Clarifying Religious Matters Related to the Palestinian Issue
Clarification of Some Religious Matters Related to the Palestinian Issue
The ongoing intense military actions between Hamas and Israel have not only affected the Palestinians but the entire world. Particularly, Muslims around the world are deeply troubled by the cries of the oppressed Palestinians, who have been suffering under Israeli oppression and brutality for 75 years. In such a situation, it is natural for Muslims to feel restless.
Our connection to Palestine is purely religious and Islamic. On one hand, the Muslims of Palestine are our religious brothers, and on the other hand, it is the land where the Al-Aqsa Mosque is situated—our former Qibla. It is the place where Allah took the Prophet Muhammad ﷺ on the Night Journey (Isra), where he led the prayers as the Imam of the Prophets, and from where he ascended to the heavens. Allah has blessed this land, and the Prophet ﷺ has commanded us to visit this mosque. Because of this connection, the land of Palestine and its people are dear to us, and the Israeli occupation and oppression against the people of Palestine pricks the hearts of the Muslim Ummah. Although Muslims may seem weak in the face of Israeli power, it is destined that the Jews will face disgrace and defeat by the will of Allah.
In the current context, there are some issues that the public is asking about, and I found it appropriate to clarify these matters to provide the correct guidance to people.
1. Which country is meant by “Sham” in Hadith?
First, let us understand that the “Sham” mentioned in the Hadith refers to a region that encompasses several countries in the present day. Before World War I, Sham was a single region, but now it is divided into Syria, Lebanon, Palestine, and Jordan. Thus, the “Sham” mentioned in Hadith includes these four countries.
2. Which mosque is the Al-Aqsa Mosque among those with two domes?
You may have seen images on the internet of a mosque with two domes. One dome is golden and located on a mountain; this is called Qubbat al-Sakhra (Dome of the Rock), and the other dome, which appears black, is actually the Al-Aqsa Mosque. The Jews want to demolish the Al-Aqsa Mosque and build the Temple of Solomon in its place. They are trying to achieve this in various ways, including expelling Muslims from Palestine, seizing land, and erasing the identity and appearance of the Al-Aqsa Mosque in the minds of Muslims, making it easier for them to destroy it. Therefore, they circulate more images of Qubbat al-Sakhra.
3. What is the virtue of the Al-Aqsa Mosque?
Allah mentions the Al-Aqsa Mosque alongside the Masjid al-Haram in the Quran and has declared it blessed. It was from here that the Prophet Muhammad ﷺ made his Night Journey (Isra). Below are a few evidences regarding its virtue:
Allah’s statement:
سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ (الاسرا:1)
Translation: “Blessed is He who took His servant by night from the Masjid al-Haram to the Masjid al-Aqsa, whose surroundings We have blessed, that We might show him of Our signs. Indeed, He is the Hearing, the Seeing.”
The Al-Aqsa Mosque is the second mosque to be built on earth, and it was constructed by Prophet Solomon (Sulaiman) (AS).
Abu Dhar (RA) narrated:
قُلتُ: يا رَسولَ اللَّهِ، أَيُّ مَسْجِدٍ وُضِعَ أَوَّلَ؟ قالَ: المَسْجِدُ الحَرَامُ. قُلتُ: ثُمَّ أَيٌّ؟ قالَ: ثُمَّ المَسْجِدُ الأقْصَى. قُلتُ: كَمْ كانَ بيْنَهُمَا؟ قالَ: أَرْبَعُونَ، ثُمَّ قالَ: حَيْثُما أَدْرَكَتْكَ الصَّلَاةُ فَصَلِّ، والأرْضُ لكَ مَسْجِدٌ (Sahih Bukhari: 3425)
Translation: I asked, “O Messenger of Allah! Which mosque was built first?” He replied, “The Masjid al-Haram.” I asked, “Then which one?” He said, “Then the Masjid al-Aqsa.” I asked, “How much time was there between them?” He said, “Forty years.” Then the Prophet ﷺ said, “Wherever the prayer time reaches you, pray, for the whole earth is a mosque for you.”
Abdullah bin Amr (RA) narrated that the Prophet ﷺ said:
إنَّ سليمانَ بنَ داودَ لمَّا بنى بيتَ المقدسِ سألَ اللَّهَ عزَّ وجلَّ خلالًا ثلاثةً سألَ اللَّهَ عزَّ وجلَّ حُكمًا يصادِفُ حُكمَهُ فأوتيَهُ وسألَ اللَّهَ عزَّ وجلَّ مُلكًا لا ينبغي لأحدٍ من بعدِهِ فأوتيَهُ وسألَ اللَّهَ عزَّ وجلَّ حينَ فرغَ من بناءِ المسجدِ أن لا يأتيَهُ أحدٌ لا ينهزُهُ إلَّا الصَّلاةُ فيهِ أن يخرجَهُ من خطيئتِهِ كيومِ ولدتهُ أمُّهُ (Sahih Nasai: 692)
Translation: When Solomon (AS) built the Al-Aqsa Mosque, he asked Allah for three things: to grant him judgment that would align with Allah’s, to give him a kingdom that no one after him would have, and when he completed the construction of the mosque, he asked Allah that anyone who came to it solely for prayer would be cleansed of their sins as if they were born anew.
