al-Aqsa Mosque Research Articles

Gaming the conflict: Fursan Al-Aqsa’s narrative of the Israeli-Palestinian struggle and its reception through moral disengagement

This study explores Fursan al-Aqsa: The Knights of the Al-Aqsa Mosque (developed by Nidal Nijm Games in 2022) highlighting its role in the portrayal of the Israeli-Palestinian conflict as a paradigm between propaganda and entertainment. By examining the game’s discourse, and its impact on player perceptions, this research sheds light on how video games can shape understanding and engagement with geopolitical issues. The research utilises Albert Bandura’s concept of moral disengagement to analyse the game’s content and its reception on platforms like Twitch and YouTube. By assessing how the game frames moral considerations through its narrative and gameplay, this study reveals the potential of digital games to affect player perceptions and contribute to the broader media landscape surrounding political issues. The analysis also explores the reception and re-interpretation of the game by players and content creators, thus offering insights into the complex interplay between video game content, ideological influence, and audience engagement.

Postage Stamps as Political and Religious Propaganda: The Case of Hamas

The article, “Postage Stamps as Political and Religious Propaganda: The Case of Hamas,” analyzes the use of postage stamps by Hamas between 2009 and 2019 as a medium for disseminating political, religious, and nationalist messages. After assuming control of Gaza in 2007, Hamas issued 148 stamps, utilizing them to assert its legitimacy, promote resistance to Israel, and shape a Palestinian historical narrative. Although these stamps were not recognized by the Universal Postal Union, they served as an important communication tool within Gaza. The study reveals that over half of the stamps focus on themes related to the national struggle, including martyrdom, military operations, and Palestinian unity. Additionally, religious symbols, particularly those related to the Al-Aqsa Mosque, and international commemorative events are prominent features. The findings suggest that stamps were strategically employed by Hamas to strengthen its role in the Palestinian struggle and to enhance its domestic legitimacy. The article concludes by proposing further comparative research between the stamps of Hamas and those issued by other non-recognized entities, while also addressing the potential influence of the 2023 Gaza conflict on future stamp issuance.

Christian Zionism and Its Impact on USA Politics

As we will see in this study, “Christian Zionism,” which was historically introduced about half a century before Jewish Zionism and inspired it, is not merely a concept consisting of two words. While the Jewish ideology of returning to Palestine had a Messianic and religious jargon in ancient and mediaeval times, contemporary Jewish Zionism has additional secular, nationalist, and socialist components to it. It is not possible to evaluate Christian Zionism independently of specific prophecies and, of course, religion. When we look at the history of Christianity, although we see extreme anti-Semitism and, within the framework of this enmity, severe oppression> and persecution of Jews, in recent years, significant Christian groups, especially American Evangelicals, have not only renounced the oppression and genocide of Jews but have decided to support Jews under all circumstances and even seem to be filled with sympathy for Jews. Can it be the reason that Christians, through their reading of the Old Testament from a different perspective in the post-Reformation period, have truly regretted their mistreatment of the Jews up to this point and have come to appreciate the Jews? Or else do economic and political interests now require such a theopolitics? Or is it because the Christian prophecy that the second coming of Jesus Christ will only be possible when today's Al-Aqsa Mosque is demolished, and the Temple of Solomon is rebuilt in its place has been drowned out by the Zionist Jewish prophecy that is so passionate about rebuilding the Temple that evangelical Christians in particular, and their puppet US administrations in particular, support the state of Israel under all circumstances - given the human tragedy unfolding in Gaza today? By seeking answers to these and similar questions in the current study, it will be presented to the reader's attention why the Western states, especially the United States, support and participate in this crime against humanity by Israel, which massacres dozens of innocent people every day.

