When a poison strikes the human body, the only way to address it, is to remove it and destroy it completely. That is the way the terrorist organizations should be treated. The big mistake is that people are missing the economic benefits for Israel and its neighbors. That is if there was a true peace, The Qur'an 17:104 - states the land belongs to the Jewish people
Sunday, September 4, 2011
Israel belongs to the Jew
The Qur'an 17:104 - states the land belongs to the Jewish people
Israel belongs to the Jew
Well, you obviously know nothing about the history of Israel or the Jews. Should you really wish to know, I suggest that you read these books; From Time Immemorial, Joan Peters, The History of Israel, Howard Sachar and The Middle East, Bernard Lewis.
And yes, Israel belongs to the Jews.
The facts are that the Jews have occupied the land referred to as either Palestine or Israel for over 3 thousand years of recorded history. Sure they have been invaded and ruled over by many different people and empires. In 625 BC, they were invaded and ruled by the Babylonians, then the Medo-Persians in 586 BC, followed by the Greco-Macedonians in 333 BC, the Roman's in 31 BC and in 638 AD they were invaded and occupied by the Muslims.
The Jews did not invade Israel or Palestine, as their forefathers have lived there continuously from time immemorial. Beginning in 1890 AD, many Jews began returning to Israel, based on a promise that they could have their own home land, but they never displaced anyone. In fact the Muslims followed them because Jews began settling in barren unpopulated Israel, on land purchased from absent Arab land owners, and began creating industry, agriculture and economic opportunities. In 1917 the League of Nations decided to create a homeland for the Jews. This intention was confirmed by the Balfour Declaration in November 1917.
The land set aside by the League of Nations and transferred to the administration of Britain included the present land of Israel and the land now known as Jordan. The League of Nations and Britain did not confiscate land inhabited by Arabs and designate it for the Jews. Furthermore Britain mishandled their mandate and allocated the area of Jordan to the Arabs contrary to the intent of the League of Nations. Today, the Jews occupy less than 10% of the land that was originally set aside for them by the League of Nations. Israel was attacked by the Arabs in 1948, 1956, 1967 and 1973 and Muslim violence against the Jews continues to this day. The reason for this aggression is quite simple. Muslims believe that the earth belongs to Muhammad and Allah and any land ever occupied and inhabited by Muslims belongs to them forever.
What the Koran says about the land of Israel
Islamic scripture actually recognizes the Jewish link to Israel, tells a British imam
By Simon Rocker, March 19, 2009
Classical Islam accepts there is a divinely ordained bond between the Jewish People and ‘the Holy Land’, say some scholars
According to the Hamas charter, Palestine is an Islamic endowment “for all generations of Muslims until the Day of Resurrection” which no one may renounce. The Arab-Israeli conflict is seen as not just a political dispute but an implacably religious one.
But there are Muslim scholars who will tell you that this claim has no basis in the Koran: not only that, but the foundation text of Islam, in fact, recognises the special link between the Jewish people and the Land of Israel. “You will find very clearly,” says Sheikh Dr Muhammad Al-Husseini, “that the traditional commentators from the eighth and ninth century onwards have uniformly interpreted the Koran to say explicitly that Eretz Yisrael has been given by God to the Jewish people as a perpetual covenant. There is no Islamic counterclaim to the Land anywhere in the traditional corpus of commentary.”
Dr Al-Husseini is a British imam who teaches a course on the Koran as part of interfaith studies at the Leo Baeck College, the Progressive rabbinic college in Finchley, north London. One of the texts he has taught is the following verse in the Koran (5:21), “O my people! Enter the Holy Land which God has decreed for you, and turn back on your heels otherwise you will be overturned as losers.”
He examines this passage through the eyes of one classic commentator of the Koran, Muhammad ibn Jarir al-Tabari (838-923), who says the remark is “a narrative from God… concerning the saying of Moses… to his community from among the children of Israel and his order to them according to the order of God to him, ordering them to enter the holy land.”
Al-Tabari, Dr Al-Husseni says, is “our Rashi”, the founder of tafsir, “the science of exegesis” — the Arabic word is similar to pesher, Hebrew for interpretation. “One of the key rules of Islamic exegesis by which Islamic scholarship is bound is that the authority to interpret lies in the hands of the Prophet and of the Prophets’ Companions alone,” he says, “Nobody can go to the text and just freely interpret the text for their own purposes. This is really important… because if the Prophet, or one of his Companions, has given an interpretation, then we are bound by it.”
