History of Masjid al-Aqsa

Masjid al-Aqsa, located in Jerusalem, holds immense significance in the Islamic tradition as one of the holiest sites in Islam. It is revered as the first Qiblah (direction of prayer) for Muslims and is deeply intertwined with Islamic history, spirituality, and eschatology. Below is a detailed account of its importance as the first sanctuary of Islam and beyond. The history of Masjid al-Aqsa spans centuries, with its origins deeply rooted in Islamic tradition. It is believed to have been initially built by Prophet Adam (AS), later reestablished by Prophet Ibrahim (AS), and extended by Prophet Sulayman (AS). Below is an expanded account of its construction and significance through these key prophetic figures:

1. Initial Construction by Adam (AS)

• Foundation of Worship: Islamic tradition holds that Masjid al-Aqsa was first established by Prophet Adam (AS) shortly after the construction of the Kaaba in Mecca. According to a hadith: Abu Dharr (RA) asked the Prophet Muhammad (PBUH): “O Messenger of Allah, which mosque was built first on earth?” He replied: “The Sacred Mosque (Kaaba).” I asked: “Then which?” He said: “Al-Aqsa Mosque.” I said: “What was the period between them?” He said: “Forty years.” (Sahih al-Bukhari, Sahih Muslim)
• Significance: This indicates that the foundations of Masjid al-Aqsa were laid very early in human history, marking it as one of the first sanctuaries of monotheistic worship.

2. Reestablishment by Ibrahim (AS)

• Connection to Prophet Ibrahim (AS):
  • As the patriarch of monotheistic faiths, Prophet Ibrahim (AS) is central to the revival of sanctuaries dedicated to the worship of Allah. After constructing or reconstructing the Kaaba with his son Prophet Ismail (AS), Ibrahim traveled to other regions, including Jerusalem, where he played a significant role in reestablishing Masjid al-Aqsa.
  • While Islamic sources do not provide extensive details about his work on Masjid al-Aqsa, it is understood that Ibrahim’s connection to the site reflects his mission of spreading the worship of Allah across various lands.
• Legacy: Ibrahim’s association with Masjid al-Aqsa reinforced its status as a holy site tied to the broader tradition of Abrahamic monotheism.

3. Extension and Beautification by Sulayman (AS)

• Solomon’s Role in Enhancing Masjid al-Aqsa:
  • Islamic tradition credits Prophet Sulayman (AS) (Solomon) with significantly extending and beautifying the mosque. Sulayman was renowned for his kingdom’s prosperity and his ability to command jinn and other supernatural beings by Allah’s will, which he utilized in the mosque’s construction.
  • He transformed the sanctuary into a magnificent structure, incorporating advanced architecture and materials, reflecting his dedication to Allah and his commitment to worship.
• Hadith Reference: The Prophet Muhammad (PBUH) praised Sulayman for his supplication regarding the mosque: Abdullah ibn Amr (RA) reported that the Prophet Muhammad (PBUH) said: “When Sulayman, the son of Dawood, finished building Bayt al-Maqdis, he asked Allah for three things: sound judgment that is in harmony with His judgment, a kingdom that no one after him would have, and that no one should come to this mosque intending only to pray there without being cleansed of all his sins as the day his mother gave birth to him.” (Sunan an-Nasa’i)
• Miraculous Features: Sulayman’s construction was marked by miracles, such as the use of materials and methods far beyond the technology of his time, often attributed to the help of the jinn.

4. Symbolic and Spiritual Continuity

• Legacy of Prophets: The contributions of these three prophets—Adam (AS), Ibrahim (AS), and Sulayman (AS)—symbolize the continuity of monotheistic worship through successive generations.
• Historical Continuity: The site’s connection to these prophets ties it to major events and personalities in Islamic, Judaic, and Christian traditions, making it a focal point of shared reverence.

5. Broader Implications

• A House of Monotheism: Masjid al-Aqsa’s construction and development by these key figures underline its role as a sanctuary dedicated to the worship of the One True God.
• Linking Humanity to Worship: Its foundations, laid by Adam (AS), symbolize the beginning of human devotion, while its extensions by Ibrahim (AS) and Sulayman (AS) reflect the evolving forms of sacred architecture and collective worship.

The history of Masjid al-Aqsa reflects the shared legacy of monotheistic traditions. Constructed by Adam (AS), revived by Ibrahim (AS), and expanded by Sulayman (AS), the mosque stands as a timeless symbol of devotion, unity, and the enduring relationship between humanity and Allah. Each prophet’s contribution serves as a reminder of the sacred trust to preserve places of worship for the glorification of Allah across generations.