Abu Huraira (RA) narrated that the Prophet ﷺ said:
لَا تُشَدُّ الرِّحَالُ إلَّا إلى ثَلَاثَةِ مَسَاجِدَ: المَسْجِدِ الْحَرَامِ، وَمَسْجِدِ الرَّسُولِ صَلَّى اللهُ عليه وسلَّمَ، وَمَسْجِدِ الأقْصَى (Sahih Bukhari: 1189)
Translation: “Do not set out on a journey except to three mosques: the Masjid al-Haram, the Masjid of the Messenger of Allah ﷺ, and the Masjid al-Aqsa (i.e., Al-Quds).”
It is popularly known that a prayer in the Al-Aqsa Mosque is worth 500 prayers, but this Hadith is weak (see: Tamaam al-Mun’ah: 292), and Ibn Majah mentions a reward of 50,000 prayers, which is also weak (see: Da’if Ibn Majah: 265). The authentic Hadith suggests that a prayer there is equal to 250 prayers in other places.
Abu Dhar (RA) narrates that we were discussing whether the Prophet’s Mosque or the Al-Aqsa Mosque is superior, and the Prophet ﷺ said:
صَلاةٌ في مَسجدي هذا أفضَلُ مِن أربَعِ صَلواتٍ فيه، ولَنِعْمَ المُصلَّى، ولَيُوشِكَنَّ ألَّا يكونَ للرَّجلِ مِثلُ بَسْطِ فَرشِه مِنَ الأرضِ حيثَ يَرى منه بيْتَ المقدِسِ خيْرٌ له مِنَ الدُّنيا جميعًا
Translation: “A prayer in my mosque is better than four prayers there (in the Al-Aqsa Mosque). It is a blessed place of prayer. Soon, there will be a time when the space of a man’s carpet on the earth, from where he can see Bayt al-Maqdis (Al-Aqsa), will be better for him than the whole world.”
Sheikh Albani declared this narration authentic (see: Sahih al-Targhib: 1179).
It is also known that the virtue of performing Umrah from the Al-Aqsa Mosque is mentioned in a weak Hadith (see: Da’if Ibn Majah: 590, 591).
(4) Is Al-Aqsa Mosque our first Qibla?
Generally, the first Qibla of Muslims is the Masjid al-Haram, as it was the first mosque built on earth. However, when considering the Ummah of Muhammad ﷺ, our first Qibla is Al-Quds (Jerusalem), because the Prophet ﷺ used to pray facing Jerusalem when he was in Makkah (even though the idolaters were facing the Ka’bah at that time). This continued until his migration (Hijrah) when, for sixteen months in Madinah, Jerusalem remained the Qibla for Muslims, after which Allah made the Ka’bah the Qibla for us.
Allah Almighty says in the Qur’an:
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ (البقرۃ; 143)
Translation: “And We did not make the qibla which you used to face, except that We might make evident who would follow the Messenger from those who would turn back on their heels.”
Abdullah bin Abbas (may Allah be pleased with him) reported:
كان رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ يُصلِّي وهو بمكةَ نَحْوَ بيتِ المقدسِ والكعبةُ بينَ يدَيهِ وبعدما هَاجَرَ إلى المدينةِ سِتَّةَ عَشَرَ شهرًا ثم صُرِفَ إلى الكعبةِ۔
Translation: The Messenger of Allah ﷺ used to pray in Makkah facing Bayt al-Maqdis (Jerusalem) while the Ka’bah was in front of him. After his migration to Madinah, he prayed in that direction for sixteen months, then the Qibla was changed to the Ka’bah.
This narration has been reported by Ahmad, Tabrani, and Bazar, and the narrators have been deemed trustworthy by Haythami in “Majma’ al-Zawa’id.”
Some hadiths show that when the change of Qibla from Jerusalem to the Ka’bah occurred, the companions were concerned about those who had passed away while praying towards Jerusalem.
