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Al-Masjid al-Aqsa — The Farthest Mosque: Islam's Third Sacred Site and the Night Journey's Destination

المَسجِدُ الأَقصَى — المَسجِدُ الأَقصَى: ثَالِثُ الحَرَمَينِ وَوِجهَةُ رِحلَةِ اللَّيل
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Al-Masjid al-Aqsa (المَسجِدُ الأَقصَى — The Farthest Mosque; from *aqsa* — most distant, farthest; located on the Temple Mount/Haram al-Sharif in Jerusalem/al-Quds) is the third holiest site in Islam after al-Masjid al-Haram (Mecca) and al-Masjid al-Nabawi (Medina). Its Quranic reference is foundational: *'Glory be to the One Who took His servant [Muhammad] by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs.'* (17:1) — the opening verse of Surah al-Isra', establishing al-Aqsa as the terrestrial destination of the Isra' (Night Journey) from which the Mi'raj (Ascent) began. Al-Aqsa was also the first qibla of the early Muslims — they prayed toward Jerusalem for approximately 16-17 months after the Hijra before the qibla was changed to Mecca (2:144).

The Quranic Foundation

“Subhana alladhi asra bi-‘abdihi laylan min al-Masjid al-Harami ila al-Masjid al-Aqsa alladhi barakna hawlahu li-nuriyahu min ayatina.” (17:1)

Five elements in this verse:

  1. Subhana (Glory be) — the Isra’ is immediately framed as divine glorification, a transcendent act beyond normal causation
  2. Bi-‘abdihi (with His servant) — the highest honor is ‘ubudiyya (servanthood), not lordship
  3. Laylan (by night) — the night is the time of divine proximity and spiritual attention
  4. Min…ila (from…to) — a physical journey, not merely a spiritual vision (per the majority of classical scholars)
  5. Barakna hawlahu (whose surroundings We have blessed) — the blessing extends to the land around al-Aqsa, including all of Jerusalem and the Levant

The First Qibla

For 16-17 months after the Hijra to Medina (622-624 CE), Muslims prayed toward Jerusalem — the direction of the earlier prophets’ worship. The change of qibla to Mecca came through Quran 2:144:

“We have certainly seen the turning of your face [O Muhammad] toward the heaven, and We will surely turn you to a qibla with which you will be pleased. So turn your face toward al-Masjid al-Haram.”

Classical scholars debate the theological significance of the Jerusalem-qibla period: some see it as a bridge connecting the new community to Abrahamic prophetic tradition; others as a test of obedience (did believers follow the Prophet’s practice even without explicit Quranic command?).

Prophets and Al-Aqsa

The Night Journey account (from hadith): the Prophet led all previous prophets in prayer at al-Aqsa before his ascent — Jibril called the adhan and the iqama, and the Prophet stood at the front of a congregation including Ibrahim, Musa, and ‘Isa. This image of the Prophet leading all previous messengers in prayer at their shared sacred space is the Islamic theology of prophetic continuity expressed spatially.

Visiting al-Aqsa is one of three mosques for which special travel is recommended (la tushad al-rihal illa ila thalatha masajid — “Do not undertake a journey except to three mosques”) — alongside al-Masjid al-Haram and al-Masjid al-Nabawi.

See also: Prophet Muhammad, Isra Miraj, Masjid, Masjid Al Haram, Seerah Early Mecca, Prophets In Islam, Bohra History

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