6. The First Qiblah of Islam

Imam Muhammad bin Jarir at-Tabari (839–923 CE), one of the most renowned Islamic historians and exegetes, provides valuable insights into the history and significance of the Ka’abah as the Qiblah (direction of prayer) for Prophet Ibrahim (Abraham, peace be upon him) and his progeny, including his sons Ismail (Ishmael) and Ishaq (Isaac), as well as their descendants. At-Tabari’s works, particularly his Tafsir (exegesis of the Quran) and his historical chronicle Tarikh al-Tabari, highlight the central role of the Ka’abah in the monotheistic tradition established by Prophet Ibrahim and its continuity through his descendants.

The Ka’abah as the Qiblah of Prophet Ibrahim (peace be upon him)

According to Islamic tradition, the Ka’abah in Makkah was built by Prophet Ibrahim (AS) and his son Prophet Ismail (AS) as the first house of worship dedicated to the worship of the One God (Allah). This is mentioned in the Quran:

“And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], ‘Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing.'” (Quran 2:127)

The Ka’abah served as the Qiblah for Prophet Ibrahim and his family, symbolizing pure monotheism (Tawhid) and the unity of Allah. It was a place of pilgrimage and worship, as indicated in the Quran:

“And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], ‘Do not associate anything with Me and purify My House for those who perform Tawaf (circumambulation) and those who stand [in prayer] and those who bow and prostrate.'” (Quran 22:26)

The Ka’abah and the Progeny of Ibrahim

At-Tabari emphasizes that the Ka’abah was not only the Qiblah for Prophet Ibrahim and Ismail but also for their descendants, including the line of Prophet Ishaq (Isaac), from whom many prophets, including Prophet Musa (Moses) and Prophet Isa (Jesus), descended. This establishes a continuity of worship and devotion to Allah through the Abrahamic tradition.

1. Ismail and the Arabian Lineage: Ismail, the son of Ibrahim, settled in the region of Makkah, and his descendants became the Arab people. The Ka’abah remained a spiritual center for them, though over time, its original purpose was corrupted by polytheism and idol worship.
2. Ishaq and the Israelite Lineage: Ishaq, the other son of Ibrahim, became the forefather of the Israelite prophets. While the Israelites later adopted Jerusalem as their central place of worship (with the construction of the Temple), the Ka’abah’s significance as the first house of Allah was never entirely forgotten.

The Restoration of the Ka’abah as the Qiblah

At-Tabari explains that the Qiblah was changed from Masjid Al-Aqsa in Jerusalem back to the Ka’abah during the time of Prophet Muhammad (peace be upon him) to restore the original direction of worship established by Prophet Ibrahim (AS). This change, as mentioned in the Quran (2:144), was a divine command that reestablished the Ka’abah as the universal Qiblah for all Muslims.

Significance of the Ka’abah in Islamic Tradition

1. Symbol of Tawhid: The Ka’abah represents the pure monotheism taught by Prophet Ibrahim and all the prophets who followed him.
2. Unity of the Ummah: By facing the Ka’abah, Muslims around the world are united in their worship, regardless of their geographical location.
3. Connection to Abrahamic Legacy: The Ka’abah links Islam to the legacy of Prophet Ibrahim, emphasizing the continuity of the message of monotheism.

Imam at-Tabari’s writings underscore the Ka’abah’s role as the Qiblah of Prophet Ibrahim (AS) and his progeny, including Ismail (AS) and Ishaq (AS), and their descendants. The Ka’abah’s restoration as the Qiblah for Muslims during the time of Prophet Muhammad (peace be upon him) reaffirmed its status as the spiritual center of monotheism and the unifying focal point for the global Muslim community. This continuity highlights the deep connection between Islam and the Abrahamic tradition, rooted in the worship of the One God, Allah.

Historical Significance: Before the Qibla was changed to the Kaabah in Makkah (as mentioned in Surah Al-Baqarah, 2:144), Muslims prayed towards Masjid al-Aqsa. This underscores its central role in early Islamic worship.

