JERUSALEM IN THE QUR’AN
By Imran N. Hosein
PART ONE
Chapter 3
THE BEGINNING
OF THE STORY OF JERUSALEM
IN THE
QUR’AN: JERUSALEM AND THE PROPHETS
“But
We delivered him (Abraham) and (his nephew) Lot (and directed them) to the land
in which We had placed blessings for all of mankind.” Abraham (‘alaihi al-Salam)
(Qur’an, al-Anbiyah, 21:71)
The true Qur’anic
story about Jerusalem and the Holy Land begins with Abraham (‘alaihi
al-Salam), the Prophet of Allah, Most High. He broke up the idols in the
temple of his people (in Ur - modern Iraq) but left the biggest idol standing
to impress upon the idolatrous people the falsehood of the worship of idols (Qur’an, al-Anbiyah, 21:57-63).
If Abraham (‘alaihi al-Salam) were to return today and repeat such
an act it would be denounced by secular governments and so-called Islamic
scholars as an act of terrorism and destruction of the cultural heritage of
Babylon. The UN would impose sanctions on any government that harboured him.
Prophet Muhammad (‘alaihi al-Salam) would be treated no differently were
he to return and repeat his destruction of the idols in the Ka’aba.
Ur responded with fury to the destruction of their idols,
and the ridicule to which idolatry was subjected. They punished Abraham (‘alaihi
al-Salam), building a fire and throwing him into it. But Allah Most High
intervened and commanded the fire to be “cool
for him” and to “keep him
safe from harm” (Qur’an, al-Anbiyah, 21:68-69). Thereupon
Allah Most High declared that He delivered him and Lot (‘alaihi al-Salam) to
a Land in which He had placed blessings for all of mankind. That was the Holy
Land:
“But We delivered him (Abraham) and (his nephew) Lot (and
directed them) to the land in which We had placed blessings for all of
mankind.”
(Qur’an, al-Anbiyah, 21:71)
It was with this verse that the concept of a Holy Land, or a
Blessed Land, was introduced in the Qur’an for the first time. What is
its significance? Why should Allah, Most Wise, choose one land in all the earth
and make of it a Holy Blessed Land? And why should He guide Abraham (‘alaihi
al-Salam) and Lot (‘alaihi al-Salam). His Prophets and Messengers,
to migrate to that Holy Land? There can be only one answer to these questions.
Of all of mankind Allah, Most Wise, chose Abraham (‘alaihi
al-Salam) as His ‘friend’ or ‘dearly beloved’ (khalil) (Qur’an, al-Nisa, 4:125). He tested Abraham (‘alaihi
alSalam) with the greatest of tests and trials that Abraham passed. Allah
Most High then appointed him as the religious head (Imam) of all of
mankind (Qur’an, al-Baqarah, 2:124).
It followed therefrom that there could be only ‘one’ Truth, and from it
would emerge ‘one’ religion for all of mankind – the religion of Abraham (‘alaihi
al-Salam).
There is thus only one true religion, all others being
false. It is the religion of the Imam of mankind, i.e., the religion of
Abraham (‘alaihi al-Salam). No Priest or Rabbi could possibly challenge
that! And yet, when we assert such, the Rabbi accuses us of chauvinism!
When Allah Most High chose one land and made of it a Holy
Blessed Land and then guided Abraham (‘alaihi al-Salam) to migrate to
that Land, the Divine purpose or plan was that the Holy Land should function as
the ‘litmus test’ of Truth. Only the religion of Abraham (‘alaihi al-Salam) could
survive in the Holy Land. All others would be expelled. In other words, herein,
Truth would always visibly triumph over falsehood and history could not end
before the final triumph of Truth over falsehood in that Land! Piety, godliness, righteousness and
submission to Allah Most High represented the very essence of Truth and hence
the religion of Abraham (‘alaihi al-Salam). Is Christianity, Judaism, or
Islam, Truth? Jerusalem is
already answering that question! It is the destiny of Jerusalem to validate
Truth. And that is most certainly one of the main points being made in this
book.
Since Abraham (‘alaihi al-Salam) and Lot (‘alaihi
al-Salam) were directed by Allah, Most Wise, to migrate to that Holy Land
and to reside there, the implication was that unless Allah Most High were to
direct them to again migrate elsewhere, they and their progeny would reside in
that land. It was, therefore, their land.
The question that must be posed is whether the invitation to
reside in the Holy Land was unconditional?
Would the invitation still be valid if their progeny were to abandon the
religion of Abraham (‘alaihi al-Salam) and become atheists, or were to engage
in prostitution or oppression? Would it still be valid if the Jews were to establish
in the Holy Land a secular State that declared that ‘supreme authority’ belonged
to the State rather than the God of Abraham, and that the highest law was the law
of the State rather than Allah’s Law? Would it still be valid if that State
were to declare to be Halal (i.e., legal) that which Allah Most High had
declared to be Haram (prohibited)? We should note that the God of
Abraham (‘alaihi al-Salam) prohibited the borrowing and lending of money
on interest (Riba). The Jews changed the Torah to legalize the lending
of money on interest to those who were not Jews. Not only is Riba legal
in the Holy Land today, but so are also many other things that were prohibited
by Allah, Most High.