The Origins and Construction of Al-Aqsa Mosque in Islamic Tradition

This study addresses the subject of the founding and history of Al-Aqsa Mosque in Jerusalem, and seeks to shed light on the historical circumstances that led to its establishment by basing the research on diverse and detailed Islamic, biblical, and historical sources.The study demonstrates the importance of the subject of the founding of Al-Aqsa Mosque in Islamic texts, and how it was referred to directly or indirectly. It highlights the challenges facing the study of this subject due to the diversity of its specializations, which include architecture, Sharia studies, history, and archaeology.The study raises questions about the status of Al-Aqsa Mosque, the place of its establishment, its founders, the date of its founding, and how it obtained its Qur’an name “Al-Aqsa Mosque.”In conclusion, the study indicates the necessity of conducting accurate and comprehensive scientific research to clarify the facts related to Al-Aqsa Mosque, alerts to the seriousness of the allegations that aim to question its status, and stresses the importance of cooperation between various disciplines to understand and refute these allegations and contribute to enhancing the correct cultural understanding of this important site.

Empowerment of Pregnant Women in the Use of Lemongrass Plants as an Effort to Prevent Hypertension in Pregnancy in the Working Area of the Al-Aqsa Mosque Posyandu Sentani in 2023

ABSTRACT Hypertension in pregnancy (HDK) is one of the health problems, especially in the world of obstetrics which is still a top priority to be resolved immediately because it is a direct cause of death in mothers. The purpose of this service is to increase the knowledge of pregnant women in preventing hypertension in pregnancy. The methods used are conducting site surveys, identifying problems, planning activities, managing permits, implementing and evaluating activities. Promotional media given to respondents are banners and leaflets. The results of service activities showed an increase in adolescent knowledge after being given counseling materials related to HIV/AIDS. The conclusion of this community service activity is in the form of efforts to prevent hypertension in pregnancy so that later it can be implemented independently by pregnant women in their respective places. Keywords: Knowledge, Pregnant Women, HDK, Lemongrass Plant

L’image de l’Arabe dans la Série Netflix Messiah : analyse dialogique

The Image of The Arab in Netflix Series Messiah: Dialogical analysis
 This study falls within the purview of discourse analysis and seeks to propose nuanced interpretations regarding the portrayal of Arabs in Hollywood cinema. Initially characterized by negative stereotypes, this image undergoes a partial rehabilitation in the Netflix series Messiah. The investigation aims to scrutinize both representations by analyzing specific sequences from the series, which premiered on the Netflix platform on January 1, 2020. The series revolves around the return of the Messiah, linked to eschatology, portraying him as a savior in conflict zones addressing desperate people in Arabic, notably in Syria, West Bank, and the Al-Aqsa Mosque. The doctrinal theme of the Messiah's return sparks significant impact in spirituality and theology, eliciting diverse discussions and interpretations. Employing a qualitative approach rooted in the principles of nominational dialogism, this study identifies stereotypical representations often ingrained in Hollywood's conventional beliefs. It achieves this by scrutinizing parameters of categorization and enunciation in interactions involving Arab characters such as Jibril Hassan, Samer, Sheikh Zaid, the Imam, and others.The study results shed light on two contrasting images of Arabs. Firstly, Sheikh Zaid embodies the stereotype of an extremist and violent Arab, perpetuating long- standing clichés. Secondly, Jibril Hassan represents the image of a vulnerable and easily manipulable Arab, adding a layer of complexity to the overall representation. By delving into these subtleties, this research seeks to challenge and transcend the conventional depictions of Arabs in Hollywood cinema. Its objective is to foster a deeper understanding of the intricacies associated with these characters, moving beyond the limiting and one-dimensional portrayals often disseminated by mainstream media. The ultimate aspiration is to contribute meaningfully to the ongoing dialogue regarding the representation of diverse cultures and identities in popular entertainment, such as Hollywood, which wields significant influence over public perceptions. Drawing on Jullien's perspective on alterity, the study advocates understanding others through their unique viewpoints rather than imposing our own. Applied to Hollywood's portrayal of Arabs, this approach encourages a shift beyond stereotypes toward a nuanced appreciation of Arab identity and cultural richness. Such an approach promotes deeper cultural empathy and challenges prevailing, simplistic narratives in global cinema and media.

