{"id":93292,"date":"2025-08-23T07:16:45","date_gmt":"2025-08-23T11:16:45","guid":{"rendered":"https:\/\/muslimmatters.org\/?p=93292"},"modified":"2025-08-23T07:16:45","modified_gmt":"2025-08-23T11:16:45","slug":"the-virtues-of-al-aqsa-and-traveling-thereto-a-translation-from-ma%e1%b9%adlab-al-nasik","status":"publish","type":"post","link":"https:\/\/muslimmatters.org\/2025\/08\/23\/the-virtues-of-al-aqsa-and-traveling-thereto-a-translation-from-ma%e1%b9%adlab-al-nasik\/","title":{"rendered":"The Virtues Of Al-Aqsa And Traveling Thereto: A Translation From Ma\u1e6dlab Al-Nasik"},"content":{"rendered":"

\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/b><\/p>\n

\u0627\u0644\u062d\u0645\u062f \u0644\u0644\u0647 \u0631\u0628 \u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646 \u0648\u0627\u0644\u0635\u0644\u0627\u0629 \u0648\u0627\u0644\u0633\u0644\u0627\u0645 \u0639\u0644\u0649 \u0631\u0633\u0648\u0644\u0647 \u0627\u0644\u0643\u0631\u064a\u0645 \u0648\u0633\u064a\u062f \u0627\u0644\u0645\u0631\u0633\u0644\u064a\u0646 \u0648\u0639\u0644\u0649 \u0622\u0644\u0647 \u0648\u0635\u062d\u0628\u0647 \u0623\u062c\u0645\u0639\u064a\u0646<\/b><\/p>\n

[The detailed work of al-Im\u0101m Ab\u012b \u02bfAbdull\u0101h Shih\u0101b al-D\u012bn al-T\u016brbisht\u012b al-\u1e24anaf\u012b<\/span><\/i>, Ma\u1e6dlab al-N\u0101sik f\u012b \u02bfIlm al-Man\u0101sik, <\/span>contains sections on the virtues of the Levant and its people, its importance now, in the past, and in the end of times, followed by a section on al-Aq\u1e63\u0101, a translation of which may similarly follow. All of these shed light on the spirit of the Levantine peoples, particularly the Palestinians, in light of current events, for where many others would break apart in the advent of such atrocities\u2014in the face of the loss of families, bloodlines, destruction of homes and one\u2019s homeland as well as all that he had ever known\u2014the Palestinian, as Taha Abderrahmane succinctly indicates, remains to be the embodiment of the Perfect Man (<\/span><\/i>al-Ins\u0101n al-K\u0101mil<\/span>) in our age, proclaiming God\u2019s praise and treading forward with duty regardless of what befalls him. This is not detached from the blessings the Levantine lands have been imbued with. As such, there may hardly ever be a more appropriate time to recount their virtues and significance\u2014not to succumb to the civilizational weakness of the <\/span><\/i>ummah<\/span> and romanticize the anguish of our brethren, but to remember the nobility of the land we fight for, its inhabitants, and the sacrifices of those who have entrusted the torch to us that we must carry. May we be proven worthy.]<\/span><\/i><\/p>\n

God, the Exalted, said, \u201cExalted is He who took His Servant [i.e., Prophet Mu\u1e25ammad \ufdfa] by night from al-Masjid al-\u1e24ar\u0101m to al-Masjid al-Aq\u1e63\u0101, whose surroundings We have blessed.\u201d1<\/a><\/sup>Al-Isr\u0101\u02be, 1<\/span><\/span> This verse indicates the virtue of al-Aq\u1e63\u0101 from two perspectives.<\/span><\/p>\n

One, [it refers] to the night journey undertaken by the Messenger \ufdfa from the \u1e24ar\u0101m thereto so that he may fulfill his particular position in the most perfect of manners, complete his \ufdfa status as the noblest of the Prophets, and so that for him the two virtues may be gathered and a <\/span>qiblah<\/span><\/i> from the two may be preferred.<\/span><\/p>\n

Two, it is an indication to the blessings dedicated for its surroundings, for the blessing being connected to the general surroundings are closer and more complete in relation to the meaning than for the case to be restricted to the mosque alone, and so there is an exhortation towards the affirmation of the blessings that are perpetuated from it to the worlds.<\/span><\/p>\n

Then we understand from the meaning of the statement that the most beneficial of these blessings and exalted in welfare is the foundation upon the earth of the Mosque, which necessitates the perpetuation of blessings in its surroundings. It is as the root, and the surroundings as the ancillary, and as such the latter follows in being blessed, as is the case for the surroundings of the \u1e24aram in relation to the Bayt al-\u1e24aram.<\/span><\/p>\n

And which land may be more blessed than the one which God has chosen for his faithful servants? There is not a place therein where so much as a fingertip may reach except that a Prophet had prostrated thereupon or glorified God. None has preceded it in attaining this status except Masjid al-\u1e24ar\u0101m.<\/span><\/p>\n

From the time of the one who spoke to God\u2014Moses, peace be upon him\u2014it was a station of prayer till the time of the abrogation [of the Mosaic prophethood]. Seventeen months following the emigration, Mu\u1e25ammad \ufdfa faced it, before which he prayed therein with the Prophets during the night of Isr\u0101\u02be. It is blessed from every aspect, and so, then, we do not say that today it retains the same honor it did as the days prior. Rather, it has become even more honorable by the virtue of the Messenger \ufdfa turning to it, being taken thereto during the night journey, and praying in it. The virtues of the two Sanctuaries are even greater in nature, but these do not decrease from its virtue, but attest to and increase its noble nature.<\/span><\/p>\n