Just as you find in the Talmud that one rabbi quotes a saying in the name of one of his teachers, so al-Tabari will cite the interpretations of earlier, oral commentators in a chain going back to one of the Prophet Muhammad’s Companions, the ultimate source of authority for that interpretation.
The Muslim commentators may differ over exactly where “the Holy Land” is — one says the area around Mount Sinai, another the Levant. But what is significant, Dr Al-Husseini, is that “they are pointing to the same area — it is not Egypt, Saudi or Iraq.”
The Arabic for “the holy land”, al-ard al-muqaddasa, is close to the Hebrew, eretz kodesh and refers to this piece of land rather than other sites sacred to Muslims. “During the life of the Prophet, there was an enormous territorial ambition to get Makka back from the Makkans,” he says. “There was no territorial ambition to claim Jerusalem, Palestine.
“What happens during his lifetime is what God wants to happen for the Muslim community. His prophecy and his objective was the reclamation of the Islamic holy site which is Makka. If God had decreed that His Prophet should have Jerusalem, then it would have been something that he would have been preoccupied with during his lifetime and he conquered the whole of the Arabian peninsula.
“It was never the case during the early period of Islam…that there was any kind of sacerdotal attachment to Jerusalem as a territorial claim. Jerusalem is holy but Mount Sinai is more holy. Sinai is mentioned far more often, and Jerusalem isn’t actually mentioned by name.” (Jerusalem is alluded to in the phrase “the further mosque”).
Al-Tabari’s commentary also notes that the word “decreed” — kataba in Arabic, related to katav, “written”, in Hebrew — has the connotations of “ordered”: in other words, settling the land was regarded as a mitzvah for the children of Israel. Al-Tabari also observes that the decree is confirmed in al-lawh al-mahfuz, the eternally preserved tablet” — a reference to the Islamic idea that in heaven exists a sacred blueprint from which the Muslim, Christian and Jewish scriptures emanate, hence the covenant with the Jewish people over Israel is everlasting.
Dr Al-Husseini— who stresses his support for a two-state solution to the Israeli-Palestinian conflict — points out that other contemporary Muslim scholars draw attention to this tradition, such as Professor Khaleel Mohammed in San Diego (see: www-rohan.sdsu.edu/~khaleel/) and Sheikh Abdul Hadi Palazzi in Rome (http://jmm.aaa.net.au/articles/1002.htm).
But he also observes that many Muslims are unfamiliar with al-Tabari’s work because it is mostly untranslated and accessible only to an educated elite who understand Arabic. By contrast, the teachings of 20th-century radicals linked to political groups such as the Muslim Brotherhood are often widely available in English. Since the militants cannot contradict the Koranic precedent for Jewish attachment to the Land of Israel, they adopt another tactic, Dr Al-Husseini says: they argue that Jews are a wicked people who “must be punished” — hence the spread of antisemitism within the Muslim world. “But no fundamentalist, no matter how hard they try,” he says, “can overrule the existing tradition to say there is, in fact, an Islamic counterclaim to Eretz Yisrael.”
Studying Islam in a Jewish setting
Leo Baeck College, the Progressive rabbinic academy, has long been at the forefront of dialogue between Jews and members of other religions. Interfaith dialogue forms part of its rabbinic training.
Last autumn it launched a weekly, 10-part introduction to the classical study of the Koran, open not only to serving and trainee rabbis but also to Jewish community leaders. It is taught by Shiekh Dr Muhammad Al-Husseini, a Cairo-trained British imam who grew up in Hertfordshire with many Jewish schoolfriends — “I’ve been to more Jewish than Muslim weddings!” he said.
Committed to challenging antisemitism within the Muslim community, he is keen to demonstrate “the common DNA that exists between Judaism and Islam”.
Israel belongs to the Jew
Well, you obviously know nothing about the history of Israel or the Jews. Should you really wish to know, I suggest that you read these books; From Time Immemorial, Joan Peters, The History of Israel, Howard Sachar and The Middle East, Bernard Lewis.
And yes, Israel belongs to the Jews.
The facts are that the Jews have occupied the land referred to as either Palestine or Israel for over 3 thousand years of recorded history. Sure they have been invaded and ruled over by many different people and empires. In 625 BC, they were invaded and ruled by the Babylonians, then the Medo-Persians in 586 BC, followed by the Greco-Macedonians in 333 BC, the Roman's in 31 BC and in 638 AD they were invaded and occupied by the Muslims.