Abdullah bin Abbas (may Allah be pleased with him) reported:
لَمَّا وُجِّهَ النَّبيُّ صلَّى اللَّهُ عليهِ وسلَّمَ إلى الكَعبةِ قالوا : يا رسولَ اللَّهِ كيفَ بإخوانِنا الَّذينَ ما توا وَهُم يُصلُّونَ إلى بيتِ المقدسِ ؟ فأنزلَ اللَّهُ تعالى وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ الآيةَ (صحيح الترمذي: 2664)
Translation: When the Prophet ﷺ was directed to face the Ka’bah for prayer, the people said: “O Messenger of Allah! What about our brothers who passed away while praying towards Bayt al-Maqdis?” Then Allah revealed: “And Allah would never allow your faith to be lost…” (Al-Baqarah: 143).
(5) What is the area of Al-Aqsa Mosque? Is it permissible to pray anywhere within this area?
If you’ve seen a map of Jerusalem, you’ll notice that there is a wall built around it. The entire area within this boundary is considered part of the Al-Aqsa Mosque, including the Dome of the Rock. However, in modern times, the black-domed mosque is commonly referred to as Al-Aqsa Mosque. Sheikh Muhammad bin Salih al-Munajjid, after quoting the statement of Shaykh al-Islam Ibn Taymiyyah, said:
“Al-Aqsa Mosque refers to the entire mosque built by Solomon (peace be upon him). Some people refer to the area where Umar ibn al-Khattab (may Allah be pleased with him) built a prayer space as ‘Al-Aqsa.’ It is considered more virtuous to pray in the area constructed by Umar ibn al-Khattab than in other parts of the mosque.”
Thus, when the Imams used to enter Masjid al-Aqsa to pray, they would pray in the area built by Umar ibn al-Khattab (may Allah be pleased with him). No one, including Umar or any other companion, prayed near the Dome of the Rock during their time. The area near the Dome was not even covered by a dome during the rule of Umar, Uthman, Ali, Muawiyah, Yazid, and Marwan.
(6) Is Al-Aqsa Mosque the same as Bayt al-Maqdis?
Yes, Bayt al-Maqdis (Jerusalem) is referred to as Al-Aqsa Mosque. Just as the Ka’bah is also called the “Bait al-‘Atiq” (the ancient house), the term “Al-Aqsa” refers to the whole of Bayt al-Maqdis. In Sahih Bukhari, the Prophet ﷺ said:
لَمَّا كَذَّبَنِي قُرَيْشٌ قُمْتُ فِي الْحِجْرِ فَجَلَا اللَّهُ لِي بَيْتَ الْمَقْدِسِ فَطَفِقْتُ أُخْبِرُهُمْ عَنْ آيَاتِهِ وَأَنَا أَنْظُرُ إِلَيْهِ (صحيح البخاري: 3886)
Translation: When the Quraysh rejected me (concerning the event of Mi’raj), I stood in Hajar, and Allah made Bayt al-Maqdis appear before me, and I began describing its signs to them while looking at it.
In this hadith, the term “Bayt al-Maqdis” refers to Al-Aqsa Mosque.
Jabir bin Abdullah (may Allah be pleased with him) narrated on the day of the conquest of Makkah, a man stood up and said:
اللَّهِ رَسُولِ اللَّةِ إِنِّي نَذَرْتُ إِنْ فَتَحَ اللَّهُ عَلَيْكَ مَكَّةَ أَنْ أُصَلِّيَ فِي بَيْتِ الْمَقْدِسِ رَكْعَتَيْنِ (صحيح أبي داود: 3305)
Translation: “O Messenger of Allah! I vowed that if Allah granted you victory over Makkah, I would pray two rak’ahs in Bayt al-Maqdis.”
Here again, “Bayt al-Maqdis” refers to Al-Aqsa Mosque.
(7) Is Al-Aqsa Mosque considered a Haram and is it the third Haram?
It is established through evidence that both the Masjid al-Haram and Masjid al-Nabawi are Harams, but there is no evidence to suggest that Al-Aqsa Mosque is also considered a Haram. It is one of the three holy mosques to which it is virtuous to travel, and prayer in this place is highly rewarded, as mentioned earlier.
(8) Does the Quranic verse imply that the land of Palestine should not belong to the Children of Israel?
When the Children of Israel were in a state of faith, Allah granted them the share of Palestine as a reward. However, when they turned to disbelief, they were deprived of this reward and became deserving of humiliation and disgrace. Those who reject Allah and His prophets are not made heirs of the earth; rather, it is Allah’s righteous servants who inherit the land, as Allah says:
وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ(الأنبياء:105)
Translation: “And We had written in the Psalms after the Scripture: ‘My righteous servants will inherit the earth.'”
Thus, the land of Palestine belongs to Muslims alone.
(9) Is the Hadith regarding the victorious group in Sham, found in Musnad Ahmad, authentic?
