أرض الأمل: مناقشة لخطة الرسول لفتح بيت المقدس

Yıl 2007, Cilt: 8 , 1 - 17, 01.08.2007

Abd al-Fattah El-awaisi

Öz

أرض الأمل: مناقشة لخطة الرسول لفتح بيت المقدس

, عبدالفتاح العويسي , باللغة الإنجليزية

Anahtar Kelimeler

بيت المقدس, القدس, أرض الأمل

Umut Toprakları: Hz.Peygamberin Beytülmakdis'e Dair Planının Tartışılması

Öz

Umut Toprakları: Hz.Peygamberin Beytülmakdis'e Dair Planının Tartışılması

Abd al-Fattah El-Awaisi , Dil: İngilizce

Anahtar Kelimeler

Beytülmakdis, Kudüs

The Land of (Amal) Hope: Discussion of the Prophet Muhammad’s Plan for Islamicjerusalem

Öz

The Land of (Amal) Hope: Discussion of the Prophet Muhammad’s Plan for Islamicjerusalem

by: Abd al-Fattah El-Awaisi , Language: English

Anahtar Kelimeler

Islamicjerusalem, Prophet Muhammad, Jerusalem

Kaynakça

• Abd al-Fattah El-Awaisi, ‘The significance of Jerusalem in Islam: an Islamic reference’, p. 53.
• The author is very grateful to Abdallah Ma’rouf Omar, a postgraduate student, for bringing this argument to his attention. The author encouraged Abdallah to develop his argument into a PhD thesis on the plan of the Prophet for Islamicjerusalem.
• Ibn Hisham Al-Sira Al-Nabawiyya, Part Two (Dar Al-Rayan lil-Turath, Cairo, 1987), p. 68.
• The author feels this to be beyond the scope of this book.
• Muhammad Asad translated the word Lil’alamin ‘for all times to come’. In the footnote, he translated it as ‘for all the world or for all people’. Muhammad Asad (2003), The Message of the Qur’an, p. 553. Others translated it ‘for all people’, see M.A.S. Abdel Haleem (2004), The Qur’an: a new translation, p. 206; Thomas Cleary (2004), The Qur’an: a new translation, p. 159. Muhammad Muhsin Khan and Muhammad Taqi-ud-Din Al-Hilali (1996), Interpretation of the Meaning of the Noble Qur’an, p. 402 translated it as ‘mankind and Jinn’. Abdullah Yusuf Ali (2003), The Meaning of the Holy Qur’an, p. 327 translated it as ‘for the nations’.
• For more than a decade, the author used this new terminology to refer to Islamicjerusalem in his lectures. This inspired one of his postgraduate students to use and develop this terminology. Mohamad Roslan Mohamad Nor done so in his PhD thesis, The Significance of Islamicjerusalem in Islam: Qur’anic and Hadith Perspectives.
• See the details of the Night Journey in: Ibn Hisham Al-Sira Al-Nabawiyya, pp. 47-53; Ibn Kathir Al-Sira Al-Nabawiyya, Part Two (Dar Ihya' Al-Turath Al'Arabi, Beirut), pp. 93-112.
• On the basis of these findings, the author urged one of the taught Master’s students in Islamicjerusalem Studies to examine and study the period of the Prophet and his plan for Islamicjerusalem. This is now developing into a PhD thesis.
• Abd al-Fattah El-Awaisi, ‘The significance of Jerusalem in Islam: an Islamic reference’, p. 60. See also more of these indications on p. 54.
• See Shaikh Muhammad Bakhit Al-Muti'i Copy of the Ruling by His Eminence Shaikh Muhammad Bakhit Al-Muti'i, former Mufti of Egypt, on the Waqf of the Prophet's Companion Tamim Al-Dari and his successors, issued on 7 Rajab 1350 AH, No. 275, p. 99, Part 7 (Islamic Vocational Orphanage, Jerusalem, 1984); Muhammad Ibshirly and Muhammad Dawud Al-Tamimi Awqaf wa Amlak Al-Muslimin fi Filistin, (Centre for Researches in Islamic History, Arts and Culture, Istanbul, 1982), which contains an investigation and presentation of one of the land registers in the Ottoman state in which all the Muslims waqfs and properties in the five provinces of Palestine: (Islamicjerusalem, Gaza, Safad, Nablus and 'Ajlun) were registered. These had been kept in Turkey since the tenth century AH (the sixteenth century AD), that is, since the Ottoman conquest of Palestine in 922 AH/ 1516 CE in the time of Sultam Selim I, in the Ottoman Records House of the Turkish Prime Minister's office in Istanbul. See also Najm al-Din Muhammad Ibn Ahmad al-Ghayti Al-Jawab al-Qawim an al-Su’al al-Mut’alliq bi Iqta’ al-Sayyid Tamim (edited by Hassan Abd al-Rahman al-Silwadi), (Islamic Research Centre, Jerusalem, 1986), pp. 44-45.
• It has been claimed that Imam al-Ghazali visited Islamicjerusalem in 489AH/ 1095CE, a few years before the Crusader period. According to this popular public claim, he stayed there and wrote his famous book, Ihya’ Ulum al-Din. It has been said that, during his time there, there were more than 630 Muslim theologians in Islamicjerusalem.
