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The purpose of this article is to explain the significance of本文的目的就是要解釋其意義 Jerusalem耶路撒冷 , or also known to Muslims as Bayt al-Maqdis (The Holy House) or simply al-Quds (The Holy); and the Haram As-Shareef (The Noble Sanctuary) area from the viewpoint of Islam and Muslims. ，或者也知道穆斯林拜特雅基地邁格迪斯（聖樓），或只是聖城（羅馬），以及作為聖地，謝里夫（高貴的避難所）面積從伊斯蘭教和穆斯林的觀點。 At the same time, we also seek to look at the common objections of the Zionists and Christian missionaries against the claim of Islam over Jerusalem as its third most holiest site and see whether it stands up to the scrutiny.同時，我們也尋求看看共同反對猶太复國主義和基督教的傳教士對聲稱對耶路撒冷的伊斯蘭教第三大聖地作為它的網站，看它是否站起來審議。
Jerusalem In the Qur'an 耶路撒冷在古蘭經
“Glory to [God] Who did take His Servant for a Journey by night from the Sacred Mosque to the Farthest Mosque, whose precincts We did bless – in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).” (Qur'an 17:1) “光榮的[神]誰也把他的僕人的旅程，晚上從禁寺到最遠的清真寺，其專用區，我們也祝福 - 為了他，我們可能表明我們的一些跡象：因為他是一個誰聽見和看不見（所有的東西）。“（古蘭經 17:1）
In Islam, the only place whereby the Farthest Mosque (Masjid Al-Aqs?) is located is in the city of Jerusalem.在伊斯蘭教中，唯一的地方，即在最遠清真寺（清真寺阿克薩？）坐落在耶路撒冷城。 Furthermore, the surrounding land around the Mosque has also been described by the Qur'an as being holy:此外，各地的清真寺周圍的土地也被描述為是神聖的古蘭經：
“[Moses said] O my people! “[摩西說]啊，我的人！ Enter the holy land [Palestine] which God has assigned to you…” (Qur'an 5:21)進入聖地 [巴勒斯坦]的上帝分配給你...“（古蘭經 5:21）
The above verse in Qur'an 17:1 has also described the mosque to be located in surroundings which “… We [ie God] did bless”.上述詩句在古蘭經 17:1還描述了將設在清真寺周圍的“...我們 [即上帝]並祝福”。 It is interesting to note that that the location which “… We [ie God] did bless” is generally used in the Qur'an for Palestine有趣的是，這一位置的“...我們 [即上帝]並祝福”一般是用在古蘭經巴勒斯坦 1 一 . 。 The Bible too has referred to Palestine as a land blessed by God.聖經也提到的巴勒斯坦土地神的祝福。 Addressing the Israelites, Moses(P) is reported to have said about it:解決以色列人，摩西（P）是有報導說，大約有：
For the LORD your God is bringing you into a good land, a land with flowing streams, with springs and underground waters welling up in valleys and hills, a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive trees and honey, a land where you may eat bread without scarcity, where you will lack nothing, a land whose stones are iron and from whose hills you may mine copper.因為耶和華你的神是使你進入一個良好的土地，土地與溪流，與泉水和地下水直湧在山谷和丘陵，土地的小麥和大麥，葡萄樹和無花果樹，石榴，橄欖土地樹木和蜂蜜，土地在那裡你可以吃麵包不稀缺，在那裡你會什麼都不缺了一地的石頭是鐵，山內你可以從我的銅。 You shall eat your fill and bless the LORD your God for the good land that he has given you.您吃個夠，並稱頌耶和華你們的神的好地，他已經給了你。 (Deuteronomy 8:7?10) （申命記 8:7？10）
