"Glorified is He Who took his servant by night journey from Masjid al Harăm (Makkah) to the Masjid al Aqsa, the precincts of which we have blessed." (Surah Isra 17:1)
We have been commanded by Allah to honour and dignify the Sha'ăir (symbols and distinguishing, salient features) of Islăm. The Masăjid are indeed from among the distinguishing features and great symbols of Islăm.
Moreover, since Masjid Al Aqsa has been bestowed with special status and significance in Islăm, our duty to honour and show reverence towards it increases manifold. Further, to work towards its safety is an incumbent duty upon all Muslims.
It is a fact that the honour and status of Masjidul Harăm and Nabawee are rightly embedded in our hearts. Yet, sadly the love for the third Haram, Masjid Al Aqsa is lacking, either through lack of historical and religious knowledge or for want of ease.
With the present threats to Masjid Al Aqsa it is of paramount importance for Muslims to be abreast of 'facts on the ground.'
It is only through knowledge will it be possible for us to learn the political crisis in Al Quds is not merely an issue for the local Palestinians but is in fact an issue for the entire Ummah.
With the reference to Masjid Al Aqsa Allah Ta'ăla makes its mention in the first verse of Surah al Isra and informs us of two very important and unique privileges afforded to this Haram Sharif;
1. The miraculous night journey refers to the Noble Prophet's (Sallallahu Alaihi Wasallam) journey by night from the Masjid Al Haram in Makkatul Mukarrama to Masjid Al Aqsa in Jerusalem. The second stage of this journey (Mi'răj) from Masjid Al Aqsa to the seven heavens is elaborated in Surah Najm and authentic Ahădith.
Thus Masjid Al Aqsa forms the link between heavens and the earth. If Allah Ta'ăla had wished then it is in His Power to have raised the Noble Prophet (Sallallahu Alaihi Wasallam) straight from Makkah to the heavens via any other place on earth. However, it is the virtue of only Masjid Al Aqsa that Allah Ta'ăla bestowed it with this honour. Thus instilling the love of Muslims for Makkah, the heavens as well as Masjis Al Aqsa.
2. The second privilege the verse informs us of is; 'the surrounding area has been blessed.'
The fact that Allah Ta'ăla chose Masjid Al Aqsa as the desired spot on earth from where he raised the Beloved Prophet (Sallallahu Alaihi Wasallam) to the heavens and having
mentioned Masjid Al Aqsa by name in the Qur'ăn holds great virtue and significance for the Muslim Ummah.
The area of Shăm (which includes present day Palestine, Jordan, Syria and Lebanon) has been referred to as the 'Blessed land' several times in the Noble Qur'ăn.
The Qur'ăn reports Musa (A.S.) telling his people; "O My people! Enter the holy land...." (Surah Al Mă'idah 5:21).
In Surah Al Anbiya 21: 69-71, with references to Ibrahim (A.S.) who migrated from Ur, present day Iraq, to the land of Can'ăn, present day Palestine, around 1805, the Qur'ăn states;
"We said, O fire! Become cool and safety for Ibrahim. Then they planned against him, but We delivered him and (his nephew) Lut (and directed them) to the land which We have blessed for the nations."
Further the Qur'ăn proclaims; "It was our power that made the violent wind flow (tamely) for Sulaiman. To his order, to the land which We had blessed..." (Surah Al Anbiya 21:81).
The numerous verses of the Qur'ăn exalting the blessedness of Shăm and in particular Jerusalem has motivated Muslims throughout the world and Islămic history to venerate it.
Allamah Ibn Katheer Ž has narrated a Hadith on the authority of Anas bin Mălik (R.A.) that before the Prophet (Sallallahu Alaihi Wasallam) proceeded on Mi'răj, he led all the Messengers of Allah (A.S.) in Salăh.
This event besides further exalting the importance of Masjid Al Aqsa grounds, as the only known place on earth where all the Prophets performed Salăh at one given time and place.
This incident has further sanctified every centimetre of Masjid Al Aqsa Haram Sharif. As we are of the belief that Allah Ta'ăla has sent approximately 124,000 Messengers to earth and they must have covered every centimetre of Al Aqsa Haram Sharif with their blessed foreheads in Sujjood when performing Salăh.
This sole reason is sufficient for the deep love and affection one needs to have for Masjid Al Aqsa.
Muslims in the present political situation must become pro-active with regard to Masjid Al Aqsa and stand firm against any dangers being imposed on it.
We need to stand resolute and affirm that not a single centimetre of the blessed grounds of Masjid Al Aqsa can be negotiated. Every pebble and grass stand is sacred to us and we need not only strive to preserve the buildings and grounds but also ensure it is accessible to all those who wish to go and pray therein.
In bringing the Prophet (Sallallahu Alaihi Wasallam) to Masjid Al Aqsa during Mi'răj, Allah Ta'ăla besides signifying many other attributes to Masjid Al Aqsa linked the first two houses of Allah into the hearts of the Ummah.
