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Journal articles on the topic 'And Masjidil Aqsa'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Fudia, Sintaya Luchma, Ahmad Afifudin Fajrin, Akrima Bunga Yunia Rizqi, and Aisyah Uswatun Chasanah. "Konflik Kawasan: Studi kasus Sengketa Masjidil Al Aqsa." Journal of Integrative International Relations 7, no. 2 (2022): 133–47. http://dx.doi.org/10.15642/jiir.2022.7.2.133-147.

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Conflict is inseparable in human life. Where there is interaction where it is prone to conflict. conflicts almost occur in all parts of the world, including in the Middle East Region. This conflict in the Middle East began since the fall of the Ottoman Empire during the first world war. as we know the Otoman kingdom has been in power for centuries and has a vast area including the Middle East. the collapse of the Ottoman Empire's power made its territory fall to Great Britain including the Middle East. this is what ultimately gave birth to the "state" of Israel. this is one of the causes of co

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Abdul Gani Jamora Nasution, Hasny Delaila Siregar, Nepri Handayani Siregar, and Nina Aldila Berutu. "NARASI PERISTIWA ISRA MI'RAJ NABI MUHAMMAD SAW PADA BUKU SKI DI MI." Sinar Dunia: Jurnal Riset Sosial Humaniora dan Ilmu Pendidikan 1, no. 3 (2022): 175–83. http://dx.doi.org/10.58192/sidu.v1i3.482.

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Peristiwa Isra' Mi'raj adalah perjalanan Nabi dari Masjidil Aqsa ke Masjidil Haram pada malam hari, dan dibawa oleh malaikat Jibril ke Sidaratul Muta untuk menghadap Allah SWT secara langsung dan tanpa halangan apapun, dengan tujuan untuk mendapatkan perintah dari Allah SWT. Allah SWT untuk melaksanakan shalat lima waktu. Waktu siang dan malam. Penelitian ini bertujuan untuk menjelaskan dan memberikan informasi tentang isra' mi'raj Nabi Muhammad SAW dalam buku SKI di MI, bagaimana masyarakat menyikapi peristiwa tersebut, dan pelajaran apa yang dapat diambil dari isra' mi'raj ini. kejadian. Pen

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Saeed, Dr Riaz Ahmad, та Dr Syed Muhammad Shahid Tarmizi. "Jews Claim on Masjid Aqsa; Historical and Sharῑ’ah Perspective". Journal of Islamic Civilization and Culture 3, № 01 (2020): 53–80. http://dx.doi.org/10.46896/jicc.v3i01.84.

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Palestine’s issue has been one of the most vibrant issues of the Muslim Ummah thou out the Islamic history. It has contracted more attraction and reflection in contemporary era due to its sensitivity and global politics. Masjid Aqsa is considered as a scared and blessed place for Muslims due to prophets’ birth and death places, and also station of Isrā and M’erāj (A sacred journey of the Holy Prophet ﷺ) from Makah to Aqsa and Aqsa to heaven with Allah’s meeting of the last Prophet (ﷺ). Moreover, this place is equally significant for Muslims and Jews communities both for their religious claims

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Salsabila, Devia Nanda. "IKONOGRAFI ARSITEKTUR DAN INTERIOR MASJID AL-AQSA MENARA KUDUS." Jurnal Vastukara: Jurnal Desain Interior, Budaya, dan Lingkungan Terbangun 4, no. 1 (2024): 57–67. http://dx.doi.org/10.59997/vastukara.v4i1.2783.

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Penelitian ini didasari oleh latar belakang yakni adanya wacana bahwa bangunan masjid atau menara mirip dengan bangunan keagamaan Hindu, yakni candi, atau bale kul-kul dan bagaimana makna ikon atau visual dari masjid tersebut apabila memiliki unsur corak agama lain yang menggunakan metode penelitian deskriptif kualitatif disertai metode analisis data teori Ikonografi di tahap pra-ikonografi dan analisis sejarah gaya. Pengambilan data dilakukan dengan wawancara, studi literatur, observasi serta dokumentasi. Hasil dari analisis ini menunjukkan bahwa (1) Atap dome India dan atap corak Jawa (tajug

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Balcı, İsrafil. "Kur'ân'daki el-Mescidü'l-Aksâ Kavramının Kritiği." Marife 12, no. 3 (2012): 159–75. https://doi.org/10.5281/zenodo.3344366.