• See Najm Al-Din Muhammad Ibn Ahmad Al-Ghayti Al-Jawab al-Qawim 'an al-Su'al al-Mut'alliq bi Iqta' al-Sayyid Yamim, pp. 44-45.
• Shaikh Muhammad Bakhit Al Muti'i Copy of the Ruling by His Eminence Shaikh Muhammad Bakhit Al-Muti'i, pp. 9-10.
• Muhammad Rafiq al-Tamimi al-Iqta' wa awal 'Iqta' fi al-Islam, p. 66, quoted by Abd al-Fattah El-Awaisi Darih wa Masjid al-Sahabi al-Jalil Tamim Ibn Aws Al-Dari, Radiya Allahu 'anhu: 1917-1948 (Jerusalem, 1989), p. 20.
• Such as his letter to Chosroes, al-Muqawqis, the Amir of Oman, Yamama, Bahrain and others.
• Abu al-Hassan al-Nadawi Al-Sira al-Nabawiyya (Al-Maktaba al-Asriya, Sidon, 1981), p. 329.
• Ibn Kathir Al-Sira Al-Nabawiyya, Part three, p. 501. In al-Tabari we have the following text for the same letter. ‘In the name of God, the most Merciful, the most Compassionate. From Muhammad, the Messenger of God, to Heraclius, the greatest of the Byzantines. Peace be with him who follows guidance. Adopt Islam and be saved. Adopt Islam and God will give you your reward twofold. If you turn back (from this invitation), the ploughmen will blame you.’ Al-Tabari, Tarikh al-Rusul wa al-Muluk (Beirut, 1988), 2nd edition, part two, p. 130.
• Southern and eastern Syria consisted of Palestine, Jordan and Damascus, Homs and anywhere that side of al-Darb. On the other side of al-Darb was northern Syria.
• Al-Tabari, Tarikh al-Rusul wa al-Muluk, p. 131. See also Ibn Kathir Al-Sira Al-Nabawiyya, Part three, pp. 505-506.
• For more details of these events see Hani Abu al-Rub, Tarikh Filastin fi Sadr al-Islam (Jerusalem, 2002), pp. 93-94; Abd Allah al-Sharif ‘Mawqif Yahud al-Sham min al-Fatih al-Islami’, Majalat Jami’at Umm al-qura li Ulum al-Shari’a wa al-Lugha al-Arabia wa Adabiha vol. 16, No. 28 (Shawwal 1424 AH), p. 502.
• Mu’tah lies in the eastern part of the south of the Dead Sea, 12 kilometres south of Karak. The author had the privilege of visiting Mu’tah, the site of the battle, and al-Mazar where he stayed with his family overnight in the summer of 2004 for the first time. This visit gave him a better understanding of the sequence of battle.
• Tabuk lies 700 kilometres from Madinah and south-east of Aqaba.
• For more details about the battle of Mu’tah see Ibn Hisham Al-Sira Al-Nabawiyya, pp. 11-28; Al-Tabari, Tarikh al-Rusul wa al-Muluk, pp. 149-152.
• Khalil Athamina, Filastin fi Khamsat Qurun, min al-Fatih al-Islami hatta al-Ghazu al-Firaniji: 634-1099 (The Institute for Palestine Studies, Beirut, 2000), pp. 95-96. The author feels that these agreements need a thorough analysis and examination.
• Ibid.
• Hani Abu al-Rub, Tarikh Filastin fi sadr al-Islam. He was quoting Ibn al-Ibriy (who died in 656 AH) in his book on Tarikh Mukhtasar al-Duwal, Catholic printer, Beirut, 1890), p. 262.
• Muhammad Ibn Umar al-Waqidi, Futuh al-Sham (Al-Muhtassib Bookshop, Amman, n.d.), part one, p.5. This statement reads in Arabic: "واعلموا ان رسول الله صلى الله عليه وسلم كان عول ان يصرف همته الى الشام فقبضه الله اليه ... فرسول الله انبأني بذلك قبل موته"
• Usama Ibn Zaid was the son of Zaid Ibn Haritha, one of the three commanders of the Mu’tah battle who died in that battle.
• Ibn Hisham Al-Sira Al-Nabawiyya, Part four, p. 299. See also Al-Bukhari Sahih al-Bukhari bi Hashiat al-Sanadi (Dar al-Ma’rifiah, Beirut, n.d.), part three, p. 96.
• For more information on this last mission of the Prophet, see Ibn Hisham Al-Sira Al-Nabawiyya, part four, pp. 253, 288, 299-301.
• Usama Ibn Zaid Ibn Haritha was 18 or 20 when Prophet Muhammad died. He and his father, who died at the battle of Mu’tah, were very much loved by the Prophet. His mother was Umm Ayman, the nanny of the Prophet.
• The author has quoted some of these discussions in his book in the Arabic language, Makanit wa Tarikh Bayt al-Maqdis (Islamic Research Academy, Scotland, 1997), pp. 34-36.
• Although the author has doubts about the accuracy of this estimation; the figure of 4000 could indicate a large number of the companions rather than be an exact number. See the names of some of these companions in Arif al-Arif Al-Mufassal fi Tarikh al-Quds, (Al-Andalus library, Jerusalem, 1961), part one, pp. 95-100; Mujir al-Din al-Hanbali, Al-Uns al-Jalil bi Tarikh al-Quds wa al-Khalil, (Al-Muhtassib Bookshop, Amman, 1973), part one, pp. 260-267.
• Tabi’un are the first generation after the companions, who did not see Prophet Muhammad but saw a companion of the Prophet.