It is more noble to supplicate to God, the Exalted, by being in its vicinity and praying therein, seeking closeness to Him by visiting it. The Messenger \ufdfa particularly designated it as a place of visitation along with the two Sanctuaries.<\/span><\/p>\n

It was narrated from Ab\u016b Sa\u02bf\u012bd al-Khudr\u012b, may God be pleased with him, that the Messenger \ufdfa said, \u201cDo not undertake a journey except to three mosques: Masjid al-\u1e24ar\u0101m, my own Masjid, and Masjid al-Aq\u1e63\u0101.\u201d2<\/a><\/sup> Al-Tirmidh\u012b, 326<\/span><\/span><\/p>\n

He, may God be pleased with him, said, \u201cThe \u1e24ar\u0101m was mentioned, as was the Aq\u1e63\u0101 in the Book, in the form of adjectives. As for what has come in the Sunnah, they are majorly in the form of annexations, like the saying \u2018congregational mosque (<\/span>Masjid al-J\u0101mi\u02bf<\/span><\/i>) and \u2018truth of certainty\u2019 (<\/span>\u1e25aqq al-yaq\u012bn<\/span><\/i>), indicating the mosque on a given day in which a congregation is held or the truth of certainty belonging to a specific matter. The \u1e24ar\u0101m is the Mosque of the greater nation, whilst al-Aq\u1e63\u0101 is the mosque of a smaller portion.\u201d<\/span><\/p>\n

There is another facet of this to uncover, which is that the Arabs connected larger ideas to singular words when there were two different words to denote a particular concept. As such, they would use \u201cal-Aq\u1e63\u0101\u201d to denote the mosque, but this carries the larger meaning of the larger compound as was mentioned by the Messenger \ufdfa and his companions.<\/span><\/p>\n

Masjid al-Aq\u1e63\u0101<\/span><\/i> is an Islamic name. It has come in some <\/span>\u1e25ad\u012bths <\/span><\/i>in the form of <\/span>Masjid al-\u012aliy\u0101\u02be<\/span><\/i>. We have cited this facet in the first chapter of our book, and such is how it was known prior to the advent of Isl\u0101m. It was also referred to by <\/span>Uri Shalem,<\/span><\/i> by the People of the Book, in Hebrew. It was said that it means \u201cHouse of Peace\u201d (<\/span>bayt a-sal\u0101m<\/span><\/i>)\u2014this is how it was known to the Arabs. Al-A\u02bfsh\u0101 said,<\/span><\/p>\n

Wealth has been carried\u2014<\/span><\/i><\/p>\n

To the ends of Amman, Homs, and Uri Shalem.<\/span><\/i><\/p>\n

Ab\u016b Na\u1e63r al-\u1e24\u0101fi\u1e93 al-Sajz\u012b called it <\/span>Uri Salem<\/span><\/i>\u2014with an \u201cs\u201d (<\/span>s\u012bn<\/span><\/i>), and the \u201cl\u201d appended with an \u201c-e\/-i\u201d (<\/span>kasrah<\/span><\/i>)\u2014as if he was Arabizing it. From a <\/span>\u1e25ad\u012bth<\/span><\/i> from \u02bfA\u1e6d\u0101\u02be, it was mentioned in some books, \u201cGive Uri Shalem the glad tidings of the rider of the donkey.\u201d (This is in reference to the Messenger \ufdfa when he journeyed during the night of Isr\u0101\u02be.) As was narrated from Ka\u02bfb, \u201cParadise is in the Seven Heavens, centered by Bayt al-Maqdis, for which it was called <\/span>Uri Shalem<\/span><\/i> (the Complete Light).\u201d3<\/a><\/sup>It was cited by Ab\u016b M\u016bs\u0101 al-Mad\u012bn\u012b in al-Majm\u016b\u02bf al-Mugh\u012bth f\u012b Ghar\u012bb al-Qur\u02be\u0101n, 1:108, and Ibn al-Ath\u012br in al-Nih\u0101yah f\u012b Ghar\u012bb al-\u1e24ad\u012bth, 1:80<\/span><\/span><\/p>\n

He said, God be pleased with him, that the <\/span>d <\/span><\/i>(<\/span>dal<\/span><\/i>) Bayt al-Maqdis is pronounced only slightly, followed by an -i vowel (<\/span>kasrah<\/span><\/i>). It was named such for it had been purified\u2014cleansed\u2014of sins. It was also said that it was to be pronounced as <\/span>Bayt al-Muqaddas.<\/span><\/i><\/p>\n

