Sacred Cities in Islam: The Sanctification of Mecca, Medina, and the Holy Land Of Palestine

Scholars argue that Mecca attained its sacred status through Abraham's prayer, while Medina became sacred through Muhammad's supplication, and the Holy Land of Palestine was declared sacred by God Himself, as mentioned in Surah 21, verse 71. How is this viewpoint presented?

The viewpoint that Mecca, Medina, and the Holy Land of Palestine attained their sacred statuses through different means is rooted in Islamic tradition and scripture. According to this perspective:

1. Mecca's Sacred Status through Abraham's Prayer: It is believed in Islamic tradition that Mecca gained its sacredness through the prayers of Abraham. This is linked to the story of Abraham and his son Ishmael in the Islamic narrative, where they rebuilt the Kaaba, and Abraham's subsequent prayer for the people of Mecca.

2. Medina's Sacred Status through Muhammad's Supplication: Medina (formerly Yathrib) became sacred in Islam primarily due to its association with the Prophet Muhammad. It is where he migrated to (known as the Hijra), a pivotal event in Islamic history. The Prophet's presence, his establishment of a Muslim community there, and his supplications contributed to Medina's sanctity.

3. The Holy Land of Palestine's Sacred Status Declared by God: The sacred status of the Holy Land, which includes Jerusalem, is believed to be directly declared by God. This is supported by references in the Quran, such as in Surah 21, verse 71, which alludes to the land's sanctity.

Allah says: "And We saved him [Abraham] and Lot to the land which We have blessed for the worlds."

This area holds significant religious importance in Islam due to its association with various prophets and as the site of the Al-Aqsa Mosque, which is linked to the Prophet Muhammad's Night Journey.

This viewpoint is represented in Islamic teachings and is often discussed in the context of the religious and historical significance of these cities in Islam. It highlights the spiritual and historical connections that Muslims have with these cities, each with its unique religious significance.

The connection between Islam and the land that God promised to Abraham in the Torah

Genesis 15, verse 18 reads:
“In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates”.

Genesis 15, verse 18 is a specific verse in the Bible, which is part of the book of Genesis in the Old Testament. It describes a covenant that God made with Abraham, promising him and his descendants land from the river of Egypt to the Euphrates River.

Did the establishment of Islam as the religion of Abraham in the Middle East or the Levant fulfill the promise of God to Abraham that his descendants through Ishmael would inherit the land from the border of Egypt to the Euphrates River as mentioned in the Torah or Genesis 15, verse 18? Islamic scholars assert that the ancient scribes may have manipulated the Torah to favor Isaac instead of Ishmael. How do they present their argument?

Islamic scholars argue that the establishment of Islam in the Middle East and Levant region did fulfill God's promise to Abraham regarding Ishmael's descendants. They point out that Islam spread rapidly across this area in the 7th-8th centuries, bringing monotheistic worship of the God of Abraham to millions.

It is asserted that the ancient scribes who wrote the Torah may have altered the stories to show preference for Isaac's descendants over Ishmael's. They suggest that this bias may have been influenced by socio-political factors, such as the dominance of the Israelite tribes, which led to the emphasis on Isaac's descendants in the biblical account.

Historically, the Arab-Islamic Caliphates after the rise of Islam in the 7th century did indeed conquer and control territories extending from Egypt to the Euphrates River, which matches the geographical extent of the land mentioned in Genesis 15, verse 18. This has led some to draw parallels between the spread of Islam and the fulfillment of the promise to Ishmael’s descendants.

From an Islamic theological perspective, the establishment of Islam in the Middle East and the Levant is seen as the fulfillment of God's promise to Abraham, as it recognizes and upholds the significance of Ishmael's lineage.

Islamic scholars argue that both Isaac and Ishmael are equally revered as prophets, and that their respective lineages are part of God's overarching plan for humanity, with Hebrew prophets paving the way for the coming of Muhammad, the last prophet.

In summary, Islamic scholars argue that:

1. The promise made to Abraham about his descendants inheriting the land could have been fulfilled through Ishmael.

2. The Torah might have been altered over time to give greater emphasis to Isaac’s lineage and downplay Ishmael’s role.

3. The rise of Islam and the influence of the descendants of Ishmael (through Prophet Muhammad) is seen as a fulfillment of God’s promise to Abraham.

4. The spread of Islam and its dominance in the Middle East aligns with the geographical scope of the promise made to Abraham in the Torah, reinforcing the idea that Ishmael’s descendants inherited this blessing.

These arguments reflect a broader theological debate regarding the interpretation of ancient texts and the legacy of Abraham’s two sons, Isaac and Ishmael, in the context of religious history.

What were the factors contributing to the Islamization of Jerusalem?

The Islamization of Jerusalem was a complex process influenced by several key factors over centuries. The city's transformation into a significant Islamic center involved political, religious, and cultural developments. Here are some of the major contributing factors:

1. Early Islamic Conquests:

Caliph Umar's Conquest (637 CE): The process began with the Muslim conquest of Jerusalem by Caliph Umar ibn al-Khattab in 637 CE. The city was taken from the Byzantine Empire, and the early Islamic administration began to reshape its religious and cultural landscape.