Secondly, and importantly, is the question: If Allah Most
High blessed that Land for all of mankind, would it not imply that any
and all of mankind who faithfully follow the religion of Abraham would also
have access to those blessings? Is this not a universal statement?
Whence then, comes the claim of the Jews to exclusive title to the Holy
Land?
As we attempt in this book to answer these important
questions it would be of great help to
reflect over the following conversation between Abraham (‘alaihi
al-Salam) and His Lord:
“And remember that Abraham was tried by his Lord with certain
commands, which he fulfilled: He (the Lord) said: “I hereby appoint you as the
Imam (religious and spiritual leader) of all mankind.” He (Abraham) enquired:
“And also from my offspring?” (Will they also share of this status?) He
answered: “My Covenant (or Promise) will not reach (i.e., include) those who
commit acts of Dhulm (i.e., injustice, oppression, tyranny, repression,
suppression).”
(Qur’an, al-Baqarah, 2:124)
Among those acts which the Qur’an recognizes as acts
of Dhulm would be “driving a
people out of their homes and out of the land in which they lived” and
doing so “for no just cause (indeed for no cause other than) their belief in
Allah, Most High”:
“To those against whom
war is made, permission is given (to fight), because they are wronged; and
verily, Allah is Most Powerful for their aid; (They are) those who have been
expelled from their homes in defiance of right, (for no cause) except that they
say, ‘Our Lord is Allah’…”
(Qur’an, al-Hajj, 22:39-40)
This was precisely the way that the Jewish State of Israel
was established.
The Qur’an reserved its greatest condemnation,
however, for that act of Dhulm which occurs when the Word of Allah is
changed and a lie is told against Allah. That was exactly what the Jews did
when they rewrote the Torah and corrupted it by changing the Word of Allah,
Most High:
“Who commits greater act of Dhulm (injustice) than he who tells
a lie against Allah or rejects His Signs? But verily the wrongdoers never shall
prosper.”
(Qur’an, al-An’am, 6:21)
Moses (‘alaihi al-Salam)
The next mention of the Holy Land in the Qur’an
occurred some 500 years later when Moses (‘alaihi al-Salam) implored the
Israelite people to fight to take control of the Holy Land. He had led them out
of slavery in Egypt, and the divine miracle had occurred in which the sea
parted for them but drowned their enemies. Then the struggle was to be launched
from Sinai to liberate the Holy Land:
“O my people! Enter the Holy Land which Allah gave to you, and
turn not back ignominiously, for then you will be overthrown and will lose
(among other things your right to live in the Land).”
(Qur’an, al-Maidah, 5:21)
This verse of the Qur’an confirmed what was implicit
in Surah al-Anbiyah, 21:71 quoted above. The Israelites were the progeny
of Abraham (‘alaihi al-Salam), and were still following the religion of
Abraham (‘alaihi al-Salam) under the guidance of the Prophet of Allah,
Moses (‘alaihi al-Salam), thus they were entitled to live in the Holy Land. It was their land!
Some time after the death of Moses (‘alaihi al-Salam)
the Israelites succeeded in entering the Holy Land. But hostile tribes
constantly harassed them. Sometimes they were even forced to flee to save their
lives. The Qur’an made reference to this, and to their desire for a King
who would lead them into battle as they struggled to gain complete control over
the Holy Land:
“Are you not aware of those who fled from their homes (in the
Holy Land) though they were thousands (in number) for fear of death? Allah said
to them: Die. Then He restored them to life. For Allah is full of bounties to
mankind, but most of them are ungrateful.”
“Then fight in the cause of Allah and know that Allah hears and
knows all things (Allah, Most Wise, wants you to fight and resist oppressors who
drive you out of the land in which you live and out of your homes).
“Who is he that will loan to Allah a beautiful loan which Allah
will (return with) much more than was borrowed? It is Allah Who restricts what
He gives, or increases what He gives and to Him shall be your return.
“Are you not aware of those elders of the Israelites, after (the
time of) Moses, how they said to a Prophet (that was) among them: Appoint for
us a king that we may fight in the cause of Allah He said: Is it not possible
if you were commanded to fight that ye would not fight? They said: How could we
refuse to fight in the cause of Allah seeing that our families and us have been
driven out of our home? But when they were commanded to fight they turned back
except a small band among them. But Allah has full knowledge of those who do
wrong.”
(Qur’an, al-Baqarah, 2:243-246)
That Prophet who spoke to them (above) was Samuel (‘alaihi
al-Salam). Their response to him was:
“How could we refuse to fight in the cause of Allah seeing that
we and our families have been driven out of our home?”