In a Hadith quoted by Sahih Muslim on the authority of Abu Dharr (R.A.) it is stated, "I asked the beloved Prophet (Sallallahu Alaihi Wasallam), which was the first Masjid on earth? 'The sacred Masjid in Makkah,' he said. And then which, I asked? 'Masjid Al Aqsa,' he replied. I further asked, what was the time span between the two? 'Forty years,' the Prophet (Sallallahu Alaihi Wasallam) replied.
Theologically, we have the right to lay claim to Masjid Al Aqsa as being the second house of Allah, built only forty years after the Ka'bah.
Many scholars have deduced from this that like the Ka'bah, Masjid Al Aqsa was first built by Sayyidinah Adam (A.S.) and only later renovated by Sayyidinah Ebrahim and Dawood (A.S.) and finally completed by Sayyidinah Sulaiman (A.S.).
We as Muslims consider the site of Masjid Al Aqsa as sacred from almost time immemorial. The love we have for it is not only because of the links it has with past Prophets but because Allah Ta'ăla Himself has blessed the area around it-'the precincts of which we have blessed.'
As a muslim, I am always told that the city of Jerusalem is important to us. But why? I am aware that Prophet Yaqoob built the Asqa Mosque in it and that Prophet Muhammad (p.b.u.h) led the previous Prophets in prayer signigying the unity of the message and all divine revelations; are there any other major reason or is it just because it is that we are dealing with Jews. It seems to me that the Jews have more stake to it.
Praise be to Allaah.
Firstly: with regard to the importance of Bayt al-Maqdis (Jerusalem), you should know â may Allaah bless you âthat the virtues of Bayt al-Maqdis are many:
- Allaah has described it in the Qurâaan as being blessed. He said (interpretation of the meaning): âGlorified (and Exalted) be He (Allaah) Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haraam (at Makkah) to Al-Masjid Al-Aqsaa (in Jerusalem), the neighbourhood whereof We have blessedâŚâ [al-Israaâ 17:1]. Al-Quds is part of the neighbourhood surrounding the mosque and hence it is blessed.
- Allaah has described it as being holy, as He says (interpretation of the meaning): â[Moosa said:] O my people! Enter the holy land (Palestine) which Allaah has assigned to youâŚâ [al-Maaâidah 5:21]
- In al-Quds there is al-Masjid al-Aqsaa, and one prayer there is equivalent to two hundred and fifty prayers elsewhere.
It was reported that Abu Dharr (may Allaah be pleased with him) said: we were discussing, in the presence of the Prophet (peace and blessings of Allaah be upon him), which of them was more virtuous, the mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) or Bayt al-Maqdis. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: One prayer in my mosque is better than four prayers there, but it is still a good place of prayer. Soon there will come a time when if a man has a spot of land as big as his horseâs rope from which he can see Bayt al-Maqdis, that will be better for him than the whole world. (Narrated and classed as saheeh by al-Haakim, 4/509. Al-Dhahabi and al-Albaani agreed with him, as stated in al-Silsilah al-Saheehah, at the end of the discussion of hadeeth no. 2902).
One prayer in al-Masjid al-Nabawi is equivalent to one thousand prayers elsewhere, so one prayer in al-Masjid al-Aqsaa is equivalent to two hundred and fifty prayers elsewhere.
With regard to the famous hadeeth which says that prayer in al-Masjid al-Aqsaa is equivalent to five hundred prayers elsewhere, this is daâeef (weak). (See Tamaam al-Minnah [?] by Shaykh al-Albaani â may Allaah have mercy on him â p. 292).
- The one-eyed Dajjaal (âAntichristâ) will not enter it, because of the hadeeth, âHe will prevail over all the earth, apart from al-Haram [in Makkah] and Bayt al-Maqdis.â (Narrated by Ahmad, 19665. Classed as saheeh by Ibn Khuzaymah, 2/327, and Ibn Hibbaan, 7/102).
- The Dajjaal will be killed close to al-Quds. He will be killed by the Messiah âEesa ibn Maryam (peace be upon him), as was stated in the hadeeth: âThe son of Maryam will kill the Dajjaal at the gates of Ludd.â (Narrated by Muslim, 2937, from the hadeeth of al-Nawwaas ibn Samâaan). Ludd (Lod) is a place near Bayt al-Maqdis.
- The Messenger (peace and blessings of Allaah be upon him) was taken to Bayt al-Maqdis on his Night Journey (al-Israaâ) from al-Masjid al-Haraam to al-Masjid al-Aqsaa. Allaah says (interpretation of the meaning): âGlorified (and Exalted) be He (Allaah) Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haraam (at Makkah) to Al-Masjid Al-Aqsaa (in Jerusalem)âŚâ [al-Israaâ 17:1].
