Do those who are travelling to mosques and staying there for the purpose of calling people to Allah come under the heading of travelling for the purpose of visiting those mosques?
Question

                I am currently living in the United States and I have been longing to dedicate all of my life for Allah the exalted and the glorious. I wanted to setout for Jihad in the sake of Allah but my parents would not give me permission and I did learn that if Jihad is not fard ayn(obligatory) then I do have to seek permission. (Correct me if Im wrong).

So another thing came up. I met brothers who said theres been a programming going on for 70 years where we go to other masjids and doing itikaaf for couple of days. The purpose is to do taalim (teaching) and reminding brothers about living like the companions of the prophet sallallahu alayhi wassalam. We also go and visit local brothers and convince them to pray with us and even invite those who pretty much left prayer. I know there's a hadith referring to not visiting any other masjids but al-Haram, Nabawi, and Al-Aqsa. Would I be falling into that? My intention is not the mosque but to visit the people but using the mosque as the means to stay and pray there. Please let me know if this is something good and to do and may Allah have mercy on you and forgive you for taking your time.
Praise be to Allah.
      Firstly: 
If 
    jihad is a communal obligation (fard kifaayah), then it is obligatory 
    for a person to seek his parents’ permission to go out for jihad. If they 
    give him permission, he may go out, otherwise it is not permissible for him 
    to do so. 

    This applies if jihad has not become an individual obligation for him; if it 
    has become an individual obligation in his case, then he must go out even if 
    they refuse and do not give him permission. 

    Please see the answer to question no. 9506 

    Secondly: 

    The Jamaa‘at at-Tableegh (Tableeghi Jamaat) is a da‘wah organisation that is 
    striving to spread Islam and call people to it. It has played a good role in 
    calling sinners and those who have deviated from Islam, putting in a great 
    deal of time and money, and putting up with the difficulties of travelling, 
    visiting people, and so on. 
In 
    light of what has been transmitted from a number of the shaykhs and founders 
    of this group of some mistaken ideas and objectionable beliefs, a number of 
    scholars have issued fatwas stating that no one should go out with them 
    except people of knowledge, who go out with them with the aim of teaching 
    and guiding them. 

    This group is the one which the brothers whom you have met belong and have 
    adopted their methodology, and whom you mentioned here. 

    Please see also the answers to questions no. 39349,
    8674 and 14037. 

    What we advise you to do is focus your da‘wah efforts on the place where you 
    live, so call your family, your relatives and those who are around you of 
    your friends and acquaintances, and other people whom you meet; call all of 
    these people to Islam, and to obey Allah, according to what you have of 
    Islamic knowledge, even if that is by very simple means. “Convey from me, 
    even if it is just one verse.” 

    There is nothing wrong with there being some kind of cooperation with these 
    brothers for that purpose, within the boundaries of the place where you are 
    living first of all, and so that you do not become a full member of that 
    group; rather your principle should be to cooperate in doing good deeds with 
    anyone who does them and encourages others to do them. 

    Thirdly: 

    Although we do not agree with the idea of travelling to mosques in this 
    manner as required by Jamaa‘at at-Tableegh and the timeframe they stipulate, 
    it does not come under the heading of travelling to mosques that is 
    prohibited in the hadith in which the Prophet (blessings and peace of Allah 
    be upon him) said:  “No 
    journey should be undertaken to visit any mosque but three: this mosque of 
    mine, al-Masjid al-Haraam and Masjid al-Aqsa.” 
    Narrated by al-Bukhaari (1189) and Muslim (1397). That is because the 
    purpose in travelling to these mosques is to call people to Allah, not to 
    visit those specific mosques for their own sake, to worship there and to 
    draw nearer to Allah by doing so; the latter is not permissible except in 
    the case of three mosques. This is the reason for the prohibition. 

    The scholars of the Standing Committee said: 

    What this hadith means is: it is not permissible to travel to a place with 
    the aim of worshipping Allah there, by praying or offering supplication (du‘aa’) 
    or reading Qur’an, except these three places, namely: al-Masjid al-Haraam (Makkah), 
    al-Masjid an-Nabawi (Madinah) and al-Masjid al-Aqsa (Jerusalem). 

    End quote from Fataawa al-Lajnah ad-Daa’imah (2/285) 

    Based on that, if a person sets out to visit any mosque, or travels to it in 
    a country or city other than his own, but it is not his aim to worship Allah 
    by setting out on that journey or to do acts of worship in that other 
    mosque, rather he has some legitimate and valid purpose, such as listening 
    to a lecture or seeking beneficial knowledge or calling people to Allah, or 
    other similar aims, then there is no blame on him and this is not included 
    in the prohibition. 

    Shaykh Ibn Baaz (may Allah have mercy on him) was asked: 
In 
    our city there is an excellent reciter whose performance of the prayer is 
    very focused and deliberate and people come to him from distant cities. What 
    is the ruling on these people’s coming? Is it true that they are included in 
    the prohibition mentioned in the hadith, 
    “No journey should be undertaken to visit any mosque but 
    three: al-Masjid al-Haraam, the mosque of the Messenger (blessings and peace 
    of Allah be upon him), and al-Masjid al-Aqsa”? 
He 
    replied: 
We 
    do not think there is anything wrong with that; rather it comes under the 
    heading of travelling to seek knowledge or to learn the meanings of the Holy 
    Qur’an, or to listen to one who recites beautifully. Travelling for such 
    purposes does not come under the heading of travel that is prohibited.

    End quote from Majmoo‘ Fataawa Ibn Baaz (3/352) 

    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: 
In 
    our town there is a mosque in which Jumu‘ah prayers are held, but some 
    brothers prefer to go to a mosque in another town, that is approximately 30 
    km away, and some other brothers objected to them by saying, 
    “No journey should be undertaken to visit 
    any mosque but three, ” as is well-known. We hope that you can explain in 
    detail, may Allah reward you. 
He 
    replied: 
We 
    say that this group that goes to a mosque outside the town are not seeking 
    to travel to that mosque itself; rather they are seeking what they can 
    attain of knowledge, benefit and exhortation from the khutbah of that 
    khateeb who preaches in the mosque to which they go. This does not come 
    under the heading of undertaking journeys to visit mosques other than the 
    three mosques. Rather it comes under the heading of undertaking a journey in 
    pursuit of knowledge, and the Prophet (blessings and peace of Allah be upon 
    him) said: “Whoever follows a path seeking knowledge thereby, Allah will 
    make easy for him a path to Paradise.” So their going to that khateeb so 
    that they may benefit from his khutbah and exhortation and his explanation 
    of Islamic rulings does not come under the heading of undertaking journeys 
    to a mosque, because what is meant by undertaking a journey to a mosque is 
    when a person seeks to travel to that mosque and to that place itself. The 
    difference between the two must be understood. 

    End quote from Fataawa Noor ‘ala ad-Darb (8/2) 

    For more information, please see the answers to questions no.
    8674 and 50591 

    And Allah knows best.