Jerusalem In Quran; Chapter-3; Book by Sheikh Imran N. Hosein
Israel Palestine Conflict is almost a 100 years old and recent development is only a precursor of what was planned a long time ago. Sheikh Imran N. Hosein has written the Book "Jerusalem in Quran" some two decades ago and he stated that the book could not have been written until this era, since it is only over the past few years that the concealed plans of the Jews have come so clearly into view that few can doubt that there is a Jewish plan for world domination. Here is Chapter-3, for the readers of Bangbox Online, for the alternate opinion on the matter that is falsely spread by Zionist Jews dominated media.
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.”
(Qur’an, al-Anbiyah, 21:71)
Abraham (‘alaihi al-Salam)
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, 21:68-9). 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 al-
Salam) 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, 2:243-6)
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).
(This book can be ordered from Islamic Book Trust at ibtkl@pd.jaring.my)
Sheikh Imran has talked on the subject extensively and here is one video. The reader may find many related video by Sheikh Imran on You Tube.