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Dinî metinlerin anlaşılması veya yorumlanmasında kavramların ya da bu kavramlara yüklenen anlamların metnin dilini ve mesajını anlamada son derece önemli olduğu bilinen bir husustur. Biz bu makalede Kur'ân'daki el-Mescidü'l-aksâ kavramını ele almayı düşünüyoruz. Bilindiği üzere bu kavram İsrâ suresinin birinci âyetinde geçer ve isrâ hadisesinin mahiyetinin anlaşılmasında önemli bir belirleyiciliğe sahiptir. Kur'ân-ı Kerîm isrâ hadisesi sırasında Hz. Peygamber'in el-Mescidü'l-harâm'dan el-Mescidü'l-aksâ'ya götürüldüğünü haber verir. el-Mescidü'l-harâm kavramı hakkında herhangi bir tartışma olma

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Fatah, Abdul. "Keberkahan Al-Aqsha Perspektif Hermeneutika Schleiermacher." JURNAL PENELITIAN 14, no. 1 (2017): 1. http://dx.doi.org/10.28918/jupe.v14i1.807.

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Abstrak Dalam surah al-Isra (17) ayat 1 dengan jelas al-Qur’an menyebutkan bahwa al-Aqsha telah diberkahi sekelilingnya oleh Allah SWT. Namun secara historis juga telah terbukti bahwa di Jerusalem tempat dimana al-Aqsha berada justru menjadi tempat pemicu konflik antara agama-agama samawi yang berujung pada melayangnya ribuan nyawa yang tidak berdosa, sehingga dimanakah letak keberkahan al-Aqsha?Untuk menjawab pertanyaan tersebut peneliti menggunakan pendekatan hermeneutika Schleiermacher yaitu interpretasi gramatis dan psikologis yang dianggap mampu untuk mencermati dan memotret surah al-Isra

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Rosyid, Moh. "MEMPERTAHANKAN TRADISI: STUDI BUDAYA DI KAMPUNG KAUMAN MENARA KUDUS." Patanjala : Jurnal Penelitian Sejarah dan Budaya 11, no. 2 (2019): 297. http://dx.doi.org/10.30959/patanjala.v11i2.516.

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Artikel ini memotret tradisi di Desa Kauman, Kecamatan Kota, Kabupaten Kudus, Jawa Tengah, yang dikenal sebagai Kampung Kauman Menara yang terdiri hanya 3 RT dan 1 RW. Data penduduk Desember 2017 ada 413 jiwa, 127 KK. Data riset ini diperoleh dengan wawancara dan observasi, dianalisis dengan pendekatan deskriptif kualitatif. Tradisi khas dilestarikan berupa khoul (perayaan hari wafat) Sunan Kudus tiap 10 Asyura oleh Yayasan Masjid Menara dan Makam Sunan Kudus (YM3SK) dan warga Kauman dan temu rutin berkala antarwarga. Tata letak kampung padat hunian dan penduduk, bangunan rumah rata-rata ditem

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(Corresponding Author), Haithem F. al-Ratrout, Khaled F. Qamhieh та Khalid El-Awaisi. "Constructing the Shape of the ‘Holy’: The Umayyad Conception of al-Masjid al-Aqṣā’s Identity". Journal of Al-Tamaddun 18, № 1 (2023): 265–90. http://dx.doi.org/10.22452/jat.vol18no1.21.

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The al-Aqsa Mosque, the holiest site of the Holy Land, underwent a major architectural transformation initiated by the Muslim Umayyad Caliph ‘Abd al-Malik ibn Marwān (r. 66-86 AH/ 685-705 CE). Through his comprehensive construction program, ‘Abd al-Malik established the architectural importance of the Sacred Rock and elevated it as one of the fundamental Islamic religious foci. The vision behind the mosque's design is filled with religious enthusiasm and serves as a powerful architectural manifestation of ‘Abd al-Malik's political manifesto rooted in religious expression. This study provides a

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Setiawan, Arif, Budi Doloksaribu, and Abner Doloksaribu. "Analisis Frekuensi Struktur Menara Masjid Raya Al-Aqsa Kabupaten Merauke." Musamus Journal of Civil Engineering 5, no. 02 (2023): 61–66. http://dx.doi.org/10.35724/mjce.v5i02.5105.

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Indonesia merupakan negara yang berada pada daerah pertemuan batas lempeng yang mengakibatkan rawan akan terjadinya gempa. Hal ini akan berpengaruh pada konstruksi bangunan berupa beban gempa yang mengakibatkan bangunan akan bergetar lebih besar daripada getaran aslinya. Tujuan penelitian ini untuk menganalisis frekuensi struktur yang terjadi pada menara Masjid Raya Al-Aqsa Kabupaten Merauke. Metode yang digunakan dalam analisis frekuensi struktur adalah analitik dan menggunakan software SAP 2000. Perencanaan mengacu pada SNI 1729:2020 tentang bangunan baja, SNI 2847:2019 tentang bangunan beto

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Salameh, Khader. "A New Saljuq Inscription in the Masjid al-Aqsa, Jerusalem." Levant 41, no. 1 (2009): 107–17. http://dx.doi.org/10.1179/175638009x427620.

