The true story of the called ( Al Majed Al Aqsa ) in Jerusalem.

Mentioned in my Arabic Book ("The Second Major Arab Civil War )

http://www.ahl-alquran.com/arabic/book_main.php?main_id=113

Translated by Ahmed Fathy

Firstly:

English Quick brief about this book :

The Book Title: "The Second Major Arab Civil War (61 – 73 A.H.)"

The Subtitle of the Book: a black page from the history of the 'revered' ancestors

Authored by: Dr. Ahmed Subhy Mansour

About This Book:

 This book narrates an unspoken-of period of history filled with atrocities, from the murder of Al-Hussein Ibn Ali to the murder of Abdullah Ibn Al-Zubayr, and analyzes the still-remaining-until-today religious outcomes of such events.

Table of contents of the book:

Introduction

PART I:The Second Major Arab Civil War: Events and Characters

CHAPTER I: Major Events: Power and Authority within the Second Major Arab Civil War

Lamenting all these decapitated heads!

The battle of Al-Harrah and the violation of Yathreb

The siege and burning down of the Sacred Kaaba Mosque – a black page of the history of the 'revered' ancestors

Ibn Al-Zubayr was about to burn the Hashemites alive for not supporting him as a caliph!

Massacring children in the history of the 'revered' ancestors!

CHAPTER II: Major Characters who Played Roles during the Second Major Arab Civil War

Abdullah Ibn Al-Zubayr: the devil of both the battle of the camel and the second major Arab civil war

Who is the worst: Donald Trump or Abdullah Ibn Al-Zubayr?

Political satire between Abdullah Ibn Al-Zubayr and Abdullah Ibn Abbas

Musaab Ibn Al-Zubayr: the savage youth of Qorayish

Marwan Ibn Al-Hakam: the man behind the first and second major Arab civil wars

Abdul-Malik Ibn Marwan

Obaydillah Ibn Ziyad: the criminal of Karbala

Al-Mukhtar Ibn Obayd: the villain, mean adventurer

Shabbath Ibn Rabei: ISIS terrorists have not come out of nothing!

CHAPTER III: Al-Khawarij

Al-Khawarij during the second major Arab civil war: their beginning and how they ended the first major Arab civil war by assassinating Ali

Revolts of Al-Khawarij during the caliphate of Mu'aweiya

Al-Khawarij role during the second major Arab civil war     

PART II: The Outcomes of the Second Major Arab Civil War

CHAPTER I: From Bloodshed to Promiscuity

Love during the second major Arab civil war: Khaled Ibn Yazeed Ibn Mu'aweiya

Aisha daughter of Talha: a great beauty during the second major Arab civil war

Al-Arji the poet during the era of promiscuity and the second major Arab civil

Promiscuity of some Umayyad caliphs

CHAPTER II: From Bloodshed to Establishing Earthly Religions during the Second Major Arab Civil War

An overview

The influence of Al-Mukhtar Ibn Obayd on the Shiite religion: M. Ibn Ali (Ibn Al-Hanafiyya)

Myths of Al-Mukhtar Ibn Obayd 

The wronged Ibn Al-Hanafiyya and contradictory statements ascribed to him

The Kaysanites and atheism

Abdul-Malik Ibn Marwan established Al-Aqsa mosque in Jerusalem as an alternative to the Kaaba in Mecca

Prayers of polytheists incite them to sinning, promiscuity, and aggression

Conclusion

Lastly:

An excerpt translated by Ahmed Fathy:

The Article in that book:

Abdul-Malik Ibn Marwan Established Al-Aqsa Mosque in Jerusalem as an Alternative to the Kaaba in Mecca

Abdul-Malik Ibn Marwan and establishing the so-called Al-Aqsa mosque:

