On Friday evening, January 16, 2026, Family Pledge – Tunisia organized an intellectual event via Zoom titled “Jerusalem… the Gateway to Heaven.” The lecture was delivered by Professor Faiza Shakandali as part of a session that addressed Jerusalem as a central issue firmly rooted in Arab and Islamic consciousness.
In her lecture, Shakandali examined the doctrinal dimension of the Isra and Mi‘raj, raising questions about the significance of choosing Bayt al-Maqdis as the destination of the Night Journey and the starting point of the Ascension. She argued that this choice carried deep meanings connected to Jerusalem’s unique status.
She explained that the Isra represented the earthly journey from al-Masjid al-Haram to al-Masjid al-Aqsa, while the Mi‘raj marked the heavenly ascent from Jerusalem to the highest heavens. She emphasized that this event transcended the limits of time and space, linking this world to the hereafter, and connecting the present with both past and future. She noted that Quraysh hastened to deny the event due to its extraordinary nature, despite its foundational implications for the Prophetic message and the role of the Muslim community.
Shakandali paused at the Qur’anic description of the Prophet Muhammad ﷺ as “His servant” in the context of the Isra, stressing that this formulation safeguarded the purity of Islamic belief and prevented any confusion between servitude and divinity. She also explained the significance of opening Surat al-Isra with the word “Subhan,” viewing it as an introduction to a momentous account that affirms divine power and the elevated rank of the Prophet.
She highlighted the direct link between al-Masjid al-Haram and al-Masjid al-Aqsa, noting that the journey began with the former and concluded with the latter. This connection placed al-Aqsa at the heart of the event, as the endpoint of the Isra, the starting point of the Mi‘raj, and the gateway between earth and heaven. She pointed out that the Qur’an singled out al-Aqsa with the description “whose surroundings We have blessed,” indicating that this blessing extended to the land, its people, and its time.
Shakandali reviewed the Qur’anic verses that describe Palestine as a blessed land and linked this to the residence of many prophets there, including Abraham, Lot, David, Solomon, and Zechariah, as well as Mary and Jesus, peace be upon them. She affirmed that this land served as the stage for major miracles and as a central axis of divine revelation.
She emphasized that the gathering of the prophets behind Prophet Muhammad ﷺ in al-Masjid al-Aqsa constituted a clear declaration of his spiritual leadership and inheritance of previous prophecies, and a testament to the universality of his message across time and place. She viewed this leadership as reinforcing al-Aqsa’s status as the third holiest sanctuary in Islam and confirming its inseparable bond with al-Masjid al-Haram.
Addressing the political dimension, Shakandali noted that the divine linkage between the two mosques carried an early warning that future conflict would revolve around al-Masjid al-Aqsa, and that neglecting its defense would open the door to attacks on other sacred sites. She stressed that defending al-Aqsa represents a religious and moral obligation, and that threats against it directly implicate Mecca and Medina.
She also cited historical evidence and statements by Zionist leaders following the occupation of Jerusalem in 1967, viewing them as proof of the expansionist nature of the colonial project and its ambitions across the region. She connected these developments to the arson attack on al-Masjid al-Aqsa in 1969 and the subsequent Arab and Islamic silence.
Shakandali concluded by reaffirming that Jerusalem’s bond with heaven also emerged through the obligation of prayer during the Mi‘raj. She noted that prayer, as the pillar of Islam, was ordained within a specific spatial and temporal context that firmly anchors Jerusalem at the core of Islamic belief and places upon the Ummah the responsibility to protect and defend this sacred land.