The Jews did not invade Israel or Palestine, as their forefathers have lived there continuously from time immemorial. Beginning in 1890 AD, many Jews began returning to Israel, based on a promise that they could have their own home land, but they never displaced anyone. In fact the Muslims followed them because Jews began settling in barren unpopulated Israel, on land purchased from absent Arab land owners, and began creating industry, agriculture and economic opportunities. In 1917 the League of Nations decided to create a homeland for the Jews. This intention was confirmed by the Balfour Declaration in November 1917.
The land set aside by the League of Nations and transferred to the administration of Britain included the present land of Israel and the land now known as Jordan. The League of Nations and Britain did not confiscate land inhabited by Arabs and designate it for the Jews. Furthermore Britain mishandled their mandate and allocated the area of Jordan to the Arabs contrary to the intent of the League of Nations. Today, the Jews occupy less than 10% of the land that was originally set aside for them by the League of Nations. Israel was attacked by the Arabs in 1948, 1956, 1967 and 1973 and Muslim violence against the Jews continues to this day. The reason for this aggression is quite simple. Muslims believe that the earth belongs to Muhammad and Allah and any land ever occupied and inhabited by Muslims belongs to them forever.
What the Koran says about the land of Israel
Islamic scripture actually recognizes the Jewish link to Israel, tells a British imam
By Simon Rocker, March 19, 2009
Classical Islam accepts there is a divinely ordained bond between the Jewish People and ‘the Holy Land’, say some scholars
According to the Hamas charter, Palestine is an Islamic endowment “for all generations of Muslims until the Day of Resurrection” which no one may renounce. The Arab-Israeli conflict is seen as not just a political dispute but an implacably religious one.
But there are Muslim scholars who will tell you that this claim has no basis in the Koran: not only that, but the foundation text of Islam, in fact, recognises the special link between the Jewish people and the Land of Israel. “You will find very clearly,” says Sheikh Dr Muhammad Al-Husseini, “that the traditional commentators from the eighth and ninth century onwards have uniformly interpreted the Koran to say explicitly that Eretz Yisrael has been given by God to the Jewish people as a perpetual covenant. There is no Islamic counterclaim to the Land anywhere in the traditional corpus of commentary.”
Dr Al-Husseini is a British imam who teaches a course on the Koran as part of interfaith studies at the Leo Baeck College, the Progressive rabbinic college in Finchley, north London. One of the texts he has taught is the following verse in the Koran (5:21), “O my people! Enter the Holy Land which God has decreed for you, and turn back on your heels otherwise you will be overturned as losers.”
He examines this passage through the eyes of one classic commentator of the Koran, Muhammad ibn Jarir al-Tabari (838-923), who says the remark is “a narrative from God… concerning the saying of Moses… to his community from among the children of Israel and his order to them according to the order of God to him, ordering them to enter the holy land.”
Al-Tabari, Dr Al-Husseni says, is “our Rashi”, the founder of tafsir, “the science of exegesis” — the Arabic word is similar to pesher, Hebrew for interpretation. “One of the key rules of Islamic exegesis by which Islamic scholarship is bound is that the authority to interpret lies in the hands of the Prophet and of the Prophets’ Companions alone,” he says, “Nobody can go to the text and just freely interpret the text for their own purposes. This is really important… because if the Prophet, or one of his Companions, has given an interpretation, then we are bound by it.”
Just as you find in the Talmud that one rabbi quotes a saying in the name of one of his teachers, so al-Tabari will cite the interpretations of earlier, oral commentators in a chain going back to one of the Prophet Muhammad’s Companions, the ultimate source of authority for that interpretation.
The Muslim commentators may differ over exactly where “the Holy Land” is — one says the area around Mount Sinai, another the Levant. But what is significant, Dr Al-Husseini, is that “they are pointing to the same area — it is not Egypt, Saudi or Iraq.”
The Arabic for “the holy land”, al-ard al-muqaddasa, is close to the Hebrew, eretz kodesh and refers to this piece of land rather than other sites sacred to Muslims. “During the life of the Prophet, there was an enormous territorial ambition to get Makka back from the Makkans,” he says. “There was no territorial ambition to claim Jerusalem, Palestine.
“What happens during his lifetime is what God wants to happen for the Muslim community. His prophecy and his objective was the reclamation of the Islamic holy site which is Makka. If God had decreed that His Prophet should have Jerusalem, then it would have been something that he would have been preoccupied with during his lifetime and he conquered the whole of the Arabian peninsula.