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Istiqomah, Himatul, and Muhammad Ihsan Sholeh. "The Concept of Buraq in the Events of Isra’ Mi'raj: Literature and Physics Perspective." AJIS: Academic Journal of Islamic Studies 5, no. 1 (2020): 53. http://dx.doi.org/10.29240/ajis.v5i1.1373.

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Isra’ Mi'raj is one of the greatest phenomena that happened to the Prophet Muhammad PBUH after his beloved wife, Khadijah al-Kubra, passed away. It was told that when this event occurred, the Prophet Muhammad PBUH used Buraq during his journey from the Masjidil Haram, Makkah to the Masjidil Aqsha, Palestine, and when he ascended to Sidratul Muntaha. This research applied a descriptive qualitative method with a literature study. The results of this study indicate that there are two versions of the explanation about Buraq. From the literature’s perspective, the Buraq is visualized as a riding an

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Indawati, Nurul, Tias Andarini Indarwati, R. A. Sista Paramita, Purwohandoko Purwohandoko, and Riska Dhenabayu. "Implementasi QRIS sebagai Media Transaksi Digital yang Transparan dan Akuntabel pada Organisasi Sosial." Abimanyu: Journal of Community Engagement 3, no. 2 (2022): 16–23. http://dx.doi.org/10.26740/abi.v3n2.p16-23.

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Covid-19 merupakan pandemi yang menjadi realitas global yang menerjang tatanan kehidupan umat manusia dari level internasional, hingga level terkecil yaitu rumah tangga. TPQ-Al-Aqsha dan Masjid Baitul Makmur I adalah contoh organisasi sosial yang terkena dampak dari pandemi covid-19. Masalah yang dihadapi mitra TPQ Al-Aqsha yaitu mitra mengalami kesulitan dalam menyampaikan laporan keuangan dan pertanggungjawaban kegiatan, serta mempromosikan TPQ Al-Aqsha kepada calon donatur akibat adanya aturan PSBB dan social distancing yang membatasi kegiatan masyarakat. Kurangnya jamaah yang signifikan pa

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Ningsih, Wiwik Prasetiyo. "Daur al-Lughah al-‘Arabiyyah fi Da’mi Tahrir Palestine wa al-Masjid al-Aqsha." Dzil Majaz: Journal of Arabic Literature 3, no. 1 (2025): 23–44. https://doi.org/10.58223/dzilmajaz.v3i1.325.

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The study of the role of the Arabic language in the liberation of the Palestinian people and Al-Aqsa Mosque is crucial for deeper exploration. This paper seeks to understand three aspects: First, it aims to explore how Arabic, as a mother tongue and religious language, influences the worldview and collective identity of the Palestinian people in their struggle. Second, it focuses on various forms of expression where Arabic is used to voice support for Palestine and Al-Aqsa Mosque. Third, it aims to analyze how Arabic is utilized in education and activism, impacting international understanding

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Yavuz, Yildirim. "THE RESTORATION PROJECT OF THE MASJID AL-AQSA BYMİMAR KEMALETTİN (1922-26)." Muqarnas Online 13, no. 1 (1996): 149–64. http://dx.doi.org/10.1163/22118993-90000362.

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Hermanto, Heri. "KONSEP ISLAM YANG MENDASARI BENTUK MENARA KUDUS DAN ORNAMEN MASJID Al AQSHA." Jurnal Penelitian dan Pengabdian Kepada Masyarakat UNSIQ 10, no. 1 (2023): 1–7. http://dx.doi.org/10.32699/ppkm.v10i1.4088.

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Masjid Al-Aqsha Kudus dibangun tahun 1549 M dan Menara Kudus yang diprediksi dibuat tahun 1685 M adalah merupakan peninggalan bersejarah yang sangat berharga, menjadi salah satu saksi berkembangnya ajaran Agama Islam di Kudus. Berdasarkan penelitian yang telah banyak dilakukan, sampai saat ini bentuk Menara Kudus dianggap seperti bentuk candi Hindu-Budha. Ornamen yang ada dianggap kesinambungan dari tradisi Hindu Budha. Masjid Menara Kudus dianggap simbol akulturasi budaya dan toleransi Hindu, Budha, dan Islam. Keyakinan peneliti bahwa seharusnya konsep Islamlah yang menjadi pokok di dalam pro

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Yavuz, Yildirim. "The Restoration Project of the Masjid Al-Aqsa by Mimar Kemalettin (1922-26)." Muqarnas 13 (1996): 149. http://dx.doi.org/10.2307/1523257.

