The Ruling on Visiting Bayt al-Maqdis Under Occupation
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The Shaykh: This is it. Hurry with the good.
The questioner: My master, I read in some newspapers. Words about visiting Bayt al-Maqdis under occupation. I intend, if Allah wills, to visit my relatives there after an absence of twenty-eight years? So the first stop will be, if Allah wills, if Allah the Exalted makes it easy, al-Quds. May Allah have mercy on you. Is it permissible for me? To visit Bayt al-Maqdis, or is there no harm in this matter? In these circumstances. Or.
The Shaykh: We have been asked this question more than once. And we have answered, and we continue to answer, with what has preceded, which is. That visiting Bayt al-Maqdis is an act of worship. And al-Masjid al-Aqsa, as you all know. Is among the three mosques about which the Messenger (peace and blessings be upon him) said:Bulugh al-Maram 5:58
And it is established in the Shari'ah. That any ruling established in the Shari'ah, whether it is obligatory or forbidden, or the other rulings that fall between these two rulings, the default for these five rulings is that they remain as established in the Shari'ah, unless a factor arises that removes them from their original ruling by Shari'ah evidence.
Since that is the case, then the visiting of al-Masjid al-Aqsa with the intention of praying in it or maintaining family ties, as you mentioned earlier, in general, in the land occupied by these disbelievers, remains on its default ruling. But this ruling may be affected, and it may be surrounded, and it was so perhaps two years ago or so. What prevents this ruling from remaining as it was. What I want to say clearly is: if the one going now to visit al-Masjid al-Aqsa and pray in it, or to maintain family ties in those lands, does not face, or in a phrase that may be more precise, does not think it likely that he will face falling into a violation of the Shari'ah, then the ruling remains on its default. I mentioned earlier something we used to hear a lot: that women were being searched in a manner that violates the Shari'ah, let alone men. So I used to say at that time: it is not permissible to go to those lands because the Muslim is exposed to humiliation and degradation from this disbeliever.
The questioner: I mean, you mean Palestine, you don't mean Bayt al-Maqdis specifically, I mean, or the Haram, I mean.
The Shaykh: No, I.
The questioner: There is none.
The Shaykh: Yes, so does he face this problem?
The questioner: Enter, enter, enter, enter, let's start, our spirit. Yes. He was exposed to searching.
The Shaykh: That is it, but I think now such a thing is not, I don't think it exists. If this has increased, then the ruling remains as I mentioned to you earlier, and praise be to Allah.
The questioner: We are building. A branch is permissible. This one of you.
The Shaykh: The answer is the same with the condition mentioned. With the condition mentioned.
The questioner: An added factor, which is the recommendation that the lands, I mean, become light. All of it.
The Shaykh: We were in the recommendation, sitting in al-Masjid al-Aqsa, what is it?
The questioner: No, no, it is not for al-Masjid al-Aqsa, but for the da'wah.
The Shaykh: Understood, understood. Visiting the mosque of the Companions, maintaining family ties, performing the da'wah, all these are recommended rulings, and they may be obligatory, but to achieve them, it is necessary to observe the previous condition.
The questioner: Our Shaykh, there is a point, from the perspective of completing the statement, my teacher, please, please. If we know that some areas there cannot be visited except by obtaining a visa from what is called the embassy of the state of Israel, is it not permissible? Does that not indicate implicit approval of this thing?
The Shaykh: It is not permissible, the matter is ended. And the best of speech is what is little and clear.
The presenter : May Allah reward you with good.
The questioner: If the visit, our teacher, is by request and permission from inside. Or if the taking.
The Shaykh: Purchase.
The questioner : Yes.
The Shaykh: By Allah, I do not know, I mean, I. I am not a political man and not aware of the details of matters, but I set Shari'ah conditions. So the one who is afflicted with going to that disbelieving ruling state is the one who should verify what may befall him of violation of the Shari'ah, meaning, because of obtaining a recommended matter, as we said, or a prescribed one, or a sunnah, does he fall into committing a forbidden act? No, as it is said in common proverbs: we were under the rain, we became under the gutter. No.
The questioner: I mean, a contract in the consultation, I mean. Yes. It seems I understood now that, of course, now going to Palestine does not happen except through travel agencies that obtain visas from the Jewish embassy, and so on. If it is.
The Shaykh: In it is the recognition that Professor Abu al-Harith referred to, and not to.
The questioner: Do you mean by recognition, I mean?
The Shaykh : Yes.
