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Al-Isra` and Al-Mi'raj Reinforce Jerusalem's Place in the Heart of the Muslim Nation
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 31-01-2023

Al-Isra` and Al-Mi'raj Reinforce Jerusalem's Place in the Heart of the Muslim Nation

 

 

Al-Quds al-Sharif (Jerusalem) is a blessed land and the focus of the attention of the believers as well as the people from all corners of the world, and from different religions. It has a special place for Muslims because Al-Aqsa Mosque (The farthest mosque) is situated on its land. This Mosque was built 40 years after the construction of Al-Masjid Al-Haram (The Sacred Mosque in Makka). Abu Dharr said: "I asked God’s Messenger which mosque was set up first in the earth and was told that it was the sacred mosque. He asked which came next and was told that it was the Aqsa mosque. He asked how long a space of time separated their building and the Prophet told him it was forty years, adding: "Then the earth is a mosque for you, so pray wherever you are at the time of prayer." (Agree upon.)

 

The hearts of the faithful have been attached to Al-Aqsa Mosque, since its construction, and Jerusalem. Jerusalem and its Mosque remained the land of prophecies and the revelation landing ground for long ages until Jerusalem and its precincts became a blessed land for the Worlds. What was deemed sacred for the Prophets: Ibrahim, Suleiman, Moussa, and Esa is also deemed sacred for us nowadays. Allah, The Most Exalted, Said (What means): "We make no distinction (they say) between one and another of His apostles." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys." {Al-Baqara/285}.

 

Jerusalem witnessed the succession of many civilizations, some righteous and some evil. Therefore, this land of peace and security was stable only for a few stages especially under the reign of the righteous worshippers of Allah. The will of Allah has decreed from immemorial that this earth is Allah`s and He gives it as heritage to His servants. Allah The Almighty Says {What means}: "Pray for help from God, and (wait) in patience and constancy: for the earth is God’s, to give as a heritage to such of His servants as He pleaseth; and the end is (best) for the righteous." {Al-Araf/128}.

 

The earth is Allah`s and it is cultivated by His righteous worshippers through building mosques and houses of worship, and respecting the privacy of the worshippers. On the opposite side, evil people do their best to ruin the earth, demolish the mosques and houses of worship, and spread corruption. Allah The Almighty Says {what means}: "When they meet those who believe, they say: "We believe;" but when they are alone with their evil ones, they say: "We are really with you: We (were) only jesting." {Al-Baqarah/114}.

When Allah The Almighty Sent Prophet Mohammad (PBUH) to guide the people to the truth and call them to worship Him (Allah) Alone, the earth was illuminated by the light of Its Lord. He (PBUH) started cultivating the earth after it was ruined and corrupted. He was taken on a nocturnal journey from Al-Masjid Al-Haram to Al-Masjid Al-Aqsa where he met all the Prophets (PBUT) and led them in prayer. Almighty Allah Says {What means}: "Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things)." {Al-Isra'/1}. Ibn Katheer (May Allah have mercy on him) said: "Al-qsa Mosque refers to Bait Al-Maqdis of Elia. His leading the Prophets in prayer indicates that he (PBUH) is the great Imam and leader.

The Prophet, Peace and Blessings of Allah be upon him, was taken from Al-Aqsa Mosque to the high heavens until he reached Sidrat Al-Muntaha (Lote Tree of the Utmost Boundary). He reached a point where he was disconnected from humankind, angels and Jinn. He saw some of His Lord`s great signs and was showered with His blessings. Al-Aqsa Mosque became an integral part of Muslims' faith and religion since it is the place from where the Messenger of Allah peace and blessings be upon him ascended to the heavens. Afterwards, he was taken to the high heavens, the first of the two Qiblas, the second of the two mosques and the third of the two Harams. Abu Hurairah (May Allah Be Pleased with him) reported it directly from Allah's Apostle (PBUH) that he said: "Do not undertake a journey to visit any Mosque, but three: this Mosque of mine, the Mosque of Al-Haram and the Mosque of Aqsa (Bait al-Maqdis)." {Agreed upon}.

 

The Prophet PBUH has always tied Muslims with the Al-Aqsa mosque through religious ties by directing them to pray in it, mentioning its virtues, and restoring it as a place of worship. The Al-Aqsa Mosque is ahead of other mosques, and it is the second spot where signs of slavery to Allah the Almighty have emerged. Since its inception, the Shariah of Islam has paid great attention to the Al-Aqsa Mosque and has made the most important pillar of Islam, which is prayer, linked to it. A reference to its importance in the connection of man with his Lord, and its importance in the faith of Muslims.