It was narrated from Anas bin M\u0101lik that the Messenger \ufdfa said, \u201cI arrived in an animal larger than a donkey but smaller than a mule, which would place its hooves [when it ran] as far as its sight [went]. I mounted it, and Jibr\u012bl, peace be upon him, was with me, and so we left. He told me to dismount and pray [after a point], and so I did. He asked, \u2018Do you know where you prayed? You have prayed at the center of emigration (Mad\u012bnah). He said again [later], \u2018Dismount and pray.\u2019 I did so, and he asked [again], \u2018Do you know where you have prayed? You have prayed at the \u1e6c\u016br of Mount Sinai where God [the Exalted] had spoken to M\u016bs\u0101, peace be upon him.\u2019 [We traveled some more] and then he asked [once more], \u2018Do you know where you have prayed? You have prayed at Bethlehem where \u02bf\u012as\u0101, peace be upon him, was born.\u2019 I entered Bayt al-Maqdis afterwards, and the Prophets were gathered before me, peace be upon them, and Jibr\u012bl walked me to lead them [in prayer].\u201d4<\/a><\/sup> Sunan al-Nas\u0101\u02be\u012b, the Book of Prayer, 450<\/span><\/span><\/p><\/blockquote>\n

If it is asked that the statement that \u201cI prayed where the emigrants stepped [foot] in\u201d contradicts the <\/span>\u1e25ad\u012bth<\/span><\/i> of Jar\u012br\u2014\u201cIndeed, God, the Exalted, revealed to me, \u201cWhichever of these lands you settle in will be the place of your emigration: Mad\u012bnah, Bahrain, or Qinnasr\u012bn.\u201d5<\/a><\/sup>Al-Tirmidh\u012b in his book on the Virtues of the Messenger \ufdfa; al-\u1e24ak\u012bm al-Tirmidh\u012b in al-Mustadrak, 3:3; al-\u1e6cabar\u0101n\u012b in Mu\u02bfjam al-Kab\u012br, 2417; some others have narrated the report as well from Jar\u012br bin \u02bfAbd-All\u0101h, may God be pleased with him.<\/span><\/span>\u2014why is it that the first report involves specification and the latter choice?\u201d<\/span><\/p>\n

We respond that the difference comes due to history [and timing], which does not imply a deficiency on any part. It can be said thus that he was inspired before the Isr\u0101\u02be for what was mentioned in the <\/span>\u1e25ad\u012bth<\/span><\/i> of Jar\u012br, before or after which the night of Isr\u0101\u02be was clarified to him. He had been informed about his migration but was unable to stay in Mad\u012bnah. He made it easy for his companions, as appeared in his saying: \u201cI was shown your place of migration. I was shown a salty land with palm trees situated between two volcanic stones.\u201d6<\/a><\/sup>A part of a report narrated by al-Bukh\u0101r\u012b in his \u1e62a\u1e25\u012b\u1e25 in Kit\u0101b al-Kaf\u0101lah<\/span><\/span><\/p>\n

From what supports this is that a group of <\/span>an\u1e63\u0101r<\/span><\/i> (Helpers) met with the Messenger \ufdfa, who spoke to them about the situation. They said, \u201cWhen we return to our people, we will convey this <\/span>\u1e25ad\u012bth<\/span><\/i>.\u201d The following year, twelve men came and pledged allegiance to him upon Isl\u0101m\u2014this was the first pledge of al-\u02bfAqabah. They promised to arrive the following year with the rest of their people and take him to their homeland. The year came, [the promise was fulfilled,] and this was the second pledge of al-\u02bfAqabah. The majority of the people of knowledge held that the Isr\u0101\u02be was after the first pledge of al-\u02bfAqabah and before the second. There are also those who say that it was prior to the <\/span>hijrah<\/span><\/i> by a year, or a year and two months, or sixteen months. Further positions were not mentioned to us.<\/span><\/p>\n

If the <\/span>\u1e25ad\u012bth<\/span><\/i> of Ab\u016b M\u016bs\u0101 is asked about, wherein the Messenger \ufdfa said, \u201cI saw in my dream that I emigrated from Makkah to the land where dates grow, and I was afraid that it was al-Yam\u0101mah or Hajr, when it was [in fact] the city of Yathrib.\u201d7<\/a><\/sup>A part of the \u1e25ad\u012bth narrated by al-Bukh\u0101r\u012b in his \u1e62a\u1e25\u012b\u1e25 in the Book of Virtues\/Signs of Prophethood in Isl\u0101m, 3422<\/span><\/span> We say that this report does not contradict the previous one, as he said, \u201cI was afraid (<\/span>fa-dhahaba wahl\u012b<\/span><\/i>, literally meaning \u201cmy fear turned to\u2026\u201d).\u201d This is not based on an opinion or anything of the sort, but is a grammatical matter that is not concerned with the knowledge of Prophethood in any form.<\/span><\/p>\n

\u201cWhen it was [in fact] the city of Yathrib\u201d\u2014there are differences concerning what led to his fear, so the reality was clarified to him. It is the same whether it was explained to him during the dream or whilst he was awake.<\/span><\/p>\n

It was narrated from Dh\u016b-l-A\u1e63\u0101bi\u02bf that he said, \u201cO Messenger of God [\ufdfa], if we are tested with remaining after you [have passed], what do you command us to do? He responded, \u2018Upon you is Bayt al-Maqdis. Perhaps God [the Exalted] may provide you with offspring who visit it [frequently].\u2019\u201d8<\/a><\/sup> Al-\u1e6cabar\u0101n\u012b, Mu\u02bfjam al-Kab\u012br, 4237<\/span><\/span><\/p><\/blockquote>\n