Treaty of Umar: After the conquest, the Treaty of Umar guaranteed the protection of Christian holy sites but also established Muslim dominance, setting the stage for further Islamic influence.

2. Religious Significance in Islam:

Al-Aqsa Mosque: Jerusalem holds a significant place in Islam due to the presence of the Al-Aqsa Mosque, considered the third holiest site in Islam after Mecca and Medina. The mosque is located on the Temple Mount, which is known to Muslims as Haram al-Sharif (the Noble Sanctuary).

The Night Journey (Isra and Mi'raj): Islamic tradition holds that the Prophet Muhammad was transported from Mecca to Jerusalem during his Night Journey and ascended to heaven from the Al-Aqsa Mosque. This event greatly enhanced Jerusalem's spiritual significance in Islam.

3. Islamic Governance and Construction:

The Umayyad Caliphate (661-750 CE): The Umayyad dynasty played a significant role in the Islamization of Jerusalem by constructing monumental buildings, including the Dome of the Rock (completed in 691 CE) and the Al-Aqsa Mosque. These structures were built on the Haram al-Sharif, further establishing the Islamic presence in the city.

Abbasid and Fatimid Caliphates: Subsequent Islamic rulers, including the Abbasids and Fatimids, continued to invest in the city's Islamic institutions, ensuring the growth of Muslim religious and cultural life in Jerusalem.

4. Demographic Changes:

Migration and Settlement: Following the Muslim conquest, there was an influx of Arab and Muslim settlers into Jerusalem. This demographic shift gradually changed the city's cultural and religious character.
Conversion of the Local Population: Over time, a significant portion of the local population converted to Islam, further solidifying the city's Islamic identity.

5. Islamic Scholarly and Cultural Development:

Educational Institutions: Islamic rulers established madrasas (Islamic schools) and other religious institutions in Jerusalem, which attracted scholars, students, and religious leaders, contributing to the city's reputation as a center of Islamic learning.

Sufi Orders: Sufism, a mystical branch of Islam, also played a role in the spiritual life of Jerusalem, with various Sufi orders establishing zawiyas (spiritual retreats) in the city.

6. Political and Religious Rivalries:

Conflict with the Crusaders: The Crusades and the subsequent struggle for control of Jerusalem further intensified its Islamic identity. Muslim leaders like Saladin (Salah ad-Din) emphasized the Islamic significance of Jerusalem in their campaigns to reclaim the city from the Crusaders.

Symbol of Muslim Unity: Over time, Jerusalem became a symbol of Muslim unity and resistance against non-Muslim powers, which reinforced its importance in the Islamic world.

7. Cultural Integration:

Islamic Architecture and Arts: The construction of Islamic buildings and the promotion of Islamic arts and culture in Jerusalem over centuries contributed to the city's Islamic character.

Incorporation into Islamic Narratives: Islamic narratives and histories that included Jerusalem as a central element further integrated the city into the broader Islamic world.

The Islamization of Jerusalem was not an overnight process but a gradual transformation shaped by a combination of religious, political, demographic, and cultural factors that evolved over centuries.

What is the significance of constructing the Dome over the Foundation Stone in Islamic belief?

The construction of the Dome over the Foundation Stone, particularly the Dome of the Rock in Jerusalem, holds profound significance in Islamic belief for the following reasons:

1. Night Journey and Ascension: The Foundation Stone is traditionally believed to be the point from which the Prophet Muhammad ascended to heaven during the Isra and Mi'raj (Night Journey and Ascension). This makes it a place of immense spiritual significance in Islam.

2. Historical and Prophetic Associations: The site is associated with several prophets recognized in Islam, including Abraham, who is believed to have nearly sacrificed his son there, and Solomon, who is tied to the location through Islamic tradition.

3. Islamic Architectural Achievement: Built by the Umayyad Caliph Abd al-Malik ibn Marwan in the late 7th century, the Dome of the Rock is one of the earliest surviving examples of Islamic architecture. Its design and decoration reflect the artistic and scientific advances of the early Islamic period.

4. Symbol of Islamic Presence: The construction of the Dome served as a symbol of Islamic power and presence in Jerusalem, a city also sacred to Judaism and Christianity, reinforcing Islam’s spiritual and political presence in the region.

5. Spiritual Focus: While not a mosque, the Dome of the Rock serves as a site for reflection and prayer, highlighting its role as a spiritual and religious focus for Muslims.

6. Cultural and Religious Unity: The Dome represents a point of unity among Muslims, as part of the wider Haram al-Sharif (Noble Sanctuary) complex, which includes Al-Aqsa Mosque, and serves as a symbol of shared religious heritage.

7. Esoteric and Mystical Beliefs: Some Islamic mystical traditions hold that the stone beneath the Dome has esoteric significance, symbolizing the center of the world or the axis mundi.

8. Connection to the Qibla: Before Mecca was established as the qibla (direction of prayer), Muslims initially directed their prayers toward Jerusalem, underscoring the site's early importance in Islamic worship.

