In "The Muslim Claim to Jerusalem," I argued that over the course of fourteen centuries, Muslim interest in Jerusalem has tended to be more political than religious in nature. One of my points concerned the complicated sleight-of-hand carried off by the Umayyads in the seventh century A.D., when, to aggrandize the importance of a town under their control, the caliph built a mosque in Jerusalem and called it Al-Aqsa. By doing this, he fulfilled a verse in the Qur'an which tells of the prophet going by night to Al-Aqsa mosque. The trick worked, generating the now-ancient belief that Muhammad's night journey took him to Al-Aqsa mosque in Jerusalem.
Logically, of course, a mosque built 65 years after the Qur'an was delivered cannot tell us where Muhammad went on the night journey described in the Qur'an.
This history comes to mind because, in an article published in the weekly Al-Qahira (and translated by MEMRI), Columnist Ahmad Muhammad 'Arafa argues against the dogma that Muhammad traveled to Jerusalem. Recalling earlier interpretations, such as that of fellow Egyptian Muhammad Abu Zayd in the 1930s, 'Arafa instead argues that the miraculous journey took him to Medina. One wonders what sort of traction this argument will have; or what sort of price 'Arafa will pay for his dissent. (September 3, 2002)
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