Imam Ibn Kathir (RA) mentioned in his Tafsir under Surah Al-Baqarah, 2:142:

Before the migration (Hijrah) to Madinah, the Prophet Muhammad (peace be upon him) and his followers in Makkah faced a unique situation regarding the direction of prayer (Qiblah). During this period, they could face both the Ka’abah in Makkah and Masjid Al-Aqsa in Jerusalem simultaneously due to their geographical location. This was because Makkah is situated in such a way that when one faces the Ka’abah (Northward), they are also, in a general sense, aligned toward Masjid Al-Aqsa (Jerusalem). This alignment allowed the early Muslims to fulfill the practice of facing Masjid Al-Aqsa, which was the initial Qiblah, while still being oriented toward the Ka’abah.

However, after the migration to Madinah in 622 CE, the geographical dynamics changed. Madinah is located north of Makkah, and as a result, it became impossible to face both the Ka’abah (in South) and Masjid Al-Aqsa (in North) at the same time. This presented a practical challenge for the Muslim community in Madinah. In response to this, the Prophet Muhammad (peace be upon him) and his followers continued to face Masjid Al-Aqsa alone as their Qiblah for approximately 16 to 17 months after the Hijrah. This practice was in line with the earlier tradition and served as a temporary measure until divine guidance was revealed to change the Qiblah.

During this period, the Prophet (peace be upon him) had a deep longing for the Qiblah to be changed to the Ka’abah, as it held immense spiritual and historical significance as the first house of worship built for the worship of Allah by Prophet Ibrahim (Abraham) and his son Ismail (Ishmael). The Ka’abah was a symbol of pure monotheism (Tawhid) and the legacy of Prophet Ibrahim, whom Muslims regard as a central figure in the Abrahamic faiths.

Allah answered the Prophet’s supplication, and the Qiblah was changed through a revelation in the Quran (Surah Al-Baqarah, 2:144). This change marked a significant turning point in Islamic history. It not only addressed the practical challenge faced by the Muslims in Madinah but also carried profound theological and communal implications. By turning toward the Ka’abah, the Muslim community was distinguished from other Abrahamic faiths, particularly Judaism, which also held Jerusalem in high regard. The change of the Qiblah reinforced the unique identity of Islam as the final and complete revelation from Allah, rooted in the legacy of Prophet Ibrahim.

In summary, before the Hijrah, the Prophet Muhammad (peace be upon him) and his followers could face both the Ka’abah and Masjid Al-Aqsa simultaneously due to their geographical position in Makkah. After the migration to Madinah, this was no longer feasible, and they faced Masjid Al-Aqsa alone for about 16 to 17 months. The subsequent change of the Qiblah to the Ka’abah was a divine response to the Prophet’s supplication and a defining moment in Islamic history, emphasizing the distinctiveness and universality of the Islamic faith.

Prophet Muhammad’s prayers and supplications were a central part of his life and mission, and many of them were answered by Allah. Among these, one of the most significant and transformative was his supplication to change the Qiblah—the direction Muslims face during prayer—from Masjid Al-Aqsa in Jerusalem to the Ka’abah in Makkah. This change marked a pivotal moment in Islamic history and had profound spiritual, theological, and communal implications.

Initially, Muslims prayed facing Masjid Al-Aqsa, the Qiblah of the previous prophets and a symbol of the connection between Islam and the earlier Abrahamic traditions. However, Prophet Muhammad longed for the Qiblah to be changed to the Ka’abah, the sacred house built by Prophet Ibrahim (Abraham) and his son Ismail (Ishmael) in Makkah. The Ka’abah held deep historical and spiritual significance as the first house of worship dedicated to the worship of the One God (Allah). It was also a symbol of the pure monotheism that Islam sought to restore.

Allah answered the Prophet’s supplication, and the Qiblah was changed during the Prophet’s time in Medina, approximately 16 to 17 months after the Hijrah (migration). This change was revealed in the Quran (Surah Al-Baqarah, 2:144), where Allah instructed the Prophet and the Muslims to turn their faces toward the Masjid Al-Haram (the Ka’abah) during prayer. This shift was not merely a change in direction but a profound statement of identity and purpose. It distinguished Islam as a unique and independent faith, rooted in the legacy of Prophet Ibrahim, while also establishing its distinctiveness from Judaism and Christianity.