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Mas'udi, Mas'udi. "GENEALOGI PETILASAN SUNAN KUDUS." Al-Qalam 19, no. 2 (2016): 305. http://dx.doi.org/10.31969/alq.v19i2.159.

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<p>Raden Ja’far Shodiq, Sunan Kudus dalam usaha memasyarakatkan Islam ke seluruh pelosok Kudus,<br />tidak hanya menempatkan sentralitas penyiaran agama di kawasan Kauman tempat berdirinya<br />Masjid al-Aqsha atau Masjid Menara Kudus. Salah satu tempat didirikannya masjid luar dari kawasan<br />Kauman adalah Masjid Wali Al-Ma’mur Desa Jepang Kecamatan Mejobo Kabupaten Kudus. Penelitian<br />ini termasuk penelitian sejarah sosial bersifat kualitatif. metode pengumpulan data dilakukan secara<br />heuristik, interpretasi, kritik sumber, dan historiografi. Sumb

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Rosyid, Moh. "Menara Masjid Al-Aqsha Kudus antara Situs Hindu atau Islam." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 8, no. 1 (2019): 15–27. http://dx.doi.org/10.24164/pw.v8i1.291.

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The purpose of this article is to answer of question on the origin of the minaret of Al Aqsha Mosque of Kudus whether its is Hinduism-Buddhism or Islamic site. Data are collected through interview, observation and literature review by means of descriptive analytic method of analysis. This paper shows that archeological study classified the minaret as an Islamic building based on the Javanese symbols (candra sengkala) engraved in the pillars gapura rusak ewahing jagad. Gapura (gate) refers to 9, rusak means 0, ewahing is 6 and jagad means 1. Read from the last, it refers to the year 1609. The y

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Habibullah, Achmad, Muqima Adinda Siti Aisyah, and Lusi Nur Azizah Hoerunnisa. "WUJUD AKULTURASI BUDAYA PADA ARSITEKTUR MENARA KUDUS DI JAWA TENGAH." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 22, no. 1 (2022): 19–27. https://doi.org/10.32795/ds.v22i1.2750.

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Masuknya ajaran Islam ke Indonesia telah memberikan perubahan dan kelangsungan berbagai kegiatan kebudayaan. Salah satu dampak yang terlihat jelas yaitu pada arsitektur masjid kuno di Jawa Tengah, yakni Menara Kudus atau masjid Al-Aqsa yang semakin memperkuat adanya jejak suatu keterkaitan kebudayaan yang sebelum Islam datang masyarakat setempat memeluk kepercayaan Hindu-Buddha atau memegang erat tradisi di Nusantara. Maka dari itu artikel ini di antaranya akan membahas mengenai gambaran umum dari lokasi, masyarakat dan kebudayaan, akulturasi, bentuk bangunan Menara Kudus, peran dari pusat ban

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Moh Rosyid. "MENGIDENTIFIKASI JEJAK HINDU KUNO DI KAWASAN MENARA KUDUS JAWA TENGAH." JURNAL WALENNAE 19, no. 1 (2021): 23–32. http://dx.doi.org/10.24832/wln.v19i1.432.

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Tujuan ditulisnya artikel ini untuk mengidentifikasi jejak Hindu Kuno di Kawasan Menara Kudus Jawa Tengah. Metode yang digunakan dalam riset ini adalah deskriptif analitik yakni cara mendeskripsikan dan menganalisa data berupa bangunan kuno berupa Menara Masjid Al-Aqsha, Makara/Kalla, dan dua gapura (kori) di Masjid al-Aqsha. Riset ini mendeskripsikan, menganalisis, dan menginterpretasi data berdasarkan observasi danliteratur. Hasilnya,kondisi benda cagar budaya yang menyerupai peninggalan Hindu di Kawasan Menara Kudus(1) Menara hasil renovasi erakolonial tahun 1880, 1913, 1933, dan oleh BPCB

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Thoha, Ahmad Faiz Khudlari. "Penerapan Strategi Pemasaran Program Di Masjid Ar-Rahmah Teluk Buli Surabaya." Masjiduna : Junal Ilmiah Stidki Ar-Rahmah 3, no. 2 (2020): 93. http://dx.doi.org/10.52833/masjiduna.v3i2.66.

