Editing Temple Mount (section)

===Haram al-Sharif===
During the period of [[Mamluk Sultanate|Mamluk]]<ref>St Laurent, B., & Awwad, I. (2013). [https://vc.bridgew.edu/cgi/viewcontent.cgi?article=1006&context=art_fac The Marwani Musalla in Jerusalem: New Findings]. ''Jerusalem Quarterly''.</ref> (1260–1517) and [[Ottoman Empire|Ottoman]] rule (1517–1917), the wider compound of the Temple Mount began to also be popularly known as the Haram al-Sharif, or ''al-Ḥaram ash-Sharīf'' ({{langx|ar|اَلْـحَـرَم الـشَّـرِيْـف|link=no}}), which translates as the "Noble Sanctuary". It mirrors the terminology of the [[Masjid al-Haram]] in [[Mecca]];<ref>{{cite book |first1=Sabri|last1=Jarrar|title=Muqarnas: An Annual on the Visual Culture of the Islamic World|chapter=Suq al-Ma'rifa: An Ayyubid Hanbalite Shrine in Haram al-Sharif|editor-first=Gülru|editor-last=Necipoğlu|edition=Illustrated, annotated |publisher=Brill |year=1998 |isbn=978-90-04-11084-7 |chapter-url=https://books.google.com/books?id=FG6ZlkRjD2IC&pg=PA71|page=85|quote=
Al-Masjid al-Aqsa' was the standard designation for the whole sanctuary until the Ottoman period, when it was superseded by 'al-Haram al-Sharif'; 'al-Jami’ al-Aqsa' specifically referred to the Aqsa Mosque, the mughatta or the covered aisles, the site on which ‘Umar founded the first mosque amidst ancient ruins.}}
</ref><ref>{{cite journal |author-link=Oleg Grabar|last=Grabar|first=Oleg|title=The Haram al-Sharif: An Essay in Interpretation|url= http://archnet.org/system/publications/contents/5052/original/DPC1775.pdf?1384787486 |journal=Bulletin of the Royal Institute for Inter-Faith Studies|series=Constructing the Study of Islamic Art|volume=2|issue=2|year=2000|archive-url=https://web.archive.org/web/20160414045823/http://archnet.org/system/publications/contents/5052/original/DPC1775.pdf?1384787486 |archive-date=2016-04-14 |quote=It is only at a relatively late date that the Muslim holy space in Jerusalem came to be referred to as al-haram al-sharif (literally, the Noble Sacred Precinct or Restricted Enclosure, often translated as the Noble Sanctuary and usually simply referred to as the Haram). While the exact early history of this term is unclear, we know that it only became common in Ottoman times, when administrative order was established over all matters pertaining to the organization of the Muslim faith and the supervision of the holy places, for which the Ottomans took financial and architectural responsibility. Before the Ottomans, the space was usually called al-masjid al-aqsa (the Farthest Mosque), a term now reserved to the covered congregational space on the Haram, or masjid bayt al-maqdis (Mosque of the Holy City) or, even, like Mecca's sanctuary, al-masjid al-ḥarâm.}}</ref><ref>{{cite book |last=Schick |first=Robert |title=Geographical Dimensions of Islamic Jerusalem |publisher=Cambridge Scholars Publisher |year=2009 |isbn=978-1-4438-0834-7 |editor=Khalid El-Awaisi |pages=91–106 |language=en |chapter=Geographical Terminology in Mujir al-Din's History of Jerusalem |quote=Mujir al-Din defined al-Masjid al-Aqsā as the entire compound, acknowledging that in common usage it referred to the roofed building at the south end of the compound. As he put it (1999 v. 2, p. 45; 1973 v. 2, p. 11), the jami' that is in the core of al-Masjid al-Aqsa at the qiblah where the Friday service takes place is known among the people as "al-Masjid al-Aqsa", and (1999 v. 2, pp. 63–64; 1973 v. 2, p. 24) what is known among the people as "al-Aqsa" is the jami in the core of the masjid in the direction of the giblah, where the minbar and the large mihrab are. The truth of the matter is that the term "al-Aqsa" is for all of the masjid and what the enclosure walls surround. What is intended by "al-Masjid al-Aqsā" is everything that the enclosure walls surround. Mujir al-Din did not identify al-Masjid al-Aqsā by the alternative term "al-Haram al-Sharif". That term began to be used in