“It was never the case during the early period of Islam…that there was any kind of sacerdotal attachment to Jerusalem as a territorial claim. Jerusalem is holy but Mount Sinai is more holy. Sinai is mentioned far more often, and Jerusalem isn’t actually mentioned by name.” (Jerusalem is alluded to in the phrase “the further mosque”).
Al-Tabari’s commentary also notes that the word “decreed” — kataba in Arabic, related to katav, “written”, in Hebrew — has the connotations of “ordered”: in other words, settling the land was regarded as a mitzvah for the children of Israel. Al-Tabari also observes that the decree is confirmed in al-lawh al-mahfuz, the eternally preserved tablet” — a reference to the Islamic idea that in heaven exists a sacred blueprint from which the Muslim, Christian and Jewish scriptures emanate, hence the covenant with the Jewish people over Israel is everlasting.
Dr Al-Husseini— who stresses his support for a two-state solution to the Israeli-Palestinian conflict — points out that other contemporary Muslim scholars draw attention to this tradition, such as Professor Khaleel Mohammed in San Diego (see: www-rohan.sdsu.edu/~khaleel/) and Sheikh Abdul Hadi Palazzi in Rome (http://jmm.aaa.net.au/articles/1002.htm).
But he also observes that many Muslims are unfamiliar with al-Tabari’s work because it is mostly untranslated and accessible only to an educated elite who understand Arabic. By contrast, the teachings of 20th-century radicals linked to political groups such as the Muslim Brotherhood are often widely available in English. Since the militants cannot contradict the Koranic precedent for Jewish attachment to the Land of Israel, they adopt another tactic, Dr Al-Husseini says: they argue that Jews are a wicked people who “must be punished” — hence the spread of antisemitism within the Muslim world. “But no fundamentalist, no matter how hard they try,” he says, “can overrule the existing tradition to say there is, in fact, an Islamic counterclaim to Eretz Yisrael.”
Studying Islam in a Jewish setting
Leo Baeck College, the Progressive rabbinic academy, has long been at the forefront of dialogue between Jews and members of other religions. Interfaith dialogue forms part of its rabbinic training.
Last autumn it launched a weekly, 10-part introduction to the classical study of the Koran, open not only to serving and trainee rabbis but also to Jewish community leaders. It is taught by Shiekh Dr Muhammad Al-Husseini, a Cairo-trained British imam who grew up in Hertfordshire with many Jewish schoolfriends — “I’ve been to more Jewish than Muslim weddings!” he said.
Committed to challenging antisemitism within the Muslim community, he is keen to demonstrate “the common DNA that exists between Judaism and Islam”.
by Rabbi Joseph Schwarz
Introduction.
As in the geographical reference to Palestine, we have been compelled to be content with mere traces, the same will be the case in our historical account of this country. There are nowhere to be met with regular documents in respect to its history, states, and towns; the past seems to have been entirely forgotten; so that the whole country cared, so to say, only for the present, and took no cognizance of what had preceded or was to follow. It is true that some few Arabic historians have written something concerning Palestine, such as Abulfeda and Serif ibn Idrus; but their works have almost entirely disappeared, as was to be supposed would be the case under a government which had not and suffered not a free press. It was only with the greatest trouble that I could obtain here and there an historical document, and I extracted therefrom only what interested me, that is, what has reference to the Israelitish people, but not the general and to us indifferent accounts and narratives. Reports referring to modern times, I obtained occasionally by way of tradition. Therefore it cannot excite surprise that the historical portion of my book should be so brief and simple.
I divide the same into four periods:
Period I. From the destruction of the temple under Titus, in the year 3828 [A.M.] (68 [C.E.]), till the time of the conquest of Palestine by the Mahomedans in the year 4374 (614), consequently a period of 546 years.
Period II. From 4374 to the conquest of the country by the Christian Crusaders in the year 4859 (1099), an interval of 485 years.
Period III. From the year 4859 to the reign of Sultan Seliman the Great, in the year 5280 (1520), an interval of 421 years.
Period IV. From 5280 (1520) to the present [when this book was written] year 5606 (1845), an interval of 325 years.
A Short Review of the Different Governments in Palestine in the Above Periods.
In the year 3828, at the time of the destruction of Jerusalem, Palestine was under the dominion of the Romans.
In the year 4092 (332), under Emperor Constantine, the Greek — Romano-Greek Empire.
In the year 4374 (614), under King Kusarai (Chosroes?) for a brief space, Persian, but later, again under the government of the Greeks.