With a chain tracing back to al-\u1e6cabar\u0101n\u012b, it has also been narrated via Dh\u016b-l-A\u1e63\u0101bi\u02bf that he asked, \u201cO Messenger of God [\ufdfa], should we be tested with remaining after your passing, where do you command us [to go]? He replied, \u201cUpon you is Bayt al-Maqdis. Perhaps offspring will be made for you who will visit the Masjid frequently and be delighted.\u201d9<\/a><\/sup>Ibid, 4238<\/span><\/span><\/p>\n

\"Masjid

It was narrated from Dh\u016b-l-A\u1e63\u0101bi\u02bf that he said, \u201cO Messenger of God [\ufdfa], if we are tested with remaining after you [have passed], what do you command us to do? He responded, \u2018Upon you is Bayt al-Maqdis. Perhaps God [the Exalted] may provide you with offspring who visit it [frequently].\u2019\u201d [PC: Cole Keister (unsplash)]<\/p><\/div>If this <\/span>\u1e25ad\u012bth<\/span><\/i> is proven, then it acts as an addition (<\/span>ziy\u0101dah<\/span><\/i>) in the evidence we have already established and follow, enriching what we have thereby mentioned. For which virtue is more complete and greater than choosing a particular place for travel which is greater than all places save for the Two Sanctuaries (<\/span>\u1e24aramayn<\/span><\/i>) and for the performance of prayer\u2014none compares save for the Two Mosques.<\/span><\/p>\n

As for the virtues of prayer therein, we have mentioned several <\/span>a\u1e25\u0101d\u012bth<\/span><\/i> prior.<\/span><\/p>\n

Regarding the virtues of praying in Bayt al-Maqdis, we have also mentioned several reports. Among those is what has been narrated from Ab\u016b-l-Dard\u0101\u02be, may God [the Exalted] be pleased with him, that the Messenger \ufdfa said, \u201cPrayer at the Masjid al-\u1e24ar\u0101m is similar to a hundred thousand prayers, at my Masjid a thousand, and at Bayt al-Maqdis five hundred.\u201d10<\/a><\/sup>Mu\u201cjam al-Kab\u012br; it has likewise been narrated in al-Haytham\u012b\u2019s Majmu\u02bf al-Zaw\u0101\u02beid, 7:7<\/span><\/span><\/p>\n

It was also\u00a0 narrated from Ab\u016b-l-Dard\u0101\u02be that the Messenger \ufdfa said, \u201cThe virtue of prayer in the Masjid al-\u1e24ar\u0101m, compared to prayers outside of it, is a hundred thousand [of such]; in my Masjid, it is like a thousand; and in Bayt al-Maqdis, it is like five hundred.\u201d11<\/a><\/sup>Al-Bazz\u0101r, Musnad, 4142<\/span><\/span><\/p><\/blockquote>\n

With a chain tracing back to A\u1e25mad al-\u02bfAss\u0101l, it was narrated from Ab\u016b Dharr, may God [the Exalted] be pleased with him, who said, \u201cI said, O Messenger of God \ufdfa, is prayer at your Masjid more virtuous than prayer at Bayt al-Maqdis? He replied, \u2018A prayer in my Masjid is better than four prayers there (i.e. Bayt al-Maqdis)\u2014a blessed place for prayer. It is the land of gathering and resurrection.\u2019\u201d12<\/a><\/sup>Al-\u1e6cabar\u0101n\u012b, Musnad al-Sh\u0101miyy\u012bn, 2714<\/span><\/span><\/p>\n

If it is said that this report contradicts what has preceded, we respond that these reports, if they are taken from Sa\u02bf\u012bd bin Bash\u012br Ab\u012b \u02bfAbd al-Ra\u1e25m\u0101n, the leader of Ban\u012b Na\u1e63r from the people of Damascus, then many of the <\/span>a\u02beimmah<\/span><\/i> of the text[-ual sciences] have spoken regarding this, saying, \u201cHe had a poor memory and atrocious handwriting.\u201d13<\/a><\/sup>Ibn Ab\u012b \u1e24\u0101tim, al-Jar\u1e25 wa-l-Ta\u02bfd\u012bl, 6:4<\/span><\/span> On Sa\u02bf\u012bd bin S\u0101lim al-Qadd\u0101\u1e25\u2014Ab\u016b \u02bfUthm\u0101n al-Khur\u0101s\u0101n\u012b\u2014they narrated, \u201cHe would make several mistakes in narrations, and would bring reports the opposite way.\u201d14<\/a><\/sup>Ibid<\/span><\/span><\/p>\n

The matter is thus as Ab\u016b Dharr had narrated, which is the first of the reports mentioned. God [the Exalted] had increased it in its virtue by mentioning it beside, and subordinating it to, the virtue of the mosque of Mad\u012bnah.<\/span><\/p>\n

If it is asked, \u201cWhy is the matter not settled in the heart?\u201d We respond that the matter is based upon sayings on the virtues of prayer in the mosque of the Messenger of God \ufdfa, which is equivalent to a thousand prayers offered elsewhere. This is all based on authentic textual evidence as opposed to statements that lack such decisive proof, and God [the Exalted] knows best.<\/span><\/p>\n

If it is then asked, \u201cDid the authentic texts not establish that prayer in the mosque of the Messenger \ufdfa is better than a thousand prayers elsewhere save for the \u1e24ar\u0101m, which implies that prayer al-Aq\u1e63\u0101 and other <\/span>mas\u0101jid<\/span><\/i> are of the same value? How is this contradiction resolved?\u201d<\/span><\/p>\n