- It (al-Quds) was the first qiblah of the Muslims, as was reported by al-Baraaâ (may Allaah be pleased with him): the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed in the direction of Bayt al-Maqdis for sixteen or seventeen months. (Narrated by al-Bukhaari, 41 â this version was narrated by him â and by Muslim, 525).
- It is the place where Wahy (Revelation) came down, and it is the homeland of the Prophets. This is well known.
- It is one of the mosques to which people may travel.
Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: âNo journey should be made except to three mosques, al-Masjid al-Haraam, Masjid al-Rasool (peace and blessings of Allaah be upon him) and Masjid al-Aqsaa.â (Narrated by al-Bukhaari, 1132. Also narrated by Muslim, 827, from the hadeeth of Abu Saâeed al-Khudri, with the words, âDo not travel except toâŚâ).
- The Messenger (peace and blessings of Allaah be upon him) led the Prophets in one prayer in al-Aqsaa, as reported in the lengthy hadeeth: â⌠Then the time for prayer came, and I led them in prayer.â (Narrated by Muslim, 172, from the hadeeth of Abu Hurayrah).
It is not permissible to travel to any spot on earth for the purpose of worshipping there, except these three mosques.
Secondly:
The fact that Yaâqoob (peace be upon him) built al-Masjid al-Aqsaa does not mean that the Jews have more right to the mosque than the Muslims, because Yaâqoob was a monotheist and the Jews are mushrikeen. The fact that their father Yaâqoob built the mosque does not mean that it belongs to them. He built it for the monotheists to worship in it, even if they were not his children, and he did not allow the mushrikeen to enter it, even if they are his children, because the call of the Prophets has nothing to do with race; it is based on taqwaa (piety, awareness of Allaah).
Thirdly:
Your saying that the Prophet (peace and blessings of Allaah be upon him) led the previous Prophets in prayer to signify the unity of the message and all divine revelations is correct from the point of view of the origin of the religion and âaqeedah (belief) of the Prophets. All of the Prophets received their Message from one source, which was the Wahy (Revelation), and they all had the same âaqeedah, which was the belief in Tawheed (absolute unity of Allaah) and the worship of Allaah Alone, even though there were differences in the details of their laws. This was confirmed by our Prophet (peace and blessings of Allaah be upon him) when he said: âI am the closest of mankind to âEesaa ibn Maryam in this world and in the Hereafter. The Prophets are brothers although they have different mothers, and their religion is one.â (Narrated by al-Bukhaari, 3259; Muslim, 2365).
The phrase âbrothers although they have different mothersâ means brothers who have the same father but different mothers, i.e., they are the children of co-wives.
Here we would caution readers against believing that the Jews, Christians and Muslims are following the same principles nowadays, because the Jews have changed the religion of their Prophet. Indeed, part of the religion of their Prophet is that they should follow our Prophet and not reject him, but they disbelieve in the Prophethood of Muhammad (peace and blessings of Allaah be upon him) and associate others in worship with Allaah.
Fourthly:
The Jews do not have any stake in al-Quds, because even though they may have lived in the land previously, that land now belongs to the Muslims from two points of view:
1. The Jews disbelieved and are no longer following the religion of the believers among the Children of Israel who followed and supported Moosa and âEesaa (peace be upon them).
2. We Muslims have more right to it than them, because land does not belong to the people who lived there first, but to those who establish the laws of Allaah therein. Allaah created the land, and He created people to worship Allaah in the land and to establish therein the religion, laws and rulings of Allaah. Allaah says (interpretation of the meaning): â⌠Verily, the earth is Allaahâs. He gives it as a heritage to whom He wills of His slaves; and the (blessed) end is for the Muttaqoon (the pious).â [al-Aâraaf 7:128]
Hence if some Arabs came who were not followers of Islam and they ruled the land with kufr, they would have to be fought until they submitted to the rule of Islam or were killed.
It is not the matter of race or ethnicity; it is the matter of Tawheed and Islam.
Here it is useful to quote the words of one of the researchers:
âHistory tells us that the first people to settle in Palestine were the Canaanites, six thousand years BCE. They were an Arab tribe who came to Palestine from the Arabian Peninsula, and after their arrival, Palestine was named after them [i.e., Canaan].â
(al-Suhyooniyyah, Nashâatuhaa, Tanzeemaatuhaa, Inshitatuhaa, by Ahmad al-âAwadi, p. 7).
âAs for the Jews, the first time they entered Palestine was approximately six hundred years after Ibraheem had entered the land, i.e., they entered it approximately 1400 years BCE. So the Canaanites entered Palestine and lived there approximately 4500 years before the Jews.â
(Ibid., p. 8)
Hence it is clear that the Jews have no right to the land, whether according to religious law or in terms of who lived there first and possessed the land. They are aggressors who are seizing the land by force. We ask Allaah to rid Bayt al-Maqdis of them sooner rather than later, for He is Able to do that and He is Most Generous in answering. Praise be to Allaah, the Lord of the Worlds.
This cannot be undone and I am sure it will be greatly appreciated.
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