The change of the Qiblah to the Ka’abah was a milestone for several reasons:

1. Spiritual Significance: The Ka’abah symbolized the unity of Allah and the continuity of the message of monotheism from Prophet Ibrahim to Prophet Muhammad. By turning toward the Ka’abah, Muslims reaffirmed their connection to this legacy and their commitment to pure Tawhid (the Oneness of God).
2. Communal Identity: The new Qiblah helped solidify the identity of the Muslim community as a distinct Ummah (nation) with its own practices and beliefs. It marked a clear separation from other religious communities and emphasized the universality of Islam.
3. Historical and Prophetic Connection: The Ka’abah’s association with Prophet Ibrahim and Ismail reinforced the Islamic narrative of prophethood and divine guidance, linking the message of Islam to the earliest foundations of monotheism.
4. Divine Response to the Prophet’s Supplication: The change of the Qiblah demonstrated Allah’s responsiveness to the Prophet’s prayers and His support for the Muslim community. It was a sign of divine favor and a validation of the Prophet’s mission.
5. Unity and Focus: The Ka’abah became a unifying focal point for Muslims worldwide, symbolizing their shared faith and direction in worship. It also served as a reminder of the centrality of Makkah in Islamic history and spirituality.

In summary, the change of the Qiblah from Masjid Al-Aqsa to the Ka’abah was one of the most important events in Prophet Muhammad’s life and in the history of Islam. It was a direct answer to his supplication and a defining moment that underscored the uniqueness of the Islamic message, its connection to the legacy of Prophet Ibrahim, and its role as the final and complete revelation from Allah. This change remains a cornerstone of Islamic practice and identity to this day.

It was narrated by Al-Bara’ (bin ‘Azib RA):

When the Prophet (ﷺ) came to Medina, he stayed first with his grandfathers or maternal uncles from Ansar (Banu Najjar). He offered his prayers facing Baitul-Maqdis (Jerusalem) for sixteen or seventeen months but wished to pray to face the Ka’bah (at Makkah). The first prayer he offered facing the Ka’bah was the ‘Asr prayer in the company of some people. 

[Sahih al-Bukhari 40]

Spiritual Bond: The shift of the Qibla from Masjid al-Aqsa to the Kaaba symbolized the unity of Abrahamic traditions under Islam, linking the sanctity of Jerusalem with Makkah.

7. The Night Journey and Ascension (Isra and Miraj)

• Al-Isra wal-Miraj: Masjid al-Aqsa was the destination of the Prophet Muhammad’s miraculous Night Journey (Isra) from Masjid al-Haram in Mecca. From there, he ascended to the heavens (Miraj) to meet Allah and receive the command of Salah (prayer).
• Quranic Reference: “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. Indeed, He is the Hearing, the Seeing.” (Surah Al-Isra, 17:1)
• This event firmly established Masjid al-Aqsa as a sanctified site in Islam.
• The Dome of the Rock: The Dome of the Rock (Qubbat al-Sakhrah in Arabic) is a sacred place located on the Temple Mount in the Old City of Jerusalem. It is one of the oldest and most important Islamic monuments in the world. The Dome of the Rock is a part of Masjid Al-Aqsa built over a sacred rock, which is believed to be the spot from which the Prophet Muhammad (peace be upon him) ascended to heaven during his Night Journey (Isra and Mi’raj).
• Prophet Muhammad’s Footprints: Futuh al-Sham, also known as The Conquest of Rome, is indeed a historical work attributed to Muhammad ibn Umar al-Waqidi [d. 207 AH], an early Muslim historian who lived in the 8th century CE. In this book, Al-Waqidi documented the early Islamic conquests and events related to the expansion of Islam into the Roman Empire. It mentions that there were footprints of Prophet Muhammad (peace be upon him) on the Sacred rock. [Futuh al-Sham:2/147]

8. A Place of Blessings

• Masjid al-Aqsa and its surroundings are described in the Quran as a blessed land (Surah Al-Isra, 17:1).
• It is part of Bilad al-Sham (Greater Syria), a region often mentioned in Islamic texts as a land of great spiritual and historical significance. It is also called the Land of Prophets, as the majority of the prophets raised in Bani Israel passed their lives in this blessed land.

9. Religious and Eschatological Importance

• Third Holiest Site in Islam: Alongside Masjid al-Haram in Makkah and Masjid an-Nabawi in Medina, Masjid al-Aqsa is one of the three mosques that Muslims are encouraged to visit for spiritual reward. The Prophet (peace be upon him) said: “Do not set out on a journey except for three mosques: Al-Masjid al-Haram, the Mosque of the Messenger (Masjid an-Nabawi), and Masjid al-Aqsa.” (Sahih al-Bukhari 1189, Sahih Muslim)
• End Times Prophecies: Many Islamic traditions link Masjid al-Aqsa to events of the Day of Judgment, including the arrival of Prophet Isa (Jesus) and major eschatological battles, particularly Malhamat al-Uzma.

