al-Aqsa Mosque Research Articles

The Qu'ran Manuscripts in the al-Haram al-Sharif Islamic Museum, Jerusalem

Founded in 1922 and moved to al-Haram al-Sharif in 1929, the IslamicMuseum in Jerusalem houses artifacts covering nearly all oflslamic historyand originating in North Africa, Turkey, Iran, Central Asia, and theMiddle East.This beautifully illustrated volume, published with the support ofUNESCO in both English and Arabic, treats a small part of the Museum'scollection: a selection of its Qur'an manuscripts. The work, divided intothree parts, first introduces the Islamic Museum and its collection, thenprovides background information concerning relevant textual and art history,and finally presents 3 I Qur'an manuscripts in detail.Part One, "The Islamic Museum," gives an overview of theMuseum's holdings, including wood, metalwork, ceramics, glass, tex tiles,coins, stone inscriptions and architectural elements, and documents.Most of the artifacts are material salvaged from repairs to the haram areaor objects from the endowments of the Aqsa mosque and madrasahs inJerusalem, Nablus, and Hebron. The collection includes many exquisitepieces: Umayyad floral woodwork panels from the al-Aqsa Mosque, astriking glass mosque lamp of the Mamluk amir Tankiz from Hebron, andthe salvaged remains of Nur al-Din's pulpit, built in Aleppo in 564/1168and brought to the Aqsa Mosque in 583/1187 by Salah al-Din after hisconquest of Jerusalem. (Unfortunately, the ornate wooden pulpit wasnearly destroyed by arson in I 969.)Part Two, "Background," treats Arabic calligraphy, illumination,bindings, and the textual history of the Qur'an. Kufic, an old, squarescript said to derive from stone inscriptions, is used for the text of the old estQur'an manuscript in the collection and for headings and panels inlater manuscripts.The bulk of the manuscripts are written in the more cursive Naskhiscript, which became popular by the tenth century, and the similar buttaller Thuluth and Muhaqqaq. A number of the collections manscriptsfrom North Africa are written in Maghribi script, which derives fromKufic and differs significantly from the common eastern scripts. This volumeallows the reader to view some stunning examples of illumination ...

The New Global Threat: Transnational Salafis and Jihad

The ruling to kill the Americans and their allies‐civilians and military‐ is an individual duty for every Muslim who can do it in any country in which it is possible to do it, in order to liberate al‐Aqsa Mosque and the holy mosques from their grip, and in order for their armies to move out of all the lands of Islam, defeated and unable to threaten any Muslim. This is in accordance with the words of Almighty God. “And fight the pagans all together as they fight you all together,” and “Fight them until there is no more tumult or oppression, and there prevails justice and faith in God.”

Comparative Dating Methods: Botanical Identification and14C Dating of Carved Panels and Beams from the Al-Aqsa Mosque in Jerusalem

Carved wooden panels and beams from the Al-Aqsa Mosque, built in Jerusalem in the 8th centuryad, were identified botanically and dated by14C AMS technique. The results were examined against historical, ornamental and epigraphical evidence. It was found these timbers had been repeatedly used in various buildings in and around Jerusalem over many years.

The Restoration Project of the Masjid Al-Aqsa by Mimar Kemalettin (1922-26)

The Restoration Project of the Masjid Al-Aqsa by Mimar Kemalettin (1922-26)

The Origin of the Cedar Beams from Al-Aqsa Mosque: Botanical, Historical and Archaeological Evidence

The origin of cedar beams from the roof of al-Aqsa mosque was studied. Included are anatomical, ecological, historical, archaeological and radiological evidence. The conclusion is that these cedar beams originated in the remnants of Hadrian's imperial forests in Lebanon, which still existed in the Byzantine period. A new interpretation of the results of the dendrochronological study of these beams is suggested. The new interpretation suggests that alternating periods of forest protection and logging operations, rather than climatic changes, caused abrupt changes in the width of growth rings.

The future of Arab Jerusalem

Seen from the hills which surround it to the north, east and south, Jerusalem is visually dominated by the magnificent golden-colored dome and blue tiles of the octagonal Dome of the Rock, the nearby grey cupola of the al-Aqsa Mosque, and the spacious Haram al-Sharif which surrounds them. These are highlighted against the background of the large domes of the Holy Sepulcher and of the synagogues of the Jewish quarter, innumerable smaller domes, and the imposing Ottoman walls and characteristic light-colored stone buildings of the Old City, punctuated by minarets and church steeples. Seen thus, or seen from any of the narrow streets within its walls, Jerusalem has the unmistakable characteristics of a traditional Arab-Islamic city, encompassing and including Jewish, Christian, and earlier pagan elements. It still retains this character, in spite of the massive and hideous modern constructions which now march along the tops of many of the hills surrounding its ancient core.