БЫТ ШИИТСКИХ ПАЛОМНИКОВ В НАДЖАФЕ И КЕРБЕЛЕ В XIX В.

The only pilgrimage as a “pillar of Islam” prescribed for every Muslim is the Hajj to Mecca and Medina, but adherents of this religion make “pious journeys” to other places. Sunni Muslims recognize holy cities that contain desirable sites to visit (for example, Jerusalem, considered the “third holy city,” and the Al-Aqsa Mosque located there), however, these pilgrimages are not obligatory, but recommendatory. Shiite pilgrimages to the land of Iraq - primarily to Najaf and Karbala, on the contrary, have a status very close to mandatory. The first and third Shiite Imams, Ali and Hussein, are buried in these cities, respectively, in Najaf from the 18th-19th centuries. The main center of Shiite scholarship has been formed, and therefore the views and thoughts of millions of Shiite believers are directed here. At the same time, the Shiite pilgrimage, like the Hajj, is not only a purely religious action, but also a social one. People who visit holy places receive the nicknames “Karbelai”, “Najafi” (as well as “Mashhadi” - after visiting another center of pilgrimage - the Iranian Mashhad) and enjoy special respect from their coreligionists. In this study, we will look at the life of pilgrims to the Shiite shrines of Iraq (the territory of which was called “Turkish Arabia”, or “atabat”) in the 19th century, because It was at that time that the traditional realities of the Muslim world in general and its Shiite part began to change rapidly. These changes are associated with a unique political situation (on the one hand, the presence of Shiite shrines on the territory of the Sunni Ottoman Empire, and on the other, the orientation of the local Shiite population towards Iran ruled by the Qajar dynasty, both states having a semi-colonial status), and with the rapid development of science and technology, and with a very peculiar ideological situation. Both Iran and the Ottoman Empire underwent secular reforms in the 19th century, and many significant Shia communities lived in territories belonging to the non-Muslim states of Russia and Great Britain.

Hacking Threat in Arab Cyberspace: How al-Hākirz al-Muslimūn Construct Narratives against Zionists and Anti-Islamists

The attack on the al-Aqsa mosque on April 6, 2023, and the burning of the Qur'an on January 21, 2023, have sparked a reaction from hacker group who call themselvesالهاكرز المسلمون (al-hākirz al-muslimūn) 'Muslim Hackers' (MH). Through the “Hacker News” YouTube channel, they threaten to hack several strategic and vital facilities of the Israeli and Swedish governments. About this phenomenon, this study aims to explain the construction of their threat narratives to those whom they call Zionists and anti-Islamists. Explanative qualitative research was conducted to answer research questions consisting of the formulation of themes, sequence of the scheme, and micro linguistic elements. Research data in the form of 2 videos of MH hacking threats were collected through manual transcription, reading and observation, printing, selection, and classification. Meanwhile, data analysis through the stages of reduction, presentation, analysis, interpretation, and conclusion was carried out by referring to Teun van Dijk's discourse structure model as an analytical framework. The results of the thematic structure analysis show that the theme highlights the actions as a response to attacks on Muslims and Islamic sacred symbols. MH asserts their identity as Muslims explicitly on the theme to attract the audience's attention. In line with these findings, the results of the schematic structure analysis show that the MH threat narrative scheme consists of the cause of threat, form of threat, detail of threat, and impact of threat. Microstructure analysis shows that MH uses clause structures, meaning intentions, and speech acts to launch psychological warfare against Zionists and anti-Islamists. Through this narrative, MH spreads fear with the target of putting political pressure on the Israeli and Swedish governments. Observing the increasingly massive and dynamic phenomenon of cyber warfare, it is predicted that MH's hacking threat narratives will often be found in conflicts and political dynamics in various countries.