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One of the functions of the mosque in Rasulullah period was as a place to study or as an education place of Muslims. Masjid Ar-Rahmah is one of the mosques that have implemented the function with the presence of several institutions and activities such as Madinah, Makkah, AQSHA, and MQM. The researcher has a desire for what has been implemented by Ar-rahmah, which other mosques can imitate it. So that, the mosque can return to being the centre of education as it was in the Rasulullah period. This research used a case study qualitative approach which the data collection techniques were obtained

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Muhamad Iqbal, Firdaus. "Organisasi Kerja Sama Islam Menurut Perspektif Hukum Internasional: Sikap Dan Kontribusi Dalam Dua Dekade Terakhir." Intellectual Law Review (ILRE) 1, no. 1 (2023): 1–13. http://dx.doi.org/10.59108/ilre.v1i1.4.

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Organisasi Kerjasama Islam (OKI) didirikan pada tahun 1969 melalui KTT Islam di Rabat sebagai respons terhadap pembakaran Masjid Al-Aqsa di Yerusalem dan terdiri dari 57 negara anggota. Tujuan dari penelitian ini adalah untuk memberikan informasi tambahan tentang OKI sebagai subjek hukum internasional, tugas dan fungsi utama OKI, serta pandangan dan kontribusi OKI dalam dua dekade terakhir. Penelitian ini menggunakan metode normatif-yuridis dengan studi literatur dan pendekatan historis. Hasil dari penelitian ini menganalisis tiga hal: pertama, latar belakang sejarah lahir dan perkembangan OKI

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الرقب, صالح حسين سليمان, та هناء عصام محمد البرش. "المسجد الأقصى عند الشيعة (الإثنا عشرية) : عرض ونقض = Al-Masjid Al-Aqsa in Shiites (Twelve) : Offer and Veto". IUG Journal of Islamic Studies 26, № 1 (2018): 32–69. http://dx.doi.org/10.12816/0049331.

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Tunnisa, Rifka, Burhanuddin Burhanuddin, Surianti Surianti, and Suriyati Suriyati. "PEMBINAAN BACA TULIS AL-QUR’AN (BTQ) DI TK/TPA MASJID NURUL AQSA DUSUN LOMPU DESA GONA KECAMATAN KAJUARA." INKAMKU : Journal of Community Service 1, no. 1 (2022): 62–68. http://dx.doi.org/10.47435/inkamku.v1i1.1174.

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 Taman kanak-kanak Al-Qur’an / Taman Pendidikan Al-Qur’an didirikan oleh lembaga penyelenggaraan di tengah-tengah masyarakat komunitas muslim yang keberadaannya dimasukkan untuk mendukung usaha pemerintah menuju tercapainya tujuan pendidikan nasional yang bukan hanya mengandalkan intelektual belaka, namun juga pembinaan akhlak. Pendidikan Al-Qur’an mendapat dukungan positif dari lembaga-lembaga pengajian/pendidikan dan juga Peraturan Daerah Provinsi Sulawesi Selatan Nomor 4 Tahun 2006 tentang Pendidikan Al-Qur’an. Tujuan dari pembinaan ini untuk menyiapkam para santri agar tumbuh dan ber

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Rosyid, Moh. "PEMANFAATAN CAGAR BUDAYA KAUMAN MENARA KUDUS SEBAGAI MEDIA PEMBELAJARAN SEJARAH." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 6, no. 2 (2022): 66. http://dx.doi.org/10.29300/ttjksi.v6i2.4166.

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Tujuan ditulisnya naskah ini adalah memberi fakta bahwa benda cagar budaya memiliki manfaat untuk dijadikan sumber belajar sejarah. Data riset ini diperoleh penulis dengan observasi dan referensi yang dianalisis dengan pendekatan deskriptif kualitatif. Hasil riset, Kudus pada masa lalu pra-Islam meninggalkan jejak peradaban yang agung berupa Menara Kudus, Gapura Kembar (keduanya di Masjid al-Aqsha Kudus) dan lainya di Kawasan Kauman Menara Kudus. Fakta tersebut dapat dijadikan penguat bahwa kehidupan masa lalu yang mewariskan jejak budaya dapat dinikmati generasi masa kini dan mendatang sebaga

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Muhammad, Maslina, Mustaffa Abdullah та Monika@ Munirah Abd Razzak. "Pemikiran Politik Nā’ilah Hāshim Ṣabrī dalam al-Mubṣir li Nūr al-Qur’ān: Tumpuan Terhadap Pembebasan Bumi Palestin dan Masjid al-Aqsa". Journal of Usuluddin 47, № 2 (2019): 1–44. http://dx.doi.org/10.22452/usuluddin.vol47no2.1.