the Mamluk period and came into more general use in the Ottoman period. He only used the term when giving the official title of the government-appointed inspector of the two noble harams of Jerusalem and Hebron (Nazir al-Haramavn al-Sharifayn). While Mujir al-Din did not explicitly discuss why the masjid of Bayt al-Magdis 'is not called the haram' (1999 v. 1, p. 70; 1973 v. 1, p. 7), he may well have adopted the same position as Ibn Taymiyah, his fellow Hanbali in the early 14th century (Ziyarat Bayt al-Maqdis Matthews 1936, p. 13; Iqtida' al-Sirat al-Mustaqim Mukhalafat Ashab al-Jahim Memon 1976: 316) in rejecting the idea that al-Masjid al-Aqsa (or the tomb of Abraham in Hebron) can legitimately be called a haram, because there are only three harams (where God prohibited hunting): Makkah, Madinah, and perhaps Täif. However Mujir al-Din was not fully consistent and also used al-Masiid al-Aqsã to refer to the roofed building, as for example when he referred to al-Nasir Muhammad installing marble in al-Masjid al-Aqsà (1999 v. 2, p. 161; 1973 v. 2, p. 92); he used the term al-Jami al-Aqsa in the parallel passage (1999 v. 2, p. 396; 1973 v. 2, p. 271). |chapter-url=https://books.google.com/books?id=APMYBwAAQBAJ&pg=PA121}}</ref><ref>{{cite journal | last=Wazeri | first=Yehia Hassan | title=The Farthest Mosque or the Alleged Temple an Analytic Study | journal=Journal of Islamic Architecture | publisher=Maulana Malik Ibrahim State Islamic University | volume=2 | issue=3 | date=2014-02-20 | issn=2356-4644 | doi=10.18860/jia.v2i3.2462| s2cid=190588084 |url=https://www.academia.edu/7333141|quote=Many people think that Al-Masjid Al-Aqsa is only the mosque established south of the Dome of the Rock, where the obligatory five daily prayers are performed now. Actually, Al-Masjid Al-Aqsa is a term that applies to all parts of the Masjid, including the area encompassed within the wall, such as the gates, the spacious yards, the mosque itself, the Dome of the Rock, Al-Musalla Al-Marawani, the corridors, domes, terraces, free drinking water (springs), and other landmarks, like minarets on the walls. Furthermore, the whole mosque is unroofed with the exception of the building of the Dome of the Rock and Al-Musalla Al-Jami`, which is known by the public as Al-Masjid Al-Aqsa. The remaining area, however, is a yard of the mosque. This is agreed upon by scholars and historians, and accordingly, the doubled reward for performing prayer therein is attained if the prayer is performed in any part of the area encompassed by the wall. Indeed, Al-Masjid Al-Aqsa, which is mentioned in Almighty Allah's Glorious Book in the first verse of Sura Al-Isra' is the blessed place that is now called the Noble Sanctuary (Al-Haram Al-Qudsi Ash-Sharif) which is enclosed within the great fence and what is built over it. Moreover, what applies to the mosque applies by corollary to the wall encircling it, since it is part of it. Such is the legal definition of Al-Masjid Al-Aqsa. Regarding the concept (definition) of Al-Masjid Al-Aqsa, Shaykh `Abdul-Hamid Al-Sa'ih, former Minister of (Religious) Endowments and Islamic Sanctuaries in Jordan said: "The term Al-Masjid Al-Aqsa, for the Muslim public, denotes all that is encircled by the wall of Al-Masjid Al-Aqsa, including the gates". Therefore, (the legally defined) Al-Masjid Al-Aqsa and Al-Haram Al-Qudsi Ash-Sharif (the Noble Sanctuary) are two names for the same place, knowing that Al-Haram Ash-Sharif is a name that has only been coined recently.| doi-access=free }}</ref> This term elevated the compound to the status of [[Haram]], which had previously been reserved for the Masjid al-Haram in Mecca and the [[Al-Masjid an-Nabawi]] in [[Medina]]. Other Islamic figures disputed the haram status of the site.<ref name="Reiter2" /> Usage of the name Haram al-Sharif by local Palestinians has waned in recent decades, in favor of the traditional name of Al-Aqsa Mosque.<ref name=Reiter2/>