Hamas in Cyberspace: Social Media and Forms of Political Expression

This study examines the digital practices and online discourses of Hamas on Twitter, with a specific focus on the Palinfoen account linked to the Palestinian Information Centre (PIC). The study examines 3,500 tweets related to events in Palestine, which were either tweeted or retweeted by the Palinfoen account. To explore these practices, the researcher employs digital ethnography and a discourse-historical approach to analyze the collected tweets and retweets. The findings of the analysis show that the tweets revolve around key figures such as journalist Shireen Abu Akleh and Israel. Abu Akleh is portrayed as a courageous and esteemed senior journalist who became a victim of Israeli brutality. Israel, on the other hand, is depicted as a criminal entity, held responsible for the cold-blooded killing of Abu Akleh and the desecration of her coffin. The killing is presented as an inhumane and irrational act committed by Israel against a respected journalist. Additionally, the tweets from Palinfoen focus on the events at Al-Aqsa Mosque in Jerusalem. Israeli figures are described using terms like "genocidal Jews," "Israeli occupation forces," "enemy occupier gangs," and an "illegitimate regime," while Palestinian figures are referred to as "worshippers," "families," and "Muslims." The discourses promoted by Hamas on Twitter place agency and accountability on the Israeli side. In conclusion, this analysis unsurprisingly highlights how the Palinfoen Twitter account portrays Palestinian resistance as a legitimate reaction.

Palestine in the Cloud: The Construction of a Digital Floating Homeland

A widespread revolt during the months of April and May 2021 in the Palestinian city of Jerusalem, also known as Habbet Ayyar, responded to Israeli actions aiming to ethnically cleanse and force out residents from the neighborhood of Sheikh Jarrah in East Jerusalem, where approximately 3000 people reside, and to limit the movement and entry of Palestinians to Al-Aqsa Mosque. These measures were met with an unprecedented wave of youth-led protests against the Israeli army, police, security agencies, and settlers. Habbet Ayyar stands out not only for its innovative and effective use of new media to amplify the protests beyond Israel’s sphere of influence and control, but also for the unity displayed by fragmented Palestinians as they confronted Israel. By exploring the larger historical and geographical context of the movement that led to Habbet Ayyar, this article aims to understand how Palestinians have utilized, for the past 20 years, new media as a battleground—despite enforced digital colonialism—and how these media served to articulate and create what I call a digital “floating homeland”. The concept of a “floating homeland” is useful for exploring how the Palestinian virtual social movement has redefined and reconnected with Palestine beyond Israel’s control and fragmentation. This digital homeland is constructed through new technologies that have reshaped Palestinian self-identification and allowed for a virtual and digital reconceptualization of a borderless Palestine.

استعجال آرمجدون: مستقبل المسجد الأقصى في "صفقة القرن" في إطار الصهيونية المسيحية

Al-Aqsa Mosque, Bayt al-Maqdis, and the fate of Palestine have emerged as central topics in the Deal of the Century (DoC), presenting a one-sided viewpoint deeply loaded with a biased political, historical and religious narrative. This paper examines the visions of Christian Zionists concerning the future of al-Aqsa Mosque as outlined in the ‘deal’. Primarily, it is concluded that the Deal proposes a major change in the status quo of al-Aqsa Mosque by temporally dividing and allocating it only to Jews and Christians on their respective holidays. Secondly, it lays the foundation for spatial division giving Jews exclusive use of parts of al-Aqsa Mosque, as implemented in the Ibrahim Mosque in Hebron. The third phase, implied but not explicitly stated, revolves around the Zionist ideology of the construction of a ‘Jewish Temple’ over the site of al-Aqsa Mosque. This inference is drawn from the impact of Christian Zionism on American politics and the anticipation of Christ's Second Coming. Furthermore, the inclusion of the entire area of al-Aqsa Mosque within the target of the ‘Jewish Temple’ plan, in accordance with the idea that Jesus Christ would enter the site and particularly from an unsealed Bab al-Rahma or the Golden Gate. As a result, the DoC proposes the division of time, space and the sharing of the mosque as a starting point, in line with evangelical plans; the successful completion of which will see the construction of a ‘Jewish Temple’ to hasten the advent of the apocalypse. This endeavour reflects Christian Zionists’ fervent efforts to reshape the world order by forcing the ‘Hand of God’, and bringing about their long-held desire for Armageddon, through the instrumentalisation of Jews for the fulfilment of their scheme.

