنه حسام الدين تيمورتاش وثم ابنه نجم الدين ألبي. فقد بدأت مرحلة جديدة من الجهاد ضد الصليبيين في عهد حسام الدين تيمورتاش حين تحولت ماردين من موقف الدفاع عن الممتلكات الإسلامية إلى مرحلة الهجوم حتى قاد حسام الدين جيشاً لتحرير بيت المقدس ومسجده الأقصى ولكن لم يوفق في غايته وسقط أبناء ماردين شهداء في طريق تحرير بيت المقدس. قامت ماردين وحكامها بمساندة الزنكيين في حملاتهم ضد الصليبيين ونتج عن ذلك سقوط الرُّها وعودتها لأيدي المسلمين. وقد توّج الأراتقة دورهم في مواجهة الغزو الصليبي بانضمام جيشهم لجيوش صلاح الدين الأيوبي في معركة حطين عام 583هـ/1187م وقد نتج عن ذلك هزيمة للصليبيين وطردهم من معظم مدن الساحل واستعادة بيت المقدس.

Hermeneutical Study of Surah al-Baqarah Verse 177 "Al-Birru Wa at-Taqwa" in the Book of Anwar At-Tanzil Wa Asrar At-Ta'wil

The process of understanding is a natural process that will be experienced by all human beings. Including the mufassir can not be separated from the activity of understanding. In the study of the Koran, active understanding activities are carried out, including Imam al-Baidawi. Anwar At-Tanzil Wa Asrar At-Ta'wil is a book that has received a lot of praise and criticism from scholars.&#x0D; This paper is intended to find out the hermeneutical thoughts of Imam al-Baidawi and his interpretation related to surah al-Baqarah verse 177 because at first glance the public sees this verse as a postulate for moving the Qibla from the Aqsa Mosque to Mecca, namely the direction of the Kaaba. This article is a qualitative type of article with a Schleiermacher hermeneutic approach. The subject of this article is the hermeneutical thinking of Imam al-Baidawi and sura al-Baqarah verse 177. The research results of this article are hermeneutical thinking in the art of understanding Imam al-Baidawi with a subjective view by using grammatical interpretation and prejudice of the mufassir based on his experience and al-birr in Surah al-Baqarah verse 177 means obeying all God's commands is a virtue which then gives birth to muttaqun indicators.

PADASAN AND SYMBOLS OF PUBLIC SELF-HEALTH IN JAVANESE-ISLAMIC CULTURAL PERSPECTIVE

The purpose of this research is to increase the desire for healthy livingbehavior of the community, especially thorough hand washing, as well asprovide insights to the community to always preserve the healthy livingculture that has existed in the culture of Javanese society and Islam. Thisresearch uses a method through literature studies with literature review. Theresults showed that the padasan has been known since time immemorial.On the site of Ki Buyut Trusmi, the padasan is placed to enter a holierplace. Padasan in Al-Aqsa mosque Kudus have Buddhist architecturestyle. In the new normal era, the government encourages the public to getused to washing their hands with soap. This research concludes the habit ofwashing hands has been done by the previous community but using atraditional tool called padasan.

“Меърожнома” асарининг туркий тилдаги таржимаси

Мазкур мақолада меърож воқеаси ёритилган асарлардан бири “Меърожнома”нинг туркий тилдаги таржимаси илмий жиҳатдан тадқиқ этилди. Меърож ислом тарихида юз берган машҳур воқеалардан бўлиб, мумтоз шарқ адабиётида алоҳида эътибор қаратилган мавзулардандир. Адабиётда “Меърож” билан бир қаторда “Исро” сўзи қўлланилади. “Исро” Аллоҳ таоло Муҳаммад соллаллоҳу алайҳи васалламни кечанинг бир бўлагида Маккадаги Масжидул Ҳаромдан Қуддусдаги Масжидул Ақсога сайр қилдиришидир. “Меърож” Аллоҳ таоло сўнгги пайғамбари Муҳаммад соллаллоҳу алайҳи васалламни Қуддуси шарифдан юқорига яъни, Ўзининг ҳузурига кўтаришидир. Шу ҳодисага бағишлаб ёзилган асарлар “Меърожнома” деб аталади. Бунинг сингари асарлар дастлаб араб адабиётида яратилди. Кейинчалик форс ва туркий адабиётда ҳам “Меърожнома”лар мустақил асар сифатида шакллана борди. Шунингдек, ушбу асарнинг туркий таржималари ҳам пайдо бўла бошлади. Илмий мақоламизда туркий тилга таржима қилинган “Меърожнома” асарининг мантшунослик тадқиқи ҳам ёритилди.&#x0D; Мазкур мақолада меърож воқеаси ёритилган асарлардан бири “Меърожнома”нинг туркий тилдаги таржимаси илмий жиҳатдан тадқиқ этилди. Меърож ислом тарихида юз берган машҳур воқеалардан бўлиб, мумтоз шарқ адабиётида алоҳида эътибор қаратилган мавзулардандир. Адабиётда “Меърож” билан бир қаторда “Исро” сўзи қўлланилади. “Исро” Аллоҳ таоло Муҳаммад соллаллоҳу алайҳи васалламни кечанинг бир бўлагида Маккадаги Масжидул Ҳаромдан Қуддусдаги Масжидул Ақсога сайр қилдиришидир. “Меърож” Аллоҳ таоло сўнгги пайғамбари Муҳаммад соллаллоҳу алайҳи васалламни Қуддуси шарифдан юқорига яъни, Ўзининг ҳузурига кўтаришидир. Шу ҳодисага бағишлаб ёзилган асарлар “Меърожнома” деб аталади. Бунинг сингари асарлар дастлаб араб адабиётида яратилди. Кейинчалик форс ва туркий адабиётда ҳам “Меърожнома”лар мустақил асар сифатида шакллана борди. Шунингдек, ушбу асарнинг туркий таржималари ҳам пайдо бўла бошлади. Илмий мақоламизда туркий тилга таржима қилинган “Меърожнома” асарининг мантшунослик тадқиқи ҳам ёритилди.