10. Symbol of Unity and Resistance

• Masjid al-Aqsa serves as a powerful symbol of Islamic identity and unity. Its sanctity transcends national or ethnic divisions among Muslims.
• In modern times, it has become a rallying point for Muslims advocating for justice and the preservation of their religious heritage.

Masjid al-Aqsa’s designation as the first sanctuary of Islam is deeply rooted in its role as the first Qiblah, its connection to the Prophet Muhammad’s miraculous journey, and its enduring spiritual significance. It epitomizes the unity of the Abrahamic faiths and remains a focal point of devotion, history, and identity for Muslims worldwide. Its preservation and reverence are seen as a religious duty, reflecting its timeless importance in the Islamic tradition.

11. The Siege of Jerusalem

The Siege of Jerusalem during the reign of Caliph Umar ibn al-Khattab (RA) (r. 634–644 CE) is one of the most significant episodes in Islamic history, marking the peaceful transfer of the city to Muslim rule and the beginning of a period of religious tolerance in Jerusalem. Below is a detailed account of this historical event:

Historical Context

The Siege of Jerusalem took place in 637 CE (15 AH) during the early phase of Islamic expansion under the Rashidun Caliphate. Following the decisive Muslim victories at the battles of Ajnadayn (634 CE) and Yarmouk (636 CE), much of the Levant fell under Muslim control. Jerusalem, then part of the Byzantine Empire and a significant religious center for Christians and Jews, became a key target for the Muslim forces.

Prelude to the Siege

Jerusalem was heavily fortified and strategically important. At the time, it was under Byzantine rule, and the city’s population consisted mainly of Christians and a smaller Jewish community, both of whom were weary from religious disputes and oppressive Byzantine rule. After their victory at Yarmouk, Muslim forces, led by Abu Ubaidah ibn al-Jarrah (RA), advanced towards Jerusalem.

The Muslim strategy focused on surrounding and cutting off the city rather than direct assault, which would have caused unnecessary bloodshed and destruction.

The Siege

• Initial Phase: Abu Ubaidah’s army laid siege to the city in the late 636 CE. The Muslims employed patience and restraint, focusing on negotiations while maintaining a blockade. The siege lasted for approximately four months.
• The City’s Defenses: Jerusalem’s defenders, under Patriarch Sophronius, relied on the city’s strong walls and their hope for Byzantine reinforcements, which ultimately never arrived due to the empire’s weakened state after Yarmouk.
• Conditions in the City: The prolonged siege led to shortages of food and supplies within the city. Over time, the defenders recognized the futility of resistance.

The Negotiations

Patriarch Sophronius offered to surrender the city under the condition that the Caliph himself would come to receive it. Sophronius believed the arrival of Umar, the leader of the Muslims, would ensure better terms of surrender and protection for the city’s Christian population.

When Abu Ubaidah informed Umar of this request, the Caliph agreed and traveled from Medina to Jerusalem, displaying his renowned simplicity and humility.

12. Umar’s Arrival in Jerusalem

Umar’s arrival is one of the most iconic moments in Islamic history:

• Humble Entry: Umar (RA) traveled on foot, accompanied by a servant and a camel they took turns riding. He wore simple clothes, carrying no ostentatious symbols of power. This humility impressed the city’s inhabitants.
• The Pact of Umar: Upon reaching Jerusalem, Umar negotiated the terms of surrender with Sophronius. The resulting agreement, known as the Pact of Umar (RA), ensured:
  • Protection of life, property, and religious freedoms for Christians and Jews.
  • Preservation of churches, including the Church of the Holy Sepulchre, which was not converted into a mosque.
  • Religious tolerance under Muslim governance.
• Respect for Christian Holy Sites: During his visit, Umar famously declined an invitation to pray inside the Church of the Holy Sepulchre, fearing it might set a precedent for converting it into a mosque. Instead, he prayed outside, where the Masjid Umar was later built.

The Establishment of Muslim Rule

After the peaceful transfer of power, Jerusalem became part of the Rashidun Caliphate. Umar instituted measures to ensure justice, security, and coexistence among the city’s diverse population. The Jewish community, previously banned by the Byzantines, was allowed to return to the city.

