A HISTORY OF BAYT AL Muqaddas Jerussalam.
PROLOGUE THE BEGINNING
ERA 1 THE PATRIARCHS Approx 1800 1400 BCE
Bayt al-Maqdis begins with Prophet Ibrahim (AS). He had two wives, Sarah and Hajar. Through his wife Sarah, a son named Ishaq (AS) was born (it is also noted that there is another name, Isra'il, associated with this lineage). It is from him that other Prophets such as Ya’qub, Musa, Dawud, Sulaiman, and ‘Īsā (AS) descend.
Through his other wife, Hajar, a son named Isma'il (AS) was born; it is in this lineage that Prophet Muhammad (ﷺ) comes in Makkah.
By Divine command, they moved from the city of Ur to the land of Canaan, which is present-day Palestine, to preach the principle of Monotheism (Tawhid). Later, after leaving his wife and his infant son, Prophet Isma'il (AS), in the desert of Makkah in present-day Saudi Arabia, he returned to Palestine.
Step 1: Migration from Ur to Harran (Escape from persecution).
Step 2: Arrival in Canaan (Palestine) (Established as a base for Prophethood).
Step 3: Settlement of Hajar and Isma'il in Makkah (Establishment of the Sacred House).
Step 4: Return to Palestine (Died and buried in Hebron).
Lineage of Prophet Ibrahim (AS)
Lineage A: Sarah → Ishaq → Ya'qub → Prophets of Bani Isra'il (Musa, Dawud, ‘Īsā).
Lineage B: Hajar → Isma'il → Prophet Muhammad (ﷺ).
Correction Note: In authentic Islamic tradition, the name "Isra'il" specifically refers to Ya'qub (AS), the son of Ishaq (AS).
ERA 2 THE EXODUS and CONQUEST Approx 1400 1000 BCE
Prophet Musa (AS), lived between approximately 1400 and 1200 BCE and serves as a vital link in the history of Palestine through his mission to liberate the Israelites from Egyptian tyranny. After leading his people through the miraculous Exodus and across the Red Sea, he received the Torah at Mount Sinai, which contained the divine command to reclaim the Holy Land (Palestine).
However, when Musa (AS) directed them to enter the land, the Israelites hesitated and refused due to their fear of the powerful inhabitants, famously saying, "Go, you and your Lord, and fight; we are staying here." As a result of this defiance, Allah decreed that the land was forbidden to that generation, sentencing them to wander the wilderness for 40 years until a new, more courageous generation arose to enter the blessed territory.
The Long Walk to Freedom
A Lesson in Faith
The connection between Musa (AS) and Palestine is one of missed opportunity and ultimate justice. Though he led his people to the very borders of the Holy Land, their lack of faith kept them in the desert for four decades. Musa (AS) himself passed away just before the final entry, but his struggle established the foundation for the kingdom of Dawud and Sulaiman that would follow. It reminds us that victory in the Holy Land is always tied to the strength of one's belief.
Docs: Profile of Prophet Musa (AS)
Subject: Prophet Musa (AS) and the Restoration of the Holy Land
Era: 1400–1200 BCE
Primary Sources: Surah Al-Ma'idah, Surah Al-A'raf, Sahih Bukhari.
I. Strategic Timeline
The Exodus: Migration from Egypt to the Sinai Peninsula.
The Revelation: Receipt of the Torah at Mount Sinai.
The Refusal: The Israelites' rejection of the command to enter Palestine (Surah Al-Ma'idah 5:21-26).
II. The 40-Year Wanderings
Reason: Divine punishment for cowardice and disobedience.
ERA 3 THE UNITED KINGDOM Approx 1000 930 BCE
The Golden Age: Prophet Dawud (AS) and Prophet Sulayman (AS)
The peak of the Prophetic era in Palestine occurred between 1000 and 922 BCE under the leadership of Dawud (AS) and his son Sulayman (AS). Prophet Dawud (AS), known as Khalifatullah (God's Vicegerent), began his legacy as a young man by defeating the giant Goliath (Jalut).
After succeeding Saul (Talut), he conquered Jerusalem around 1000 BCE, establishing it as the capital of a united and powerful kingdom. He was gifted the Zabur (Psalms) and, as noted by Ibn Kathir, he laid the initial plans for a grand house of worship, though Allah decreed his son would complete it.
Following him, Prophet Sulayman (AS) oversaw the kingdom's peak, ruling with legendary wisdom and divine dominion over the jinn, animals, and wind. He completed the construction of the First Temple (Bayt al-Maqdis) around 957 BCE, a task At-Tabari records took seven years with miraculous assistance. This era turned Jerusalem into the spiritual and political heart of the region, symbolizing a time of unparalleled justice and prosperity.
The Kings of Jerusalem
The Rise of a Spiritual Superpower
In the history of Palestine, no era shines brighter than the reigns of Dawud (AS) and Sulayman (AS). This wasn't just a kingdom of gold and stone; it was a kingdom of Tawhid. From the moment the young Dawud defeated Jalut, the trajectory of Jerusalem changed forever. He turned a small city into a global capital of faith.
The Miracle of Bayt al-Maqdis
When Sulayman (AS) took the throne, he brought the vision of his father to life. Using the unique powers granted to him by Allah—commanding the wind and the jinn—he built Bayt al-Maqdis (The Holy House). For centuries, this site became the Qibla and the sanctuary where the glory of Allah was celebrated day and night. Their legacy reminds us that when power is used for God’s sake, it creates a "Golden Age" that history never forgets.
ERA 4 DECLINE DESTRUCTION and EXILE 922 538 BCE
The Divided Kingdom
922 BCE Kingdom splits into Jerussalem North and Judah South
722 BCE Assyrians destroy Northern Kingdom Jerusalem.amelic
The Babylonian Captivit
First promise
587 586 BCE Babylonian King Nebuchadnezzar II
Destroys First Temple
Deports Jewish population to Babylon Babylonian Exile
Jerusalem lies in ruins for 70 years
After the era of Sulayman (AS), the unified state fractured into the Kingdom of Israel (North) and the Kingdom of Judah (South) in 922 BCE. The Northern Kingdom was destroyed by the Assyrians in 722 BCE, followed by the total devastation of the Southern Kingdom in 587–586 BCE when the Babylonian King Nebuchadnezzar II destroyed the First Temple and deported the population during the Babylonian Exile. For 70 years, Jerusalem lay in ruins as a divine consequence for widespread corruption and the abandonment of the covenant.
This period represents the fulfillment of the "First Promise" mentioned in the Quran, where Allah warned that transgression would lead to the destruction of their sanctuary at the hands of powerful enemies.
The Fall of a Kingdom
A Lesson from History
History teaches us that power is a trust. After the golden era of Dawud and Sulayman, the kingdom split and weakened due to internal division and spiritual decline. The arrival of the Babylonians wasn't just a military defeat; it was a profound spiritual wake-up call.
The First Promise Fulfilled
When the First Temple fell in 586 BCE, it marked the end of an era. The exile to Babylon served as a period of reflection for a people who had lost their way. It reminds us that the sanctity of any land is tied to the righteousness of those who live upon it. Even in the ruins of Jerusalem, the promise of return remained, proving that Allah’s mercy follows His justice.