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Rosyid, Moh. "Symbolic Meaning of Buka Luwur: a Historical and Cultural Study of Sunan Kudus Grave." el Harakah: Jurnal Budaya Islam 24, no. 2 (2022): 283–300. http://dx.doi.org/10.18860/eh.v24i2.17130.

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This article describes the symbolic meaning of Luwur (a covering cloth) of the grave of Sunan Kudus, the first preacher of Kudus in the annual tradition of Buka Luwur (replacement with new Luwur every month of Muharam/Sura). The tradition is performed by the Foundation Administrator of Mosque, Menara, and Sunan Kudus Grave (YM3SK) together with the residents of Kauman, Kudus, Central Java. The data of this study were obtained from observation, interview, and reference investigation with a qualitative descriptive analysis. The research result showed that the luwur of Sunan Kudus grave behind al

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Rosyid, Moh. "MAKNA BUBUR SURA DALAM TRADISI BUKA LUWUR MAKAM SUNAN KUDUS PRESPEKTIF BUDAYA." Sosial Budaya 17, no. 1 (2020): 73. http://dx.doi.org/10.24014/sb.v17i1.9535.

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This article describes the tradition of buka luwur which is a cloth that protects the tomb of Sunan Kudus which is commemorated by replacing the new flexural tradition in the Buka Luwur tradition every year. The tradition is carried out by the Foundation Board of the Mosque, the Tomb, and Menara Sunan Kudus in Central Java with the people of Kauman Village, Kota District, Kudus every month Muharam/Sura. The purpose of writing this article is to explore the symbolic meaning of Bubur Sura, which is located in the complex of the Tomb of Sunan Kudus, behind the Masjid al-Aqsa Menara Kudus. This re

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Khan, Imtiaz ali, та Saeed ur Rahman Khan. "ارض مقدسہ کے قرآنی آثار اور مولانا ڈاکٹر سیدشیر علی شاہ مدنیؒ کے مشاہدات کا مطالعہ". Al-Duhaa 2, № 02 (2021): 259–73. http://dx.doi.org/10.51665/al-duhaa.002.02.0130.

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Ardhe-e-Quran (The Land and Nation in the Quran) is one of the major parts of Quranic studies which means the description of those lands or nations in the Quran which have been traveled and observed. The Shariah scholars of the Muslim world whether classical or contemporary have made these observations of “Ardhe-e-Quran”. In this regard, the scholars of India have also made a significant contribution. Travel of the pass-outs of Jamia Dar-ul-Uloom Haqqania to these places and cities is also a part of this series. Especially Maulana Sher Ali Shah has lived in Arab countries and then he has made

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Moch. Zainal Arifin Hasan and Alfin Auliya. "Studi Literatur Review: Pemahaman Teori Relativitas Einstein Dalam Konteks Al-Qur’an dan Sains." Berkala Ilmiah Pendidikan 3, no. 3 (2023): 94–102. https://doi.org/10.51214/bip.v3i3.731.

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Tujuan penelitian ini untuk menjelaskan teori relativitas einstein berdasarkan peristiwa-peristiwa yang berkaitan dalam konteks al-qur’an dan sains. Hal ini didasari akan maraknya umat islam yang kurang pemahaman terhadap peristiwa-peristiwa ataupun ayat al-qur’an yang berkaitan dengan teori relativitas Einstein. Penelitian kali ini menggunakan metode Prisma Protocl meliputi identifikasi, screening, kelayakan, dan inklusi (Alias et al., 2018). Hasil analisis penelitian ini meliputi; 1) Perjalanan Isra' Nabi Muhammad shallallahu’alaihi wassalam dimulai dengan badan Nabi diubah menjadi badan cah

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Haris, Abu Hanifah. "Isu Penindasan Rakyat Palestin dan Reaksi Orang Melayu, 1930–1970." Kajian Malaysia 43, no. 1 (2025): 325–47. https://doi.org/10.21315/km2025.43.1.15.

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Palestine is a holy land that is close to the Muslims. It is not only the land of the prophets but the locus of Masjid al-Aqsa in Palestine is the qibla of the Muslims and the location of Israk Mikraj. The end of the First World War (1914–1918) saw Palestine under the administration of the British Mandate in 1922 and the arrival of Jewish immigrants to the land. Since then, Muslims around the world, including the Malays, have continued to support the struggle of Palestinians. This article discusses the reaction of the Malays towards Palestinian oppression from 1930 until the end of the 1967 Ar

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Omer, Spahic. "The Dome of the Rock: An Analysis of Its Origins Kubah Sakhrah: Satu Analisis Asal-usulnya." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 1 (2015): 200–214. http://dx.doi.org/10.31436/jia.v12i1.466.