Significance of the Event

1. Religious Tolerance: Umar’s actions demonstrated the Islamic principles of respect for other faiths and peaceful coexistence.
2. Strategic Importance: Jerusalem became a key city in the Islamic world, alongside Mecca and Medina.
3. Legacy of Leadership: Umar’s humility and governance left a lasting impression on Muslims and non-Muslims alike, highlighting the moral integrity expected of leaders in Islamic tradition.
4. Construction of Religious Sites: Shortly after the city’s conquest, the Al-Aqsa Mosque and the Dome of the Rock were developed, establishing Jerusalem as the third holiest site in Islam.

The Siege of Jerusalem and its aftermath symbolize the Islamic approach to governance, emphasizing justice, tolerance, and humility, and set a precedent for Muslim rulers in handling diverse populations under their rule.

After the peaceful transfer of power to the Muslims in 637 CE, Jerusalem became part of the Rashidun Caliphate under the leadership of Caliph Umar ibn al-Khattab (RA). The city was governed with principles of justice, security, and religious coexistence, reflecting the Islamic values of tolerance and equitable treatment of all communities. Below is an expanded account of Umar’s measures in governing Jerusalem:

1. Peaceful Transfer of Power

• The Byzantine Patriarch of Jerusalem, Sophronius, agreed to surrender the city peacefully, on the condition that the surrender would be accepted personally by Caliph Umar. Umar traveled to Jerusalem and signed a formal agreement known as the Pact of Umar, outlining the rights and responsibilities of the city’s inhabitants.
• Terms of the Pact:
  • Christians were guaranteed safety for their lives, properties, and places of worship.
  • They were granted freedom to practice their religion without interference.
  • Jews and other non-Muslims were also protected under Islamic law as dhimmis (protected people) in exchange for paying the jizya tax, which was used for their security and communal welfare.
• Encyclopedia Britannica observes:
  Sophronius noted the Saracen menace to Palestine in his Christmas sermon of 634, in which he commented that the Arabs already controlled Bethlehem. The fall of Jerusalem to ʿUmar I’s Saracen forces in 637 probably hastened Sophronius’ death after he had negotiated the recognition of civil and religious liberty for Christians in exchange for tribute.

2. Restoration of Justice and Coexistence

• A Model of Fair Governance: Umar’s (RA) administration ensured that all communities, including Muslims, Christians, and Jews, were treated with fairness. His leadership prioritized the well-being of all citizens, regardless of their religion.
• Religious Freedom: Unlike the Byzantine rulers, who had banned Jews from living in Jerusalem for over five centuries, Umar allowed the Jewish community to return and live in peace. This act was a significant departure from Byzantine policies of exclusion and oppression.
• Jewish Return to Jerusalem:
  • A small Jewish community, previously displaced, was invited back to the city.
  • Jews were permitted to settle near the city and participate in its cultural and economic life, marking the beginning of a new era of coexistence.

3. Security and Preservation of Holy Sites

• Umar (RA)took care to preserve the sanctity of Jerusalem’s religious sites for all communities:
  • He declined to pray inside the Church of the Holy Sepulchre, fearing it might later be converted into a mosque. Instead, he prayed outside, setting an example of respect for Christian places of worship.
  • He ordered the cleaning and restoration of the Temple Mount, which had been neglected under Byzantine rule. This area is where Masjid al-Aqsa was later built, symbolizing the spiritual connection between Islam and Jerusalem.

4. Urban and Social Development

• Umar (RA) implemented measures to ensure the city’s growth and stability:
  • Security: A just and efficient administration was established to maintain law and order.
  • Economic Development: Trade and agriculture were encouraged, ensuring prosperity for all inhabitants.
  • Infrastructure: Efforts were made to repair and maintain the city’s infrastructure, including roads and water systems.

5. A Legacy of Coexistence

• Umar’s (RA) approach to governing Jerusalem became a model for Muslim rule in other multi-religious cities:
  • The policies of tolerance and coexistence demonstrated the Islamic principle of justice (Adl).
  • The peaceful integration of the Jewish community into the city’s social fabric contrasted with centuries of exclusion under Byzantine rule.
  • His leadership fostered a sense of unity and mutual respect among Jerusalem’s diverse population, setting the stage for its flourishing under Islamic rule.

Conclusion

Under Umar’s (RA) leadership, Jerusalem entered a new phase of peace and coexistence. His policies of justice, inclusion, and respect for diversity ensured that the city became a beacon of tolerance in a region historically marked by conflict. The restoration of rights for the Jewish community, alongside the preservation of Christian and Muslim holy sites, symbolized the values of equity and harmony that the Rashidun Caliphate sought to uphold. This period remains a significant chapter in the history of Jerusalem, reflecting the transformative impact of Islamic governance.

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