Al-Quds and Masjid al-Aqsa

For us, the faithful, the value of the universe, earthly life, humankind, time, and space are determined through the lens of our untarnished religion, Islam. Beyond this, no other judgment holds significance for us. Accordingly, mankind maintains its dignity as long as it dwells within the divine order and treads along its righteous path. The same holds true for time and space. The sacred time periods in Islam are designated by the Noble Quran and the honorable hadiths. Moreover, they are periods that Muslims have revered and esteemed as sacred for over fourteen centuries.

The Kaaba and Makkah, for us, are the most sacred and virtuous of all cities. Following these, the city of Medina, which acquired its sanctity through the migration of the Prophet (sallallahu alayhi wa sallam), and Al-Masjid an-Nabawi, are our hallowed territories. The virtues of these two cities have seeped into our books of aqaid, and our scholars have inscribed in their works that it is a doctrinal principle for believers to recognize and affirm the sanctity and holiness of these cities.

After these two blessed cities, another city we hold sacred is Jerusalem, the capital of Palestine. Throughout history, the sanctity of Jerusalem for Jews, Christians, and Muslims is a direct testament to its holiness for all prophets and believers.

Despite Jews and Christians distorting their religion and breaking away from divine revelation, they have managed to preserve their historical belief in the sanctity of Jerusalem. However, we Muslims, who believe in all prophets from Adam (alayhissalam) to the Messenger of Allah Muhammad (sallallahu alayhi wa sallam), are the rightful custodians of Jerusalem. For only the adherents of a faith that has maintained its sanctity can truly honor what is sacred. Indeed, history stands as a testament to this.

Jerusalem has been known by many names throughout the centuries. In Islamic sources, it is often referred to as "Iliya" or "Bayt al-Maqdis.” Our mufassirun explain that the references in the Noble Quran, such as "al-Masjid al-Aqsa" in Surah Al-Isra (1), "Mubawwa’a Sidq" in surah Yunus (93), and "al-Ardu'l-Muqaddasa" in Surah Al-Ma'idah, either pertain to the Bayt al-Muqaddasa in Jerusalem or the land of Palestine, within which the aforementioned city is situated. From this, we discern that both Al-Aqsa Mosque and its surroundings, as well as the lands of Palestine, are sacred to Muslims.

Another name for Jerusalem is “Haram-i Sharif.” This sacred city, where the miracle of Isra was manifested, and the ascent of Miraj began, is thus revered in the Holy Quran:

"Glorious is He Who made his servant travel by night from Al-Masjid Al-Haram to Al-Masjid Al-Aqsa whose surroundings We have blessed so that We let him see some of Our signs. Surely, He is the All-Hearing, the All-Seeing." (Al-Isra, 1)

Our mufassir scholars concur that the phrase "whose surrounding We have blessed" in this noble verse refers to Jerusalem and its surrounding environment. They have even meticulously measured and detailed the extent of the land around the Haram-i Sharif that was blessed.

"The Messenger of Allah (sallallahu alayhi wa sallam) prayed facing Jerusalem for two or three years before the Hijrah, also aligning the Kaaba in front of him. During his time in Medina, this practice continued for sixteen or seventeen months before the direction of salah was turned towards the Kaaba. The transition of our Qibla from Al-Masjid al-Aqsa to the Kaabais elaborately narrated in surah Al-Baqarah.

There are numerous narrations from the Messenger of Allah (sallallahu alayhi wa sallam) concerning Al-Masjid al-Aqsa, one of the three holy mosques. Among these, a significant hadith is narrated by the great Companion, Bara bin Azib (radiyallahu anh):

"When Allah's Messenger (sallallahu alayhi wa sallam) arrived at Medina, he prayed facing Jerusalem for sixteen or seventeen months, but he wished that he would be ordered to face the Kaaba. So Allah revealed: ‘'Verily! We have seen the turning of your face towards the heaven; surely we shall turn you to a prayer direction (Qibla) that shall please you.' (Al-Baqarah 144) Thus he was directed towards the Kaaba.” (Bukhari, Salat, 31)

The shift of the Qibla to the Masjid al-Haram did not diminish the value of Al-Masjid al-Aqsa. On the contrary, its lofty value has persisted in Islam and in the hearts of Muslims to this day. 

Indeed, the first verse of surah Al-Isra, where the phrase "whose surroundings We have blessed” is mentioned, remains enduring in wording and meaning alike.

Moreover, Al-Masjid al-Aqsa, being the second mosque built on Earth following the Masjid al-Haram, holds a revered status among Muslims. As narrated by Abu Dharr (radiyallahu anh):

“I asked Allah’s Messenger which mosque was set up first on Earth and was told that it was the Masjid al-Haram. I asked which came next, and I was told that it was the Masjid al-Aqsa. I asked how long a space of time separated their building, and the Prophet told me it was forty years, adding, ‘Then the Earth is a mosque for you, so pray wherever you are at the time of prayer.’” (Bukhari, Anbiya, 40)

As recounted in our sources, Al-Masjid al-Aqsa is the sole place on Earth where all prophets, from Adam (alayhissalam) to the Messenger of Allah (sallallahu alayhi wa sallam), have simultaneously been present. This area witnessed the grandest assembly in history. During the Mi’raj event, the Prophet, leading all other prophets in prayer at Al-Masjid al-Aqsa, effectively declared its Islamic identity, his leadership, the spiritual heritage of his predecessors, and the fact that Islam encompasses these sacred values and is the culmination of all previous religions.

There are numerous narrations about the virtues of prayers performed at Al-Masjid al-Aqsa. These hadiths herald that, after Makkah and Medina, Al-Masjid al-Aqsa is the most virtuous mosque and prayers performed there will be rewarded with five hundred or even fifty thousand times the merit.

During the caliphate of Umar bin Khattab (radiyallahu anh), Jerusalem, which came under Muslim rule, remained so for fourteen centuries, save for the Crusader invasions, and was revered as one of the three holy cities. Particularly during the periods of the Ayyubids, Mamluks, and Ottomans, special services were rendered to this city; mosques, madrasahs, and dargahs were constructed. In Jerusalem, under Muslim rule, adherents of other religions also practiced their religions and lived their lives in peace and freedom.

Al-Masjid al-Aqsa and Jerusalem belong to the Muslims. We can neither forsake nor forget this blessed city. Its pivotal importance in today's world politics and in the battle between truth and falsehood makes it an indispensable cause once again.

Al-Masjid al-Aqsa and Jerusalem are shared values of all Muslims. Like all our sacred entities, both material and spiritual, they must be preserved. Efforts must be made in this direction, and they must not be abandoned or forgotten. As we endeavor to do so, the Almighty will reciprocate with His Mercy, bestowing unity and solidarity upon us.

With His tawfiq and inayah...

Sheikh Sayyid M. Mübarek Elhüseyni