(Qur’an, al:Baqarah, 2:246)
This response established in their own words, in their own
tongue, the principle that a people were entitled to wage war against an
oppressor who drove them out of their homes and the land in which they lived.
While true of all territories, it was especially true for the Holy Land. How
then, was it possible for the State of Israel to be established on the basis of
a policy of driving out of their homes and out of the Land, a people who
worshipped the God of Abraham, and then obstinately denying them for more than
fifty years the right to return?
Joshua (‘alaihi al -Salam)
After the Israelite people were delivered out of Egypt they
were blessed (once more) with a divinely ordained inheritance of the
Holy Land. The Bible informs us that Joshua led them into the Holy Land. The Qur’an
neither denies nor confirms that Biblical statement regarding the name of
Joshua:
“Whereas unto a people who (in the past) had been deemed utterly
low (and of no account), We gave as their heritage the Eastern and Western
parts of the (Holy) Land that We had blessed. And (thus) the fair promise of
thy Lord was fulfilled for the Children of Israel, because they had patience
and constancy in adversity, whereas We utterly destroyed all that Pharaoh and
his people had wrought and all that they had built (with such pride).”
(Qur’an, al-‘Araf, 7:137)
Earlier, when Moses (‘alaihi al-Salam) had ordered
them to do so, the Jews had refused to fight to enter the Holy Land. At that time two amongst them had urged them
to fight to enter the Holy Land. The commentators of the Qur’an identify
Joshua as one of the two:
“(But) among (their) God-fearing men were two on whom Allah had
bestowed His grace: they said: "Assault them at the (proper) Gate (i.e.,
make a frontal assault): when once ye are in, victory will be yours; but on
Allah put your trust if ye have faith."
(Qur’an, al-Maidah, 5:23)
Solomon (‘alaihi al-Salam)
Then, a further 500 years later, the Qur’an made a
fourth reference to the Holy Land when Allah, Most Wise, spoke of the Kingdom
of Solomon (‘alaihi al-Salam) as follows:
“(It was Our power that made) the violent (unruly) wind flow
(tamely) for Solomon, to his order, to the land which We had blessed: for We do
know all things.”
(Qur’an, al-Anbiyah, 21-81)
It was in consequence of all these divine blessings that the
(Islamic) State of Israel over which Solomon (‘alaihi al-Salam) ruled
became not only the Ruling State in the world but, also, the most
magnificent State ever witnessed. With Solomon’s Israel the Israelite people
experienced the Golden Age.
Muhammad (sallalahu ‘alaihi wa
sallam)
Finally the Qur’an made a fifth reference to the Holy
or Blessed Land when it described the miraculous night-time journey of Prophet
Muhammad (‘alaihi al-Salam)from Makkah to Jerusalem and then into the
heavens:
“Glory to (Allah) Who did take His servant for a Journey by
night from the Sacred Masjid to the Farthest Masjid, whose surrounding
(territory) We did bless, in order that We might show him some of Our Signs:
for He is the One Who Hears and Sees (all things).”
(Qur’an, Banu Israil, 17:1)
That farthest Masjid (Temple) was identified by
Prophet Muhammad (‘alaihi al-Salam) as Masjid al-Aqsa, the Masjid
that was built by Prophet Solomon (‘alaihi al-Salam) in Jerusalem:
“Narrated Jabir bin Abdullah who heard Allah’s
Apostle saying: When the people of Quraish did not believe me (i.e. the story
of my Night Journey), I stood up in al-Hijr and Allah displayed Jerusalem in
front of me, and I began describing it to them while I was looking at it.”
(Sahih Bukhari)
The Prophet (‘alaihi al-Salam) went on to restrict
Muslims from undertaking any sacred journey other than to three places:
“Narrated Abu Hurairah: The Prophet (‘alaihi
al-Salam) said: Do not set out on a journey except for three Masajid
(plural of Masjid) i.e. al-Masjid al-Haram (in Makkah), the Masjid of Allah’s Messenger
(in Madina), and Masjid al-Aqsa (in Jerusalem).”
(Bukhari)
“Narrated Maimunah ibn Sa’ad: I said: Apostle of
Allah, tell us the legal injunction about (visiting) Bait al-Muqaddas
(Jerusalem). The Apostle of Allah said: Go and pray there. (But) all the cities
at that time were affected by war. (So he added) If you cannot visit it and
pray there, then send some oil to be used in the lamps (i.e. send
support).”
(Sunan Abu Dawud)
The Roman army under General Titus destroyed Masjid
al-Aqsa (the Temple built by Solomon (‘alaihi al-Salam) in 70 AC. It
was still lying in ruins when the Muslim army conquered Jerusalem during the
rule of Caliph Umar (ra). It was he who ordered that the present Masjid
al-Aqsa be built on the site of the ruins of the original Temple (Masjid)
built by Solomon (‘alaihi al-Salam).
to be continued....
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