 The Kaaba was desecrated as the Qorayish troops burned it down (i.e., the Umayyad troops and the Ibn Al-Zubayr troops which fought one another in Mecca). In fact, Abdullah Ibn Al-Zubayr took advantage of the pilgrimage season in Mecca, in the Hejaz region, to engage into anti-Umayyad political propaganda. The activities of Ibn Al-Zubayr influenced some Levantine people who performed pilgrimage and returned to the Levant (where the Umayyad capital, Damascus, is situated) and talked about how the Umayyads were undermined, satirized, slandered, and vilified. The Umayyad caliph, Abdul-Malik Ibn Marwan feared that the Levantine people might turn against him by joining the troops of the rebel Ibn Al-Zubayr who proclaimed himself as a caliph. Abdul-Malik Ibn Marwan thought about establishing a grand mosque in Jerusalem to make the Levantine people perform pilgrimage to it instead of the Kaaba in Mecca (center of rebels who joined Ibn Al-Zubayr in Hejaz). The Umayyad caliph decided to name this grand mosque as Al-Aqsa, an appellation mentioned in the Quranic verse 17:1 to refer to the Farthest Mosque, the location to which Muhammad was miraculously transported during the Night-Journey or the Night of Decree to receive the Quran from Gabriel. The Umayyad caliph made his propaganda men (orators, clergymen, etc.) call people to sanctify this Jerusalem mosque. Most of the Levantine people admired such calls, especially new converts to 'Islam' who still carry within their minds remnants of their former religions that urged them to sanctify the Church of the Holy Sepulcher and the site of the demolished Temple of Solomon. The Umayyad caliph chose the site of this demolished Jewish temple to build his so-called Al-Aqsa mosque. We have proven (using Quranic verses) in our book, published on our website, titled"The Night-Journey Is The Night of Decree" that the Farthest Mosque mentioned in 17:1 is, without a shadow of doubt, Mount Al-Tur in Sinai, Egypt, where Moses received the Torah as well. The so-called Al-Aqsa mosque (and also the dome of the rock mosque) in Jerusalem NEVER existed during Muhammad's lifetime nor during the reign of the caliph Omar who conquered the Levant and visited Palestine and Jerusalem and performed prayers outside the Church of the Holy Sepulcher after receiving the keys of the city, because there were no mosques there in Jerusalem at the time at all.

 Al-Aqsa mosque in Jerusalem is falsehood and myth invented by Abdul-Malik Ibn Marwan:

1- The Levantine historian Ibn Katheer, in his seminal many-volume book titled " Al-Bidaya wi Al-Nihaya" (i.e., literally, the beginning and the end), mentions, among the events of 66 A.H., that the caliph Abdul-Malik Ibn Marwan began to build Al-Aqsa mosque and the mosque of the dome of the rock in Jerusalem and the building process ended in 73 A.H. Ibn Katheer mentions that the reason behind building such edifices in Jerusalem was that Ibn Al-Zubayr dominated and controlled Hejaz (esp. Yathreb and Mecca, of course), and he preached and delivered sermons to people during the pilgrimage season while aspersing, satirizing, and slandering the Umayyads, especially the Ibn Marwan family, and he incited people to revolt against the Umayyad rule and to swear fealty to him as the new caliph. Ibn Al-Zubayr claimed that Muhammad had cursed the Umayyad man named Al-Hakam Ibn Marwan and his progeny! Ibn Al-Zubayr was an eloquent orator, and the Levantine people who performed pilgrimage in Mecca admired him and spread news of his call upon their return home. Ibn Katheer asserts further that Abdul-Malik Ibn Marwan in Damascus felt so furious and prevented the Levantine people from ever traveling to Hejaz to perform pilgrimage. People felt restless and grew angry, and the caliph felt anxious lest they revolt against him; he decided to make his orators an preachers convince people to perform pilgrimage instead to Jerusalem to the two magnificent mosques he built there. The caliph made his orators appeal to the emotional side of the Levantine people by inventing hadiths that this site in Jerusalem is allegedly where Muhammad was transported through the Night-Journey mentioned in 17:1. The Levantine people circumambulated around the so-called dome of the rock instead of the Kaaba and they worshipped at such mosque and the other one, and they slaughtered sacrificial animals there and shaved their head, as if they were performing pilgrimage! This made Ibn Al-Zubayr in Mecca ridicule the caliph further by asserting that he became as tyrannical as the emperors of Persia like his forefather, the caliph Mu'aweiya, as such emperors built magnificent edifices and made people sanctify them.        