During the Mi'raj, the Prophet(P) is reported to have received from God the command of five daily prayers (salah) that all Muslims must perform.在Mi'raj，先知（P）是報告已收到來自神的命令每日五次禮拜（薩），所有穆斯林必須執行。 Upon his return to Mecca, the Prophet instituted these prayers.當他返回麥加，先知提起這些祈禱。 It is significant to note that he made Jerusalem the direction ( al-Qiblah ) which Muslims must face while doing their prayers (narrated by al-Bukhari, 41 and by Muslim, 525).它是重要的，是他使耶路撒冷的方向（ 基地麥加方向 ）的穆斯林必須面對的，在做他們的祈禱（敘述由鋁布哈里，41和穆斯林，525）。 Jerusalem is thus called Ula al-Qiblatain (the first qiblah ).因此，所謂的烏拉耶路撒冷基地Qiblatain（第一朝向）。 The Prophet (P) and the early community of Islam worshipped towards the direction of Jerusalem during their stay in Mecca.先知（P）和早期社會對伊斯蘭教信奉的方向耶路撒冷停留期間在麥加。 After the Hijra' (migration), Muslims in Medina also continued to pray facing Jerusalem for almost seventeen months until God commanded the Muslims to change their direction of prayer from Jerusalem to Mecca (Qur'an 2:142-150).後希吉拉'（移民），穆斯林在麥地那也繼續面臨耶路撒冷祈禱近17個月，直到神吩咐穆斯林祈禱改變其方向從耶路撒冷前往麥加（古蘭經 2:142-150）。
These established facts above clearly signifies the importance of Jerusalem in Islam.這些既定事實，上述情況清楚地反映出在耶路撒冷伊斯蘭教的重要性。 Furthermore, the Prophet(P) is reported to have said that:此外，先知（P）是有報導說：
You should not travel toward any other place for the purpose of worship and veneration except the three mosques: The Masjid al-Haraam [ie the Ka`abah]; the Masjid al-Aqsaa and this mosque [at Madinah] (Ibn Maajah)你不應該對任何其他地方旅遊為目的的崇拜和敬仰除3清真寺：人的清真寺，齋月 [即嘉`abah];該清真寺基地Aqsaa這清真寺[在麥地那]（伊本瑪哲）
Objections of Zionists and Christian Missionaries 猶太复國主義和反對意見傳教士
We wish to examine two of the most often-repeated我們要研究的兩個最經常重複 objections反對 of the Zionists and the Christian missionaries to the claim of Jerusalem as the third-most holiest site in Islam.在猶太复國主義和基督教傳教士的聲稱耶路撒冷為第三大聖地網站伊斯蘭教。 The first is as follows:首先是如下：
… the Koran says nothing about Jerusalem. ...沒有什麼可蘭經說，耶路撒冷。 It mentions Mecca hundreds of times. 它提到麥加數百次。 It mentions Medina countless times. 它提到麥地那無數次。 It never mentions Jerusalem. 它從來沒有提到耶路撒冷。 With good reason. 有了良好的理由。 There is no historical evidence to suggest Mohammed ever visited Jerusalem. 有沒有歷史證據表明穆罕默德去過耶路撒冷。
However, this claim is baseless.然而，這種說法是毫無根據的。 The reason they find difficulty in acknowledging the position of Jerusalem and the Haram As-Shareef in Islam is because of the general tendency of studying Islam in seclusion of the traditions of the Prophets of God preceding他們之所以難以找到位置的承認耶路撒冷和聖地作為，謝里夫在伊斯蘭教是因為總的趨勢研究伊斯蘭教的傳統中隱居的先知神前 Muhammad穆罕默德 (P). （P）的。 Islam is not a new religion.伊斯蘭教不是一個新的宗教。 It has never claimed to be so.它從來沒有宣布過這樣的事情。 The Qur'an has clearly stated that Islam was the religion taught by all the prophets of God.古蘭經已明確指出，伊斯蘭教是宗教教所有的先知上帝。 The Islamic tradition is thus a continuation of the correct traditions of Judaism.因此，伊斯蘭的傳統延續了正確的傳統猶太教。 If those in opposition to the Muslim claim over Jerusalem were to actually look at Islam, in the light of the foregoing principle, he/she would not find any problem in acknowledging that the position of Jerusalem in Islam is the same as it is in Judaism, merely on the grounds that Islam is actually in continuation of the true traditions of the prophets of God – including Moses(P), David(P), Solomon(P), John the Baptist(P) and Jesus(P) – even though the name of Jerusalem is not even mentioned once in the Qur'an.如果那些反對穆斯林聲稱對耶路撒冷的伊斯蘭教實際看，在光明的上述原則，他/她不會發現任何問題的立場，承認耶路撒冷是伊斯蘭教相同，因為它是猶太教，只是其理由是伊斯蘭教實際上是在延續傳統的真正的上帝的先知 - 包括摩西（規劃），大衛（規劃），所羅門（規劃），施洗約翰（P）和耶穌（規劃） - 即使儘管耶路撒冷的名稱甚至沒有提到曾在古蘭經。