Learning From the Past: The Reconstruction of the Minbar of Salah Al-Din in Al-Aqsa Mosque

The Minbar of Salah Al-Din is considered a masterpiece of traditional Islamic arts and crafts heritage. It stood in Al-Aqsa Mosque in Jerusalem for nearly 800 years until it was burned down completely in 1969. In 1993, King Hussein of Jordan gave instructions to initiate the process of reconstructing the Minbar based on old photos of the original one and small wooden pieces that remained after the fire. The reconstruction job was commissioned in 2002 and finished in 2006 as a replica of the original one. This paper discusses the lessons learned from the reconstruction process through the analysis of geometric principles and features of the design process and construction of the Minbar, towards the rekindling of this artistic heritage. The Minbar geometric patterns are constructed of many interlocking pieces of wood, each carefully carved to fit together like a three-dimensional puzzle. The novel contribution of this study is in the relationship between the geometric construction of the patterns and the Interlock (ta’sheeq) construction methodology. Which will hopefully provide a deeper understanding of the structure of the Minbar, allowing architects and craftsmen to achieve improved control over their new design’s compositions and structure.

THE PROPHETS VISION MOHAMMED (peace be upon him) to His GOD at NIGHT of MIRAGE HAPPENING In AHADITH ALSAHIHAEEN (Nagative and Correct)


 
 
 
 The scholars are unanimously agreed that the prophet Mohammed (peace and blessings of Allah be upon him) was taken to the AL-Aqsa mosque and then moved to the top of the seven heavens and reach to the Sedrat AL- Muntaha .The Judges were disagreed and divided to two groups the first said that the prophet was crippled by his spirit and body and others said just by his spirit but not lost his body. Add that they disagreed about Prophet's vision to his lord the first confirm that happened such ( Iben Abbas ) others are refusal that such (Aisha) blessing upon them 
 The prophet ( peace and blessings of Allah be upon him) said to his lord on the night of Israa.
 
 
 

作為政治符號的阿克薩清真寺——符號學視角中的清真寺功能嬗變

The Al-Aqsa Mosque in the Old City of Jerusalem was originally an Islamic building. Later in the 20th century, as the Palestinian-Israeli conflict intensified, the religious function of the Al-Aqsa Mosque gradually gave way to a political one, becoming a political symbol of the Palestinian-Israeli conflict, which the Palestinians saw as a symbol of statehood and Israel administered as part of its national territory. The transformation of the Al-Aqsa Mosque from a religious to a political function is not only an expression of its transformation from a religious building to a political symbol, but also a manifestation of the tension between religious culture and the presence of the Al-Aqsa Mosque in the city of Jerusalem as an important reason for its transformation into a political symbol.

Animated Game “Let's Pray at Al-Aqsa Mosque (Asma)”: The Development of An Islamic Medium of Learning Related to Al-Aqsa Mosque and Islamicjerussalem (Baitul Maqdis) For Children