We respond that it has been established in the reports of Ab\u016b-l-Dard\u0101\u02be and Ab\u016b Dharr, and it is possible to resolve [the apparent contradiction] between the two, which is to affirm that prayer in al-Aq\u1e63\u0101 would have resembled prayers elsewhere save for the Two Sanctuaries if not for what we have already established [in terms of it being equivalent to five hundred prayers in typical circumstances]. God [the Exalted] is aware of its authenticity.<\/span><\/p>\n

It was narrated from \u02bfAbd-All\u0101h ibn \u02bfUmar, may God be pleased with him, that the Messenger \ufdfa said, \u201cSulaym\u0101n, the son of D\u0101wud, when he created Bayt al-Maqdis, asked God [the Exalted] for three things: judgment that would correspond to God\u2019s own, and it was granted to him; for a kingdom unlike which none will arise thereafter, and it was granted to him; that the one who enters his mosque does not do so except to pray therein, and leaves it sinless as the day he was born.\u201d15<\/a><\/sup>Sunan al-Nas\u0101\u02be\u012b, Book of Mas\u0101jid, 693<\/span><\/span><\/p><\/blockquote>\n

It was narrated from \u02bfAbd-All\u0101h bin \u02bfUmar that he heard the Messenger \ufdfa say, \u201cSulaym\u0101n, the son of D\u0101wud, asked God [the Exalted] for three things. He was granted two of them, and I hope the third came to him as well. He asked his Lord for judgment that would correspond to His own, and he was granted such; he asked for a kingdom unlike which none would have, and he was granted such; and he asked that when a man leaves the mosque\u2014meaning, Bayt al-Maqdis\u2014having intended nothing but prayer therein, leaves so sinless as the day he was born. We hope this was granted as well.16<\/a><\/sup>Al-\u1e6cabar\u0101n\u012b, Mu\u02bfjam al-Kab\u012br, 14554<\/span><\/span><\/p>\n

He said, may God be pleased with him, this (i.e., the issue of leaving Bayt al-Maqdis sinless after prayer) matter is connected to hope, for he was not inspired with an answer with regard thereto, nor was he made certain regarding it. However, even if this affair was not clarified specifically, it was still done so on a general level due to his saying that \u201c[the supplication of] every Prophet is answered.\u201d17<\/a><\/sup>A part of a \u1e25ad\u012bth of \u02bf\u0100\u02beishah, may God, the Exalted, be pleased with her, and its verification has preceded<\/span><\/span><\/p>\n

He said, God [the Exalted] be pleased with him, the addition (<\/span>ziy\u0101dah<\/span><\/i>) in this narration\u2014 according to what we have narrated from the book of al-Nas\u0101\u02be\u012b\u2014is not reliable, due to the position of \u02bfAbd-All\u0101h bin Mu\u1e25ammad bin Sa\u02bf\u012bd bin Ab\u012b Maryam al-Mi\u1e63r\u012b. Ibn \u02bfAd\u012b, regarding him, said, \u201cHe was neglectful and did not know what left his head or would purposefully lie.\u201d18<\/a><\/sup>Ibn \u02bfAd\u012b, al-K\u0101mil fi \u1e0cu\u02bfaf\u0101\u02be al-Rij\u0101l, 4:255<\/span><\/span><\/p>\n

It was narrated from Maym\u016bnah, the freed slave of the Messenger \ufdfa, that she said, \u201cO Messenger of God [\ufdfa], instruct us regarding Bayt al-Maqdis.\u201d He replied, \u201cGo there and pray therein\u201d\u2014the land was in a state of war at the time\u2013\u201cand if you cannot do it, then send oil so that its lamps may be lit.\u201d19<\/a><\/sup>Sunan Ab\u016b D\u0101wud, Book of Prayer, 407<\/span><\/span><\/p><\/blockquote>\n

He [Ibn M\u0101jah] said, may God [the Exalted] be pleased with him, that in some chains of the report, it has been narrated as follows: \u201cGo there and pray, for prayer therein is as a thousand prayers elsewhere.\u201d20<\/a><\/sup>Sunan Ibn M\u0101jah, 1407; al-\u1e6cabar\u0101n\u012b, Mu\u02bfjam, 55; Musnad Ab\u016b Ya\u02bfl\u0101, 7088<\/span><\/span><\/p>\n

It was narrated from Ab\u016b Hurayrah, may God [the Exalted] be pleased with him, that the Messenger \ufdfa said, \u201cWhoever passes away in Bayt al-Maqdis, it is as though he has passed away in the heavens.\u201d21<\/a><\/sup>Luwayn al-Ma\u1e63\u1e63\u012b\u1e63\u012b, Juz\u02be f\u012bhi \u1e24ad\u012bth, 92<\/span><\/span><\/p><\/blockquote>\n

Ab\u016b Ja\u02bffar Luwayn said, \u201cWhat is meant in the report is not Bayt al-Maqdis itself, but the city in which it is located.\u201d<\/span><\/p>\n