The second objection commonly perpetuated by the Zionists is as follows:第二個反對猶太复國主義普遍延續如下：
… Jerusalem was never the capital of any Arab entity. ...首都耶路撒冷從未對任何阿拉伯實體。 In fact, it was a backwater for most of Arab history. 事實上，這是一個回水大多數阿拉伯歷史。 Jerusalem never served as a provincial capital under Muslim rule nor was it ever a Muslim cultural center. 耶路撒冷從未擔任過省會穆斯林統治下也不是一個穆斯林文化中心不斷。
To claim that Jerusalem is “unimportant” because it never served as a political capital for Muslims is hilarious in its absurdity and shows how desperate the Zionists are to deny the importance of Jerusalem to Muslims.聲稱耶路撒冷是“不重要”，因為它從來沒有擔任過政治資金是熱鬧的穆斯林在其荒謬和演示如何絕望的猶太复國主義是否定的重要性耶路撒冷的穆斯林。 The two holiest cities in Islam apart from Jerusalem – Mecca and Medina – had never become a political capital for an Islamic state.這兩個最神聖的城市，除了耶路撒冷伊斯蘭教 - 麥加和麥地那 - 從來沒有成為一個政治資本的一個伊斯蘭國家。 Medina was merely a city-state which the Prophet Muhammad had ruled, not a capital of a State.麥地那僅僅是一個城市國家，先知穆罕默德曾裁定，而不是一國的首都。 After the death of the Prophet(P), the Islamic capitals were subsequently located in (not in particular order) Baghdad, Damascus, Kufah, Cairo and Constantinople (Istanbul).死亡後的先知（規劃），伊斯蘭首都設在其後（不特定的順序）巴格達，大馬士革，庫費，開羅和君士坦丁堡（伊斯坦布爾）。 The holy cities of Mecca, Medina and Jerusalem has never diminished in their status as the three most holiest sites in Islam, even though the Islamic capital were located and relocated somewhere else.在聖城麥加，麥地那和耶路撒冷從未削弱其地位的三個最伊斯蘭教最神聖的地點，儘管伊斯蘭資本所在，並搬遷別處。 If the Zionists want to deny Muslims the city of Jerusalem on the basis that it was never a “political capital”, then what about the cities of Mecca and Medina which was never a “political capital” during Islamic rule?如果猶太复國主義想否認穆斯林對耶路撒冷城的基礎上，它從來就不是一個“政治資本”，那麼對於城市麥加和麥地那的，本來就不是一個“政治資本”在伊斯蘭統治？
Jerusalem in Muslim History 耶路撒冷在穆斯林歷史
We have seen in history of Jerusalem how Muslims had not only dedicated the site of Haram As-Shareef for worship to The One True God countless times, they had also sacrificed their lives for it.我們看到在歷史上耶路撒冷穆斯林如何，不僅對專門的網站作為聖地，謝里夫為崇拜一個真神無數次，他們還為它獻出了生命。
Jerusalem was liberated by the Muslims in the first half of the seventh century CE, when Muslims entered the holy city in 14 AH/AD 638 during the reign of the second Caliph `Umar ibn al-Khattab(R).耶路撒冷在穆斯林解放了上半年的行政長官在7世紀時，穆斯林進入聖城啊14 /公元638在位期間的第二哈里發`烏馬伊賽阿爾哈塔卜（註冊商標）。 According to historical sources, the Caliph 'Umar(R) came personally and specially to take over the city from its patriarch at that time, Sophronius, who refused to capitulate the city to anyone except `Umar(R).據歷史資料，在哈里發歐麥爾（R）的個人和專門來接管這個城市從它的元老，當時 Sophronius，誰拒絕投降的城市，任何人除了`歐麥爾（註冊商標）。 The sources also indicate that the Caliph declared a special Sulh ('Ahd) to the Christians living in the city; its text developed in time to be known as the Covenant of 'Umar.消息人士還表明，哈里發宣布一個特別蘇爾（'Ahd的）的基督徒生活在城市，其開發的文本時，稱為該公約的歐麥爾。 In this covenant, the Caliph guaranteed further religious freedom, safety of churches and secured the lives, fortunes and properties of the people living in the city ( Mujir al-Din Vol. 1, 1973: 254)在這個公約，進一步保證了哈里發宗教的自由，安全的教堂和擔保的生命，財富和財產的人生活在城市（Mujir al - Din的卷。1，1973：254） 2 2 . 。