The Era of Exile and Destruction
Subject: The Babylonian Captivity and the First Destruction
Timeline: 922 BCE (Division) – 586 BCE (Destruction)
Key Figure: Nebuchadnezzar II (Babylonian King).
I. The Split and Decline
Northern Kingdom: Destroyed by Assyrians (722 BCE).
Southern Kingdom (Judah): Conquered by Babylonians (586 BCE).
II. The Exile
Duration: 70 years of captivity in Babylon.
Impact: Destruction of the First Temple (Bayt al-Maqdis) and the burning of Jerusalem.
Quranic Related Verse (The First Promise):
فَإِذَا جَآءَ وَعْدُ أُولَىٰهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَآ أُو۟لِى بَأْسٍ شَدِيدٍ فَجَاسُوا۟ خِلَٰلَ ٱلدِّيَارِ ۚ وَكَانَ وَعْدًا مَّفْعُولًا
"So when the [time of] promise came for the first of them, We sent against you servants of Ours - those of great military might, and they probed [even] into the homes, and it was a promise [always] to be fulfilled." (Surah Al-Isra, 17:5)
The Babylonian Empire (First Temple)
The Era: 586 BCE
The Emperor: Nebuchadnezzar II (Bukhtanasar in Arabic tradition).
The "Why": The Kingdom of Judah rebelled against Babylonian rule and stopped paying tribute. Nebuchadnezzar sought to crush the rebellion and remove the influence of the regional leaders.
What They Did: * They laid a long siege to Jerusalem, leading to starvation.
They burned the Temple to the ground and leveled the city walls.
They looted the sacred gold and silver vessels.
They took the elite, the scholars, and the fit youth into the Babylonian Captivity (exile to Iraq).
ERA 5 SECOND TEMPLE PERIOD 538 BCE 70 CE
Persian Period
538 BCE Cyrus the Great permits Jews to return
516 BCE Second Temple completed under Persian rule
Hellenistic and Hasmonean Period
332 BCE Alexander the Great conquers region
167 141 BCE Maccabean Revolt, Hasmonean dynasty
Roman Period
63 BCE Pompey captures Jerusalem for Rome
37 BCE 4 BCE Herod the Great rules, extensively renovates Temple
Prophet 'Isa Jesus عليه السلام
Historical Context 4 BCE 30 CE
Key Events
Born in Bethlehem, frequently visits Jerusalem
Teaches in Temple precincts
According to Islamic tradition, he was not crucified but raised to heaven
Foretells Temple's destruction in Gospel accounts
The Great Revolt and Destruction
70 CE Roman General Titus
Destroys Second Temple
Massacres population
Carries Temple treasures to Rome depicted on Arch of Titus
فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ لِيَسُۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا *"Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with
The Roman Empire (Second Temple)
The Era: 70 CE
The General/Emperor: Titus (under the authority of Emperor Vespasian).
The "Why": A massive Jewish uprising known as the Great Revolt against Roman taxation and religious interference. Rome wanted to send a message to all provinces that rebellion resulted in total annihilation.
What They Did:
After a brutal siege, Roman legions breached the walls.
A soldier threw a torch into the Temple, causing it to burn. Titus had intended to spare it but his soldiers, fueled by rage, destroyed it.
They ploughed the ground of the sanctuary to ensure no stone was left on another.
The survivors were sold into slavery across the Roman Empire, beginning the Great Diaspora (scattering).
The Era of Prophet 'Īsā (Jesus) عليه السلام
1. Historical Era & Period
Timeframe: Approximately 4 BCE – 30 CE.
Location: Roman-occupied Palestine (Judea and Galilee), primarily in Jerusalem and Nazareth.
Political Context: The land was under the harsh military rule of the Roman Empire (represented by Pontius Pilate) and the religious administration of the Jewish High Priests (the Sanhedrin).
2. What He Preached (The Message)
Tawhid (Monotheism): He called the people back to the worship of One God (Allah) alone.
Renewal of the Law: He came to confirm the Torah (Tawrat) but to correct the corruptions that had entered the practice.
Follow Me: He demanded obedience to his prophetic authority as a Messenger of Allah.
The Gospel (Injil): He preached the Injil, which emphasized spiritual sincerity, mercy, and the coming of the Kingdom of God.
3. Restrictions & Ethical Reform
Prophet 'Īsā was sent to reform the "Children of Israel" who had become obsessed with outward rituals while losing their inner character.
Do Not Cheat/Usury: He strictly forbade the corruption in the Temple markets and the exploitation of the poor through unfair trade.
Hypocrisy: He condemned "legalistic" cheating—finding loopholes in religious law to justify greed.
No Innovation: He restricted them from adding their own traditions into the religion and calling it "God's law."
Name of Religion: In the Quranic sense, he called them to Islam (submission to God), though they were the "Children of Israel" (Bani Isra'il).
4. Why the Religious Leaders Were Not Happy
Threat to Authority: His popularity among the masses threatened the power of the high priests.
Financial Loss: By condemning the business occurring inside the Temple, he hit the financial interests of the religious elite.
Strict Morality: He exposed their "cheating" and lack of true faith.
5. The Roman Complaint & The Plot
The Jewish leadership could not execute 'Īsā under Roman law, so they manipulated the Roman Empire:
The Accusation: They told the Romans that 'Īsā was a political rebel who claimed to be the "King of the Jews," which would be a challenge to the Roman Emperor (Caesar).
The Pressure: They pressured the Roman Governor, Pontius Pilate, by saying that if he didn't kill 'Īsā, he was "not a friend of Caesar."
Islamic Belief: The Quran clarifies that while they plotted to kill him, they did not succeed.
وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ
"...And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them." (Surah An-Nisa, 4:157)
The Reformer of Jerusalem: The Mission of 'Īsā (AS)
In the dusty streets of Roman-occupied Jerusalem, a voice rose up against the status quo. Prophet 'Īsā (Jesus) was not just a man of peace; he was a man of truth who challenged the corruption of his time.
Back to Basics
His message was simple: Worship One God and follow the Messenger. But he also came to clean the "spiritual house." He restricted the religious leaders from cheating the poor and turning the house of prayer into a marketplace. This "inner cleansing" is what made the elite so angry.
The Political Trap
When the religious leaders couldn't stop him through debate, they turned to politics. They used the Roman Empire as a tool, claiming 'Īsā was a threat to the Emperor. While they thought they had succeeded in ending his life, we know from the Quran that Allah protected His Messenger and raised him to the heavens, leaving behind a legacy.
Subject: Mission and Context of Prophet 'Īsā (AS)
Era: ~4 BCE – 30 CE (Roman Judea)
I. Core Message
Theological: Strict Monotheism (Tawhid).
Instruction: Confirmation of the Torah and introduction of the Injil.
II. Ethical Restrictions
Prohibited: Hypocrisy, usury, and "legalistic" cheating.
Commanded: Sincerity of heart, mercy to the poor, and direct obedience to the Prophet.
III. The Roman-Jewish Conflict
Motive for Jewish leaders: Loss of authority and exposure of their corruption.
