The end of the Jews' role as a kingdom of priests associated with ritual sacrifices

It is believe that the Kingdom of God, as announced by Jesus in Matthew 8, verse 11 to 12, signifies the end of the Jews' role as a kingdom of priests associated with ritual sacrifices. This argument can be explained from an Islamic perspective as follows:

In Islam, the completion of prophethood through Muhammad, the final messenger, is a key belief. Therefore, the Islamic view aligns with the notion that Jesus proclamation of the kingdom of God effectively ended the Jewish role as a kingdom of priests tied to ritual sacrifices.


This is seen as part of a continuous prophetic tradition that calls for righteous living and submission to God’s will.

In Islamic theology, the Kingdom of God is perceived as God's sovereign rule over all creation. The invitation to enter this kingdom is viewed as a call to submit to God’s will and to live according to His guidance.

Islam respects the historical role of the Children of Israel as a chosen community tasked with responsibilities and blessings, including their past as a kingdom of priests dedicated to worshiping God.

Thus, from an Islamic perspective, Jesus' announcement about the Kingdom of God is interpreted as both a revocation of the Jews' priestly role and a continuation of the prophetic message, emphasizing the importance of faith, righteousness, and devotion to God."

From an Islamic viewpoint, Muhammad's Night Journey to Jerusalem symbolizes the end of Judaism as a sacrificial religion, as it is linked to the former Jewish temple.

The Night Journey of Prophet Muhammad to Jerusalem holds significant importance in Islamic belief as it marks a turning point in the relationship between Islam and Judaism.

In Islamic perspective, this event signifies the end of Judaism as a sacrificial religion because it is believed that during his journey, Prophet Muhammad ascended to heaven and received instructions for the Muslim community, including the commandment to pray five times a day.

The connection to the Jewish temple in Jerusalem is also significant as it symbolizes the shift from Jewish practices to Islamic teachings. By visiting this sacred site, Prophet Muhammad demonstrated that Islam was now the true religion and successor to Judaism.

This event serves as a reminder of the historical ties between these two Abrahamic faiths while also emphasizing the unique beliefs and practices of Islam.

Overall, Muhammad's Night Journey to Jerusalem represents a pivotal moment in Islamic history where Judaism's role as a sacrificial religion came to an end, paving the way for Islam to emerge as a distinct and influential faith.

How is the event of the destruction of two Jewish temples portrayed in Surah 17:5-7 according to the Quran?

In Surah Al-Isra (Surah 17), verses 5-7 of the Quran, the destruction of two Jewish temples is portrayed through a description of the consequences of the Israelites' actions and the resulting divine retribution. Here is the translation and the interpretation of these verses:

Translation of Surah Al-Isra, Verses 5-7:

Verse 5:

"So when the promise came for the first of the two, We sent against you servants of Ours, those of great military might, and they probed even into the homes, and it was a promise fulfilled."

Verse 6:

"Then We gave you, once again, a return of victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower."

Verse 7:

"[And said], 'If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves.' Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction."

Interpretation:

1. First Destruction (Verse 5):

The first destruction is described as a fulfillment of a divine promise due to the Israelites' transgressions. God sent powerful enemies ("servants of Ours") who invaded their land and caused significant destruction, including entering their homes. This is often understood to refer to the destruction of the First Temple by the Babylonians under King Nebuchadnezzar in 586 BCE.

2. Period of Restoration (Verse 6):

After the first destruction, God granted the Israelites a period of restoration and prosperity. They were given victory over their enemies, an increase in wealth and offspring, and a growth in their numbers. This could refer to the return from Babylonian exile and the rebuilding of the Second Temple under Persian rule.

3. Second Destruction (Verse 7):

The final promise refers to the second destruction due to the Israelites' continued disobedience. Their enemies would once again invade, cause sorrow, and enter the temple in Jerusalem, leading to another total destruction. This is commonly interpreted as the destruction of the Second Temple by the Romans in 70 CE.

Summary:

These verses depict a cyclical pattern of the Israelites' faith and transgressions, divine retribution, and periods of restoration. The destruction of the two temples is seen as a consequence of their actions, with divine intervention bringing about both punishment and opportunities for renewal. This narrative emphasizes the concept of accountability and the direct impact of the community's deeds on their collective fate.