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It reveals that the Prophet Muhammad prayed towards al-Aqsa Mosque in his lifetime for more than 14 years, a longer period than he prayed towards the Ka'bah. This article studies this issue as was elaborated in Muslim classical sources. However, major questions that should have been answered in this context have not been tackled in most of these classical sources. The reasons for changing the direction of prayer to Makkah have been widely discussed in classical Muslim sources. Indeed, identifying the nature and length of this relationship is important, as contemporary Muslims continue to refer to al-Aqsa Mosque in Bayt al-Maqdis as their first Qiblah, even though their main relationship in prayer is with the Ka'bah in Makkah. This article concentrates mainly on the standard historical and exegetical traditions, since these kinds of classical sources are considered the main sources on which other historical literature on Bayt al-Maqdis, such as the books of Fada'il (virtues) rely.

Namely, the duration of this relationship in the lifetime of the Prophet Muhammad, and the alteration of Qiblah from Bayt al-Maqdis to Makkah. This article investigates the classical Islamic references' views on two main aspects that shaped the relationship between Muslim prayer and al-Aqsa Mosque. As the first Qiblah (direction of prayer) of the Muslims, al-Aqsa Mosque and Bayt al-Maqdis obtain special holiness for Muslims that continues to affect the situation in that region today. It is the only obligation that all Muslims must perform on a daily basis, regardless of financial, health, work, or other status. Prayer is the second pillar of Islam after the testimony of faith. Al-Tabari also, presents traditions rich with imaginative apocalyptic and eschatological motifs which infuse the story of Muhammad's heavenly journey with Motifs of angelic surgery and the removal of ' black spots ' from the heart of Muhammad shed further light upon the dogmatic debates surrounding the question of infallibility (al-'ismah) or immunity from sin as an indicator of Muhammad's Prophethood. It becomes apparent, in the case of al-Tabari the Night Journey and Ascension of Muhammad marked a key turning point in his status as a Prophet requiring a fantastical opening of Muhammad's chest. The hadith traditions therein as presented by al-Tabari are examined both linguistically and thematically.

The linguistic particularities of the verse reveal notions of divine agency in the Qur'ān of which the Night Journey is one instance manifesting the hand of God in the life of Muhammad. This study conducts a literary analysis of the traditions and comments of al-Tabari with regards to Muhammad's Night Journey and Ascension is undertaken within the context of al-Tabari's exegesis of Qur'ān, 17:1.

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