Rabbi Yonasan Eybeshutz, Rav of Hamburg (1690-1764)
The Jewish people cries out to the nations, “Do not awaken an ingathering of Israel! Even if all the Jews are ready to go to Jerusalem, and all the nations agree, still, G-d forbid that I should go there. For the end is hidden, and perhaps now is not the true time, only a temporary moment of favor. In a short time they will sin, and be forced into exile again, G-d forbid, and that exile will be worse than the previous one. Therefore, let us stay in exile until the time comes when the entire earth is filled with the knowledge of G-d. Then G-d promises that the Jewish people will lack nothing and their redemption will be permanent, for He Himself will redeem them.”
(Ahavas Yehonasan, Vaeschanan)

Rabbi Moshe Hagiz, Jerusalem scholar and writer (1671-1750)
When the first Muslim ruler conquered Jerusalem (Caliph Omar Al-Khitab, in the year 637 CE), he built his palace next to the spot where the Temple had stood.

The Caliph saw a great heap of rubbish near his palace, and noticed that every day Romans (i.e. Byzantine Christians, from whom he had conquered the city) would come and add to the heap. He questioned them, and they said that the Jewish Temple had once stood in this spot and since the Romans had not been able to destroy it totally, they decreed that garbage be thrown there in order to obliterate all memory of the Temple. The Caliph brought in ten thousand workers to clear away the garbage, and as an incentive, he scattered money on the dump every day. After thirty days of work, they uncovered the Western Wall and the foundations that are visible today. The Caliph then called to the Jews and said, “Behold, G-d has brought about the restoration of your Temple. Its foundations are visible – go and build it, and I will pay all your expenses.” The Jews were brokenhearted and they all began to cry. The Caliph asked, “Why are you crying? You should be happy, for G-d has sent me to rebuild your Temple, which was destroyed by the Romans. And if you are worried about the cost, I have already said that I will pay all your expenses.” One old Jew answered as he cried, “Long live the king! We, your servants, must bless G-d Who has given you counsel, and we must thank you for your kindheartedness in offering to pay for the restoration of our Temple. But according to our faith, we are not permitted to build the Temple; we believe that the future Temple will be built by G-d in Heaven, when He so desires.”

The Caliph responded, “If that is the case, let me build it myself, since King Solomon prayed that even a non-Jew’s prayers should be answered here.” He asked the Jews for some details about the measurements of the Temple, and on the site of the Holy of Holies he built a dome, in which people say there is a rock hanging in the air, which is what we call the Foundation Stone.
(Eileh Masei, page 18)

Rabbi Shmuel ben Yitzchak Yaffe Ashkenazi of Constantinople, (1525-1595).-
Going up to Eretz Yisroel en masse (“as a wall”) is prohibited even with the permission of the nations. Since G-d is the one who scattered us, we are not allowed to gather ourselves together, but rather we must wait until G-d sends the messiah to gather us.

Rabbi Shmuel Aripol, Safed, Palestine (late 1500s) 
I adjure you, daughters who once lived in Jerusalem, and have now gone out and become scattered in a place of gazelles and deer of the field, i.e. in uninhabited places – still, you must not wake up and arise before the End.

In order words, even if you live in exile in places where the gentiles have relatively little control over you, do not arise from exile.
You yourselves must not arise, and you must not arouse a king or an official with you, to arise with you.
(Commentary Sar Shalom to Song of Songs 2:7)

Rabbi Avraham Lichtenstein, Rabbi of Prassnysz, in the region of Plotzk, Poland (late 1700s)
Heaven forbid for Israel in exile to make any effort with a strong hand, whether through the gentile kings and ministers, or to go up as a wall, all together, each one strengthening the other, saying, “Let us go to Jerusalem with a strong hand and build the Temple,” or “Let us pay off the king of Turkey until he sells us all the state of Eretz Yisroel to be ours like it was in ancient times, and we will build the Temple and offer sacrifices.” Heaven forbid for us to do this! We will wait until G-d pours out His kindness from above and sends our redemption through his messiah, with permission from the King Who sits on high.

The Gemara tells a story (Taanis 29a): When the Temple was burning, the young kohanim went up onto the roof of the sanctuary with the keys to the sanctuary in their hands. They said, “Master of the World! Since we did not merit to be trusted custodians, we are handing over the keys to You!” They threw the keys upwards, and a hand came out of heaven and accepted them. Then the young kohanim leapt into the flames.

Imagine a person who wants to enter a house, but the house is locked. It appears that the house is ownerless. He wants to break down the door, but we tell him, “Fool! Stop!” The house does have an owner, the keys are in his hand, and you want to enter by force? You will be considered a burglar! Wait until the owner comes and gives you the keys, and then open the door. Here too, since G-d accepted the keys, how could it occur to us to go up by force without receiving permission from G-d? We must wait until the Owner of the key comes and gives us the key, and then we will go to Zion with song.

At the same time, G-d warned the nations of the world not to make the exile too difficult for Israel. This is the meaning of the verses in Song of Songs (2:6-7 and 8:3-4) from which the oaths are derived. Israel says to G-d, “Let His left hand be under my head (i.e. prophecy), and let His right hand embrace me.” G-d replies, “Look what I have already given you during this exile, and see My great love for you. I have adjured the daughters of Jerusalem – the nations – notB to afflict you. So why do you pray so persistently for the return of My love and prophecy? Better to wait until the proper time, when it is desired.”

My teachers used the story of the hand accepting the keys to explain the meaning of the words we say in our prayers for the Musaf of Yom Tov: “And we cannot go up and appear and prostrate ourselves before You, in the great and holy house upon which Your name was called, because of the hand that was stretched out upon Your Temple.” The words “we cannot” really mean “we are not allowed to” – see the Targum and Rashi on Deuteronomy 12:17. Even though we might be able to force our way in by petitioning the king and his ministers, we are not allowed to do so, because of the hand that was stretched out over the Temple to accept the keys from us.
(Commentary Migdenos Avraham on Song of Songs 8:4)

Rabbi Yerachmiel Yishaya Mintzberg, rabbi of Likova, Russia (c. 1902)
Even if His Majesty the Sultan of Turkey, or all the rulers of all the countries, decide to give permission to the people of G-d to go to their land and their inheritance, the land of their fathers, the Holy Land, as the second redemption proceeded in the time of Ezra – we say that if the redemption does not come from the Almighty Redeemer Himself, as in the Exodus from Egypt, then G-d does not desire it, and this is not the path to the true redemption, promised by the prophets. And I think all Jewish sages who have strong and unshakable faith in the Torah and tradition would say the same thing. We would not even consider such a scenario a temporary redemption or respite from exile. Its negative aspect would outweigh its positive, for the Sages of the Talmud have taught us and foretold to us that the future redemption will not be like the redemption under Ezra, through worldly decisions of rulers.
(Daas Harabbonim, letter 7)

Rabbi Yoel Teitelbaum, Satmar Rebbe (1887-1979)
Even if we assume that gentile approval would render it permitted for Jews to immigrate to the Holy Land, this means only approval from the gentile nation living in the Holy Land. The fact that other nations give their approval is irrelevant. Are the nations some kind of legislative body in which the majority can compel the minority? …And even if all the nations in the world were to come together, their opinion would not be able to change the Torah one iota… so if all the rest of the nations of the world were to tell the Jewish people to rebel against the nation in which they live, it would certainly not be allowed to rebel, since, after all, rebellion is forbidden by the holy Torah. The same is true of immigration to the Holy Land: if the immigration runs against the will of the nation living there, the other nations have no power to permit it.
(Vayoel Moshe 1:86)