Quranic and Prophetic Foundations
The Isra’ verse: “Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs.” (17:1) — Allah uses the verb asra — traveled by night — for the journey. The Prophet (SAW) led all previous prophets in prayer at al-Aqsa on this night.
The reward of prayer: “One prayer in al-Masjid al-Haram is equal to 100,000 prayers [elsewhere]; one prayer in my mosque [Medina] is equal to 1,000; one prayer in Bayt al-Maqdis [al-Aqsa] is equal to 500.” (Ibn Majah — hasan, with debate on precise numbers) — The three mosques where reward is multiplied.
The special journey: “Do not undertake a journey except to three mosques: al-Masjid al-Haram, this mosque of mine, and al-Masjid al-Aqsa.” (Bukhari, Muslim) — The explicit permission to travel specifically for worship only to these three places in the world.
The first qibla: For approximately 16-17 months after the Hijra (622-624 CE), Muslims prayed facing Jerusalem/al-Aqsa. The qibla was changed to Mecca by divine command in Surah al-Baqara: “So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it.” (2:144) The first prayer in the new qibla was reportedly Salat al-‘Asr — the mosque in Medina where this occurred is called Masjid al-Qiblatayn (Mosque of the Two Qiblas), still standing today.
The Pre-Islamic and Early Islamic History
Ibrahim’s connection: In Islamic tradition, Ibrahim (AS) — who built the Ka’ba in Mecca with his son Isma’il — is also connected to Jerusalem. The tradition of Allah’s prophets building houses of worship in the Holy Land predates the Jewish Temple.
Dawud and Sulayman (AS): The Quran references Dawud’s kingdom and Sulayman’s construction of the house of worship in Jerusalem extensively. Sulayman ibn Dawud (AS) is described as having been given a dominion unlike any before or after (38:35); under his reign, the site of al-Aqsa was a center of divine worship.
The conquest of Jerusalem (637 CE): Under ‘Umar ibn al-Khattab (see [[umar-ibn-khattab]]), Muslim armies under Abu ‘Ubayda ibn al-Jarrah captured Jerusalem peacefully. The Patriarch Sophronius refused to surrender to anyone but the Caliph personally. ‘Umar came to Jerusalem — traveling on his camel, alternating walking with his servant — and signed the Covenant of ‘Umar (al-‘Uhda al-‘Umariyya): “He [the Patriarch] gives them security for their persons, their property, and their churches. Their churches will not be inhabited [by Muslims] and will not be destroyed.” — A foundational document of religious coexistence.
When Sophronius invited ‘Umar to pray in the Church of the Holy Sepulchre, ‘Umar declined — fearing that if he prayed there, Muslims might convert it to a mosque in his honor. He prayed outside. The spot where he prayed became Masjid ‘Umar (the Mosque of ‘Umar), still standing near the church.
‘Umar then visited the site of the Temple Mount (which had been used as a garbage dump by Byzantine Christians to humiliate the Jews). He personally helped clear it. This became the site of the Dome of the Rock and al-Aqsa mosque.
The Dome of the Rock and Al-Aqsa Mosque
The Dome of the Rock (Qubbat al-Sakhra, 691 CE): Built by the Umayyad Caliph ‘Abd al-Malik ibn Marwan over the Sakhra — the sacred rock from which the Prophet (SAW) ascended to the heavens in the Mi’raj. With its gold dome and octagonal structure covered in blue Iznik tilework, it is one of the oldest surviving examples of Islamic architecture and one of the most recognizable buildings in the world. This is not a mosque but a shrine over the holy rock.
Al-Aqsa Mosque (Masjid al-Aqsa al-Qibli, the southern mosque): Built in approximately 715 CE by ‘Abd al-Malik’s son al-Walid ibn ‘Abd al-Malik on the southern end of the platform. It is the actual mosque where congregational prayer is held. Its silver dome (not gold) distinguishes it from the Dome of the Rock.
The entire 35-acre compound — including both structures, Islamic gardens, fountains, additional smaller mosques, and the Marwani prayer hall — constitutes al-Haram al-Sharif and is what Islamic tradition means by al-Masjid al-Aqsa.
The Isra’ and Mi’raj at al-Aqsa
The Night Journey (Isra’) brought the Prophet (SAW) from Mecca to al-Aqsa. There, he led all previous prophets in prayer — Ibrahim, Musa, ‘Isa, Dawud, Sulayman, and all others (AS). This prayer of the prophets at al-Aqsa established Islam as the completion (khatam) of the prophetic line, all having prayed behind the final prophet.
From al-Aqsa, the Mi’raj (Ascent) began — the Prophet (SAW) was taken through the seven heavens, meeting each prophet in their celestial station, until he stood before Allah and received the 5 daily prayers.
See [[israa-miraj]] for the full narrative of the night journey.
Al-Aqsa in Contemporary Islamic Consciousness
Al-Aqsa holds the status of the third holiest site in Islam — not as a historical artifact but as an active, living center of Muslim worship with a community of worshippers who continue to pray there daily. The obligation to protect and preserve this site is considered a collective duty (fard kifaya) of the global Muslim community.
See also: Israa Miraj, Kaaba Ibrahim, Prophet Muhammad, Umar Ibn Khattab, Prophets In Islam, Seerah Medina