Academic literature on the topic 'Masjid al-ʻAshmāwī (Cairo, Egypt)'

<p class="Bodytext50">AAC film is a new phenomenon in Indonesian film industry. Since the first week of its launching in movie theatres, the film directed by Hanung Bramantyo has got a great appreciation from society, especially teenagers. AAC is not only a new motivation for the lovers of Islamic fictions and the society who need Islamic programs, but also an inspiration concerning Islamic aspects. For instance Islamic schools, learning society, Al- Qur'an, Hadist, Al azhar, Cairo, Muslim scholars, praying, mosque, and others. It also includes the negative impression of Islam. AAC is adapted from the best seller novel Ayat- ayat Cinta by Habiburrohman El-Shirozy that tells about the love story of an Indonesian student who studies in Al-Azhar University, Egypt. Both the novel and the film have high missionary endeavors. Therefore, works of Islamic culture have multi-junctions, at least as an entertainment and guidance as well. Consequently, it is natural that the society will give a high appreciation for both the novel and the film.</p><p class="Bodytext50"> </p><p class="Bodytext50">Film AAC merupakan fenomena baru dalam industri perfilman Indonesia. Sejak minggu pertama peluncurannya di bioskop, film yang disutradarai oleh Hanung Bramantyo ini mendapat apresiasi besar dari masyarakat terutama remaja. AAC bukan hanya merupakan motivasi baru bagi pecinta fiksi Islam dan masyarakat yang membutuhkan program syariah, tapi juga inspirasi mengenai aspek-aspek Islam. Misalnya sekolah Islam, masyarakat belajar, Al-Qur'an, Hadis, Al azhar, Kairo, cendekiawan Muslim, shalat, masjid, dan lain-lain. Ini juga mencakup kesan negatif tentang Islam. AAC diadaptasi dari novel best seller Ayat-ayat Cinta oleh Habiburrohman El-Shirozy yang menceritakan tentang kisah cinta seorang pelajar Indonesia yang belajar di Universitas Al-Azhar, Mesir. Baik novel maupun filmnya memiliki usaha misionaris yang tinggi. Oleh karena itu, karya budaya Islam memiliki multi persimpangan, setidaknya sebagai hiburan dan bimbingan juga. Konsekuensinya, wajar bila masyarakat memberi apresiasi tinggi terhadap novel dan filmnya.</p>

It can be said that the fact that Jerusalem, one of the ancient cities of the world, is a sacred religious center for the three heavenly religions, Judaism, Christianity, and Islam, increases its importance a little more and also causes it to be exposed to many attacks and invasions. It should be noted that this city, which is also important with regard to human history, is handled by Muslim rulers, especially in the context of a potency and power struggle in terms of being the first qibla of Islam and one of the three sanctuaries where one can travel for worship after Mecca and Medina. After two and a half centuries under the rule of Hulafā-i Rāshidīn, Umayyads, and Abbasīds, it was ruled for about sixty years by dynasties based in Cairo, founded by Turkish governors who acted independently. After Ahmad b. Tulun's conquest of Palestine in 264/878, who established the Tulunids dynasty in Egypt during the weakening of the Abbasid power, the administration of Jerusalem and Masjid al-Aqsā, was remained under the administration of the Cairo-based states for about two centuries. Controlling Jerusalem ultimately brought two important things to both dynasties. Not only prepare the ground for the legitimacy of their power, but also it helped them to be accepted by the Abbasid caliphate. Apart from the struggles of political powers or religious authorities about Palestine and Jerusalem, this city also witnessed the power struggle between various Bedouin tribes, especially the Fatimids, the Qarmatians, and the Jarrahis. In this study, which was prepared by the method of literature review by using classical Islamic historical sources, it was aimed to analyze the political-administrative, religious, historical, and cultural developments for about a century during the rule of Tulunids and Ihshidies, which were established by Turkish governors in Jerusalem and Masjid al-Aqsā. Although many studies related to Jerusalem, it has been evaluated that the studies in these two dynasties are insufficient. This research has been prepared to contribute to the current studies in the field.

This chapter focuses on Butrus al-Sadamanti al-Armani, who enriched the Christian Arabic literature of Egypt later in the thirteenth century with many important works. More works are attributed to Butrus than those he actually wrote, and some works are recorded under more than one title. His works can be divided into five categories: biblical, theological, moral or ethical, spiritual works, and edifying stories. His masterpiece is a commentary on the Passion of Christ preceded by an introduction on biblical hermeneutic, al-Tashih fi alam al-Sayyid al-Masih (The Correction [or Rectification] in the Sufferings of the Lord Christ), or Tafsir alam al-Sayyid al-Masih (Interpretation of the Sufferings of the Lord Christ).