Animation is one of the educational methodologies through entertainment that is very close to the world of children. However, the number of animations with Islamic patterns is still less either on television or on youtube channels. Therefore, the educational method using animation should be highlighted to educate children because this group is more receptive to messages through this method. The issue of Al-Aqsa Mosque and Islamicjerussalem (Baitul Maqdis) received a warm response among adults and the Palestinian people remain the focus of the world, including Malaysia. Based on solidarity, Muslims continue to help the Palestinians defend the al-Aqsa Mosque and Islamicjerussalem (Baitul Maqdis). Even so, the importance of Al Aqsa Mosque as the third main mosque in Islam and also the importance of Islamicjerussalem (Baitul Maqdis) in the history of Islam are not exposed to children. Unlike the more well-known Masjidil Haram and Masjid Nabawi, there are even parents who take their children to perform Umrah or Hajj at a young age. Thus, an animated game android application called 'Let's pray at Al-Aqsa Mosque (ASMA) has been developed using ADDIE Model, to provide key and accurate information about Al-Aqsa Mosque and Baitul Maqdis to children, in addition to fostering a sense of love for the most third important mosque to Muslims. The ASMA animated game android application is developed using three languages; Malay, Arabic, and English for children with the 2-in-1 benefit that is education and entertainment. The ASMA application was tested for usability by selecting a group of primary school students as respondents. The results of the study show that the majority of respondents can understand the content of the ASMA application. They also believe that this animated game is challenging, and entertaining and can train patience in a person. The existence of ASMA's animated game application is expected to fill the loophole in the latest Islamic medium for learning and related to Al-Aqsa Mosque and Baitul Maqdis, for children.

Palestinian Youth Engagement with Online Political Contents Shared by Citizen Journalists—The Case of Save Sheikh Jarrah

AbstractInitial research on online political activism reveals that new information and communication technologies (ICTs) have increasingly become a growing and supportive space for political participation, which has influenced the conception of political activism. Furthermore, ICTs have become a facilitator for the formation of online political networks and communities. The shocking images of young children killed in the latest genocidal onslaught by Israel against Gaza in 2021 and the clashes that broke out in Sheikh Jarrah and Al Aqsa Mosque dominated the global news and online media platforms. Online political activists, such as Muna El Kurd, who represents the phenomenon of “Citizen Journalism” in Palestine, took to the internet and social media channels to ardently express their discontentment about the unhumanitarian actions and human rights violations being committed. This article aims to map out the Palestinian youth engagement with online political content disseminated by Muna El Kurd' Instagram and Twitter accounts, by employing an empirical approach using a quantitative research method to collect primary data while relying on the literature review to discuss in‐depth online activism and the concept of Citizen Journalism in the Middle East. An online survey, in Arabic language, was conducted following the simple random sampling technique, targeting one hundred college‐educated and technologically advanced Palestinian youth respondents (18–29 years old). The data collected was used to examine and address specific research questions related to what information sources the youth use to acquire political information and to what extent they rely on social media platforms belonging to citizen journalists. The study concluded that Palestinian youth participate in many online activities and rely on social media platforms for information; their interests and knowledge of politics are growing; the surveyed youth in Palestine are highly interested in political matters and are moderate participants in online political discussions.

Hashemites’ Custodianship of Jerusalem Islamic Holy Sites

<p>This study aims to demonstrate the Jordanian Hashemites’ custodianship of the Islamic sanctities in Jerusalem and their role in preserving its Islamic identity from the attempts of Judaization exposed by the Israeli State. The reigns of his Majesty King Abdullah I and King Hussein (kings of the Hashemite Kingdom of Jordan) were taken as a model for the study, by presenting the most prominent services provided to Al-Aqsa Mosque and the Dome of the Rock in Jerusalem, such as restoration, renovation, rebuilding, and providing financial and non-financial support to these sanctities. The study concludes that the Hashemites’ custodianship of the Islamic sanctities in Jerusalem was not only connected with the Jordanian-Palestinian relations, but also came out of the Hashemites’ faith in their religious and national duty to preserve Jerusalem identity and stand in the face of any attempt to Judaize, control and divide Jerusalem. This custody began since the era of Sharif Hussein bin Ali and it has continued to the present time.</p>