Space for freedom: The search for architectural excellence in Muslim societies

An early vision the intellectual search first cycle 1977-1980 second cycle 1980-1983 third cycle 1983-1986 a lively debate the collective message of the awards a summation cultural continuity and authenticity winners the social security complex, Istanbul Dar Lamane housing community, Casablanca conservation of Mostar Old Town, Yugoslavia the restoration of Al-Aqsa Mosque, Jerusalem Yaama Mosque, Yaama, Niger Bhong Mosque, Pakistan honourable mentions Shustar New Town, Iran the improvement of Kampung Kebalen, Surabaya, Indonesia Ismailiyya development projects, Egypt Said Naum Mosque, Jakarta, Indonesia historic sites development, Istanbul Chairman's Award Rifat Chadirji.

The Technical Examination and Restoration of the Paintings of the Dome of the Al Aqsa Mosque, Jerusalem

The Technical Examination and Restoration of the Paintings of the Dome of the Al Aqsa Mosque, Jerusalem

The technical examination and restoration of the paintings of the dome of the al Aqsa mosque, Jerusalem

AbstractBeginning in 1979 the painted wooden dome of the al Aqsa Mosque, Jerusalem, was the subject of a series of site investigations and restorations, undertaken by the ICCROM conservation of mural paintings section, aimed at repairing the disastrous damage suffered from the 1969 bomb attack and subsequent fire. The conservation and restoration of the painted decoration involved the consolidation and reattachment of the preparatory layers of plaster and flaking pictorial surface, the replacement of sections of the wooden structure destroyed during the fire, the removal of layers of repainting which completely covered the original, and reintegration using the ‘tratteggio’ technique to achieve a uniform aesthetic appearance of the paintings of the dome. Chemical and stratigraphic analyses of the pigments and preparatory layers of both the al Aqsa and the Omar mosque were carried out. The project was completed in September 1983.

Egypt and the general Islamic conference of Jerusalem in 1931

On Friday 4 September 1931, during the sermon (khutba) in the Aqsa Mosque, Shawkat Ali, President of the Caliphate Society in India, formally announced that a general Islamic conference would be held in Jerusalem in December 1931. Shawkat predicted that the conference would mark the transformation of Jerusalem into the new centre of the Islamic world. To this end, he also appealed to all Muslims to donate funds towards the founding of a big Islamic university in Jerusalem.' Shawkat's announcement was the culmination of a series of talks between the Mufti of Jerusalem, Hajj Amin al-Husayni, and other Muslim dignitaries concerning such a conference. Through it, the Mufti hoped to arouse Muslim opposition to the Zionist presence in Palestine.2 Shawkat, the main participant in these talks, viewed the conference as an opportunity for a renewed discussion on Islamic disunity. As president of the Caliphate Society, he believed that the nomination of a new caliph would re-unite diverse Muslim opinion. Since the rulers of the two traditional Islamic centres, Cairo and Mecca, were at loggerheads with each other over the caliphate, Shawkat hoped to turn Jerusalem into the new Islamic centre where the future caliph would be nominated.3 Talks of convening an Islamic conference had begun in Jerusalem as early as the beginning of 1931 during the funeral of Muhammad Ali, Shawkat's brother and former president of the Caliphate Society in India.4 In June 1931, following the publication of the International Wailing Wall Committee Report, the idea of holding an Islamic conference in Jerusalem received a further impetus. Muslim circles in Palestine, notably the Mufti, emphasised the need to unite Muslim opinion in the world behind the Palestinian call for the preservation of the Arab-Islamic character of Palestine.' The Mufti had first contemplated convening an Islamic conference as early as August.6 However, owing to the difficulties in assembling an international Muslim forum on such short notice the project was postponed. It was not until Shawkat's arrival in Palestine at the end of August 1931 that the final date for the conference was determined.

Peace and a Palestinian State

AbstractBelieve me,” President Sadat understated recently, “we are in an era of wonders.” Despite all the hopeful allusions to pensive deserts, moody mirages, monumental pyramids, and lifesustaining rivers, it is still hard to express the sheer audacity of President Sadat's pilgrimage to Jerusalem— not primarily a pilgrimage to Al Aksa for Greater Bairam, but one to the Knesset for peace. We will not likely in our lifetime see again an event so Tolstoian; a single man, a single act of will, and a history that, with the unlikely exception of an assassination followed by a complete and immediate reversal, can never be quite the same again.

The Structural History of the Aqsa Mosque, A Record of Archaeological Gleanings from the Repairs of 1938-1942. By R. W. Hamilton.

Previous articleNext article No AccessBook ReviewsThe Structural History of the Aqsa Mosque, A Record of Archaeological Gleanings from the Repairs of 1938-1942. By R. W. Hamilton.Donald N. WilberDonald N. Wilber Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by American Journal of Archaeology Volume 55, Number 1January 1951 The journal of the Archaeological Institute of America Article DOIhttps://doi.org/10.2307/501203 Copyright © 1951 by the Archaeological Institute of America. All rights reserved.PDF download Crossref reports no articles citing this article.

Southern Projection from the Masjed Al Aksa, Jerusalem

Southern Projection from the Masjed Al Aksa, Jerusalem