From ‘Jerusalem’ to ‘The Holy Land’ - JERUSALEM IN THE QUR’AN

From ‘Jerusalem’ to ‘The Holy Land’

The mystery of Jerusalem in the Qur’an is compounded by the fact that the Holy Book sometimes refers to the city ‘Jerusalem’ synonymously with the ‘Holy Land’ (as in … Surah al-Anbiyah, 95-96) and then proceeds to refer to the ‘Holy Land’ in the same mysterious way in which it referred to ‘Jerusalem’. For example in Surah Banu Israil the Qur’an declared that it was the destiny of Banu Israil that they would commit Fasad (i.e., destructive corruption) in the Holy Land (al-Ard al-Muqaddasah) on two occasions. But the Qur’an did not refer in the verse to the Holy Land by name. Rather the Qur’an referred to it simply and enigmatically as ‘the earth’ or ‘the land’:

“And We gave (clear) warning to the Children of Israel in the Book that twice would they commit Fasad on ‘the land’ and be elated with mighty arrogance (and twice would they be punished)!”

(Qur’an, Banu Israil, 17:4)   

And then when the Qur’an addressed the crucially important subject of the divine conditions for inheritance of the Holy Land, again it referred to it simply and enigmatically as ‘the earth’ or ‘the land’, and not as the ‘Holy Land’:

 

“Before this We wrote in the Psalms after the Message (i.e., the Torah given to Moses): My servants the righteous shall inherit ‘the land’.”

(Qur’an, al-Anbiyah, 21:105)

 

Finally, the Qur’an refers to a moment in time when Allah Most High would raise D’abatul ard (a ‘Beast of the Earth or Land’):

“And when the Word is fulfilled against them (i.e., Banu Israil) We shall produce from the land a beast to (face) them (Banu Israil). He will speak to them for the people did not believe with assurance in our Signs.”

(Qur’an, al-Naml, 27:82)

This ‘Beast of the Earth’ or the ‘Land’ is, like Dajjal and Gog and Magog, one of the major Signs of the Last Age. It is clear that the word ‘land’ or ‘earth’ with reference to the Beast is no other than the ‘Holy Land’. 

And so, when Allah Most High is prepared to commence His punishment of the Jews, He raises a ‘Beast’ in the Holy Land’. This ‘Beast’ is readily identifiable as no other than the modern Jewish State of Israel.

Source: Jerusalem in the Qur'an by Imran N. Hosein

to be continued....

2. ISLAMIC AND CHRISTIAN BELIEFS - To Christians With Love

2. ISLAMIC AND CHRISTIAN BELIEFS

Muslims and Christians have a lot in common. Thus, we find that the Christian belief system is much closer to that of the Muslims, whereas significant differences exist between Christians and Islamic doctrines on the one hand and the Jewish creed on the other. In this respect, we shall first consider the common features of the teachings of Jesus Christ and Prophet Muhammad (Peace be upon them) and then we shall deal with five crucial points that are shared by Christians and Muslim.

A number of misunderstandings are prevalent among Muslim scholars regarding the teachings of Prophet Jesus (Peace be upon them) as they appear in the four Gospels. Indeed, if one is to compare the teachings of the two religions in a superficial and casual manner, he can no doubt point out a number of disagreements. However, a deeper study of the teachings of Prophet Jesus and Prophet Muhammad (Peace be upon them) will reveal that there is no fundamental disharmony between the two.  This point needs to be elucidated, as follow.

The methodology of Prophet Muhammad (Peace be upon them)   -- in his struggle to bring about an Islamic Revolution    -- consisted of two distinct approaches. The first can be described as the primary or elementary approach which was employed by the Prophet to assemble a group of highly dedicated, committed, and thoroughly trained men. The second one can be described as the ultimate or the final approach, which was employed by the Prophet to make use of this group in the actual confrontation or conflict with the guardians of the status quo.

The primary or elementary approach of Prophet Muhammad (Peace be upon them) can be understood with the help to four Qur’anic terms. These are: Recitation of the Divine Revelations (Tilawat-e-Aayat), Purification of the souls (Tazkiyya), Instructions regarding the Do’s and the Don’ts (Taleem-e-Kitab), and the Inculcation of wisdom (Taleem-e-Hikmat). These terms appear at four different places in the Holy Qur’an (Al-Baqara 2:129 & 151; Aal-e- Imran 3:164; Al-Jum’ah 62:2), and represent the four dimensions of the fundamental duties of Prophet Muhammad (Peace be upon them).

It is significant to note that, among the previous Revelations, we find and interesting division with regard to the different aspects of Divine Guidance. That is to say, the  Torah  of  Prophet  Moses  contained  only  the instructions regarding the do’s and the don’ts (Kitab), the Psalms of Prophet David was composed only of hymns of God  the  Almighty  (Aayat),  and  the  Gospel  of  Prophet Jesus consisted predominantly of wisdom (Hikmat). The Holy Qur’an – being the last of divine Revelations -- is the most comprehensive Book in that it contains all three elements of Divine Guidance, plus it is also the source for purifying human hearts (Tazkiyya).

All apparent discrepancies between the teachings of Prophet Jesus and those of Prophet Muhammad (Peace be upon them) are, in fact, a direct result of disregarding the crucial fact that the Gospels deal primarily with the inner and esoteric element of Deen and not with its legal and formal aspects. Therefore, if one is to compare the teachings of the two religions without losing sight of this fact, the apparent inconsistencies would ceases to disturb him, and he will soon realize that both religions actually teach the same things, but from different perspectives.

The ultimate or the final approach of Prophet Muhammad  (Peace  be  upon  them)  consisted  of  two distinct phases: the struggle in Makkah, which was characterized by passive Resistance, when the order of the day was to remain peaceful and not to reliant under any provocation  whatsoever:  and  the  struggle  in  Medina, which was characterized by Active Resistance, and the accompanying armed conflict against the defenders of the status quo, when the believers were not only allowed but were actually encouraged and ordained to fight in the way of Allah.

Some   Muslim   scholars   have   a   tendency   to disparage the teaching of passivity that is found everywhere in the four Gospels, labeling it as unnatural and impracticable. However, this issue can be easily resolved if we realize that the instruction of Jesus Christ to “turn the other cheek” was not a permanent part of his message, but that he had ordered his followers to remain passive  and  peaceful  only  till  the  time  when  they  had enough strength the challenge the unjust and ungodly system. This instruction is identical to the order of Prophet Muhammad (Peace be upon them) that was given by him to his Companions during the phase of Passive Resistance in Makkah.  However,  in contrast to the life of Prophet Muhammad (Peace be upon them), we see that the stages of active resistance and armed conflict never arrived in the brief  career  of  Prophet  Jesus  (Peace  be  upon  them), because  Almighty  Allah  had  raised  him  up  into  the heavens  in  order  to  save  him from  being  crucified. Muslims believer that, after his second coming, the Christ will lead the army of the believers against the followers of Dajjal, and that he will thus complete his unfinished mission.

Source: To Christians With Love (Book by Dr. Israr Ahmed)