Motive for Romans: Preventing a potential "King" from challenging Caesar.
Quranic Outcome: Allah saved 'Īsā (AS) and raised him (4:157).
ERA 6 ISLAMIC PERIOD BEGINS 632 1099 CE
The Isra’ wal-Mi’raj (The Night Journey and Ascension) is the most vital spiritual link between Islam and Palestine. It took place during the Prophetic Era in Makkah, approximately one to three years before the Hijrah (around 620–621 CE).
1. The Journey: Two Stages
Al-Isra’: The horizontal night journey from Al-Masjid al-Haram (Makkah) to Al-Masjid al-Aqsa (Jerusalem) on the Buraq.
Al-Mi’raj: The vertical ascension from the Rock (in Al-Aqsa) through the seven heavens to the Divine Presence.
2. Why Jerusalem? (Strategic & Spiritual Reasons)
The Gathering of Prophets: Allah gathered all the previous Prophets (including Ibrahim, Musa, and ‘Īsā) in Al-Aqsa. Prophet Muhammad ﷺ led them in prayer, symbolizing that he is the leader of all messengers and that his message encompasses theirs.
The Transition of Leadership: This event marked the official transfer of the "Spiritual Leadership" of the world to the Ummah of Muhammad ﷺ, centered at the site of the previous revelations.
The Gateway to Heaven: Al-Aqsa was chosen as the "launchpad" for the Mi’raj to show that the path to Allah’s proximity passes through the land of the Prophets.
3. Key Outcomes of the Mi’raj
The Five Daily Prayers: The gift of Salah was commanded during this journey.
The End of Surah Al-Baqarah: These verses were given directly to the Prophet ﷺ.
The Promise of Victory: It occurred during a time of great sadness (The Year of Sorrow), serving as a divine promise that Islam would eventually reach and liberate Jerusalem.
The Night the Earth Met the Heavens: Al-Aqsa’s Greatest Honor
Long before the armies of 'Umar or Salahuddin ever reached the gates of Jerusalem, the city was already claimed by the heart of Islam. During the Night Journey (Isra’ wal-Mi’raj), the Prophet ﷺ bypassed weeks of travel in a single moment to stand in the courtyards of Al-Aqsa.
The Prayer of the Prophets
Imagine a moment where every Prophet sent to humanity stood in one line. In the heart of Jerusalem, our Prophet ﷺ stood at the front. This wasn't just a prayer; it was a cosmic signal that the message of Monotheism was now united under one final banner.
The Gift of Prayer
When we stand for our five daily prayers, we are connected to Jerusalem. Why? Because it was from the sacred rock in Palestine that the Prophet ﷺ ascended to receive the command of Salah. Every prayer we perform today is a spiritual echo of that night in Al-Aqsa. It reminds us that Palestine is not just land; it is the very link between our world and the Divine.
Subject: Summary of Al-Isra’ wal-Mi’raj and the Palestinian Link
Era: ~3 Years Pre-Hijrah (Makkah Period)
Primary Evidence: Surah Al-Isra (17:1)
I. The Quranic Evidence
سُبْحَٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًا مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَى ٱلْمَسْجِدِ ٱلْأَقْصَا...
"Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed..." (17:1)
II. Theological Significance
Imamate: Muhammad ﷺ leading all Prophets establishes the finality of his message.
Qibla: Jerusalem served as the first direction of prayer (Qibla) for 13 years in Makkah and 17 months in Madinah.
III. Authentic Reference Note
Sahih Bukhari and Sahih Muslim detail that when the Quraysh doubted the Prophet ﷺ, he described the architecture of Al-Aqsa in perfect detail, even though he had never visited it before that night, proving the miracle was physical and true.
The Conquest of 'Umar رضي الله عنه
637 CE 16 AH Caliph 'Umar ibn al Khattab personally accepts surrender of Jerusalem
Key Events
Patriarch Sophronius surrenders city to avoid bloodshed
'Umar cleanses Temple Mount of debris
Builds first mosque Masjid al Aqsa at southern end
Establishes Covenant of 'Umar guaranteeing rights for Christians and Jews
Tabari records 'Umar refuses to pray in Church of Holy Sepulchre to prevent its conversion to mosque
Umayyad Period 661 750 CE
685 705 CE Caliph 'Abd al Malik builds Dome of the Rock
709 CE Completion of al Aqsa Mosque as we know it today
Significance Islamic architecture transforms Haram al Sharif
Abbasid Period 750 969 CE
Relative stability, occasional earthquakes damage structures
Harun al Rashid and al Ma'mun make repairs
Fatimid Period 969 1071 CE
1016 CE Major earthquake damages Dome of the Rock
1033 CE Another earthquake, al Aqsa rebuilt
Caliph al Zahir reconstructs much of current al Aqsa structure
The "invade" or military approach to Jerusalem by the army of 'Umar ibn al-Khattab (RA) was a strategic siege that emphasized psychological and political pressure over bloodshed.
THE MILITARY CAMPAIGN (15-16 AH / 636-637 CE)
1. The Encirclement
After the decisive Muslim victory at the Battle of Yarmouk, the path to the Levant was open.1 The Muslim army, split into several wings, moved toward Jerusalem (known then as Aelia).
The Generals: The siege was initiated by Amr ibn al-A'as (RA). He was later joined by the commander-in-chief, Abu Ubayda ibn al-Jarrah (RA), and the legendary Khalid ibn al-Walid (RA).
The Forces: Approximately 20,000 Muslim soldiers surrounded the city.
2. The Siege Tactics
Unlike the Roman or Crusader conquests, there was no heavy bombardment or scaling of the walls with intent to massacre.
Duration: The siege lasted for about four to six months during a harsh winter.
Method: The Muslims cut off the supply lines to the city. However, they allowed for negotiations. No major battles took place at the walls; it was a "war of nerves" and endurance.
3. The Roman Realization
The Byzantine (Roman) defenders, led by Patriarch Sophronius, realized that no reinforcements were coming from Emperor Heraclius. Sophronius looked out from the walls and saw the discipline and prayer of the Muslim army.
The Condition: Sophronius agreed to surrender the city, but only on one condition: The Caliph himself must come to receive the keys. He had read prophecies in his own scriptures describing a humble, righteous ruler who would take the city, and he wanted to see if 'Umar matched that description.
The Siege of Peace: How Jerusalem Opened Its Gates
When we think of an "invasion," we imagine fire and crumbling walls. But the Muslim opening of Jerusalem in 637 CE was different. It was a siege that ended with a handshake rather than a sword.
The Long Winter
For months, the Sahaba stood outside the mighty walls of Jerusalem. They didn't use catapults to destroy the holy sites they had come to protect. Instead, they waited. They showed the Romans a level of discipline they had never seen—soldiers who spent their nights in prayer and their days in chivalry.
The Keys to the City
The Roman leader, Sophronius, knew he couldn't win. But he didn't just want to surrender to any general; he wanted to surrender to the truth. When he demanded that 'Umar (RA) travel all the way from Medina, it wasn't a tactic for time—it was a test of character. When 'Umar arrived in his patched cloak, the "invasion" ended not with a bang, but with a treaty that would define religious freedom for centuries.2
Subject: Military Siege and Surrender of Jerusalem (Aelia)
Era: 16 AH / 637 CE
I. Military Positioning
Primary Commanders: Amr ibn al-A'as followed by Abu Ubayda ibn al-Jarrah.
