Answering the Question of Supporting Al-Masjid al-Aqsa
Since the dawn of the Islamic call, Quraysh pursued a policy of preventing the name of Allah from being mentioned in Al-Masjid al-Haram and striving toward its destruction, even targeting the Prophet ﷺ on several occasions.
‘Uqbah ibn Abi Mu‘ayt twisted his garment around the Prophet’s ﷺ neck while he was praying at the Ka‘bah, choking him severely. While the Prophet ﷺ was prostrating, he threw a camel’s entrails on his back.
On another occasion, as the Prophet ﷺ circumambulated the Ka‘bah, Quraysh surrounded and assaulted him. Abu Bakr came to defend him but was beaten until he fainted and was carried home, regaining consciousness only at night.
This policy continued after the Hijrah; Quraysh prevented the Prophet ﷺ and his followers from visiting Al-Masjid al-Haram, as occurred during the Treaty of Hudaybiyyah, reflecting the continuation of their longstanding approach of preventing Allah’s name from being mentioned in His house and seeking to destroy it.
But on the day of the Conquest of Mecca, the tide of events turned. The Prophet’s ﷺ herald called out: “Whoever enters Al-Masjid al-Haram is safe.” Those who had previously opposed the Prophet ﷺ and barred him and his companions from Al-Masjid al-Haram now sought refuge and protection there. This scene illustrated the complete reversal of circumstances and served as a practical fulfillment of the Qur’anic statement: {It is not for them to enter them except in fear} [Al-Baqarah: 114].
In light of this, Allah says: {And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment} [Al-Baqarah: 114], indicating the duty toward those who prevent Allah’s houses from being mentioned and seek to destroy them, while illustrating their fate in the Hereafter.
Scholars have explained that the phrase {It is not for them to enter them except in fear} is a declarative conveying an imperative; that is, the enemy must be intimidated through jihad so that none of them enters the masjid in safety. Thus, the verse does not merely report a reality but establishes a practical obligation.
As Sayyid Qutb stated: “They deserve to be confronted, pursued, and deprived of security, except when they seek refuge in the houses of Allah, invoking their sanctity, seeking safety.” This principle was manifested during the Conquest of Makkah, when the Prophet ﷺ granted safety to those entering Al-Masjid al-Haram after they had previously prevented him and his companions from doing so.
Building on this, the duty toward the Zionist enemy who prevents Al-Masjid al-Aqsa from being mentioned in Allah’s name and seeks to destroy it becomes clear. Every able person must intimidate them and deny them security, translating this into practical, actionable reality. Those unable to do so must engage in proper preparation. There is no excuse for neglecting preparation, for incapacity to prepare is inconceivable; therefore, whoever has not prepared has no right to claim incapacity.
This duty spans many domains and extends beyond Palestine boundaries, yet all converge on a single objective: intimidating the enemy and depriving them of security wherever they may be.
Be eloquent in action and economical in speech, and seek help from Allah without faltering. Strengthen your belief, read your enemy with awareness, plan in a way that maximizes available resources, and possess a serious will that steadily builds strength.
Then place your trust in Allah sincerely and move forward decisively, and do not consult anyone in intimidating the enemy of Allah and the enemy of the believers.