A Gendered Return

A Gendered Return

16. Asır Kudüs’ünde Bir İlim Kurumu: Taziyye Medresesi

Üç semavi din için kutsal kabul edilen, bu nedenle tarih boyunca bu üç dine mensup devletlerin şehre hâkim olma mücadeleleri verdiği, yeryüzünde bu özellikte tek şehir olan Kudüs Müslümanlar için de tarihleri boyunca önemli bir konumda olmuştur. İslam idaresinde olduğu her dönemde Mekke ve Medine’den sonra üçüncü harem kabul edilen, tamamı Mescid-i Aksa olarak anılan Harem-i Şerif alanı başta olmak üzere şehrin her köşesinde Müslüman bir kimlik oluşturmak amacıyla imar ve inşa faaliyetleri devam etmiştir. Coğrafi konumu sebebiyle ticaret merkezi özelliği taşımayan, Haçlı seferlerinin olduğu dönem dışında askeri ve siyasi olarak da merkezi bir konumu olmayan Kudüs, Müslümanların hâkim olduğu zamanlarda mukaddes bir dini merkez olmanın yanında önemli bir ilim merkezi özelliği de taşımıştır. Şehirde inşa edilen medreseler, tekke ve zaviyeler, ribâtlar, hankahlar gibi müstakil dini ve ilmi kurumların yanı sıra Mescid-i Aksa’nın kendisi de sadece ibadet için kullanılan bir mescit olmayıp her zaman cami dersleri, zikir meclisleri, mestabe denilen ve avlusunda kurulan ilim halkalarıyla canlı bir ilim merkezi fonksiyonu icra etmiştir. Şehirde ilim kurumlarının tesisi Eyyûbîler döneminde başlayarak Memlükler ile zirveye ulaşmış, Osmanlılar döneminde ise daha çok mevcut sistemin, kurumların ve bu kurumları ayakta tutan vakıfların muhafazasını sağlayan bir siyaset takip edilmiştir. Osmanlı idaresine geçtikten sonra Kudüs’te bulunan medreselerin işleyişini nasıl devam ettirdiği, vakıf müessesesinin kontrolü gibi konuların anlaşılması için Kudüs medreseleri üzerine yapılacak müstakil çalışmaların sayısının artması önemlidir. Bu alanda literatüre katkı sağlamayı amaçlayan bu makalenin konusu; önemli askeri ve idari hizmetlerde bulunan, ancak ömrünün son demlerinde yaşadığı siyasi sorunların ardından bir tür emeklilik ihsanı olarak Kudüs’te yaşama talebi kabul edilen Memlük emiri Emir Tâz tarafından inşa ettirilen, orta büyüklükte olduğunu düşündüğümüz Tâziyye Medresesi’dir. Mescid-i Aksa çevresinde kurulan ve sayıları elliyi aşan medreseden biri olan Tâziyye, XVI. asırda nüfusu ancak 5 bin civarında olan şehirdeki canlı ilim hayatının bir şahidi olarak Osmanlı devletinin hâkimiyeti döneminde de faaliyetine devam etmiştir. Osmanlı döneminde Arap coğrafyasında bulunan medreselerin yapısını ve işleyişini ele alan literatürde mevcut çalışmalar daha çok vakfiyesi bugüne gelen veya mansıp sahiplerinin ve talebelerinin izinin tabakât kitaplarından sürülebildiği yani hakkında malumata ulaşmanın nispeten kolay olduğu daha büyük ölçekli ve görünürlüğü olan yapılara odaklanmaktadır. Bu makalenin amacı ise, XVI. asırda Kudüs’ün ilmi kurumlarını ve yapısını anlayabilmek için büyük ve görünür bir örneğin değil, şehirde sayıca daha fazla olan ancak hakkında sınırlı miktarda malumata rastlanan orta ölçekli bir örneğin izini sürerek literatüre kazandırmaktır. Bunun için XVI. asırda farklı tarihlere ait Şer̒iyye sicilleri ve mühimme kayıtları ile literatürde mevcut çalışmalara müracaat edilecektir. Kudüs Şer̒iyye sicilleri Arapça olup defterlerin fiziki şartları ve yazı karakterleri sebebiyle okunması konusunda zorluklarla karşılaşıldığı için Türkçe literatürde, merkezine doğrudan bu yerel kaynakları alarak konuyu inceleyen çalışma sayısının az olması nedeniyle bu makale bu yönüyle de alana katkı sağlamayı amaçlamaktadır. Makale beş başlıktan oluşmaktadır. İlk başlıkta medresenin vâkıfı olan Memlük emiri Emir Tâz hakkında biyografik bilgilere, ikinci başlıkta medresenin mekânsal özelliklerine yer verilmiştir. Medresenin devamlılığı için en önemli unsur olan vakıf gelirlerinin ve bu işleyişte görevli kişilerin ele alındığı üçüncü başlıkta hem medresenin maddi desteğinin büyüklüğü incelenmiş hem işleyişte karşılaşılan bazı sorunlar ortaya konmuştur. Dördüncü başlıkta medresenin tedris faaliyetinin unsurlarına odaklanarak Kudüs medreselerinde mansıpların tevcihi, mansıp elde etmek için rekabet, medresenin tedris kapasitesi ve sunduğu imkânlar gibi konulara Tâziyye Medresesi özelinde yer verilmiştir. Beşinci başlıkta ise medresedeki diğer dini hizmetler incelenmiştir. Vakfiyesi bugüne ulaşmayan medresenin vakıf şartlarının detaylarına ve tarih boyunca değişime uğrayıp uğramadığı bilgisine ulaşmak henüz mümkün olmadığı gibi mevcut malumat tedrisin mahiyetine ve okutulan eserlerin hangileri olduğuna dair de detaylı bilgi elde etme imkânı sunmamaktadır. Kudüs ile alakalı medreseler ve daha büyük çerçevede ilmi hayat ile alakalı çalışmaların sayısı arttıkça literatürde bulunan bu boşlukların da doldurulması mümkün olacaktır.