The Muslims were horrified when they first discovered that that the area of Haram As-Shareef was abandoned and used as the city's garbage dump.被嚇壞的穆斯林時，他們首次發現，該地區的聖地作為，謝里夫被遺棄，作為城市的垃圾場。 It was the Muslims who then cleaned and purified the place to its pristine form.這是穆斯林誰然後清洗，淨化了地方，它的原始形式。 We read that我們讀到，
When the Arabs conquered Jerusalem they found the Temple Mount abandoned and filled with refuse.當阿拉伯人征服耶路撒冷聖殿山，他們發現了被遺棄和充滿垃圾。 The abandonment of the Temple site was in accordance with with Jesus' prophecy that not a stone would be left standing on another.該放棄的寺址是根據與耶穌的預言，沒有一塊石頭將留待站在另一個。 'Umar ordered it cleaned and performed a prayer there.歐麥爾下令清理和進行祈禱那裡。 3 3
So we see that the Temple area had been abandoned some 600 years before the Muslims entered it.因此，我們看到，寺地區已廢棄約 600年前的穆斯林進入它。 But who was using the holy site as a garbage dump?但是，誰是使用聖地作為一個垃圾場？
Ever since the Persian occupation, when the Jews had resumed worship on the platform, the Christians had used the place as the city rubbish dump.自從波斯佔領，當猶太人在平台上恢復禮拜，基督教曾使用的地方作為城市垃圾場。 When 'Umar reached the old ruined gates of the Temple, says the Muslim historian Muj?r al-D?n, he was horrified to see the filth, “which was then all about the holy sanctuary, had settled on the steps of the gates so that it even came out into the streets in which the gate opened, and it had accumulated so greatly as almost to reach up the ceiling of the gateway.” The only way to get up to the platform was to crawl on hands and knees.當歐麥爾達成的舊廟毀蓋茨說，穆斯林歷史學家 Muj？ṛ基地三維？氮，他震驚地看到骯髒“，這是當時所有有關的神聖禁地，已經解決了的步驟蓋茨甚至使出來到街上，其中門開了，它已經積累了這麼大，幾乎達到了最高的門戶。“唯一的方式得到了講壇是用手和膝蓋爬行。 Sophronius went first and the Muslims struggled up behind. Sophronius先去和穆斯林掙扎了後面。 When they arrived at the top, the Muslims must have gazed appalled at the vast and desolate expanse of Herod's platform, still covered with piles of fallen masonry and garbage.當他們到達頂部，穆斯林必須在廣大震驚地望著荒涼無邊的希律王的平台，還覆蓋著樁塌外牆和垃圾。 4 4
So it was the Christians!因此，它是基督徒！ The Christian attitude towards Jerusalem can be understood by reading the New Testament.耶路撒冷的基督教的態度是可以理解的閱讀新約。 Paul's Epistles and the Book of Revelation may have defined a theological framework for the attitude towards Jerusalem, but the two synoptic gospels of Luke (19:42-44) and Matthew did more than that.保羅的書信和啟示錄書可能已確定了一個神學的框架內，耶路撒冷的態度，但兩個天氣福音路加福音（19:42-44）和馬修卻不止於此。 They also provided guidelines for political or quaispolitical actions after他們還提供指引，政治或quaispolitical行動後 Christianity基督教 became the officially established religion of the Roman Empire.成為正式成立宗教的羅馬帝國。 The gospels relate how Jesus(P) rebuked his disciples when they admired the Temple's beauty from the Mount of Olives:有關如何耶穌的福音（P）的斥責他的弟子當他們欣賞寺的美麗從橄欖山：
His disciples came to point out to him the buildings of the Temple.他的弟子來到他指出，建築物的廟宇。 But he answered them, 'You see all these, do you not?但他回答說，'你看到這一切，不是嗎？ Truly, I say to you, there will not be left any stone upon another.'我實在告訴你們，不會留下任何一塊石頭另一個。 (Matthew 24:1-2). （馬太 24:1-2）。