The Dome of the Rock is thus a complex symbol in Islamic belief, intertwining religious history, spirituality, and cultural identity, while also representing a remarkable feat of early Islamic architecture.

Examine “Baca” in Psalm 84, verse 6, and “Bakkah” of Surah 3, verse 96, from the Quran. How do they correlate?

An excerpt from Holman Concise Bible Dictionary about Baca in Psalm 84, verse 6:
Baca
(Balsam tree or weeping)
Valley in Psalm 84, verse 6, which reflects a poetic play on words describing a person forced to go through a time of weeping who found that God turned tears into a well, providing water.

Baca, mentioned in Psalm 84, verse 6, is believed to be Mecca, which Surah 3, verse 96 of the Quran refers to as Bakkah. It was Hagar, the mother of Ishmael, who was forced to experience a period of weeping, who discovered that God had turned tears into a miraculous well of Zamzam. What is the articulation of this argument?

The argument you've presented draws a connection between two distinct religious texts, the Bible and the Quran, by referencing similar concepts found within both. The statement juxtaposes the poetic description from Psalm 84, verse 6, in the Bible, which mentions the Valley of Baca (often interpreted as a place of weeping or sorrow), with a narrative from the Quran.

According to Surah 3, verse 96, the Quran mentions a place called Bakkah, identified by many scholars and tradition as Mecca, a city of paramount importance in Islam.

The biblical excerpt describes a metaphorical transformation where a time of weeping is turned into a source of sustenance and blessing, symbolized by tears turning into a well. This metaphor captures the idea of divine intervention and support during times of distress, providing not just relief but also nourishment and strength from the adversity faced.

The Quranic reference complements this biblical narrative by recounting the story of Hagar and Ishmael, where Hagar's desperate search for water in the desert for her infant son Ishmael is rewarded by the miraculous appearance of the Zamzam well. This story is deeply embedded in Islamic tradition and highlights themes of faith, divine provision, and the transformation of despair into hope.

By articulating this argument, the connection being made is that both biblical and Quranic texts, while from different religious traditions, reflect a similar theological theme: the belief in a benevolent deity who transforms moments of deep personal despair into opportunities for divine blessing and providence.

The comparison suggests a shared motif of spiritual testing and divine intervention, where the act of enduring hardship with faith can lead to miraculous outcomes, symbolized through the provision of water in both narratives. This water, whether from the well mentioned in Psalm 84, verse 6, or the Zamzam well in Islamic tradition, stands as a powerful symbol of life, sustenance, and the transformative power of faith.

The Quran and the Promised Land in the Torah

Holy Quran 21 verse 71

وَنَجَّيْنَٰهُ وَلُوطًا إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا لِلْعَٰلَمِينَ

And We saved Abraham and Lot [and brought them] to a land which We had blessed for all people.

Holy Quran 21 verse 105

‎وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّٰلِحُونَ

We have already written in the Psalms following the Reminder(Torah), "My righteous servants shall inherit the land."

Some scholars believe that Surah 21 verse 105 of the Quran is related to Surah 21 verse 71. Therefore, the land promised by God to Abraham in the Torah will be inherited by Muslims, as mentioned in Surah 21 verse 105. How is this argument explained?
The argument that Surah 21 Verse 105 is related to Surah 21 verse 71 is based on the following points:

Both verses mention the land of Canaan, which was promised to Abraham by God in the Torah. The land of Canaan generally encompassed parts of what are now modern-day Israel, Palestine, Lebanon, Jordan, and Syria.

Surah 21 verse 71 states that Abraham and Lot were brought to a land that God had blessed for all people. This could be interpreted as a reference to the land of Canaan, which was promised to Abraham as a place where all people would be blessed.

Surah 21 verse 105 states that God has written in the Psalms that His righteous servants will inherit the land. This could be interpreted as a reference to the land of Canaan, which was promised to Abraham's descendants as a place where they would inherit God's blessings.

Based on these points, some scholars argue that Surah 21 verse 105 is a confirmation of the promise that God made to Abraham in the Torah. They believe that this promise will be fulfilled in the future, when Muslims will inherit the land of Canaan as God's righteous servants.

There are a number of ways to explain this argument. One way is to see it as a literal interpretation of the Quran. According to this interpretation, the land promised to Abraham in the Torah is the same land that is mentioned in Surah 21 verse 71 and 21 verse 105. In this case, the argument is that the promise will be fulfilled in the future, when Muslims will inherit the land of Canaan, namely modern-day Israel, Palestine, Lebanon, Jordan, and Syria.

Another way to explain this argument is to see it as a more symbolic interpretation. According to this interpretation, the land promised to Abraham is not a specific piece of land, but rather a state of being. In this case, the argument is that the promise will be fulfilled in the future, when Muslims will live in a state of peace and prosperity.

Ultimately, the interpretation of Surah 21 verse 105 is a matter of faith. There is no definitive answer to the question of whether or not the land promised to Abraham will be inherited by Muslims. However, the argument that Surah 21 verse 105 is related to Surah 21 verse 71 is a valid one that is supported by the text of the Quran.