Objective: To secure the city without damaging the sacred sites of the Prophets.
II. The Turning Point
Byzantine Position: Sophronius recognized the futility of resistance after the fall of other major Syrian cities.3
Diplomatic Demand: A request for the Presence of the Caliph (Khalifa) to finalize the handover.
III. Quranic Reflection
The peaceful entry of 'Umar is often seen as the practical application of the verse:
لَّا يَنْهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَـٰتِلُوكُمْ فِى ٱلدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَـٰرِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا۟ إِلَيْهِمْ...
"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them..." (Surah Al-Mumtahina, 60:8)
ERA 7 CRUSADER INTERREGNUM and AYYUBID LIBERATION
Crusader Occupation 1099 1187 CE
July 15 1099 First Crusade captures Jerusalem
Massacre Kills Muslims and Jews indiscriminately
Transformation Al Aqsa becomes Temple Solomonis Dome of Rock becomes Templum Domini
Sultan Salahuddin al Ayyubi صلاح الدين الأيوبي
Life 1137 1193 CE
Background Kurdish Muslim, unites Muslim forces
The Reconquest
1187 CE Decisive victory at Battle of Hattin July 4
October 2 1187 Jerusalem surrenders after 88 year Crusader occupation
Islamic Restoration
Cleanses Haram al Sharif with rosewater
Restores al Aqsa as mosque
Brings back minbar pulpit built by Nur al Din Zengi
Treats Christian inhabitants with remarkable mercy contrasting 1099 massacre
Legacy Establishes madrasas, hospices, and charitable institutions
Ayyubid Period 1187 1250 CE
Fortifications rebuilt
Islamic character of city restored
Successors defend against further Crusades
THE LIBERATION OF JERUSALEM: SULTAN SALAHUDDIN AL-AYYUBI
1. Historical Era & Timeline
The Period: Late 12th Century (1187 CE / 583 AH).
The Context: Jerusalem had been under Crusader occupation for 88 years (since 1099 CE). The Al-Aqsa Mosque had been converted into a palace and stables, and the Dome of the Rock into a church.
2. The Path to Victory (Strategy)
Unification: Before attacking Jerusalem, Salahuddin spent years uniting the divided Muslim lands (Egypt, Syria, and Mesopotamia) into a single front.
Spiritual Preparation: He focused on spiritual reform, building madrasas and encouraging the scholars to revive the love for Al-Aqsa in the hearts of the people.
The Decisive Battle: On July 4, 1187, he defeated the Crusader army at the Battle of Hattin. This victory wiped out the main military strength of the Crusaders, leaving the path to Jerusalem open.
3. The Conquest (The Opening)
The Siege: Salahuddin besieged the city in September 1187.
The Date: Jerusalem surrendered on October 2, 1187, which coincidentally was the anniversary of the Isra' wal-Mi'raj (the Prophet’s ﷺ Night Journey).
The Character of Victory: Unlike the Crusader massacre of 1099, Salahuddin entered with mercy. He forbade any killing or looting. He allowed the Christians to leave safely or stay and pay a small tribute, famously paying the ransom for the poor out of his own pocket.
4. Restoration of the Sanctuary
Cleansing: He removed the crosses and idols from the Haram al-Sharif and washed the walls with rosewater.
The Minbar: He installed the famous wooden pulpit (minbar) that had been commissioned years earlier by his mentor, Nur al-Din Zengi, specifically for the day Jerusalem would be free.
The Mercy of a Conqueror: Salahuddin at the Gates
In 1187, the world witnessed a victory that was defined by character as much as by steel. After nearly a century of occupation, Sultan Salahuddin al-Ayyubi stood before the walls of Jerusalem.
More Than a General
Salahuddin knew that Jerusalem couldn't be won by a divided people. He spent a decade uniting the hearts of Muslims from Cairo to Damascus. When the victory finally came at the Battle of Hattin, he didn't rush in with vengeance. Instead, he chose the anniversary of the Prophet’s ﷺ Night Journey to enter the city, signaling a return to the Prophetic way of justice.
A Lesson for History
The most striking part of his victory was his mercy. While the streets had run red with blood 88 years prior during the Crusades, Salahuddin ensured not a single civilian was harmed. He showed that the true "Opening" of Jerusalem is not just about occupying land, but about protecting the sanctity of life and the freedom of worship. He remains the gold standard for how a Muslim leader treats the Holy City.
Subject: Historical Notes on Sultan Salahuddin’s Liberation of Jerusalem
Era: 1187 CE (583 AH)
I. Strategic Milestones
Unification: Unified Egypt and Syria under the Ayyubid banner.
Military Success: The Battle of Hattin (July 1187) destroyed the Crusader field army.
II. The Liberation of Al-Aqsa
Date: 27th Rajab, 583 AH (October 2, 1187).
Action: Removed Christian symbols from the Mosque; restored the Islamic character of the Haram al-Sharif.
III. Ethical Conduct
Amnesty: Granted general amnesty to the inhabitants.
Contrast: Directly contrasted the 1099 CE Crusader massacre with Islamic chivalry (Futuwwa).
ERA 8 MAMLUK and OTTOMAN RULE 1250 1917 CE
Mamluk Period 1250 1517 CE
Extensive architectural projects
Protects city from Mongols 1260 CE
Develops as center of Islamic learning
Ottoman Period 1517 1917 CE
1517 Sultan Selim I captures Jerusalem
1535 1541 Suleiman the Magnificent rebuilds walls current Old City walls
Maintains Status Quo arrangements for holy sites
Relative peace for 400 years
ERA 9 MODERN CONFLICT 1917 PRESENT
British Mandate 1917 1948
1917 Balfour Declaration, then British capture
Growing Arab Jewish tensions
1948 War and Division
Jordan controls East Jerusalem including Old City
Settlers controls West Jerusalem
1967 The Turning Point
June 7 1967 Settlers captures East Jerusalem in Six Day War
Annexes it, declaring united Jerusalem
Maintains administrative control of Haram al Sharif Temple Mount through Islamic Waqf
EPILOGUE CURRENT STATUS
The Haram al Sharif Temple Mount
Area 144,000 square meters
Key Structures
1 Dome of the Rock Qubbat al Sakhrah Built 691 CE
2 Al Aqsa Mosque Multiple constructions, current largely 1035 CE
3 Other monuments Dome of the Chain, Islamic Museum
Significance in Islam
First Qibla Direction of prayer for 13 years
Third Holiest Site After Mecca and Medina
Al Isra' wal Mi'raj Night Journey destination Qur'an 17 1
Contemporary Challenges
Ongoing Settlers and Palestinian conflict
Settlement expansion in East Jerusalem
HISTORICAL SOURCES CITED
1 At Tabari 839 923 CE Tarikh al Rusul wal Muluk History of Prophets and Kings
2 Ibn Kathir 1301 1373 CE Al Bidayah wan Nihayah The Beginning and the End
3 Al Maqdisi 946 1000 CE Ahsan al Taqasim fi Ma'rifat al Aqalim
4 Ibn Khaldun 1332 1406 CE Kitab al Ibar Book of Lessons
5 Modern Archaeology and Historical Research
TIMELINE SUMMARY
1000 BCE Dawud conquers, Sulayman builds First Temple
586 BCE Babylonian destruction
70 CE Roman destruction
637 CE Islamic conquest under 'Umar
1099 1187 CE Crusader occupation
1187 CE Salahuddin al Ayyubi liberates city
1517 1917 CE Ottoman rule
1967 PresentZionist control with ongoing conflict
Quranic Perspective on the Diaspora
The Quran describes this state of being scattered across the earth as a decree from Allah:
وَقَطَّعْنَٰهُمْ فِى ٱلْأَرْضِ أُمَمًا ۖ مِّنْهُمُ ٱلصَّـٰلِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ ۖ "And We dispersed them throughout the earth as [separate] nations. Among them are the righteous, and among them are otherwise..." (Surah Al-A'raf, 7:168)
The Oaths of the Talmud Jews -Their reasoning is found in the Talmudic "Three Oaths." They believe that God forbade them from returning to the Holy Land in a massive, organized military or political movement. To them, the exile is a spiritual state that only the Messiah can end.