Recitation of the Succession of the Sunan Kudus in Cultural Da'wa

Wali comes from Wala or Waliya which means close, has a role in continuing the prophetic mission. In the Quran, this term is used to mean a relative, friend or protector. In carrying out the role of continuing the mission of prophecy, the saints who are more familiarly called Walisongo always invite Islam and Ahl al-Sunnah Wa al-Jama'ah, the da'wa used by Walisongo in realizing its mission is the application of the methods developed by Sunni Sufis in imparting teachings. However, the methods of preaching that are carried out by the saints are different, the values ​​of pluralism as practiced by Sunan Kudus are very different from other saints, where Sunan Kudus used methods by utilizing traditional symbols and beliefs of the local community, evidence of Da'wa methods are still visible today, namely the shape and style of the building of the al-Aqsa mosque, minarets, gates, and showers (ablution places) which are actually symbols of the eight Buddhist paths, each of which is given a statue of the head of Kebo Gumarang as a permanent Buddhist teaching. preserved as part of cultural assimilation.&#x0D;

Islamisasi Jawa : Sayyid Ja’far Shadiq dan Menara Kudus Sebagai Media Dakwahnya

The success of Muslims in spreading their teachings in the archipelago is very clearly seen by the evidence of the domination of Muslims in the archipelago today. This success is inseparable from the services of traders, preachers, kyai and teachers of the Koran. Including walisongo who has succeeded in introducing Islamic teachings to remote areas of Java. They use many approaches so that Islam can be well accepted by the surrounding community without war. One of them is by inserting Islamic values and teachings into the traditions and culture of Javanese society. Like Sunan Kudus, which is very tolerant of the culture that has been formed and rooted in the Kudus community. He adopted a lot of Hindu-Buddhist art and culture that has long been attached to the life of the Javanese people. Building the al-Aqsa Mosque that combines ancient Javanese mosque architecture with Indian Mughal architecture, the Kudus Tower is very similar to the Hindu Majapahit temple, places Buddhist teachings that do not conflict with Islamic teachings on the architecture of ablution and prohibits the slaughter of cows which are considered sacred by Hindus. All of this was done by Sunan Kudus to create Cultural Islam, Islam that interacts with culture so that it can be well received by the community without having to eliminate existing traditions and culture.

Motivation for Muslim Travellers to the Holy City of Jerusalem

This paper discusses and explores empirical and personal insights into religious tourism and pilgrimage, exploring it from a Muslim pilgrims’ perspective, reflecting on characterisations and motivations and discussing the sacred Journey of Prophet Muhammad (PBUH) from the Holy Mosque (Makkah) to Al-Aqsa Mosque in Jerusalem. Travel is important for Muslims. Indeed, it was during the journey of Miraj that Allah ordered Muslims to pray the five daily prayers. The concept of Islam is not merely praising Allah (SWT). Islam also means to serve society according to the directions of Allah (SWT) and the teachings of his final Prophet, Muhammad (PBUH). Islam strongly prohibits divisiveness of community or society in terms of sociological groups, racism and sectarianism. Thus, the main purpose of Muslim visitors when visiting pilgrimage sites is holistic, to enhance their knowledge, find pleasure, love and to offer dedication. Muslim visitor’s motivation for pilgrimage to sites such as Al Aqsa Mosque is to offer prayers and visit the holy site. This paper will begin with a brief discussion on the Islamic approach to the teachings of Prophet Muhammad (PBUH) and explain the principles on which Islamic values for society are based according to the teachings Allah (SWT) and the perfect examples of his Prophet Muhammad (PBUH). The paper will also explore the journey of Miraj and will offer discussion on pilgrimage engagement in religious rituals at the holy city of Jerusalem.