The questioner: My master, I read in some newspapers. Words about visiting Bayt al-Maqdis under occupation. I intend, if Allah wills, to visit my relatives there after an absence of twenty-eight years? So the first stop will be, if Allah wills, if Allah the Exalted makes it easy, al-Quds. May Allah have mercy on you. Is it permissible for me? To visit Bayt al-Maqdis, or is there no harm in this matter? In these circumstances. Or.
The Shaykh: We have been asked this question more than once. And we have answered, and we continue to answer, with what has preceded, which is. That visiting Bayt al-Maqdis is an act of worship. And al-Masjid al-Aqsa, as you all know. Is among the three mosques about which the Messenger (peace and blessings be upon him) said:
One should not undertake journeys except to three mosques: al-Masque al-Haram (in Makkah ), the Aqsa mosque, or this mosque (in Madinah).
لا تشد الرحال إلا إلى ثلاثة مساجد المسجد الحرام ومسجدي هذا و المسجد الأقصى.And it is established in the Shari'ah. That any ruling established in the Shari'ah, whether it is obligatory or forbidden, or the other rulings that fall between these two rulings, the default for these five rulings is that they remain as established in the Shari'ah, unless a factor arises that removes them from their original ruling by Shari'ah evidence.
Since that is the case, then the visiting of al-Masjid al-Aqsa with the intention of praying in it or maintaining family ties, as you mentioned earlier, in general, in the land occupied by these disbelievers, remains on its default ruling. But this ruling may be affected, and it may be surrounded, and it was so perhaps two years ago or so. What prevents this ruling from remaining as it was. What I want to say clearly is: if the one going now to visit al-Masjid al-Aqsa and pray in it, or to maintain family ties in those lands, does not face, or in a phrase that may be more precise, does not think it likely that he will face falling into a violation of the Shari'ah, then the ruling remains on its default. I mentioned earlier something we used to hear a lot: that women were being searched in a manner that violates the Shari'ah, let alone men. So I used to say at that time: it is not permissible to go to those lands because the Muslim is exposed to humiliation and degradation from this disbeliever.
The questioner: I mean, you mean Palestine, you don't mean Bayt al-Maqdis specifically, I mean, or the Haram, I mean.
The Shaykh: No, I.
The questioner: There is none.
The Shaykh: Yes, so does he face this problem?
The questioner: Enter, enter, enter, enter, let's start, our spirit. Yes. He was exposed to searching.
The Shaykh: That is it, but I think now such a thing is not, I don't think it exists. If this has increased, then the ruling remains as I mentioned to you earlier, and praise be to Allah.
The questioner: We are building. A branch is permissible. This one of you.
The Shaykh: The answer is the same with the condition mentioned. With the condition mentioned.
The questioner: An added factor, which is the recommendation that the lands, I mean, become light. All of it.
The Shaykh: We were in the recommendation, sitting in al-Masjid al-Aqsa, what is it?
The questioner: No, no, it is not for al-Masjid al-Aqsa, but for the da'wah.
The Shaykh: Understood, understood. Visiting the mosque of the Companions, maintaining family ties, performing the da'wah, all these are recommended rulings, and they may be obligatory, but to achieve them, it is necessary to observe the previous condition.
The questioner: Our Shaykh, there is a point, from the perspective of completing the statement, my teacher, please, please. If we know that some areas there cannot be visited except by obtaining a visa from what is called the embassy of the state of Israel, is it not permissible? Does that not indicate implicit approval of this thing?
The Shaykh: It is not permissible, the matter is ended. And the best of speech is what is little and clear.
The presenter : May Allah reward you with good.
The questioner: If the visit, our teacher, is by request and permission from inside. Or if the taking.
The Shaykh: Purchase.
The questioner : Yes.
The Shaykh: By Allah, I do not know, I mean, I. I am not a political man and not aware of the details of matters, but I set Shari'ah conditions. So the one who is afflicted with going to that disbelieving ruling state is the one who should verify what may befall him of violation of the Shari'ah, meaning, because of obtaining a recommended matter, as we said, or a prescribed one, or a sunnah, does he fall into committing a forbidden act? No, as it is said in common proverbs: we were under the rain, we became under the gutter. No.
The questioner: I mean, a contract in the consultation, I mean. Yes. It seems I understood now that, of course, now going to Palestine does not happen except through travel agencies that obtain visas from the Jewish embassy, and so on. If it is.
The Shaykh: In it is the recognition that Professor Abu al-Harith referred to, and not to.
The questioner: Do you mean by recognition, I mean?
The Shaykh : Yes.
Source
سلسلة الهدى والنور، المجلس 1894 — d3watuna.com (1:59)
The Arabic text is a machine transcription of the audio recording.