Jerusalem is one of the three holiest cities for Muslims, next to Mecca and Al-Madinah. It is the city where many of the prophets of Islam including Abraham and Jesus, preached and respected Jerusalem, Palestine, was the first “Qibla”, (direction to which Muslims faced when praying), during the entire Meccan period and the first 16 months of the Madeenah period. Muslims consider prayers in Jerusalem’s Masjid Al-Aqsa to be equivalent to 500 prayers in any other ordinary mosque.
The Night Journey ( Al-Mihraj )
For Muslims the area has a special significance, as the site of the Prophet Muhammad's Night Journey, peace and blessings be upon him, and as the first qibla (direction of prayer) for Islam.
“Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).” (Quran 17:1)
In the ninth year of the Prophet's mission, about 620 AD, Muhammad (pbuh) rose in the middle of the night to visit the Sacred Mosque in Makkah. After a time of worship he fell asleep near the Ka'aba. The angel Gabriel came to him and woke him from his slumber. He led the Prophet, peace and blessings be upon him, to the edge of the sacred Makkan mosque. Awaiting them was al-Buraq, a white winged beast "whose each stride stretched as far as the eye could see." Muhammad mounted al-Buraq and sped northwards with Gabriel to Al-Aqsa Mosque in Jerusalem, the Furthest Mosque.
When they reached Jerusalem the Prophet dismounted and prayed near the Rock. Abraham, Moses, Jesus and other prophets, peace be upon them all, gathered together to pray behind him. Muhammad (pbuh) was presented a vessel of wine and a vessel of milk. The Prophet chose the milk and Gabriel said, 'You have chosen the true religion'.
Place of faith of Jerusalem
Islam recognizes all the Prophets and Messengers of Allah. The Quran has mentioned many Prophets by name. Their stories and teachings are told at varying length throughout the Quran. Abraham, Moses, David, Solomon, Zechariah, John the Baptist (Yahya) and Jesus - peace be upon them all - are among the honored Prophets and Messengers of Allah according to Islam.
Jews and Christians also recognize Prophets David and Solomon as great kings and patriarchs of ancient Israel. However, in Islam they are honored as Allah's great Prophets. The Quran not only narrated their stories, but also restored their honor by removing some of the charges and allegations that were made against their characters by earlier communities.
Since the city of Jerusalem is historically associated with these Prophets of Allah, it naturally becomes a city sacred to Muslims. Islam considers itself a continuation of the same spiritual and ethical movement that began with the earlier Prophets.
Historically and theologically it believes itself to be the true inheritor of the earlier traditions of the Prophets and Messengers of Allah. It is for this reason that the Quran called for Palestine - the land associated with the lives of many of God's Prophets - al-ard al-Muqaddasah (the Sacred Land; 5:21) and called its surroundings barakna hawlaha (God's Blessed Precincts; 17:1).
The sacredness of the city of Jerusalem, according to Islam, is in its historical religious reality. This is the city that witnessed the life and works of the greatest Prophets and Messengers of Allah. Here the Divine Grace touched the earth repeatedly. Allah's great Prophets and Messengers lived and moved in its valleys and its streets. Makkah and Madinah are blessed cities in Islam because of their association with the Prophets Abraham, Ishmael and Mohammed. In a similar way Jerusalem is blessed and important in Islam because of its association with other Prophets of Allah, namely David, Solomon and Jesus.
Jews and Christians do not recognize Ishmael and Mohammad as God's Prophets and Messengers, so they do not consider Makkah and Madinah as sacred cities.
However, Muslims believe in Prophets Moses, David, Solomon and Jesus, and so they must recognize the sacredness and importance of Jerusalem in Islam.
Jerusalem in the early history of Islam
Jerusalem came under Islamic rule during the reign of the second Caliph Umar (mayAllah be pleased with him) in the year 638.It was a peaceful conquest. The ruling patriarch of the city, whose name was Sophronius, offered the keys of the city to the Caliph himself.Upon entering the blessed city, the Caliph asked about the location of the mosque of David (al-Masjid al-Aqsa) and the blessed Rock from where the Prophet went in Miraj. The site was a desolate place at that time. Romans had destroyed the so-called Second Temple in the year 70 CE and no non-Christian or Christian ruler of that city after that ever tried to build any place of worship there.
According to historians, it was a garbage dump, a dunghill for the people of Jerusalem.Umar, upon learning this was the site of the Masjid of Jerusalem and the place from where the Miraj took place, cleaned the place with his own hands and put his forehead in payer on that ground. The Masjid al-Aqsa was later built in that area. In 691 CE the Dome of Rock and a more elaborate mosque were constructed. Those were, perhaps, the first most expensive and expansive sacred monuments built in thehistory of Islam.
Jerusalem was always held in great esteem by Muslims. The Prophet said, "Journeys should not be taken (with the intention of worship) except to three mosques: the Sacred Mosque in Makkah, my Mosque in Madinah and Masjid al-Aqsa in Jerusalem." On the basis of this Hadith, Muslims always considered it as a religious deed to visit the city of Jerusalem, its mosque and its sacred and blessed precincts. Often pilgrims made it a point to visit Jerusalem on their way to Makkah and Madinah.
Muslim rulers and philanthropists built many hospitals, schools, and religious centers in and around the city. They purchased land in and around the city and dedicated it as a Waqf (endowment) for religious purposes. The whole city is virtually Waqf land that is non-salable and nontransferable.
Many Muslim scholars also migrated and settled in the city. The Al-Aqsa Masjid was a great seat of learning. Thousands of pious people and scholars included provisions in their wills to be buried in Jerusalem. There are thousands, perhaps millions of Muslims' graves in the city of Jerusalem.
Muslims also recognized the rights of Christians and Jews who hold the city dear to their hearts and sacred in their faiths.
Under Islamic rule they were given permission to settle there. When the Caliph Umar made the treaty with the Christian Patriarch Sophronius it was agreed, at the request of the Christian patriarch, that "No Jews will live with them in Aelia (Jerusalem)." But later, due to Muslim tolerance, this rule was relaxed and Jews were allowed to come and settle in the city.
After the re-conquest of Jerusalem by Salahuddin in the time of the Crusades, Jews were again permitted by Muslims to come back and live in the city. The Crusaders during their 90-year rule (1099 - 1187) had banned both Jews and Muslims from that city