The Future of Al-Aqsa Mosque In the Light Of Trump’s Deal of the Century

U.S. President Donald Trump declared his long-awaited and debated Middle East ‘peace plan,’ the so-called ‘deal of the century,’ in January 2020, standing alongside Israeli Prime Minister Benjamin Netanyahu. He promised to keep Jerusalem as Israel's undivided and united capital with recognition of Israeli sovereignty over the West Bank. With regards to al-Aqsa Mosque, the plan puts forth the Zionist prospect and point of view, while undermining the Islamic importance of the area. It reduces the area of al-Aqsa Mosque to one single building of the Mosque’s compound and in practical terms, it intends that the whole area of al-Aqsa Mosque (al-Haram al-Sharif) be transformed to allow open access for prayer for visitors of all faiths and thus to end Muslim control over the site of one of Islam’s holiest mosques. The plan would, in practice, lead to three main changes that would undo the centuries-old status quo completely: the transfer of the site to Israeli sovereignty, the repealing of Jordan's apparent custodianship over it, and the expiry of the ban on non-Muslim prayer. This, in turn, would give Israel full control over the site of al-Aqsa Mosque compound, something it could not achieve during the 1967 occupation of the city. Such changes would not only mean that Muslims lose further access to their mosque, but would also allow people of other faiths, particularly Jews, to share the site with Muslims in preparation for a full Jewish monopoly over the site and the building of a Jewish temple on its site.

An Eschatological Study of Jerusalem in Biblical and Quranic Literature

This study is about Jerusalem in the Bible and Al Quran based on eschatological paradigm (theology/philosophy), which uses two approaches: sociology (geographical and anthropological history analysis) and interpretation (hermeneutical analysis and bil ma’tsur interpretation). Jerusalem is the name of the Holy City of the Abrahamic Religions. This region has been controlled by a number of empires with different geographical boundaries and names over a long period of time. For the Jews, Jerusalem is claimed as the Promised Land. Through a search of several versions of the Bible, a number of commentaries and the main sources (Muslim priests and intellectuals), this study shows eschatologically that Jerusalem in the Bible is not a particular regional name (to a certain extent) but the contextualization of God’s Kingdom (saved, renewed earth, harmonious and peaceful). The contextualization of God's Kingdom has something in common with the concept of the promised earth (khilafah) in the Qur’an, as the contextualization of dar as salam, the nickname for countries (dayyar) conquered and claimed to be harmonious and peaceful. In other scenarios of the future, the Kingdom of God and the Caliphate (the promised earth) probably include locations around the Al-Aqsa Mosque that we recognize today.

Murabitat al-Aqsa: the new virgins of Palestinian resistance

In the fall of 2015, Israel outlawed the Murabitat, a group of Palestinian Muslim women using their voices and bodies to protect al-Aqsa Mosque from right-wing Jewish incursions into the sacred site. Israel placed blame on the Islamic Movement of Israel, but this explanation lacks substantially. I argue, instead, that the better way to interpret the Murabitat is by focusing on the Murabitat themselves—how they understood their actions and how those actions related to broader social, political, and religious currents within Palestinian society and the Israel-Palestine conflict. The Murabitat demonstrated both continuity and innovation within the field of Palestinian women’s political participation in resistance toward the Israeli occupation. They framed their resistance in well-established, domestic and non-violent terms. But they also innovated by mobilizing these themes for the specific purpose of protecting the Haram al-Sharif. Drawing together the latent, symbolic resonance of ribat language within the discursive tradition of Islam, articulating their attachment to the sacred space through domestic metaphors, and using the phrase “Allahu Akbar” as a ritual of protest, the Murabitat forged new possibilities for women’s participation in political struggle in Palestine. In short, they became the new virgins of the Palestinian resistance.

Application of Digital Restoration Techniques in the Restoration and Preservation of One of the Photographic Images from Al-Aqsa Mosque Album at the Central Library - Alexandria University

Application of Digital Restoration Techniques in the Restoration and Preservation of One of the Photographic Images from Al-Aqsa Mosque Album at the Central Library - Alexandria University

Hare, John, God’s Command, Oxford: Oxford University Press, 2017

Jerusalem (al-Quds) is a holy place of importance in Judaism, Christianity, and Islam. According to Jews, the city became a kingdom and a centre of worship with Prophet David (King David). Also, for Jews, the construction of the temple during the time of Prophet Solomon (King of Israel) provided further sacred character to the city. Additionally, Jerusalem occupies an important place for Christians. Prophet Jesus was born in this region. According to the current Gospels, the earthly life of Jesus ended in Jerusalem and he was crucified there. As for the importance of Jerusalem in Islam – even though the name of Jerusalem does not appear directly in the Qur'an – the Al-Aqsa Mosque, located in heart of Jerusalem, is seen as the holiest place to visit after the Ka‘ba in Mecca and the Prophet’s Mosque in Medina, as stated in the hadiths of Prophet Muhammad. As the original direction of prayer for early Muslims, Prophet Muhammad occasionally emphasized the importance of Jerusalem.