Our master said, \u201cIn the chain (<\/span>isn\u0101d<\/span><\/i>) of this <\/span>\u1e25ad\u012bth<\/span><\/i> is Y\u016bsuf bin \u02bfA\u1e6diyyah Ab\u016b Sahl al-\u1e62aff\u0101r al-Ba\u1e63r\u012b, who is weak. Even if the report is proven, the implication of the saying that \u2018it is as though he passed in the heavens\u2019 carries a tone of reverence of the place and its loftiness and the safety of the Muslims who pass away therein, for the people of the Heavens are not amongst the punished due to their own elevated nature and the particularization of the place that has been indicated.\u201d<\/span><\/p>\n

Then we mention that it is the greatest of frontiers of Isl\u0101m\u2014a House wherein the Prophets had worshipped [God, the Exalted]\u2014where the Muslims had gathered to overpower their enemies, for which much blood was shed at the beginning of the sincere servants of God [the Exalted]. But when the Commander of the Faithful, \u02bfUmar, may God be pleased with him, arrived, they became afraid, their hearts trembled, and their thoughts became troubled. Unable to find a way out, they requested safety in a state of subjugation. Terror had filled them\u2014they departed, with God [the Exalted] having weakened their foundations, broken their supports, and disappointed their hopes.<\/span><\/p>\n

Following their end came [new] generations\u2014a time of seizing a novel opportunity\u2014a group from Ban\u012b \u02bfUbayd camped there and took control, making clear the faults in their defenses and the futility of their hopes. God [the Exalted] then willed that their capabilities should be weakened and their structures destroyed after ninety years of rule by the King and <\/span>muj\u0101hid<\/span><\/i> N\u016br al-D\u012bn Mu\u1e25ammad bin Sanqar [al-Zeng\u012b], may God sanctify his martyrdom and elevate his soul. He was a pillar of the Abbasid Caliphate\u2014may God [the Exalted] raise its position and increase its supporters\u2014who unsheathed his sword with his battalions whose mention extended to the horizons, rising [in the lands] with the dawn of Isl\u0101m [in the lands], till the Holy Land was freed of the filth [it possessed prior], save for the Holy House (<\/span>al-Bayt al-Muqaddas<\/span><\/i>), as it was difficult for him due to the protection surrounding it and impenetrability. He thus took control of its highs and lows for fifteen years. Then he, God have mercy on him, passed away after much service, his memory being remembered in verses:<\/span><\/p>\n

I said, \u201cMay God allow their souls to thrive\u201d\u2014<\/span><\/i><\/p>\n

As though I saw them, and only them.<\/span><\/i><\/p>\n

So whoever passes from good attains [further good],<\/span><\/i><\/p>\n

And whoever is absent, through his remembrance is still present.<\/span><\/i><\/p>\n

After his rule, al-N\u0101\u1e63ir Y\u016bsuf bin Ayy\u016bb stood to power, may God reward him for the good he brought for Isl\u0101m, and so he took what he took, and so did they. He restricted their capacity to breathe for seven years, until they were finally uprooted and the truth was established in their place.<\/span><\/p>\n

It has reached me from him, may God have mercy on [his soul], that when he conquered the land and ordered the washing of the rock from impurities, he used his beard instead of a broom [out of reverence]. It is no wonder that God, the Exalted, raised his status when he humbled himself before His Majesty, and honored through him the Ayy\u016bbids. Any breach against the religion, through their presence, remained closed, and schemes of the misguided repelled, until weakness befell them through the sight of what al-Malik al-K\u0101mil witnessed.22<\/a><\/sup>Al-Malik al-K\u0101mil Mu\u1e25ammad ibn al-Malik al-\u02bf\u0100dil Mu\u1e25ammad bin Ayy\u016bb, Ab\u016b al-Ma\u02bf\u0101l\u012b N\u0101\u1e63ir al-D\u012bn, was an Ayy\u016bbid Sultan who passed away in the year 635 AH. See: Ibn Khallik\u0101n, Wafay\u0101t al-A\u02bfy\u0101n, 5:79<\/span><\/span> By God\u2019s grace, he was astute, using his cunning to shield his shortcomings, and being a steed that raced past to be unable to recover from faltering. He retained some things, and yet others eluded him. The words of the poet proved true23<\/a><\/sup>Ma\u1e25m\u016bd al-Warr\u0101q. The verses were taken from his D\u012bw\u0101n, 106.<\/span>:<\/span><\/p>\n

Seeing is for the eyes that remain dormant [on the visible],<\/span><\/i><\/p>\n

And witnessing is for that which is not present.<\/span><\/i><\/p>\n

The fury of the <\/span>d\u012bn<\/span><\/i> and the bed of humiliation were unleashed upon al-Quds, a place of mercy. A poor man from the \u1e24ij\u0101z walked to Bayt al-Maqdis after the days of the formation of the heinous truce\u2014not out of necessity\u2014and there he saw the foul ones\u2014the bearers of defilement\u2014treading within the purified Mosque. He turned his eyes towards the guard posts, which had now become pens for pigs and seats for those worse than pigs. The zeal of Isl\u0101m stirred within him as did the generosity of faith, and so he sang:<\/span><\/p>\n

O king whose aspirations<\/span><\/i><\/p>\n

Have struck the domes of glory above the highest stars<\/span><\/i><\/p>\n

We have laid forth what we have out of concern for the kings of the Levant, the guardians of the truth, in the event that their hearts soften towards the enemies of God [the Exalted] and the enemies of His Messenger \ufdfa, and out of compassion for them to wear the armor of shame and be clothed therein. God [the Exalted] honored them by honoring the religion and elevated their rule by elevating His Word. Were honor sought through anything other than those, God [the Exalted] would have turned away from them, their power leaving them, and the earth becoming narrow for their presence despite its vastness.<\/span><\/p>\n

