| Quran |
|---|
The history of the Quran, the holy book of Islam, is the timeline ranging from the inception of the Quran during the lifetime of Muhammad (believed to have received the Quran through revelation between 610 and 632 CE[1]), to the emergence, transmission, and canonization of its written copies. The history of the Quran is a major focus in the field of Quranic studies.
In Sunni tradition, it is believed that the first caliph Abu Bakr ordered Zayd ibn Thabit to compile the written Quran, relying upon both textual fragments and the memories of those who had memorized it during Muhammad's lifetime,[2] with the rasm (undotted Arabic text) being officially canonized under the third caliph Uthman ibn Affan (r. 644–656 CE),[3] leading the Quran as it exists today to be known as the Uthmanic codex.[4] Some Shia Muslims believe that the fourth caliph Ali ibn Abi Talib was the first to compile the Quran shortly after Muhammad died.[5] The canonization process is believed to have been highly conservative,[6] although some amount of textual evolution is also indicated by the existence of codices like the Sanaa manuscript.[7][8] In 1972, in a mosque in the city of Sana'a, Yemen, manuscripts "consisting of 12,000 pieces" were discovered that were later proven to be the oldest Quranic text known to exist at the time containing palimpsests pages washed-off underlying text (scriptio inferior) still barely visible[9] dated to the period before 671 CE with a 99 percent probability.[10][11] Gerd R. Puin believed that this implied an evolving text as opposed to a fixed one.[12]
It is also possible that the content of the Quran itself may provides data regarding the date of writing of the text. For example, sources based on some archaeological data give the construction date of Masjid al-Haram, an architectural work mentioned 16 times in the Quran, as 78 AH[13] an additional finding that sheds light on the evolutionary history of the Quran mentioned,[12] which is known to continue even during the time of Hajjaj,[14][15] in a similar situation that can be seen with al-Aksa, though different suggestions have been put forward to explain.[Note 1] A similar situation can be put forward for Mecca, which was not recorded as a pilgrimage center in any historical source before 741 and lacks pre-Islamic archaeological data.[21][Note 2]
donner was invoked but never defined (see the help page).Great confusion is introduced into the Arab descriptions of the Noble Sanctuary by the indiscriminate use of the terms Al Masjid or Al Masjid al Akså, Jami' or Jami al Aksâ; and nothing but an intimate acquaintance with the locality described will prevent a translator, ever and again, misunderstanding the text he has before him-since the native authorities use the technical terms in an extraordinarily inexact manner, often confounding the whole, and its part, under the single denomination of "Masjid." Further, the usage of various writers differs considerably on these points : Mukaddasi invariably speaks of the whole Haram Area as Al Masjid, or as Al Masjid al Aksî, "the Akså Mosque," or "the mosque," while the Main-building of the mosque, at the south end of the Haram Area, which we generally term the Aksa, he refers to as Al Mughattâ, "the Covered-part." Thus he writes "the mosque is entered by thirteen gates," meaning the gates of the Haram Area. So also "on the right of the court," means along the west wall of the Haram Area; "on the left side" means the east wall; and "at the back" denotes the northern boundary wall of the Haram Area. Nasir-i-Khusrau, who wrote in Persian, uses for the Main-building of the Aksâ Mosque the Persian word Pushish, that is, "Covered part," which exactly translates the Arabic Al Mughatta. On some occasions, however, the Akså Mosque (as we call it) is spoken of by Näsir as the Maksurah, a term used especially to denote the railed-off oratory of the Sultan, facing the Mihrâb, and hence in an extended sense applied to the building which includes the same. The great Court of the Haram Area, Nâsir always speaks of as the Masjid, or the Masjid al Akså, or again as the Friday Mosque (Masjid-i-Jum'ah).
Sous la domination musulmane il fut agrandi, et c'est (aujourd'hui) la grande mosquée connue par les Musulmans sous le nom de Mesdjid el-Acsa مسجد الأقصى. Il n'en existe pas au monde qui l'égale en grandeur, si l'on en excepte toutefois la grande mosquée de Cordoue en Andalousie; car, d'après ce qu'on rapporte, le toit de cette mosquée est plus grand que celui de la Mesdjid el-Acsa. Au surplus, l'aire de cette dernière forme un parallelogramme dont la hauteur est de deux cents brasses (ba'a), et le base de cents quatre-vingts. La moitié de cet espace, celle qui est voisin du Mihrab, est couverte d'un toit (ou plutôt d'un dôme) en pierres soutenu par plusieurs rangs de colonnes; l'autre est à ciel ouvert. Au centre de l'édifice est un grand dôme connu sous le nom de Dôme de la roche; il fut orné d'arabesques en or et d'autres beaux ouvrages, par les soins de divers califes musulmans. Le dôme est percé de quatre portes; en face de celle qui est à l'occident, on voit l'autel sur lequel les enfants d'Israël offraient leurs sacrifices; auprès de la porte orientale est l'église nommée le saint des saints, d'une construction élégante; au midi est une chapelle qui était à l'usage des Musulmans; mais les chrétiens s'en sont emparés de vive force et elle est restée en leur pouvoir jusqu'à l'époque de la composition du présent ouvrage. Ils ont converti cette chapelle en un couvent où résident des religieux de l'ordre des templiers, c'est-à-dire des serviteurs de la maison de Dieu.Also at Williams, G.; Willis, R. (1849). "Account of Jerusalem during the Frank Occupation, extracted from the Universal Geography of Edrisi. Climate III. sect. 5. Translated by P. Amédée Jaubert. Tome 1. pp. 341—345.". The Holy City: Historical, Topographical, and Antiquarian Notices of Jerusalem. J.W. Parker. Archived from the original on 19 July 2023. Retrieved 31 July 2022.
Quoting Mujir al-Din: "Verily, 'Al-Aqsa' is a name for the whole mosque which is surrounded by the wall, the length and width of which are mentioned here, for the building that exists in the southern part of the Mosque, and the other ones such as the Dome of the Rock and the corridors and other [buildings] are novel"
THE AKSÀ MOSQUE. The great mosque of Jerusalem, Al Masjid al Aksà, the "Further Mosque," derives its name from the traditional Night Journey of Muhammad, to which allusion is made in the words of the Kuran (xvii. I)... the term "Mosque" being here taken to denote the whole area of the Noble Sanctuary, and not the Main-building of the Aksà only, which, in the Prophet's days, did not exist.
…the term Masjid (whence, through the Spanish Mezquita, our word Mosque) denotes the whole of the sacred edifice, comprising the main building and the court, with its lateral arcades and minor chapels. The earliest specimen of the Arab mosque consisted of an open courtyard, within which, round its four walls, run colonades or cloisters to give shelter to the worshippers. On the side of the court towards the Kiblah (in the direction of Mekka), and facing which the worshipper must stand, the colonade, instead of being single, is, for the convenience of the increased numbers of the congregation, widened out to form the Jami' or place of assembly… coming now to the Noble Sanctuary at Jerusalem, we must remember that the term 'Masjid' belongs not only to the Aksa mosque (more properly the Jami' or place of assembly for prayer), but to the whole enclosure with the Dome of the Rock in the middle, and all the other minor domes and chapels.
Cite error: There are <ref group=Note> tags on this page, but the references will not show without a {{reflist|group=Note}} template (see the help page).