Jerusalem and Al-Aqsa Mosque have been closely linked to the modern Jordanian State through their direct association with the Hashemites. The link between the Hashemites and Jerusalem is religious before it is administrative or legal for they are the Prophet's dynasty, and his household members. Their association with Al-Aqsa Mosque was ideological, Held by Allah to His Prophet (PBUH) through his visit to Al-Aqsa Mosque on the night of Al-Isra` and Al-Mi'raj, leading the Prophets (PBUT) in prayer there, and Muslims praying in its direction (First Qibla). The relationship between Jerusalem and Bait Al-Maqdis is a historical one that has been inseparable from the time the Prophet (PBUH) was sent with the message of Islam until the present day. The Hashemite custody of Jerusalem and the guardianship of religious sacraments are part of Jordan's long-standing defense of sacraments. This Hashemite restoration of the holy sites played a great role in preserving the Islamic Arab identity, protecting Al-Aqsa Mosque, and all the holy sites in Al-Quds Al-Sharif, thereby contributing to the steadfastness of its people.

Jerusalem is the nation's conscience and its beating heart and the Hashemites continue to provide care and support for it throughout their historical roles. Sharif Hussein bin Ali, Sharif Makkah and King of the Arabs, donated to the reconstruction of the Al-Aqsa Mosque and other mosques in Palestine. This reconstruction process helped preserve the Mosque`s facilities against the violent earthquake of 1927.

 

Sharif al-Hussein bin Ali's response to the request for help from the people of Jerusalem at an early stage reflected his awareness of and commitment to the issues of the Muslim nation. As a gesture of gratitude to the tremendous efforts of Sharif al-Hussein, the people and dignitaries of Jerusalem asked that he be buried in the western yard of al-Haram Al-Shareef on June of 1931. This is in appreciation for his role in preserving Islamic sanctities in Jerusalem.

When Al-Aqsa Mosque was subjected to the treacherous operation that led to its burning in 1969, His Majesty King Hussein bin Talal issued orders to restore al-Aqsa Mosque. Both Al-Aqsa Mosque and the Dome of the Rock were restored to their condition as before the fire. It is worth reminding that His Majesty late King Hussein (May his soul rest in peace) donated a sum of his own money to the Reconstruction Commission so that it could carry out its work.

 

Afterwards, King Abdullah II continued this Hashemite care for Jerusalem and Al-Aqsa Mosque through his continued directives to the Reconstruction Committee and the Ministry of Awqaf. 

 

His Majesty also had honorable positions in all international forums, conferences and symposiums in the defense of Jerusalem and its people, and in the defense of the Al-Aqsa Mosque in the face of aspirants and aggressors who try to undermine its place in the hearts of Muslims and attack its spatial, temporal and emotional sanctity.

 

These Hashemite reconstruction efforts, which barely end in continuity and hard work, are at the heart of their faith and belief in their duty towards their Islamic holy sites and their sense of belongingness to their Arab and Islamic nation.

 

All praise be To Allah The Lord of The Worlds.

 

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Summarized Fatawaa

What is the ruling of Islamic Law on wearing energy stones?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to a woman adorning herself with precious and semi-precious stones — such as ruby, carnelian, or the like — so long as these are stones that women customarily wear as adornment.
As for what are known as "energy stones," if they are used with the intention of seeking remedy and healing, then such matters are governed by experimentation and scientific study — which either establishes that they have a tangible effect or does not — and all of this operates by the permission and will of Allah, Glorified and Exalted. If studies or practical experience do establish that such stones carry a beneficial effect upon human health, then there is no objection to using them. They are, after all, part of Allah's creation, much like medicinal substances extracted from plants or derived from other created things — provided that the Muslim does not believe that the stone itself is the source of benefit or harm. It is nothing more than a means among the many means that Allah has placed in this world, and the reality of all affairs belongs to Allah alone. And Allah the Almighty knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

Is it enough to say Tasbeeh (Saying Subhaana Rabbiya Al-‘Atheem during Rukoo`, and saying Subhaana Rabbiya Al-A‘laa during Sujood ) once, or twice during Rukoo`(Bowing in prayer) and Sujood (Prostration)?

All perfect praise be to Allah, The Lord of The Worlds                                                                                                                                                                  Yes, saying Tasbeeh once during Rukoo` and Sujood is enough, provided that the worshiper`s attentiveness of the heart isn`t undermined during each. As regards the recompense, it depends on the number of Tasbeeh. And Allah Knows Best.

What should a person, who doubts the validity of his Wudu, or over performs it, do?

One who doubts the validity of his/her Wudu while performing it should redo it until he/she is certain of having attained purity. But, if doubt was after having performed Wudu, then he/she should not pay attention to that as doubt after the end of an act of worship does not count. This is of course in case doubt was within the reasonable limits since once it goes beyond that, it becomes a whispering of the Shaytaan (devil) which he/she should ignore as the Wudu is valid.

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