"Song of Solomon" (Song of Songs 2:7, 3:5, 8:4).
Waiting for the Messiah For these communities, entering Jerusalem to take power is seen as a sin. They believe in living as loyal citizens of whatever country they are in—whether it's Iran or the USA—until a day comes when God Himself returns them to the land without war or politics. It is a reminder that even within faiths, there are deep divides on how to interpret the "Signs of the Hour."
While the name "Jerusalem" is not explicitly mentioned by name in the Quran, several verses refer to it indirectly through its titles, its status as the First Qibla, and the events that took place there.
1. The Night Journey (Al-Isra')
The most direct "indirect" reference is to the location of the Masjid in Jerusalem.
سُبْحٰنَ الَّذِىٓ اَسْرٰى بِعَبْدِهٖ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ اِلَى الْمَسْجِدِ الْاَقْصَا الَّذِى بٰرَكْنَا حَوْلَهٗ...
"Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed..." (Surah Al-Isra, 17:1)
Significance: Al-Masjid al-Aqsa is the sanctuary in Jerusalem. The "blessed surroundings" refer to the land of Palestine/Jerusalem.
2. The First Qibla (The Change of Direction)
Before Muslims faced Mecca, they faced Jerusalem. The Quran mentions this transition:
سَيَقُولُ السُّفَهَآءُ مِنَ النَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ الَّتِى كَانُوا۟ عَلَيْهَا...
"The foolish among the people will say, 'What has turned them away from their qibla, which they used to face?'" (Surah Al-Baqarah, 2:142)
Significance: The "qibla which they used to face" was Bayt al-Maqdis.
3. The "Blessed Land"
Allah frequently refers to the land of the Prophets (Jerusalem and its surroundings) as "Blessed."
وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ
"And We delivered him (Ibrahim) and Lot to the land which We had blessed for the worlds." (Surah Al-Anbiya, 21:71)
4. The Holy Land (Al-Ard al-Muqaddasah)
This refers to the sanctified nature of Jerusalem and the surrounding territory.
يَـٰقَوْمِ ٱدْخُلُوا۟ ٱلْأَرْضَ ٱلْمُقَدَّسَةَ ٱلَّتِى كَتَبَ ٱللَّهُ لَكُمْ...
"O my people, enter the Holy Land which Allah has assigned to you..." (Surah Al-Ma'idah, 5:21)
Summary Table: Indirect References
Blogger Post Format
Jerusalem: The Unnamed Sanctuary of the Quran
If you search for the word "Jerusalem" in a translation of the Quran, you won't find it. Yet, the city is present in almost every chapter through its descriptions.
The Furthest Mosque
In Surah Al-Isra, Allah calls it Al-Masjid al-Aqsa. This doesn't just mean a building, but the entire sacred plateau. It is described as being "blessed in its surroundings," a tribute to the prophets who walked its streets.
The First Direction
For the first 13 years of Islam, the hearts of the believers were turned toward Jerusalem every time they prayed. When the Quran talks about the "change of the Qibla," it is paying homage to the deep spiritual connection Muslims have with Bayt al-Maqdis. It is the land of the Patriarchs and the destination of the Night Journey.
Docs Format
Subject: Quranic References to Jerusalem (Bayt al-Maqdis)
References: 17:1, 2:142, 5:21, 21:71
I. Direct Site Reference
Term: Al-Masjid al-Aqsa (المسجد الأقصى)
Context: The Mi'raj (Ascension) point of the Prophet (PBUH).
II. Thematic Reference
Term: Al-Ard al-Muqaddasah (The Holy Land)
Context: The destination of the Exodus and the home of the Family of Imran.
III. Authentic Commentary Note
Tafsir Ibn Kathir: Explains that the "Blessed Land" always refers to the Levant (Ash-Sham), with Jerusalem as its spiritual heart.
The Hadith: "Do not set out on a journey (for worship) except to three mosques: Al-Masjid al-Haram, my Mosque here, and Al-Masjid al-Aqsa."
Reference: Sahih Bukhari and Sahih Muslim.
The prophecies regarding Bayt al-Maqdis (Jerusalem) in the Quran and Sunnah are foundational to Islamic eschatology (study of the end times). They describe the city as a center of future global events and a sanctuary for believers.
1. Quranic Prophecy: The Rise and Fall of Empires
The opening of Surah Ar-Rum is a famous prophecy regarding the land of the Levant (Palestine/Jerusalem).
غُلِبَتِ الرُّومُ . فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ
"The Romans have been defeated. In the nearest land. But they, after their defeat, will overcome." (Surah Ar-Rum, 30:2-3)
The Prophecy: At a time when the Persians had crushed the Romans and taken Jerusalem (614 CE), the Quran prophesied that the Romans would return and win within 3 to 9 years.
Fulfillment: This occurred exactly as prophesied, shifting the power balance and paving the way for the later Islamic opening of Jerusalem.
2. Prophetic Prophecies (Authentic Hadith)
A. The Conquest of Jerusalem
Before his passing, the Prophet ﷺ predicted the Islamic liberation of the city.
The Hadith: "Count six things before the Hour: my death, then the conquest of Bayt al-Maqdis..."
Reference: Sahih Bukhari.
Fulfillment: This was fulfilled in 16 AH (637 CE) under the Caliphate of 'Umar ibn al-Khattab.
B. The Land of the "Gathering and Resurrection"
The Prophet ﷺ identified Jerusalem as the focal point for the final events of humanity.
The Hadith: Maimunah (RA) asked, "O Messenger of Allah, give us a ruling about Bayt al-Maqdis." He said, "It is the land of the Gathering (Mahshar) and the Resurrection (Manshar)."
Reference: Musnad Ahmad and Sunan Ibn Majah (Authentic).
C. The Final Stronghold (The Victorious Group)
The Prophet ﷺ described a group of people who would remain firm in their faith in Jerusalem despite great opposition.