Art historians such as Nuseibah and Grabar have reached a similar conclusion concerning the Christian attitude towards the Temple Mount:藝術史家如Nuseibah和格拉巴里達成了類似的結論關於基督教的態度聖殿山：
More importantly, not only was the Haram left barren, but that very barrenness was given the Christian significance of fulfilling Christ's prophecy, “There will not be left here one stone upon another that shall not be thrown down” (Mark 13:2).更重要的是，不僅是在貧瘠的聖地，但非常空虛是由於基督教意義履行基督的預言，“我們不會離開這裡後，一石另一不得被拆毀了”（馬可福音 13:2）。 The ruins of the Jewish Temple and whatever else had been there were to remains as signs of the triumph of Christianity.該遺址的猶太廟，以及其它已經有跡象向仍然是基督教的勝利。 5 5
And as expected, the Temple Mount was left in the state of pile of fallen masonry and rubbish, until the Muslims arrive and cleaned the place.正如預料的那樣，聖殿山是留在狀態樁塌外牆及垃圾，直到到達穆斯林和清潔的地方。
On July 15, 1099 Jerusalem was taken from the Muslims by the Crusaders from Europe.關於 1099年7月15日被從耶路撒冷的穆斯林的十字軍來自歐洲。 The Crusaders slaughtered the inhabitants of Jerusalem in an unjustified carnage.十字軍屠殺居民在耶路撒冷的大屠殺是沒有道理的。 Philip K. Hitti records that菲利普K ·希提記錄
A month's siege proved more effective.一個月的圍困證明更為有效。 On July 15 the besiegers stormed the city and perpetrated an indiscriminate massacre involving all ages and both sexes. 7月15日圍攻襲擊的城市和肆意屠殺犯下一個涉及所有年齡，男女。 “Heaps of heads and hands and feet were to be seen throughout the streets and squares of the city”. “垛頭，手和腳都被邀請到整個街道和廣場的城市”。 6 6
The Dome of the Rock was converted into a Christian church called the templum domini - “Temple of our Lord.” Masjid al-Aqsa was used as a headquarters for the Knights of the Templar who officiated the Temple Compound.圓頂的岩石被轉換成一個基督教教堂被稱為templum多米尼 - “我們的主寺。”清真寺阿克薩被用作總部，聖殿騎士團的誰主持寺建築群。 It was a Muslim leader, Sultan Salahuddin Al-Ayubbi (Saladin) who fought for the liberation of Jerusalem from the Crusaders and finally succeeded in liberating the city.這是一個穆斯林領袖，蘇丹薩拉赫丁鋁 Ayubbi（薩拉丁）誰爭取解放耶路撒冷的十字軍，最後成功地解放了的城市。 After ninety years of Crusader control (1099-1187), Jerusalem surrendered to Saladin's army on October 2, 1187.經過 90年的十字軍控制（1099年至1187年），耶路撒冷投降薩拉丁的軍隊於 1187年10月2日。 In contrast to the brutality of the Crusaders, Saladin treated the defeated Crusaders with kindness and mercy相對於野蠻的十字軍，薩拉丁打敗十字軍的處理與仁慈和憐憫
To those who object to the significance of Jerusalem in Islam, we can ask them a simple rhetorical question: if Jerusalem has no importance in Islam, why did the city had consistently played a significant role in rallying Muslims?對於那些誰反對在耶路撒冷伊斯蘭教意義，我們可以問他們一個簡單的反問：如果沒有耶路撒冷伊斯蘭教的重要性，為什麼這個城市一直發揮了重要作用，團結穆斯林？ Why did the Caliph 'Umar(R) and Saladin respectively wasted their time and resources to take the trouble to liberate Jerusalem from those who defile Haram As-Shareef?為什麼哈里發歐麥爾（R）和薩拉丁分別浪費自己的時間和資源來不厭其煩地從解放耶路撒冷聖地至於那些誰弄髒，謝里夫？ The answer is obvious, Muslims do hold Jerusalem as a holy city and the city does hold an important position in Islam.答案是顯而易見的，穆斯林也舉行聖城耶路撒冷作為一個與城市也舉行一次重要地位伊斯蘭教。
Conclusions 結論