In the year 4397 (637) under Calif Omar, Arab or Mahomedan.
In the year 4502 (742), it was for a short time under the dominion of the Turks or Tartars, but at a later period again under the Arabs.
In the year 4628 (868), under the Califs of Egypt.
In the year 4800 (1040), again under the Turks or Tartars.
In the year 4859 (1099), under the European Christians.
In the year 4947 (1187), under Saladin, Calif of Egypt.
In the year 5004 (1244), under Casiunus, i.e. under Turks or Tartars.
In the year 5051 (1291), under Sultan Asa of Egypt, under Mameluks.
In the year 5161 (1401), under Timurlan [Tamerlane], for a short time, i.e. under Mongols, than again under the Mameluks.
In the year 5278 (1518), under Selim of Constantinople, under Ottomans.
In the year 5591 (1831), under Mahmud Ali, Pacha of Egypt.
In the year 5600 (1840), under Abd al Medjid, Ottoman.
Here would well apply the passage from Judges 9:2: “What is better for you, that seventy men, all the sons of Jerubaal, should rule over you, or that one man should be your master?”
Contends Islam's book decrees land is for people of Moses
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Posted: June 10, 2004
1:00 am Eastern
© 2009 WorldNetDaily.com
A contrarian Muslim professor claims the Quran actually teaches Israel belongs to the Jews.
Khaleel Mohammed, assistant professor of religious studies at San Diego State University
, said in an interview with Frontpage Magazine the person most mentioned in Islam's holy book is Moses, the great Old Testament prophet and leader of the Israelites.
Mohammed says the Quran presents Moses "as God's revolutionary" who "leads a people despised and tormented for no other reason than that they worshipped God, out of the land of bondage to the Promised Holy Land."
The professor quotes from Chapter 5: 20-21, which says Moses declared, "O my people! Remember the bounty of God upon you when He bestowed prophets upon you, and made you kings and gave you that which had not been given to anyone before you amongst the nations. O my people! Enter the Holy Land which God has written for you, and do not turn tail, otherwise you will be losers."
Mohammed points specifically to the reference to the Holy Land as a place God has "written" for the Israelites, a term that conveys, in Jewish and Islamic understandings, a "meaning of finality, decisiveness and immutability."
"So the simple fact is then," he says, "from a faith-based point of view: If God has 'written' Israel for the people of Moses, who can change this?"
The professor describes himself as a scholar "interested in a moderate Islam, one that is inclusive and is concerned about all human rights."
"My mission is to help reclaim the beauty that once was practiced in Islam, a message not currently in fashion amongst more traditional or fundamentalist Muslims," he told Frontpage.
Mohammed said while Muslims may argue the present state of Israel was "not created in the most peaceful means, and that many were displaced," this, for him, is not the issue.
"The issue," says Mohammed, "is that when the Muslims entered that land in the 7th century, they were well aware of its rightful owners, and when they failed to act according to divine mandate (at least as perceived by followers of all Abrahamic faiths), they aided and abetted in a crime. And the present situation shows the fruits of that action -- wherein innocent Palestinians and Israelis are being killed on a daily basis."
He says medieval scholars, "without any exception known to me," interpreted the Quran to recognize Israel as belonging to the Jews.
According to Mohammed, the idea that Israel does not belong to the Jews is a modern one, "probably based on the Mideast rejection of European colonialism, etc., but certainly not having anything to do with the Quran."
Most Muslims, he laments, do not read the Quran for themselves and instead rely on imams and preachers to do the reading and interpreting for them.
The fundamentalist Muslim program to use Islam as an instrument for political warfare against Jews finds a major obstacle in the Qur'an itself. Both the Bible and the Qur'an state quite clearly that the right of the Israelites to the Land of Israel does not depend on conquest and colonization. This right flows from the will of almighty God Himself.
Both the Jewish and Islamic Scriptures teach that God, through His chosen servant Moses, decided to free the offspring of Jacob from slavery in Egypt and to constitute them as heirs of the Promised Land. Whoever claims that Jewish sovereignty over the Land of Israel is something new and rooted in human politics denies divine revelation and divine prophecy as explicitly expressed in our Holy Books (the Bible and Koran).