The Hadith: "A group of my Ummah will remain dominant upon the truth... they will not be harmed by those who oppose them until the Decree of Allah comes." The companions asked, "Where are they?" He said, "In Bayt al-Maqdis and the surroundings of Bayt al-Maqdis."
Reference: Musnad Ahmad (Graded Sahih/Hasan).
3. The End Times (Eschatological Prophecies)
The Descent of 'Īsā (Jesus): According to authentic narrations in Sahih Muslim, Prophet 'Īsā will descend and eventually lead the believers. He will pursue the Dajjal (Antichrist) and defeat him at the Gate of Ludd (near modern-day Tel Aviv/Jerusalem).
The Capital of the Khilafah: A prophecy in Sunan Abi Dawud mentions that the center of the Caliphate will eventually move to the "Holy Land" (Al-Ard al-Muqaddasah) toward the end of time.
Jerusalem: The Compass of the Future
In Islamic tradition, Jerusalem is not just a city of the past; it is the center of the future. The Quran and Hadith provide us with a "roadmap" of what is to come.
A History of Fulfillment
When the Prophet ﷺ was in Medina, Jerusalem was under the control of great empires. Yet, he spoke with certainty about its conquest. This wasn't just a political prediction; it was a divine promise. He called it the "Land of the Gathering," signaling that the story of humanity, which began with the Prophets in those valleys, will also conclude there.
The Firm Believers
Perhaps the most touching prophecy is about the people of Jerusalem. The Prophet ﷺ promised that there would always be a group there standing for the truth. Despite the hardships and the "surroundings" of conflict, their resilience is a sign of the truth of the Prophetic message. Jerusalem remains the heartbeat of the Ummah's hope.
Docs Format
Subject: Authentic Prophecies Regarding Bayt al-Maqdis
Key Sources: Sahih Bukhari, Sahih Muslim, Musnad Ahmad
I. Fulfilled Prophecies
The Roman Rebound: Predicted in Surah Ar-Rum; occurred in the 7th century.
Islamic Conquest: Predicted by the Prophet ﷺ; occurred under 'Umar (RA).
II. Future Prophecies
Gate of Ludd: The site where the Dajjal will be defeated by Prophet 'Īsā.
The Victorious Group: A remnant of the Ummah that remains steadfast in Jerusalem until the end.
III. Geographical Significance
Al-Mahshar: Jerusalem is identified as the site where humanity will be gathered for judgment.
Authentic Reference Note:
According to Tafsir Ibn Kathir, the "blessed surroundings" mentioned in the Quran (17:1) refer to the spiritual and physical fertility of the land, which will continue to play a role until the final hour.
The descent of 'Īsā (Jesus) عليه السلام and the subsequent defeat of the Dajjal (Antichrist) are among the most significant events in Islamic eschatology. Authentic narrations pinpoint the locations for these events within and around Bayt al-Maqdis.
1. The Descent of 'Īsā (AS)
According to the Hadith in Sahih Muslim, Prophet 'Īsā will descend during a time of great hardship for the believers.
The Location: He will descend at the "White Minaret" in the East of Damascus, wearing two garments lightly dyed with saffron, resting his hands on the wings of two angels.
The Arrival in Jerusalem: He will then travel to Bayt al-Maqdis. At that time, the Muslims will be preparing for the morning prayer (Fajr), led by Al-Mahdi. 'Īsā (AS) will refuse to lead the prayer out of honor for this Ummah, praying behind the Mahdi.
2. The Battle at the Gate of Ludd
The Dajjal will have laid siege to the believers in Jerusalem. When 'Īsā (AS) finishes the prayer, he will order the gates of the sanctuary to be opened.
The Gate of Ludd: As soon as the Dajjal sees Prophet 'Īsā, he will begin to dissolve like salt dissolves in water. 'Īsā (AS) will pursue him and catch him at the Gate of Ludd (Bāb Ludd).
The Victory: 'Īsā (AS) will say, "I have a blow for you which you will not escape," and he will defeat him there with his spear.
Historical Geography: Ludd is an ancient city located about 40 km northwest of Jerusalem (near the modern Ben Gurion Airport). It has been known by this name for thousands of years.
3. The Era of Peace in Jerusalem
After the destruction of the Dajjal and later the tribes of Gog and Magog (Ya’juj and Ma’juj), Jerusalem becomes the center of a global era of peace and justice.
Prosperity: The Hadith describes that "wealth will flow so abundantly that no one will accept it," and "enmity and hatred will disappear."
The Death of 'Īsā (AS): After ruling for 40 years with justice, Prophet 'Īsā will pass away. The Muslims will offer the funeral prayer for him and bury him.
The Final Stand: Why the Gate of Ludd Matters
In the modern world, the town of Ludd is often overlooked, but in the Prophetic tradition, it is the site of the ultimate victory of Truth over Falsehood.
The Return of the Messiah
Islamic tradition teaches that Prophet 'Īsā (AS) will return not as a new Prophet, but as a just ruler following the law of Muhammad ﷺ. His first destination after Damascus is Jerusalem. Why? Because Jerusalem is the city of the Prophets, and it is where the spiritual battle for the soul of humanity reaches its climax.
The End of Deception
The Dajjal represents the ultimate deception. When he meets 'Īsā (AS) at the Gate of Ludd, the deception vanishes. It is a powerful reminder that no matter how strong falsehood seems, it is fragile when it faces the Light of God. Jerusalem, which saw the birth of so many miracles, will witness the greatest miracle of all: the restoration of global peace.
Subject: Eschatological Events: The Gate of Ludd and the Descent of 'Īsā (AS)
Key Source: Sahih Muslim (Hadith of Nawwas ibn Sam'an)
I. Sequence of Events
Descent: 'Īsā (AS) descends in Damascus.
Arrival: Joins the believers at Al-Aqsa Mosque for Fajr.
Confrontation: Pursues the Dajjal from the gates of Jerusalem toward the Northwest.
II. The Location: Ludd (لُدّ)
Ancient Name: Lydda / Ludd.
Distance: Approximately 40km from Jerusalem.
Significance: Identified specifically by the Prophet ﷺ as the place where the Dajjal will meet his end.
III. Authentic Reference Note
Imam An-Nawawi, in his commentary on Sahih Muslim, emphasizes that these events are literal and part of the "Signs of the Hour" (Ashrat al-Sa'ah) that a believer must accept.
According to authentic narrations in Sahih Muslim, Sahih Bukhari, and the Musnad of Imam Ahmad, the land of Palestine and the city of Jerusalem serve as the primary stage for the major signs of the end of time.
The Signs of the Hour in Palestine
1. The Mount of Khamr (Ya’juj and Ma’juj)
After 'Īsā (AS) defeats the Dajjal, the tribes of Ya’juj and Ma’juj (Gog and Magog) will emerge.
The Prophecy: They will swarm the earth and eventually reach a mountain called Jabal al-Khamr, which the Prophet ﷺ described as "a mountain of Jerusalem."
The Miracle: 'Īsā (AS) and the believers will take refuge on Mount Tur (in the Sinai or Palestine region) and pray to Allah. Allah will then send a worm into the necks of Ya’juj and Ma’juj, causing them to perish simultaneously.