We have seen the evidence of the claim of Islam over Jerusalem, where Masjid al-Aqsa is located.我們已經看到了證據，聲稱對耶路撒冷伊斯蘭教，在清真寺阿克薩所在。 The city of Jerusalem is very important to Muslims and they have a right to this city religiously, historically and legally.這個城市的耶路撒冷是穆斯林和非常重要的，他們有權利這個城市宗教，歷史和法律責任。 Muslims have always viewed Jerusalem as a holy place which must be defended because it is similar to Makkah in its holiness and has been so for more than 14 centuries.穆斯林一直認為耶路撒冷是一個神聖的地方，必須捍衛，因為它類似於在麥加聖潔，已使超過 14世紀。 These places must be protected given that Abraham(P), the Father of all Prophets(P), had built the Ka`abah in Mecca and thereafter moved to Palestine where he passed away and was buried in Hebron near Jerusalem.必須保護這些地方由於亞伯拉罕（規劃），父親的所有先知（規劃），已建成的嘉`abah在麥加，其後遷往巴勒斯坦在那裡去世，被安葬在耶路撒冷希伯倫附近。 Muslims will never forget that they used to pray toward Jerusalem in the early stages of Islam before God ordered it to be changed to the Holy Shrine in Makkah.穆斯林將永遠不會忘記，他們曾經對耶路撒冷祈禱在早期階段伊斯蘭神面前下令將其改為在麥加聖地靖國神社。 There is a mosque in Medina that still has the two directions (one pointing toward Jerusalem and one towards Makkah), namely Masjid al-Qiblatain , as real evidence for this intimate connection between Jerusalem and Makkah.有一個在麥地那清真寺仍然有兩個方向（一指著耶路撒冷和一對朝麥加），即清真寺基地Qiblatain，作為真正的證據，這之間的密切關係耶路撒冷和麥加。 Muslims had also several times sacrificed their lives for the holy city, and sanctified Haram As-Shareef when it was defiled twice, after liberating the city from Byzantium rule and the Crusaders, respectively.穆斯林還多次犧牲自己的生命為神聖的城市， 作為神聖聖地，謝里夫當它玷污了兩次，解放以後從城市拜占庭和十字軍統治分別。 It was Islam that had continuously and consistently restored the sanctity of Temple Mount, and made it a place of prostration and prayer.這是伊斯蘭教，民政事務總署持續不斷恢復了神聖的聖殿山，並使其成為一個地方的虛脫和祈禱。
And only God knows best.而且，只有上帝知道最好的。 
- For examples see: Al-Aa`raaf 7: 137, Al-Anbiyaa 21: 71 and Al-Anbiyaa 21: 81.對於例子中看到：鋁機管局`澳大利亞皇家空軍 7：137，基地Anbiyaa 21：71和Al - Anbiyaa 21：81。 The Qur'an has several times referred to Palestine as al-ard al-muqaddasah (the sacred land; Qur'an 5:21) and called its surroundings barakna hawlaha (God's blessed precincts; Qur'an 17:1) [古蘭經曾多次提到的巴勒斯坦人，阿爾德基地muqaddasah（神聖的土地;古蘭經5:21），並要求其周圍barakna hawlaha（上帝的祝福專用區;古蘭經17:1）[ back背面 ] ]
- Dr. Marwan Abu Khalaf,馬爾萬博士阿布卡拉夫， The Religious Factors in Settlement Patterns in Jerusalem in the Early Islamic Period中的宗教因素在沉降模式在耶路撒冷早期伊斯蘭時期 [Online Document], Ministry of Information, Palestine National Authority [ [網上文件]，信息產業部，巴勒斯坦民族權力機構 [ back背面 ] ]
- C. Glasse, Dome Of The Rock , The Concise Encyclopaedia Of Islam (1989), Stacey International: London, p.長格拉， 圓頂岩石 ， 簡明百科全書伊斯蘭教 （1989年），斯泰西國際：倫敦，第 102 [ 102 [ back背面 ] ]
- Karen Armstrong, Jerusalem: One City, Three Faiths , 1997, Ballantine Books: New York, p.凱倫阿姆斯特朗， 耶路撒冷：一個城市，三信仰 ，1997年，百齡壇書籍：紐約，第 229 [ 229 [ back背面 ] ]
- Sa'id Nuseibah & Oleg Grabar, The Dome Of The Rock , 1996, Thames and Hudson: London (UK), p.賽義德Nuseibah＆奧列格格拉巴里， 圓頂岩石 ，1996年，泰晤士和哈德遜：倫敦（英國），第 35 [ 35 [ back背面 ] ]
- Philip K. Hitti, History of the Arabs (10th Ed.), The Macmillan Press Ltd (1970), p.菲利普K ·希提， 歷史上的阿拉伯人 （第10版。），麥克米倫出版公司（1970年），第 639 [ 639 [ back背面 ] ]