The Hadith says, “A group of my Ummah will remain steadfast on the truth and fighting against the enemy until the Day of Judgment, and those who oppose them will not harm them, except for facing some financial hardship until Allah’s command comes, and they will remain in this state.” The companions asked, “O Messenger of Allah, where will they be?” He replied, “They will be in and around Jerusalem.” (Musnad Ahmad 12494)
However, Shaykh Albani considered this narration weak (see, al-Silsilah al-Da’ifah: 5849). Nonetheless, other narrations on this topic exist, and Shaykh Albani notes in al-Silsilah al-Sahihah (4/599) that this narration has a supporting reference.
As for whether the victorious group will always be in Sham, the answer is that this group will be in different parts of the world, including Sham.
(10) Can individuals, men or women, pray Qunut Nazilah at home?
Muslim countries are organizing Qunut Nazilah to support the people of Palestine and to ask for the destruction of the Jews. Some men and women have inquired whether a woman or an individual man can pray Qunut Nazilah at home. The answer is that Qunut Nazilah should not be performed on personal whims but should be done in accordance with the guidance of the ruler or qualified scholars.
The Prophet ﷺ recited Qunut Nazilah in the five obligatory prayers, so it is only necessary to focus on this during the obligatory prayers, not in Sunnah, Nafl, or Jumu’ah prayers. Furthermore, there is no direct evidence for an individual performing Qunut Nazilah, although some scholars have allowed it. According to them, women can also perform Qunut Nazilah in their homes.
(11) What is the ruling on performing Bid’ah acts to support the Palestinians?
Earlier, a message circulated on social media where Hezbollah leader Hassan Nasrallah reportedly commanded the recitation of certain Quranic verses to destroy Israel, followed by a supplication from Maulana Khalil-ur-Rahman Sajad Nomani, which mentioned reciting Surah Al-Muzzammil three times after Fajr for the same purpose.
In response to these practices, we emphasize that while we should indeed pray for the Muslims in Palestine, we should not engage in acts such as specific supplications or actions that have no basis in the religion. The Prophet ﷺ said:
من أَحْدَثَ في أَمْرِنَا هذا ما ليسَ فِيهِ، فَهو رَدٌّ (صحيح البخاري: 2697،صحيح مسلم: 1718)
Translation: “Whoever introduces something into this matter of ours (i.e., Islam) that is not part of it, it is rejected.”
Therefore, we should pray in the prescribed way, remembering the people of Palestine in our supplications, particularly at the best times for prayer, and avoid innovating in religious practices.
(12) Is it permissible to boycott Israeli products?
With the growing trend of boycotting Israeli and Jewish products on social media, some people have asked whether we should engage in this boycott. The answer is yes, boycotting the products of those who support Israel is permissible for strategic reasons, especially if such actions harm Israel economically. For example, when a tweet from McDonald’s surfaced stating that they would provide free food to Israeli soldiers, it was clear that McDonald’s, and similar businesses, should be boycotted to prevent them from supporting Israel. There are always non-Jewish alternatives available for us to use.
(13) Has the time for the emergence of Imam Mahdi and Dajjal arrived?
In the context of Israeli actions, some Sufis have claimed that the emergence of Imam Mahdi is imminent, citing various interpretations, such as one stating that he will appear in 2024 or 2025. Some Sufis even connected Surah Al-Kahf’s fifteenth Juz to the emergence of Dajjal in the middle of the fifteenth century.
These are baseless speculations, and scholars of the Ummah should guide the people correctly, avoiding such rationalizations. We should not make guesses about dates that were not provided by Allah or His Messenger.
(14) Is it permissible to give Zakat for the aid of Palestinian Muslims?
Currently, aid organizations are sending food and supplies to Palestine. Some people have inquired whether they can give Zakat for this purpose. The answer is yes, Zakat can be given to aid Palestinians as they are in dire need. In addition to Zakat, donations through charity and other forms of aid should also be given, as the Palestinians are extremely deserving at this time.
Final Remarks:
The Muslims of Palestine are our brothers, their pain is our pain, and we share in their grief. However, we must remember that the Quran equates the killing of an innocent person to the killing of all of humanity. Therefore, we believe the actions of Hamas are wrong. The responsibility for the deaths of Muslims in Palestine today lies with Hamas. We must rise above emotions and view the situation through the lens of Islam, understanding its principles of warfare. Islam is a religion of peace, and even in war, it prohibits the killing of women, the elderly, children, the sick, and those seeking peace.
Nevertheless, the people of Palestine need our support at this moment, and we should remember them in our special prayers, provide aid whenever possible, and urge Muslim rulers to act swiftly to mediate a ceasefire and work toward a permanent solution to the Palestinian issue.
Written by: Maqbool Ahmad Salafi
Jeddah, Saudi Arabia