Whoever ponders upon these words will come to know that it is a reminder for the intelligent and an exhortation towards the negligent. We ask God [the Exalted] to grant us and them success in fulfilling the right of that land and the re-establishment of its sanctity, for it is a place designated for His worship, the exaltation of His Name\u2014a place rendered for sending forth His Revelation, blessed by the Holy Spirit, characterized by an increase in rewards for prayer and <\/span>i\u02bftik\u0101f <\/span><\/i>therein for <\/span>i\u1e25r\u0101m <\/span><\/i>(for <\/span>\u1e25ajj<\/span><\/i>) on one\u2019s path to Masjid al-\u1e24ar\u0101m. We have previously mentioned a <\/span>\u1e25ad\u012bth<\/span><\/i> narrated from Umm Salamah, may God be pleased with her, from the Messenger \ufdfa in the chapter on times (<\/span>b\u0101b al-maw\u0101q\u012bt<\/span><\/i>).<\/span><\/p>\n

There were those who had assumed <\/span>i\u1e25r\u0101m<\/span><\/i> from the <\/span>muh\u0101jir\u012bn<\/span><\/i> and the <\/span>fuqah\u0101\u02be<\/span><\/i> from within their population. Amongst them was \u02bfAbd-All\u0101h bin \u02bfUmar, may God be pleased with him; from the <\/span>an\u1e63\u0101r<\/span><\/i> was present Mu\u02bf\u0101dh bin Jabal; and from the <\/span>t\u0101bi\u02bf\u012bn<\/span><\/i> Ka\u02bfb al-A\u1e25b\u0101r and others. We have previously mentioned others from various generations.<\/span><\/p>\n

My heart gives in due to the dissipation of this virtue. Although I hail from the \u1e24ij\u0101z, this intention had come to my heart when I had only been a child. I was light on my feet and able to walk well, and yet I was not taken. Now, I grieve over the loss of that blessing, as I am in my sixties, or have at the very least struck my sixtieth year, and I do not despair that my Lord will grant me the capacity to fulfill this long-cherished desire, enabling me to reach that noble station. It is the place described to quench the thirst of those devoted to God [the Exalted], and to fill with hope the souls of those who were neglectful prior. It is hardly surprising [that it occupies such a status], given that its soil was made more virtuous through one Prophet after another\u2014particularly through the friend of the Most Merciful, may God\u2019s salutations be upon him.<\/span><\/p>\n

Upon him, from the beloved, every day\u2014<\/span><\/i><\/p>\n

The peace of God when peace is remembered.<\/span><\/i><\/p>\n

I was afraid to seek the landmarks of our faith\u2014<\/span><\/i><\/p>\n

The days of your reign in the lowest of the earth.<\/span><\/i><\/p>\n

Are you not from a noble people?<\/span><\/i><\/p>\n

Blessed roots bring a blessed nature to the tree.<\/span><\/i><\/p>\n

You erected the banners of guidance to crush disbelief,<\/span><\/i><\/p>\n

With a dangerous spear and sharp blade.<\/span><\/i><\/p>\n

They came to destroy what has been established.<\/span><\/i><\/p>\n

I have determined\u2014not the eyes of envy\u2014<\/span><\/i><\/p>\n

That you have seated the enemies of the Messenger,<\/span><\/i><\/p>\n

Raising their sons to the status of the [believers] who prostrate.<\/span><\/i><\/p>\n

Respect the Shar\u012b\u02bfah, for it has changed\u2014<\/span><\/i><\/p>\n

The Law of the Canon has been altered.<\/span><\/i><\/p>\n

Many a covenant was taken from Prophets\u2014<\/span><\/i><\/p>\n

All blasphemed by wine and swine, O Promised One.<\/span><\/i><\/p>\n

My grief lies for the Purified House, for it<\/span><\/i><\/p>\n

Has housed many infidels.<\/span><\/i><\/p>\n

Be honored upon Isl\u0101m, lest you meet [the fate] of those<\/span><\/i><\/p>\n

Who strut proudly in the mosque.<\/span><\/i><\/p>\n

If you do not fear the gloating of the envious,<\/span><\/i><\/p>\n

The stubbornness of the tyrant, and the power of the aggressor,<\/span><\/i><\/p>\n

Beware the tears of the Muslims and their grief,<\/span><\/i><\/p>\n

And the supplications of the pious.<\/span><\/i><\/p>\n

Remember when you stood in regret, seeking forgiveness<\/span><\/i><\/p>\n

In a day now past from the Prophet Mu\u1e25ammad.<\/span><\/i><\/p>\n

The Cross has united its supporters\u2014<\/span><\/i><\/p>\n

So O Nation of Isl\u0101m, does [Isl\u0101m] have its supporters?<\/span><\/i><\/p>\n

Blessed is the one destined to be the neighbor of that noble Prophet and his noble children.<\/span><\/p>\n

As for the virtues of the Holy Land and its abundance of characteristics\u2014which the one who spoke to God [the Exalted] asked to be brought to him within a distance of a stone\u2019s throw\u2014[we will mention the following].<\/span><\/p>\n