Zionism Plans and Attempts Against Al-Aqsa Mosque before and after 1967

Beytül-Makdis üç semavi din için de mukaddes şehir olması sebebiyle tarih boyunca mücadele alanı olmuştur. Dolayısıyla dini merkeze alan bakış açısı, Yahudilerin Kudüs'e duyduğu sadakatte etkili bir faktördür. Mescid-i Aksa bir yanda Müslümanlar ve Filistinliler için vazgeçilmez bir yer olsa da, öte yandan Siyonizmin kutsal mekana karşı farklı düşünceleri vardı. Siyonizm, Anti-Semitizme karşı doğan ve tüm dünyadaki zulüm gören yahudileri kurtarma amacı güden ideolojidir. Siyonizm hareketinin önderliğinde kurulan İsrail'in mevcut durumu, kutsal topraklarda bir Yahudi devletinin kurulduğunun bir işaretidir. İsrail Devlet kurulduktan sonra, Hz. İbrahim'in inandıkları vaadini gerçekleştirmek için Beytül-Makdis'teki işgal bölgelerini oluşturdular. Bunun üzerine Mescid-i Aksa / Tapınak Dağı, eski şehrin ilhakı ile Siyonistlerin odak noktası haline geldi. Bu nedenle Mescid-i Aksa üzerindeki nihai amaç için planlar kurup eylemlerini gerçekleştirdiler. Bu amaca göre Siyonistler farklı ideolojilere sahip olsalar dahi Mescid-i Aksa'ya / Tapınak Dağına dini perspektiften yaklaşmışlardır. Ayrıca Siyonistler nihai amaçları için Mescid-i Aksa'ya yönelik girişimlerini sürdürmeye devam etmektedir. Bu çalışma 1967 savaş ve işgali öncesi ve sonrasında Kudüs'teki Mescid-i Aksa üzerinde çeşitli Siyonist ideolojilere dayalı planlarını ve girişimlerini açıklamaktadır. Ayrıca Siyonist ideolojinin Mescid-i Aksa’yı nasıl etkilediğinide açıklığa kavuşturmaktadır