Jewish religious texts and the historical reality of the Temple

إن قضية بيت المقدس من أهم القضايا التي قامت عليها حروب وصراعات وسياسات دول؛ وتظهر لنا ثنائية الصراع من خلال وجود بناء حالي متمثلا في المسجد الأقصى، مع وجود نظرية أو أسطورة تقابله، تمثلت في معبد مقدس (هيكل سليمان) تتبانها بعض الفرق اليهودية المتطرفة، يسعى أصحابها إلى إثبات وجود تلك الأسطورة، فوجب دراسة الأسطورة من حيث نصوصها ومدى مصداقيتها، للوصول إلى حقائق يقبلها البحث العلمي المجرد، وتخضع للقوانين البحثية المقبولة. بمعنى يجب أن تكون الدارسة منهجية بتعاطي النظرية اليهودية المتطرفة، القائمة على الأخذ بالنصوص الدينية المؤسسة للنظرية السياسية داخل الكيان الصهيوني وخارجه؛ فوجب الخروج بتصور حقيقي لتلك النصوص الدينية، ومدى صحة انطباقها على الحقائق التاريخية؛ فهذه النظرية أو هذه الأسطورة هي محط نزاع بين الطوائف اليهودية نفسها، بين من يتبناها من الطوائف المتشددة والأحزاب السياسية في الكيان الصهيوني، ومَنْ يخالفها من الطوائف اليهودية الأخرى؛ ليقف اليمن المسيحي المتطرف كقوى ضغط مؤيدة على سياسات الدول في أمريكا وأروبا؛ وفي المقابل تقف وجهة نظر إسلامية تخالف تلك النظريات اليمينة المتطرفة، تقوم على نظرية يؤيدها بناء قائم على أرض الواقع -المسجد الأقصى- ويصدقها تاريخ حقيقي ووثائق قانونية وتاريخية ودينية؛ فوجب تفكيك وجهة النظر الصهيونية ودراستها من خلال هذا البحث، للوصول إلى تصورات ونتائج.

MAKNA BUBUR SURA DALAM TRADISI BUKA LUWUR MAKAM SUNAN KUDUS PRESPEKTIF BUDAYA

This article describes the tradition of buka luwur which is a cloth that protects the tomb of Sunan Kudus which is commemorated by replacing the new flexural tradition in the Buka Luwur tradition every year. The tradition is carried out by the Foundation Board of the Mosque, the Tomb, and Menara Sunan Kudus in Central Java with the people of Kauman Village, Kota District, Kudus every month Muharam/Sura. The purpose of writing this article is to explore the symbolic meaning of Bubur Sura, which is located in the complex of the Tomb of Sunan Kudus, behind the Masjid al-Aqsa Menara Kudus. This research data were obtained by interview, participatory observation, and literature review. Data collection was analyzed using a qualitative descriptive approach. The tradition of open flexible has a characteristic that is the distribution of Asura porridge, nasi jangkrik, Islamic art attractions that are displayed to the public, and the replacement of old luwur with the new one. The meaning Bubur Sura to reference UU Nomor 5 Tahun 2017 tentang cultural progresiive, bubur sura tradition have mean tolerance, diversity, locality, between regions, partisipative, the benefits, sustainability, expretion freedom, coherent, equality, and mutual cooperation. Preserved tradition expressed to pray and care for ancestors, Sunan Kudus.

The Responsibility of The Muslim Concerning the Rules and Ethics of Visiting Al-Aqsa Mosque

Al-Aqsa Mosque in Islamicjerusalem (Baitul Maqdis) is the first of the two qibla (direction towards which muslims face during prayers) and the third of the other two holy mosques in Islam; ka’bah in Mecca and the prophet Muhammad PBUH mosque in Medina. It is also the ascension point of prophet Muhammad PBUH. But, it is unfortunate that some of the Muslim visitors ignored the ethics while entering and sitting in this noble mosque. This article discusses the Muslim responsibility towards al-Aqsa Mosque, to keep its sanctity while performing prayers there. This qualitative study focused on Isl?mic ethics while visiting the mosque which based on the analysis of the verses of the al- Qur'an and Hadith Rasululllah PBUH. The study shows that there are many ethics that are compulsory to every muslim to know and practice it to maintain the prestige and respect of the al-Aqsa Mosque. Therefore, it will make sure that the ethics and worships of Muslims are practiced as stated in the al-Quran and al-Sunnah.