2- Ibn Katheer mentions about the building process of the two mosques of Jerusalem that this Umayyad caliph mobilized a great number of builders and workers from many cities into Jerusalem and he dedicated huge amounts of money to this project, the two supervisors of the projects asked for more money and the caliph spared nothing as he gave them generously and willingly more than the sums they demanded. The finest and richest items and types of ceramics, mosaïque, gold, silver, tapestries, curtains, colorful carpets, amber, musk, rosewater, saffron, etc., and other expensive building materials were used in the building process and men were employed as servants and official clergymen of the two sanctified edifices, and upon inauguration, huge quantities of the most expensive incense (myrrh and frankincense, etc.) were burned and people smelled them for days on end from distant locations.          

3- Ibn Katheer mentions that the Levantine people were infatuated too much by the two edifices in Jerusalem and regarded them as 'holy' mosques built in a 'holy' site. Bodies of builders who returned to their home cities smelled of incense, musk, etc. and other sweet perfumes, and other people would talk about how such builders came back from the 'holy' city. People talked a lot about the magnificence of the two edifices and how 'holy' the dome and the rock are! People forget all about Mecca and pilgrimage to the Kaaba, as they focused on performing pilgrimage to Jerusalem instead, and the Levantine people reached the city from every corner of the Levant. The clergymen, preachers, and orators of the Umayyads would narrate many times hadiths about how 'holy' this site is and about the events witnessed there by Muhammad, and likened this site and monuments and landmarks in it to Paradise Gates and to led people to believe that the rock is 'holy' and showed scenes from Paradise and valleys of Hell, and as if a footprint of Muhammad is on, made before his alleged ascension into heaven! People had worshipped reverently in awe at such locations for centuries until now, as per this account by Ibn Katheer the historian, who authored his book during the 8^th century A.H. Sadly, this myth continues until now in the 20^th and 21^st centuries A.D., though Jerusalem is never mentioned in the Quran at all.             

4- Ibn Katheer mentions the unprecedented extravagance and sums of money lavished on builders and the building process, as the 'holy' rock had an appearance appealing to thousands of people at the time as it was encrusted with gold, jewels, precious stones, and rare mosaïque of the finest types, and this has cost 600 thousand bags of gold paid by the Umayyad caliph, and the entire dome was covered with gold, and people could not stare at as it reflected in the sunlight into their eyes.  

5- Ibn Katheer mentions that the Abbasid caliph Abou Jaffer Al-Mansour visited Jerusalem in 140 A.H., to find the two mosques as deserted and empty ruins, and he commanded his troops to gather all gold pieces that were encrusted on the walls, gates, and the dome to sell them and to use the money to save and rejuvenate the two mosques and to restore them to their glory as much as possible; this Abbasid caliph ordered them to rebuilt Al-Aqsa mosque so that its width would increase and its length would decrease, unlike the case before as its length was too much and the width too small to his taste.

6- Sadly, it is a shame that such edifices are still deemed by the gullible Muhammadans as 'sanctified' or 'holy' and a third 'holy' sanctuary after the real one in Mecca (i.e., the sacred Kaaba Mosque sanctified by God) and the fake one in Yathreb (i.e., the Yathreb mosque that is allegedly housing a 'holy' mausoleum ascribed to Muhammad as his tomb, at which the polytheistic Muhammadans  still worship until now).     

Signature: Dr. A. S. Mansour

President of the IQC, VA, the USA