It was narrated from Ab\u016b Hurayrah, may God be pleased with him, \u201cHe asked God that the Holy Land be brought to him within the distance of a stone\u2019s throw.\u201d He added, \u201cThe Messenger \ufdfa said, \u2018If I were able, I would have shown you his grave which lies beside the road, beneath a red dune.\u2019\u201d24<\/a><\/sup>\u02bfAbd al-Razz\u0101q, Mu\u1e63annaf; this source builds on al-Qur\u1e6dub\u012b, al-Mufhim li-m\u0101 Ashkala min Talkh\u012b\u1e63 Kit\u0101b Muslim, 6:222<\/span><\/span><\/p>\n

\"al

The road to Al-Aqsa [PC: Levi Meir Clancy (unsplash)]<\/p><\/div>This is the last of what we had intended to establish in this book, and we are not free of the remaining portion regarding the investigation and refinement concerning what was initially indicated at the beginning of this book. By God [the Exalted], it is as a lump that lies in a throat that one chokes on which no patience may endure. To God [the Exalted] do we complain, and to Him is our resort. He is the One who grants strength to the weak from the strong, and avenges the oppressed from the oppressor\u2014to Him do we seek forgiveness for the slips of our tongues.<\/span><\/p>\n

So in conclusion, we return to what we had begun with in the opening. Thus, we say, with a tongue entwined with humility and need, rather than one with eloquence and freedom: O God, by Whose grace good deeds are completed, by whose Words bones are scattered, by Whose signs the heavens and the earth are cut open, and by Whose Names the mountains are set firm: we praise You whilst acknowledging our inability to ever be able to do so sufficiently, and thank You whilst noting our deficiency in doing so. We ask you to send your blessings upon the one who guided us to You\u2014the Prophet of Mercy, Mu\u1e25ammad \"\u1e63allall\u0101hu, with the purest of blessings and the most perfect of greetings, and to bestow him with the highest of ranks.<\/span><\/p>\n

[Bestow such as well] upon his family who followed what he legislated and followed the light which was revealed to him\u2014we ask that you bestow upon us from the radiance of Your Glorifications what delivers us from the darkness of ignorance, and guide us thereto [as You protect us from] missteps. Teach us the greatest of ways with which we may glorify You by which we may attain safety from misery and attain Your pleasure on the Day of Meeting. Allow us to taste the coolness of Your forgiveness and the sweetness of Your love, from what we find from You in the essence of life and the delight of subsistence, and not be rendered needy from any other than You\u2014not rendered humiliated by any except You and be fearful or hopeful of any other; in distress except through Your exaltation; in abundance except by Your Face; and in annihilation except in You.<\/span><\/p>\n

Reward our parents and those who guide us with a reward that fulfills their right on our behalf, and do with us and them as befits You; fulfill our hopes, for we have extended to You the hands of supplication, O Guider of the perplexed, and the Face of those who ask; O God, assist the nation of Isl\u0101m by filling their schisms and uniting their spread, for the rupture has spread far and wide.<\/span><\/p>\n

Preserve, O God, Your Prophet Mu\u1e25ammad, peace and blessings be upon him, in every branch of his fountainhead and tree\u2014the bringer of guidance with the party of truth. O God, support him with a support\u2026 from which stem the signs of victory and triumph. O God, this House\u2014the stronghold of Your religion and the nest of Your friends, is from Your creation and subtlety. Help the builders [of nations built in Your Name], the helpers of those who call to You, and soldiers who fight for You. Break, O God, those who seek to break us, and strike them with a crushing force to break their faces and backs. Do not, O God, allow the party of Satan and tyrants to attain victory over those who have witnessed and held firmly to the truth in Your path. Indeed, You are Most Noble and Merciful (<\/span>al-Kar\u012bm al-Ra\u1e25\u012bm<\/span><\/i>). Praise be to God, Lord of the worlds, and blessings and salutations be upon our Prophet Mu\u1e25ammad \"\u1e63allall\u0101hu and his family.<\/span><\/p>\n

 <\/p>\n

Related:<\/strong><\/em><\/p>\n

– The Glorious Virtues of Al-Masjid Al-Aqsa<\/a><\/p>\n

– 8 Things You Didn\u2019t Know About Masjid Al-Aqsa<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645 \u0627\u0644\u062d\u0645\u062f \u0644\u0644\u0647 \u0631\u0628 \u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646 \u0648\u0627\u0644\u0635\u0644\u0627\u0629 \u0648\u0627\u0644\u0633\u0644\u0627\u0645 \u0639\u0644\u0649 \u0631\u0633\u0648\u0644\u0647 \u0627\u0644\u0643\u0631\u064a\u0645 \u0648\u0633\u064a\u062f \u0627\u0644\u0645\u0631\u0633\u0644\u064a\u0646 \u0648\u0639\u0644\u0649 \u0622\u0644\u0647 \u0648\u0635\u062d\u0628\u0647 \u0623\u062c\u0645\u0639\u064a\u0646 [The detailed work of al-Im\u0101m Ab\u012b \u02bfAbdull\u0101h Shih\u0101b al-D\u012bn al-T\u016brbisht\u012b al-\u1e24anaf\u012b, Ma\u1e6dlab al-N\u0101sik f\u012b \u02bfIlm al-Man\u0101sik, contains sections on the virtues of the Levant and its people, its importance now, in the past, and in the 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