2. The Gate of Ludd: A Specific Prophecy
The Prophet ﷺ was very specific about the location of the Antichrist's end.
The Hadith: "The son of Maryam will kill the Dajjal at the Gate of Ludd." (Sahih Muslim).
The Reality: Ludd remains a known city to this day. This specificity is considered one of the miracles of the Prophet's ﷺ knowledge, as Ludd was a small village at the time of the prophecy.
Palestine: The Final Battlefield of Truth
In Islamic eschatology, the land of Palestine is not merely a place of historical memory; it is the land of future destiny. From the Prophet’s ﷺ death to the final trumpet, the milestones of the end of time are anchored in this sacred soil.
The Mountain of Prayer
When the world faces its greatest trials—first the Dajjal and then the overwhelming numbers of Ya’juj and Ma’juj—it is toward Jerusalem that the believers and the Messiah, 'Īsā (AS), turn. The "Mount of Khamr" becomes the site of a divine miracle where the enemies of humanity are finally stopped through the power of prayer.
The Capital of Justice
The prophecies tell us that before the very end, Jerusalem will see its greatest days. It will become the capital of a world ruled by justice and peace. It reminds us that no matter how much darkness the city sees today, its ultimate destiny is one of light and triumph.
Subject: Major Signs of the Hour Located in Palestine/Jerusalem
Key Locations: Al-Aqsa, Gate of Ludd, Jabal al-Khamr
I. Major Milestone: The Dajjal (Antichrist)
Siege: Jerusalem will be the final stronghold of the believers.
Termination: At the Gate of Ludd (Bāb Ludd).
II. Major Milestone: Ya’juj and Ma’juj (Gog and Magog)
Arrival: They will reach the "Mountain of Khamr" in Jerusalem.
Outcome: Divine intervention through the supplication of Prophet 'Īsā (AS).
III. The Gathering (Al-Mahshar)
Status: Palestine is designated as the "Land of the Gathering" (Ardh al-Mahshar).
Reference: Musnad Ahmad; Al-Tabarani.
Authentic Scholarly Note:
Ibn Hajr al-Asqalani in Fath al-Bari notes that the barakah (blessing) of this land is perpetual and is tied to the fact that it will be the "safe haven" (Ma'raz) for the believers during the greatest fitan (trials) of the end times.
The figure of Imam Mahdi is central to Islamic eschatology, and his connection to Palestine—specifically Jerusalem—is one of unified leadership and the restoration of justice.1
1. The Connection: Imam Mahdi and Jerusalem
According to authentic narrations, Imam Mahdi will be the leader of the Muslims when Prophet ‘Īsā (Jesus) descends.2
The Meeting at Al-Aqsa: The most famous link is the morning prayer (Fajr) at the Al-Aqsa Mosque. The Mahdi will be leading the congregation when ‘Īsā (AS) descends.3 Out of respect for the Mahdi’s leadership and the status of this Ummah, Prophet ‘Īsā will pray behind him.4
“Your leader (in prayer) would be from amongst yourselves.” (Sahih Muslim)5
The Capital of the Khilafah: There are narrations (such as in Sunan Abi Dawud) suggesting that towards the end of time, the center of the righteous Caliphate will be in the Holy Land (Al-Ard al-Muqaddasah), identifying Jerusalem as the seat of the Mahdi’s global rule after the defeat of the Dajjal.
Unity of the Prophets: This moment in Jerusalem signifies the merging of the message of all Prophets. The Mahdi (a descendant of Muhammad ﷺ) and ‘Īsā (the Messiah) will work together to rid the world of injustice.6
2. The Hadith of the Stones and Trees
The Hadith you mentioned regarding stones and trees speaking is a prophecy about the final battle between the army of Prophet ‘Īsā (supported by the Mahdi) and the followers of the Dajjal.
The Authentic Text: > "The Hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say: 'O Muslim!7 There is a Jew hiding behind me, so kill him.' – But the tree Gharqad will not say, for it is89 the tree of the Jews." (Sahih1011 Bukhari & Sahih Muslim)12
Contextual Understanding: * Scholars like Ibn Hajar al-Asqalani clarify that this occurs during the specific war against the Dajjal (who will be followed by 70,000 from Isfahan).
It is a miraculous sign where inanimate objects will speak to expose those who have sided with the Antichrist.
It is a predictive prophecy (stating what will happen), not a prescriptive command to initiate conflict today.13
The Mahdi and the Final Prayer in Jerusalem
There is a moment in our future history that connects the heart of Damascus to the gates of Jerusalem. It is the moment Imam Mahdi meets Prophet ‘Īsā (AS).
A Leader from the Ummah
Imagine the scene: The Muslims are gathered in the early dawn at Al-Aqsa. The Mahdi, a man of justice from the lineage of the Prophet ﷺ, stands to lead the prayer. Suddenly, the Messiah descends. In a display of ultimate humility, ‘Īsā (AS) places his hand on the Mahdi’s shoulder and says, "Go forward, for the call was made for you."14 This prayer in Jerusalem is the symbol of a world finally coming back to its Creator.
The Miracle of the Gharqad
The prophecies also speak of a time when the very Earth will take sides. We are told that during the final struggle against deception (the Dajjal), even stones and trees will speak—all except the Gharqad tree.15 This highlights that the victory of truth is so absolute that the physical world itself will testify to it. It’s a reminder that Jerusalem’s destiny is to be the place where falsehood finally crumbles.
Docs Format
Subject: Interaction between Imam Mahdi and Prophet ‘Īsā (AS) in Jerusalem
Sources: Sahih Muslim, Sahih Bukhari, Sunan Abi Dawud
I. The Prayer at Al-Masjid al-Aqsa
Event: ‘Īsā (AS) descends during the Fajr prayer.
Role of Mahdi: He is the Imam (leader) of the believers at that time.
Significance: Proves the validity of the Islamic Sharia as the final law for all.
II. The "Gharqad" Prophecy
Definition: A thorny tree (Lycium) known historically in the region of Palestine.16
Prophecy: Every object will reveal those hiding behind it except this tree.17
Timing: This occurs specifically during the Great Battle (Al-Malhama) against the Dajjal’s forces.
III. Summary of the Caliphate
Capital: Jerusalem (Bayt al-Maqdis).
Duration: The Mahdi is prophesied to rule for 7 or 9 years, filling the earth with justice.
Authentic Reference Note: Imam al-Qurtubi mentions in Al-Tadhkirah that the land of the Gathering (Palestine) is where all the major threads of human history—from the first Prophet to the last sign—are finally tied together.
According to authentic Hadith, the Jewish expectation of a Messiah will be used as a deception by the Antichrist (Ad-Dajjal), who will present himself as their promised savior.
1. The False Messiah (Al-Masih ad-Dajjal)
In Islamic eschatology, the Antichrist is called the "False Messiah" because he mimics the miracles of a Prophet to lead people astray.
The Claim: He will first claim to be a Prophet, then he will claim to be God.