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AbstractThis paper challenges an old belief that the Dome of the Rock in Jerusalem was built between 65/684 and 72/691 by the Umayyad caliph ‘Abd al-Malik Ibn Marwān. The paper is divided into two parts. The first part briefly examines the significance of the Rock (Øakhrah). Therein we have shown that the Rock has no special religious significance whatsoever. The second part tries to answer who exactly built the Dome of the Rock and when. The paper concludes that the likely truth is that the caliph ‘Abd al-Malik ibn Marwān was able to commence building the edifice only after crushing the insur

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Rosyid, Moh. "STRATEGI MENGENALKAN AL-QURAN SEJAK PENDIDIKAN DASAR DI LEMBAGA PENDIDIKAN HIDAYATULLAH KUDUS JAWA TENGAH." MUBTADI: Jurnal Pendidikan Ibtidaiyah 3, no. 1 (2021): 1–12. http://dx.doi.org/10.19105/mubtadi.v3i1.4761.

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Abstrak  Riset ini bertujuan untuk memahami kekhasan pembelajaran menanamkan cinta al-Quran bagi siswa Sekolah Dasar Islam Terpadu Yayasan al-Aqsho Lembaga Pendidikan Hidayatullah di Kudus Jawa Tengah. Data diperoleh dengan literature dan observasi, analisis yang digunakan deskriptif kualitatif. Dimana penelitian kualitatif ini memudahkan proses penelitian untuk digambarkan lebih spesifik sesuai dengan tujuan penelitian. Hasil riset, model pembelajarannya inquiri, project, and problem based learning, dan discovery learning. Ketiganya memadukan tiga gaya belajar yakni penglihatan, pendeng

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الجهني, سامي بن دخيل. "استدلالات الأصوليين بحادثة تحول أهل قباء من استقبال بيت المقدس إلى استقبال المسجد الحرام وهم في الصلاة على المسائل الأصولية - جمعًا ودراسةً - / The Inferences Made By Islamic Jurists From The Incident Of "The People Of Quba Shifted From Facing (Al-Masjid Al-Aqsa) To (Kaaba) During Pray" On Various Principles In Islamic Jurisprudence -Gathering And Studying-". مجلة البحوث الفقهية والقانونية 47, № 47 (2024): 2223–82. http://dx.doi.org/10.21608/jlr.2024.331829.1564.

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Sintaya, Luchma Fudia, Afifudin Fajrin Ahmad, Uswatun Chasanah Aisyah, and Bunga Yunia Rizqi Akima. "Konflik Kawasan: Studi kasus Sengketa Masjidil Al Aqsa." September 9, 2023. https://doi.org/10.5281/zenodo.8330434.

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Wazeri, Yehia Hassan. "THE FARTHEST MOSQUE OR THE ALLEGED TEMPLE AN ANALYTIC STUDY." Journal of Islamic Architecture 2, no. 3 (2014). http://dx.doi.org/10.18860/jia.v2i3.2462.

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<p><strong>A</strong><strong>bstract</strong></p> <p>The Farthest Mosque (Al-Masjid Al-Aqsa in Jerusalem) has been associated in the consciousness of the Muslims, with The Sacred Mosque (Al-Masjid Al-Haram in Makkah) through a spiritual bond since the event of Isra’ (Night Journey) and Mi`raj (Ascension to Heaven). The objective of this study is to determine the orientation of the Farthest Mosque and illustrate the similarity in geometric shape (plan) and proportions, between the Farthest Mosque in Jerusalem and the sacred mosque (Al-Ka`bah) in Makkah,

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Kutluay, İbrahim. "The Reasons for the Differences in Interpretations of Some Orientalists and Commentators on the Hadiths About Jerusalem and al-Masjid al-Aqsā." Journal of Islamicjerusalem Studies, June 30, 2024. http://dx.doi.org/10.31456/beytulmakdis.1362352.