The Qur'an relates the words by which Moses ordered the Israelites to conquer the Land:
"And [remember] when Moses said to his people: 'O my people, call in remembrance the favor of God unto you, when he produced prophets among you, made you kings, and gave to you what He had not given to any other among the peoples. O my people, enter the Holy Land which God has assigned unto you, and turn not back ignominiously, for then will ye be overthrown, to your own ruin.'" [Qur'an 5:20-21]
Moreover - and those who try to use Islam as a weapon against Israel always conveniently ignore this point - the Holy Qur'an explicitly refers to the return of the Jews to the Land of Israel before the Last Judgment - where it says: "And thereafter We [Allah] said to the Children of Israel: 'Dwell securely in the Promised Land. And when the last warning will come to pass, we will gather you together in a mingled crowd.'" [Qur'an 17:104]
Therefore, from an Islamic point of view, there is NO fundamental reason which prohibits Muslims from recognizing Israel as a friendly State
People assume that the Koran (Q'aran - Muslim holy scriptures) has anti-Israel passages. While there is no doubt some level of anti-Jewish sentiment in the Koran, there are many passages that are actually in support of a Jewish state of Israel! The following are eleven passages showing the support for a Jewish state in the Muslim holy scriptures.
Sura 2:190
A case could even be made that Israel's victory over the Arabs in the 1948 war was a judgement by Allah against the Arabs for their apostasy in opposing the Zionists. This would be their just reward for transgressing Sura 2:190, which says, "Fight in the way of Allah against those who fight against you, but begin not hostilities."
Sura 5:21
Moses is quoted as telling the Jews to "enter into the Holy Land which Allah has assigned to you". While Mohammed later condemns the Jews for their sins and their refusal to accept his message, he never says that, as punishment, Allah has revoked our title to the Holy Land. Therefore the title still stands, and Muslim anti-Zionists are apostates.
Sura 9:5
“Then when the Sacred Months have passed, kill the disbelievers wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. But if they repent and observe the Islamic lifestyle, then leave their way free. Verily, Allah is Oft Forgiving, Most Merciful.” - Does this sound like a peaceful religion to you?
Sura 10:93-94
“We settled the Children of Israel in a beautiful dwelling-place...If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee" - In case you had any doubts about whether the Koran talks about the Jews' right to live in the land of Israel.
Sura 16:126
"If ye punish, then punish with the like of that wherewith ye were afflicted." Yet Ariel Sharon's nonviolent, if provocative, visit to the Temple Mount was met with rioting,
including the use of firebombs and AK-47's.
Sura 17:4
"And We [Allah] gave (clear) warning to the children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)!" The succeeding verses tell us that the punishment referred to was banishment from the land. But "twice" means twice, not three times; hence the Jews, having been banished from the land once by the Babylonians and a second time by Rome, will never again be banished from the land. According to the Qur'an, Israel is an eternal nation.
Moreover, "twice would they do mischief on the earth" means twice, not three times; hence the Jews will never again do mischief on the earth. In particular, the Jews cannot bear moral responsibility for the Palestinian refugee problem.
Sura 17:7
The Palestinians deny that there ever was a Jewish Temple in Jerusalem. But Sura 17:7 records the destruction of the First Temple by Babylon and the Second Temple by Rome, and Mohammed never contests the Bible's claim that the Temples were in Jerusalem.
Sura 17:104
The Jews' return from 19 centuries of exile is actually the fulfillment of Islamic prophecy. Sura 17:104 says that 'And we said to the Children of Israel afterwards, "Go live into this land. When the final prophecy comes to pass, we will summon you all in one group."'
Sura 60:9
Moreover, Sura 60:9 forbids aiding the enemies of the Muslim people. Contrast this with the Palestinians' continued support of Saddam Hussein, whose hands are red with the blood of Iranian, Kurdish, and Kuwaiti Muslims.
Sura 83:1
"Woe to those that deal in fraud"; yet Yasir Arafat reneged on his promise to guard Joseph's Tomb in Nablus after the Israeli troops withdrew.
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I just read the thread Palestine / Israel Conflict, and got interested in what the Quran had to say about Heretz Israel (Land of Israel) and to whom does it really belong to.
I found so far...
Quran 17:104 (Al-Isra) And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.
And...
Quran 5:20 (Al-Maida) Remember Moses said to his people: "O my people! Call in remembrance the favour of Allah unto you, when He produced prophets among you, made you kings, and gave you what He had not given to any other among the peoples.
Quran 5:21 "O my people! Enter the holy land which Allah hath assigned unto you, and turn not back ignominiously, for then will ye be overthrown, to your own ruin."
Tama ba itong nababasa ko? The Quran says that Allah has given the land (of Israel) to the Jews?