The Deception: Because the religious leaders rejected the true Messiah ('Īsā AS) 2,000 years ago, they remain in a state of waiting. The Dajjal will capitalize on this by appearing with "miracles" (controlling weather, bringing wealth) to convince them he is the king they have been waiting for.
2. The Jewish Followers of Dajjal
The Prophet ﷺ specifically mentioned that a large portion of the Dajjal’s early and most devoted army will come from the Jewish population of that era.
The Hadith: "The Dajjal will be followed by seventy thousand Jews of Isfahan (Iran) wearing Persian shawls (Tayalisa)." * Reference: Sahih Muslim.
The Meaning: They will follow him believing he is their "Mashiach" who will bring them world dominance, but they are actually being cheated by a one-eyed liar.
3. The Final Realization
The deception ends when the True Messiah, 'Īsā ibn Maryam (AS), descends in Damascus and travels to Jerusalem.
The Confrontation: When the Dajjal sees the true 'Īsā (AS), he will realize his power is gone.
The End of Falsehood: 'Īsā (AS) will kill the Dajjal at the Gate of Ludd, exposing him as a fraud to all his followers.
The Great Deception: A Messiah of Lies
The most tragic irony in history is the "False Messiah." For thousands of years, a community has waited for a savior to restore their kingdom. But the Hadith warns that instead of the True Messiah, many will be tricked by the Dajjal.
Why They Are Cheated
The Dajjal will not appear as a monster at first. He will appear as a powerful leader, a "King" who brings food in times of famine and displays supernatural powers. For those waiting for a material, political kingdom rather than a spiritual one, the Dajjal will seem like the answer to their prayers.
The One-Eyed Liar
Our Prophet ﷺ gave us the "cheat code" to recognize him: "He is one-eyed, and your Lord is not one-eyed." Between his eyes is written the word Kafir (Disbeliever). While seventy thousand follow him out of Isfahan thinking they have found their King, the believers will see the truth. The story ends in Jerusalem, where the true 'Īsā (AS) returns to break the spell and end the era of deception forever.
Subject: Deception of the Jewish Followers by Al-Masih ad-Dajjal
Primary Source: Sahih Muslim (Book of Tribulations)
I. The Identity of the Antichrist
Title: Al-Masih ad-Dajjal (The Deceitful Messiah).
Target Audience: Those waiting for a worldly King/Messiah.
II. The "Seventy Thousand" Hadith
Statistic: 70,000 followers from Isfahan.
Symbolism: They represent those who choose the material "miracles" of Dajjal over the spiritual truth of the Prophets.
III. The Ultimate Correction
Event: Descent of 'Īsā (AS).
Location: Jerusalem/Ludd.
Outcome: The Dajjal is killed, and his followers realize they were cheated by a false claimant.
Authentic Reference Note: In Fath al-Bari, Ibn Hajar explains that the Dajjal is called "Masih" (Messiah) because one side of his face is wiped flat (mamsuh), or because he will travel across the whole earth (yamsah) in 40 days, mimicking the title of the true Messiah to cause confusion.
The victory of Muslims in Palestine and the liberation of Jerusalem (Bayt al-Maqdis) is a recurring theme in Islamic prophecy. These prophecies range from historical events already fulfilled to eschatological (end-time) events that are yet to come.
1. The General Prophecy of Global Victory
The Quran provides a foundational promise that the righteous will ultimately inherit the land and that Islam will prevail over all other ways of life.
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ...
"It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion..." (Surah At-Tawbah, 9:33)
This is complemented by the promise to the believers:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ...
"Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth..." (Surah An-Nur, 24:55)
2. The Prophecy of the "Victorious Group" (At-Ta'ifah al-Mansurah)
The Prophet ﷺ specifically identified the people of Jerusalem and its surroundings as a group that would never be defeated in their faith, despite the immense pressure and occupation they would face.
The Hadith: "A group of my Ummah will remain dominant upon the truth, defeating their enemy... they will not be harmed by those who oppose them... until the Hour starts." The Sahaba asked, "O Messenger of Allah, where are they?" He said, "In Bayt al-Maqdis and the surroundings of Bayt al-Maqdis."
Reference: Musnad Ahmad (Graded Sahih/Hasan).
Significance: This is considered a prophecy of perpetual resistance and eventual victory for the Muslims in Palestine.
3. The Return of the Righteous Caliphate
There is an authentic prophecy that Jerusalem will eventually become the capital and seat of the Islamic Caliphate before the end of time.
The Hadith: The Prophet ﷺ placed his hand on the head of a companion (Ibn Hawalah) and said: "O Ibn Hawalah! If you see that the Caliphate has settled in the Holy Land (Jerusalem), then earthquakes, sorrows, and great events have drawn near..."
Reference: Sunan Abi Dawud (Authentic).
4. The Final Victory led by Prophet ‘Īsā and the Mahdi
As discussed previously, the ultimate and total victory in Palestine occurs during the era of Imam Mahdi and Prophet ‘Īsā (Jesus).
The Liberation: The Dajjal (who will be occupying/sieging Jerusalem) will be destroyed.
The Transformation: Following the death of the Dajjal at the Gate of Ludd, the entire land will return to Muslim control, and peace will be established from Jerusalem to the rest of the world.
Blogger Post Format
The Promise of the East: Why Palestine Stays Resilient
In the face of modern headlines, many wonder if there is hope for the land of the Prophets. For a believer, the answer is found in the "Wahy" (Revelation). The Quran and Hadith do not just speak of Palestine as a place of the past, but as the land of a guaranteed future victory.
The Unshakable Group
The Prophet ﷺ told us about a group of people in Jerusalem and its "Aknaf" (surroundings) who would never be broken. Even when the world abandons them or opposes them, they remain firm. This prophecy is a victory of the spirit that precedes the victory of the land.
The Capital of Peace
History has seen Jerusalem change hands many times. It was taken by the Babylonians, the Romans, and the Crusaders. But Islamic prophecy tells us that its final chapter will be written as the capital of a just Caliphate led by the Mahdi and Prophet ‘Īsā. The "victory" promised is not just a military conquest, but the restoration of worship and justice in the city that Allah blessed for all the worlds.
Docs Format
Subject: Evidence of Prophesied Victory in Palestine
Key Sources: Surah An-Nur (24:55), Musnad Ahmad, Sunan Abi Dawud
I. Spiritual Victory (The Steadfast Group)
Location: Bayt al-Maqdis and its surroundings.
Evidence: The Hadith of the "Victorious Group" which survives all opposition.
II. Political Victory (The Seat of the Caliphate)
Prophecy: The eventual migration of the center of Islamic authority to Jerusalem.
Status: Viewed as a major sign of the approach of the final Hour.
III. Ultimate Victory (The Messianic Era)
Leader: Prophet ‘Īsā (AS) and Imam Mahdi.
Outcome: The total defeat of the False Messiah (Dajjal) and the establishment of global peace centered in Jerusalem.
Authentic Reference Note:
Ibn Taymiyyah mentions in Majmu' al-Fatawa that the "True Religion" will always have a stronghold in Ash-Sham (the Levant), and specifically Jerusalem, because it is the "Land of the Gathering" where the final triumph of Islam is decreed to occur.
Social Plugin