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Jerusalem and al-Masjid al-Aqsā are among the most sacred places that are considered sacred by the divine religions. So much so that it is emphasized in the Qur'an that al-Aqsā and its surroundings have been blessed, and Jerusalem and its environs are described as “a sacred land”. In addition to the Qur'an, the virtue of these places has also been declared in the hadiths. As a matter of fact, narrations about these two holy places are found in hadith sources; al-Masjid al-Aqsā is the second masjid built on earth after the Kaʻba, it is the place where the prophets lived and carries their memori

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"Fataawa Al-Masjid Al-Aqsa on a Visa From Occupier (Critical Study)." International Journal of History and Cultural Studies 6, no. 4 (2020). http://dx.doi.org/10.20431/2454-7654.0604001.

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Vivek, Neelakantan. "Masjid Al-Aqsha Menara Kudus, Kudus (Central Java)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573783.

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Sunan Kudus—also known as Ja'far Shadiq (d. 1550)—is widely considered one of the Nine Saints (Wali Songo) who are widely believed to have contributed to the indigenization of Islam on the island of Java. He was the son of Sunan Ngudung who officiated as the Imam of the Grand Mosque of Demak during the reign of Sultan Trenggana. Sunan Kudus was the fifth imam at the Grand Mosque of Demak and built the Masjid al-Aqsha Menara Kudus (popularly known as Menara Kudus) in 1549. Menara Kudus is named after the Jami al-Aqsha mosque at al-Quds (the Arabic name for Jerusalem). As a strict disciplinarian

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Prakoso, Lalang Madyo, and Indarto Indarto Indarto. "PERANCANGAN INTERIOR AULA, RUANG TRANSIT, PERPUSTAKAAN DAN KANTOR MASJID AGUNG AL AQSHA KLATEN." Pendhapa 10, no. 2 (2020). http://dx.doi.org/10.33153/pendhapa.v10i2.2946.

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Masjid Agung Al Aqsha adalah daya tarik wisatawan karena letaknnya di pinggir Jalan Raya Solo-Yogyakarta, maka perlu perancangan interior yang mencerminkan ciri khas Kabupaten Klaten yaitu mengusung tema Batik Bayat merupakan salah satu produk unggulan Kabupaten Klaten. Mengusung gaya postmodern, mencampurkan dua gaya yaitu modern dengan tradisional. Batik Bayat memiliki ciri khas yaitu menggunakan satu warna dan cenderung coklat tua atau hitam. Batik Bayat mempunyai motif khas yang tidak ada pada daerah industri batik lainnya. Motif batik khas Bayat antara lain latar putih, kambil secukil ata

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Kara, Adnan. "Jerusalem and Masjid al-Aqsā Under the Rule of Turkish Dynasties Tulunids and Ihshidies." TSBS Bildiriler Dergisi, no. 2 (August 14, 2022). http://dx.doi.org/10.55709/tsbsbildirilerdergisi.2.98.

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It can be said that the fact that Jerusalem, one of the ancient cities of the world, is a sacred religious center for the three heavenly religions, Judaism, Christianity, and Islam, increases its importance a little more and also causes it to be exposed to many attacks and invasions. It should be noted that this city, which is also important with regard to human history, is handled by Muslim rulers, especially in the context of a potency and power struggle in terms of being the first qibla of Islam and one of the three sanctuaries where one can travel for worship after Mecca and Medina. After

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Akgündüz, Ahmed. "The Ottoman Model in Jerusalem, the Common Capital of All Religions." Journal of Rotterdam Islamic and Social Sciences 3, no. 1 (2012). http://dx.doi.org/10.2478/jriss-2013-0006.

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Muslim Quarter“As Jerusalem was a sacred town for not only the Muslims but also the Christians and the Jews, it was visited by a colossal number of visitors from all over the world during the sovereignty of the Ottomans as has the case ever been. We will explore this fact with many firmans by Ottoman Sultans. During the reigning era of the Ottomans there used to be four large quarters in Jerusalem. In the northeast thereof was located the , where were found the Town Hall, Masjid Al-Aqsa and Sahra Al-Mukaddasa (the Holy Desert). In the northwest was theDuring the period of Ottoman State, the ho

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EVSEN AYDIN, Esra. "An Islamic Seminary in the XVI. Century in Jerusalem: The Tâziyya Madrasa." Hitit İlahiyat Dergisi, June 30, 2022. http://dx.doi.org/10.14395/hid.1052227.

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Bearing sanctity for all of the three monotheistic religions, Jerusalem is known to have witnessed interreligious conflicts throughout the history, and the city has evidently retained its importance for Muslims for ages. In due course, reconstruction and urbanization activities continued in every corner of the city in order to create a Muslim identity, especially within the Haram al-Sharif district, which was accepted as the third “haram”, namely the place of consecration, succeeding Mecca and Medina during every period under Islamic rule. Due to its geographical location, Jerusalem, which has

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